Sutasoma: Digital Edition — After the edition by Soewito Santoso (1975)
Author of digital edition: Arlo Griffiths
Filename: DHARMA_CritEdKakavinSutasoma.xml
Language: Old Javanese
Repository: Nusantara Philology (tfd-nusantara-philology)
Version: part commented since without access_token with github actions api calls are limited – still working on it
Editorial
- Editorial declaration:
- normalization:
- The following (often silent) modifications have been carried while processing OCR
data:
- simple misprints and spelling errors in Soewito Santoso’s English translation have been silently corrected
- conversion of misprint ṛṇn to rṇṇ (and then normalization to rṇ)
- conversion of ng to ṅ
- conversion of v to v
- normalization of spelling of single/double consonants
- normalization of spelling of aspirated consonants
- normalization of spelling of sililants (ś/ṣ/s)
- normalization of spelling of dental/retroflex consonant
- normalization of spelling of vovel length (notably unwanted vowel length in position that vould otherwise also be metrically long, or unwanted short vowel where metrical position requires a long vowel and where grammar or Sanskrit spelling also require a long vovel)
- conversion of capital letters to lower case
- joining words printed separately, in the case of Sanskrit compounds, but also vith -(n)i(ṅ), -nika(ṅ), -nya and -(n)ira, etc.; the conjunction -(a)n.
- splitting words printed together
- The following (often silent) modifications have been carried while processing OCR
data:
- normalization:
Witness
Edition
invocationavighnam astu.*
Canto 1 Name unknown
1.
śrī bajrajñāna śūnyātmaka parama sirānindya riṅ rāt viśeṣa,
līlā śuddhā pratiṣṭheṅ hṛdaya jayajayāṅkən mahāsvargaloka,
ekacchatreṅ śarīrāṅuripi sahananiṅ bhūr bhuvah svah prakīrṇa,
sākṣāt candrārka pūrṇādbhuta ri vijilirān saṅka riṅ boddhacitta .
2.
siṅgih yan siddha yogīśvara vəkasira saṅ sātmya lāvan bhaṭāra,
sarvajñāmūrti śūnyāganal alit inucap muṣṭiniṅ dharmatattva,
saṅsiptān pet hulik riṅ hati sira səkuṅən yoga lāvan samādhi,
byakta lvir bhrāntacittāṅrasa rivarivayniṅ nirmalācintyarūpa.*
3.
ndah yekān maṅkana śānti kinəñəp i tutur saṅ huvus siddha yogi,
pūjān riṅ jñāna śuddhāparimita śaraṇāniṅ mikət laṅvalaṅvan,
dūran ṅvaṅ siddha kavyāṅiduṅa hivaṅ apan tan vruh iṅ śāstra mātra,*
ṅhiṅ kevran deniṅ ambək ragaragan i manah saṅ kavī rājya śobha.
4.
pūrva prastāvaniṅ parva racana ginəlar saṅka riṅ boddhakavya,
ṅūnī dvāpāra riṅ treta kṛtayuga siraṅ sarvadharmāṅgakāra,
tan len hyaṅ brahmaviṣṇvīśvara sira matəmah bhūpatī martyaloka,
maṅke prāptaṅ kali śrī jinapati manurun mātyanaṅ kālamūrkha.
5.
sambandhan śrī mahāketu kurukula sirānakniraṅ koravāṅśa ,
devī prajñādharī kāsihira pinuji riṅ rāt putus riṅ kahayvan,
ṅkāneṅ rājyādhikeṅ hastina sinivi təkapniṅ mahāvīrasaṅgha ,*
sakvehkveh saṅ vatək bhūpati sira mararəm bhakti riṅ śrī narendra.
6.
śobhaṅ rājyahaləp lvir smarabhavana ləyəp sarvadibyāprameya,
dvāranyārmarpat atyadbhuta kanaka murub lvir gunuṅ bahni muntab,
sə̄k raṅkaṅ mās maṇīndre* daləm ika kuməñar ratnasaṅghanya muñcar,
dīptāvā rātri denyan rahina sama hiḍəpniṅ vvaṅ iṅ jro kaḍatvan.
7.
kintu* pvekaṅ sarāt durbala kinaraṇaniṅ daitya len rākṣasākveh,
kīrṇāglar sə̄k pənuh riṅ vana calanikanaṅ ratnakāṇḍādirājya,
krūrāmrəp kuvvamuṅpaṅ mamirurut anavan vanva sañcūrṇa denya; vrinvrin sakveh vatək bhāratakula karuhun saṅ tapasvī nagāgra.
8.
nā hetu śrī narendrāṅutus i sahananiṅ vīrayodhādbhuteṅ praṅ,
mvaṅ saṅ yogīśvarāṅampəha ri pamanas iṅ daitya kālāgnitulya,
ndātan māntun* jugāṅhiṅ sutahaji karəṅə̄ bhasmyaniṅ śatru śakti,
maṅkā liṅ saṅ munīndrākirakira ri hajə̄ṅ śrī mahāketurāja.
9.
varṇan saṅ śrī narendrādhipa sira maharəp mānaka mvaṅ sudevī,
hetunyan bodhicitt enulahulahira riṅ sthāna saṅ hyaṅ jinārca,
rəp prāptaṅ rātri* tistis marəṅi həniṅ ikaṅ jñāna candropamanya,
ṅkā ta śrī bodhisattvājar i gatinira yan sūnva saṅ śrī narendra.
10.
tuṣṭāmbək śrī mahāketu manəmu paramānugraha hyaṅ jinendra,
śīghran ampəhniraṅ yoga vəkasan umijil śobha saṅkeṅ pahoman,
prāpta ṅkāne sudevī sira mavaravarah yan huvus labdhakārya,
byaktaṅ rāt svastha cūrṇaṅ kali hələm i vijil śrī mahāśākyasiṅhā.
11.
ndan śīghraṅ kāla tandvāṅiḍam ika sira saṅ śrī mahārājapatnī,
harṣāmbək śrī narendrāṅarivuvuri manah saṅ səḍəṅ kesyan* amrat,
pūjāmantrāstuti mvaṅ sayusayut inivə̄ homayajñānukāri,
sakveh saṅ bhikṣukācārya nagara humiriṅ yoga saṅ śrī narendra.
12.
ndah sakvehkvehnikaṅ strī daləm ika ruməṅə̄ garbhini śrī supatnī,
vṛddhaṅ lek śīghra molah vətəṅira matutur saṅ haneṅ garbha dibya,
liṇḍū taṅ bhūmi tejānaravata dumilah trus sakeṅ svargaloka,
hūṅhūṅniṅ devasaṅgheṅ laṅit ajayajayan sotaniṅ buddhajanma
Canto 2 Name unknown
1.
atha ri səḍəṅ vatək hyaṅ ika yan pamūrṣita mamuṣpa riṅ* nāgara,
pramukha bhaṭāra śakra saha kinnarādhipa surarṣi devāṅganā ,
kṣaṇan umijil bhaṭāra jina śuddharūpa** kularājaputrādhika,
sukha ta manah narendra lumihat sireṅ anak apūrva riṅ kādbhuta.
2.
api tuvi sarvapāpa ya vināśa bhasmi ri vijilnirānindita,
tumitis umuṅkut ārja mabənər bule valaka suṣṭa maryāhala,
kimuta tikaṅ vujil dadi magə̄ṅ tapas hirəṅ aneka roga kṣaya,
karaṇanikaṅ sarājya paḍa bhaktyaṅastuti ri jə̄ṅ narendrātmaja.
3.
ṅuni-ṅuni saṅ vvaṅ adyah i daləm kapūhan i sirāmihat kasrəpan,
kakakaka len uveña matuluṅ paḍāṅdan i hajə̄ṅnirāṅde sukha,
hana sira vṛddha kilyanikəlīka rakvan inutus narendrādhipa ,
valinira tan kuraṅ capaṅ ikārja sampun arəpat samākveh marək*
Canto 3 Name unknown
1.
tan varṇan ri lavasnirārəja manohara hinuniṅan iṅ vvaṅ iṅ puri,
sampun rakva gənəp pituṅ vulan ikaṅ dina təmu bañu saṅsayātuha,
khyātī śrī sutasoma nāmanira de nṛpati vinuvus iṅ jagat kabeh,
saṅke varṇanirāgave sukhanikaṅ bhuvana pinakamuṣṭiniṅ hiḍəp.
2.
lvir riṅ svapna tuvuh nireṅgal aṅadəg laku* talayu kumāra sadṛśa,**
solah bhāvanireki cumbu pinacəhpacəh analuki hetuniṅ guyu,
saṅsiptān ri huvusnirāpupak agə̄ṅ tumaruṇa paripūrṇa suśrama,
hyaṅniṅ kiṅkin aṅiṇḍarat səmuni rūmnira vahu tumurun sakeṅ tavaṅ.
3.
ndin ṅganya ṅvaṅ anəmva rājasuta rə̄ja kadi sira surūpa digjaya,
strīstrīṅ jro pura ləṅləṅ epu kasə̄kan smara lumihat i saṅ nṛpātmaja,
təkvan rakva vijña kadi tan hana siriṅanireṅ pralāpita,* baryan rātri** guritnireki viniveka rinasan amaṅun lare hati.
4.
maṅkin tībra manahnya yan maṅən i raśminira pinakadevaniṅ puri,
prajñeṅ gīta vicakṣaṇānvam aguṇa vruh aṅinaki ri buddhiniṅ para,
śāstrajñādhika vṛddhacitta masih iṅ kasihan ika parārtha kevala,
sarvāstrādbhuta saṅka riṅ manah aneka tuhutuhu jinātmakeṅ praja.
5.
yeka hetunikaṅ jagat paḍa subhakti malulut i sirāmbək uttama,
sāmantaprabhu* vīrayodha juga tan hana luput i manahnikeṅ** hati,
mvaṅ rakryan mapatih jayendra sira tan sipi manahira riṅ nṛpātmaja,
viprāgrānupamādiniṅ kuśala paṇḍita nagaran ayajña sasmṛti.
6.
lumreṅ rāt subhagaṅ triloka kajanapriyanira katəkaṅ purāntara,
riṅ svargastha bhaṭāra śambhu para devagaṇa milu maṅastave sira,
ṅhiṅ tekaṅ surakanyakāsəmu vival mihat i manisireṅ svanāgara,
deniṅ buddhinirāgraheṅ madanatantra manalahasa riṅ səḍəṅ rimaṅ.
7.
siṅgih yan jinamūrti śuddha kulavaṅśaja vəkavəka śāstrapāraga,
siṅhit riṅ bratayogamantra satuvuhnira satata subhakti riṅ guru,
śrī jñāneśvarabajra rakva guru saṅ prabhu gurunira saṅ nṛpātmaja,
nā hetunya tikaṅ kaṭuṅkajana tan dahat ahəli kasādhun uttama.
8.
buddhi śrī naranātha maṅkin atələb sihira ri sira saṅ nṛpātmaja,
ṅhiṅ strīratna viśeṣa yogya pasuṅe sira mayugala rājaputrikā,
təkvan rakva sirekinastvakna bhūpati paṅucapire nareśvarī.
ṅkā saṅ nātha ta rakva maṅjuru* sumivya tumuta ri siraṅ vatək ratu.
9.
ndan sakvehnira saṅ marək pramukha saṅ dvijavara rəṣi śeva sogata,
kapvānūt i vuvus narendra tuhu dharmakaraṇa magave jagaddhita,
śīghrāṅ dūta kinon lumakva marəke nṛpasuta sira mañjiṅeṅ puri,
sampun prāpta ri sanmukha nṛpati saṅ nṛpasuta tumuluy maṅañjali.
Canto 4 Name unknown
1.
oṁ putraṅku bhaṭāra buddha kinabhaktyan ta pramāṇeṅhulun,
svastyastu prabhu dharmamūrtiṅ usirən tāṅrakṣa dharmasthiti,
āpan byakta hilaṅ gələhgələh ikaṅ rāt yan kitekāṇḍiri,
paṅliṅgan ri vijilta ṅūni magave tuṣṭāpramāṇeṅ jagat.
2.
saṅsiptanya tuhanku rakva kita ratvānugrahaṅkvī kita,
sakveh saṅ paranātha yeka pinaṅən sāmanta yodha prabhu,
sambyāsomahaneki māstvakna donteṅ bhūmirājādhipa,
ṅkā rakryan mihate raranya pilihən ndan siṅ sayogyalapən.
3.
təkvan rakva kiteki maṅgala viśeṣāmumpuni stry ahajə̄ṅ,
ratna mvaṅ maṇirāja pakṣi curiga ndan siṅ ləvih riṅ jagat,
maṅgəh dṛvyani saṅ narendra karuhun taṅ jivaniṅ rāt kabeh,
yapvan laṅghanavāda ḍaṇḍa niyata ṅvvaṅ yan prasaṅghe kita.
4.
lāvan tan hana yuktyaniṅ kadi tuhankvaṅhiṅ mavinyosirən,
muktyaṅ saṅgama kāmatantra makadon putrātidharmottama,
riṅ bhogādhika padma ḍaṇḍa gəlarən taṅ buddhavījākṣara,
saṅ hyaṅ buddha vibāna supta ya gəṅən riṅ byūha kāmāndhaka.
5.
yapvan maṅkana nitya denta* magave subhīkṣaṅ** jagat,
mvaṅ sakveh balayodha yeka varahən riṅ nītiśāstrān laku,
aṣṭam saṅ*** caturāśrameka tarinən riṅ pañcaśīlākrama,
vidyā mvaṅ brata len tapanya huniṅan de śrī narendrādhipa.
6.
āpan rakva haneki paṇḍita mahāduṣṭātisādhun katon,
muṅgv iṅ maṇḍala śiṣyasaṅgha vək i sə̄k strīstryārja makveh viku,
len taṅ strā rabiniṅ pravīra masurud saṅskāra bhaktiṅ sənəṅ,
tan luptān pinaranya lisya mavarah dharmātəmah saṅgama.
7.
yekāṅde huyaṅ iṅ triloka magave saṅhāra hārohara,
siṅgih yan suta tattvaniṅ parama śiṣyāṅkən guru mvaṅ bapa,
traṅtraṅ vyoma hudan salah masa vətunyan sarvavījān vagu,
tistis taṅ daśadeśa duṣṭa malivər griṅ tan pakālāṅasut.
8.
saṅksepanya duvəg tibāna vara ḍaṇḍā paṇḍya yan maṅkana,
sakvehkveh ika rampasən valatuṅən bvāṅən mareṅ sāgara,
svasthaṅ rāt palapanya śiṣyanika tan campur prasiddhāhayu,
dīrghyāyuh sira saṅ narendra tuhu yan bhūpālakāṅrakṣa rāt.
9.
sājñā śrī naranātha dibya kahiḍəp lvir tīrtha śuddhoṣadhi,
siṅgih ṅganya purihniṅ ambək agave dharmātmajānindita,
niṣṭanyodaya śāstratattva juga tan maṅgəh təkapniṅhulun,
deniṅ buddhi kahīnapuṇyan akalis ri ṅvvaṅ sinaṅgah prabhu.
10.
yan kāṅən rusit iṅ giṇāmava jagat tan vriṅ dayāṅenaka,
sə̄k riṅ vīrya mahāprabhāva sakalāvak hyaṅ jagatkāraṇa,
rājānugraha vigraheki magave bhaktyānikaṅ rāt kabeh,
strīratnādhika bhoga bhojana pənuh yekāmaṅun pātaka.
11.
təkvan tan kavənaṅ sumiṅgahana sakvehniṅ mahādurjana,
stryānak mvaṅ kulavandhu yeka haməsən yāṅkən kaləṅkeṅ jagat,
yadyan rākṣasa daitya bhūta muburaṅ rāt deva tovyadbhuta,
maṅgəh śatru təkap saṅ aṅdiri ləhəṅ yan vīra śaktiṅ raṇa.
12.
yapvan sor sipi kaśmalanyan inucap byaktāṅhət iṅ rorava,
rug* sakveh nikanaṅ svarājya kahavaṅ dharma pratiṣṭheṅ daṅū,**
śūrātyanta ri kāstavanyan atupis yan śatrunāśādbhuta ,***
hiṅsā pāpa nikeka tan dva rumavuh dūrāṅ**** kayogīśvaran.
13.
saṅksepanya vuvus patik haji ri sojar śrī narendrādhipa,
ndātan səṅgahən alpadharma kuṭilāpraṅvaktra niśśāsana,
nantən tan hana len sakeṅ paramaśūnyārəmbaniṅ parvata,
jāti saṅgama vighna mārga karaṇa ndi nyaṅ panəmvaṅ hayu.
14.
nāhan liṅ naranāthaputra mavuvus puh tvas narendrādhipa,
mvaṅ sakveh para vīrayodha ruməṅə̄ mvaṅ saṅ mahāśabdika,
tovin ṅganya padoməṅənməṅən i saṅgup śrī narendrātmaja,
deniṅ nvamnira siṅhit iṅ paramayogīndramunah vāhyaka.
15.
ṅkā rakryan mapatih jayendra mavuvus marmāṅalap tvas rəsəp,
siṅgih liṅni tuhanku yogya pituhun de saṅ mahāpaṇḍita,
tan gyagyākna de nṛpātmaja manahniṅ sura roteṅ* tapa,
tolih ṅganya taṅis narendra katilar mvaṅ reṇa rakryan kari.
16.
milvaṅ rāt makətər paḍānalahasonək mūrchitākveh maṅə̄,
astam taṅ balavīrayodha kapəgan puṅgəl manahnye hati,
tan hopən tikaṅ ambək iṅ vvaṅ i daləm strī kanyakāṅgə̄ṅ viṅit, āpan rakva narendraputra karəsəpnyāmūrva rāge tilam.
17.
ndin ṅvaṅ tan lələhan* tumiṅhala ri rūmniṅ muṅsiraṅ parvata,
dhīrānvam prabhu cakravartitanayā dadyaparagyātəṅə̄,
cūrṇaṅ manmatharūpa yeka haməsen** nisroma mundyātmaka,
gə̄ṅniṅ vīrya viśeṣa rakva paḍəmən riṅ jñāna śāntasmṛti.
18.
ratnānopama tāmrabandha mara rūm tāṅde panasniṅ hati,
candrārkādbhuta pūrṇa tapva ri səḍəṅniṅ megha kāmbvan riris,
śāstrajñādhika paṇḍiteṅ kujana bhūmyātyanta riṅ nisphala,
maṅkā kṣatriyajanma rājasuta yan muṅsyamriheṅ śūnyata.
19.
tuvin rakva haneka dharma karəṅə̄ de saṅ mahābhikṣuka,
vṛddhyānak putu yogya yeka pasuṅeṅ mātāpitānindita ,
vidyāgocara kīrṇa śiṣya pasuṅeṅ ḍaṅ gurvanantākrama,
dharmādeśana śuddhalakṣaṇa tapānun dāna riṅ rāt kabeh.
Canto 5 Name unknown
1.
Kayogya nika māsku rakva juga sakṣaṇa sumilihane nareśvara,
amuktyakna lābhaniṅ jaya mamṛddhyakna suta sutantra kottama,
huvus pva kavaśaṅ manah licin ikāpagəh atiśaya vṛddhya nirmala,
samaṅkana narendraputra musireṅ giri sumikəpa sandhiniṅ tapa.
2.
kunəṅ phalanikeki tan pagavayambək analahasa duhkhhaniṅ jagat,
narendra sira līna sampun atuhā ndin asayuta ri saṅ nṛpātmaja,
hana pva ri taṅisnikaṅ stryanaka tovi tan ucapən avarṇa bañcana,
purīṣa həyəh iṅ padamvan ika tan kahatakna təkap maharddhika.
Canto 6 Name unknown
1.
nā de jayendra mavuvus ri narendraputra, ḍaṅ hyaṅ mahosadhi purohita vijña mojar,
yogyeki rakva ri haturnya mahātibhāgya,
siṅgih purihniṅ atibhakti viśeṣa mantri.
2.
lavan muvah təmah ikekin anindya sūkṣma,
tan saṅka riṅ marəna muṣṭi vara* munīndra,
nyaṅ sapta yoga gəlarənta sahendikanta,** byaktaṅ svacitta mapagəh təka riṅ nirātmya.
3.
nyaṅ śūnya pājarana liṅta mareṅ vanādri,
ṅke rājya śūnya ta təmahnika merutulya,
riṅ śūnya nagara paḍanyan amukti pāpa,
yan tan vruh iṅ paramaśūnya śinūnyan iṅ vaṅ.
4.
saṅsipta teki vuvus iṅ vaṅ i jə̄ṅ narārya,
tan vaṅ mavalkala jugeka pinaṇḍiteṅ rāt,
tan muṇḍirūpa tuvi tan si maliṅgamūrdha,
vāhyātma tovi kəta yan makamūrti saṅ hyaṅ.
5.
yapvan viśeṣa ratu maṅgala teki pāpa,
yan paṇḍyarūpa juga maṅgəha taṅ kadibyan,
ḍo hayva maṅkana təkap naranāthaputra,
jñānātiśuddha paramārtha viśeṣa mūlya,
6.
saṅ paṇḍitārya* nagarīkiṅ usāna tonən,
strīratna pājaran ireki mahātiramya,
līlāgagā matun i rūmniṅ akuṅ kalaṅvan,
lolyānaḍah** siran amukti sasesiniṅ ken.
7.
pūjā samādhi rinəgəpnira dhīracitta,
ṅkāne təṅah miṅiṅ arūm alurus* sugandha,
mantranya ta pva rəṅih iṅ kakənan smarāmrat,
susv arja lepana yayan tuməmuṅ kasiddhyan.
8.
nā liṅ dvijendra sahaśāstra sahopadeśa,
saṅ śrī narendrasuta sārjava yatna mojar,
vruh ṅvaṅ mateka yan asiṅ ṅgvananiṅ mayoga,
yan paṇḍiteṅ* manah acintya viśeṣa riṅ rāt.
9.
ṅhiṅ durlabheki saṅ anəmva sireṅ svarājya,
saṅ nisprayojana yayan sira kepvan ambək,
deniṅ byamoha ri kaśaktin iṅ indriyārtha,
rāgādi yeka magave sasar iṅ kamokṣaṇ.
10.
kakhyāti riṅ giri ya toṅgvananiṅ mayoga,
mon kṣetra* sindhu vana durga bhayan** karəsrəs,
riṅ śūnyamārga tuvi yogyaṅ anuṅ ya dūra,
saṅkeṅ kaḍatvan usirən paramottameka.
11.
nahan vuvusnira tatan kavənaṅ vinighnan,
śrī hastinendra kalavan naranāthapatnī,*
kədvā marabyakna liṅnira rakva maṅke,
pūjān sireṅ nagara de para vīrasaṅgha .
12.
ndan riṅ samantara surupnira saṅ hyaṅ arka,
sampun lugas ri papupul naranātha riṅ jro,
saṅ śrī narendrasuta śīghra təkeṅ svaveśma,
mvaṅ vīra sena humiriṅ paḍa dibyarūpa.
Canto 7 Name unknown
1.
tistis māsa pilih tabəh pat i kəjəpniṅ akəmit i siraṅ narendratanaya,
mampəh śabdanikaṅ garantuṅ alaṅə̄ ləṅəṅ asəpi manahnikaṅ sanagara,
ṅhiṅ rūmniṅ jaya ghaṇṭighaṇṭa karəṅə̄ mavurahan i* pikandəl iṅ pura humuṅ,
deniṅ kvehnira saṅ mahottama humastvajayajaya ri hayva saṅ narapati.
2.
ndan saṅ śrī Sutasoma teki sira tan mrəm umaṅəni tuvuhnireki sivinən,
kevran deni manahnirā kahrət i bhuktya ni paṅavasaniṅ punarbhava gati, āpan tan hana len sakeṅ tapa jugā hulahakna təkap mahajana sadā,
pə̄ṅniṅ yoganirāśrayekana səḍəṅ havananiṅ umusir nirātmaka hələm.
3.
nāhan hetunireki śīghran umijil məgat i lulut ireṅ yayah bibi sinər,
sampun prāpta sireṅ paṅastryanan* ikaṅ bala hinalivatan paḍāmrəm aturu,
sakvehniṅ gupurāṅdadak məṅa tatan vinəṅakən i təkap narendratanaya,
deniṅ jñāna viśeṣa tan hana vənaṅ humavərana** ri muṣṭiniṅ tvas inamər.
4.
byātītan ri vijilnirāṅidul adoh kadi lakuniṅ anūkṣmakən hurip anis,
prāpteṅ deśa ri piṅgir iṅ pura mavāṅ śaśadhara ri samīpaniṅ pasavahan,
varṇan śrī naranātha mepu kapəgan sira ri hilaṅ i saṅ narendratanaya,
tan tṛṣṇe phalaniṅ prabhūttama nimittaniṅ aṅənəs i pamrəm iṅ balagaṇa.
5.
sampun rakva pinet sireṅ nagara siṅ saparan ira ri* ṅūni nora katəmu,
yekā hetunikaṅ sarājya manaṅis kadi kapəjahan atri** riṅ*** pura humuṅ,
mūrchā śrī nṛpatīśvarī kapati tan vənaṅ anahən i tībraniṅ lara kinə̄l,
tandvodāni sirāṅliṅ asrət i vuvusnirān aṅurayanīrṇakən hati təñuh.
Canto 8 Name unknown
1.
ahānaku tuhanku hāh sipi lalista bapa tan avəlas maṅaryakən,
haṅisyani matāku tan bəsur amakpak apitutur i sandhiniṅ naya,
ndi kūṅgvan i culuhculuhta tulusāsiha hiḍəpa ri saṅ nareśvara,
gumantya sivin iṅ jagat kita paṅə̄bananiṅ aśaraṇe svanāgara.
2.
ujarku kinəñəpku yeka mamaṅun gə̄ṅ i sukha ni manah nareśvara,
marāṅrəs i manismanista saphalānulus asəmu bhaṭāra manmatha,
lalu pva ri tuhanta sūkṣma ri kəjəpniṅ akəmit umareṅ tapovana,
sumādhya ri katəmvan iṅ paramaśūnya tan aharəp i vīrya saṅ prabhu.
3.
syapānuṅ usirənku rakva makajīvita ri vuyuṅa* saṅ nareśvara,
pilih tan agəgə̄h laraṅku yadiyan rva təluṅ anak akārya riṅ puri,
kita pva juga tan hanāṅuvuhi tan sapinalapala ri ṅhulun təmən,
uḍū ləhəṅa tāku matya supadin** kita tan umuliheṅ*** svanāgara.
4.
nahan taṅis iraṅ narendradayitā makin amuhara* luhniṅ aṅrəṅə̄,
narendra kamatəṅgəṅən siran aṅepvan uməkəh apa tan vriṅ enaka,
ri ṅūni sira tan sakeṅ imaniman manahnira ri nareśvarātmaja,
nirāvaraṇa yoga sandhi paramārtha karaṇaniṅ anəmvakən sukha.
5.
rikaṅ kṣaṇa bhaṭāra buddha sakalānurun i sira madadyaṅ ātmaja,
tinūt ni paṅiḍam narendramahiṣī ri vijiliran apūrva riṅ jagat,
valiṅnira mateki tuhva palarən saphala sivinən iṅ svanāgara,
balik pva magave viyoga pakabañcana sumək i manah nareśvara.
6.
hanāmbək ira tan katəmva ni hanaknira savəṅi kalih vəṅi prihən,
pitovi kəta tan kapaṅgiha dasaṅ vəṅi livata kunaṅ sakerika,
ndatan* taləra riṅ svarājya musiraṅ girivana pinakeṣṭiniṅ hiḍəp,
sadenya pəjahāku liṅnira ri tan katəmunira nareśvarātmaja.
7.
səḍəṅ nṛpati śokaduhkhhita ḍatəṅ sahanahananikaṅ balādhika,
sahānakəbi mañjiṅ iṅ pura muvah ratu sira bhakti maṅlavad,
lavan saṅ ativṛddha paṇḍita mahottama makamukha saṅ dvijeśvara,
sahojar ira vedaśāstra karəṅə̄ paṅimurimur ire nareśvara.
8.
narendra huniṅan pataṅgəh i bhujaṅga haji marək i saṅ narādhipa,
muvah nṛpavadhū sireki juga tan dahat anahən i tībraniṅ lara,
apan purih ikaṅ dadinya mavimohita sukha tinəmunya tan luput,
ivəh təmən ikaṅ sada sukha ginə̄ṅnya matəmahana duhkhhiteṅ jagat.
9.
kaliṅan ika hayva saṅ prabhu vimohita malara ri tan sih iṅ vidhi,
tatan taṅis ikaṅ vənaṅ lumipure nṛpati tuməkanaṅ prayojana,
bhaṭāra hana riṅ svacitta ya pəhən tumuduhakna muṣṭiniṅ hiḍəp,
sireki śaraṇāśrayanta sira kāraṇaniṅ anəmu duhkha len sukha.
10.
nahan liṅ ira saṅ dvijendra sukha saṅ nṛpati tutur i rodhaniṅ manah,
hilaṅ pətəṅ ikaṅ tvas āsəmu kadi candra suminaṅ ava sampun iṅ javuh,
ikaṅ bala sumamburat paḍa huvus maṅulati ri siraṅ nṛpātmaja,
narendra hana riṅ pahoman ika tan caritakna lavan mahārddhika.
Canto 9 Name unknown
1.
ndan saṅ śrī naranāthaputra caritan sira təka ri hujuṅnikaṅ vukir,
līlātūt hiriṅ iṅ gəgərgəgər aṅuṅkuli pasavahan iṅ ləbakləbak,
gəroṅgəroṅ roṅ prəḍuṅ iṅ juraṅ guinuruh atri bañunika sakeṅ ruhur vukir,
syoksyuk śabdanikaṅ tahən kapavanan kadi pasurak i śabdaniṅ tasik.
2.
vanvākveh kuvu sīma* śūnya kapara patani jamur i piṅgir iṅ havan,
sənjaṅsənjaṅ ikan pinañcuran avarṇa kabuyutan i saṇḍiṅ iṅ pəkən,
strīstry akveh madulurdulur rara vulañjar ika paḍa maṅaṅsu riṅ ləbuh,
len tekaṅ marahup hanādyus asivo siṅ ulah ika paḍāvudāvudā.
3.
kubvankubvan ikārəṇə̄b pakis avor kajakajaran i tīraniṅ juraṅ,
duryan vulvan aneka maṅgis anəḍəṅ pucaṅ arəja rinambatan sərəh,
aryan haṇḍuru riṅ gəgər gubug i saṇḍiṅ ika liniput iṅ pisaṅ gaḍiṅ,
baṇṭyaṅnyātri kəneṅ vilantih anusup kidaṅ ika malayu lavan vijuṅ.
4.
pakṣinyāvurahan haneṅ paṅ arəbut vvahan anəḍəṅ i piṅgir iṅ havan,
cukcak caṅkiluṅan parañjaṅan ikāniruniru vuvus iṅ rəjit səpah,
kīrṇaṅ pakṣi garantuṅ iṅ paṅ alaṅə̄ ləṅəṅ asəmu kinaṅsyaṅ iṅ həpiṅ,
mraknyeñjuh maṅigel maniṅtiṅ aṅasin kadi maṅayap i piṅgir iṅ juraṅ.
5.
lor vetanya təgaltəgal hapahapā paṅabətan* ika śūnya nismara,
kṣetrāgə̄ṅ kahiriṅ kidul vadara pə̄ṅ kayunika kasine lavan rukəm,
sə̄k tekaṅ kunapāgəlar hana hañar hana ləvas ahaməṅ səḍəṅ basah,
śvanyātryāvurahan vaneh ya marəbut cəṅəl alayu maṅīraken vəhaṅ.
6.
ḍaṅḍaṅnyālivəran paḍātri mihat iṅ śava makətəkan iṅ ləbakləbak,
romanyādəl akət lavan śirah avor ḍukut akiṅ usuṅan haneṅ paḍu,*
len tekaṅ tahulan kapāla** matumaṅ garagasan i samīpaniṅ havan,
dodot vukən anahən kasampir i pagərnya kurakura gaḍaṅgaḍaṅ janur.
7.
nyagrodhāsəlur iṅ ləmah kəpuh agə̄ṅ karamayan amilət təkeṅ ruhur,
sak raṅkaṅnyan amarpatāpaḍu vitāna ri təṅah ikanārja kokiran,
byātītan ri surup hyaṅ arka nṛpaputra sira ḍatəṅ arāryan iṅ yaśa,
ṅkān mañjiṅ sira riṅ paṅarcaṇan aṅarcaṇa ri saṅ atirūpa bheravī.
8.
pūjān solah ireki śūnya rinəgəpnira ri huvusirān paṅañjali,
dhyāyi śrī varabodhisattva śinarīrakənira saha yoga dhāraka,
rəp prāptaṅ kiraṇe ruhur saka ri keśaniran asəmu mṛtyubhāsvara,
sampunyedərana pintige hulunireki hilaṅ i vadanā nṛpātmaja.
Canto 10 Name unknown
1.
kāla śrī hastinendrātmaja səḍəṅ umənəb tiṅkah iṅ bāyu lumrā,
enak tāmbəknire tan hana rasa ni parokniṅ tiga jñāna śūnya,
umvas taṅ sveda saṅke rahinira tumibeṅ bhūmi lindvātighora,
ait śrī vidyutkarālī sira mijil i harəp saṅ səḍəṅ sūkṣmarūpa.
2.
ghoraṅ varṇāhirəṅ dvādaśamukha dumilah sə̄ṅnikaṅ netra rakta,
daṅṣṭra rvāgātitīkṣṇāṅriṅiriṅi* masavit kāga kṛṣṇābhimāna,
keśāvyaṅ bāṅ kapālādbhuta səkar ira riṅ karṇa tulya dvicandra,
malvālaṇḍuṅ təḍuṅ iṅ vətəṅ akavaca moṅ carmma siṅhāṅgarūpa.
3.
sarvāstrānekavarṇākrama ri taṅanirekaṅ daśāstra prakāra,
cāpa mvaṅ nāgapāśā kṛtala muśala len bajra cakrānivārya,
pūrvaṅ haste təṅən śobhita mamava kapālāputih śaṅkhatulya,
sumsum rah len vudukniṅ vvaṅ isinika kivāmuṣṭi khaḍgātitīkṣṇa.
4.
tindak lvir parvatolah təka masiḍəkuṅ iṅ bhūmi bhaktyāpraṇamya,
ṅkāneṅ jə̄ṅ śrī narendrātmaja majar i təmahniṅ mahāyoga siddhi,
bhoh bhoh bhoh he kitaṅ sādhaka parama təmən tekuṅ ambəkta dibya,
siṅgih yan buddhamūrtyārəs i kaparagan iṅ bhāvacakrāprameya.*
Canto 11 Name unknown
1.
he vruh matāku kita yan jinamūrti sākṣāt,
anvam suśīla jitacakṣu hanindyamantra,
ṣaḍvargaśatru matakut kəta* denta śīrṇa ,
len taṅ trivighna malayū paḍa sapta bhasma .
2.
sakvehnya tan hana vənaṅ mihateṅ guṇanta,
brahmāvihāra catureki ya paṅlaganta,
metryāpagəh karuṇa tan surud iṅ svacitta,
śūreṅ manah mudita śīghra təkaṅ upeksa.
3.
riṅ sūkṣma yoga kəlit iṅ paramārtha buddha,
vruh tan sakeṅ vasita te kita tan viśeṣa,
bhedanya tuṅgal ika tan hana mātra* denta,
gəmpuṅ kabeh ndi kari yan luputaṅ** kamokṣaṇ.
4.
ndah kantənanya* sipi tuṣṭa nikiṅ bhaṭāra,
sobhāgya harṣa ri təkapta mamūrti saṅ hyaṅ,
svedāmbujāstu paṅaranta muvah ya maṅke,
sambandha ** denta liṅaniṅ paraloka təmbe.
Canto 12 Name unknown
1.
nihan hana mateki dibya paṅanugrahaṅkve kita,
mahāhṛdayadhāraṇīki paṅaranya mantrādhika,
putusniṅ atiśakti vighna mala sarvaśatrum hilaṅ,
niroga nirupadravaṅ jana phalanya siddhyottama.*
2.
tuvin ri səḍəṅanta dhīra mahaseṅ śmaśānālaya ,
nirāgraha maliṅgiheṅ kunapa lot madevāśraya,
samaṅkana kitān pamūrchitaknaṅ mahānugraha,
avās ri təkaniṅ prayojana sasādhya saṅ sādhaka.
3.
apan vruh aku yan kitāharəp atiṅgalaṅ nāgara,
sumādhya ri katəmvaniṅ paramabodhisattvām laku,
sumeru girirāja rakvaṅ usirənta dibyottama,
nda yeka patapan bhaṭāra guru siddha yogīśvara.
4.
nahan liṅira saṅ hyaṅ adbhuta maveh varānugraha,
visarjana sire kamantyan i huvusnirāṅakṣama,
narendrasuta somya mampeh ikanaṅ manah nirmala,
rikāmalih i yoga supta vəkasan ravuh taṅ dinā.
5.
byatīta ri vijilnireki ri huvusnirāṅañjali,
təkeṅ yava matuṇḍa mārga ri samīpaniṅ parvata,
juraṅjuraṅ alas gunuṅ kalivatan tubanyābaruṅ,
kayunya vək i sə̄k pətuṅnya dumudul maniñjo paruṅ.
Canto 13 Name unknown
1.
dharmāgə̄ṅ kālasan ika katəmu,
prāsādākveh pukah ikana rubuh,
vimba hyaṅ durmukhapati kaguliṅ,
ṅkāne sorniṅ gupura kasiharəp.
2.
lor hyaṅ viṣṇvarca masemu mabhutəṅ,
krūraṅ aṅgā kṣaṇa taru tumuvuh,
dvārādhyakṣanya* paḍa kasulayah,
lvir daityāṅlah təkapira riṅ ayun.
3.
tunvantunvan galagah ika kidul,
kagyat tekaṅ mṛga katunu məsat,
centən mvaṅ siṅha* ika makamukha,
muṅsī groṅ priṅganiṅ acala ləṅut.
4.
taṅheh yan varṇan isinikaṅ alas,
truhtruh saṅ hyaṅ saha gərəh anitir,
śīghrādrəs taṅ javuh asəmu pinə̄h,
prodbhūtaṅ māruta parəṅ aṅasut.
5.
yekāṅhə̄b śrī nṛpasuta sakarəṅ,
ṅkāne govok i kayunika magə̄ṅ,
bar pət tekaṅ riris ahəli padaṅ,
śīghrādan śrī nṛpasuta lumaris.
6.
makveh taṅ parvata vana kahavan,
len tekaṅ pājaran inusinira,
sampun saptaṅ dina sira lumaku,
koṅaṅ tekaṅ giripati parana.
Canto 14 Name unknown
1.
honyādbhuta hiriṅ ika ramya taṅ patapan ārja masəmu siluman,
ṅkāne harəp i ḍukuh ikān pahoman atiśobhita kagirigiri,
tumpaṅ pitu vuvuṅ ika meru bhāsvara pucaknya maṇimaya lumə̄ṅ,
dīptāsəmu havanani saṅ makahyaṅan umuṅsira paramapada.
2.
sə̄k sarvakusuma hana handvaṅ arja masamīpa vulakan alaṅə̄,
jaṅgāṅalaya ri tətəniṅ mahāntən ika kāṅinan aṅavayavay,
kadyāvarah i ləṅəṅ ikaṅ tapovana paṅubvanan ika ri hisor,
kīrṇaṅ mamaṅuyu ri ləbakləbaknya maṅalulv asunika karəṅə̄.
Canto 15 Name unknown
1.
śīghrāṇ ḍatəṅ ta sira riṅ patapan suramya,
sakveh maharṣi sama harṣaja tuṣṭacitta,
hyunhyun tumiṅhal i rarasnira dibyarūpa,
prāptāṅənəs kadi mure kəḍap iṅ tumiṅhal.
2.
ṅkāne vitiṅ bhujagapuṣpa siran paṅanti,
līlāṅuṅaṅ juraṅ i sor ləṅit aprameya,
ndan saṅ ṛṣipravara keśava labdhayoga,
yatnān paśānti vihikan ri siraṅ narārya.
3.
ḍū bhāgya saṅ prabhusutādhika bhāratāṅśa,
sākṣāt tan iṅ rāt i hiḍəpkv i ḍatəṅta maṅko,
pintən purihnya phalaniṅ varayoga siddhi,
maṅke təkanta sakala hyaṅ anantabuddha.
4.
hetunya maṅkana maharddhika harṣani ṅvaṅ,
yan ton narārya niyataṅ giribhūmi śuddha,
ṅhiṅ saṅgha ta ṅhulun i denta təkā svadeha,
duhkhottama pravalaniṅ mara nissahāya.
5.
rakryan tuhanku mapa hetuniṅ osahāmbək,
tan dharmaniṅ kadi kitān jənəkeṅ* vanādri,
prihtān nayolah anuṅ enaka riṅ svarājya,
byaktā prasutva tinəmunta jayeṅ triloka.
6.
təkvan prabhavani tuvuhta mahāmṛteṅ rat,
śāstrajña śakti guṇamānta suśīlabuddhi,
tan len gumantya ri narendra jagatpramāṇa,
sampun suvarddhana vuvus prabhu Hastinendra.
7.
saṅsipta teki varahən ṅvaṅ i duhkha rakryan,
paṅgil vənaṅ malapane sukət iṅ svacitta,
yadyan haneki kavivalta ri jə̄ṅ narendra,
nyā maṅhulun majar ataṅgva marən virodha.
8.
nā liṅ maharṣi sumahur naranāthaputra,
tan saṅka riṅ hana vimohitaniṅ śarīra,
tan duhkhabhāra tuvi tan tuna sih narendra,
icchā svabhāva masurāśraya doniṅ ambək.
9.
ndanda* muvah karaṇaniṅ svikarāvilāsa,
hyunhyun ruməṅvakən i ramyanikaṅ vanādri,
tan lupta teki ri ḍatəṅ suta saṅ maharṣi,
svargopamāmuvuhi saṅ muni devatulya.
10.
doniṅ* pramoda hananiṅ bala milva maṅko,
rəskvī gatinya tuhanārusuheṅ tapasvī,
dadyāprabhāṅsa ta lavan giṇa buddhi śānta,
tan yuktiniṅ marək i jə̄ṅnira paṇḍitārya.**
Canto 16 Name unknown
1.
kaliṅanyan toh* hayva manalahasāmbək munivara,
ri doniṅ prāptānis layat atilar iṅ** bhṛtya sahana,
amintaṅ dibyānugrahanira kabehteky aṅantəra,
mare ry agraniṅ parvata mahas alīlāməṅaməṅan.
2.
nahan liṅ śrī bhūpālakatanaya sukhāmbək yativara,
rikā sakveh saṅ paṇḍita masəgəh iṅ saṅ* nṛpasuta,
pənuh taṅ bhojānindya haraka taləs vvainya sumaji,
sale puntī duryan panasa paṅinum vvai saha səḍah.
3.
ndatan varṇan tiṅkahnira vəṅi təkāṅ aṇḍa* sumaput,
samaṅka śrī rājeśvarasuta məgil keśava sira,
təhər mojar rakvāpti vihikana riṅ meruvivara,
rikāṅ ənah śrī gaurīpati sira mamaṅguh kasutapan.
4.
kunaṅ saṅ paṇḍyānūt sakaharəpirānindita təmən,
taṅeh yan varṇan riṅ kṣaṇa maguliṅ iṅ bvat halusira,
bhaviṣyāmrəm kālih sira kalalu maseñjiṅ avuṅu,
mirir taṅ bāyvātis muni manuk ikeṅ vvahan* arəbut.
5.
dināvāṅ* rāt teja hyaṅ aruṇa sumunviṅ girivana,
kidaṅnyāmaṅsul riṅ gəgər avurahan və̄knya malayū,
byatītādan saṅ śrī nṛpasuta muvah saṅ yativara,
samāgyātūt lambuṅniṅ acala tumūt tan sah aṅiriṅ.
Canto 17 Name unknown
1.
tadanantareki ri larisnira ləṅəṅ aməgatməgat gunuṅ,
hana pājaran katəmu śūnya masəpi ri samīpaniṅ paruṅ,
mavalantagāraṅ* aputih śikharanika kayunya kāṅinan,
kuməlabkəlab kadi kəlabni tapih iṅ amarāṅganāṅlayaṅ.
2.
kusumāṅjrah iṅ natar aṅuṅkuli juraṅ alaṅə̄ kadīṅ tulis,
bhramarāṅrəṅ iṅ gaḍuṅ avarṇa manələhi siraṅ nṛpātmaja,
karuhun munīndra saṅ akahyaṅatiki sahaharṣagorava ,
bhagavān sumitra panəlahnira guruvana pakṣa sogata.
3.
vacanārya paṇḍita sabhāgya sira mihat i saṅ nṛpātmaja,
syapa teki liṅnira ri saṅ para ṛṣi sama masraṅādulur,*
sipi harṣa ni ṅhulun i denira parama surūpa digjaya,
paramārtha sūkṣma maśarīra mətu ri səḍəṅ iṅ nirātmaka.
4.
ṛṣi keśavāvasita sārjava mavarah i saṅ mahāmuni,
sutasoma sajñanira bhūpatisuta suta hastineśvara,
kavivān i dharmaśaraṇāguṇa paramahitādiśāstravān,
sakaleśvarāmbəkira tan hana siriṅan ireṅ jagaddhita.
5.
ya ta hetu saṅ prabhu mamarvata gəṅ i sih ireṅ nṛpātmaja,
taya len gumantya ri sirān tribhuvanapati katvaṅ iṅ jagat,
apitovi śākyamuni maṅdadi ri sira viśeṣa devata,
subhageki ṅūni ri vijilnira para sura bhaktyamūrchita.
Canto 18 Name unknown
1.
kunaṅ karana saṅ narendrasuta yan layat aṅənəs i himbaṅiṅ vukir,
marāməṅaməṅ iṅ tapovana sinādhya vihikana* ri saṅ mahāmuni,
muvah pinakamuṣṭiniṅ tvas aharəp vruh ri śikharaniṅ mahāgiri,
prayojana nimittaniṅ svatanu tan kahavarana madevatāśraya.
2.
nahan liṅira keśavājar i gatī nṛpasuta mahas aṅjajah laṅə̄,
siraṅ viku sumitra garjita mavākta* madhura ri siraṅ nṛpātmaja,
tuhanku bapa devaśṛddha ri hiḍəpkvi təkani tanayaṅkv ikiṅ vukir,
ri denta kurunāthavaṅśa putu liṅku kita saka ri saṅ nareśvarī.
Canto 19 Name unknown
1.
sambandha saṅ śrī ravibhoja riṅ daṅu,
rvānaknira saṅ subalāgraja prabhu,
mvaṅ saṅ jayatsena pamuṅsu ya ṅhulun,
saṅkan raray* paṇḍitavṛttilakṣaṇa.
2.
yekan* tinūtniṅ vanavāsabhikṣuka,
rākaṅku bhūpāla ri līnaniṅ bapa,
mānak rva sikyānakəbi lavan jalu,
saṅ candrasiṅhātuha puruṣottama.
3.
prajñādharī stri pamuṅśu dugsiṅi,
kālap təkap hastinarājabhūpati,
yekā pakebuṅ nṛpaputra tan vaneh,
saṅ candrasiṅhāṅadəg iṅ svanāgara.
4.
sampun pəjah maṅkana ratva riṅ puri,
rogi pva* deniṅ viṣa durjanāṅlare,
ndān ātmaja śrī naranātha bhūpati,
khyātīṅ sarāt saṅ daśabāhu śaktimān.
5.
vvantən vəkas saṅ daśabāhu kanyakā,
dyah candravatyārəja nāma putrikā,
yogyān savāve kita bhaktya riṅ jinəm,
pan vvaṅ sanak saṅ nṛpaputra tan madoh.
6.
nāhan vuvus saṅ yati riṅ nṛpātmaja,
tuṣṭottamāmbək sutasoma garjita,
yekān sirānəmbah i jə̄ṅ munīśvara,
somyātutur bhaktinirān makavvitan.
7.
malvī sirāminta ri sihni saṅ kaki,
aptyā ruməṅva prabhu dhātrajādhika,
doniṅ mahāvīra jagatparāśraya,
śaktyādbhutāgə̄ṅ daśabāhu riṅ laga.
8.
oṁ saṅ narendrātmaja mājara ṅhulun,
tiṅkahnikaṅ dhātrasutendra digjaya,
śrī candrasiṅhā tiki ṅūni pūrvaka,
nāpatya duhkhan sira sah sakeṅ pura.
9.
saṅ revatī strīnira satya subrata,
rovaṅniraṅ luṅha musir vanāntara,
putrārja pinrihnira dhīra riṅ raṇa,
sūkṣmā tadin rājya ri tan vruh iṅ bala.
10.
prāpteṅ vukir pañcapatīrthan uttama,
dhyāyī sire madhyanika ndātan bəsur,
akveh mahābañcana tan sinaṅśaya,
vvil bhūta jə̄ṅ mastaka rodra kātara.
11.
kīrṇaṅ kavaṇḍāṅidəri nareśvara,
sthīrān pagəh buddhinirān mamet hayu,
aig* rəp turun hyaṅ vidhi ghora gə̄ṅ galak,
sarvāstra yekan daśabāhurūpaka.
12.
śīghrān təkānambut i saṅ nareśvara,
lvir kadyaṅulvā naranātha tar vihaṅ,
śrī revatī glāna kavəs mihat sira,
yekānaṅis makrak aminta jīvana.
Canto 20 Name unknown
1.
vəkasan atiki saṅ hyaṅ somyāvəlas ri narapati,
rika tumuluya śabdāstvāsūnvā kamu subala,
tuvin atiśaya riṅ rāt śaktīṅ praṅ jaya suyaśa,
liṅ ira təhər amūkṣān tuṣṭāmbək bhuvanapati.
2.
karaṇaniran umantuk riṅ rājyāmagəh i pura,
rahina vəṅi maṅekadhyāyī hyaṅ smara pinupul,
dumadak amahi rəsrəs rəsrəs śrī nṛpamahiṣī,
tan arən avədi kāṅən rūpa hyaṅ vidhi kasusu.
3.
ri paṅidamira maṅkin tan māryāsəmu gigirən,
lalu divaśa mijil taṅ rārayādbhuta tan ahajə̄ṅ,
kagirigiri daśabāhvānak śrī nṛpamahiṣī,
pravala kadi vijil* hyaṅ durvaktran saka riṅ ibu.
4.
salihatira sudevī riṅ putrāgila* malayu,
sahanahananikaṅ strī kapvārəs mihat i sira,
nṛpati sira mənəṅ tan pojar majəṅər i hati,
manəsəl i gatiniṅ tan tiṅkahniṅ mapatutana.**
5.
irika nṛpati motus riṅ vīrāṅañutaṅ anak,
labuhən i tələṅ iṅ lod vetniṅ tan sukha mihata,*
vahu ta sira sinambut ləs mūkṣāmarəṅi kəḍap,
ri valuyira hilaṅ taṅ hastākveh smara sadṛśa.**
6.
sahapatər adulur mvaṅ liṇḍū gə̄ṅ prabhavanira,
kusuma ravuh ikā saṅkeṅ byomāṅibəki pura,
suravacana humuṅ brahmājānindita karəṅə̄,
tinut iṅaranirān saṅ brahmājān pinagəhakən.
7.
atha ri hilaṅ ikaṅ rūpādbhute nṛpatisuta,
paḍa ta sukhanikaṅ vvaṅ sakvehniṅ marək i sira,
pramukha narapati mvaṅ śrī devyādisukhagiraṅ,
mihat iṅ anak apūrva lvir svapnopama kahiḍəp.
8.
ri tuhanira magə̄ṅ tan luptekan jaya riṅ ayun,
magadhapatī kalavān śryavaṅgādhipa matakut,
dadi ta mulih ikā saṅ kāśīndre surabhavana,
kumalilir ika maṅkin vṛddhyaṅ śaktyaparimita.
9.
tuvin atiśaya bhakti jə̄ṅ śrī hastinanagara,
dəlitikiṅ anak iṅ de rāma śrī nṛpatisuta,
satata pinakamukhyāntyān iṅ pārthiva manuku,
məjahi sahananiṅ daityāmukvūk manəki vana.
10.
nahan ikana vuvus saṅ paṇḍyārūm ri nṛpasuta,
tumalatah i kaśaktin kāśīndrātiśaya dahat,
muvah ika nṛpaputrāminte jə̄ṅ paramamuni,
majarakna ri* saṅkanyaṅ śatrv aṅrusuhi jagat.
11.
apan atiśaya śaktīṅ praṅ sakveh para nṛpati,
ndya kari maḍana vūk saṅ kāśīndra hari sakala,
makin aṅibəki tekaṅ yakṣa lvīr alun aṅasut,
jumahatakən i sakvehniṅ rājyopama banava.
Canto 21 Name unknown
1.
nahan vuvus nṛpaputra riṅ kaki,
om liṅnira mpuṅku ri saṅ nṛpātmaja,
sakveh maharṣīki susākṣi kottama,
yatnān ruməṅve savuvus ra saṅhulun.
2.
ṅūnin huvus saṅ prabhu pāṇḍaveśvara,
mantuk mareṅ svarga maluy nirātmaka,
sakvehniraṅ bhūpati devamūrtika,
miśreṅ tayārəs lakuniṅ kalin təka.
3.
ndātan dva yekā* hana rākṣasādhipa,
dom vulvacarmā vəsi mūrtiniṅ kali,
riṅ gə̄ṅ ruhur** tulya sumeru bhāsvara,
krūrādbhutānāma si śūciloma ya.
4.
mohāmunah siṅ sahaneṅ jagattraya,
devādi janmoraga sattva kāsihan,
naṣṭāpunah denya təkapnya gə̄ṅ galak,
sākṣāt bhaṭāreśvara kālarūpaka.
5.
nā hetu saṅ śrī jinarājadevata,
kapvātəmah rājasutāvəlas iṅ jagat,
khyātīṅ sarāt śryagrakumāra sajñika,
śīghrāṅlagekaṅ danujātibhīṣaṇa.
6.
sor taṅ mahārākṣasa deniraṅ raṇa,
ginəlutnirekā sira tan sah iṅ ḍaḍa,
gambhīra makral sira tan vənaṅ sinah,
lvir parvatendra bvatirān paniṇḍihi.
7.
glānaṅ mahārākṣasa tan vənaṅ miṅər,
de śrī narendrātmaja śakti digjaya,
hetunya tībrālək aminta jīvana,
bhyaktyātiśāntārəs i jə̄ṅ mahājina.
8.
lāvan muvah śabdanikaṅ mahāsura,
bhoh ndyāku hetunta nimittaniṅ jaya, āpan rare tan masaniṅ mahottama,
śaktyādhika ndin hana deva sātmya ya.
9.
nā liṅnya mānārjanamūrti digjaya,
krūrādbhuteṅ rāt karaṇaṅku śaktimān,
nyaṅ bhūr bhuvah svah kavənaṅ ya cūrṇitan,
ndyānuṅ muvah yāmagutaṅkvi riṅ raṇa.
10.
ṅkā tekanaṅ yakṣa maminta sihnira,
mahyun vruhe saṅ pinakeṣṭya pālaga,
tan dadya liṅ saṅ jinamūrti durlabha,
yan tona deniṅ hati mūrkha hiṅsaka.
11.
hetunya mary adhika hiṅsakojjvala,
maṅgəh ri somyānikanaṅ karākṣasan,
hyunhyun manah śrī jinamūrti taṅgapa,
śīghrān sirojar vara dharmadeśanā .
Canto 22 Name unknown
1.
samaṅkana təvəknikān matapa riṅ giri suməkuṅ i muṣṭiniṅ hiḍəp,
nirāgraha ri śaktiniṅ trimala ṣaḍripu paḍəm ika denya riṅ manah,
gənəp dvidaśa pañcavarṣa ri lavasnikan umulahakən kaśāntikān,
pəjah ta ya muvah narendrasuta mantuk iṅ amara jinendra sātmaka.
2.
ikaṅ asura* śūciloma matəmah sudaśasuta suḍaṇḍa nāma ya,
prabhūttama ri ratnakāṇḍa phalaniṅ tapa tinəmunika ndātan vuruṅ,
pənuh sahananiṅ pravīra bala pārthiva gaṇa paḍa śakti sādara,
suvarṇa rajatādiratna riṅ kaḍatvan ika** kadi janārdanālaya.
3.
anindyaguṇa śakti riṅ brata suśīla satuvuh ika* rāja bhūpati,
sudhīra ri kalakvan iṅ japa samādhi taman alupa riṅ jinasmṛti,
ya kāraṇa bhaṭāra rudra manurun manurun iri siraṅ nareśvara,
prahāsana ri kīrti saṅ paramabuddha ri gatinika śāntikātmaka.
4.
sirāṅarani saṅ jayāntaka ri saṅ prabhu sinivi ri ratnakāṇḍaka,
vimāna pakavāhananya* ya pasuṅnira kadi sihireṅ dhaneśvara,
bhaṭāra tuvi tan hanāməjahaneriyan apituvi yan** nareśvara,
muvah liṅira rudramūrti sakaleṅ raṇa pamuput ikaṅ anugraha.
5.
təlas pva phalaniṅ tapenulahakən mahəli manah i saṅ mahāsura,
hilaṅ sihira riṅ jagat mari vəlasnya riṅ anəmu viyoga kāsihan,
təhər madəg ikaṅ kasiṅhan atighora paṅasih i bhaṭāra śaṅkara,
ya hetunikanaṅ jagat girigirin sahananika təkeṅ kadevatan.
6.
kunaṅ kəta ri ṅūni mūlanika yan prabhu nara makarūpa rākṣasa,
haneka jurubhojakārya mabaṅun jaṅan aṅinakane nareśvara,
amogha ta hilaṅ lavəhlavəhikān hinahal iṅ asu sūkarottama,
mijil ta ya mamet pahəlyanāmukaṅ kunapa jana təlas miniśrakən .
7.
haturnya ri narendra tan dva təka maṅrahati pamatəkiṅ* karākṣasan,
usāna riṅ usāna tapvan amaṅan jaṅan atiśaya bhukti ṣaḍrasa,
nimittanika yan matakvan i lavəhlavəh ika riṅ akārya tan bəsur,
nyameki pəjahanya yan matura madva karaṇanika jāti tan salah.
8.
ya hetunika yan təhər mutus akon akəlakəlana māṅsa maṅkana,
muvah sinagaleki śakta tinutiṅ prakaśita puruṣāda sājñika,
nimittanika yan kinon milaga de sahanahananikaṅ vvaṅ iṅ puri,
təlas karuhunāmbək iṅ bala samūha para ratu makon gumiṇḍala.
9.
ya kāraṇanikān mareṅ vana ri lambuṅ iṅ acala sumeru parvata,
makin ta ya mabhairavān maṅan ikaṅ nara makaratuniṅ mahāsura,
arəs sahananiṅ vatək ratu kabeh sakaparək i pamiṅgir iṅ vana,
teñuh tvas ika yan rinampas inaməs təkap i balanikaṅ jayāntaka.
Canto 23 Name unknown
1.
para ratu saṅ haneṅ pura ri ratnakāṇḍa ṅūniveh tikaṅ balagaṇa,
girigirin epu tan vriṅ ulahārəs iṅ sudaśaputra śakti riṅ ayun,
tuhutuhu rudramūrti maśarīra riṅ raṇa pasuṅ bhaṭāra karaṇa,
karaṇanika praṇāmya ya makon umantuka ri saṅ mahāsurapati.
2.
kraman umulih ya śīghra təka riṅ svarājya sahavīrarākṣasabala,
makin atighora yan siniviniṅ mahāsura para prabhūttama marək,
kuməl akətər kavəs rasanikaṅ triloka təkap iṅ balāpratihata,
titir anəḍək kadevatan amūk surāpsarabalānavan suravadhū.*
3.
ya taṅ umarānaput para sabhūmi bhārata musuh yayah nṛpasuta,
ndi karika yan vənaṅ təlasa de vatək ratu makādi dhātratanaya,
pituvi bhaṭāra viṣṇu parananta tan vənaṅ ikaṅ durātmakaripu,
ri hananikaṅ narendra naramāṅsa pāvak i titahnikaṅ kaliyuga.
4.
ṅhiṅ atiki saṅ nare rasuta rakva saṅ pinalar iṅ samantabhuvana,
maḍəmana duhkhaniṅ jagat aṅuṅsya dharma yaśa kīrti riṅ pabharatan,
apan iṅ usānajanma kitaṅ agrasesuka ṅaranta vīra suyaśa,
svabhava kitān pamatyan i kamūrkhaniṅ kalana śūciloma vəkasan.
5.
ika si jayāntaka pva təmah iṅ mahāsura si śūciloma tumuvuh,
kita sutasoma rakva ya təmah bhaṭāra sugateki tan dva maṅiku,
kaliṅan ikā tayeka juga lena saṅka ri kitāmrihaṅ ripu kula,
təlas ulih iṅ samādhi japamantra saṅ parama paṇḍitārya sulabha.
Canto 24 Name unknown
1.
nā liṅ munivara sumahur narendrasuta vādhaka riṅ ujar arūm,
ḍū maṅkana kaki ya nimittani ṅhulun umuṅsir iṅ alas aləyəp,
rəsniṅ kinirakira kinon gumantya sivin iṅ bhuvana sukhatara,
bhūpālaka giṇa ya təkap narendra muharātaṅis analahasa.
2.
vetniṅ kajugulan umatək kahīnaniṅ amūrti tan karaṇanikā,
dūrān vənaṅa śaraṇaniṅ jagat ṅuni-ṅunin vihikana* malaga,
āpan saṅ inabhimata ratvanindya varaṇāṣṭaguṇanira hana,
siṅhākṛti tuhutuhu siṅhabhūpati jagatpati paṅaran ira.**
3.
ndātan hananika viparīta yan vənaṅa bhūpati jaya vijaya,
ṅhiṅ rakva vanagamana muṇḍyaṅ enaka ri saṅ putu paramamuni,
denyan mamuṅarana gəgər manambuṅana liṅgihira saṅ atapa,
mvaṅ deniṅ apəniṅan iṅ adri rakva makire patapana karəsəp.
4.
nahan vacananira ri saṅ munīndra jəṅər epu maṅətəki hati,
oṁ saṅ nṛpasuta bapa hayva maṅkana jagat kasihana rumuhun, āpan niyata hilaṅ ikaṅ triloka təkap iṅ sudaśasutaripu,
yan tan kita məjahana ratvaniṅ bhuvanaṅ uṅsirən iṅ aśaraṇa.
5.
sampun pva kakavaśa təkapta bhūpati jagat parahita suyaśa,
yekān musira kita riṅ adri śūnya larisāmanaruka patapan,
bhāgyān mapagəha makapājaran ləyəpikaṅ svanagara lalunən, āpan sama karaṇaniṅ adbhutānəmu viśeṣa gatini kavuvus.
6.
śrī dharmasuta sira ri ṅūni pāṇḍutanayāgraja saphala tirun,
sākṣāt tuhatuha nṛpaputra bhāratakulāṅgəh ira ta suyaśa,
saṅkan raray atiki sirān jagatpati munīndra matəṅət iṅ ulah,
siddhārtha manəmu paramārthikeṅ nagara pajaran ira karəṅə̄.
7.
ndātan kənanika kita ratva māsku kaharəpkv iki tulusakna,
riṅ sāmaja maḍaḍa haləpnya rakva ranu padma mamahi kalaṅə̄n,
rakryan buṅah i kəñar iṅ indu śīla paramāṅajəṅ iṅ anakbi,
aśvābharaṇanika ya śīghra riṅ gṛha sadotsava maṅulapakən.
8.
vetnyā karaṇa maṅajəṅ iṅ nadī mithuna haṅsan amuvuhi laṅə̄,
paṇḍyādhika makahaləp iṅ sabhā kula suputra maṅinaki riya,
lokatraya ravi pakabhūṣaṇanya suməṅ iṅ laṅit aṅaḍahaḍa,
rājyottama maṅaləpi bhūmimaṇḍala təkeṅ balagaṇa mabiṅar.
Canto 25 Name unknown
1.
ndan sira saṅ kṣinatriya tatan hana kahaləpirān jugenaka,
bheda sakeṅ nṛpaty ahulunaṅ bhuvana sivinən iṅ* jagat kabeh,
loka parāśrayeṅ guṇa sudhīra nipuṇa ri karakṣan iṅ jagat,
dharma viśeṣa tan panasareṅ aji salaku nirātidigjaya.
2.
pāpa kapāpa tan dva tumuvuh pva liṅanira putuṅku riṅ prabhu,
dūran ikaṅ kaśāntikan i deniran aməjahi vighnaniṅ jagat,
siṅgih ujarta yogya ta lamun balapati caraṇanta digjaya,
ṅhiṅ juga hayva lakṣaṇa kitāmagəhakna tikaṅ jinasmṛti.
3.
maṅkana denirāvacana dharma pitutur i siraṅ nṛpātmaja,
mvaṅ sira saṅ vatək ṛṣi kabeh prasama sira maṅastvakən vuvus,
saṅ nṛpaputra tan vavarəṅə̄ sira ri pamidi saṅ mahayati,
ṅhiṅ parameṣṭhibuddha kinənəpnira tulusa Mahāyānabrata.
Canto 26 Name unknown
1.
səḍəṅ kepvan saṅ paṇḍita sira təkap saṅ nṛpasuta,
bəlah taṅ bhūmi ṅke harəpira maṅaṅ teja dumilah,
bhaṭārī saṅ hyaṅniṅ kṣiti sira mijil bhāsvara katon,
caturhastānindyābharaṇamukha sākṣāt śaśadhara.
2.
rikān prāptānəmbah sira məkul i jə̄ṅ bhāratakula,
gəyuh tan śobhāṅluh malara ruməṅə̄ reh nṛpasuta,
ahā saṅ śrī śāstrātmaka lihat i bhaktiṅkv iri kita,
praṇāmyātaṅgəh donta yadi jənəkeṅ kanana sabhā.
3.
ri tan somyanteṅ bhūmi sahana muvah riṅ kadi kami,
avās taṅ rāt syuh durbala ri pamatəkniṅ kaliyuga,
mahī nirvījekaṅ rasa nirasa taṅ nīca sulabha,
narendrāthelik* riṅ parahita mahādharma viśata.
4.
tumūt sakveh saṅ paṇḍita paramaviprādikaluṣa,
ndātan maṅgəh vidyākramanira tuna jñāna vimala,
viśīrṇaṅ strī drohī priya suta pitā dveṣa lumari,
hanekaṅ dharma sthāna kuṭi kavanan tan hana mulat.*
5.
daridrākveh dātāsugih akuməd atyanta kasihan,
dhirāyuh taṅ pāpī tuna hurip ikaṅ buddhi kuśala,
kulīnādāśālpaṅ kujana ratu siṅ māna sinivi,
pratiṅkahniṅ rāt yan kaliyuga sukhāmbək diyadiyu.
6.
ya tāṅde kleśaṅkun rasa bubulan aṅgaṅ kṣititala,
təkapniṅ mūrkhātyanta kujana mahānāraka rasa,
kasəṅkvan deniṅ rākṣasa sudaśaputraprabhu ta ya,
alah bvatniṅ saptāṇḍa girigaṇa denyādbhuta təmən.
7.
tuvin meh prāptāṅekajaladhi* təmahniṅ tribhuvana,
vināśaṅ rāt noraṅ daśadiśi mamə̄ṅ tan patuduhan,
bhaṭāra hyaṅ śrī buddha śiva vinayācintya kahiḍəp,
təkapniṅ gālaknyādbhuta danuja nā maṅdadi ta ya.
Canto 27 Name unknown
1.
maṅkā ta təmahan ikanaṅ jagat yadi kitān maləməha sivinən, āpan taya huməjahane kaśaktin ikanaṅ sudaśasutaripu,
yāvat kaliyuga jinamūrti saṅ prabhu vənaṅ tribhuvanaśaraṇa,
tāvat salah ika niyataṅ sarāt manemu duhkha haruhara sadā.
2.
liṅ śrī kṣititala ri* huvusnirān praṇata mūkṣa mamarəṅi kəḍap,
svapnopama ri hiḍəpiraṅ munīndra sama harṣaja mihat i sira,
kapvānut i savuvusiraṅ mahīdhara ləves hayunira pituhun,** sākṣāt vvayulih*** iṅ amutər tasik təkapirāmṛta ri yativara.
Canto 28 Name unknown
1.
ndan śrī bhūpatiputra tan vavarəṅə̄ tiṅkah bhaṭārī kṣiti,
māyābañcana rakva liṅnira təkapniṅ buddhi nissaṅśaya,
yekāṅde lara saṅ maputra karuhun sakvehni saṅ paṇḍita,
saṅkeṅ vəlasnira riṅ triloka muharaṅ luh maryavān* riṅ vijaṅ.
2.
vvantən teki muvah maharṣi mavuvus sodāhaṅan riṅ manah,
he śrī bhūpatiputra hayva kəta maṅkāmbəkta mūḍheṅ jagat,
nicchā śāsana saṅ narārya yadiyan luṅhāmriheṅ śūnyata,
tīrthāmet viṣa sadṛśanta* viphalaṅ svargā madadyaṅ kavah.
3.
āpan rakva tuvuhta yekan inusir saṅ vṛddhavṛddheṅ tapa,
riṅ rūpādhika vāni śaktiguṇamān janmottamānindita,
maṅgəh rakva tumirv i rūmta saphalāntukniṅ kayogīśvaran,
toh ndyānuṅ palarənta pan kita təmahniṅ yoga sānusmṛti.
4.
saṅsiptanya tuhanku nora phalaniṅ gə̄ṅ sūkṣma muṅgv iṅ vana,
de saṅ kṣatriyajanma vīra taruṇātaṅgvan viśeṣeṅ* jagat,
vvaṅ mūḍhādhama kevalaṅhat iṅ ujar nistṛṣṇa dhīreṅ brata,
byaktāvās kabaliknya yan lamulamun śīghra təkaṅ pātaka.
5.
nāhan teki vuvusnirāsəmu pacəh sakvehni rovaṅnira,
mitra ṅganya təkapnirekana mahāprānarṣi rakvāvuvus,
hāh dūrān hana mātraniṅhulun ike mvaṅ saṅ munīndrādhipa,
śraddhānūta rikaṅ prayojana hade tan dharma saṅ paṇḍita.
6.
siṅgih yan sira sasar kapətəṅan deniṅ manah saṅśaya,
lagyāgəgvan ikaṅ sukhābhyudaya kāṣṭeśvarya lābhātupis,
yan miśrā kalavan bhaṭāra kəta yan śakrādi tapvan harəp,
ṅhiṅ saṅ hyaṅ paramārtha buddha kinənəp saṅ siddha yogīśvara.
7.
liṅtekin viphalaṅ tapenulahakən de saṅ mahākṣatriya,
mon hyaṅ mon vara kinnarendra suranāthādinya tan vādakan,
tonən hyaṅ parameṣṭhi rudra matapeṅ mervādiparvatālama,
hyaṅniṅ hyaṅ suraniṅ sureka matapā* ndyānuṅ pinet denira,
Canto 29 Name unknown
1.
kalīṅan ika tan haneki halaniṅ tumutakən i manah munīśvara,
kalīṅan ika saṅ narendrasuta mānuṣa sinaput i śaktiniṅ tamah,
bhaṭāra tuvi nora lena saka riṅ tapa vinaṅun ireṅ trikāyika,
haneka malihaṅ pinetnira turuṅ katəmu tinəmuniṅ tutur hiḍəp.
2.
avās kita rike* manah saṅ anəmu krama tinəmuni saṅ huvus licin,
sirānəmunəmu ndatan paṅaku yan katəmu rusit i sandhiniṅ hiḍəp,
taṅeh yan ucapən kavāstvanira** riṅ tribhuvana riṅ apan kapaṅgiha,
prasiddhaṅ atiśūnya mārga kinənəp nṛpasuta tinut iṅ manah ləṅə̄ṅ.
3.
kitāvacana* buddhi mūḍha ri sirān balik ika kita mūḍha kaśmala,** pitovi sira buddhamūrti riṅ apan sira kavatəka riṅ punarbhava,
hana pva gatiniṅ hulun sama mamākṣa*** sira sivinən iṅ jagat kabeh,
takutkv i ruganiṅ triloka ri huvusnira maluyeṅ tapovana.
4.
nahan liṅira dharmamūrti tətəs iṅ kahuvusan i sinādhya saṅ viku,
muvah sahana saṅ munīndra sama māstvakən i vuvusirātipaṇḍita,
kunaṅ rasika saṅ śinabdan apa tan sahur asəmu viraṅ muṅismuṅis,
nimittanira yan milag kadi rare cala katəṅər i duhkhaniṅ manah.
5.
samantara ḍatəṅ tikaṅ surasa bhojana haraka bhinukti tan kuraṅ,
kilaṅ brəm ika śukla rakva panəgəh munivara ri siraṅ nṛpātmaja,
byatīta* ri huvusnirānaḍah anindya sukha sira təkap munīśvara,
narendrasuta kapva mamvit i munīndra kahənəṅan i denirān laku.
6.
nda śīghra ri ləpasnirān pramukha keśava dumulur i saṅ nṛpātmaja,
taluntalun i pārśvaniṅ vukir aneka kayu rəbah i piṅgiriṅ havan,
pətuṅpətuṅ i salvaṅ iṅ gəgər avor i vuluh ika rumambayiṅ paruṅ,
guhāpəṅuṅ ika daləmnya pilih uṅgvan i macan ika ghora gə̄ṅ galak.
7.
kidulnnya hana tīrtha nirmala sake ruhur i pucak ikaṅ gunuṅ magə̄ṅ,
təḍunya gumuruh təkeṅ juraṅ avarṇa gərəh i pasurakniṅ ampuhan,
i sornya dəṅən arja saṅgar avavar janur akiṅ asamīpa kahyaṅan,
pilih makapamūrchitan təkap i saṅ kavi hana səsəran tanah tikəl.
8.
narendrasuta yeka tan dva marahup sira vəkasan asūryasevana,* təlas kahalivat** larisnira sakerika saha ṛṣisaṅgha maṅdulur,
juraṅjuraṅ arəs haneki vaṭavṛkṣa kəpuh agəṅ arambayan matə̄b,
paranti paran iṅ mahakalana duṣṭa mamatimati sattva riṅ vana.
9.
rikā pravara keśavājar i narendrasuta ri hananiṅ mahāsura,
gajendramukha śūcilomasuta tattvanika paṅavak iṅ kalīn* təkā,
avaknya kadi parvatāgəṅ aruhur** matanika ravitulya yāpaḍaṅ,
galaknya kadi kālarudra mihat iṅ bhuvana ri səḍəṅ iṅ prakampita.
10.
nimittanika yañcaturbhuja baṅun paśupatisuta riṅ praṅ adbhuta,
gaṇañjaya sirāṅanugrahani ṅūni ri patapan ikaṅ himālaya,
tinūtnya maṅaran si durmukha təkapnira karaṇanikojjvaleṅ raṇa,
bhaṭāra tuvi tan vənaṅ məjahaneriya pamuput ikaṅ hanugraha.
11.
ya hetunika yan vənaṅ mamati sesiniṅ acala mṛgādibhakṣaṇa,
təkeṅ jaladhi mīna durbala təlas pəsut ika rinaməs lavan mumul,
muvah sahana saṅ tapasvi karikā saka sasiki cinidra riṅ vəṅi,
arəs girigirin sahimbaṅ ikanaṅ giri təkapni ṅarenikaṅ vukir.
12.
kalīṅan ika hayva māskun amənər manalajuṅ irikaṅ kəpuh magə̄ṅ,
mahābhaya təmən yadin kita kaciryana təkap ikanaṅ mahāsura,
nihan tutən ikaṅ havan manəṅən iṅ gəgər i ləpit ikaṅ gunuṅ kidul,
rikan tuməḍuneṅ* juraṅ pravala tan kahavarana sinādhyaniṅ manah.
13.
siraṅ nṛpatiputra mogha vihaṅākral i pasayutirārya paṇḍita,
kasattvikanireṅ jagat tumuvuhārdha təka mavəlas iṅ kamāṅsaka,
nimittanira yan harəp vruha rikaṅ gajamukhamaya* vighnaniṅ jagat,
malar sira vənaṅ tumaṅgəhana tan dahatanika** makārya duryaśa.
Canto 30 Name unknown
1.
ya hetu saṅ śrī naranāthaputra,
parah tikaṅ vṛkṣa lavan maharṣi,
katon tikaṅ bāluṅ amarvatāgə̄ṅ,
kapāla* śelanya paraṅnya danta.
2.
dukāla lātānya ḍukutnya roma,
vədiṅvədiṅ vastra rujit sukətnya,
haturnikaṅ sattva jana prakīrṇa,
pəjah təkapniṅ gajavaktra mūrkha.
3.
byatīta lampahnira śīghrāgāmi,
təkerikan gadgada durmukhāhya,
mələd maṅilvākrak asindhughoṣa,
prakopa yar ton naranāthaputra.
4.
aho syape koṅ nara dibyarūpa,
təkery aku mvaṅ ṛṣi śuddhavarṇa,
ləvəs ri tan vruhmu rikaṅ parāna,
lugeṅ urip parvata laṅghana ṅke.
5.
ndya teku kāryanyu dumeh para ṅke,
mṛgendra khāgādhipa deva tovi,
tamantameṅ* adri sukhasvabhāva,
təkapku jīva kṣaya riṅ vanādri.
6.
lavan syapeki pva ṅaranmu riṅ rāt,
pilih mahākinnara devarāja,
sake haləptādhika dibyarūpa,
smarāmarānuṅ pinakopamanta.
7.
bhaṭāra viṣṇu pva kunaṅ liṅanku,
kiteky amūrti hyaṅ anaṅga duṣṭa,
prayojanāṅadva gəṅiṅ kaśaktin,
ulah pva dehādbhuta cakrapāṇi.
8.
trivikramānuṅ makapāṅadanta,
taṅan catur mevvivu saṅkhya ghora,
śirah susun sapta matumpatumpaṅ,
aneka sevu lvirikaṅ matakveh.
9.
ikā ta rūpanta lavan guṇanta,
tahā* ṅhulun sora təkapmu riṅ praṅ,
yadin kamu hyaṅ suranātha maṅko,
hilaṅ tikaṅ bajra vibajra de ṅku.
10.
nahan vuvusniṅ gajavaktra rodra,
narendraputrādbhuta sārjavājar,
tatan surendrāku tatan hari hyaṅ,
mahājana kṣatriya bhāratāṅśa.
11.
ṅhulun suta śrī nṛpa hastinendra,
prakāśa sajñā sutasoma riṅ rāt,
mareṅ girīśṛṅga sinādhya tan len,
girīndrarājeki ginə̄ṅkv iṅ ambək.
12.
kunəṅ nimittaṅku təkeṅ kita ṅke,
ndatan takut matya* kabhuktya denta,** mahāyaśārtheki sudharma pinrih,
sudharma dharmohuta riṅ mahiṅsa.
13.
apan mahāpātakaṅ arddha hiṅsa,
tiniṇḍa riṅ rāt para sādhu melik,
madoh sakeṅ śūnyapadān paratra,* sasar mareṅ gomukhatāmra ** təmbe.
14.
sahasravarṣa pva kitān hana ṅkā,
tinūt təkapniṅ yamabhṛtyayodha,
ndātan mati tan mahurip gatinya,
saranta gə̄ṅ duhkha sadālare tvas.
15.
ya teka pamratniṅ akārya hiṅsa,
rajah tamah tan surud iṅ svacitta,
hilaṅ tikaṅ sattva təkapnikāṅdoh,
hilaṅnikā śīghra təkeṅ aveci.
16.
tumūt mareṅ* ṣaḍripu śatru riṅ jro,
trivighna pañcendriya mogha darpa,
sudhīra māmah vukir iṅ śarīra,
ri tan hanāniṅ mahasattva bhasma.
Canto 31 Name unknown
1.
ndah yeka rakva magave laraniṅ triloka,
siddhātəmah tanu gajendramukhādipāpa,
bhinneka* rakva kalavan gaṇarājadeva,
icchā svabhāvanira yan gajavaktrarūpa.
2.
lāvan jagatśaraṇa hetuniṅ āsyacūrṇa,
daityādirāja pəjaheki təkap bhaṭāra,
sūkṣmātisūkṣmamaya śakti mahāprabhāva,
sotniṅ viśeṣa vinuvus smaradagdaputra *
3.
tan maṅka teka kita kevala durmukhāhya,
tapvan maveh sukhanikaṅ bhuvanāprameya,
lobhavərə̄ kavigaran kadi hastisattva,
dūrān vənaṅ śaraṇaniṅ bhuvanāṇḍarāja.
4.
vvantən pva hetuniṅ anindya caturbhujeṅ praṅ,
tan sih bhaṭāra juga kevala pātakāgə̄ṅ,
hāh yogya tiṅgalaknaṅ gajavaktrarūpa,
rūpanta teka tinut iṅ pati tan tinaṅgəl.
5.
hetunya maṅkana haneki viśeṣa nātha,
brahmāja rakva panəlahnira dhātraputra,
rākaṅku parṇahira teki jagatpraṇamya,
ghorānivārya daśabāhu səḍəṅnikaṅ praṅ.
6.
bhraṣṭaṅ vatək kalaṇa denira riṅ raṇāṅga,
daityādi rākṣasa pəjah sahananya bhasma,
yekān takutkv i kita yan vruha saṅ narendra,
byaktān ri duhkhanira pan kita buddhimūrkha.
7.
ndah kantənanya paṅucapkv i gajendravaktra,
sattvādicitta rəgəpən pva mahāviśeṣa,
krodhanta patyana tamahta ya dohakənta,
kāruṇyabuddhi gavayən tulakanta mṛtyu.
8.
yapvan vihaṅeku* virodha manahta maṅke,
hiṅsākuru pravala deni kaduryaśanta,
byaktaṅ svajīva matupis guṇa śaktimaṇḍa,
de śrī narendra sakaleśvara bhūmipāla.
9.
nāhan vuvus nṛpasutāmuji saṅ narārya,
marmānumodana ri saṅ gajavaktrarūpa,
durvaktra heva ya təkap naranāthaputra,
iṣṭanya cañcala baṅun gajavaktra rudra.
10.
dhik hāh kamuṅ nṛpasutādhama bhāratāṅśa,
bhaṅgābhimāna juga tan tuhu sādhu dibya,* jambat vuvusmu parachidra mahāviveka,
liṣyamu duṣṭa kuhakāmutuṅ iṅ kadi ṅvaṅ.
11.
ndin vīrarāja vənaṅ adbhuta matyanāku,
brahmārṣi viṣṇu ya kavəs suranātha kumyus,
hiṅanya saṅ prabhu kakanyu si dhātraputra,
hāh dūra rodra mihateki təkapku riṅ praṅ.
Canto 32 Name unknown
1.
nā liṅnyān matəmah trivikrama magə̄ṅ taṅ rūpa ghorāhirəṅ,
krūrāṅganya caturbhujāṅavaśakən* yān mūrti saṅ hyaṅ gaṇa,
sātus teka gaḍiṅnikāriṅiriṅi lvir mṛtyu sākṣāt murub,
nāgendropama tulyaniṅ tulalay adbhūtā ta medhālaṅu.
2.
muntab tejanikāgni kātara sakeṅ kumbhātirodrān kutug,
mvaṅ saṅkeṅ mata sūryavimba dumilah mvaṅ bāyubajrāṅasut,
syuh bhasmyaṅ vanavṛkṣasattva katunu lvir parvatāgnyujjvala,
uṣṇaṅ svarga təkapnya durbala* salah dhyānaṅ vatək devata.
3.
tindak lvir bubulaṅ mahītala bəlah kombak vvay iṅ sāgara,
kālembaṅ kapalumbalumba mavərə̄ joṅ phalvarājān karəm,
meṅguṅ taṅ Imavan prakampa kadahut buṅkahnikaṅ Mandara,
gambhlraṅuluvuṅ katon natar ikaṅ nagendra mavrəg ta ya.
4.
ghorghoraṅ giri revatekana rubuh glānaṅ trilokākṣaya,
deniṅ krodhanikaṅ gajendramukha śabdātryaṅalun garvita, āyāy kṣatriya pāpa duṣṭa lihatekiṅ hastivaktrādbhuta,
yadyan bhūmi sabhūrbhuvahsvah uyəṅən byaktātəmah sāgara.
5.
saṅsiptan laku pet kakanyu kətikaṅ śaktīṅ jagat kottama,
mvaṅ rāmanyu si hastinendra pinaṅən sakvehnikaṅ bhūpati,
akvikyāmapageṅ raṇātakəra gə̄ṅniṅ krodha hārohara,
dhik tan durmukharūpa tāku yadiyan tan bhraṣṭa deṅkv iṅ raṇa.
6.
nojar saṅ gaṇamūrti śīghra sumahur śrī hastinendrātmaja,
ai tandaṅ kamu koṅ prakopa vinarah riṅ dharmaśāstrottama,
jambat ṅvaṅ musirāśrayānuruhanaṅ* sāmantayodha prabhu,
bhoh pembuh śatakoṭi** hastivadanākun tan surud*** siṅ raṇa.
7.
liṅ śrī bhūpatiputra tan dvan umasə̄ taṅ durmukhāhyābhutəṅ,
sarvāstrādbhuta saṅka riṅ taṅan anekān śīghra sampun ləpas,* ndātan pamyati saṅ narendrasuta kagyat saṅ para ṛṣy aṅiriṅ,
ṅkāne** dura vanān paṅanti ri sirārəs riṅ varāstraāṅavur.
8.
krodhekaṅ gajavaktra sambut ikanaṅ bhūh parvatāgrāśila,
aṇḍəmyādbhuta bhasmibhūta ri harəp śrī bhūmināthātmaja,
sakvehniṅ vara sañjatātryasasaran lvir larvalarveṅ apuy,
deniṅ jñāna viśeṣa sandhi patulak bvatniṅ mahārorava.
9.
maṅkin krodha bhaṭāra durmukha təkapniṅ parvatāstrān hilaṅ,
yekā hetunirātikāptya mususaṅ trailokya* bhūmi syuhən,
prodbhūteṅ luṅayan lumuṅ ya maṅavil vitniṅ kṣiti maviyat,** makrak saṅ para deva ghūrṇa lumihat mohūt i saṅ hyaṅ gaṇa.
10.
lāvan saṅ sutasoma pinrih inivə̄ de saṅ vatək devatā,
jñānānuṅ pamisārja rodra tuturən liṅ hyaṅ surendrāvuvus,
nāhan hetunirekacitta humənəṅ boddhyagrimudrāpagəh,
pohniṅ sattva mijil taṅ astrabhiduran saṅkeṅ svacittādbhuta.
11.
pūrṇaṅ teja baṅun śaśāṅka ri taṅan śrī hastinendrātmaja,
tempuhnye* ḍaḍa saṅ gajendramukha gək gər ghora tan pamyati,
saṅkeṅ drəsnya savaṅ girīndra ḍumavuh puh tvasnikaṅ rākṣasa,
glānāṅlah juga tar vənaṅ malap ikaṅ bajra bvat aṅliṇḍihi.
Canto 33 Name unknown
1.
tan saṅkeṅ gəṅ iṅ astra hetunika yan rasa pəjaha vimūrcha kāsihan,
sampun tattva bhaṭāra rakva viṣāṇāmṛta pavarah i saṅ munīśvara,
sor tekaṅ visa denireṅ kujana tīrtha təmahanira riṅ mahārddhika,
yekā hetunikaṅ* gajendramukha tan papaḍa təkap i tībraniṅ lara.
2.
təkvan hyaṅ gaṇa rakva sah sira sakeṅ asura matutur iṅ kaśāntikan,
deniṅ jñāna viśeṣa śakti rumakut ri vuyuṅ ira rikaṅ jagat kabeh,
lavan vruh sira yan narendrasuta buddhasakala magave jagaddhita,
nāhan hetunirān mulih saha lavan surapati sahadevatāṅdulur.
3.
ndan saṅ kāri vimohitāhənək apəg anaṅis* alara maminta jīvana,
ai saṅ śrī sutasoma piṇḍa hapa tāku matəlasana hiṅsakojjvala,
māna krodha kaṭuṅka tan huniṅanən tilarakna ri sattvaniṅ hati,
saṅkā yan laraniṅ manah bhidura dhāraṇa pəjah i lalista riṅ hulun.
4.
yekā hetunirān vavaṅ malap ikaṅ bhidura maluyi śuddhaniṅ manah,
śīghrānəmbah* ikaṅ gajendramukha bhaktya śikhara** ri ləbūni jə̄ṅnira,
paṇḍyāgurva ri saṅ narendrasuta liṅnika mamaha sukhe nṛpātmaja,
yogābhyāsa rikaṅ girīndra tumute salakunira mahāyānabrata.
5.
ndan sakvehnira saṅ ṛṣi pramukha keśava ḍatəṅ i siraṅ nṛpātmaja,
kapvāṅastuti dibya saṅ nṛpatiputra sakala jinamūrti riṅ sarāt,
tan varṇan ri huvusnireki nṛpaputra mamisiki ri saṅ mahāsura,
jñānānusmṛtiśāsaneki pavarahnira ya sapavarahniṅ āgama.
6.
byātītan ri huvusnirāmisiki saṅ gajamukha ri katattvan iṅ dadi,
lampah śrī nṛpaputra yeka caritan sira lumaku lavan munīśvara,
ndan saṅ sāmajavaktra tan sah aṅiriṅ ri sira manusup iṅ vanāntara,
groṅ durgārəs ikaṅ kalakvan i ləpitləpit i siluk ikaṅ gunuṅ midər.
7.
kañcit rakva haneki nāgapati kādbhuta təka sakiṅ agraparvata,
ṅākṅāk śabda nikāharəp mamaṅane nṛpasuta dinunuṅnya gə̄ṅ galak,
yatnekaṅ gajavaktra yāṅalaṅakən tanu pinuliṅan* iṅ mahābhaya,
ghoraṅ haṅga saparvatāgra binəbədniṅ uraga giri mandaropama.
8.
krūrekān manahut manəmbur i mukhendriya gajamukha śuddha niścala,
bāyvagnyardhana yeka pasaṅən ya guməsəṅana nāgabandhana,
he saṅ durmukha hayva maṅkana vuvus nṛpasuta kalavan munīśvara,
tan dadyaṅ muni bauddhapakṣa satatāmatimati makabuddhi maṅkana.
9.
āpan rakva bhaṭāra sira sattva karuṇa sahaneṅ jagattraya,
yadyan śatru təkapnireki juga tan pinəjahan ika* kevala həniṅ,
jñānāveśa minuṣṭi rakva makaśastra** pasukakən i cittaniṅ musuh,
byaktaṅ krodha mamūrti sattva manukūla təkapiṅ atipaṇḍiteṅ manah.
10.
yekā rakva tinūtniraṅ sugatapakṣa satata magave jagaddhita,
ton ṅūnī ṅvaṅ gə̄ṅta rudrasakaleṅ guṇa mahəli kaśāntan uttama,
maṅkā teki kabuddhya saṅ gajamukhāṅlavanaṅ uraga śakti digjaya,
sambyan rakva parīkṣanən gati jinasmaraṇa karaṇaniṅ jayeṅ raṇa.
11.
nāhan liṅ jinamūrti durmukha rikātutur i sapavəkasnireṅ* daṅū,
sampun rakva ləpas manahnya yugapat mamarəṅi ri manah nṛpātmaja,
kapvārok mapisan təkeṅ bhujaga padma hṛdaya sira jīvahāraka,
glānaṅ nāga vimūrcha kesəp anibeṅ kṣiti malupa ri dagdhaniṅ hati.
Canto 34 Name unknown
1.
vəkasan ta* yāṅlilir i sampun ika mahəli citta sattvika,
aharəp subhaktya ri gajendramukha liṅika dharmamūrtika,
gajavaktra śīghra matulak tumuduhakən i saṅ nṛpātmaja,
sira teki saṅ humuripī kita sakala viśeṣa paṇḍita.
2.
ya tinūtnya yan praṇata bhakti ri suku jinamūrti sādara ,
gajavaktra harṣaja mihat milu musapi ləbūni jə̄ṅnira,
karuhun maharṣi paḍa mastuti ri sira təkapnya śāntika,
kavəṅan turnon ri kamahātmyanira tuhu bhaṭāra riṅ jagat.
3.
avivakṣiteki laku saṅ nṛpasuta vuvusən kathākna,
təka riṅ juraṅ mayukaparvata kayu vək i sək nirantara,
paṅikāvilət lumalay iṅ havan amuhara saṅhub iṅ vukir,
matəmah pətəṅ ri təkaniṅ limut amaḍəmi tīkṣṇaniṅ ravi.
4.
gunuṅ adbhutāsəmu mahāsura katəmu ri madhyaniṅ vana,
matutuk guhālva masiyuṅ kəpuh aruhur aṅanti riṅ gəgər,
mata tulya bhāskara śilāputih akalaṅan iṅ gunuṅ midər,
masavit latāgəṅ aṅurambat i paraṅanikaṅ mahāgiri.
5.
baḍamanya megha ri ruhur luṅayanika kuvuṅkuvuṅ pəluk,
saha bāyubajra kumusuh kadi lakunika* rodra gə̄ṅ galak,
vəkasan mirirmirirakən kusuma teki ri jə̄ṅ nṛpātmaja,
kadi səmbahanya tumūtaṅiriṅa kadi gajendravaktra ya.
6.
i təpinya sumbər umijil məsat asəmu ririsnya kāṅinan,
bana sattvarāja ri samīpanika vahu mijil sakeṅ guhā,
maharəp mamuktya ri vəkanya dinəmak ika mepu kāsihan,
makədalkədal manaṅis ahyun umura ya gupay katiṇḍihan.
7.
nṛpaputra tan dva lumihat sira tumuluy aśabda vākpaṭu,
mṛganātha he bibi huvus juga hilahila hayva maṅkana,
tuvi tan vaneh vəka təkapta tan iku* makamāṅsabhakṣaka,
putus iṅ kaduryaśan ikuṅ pati niyata təkaṅ upadrava.
8.
tuvi nora pāpa kadi pāpaniṅ anak atiduṣṭa riṅ yayah,
gurutalpeki ya paḍanya niyata təka riṅ yamālaya,
ndan alah kapāpanika karva təkap i laku saṅ mṛgādhipa,
ṅka suhaśra koṭi kəta pāpanika ya pavarahniṅ āgama.
9.
kalavan ta yeka hana dharmavacana sutakīrtya riṅ jagat,
talagādikūpa surayajña janayaśa kasor təkapnika,
apa yan vənaṅ gumavayaṅ kriya saguṇaniṅ ātmajottama,
karuhun kasaṅkalan ikaṅ bapa bibi ya ləpas nirātmaka.
10.
iti nā vuvus nṛpatiputran umuhuti rikaṅ mṛgādhipa,
mṛgasiṅha yatna sumahur i vacananira saṅ nṛpātmaja,
vruh ike ṅhulun ri guṇa doṣaniṅ inucapakənta yogyana,
ṅhiṅ ateki mogha kavahan lapa karaṇaniṅ iṅsakātmaja.
11.
akire vaneh ṅvaṅ iki tan hana kavənaṅ ikiṅ mṛgeṅ vana,
pramukhaṅ kənas kapi lutuṅ vijuṅ ika sama durbalālayu,
ṅūniveh ta saṅ tapa kavəs girigirin i kamūrtiniṅ hulun,
karaṇaṅku yan suta subhojana ri pamatək iṅ hilālapa.
12.
śubhavākya maṅkana rikā nṛpasuta saha lūh nirantara,
siliḍirya* rakva kaharəpnira matalaṅa jīva sakṣaṇa,
taḍahənya tan** svaṅa lamun mahuripa vəkani mṛgādhipa,
paramārtha dharmaṅ usirən karuṇā ri laraniṅ nirāśraya.
Canto 35 Name unknown
1.
nāhan liṅ saṅ narendrātmaja paramasukhāmbəknikaṅ sattvanātha,
tan dvodanyāṅhuvakən vəkanika malajəṅ muṅsir iṅ deśa durga, āmhām yan ton siraṅ bhāratakula paməpəgniṅ vayah yovanānvam,
hetunyār aṅsə̄* yan garjita madəg i harəp śrī mahārājaputra.
2.
prodbhūtaṅ hakṣi mūlyar siyuṅ ika maluṅid katarāṅapnikālva,
karvaṅ hastātitīkṣṇāriṅiriṅi rumakut ry aṅga saṅ nāthaputra,
mumbul saṅkeṅ jajādrəs gətihira cinucup denikaṅ sattvanātha,
glānāṅlah citta nirvāṇa * ya rinəgepirān mantukeṅ buddhaloka.
3.
ndan saṅ hastīndravaktra mvaṅ uraga kalavan keśava glānacitta,
kepvan deniṅ manah tan vənaṅ asayut i saṅ śrī mahārājaputra, āpan sampun purih saṅ kumavaśakən ikaṅ bodhisattvopadeśa,* tulyekāmbəknirānuṅ pəjaha mahuripāṅhiṅ yaśāvṛddhi mūlya.
4.
byātītan līna saṅ śrī jinakula pinaṅan denikaṅ sattvanātha,
liṇḍū taṅ bhūmi tan kram hyaṅ aruṇa malara lvirnirāṅdoh maṅulvan,
tan śobhaṅ byoma kadyāṅəmu taṅis i təḍuhniṅ ghanāsaṅhub aṅluh,
gəntərnyāsambasambat kilat asəmu kəḍapniṅ təñuh katīkṣṇan.
5.
lāvan saṅ sattvanāthāsəmu kahuvan* i pəjah śrī mahārājaputra,
deniṅ rah kesəp ardhāmṛta mamarəgi garbhāmaṅun śāntacitta ,
maṅkin kaṅən varah saṅ munivara sira yan rājasunvānivārya,
hetunyan bhakti tan sah manaṅis iri dagan saṅ mahānāthaputra.
6.
hāhāh he bhūmināthātmaja pahurip atah saṅ mahābodhisattva,
tiṅhalte duhkhaniṅ kaśmala mamati tuhanta nyatāḍaṇḍa doṣa,
āpan byaktekanaṅ pāpa tumuvuh asəvə̄ vəltik iṅ mānakarma,
lud ṅvaṅ sattvātimūḍhācəmər aku riṅ apan tan təkeṅ roravāṅga.
7.
saṅsiptan piṇḍaha pvaṅhulun atəlasana dveṣa riṅ putradharma,
maryāṅgə̄ṅ krodha maryāṅapakaṅapaka riṅ saṅ mahāpaṇḍitāgra,*
yapvan saṅke lalis saṅ nṛpatanaya təhər matya tan labdhajīvan,
milva ṅvaṅ līna vetniṅ taya maṅinakaneṅ hiṅsakā buddhi pāpa.
Canto 36 Name unknown
1.
nā liṅ mṛgendrāvacane nṛpātmaja,
ndan dūra rakvāhuripāṅ huvus pəjah,
sattvendra yekāmrih aminta patyana,
de hastivaktroraga mukhya saṅ ṛṣi.
2.
ndan saṅ śinabdan sira teki laṅghana ,
puh tvasnirān kevala duhkhitānaṅis,
sattvendra dhīrāptya tumārjanaṅ tanu,
dīptaṅ nakāṅhiṅ pvaṅ iniṣṭi pālaga.
3.
ndah hyaṅ surendrādhipa riṅ surālaya,
prāpteki tan dvohuti saṅ mṛgeśvara,
bhoh he kitaṅ moṅ bibi hayva maṅkana,
nyātāku hetvanyāhurip* nṛpātmaja.
4.
maṅkā ta vākśabdaniraṅ surādhipa,
dhyāyī kṣaṇa śrī nṛpaputra maṅlilir,
buddhasmṛti pvaṅ vinibhajya riṅ śava,
mvaṅ pañcabāyvardhana saṅkaniṅ hurip.
5.
pūrṇaṅ śarīreki muvah kadīṅ daṅū,
lvir supta polahnira tekyamār baṅun,
ṅka taṅ macan bhakti ri jə̄ṅ nṛpātmaja,
mvaṅ hastivaktroraga tuṣṭa saṅ ṛṣi.
6.
ndan śrī narendrātmaja mepu suṅkava,*
maṅke ri jīvānira de śatakratu,
lvir dāna riṅ vah dhana ratna kāñcana.
tambosadhīṅ aṅga sulakṣaṇottama.**
7.
āpan tikaṅ vvaṅ matakut ya riṅ pati,
lūd tar vruh iṅ mārga viśeṣaṅ uṅsirən,
tṛṣṇeṅ hanak mvaṅ putu patnikāṅlare,
yogyan huripnyān tuluṅən surādhipa.
8.
ṅvaṅ teki dūrān hana mātra tolihən,
tyāgeṅ hurip dharma viśeṣa mūlya ya,
niṣkāraṇolah suranātha riṅ hulun,
gə̄ṅ bañcanāmbək tunadharma kevala.
9.
nāhan vuvus saṅ nṛpaputra maṅkana,
ai śrī narendrātmaja liṅ surādhipa,
sihteṅ mahāsattva jagaddhitenapi,
donkv āmalaṅ ri prakṛtinta yan pəjah.
10.
ṅūnī pəjahteki təkap mṛgeśvara,
vəlasterikaṅ moṅ suta seṣṭiniṅ hati,
līnanta yeka mṛganātha matya* ya,** patyanya nirdon karuṇanta riṅ jagat.
11.
jīvānta maṅke paramārtha riṅ sarat,
jīvānikaṅ sattva mahāsukheṅ manah,
yāvat pəjah saṅ nṛpaputra riṅ vana,
tāvat pəjah taṅ mṛgasattva tan kasah.
Canto 37 Name unknown
1.
saṅkṣepanya ya hetuniṅ vavaṅ anindya humuripi kita,
tan saṅkeṅ vara bañcanāṅalaṅi dontan umaluya jinā,
dharmānūta ri sihta riṅ sakalasattva ya karaṇa təmən,
astam jīvananiṅ jagat ri təkaniṅ bhuvana haruhara.
2.
liṅ saṅ hyaṅ suranātha riṅ kṣaṇa milag sira tatan ucapən,
somyāmbək sutasoma deni paṅucapniran aməlasakən,
mvaṅ sakvehnira saṅ ṛṣi pramukha keśava ta paḍa sukha,
durvaktroraga sattvanātha karuhun rəna ri Surapati.
Canto 38 Name unknown
1.
sattvendroraga tika mukhya hastivaktra,
bhaktyāṅañjali ri siraṅ narendraputra,
kapvāminta vinarah iṅ mahopadeśa,
dvārānuṅ tutən iṅ acintya śūnyamārga.
2.
āpan kveh i manah i saṅ mahātiyogi,
vvantən nirmalabhava mokṣakān ginə̄ṅ tvas,
len taṅ tyāga pəjah anuṅ ya teṣṭadharma,
paṅliṅgan nṛpasuta naṣṭa maṅkya mūlya.
3.
saṅsiptan ləvih ikanaṅ paratramārga,
saṅkeṅ mokṣaka ri hiḍəp patik narārya,
ḍū bhāgyādhika paṅucapta sādhu riṅ rat,
ādya ṅvaṅ majara masākṣya saṅ ṛṣīndra.*
4.
siṅgih liṅta paramamokṣa mārgadibya,
deniṅ rāt kunaṅ ika saṅ mahātividvan,
tan mokṣāṅga juga viśeṣa dharma mārga,
matyāsiṅ saparāganiṅ kabodhisattvan.
5.
pə̄hniṅ śāstra təkap i saṅ viśeṣa sādhu,
yadyan pāləha sukha yan parārtha donya,
durlakṣmyāthava sugiheki tan vikalpa,
mon matyāhuripa lamun jagaddhitārtha.
6.
ṅhiṅ tekaṅ paramanirasrayeki goṅen,
riṅ jñānadhika vəkas iṅ mahāviśeṣa,
tan svargabyudaya kitan* paṅekacitta,
yekaṅde sasar ikanaṅ paratramārga.
7.
toh ndyānuṅ vivitan ike liṅanta maṅko,
vidyādi krama ginəlar təkap bhaṭāra,
dharmādharma tuvuh ikeṅ samastabhūmi,
mati mvaṅ mahurip aneka sṛṣṭiniṅ vvaṅ.
8.
pūjā yoga japa samādhi dāna puṇya,
len tekaṅ brata śucipakṣa bhairavātva,
salvirnyaṅ* aśubha śubha pravṛtti riṅ** rāt,
jñānāveśa milu tumūt punarbhaveka.
Canto 39 Name unknown
1.
kunaṅ saṅ vvaṅ niśśreyasa sira tatan siddhi riṅ ulah,
ndātan pūjā tan yoga rinəgəpirānisbhava sadā,
luput saṅkeṅ bhavakrama pati hurip tan paṅavara,
apan sākṣāt saṅkan paran ika sirācintyabhavana.
2.
sirekādṛvya jñāna tiga hurip iṅ bhūmi sahana,
baṅun phalveṅ vvay tan milu bañu sireṅ duhkha sukha len,
guṇanekālit tan ləga masək iṅ alvādbhuta təmən,
agə̄ṅ tan mopək mañjiṅ iṅ ahət ikā sūkṣma sumilib.
3.
kaliṅhanyevəh saṅ vinuvus i vuvusniṅ vaṅ amuvus,
apan rakvekin tan vənaṅ inubhayān pan sira mucap,
sirānon tan kāton sira juga manon pan sira manon,
adoh tan dūra ṅke sira ta maparək tan kaparəkan.
4.
yatekā pinrihniṅ viku ri təkāniṅ dharma kapatin,
savaṅ kris sah saṅkeṅ saruṅan inunus tan kavaraṇān,
təkapniṅ trinyārok rva pinasah ireṅ jñāna vimala,
vidagdhāniṅkap roma salaya tinūtniṅ nirupana.
5.
acintyānumpak riṅ taya matapakan bhāskara vulan,
ikā lvir saṅ līnādhika sama lavan mokṣakaraṇa,
nda saṅsiptan siṅ solaha juga lamun nirmala sadā,
prasiddhāmor iṅ tan hana kaluput iṅ vāhyavibhava .
Canto 40 Name unknown
1.
nāhan liṅ jinamūrti mājar i kadibyaniṅ patipati,
mvaṅ taṅ mokṣakamārga kempən i vuvusnirān pavacana,
ndan saṅ sāmajavaktra nāgapati sattvanātha karuṇa,
bhaktyāṅañjali jə̄ṅnirāmalaku sihnireki tulusa.
2.
deniṅ yoga samādhi tan hana ri saṅ nirāśrayayati,
nis taṅ mārga viśeṣa rakva ri hiḍəp patik nṛpasuta,
siddhaṅ yoga yan ardha liṅnira nirāśrayeki kahiḍəp,
nəm kvehnyādhika riṅ śivatva ya rəṅə̄n mahottama təmən.
3.
pratyāhāra ṅaranya* kālapan iṅ indriyeka vinalat,
saṅkeṅ artha jugeka rakva makamārga buddhi vimala,
nyaṅ dhyānādhika dhīra yoga humiḍəp svasādhya mapagəh,
dibyāmoha taman kasambi riṅ ulah prapañca satata.
4.
prāṇāyāma ṅaranya bāyu vinatək mareṅ hulu təṅah,
sarvadvāra minəb təkapnya tinūt iṅ viśeṣa katəmu,
oṁkāra praṇaveki muṅgu ri daləm tvas ardha ya kasə̄k,
vetniṅ tattva śivatva dhāraṇa ṅaranya yoga saphala.
5.
len taṅ tarka ṅaranya yoga gaganopamaṅ manohava,*
ṅhiṅ tan vāk dhara rakva len ika sake rikaṅ avaṅavaṅ,
mvaṅ taṅ jñāna vikalpa tārja malilaṅ visādhya pinələṅ,
nissandeha samādhi yoga paṅaranya mokṣakaraṇa.
6.
tan dvāṅ aṣṭaguṇān kapaṅgih i təkapnya rakva karuhun,
dṛśyādṛśya vaśitva riṅ bhuvana rudramūrti sakala,
yekāṅbvat i manahniraṅ paramaśāntikārya nipuṇa,
kempər yan rusit iṅ jitendriya juraṅniṅ ambək ahajə̄ṅ.
7.
yapvan dhīra manahta tuṅgəṅ ikanaṅ svacitta mabənər,
tan kevəh təkap iṅ trikāya vala siddhi sarvakaraṇa,
kevəhniṅ triguṇātmakārdha ya huvus kasimpən amatəh,
ṅkā rakvān sira śūnyarūpa paramārthatattva kahiḍəp.
Canto 41 Name unknown
1.
nāhan tiṅkah ikaṅ śivatva ri siraṅ śaiva svapakṣādhika,
bheda mvaṅ jinatattva teki ri siraṅ bauddhāprameyeṅ jagat,
saṅ hyaṅ advayayogasandhi pinakeṣṭidvāra saṅ bhikṣuka,
aṁ ah śabdanikaṅ svabāyu ri daləm kaṇṭha prasiddhaṅ hayu.
2.
rəp prāptaṅ ravi soma denya sumaput riṅ deha śuddhākṛti,
mvaṅ taṅ advayacitta divya mapagəh ṅkāne manah nirbhaya,
pə̄hniṅ rvānupamātiśīghra ri vijil hyaṅ buddha tan kāvaran,
śūnyākāra devāṅga nirmala sirān nirbāṇa nirlakṣaṇa.
3.
āpan tan śiva tan maheśvara sirān tan brahma tan keśava,
tan saṅ hyaṅ parameṣṭhirudra tuduhən dūrān kavastverikā,
siṅgih yan paramārthabuddha təmahan saṅ siddha yogīśvara,
icchā nora kasaṅśayāganal alit tanmātra mātreṅ sarāt.
4.
nāhan hetu bhaṭāra buddha kahiḍəp putrāprameyeṅ jagat,
saṅ hyaṅ advaya rāma tattvanira de saṅ paṇḍitāṅhayvani,
prajñāparimitebu tan sah i səḍəṅniṅ yoga sānusmṛti,
tan rāgodaya bhinna rakva kalavan hyaṅ durmukheṅātmaja.
5.
maṅkā śīlanireṅ mahāyana vəkasniṅ bodhisattvān laku,
vetniṅ tattva viśeṣa tan huniṅa riṅ aṣṭeśvarānindita ,* yāvat prokṣaka rakva tāvat ikanaṅ niśśreyaseveh pinet,
nāhan hetuniraṅ śivatva makaḍat muṅsyāmriheṅ śūnyata.
Canto 42 Name unknown
1.
saṅsipta teki bapa saṅ gajavaktrarūpa,
mvaṅ nāgarāja karuhun vara sattvanātha,
prih hayva tan dugaduge vuvus iṅ kadi ṅvaṅ,
buddhopadeśa təka riṅ śivatattvayoga.
2.
āpan tivas juga siraṅ muni bauddhapakṣa,
yan tan vruh iṅ paramatattva śivatvamārga,
maṅkāṅ munīndra saṅ apaksa śivatvayoga,
yan tan vruh iṅ paramatattva jinatva manda.
3.
nā deniraṅucapakən vacanopadeśa,
tan lambalamba tuhu yan jinamūrti sākṣāt,
durvaktra nāgapati sattvapati praṇamya,
bhaktyātibhakti manaḍah vacanātiguhya.
4.
sampun mateki ya kinonira bhikṣva vikva,
yan kṣetra sindhu giri soṅgvanan iṅ mayega,
ṅhiṅ tan pakarvana tapovana hayva maṅkā,
yan maṅkaneka gati saṅ viku bauddhapakṣa.
5.
nā liṅnirān tan ucapən ri gatinya rakva,
varṇan sireki təka riṅ giri merurāja,
ramyaṅ tapovana rikoṅgvan i saṅ hyaṅūni,
muṇḍisvabhāva sira yan makabuddhi śānta.
6.
saṅ keśavarṣi masayut sira tan vikalpa,*
maṅkin kadhīran i manahnirāṅekacitta,**
nā hetu saṅ ṛṣi mulih sahamitrasaṅgha ,
sampun sirojar i munīndra sumitra bauddha.
Canto 43 Name unknown
1.
byātītan ri lavasnireṅ vana mahə̄m suragaṇa ṛṣisaṅgha varṇanən,
vrinvrin deni kaśaktiniṅ sudaśaputra ri patapa nareśvarātmaja,
māyā bañcana teki rakva gəlarən təkapira ri mahardhikeṅ manah,
donyān maryanirān nirāgrahanirāśrayan atəmaha bhūmipālaka.
2.
nāhan hetuniraṅ surāpsaravadhū mareka paḍa kinon sureśvara,
mvaṅ sakvehnikanaṅ huvus kṛtayaśeṅ hayu maṅalahakən jitendriya,
prāptānəmbah i jə̄ṅ surendra luṅayanyan asəmu ləməs iṅ vəlasharəp,
tiṅhalnyāṅaravinda yāṅənani sə̄ṅ smita sahana lanāmaṅun lulut.
3.
lvir mukṣān dinələ̄ vaneh pramukha saṅ sukiraṇa kalavan tilottama,
saṅ hyaṅ brahma sirātimarma lumihat vinaliṅ ira sarasvatīn marək,
hyaṅ śrī liṅ madhusūdanājarira yan ḍatəṅa təkap i kiṅkiṅ iṅ hati,
devī śrī giriputri teki kahiḍəp paśupati təkap iṅ manah ləṅə̄ṅ.
4.
maṅkāṅ cittanireki rakva karuhun surapati sira teki gə̄ṅ lulut,
hiṅanyān sutasoma liṅira bhaṭāra sira sama kəna prih aṅlare,
tan varṇan ri huvus surendra maməkasməkas i hayuni saṅ mamañcana,
sampun mamvit i jə̄ṅ purandara ta yāṅlarisakna saliṅ surādhipa.
5.
taṅheh yan huniṅan lakunyan aməgat tavaṅ amuṅar i saṅhub iṅ laṅit,
lvir vintaṅ maṅalih parəṅ ri pakatonan* ika sumavur iṅ nabhastala,
və̄rnyānraṅ śarapuṣpa manmatha sakeṅ laras asəmu səkar səḍəṅ rurū,
morṇanūpura bhūṣaṇanya kuməñar kadi kilat alivə̄r iṅ ambara.
6.
enjiṅ prāpta ri jə̄ṅnikaṅ giri tapovana maḍarat* i himbaṅ iṅ gəgər,
səṅkansəṅkan ikaṅ turunturunan iṅ juraṅ i havan ikāmaṅun ləṅə̄ṅ,
kapvāhurhur anəñuh ambək aṅayuh səkar asana hanāṅayuh vuṅu,
len tekaṅ maṅayuh gaḍuṅ kalukaran tapih akiput avarṇa riṅ jinəm.
7.
lumrāvra təka riṅ vanāvijavijah kavigaran i kalaṅvan iṅ səkar,
ləṅləṅ piṇḍanikaṅ vukir kadi kamānuṣan umulat i rūmnya vvah laṅə̄,
nirdon taṅ katira kəta deni manis iṅ laṭi masəmu pinəñcər iṅ guyu,
kumbaṅnyāṅrəṅih iṅ səkar hilaṅ i deni rəṅih ikana pet karājasan.
8.
nyū dantārəja keṅineṅin asaput hima ri gəmuh ikaṅ payodhara,
moghārəsrəs ikaṅ vuluh gaḍiṅ aneka girimisən i gātraniṅ təṅah,
tan śobhaṅ ravi kevran aṅrəs i gəluṅnyan asəmu jaladāṅhəmu hudan,
hyaṅ candrākucəm eraṅ iṅ dina təkapni mukhanikan amūrṇacandramā.
9.
gaṅgāṅhertali riṅ juraṅ svaranikān karuhuran i pataṅkis iṅ kale,
meghāraṅraṅi riṅ tavaṅ riṅ apa yan kəna huləsakəneṅ acaṅkrama,
gəntər mandra munī dukilyan apəyəhpəyəh i sirat i denikāṅucap,
hrikniṅ sundari sinraṅ iṅ taṅis i deniṅ karabhasan* məneṅ jinəm.
10.
sakvehniṅ kalaṅə̄n paḍārəs avədi hajəṅ ika mukṣa riṅ səkar,
lvir hyaṅniṅ masa kārttikānurun i paṅjrahiṅ asana ri tambayiṅ kapāt,
len tekaṅ kadi campakāsəmu vilis ləṅəṅ araras arumpukan mənur, ñər tvasnyāsəmu rāga kāraṇa kaṅə̄naṅən i lulut i saṅ pakeṣṭinən.
11.
honyekaṅ hana riṅ śīlānayana riṅ vitiṅ asana sumaṇḍayaṅliga,
glānāmbəknika yan ruməṅvakən i kāstavani manisiraṅ nṛpātmaja,
riṅ rūpādhika vijña sarvaguṇadhāraṇa vəkas iṅ inuttamottama,
yekāṅde rəsəp iṅ sakendran i tuvuhnira sahana rinəṅvarəṅvakən.
12.
kīrṇekaṅ maṅaraṅ vimohita savaṅ tinulisakən i luṅgah iṅ gaḍuṅ,
ləṅləṅ lvir hinaveśa riṅ smara kadīṅ ulahulahiṅ akuṅ kəneṅ hunəṅ,
dudvekaṅ mahaṅan hanān kadi huvus vruh i sira kadi kadyanuṅsuṅa,
cət len taṅ katəkan haripnya təka riṅ svapna kadi katon sumaṇḍiṅa.
13.
vvantən lvir silumaṇ ḍatəṅ kadi tulis vahu pinəpəs aṅambvakən raras,
ṅkāne yaśa* ri himbaṅ iṅ juraṅ aṅuṅkuli bañu tuməḍun sakeṅ vukir,
tan ryamban gumuliṅ mahāṅisisakən təṅah anuriga kabvatan susu,
tan śobhāṅlihanan sumuṅkəm i karaṅhulu ləṅəṅ amarantyakən taṅis.
14.
ceṭinyāglar aneka riṅ natar apet raras araupu səkar telas rurū,
len tekaṅ hana riṅ batur marək i jə̄ṅ rasiki rəsəp amaṅku pavvahan,
təkvan vruh ri tuhanya yan milu viraṅrvaṅ aṅəsəsan anambyakən lulut,
marmanyāsəmu rāga hetuka vuvusnya kadi madhu pinəñcər iṅ juruh.
Canto 44 Name unknown
1.
tuhanku saṅ avarṇa ratna liniṅir pinik inapi riniñci riṅ smara,
saṅ adyah inucap savaṅ mətu sakeṅ jaladhi madhu ri paṅjrah iṅ səkar,
baṅun karavuhan raras hati təkapniṅ pinakeṣṭiniṅ hiḍəp,
alum kadi luṅ iṅ vəlas ahyun amilət liraṅ i pamanas iṅ dinākara.
2.
prayojananiṅ aṅhyaṅ ojar i tuhanku mapa kari viraṅrvaṅ iṅ hati,
mapaṅ kirakireki marmaniṅ aśāsəmu tan atən i ramyaniṅ vukir,
nihan rari ya rəṅvakən paṅucap iṅ vvaṅ umucap i nareśvarātmaja,
vaneh hana kalaṅvan ambək atəmah taṅis avətu palambaṅ iṅ yaśa.
3.
atīta riṅ atīta rakva taya bhūpati madana ri saṅ nṛpātmaja,
saṅ arjunasahasrabāhu riṅ uśaṇa sakala parameśvarātmaka,
narendrasuta rāmabhadra harimūrti pinuji kadi deva manmatha,
saṅ arjuna surendraputra tuvi tan paṅirib i lituhayv anindita.
4.
bhaṭāra tuvi tan hanā mapaga rūpanira parama nora darśanan,* surendra tiganetra keśava sirāhirəṅ analahasāmbək iṅ rimaṅ,
prajāpati caturmukhāṅrəsi manahniṅ umulat amaṅun raras hati,
hyaṅ īśvara ta nīlakaṇṭha makadoṣanira paṅucap iṅ janā kabeh.
5.
siraṅ madana mūrtiniṅ turida rāga sinamayakən iṅ karāsikan,
surūpa vəkas iṅ raras kadi rusitniṅ aji ri ləyəpiṅ nirakṣara,* anaṅgamālaratna rūmira tatan pakatuduhan anūkṣmakən vulat,
nirāśraya** təmən sireki viparīta kahabəta ri layvan iṅ gəluṅ.
6.
nda yeka magave viyoganiṅ akuṅ kalahanira tekap nṛpātmaja,
prasiddha vəkas iṅ nirāśraya* yayan kəna vinulatan iṅ kəneṅ hunəṅ,
manisni paṅucapnira səmu təkāṅupihupiha mənen pamaṅkvakən,
dəlitniṅ aśarīra tan panirakən siṅ ulahanira yogya sanmatan.
7.
yadin ləpasa mukṣamukṣaṇa mareṅ pasir i valakaṅiṅ karaṅ liman,
katon ləyəpirāṅisapvakəna rūmta saphala suraratnakanyaka,
bhaṭāra kusumāstra kāmadayitānurun ika sira karva mār baṅun,
baṅun kāma sihən sireṅ panaṅis iṅ patər akitəran iṅ labəh kapat.
8.
kaliṅan* ika māsku yogya dahatən paṅutus ira surendra taṅgaman,
səḍəṅ karaṇaniṅ rimaṅ sira lamun kavənaṅa juga rakva bañcanan,
apan kita jugeki rakva makapaṅrə̄ṇa ri pəjah ikaṅ jayāntaka,
titir vacana saṅ hyaṅ indra ri sirān sumiliha kadi saṅ dhanañjaya.
9.
nahan liṅ ika yan pamarṇana ri polahan iṅ aṅayu rāga riṅ tilam,
jəṅər tvas ika saṅ śinabdan asahur taṅis aṅusapi luh tibeṅ pipi,
kakaṅku yatikāmrih i tvas i yarinta ri paṅutus i saṅ surādhipa,
asambhava ṅaranya dūra ri pakon iran amuhara luh kinə̄lakən.
10.
gaḍuṅ lumayaṅol tavaṅ riṅ apa yan vənaṅ amiləta vimbaniṅ vulan,
vulan ri kəñar iṅ dinārka viparīta suminaṅa ri tambvaṅ iṅ kapāt,
kapāt ri* patiniṅ gərəh riṅ apa yan suməkarakna paṅjrah iṅ səkar,
səkar ri tayaniṅ madhubrata buṅun kusumaśara virūpa kasihan.
11.
prasiddha raras iṅ səkar hilaṅ i tan təkanira rasikaṅ macaṅkrama,
hilaṅ raras i rasminiṅ hinələm iṅ sanagara yadi tan sinanmata ,
ndātan pahi lavan rarasraras i raśminiṅ iṅutus anūkṣma bañcana,
hilaṅ mara rarasnya tan pararasan rarasira təkap iṅ jitendriya.
Canto 45 Name unknown
1.
ikāṅde leṅləṅniṅ hati sumusuk iṅ citta kumətər,
viraṅrvaṅ hambək deni viraviraṅ iṅ rāga sumaput,
tuvin deniṅ kuṅ ndin vənaṅ umulate* rūmnira ləṅə̄ṅ,
apan sākṣāt saṅ hyaṅ smara maṅulanəh riṅ vaṅ alaṅə̄.
2.
ahah rakryan saṅ konəṅunəṅ iṅ adyah aṅaraṅ,
lihat pvekiṅ sambatkv anaṅis aṅamay* tan vriṅ ulaha,
mara ṅvaṅ yan sampun vihikana tuvin sojar adaləm,
baṅun ləṅləṅ deniṅ patər akətərāṅgyakna laṅə̄.
Canto 46 Name unknown
1.
rakryan yan hana sanmatanta riṅ akuṅ yadi tulusa ri sihta ri ṅhulun,
ndātan mūra matāku* tan kadi manahmanahaniṅ atibañcanāṅlare,
sthityātuṅgva daganta riṅ ḍukuh amukti kaləṅəṅan i ramyaniṅ vukir,
yadyan mantuka riṅ svanāgara sukhākv atəmaha** parameśvarīṅ puri.
2.
riṅ janmāntara yan madhubrata kitā ṅvaṅ asana harasənta riṅ taman,
sugyan ləṅləṅ amarṇanaṅ kakavin arja* karasa pakənaṅkva tan saha,
mvaṅ yan kārttikamāsa pāvakani rūmta gərəh atəmahaṅkva lampunən,
sakvan selvana ramya solura rarasku sasəkara sasinvam iṅ laṅə̄.
Canto 47 Name unknown
1.
taṅeh yan ucapən laranyan aməgə̄ṅ taṅis yāsəkəl,
lalu pva ri tiliṅ hyaṅ arka masa tistisiṅ ve ḍatəṅ,
huvus sama maśaivaśauca śubhalakṣaṇaṅ apsarī,
nda śīghra tumuluy suməṅka ri hiriṅhiriṅniṅ talun.
2.
patiṅhalan ikānavaṅ kusumaparvatāmarvata,
baṅun giri suvarṇa teja kadi pāvakātyadbhuta,
təkapni kāmadeva bhūṣaṇa makāmbhalārjāṅsuka,
maṇīndra pinakorṇa kaustubha tutup gəluṅnyan* murub.
3.
byatīta təka riṅ tapovana tikaṅ surastryāgiraṅ,
girahyasən i paṅjrah iṅ kusuma parvatāṅde sukha,
vavaṅ muṅaṅ i saṅ nṛpātmaja haneṅ guhālvādbhuta,
katon kadi tan iṅ rāt iṅ gati rarasnirāveh ləṅə̄ṅ.
4.
suteja kadi sūrya vimba rasa tan vənaṅ kocapa,* anūkṣma kadi tan kavastvana sire padevāśrayan,
ri de niran avarṇa campaka baṅun tapəl mās katon,
svabhāvanira māyamāya kadi mə̄ra mukṣeṅ tavaṅ.
Canto 48 Name unknown
1.
sākṣāt sūkṣma viśeṣa riṅ bhuvana rūpanira ratuni devaniṅ rimaṅ,
ekacchattra sireṅ manis siniviniṅ juruh i vulat irāgranāsika,
mudrākāra bhaṭāra śākyamuni taṅ kinatuturan i* tuṅtuṅ iṅ hiḍəp,
lvir hyaṅniṅ kusumāsamādhi maharəp turunana ri kalaṅvan iṅ kapāt.
2.
ndan sakvehnikaṅ apsarī paḍa jəṅər mihat i sira surūpa digjaya,
siṅgih yan para deva nora maḍane sira ṅuni-ṅuni yan prabhūttama,
tan saṅkeṅ paramārtha dharmaṅ usirən karaṇanira mayoga dhāraka,
eraṅ rakva ri noraniṅ savava rovaṅanira pakadevaniṅ* puri.
3.
āpan yan nṛpaputrikā niyata tan hana savavanirānuṅ enaka,
riṅ svargāmarakāminī pva savatək rasika paḍa ya nora sambhava,
ṅhiṅ saṅ hyaṅ kusumāstrapātnyan upameṅ bhuvana pinuji yogya sanmatan,
eman rakva huvus hilaṅ ri gatiniṅ smara pəjah i kalaṅvan iṅ vukir.
4.
maṅkā denyan amarṇānaha ri polah ira jənək i ramyaniṅ vukir,
len taṅ bhrānta vaneh hanāṅaku bhaṭāra madana maśarīra riṅ jagat,
kapvāmet i ratihniran karaṇaniṅ kavulatan atəmah nṛpātmaja,
yekā hetunika praṇamya rəsəp aṅhyaṅ acaru gəmuh iṅ payodhara.
5.
strīstri ratna baṅun trikañcu pamulunyaṅ akuniṅ araras tiniṅhalan,
lvir maṅgiṣṭa rəmək guladrava siratsirat i manis i denikāṅucap,
pantəsnyān panulis tikānakanakan ləṅəṅ inamər i layvan iṅ gəluṅ,
prāpte sanmukha saṅ kinārya ya kinon* mucapa yayah i saṅ** nṛpātmaja.
6.
tan tuṅgal rva mateki polahan* ika yan midemidəm agave vulat dudū,
hanyāt taṅ maṅiduṅ hanān pakakavinkakavin agəlikāṅdadak lumuh,
akveh buddhinikān mahāsəmu vival kadi vival iṅ arəs pinaṅkvakən,
marmāṅrəs ri təṅahnya keṅis i səḍəṅnyan aṅuvahi tapihnya tan lukar.
7.
len tekaṅ mara madyus iṅ makara kendriya mapatələsan putih mirir,
madhya* lvir pupusiṅ gəḍaṅ gaḍiṅ avarṇa pəpəsa təkap iṅ samīraṇa,
len tekaṅ maśarīra yāṅucurakən gəgər i kucur i pəñcuriṅ bañu,
siñjaṅnyārja mirir kinañcutakən iṅ pupu majənar aṅambvakən smara.
8.
honyekā vahu məntas aṅririh i romanika ləṅẽṅ i tīraniṅ ranu,
lvirnyūdanta kavarṣan aṅgəh i susunya təkap i titisiṅ vvay iṅ hulu,
len tekaṅ hana riṅ mahāntən aṅikət səkar asəmu tan imbak iṅ bañu,
mvaṅ tekaṅ maṅikət palambaṅ anulis kakavin inapi bhāṣa riṅ yaśa.
Canto 49 Name unknown
1.
dudū taṅ asahutsahut kusuma* riṅ pipi kadi tapak iṅ vajāmrih anəsəb,
vəḍakvəḍak ikaṅ payodhara ginātra masəmu carik iṅ səḍəṅ silihasih,
kapantəs ika yan mahamirumiruṅ tapih aṅurayanīrṇakən hati təñuh,
mayaṅ məkar i paṅjrah iṅ kumuda təka vaṅinika baṅun tikārja vinəḍar.
2.
vaneh hana sirāhajə̄ṅ kadi kadaṅniṅ asana riṅ aveh kalaṅvan iṅ akūṅ,
savarga kalavan vuluh gaḍiṅ aros* təṅah ika kadi pādapāṅlih araras,
tapihnyaṅ avulaṅ tatur təkan i puṇḍutan ika kanakārja kəṇḍit umurub,
maṇīndra pinakocal arja təka riṅ vətis asəmu puḍak hañar kadamaran.
3.
apan yan ucapən rarasnika mabhūṣaṇa tuhutuhu katvaṅ iṅ suravadhū,
təkapnyan atutup gəluṅ sahasəkar taji suminaṅ i gātraniṅ mukha mavā,
kalihkalih ikātiśobhita hayunya kadi ratih amarva* sūkṣma sumilib,
nda śīghra teka tan pasaṅkan inucap təkanikan umarək ri jə̄ṅ nṛpasuta.
4.
ikā ta pinakādiniṅ suravadhū saṅ inayamakən iṅ surendrabhavana,
huvus kṛtayaśeṅ tapovana ri ṅūni kavədivədi saṅ munīndra sahana,
tathāpi* təka tan pakārya ri narendrasuta pisan iṅūnəka taṅgama kunaṅ,
mavarṇa kadi polah iṅ vvaṅ aṅayuh viyat aharəp aṅola candra harasən.
5.
balik pva ya males kabañcana viraṅrvaṅ avətu lara kāṇḍəhan lulut unəṅ,
hanan kadi vaśāṅdadak mihat i rūmnira həlahəla riṅ matāsəmu madhu,
prayojananikā təkāməluka maṅgaməlana maṅisapvanāṅarəkana,
mapeṅ dadi təkarəs aṅlih i manahnya kadi madhukareṅ səkar sumanasa.
Canto 50 Name unknown
1.
apituvi rakva rūmniran anindya viśeṣa gati,
subhaga sakendriyan sira yayan kadi sūkṣmamaya,
təkap i tasaknikaṅ japa samādhi mahāparama,
ya ta magave rəs iṅ suravadhū ri sirāṅarasa.
2.
karaṇanikān harəp muliha teki kabeh milaga,
divasa gənəp tigaṅ vəṅi lavasnya mavanti mara,
kṣaṇa ri ḍatəṅ surendra paḍa bhakti tikaṅ yuvati,
majar i təguhnireka juga tan kavənaṅ cinalan.
Canto 51 Name unknown
1.
ndan saṅ hyaṅ suranātha kepvan i təkapniṅ bañcanālah larut,
tovin rakva ya tan vənaṅ maṅamərārəsniṅ* manah nirmala,
nāhan hetunirātəmah paramadevī saṅ putus riṅ hajə̄ṅ,
vimba hyaṅ parameśvarīnayu təkap saṅ hyaṅ surendrādhipa.
2.
lvir pə̄hniṅ jaladhāṅəmū vari tətəlniṅ roma vetniṅ hirəṅ,
saṅ hyaṅ candra sireki moləm avənəs deniṅ mukhārjālila,
nyū dantārəja tan padharma təkap iṅ susv ahrit arjātənəṅ,
madhya lvir curigenunus rarasirānraṅ pādapā kāṅinan.
3.
siṅgih yan parameka rūpanira himpər saṅ kamāṅiṇḍarāt,
vetniṅ rūpa viśeṣa rakva vəkasiṅ rāgāmaṅun tvas lulut,
sor tekaṅ surakanyakā paḍa tatan vantən vənaṅ taṇḍiṅa,
lvir vintaṅ ri vijil hyaṅ indu makucəm lvir indu riṅ bhāskara.
4.
sakvehniṅ surakāminī paḍa kapeṅin ton saṅ devati,
maṅgəh kakvan i saṅ nṛpātmaja təkap saṅ hyaṅ surendrāhajə̄ṅ,
guntur kasturi kumkumāṅinaṅin iṅ siñjaṅ sumār mrik miṅiṅ,
marbuk lvir smararājya bəntar i hilaṅ hyaṅ kāma ṅūnīṅ vukir.
5.
səbsəbnyāṅasut iṅ tapovana baṅun meghāṅasut riṅ vukir,
yekā miśra lavan sugandha vaṅiniṅ sarvārumniṅ parvata,
gəntər mandramunī dukilyan alaṅə̄ rəmrəm riris tan kara,
liṇḍū taṅ giri mātra kegu tikanaṅ śṛṅge ruhurnyāmarən.
Canto 52 Name unknown
1.
tistis māsa ri sampuniṅ ravi tumuṅgaṅ acala sahateja riṅ laṅit,
maṅkin ləṅləṅ i rūmnirān vinulatan ləṅəṅ i rarasirāṅure gəluṅ,
līlā yan paṅalih* tapihnira limuṅsuṅaniṅ uraga śuddha mār mirir,
māyāmāyā tikaṅ hane daləm avarṇa śaśadhara ri saṅhubiṅ laṅit.
2.
śūnyaṅ rāt paḍa kāgəman sahana saṅ hyaṅ iṅ acala mavarṇa kasrəpan, āpan hyaṅ giriputrikā ta kahiḍəpnira karaṇaniran śivastuti,
maṅkin prāpta ri saṅ kināryaniṅ ulahnira kadi hulahiṅ maheśvarī,
bhakty amvīt ri bhaṭāra yan paṅigəleṅ tavaṅ i pucakikaṅ surālaya.
3.
solahbhāvanireki cumbu sahajāṅucap amanis anorakən juruh,
hāh saṅ lvir hyaṅ i devaniṅ masa kapāt ləṅəṅ umətu sakeṅ puḍak məkar,
nirdon teku rarasta nirva ri tuvuhta bapa viphala mūḍha kaśmala,
gə̄ṅ pāpāmati dharma saṅ viku salah kəna malalis i vīrya saṅ prabhu.
4.
lāvan māsku paran sinādhyani manahta paran iku minuṣṭi riṅ* hiḍəp, āpan rakva huvus viśeṣa vəkaniṅ tribhuvanapati katvaṅ iṅ jagat,
varṇākāra bhaṭāra manmatha samāpta ri kita lituhayv anindita,
gə̄ṅniṅ vīryaparākramanta sakaleśvara tuhutuhu bhūmipālaka.
5.
maṅke pvān kita bhikṣukāsəmu nirāgama tan ulahaniṅ kṣinatriya,
dūrān rakva haneki mūlyaṅ usirən lviha saka ri saṅ* nṛpātmaja,
bhrānta ṅvaṅ harəp iṅ nirāgraha bhaṭāra tuvi yayan arūpa riṅ jagat,
siṅhit riṅ smara saṅgamenulahakən pravala hinusi riṅ kamokṣan.
6.
saṅsiptanya tuhanku mantuka kitātəlasana makabuddhi nirmala,
bhuktinteku haləpnikuṅ* nagara sarvakanakamaṇiratna bhāsvara,
nya ṅvaṅ milva ri jə̄ṅta tan bəsur anivya** ri kita pakalakṣmyaniṅ puri,
bhaktyāmoṅa ri rūmta riṅ pakasutan tan arəsəha ri luṅsuriṅ tapih.
7.
yapvan varsih i ramyaniṅ nagara tan vihaṅa kalihaneṅ pasir vukir,
lilālālana mukṣamukṣana təkeṅ surabhavana maṅayva saṅgama,
yadyastun jənəkeṅ smarālaya matāku sivinən i kalaṅvaniṅ səkar,
byaktāvās ri pasuṅ bhaṭāra guru rakva sumiliha ri saṅ manobhava.
8.
āpan yan* suraputrikā riṅ apa yan hana maḍana rarasku dug siṅī,
tovin sih parameśvarādbhuta təmən dəlit i vijil i kāpti riṅ tilam,
saṅ hyaṅ durmukha sesuk āpituvi tan kadi sihira bhaṭāra ri ṅhulun,
ṅhiṅ kevran juga deni tan hananikaṅ vənaṅa savava riṅ kadevatan.
9.
maṅke pvā kita rājaputra səḍəṅ antuka sakala bhaṭāra riṅ jagat,
riṅ rūpādhika kāmamūrti saphalāṅrəməka maṇikiṅ adyah iṅ tilam,
saṅkṣepanya tuhanku taṅgapana kūṅku kaka suvalən iṅ hujar yayi,
paṅgil rakva vənaṅ harəp=harəpən iṅ* smarapada ri daləm pasaṅgaman.
10.
nāhan liṅnira rāgakāraṇa mamatyakən i vuvusirān pamāñcana,
akveh bhāvanirān hanān pasəmu suṅkava maṅəsəsan aṅrəṅihrəṅih,
eñjuh yan paṅadəg mahāṅuvahi ken dadi kavudan apet raras hati,
līlāvās pakatonaniṅ vahu katon mahāṅaraṅa ri buṅkahiṅ pupū.
11.
maṅkā raśmini denirāṅligaligāsəmu viraṅ i harəp nṛpātmaja,
buddhi śrī nṛpaputra tuṅgəṅ anaruh sphaṭikagiri katampəkañ javuh,
nāhan hetunirāharəp məkula jə̄ṅ nṛpasuta siraṅ indra keraṅan,
ləs mukṣātəmahan ta yaṅ nṛpatiputra tumuluy aśarīra devata.
12.
śrī vairocana dibyarūpa pakarūpanira ri puputiṅ kaśāntikan,
mvaṅ padmāsana ratna paṅkaja paliṅgihanira sahabuddhalakṣaṇa,
līlābhūṣaṇa sarvaratna dumilah makuṭa maṇi suteja bhāsvara,
akṣobhyādi huvus mamūja ri sirājayajaya paramādidevata.
13.
rəprəp śīghra surendra yatna murakəñjutinira tumuluy maṅañjali,
gandharvāpsararājasaṅgha maṅiriṅ suravaravanitāparampara,
kapvānəmbah i jə̄ṅ bhaṭāra jinarāja makamukha mahārṣi nārada,
huṅkāra stuti dhūpa dīpa makapaṅharəpira sahagandhalepana.
Canto 53 Name unknown
1.
oṁ buddhastuti səmbahiṅ hulun i jə̄ṅ bhaṭāra sugata,
jñānāveśa minuṣṭi yoganiṅ aśevadharma satata,
saṅ sākṣāt sariniṅ samādhi təmahiṅ trikāya ginəgə̄,
saṅ lvir teja sakeṅ maṇīndra təkap iṅ manah pratihata.
2.
siṅgih yan parameśvarādhika kiteṅ triporuṣapati,
yapvan pañcapitāmahādi śiva donta ṅūni karəṅə̄,
riṅ ratnatrayayoga śākyamuni tāpanəṅgah i kita,
śrī vairocana riṅ tathāgata makādi pañcasugata.
3.
hyaṅ pṛtañjala rakva riṅ pravara pañcaṛṣy anupama,
śrī vāgīśvaramūrti vijña kita riṅ kavīndra vinuvus,
riṅ rāgasmaratattva rakva kita muṣṭiniṅ saturida,
yan riṅ dlāha bhaṭāra nāthagiri nāthaniṅ sabhuvana.
4.
sakvehniṅ yavabhūminātha paḍa bhakti jə̄ṅta ya hələm,
mvaṅ dvīpāntarabhūmi tan hana vaneh vinurṣita kita,
hiṅanyan kita ṅūny anāgata ri vartamāna ta kita,
dūrān teki tan icchāpan ya pavak iṅ* triloka sahana.
5.
āpan rakva kiteka dharma vəkasiṅ viśeṣa kahiḍəp,
tuṅgal riṅ paramārtha bheda təkap iṅ svatantra katəmu,
lvir dhārāṅusi parvatolahira saṅ maṅarcana kita,
saṅkeṅ pūrva ri dakṣiṇottara ri paścimāgra kinəñəp.
6.
saṅsiptan juga tan haneki ya muvah viśeṣa kahiḍəp,
aṅhiṅ rakva bhaṭāra saṅ vinuvus iṅ trilokaśaraṇa,
hyaṅniṅ hyaṅ paḍa bhakti tan hana vənaṅ lumaṅghana kita,
icchāntā śivabuddhapakṣa paramārtha dharma ta kita.
7.
donkvāṅastuti jə̄ṅ jinendra gurubhakti tenulahakən,
śṛddhānugraha sihta teki pinakeṣṭiniṅ maśaraṇa,
tan gyāgyākna* de bhaṭāra maluyeṅ nirātma palakun,
tolih taṅ bhuvanātiduhkha ri hilaṅta mokṣakaraṇa.
8.
lāvan hayva bhaṭāra tan patutur iṅ daṅū pva karəṅə̄,
doniṅ mānuṣajanma tan tapa kinārya riṅ janapada,
bhūpāleśvara dharmarakṣaka kitāsiheṅ tribhuvana,
śāntāniṅ prabhu poruṣāḍa marənātimūrkha karaṇa.
Canto 54 Name unknown
1.
təkvan jugekaṅ prabhu ratnakāṇḍaka,
rogī jəmah ri vvitikaṅ vaṭādbhuta,
naivedya sātus ratu pavvaterika,
hyaṅ kāla muktyakna yan sujīvana.
2.
yekāmaṅun kasyasihiṅ vatək ratu,
nyā meh viniśśeṣa təkap mahāsura,
vrinvriṅ təkeṅ svarga paḍāharohara,
yan tan hanodhāni bhaṭāra riṅ jagat.
3.
āpan tayaṅ bhūpati devasaṅgha ya,
indrādi gandharvapatī kadevatan,
īśādi dhātrādbhuta viṣṇvāgə̄ṅ takut,
jrih kumyus osah təkap iṅ mahāsura.
4.
tan mithya liṅ saṅ viku vṛddha bhikṣuka,
mvaṅ hyaṅnikaṅ bhūmi təlas maṅañjali,
mojar majar dadyanikaṅ mahīdhara,
ekābdi yan tan jinamūrti bhūpati.
5.
kālānikaṅ devagaṇān paṅastuti,
ṅkāne paḍa hyaṅ parameṣṭhi gotama,
yekān tutur kapva sirān vinurṣita ,
rəp sakṣaṇa ndah valuyaṅ nṛpātmaja.
6.
śīghroməsat saṅ vara* devateṅ ghaṇa,
mantuk sira mvaṅ ṛṣisaṅgha riṅ laṅit,
saṅ śrī narāryātmaja teki varṇanən,
sampun sireky āṅurakən samāhita.
7.
māvas tikā vruhnira yan jinātmaka,
mvaṅ tattvaniṅ rākṣasa vighnaniṅ sarāt,
ṅūnīki maṅke ri hələm ya riṅ galak,
tan len sirān hetunikāṅ* mahoṣadhi.
8.
nā hetuniṅ mantuka seṣṭiniṅ hati,
śīghrādavaṅ romanirāpatah muvah,
māmvīt sirāṇamya rikaṅ mahāgiri,
ṅkā keśava prāpta sire samantara .
9.
liṅ saṅ narendrātmaja riṅ mahāyati,
bhāgyāṇ ḍatəṅ saṅ paramarṣi maṅlavad,
tonton mare kaśmalaniṅ hulun kaki,
deniṅ vatək devagaṇān panaṅguhi.
10.
meraṅhulun denira saṅ vatək ṛṣi ,
menak jugākvāhiḍəpe vuvusnira,
ḍū hayva saṅ śrī nṛpaputra maṅkana,
yogīśvara ndin kadi māskun uttama.
11.
doniṅ śarīreki muvah kadīṅ daṅū,
icchānta tan bañcana roga hetukā,
sihteṅ mahāsattva sudharma karaṇa,
mvaṅ svasthaniṅ* sarvajagat pramāṇa ya.
12.
taṅheh yadin goṣṭhinirān vivakṣitan,
sampun məsat rakva sirāhvan laṅit,
akveh tikaṅ parvatabhūmi koṅkulan,
vindhyādri len mandara mālyavān huvus.
13.
saṅ hyaṅ mahāmeru kapuṅkur adbhuta,
lvir bahni muntab kanakāgra bhāsvara,
lambuṅ kidul taṅ vivarātiśobhita,
yekātiramyoṅgvaniraṅ tapodhara.
14.
sampun ləpas lampahireṅ laṅit madoh,
mvaṅ saṅ ṛṣīndrā kadi kuntul aṅlayaṅ,
śīghrān təkeṅ bhāratabhūmimaṇḍala,
koṅaṅ tikaṅ rājya sarājyarājya ya.
Canto 55 Name unknown
1.
nda yeka tumurun sirātut i hujuṅniṅ acala təpiniṅ tapovana,
ikaṅ vukir avarṇa garjita mihat ri siran umulih iṅ svanāgara,
paḍāsəmu manis tahən sənənikāgiragiraṅan i himbaṅiṅ juraṅ,
humuṅ svarani sundarinya kadi śabdaniṅ amapag akon arāryana.*
2.
gərəhnya tan arən savaṅ misik i rūmnira mavarah i paṅjrahiṅ səkar,
marən taṅis i cātakanya təkap iṅ rərəb anələsi patraniṅ vuṅū,
dudū manisikān ri ṅūni ri larisniran aṅənəs aṅuṅsi śūnyata,
paḍāṅrəs i vuluhnya len titisiṅ ertalin ikin akəcap haneṅ juraṅ.
3.
taṅeh yan ucapən gatinya ri layatnira ri təkanirāmaṅun laṅə̄,
baṅun katurunan hyaṅ iṅ masa kapāt sahanahananikaṅ sakendriya,
byatīta ri larisnireki tucapaṅ sudahana vararākṣasottama,
valaṅ nṛpati poruṣāḍa kaburan təkapira daśabāhu riṅ vana*.
4.
tigaṅ dina lavasnya mapraṅ irikaṅ vana malaga ri saṅ nareśvara,
ilaṅ sahananiṅ śarottama təkapnira paḍa kadi mṛtyu yar hiḍəp,
kapiṅpat ikanaṅ dinā paḍa tikəl palunira vəkasan silih gəlut,
kacidra sinavat pilisnya tinut iṅ məsat alayu matuntunan kanin.
5.
mukhemək ikaṅ aṅga rūkṣa rasa tan vənaṅ ahuripa liṅnika hati,
tuvin riṅ apa tan tutən ya təkapiṅ ripukula daśabāhubhūpati,
ya hetunika tan vruh iṅ paran abhakty anaṅis i suku saṅ nṛpātmaja,
malar sira vənaṅ tumaṅguhana saṅ prabhu sira kalavan munīśvara.
6.
svajāti mami lokavighnakaraṇaṅ nṛpati mavuyuṅ iṅ kadi ṅhulun,
ndatan valuy abuddhi mūrkha palalun lamun ahuripa seṣṭiniṅ hati,
nahan liṅika garjitāmbəkira saṅ nṛpasuta mavuvus manohara,
nya mātalaṅa jīva rakva sira yan talər avuyuṅa saṅ nareśvara.
7.
bhaviṣyati ḍatəṅ narendra daśabāhu rumuruh irikaṅ mahāsura,
sahāyudha surakṣa gadgada manahnira lumihat i saṅ nṛpātmaja,
pilih ratunikaṅ mahāsura nimittanika marək anamya sādara,
bhaṭāra karikānurun panaha saṅ prabhu karaṇanirojvalāmuvus .
Canto 56 Name unknown
1.
ai saṅ vīrādbhutānvam lituhayu ratuniṅ rākṣasāduṣṭa liṅku,
mon hyaṅ mon deva rājādhika makaśaraṇāniṅ musuh tucchajāti,
oyuh tāṅsə̄ payuddhodhara laku patihaṅ pālagānuṅ viśeṣa,
rudrāstrānindya sambut vatəkakən aku tak* vədya sakvehnya bhasmya.
2.
yadyan hyaṅ brahmaviṣṇvīśvara humətaknaṅ rākṣasā tar kavədya,
liṅanyān* mānuṣādharma ya vənaṅ amukekiṅ daśabāhu riṅ praṅ,
nā liṅ kāśīndra yekāṅhudani śaravarān kopamaṅ** mṛtyutulya,
rəp śīghrāmukṣake jə̄ṅ nṛpasuta kətikaṅ sarva rodrāhəli śānta.
3.
sakvehniṅ sañjatālah hyaṅ anala matəmah varṣa tīrthāmṛteṅ rāt,
dukduk cakrāprameyāṅdadi ṭaṭit aṅəḍap lvir kəḍapniṅ katīkṣṇan,
hetu śrī bhūmināthāṅəṭək aṅaṅənaṅən tiṅkah iṅ śatru śakti,
āpan ṅūnī ri ṅūnin taya maḍana sirān deva sor iṅ prabhāva.
4.
śry āvaṅga mvaṅ siraṅ bhūpati magadha musuh denirātyanta śūra,
sākṣāt hyaṅ kālarudre katatakut apa tan saṅkaniṅ kevran ambək,
maṅke puh tvasnirān dūran amənaṅa lamun jīvanaṅ tuṣṭacitta,
deniṅ śatrvādhikānopama juga malilaṅ kevalaṅ buddhiśānta.
Canto 57 Name unknown
1.
ndan saṅ keśava sārjavojar irikā vruh riṅ nayāṅenaka,
he śrī bhūpati hayva vismṛti kite saṅ vvaṅ sinaṅguh musuh,
tan len teki vəkaṅ narendrasuta de saṅ śrī narendraprabhu,
khyātīṅ rāt sutasoma sājñanira saṅ luṅhāṅusir parvata.
2.
maṅkin mantuka riṅ svarājya ri huvusniṅ mukṣa buddhātmaka,
tan saṅkeṅ parabañcanāhyunira mavəlas riṅ vatək devata,
bhakty āminta ri sih bhaṭāra təkapiṅ rāt durbala syuh hələm,
yan tan śrī jinarāja rakva ya tinūtniṅ mānuṣatvā muvah.
3.
lāvan tan saka riṅ kadhīran abhimānākīrty adharmāyuddha,
tan saṅkeṅ havalepa hetunira yan kadyānukā riṅ musuh,
dharmāsihnira marya mūrkha kalavan svasthanikaṅ rāt kabeh,
nāhan kāraṇaniṅ yayāṅalaṅ i don saṅ nātha yan tuṣṭikā.
4.
liṅ saṅ paṇḍita yatna śīghra mavuvus śrī candrasiṅhātmaja, ḍuh bhāgyeki tuhanku liṅnira təkāṅraṅkul ry avak saṅ yayi,
sihniṅ hyaṅ guru sanmateki ri hiḍəpni ṅvaṅ tumonton kita,
sākṣāt lvir karugan maṇik karavuhan jīvāprameyānurun.
5.
bhoh tantuk ta bapaṅku māsku tamare rājyaṅkv i kāśīpura,
təkvan rakva* haneki sot mami yadin rəjve kadibyāṇ ḍatəṅ,
strīratnādhika candravaty arəja nāmānugrahaṅkve kita,
parṇah vuṅsu təkapku tan lyan amisan lavan kitāntən təmən.
6.
nā liṅ śrī daśabāhu mārdava vuvus śrī hastinendrātmaja,
dibyekin paṅasih narendra kadi tan siṅgih təkapniṅ hulun,
ry unəṅkv īkiṅ arāmareṇa karaṇāgyan mantuke hastina,
tovin rakva lavasnirān katilarāṅde tan tutūtniṅ manah.
7.
ṅhiṅ yan vvantən asih narendra ri manəh saṅ nātha maṅkveṅ ari,
deniṅ rākṣasa hayva tan hinuripan sākṣāt sihanta prabhu,
he saṅ śrī sutasoma bhasmi niyatekiṅ yakṣa deniṅ hulun,
yan saṅ śrī jinamūrti laṅghana mareṅ rājyātulak kanyakā.
8.
lāvan māsku piraṅ dineka lavasanteṅ rājya kāśīpura,
tovin tan kinayogyakən taṅ atulak dānānuvarteṅ* jagat,
saṅsiptan ri huvusnikaṅ dina vivāhan mantukeṅ nagara,
lāvan milva kakanta bhaktya ri siraṅ śrī hastinendraprabhu.
9.
nāhan liṅnira saṅ narendra karuhun saṅ keśavāṅayvani,
yekā hetunirāhiḍəp ri sapakon kāśīndra rājottama,
tan varṇan sira muṅgah iṅ ratha kalih saṅ keśavāmvit maluy,
mvaṅ taṅ rākṣasa sampun amvit i sirān bhikṣvātapeṅ parvata.
10.
līlālon lariniṅ rathātut i hujuṅniṅ parvatājə̄ṅ kidul,
sə̄k tekaṅ balayodhasaṅgha maṅiriṅ ghūrṇaṅ mṛdaṅgāsəlur,
ndan śrī bhūpati rakva sārathi ri saṅ śrī hastinendrātmaja,
sākṣāt kṛṣṇa dhanañjaye huvusirāpraṅ mvaṅ vatək korava.
11.
śīghra prāpta sireṅ avaṅgapura śūnyaṅ rājya vus kālasan,
śīrṇekaṅ gupurān rubuh katuvuhan vṛkṣālalaṅ mvaṅ sukət,
riṅ jro maṇḍapa mekhalanya hana saṅgar mvaṅ ḍəṅən syuh rəmuk,
veśmārjāgəlar iṅ natar sakanikā len taṅ panunduk basah.
12.
tistis tan hana vuryaniṅ* mara madoh deśāmaṅun saṅśaya, āpan tan hana kāri vanva kuvu len dharmāśramālyus hilaṅ,
nāhan hetuniraṅ narendratanayātakvan sire saṅ prabhu,
rehniṅ rājya lavan syapeki paṅaran saṅ bhūminātheṅ daṅu.
13.
liṅ saṅ bhāratavaṅśa yeka* sumahur kāśīndra rājādhipa,
ry āvaṅgeki ṅaranya rājyanika saṅ devāntakādiprabhu,
sānak vṛddha gatinya rakva ya təkap śrī māgadhendraprabhu,
khyātīṅ rāt maṅaran si kośa katakutniṅ vīra śaktīṅ raṇa.
14.
karvālah təkapiṅ hulun masusupan boṅ ləs matiṅgal pura,
yekān rakva tinūtnya* bhaktin umusir śrī ratnakāṇḍādhipa; liṅ saṅ bhūpati saṅ nṛpātmaja matakvan hetuniṅ praṅ daṅu,
lāvan maṅkana pan sumitra karəṅə̄ dadya prabhaṅgenucap.
15.
siṅgih liṅ nṛpaputra ṅūni kahiḍəp sambandha tan vvaṅ vaneh,
saṅ śrī mālava hetuniṅ masavalānak strī sukanyāhajə̄ṅ,
devī puṣpavatī ṅaranyan amisan saṅkeṅ hibu pvaṅkulun,
saṅkeṅ rāmanireki rakva kahiḍəp tan len sanak māparək.
16.
saṅ kośālara ləṅləṅ epu kasəkan kūṅ de suputry āhajə̄ṅ,
marmānomah i mālavendra mabutəṅ denyān tatan vāndhava,
yekāṅuṅsira riṅ hulun dadi matəmvākun prasiddhenivə̄,
tan svaṅ vāda sameka jāti purihiṅ vvaṅ tan vaneh denira.*
17.
śry āvaṅgādhipa mogha duhkha ri təkap saṅ kośa maṅgə̄ṅ viraṅ,
nāhan hetunikān panomah iy arintaṅ candravatyeṅ puri,
donyān həlyana mālavendraduhitā ṅvaṅ tan sukhānvam tuvi,
ṅhiṅ rakryan pinalarpalarku śaraṇanyāmūrva rāgeṅ tilam.
18.
yekānuṅ karaṇanya rodra tinutiṅ praṅ ghora tan paṅkura,
ṅkā tākun daśabāhurūpa paṅalahni ṅvaṅ ri saṅ bhūpati,
nāhan liṅ naranātha śīghra lumaris taṅ syandanātūt vana,
makveh deśa huvus kalalvanika bhaktyāsuṅ mahābhojana.
19.
mehmeh prāpta sireṅ svarājya maṅinəp glānaṅ balākveh rapuh,
kāla dvādaśarātri rakva midər iṅ bhūmy aṅrurah rākṣasa,
hetu śrī naranātha motus umareṅ kāśipurāṅdūtana,
ṅkā rakvaṅ majare ḍatəṅ nṛpasute jə̄ṅ śrī supatnīśvarī.
20.
lāvan rakva sireky anuṅsuṅa mareṅ udyāna ratnālaya,
devī candravatīki hayva sira kāntun mvaṅ vvaṅ iṅ jro puri,
nā liṅ śrī naranātha yeka tujaraṅ dūtāməṅakən kuləm,
eñjiṅ prāpta ri jə̄ṅ narendramahiṣī mājar ry ujar saṅ prabhu.
21.
ndan saṅ śrī parameśvarī paramatuṣṭāmbəknirān garjita,
de saṅ śrī sutasoma rakva karəṅə̄ mantuk sakeṅ parvata, āpan ṅhiṅ hiṅarəp=harəp nṛpati lakyā saṅ suputrīṅ puri,
tan len rakva sirekipenira rəsəp saṅ śrī narendrādhipa.
22.
sampun sāpta majə̄ṅ* lavan saṅ apatih deyānirān** maṅkata,
mvaṅ saṅ śāla sucitra dakṣa tiga putra śrī narendrādulur,
yekāmūk ripu sāk tapovana təlas taṅ detya len rākṣasa,
nāhan hetunireki ṅūni juga tan tūt śrī narendrādhipa.
Canto 58 Name unknown
1.
lumrāṅ vṛtta jinendramūrti sira rakva katəmu sira de nareśvara,
osik buddhinikaṅ vvaṅ adyah i daləm kadi tṛṇataru maṅrəṅə̄ gərəh,
kapvāluṅ turidāsəvə̄ lulut unəṅnyan asəmu kumudāṅdadak məkar,
hyunhyun deni manahnikaṅ vvaṅ aṅucap ri sira kadi śaśāṅka pūrṇama.
2.
byātītan ri gatinya teki tucapən saṅ ahayu pinakesiniṅ puri,
saṅ sākṣāt maṇikiṅ smarālaya təmahniṅ aji madanatantra riṅ jinəm,
saṅ lvir sūkṣma sakeṅ tayānurun i rakva təka ri paṅaveśaniṅ hiḍəp,
hyaṅniṅ kendran aṅiṇḍarāt səmunirāvanəh i ləyəpikaṅ surālaya.
3.
endah rūpanirāhyaṅ aṅḍiri suteja ri mukha manaruh niśākara,
nirbhagnaṅ tiləm iṅ sarājya satuvuhnira satata mamūrṇacandrama,
sāśrī varṇanirātulis manurigenunus i təṅahirāṅrəs iṅ hati,
susv arjārəja keṅineṅin asavaṅ kəna tulisa kasambat iṅ maṅə̄.
4.
taṅheh yan vuvusən hajə̄ṅnira təkeṅ luṅayan asəmu luṅgahiṅ gaḍuṅ,
kīrṇaṅ ṣaṭpada keṅis aṅrasi* vətisnira kadi məkar ānamar puḍak,
suṅsutsuṅsutireki rakva caritan dumadak amahi rāganiṅ mihat,
kəmbəṅkəmbəṅ i luhnirāsəmu ririsriris i paṅayatiṅ** labuh kapāt.
5.
sakvehniṅ kusumeṅ taman paḍa ya tan hana maṅinaki cittaniṅ maṅə̄,
sinvam konəṅunəṅ tatan kahuniṅāsəmusəmu makasaṅkaniṅ purik,
śīrṇaṅ tañjuṅ aśoka yeka rinuñahrañih ika pamavan lare hati,
tan hopən kusutiṅ gəluṅ humuray avra vahəlika huvus sumamburat.
6.
nirvāmbəknira riṅ* tanah siṅi rəsəpniran anakanakan puḍak sumār,
nirdon teki vaṅinya dūranika yan tulisana kakavin palambaṅa,
ratnānopama kaṅkənādi pakabhūṣaṇanira ya huvus dinohakən,
aṅhiṅ luhnira tan pakāla karakət tumus anələsi himbaṅiṅ pipi.
7.
maṅkin tībra manahnikaṅ vvaṅ umarək salah ulah i vuyuṅ* suputrikā,
prāptaṅ rātri makin baṅun hilaṅa rakva mamarəṅana tambvaṅiṅ vulan,
riṅ raṅkaṅ sphaṭikārja teki kahana rasiki sinaput** iṅ lare hati,
lvir padmāsana rakva rovaṅirān pəsata ri silibiṅ vvaṅ aṅhaḍəp.
8.
maṅkā cittanikaṅ vvaṅ adyah i daləm kadi kahuvana* de suputrikā,
guṇḍik mvaṅ kaka len uveñā paḍa tan hana vihikan i duhkhaniṅ manah,
mukhya śrī parameśvarīki sira tan vruh i vuyuṅira** saṅ nṛpātmajā,
tan kāṅən ri pakon narendra tumute siran amapaga tan kavandhyana.
9.
vvantən strī juruniṅ vicakṣaṇa kavīṅgita valuvaluniṅ kavīśvara,
khyātīṅ rāt maṅaran surāga pinujīṅ hayu vahuvahu liṅsir iṅ vayah,
prajñā vruh i tiṅkahiṅ marək aṅimbaṅi ri vuyuṅ i saṅ suputrikā,
lvir maṅgiṣṭa miṅiṅ guladrava manismanis i haturike* nṛpātmajā.
Canto 59 Name unknown
1.
ibu saṅ avarṇa kārttika rarasta suksəka maṅə̄ viraṅrvaṅ alaṅə̄,
buṅah i mukhanta tan kram asavaṅ vulan kalamukan himāraṅ anipis,
ləṅəṅ apatər* taṅis sahakilatkilat kəḍap ikaṅ vulat tan aharis,
sahaja mavahvahan lara təkāṅhudanhudan i lūhta madrəs i pipi.
2.
mapa kari hetuniṅ vvaṅ aviṅitviṅit kadi viṅitniṅ onəṅ alavas,
tuvi hana vṛtta mātra təkaniṅ madhubrata marāṅjajah səkar arum,
sipisipi rūmnirāsəmu nirāśrayān paṅucapiṅ vruh aṅhəlahəla,
tuhutuhu yan jinendra maśarīra rakva sira devarūpa kahiḍəp.
3.
sira mara rakva ṅūni mamaṅun tapabrata rikaṅ sumeru karəṅə̄,
kinaraṇaniṅ vatək hyaṅ i payogadhārakanireki somya pinalar,
suravarakāminī sama mamañcanāṅdadi maləs kabañcana ləṅə̄ṅ,
təkap i haləpnirāsəmu manobhavānurun i ramyaniṅ masa kapāt.
4.
karaṇa bhaṭāra śakra matəmah sira stry anupameśvarī bhagavatī,
apituvi tan kavighnan iki kevalāhəniṅ ikaṅ manah pratihata,
paramasukhāpti dharma ya nimitta saṅ nṛpatiputra mānuṣa muvah,
karuṇa sireṅ jagattraya siroṣadhi təkanikaṅ prakampa ya hələm.
5.
krama ri huvusnirān mari tapodharān muliha seṣṭiniṅ tvas inamə̄r,
pravala kakendriyan sahananiṅ jagat təkap ikaṅ kaśāntan apagəh,
karaṇanirāṇ ḍatəṅ vruh i hayunta yan saphala ratvaniṅ vvaṅ ahajə̄ṅ,
savava səḍəṅ supatnya nṛpaputra rakva kita lakṣmyaniṅ sanagara.
6.
tuvi panahaṅku hetunira tan kabañcana təkapnikaṅ suravadhū,
vədinira rakva kevran aṅisapva māsku ri səḍəṅnirān silihasih,
riṅ apa surendra tan pasuṅa yan hanāmbəknireṅ surāpsaravadhū,
riṅ apa sireki tan maharəperiyan yadi haneka rakva savava.
Canto 60 Name unknown
1.
kaliṅanyekī tan hana ruruhən iṅ svarga sahana,
hayunta dyah yadyan susupana ri jə̄ṅniṅ girivana,
apan tan vvantən tovin umahasa lāvan nṛpasuta,
smarāṅicchā mvaṅ hyaṅ ratih atiki līlāṭikaṭikan.
2.
ndi ta ṅvaṅ tan bhrāntāṅənaṅən i rūmniṅ kadi kita,
ndi devīdevānuṅ madana tuvi yan mānuṣa tahā,
təkeṅ viṣṇvaṇḍabrahmanagaraśivāṇḍāsəmu jəṅər,
umādevī byaktānaṅis ahiri rehniṅ silihasih.
Canto 61 Name unknown
1.
saṅsiptanya tuhanku nora phalaniṅ gə̄ṅ duhkha tan popama,* təkvan saṅ hinarəp=harəp sira səḍəṅ karma suputrīṅ puri,
aṅhiṅ teki tuvuhta yogya pahayun rehniṅ sukanyākrama,
hayva vruhvruh i polah iṅ sama lavan devī ratih riṅ hajə̄ṅ.
2.
pūjāmantrasamādhiyoga gavayən riṅ rātrikālāmərən,
pantənpantən aneka yogya pituhun sāliṅnikaṅ stry ātuha,
mvaṅ tekaṅ brata śuklabhukti gavayən hayvācavuh riṅ paṅan,
astam taṅ tahapən gilutgilutan aṅkən dīna yekāprihən.*
3.
āpan rakva vəkasniṅ evəh inucap yan riṅ sukanyākrama,
akveh strīnujaran maliṅ raras avarṇa lvir səkar tan parūm,
vvantən lvir səkar iṅ ləmah yayan agandhānorakən campaka,
yekānuṅ purih iṅ pramāda riṅ ulah lāvan pranītīṅ laku.
Canto 62 Name unknown
1.
kaka kahiḍəp ujarta lvir kady āmṛta kasirat,
kunəṅ amuhara ləṅləṅniṅ śokānaṅis asəkəl,
gati nṛpati jugāṅde trāsākon mapaga sira,
ragaragana təkapniṅ gəntərniṅ kapat alaṅə̄.
2.
ndi kari hana səkarniṅ jaṅga mvaṅ kumuda kuniṅ,
sumar aṅaraṅ ināpet siṅ yogyāṅisəpa vaṅi,
tan imanimana tekaṅ kumbaṅ yan tuhu rəsəpa,
hulih i paranikātohtoh jīvāpuhara ləsəh.
3.
guruvacana vəkasniṅ śabdekaṅ tuhu linəvih,
sphaṭika curiga ratnānindyaṅ mūlya sanagara,
pirapira harəp i ṅvaṅ siṅ denyān yan* rəsəpakna,
subhaga kadi səkar tan sumpaṅniṅ vahu vinaraṅ.
4.
prasama samasamaṅkun tan luptāṅəmasi viraṅ,
ləhəṅa tiki kadi ṅvaṅ prāptāsuṅsuṅən i ṅuni,
patulakanika maṅkin tan vruh paṅlipur alara,
riniṅariṅa katuhvan tan sih bhūpati ri kami.
Canto 63 Name unknown
1.
yan kāṅən mara tan padharmani tuvuhku rasa pəjaha tan hanenaka,
tovin rakvaṅ anəmva rājaduhitāphala makaśaraṇeṅ svayambara,
śrī devīndumatīṅ usāna karəṅə̄ siran amilihi jalva riṅ sabhā,
de saṅ bhoja makārya dharma karaṇan* tiruniṅ arari ratnakanyakā.
2.
ndan dūran pva ta saṅ narendra viparīta yadi ləvəs asihnireṅ hulun,
lāvan rakva huvus subhāgya rasikān tayakəna palakun sihiṅ vidhi,
aṅhiṅ teky amalar narendra sira lot kasukəsukəraneṣṭiniṅ hati,
deniṅ gyānira hetuniṅ luh aṅəbak ri pipi sumarasah mareṅ kapə̄.
3.
təkvan rakva kayogyan i ṅvaṅ iki yan kaka haji tulusāsiheṅ hulun,
kəmbaṅkəmbaṅa* donku ratnaduhitānira taləra makesiniṅ puri,
denya ṅvaṅ piṅitən malar sira hanāṅlamara ratu suməmbahe** haji,
tan gyāgyākəna siṅ rəsəprəsəp aṅampunana rəsəpa riṅ kadiṅ hulun.
4.
maṅke pvān anubhāra kevala sirālaṅalaṅa tiki tan pamatyani,
sinvam śuṣka səkar ləvas vruh ika mūlya saka ri tan asihnireṅ hulun,
yekānuṅ gumave putək hati təkānaputi patilariṅ yayah bibi,
menak ṅvaṅ pəjaheki rakva tumute sira vihikana duhkhaniṅ manah.
5.
hah rāmaṅku bibiṅku saṅ lumah iṅ agranagara dadi sūkṣmadevata,
tiṅhal te kasiharṣaniṅ kavəkas* iṅ kakak dinulur i tan sihiṅ vidhi,
dūran teki manəhta yan kita samāhuripa tulusa sanmateṅ hulun,
saṅsiptān dudutən ṅhulun bapa tibāna lara havananiṅ hulun pəjah.
6.
ai koṅ hyaṅ vidhi mah hayuṅku valatən srahakna ri kalaṅvaniṅ kapāt,
rosniṅ madhya baṅun vuluh gaḍiṅ umantuka ri ləyəpi luṅgahiṅ gaḍuṅ,
nyū dantākuniṅ arja rakva dunuṅən paṅuliha* gəmuhiṅ payodhara,
keśārjātutureṅ himāṅəmu riris luṅayan umaluyeṅ vəlas harəp.
7.
śokāṅrās* i manisnya rakva muliheṅ sarasija səḍəṅiṅ** samīraṇa,
sakvehniṅ dadiniṅ śarīra muliha təmaha ləyəpi ramyaniṅ vukir,
saṅ hyaṅ candra sireky anūkṣmakna raśmini buṅahi mukhaṅkv amūrṇama,
ṅkā tākun muliheṅ nirātmaka vaśātapakan i ləṅəṅiṅ divākara.
Canto 64 Name unknown
1.
na vuvus narendraduhitāməlasakən anaṅis pəgatpəgat,
paḍa kapyuhan sahananiṅ marək anuhu saliṅ nṛpātmajā,
sira saṅ kavīndradayiteki sira milu maṅepvan iṅ manah,
ṅhiṅ ateki tan surud ikuṅ hati dəlit ulahiṅ kavīśvara.
2.
tuhaniṅ hulun tuhatuhaṅku taham ibu vuvus suputrikā,
sipi gə̄ṅi sih nṛpati parvatasama ri tuhanku vah lulut,
hana ku pva hetunira tan makaśaraṇa tikuṅ svayambara,
sira rāma rakryan iṅ usāna tan atən irikaṅ* prayojana.
3.
ṅhiṅ ateki mantva kaharəpnira kurukula hastinātmaja,
salagīki ṅūni vinəkasvəkasakən i səḍəṅnirāhurip,
ya nimitta saṅ prabhu vavaṅ kadi tṛṇataru maṅrəṅə̄ gərəh,
ri ḍatəṅ narendrasuta hetuniṅ aṅutus akon manuṅsuṅa.
4.
tuvi rakva liṅnira titir vinacanakənire nareśvarī,
taya ṅūniṅūni karəṅə̄ prabhu matuha subhakti riṅ rari,* sira rakva bhaktya ri kite huvus atəmu lavan nṛpātmaja,
təhəreki ratvakna** riṅ pura sumiliha devaniṅ jagat.
5.
sira rāka rakryan iki kevala pakabala rakṣakeṅ praja,
tumuteṅ vatək ratu samāṅjuru maləsa maseva sanmata,
taya tan vruheki paṅucapnira makamukha saṅ dvijeśvara,
ndya ta doni saṅ* nṛpati tan tulusanira ri saṅ nṛpātmajā.
Canto 65 Name unknown
1.
nāhan hīṅan i goṣṭhi saṅ kavivadhū təka rəsəp i narendrakanyakā,* sīnlan gīta palambaṅ arja mamanismanisi vuvusikāmaṅun laṅə̄,
sampun rakva tibaṅ ḍavuh təlu paḍāturu sira təkaniṅ vvaṅ aṅhaḍəp,
eñjiṅ rakva sirenatag laris umaṅkata tumuta ri saṅ nareśvarī.
2.
yekā hetunirāhyas arja masalin huləs arəja lavan tapih suji,
mvaṅ sakvehnikanaṅ vvaṅ adyah* i daləm sahana paḍa madumduman raras,
tuṣṭāmbəknira saṅ narendraduhita təka məkul i narendrakanyakā,
lvir kady anəmu gandhaniṅ kusuma layvan i marəni vuyuṅ suputrikā.
3.
tan varṇan sira teki śīghran umijil təka ri ləbuhikaṅ svanāgara,
sə̄k tekaṅ balavāhanākrama sumaṅgraha katəmu matuṅgalan damar, ācārī* mvaṅ ikaṅ karaṇḍan aṅiriṅ kakakaka sama muṅgah iṅ ratha,
valvuṅkuk hana riṅ dvipāṅga tumut īñanira huvanirākramāhaləp.
4.
ndan saṅ śrī parameśvarī mvaṅ ika saṅ nṛpavaraduhiteki tan kasah,
muṅgv iṅ syandana ratnasaṅgha sahavīragaṇapati mahādbhutāṅdulur,
ndan rakryan mapatih sasomahan ateki sira milu surakṣa śobhita,
mukhyaṅ śrī daśabāhuputra katigeka sira tumut i jə̄ṅ nareśvarī.
5.
ndan riṅ sakṣaṇa śīghra teki ri larisnira livat i pamiṅgiriṅ pura,
deśākveh təpiniṅ havan hana juraṅjuraṅ adaləm i tuṅhaniṅ savah,
sampun rakva ləpasnireki vijiliṅ ravi sumuluhi bhūmimaṇḍala,
maṅkin ramya katon manuknya arəbut vvahan avurahan iṅ tahən ragas.
Canto 66 Name unknown
1.
byātītan ri larisnireki təka riṅ hudyāna ratnālaya,
honyekaṅ gupurāpucak maṇi murub lvir tejaniṅ bhāskara,
sakvehniṅ ratha* ramya maṇḍəg irikāglar** taṅ dvipāṅgāḍəḍə,
kañcit śrī parameśvarī sira ḍatəṅ mvaṅ saṅ maṇikniṅ puri.
2.
sampun rakva sira pva mañjiṅ umareṅ udyāna ramyālaṅə̄,
hyunhyun buddhinikaṅ sarājya təkap iṅ puṣpānəḍəṅ* mrik sumār,
nyūdantāṅliga harja nāgakusumā gambir mənur campaka,** yekānuṅ midər iṅ ranu ryakika ghūrṇaṅ lvir ryakiṅ sāgara.
3.
tuñjuṅ baṅ tarate təṅahnya kamalāṅjrah ṣaḍpadanyāṅrubuṅ,
kīrṇaṅ mīna haneka māgəṅ aṅasut dhvastaṅ sarojāpətak,
miṅgəkmiṅgək ikaṅ huvurhuvur avarṇānūt arəṅgeṅ pasir,
puntī vahv aməḍar pupus kadi layar muṅgv iṅ təpinyāmijah.
4.
paṇḍan raṅkaṅ i piṅgipiṅgir aṅuḍoḍaṅ ketakārjeṅ paruṅ,
ramya vvaṅ maṅalap samānakanakan rūmniṅ puḍak tan kasah,
len tekaṅ manulis svarūpani kakūṅnyan lot piniṇḍeṅ lavə̄,* mvaṅ tekaṅ kakavin sinūkṣma ya kənojarnyār umuṅgv iṅ jinəm.
5.
guṇḍik vval hana kuñja len kakakakānvam lvir ratih riṅ hajə̄ṅ,
ramyādyus paḍa garjitāvudavude tusniṅ taṭākādaləm,
akveh lvirnya baṅun vulan mava savaṅ kevran təkapniṅ rəməṅ,
len tekaṅ kadi śaṅkhabāhu riṅ apekin tan subhuktyeṅ tilam.
6.
akveh bhāvanikaṅ vaneh hana mareṅ yāśāṅuṅaṅ* pañcuran,
anyat taṅ kalaṅə̄n mihat ri ləyəpiṅ nūṣe təṅahniṅ ranu,
sākṣāt svarga piniṇḍa rūpanika himpər viṣṇulokānurun,
deniṅ kvehnikanaṅ suvarṇamaṇi raṅkaṅ lvir katoneṅ tavaṅ.
Canto 67 Name unknown
1.
hyaṅhyaṅniṅ kalaṅə̄n bhaṭāra linəyəpniṅ inucapira saṅ kavīśvara,
baprā* mās kuməñar cinaṇḍy aruhur iṅ padu ri təṅahikārja kokiran,
līlāmarpat i gopuranya sinupit makara kanakaratna bhāsvara,
mvaṅ tekaṅ maṇi kostubhārja dumilah sumarasah irikaṅ yaśottama.
2.
riṅ pūrvādiviśeṣa veśmakanakanya kadi vahu sake hyaṅ īśvara,
ṅkāneṅ dakṣiṇa dhātraveśma kahiḍəp marakata dumilahnirāntara,
ndan riṅ paścima yeka rakva ya mahāmarabhavana panarkaniṅ mulat,
nyāśeṅ uttara tulya veśma madhusūdana* pasajinireṅ vanīṅ raṇa.
3.
riṅ madhya* sphaṭikendra śuddha vinaṅun gṛha linaraṅaniṅ surālaya,
bvat siṅhāsana sūrya candran umurub pucakika kadi mṛtyu bhāsvara,
vaiḍūryātəp anekavarṇani vuvuṅnya mabuka navaratnasaṅgha ta,
sākṣāt svarga bhaṭāra buddha paramārtha śiva ri səḍəṅiṅ nirātmaka.
4.
yapvan rātri surupniṅ arka juga tan hana pətəṅ inucap sadā mavā,
deniṅ ratna viśeṣa muntab amaṅun dina sakala bhaṭāra bhāskara,
təkvan deni kəñarnikaṅ hariṇividruma makamata indranīla ya,
mvaṅ tekaṅ sphaṭikārja sugya rinəmuk kuməñar ika hənīnya śobhita.
5.
sə̄k taṅ sarvasəkar məkar suməkar aṅjrah aṅibəki rikā ndatan ləsəh,
yan tapvan suməkar madəg kumuḍu taṅ kuḍu kadi kuḍuniṅ sarīṅ tulis,
mrik kəmbaṅ śatapattra riṅ vvay amapag vaṅini paməḍariṅ mayaṅ məkar,
ṅhiṅ tekaṅ kumudā məkar kumuḍu mājar i təkaniṅ aho lavan vəṅi.
6.
kīrṇaṅ candana marbuk ambəni kapurnya suradaru mamandarāruhur,
mvaṅ kalpadruma pārijāta binatur pinik arəja rinəṅga riṅ tatur,
len cūḍāmani simsim* arja manəḍəṅ vvah ika kusumaratna paṅkaja,
luṅsirluṅsir anekapatranika mañjəṭi hana laka sutra baṅpəṭak.
7.
ramyākveh tṛṇa kañcanāsəmu vəlas harəp amilət aśokapādapa,
dhūpā kastuririṅ pahoman amələk kadi hana sira bhikṣv aṅarcana, ñjrah taṅ kāñcanavṛkṣa cāmara ri heṅ muvah ika hana sattva kasturi,
mvaṅ səṅgah kanakārja rakva mavilāsa maməṅaməṅ avarṇa bañcana.
8.
lor vetan hana tīrtha nirmala mijil saka riṅ upala padmarāga* ya,
len tekaṅ tuməḍun mareṅ ranu bañunya kuniṅ abaṅ anekavarṇana,
lumrākveh makaranya medərani təpinya kanaka maṇi teja bhāsvara,
svargākambaṅaniṅ tasik madhu paḍanya vahu təka sakeṅ smarālaya.
9.
ndi ṅganya ṅvaṅ anəmva rājya kadi ramyanika yaya katona ri laṅit,
devī deva yayan kapūhan aṅaləm təka mara paḍa bhakty amurṣita,
tan hopən tikanaṅ vvaṅ adyah i daləm sahana kadi hañahañar mulat,
ṅhiṅ kevran juga deni tan vavaṅ ikān parana kadi tumiṅhal iṅ vulan.
Canto 68 Name unknown
1.
kunaṅ ika saṅ savaṅ hyaṅ i kalaṅvaniṅ kusuma katvaṅ iṅ sanagara,
hana sira riṅ bukūr i təpiniṅ juraṅ liniput iṅ gaḍuṅ vahu mure,
ləṅəṅ alaṅə̄ mihat ri ləyəpiṅ kalaṅvan atiśobhitāparimita,
təkapi haləpnikaṅ sphaṭikaveśmaratna manaruh dināvyaṅ umurub.
2.
riniṅariṅa pva mṛga kadi tan pamātra muvaheka rakva ya dələ̄n,
kadi məsateṅ kṣaṇāmarəṅane kəḍapniṅ umaraṅikət səkar arūm,
karanaṇiran maśabda ri siraṅ kavīśvaravadhū vidagdhan umarək,
mataña ri mūlaniṅ ranu manūṣanūṣa kadi sūkṣma nūṣa kahiḍəp.
3.
saṅ inujaran vavaṅ humatur aṅhəbaṅhəbaṅ aṅakṣamāṅəmu manis,
dyah ari baṅun siratsirati raśminiṅ madhu vuvusta yogya dahatən,
niyata manəhta tan vruh i kamūlamūlanika ramya tan pasiriṅan,
ṅuni-ṅuni yan bhaṭāra sira saṅ makārya muni sajjana prabhu tuvi.
4.
ṅhiṅ iki karəṅv anindya ya titir sinūkṣmakən i citta saṅ narapati,
ulih i samādhi saṅ pravara paṇḍitārya karuhun ta saṅ narapati,
kita juga saṅ pramāṇa ri kalaṅvaniṅ taman adṛvya ratnakanaka,
mayugala riṅ* humah sphaṭika śuddha rakva kalavan narendratanaya.
5.
karaṇa narendra yan sira makon manuṅsuṅa ri saṅ nareśvaravadhū,
saha kalavan hayunta makamūlya nāyaka təkapniṅ adyah i daləm,
pravala sireki magya* mihateṅ smarārati haneṅ manobhavapada,
təmah i rarasta rakva kalavan jinendratanu riṅ gṛhārja kanaka.
6.
sinamasama pva rūmta bibi yan matəmva kalavan nareśvarasuta,
səḍəṅ usirən təkapniṅ amarātapabrata makādi janma sahana,
vvaṅ apa ṅaranya tan maharəpeṅ kadibyaniṅ umeśvarāsihasihan,*
ndya vənaṅaniṅ nirāśraya təkapta lālana maṅayva rāga turida.
Canto 69 Name unknown
1.
nahan liṅ saṅ strī prajña dadi sumahur saṅ nṛpasutā,
kakaṅku ndi ṅvaṅ tan jəṅəra təkapiṅ śabda racana,
ndan aṅhiṅ bhrāntekyā maṅiḍəpi vuvusniṅ kadi kita,
baṅun vvaṅ mahyun riṅ vulan akalaṅan rurva* pinalar.
2.
apan yan siddhaṅ campaka mapulaṅa mvaṅ gaḍuṅ arūm,
katon dūrekaṅ ṣaḍpada kaləmahan muṅsira sari,
prasiddhekiṅ liṅtān riṅ apa pituhun nitya dahatən,
lalityān lamlam kūṅ kavatək aṅikət gīta kakavin.
3.
bhaṭārendra mvaṅ hyaṅ* tripuruṣa sirān tan katuduhan,
praśasteṅ nūṣa ṅkā sira mahas alīlāməṅaməṅan,
ndatan maṅgəh rakvārəs avədi kumə̄l hilahila,
apan udyāna śrī jinapati katattvanya karəṅə̄.
4.
kaliṅhantekaṅ mānuṣa kadi kami ndin kavənaṅa,
təkapniṅ vvai gambhīra mamasir ana* nora havana,
usānākveh bhūpālaka mati lavan palva kasiləm,
jahat biṅkas deniṅ vuhaya catur adbhūta magalak.
5.
kaliṅhanyā norekana vavarəṅə̄n denta mavuvus,
baṅun mājar sorniṅ giripati təkapniṅ savisavi,
kaśaktyāniṅ vvaṅ ndin lvihana saka riṅ deva subhaga,
kavīndrastrī mojar sahaguyu rəsəp tan kaputuṅan.
6.
tuhankv induṅ siṅgih tuhuniki vuvusteṅ hulun ibu,
śivādibrahmāviṣṇu katiga sirān tan kəna mara,
nda niṣṭanyān tan deva nṛpasuta himpər pva vənaṅa,
apan sākṣāt niśreyaśa sira təmah śrī jinapati.
7.
nda nāhan pamyaktan ri sira tuhu yan buddha sakala,
praśasteṅ rāt ṅūnin kararayanirān dug vahu mijil,
prayatnaṅ devāṅastuti saha səkar riṅ viyat umuṅ,
vināśaṅ sarvakleśakujana* maluy śāntika mati.
8.
rikā śīghrāgə̄ṅ rakva tuvuhira śāstrājña tumuli,
suśīlānvam lvir hyaṅ smara manulus iṅ rūpa lalita,
sudhīreṅ yoga śrī bhagavati təkābhaktya ri sira,
lavan saṅ hyaṅ bhūmīni mətu sira bhaktyāsih umarək.
9.
muvah sakvehniṅ devatagaṇa paḍātvaṅ sira kabeh,
təkapniṅ jñānācintya parama səḍəṅniṅ kasutapan,
apan sākṣāt vairocana sira vəkasniṅ surapati,
tinūtniṅ hyaṅ bhaktī nṛpasuta mahābuddhi kahiḍəp.
10.
ndatan varṇan taṅ hastimukha karuhun bhakti riṅ alas,
lavan saṅ satvendroragapati huvus śānta karuṇa,
nda saṅsiptān ndin mānuṣa kadi sirān devasakala,
avas tan matreka kita mayugaleṅ veśmakanaka.
11.
ya rakvekin pākendriya maganal iṅ rūpa kahiḍəp,
yadin miśre svargākurəna katəkanyān sira harəp,
sahur toh rakryan hayva magigu* tuhāpan sira bisa,
sukhālah ken putrī hana viraṅirār yan paməsəra.
Canto 70 Name unknown
1.
tad anantareki gati saṅ vvaṅ ahayu kadi devakanyakā,
kalavan kavīndradayitā sahakakakaka ramya vah laṅə̄,
avivakṣita pva ya ḍatəṅ nṛpavaramahiṣī mare sira,
daśabāhuputra caritan caritakəna təkapniṅ aṅləṅəṅ.
2.
katigeki rakva rumuhun huvus amapag i jə̄ṅ nareśvara,
paḍa kasrəpan mihat i saṅ kurukula kusumāyodhopama,
humuvah jinendratanu kādbhuta mihat i sirān triporuṣa,
syapa teki liṅnira ri saṅ vahu təka pamuvusnire haji.
3.
anakiṅ hulun katiga liṅ nṛpati majar i saṅ nṛpātmaja,
subhagāgrajottama si śāla ṅaranikaṅ arūpa kādbhuta,
si sucitra madhya ya makebu vəkanira mahārṣiputrikā,
visatī ṅaranya vəka saṅ munivara bhagavān mahottama.
4.
ikanaṅ pamuṅsu ya si dakṣa ṅaranika suśīla śāstravit,
dvijavaṅśa jātiniṅ ibunya subhaga maṅaran sulakṣminī.
malavendrarājaduhitā juga paran i hatiṅkun aṅlare,
ri gatinya tan papatutan pituvi ya parameśvarīṅ puri.
5.
na vuvus narendra lumaris lakunira mahavan gunuṅgunuṅ,
sahayodhasaṅgha maṅiriṅ gaja ratha ya suvarddhaneṅ havan,
irikā nda śīghra təka riṅ taman i yavinikātiśobhita,
tumurun sakeṅ ratha narendran umuvah ika saṅ nṛpātmaja.
Canto 71 Name unknown
1.
byātītan sira saṅ narendra təka rakva ri sira* kahanan nareśvarī,
mvaṅ saṅ śrī jinamūrti rakva kahiḍəp sira mətu saka riṅ nirāśraya,
hyaṅhyaṅniṅ kusumeki maṅkana ta liṅniṅ umulat amarantyakən lulut,
hyunhyun buddhinikaṅ hañar lumihat iṅ sira kadikadi mukṣa tolihən.
2.
tan dva śrī parameśvarī təka manəmbah* i haji kalavan suputrikā,
ambək śrī naranātha tuṣṭa sira garjita ri təka narendrakanyakā,
oṁ rakryan sipi harṣani ṅvaṅ i ḍatəṅta yayi mamapag iṅ hulun tuhan,
bhoh tenduṅku paṅañjalīṅ nṛpatiputra jinasakala devaniṅ jagat.
3.
lāvan rakva sireki sānak amisan saka ri yayah i māsku tan vaneh,
tustus bhāratavaṅśa yogya sivinən kadi kita pinakesiniṅ puri,
liṅ saṅ nātha viraṅrvaṅ epu kinədə̄ saṅ ahayu sahajan vavaṅ miṅe,
lvir devī marək iṅ smara hyaṅ i panəmbahira* majar i tambvaṅiṅ kapat.
4.
buddhi śrī nṛpaputra mār hatinirān mihat asəmu gəḍah tibeṅ śilā,
rəmpū tan pakasambutan manahire nṛpavaraduhitāmiraṅrvaṅi,
ləṅləṅ deni hajə̄ṅnirāsəmu tulis kanaka vahu sinaṅliṅ ravi,
byaktāvas tayaniṅ jitendriya sirān tumuta ri raras iṅ mamañcana.
5.
ndan saṅ śrī naranātha rakva vihikan sira ri manahi saṅ nṛpātmaja, ākāreṅgitaniṅ halis marahakən təñuhi hatinirāpulaṅ lulut,
tan varṇan sira lālanāṅituṅi paṅjrahiṅ asana ri tīraniṅ ranu,
tan sah śrī jinamūrti kādbhuta sirān mihat i ləyəpikaṅ pacaṅkraman.
Canto 72 Name unknown
1.
ya hetunira yan patakvan i narendra ri sahananikaṅ sakendriya,
ri mūlani laṅə̄nya nūṣa kadi nūṣa kanaka haləyəp tiniṅhalan,
nahan vacana saṅ narendrasuta bhūpati sira mavuvus manohara,
tuhanku huniṅān varahkv iki varah surapati sira mājar iṅ hulun.
2.
usāna karəṅə̄ katattvanikanaṅ sphaṭikagṛha sunūṣa kottama,*
bhaṭāra jinarāja devapati rakva sira vəkasiṅ iṣṭi devata,
sirānupama sampratiṣṭha makakahyaṅan iki kalavan jineśvarī,
prakāśa mara hetuniṅ taman anindita vuhaya bhayadbhuteṅ ranu.
3.
ya kāraṇanirā ndatan hana vənaṅ mahasa ri kalaṅə̄nya durgama,
samāpta para devasaṅgha mavədiṅ hilahila gurutalpakenucap,
bhaṭāra ravicandra tan panəṅah iṅ taman i larisirāpradakṣiṇa,
sameriṅ atibhakti riṅ guru sahasthiti sira mavədīṅ upadrava.
4.
kunaṅ pva laki saṅ vənaṅ ḍatəṅa riṅ gṛhakanaka vuvus sureśvara,
nṛpātmaja jugeki rakva karaṇanya vənaṅ usirəniṅ macaṅkrama,
kitātiśaya bhāratāṅśa riṅ apan katamana lara vighna pātaka,
apan kita viśeṣa mūlanika rakva sakala jinamūrti riṅ sarāt.
5.
ya hetuni kakanta yan vavaṅ umundaṅ i harinira ken suputrikā,
anuṅsuṅa kiteṅ humah sphaṭikaratna matutura ri tattvaniṅ smara,
apan rasika locanāṅdadi tumūt ri kita matəmahan hyaṅiṅ puri,
ṅhulun matuha yogya bhakti ri kitān kalih atiśaya devamūrtika.
6.
kaliṅhanika māsku hayva kita tan patutur i gatiniṅ śarīravān,* nimittaniṅ arūpa manmatha lavan ratih atikin aṅayva saṅgama,
amuktya phalaniṅ viśeṣa hana riṅ bhuvana təmaha rājabhūpati,
ndatan valuya riṅ nirāśraya yadin turuṅ agavaya kīrtya riṅ jagat.
7.
nahan liṅira saṅ narendra sutasoma paramasukha garjita haji,
huvus vruh ika yan narendraduhitān pakayugalanireṅ jinālaya,
ikaṅ taman i nūṣaniṅ ranu pakoṅgvanira tikin adharmadeśana,
ri kālanira yan vinurṣita təkapniṅ amara manaḍah varāmṛta.
Canto 73 Name unknown
1.
ndan riṅ sakṣaṇa śīghra taṅ vuhaya məntas riṅ ḍarat pāt ḍatəṅ,
harṣan ton jinamūrti hetunika yan krūrātəmah rākṣasa,
bhaktyānəmbah* i jə̄ṅ narendrasutājar yan dvārapālānurun,
saṅkeṅ buddhapadeki yatna ri pakontāṅrākṣa nūṣottama.
2.
maṅke pvā ri ḍatəṅ bhaṭāra mapa donkv anuṅ mahāyogyana,
mārgekiṅ təmahanta rakva kaharəpkun liṅ narendrātmaja,
drak śīghran valuyiṅ vvayar ppat irikaṅ nūṣātəmah vvat vəsi,
māsratnopakaranya tejanika sākṣāt vaṅkavāmukty āpah.
3.
saṅ śrī bhūpati yeka rakva kavəṅan yan ton riyātyadbhuta,
mvaṅ sakvehnikanaṅ tumiṅhal aṅaləm de śrī narendrātmaja,
sampun prāpta sirerikā halivat iṅ vvat mvaṅ narendrādhipa,
cuṇḍuk riṅ kayu pārijāta sira lilān ton ləyəpniṅ taman.
4.
ndan sakvehnikanaṅ vvaṅ adyah i daləm mvaṅ śrī supatnīnivə̄,
mukhya śrī nṛpaputrikā sira kinon prāpteṅ sunūṣān kabeh, ājñā śrī naranātha rakva kalavan śrī hastinendrātmaja,
yekāṅde tutut iṅ macaṅkrama samāhyunhyun təkapniṅ havan.
5.
ramyākveh madədəh haneṅ vvat alaṅə̄ ləṅləṅ mihat kasrəpan,
deniṅ paṅkaja kāñcanārja sumənə̄ lvir tejaniṅ vai murub,
len tekaṅ mahavan kidul hana sakeṅ pūrvottarāgyārəbut,
vval vuṅkuk malajəṅ kakānvam aṅure golyāmavaṅ pavvahan.*
6.
tan varṇan təka riṅ sunūṣa kətikaṅ strīstryarja ramyāmijah,
sakvehnyān paḍa muṅgu riṅ kanaka raṅkaṅ lvir rarasniṅ tulis,
mvaṅ tekaṅ hana riṅ vvitiṅ bhujagapuṣpārjābatur kāñcana,
dudvekaṅ maṅalap səkar kanakaratna len vvahiṅ campaka.
7.
hanyat taṅ maṅayuh surāṅga parəmas* roniṅ mahāvṛkṣa ya,
dudvekaṅ maṅalap jəbad kaṅarikā mvaṅ kumkumāṅasturi,
mrik mambv āṅasut iṅ sunūṣa mapapag mvaṅ gandhaniṅ campaka,
sə̄bsə̄bnyānular ambəniṅ kalukaran siñjaṅ təkapniṅ sənəṅ.
8.
nāhan hetunikaṅ sarājya maṅaləm tiṅkahnikātyadbhuta,
sə̄ṅniṅ ratna baṅun kilat mabaruṅan mvaṅ vastraniṅ strīṅ puri,
təkvan deni haləp narendraduhitā lvir hyaṅ mamiṇḍeṅ tavaṅ,
himpər vruhvruha riṅ smarālaya hiḍəpniṅ vvaṅ mulat kasrəpan.
9.
āpan yan vuvusən hajə̄ṅniran acintyānorakən devatī,
noreṅ svarga śivāloka hulikən dūrān katəmverikā,
ṅhiṅ saṅ paṇḍita saṅ huvus tuməmu pə̄hniṅ śāstrayogakrama,
yekānuṅ sira saṅ vruheṅ samanirān vetniṅ puruṣottama.* * D. — 9b B. vulikən. C. svargge. — 9d A. B. C. E. F. G. H. purosottama.
10.
maṅkā tiṅkahikaṅ tumiṅhal i sira śrī hastinendrātmaja,
sākṣāt sūkṣma mijil sakeṅ səḍəṅ ikaṅ jñānātiśūnyātmaka,
kālih rakva sirān haneṅ* sphaṭikaveśmājñā narendrādhipa,
sə̄ṅsə̄ṅniṅ turidātəmah kətəkətəg lumreṅ** jajāṅde ləṅə̄ṅ.
11.
buddhi śrī jinamūrti ləṅləṅ alaṅə̄ de śrī narendrātmajā,
rūpa hyaṅ suranātha ṅūnin atəmah strī tan tumaṇḍiṅ* pisan,
tan hopən tikanaṅ mamañcana kabeh sakvehnikaṅ hapsarī,
norāmarpataneka tan sva** marəke jə̄ṅ śrī** suputrīṅ taman.
12.
yekāṅde təñuh iṅ tvas epu kasəkan kūṅ rāga lāvan lulut,
guntur hyun kavahan raras hati babal tekaṅ kayogīśvaran,
təkvan vruh sira yan narendraduhitān devīnirekīṅ daṅū,
tan sah rakva sakeṅ śarīra ri səḍəṅniṅ harddhanārīśvara.
13.
taṅheh yan vuvusən hajə̄ṅnira baṅun hyaṅniṅ taman rvānurun,
aṅhiṅ rakva sireki yogya varaṅən liṅniṅ mihat kasrəpan,
byātītan ri surup hyaṅ arkan umulih saṅ śrī narendrādhipa,
mvaṅ sakvehnira saṅ mahas sira huvus prāpteṅ pakuvvan kabeh.
14.
śobhāgə̄ṅ haṅalun tikaṅ kuvu sənaddha śrī narendrāməgil,
bāpra mvaṅ gupuranya tuṇḍa saṅa yatnaṅ vīrayodhākəmit,
sə̄k raṅkaṅnya huvus kinaṇṭa tinateṅ jro lvir rarasniṅ puri,
deśākveh para kuvv asaṅgraha lavan jurvādi samyāmaṅun.*
15.
sakvehniṅ balayodha lan gajarathāglar sə̄k surakṣeṅ yava,
gəṇḍiṅ roñjiṅ aneka rakva təṅəran śrī bhūmināthānaḍah,
ndan saṅ śrī sutasoma mantuk irikaṅ udyāna parnahnira,
lor vetan saka riṅ sunūṣa malaṅə̄ ramyāṅuṅaṅ pañcuran.
16.
sampun rakva sirekva pinrih inivə̄ riṅ bhoja vastrottama,
de saṅ śāla lavan saṅ antən akəmit tiṅkah narendrādhipa,
ṅkā saṅ śrī jinamūrti tībra savəṅi glānāṅaraṅ kāsihan,
tan mrəm lvir vinahəl tikaṅ mata təkap śrī candravaty āhajə̄ṅ.
17.
byātītan ri lulutnirekin* atəmah luh rāga tan pāntara,
śrī kāśyādhipa bhūmirāja caritan devīnirān tan kasah,
yekānuṅ pakarovaṅ iṅ maṅən i** kārya śrī narendrātmajā,
siddhāniṅ varaṅan mateki ya tutən sojar mahājyotiṣa.
18.
lāvan saṅ mapatih sireki muliheṅ rājyeki tātan vaneh,
donyāmeta suvarṇaratna sahakāryāniṅ vivāhakrama,
taṅheh yan huniṅan vəkasvəkasirāmvit saṅ kinon mantuka,
eñjiṅ rakva məneki maṅkata ri sampunyaṅ tabəh pāt muni.
Canto 74 Name unknown
1.
vvaṅ riṅ jro pura garjiteki* ruməṅə̄ paḍa vihikan i kapti saṅ prabhu,
yan rakryan nṛpaputrikā laris atəmva sira payu lavan nṛpātmaja,
yekāṅde ləṅəṅiṅ manah maṅən i polahira paḍa viśeṣaniṅ rimaṅ,
byakta lvir ləyəpiṅ pasir vukir acumbana matəmu ri ramyaniṅ taman.
2.
len taṅ bhrānta maṅən ri polahira saṅ lvir asana kisapun məneṅ jinəm,
marmāmakpaka saṅ savaṅ bhramara yan pamisiki təhər āṅaras pipi,
cumbvāṅola təṅah sirāṅlaku kasuṅsutana vasa ri luṅsiriṅ tapih,
mūrchāṅras i manahnya yan kadi rarasniṅ inamər ika hetuniṅ mənəṅ.
3.
vvantən lvir hayuniṅ tulis titir amarṇa ri hayuni narendraputrikā,
liśyanyān pamuvus narendrasuta saṅ sinivisivi pakeṣṭiniṅ hiḍəp,
moghālə̄k tika yan kinavruhan i kūṅnya ri sira səmuniṅ kabasmaran,
hah mithyeki vuvusnya yeka kinədə̄ pinacəpacəh anambyakən taṅis.
4.
makveh bhāvanikaṅ vaneh paḍa kapeṅin inajəṅa karaśmin iṅ jinəm,
ramyāmrih mavisikvisik paḍa silih kuku susu masilih sahut pipi,
len tekaṅ lali yan kaluṅsuri tapihnya kasarakat aṅanti riṅ dagan,
deniṅ kūṅ vəkasan kapoyuh aṅəbak paḍa tələs amarantyakən guyu.
5.
len taṅ ramya magoṣṭhi riṅ natar ahəmhəman i vijil ikaṅ niśākara,
aṅhiṅ rakva narendraputra vinuvusnya rinacana rinūpake hati,
riṅ rūpādhika vīrya tan kapalaṅ iṅ guṇa sira manulus sulakṣaṇa,
siṅgih yan jinamūrti rakva paṅucapiṅ umulat i sirānular smara.
6.
pamyaktan ri kadevamūrtinira riṅ taman atiśaya nora tan vruha, āpan rakva ri ṅūniṅūni karəṅə̄ sahanahananiraṅ vatək ratu,
norekā mahaseṅ sunūṣa mavədiṅ bhaya vuhaya mahādbhuteṅ ranu,
maṅke prāpta narendraputra kadi riṅ svapəna təkanikaṅ vvaṅ uttama.
7.
endah lvir siluman sapolahira tan pamanəhi kadi devaniṅ taman,
lvir mukṣa n dinələ̄ katon kadi mahānəvasi hatiniṅ aṅjajah ləṅə̄,
yan tiṅhal kadi polahiṅ kumuda kāṅinan* amuhara rāganiṅ rimaṅ,
ndin tan syūha ṅ akūṅ tumiṅhala ri polahira rəṅihanāməḍar tapih.
8.
tan sāheṅ kavi rakva kenakanirān tuladən iṅ aṅikət pralāpita,
yapvan kārttikamāsa māsanira yan panurun iri kalaṅvaniṅ səkar,
pūjān riṅ səkar arja riṅ gəluṅ acarva susu təkapiṅ adyah iṅ tilam,
rosniṅ madhya lavan tapih lukar ateki haturakəna riṅ səḍəṅ rimaṅ.
9.
nāhan liṅnika yan pamarṇana ri rūpanira tuhu bhaṭāra riṅ jagat,
buddhi śrī nṛpaputrikā milu viraṅrvaṅ i paṅucapikāmiraṅrvaṅi,
ləṅləṅ mār sumaput manahnira ri saṅ nṛpasuta kadi tambvaṅiṅ vulan,
tontonən ri manismanisnira paran manisanira mənen pamaṅkvakən.
10.
lvir tan pātma sirān maṅə̄ maṅən i tan rəsəpanira rī* saṅ suputrikā,
tan saṅkeṅ hana mātraniṅ** turida kevala vinidhini saṅ nareśvara,
hetu śrī nṛpaputrīkepu manahən lara viraṅ amarantyakən taṅis,
nāhan hetuniraṅ surāga mavuvusmuvus i siran amet prahelika.
11.
rakryan vruh ṅvaṅ i donta ṅūni bibi yan vival i gatiniṅ aṅjajah laṅə̄,
tan polih kalaṅən mihat ri sira saṅ vahu təka mamaṅun panas hati,
riṅ rūpa krama hīna vīrya guṇa tan hana kapiliha hetuniṅ taṅis,
himpər vvai malətuh vasəh taṅana tan kəna viphalaniṅ ahyunerika.
12.
rakryan hayva tuhanku saṅśaya nihan ṅhulun ibu* marəke nareśvara,
sampun rakva vəkasnireṅ hulun ikaṅ tumutakəna manah suputrikā,
yadyan tan hana kūṅta rakva ri siraṅ jinakula muliheṅ svanāgara,**
ṅkā rakvābaṅunaṅ svayambara sirāminaṅa ratu sabhārateśvara***
13.
yadyan tan hana sanmatanta ri siraṅ para ratu sahaneṅ jagat kabeh,
sakvehkveh para devarāja pinaṅən pramukha sira bhaṭāra keśava,
mvaṅ vidyādhara kinnarendra maṅiriṅ sira tumuta rikaṅ svayambara,
bhaktāvas kavaśanya rakva phalaniṅ prabhu kṛtavara devamūrtika.
14.
saṅsiptan bibi lah ṅhulun humature nṛpati saha lavan nareśvarī,
pəṅpəṅ rakva turuṅnirāturu pijər gumuṇita dadiniṅ prayojana,
kapvāmandhyaknaṅ vivāha sira* tan kasuvayana rikaṅ svayambara,
tovin rakva vuvusta ṅūni muji saṅ raran amilihi jalva riṅ sabhā.
Canto 75 Name unknown
1.
na vuvus kavīndradayitā rasa tuhu marəke nareśvara,
vāhvadan aṅadəg apet karaṇa,
praṇateṅ sirān kadi ta tuhva maṅkata.
2.
sira saṅ narendraduhitāsəmu kadi gigirən sirāsayut,
ḍū kaka jagajaga hayva vavaṅ,
riṅ apāku rakva vihaṅe nareśvara.
3.
tuvi rakva dibya paṅanugrahanira ya sivin sulakṣaṇa,
ndī ta para* ratu bhaṭāra kunaṅ,
maḍane rarasrarasirādbhuteṅ jagat.
4.
vinaliṅku ṅūni ri haləpnira tuhu haləpiṅ nṛpātmaja,
rūpa guṇa saguṇa saṅ nṛpati,
balikānavaṅ* smara guṇeśvaropama.
5.
ndya ta hetuni ṅvaṅ aharəpharəpa ri dadiniṅ svayambara,
hah srəbin aku rəsəpāharəpa,*
təvasāmaṅun viraṅ i madhyaniṅ sabhā
6.
kalavan mateki karaṇaṅku masəmu vivalāṅdadak lumuh,
kevran umaṅən i siraṅ sivinən,
riṅ apāku yan savava taṇḍiṅeṅ jinəm.
7.
surakanyakā paḍa mamañcana vəkasiṅ inuttameṅ hayu,
indra sira matəmahan yuvatī,
atidūra rakva savave nṛpātmaja.
8.
ngvaṅ ateki pan nṛpasutāku kapana kəta yan samāgamā,
lvir viṣakusuma lavan bhramara,
təmahiṅ hulun kaka dudū lavan gaḍuṅ.*
9.
maṇik ambu rakva mavavan kanaka luru paḍaṅku riṅ raras,
lvir tararavuh adulur bhujaga,*
təmahiṅ hulun kaka dudū lavan vulan.
10.
ṅhiṅ ateki rakva vidhi saṅ nṛpati karaṇaniṅ sacumbvana,
yan huvus alavas aniṅgalakən,
murihiṅ pamaṅgih ika tan sihiṅ hati.
11.
ya tikāmaṅun gəṅiṅ laraṅku sumusuk ahənək təkeṅ jaja,
ṅhiṅ pəjah aṅinakaneṅ svatanu,
musiraṅ vanāṅanuta duhkhaniṅ hati.
Canto 76 Name unknown
1.
hāh rakryan saṅ arūpa manmatha təkānurun iri* səḍəṅiṅ pacaṅkraman,
lvir tan pātma matāku yan mihat i rūmta saphala lituhayv anindita,
ndin ṅganyāku madadya kāmadayitā katəkana savavan tiniṅhalan,
denya ṅvaṅ kasutən sapolaha ri paṅjrahiṅ asana ri ramyaniṅ taman.
2.
yan paṅjanma jəmah ṅhulun səkara kumbaṅa kita rəsəpāṅharas sari,
ramyaṅkun vuvusən katona təkapiṅ ləṅəṅ aṭikaṭikan mapet laṅə̄,
yapvan kārttika māsa pāvakani rūmta gərəha təmahaṅkva lampunən,
ṅkā tākun sarisarya tan kasalaheṅ kavi parəṅ ikətən pralāpita.
Canto 77 Name unknown
1.
nāhan taṅis śrī naranāthaputrikā,
ṅkā dyah surāgeki muvah sirāvuvus,
ḍū hayva māskv ību vuvusta maṅkana,
toh ndin kitā tan savave nṛpātmaja.
2.
sākṣāt smarāṅiṇḍarat iṅ sulakṣaṇa,
siṅgih vuvustādhika saṅ nṛpātmaja,
maṅkā tuhan rūmta mahārddhikāhajə̄ṅ,
devī syapānuṅ sira saṅ tumaṇḍiṅa.
3.
saṅ hyaṅ śacī strī suranāthanopama,
hyaṅ śrī sira strīki* təkap janārddhana,
strī hyaṅ caturmūkha sarasvatī sira,
saṅ hyaṅ humā strī parameśvarottama.
4.
sakvehnirālah pva təkap suputrikā, āpan mahādibya humeśvarī kita,
vetniṅ mahārūpa viśeṣa devatī,
noraṅ vəṅī rājya təkapta bhāsvara.
Canto 78 Name unknown
1.
kaliṅanika samekā sotniṅ strī jalu vinuvus,
prabhavaniki sapolahteṅ rāt nduk vahun umijil,
sahanahananikaṅ hyaṅ bhaktyāṅañjali ri kita,
surabhikusuma lumrā saṅkeṅ byoma kadi hudan.
2.
ndya karika karaṇāniṅ tan tuhvānindita kasutən,
siṅ ulah ika ta himpər gəṇḍis mvaṅ madhu rinatus,
taha karika vuvusniṅ moyut jāty amarəkakən,
sukha pəjaha* kəta ṅvaṅ maṅke yan mṛṣa riy ujar.
3.
nahan ujarira maṅde tuṣṭa śrī nṛpaduhitā,
mahəli guyu ri polahniṅ maṅgāpuputa pati,
lalu divaśa surupniṅ candrekān sira maguliṅ,
tayaṅ inipinirāṅhiṅ prāpteṅ kāñcanabhavana.
4.
kṣaṇa rahina kamantyan saṅ hyaṅ sūrya vahu mijil,
narapati sira sampun mahyas mvaṅ nṛpamahiṣī,
muvah ika nṛpaputrī lvir devī təlas asuji,
kakakakanira sākṣāt strīṅ kendran sama maṅaḍəp.
Canto 79 Name unknown
1.
ndan saṅ śrī jinamūrti rakva ri huvusniran asuji mabhūṣaṇa* hyaṅ ahaləp,
mvaṅ saṅ śāla sucitra dakṣa pakarovaṅiran aməgil iṅ taman sama marək,
byātītan ri ḍatəṅ narendra sira tekin umiriṅ i larisniraṅ narapati,
mvaṅ saṅ śrī parameśvarī saha lavan nṛpavaraduhitādiniṅ vvaṅ ahajə̄ṅ.
2.
sampun prāpta sireṅ sunūṣa paḍa garjita sahananikaṅ vvaṅ adyah i daləm,
deniṅ veśma suvarṇa rakva paḍa hinyasan ika pinik iṅ suvastrakanaka,
mvaṅ tekaṅ sphaṭika gṛhādi kinənan jinəm arəja sugandha kasturi miṅiṅ,
muntab sə̄ṅi kəlabnikaṅ palisir arja kumuliliṅ avarṇa teja dumilah.
3.
sampun pūrṇa təkeṅ vitāna paḍa hinyasan ikin atiśobhitāparimita,
dīptaṅ maṇḍapa sarvavarṇa vinaṅun pamiḍuḍukan aninditādbhuta təmən,
mvaṅ siṅhāsana sūryarūpa dumilah suraga saha paṭāraṇeka dumilah, ūrṇānopurabāhurakṣamakuṭādi sumaji kadi mṛtyujihva kahiḍəp.
4.
sakvehniṅ sajiniṅ vivāha cumaḍaṅ* tuvutuvuhan anekavarṇa mahaləp,
nyagrodhāmbulu bodhi punti saha tud vvahika kadi rajaṅrajaṅ vinulatan,
handoṅ baṅ saha gomayārajarajah ri baturika mavarṇa padma suməkar,
len tekaṅ pasilih riniṅgit i janurnya rinacana haneṅ palaṅka sumaji.
5.
molye valyana pañca rakva ya huvus masaniga kətikaṅ surāpsaravadhū,
mvaṅ vidyādhara kinnarendra sumənə̄ sahavalivaliniṅ surālaya hana,
hetu śrī daśabāhu kādbhuta lavan nṛpasuta mihatiṅ hapūrva kahiḍəp,
astam taṅ balavīrayodha karuhun sahanahananikaṅ vvaṅ iṅ pura məgəg.
6.
ndan riṅ sakṣaṇa śīghra saṅ hyaṅ amarādhipa təkap ri harəp narendra mavuvus,
vruh rakveki sirān kasovayana saṅ nṛpati tulusaniṅ vivāha vaṅunən,
nāhan hetunirāglis aṅhyasi tikaṅ sphaṭikagṛha pinik sabhūṣaṇa haləp,
agyekaṅ kaharəp surendra varaṅən nṛpasuta lavan* narendraduhitā.
7.
pəṅpəṅ rakva sireki pəṅpəṅən* i kuṅnira səḍəṅ anahən smarāmarupuhi,
pəṅpəṅ rakva ri noraniṅ gati jinasmaraṇa sinaput iṅ manobhava pinə̄ṅ,
nāhan liṅnira saṅ hyaṅ indran umulih sira caritan ulahniraṅ narapati,
sampun rakva narendraputra vinarah sira muvah ika saṅ narendraduhitā.
8.
ndan sakvehnikanaṅ vvaṅ adyah i daləm pura makamukha saṅ narendramahiṣī,
guntur hyun kavahan sukhāgəṅ i təkap surapati ri patəmva saṅ nṛpasuta,
tan varṇan ri gatinya rakva huvusiṅ piḍuḍukan ucapən kathākna muvah,
śrī putrī kalavan nṛpātmaja hinoma sira təkapi saṅ maharddhikayati.
Canto 80 Name unknown
1.
ndah yekān pūrṇa pūjānira dadin umijil saṅka riṅ devaveśma,
muṅgv iṅ paprāsana* atyadbhuta nṛpasuta len śrī suputry ānivārya. sākṣāt saṅ hyaṅ smara mvaṅ ratihira mapupul liṅnikaṅ vvaṅ tumiṅhal,
himpərhimpər katoneṅ tavaṅ i rarasirān muṅsiraṅ svargaloka.
2.
muntab sə̄ṅniṅ mukhāśry āsəmu* kilat amilət vimbaniṅ candra kəmbar,
lumrā lvir vintaṅ aṅjrah jənunira kanakāṅambvakən varṇa muñcar,
taṅheh yan varṇanən rūmiran asəmu tapəl mās mucap citra molah,
nore ṅūnī jəmah tovi niyata kahiḍəp ṅhiṅ sirānindya maṅke.
3.
atyantāmānuṣeṅ rūpa tuhu sira putus mūrtiniṅ hyaṅ viśeṣa,
kīrṇekaṅ vvaṅ subhakti* sira sahananikaṅ vīrayodhāprameya,
len taṅ mantry ādhikāsomahan ikan umarək puṣpa səmbahnya maglar,
mvaṅ tekaṅ puṣpa saṅkeṅ laṅit aṅavaṅavaṅ cihnaniṅ buddhajanma.
4.
humrəṅ taṅ vedamantrastuti suragaṇa riṅ byoma lāvan mahārṣi,
gəṇḍiṅ goṅ ghūrṇiteṅ śāla humuṅ abaruṅan len ikaṅ śaṅkha tinyup,
ramyākveh taṅ manonton ri sira səḍəṅ ikiṅ rājakāryādvitīya,
devīdevārdha meraṅ mulat i sira təkapniṅ mahādibyarūpa.
5.
sampun sampūrṇa kevvanira* pənuh ikaṅ bhoga bhojāprameya,
rəp prāptaṅ rātri mantuk sira vinaraṅ i rūmniṅ gṛhāratnasaṅgha,
ry antuk saṅ vvaṅ mamāraṅ ri sira kari savaṅ cātaka mvaṅ riris mār,
kəmbaṅkəmbaṅ** raras rūmira kadi kumuda mvaṅ kəñarniṅ śaśāṅka.
6.
hyaṅhyaṅniṅ kārttika mvaṅ madhumasa manurun lvirnirekan papaṅgih,
nāgāṅhəmban vulan varṇanira kadi tajug kāmukan roma mavrā,
sākṣāt sūkṣmāṅdadi rvaṅ siki sira kahiḍəp mūlaniṅ devadevī,
kāma lvir kāminī strī jalu patəmuniran lvir puḍak rvātiśuddha.
7.
saṅ kady ānaṅgarūpāsəmu madhu lumihat saṅ ləṅəṅ riṅ kisapvan,
marmāmarmāmrahāsāṅiliṅiliṅi buṅahniṅ təṅah lvir tulis mās,
jaṅgāṅol nyū gaḍiṅ rūmniran aṅamər urojārja saṅ śrī sudevī,
sojar pojarnira lvir gərəh amisiki sinvamnvamiṅ nāgapuṣpa.
Canto 81 Name unknown
1.
dyah saṅ hyaṅhyaṅi rāganiṅ karakətan turida piturun iṅ karāsikan,
saṅ lvir sūkṣma sakeṅ śarīra matəmah ratih i səḍəṅiṅ aṅgəgə̄ smara,
pāvakniṅ kalaṅən mamiṇḍa kari rūmta bəsur i ləṅləṅ iṅ pasir vukir,
saṅ sākṣāt vaṅiniṅ səkarṅ hulun aminta vaṅin ubhayanāṅaras pipi.
2.
paṅhyaṅni ṅvaṅ i jə̄ṅta māsku mapa hetuniṅ asəmu vival pinaṅkvakən,
hyunkvānugraha sihta tan kahabəteṅ siku gatiniṅ aṅolakən təṅah,
mvaṅ tan hevananāṅgaməl susuta sanmatan asuṅa səpah sakeṅ vaja,
byaktolih phalaniṅ tapāku bibi yan hənəṅakna sapolahiṅ hulun.
3.
donkv āmurṣita tan vavaṅ manəkakən turida ri paṅaveśaniṅ smara,
kepvan deniṅ alista yan kadi təkāmraṅ aməgata ri nālaniṅ hati,
eṅgi ṅvaṅ mulateṅ təṅah cumurigenunus inamər avarṇa sañjata,
ndin tan matya kahaṇḍəmeṅ susu jajaṅku tuməkakəna rāganiṅ hulun.
4.
hah rakryan riṅ apāku* tan pəjaha deni panarikiṅ ayunta dug siṅī,
ṅhiṅ pintaṅkv i tuhanku rakva kita maṅhuvusakəna gatiṅku kāsihan,
caṇḍin tākv i rarasta pəṇḍəmən i rūmta tuduhakəna mārganiṅ rimaṅ,
pūjan riṅ sari sah sakeṅ patah ateki visikana rəṅihniṅ adyahī.
5.
rakryan hayva sasar rarasku musiraṅ paramapada ri luṅsuriṅ tapih,
marmānūta ri gātraniṅ təṅah agəgvana susuniṅ arəs kinevala,
līlākona ri raśmini ṅvaṅ anulak jaja katitihan aṅrəṅihrəṅih,
svargaṅkun sarisary amuktya* ri rarasta mamuṅarana rāga riṅ** jinəm.
6.
nāhan raśmini* denirāṅucapakən vacana kadi juruh lavan madhu,
aṅrūmrūm i kalaṅvaniṅ kakavin arja paṅucapira saṅ nṛpātmaja,
ləṅləṅ yan paṅiduṅ mahāṅririhi roma sira mihat i gātraniṅ mukha,
sə̄ṅsə̄ṅ harṣa mañumbuñumbu sahajātəhər umulat i buṅkahiṅ təṅah.
Canto 82 Name unknown
1.
saṅ śrīniṅ asana kakənan manisni viṣaniṅ vuvus amaji kapə̄,
lvir tan huniṅa vulatirān vavaṅ tikəl ikaṅ halis amarəpəhi,
rəsrəsnira kavənaṅa hetuniṅ masəmu suṅsut atulak inamər,
kūṅ rāganira maṅulanəh mapeṅ hati baṅun manahiṅ ahañutan.
2.
nirvā vəlasira ri narendraputra paḍa denira suməṅ agila,
nirvā rəmənira ri raras jinendratanu dūra siran aṅaməra,
nirvā bvati turidanireṅ* ulah riṅ apa yan katəṅəta vilaja,
nirvā harəpira ri narendraputra puharātaṅis analahasa.
3.
deniṅ vədi karaṇanireki marma manahən* kətəkətəg i jaja,
lumrāṅavara ri gəmuhiṅ payodhara kasaṅga** ri taṅan umaṅaṅ,
maṅkin rarasiran aṅure gəluṅ mavənəs arja lumay akilusū,
tan seṅəh inarihari tan sahur vinuvusan*** kadi tulis aṅaraṅ.
4.
ṅhiṅ rakva patulakanire gati nrəpatiputra tan inaṅənaṅən,
nirdon rəṅureṅuni halisnirān saha təpak jaja təvas akəsəl,
mvaṅ tīkṣṇani kukunira mār savaṅ pupuga rakva viphala təmən,
nāhan karaṇaniran umiṅsər amrih aṅunus təṅah aṅucapucap.
Canto 83 Name unknown
1.
ai koṅ cumbva baṅun kalaṅvan i rarasniṅ ahayu pinakesiniṅ puri,
lvir bhrāntaṅ taḍaharṣa harṣa mihat iṅ mukha masəmu śaśāṅka pūrṇama,
ləṅləṅ lāgi tumiṅhal iṅ təṅah avarṇa pəpəsa təkapiṅ tapih suji,
petpet rāga mahāṅgaməl susu valiṅnya kəna surataniṅ kəneṅ hunəṅ.
2.
undur hayva parək ta koṅ vinidhiniṅ kaka kinəḍə maṅayva saṅgama,
tan saṅke gəṅi kūṅnya tan saka riṅ ambək anuvukana rāganiṅ rimaṅ,
yan sampun katəkan manahnya maluyeṅ vukir umuvah aṅuṅsya* śūnyatā,
sihsih tan tuhu sihnya tan si rəsəpāṅiṅ ulahiṅ avədīṅ nareśvara.
3.
toh ndin ṅvaṅ harəperiyāsəmu pasāhira tan ana vəlas maṅaryakən,
sis ndin vanya kətaṅ liraṅ vinilət iṅ gaḍuṅ i puputikāməgat sari, āpan kenakaniṅ səkar tumanək iṅ bhramara jənək i ramyaniṅ taman,*
sinvam konəṅunəṅ kasumpaṅa gatinya kahatakənaniṅ macaṅkrama.
4.
nāhan liṅnira saṅ narendraduhitāsəmu taṅis aṅəsah vimūrchita,
miṅsərmiṅsər anikvakən taṅan aheva lumihat i siraṅ nṛpātmaja,
ambək śrī jinamūrti marma maməkul təṅah aṅarəki denirāṅucap,
vetniṅ komala sāriniṅ mṛdu vuvusnira kadi madhu sāgarālaṅə̄.
5.
dyah saṅ lvir ləṅləṅiṅ pasir saṅ atəḍuh luh aṅələməṅ* i laṇḍəpiṅ mata,
lāgy agəntər i paṅrəs** iṅ taṅis apet panulaka riṅ aseva sanmata,
saṅ līlārja mahākaraṅ susu baṅun dunuṅaniṅ aṅikət pralāpita,
mombak lvīr i*** təṅahta dūranika tan paṅarəmakəna rāganiṅ rimaṅ.
6.
rakryan hayva viyoga māsku ri gatiṅkun umaluya mareṅ tapovana,
dūrāsambhava taṅ kalaṅkyaṅ atəneṅ asuji maririseṅ labəh kapāt,
svargāmet kavahāmbək i ṅvaṅ iki yan tan asiha ri tuhanku vāh ajə̄ṅ,
təkvan rakvaṅ iniṣṭiniṅ tapa tuməmva ri kita putusiṅ prayojana.
7.
hāh rakryan vinaliṅku meṅəta kitebu* ri patəmu mamīṅ jinālaya,
ṅvaṅ vairocana locanā kita vəkasniṅ ahayu pinakeṣṭi devatī,
saṅsiptan riṅ apāku yan vənaṅ atiṅgala sumikəpa sandhiniṅ tapa,
ṅhiṅ yan varsih i rūmta muktya phalaniṅ tuvuh aku maluyeṅ nirātmaka.
8.
lāvan māsku tuturtutur pva ya nimittaniṅ anurun arūpa mānuṣa,
tan saṅkeṅ bhavacakra tan vinidhiniṅ titah apituvi śāpa hetuka,
sihkv iṅ hyaṅ karuṇaṅku riṅ bhuvana mārganiṅ apisah adumduman paran,
lvir riṅ* svapna jugeki rakva ri hiḍəpku katəkan apupul lavan kita.
Canto 84 Name unknown
1.
maṅkana denirāmisikakən vacana musapi gātraniṅ mukha,
cumbu vicakṣaṇāmalaku vasvasən i manisirāṅdələ̄ mata,
śrī nṛpaputrikātutur i rehnira paḍa dadiniṅ hyaṅ uttama,
ṅke taman adbhuteki makapāləṅəṅanira* lavan mahājina.
2.
niṣṭanireki rakva vihikan sira ri luluti saṅ nṛpātmaja,
ndan paḍa denirāsəmu viraṅrvaṅ aṅəsəsan aheva tan vulat,
vruh maṅəsah məkəh linukarān aṅani jaja aṅgrəmus taṅan,
vruh manaṅis sirāṅjrit i kənānira kadi laraniṅ kəneṅ panah.
3.
śrī nṛpaputrikā huvusirān kavava gupay alurv amādapa,
rūkṣa məhah tumiṅhal i tapihnira karudhiran umvas iṅ vətis,
śrī jinamūrti marma mavəlas maṅisapu təhər aṅaras pipi,
ramya sirāṅgaməl susu təkaṅ təṅah anukupi sesiniṅ tapih.
4.
tan huniṅan rarasnira bhaviṣyati gumuliṅ akālihan huləs,
śrī nṛpaputra yeka tumitih muvah i lulutireṅ suputrikā,
ndah mavəlas kabeh taṅ anaviṅ maṅən i laranirān kapiṅrvani,
liṅnikanaṅ vaneh ndi ta hanāṅ krəvag alara pəjah kinə̄luhan.
Canto 85 Name unknown
1.
byātītan ri patūtnireki mapupul kadi mithuna ri ramyaniṅ taman,
tuṣṭāmbəknikanaṅ sarājya karuhun nṛpati sira lavan nareśvarī,
riṅ krāban kalaseki rakva tucapən valinira ya huvus sinaṅgraha,
mvaṅ tekaṅ surasādibhojana pənuh sumarasah irikaṅ balakrama.
2.
ndan rakryan mapatih sireki makamukhya vahu təka sakeṅ purādhika,
mvaṅ sakveh para pārthivāṅjuru sameki sira marək i jə̄ṅ nareśvara,
tan varṇan ri parəknireki vuvusən nṛpasuta kalavan suputrikā,
soresuk maṅajəṅ karaśmin anavuṅ sih apituvi ri sampuniṅ ravi.
3.
ambək śrī jinamūrti tan sipi lulutlulutira ri narendraputrikā,
ṅhiṅ kevran sira deni kūṅnira makavvitan amuhara luh kinə̄lakən. nāhan hetunireki mamvit i narendra sira saha lavan suputrikā,
amvit mantuka riṅ svarājya sira tan muliha ri pura saṅ nareśvara.
4.
maṅka śrī daśabāhu tuṣṭa ri haturnira muliha ri hastineśvara,
təkvan rakva sireki milva tumute sira saha kalavan nareśvarī,
ndah sampun vihikan kabeh sahananiṅ bala muvah ikanaṅ vvaṅ iṅ puri,
yan saṅ śrī naranātha rakva tumute sira nṛpasuta riṅ gajahvaya.
5.
ndan sakvehnikaṅ vaṅ adyah i daləm ləṅləṅ asəmu maṅepvan iṅ manah,
lvir tan milva tumūta rakva ri narendra həlahəla ri ramyaniṅ taman,
ləṅləṅ deni ləyəpnikaṅ kanakaveśma suminaṅ anaruh divākara,
sākṣāt svarga piniṇḍa teki ri gati nrəpasuta kalavan suputrikā.
6.
taṅheh yan huniṅan gatinya tucapən narapati lavan nareśvarī,
sampun sah saka riṅ taman sira təkeṅ yavi tumuluy anuṅgaṅ iṅ ratha,
mukhya śrī jinamūrti rakva ri harəp nṛpati sira lavan suputrikā,
ramyāsə̄ṅ smita muṅgah iṅ ratha baṅun hana kapacəhiran tiniṅhalan.
7.
yekāṅde rəsəp iṅ tumiṅhal i sirāsəmu madhu kalavan guladrava,
sakvehniṅ maṅiriṅ kapūhan aṅaləm ri sira kadi sakiṅ smarālaya,
līlālon lariniṅ rathātut* i pəlukniṅ** acala juraṅ adbhutādaləm,
sumbərsumbərikāhniṅ adrəs i hilīnya tṛṇataru rumambay iṅ bañu.
8.
śīghrān sampun anumpak iṅ gəgər ateki lakunira ri lambuṅiṅ vukir,
koṅaṅ ramyanikaṅ pasir saha limutnyan alimunan aṅuṅgul iṅ bañu,
hamham buddhinikaṅ vvaṅ adyah i daləm rəṅərəṅən i gərəhniṅ ampuhan,
lvir paṅjrahniṅ aśoka jaṅga riṅ apan tan agiraṅa ri gəntəriṅ patər.
9.
honyaṅ nūṣa ləyəp katon sumukhaniṅ vahu mijil avədin kaciryana,
meghāñavəli* mahānaput susu layarnya mamənur i jajāmaṅun hunəṅ,
saṅhubsaṅhubikānavaṅ riris alit sariris i mataniṅ kinevala,
kuntulnyāṅəḍap iṅ rəməṅ kadi mənur susususup i kasah sakeṅ gəluṅ.
10.
deśākveh təpiniṅ pasir muvah hanāśrama tinəmu kadiṅ lamatlamat,
ramyaṅ vvaṅ hamukət hanāmayaṅ amañciṅ* anəṅah agave ṅrəs iṅ hati,
kombak kombul ikaṅ bahitra yaya rakva karəma təkapiṅ drəs iṅ barat,
maṅkin dhīra ta yāṅajar pilah agə̄ṅ ivakika karaṇanyan ujvala.
11.
kayvanyārja maniṅgilis kadi manahniṅ ahañutan i duṅhusiṅ paruṅ,
paṇḍan vvaṅnya baṅun mataṅgəh asaput hima tinaṅisan iṅ həlaṅ muni,
lor vetanya karaṅ liman kinasut iṅ ryak asəmu gərəh iṅ labuh kapat,
ghorānəmburakən vvayiṅ tasik avarṇa maguliṅa tuməṅha riṅ tavaṅ.
Canto 86 Name unknown
1.
mahantən līlā muṅgv i valakaṅika ləṅləṅ alaṅə̄,
baṅun rəṅgāriṅriṅ gaḍuṅ akatirah medran i tətə̄,
aśokārje saṇḍiṅnyan asəmu ta yā sāratha ləṅə̄ṅ,
vinarṇāvarṇā lvir məsata saha lāvan surapati.
2.
pucaṅ danta mvaṅ nyū gaḍiṅ i təpiniṅ sāgara ləyəp,
paḍāvvah lvir santən kakuku təkapi ṅlambaṅ alaṅə̄,
puḍak mūḍoḍa ṅkeṅ bañu kadi vətis tan kahuləsan,
lumimbak ryaknya lvir təṅah arəja miṅgut katitihan.
3.
taṅeh yan varṇan rūmni kaləṅəṅaniṅ sindhu vuvusən,
vivakṣan prāpta śrī narapati lavan saṅ nṛpavadhū,
muvah śrī putrī mvaṅ nṛpasuta təkānindita təmən,
nda maṅkin ramyāṅimbuhi haləpikaṅ sāgara ləṅə̄ṅ.
4.
apan sākṣāt hyaṅ śrī sira təka lavan viṣṇu madulur,
mijil saṅkeṅ jroniṅ jalanidhi hiḍəpniṅ vvaṅ umulat,
bhaṭārī saṅkeṅ svarga savava samāniṅ vvaṅ umarək,
kakeña mvaṅ guṇḍik kadi vahu sakeṅ indrabhavana.
5.
nda yekā ramya lvir manukuh ulahiṅ vvaṅ hana rəbut,
manahniṅ vvaṅ riṅ jro pura ragaragan deniṅ udadhi,
hanānambiṅ riṅ vvai hana təka maluṅgviṅ karaṅ arəs,
vaneh kady apraṅ mvaṅ pasir ika hajə̄ṅnyāmapag alun.
6.
sapolahnyan lvir vīra taruṇa mahāśūra kahiḍəp,
ndātan jrih dhīrekānututi ri surudni ryak umisəp,
tinaṅkis maṅkin tan katututan i gə̄ṅniṅ ryak umilī,
lah eṅgiṅ vvaṅ deniṅ klabi tapihikā lvir kahañutan.
7.
vaneh vahvādan siñjaṅika masikəp ciṇḍaga miṅiṅ,
tumandaṅ lagy ātaṅkis asana sinəmpal sahasəkar,
matəṅran jriṅ kəṇḍaṅnya patər akətər tan paligaran,
kilatnyālivran lvir prabhavani hayunyādbhuta təmən.
8.
ri puṅkurniṅ ryak maṅkin anukhani rūmniṅ vvaṅ ahajə̄ṅ,
paḍeñjuh buddhinyākarakaraṅ i satniṅ bañu murud,
huraṅ kraṅ len tekaṅ kapiṭiṅ inalapnyāsirasiran,
cucuk pakṣi mvaṅ taṅ kupakupaṅ ikākveh sumarasah.
9.
hanekā vvaṅ ramyāsəmu manəṅah amrih himihimi,
ikaṅ vval vuṅkuk malvaṅ ikana tibā ghūrṇa sinurak,
pujut mvaṅ guṇḍik rakva manələs ikākveh ulih ikā,
pinuṇḍutnya bvat maṅdadi* lukar i siñjaṅnya kavudan.
10.
ya tāṅde tuṣṭa śrī nṛpati lumihat mvaṅ nṛpavadhū,
nda yekān muṅsir syandana sira ri hə̄bniṅ kayu magə̄ṅ,
kuvu mvaṅ sāmyākveh* marək i sira sampun saha səgəh,
muvah taṅ prāpte śrī nṛpasuta baṅun vvah mamalabar.
Canto 87 Name unknown
1.
ndan śrī nṛpasuta hana riṅ karaṅ sira lavan narapatiduhitā,
ləṅləṅ maṅənaṅən i kalaṅvaniṅ pasir avarṇa siluman alaṅə ,
mūkṣāsəmusəmu ya mamiśra riṅ taya limutnyan amulaṅunakən,
gəntərnya hana juga titir karəṅv amarəṅī surakiṅ alun agə̄ṅ.
2.
honyaṅ kuvukuvuṅ i samīpaniṅ rəməṅ avor panasika manisih,
pakṣinya kuməḍap anavat vərəh sahalisiṅ masamaya layata,
paṇḍanya gumuliguliṅ iṅ paraṅ sinaput iṅ hima mirir aputih,
molah puḍakika təkapiṅ ryak asmu kədaliṅ tan avanəh iṅ ulah.
3.
ramyākisikisik amənər hənīnya mabaṅun matamata marahup,
himpər turuturutan anekavarṇa kadi siñjaṅiṅ aṅapi laṅə̄,
kīrṇaṅ kakakaka madulurdulur ya mavavan* karaṅ ariṅiriṅi,
len taṅ sipisipiṅ inagəmnya rakva makasumpaṅ amuvuhi hajə̄ṅ.
4.
maṅkin ləyəp i surupiṅ arka vintaṅ ika ramya suminaṅ i ruhur, kapvāṅaləpakən i vijil bhaṭāra śaśadhāraṇa manuluhi rāt, saṅ śrīniṅ ahayu tumiliṅtiliṅ vulatirerika masəmu ləṅə̄ṅ, kady āṅiraṅiraṅi kəñarniṅ indu təkapiṅ mukha suməṅ i tavaṅ.
Canto 88 Name unknown
1.
ambək śrī jinamūrti rāgan umulat sira ri hayu narendraputrikā,
marmāṅəmban asuṅ səpahsira mareṅ jinəm i valakaṅiṅ karaṅ liman,
harṣānon buṅahiṅ təṅah kasuluhan śaśadhara sumənə̄ təkeṅ* susu,
śrī putrī sira miṅkus osah i lukarni tapihira huvus katiṇḍihan.
2.
sampun tuṣṭa sarāga riṅ gati rəṅihnira tan avas ikin rinəṅvakən,
paṅgilpaṅgilireki nora karəṅə̄ mari maṅəsəsanānəhak jaja,
ṅhiṅ yogasmaraṇā mamūja savisik jinatanu pinakeṣṭiniṅ hiḍəp,
drāk nidrāṅlih i sampuniṅ gati sirān ləṅəṅ asəmu nirātmakeṅ manah.
3.
taṅheh yan huniṅan rarasrarasirāṅapi turida vinidhyan iṅ smara,
rəp prāptaṅ ghaṭiteki sapta karəṅə̄ ri huvusiran amiṅrvaniṅ gati,
munyaṅ goṅ paṅarah narendra mavuṅū* sahanahananikaṅ balāturū,
mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm sama** mavuṅu huvus madan tapih.
4.
ndah śīghraṅ rahineki maṅkat ika saṅ nṛpati sira lavan nareśvarī,
mvaṅ sakveh balavīrasaṅgha maṅiriṅ para ratu saha vāhanāṅdulur,
ṅkā saṅ śrī jinamūrti rakva ri huvusnira masuji lavan suputrikā,
lvir tan maṅkata kepvan ambək asavaṅ ginaməlan i kalaṅvaniṅ pasir.
5.
nāhan hetunireki ləṅləṅ aṅikət kakavin inuparəṅgan iṅ maṅə̄,
sampun rakva rinekhakən ri vilahiṅ yaśa təmunən iṅ aṅjajah karaṅ,
ndan saṅ śrī nṛpaputrikā milu kalaṅvan amuvuhi gurit nṛpātmaja,
yekān rakva gənəp kalih caturapādika vinacanirān linaṅkvakən.
Canto 89 Name unknown
1.
ləṅləṅa rasaku tan intarā ri təkapī sakamatan alaṅə̄,
lvir ginaməlan iṅ akūṅ* lumuṅ gaḍuṅikāsmu luṅayan amilət,
nyū gaḍiṅ arəja sasāntəniṅ mahas apet raras akarakaraṅ,
kumbaṅ amisiki səkar baṅun rəṅihikaṅ kavənaṅ arabhasan.
2.
mrik miṅiṅi pamabariṅ mayaṅ məkar avarṇa gəluṅan umure,
tañjuṅ asana tumibeṅ ləmah kadi susupsusup ika sumavur,
ketaka savətisiṅ adyah amrih anilib ya tumurun adamu,
ryaknyan alivulivuhan baṅun tapih aneṅ dagan ika katilar.
3.
maṅkana manis i manisnirāmaca palambaṅ amuvuhi laṅə̄,
śrī jinatanu sira harṣajāmuji təkapnira kavi dahatən,
cumbu sumarasah asuṅ səpah ri vaja paṅrəṇanira vəkasan,
samby aṅarəki pipi tan bəsur tinikəlan halis asəmu madhu.
Canto 90 Name unknown
1.
byātītan ri rarasrarasnira baṅun smara ratih anurun mahāṅapi laṅə̄,
sampun rakva sireki muṅgah irikaṅ ratha maṇimaya bhāsvarāparimita,
maṅkat śīghra təkaṅ* balāṅiriṅ i vuntat i harəpira sə̄h ya tākrama haləp,
mukhya śrī daśabāhuputra pakarakṣaka katiga tuduh narendra karaṇa.
2.
ramyākveh madədə ̄
tikaṅ ratha* matūt sisi hana gaja len turaṅga rumuhun,
mvaṅ tekaṅ maḍarat səsə̄k pənuh ikaṅ havan avəkasanāmuraṅmuraṅ adoh,
mary ātūt təpiniṅ pasir sira təkeṅ hiriṅiriṅ i kalaṅvaniṅ girivana,
vanvālit ri ləpitləpitnya hana maṇḍala kuṭikuṭi dharmaśāla katəmu,
3.
deśāgə̄ṅ ri ləbakləbaknya valahar bañunika gumərəh baṅun ryak umuni,
katyāgan kiduliṅ pəkən parubuṅanya ri harəpika śobhitārja hinəduk,
nyagrodhāmbulu raṅrə boddhi maruhur tahənika ri samīpaniṅ kabuyutan,
saṅgar mvaṅ ḍəṅəniṅ padū hana vavar janur asəmu hañar kapūjan acaru.
4.
ndah sampun halivat* sirerika təgaltəgal arata sayojanālva katəmu,
ṅke keryāna hana dukut mrak alalaṅ** sumarasah irikā lavan kamurugan,
pintən ṅganya huvus kagunturan i ṅūni karaṇani natarnyan āṅrəs i suku,
vatv akveh savaluh salumpaṅ amijah*** hana saduruṅ avarṇa gopura rubuh.
5.
vvai mumbul ri təṅahnya śuddha mahəniṅ variṅin ika rumambayāhəb aruhur,
mīnākveh kuməḍapkəḍap ri təkaniṅ panas asəmu maṇik suteja gumivaṅ,
tūsanyāmalabar kinəmbuṅ umareṅ savah asəmu samudra haṅhalunalun,
vṛkṣāgə̄ṅ rəbah iṅ təpinya ya mavarṇa bāṇava kajahat hañar katarahan.
6.
lvah gə̄ṅ vaṅkal alithalit hana ri təmbiṅika* sakətəb iṅ pasir vinulatan,
honyaṅ karkaṭa riṅ galəṅ saha səsəh kadi kapiṭiṅ avor lavan sarisipan,
duṅhusduṅhusike təpinya makaraṅ paras asəmu liman mahāmada magə̄ṅ,
līlānūṣa śilānya rakva sagunuṅ ri təṅahika katon ləyəp kalimutan.
7.
ṅkā ta śrī daśabāhu maṇḍəg irikāṅdyusi kudanira len gajoṣṭra* maṅəlih,
mvaṅ sakvehnikanaṅ rathāsirasiran kadi parahu maṅumbaṅ iṅ jalanidhi,
maṅkin ghūrṇa səsək pənuh ri təka saṅ nṛpasuta kalavan narendraduhitā,
membəh taṅ ratha len gajāśva ri ḍatəṅniran anututi saṅ narendra rumuhun.
8.
ndah sampun rumuhun sireki ri pakon nṛpati sira gumantya muṅgu ri harəp,
tan varṇan ri ləpasnireki ri surupniṅ aruṇa maməgil sireṅ girivana,
mehmeh prāpta sireṅ gajahvaya narendra maṅənaṅən ikaṅ nayolahakəna,
tan len dūta mateki yogya gavayən mavaraha ri ḍatəṅ narendratanaya.
Canto 91 Name unknown
1.
drāk śīghraṅ baladūta tan dva vuvusən sampun təkeṅ hastina,
tuṣṭāmbək prabhu hastinendra ruməṅə̄ tiṅkah narendrātmaja,
ndah saṅ śrī parameśvarī satata duhkhāṅlih mataṅgal sira,
mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm śobhālilaṅ taṅ lara.
2.
nāhan hetuni saṅ narendran umijil mvaṅ śrī supatnīnamə̄r,
kapvānuṅsuṅa saṅ nṛpātmaja sirāgyā vetni gə̄ṅniṅ hunəṅ,
sampun prāpta sire vaṅuntur i yavā muṅgah sireṅ syandana,
sə̄k tekaṅ balavīrarāja maṅiriṅ mvaṅ saṅ jayendrottama.
3.
luṅhāṅdoh saka riṅ kaḍatvan alaris saṅ śrī narendrādhipa,
tan līṅən tikanaṅ pradeśa kahavan lvah səṅkasəṅkan miriṅ,
prāpteṅ dharma kaboddhan adbhuta ri heṅnyan yāśa gə̄ṅ śobhita,
ṅkā toṅgvānira yan paṅantya ri ḍatəṅ saṅ śrī narendrātmaja.
4.
ndah riṅ sakṣaṇa teki tan dva ri ḍatəṅ śrī hastinendrātmaja,
mvaṅ saṅ śrī nṛpaputrikārja vahu sah saṅkeṅ rathāṅgomarək,
kapvānəmbah i jə̄ṅ narendra kalavan saṅ śrī supatnīśvarī,
tan sah śrī daśabāhu rakva maṅiriṅ bhaktīṅ narendrādhipa.
5.
ambək śrī parameśvarī paramatuṣṭān* ton narendrātmaja,
marmāṅraṅkul i bāhu saṅ vəka sirāṅluh vetni gə̄ṅniṅ** sukha,
lvir riṅ svapna hiḍəpku rakva ri təkanta mvaṅ suputry āhajə̄ṅ,
tan vvaṅ len amisan sakeṅ kami səḍəṅ patnyanta māskviṅ puri.
6.
nā liṅ śrī parameśvarī muvah ikā saṅ śrī narendrāmuvus,
hah rakryan ndi paranta hetuni bapaṅkun tan katuṇḍəs pinet,
mevvivvaṅ balavīracāraka mareṅ* deśāntara mvaṅ vana,
həntyaṅ rājya mahādri sindhu pinaran nda tan kapaṅgih kita.
7.
maṅke pvā ri ḍatəṅta dibya kahiḍəp sākṣāt bhaṭārānurun,
lvir saṅ hyaṅ ravi soma denta magave sobhāgyaniṅ rāt kabeh,
nā tojarnira saṅ narendra sumahur saṅ śrī narendrātmaja,
maṅkā tulyani tuṣṭaniṅ hulunike bhaktī narendrādhipa.
8.
ngkāneṅ meru mahāgirīndra pinaran miṅkis madevāśraya,
priṅgāhrit viparīta yan hana vənaṅ muṅsy amrihaṅ parvata,
saṅ yogīśvara tovi tan pagamanan prāpterikevəh təmən,
siṅgih yan patapan bhaṭāra guru ṅūny ānindya devottama.
9.
ṅhiṅ saṅ paṇḍita keśavāgra sira saṅ sampun praśāstomara,
yekānuṅ tinut* iṅ hulun sira tumon i ṅvaṅ pratiṣṭherikā,
tan sihniṅ vidhi devabañcana nimittaṅkun prasiddhān turun,
vetniṅ pāpa ləhəṅ ta ṅūny ahiḍəpe jə̄ṅ śrī mahābhūpati.
10.
ndan saṅ śrī daśabāhu yatna sumilih mojar sire saṅ prabhu,
siṅgih yan para devasaṅgha magave somyā narendrātmaja,
sakvehkvehnikanaṅ surāpsaravadhū mighne səḍəṅniṅ tapa,
maṅgəh buddhi narendraputra maləs eraṅ taṅ mahābañcana.
11.
yekā hetu bhaṭāra śakra matəmah devī mahārūpiṇī,
cumbv ahyun məkule rarasnira məsat mukṣeṅ kṣaṇāṅde ləṅə̄ṅ,
rəp śīghrān umuluy sireki matəmah śrī śakyasiṅhādbhuta,
ṅkā sakveh para devasaṅgha śakrātibhaktī sira.
12.
kapvāṅhyaṅ ri bhaṭāra tan tulusaniṅ mokṣa pramādeṅ* jagat,
śāntāniṅ prabhu poruṣāḍa huniṅan de śrī mahāgotama,
nāhan hetunireki bhakti təka somye jə̄ṅ narendrādhipa,
tan deniṅ varabañcaneki sihireṅ bhūrloka cūrṇā hələm.
13.
tan ṅeh yan vuvusən sapolahira sah saṅkeṅ svarājyādhika,
tiṅkah śrī varabhairavīki karuhun bhaktī narendrātmaja,
mvaṅ saṅ śrī kṣitidevatī muvah ikaṅ durvaktra nāgendra ya,
mvaṅ moṅ teki huvus praṇamya karəṅə̄ liṅ saṅ mahākeśava.
14.
tan hopən tikanaṅ sunūṣa kaparan* mvaṅ taṅ vivāhakrama. sampun rakva vinarṇan teki ya təkap śrī candrasiṅhātmaja,
harṣāmbək śri mahāstinendra karuhun devī sirāgə̄ṅ sukha,
prāpteṅ bhojana śīghra rakva manaḍah śrī bhūmināthādhipa. * B. C. D. E. F. G. H. — 14a A. sunūṣan paran. — 14b B. C. D. E. vinarṇeki. — 14c B. D. E. harṣāmbək prabhu Hastinendra karuhun devā.
15.
sampun varta kabeh təkeṅ balaniraṅ kāśīndra vah taṅ səkul,
tvak baḍyag varagaṅ kilaṅ brəm umilī tampo paṅasy āhəniṅ,
tan varṇan ri huvusnya śīghran umulih saṅ śrī mahābhūpati,
mvaṅ saṅ śrī jinamūrti muṅgu ri harəp sampun təkeṅ jro puri.
Canto 92 Name unknown
1.
kunaṅ sahana saṅ vvaṅ iṅ pura ri hastina makamukha saṅ nareśvarī,
prahāsana rəsəp tumiṅhal i narendrasuta saha lavan suputrikā,
paḍāsəmu sakeṅ nirāśraya baṅun hana vihikana riṅ smarālaya,
praśasta pinalih* ry uvusnira katon təka manurun i paṅjrahiṅ səkar.
2.
təkeṅ bala samūha nora vinuvusnya saka ri sira saṅ nṛpātmaja,
surūpa sira darśanīya sakaleśvara guṇanira nora tan vruha,
nda tan dva sira teki rakva sumilih prabhu luməvih i hastineśvara,
bhaṭāra sutasoma teki panəlahnira mari maṅaran nṛpātmaja.
3.
ikaṅ bala samasta* maṅkin atibhakti ri sira paramottameṅ sarāt,
para prabhu sabhārateki paḍa tan salah ulah i siraṅ nareśvara,
paḍāvvat i sadṛvyanānira riṅ** pura karuhun ikaṅ*** suputrikā,
ya hetunira saṅ narendra kavahan binihaji tuhu bhūmipālaka.
4.
narendra daśabāhu rakva pakarakṣaka tan umulih iṅ svanagara,
muvah sahana saṅ vatək ratu samāṅjuru sama hana riṅ gajahvaya,
nimittanira saṅ mahādvija sukhāmbəkira ri paṅadəg mahājina,
mahāmṛta hilaṅ tikaṅ kujanabuddhi dadi sujana dharmakaraṇa.
5.
pitovi ri huvusnirāpatutan iṅ gati sira kalavan suputrikā,
saṅ arddhana ṅaranya rakva vəka saṅ prabhu manasija devatāṅdadi,
nda maṅkin apagəh manahnira mahādvija lakibi sirāsihiṅ putu,
samaṅkana təvəknireki mamaṅun tapa matilar i saṅ nareśvara.
Canto 93 Name unknown
1.
śīghrātuhāgə̄ṅ ta siraṅ nṛpātmaja,
sampun gənəp dvādaśavarṣa taṅ tahun,
prajñeṅ dhanurveda pitāmahāguru,
sarvāstra tan len paṅasih nareśvara.
2.
yeka ta rovaṅ daśabāhu riṅ rana,
mvaṅ śāla dakṣeki sucitra tan kari,
yapvan hana prāṅvadane nareśvara,
yakṣādimūrkhā ya ta vighnaniṅ jagat.
3.
bhraṣṭeki sakvehnya təkap nṛpātmaja,
vrinvrin lumakveṅ vana bhūmi bhārata, len taṅ manuṅkul maharəp ya jīvana, tan mātya yadyan* maharəp ya bhikṣuka.
Canto 94 Name unknown
1.
byatīta ri huvus bhaṭāra sugatendra bhūpālaka,
narādhipati ratnakāṇḍa caritan mahaduhkhita,
bəlah sukunire təṅən pva kajiriṅ śilāgrāluṅid,
ri kālanira ṅūni yan maburu mānuṣāṅlālana.
2.
tinūtnira mateki tan dva manahən larābvat mabəh,
gəlāna sira riṅ vitiṅ vaṭa ri madhyaniṅ kānana,
tatan hana tikaṅ balan vruh i yulahnirāgriṅ rapuh,
svabhāvanira nissahāya magələṅ yadin tūtana.
3.
ya kāraṇanireka* tībra kadi tan mahābhūpati,
tayoṣadha tayāvlasāṅiṅ ikanaṅ vimānomarək,
nimittanira yan maśabda ri bhaṭāra kālādbhuta,
macarva ratu sātus iṅ vana yadin sudīrghaṅ hurip.
4.
ri sampunira maṅkanāvuṅu marən sakitniṅ lara,
hanāmbəkira masyaṅeṅ balan umantukeṅ nāgara,
prasiddha pinakāstapādukanirāmrihaṅ bhūpati,
umeta saṅ aneṅ purāntaran umisyanaṅ* prārthana.
5.
nda mogha təka taṅ balāsura humuṅ parəṅ ghūrṇita,
səsək pənuh ikaṅ vanādri vihikan mahārākṣasa,
nimittanika yan pasañjata savāhanāgyān laku,
maṅən ri bhayaniṅ paṅəmpvan alavas sirān tan ḍatəṅ.
6.
nihan vilaṅ ikaṅ pravīra tumutur ri saṅ bhūpati,
kagendramukhaṅ indrabajra kalavan mahādumdhubi,
duloma sumala pralambha jayaketu durlakṣaṇa,
kṛtaghna milu taṅ subhaṅga si sutīkṣṇa mantrottama.
7.
kaṭākṣa madalobha dhūmabala māna* mohānala,
mukhāgni caturaṅga kaṅsa gaṇabajra vīrodhata,
kubhūmi kumalādi tan kavuri taṅ pragalbhādbhuta,
aneka** bala koṭikoṭi sahananya maṅken ḍatəṅ.
8.
paḍādhika suśakti riṅ raṇa huvus prakāśeṅ* sarāt,
titir kalilip iṅ vatək ratu surādi rājeṅ laṅit,
pravaktraṅ apatih vimona putusiṅ mahāśaktimān,
anindyaguṇa kālamūrti sumaput səḍəṅniṅ laga.
9.
nda śīghra sumuyug samāṅaras i jə̄ṅniraṅ bhūpati,
prabhuṅku mapa hetuniṅ tan umulih maluy riṅ pura,
pitovi tikaṅ aṅga rūkṣa mavənəs virūpākṣaya,
aho pilih aneki duhkhani tuhanku pājar ṅhulun.
10.
vuvusnyan atibhakti jāti mavarah ta saṅ bhūpati,
ri kāraṇanireki yan panəmu mohitāśā təmən,
ri mārinira ṅūni durlabha tikaṅ mahāsot pinet,
kalena saka riṅ kabehta karaṇanya maṅken* vuvus.
Canto 95 Name unknown
1.
nā liṅ śrī poruṣāḍa krama sumahur rākṣasānindya yodha,
bhohbhoh he nātha yadyan surapati* valatən riṅ mahāsvargaloka,
sə̄k taṅ gandharva vidyādhara ruməbuta tan saṅka riṅ kevran ambək,
hīṅanyan pārthiveṅ bhūhpada sukət upamanyan jaṅan lumbu tulya.
2.
ndan sakvehkvehnikaṅ deva tumuluṅ amukha brahma viṣṇādi mukhya,
hāh dūran vanya riṅ śrī kṣitipati ri səḍəṅniṅ mahārudrarūpa,
āpan sampun haneṅ hasta haji juga huripnyā kətaṅ bhūr bhuvah svah,
saṅsiptan ndin viśeṣa prabhu mahasa mametaṅ mahāparthiveṅ rāt.
3.
dhīra śrī rākṣasendrāgalak i pamujiniṅ vīra yodhātirodra,
yekan muṅgv iṅ vimānādbhuta siran umibər riṅ laṅit mṛtyu tulya,
guntur tekaṅ gunuṅ rūg pucakika kapadal* denikaṅ daityasaṅgha,
mvaṅ tekaṅ bāyubajrāṅasut aṅinaṅin iṅ rākṣasāhyāṅiriṅ sə̄k.
4.
habyūṅan riṅ laṅit ghūrṇita humuṅ abaruṅ lvir gəlap sevu lakṣa,
krūrāməṇṭaṅ larasnyāṅrəgut ika mamutər ḍaṇḍa kontātitīkṣṇa,
hanyat taṅ mūr tutug riṅ gagana kavigaran parvatāgə̄ṅ hinuṇḍa,
dhvastekaṅ svarga kāmbah kabarasat aṅilī taṅ vatək devasaṅghya.
5.
dudvekaṅ bhūmi mārgāṅrik i kudanika len sāmajanyātighora,
rūg tekaṅ vṛkṣa sol siṅ kagarag arəmuk bhasmibhūtālpaśeṣa,
prodbhūtaṅ daitya rodrāṅamukamuk amupuh ry agraniṅ parvatāgə̄ṅ,
kabvaṅ* kombul śilānyāṅhavu** dadi*** matəmah parvatāgny ātirodra.
6.
kagyat taṅ sattva siṅheṅ halas ika malayū denikaṅ bahni mumbul,
centən vre barvaṅ avrəg rigarigu kumətər moṅnikāṅgroṅ maṅohan,
vrinvrin sakvehniraṅ paṇḍita məsat atilar pājaran muṅsir iṅ doh,
bhraṣṭaṅ vanvānanāsiṅ sakaparək irikaṅ kānanākveh katunvan.
7.
ndah śīghra prāpta riṅ mālava ri puranira śrī mahācandranātha,
molah taṅ bhūmi kagyat sahanahananikaṅ vvaṅ ri heṅniṅ kaḍatvan,
vvil bhūtākveh makāpaṅharəp avudavudātūt pəkən tan vriṅ ambək,
len taṅ bhūtāmalaṅkrik purusika mabuṅah kātarāṅiṅ kagiṅgaṅ .
8.
honyāṅambil hulam riṅ pajagalan aṅəmah limpa rodrāṅinum rah,
kīrṇekaṅ garva himpər kasajəṅan avərə̄ siṅ kacuṇḍuk tinūtnya,
pūh tan vriṅ de tikaṅ vvaṅ kakətəran alayū mājar iṅ śrī narendra,
hetu śrī bhūmināthāgaravalan umijil mvaṅ mahāvīra rodra.
9.
sə̄k taṅ mantry adbhutāmūk mapagakən i pamūkniṅ mahābhūtarāja,
dukduk kontāprameyaṅ kṛtala muśala len bajra cakrānivārya,
ndā tan kevran tikaṅ rākṣasa təka manugəl mastakāsiṅhanāda,
prodbhūtāmraṅ* vətəṅ yānatas iga maṅivuṅ riṅ baḍāmātirodra.
10.
vusvūsən taṅ vatək mālavabala təkapiṅ daityayodhātighora,
saṅhārotpāta cittanya karaṇani takutnyālayū tan panolih,
ṅhiṅ saṅ nāthāṅjəlag riṅ ratha manihaṅakən bāṇa sarvāstra śakti,
yekān śīghrān sinambut sira saka ri ruhur deniraṅ poruṣāḍa.
11.
dhīrāmbək śrī narendrāmrəp anahut anuduk krūra maṅkin prakopa,*
kapvāṅraṅsaṅ rinimpus taṅanira təkaniṅ pāda karvan subaddha,**
sampun muṅgv iṅ vimāneki sira vinava luṅhāṅamuk rāja malvi,
tistis taṅ rājya kantun salahasa ri hilaṅ mālavendrādhirāja.
12.
mukhya śrī rājapatnī sira gupay i hilaṅ śrī mahārāja maṅke,
trāsāṅlih deni gə̄ṅniṅ lara dadi kaləṅər tan vruh iṅ polah ambək,
maṅkin sambatnikaṅ vvaṅ sama manaṅis avū ghūrṇiteṅ jro kaḍatvan,
dūran tan milva belā sira yadi mihate līna saṅ śrī* narendra.
13.
yekāṅde puhnikaṅ vīra vəkasan amaṅun duhkhitāśānya hə̄mhə̄m,
ṅhiṅ pə̄hniṅ nīti lakvākəna juga majare śrī mahādhātraputra,
ndātan varṇan gatinyan valuyana caritan śrī mahāporuṣāḍa,
hakveh taṅ rājya sampun vinalatira muvah bhūpatinyan binandha.
14.
len taṅ pinraṅ səḍəṅ rakva maməṅaməṅike sāgarāṅdon kalaṅvan,
mvaṅ taṅ kāmbil sireṅ kānana səḍəṅ akire sattvarājātirodra,
dudvekān saṅ cinidreṅ vəṅi səḍəṅ aturū denikaṅ śatru śakti,
kīrṇekā saṅ sinambut kavənaṅ i səḍəṅiṅ rājakāryānivarya.
15.
bhraṣṭaṅ rāt cūrṇa taṅ nāgara haruhara de śrī mahāyakṣaṇātha,
vrinvrin sakveh vatək pārthiva juga tinavan denikaṅ daityayodha,
kambhojāyodhya lāvan mithilapura huvus kālapan rāja tībra,
riṅ ləṅkā kaśmire vālabhapura malajəṅ durbalaṅ rājyasaṅgha.
Canto 96 Name unknown
1.
sampun rakva saṅaṅ daśeki kalavan nava vilaṅira saṅ vatək ratu,
ṅkāne pṛṣṭhanikaṅ vimāna mapupul kadi garuḍa lavan mahoraga,
tuṅgal rakva vəkas pinakṣa juga saṅ gumənəpana śataṅ nareśvara,
honyaṅ rājya ri siṅhaleki pinaran sudaśasuta pakeṣṭiniṅ hiḍəp.
2.
varṇan śrī jayavikrameki ruməṅə̄ sira ri ḍatəṅ ikaṅ* jayāntaka,
sampun rakva haneṅ supārśvagiri** durgama mamarəki kaṇṭaniṅ purī,
yekān hetunirān sagadgada makon ri sahanahananiṅ balakrama,
mvaṅ saṅ bāṇa sireki vipraja mahādbhuta mamapaga śaktiniṅ musuh.
3.
ndan rakryan mapatih sireki juga tan ragaragan i manah nareśvara,
kepvan deni kaśaktiniṅ musuh aneki sakala kadi mṛtyu yar hiḍəp,
tovin saṅ katavan kabeh paḍa mahottama nipuṇa sireṅ praṅ adbhuta,
ndātan pamyati hetuniṅ praṇata bhakti ri haji saha kəmbəṅ iṅ mata.
4.
səmbahni ṅvaṅ i jə̄ṅ narendra huniṅan prabhu haturi patik nareśvara,
yan yogyā pilihən narendra haturiṅ hulun umusira riṅ gajahvaya,
ṅkā ta śrī naranātha yan madana sañjata* makahulu hastineśvara,
tonən saṅ maṅilī subhikṣa sira saṅ mamapag irya vus kabandhana.
5.
saṅsiptanya katon ri tan vənaṅa saṅ prabhu mamapaga śaktiniṅ musuh,
təkvan rakva bhaṭāra rudra təmahan sudaśasuta ri kālaniṅ laga,
tan saṅkeṅ avalaṅghyanāmupugi vīryaguṇa tanu narendra riṅ jagat,
sih lāvan pagəhiṅ kabhaktinika hetuniṅ akətər akon lumimbaka.
6.
tovin tan hana teki dharma* phalaniṅ mulahakna kasiṅhan iṅ raṇa,
nirbhagnaṅ raṇayajñaśāstra riṅ apan pəjaha ri səḍəṅiṅ praṅ adbhuta,
āpan rakvaṅ iniṣṭiniṅ ripu yateka** sumikəpa ri saṅ nareśvara,
saṅśaraṇta mahātiduhkha ya kacitta ri hati magave ṅrəs iṅ hati.
7.
liṅ rakryan mapatih narendra sumahur dugaduga tuhu bhūmipalaka,
ndan sep ṅūni ya kenakanya huniṅan bhayaniṅ umilagan kaciryana,
byaktekaṅ bala rākṣasānutūti ghūrṇita saha balakośavāhana,
ndin tan mātya matāku denya kahiḍəp curi raṇa matilar svanāgara.
Canto 97 Name unknown
1.
lāvan muvah mapa ta hetunikaṅ svarājya,
sə̄k ratna kañcana təkapnira saṅ narendra,
ndah yeka tiṅgalakneṅ təkaniṅ bhayāgə̄ṅ,
nirdon mateki ri haləpnya rinəṅgarəṅga.
2.
milvaṅ subhūṣaṇa kuṭāgra riṅ uttamāṅga,
ūrṇā bukaśry adhika ratnamaṇinya muñcar,
bvaṅən palayvakəna kāryanikeṅ payuddhan,
hah tan sayuktinikanaṅ kanakan sinaṇḍaṅ.
3.
ṅhiṅ yogya teki juga bhūṣaṇaniṅ tumaṇḍaṅ,
riṅ rājya paṅlahana hetunikān kinārya,
vvantən pva bhūpati milag təkapiṅ musuh sə̄k,
ndah yeka kuprabhu ṅaranya mahātipāpa.
4.
maṅkā pravīra sasareṅ laku riṅ raṇāṅga,
kədvālupe təkanikaṅ musuh aprameya,
jrih kumyus aṅləsa matiṅgala naryameṅ praṅ,
noreka yuktinika yan huripən narendra.
5.
he, he, karnuṅ* bala kaṭuṅka mahātituccha,
dhik hāh ta koṅ asun ilag sake pādukaṅku,
siṅ dharma mūlya tumūte ry aku satya** bhaktya,
nāsti pva tan vun aku misyana dharmayuddha.
6.
tonton məneki pamuk iṅ hulun iṅ raṇāṅga,
mon matya mon mahuripeki ya tan kavədya,
yadyan kapāśanana de naramāṅa riṅ praṅ,
svargāku mātya tadahən hyaṅ anantakāla.
7.
bhāgyāku yan pəjaha riṅ raṇa madhya mamrih,
karveka yogyaṅ usirən paramottameka,
ṅhiṅ hayva tan paramasatya ginə̄ṅ riṅ ambək,
tan satya hetunikaṅ utpata yeka niṇḍan.*
8.
kīmārga tan pamuharāhayu yan susatya,
sonāṅdadi hyaṅika tiryakikāṅdadi vvaṅ,
devādi tuccha kahiḍəp daśajātirūpa,
deniṅ vyamoha gati tan tuhu sādhu riṅ rāt.
9.
nā liṅ narendra sumahur dvijaputra bāṇa,
ḍū yogya tan panasar iṅ haji denta nātha,
ṅhiṅ dūra yan kita kasorana yāvat iṅ praṅ,
tāvat hanaṅku niyataṅ ripu bhasmibhūta.
10.
sakvehnya rakva ya vukən saha vāhananya,
hastīndra len turaga gardhabhaṅ oṣṭra bhasman,
byaktaṅ gunuṅ kuṇapa sāgara rahnikādrəs,
bhraṣṭanya deṅku ya* məne təkapiṅ gadāstra.
11.
lāvan syapeka madane* rari saṅ narendra,
salvādi śāra janakāṅgala ketu māya,
mvaṅ bāmadeva subalāntaka śaktimānta,
śaṅkottarādbhuta daśābhuja vīrarodra.
12.
ndin detya* yākṣa mihateki guṇanya riṅ praṅ,
mevvivva lakṣa sakeṅ gaganān umaṅsva,
tandveka cūrṇa kimutaṅ ripu bhūmi mārga,
yāteka bhasminika deṅku lavan narendra.
13.
ndah kantənanya haji hayva vikalpaṅ ambək,
pə̄hniṅ svacitta juga lampaha saṅ narendra,
hayvenucap haturi saṅ mapatih pramoda,
mleccha svabhāva purih iṅ guṇa śaktimaṇḍa.
14.
bhinneki rakva kalavan ṅhulun iṅ kadhīran,
tusniṅ dvijendra riṅ apāṅuvakeṅ raṇāṅga,
liṅ bāṇa rodra maṅusap ləṅən aṅgakāra,
krūrāṅgətəm* kadi manon galakiṅ musuh sə̄k.
15.
mvaṅ saṅ narendrasutasaṅgha mahātirodra,
salvādi rakva saha səmbah i saṅ narendra,
mahyun ri tan vuruṅaniṅ laga saṅ narendra,
prodbhūta taṅ bala kabeh paḍa tuṣṭacitta.
Canto 98 Name unknown
1.
ṅkā rakryan mapatih sireki humatur prayatna ri haji,
siṅgih nirguṇa tan vruh iṅ naya patik narendran umarək,
gə̄ṅ tṛṣṇāhati dharmaniṅ dadi hiḍəpkvi saṅ narapati,
nāhan kāraṇaniṅ vikālpa kadi tan tumūta malaga.
2.
maṅke pvā vəkasiṅ mahāyaṇa sudhīra yoga pələṅən,
dūra ṅvaṅ juga tan tumūta ri saduhkha saṅ narapati,
təkvan vṛddha huvus mamukti* sukhabhogaratnakanaka,
stryādi ṅhiṅ pati yeki dharma vəkasan nda hayva kalupa.
3.
āpan rakva hiḍəp patik haji ri tiṅkahiṅ hulun ike,
dṛṣṭantopama vaiṣya* ṅūni karaṇanyavvah parinika,
deniṅ dhīra makārya tar ləga mareṅ savah mamatuni,
hetunyā vəki sə̄k duruṅnya tinut iṅ pirak pva katəmu.
4.
tuṣṭāmbəknya təkaṅ svavarga ṅuniveh tikaṅ vəka sukha,
sakvehniṅ kulagotra ramya mamaṅan ta yeka maṅinum,
prāptaṅ kāla ri mehnya rakva masaniṅ parīki təlasa,
yekādan ra muvah ta yāsavasavah kabhuktya ri hələm.
5.
tulyekā gatiniṅ pravīra ri hiḍəp patik narapati,
krūrākāra ri madhyaniṅ raṇa mavətva dharma pari ya,
kapvānūti pamrih iṅ musuh anusva jīva kapatin,
tan dvāmuktya subhojanādi sukha riṅ mahāpadapati.
6.
liṅ saṅ paṇḍita pə̄hniṅ āgama caturjaneka linəvih,
vvaṅ śukleṅ rəṇa bhojadāna səḍəṅ iṅ subhikṣa satata,
mvaṅ tan duhkha sucitta rakva səḍəṅ iṅ sineṣṭava sukha,
śūrātyanta sudhīra riṅ* raṇapadeki mukhyaṅ** usirən.
7.
yekān rakva pakeṣṭi deva parameśvarāgra satata,
baryan rātri sireky anəmbah* umarəp mareṅ janapada,
saṅ hyaṅ sūrya bəlah tələṅnira təkapnya mārga dumilah,
prāpteṅ svarga viśeṣa rakva ri patinyan adbhuta təmən.
8.
saṅsiptanya vəkasniṅ evə ri kasatya saṅ narapati,
yekānuṅ tapa saprakāra ginəgə̄ təkap saṅ ahulun,
tṛṣṇāgə̄ṅ mara bañcananya ta kunəṅ balāvrəg alayū,
syuh deniṅ ripu śakti ghūrṇita baṅun prakampa maṅasut,
9.
yapvan dhīra manah narendra juga tan tumūt kapalayū,
tuṅgəṅ tan muririṅ tumiṅhal i pamūknikaṅ ripukula,
tan liṅgar* rinəbut riṅ astra təkapiṅ musuh ginurumuṅ,
drāk līna pva ta saṅ narendra puruṣottameka katəmu.
Canto 99 Name unknown
1.
kunaṅ yan lambāmbək nṛpati ri putusniṅ laga hələm,
ləhəṅ riṅ luṅhāpet hurip atilaraṅ rājya lalunən,
apan tan yogyaṅ kṣatriya yadi surud riṅ pabharatan,
vuvus śrī kṛṣṇe* pārtha śubha vacaneṅ pāṇḍavajaya.
2.
apan yan mantrībhṛtya haji juga yāyanya malayū,
tayeka vvaṅ* vīrādbhuta mamagutaṅ śatru rəmukən,
ndan akveh sojar tan pakaraṇa yaya klīva masakhī,
məneṅ yuddhekā saṅ prabhu mihata rehniṅ balagaṇa.
3.
nda hīṅanyekī yan rari haji sirāmaṅpaṅa musuh,
muvah vaṅbaṅ śrī bhūpati sira kabeh yan mamapaga,
tuvin yan len saṅke sira ta* juga hayvenayamakən,
avas muṅkur deniṅ vvil alit ika cittāmədimədi.**
4.
tuhun yan ṅvaṅ tandveki pəjah iṅ arəp śrī narapati,
ndan aṅhiṅ māsāṅaṇḍəgakəna vukiṅ rākṣasapati,
apan ṅvaṅ hīnāpəs viguṇa riṅ apekin pamənaṅa,
prasiddhālpāku lvir kadi daśa matīṅ jə̄ṅ maṅiḍəmi.
5.
nda nāhan liṅ saṅ vīrapati humatūr sādara marək,
ndatan hṛtśalyāmbək nṛpati tuhu yan kṣatriyakula,
sukha bhraṣṭā riṅ praṅ kṣaṇika linalun tan patulaka,
umūr mātyācarvāku yadi məsatātiṅgala pura.
6.
rikān maṅgəh tan saṅśaya gatiniraṅ* siṅhalapura,
mukhe tandaṅniṅ rākṣasa sumarasah riṅ balagaṇa,
byatītān mantuk śrī narapati sirān śīghran umijil,
muvah saṅ bāṇa mvaṅ rari haji vədin sep amaḍana.
7.
pənuh sakvehniṅ vīrabala cumaḍaṅ riṅ ləbuh agə̄ṅ,
vaṅuntur sə̄k taṅ sāmaja kuda rathātəṅran apajəg,
gubar goṅ gəṇḍiṅ ghūrṇita kahala śaṅkhāṅhrik uməṅəṅ,
ndatan dvātiṅkah saṅ prabhu mabhimuke ṅgvanniṅ* asura*
8.
khagendrabyūhānuṅ gəlarira patuk bāṇa matəguh,*
həlar kānan śaṅkottara kiva muvah salva janaka,
ri təṇḍas saṅ vīrāpatih ika mahācūra suyaśa,
narendre pṛṣṭhāṅgəhnira milu dhīra māya ri vugat.
9.
nda śīghra prāptaṅ rākṣasabala humuṅ lvir gəlap ahə̄m,
gumuntur saṅkeṅ parvata saha gajāśvāglis umasə̄,
prayatnaṅ yodheṅ siṅhala kadi tasik rob mamalabar,
baṅun syūhaṅ rāt deni patəmunikātyanta majəmur.
10.
paḍātyanteṅ vīrāmuk inamuk aṅlvāṅi manuruṅ,
sudhīrāmraṅ pinraṅ gulunika tugəl mūrdha masahut,
kavandhākveh rotaṅ ḍəkuṅ anudukiṅ śūla maluṅid,
umumbul rahnya lvir vulakan umijil rodra kumucur.
11.
vavaṅ krodhāṅduk riṅ kṛtala muśalaṅ rākṣasabala,
dudūṅ krūrānambut gunuṅ anakika mvaṅ vatu magə̄ṅ,
alah mevvivvaṅ siṅhalabala pəjah kumyus atakut,
larut kevran tan dvenuyak irika saṅkeṅ avaṅavaṅ.
12.
katuṇḍəs ṅgvan saṅ bāṇa sira mamutər daṇḍa tinahən,
pupuh sakvehniṅ rākṣasabala balāvāhana gəmut,
muvah sakveh saṅ kṣatriya rari haji prodbhuta masə̄,
makasyaṅ salva hrūniran aṅibəki byoma luməpas.
13.
aneka lvaṅniṅ rākṣasa pəjah ikā de nṛpasuta,
vaneh bhraṣṭā riṅ havyat asura tibākveh katələbuk ,
savaṅ varṣādrəs taṅ kuṇapa matəmah parvata śava,
humilyaṅ rah lvīr abdhi rudhira karaṅ sarvaniśita.
Canto 100 Name unknown
1.
ndah yekāṅ indrabajrāpulih i təlasikaṅ rākṣasa krūra yodha,
muṅgv iṅ hasty āṅakus vāhananika duməmak syandane salva cūrṇa,
lumpat saṅ salva maṅsə̄ təka ri mukhanikaṅ rākṣasāṅduk linesan,
yekān pinrih dinaṇḍeṅ gada kiniva təṅən denirālvat tumaṅgə̄.*
2.
syuh bhraṣṭaṅ kumbhaniṅ sāmaja kahava rəmuk len ikaṅ daṇḍa cūrṇa,
dhīrāmrəp saṅ narendrātmaja dadi kasikəp denikaṅ śatru mahyā,
tandaṅ saṅ māya bāṇāṅləpasi śaravareṅ indrabajrāprameya,
ndātan kevran manahnyāmasuhakən i siraṅ salva riṅ parvatāgra.
3.
lāvan tekaṅ mahādumdubhi kumala masə̄ mvaṅ vatək vīrayodha,
len taṅ pakṣīndravaktrādbhuta maṅuyabuyab riṅ mahākhaḍga tīkṣṇa,
hanyat taṅ bahni saṅkeṅ taṅanika* madulur bāyubajrā** pradīpta,
dudvekaṅ*** śūla saṅkeṅ tutukikan umijil bajra kontātitīkṣṇa.
4.
nā hetunyaṅ* vatək siṅhalabala malayū durbalaṅ kṣatriyāṅsa,
rəmpak taṅ byūha kānan kiva paḍa maradin muṅsir iṅ śrī narendra,
saṅ bāṇāləs matiṅgal ratha sira manusup muṅsir iṅ deśa śūnya,
kīrṇekaṅ vvaṅ manumpət bapaṅ ika vinalik saṇḍaṅan mās binuñcaṅ.
5.
ṅhiṅ tekaṅ mūrdha maṅgəh saṅ inucap aṅaran vīramantri pramoda,
līlā muṅgv iṅ rathābrāsəmu gujəṅ amucaṅn ton i rovaṅnirāvrəg,
maṅken prāptaṅ musuh tan surud amanahakən sarva divyāstrarāja,*
kāṅgək taṅ rākṣasākveh kəna mati kapisan bhūta tan lvir havaknya.
6.
gūtgūtən taṅ vatək rākṣasa paḍa ruməbut riṅ mahābajrakonta,
dhīrāmbək saṅ pramodān ginurumuṅ inasə̄ binvatan śatru śakti,
təkvan saṅ śrī narendrādbhuta sira tumuluṅ hrūnira rvaṅ yutādrəs,
maṅkin śūrāṅgrəgut tuṣṭa pəjaha ri harəp siṅhalendrādirāja.
7.
ṅkā tekaṅ indrabajrāṅamahamah aṅagəm tomarāsiṅhanāda,
təṅgək saṅ vīramantri tinuju tinudiṅan monda suprajña riṅ praṅ,
sakrodhaṅ ketu durlakṣaṇa kalih amupuh ry aṅga saṅ vīramantrī,
siṅlar kapvātakis lāghava maləs anuduk riṅ mahākhaḍga tīkṣṇa.
8.
tandvān trus karva bhinnaṅ ḍaḍa taravaṅ abāṅ rahnikādrəs manəmbur,
māṅlah riṅ syandana syūh rəñuhika kasavat mvaṅ tikāṅ aśva rimpuṅ,
maṅkin śūrāṅivuṅ rakryan apatih aṅamūk cūrṇitaṅ daityayodha,
puṅgəl taṅ khaḍga cūrṇan kapəlaṅ* i siyuṅiṅ rākṣasān krūra rodra.
9.
yekānambut gadā bhīṣaṇarika mamupuh rākṣasākveh kariṅkəl,
mvaṅ tekaṅ tuṅgaṅan syūh gaja ratha marəmuk bhasmibhūtālpaśeṣa,
ṅkā ta śrī ratnakāṇḍā mapagakən aṅayat candrahāsādvitīya,
trus pyah saṅ vīramantrī saphala tirun ikaṅ vvaṅ subhaktīṅ narendra.
Canto 101 Name unknown
1.
sampun māti rikaṅ pramodan umasə̄ saṅ śrī* narendrādhipa,
mvaṅ śaṅkottara śāra bāma sira sakveh saṅ harīndra** masə̄,
krūraṅ hastra salakṣa koṭi luməpas garvaṅ vatək rākṣasa,
sakrodhaṅ kumala pralambha mamagut sakveh vatək kṣatriya.
2.
hetunyaṅ praṅ avarṇa guntur ataruṅ ghūrṇaṅ sabhāmaṇḍala,
tandaṅ saṅ garuḍāsya tan dva maṅuvuh saṅkeṅ laṅit garvita,
prāyāṅlavya gulū dyah uttara sireṅ hastīndra śīghromasə̄,
kāṅgək yan dinuk iṅ triśūla katibā de śaṅka śūrottama.
3.
śīghrāvuṅv aṅusir lumumpat anugəl saṅ śaṅka sampun pəjah,
ketu mvaṅ janakeki mukhya kavənaṅ bhraṣṭaṅ narendrānuja,
aṅhiṅ teki narendra saṅ liniput iṅ daityāgra len rākṣasa,
sākṣāt sūrya mahāprabhāva rinubuṅniṅ rāhu koṭy adbhuta.
4.
dhīra śrī jayavikrameki lumihat kvehniṅ musuh rākṣasa,
krūrānantara denirāmanahakən rudrāstra tejomaya,
mvaṅ tekaṅ baruṇāstra bhārgavaśara lvir mṛtyu sākṣāt murub,
bhraṣṭekaṅ ripu siṅ masə̄ katalayah syuh taṅ pravīrottama.
5.
tovin rakva ya tan sinuṅ məjahaneki śrī narendrādhipa, āpan rakva kənohnireka sikəpən liṅ poruṣāḍa prabhu,
yekāṅde putəkiṅ mahāsura kabeh deniṅ musuh śaktimān,
drāk śīghraṅ kumala pralambhan uməsat riṅ byoma muṅsir pətəṅ.
6.
ghorākrak tuməḍun sakeṅ avaṅavaṅ daṅṣṭrānya himpər kilat,
pakṣānambuta saṅ narendra pinanah təṇḍasnya sampun tiba,
kālih māti tikaṅ sulobha ri vugat sādhyānikəp riṅ haji,
ndah śīghreki dinuknireṅ muśala mātī maṅgul iṅ* syandana.
7.
ṅkā saṅ vīra patih vimonan umasə̄ kapvāṅgəgə̄ sāyaka,
gāṇḍevāyudha saṅ narendra pinanah syūh bhraṣṭa lāvan ratha,
mvaṅ tekaṅ curigāstra daṇḍa tinahən gək graṅ tikəl riṅ taṅan,
de rakryan mapatih ya hetunikanaṅ yakṣāsurākveh marək.
8.
hyunhyun ghora paḍāhyun oliha ri saṅ śrī bhūmināthaprabhu,
kīrṇekaṅ manikəp taṅan suku təṅah ndātan kənākral sira,
dhīrāmbəknira tan dva yan prəp ikanaṅ śatrv adbhutāmah gunuṅ,
rəmpuh syūh sahananya deni tapakiṅ hastātulis cakra ya.
9.
akveh taṅ bala daityayakṣa kapəṅəl rəñcəm tibā riṅ ləmah,
mañcurmañcur ike baṭuknya ya bəlah deniṅ nakhāgrāluṅid,
len tekaṅ sumirat matanya malələ̄ rampal vajanyan pukah,
dudvekaṅ dinugaṅ tinūrnira pəjah mavrəg vatək rākṣasa.
10.
ndah saṅ śrī naramāṅsa garjita sirān ton śakti saṅ bhūpati,
ṅāk-ṅāk-ṅāk mətu taṅ mahābhujaga saṅkeṅ hasta rodrādbhuta,
daṅṣṭrānyan lumarap sumə̄ṅ ri mukha saṅ śrī poruṣāḍaprabhu,
təmpuhnyan maṅəne narendra luməyəp glānan kapāśoraga.
11.
garvāhyaṅ bala daitya rākṣasa mulat tuṣṭātivegomarək, āptyāmuṇḍuta saṅ narendra vavanən muṅgv iṅ vimāna glisən,
śīghrodhāni sireka rakva matutur yan cakrapāṇy adbhuta,*
syūh bhraṣṭaṅ varanāga rodra ya pəgat deniṅ śarīrojvala.
12.
dhīra śrī naranātha yeka mamupak daṅṣṭroragāpālaga,
biṅkas rvaṅ yuta taṅ mahāsurabalākveh rākṣasendrān pəjah,
len tekaṅ ḍuḍat* iṅ vətəṅ vudul ususnyārantayan kveh vutah**,
dūran rakva vənaṅnya yan sumikəpe saṅ śrī narendrādhipa.
13.
kagyat saṅ prabhu ratnakāṇḍa ri hilaṅniṅ nāgapāśādhika,
mvaṅ dhvastaṅ balasaṅgha tan hana vənaṅ maṅsvā ri saṅ bhūpati,
nāhan hetunirān harəp məjahane saṅ śūra roteṅ raṇa,
krūrākāra marāṅdik aṅdugaṅakən hastīndra rodrāṅuliṅ.
14.
prodbhūtāṅusi saṅ narendra manujah dantanya molih ləmah,
trus taṅ bhūmi luput narendra kapəlaṅ riṅ danta khaḍgopama,
piṅ rvā piṅ tiga yan minaṅkana siraṅ krodhan panek taṅ liman,
ṅkāne kumbhanikan harəp manuduke təṅgək mahārākṣasa.
15.
yatna śrī naramāṅsarāja tuməḍun riṅ bhūmy atiṅgal gajah,
kapvānūt sira saṅ narendra dinuk iṅ kontātiśarottama,
maṅkin śūra sirāṅgrəgut sinusunan śūlāstra sampun pəjah,
de saṅ śrī poruṣāḍa śīghran umulih prāpteṅ suparśvācala.
Canto 102 Name unknown
1.
atha ri pəjah narendra jayavikrama riṅ palagan,
tinaṅisan iṅ gərəh saha riris taṭit iṅ gagana,
binihaji saṅ narendra ri daləm sama satya sira,
mijil ika len kakeña paḍa bela ri jə̄ṅ nṛpati.
2.
ndatan ucapən ta saṅ prabhu huvus sira sūkṣmamaya,
balagaṇa saṅ jayāntaka masuk mara riṅ nagara,
sahanahaneṅ kaḍatvan ika ratnavadhū tinavan,
maṇi kanakārja rātna hinalap təkapiṅ danuja.
Canto 103 Name unknown
1.
tan varṇan gati saṅ jayāntaka milag sira ri huvusirān jayeṅ raṇa,
devī marmavatī sirā caritanən tan ilu ri pati siṅhaleśvara,
ṅkān vvantən sira riṅ himālaya tapovanani yayahiran jiteṅ laṅə̄,
khyātīṅ rāt bhagavān sukeśa panəlah paramarəṣi narendra pūrvaka.
2.
yekā hetunireki tan vruh i pəjah narapati tekapiṅ musuh ḍatəṅ,
tovin rakva sireki ṅūni kacalan karaṇaniṅ aṅusir tapovana,
sambandhan gati saṅ narendradayitāṅləṅəṅ aṅituṅ i ramyaniṅ taman,
ṅkā tāṅanti sireṅ mahantən anular kakavin ika patiṅgal iṅ maṅə̄.
3.
ndan saṅ śrī naranātha rakva ruməṅə̄ sira ri pakakavin* nareśvarī,
moghālə̄k sira saṅśaye hati hanonəṅ akirima palambaṅiṅ puḍak,
devī marmavatī sirekin avarah yan ulihiṅ anulad sakeṅ taman,
ndah yekān pinaran narendra ya lutur katuruhan i basahnikaṅ hatəp.
4.
yekāṅdāni vuyuṅ narendra ri sirāmarəni lulutireṅ* nareśvarī,
təkvan rakva haneki duṣṭa rari saṅ prabhu kəna turidāṅgəgə̄ smara,
marmāhyun i** hajə̄ṅnireki tinulaknira titir akirim pralāpita,
ndātan dvāmvaṅi duhkha saṅ prabhu tumūta ri paṅuhani saṅ nareśvara.
5.
maṅke pvā ri hilaṅ narendra karəṅə̄ pəjah amapag i śaktiniṅ musuh,
aṅhiṅ mātya jugeki rakva kaharəpnira tumuta ri līna saṅ prabhu,
tan kāṅən ri viṅit narendra ri sirānələhi mamalih ambək iṅ tilam,
paṅgil rakva sire dəlāha tiki yan kahiḍəpa tuhu de nareśvara.
6.
ndah sampun sira teki mājar i munīndra sukha sira təkap nareśvarī, āpan tan hana len sakeṅ* pati jugaṅ panulaka ri panindaniṅ para,
nāhan liṅnira mūrchitaṅ vvaṅ avəlas mihat i hajəṅiran turuṅ ləsəh,
strīstry akveh ri daləm vanāśrama haneka kilikili samāturun taṅis.
7.
kīrṇekaṅ mahatur səḍah saha lavan səkar anaṅis i jə̄ṅ nareśvarī, āpan rakva valiṅnya teki sira kavvaṅana sari kasumbha riṅ raras,
kapvāsarya sire pamuṅsu palarən hana sira ratu ganty aṅambila,
tan kevəh pituturnya tan dvan umijil ri huvusira manəmbah iṅ yayah.
8.
maṅkat śrī parameśvarī sira viraṅrvaṅ asəkəl ika saṅ kinaryakən,
sampun prāpta sireṅ papuṇyan i yavāṅapi lakunira muṅgah iṅ ratha,
sakvehkveh para valkalīki maṅiriṅ kakakakanira sə̄h samāḍarat,
mvaṅ tekaṅ balarakṣake sira tumūt saha curiga pakon munīśvara.
9.
byātītan ri larisnirātut i hujuṅniṅ acala təpiniṅ vanāśrama,
vanvākveh kahalintaṅan jurajuraṅnya bañunika viśuddha nirmala,
ramyāṅjrah priyakanya marbuk umure gaḍuṅika ri samīpaniṅ havan,
kumbaṅnyāsəmu sambat iṅ katanəhan mihat i hajəṅirāṅusir śaśi.
10.
prāpteṅ siṅhalarājya tistis i surudniṅ asuran umareṅ purāntara,
paṅguh taṅ bala vīrayodha pəjah iṅ raṇa təkapira maglar iṅ pəkən,
mvaṅ tekaṅ pəjah iṅ vaṅuntur atumaṅ ri harəp i hiriṅiṅ papaṅguṅan,
astam taṅ vvaṅ i saṇḍiṅiṅ gupura parvatasama marus arṇavopama.
11.
honyaṅ lvir makaraṅkaraṅ saha taṅisnyan asəmu gərəh iṅ labəh kapat,
tiṅkahniṅ vvaṅ apet kakuṅnyan aṅurit śava ri təpiniṅ abdhi śonita,*
mvaṅ tekaṅ maṅusir gunuṅ sira tatan jrih i rubuhanikaṅ liman śava,
dhīrekān panapak raṅin saha təvəknya kadi paraṅ i tuṅhaniṅ batur.
dhīreka n panapak raṅin saha təvəknya kadi paraṅ i tuṅha niṅ batur
12.
len taṅ strī tuməmuṅ prayojana huvus pəjah* acurik umaṇḍəmiṅ priya,
siñjaṅnyārja katon hanan karudhiran kadi vahu kavaveṅ pasaṅgaman,
dudvekaṅ hana riṅ rathāṅayatakən curiga liṅika milva riṅ sənəṅ,
gagaknyālivəran haneṅ dhvaja pinañjər i gəgər i samīpaniṅ kuda.
13.
vetanye harəpiṅ catuṣpatha haneka variṅin atiśobhitāhaləp,
parnah lor saka riṅ bale baṅ añəpət kakidul ika sakeṅ yaśādavā,
ṅkā toṅgvan prabhu siṅhalendre pəjah iṅ raṇan umulahakən parākrama,
mvaṅ sakveh para vīrayodha karuhun rari haji paḍa bhakti tan kasah.
14.
mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm sahanahananiṅ aṅganāraras,
strī kryankryan hana pañjipañji paḍa bela saṅ anarima kuṅnireṅ jinəm,
yekānyūh ati saṅ narendraduhitāgya tumuta ri pəjah narādhipa,
nāhan hetunireki śīghra tumurun saka ri rathanirātəkən sakhī.
15.
ṅkā ta śrī parameśvarīki sira kevran i taya śava saṅ nareśvara,
sampun rakva pinet sireṅidəran iṅ viku para kaki saṅ samāṅdulur,
sakvehkvehnira* tan hanānəmu ri koṇapanira saṅ iniṣṭiniṅ manah,
tovin saṅ tañaneki rakva juga tan hana saṅ atuduhātidūrana.
16.
maṅkin tībra manah narendramahiṣī maṅaṅənaṅən i tan sihiṅ sənəṅ, āpan deni gələṅnireki ya nimittanira tan aharəp kaciryana,
yekānuṅ paṅuhānireṅ* tvas atələb dadi kaləṅər i saṇḍiṅiṅ śava,
akrak saṅ maṅiriṅ manambuti sirānaṅisi sira ri paṅkvaniṅ kaka.
Canto 104 Name unknown
1.
vəkasan sirāṅlilir adan tapih aṅusapi luh tibeṅ pipi,
hah kaka haji liṅiran panavaṅ,
ndi śavanta māsku bapa saṅ matīṅ hayun.
2.
sipi denta tan panəvasīṅ alara midər i madhyaniṅ raṇa,
tan təmu kita riṅ apāṅucapa,
mapa tolahaṅku ri tayanta kāsihan.
3.
vinaliṅkun aryakəna duhkhita marəna vuyuṅta riṅ hulun,
pan huvus adhika mamūrty amara,
viparīta tan vruha kite* manah mami.
4.
iki donku yan ḍatəṅ umilva pəjaha ri sukuntaṅ uṅsirən,
kendriyana mara kasādhu mami,
salakuṅku rakva ya* dələ̄n sakeṅ tavaṅ.
5.
balik aṅlare hati baṅun tuhutuhu mara doṣaniṅ hulun,
deni kuṇapa haji tan katəmu,
magave laraṅku kadi tuhva maṅkana.
Canto 105 Name unknown
1.
nāhan taṅis śrī naranāthapatnī,
mār tvas tikaṅ vvaṅ maṅiriṅ samāṅlih,
haneka vadvāgata bhaktimanta,
miśreṅ paratreki dumehnya jīvan.
2.
ikā hatur səmbah i jə̄ṅnirāvas,
mājar ry ulah saṅ maranātha* riṅ praṅ,
pəjah sira ṅke ri harəp sudevī,
de saṅ prabhu** rākṣasa poruṣāḍa.
3.
sāmantaraṅ rākṣasa śīghra luṅha,
varṇan ta saṅ śrī naranātha dibya,
māhojvalaṅ bahni sakeṅ śarīra,
yekāṅgəsəṅ dehanirātibhasmya.
4.
baṅun ləbū śveta taṅ asthi śuddha,
ndā tan dva mukṣe təkaniṅ prahāra,
vināśa sūkṣmāṅusi śūnyadeśa,
ndā hetunīran* mati tan pacihna.
5.
ya hetu saṅ śrī naranāthadevī,
motus sirāmvāṅanaṅ agni maṅke,
ndātar vihaṅ taṅ vinəkas ta yāglis,
sampun murub śīghra taṅ agni muntab.
6.
kūnəṅ sira śrī naranāthadevī,
yekan padaṇḍan tumute narendra,
makin taṅisniṅ kaka len uveña,
glānān sumuṅkəm ya ri jə̄ṅnira rva.
7.
kabeh tikaṅ vvaṅ paḍa mohitāśa,
yar ton sirā riṅ ratha ratnasaṅgha,
hinir sireṅ vvaṅ mariṅ agnitīra,
līlāṅadəg lvir vulatiṅ jayeṅ praṅ.
8.
hurubnikāṅ agni sumə̄ṅ i vaktra,
kady aṅgyakən polahirān pabela,
tapihniran caṅvli mirir lavə̄nya,
lagy āṅure veni mələs tinelan.
9.
sudīptadīptaṅ curigān ginəgvan,
de saṅ sudevīki məṅəs luṅidnya,
ndātan hanāṅrəsnira mātra denya,
vetniṅ gyaniṅ hyun tumute narendra.
Canto 106 Name unknown
1.
hah saṅ mūrva ri sihku saṅ pinakamuṣṭiniṅ atutur i tattvaniṅ ratih,
saṅ sākṣāt smaramūrti riṅ pakasutan saṅ amisani ri rāganiṅ rimaṅ,
tiṅhalte gatiniṅ hulun tumuture kita pəjah atiśūra riṅ raṇa,
paṅgil rakva ya hetuni ṅvaṅ iki yan silihasiha muvah lavan kita.
2.
hah rakryan palakuṅkv i rūmta papagən ṅvaṅ i ləyəp i kalaṅvaniṅ tavaṅ,
līlāṅambaha candrasūrya ya tutənkv aṅusira havaniṅ mahottama,
tovin rakva katona deniṅ aṅiriṅ sahananika tumiṅhaleṅ* hulun,
ramyākūṅa lavan kiteki kaharəpkun umaluya viśeṣaniṅ laṅə̄.
Canto 107 Name unknown
1.
nā liṅnirāṅayatakən curigāṅəne tvas,
mumbul maraṅ rudhira tann ahamə̄ṅ sugandha,
yekārahup gətih aṅañjali śūra dhīra,
ndah śīghra rakva tuməḍun sira riṅ subahni.
2.
sampun pəjah sira makin tikaṅ agni mumbul,
kapvāṅəṭək sahananiṅ maṅiriṅ kapūhan,
yan ton patibratanirānulus iṅ kahayvan,
riṅ rūpa dibya kahiḍəp kusumāstradevī.
3.
rep śīghra teki sira riṅ kṣaṇa ton mapaṅgih,
riṅ viṣṇuloka kalavan naranātha monəṅ,
mvaṅ sarvadevan umarək basavādimukhya,
ndā yeka bhakti ri siran saha puṣpavarṣa.
4.
nāhan vulatnira baṅun siluman paṅipyan,
tan varṇanən ry ulah ikaṅ muji saṅ mabela,
prāpteṅ vanāśrama sukhāmbək i saṅ munīndra,
an paṅrəṅə̄ ri kamahārddhika saṅ suputrī.
Canto 108 Name unknown
1.
avicaritan ta saṅ rəṣi muvah pati saṅ nṛpati,
muvah ikanaṅ mahāsura mamet* dhana riṅ nagara,
kṣaṇa ri təlasnya teki huniṅan prabhu yakṣapati,
sumuyuga riṅ vidarbhanagaran paran iṅ hṛdaya.
2.
təka ta sireṅ gunuṅgunuṅ i saṇḍiṅikaṅ nagara,
dadi mavuvus vimona ri tuhanya təhər praṇata,
prabhu mapa dāya saṅ nṛpati deniṅ umeta ratu,
nyata ya sukanya* rakva kapuhan supadin kavava.
3.
apituvi saṅ narendra ri vidarbha mahāsuyaśa,
vəkavəka tusniṅ adbhuta viśeṣa jayeṅ bhuvana,
ṅaranira saṅ maharddhika maharddhika śaktinira,
nṛpa jayavikramopama kinārya təvas masuve .
4.
kaliṅanireki nora gamananya vənaṅ huripən,
hiḍəp i patikta laṅghana ri denta mameta muvah,
sahurira saṅ jayāntaka vavaṅ sira yar pavuvus,
aku juga tan vaneh sumikəperiya tan dva kəna.
5.
sumiliba taṅkv arūpa varavipra mahānipuṇa, ḍatəṅa ri sanmukhanya makaliśya manasya dhana,
syapa vənaṅ agraheki panikəpkv i ta bajrasama,
səḍəṅ i pasuṅnya dhāna ya mənen ta ya pə̄ṅakəna. 5 C. bajrasana.
Canto 109 Name unknown
1.
rəp śīghrorṇī siraṅ bhūpati dadi matəmah brāhmaṇānindyarūpa,
līlāsampət putih bāṅ vəḍihanira savit tantu divyādhikāra,
tan sah riṅ goduha mvaṅ jənunira hiniran caṇḍanāmrik kapurnya,
kānan mvaṅ keri sampun vijanira kataman bhasma vījātiśuddha.
2.
mah yekaṅ vīra yar ton ri sira paḍa sukha lvir sakeṅ brahmaloka,
tūt mārgāveda mantrastuti larinira yan muṅsirekaṅ vidarbha,
byātītan kāri riṅ parvata sahananikaṅ vadva yakṣendra līṅən,
sampūrṇānuṅganuṅgal sira lumaku təke* heṅnikaṅ rājya śobha.
3.
kīrṇaṅ vīrāpajəg riṅ ləbuh ika maṅalun lvir vahiṅ parvatāgə̄ṅ,
ṅkāneṅ pūrvottarātryaṅ gaja ratha marivəg koṭikoṭy aprameya,
kulvan rvaṅ kośa* riṅ dakṣiṇa daśayuta taṅ cakrabajrāgra śakti,
saṅke gə̄ṅniṅ vikalpānaha ri təkanikaṅ poruṣāḍādinātha.
4.
sə̄k taṅ bhogopabhogenuminuman umilī saṅka riṅ jro kaḍatvan,
tuṣṭāmbəkniṅ vatək yodhagaṇa ri paṅivə̄ śrī mahārāja dibya,
mvaṅ sakvehkvehniraṅ paṇḍita makamukha saṅ vipra len śaiva boddha,
sampun pinrih sireṅ dāna mijil i huvusiṅ homayajñānivārya.
5.
doniṅ pūjenivə̄ mvaṅ stuti ginavayakən dāna riṅ sarvadeva,
riṅ mitra tvak səkul taṅ suṅakəna ya sadājīva riṅ śatru śakti,
yekānuṅ taṅ pinaṅgih tribhuvana karəṅə̄ pāvakiṅ rāt viśeṣa,
saṅsiptan ṅhiṅ svalīneki ya juga kavəkas kīrtya saṅ śrī narendra.
6.
kañcit śrī poruṣāḍa dvijatanu magave vandhyaniṅ mātya riṅ praṅ,
tan kevəh tar kaciryan lakunira kahiḍəp brāhmaṇan vṛddhajāti,
prāptāśāntī harəp śrī narapati sahajān goravaṅ buddhi tuṣṭa,
sampun taṅ sthāna siṅhāsana ri sira ḍatəṅ dady aliṅgih saharṣa.
Canto 110 Name unknown
1.
mojar narendraṅ anubhāgya ri saṅ dvijendra,
maṅke paranta ri vidarbhapurātiśūnya,
dūran mateki hana dāna rajāta təmva,
rehniṅ hulun prabhu kuraṅ guṇa śaktimanda.
2.
liṅ saṅ narendra sumahur dvijarūpa tulya,
vruh ṅvaṅ matāku kita yan ratu śaktimanta,
devāṅśa vaṅśa suranātha jagat praṇamya,
śāstrajña vīra pinujīṅ dhanurastra dibya.
3.
maṅke təkaṅkv i kita deni mahottamanta,
saṅkeṅ śivālaya pakon parameśvarāsvi,
sandeha buddhinira deni manahta māsku,
dānādipūja vinaṅun sahavīrarodra.
4.
āpan svabhāvanira saṅ makapuṇya pūjā,
kāruṇyacitta liciniṅ laku nissahāya,
tan maṅka denta viparīta mahāprabhaṅśa,
lvir buddhiniṅ lumurugāmrihaṅ indraloka.
5.
yekāmaṅun paṅupət iṅ bhuvanan tininda,
nirdon pasuṅta sukha riṅ para paṇḍitārya,
riṅ svarga devata pamiṅhət i denta māmbək,
heman carunta kahiḍəp caruśeṣa tulya.
6.
maṅkā vuvusnira vavaṅ naranātha mojar, ḍū saṅ dvijendra bapa hayva salah manahta,
bhaktiṅku riṅ hyaṅ atibhakti suyajña pinrih,
homādi dūran arəpe ruganiṅ triloka.
7.
nantən ta hetuniṅ adan balavīrasaṅgha,
ndā mūrkhajāti cumaḍaṅ prabhu ratnakāṇḍa,
sampun haneṅ giri mahottama tīrtha rāja,
mvaṅ daitya dānava harəp muburaṅ vidarbha.
8.
doniṅ prayatna maləməh ta kapāśa denya,
maṅgāku matya sapadin pakacarva bhaktan,
nā hetuniṅ tan umilag saka riṅ kaḍatvan,
paṅgil vənaṅ pəjaha misyani dharmayuddha.
9.
he saṅ narendra tuhu duṣṭa vihaṅ manahmu,
dhik hah ta koṅ paśujana syapa taṅgələṅkva*,
ndiṅ vīrarāja mihateki ri pādukaṅku,
brahmādi viṣṇu təka teki ya tan kavədya.
10.
saṅsipta koṅ ratu kaṭuṅka mahātipāpa,
dūran vənaṅnya lupute hyaṅ anantakāla,
nā liṅ dvijendra matəmah poruṣāḍanātha,
krūrāgəṅ adbhuta baṅun daśavaktrarāja.
11.
kagyat maraṅ vvaṅ umulat ri təmah mpu ḍaṅ hyaṅ,
ṅkā taṅ sarājya kadi tan mahurip gatinya,
mvaṅ śrī narendra sira tan vruh i denya maṅkā,
kapvāṅadəg sira harəp milagan sinambut.
12.
krūrāmrəp aṅdugaṅ ikādbhuta saṅ narendra,
garvaṅ balāmrih arəbut sahaneṅ kaḍatvan,
ndātan kakevran i manah prabhu poruṣāḍa,
tan dvāṅlayaṅ sira təkaṅ gaganātivega.
13.
ṅkā saṅ vimona mamapag sira riṅ vimāna,
sampun gənəp śata siraṅ ratu carvakənya,
tan varṇanən taṅis ikaṅ kari riṅ vidarbha,
lampah jayāntaka kathan sahavīrasaṅgha.
14.
śīghrān ulih sira təkeṅ giri kālaveśma,
sthāne vitiṅ vaṭa ri madhyanikaṅ vanāgə̄ṅ,
sakveh vatək ratu hinarpaṇakənya sampun,
sampun pinañjara kabeh sahananya rūkṣa.
Canto 111 Name unknown
1.
saṅ hyaṅ kāla jugeki rakva sira tan maṅgəh təkapniṅ ratu,
rehnyan hīnaguṇālpaśakti kaluṣa ndātan* subhuktyāsəpa,
ṅhiṅ saṅ bhūpati hastinendra kaharəpkun liṅnirātambəha,
khyātīṅ rāt sutasoma sājñanira saṅ petən mahābhojana.
2.
yekā hetuniraṅ jayāntakan umaṅkat sah sakeṅ parvata,
sakvehkveh bala rākṣasāruharuhan milvāṅiriṅ bhīṣaṇa,
rəp śīghrāməgatīṅ havan pravara siddharṣi ṅharan nārada,
huṅhuṅkāra jayāstu yeka paṅaśīrvāderi saṅ bhūpati.
3.
he, he, bhūpati poruṣāḍa sakala hyaṅniṅ mahārākṣasa,
saṅ sākṣāt vara kālarodra* kahiḍəp riṅ yuddha tan popaman,
niṣṭanyan viparīta dūran i gatintan sora deniṅ vaneh,
tan gə̄ṅ durnaya yatnayatna kaharəpkv ī dāya saṅ bhūpati.
4.
ton tekaṅ garuḍāṅabən pas aḍəmit* tulyāṅabən sāmaja,
kāgendrāṅhələ darduran sama lavan denyāṅhələ vvaṅ magə̄ṅ,
saṅkṣepanya bapaṅku māntuka kiteṅ rājyātiśobhaṅ laku,
sakvehkveh i balanta yekan atagən mvaṅ saṅ vatək pārthiva.
5.
təkvan rakva maharddhikeṅ bhuvana saṅ petən təkap saṅ prabhu,
tustus bhāratarāja kahiḍəp śrī dharmaputrānurun,
sāmantaṅ prabhu vīrasaṅgha paḍa bhaktyāmūrṣitāṅastava,
mukhyaṅ śrī daśabāhu sānak amisan de rakryan atyadbhuta.
Canto 112 Name unknown
1.
lvir saṅ hyaṅ kuməmit mahāmṛta kamaṇḍalu pva mapupul,
tiṅkah saṅ prabhu śevane nṛpati buddhamūrti sinivi,
tan sah riṅ rahineṅ kuləm paḍa haneṅ gajahvaya sadā,
vetniṅ sih dṛdhabhakti yāṅhəlahəlā suməmbah i haji.
2.
ndan sakveh suta saṅ narendra kavənaṅ təkapta kasikəp,
kapvāṅuṅsir i hastinendra saha yodhasaṅgha suməsək,
kambhojātmaja jambana mvaṅ ala kaśmirāja tanaya,
kālānak nṛpa vallabhāruna sutāgra saṅ daśapati.
3.
śrī ləṅkeśvara saṅ gadhānakira methilātmaja bali,
śrī hemāṅgada kaddha putranira nəmnya cəmpa tanaya,
pañcāleśvaraputra saṅ praśata bhīmanātmaja bahu,
gopālātmaja saṅ mahispati kaśīndraputra manukuh.
4.
rvānak śry ānuparāja gupta ta ṅaranya luptaṅ atuha,
cāya mvaṅ śrama len gameki suta saṅ manīndra katiga,
pat putra prabhu kuñjanāgara surāja taṅ pamuruju,
gaṅsal putra narendra madrapura padmaketu pamukha.
5.
saṅ malvātmaja putra saṅ panasarāja ṣaṭ sanakika,
saṅ śrī jyāmaga sapta putra vikaṭāgra daṇḍatikahən,
salvendrāṣṭa suputra saṅ nṛpati marddhavādi karəṅə̄,
ṣaṭ pañcānika candrarāja panəlahnya vāma subala.
6.
saṅ śrī matta mayūrarāja daśaputra śakti suyaśa,
khyātīṅ rāt subhadatta saṅ linəvih iṅ guṇāmara sama,
tan ṅeh yan vilaṅən vəkātmajaniraṅ para prabhu kabeh,
mātus taṅ para rājaputra balasaṅkhya koṭi niyuta.
7.
tan hopən tikanaṅ para prabhu ri jə̄ṅnikaṅ giripati,
pūrvanyeka kidul ri paścima ri uttareka sahana,
vrinvrin deni pameta carva ratu śakti kapva kavənaṅ,
nāhan hetunirān samāṅibəki bhūmi bhārata təka.
8.
he devarṣi bapaṅku hayva kita saṅśaye gatinika,
yadyan pārthiva sevu lakṣa saha vāhananya ḍatəṅa,
mvaṅ yan parvata meru dṛṣṭanika riṅ guṇāparimita,
dhik tan rākṣasarāja tāku yadiyan vənaṅnya luputa.
9.
mon yan maṅhəta riṅ śivāṇḍa hariloka tan kvatakuta,
rohəṅkv īki kabehnya tan vvitakəneṅ* bhaṭāra valatən,
maṅke ṅvaṅ mataga** teka sahana bhūrbhuvahsvah arahən,
donyāṅəntyakəne balanya vulikən ta yeṅ girivana.
10.
ndan saṅ śrī poruṣāḍa bhūpati sireki kātara galak,
vetniṅ krodha mahāṅgakāra kadi bahnirūpa sumaput,
tuṣṭāmbək rəṣi nāradāmvit umilag mareṅ surapada,
ṅkā rakvājar i ramyaniṅ laga ri bhūmi bhārata hələm.
11.
saṅ śrī bhūpati ratnakāṇḍa caritan təkeṅ svanagara,
tuṣṭāmbəknikanaṅ sarājya karuhun tikaṅ vvaṅ i daləm,
mvaṅ tekaṅ bala rākṣasān kari makādi duṣkara hana,
durmedāgra mahāṅgarūpa saha vighna bajrakaluṣa.
12.
len taṅ dānavadaitya kopa vara dharma hantika bala,
mvaṅ sakveh para pārthiveki kulavandhu saṅ narapati,
śry āvaṅgādhipa mukhya saṅ magadha len kaliṅgan umarək,
ṅūnin rakva mameti saṅ prabhu tatan kapaṅgih umaluy.
13.
gə̄ṅniṅ pātaka liṅnireki juga tan cumuṇḍuk i haji,
bhohbhoh hayva ta maṅkanojarira saṅ mahāsurapati,
ṅhiṅ tekaṅ ripu bhūmi bhārata rugən təkapta sahana,
prih tekaṅ sutasomarāja pakacarva tan hana vaneh.
14.
donye ṅkāna huvus jinātyakənireṅ balāpratihata,
mvaṅ sakvehnira saṅ kabandhana huvus vinarṇananira,
tan vaktan sira saṅ narendra caritan tikaṅ balagaṇa,
sakvehnyan sahaneṅ jagattraya ḍatəṅ təlas kinuduran.
15.
ghorākrak pənuh iṅ vaṅuntur apajəg təkeṅ pəkən agə̄ṅ,
huṅniṅ goṅ kahalātighūrṇa saha paṅhrikiṅ gaja kuda,
ketv abhrālivəran baṅun jalada kāṅinan kabaranaṅ ,
kambvan deni sənə̄nikaṅ muśala cakra sūrya sakala.
16.
lvir saṅhāra mahāprakampa ri vijil mahāsurapati,
liṇḍv āgə̄ṅ təka riṅ śivālaya girīndrarāja kahiriṅ,
rəprəprəp praṇatātibhakti tikanaṅ pravīra sahana,
mvaṅ sakveh para pārthivenutusiran lumampah amuka.
Canto 113 Name unknown
1.
ndah saṅ śrī nṛpatī kaliṅga mahavan ratha maṇi rumuhun,
lvir saṅ hyaṅ ravi bhāsvara pva sumənə̄ buṅah i mukhanira,
sə̄k sarvasphaṭikādi bhūṣaṇa murub kadi taṭit alivər,
gəntərnyan grəbəgiṅ balāsraṅ asurak kadi gəlap aṅavur.
2.
vadvākveh kadi meghasaṅgha sumaput riṅ acala maṅiriṅ,
malyālādbhuta sañjatanya hana bajra muśala niśita,
len tekaṅ maṅagəm triśūla gada cāpa ya hinayatakən,
tan vandhyāvətu varṣabāṇa ri səḍəṅnya malaga riṅ ayun.
3.
maṅkat śrī magadhendra rakva sumilih ratha garuḍasama,
lvir saṅ hyaṅ hari kṛṣṇavarṇa tuhu deva sakala kahiḍəp,
līlābhūṣaṇa sarvaratnamaṇi kostubhanira kuməñar,
cāpa mvaṅ gada paṅlageka saha cakra pinutər i təṅən.
4.
śaṅkhāṅhrik ri harəp mṛdaṅga muni ghūrṇita parəṅ asəlur,
mevvivvaṅ bala tulya deva dadiniṅ* vani pəjah iṅ ayun,
catra rvāsəmu candra kālih akilat śaravara niśita,
kumlab təṅranirātulis garuḍarūpa kadi maṅabəna.
5.
śry āvaṅgādhipa dhātrarūpa ri vugat sira vahu lumurug,
muṅgv iṅ syandana haṅśavarṇa kadi mə̄ra kuməḍap aputih,
muntab sə̄ṅni tutup gəluṅnira səkartajinira dumilah,
krūrāmbəknira kādi vətva caturāsya səḍəṅiṅ alaga.
6.
sə̄k tekaṅ balavīra sārvuda dudūṅ gaja ratha turaṅga*,
mantrī taṇḍa maharddhikeṅ guṇa sahasra maṅapi ri sira,
sakvehkvehniṅ añar baṅun pinakakāryanira sumariṅah,
sotniṅ lokatarāpramāṇa juga liṅniṅ umulat i sira.
Canto 114 Name unknown
1.
maṅkat saṅ prabhu poruṣāḍa panutubniṅ lampah atyadbhuta,
sākṣāt hyaṅ parameśvarānitihi goh śuddhātiśakty ojvala,
maṅkā tiṅkahireṅ vimāna madulur teja praləmbeṅ laṅit,
muntab lvir śikharādrirājan uməsat lvir mṛtyu riṅ bhāsvara.
2.
sāmantaprabhu deva tulya kahiḍəp saptarṣy aśāntī sira,
huṅhuṅniṅ bala vīrayodha gumərəh mantrātri pūjākrama,
naivedyāstra mapuṣpa jīva makavījaṅ dhīra hārohara,
dhyāyī citta viśeṣapādaṅ usirən tan vandhya siddheṅ raṇa.
3.
sə̄k tekaṅ bala daityarākṣasa humuṅ gə̄ṅ ghyora tan paṅkura,
sākṣāt kāla mamūrti bahni təkapiṅ sarvāstra muntab murub,
vetniṅ krodha baṅun təkāmaṅana sakvehniṅ vatək devata,
tan hopən tikanaṅ bhuvahpada rugən denyan təkeṅ bhūtala.
4.
mukhyekaṅ mapatih vimona pinakotuṅgāgraniṅ rākṣasa,
muṅgv iṅ sāmajaṅ aṣṭadanta maluṅid lvīr aṣṭaliṅgārca ya,
sarvāstrādbhuta tan sah iṅ palana rəṅgātyanta riṅ bhīṣaṇa,
lvir siṅhāsana rāja dibya paṅasih saṅ śrī mahārākṣasa.
5.
pakṣīndrāsya baṅun khagendra mahavan byomātiśīghrān laku,
rəsrəs yan padulur prahāra kumusuh guntur tikaṅ parvata,
prodbhūtaṅ baḍamālva tīkṣṇa ginəgənyāmrih sakeṅ tan hana,
praṅnya lvir gəlap agni muntab i dilahniṅ sarvabāṇottama.
6.
krūrākāra saṅ indrabajra sumuyug tan saṅgraheṅ vāhana,
gə̄ṅ krodhān paṅuvuh lumumpat amutər daṇḍanya gaṅsal ḍəpa,
kagyat siṅ lumihat baṅun kahilaṅan vāninya riṅ papraṅan, āpan syuh sakamārga denya pinupuh riṅ daṇḍa kolāhala.
7.
gək ghyor śīghra tikaṅ duloma lumurug lvir siṅha rājeṅ vana,
goṅ tulyākṣinika rva mulyar umurub daṅṣṭrānya tīkṣṇoməṅəs*,
dukduk konta baṅun nakhāgra kahiḍəp tan sah səḍəṅniṅ laga,
byaktaṅ śatru sahasrakoṭi ya larut himpər gajendrāpupul.
8.
hyunhyun buddhinikaṅ sutīkṣṇa lumurug līlāṅadəg riṅ ratha,
mvaṅ saṅ duṣkara śūra rota savatəknyaṅ rākṣasendrāṅiriṅ,
len tekaṅ vara dumdubhīki sumilih krūrātirodrākṛti,
deniṅ bhūṣaṇa ratnasaṅghan umurub sākṣāt gunuṅ pāvaka.
9.
aśvāṅgāhulu sāmajendra pamatəknyāṅhir rathanyā vəsi,
sarvāstrāyudha bhūta kālan umijil saṅkeṅ tutuk bhīṣaṇa,
gāṇḍevādbhuta bāṇa bahni hinayat glānaṅ triloka kṣaya,
cūrṇekaṅ bhuvanan sayat rəṅat aləh saṅ hyaṅ pṛthivy ānaṅis.
10.
vadvākveh śatakoṭi lakṣa maṅiriṅ len taṅ gajāśvādulur,
gəṇḍiṅ goṅ gubar apratidhvani humuṅ tekaṅ mṛdaṅgāsəlur,
maṅkā vīragaṇādi vīrabala saṅ śrī poruṣāḍa prabhu,
mvaṅ sakveh bala saṅ vatək ratu samekā riṅ sarājyottama.
11.
sakvehniṅ mahavan laṅit katavəṅan vimba hyaṅ arkākucəm,
len tekaṅ mahavan ləmah kasəsəkan tekaṅ gunuṅ mvaṅ vana,
dudvekaṅ mahavan samudra malətuh tekaṅ mahāsāgara,
mīnosah kakəbur pəjah kalivatan* joṅ palva akveh karəm.
12.
maṅkā lvirnikanaṅ triloka kaparah de śrī mahārākṣasa,
tan varṇan təka riṅ təgal kuru sirālva lvir mahə̄taṅ sabhā,
varṇan śrī nṛpa hastinendra ruməṅə̄ reh śrī mahārākṣasa,
prāptāhyun malape sirān kahature hyaṅ kāla doniṅ ḍatəṅ.
Canto 115 Name unknown
1.
lumrāṅ vṛtta huvus praśasta ri ḍatəṅ saṅ asurapati ratnakāṇḍaka,
vrinvrin buddhinikaṅ sarājya ri daləm halinalin i siraṅ nareśvara,
mukhya śrī parameśvarī sira viraṅrvaṅ i təkanikanaṅ mahāsura,
tovin śakti mahātirodra karəṅə̄n ya kavədivədi saṅ vatək ratu.
2.
ambək śrī jinamūrti maṅgəh i manahnira yadi pakacarva lampunən,
deniṅ sihnira riṅ jagat karaṇa tan harəp i təmahaniṅ praṅ adbhuta,
nāhan hetunirān harəp mahəma riṅ pura saha bala vīrasaṅgha ta,
donyānuṅkula riṅ musuh sira jugāṅəmasana pinakeṣṭiniṅ hati.
3.
sampun rakva marək kabeh sahananiṅ balabalagaṇa hastineśvara,
sə̄k mantryādhika vīra rāja pakamaṅgala sira kalavan dvijeśvara,
rakryan saṅ mapatih jayendra juga tan sah umarək i harəp nareśvara,
ḍyam sakvehnika tan paśabda ri vuvus nṛpati paramadharma kottama.
4.
ai sakvehta viśeṣa yodha karuhun para ratu sama bhakti riṅ hulun,
mvaṅ sakveh para rājaputra suta saṅ prabhu sahana huvus pinañjara,
toh ndyaṅ nīti rineh* bapaṅku ri ḍatəṅ saṅ asurapati ratnakāṇḍaka,
sākṣāt hyaṅ parameṣṭhi kāla riṅ apan vənaṅa mapagən iṅ raṇāṅgana.
5.
paṅliṅgan ri kadevamūrtinira tan hana gumap irikaṅ vatək ratu,
āpan rakva sireki ṅūni paḍa śakti paḍa paramadigjayeṅ sarāt,
təkvan śrī jayavikrameki sira viṣṇu sakala hinucap huvus pəjah,
de saṅ śrī puruṣāḍa tan pinira śaktinira sakala devatāntaka.
6.
mvaṅ taṅ vāhana rājavāhana vimānanira humilu śakti siddhimān,
dṛśyādṛśya ri kālaniṅ laga nirantaka tan atakut iṅ sureśvara,
bvatniṅ pārthivasaṅgha sātusika ṅūni sakala giri mandaropama,
tan kevran juga tan titig gatinira pravala kadi khagendravāhana.
7.
saṅkṣepan mara hayva gə̄ṅ galak ikaṅ hati lumavana śaktiniṅ musuh,
prihprih denta manuṅkulāṅisapu jə̄ṅ sudaśasuta jugekaṅ enaka,
maṅgəh ṅvaṅ makacarva tan krala sukhānuvukana ri paṅapti niṅ hulun,
mon matyāhuripeki tan huniṅanən lamun ahuripa saṅ vatək ratu.
Canto 116 Name unknown
1.
muvah balanireki tan paravaśaṅ nagara sahana bhārateśvara,
subhikṣa təka riṅ* svavarga suta ghāra bala sahana pūrṇa śāśvata,
apan niyata cūrṇa bhasmi sahananta yadi kita tumandaṅ apraṅa,
avās hilaṅ ikaṅ sudharma kuṭi śāla kahava təkapiṅ praṅ adbhuta.
2.
nahan liṅira saṅ narendra sumahur saṅ apatih ativīra kottama,
prabhuṅku parameśvaraṅku kita bhūpati patinikanaṅ jagat kabeh,
kənoh sahana saṅ narendra riṅ apan luputa ri paṅuhā nṛpeśvara,
apan sakala buddhamūrti kita tattvanika paramadūradarśana.
3.
kunaṅ pva tiki hetuniṅ tak ahəbaṅhəbaṅ i sapaṅutus narādhipa,
maṅən tulakaniṅ kanindaniṅ adharma matilara ri saṅ nareśvara,
syapeki harəpe gatinya tuvi taṅ hulun iki karuhun para prabhu,
yadin masuṅa* saṅ narendra pakacarva karaṇa ri kaśaktiniṅ musuh.
4.
pireka sakitiṅ pəjah pira ta ramyaniṅ ahuripa yan kaduryaśan,
haneka mahurip paratra sama māti kahiḍəp ika jīva sātmaka,
ikaṅ mati matiṅgal iṅ raṇa huripnika kahiḍəp aṅanti riṅ kavah,
ikaṅ mabhimukheṅ raṇāṅgana paratra kahiḍəp ika jīvaniṅ jagat.
5.
praśasta mara tan haneka guṇa rūpaniṅ anivi yatan suśīlavān,
hilaṅ sihira riṅ sənəṅ yadi tan ilva ri patinika tan tapodhara,
nda maṅkana jugaṅ pravīra niyataṅ yamapada tinəmunya tan vuruṅ,
yatan panuta dharmaniṅ kavula tan kavula ya ṅuniveh kadiṅ hulun.
6.
kalīṅanika tan pamātra manahiṅ* ṅhulun ahiḍəpa saṅ nareśvara,
ndatan vuvusən ājñalaṅghana patik haji tan ulahaniṅ masevita,
taha prabhu parāparaṅ laku vənaṅ tutakəna paṅutus nareśvara,
si tan lamuna teki** rakva yadiyan bəcikanira ta yogya laṅghanan.
7.
muvah liṅira saṅ munīndra guṇaniṅ musuh atiśaya yogya kastutin,
prasaṅga mara doṣaniṅ guru vənaṅ vuvusakəna ri madhyaniṅ sabhā,
nimittani patik narendra juga tan ragaragan i manah nareśvara,
apan pravala pakṣapāta kahiḍəp ṅhulun ahiḍəpa saṅ nareśvara.
8.
hana pva ri pəjah patik nṛpati durbala saha balakośavāhana,
muvah sahana saṅ nareśvara viśīrṇa təlas ika mamarvateṅ raṇa,
samaṅka ta narendra yan larisa carvakəna təkapi śaktiniṅ musuh,
kunəṅ ri hananiṅ hulun syapa tikā vənaṅ umalapa saṅ nareśvara.
9.
yadin śatasahasrakoṭi bala rākṣasa śatayuta daitya dānava,
paḍāmukha mamarvatendra valate nṛpati tuməkanaṅ prayojana,
arəs pva kumətər vuluṅku muririṅ sasiki təkapi kādbhuteṅ sarāt,
adhā prabhu mṛṣāku yan bala viśeṣa yadi suruda riṅ samaṅkana.
10.
nda sākṣya sira saṅ vatək ratu ruməṅvakəna rasani vākyaniṅ hulun,
pitovi manaveki* rakva hana bañcananika ləvədən nareśvara,
nda śīghra sumahur narendra daśabāhu parama sukha garjiteṅ hati,
prakopa** kadi siṅha rodra ruməṅə̄ dviradavacana ghūrṇiteṅ vana,
Canto 117 Name unknown
1.
āhā he vīramantrī jayapati pinatihniṅ mahāsenayodha,
yadyan tan milva sakveh para ratu ṅuniveh saṅ vatək bhāratāṅśa,
bhohbhohbhoh hayva śalyeṅ laku* papagakənaṅ śatru śūrātirodra,
maṅgəh tākv amriha mvaṅ kita juga pəjahāṅisyanaṅ dharmayuddha.
2.
lāvan tan niścaya ṅvaṅ pəjaha təkapikaṅ ratnakāṇḍādirāja,
ṅhiṅ rehnyan rudramūrtī guṇa kinarəsakən denikaṅ rājasaṅgha,
yāvat maṅkā mənaṅ riṅ laga niyata tikaṅ* śatru sakvehnya bhasmya, ḍū mithyaṅ vākya madrādhipa sira ta pəjah deniraṅ pāṇḍuputra.
3.
saṅsiptan mapraṅa ṅhiṅ ləkasakəna təkapniṅ mahāvīrasaṅgha,
paṅgil ṅvaṅ siddha sādhyā katəkan apapaga mvaṅ tikaṅ poruṣāḍa,
prodbhūteṅ aṅga yadyan matəmahana mahākālarudrāgnirūpa,
ṅkā tākun brahmarūpāmaḍanana ri gəṅiṅ krodha madvandva yuddha.
4.
ndan yan soreki śaktiṅku pəjaha təkapiṅ ratnakāṇḍādirāja,
byaktekaṅ viṣṇulokāparimita kadunuṅ sūryamārgātiśobha,
yapvan hūrdhāmənaṅ* riṅ laga niyatanikaṅ svarga vāhyan katəmva**,
stryādi mvaṅ ratna bhogā karaṇa ya phalaniṅ vīrasiṅheṅ raṇāṅga.
5.
saṅkṣepanya* ndi tekā karaṇaniṅ** arəsānuṅkuleṅ śatru śakti,
vvaṅ melik riṅ mahāsvarga ṅaranika yadin kumyuseṅ vīrakārya,
yadyan tan mātya yan tan pujin ika ya ləhəṅ riṅ pəjah śūra riṅ praṅ,
āpan doniṅ tuvuh rakva ya mulahakənaṅ dharma kastutyaniṅ rāt.
6.
liṅ saṅ kāśīndra citrāṅsuka sira sumahur dvāravatyādirāja, ḍū bhāgyā denta nāthaṅ huluniki tumutā selvane saṅ narendra,
yan saṅ śry āvaṅga yekan kapaṅulu ṅuniveh māgadhendrādinātha,
maṅgəh ṅvaṅ karva tan jrih sakaharəpan ikā mon silih bajrabajra.
7.
ndan saṅ śrī siṅhaghoṣaprabhu sira sinivīṅ rājya nātheṅ virātha,
mojar sahyāṅgrəgut ndah syapa lavana dələ̄n kāptya saṅ śrī narendra,
yan saṅ pakṣīndravaktrādbhuta kumala tuvīkaṅ mahādumdubhīka,
hayvārovaṅ ṅhulun ya* məjahana katiga mvaṅ balanyāprameya.
8.
āpan byakteka cūrṇan kadəmaka ri gadāṅkv āyudhātyanta ghora,
śaktinyan sāgarāsat vukir ika ya rubuh siṅ katəmbuṅ rəmuk syuh,
saṅsiptan dūra jīvan sahananika təkapkvī raṇāṅgātidurga,
maryādaṇḍāyudha ṅvaṅ yadi luhika vəkaskvātəṅ rājyamaṇya.
9.
dhīrekāmbəkniraṅ mārutasuta sumahur bhūpatīṅ velarājya,
maṅgəh ṅvaṅ samprayuktan subhaga maṅamukeṅ śatru milveṅ narendra,
yadyan tekaṅ vimonāpatih ika ya təkap poruṣāḍātirodra,
krūrāgə̄ṅ pat ḍəpā daṅṣṭranika sana sini lvir mahākadga tīkṣṇa.
10.
niṣṭanyān kālarūpeṅ guṇa ri səḍəṅ ikaṅ praṅ baṅun kumbhakarṇa,
ndā tan jrih ṅvaṅ lumakṣyeriya kavənaṅan iṅ parvatāṅrug tapasvī,
ṅkā tākun śīghra mānek gajahika mamupuh mastakanyan tibāṅluh,
sanyāsākun məke təṅgəkika pinihəran deniraṅ paṇḍitārya.
11.
nā hetunyāhurip rakva tinut ika marək byāpakeṅ bhārata ṅke,
mvaṅ sakvehkvehnikaṅ rājya mari kasakitan denikaṅ yakṣa rodra,
maṅke prāpteki maṅdon yaya riṅ apa mənaṅnyan təkap saṅ narendra,
aṅhiṅ pinrihnya pintən sukha pəjaha təkap saṅ mahākṣatriyeṅ rāt.
12.
krūrāmbək saṅ susenādbhuta sira ratu riṅ kuṇḍināryan paśabda,
maṅkā ṅvaṅ ṅūni sampun sinaput iṅ asura prodbhuteṅ rātrikāla,
ghorākrak lvir gəlap sevu maṅuvuh abaruṅ durbalaṅ vvaṅ paḍārəs,
hetuṅkv amrih mijil riṅ ləbuh amava laras mvaṅ mahāvīra yodha.
13.
tandvekan bhasmi sakvehnya paravaśa hilaṅ syūh təkeṅ vāhananya,
lobhāṅga mvaṅ tikaṅ durkuda pinakajurunyan pəjah deṅku naṣṭa,
tan vaktan hīnakāyan paguṇaguṇanikaṅ rākṣasa ndyaṅ* kavədya**,
tan vruh ṅvaṅ yan siraṅ rākṣasapati manavorddhādhikeṅ śaktimanta.
Canto 118 Name unknown
1.
narapati cedirāja maṅaran subalāvacana,
prabhu daśabāhu rakva huniṅan pva haturku rəṅə̄n,
riṅ apa ta saṅ vatək ratu kabeh juga tan tumuta,
ri pamuka saṅ narendra makatoh pati riṅ samara.
2.
ṅuni-ṅuni saṅ vatək nṛpasutānaki saṅ kavənaṅ,
paḍa masənāha sañjata gajāśva huvus dinanan,
hiḍəpi patik narendra duvəg amvita saṅ nṛpati,
ri suku bhaṭāra buddhatanu mamriha riṅ samara.
3.
apan iki yan kasovayana* durnaya durga təmən,
niyata tikaṅ musuh ḍatəṅ amarpəki riṅ nagara,
kuvu juru sāmya rakva kasihan ya təlas karuhun,
sakaparək iṅ təgal kuru pakoṅgvan ikaṅ danuja.
4.
liṅiṅ aji bahni roga saha śāstra taman kaməne,
muvah iki śatru tan duga dugāmbəka saṅ nipuṇa,
vacananireka tan dva karase hati saṅ nṛpati,
karaṇanirān vavaṅ marək aṅañjali supraṇata.
Canto 119 Name unknown
1.
āhā prabhu śrī jinamūrti sākṣāt,
səmbahku tiṅhāl i padadvayanta,
mamvītku maṅke mijileṅ raṇāṅga,
māharddhika svastha narendra donya.
2.
ndā tan liṅən laṅghana tāku denta,
tātūt pakontāpəsa riṅ musuh sə̄k,
gə̄ṅiṅ mahāpātaka mūḍhahetu,
mādoh sakeṅ prajña kuraṅ viveka.
3.
lāvan huvus prārthananiṅ śarīra,
cittan takut riṅ gati moha hiṅsa,
mārādi tovin makabuddhi tuṣṭa,
maṅgəh ṅhulun mātyana tan jrih ambək.
4.
ulādhikā moṅ mṛga vānarādi,
sākenakanyā ya yadin sudharma,
sābhāgya yan mānuṣa jāti pūrṇa,
kārəsrəs iṅ vvaṅ sahaneṅ triloka.
5.
hanan pva ri prāptanikaṅ musuh ṅke,
prayojanāhyun malape narendra,
adhā cəmər ndin kavaśeka denya,
kunəṅ hanaṅkv īki ri pādukanta.
6.
nā liṅnira śrī daśabāhu rodra,
ndā śīghra yekan vətu tan vivakṣan,
paḍāṅiriṅ* saṅ para pārthivākveh,
huvus paḍānəmbah i jə̄ṅ narendra.
7.
tumūt maraṅ vīragaṇāpramāṇa,
mukhyeka rakryan mapatih jayendra,
təlasnirāmvīt ri narendranātha,
umilva ri śrī daśabāhu maṅke.
8.
kunəṅ sira śrī nṛpa hastinendra,
kevran təkap saṅ para rājasaṅgha,
byātīta tan vandhya pəjahnireṅ praṅ,
təkapnikaṅ* śatru viśeṣaśakti.
9.
mvaṅ taṅ vatək kṣatriya rājaputra,
kabehnya rakveki paḍātirodra,
saṅ arddhanānaknira dibyarūpa,
prajñeṅ dhanurveda suśīlabuddhi.
10.
saṅ śāla revaṅnira śaktimanta,
sucitra dakṣāriniran saroṣa,
huvus paḍānəmbah i jə̄ṅnirāmvit,
dūran vənaṅnyāhuripeṅ raṇeka.
11.
nā liṅnireṅ jro hati saṅ narendra,
vimūrcha de saṅ laris amrih apraṅ,
siraṅ mahābrāhmaṇa vijña mojar,
vruh riṅ manah śrī nṛpatīṅ suputra.
12.
ḍū saṅ narendrādhipa hayva maṅkā,
hayunya rakveki husən təkapta,
mahāmṛtaṅ homa suyajña* gə̄ṅən,
ndā yan təkāniṅ musuh aprameya.
13.
mvaṅ yan paratreka kabehnya rakva,
katon huripnyan ri hurip narendra,
jīvanta jīvanya mahāviśeṣa,
kabeh pramāṇan kita jīvaniṅ rāt.
14.
yadin huripniṅ puruṣāḍa nātha,
kitan viśeṣa sahananya rakva,
ndātan sake śaktinikā ya jīvan,
jīvanya sihteṅ dadi hetukanya.
15.
ndā maṅkanojarnira saṅ dvijendra,
tan varṇanən śrī nṛpatīṅ kaḍatvan,
narendra kāśīpura taṅ vivakṣan,
muvah vatək pārthiva rāja mahyā.
16.
huvus sirādan bala vīrayodha,
sar sə̄k pənuh rakva təkeṅ pəkən sə̄k,
ghūrṇaṅ vaṅuntur kahavan gajāśva,
taṭit mahə̄m tulyanikaṅ dhvajābāṅ.
Canto 120 Name unknown
1.
ry aṅkat saṅ para rāja kīrṇa maṅiriṅ kāśīndra dhātrātmaja,
saṅkəp riṅ bala kośa vāhana duduṅ sarvāstra muntab murub,
maṅkā lvir śivasūryarūpa kahiḍəp saṅkeṅ viyat bhāsvara,
mvaṅ tekaṅ kadi candra pūrṇa sumənə̄ vintaṅ samāniṅ bala.
2.
saṅ śrī dvāravatīki rakva makapaṅhañjur vatək bhūpati,
muṅgv iṅ sāmaja śuddhavarṇa ya baṅun śācīndraṅ airāvaṇa,
dīptaṅ bajra sutīkṣṇa yeka ginəgə̄ lvir hyaṅ surendrāṅlurug,
gandharvāpsara tulyaniṅ balagaṇa lvir rodra mūreṅ* tavaṅ.
3.
vuntat saṅ prabhu siṅhaghoṣa mamutər daṇḍātirodran laku,
aṅgyākən ratha parvatopama hinirniṅ dvādaśāśvādbhuta,
krūraṅ haṅga baṅun bhaṭāra yama maṅdon deśaniṅ pātaka,
vadvākveh kadi kiṅkarābalabalan ton sesiniṅ gomukha.
4.
saṅ śrī mārutarāja tan dva sumilih sampun pratiṣṭheṅ ratha,
lvir saṅ hyaṅ baruṇomijil sira sakeṅ jroniṅ mahāsāgara,
prodbhūtaṅ bala koṭilakṣa gumuruh ryak tulya riṅ bhīṣaṇa,
syuh bhasmyaṅ kahavan tahən kabarubuh lvir palva makveh karəm.
5.
ṅkā ta śrī nṛpa cedirāja kahiḍəp saṅ hyaṅ dhanendrānurun,
līlānuṅgaṅi rəṅganiṅ ratha pənuh deniṅ suvarṇottama,
dukduk cakra sudaṇḍa cāpa vinatək riṅ ratnamaṇy ojvala,
guntur mās təka riṅ balāruharuhan sə̄k taṅ mahābhūṣaṇa.
6.
maṅkat śrī nṛpa hastinendrasuta saṅ sākṣāt smarāṅiṇḍarat,
gāṇḍevāyudha puṣpacāpa kahiḍəp deniṅ mulat kasrəpan,
ṅkāneṅ syandana ratnasaṅgha kuməñar lvir sūryamārgālaṅə̄,
huṅniṅ goṅ kahalātri bheri karəṅə̄ himpər gərəhniṅ kapat.
7.
sakvehkveh para rājaputra maṅiriṅ lvir sarvapuṣpānəḍəṅ,
saṅ śālādi sucitra dakṣa sira tan sah muṅgu riṅ* sāmaja,
sakrośaṅ bala peka yodha maṅiriṅ len taṅ haneṅ vāhana,
mukhyekiṅ mapatih jayendra pinakātmārakṣa saṅ nāthaja.
Canto 121 Name unknown
1.
ndā śrī narapati daśabāhu rakva lumurug lakuni rathanira,
lvir hyaṅ paśupati səḍəṅ iṅ yugānta maharəp luməbura bhuvana,
krūrāṅlagilagi maśarīra bahni saha tomara murub i taṅan,
krodhāṅayamayam i palayvaniṅ musuh ateka gəsəṅana tutən.
2.
ḍyam taṅ balagaṇa kagəman tumiṅhali sirān asəmu kadi məsat *,
hah ndin hana mamapaga saṅ narendra ri hiḍəpnyaṅ asura sahana,
maṅkāṅ para ratu paḍa garjitāmbəkika yan malahakəna musuh,
len taṅ guragaḍa maṅusap ləṅən kadi hayam vahu ya kinələgan.
3.
tovin sahanahananikaṅ pravīra bala peka sama kavigaran,
ghūrṇaṅ stutinika manuhun taṅan paḍa maṅañjali parəṅ amuvus,
hahhah narapati daśabāhu dibya kita deva sakala kahiḍəp,
saṅ tan kahavarana śumīrṇakən ripu pakosirəniṅ aśaraṇa.
4.
tan ṅeh yan ucapakəna tuṣṭaniṅ bala muvah para ratu suməgut,
prāpteṅ kurutəgal i samīpaniṅ giri pakoṅgvaniṅ asuragaṇa,
śīghrākuvukuvu sira saṅ vatək ratu muvah prabhusuta sahana,
ləṅkeśvarasuta mithilātmajādinika vālabhasuta ya təka.
5.
lvir saptajaladhi maṅalih vukir sakasahasra* təka katulajəg,
tiṅkah para ratu saha yodhasaṅgha saha goṅ gubar asirasiran, āścarya muliṅa manahiṅ mahāsura sakeṅ giri parəṅ umulat,
hetunyan agaravalan ambək agya mapageṅ musuh aruharuhan.
6.
ghorākrak umətu ya sakeṅ laṅit saha gadāstra muśala niśita,
sə̄k taṅ gajaratha śatakoṭilakṣa ya sakeṅ kṣititalan umasə̄,
yatnaṅ balagaṇa savatək ri hastina muvah para ratun umasə̄,
sampun paḍa manihaṅakən varāstra pamapag vukiṅ asuragaṇa.
7.
tan dvaṅ balagaṇa mapagut silih pagut amūk paḍa ya kapugutan,
len taṅ malaga ri hiriṅiṅ vukir saka sagulma sacamuh apupuh,
dudv ālaga ri pucakikaṅ gunuṅ sakasapatti* sagaṇa gumuruh,
ṅkāneṅ juraṅika ya səsək təkeṅ vivara ghora ya marurək arok.
8.
ramyaṅ praṅ agajagajahan silih* pulət** ikaṅ tulalay apulətan,
krūrāṅakusiṅakus*** ikaṅ susārathi tibā ya paḍa karanəhan,
krodhāmalupinalu ri kumbhaniṅ dviradarājanika paḍa pəjah,
mvaṅ sāmajanika kadi parvatāṅlah i kacūrṇa paḍa mapulihan.
9.
kīrṇaṅ ratu maratharathan samāratha mamūk paḍa ta kavigaran,
sevuṅ śaravara luməpas riṅ ambara baṅun hudan apuy umurub,
mvaṅ taṅ bala makudakudan paḍāsahut ikaṅ kuda parəṅ arukət,
cek ceṅ dhvanini curikikāṅəne kray atəguh kadi vatu pinəraṅ.
10.
prodbhūtaṅ asurabala gə̄ṅ galak paḍa masə̄ kadi gəlap aṅavur,
dukduk muśala kṛtala sañjatanya lumarap taṭitika malivər,
len taṅ maliman ika maṅuṇḍa tomara hane təṅən inabənakən,
syuh taṅ kurubala kadahut vatək makuda sevu paḍa kasulayah.
11.
śīghrāpulih amahi gadāstra cāpa para bhūpatisuta tumitih,
koṭy arvuda śaranira pañcarūpa navavaktra maṅənani musuh,
malvaṅ saṅaṅivu tikanaṅ mahāsura makin ta ya muvah umasə̄,
krūrāṅdaśaguṇa haləp iṅ hilaṅ kadi ya varṇaniṅ udadhi pasaṅ.
12.
saṅhāra malakulaku tulyaniṅ laga baṅun muburakəna jagat,
liṇḍūṅ bhuvana təkapi paṅhrukiṅ danuja bhūpatisuta mamupuh,
rakta dhvajanira kuməlap baṅun liḍahiṅ antaka maṅaladalad,
lvir dvādaśa ravi putəriṅ gadāmarəṅi cakra ya linəpasakən.
13.
lvir parvata mahəm i samīpaniṅ jaladhi ghūrṇita səḍəṅ iṅ alun,
kveh taṅ śava saha rudhiranya rakva təmahiṅ pəjah amuk iṅ ayun,
nistanyan apiṅit atidurgamaṅ samara bhūmi taya katatakut,
tan kevəh ika tar arusit təkap saṅ atiśūra maharəp alaga.
Canto 122 Name unknown
1.
huṅniṅ rākṣasadaityayodha maṅuhuh lvir dadyaṅ ekārṇava,
bheri mvaṅ kahalātri maslur umasə̄ sakveh vatək pārthiva,
pə̄hniṅ śāstra mahārathādi ginəlar saṅ vṛddhavṛddheṅ laga,
hetunyāpraṅ arok silih praṅ arukət noraṅ harəp maṅsula.
2.
śrī citrāṅsuka vīra dhīra masikəp gāṇḍeva śīghromasə̄,
dhvastaṅ rākṣasa sevulakṣa kapurus deniṅ śarātyadbhuta,
len tekaṅ ya dinaṇḍa māti hinivuṅ de saṅ mahākṣatriya,
dudvekaṅ malayū tinūt pva katəḍuṅ riṅ lvah juraṅniṅ vana.
3.
mabyūran bala poruṣāḍa mananā kabvaṅ tinūtan panah,
məṅgahməṅgah ikaṅ kavoṅan umaṅap glānānibā* riṅ lemah,
nāhan hetunikaṅ mahāsurabala mvaṅ bhutasenābutəṅ,
durmedhāgra duloma śīghra mapulih pakṣīndravaktrādhika.
4.
garvāhyā paḍa garjitāṅləpasakən sarvāstra bāṇottama,
cakra mvaṅ hala bajra balla* madulur bāṇāgni muntab murub,
śrī citrāṅsuka yatna śīghra mamapag riṅ bāyubajrādbhuta,
kabvaṅ taṅ śarasaṅgha malvi guməsəṅ yakṣādhipākveh pəjah. > ok
5.
dhīrambəknikanaṅ duloman umasə̄ mūk vūk vatək hastina,
kāṅgək yan pinanah vijaṅnya kahiriṅ de śrī narendrādhipa,
yekā hetunikāharəp* mamupuhāmūke sireṅ syandana,
cek təṅgəknya pəgat cinakra ya təkap saṅ śāla saṅkeṅ kiva.
6.
durmedhāhyatirodra maṅkin abutəṅ n ton saṅ duloman pəjah,
krūrākāra harəp təkāṅduka ri saṅ śāle kivan vruh sira,
tandaṅ śrī jinamūrtiputra vihikan prāptanya saṅkeṅ gəgər,
tan vruh yan pinanahnireka ya sakeṅ kānan kṣaṇekā pəjah.
7.
mvaṅ sakvehnya tikaṅ mahāsurabalāṅantī viyat durbala,
vrinvrin deni panah saṅ ardhana tutug riṅ svarga hārohara,
yekā hetunikaṅ kagendramukha tan dvāmūrdhapakṣīṅ laga,
syuh sakveh bala hastinendra cinucuk socanya sampun təḍas.
8.
len tekaṅ hinelə̄ vaneh ta pinulir grīvanya keṅər pəgat,
dudvekaṅ cinucup gətihnyan inidək təṇḍasnya sampun lucat,
antranyāravayan mabāṅ karudhiran lvir nāga māṅsāmilət,
lvir pakṣīndra ya tāṅlayaṅ maputəran riṅ byoma himpər gəlap.
9.
rəsrəsnyan padulur pətəṅ ḍəḍət ikaṅ rāt vibhrameṅ vvaṅ kabeh,
mvaṅ sarvāstra baṅun hudan makəcəhan glānaṅ vatək hastina,
yekā hetu narendraputra maṅayat hrū śakti tan popama,
sākṣāt sūrya mahāprabhāva malilaṅ rug taṅ tamo bhīṣaṇa.
10.
maṅkin rodra tikaṅ mahāsura katon sakvehnya muṅgv iṅ laṅit,
syuh bhraṣṭān pinanah təkap nṛpatiputra trus jajanyā bəlah,
mañcurmañcurike gulūnya savaneh səmpal vijaṅnyāpasah,
len tekaṅ maḍarat sakoṭi ya gəmut de śāla dakṣāmupuh.
11.
krodhekaṅ garuḍāsya tan dva tumurun saṅkeṅ laṅit ghūrṇita,
ghorākrak maharəp təkāmatuka cakṣu śrī narendrātmaja,
yatna śrī nṛpaputra tan dva tuməḍun saṅkeṅ rathāglis masə̄,
saṅkeṅ bhūmi sireki yar panahikā təṅgəknya sampun pəgat.
12.
liṇḍūṅ bhūmi baṅun śilādri ya rubuh maṅlah luməṇḍveṅ ləmah,
mahyaṅ kṣatriyarājasaṅgha lumihat mvaṅ yodha pekākrama,
kapvāṅastuti dibya saṅ prabhusutan siṅgih jinendrātmaja,
mvaṅ saṅ deva rəsīṅ laṅit saha səkar mrik mār paḍāṅastuti.
13.
ndah śīghraṅ sumalā prakopan umasə̄ sambuttakən betala,
sakrośaṅ bala vāhananya gumərəh prāptāṅalun sāhasa,
cakrā tomara sañjatanya magave syūhniṅ vatək hastina,
ṅkā tānak prabhu vālabhekana pəjah mvaṅ gupta luptan parəṅ.
14.
maṅkin krodha vatək narendratanayāmūk vūk mahārākṣasa,
len tekaṅ mamanah ri hastra manuhuk riṅ khaḍga tīkṣṇoməṅəs,
dudvekaṅ* mamupuh nda tan dva kasikəp denyan kabhakṣā kabeh,
sākṣāt rākṣasa kumbhakarṇa hinasə̄ deniṅ vatək vānara.
15.
ndātan jrih rinəbut riṅ astra vinahan cakrāstra bajrojvala,
krodhekān paṅalap śilādri saduruṅ kabvaṅ vatək kṣatriya,
syūh bhraṣṭaṅ vara parvateka pinanah de śrī narendrātmaja,
mvaṅ təṅgəknya huvus pəgat kapisanan təṇḍasnya sampun tibā.
16.
mumbul rahnya sake gulūnya kumucur lvir dhātu muñcar mələk,
təṇḍasnyākrak umiṇḍuhur ya matəpuṅ pūrṇātiśakty adbhuta*, āy āy koṅ ratuputra tuccha lihatekiṅ rākṣasānindita,
hah hah hah ta kabehmu hah papagakən śaktiṅku tar popama.
17.
liṅniṅ rākṣasa śīghra yatna mamanah saṅ śrī narendrātmaja,
piṅ pāt piṅ lima tan dva maṅkana maluy jīvanya kepvan sira,
lumpat saṅ nṛpaputra śāla təka muṅgv ī bāhuniṅ rākṣasa,
pakṣanyātəpuṅaṅ śirahnya pinupuh syūh denirātyadbhuta.
18.
byātītan ri jurunya mātin umurud saṅ śrī narendrātmaja,
maṅsə̄ taṅ maṅaran sutīkṣṇa pinakottuṅgāgraniṅ rākṣasa,
makveh pārthiva māti denya təkapiṅ sarvāstra saṅkeṅ gadā*,
lvir guntur maṅalih rəbah sahananiṅ dhairyottamā kaṣṭa pəjah.
19.
śrī citrāṅsukarāja tan dva kadunuṅ denyaṅ vatək rākṣasa,
sakvehnyan paḍa rodra rota sumahab sthīrāṅadəg riṅ liman,
hetu śrī naranātha śīghra maṅayat daṇḍātirotāṅgətəm,
bhraṣṭaṅ rākṣasa sevu māti pinupuh mvaṅ taṅ subhaṅgan pəjah.
20.
ndah krodhaṅ vara dumdubhīki maṅagəm sy āmogha tīkṣṇojvala,
yāṅduk śrī naranātha tan vruh i ḍatəṅnyāṅlumpatī syandana,
trus pyah saṅ prabhu denya ghūrṇita tikaṅ yakṣāsraṅāṅadvakən,
mavrəg taṅ bala hastinendra kadavut sakveh vatək pārthiva.
21.
ndan saṅ vīra patih jayendra juga tan kabvaṅ təkapniṅ musuh,
tan kevran vinahan varāstra pinəniṅ deniṅ vatək rākṣasa,
len tekaṅ maharəp təkānuduka* muṅgah rəṅganiṅ syandana,
sampun rakva dinuknireṅ muśala tan dva syuh rəmuk siṅ kəna.
22.
brahmāstrādbhuta veṣṇavāstra pamanah saṅ vīramantrī ripu,
hetunyaṅ bala rākṣasārəs ika tan vantən parək denira,
sakvehkvehnikanaṅ mahāsura maluy tekaṅ suśaktī daṅū,
astam taṅ bala peka bhūtagaṇa sə̄k cūrṇaṅ piśācālayū.
Canto 123 Name unknown
1.
ndah śīghrāṅ indrabajrāgaravalan apulih n* ton i rovaṅnikāvrəg,
rvaṅ koṭyaṅ daityayakṣā təka parəṅ amupak parvatāgə̄ṅ inuṇḍa,
vvilniṅ vvil bhūtaniṅ bhūta paḍa ya sumahab riṅ laṅit ghūrṇitāhya,
maṅhrəṅ maṅhrik ya rodrāmava vatu saduruṅ mvaṅ salumpaṅ sinaṅga.
2.
tandaṅniṅ daityayakṣā rasa muburakənaṅ bhūr bhuvah svah ya kəmpan,
yatnekaṅ vīramantrī mapagakən ikanaṅ* śatru riṅ cakra mādrəs,
bəntar taṅ parvata syuh sahananika təke saṅ mahāyodharāja,
sākṣāt śrī kṛṣṇa ṅūnin paravaśakən ikaṅ cakra riṅ salvarāja.
3.
lāvan tekaṅ sutīkṣṇan pəjah ika ya təkap saṅ mahāvīramantrī,
sakvehniṅ rākṣasāpaṅlaga ri sira huvus dhvas təkaṅ vāhananya,
təkvan śrī hastinendrātmaja sira tumuluṅ mvaṅ siraṅ śāla dakṣa,
sevvīṅ astrānəsəb rākṣasa makatələbuk syuh tibeṅ bhūmi cūrṇa.
4.
ṅkān maṅsə̄ dumdubhīkā guragaḍa maharəp molihe saṅ sumantrī,
sambut sy āmogha sampun pinanahika tikəl denikaṅ śatru śakti,
ndah yekan sāmajendrānala təmahan ikaṅ rākṣasa krūra dhūma,
mātaṅgāṅgāruhur lvir gunuṅ anak umurub kātarāṅuntabuntab.
5.
maṅkin krodhāṅamūk ṣaḍ gaḍiṅika manujah syuh maraṅ kṣatriyāṅśa,
nāgāgə̄ṅ tulyaniṅ nāsika maṅutitakən təṇḍasiṅ vīrayodha,
dhvas tekaṅ sañjatāsiṅ təka kahala gəsə̄ṅ denikaṅ sāmajāgni,
nā hetunyaṅ vatək hastinabala malayū durbalaṅ rājasaṅgha.
6.
dhīrāmbək saṅ jayendrāpuliha mapagakən sāmajendrātirodra,
lvir saṅ pārtheṅ raṇān tan sigasiguni panasniṅ gajah bahnirūpa,
syuh dagdhaṅ syandana mvaṅ kudanira ya gəsəṅ denikaṅ dumdubhīka,
lumpat saṅ vīramantrī təka ri hulunikaṅ* sāmajānuṅgaṅ ahyā.
7.
pokpokpok təṇḍasiṅ sāmaja pinalunireṅ daṇḍa muñcar gətihnya,
ghorāṅohan pəjah riṅ kṣaṇarika tumurun riṅ ləmah saṅ jayendra,
rug sakvehniṅ vatək rākṣasa niyata təkoṅgvanniraṅ* poruṣāḍa,
rəp mogaṅ rātri kady āmusani dadi mulih saṅ mahāvīrayodha.
Canto 124 Name unknown
1.
byātītan gatinira saṅ musir kuṭāpraṅ,
tiṅkah saṅ prabhu puruṣāḍa yan vivakṣan,
ndan sampun sira ruməṅə̄ lvaṅiṅ balākveh,
pakṣīndrāsya pamukhaniṅ pəjah viśīrṇa.
2.
āścaryaṅ bala mahurip sameka mojar,
mukhyaṅ rākṣasa varavīraṅ indrabajra,
kapvāṅastuti guṇaniṅ musuh sudhīra,
rāry anvam tuvi paḍa śakti vīra rota.
3.
ton tekaṅ kumala kagāsya bhasmi cūrṇa,
de śālārdhana para rājaputra dibya,
tan hopən pəjahikanaṅ gajendrarūpa,
de rakryan patih ika śakti vīryamanta.
4.
tambis ṅvaṅ pəjaha təkapnikeṅ raṇāṅga,
yan tan rātry anapiha hetuniṅ svajīvan,
nā liṅnyan dadi sumahur ta rākṣasendra,
tan len saṅ kṣitipati ratnakāṇḍarāja.
5.
hahhah he kita bapaṅ indrabajra sājñā,
hayvāgə̄ṅ vədi təkapiṅ musuh vicitra,
nyāmākun mususa riye raṇāṅgabhūmi,
yadyan bhūminika mavās ya bhasmibhūta.
6.
saṅsiptan larisa matāku mətva riṅ praṅ,
lūd magyākun umalape jinendramūrti,
svīnən rakva suṅakəneṅ bhaṭāra kāla,
dūran pārthivagaṇa vāny amaṅpaṅa ṅvaṅ.
7.
ṅhiṅ tekaṅ prabhu daśabāhu pāṅaḍanya,
maṅgəh sy āku makalagaṅ prajāpatī rāt,
kīrṇaṅ hastadaśa sahāstra sarvasiddhi,
ndātan kevran aku rumoha matyanosən.
8.
nā tojarnira manavut ravis prakopa,
lvir kady āmaṅana jagattrayeki maṅke,
ḍyam sakvehnikaṅ umulat vimūrchitārəs,
muntab sə̄ṅni mukhanirāgnirudra sākṣāt.
Canto 125 Name unknown
1.
ndan sakvehnira saṅ vatək ratu muvah sahanahananikaṅ balāsura,
vruh rakveki manah mahāsurapatī vijilanira ri* madhyaniṅ raṇa,
yekān saṅ mapatih vimona humatur mavarah i taya hastineśvara,
ṅkāneṅ rājya tatan tumūt sira mareṅ raṇa tan aṅavak iṅ praṅ adbhuta.
2.
yekā hetu narendra tan vavaṅ umaṅkat i tayanira saṅ pinetnira,
saṅ śrī bhūpati koṣa rakva tinuduhnira makapatiniṅ balāsura,
mvaṅ devāntaka vīrarāja tumutāmapagakəna kaśaktiniṅ musuh,
lyan saṅke sira saṅ kaliṅga tinuduhnira sulabha panəṅgah iṅ sarāt.
3.
śry āvaṅgādhipa garjiteki ri pakon sudaśasuta makāntyaniṅ bala,
kālih mvaṅ magadhendra dhīra sira tan jrih i paṅutusi rākṣaseśvara, āpan rakva sireka tan kahañaṅeṅ laga maṅusəṅ aminta mapraṅa,
deniṅ krodhanire narendra daśabāhu karaṇa marəbut sukanyakā*.
4.
sāmantaprabhu vīrayodha karuhun balagaṇa hana daitya rākṣasa,
krośakrośa kabehnya rakva tumuteṅ magadhapatin umətva riṅ raṇa ,
ājñā saṅ prabhu maṅkaneka tumibaṅ ndatita mətu mulih nareśvara,
ṅkāne jro kuṭa pārśvaniṅ giri pakoṅgvanira kinəmit iṅ balādhika.
5.
tan varṇan ri kəjəpnya māri muni taṅ tabətabəhan aganti lor kidul,
tiṅkahniṅ raṇabhūmi yeka caritan suminaṅ i təkaniṅ təṅah vəṅi,
kasraṅ deni kəñarniṅ astra maṇibhūṣaṇa katilar i līna saṅ prabhu,
yekā hetunikaṅ raṇāṅga mapaḍaṅ rahina sama sudīpta bhāsvara.
6.
makveh taṅ kuṇapāgəlar pakasulaṅkrah akalaṅan i śīrṇaniṅ ratha,
mvaṅ tekaṅ makarah* kaluṅ hana mahambuluṅan ika sumaṇḍay iṅ kuda,
len tekaṅ pəjah iṅ juraṅ hana sumuṅkəm i sukuni ratunya riṅ gəgər,
dudvekaṅ mahurip sisip kaninikādaravayan i marusnya tūt havan.
7.
honyekaṅ giri koṇapāgəṅ atibhīṣaṇa ri təpiniṅ abdhi śobhita,
təṅran kāri ri saṇḍiṅiṅ ratha baṅun kayu tumuvuh i duṅhusiṅ paruṅ,
kīrṇekaṅ śirahiṅ kapə̄kan atumaṅ hasəmu vatu ri tīraniṅ juraṅ,
yekā tuṇḍa matuṇḍatuṇḍa kadi mārganiṅ umusira riṅ tapovana.
8.
ṅkā saṅ sādhaka muṇḍirūpa pakapājaran irika maliṅgih iṅ śava,
len tekaṅ sinamādhi muṅguh i harəpnira dadi mahurip maṅañjali,
kapvāhyun muliheṅ svaveśma saha jenurakənira muvah vavaṅ pəjah,
maṅka* tiṅkahireṅ raṇa pravala maṅlagilagi ri kadibyan iṅ manah.
9.
yekā hetuni saṅ mahāyana sirātakitaki makabuddhi sādhaka,
tan saṅkeṅ naramāṅśa tan saka riṅ ambək anuvukana bhoga bhojana,
jñānekatva ginə̄ṅniran vənaṅa riṅ pati hurip ika doniran laku,
sāmaṅkāna sireki rakva kahiḍəp jinapati vəkasiṅ nirāśraya.
10.
akveh bhāvanireki dudv aṅapayuṅ sirar atəhər ayogadhāraka,
mily aṅrah mahamə̄ṅ titisnya tumibeṅ hulunira ya tumus təkeṅ jaja,
antranyāvilətan lalər vilis aneka ri mukha maṅurambat* iṅ mata,
ndātan simpaṅ ike manahnira sumādhya ri turuna bhaṭāra heruka**.
tan simpaṅ ike manah nira sumādhya ri turuna bhaṭāra Heruka (description of yoga among
the corpses on the battlefield)
11.
bhūtākveh ri harəpnireka mamaṅan dagiṅ aṅamukamuk mabhairava,
ghoraṅ preta piśāca ramya maṅinum gətih ika maṅigəl ya mavərə̄,
len tekaṅ tuməḍun marādyus irikaṅ jaladhi rudhira ghūrṇitāṅalun,
līlānūṣa narendrakoṇapa lavan balagaṇa makaraṅ liman śava.
12.
tan ṅeh yan huniṅan gatinya tucapaṅ rahina ri huvusiṅ tabəh vvalu,
yekāhə̄m sira saṅ vatək ratu sabhārata humarək i padmayonija,
mvaṅ sakveh para rājaputra makamaṅgala sutahaji hastineśvara,
mvaṅ saṅ śāla sucitra dakṣa paḍa rakva mamuji ri kaśaktiniṅ musuh.
Canto 126 Name unknown
1.
ṅkā rakryan mapatih jayendra humatur nda yekin amuvus,
he śrī bhūpati dhātraputra mapa dāya saṅ narapati,
rehniṅ māgadharāja rakva kalavan śry avaṅga karəṅə̄,
sampun kobhaya yan pakādipatiniṅ mahāsurabala.
2.
vruh rakveki narendra hetunika yan pamaṅpaṅi haji, āpan rakva huvus pacuṇḍaṅika de narendra malayū,
deniṅ pālaga rudra daṅṣṭra karaṇanyan ujvala muvah,
saṅkeṅ hyaṅ pamareśvareka səḍəṅ iṅ tapodhara ginə̄ṅ.
3.
təkvan rakva vəkas bhaṭāra ri narendra kālih umarək,
ndātan mātya təkapniṅ astra sahananya bhagna ri sira,
mvaṅ tekaṅ paramāstra tan dadi vənaṅ ya siṅ kapanahən,
yan tan śatru səḍəṅ trivikrama pakoliheriya hade.
4.
saṅsiptan prabhu hayva gadgada manahta riṅ laga hələm,
sugyan vruhvruha yan vənaṅ kita mahātrivikraman usən,
nirbhagnān ri səḍəṅta mapraṅa lavan havaṅga magadha,
byaktāvas ri pəjahta rakva təkapiṅ varāstra subala.
5.
lāvan byūha mapeki rakva vaṅunən narendra rasana,
yan pakṣīndra yan ardhacandra makarādi yogya pilihən,
len saṅke rika padma rakva gəlarən nda hayva makabət,
sakvehniṅ para pārthiveka tuduhən təkap saṅ ahulun.
6.
maṅkojarnira tan dva yatna sumahur ta saṅ narapati,
cakrabyūha ṅaranya rakva vəkas iṅ pradurga gəlarən,
sāmantaprabhurājasaṅgha kipiṅanya teki tuduhən,
mvaṅ tekaṅ para rājaputra ya* sukinya śāla pamukha.
7.
yekānuṅ paṅalah dvijendra ri pəjah dhanañjayasuta,
ndah ṅūnī taya saṅ vṛkodhara makādi pārtha,
paṅgil taṅ ripu maṅkaneka taya saṅ mahāsurapati,
liṅ saṅ nātha luvar pahə̄mnira təkeṅ raṇāṅga vuvusən.
8.
sampun rakva tiniṅkah akrama kabeh vatək kurukula,
mvaṅ sakveh para rājaputra ya huvus kabeh mabubuhan,
saṅ śrī bhūpati māgadhendra caritan nda yeka cumaḍaṅ,
mvaṅ śry āvaṅgapatīki rakva makarabyuhā ya ginəlar.
9.
tan len śrī sulabheki rakva ya tutuk sudhīra riṅ ayun,
śry āvaṅgādhipa māgadhendra ya supit kalih sira huvus,
saṅ mohānala təṅgək aṅga valakaṅ pralamba kubala,
kānan keri suṅutnya lobha kalavan pragalbha matəguh.
Canto 127 Name unknown
1.
sampun taṅ byūha pūrṇan pakəkəsika huvus durgāparimita,
muny aṅgoṅ bheri ginval murava* saha kalāṅhrik taṅ gajakuda,
sar sə̄k lumreṅ kurukṣetrasamara humaḍaṅ tekaṅ balagaṇa,
mvaṅ sakveh saṅ vatək pārthiva paḍa mapajəg mvaṅ rākṣasapati.
2.
ndah yekan śīghra maṅsə̄ sahanahananikaṅ yuddhodaragaṇa,
taṅkəpnyāpraṅ silih praṅ kavigaran aṅuvuh dhīrārurək arok,
len taṅ rotāṅgalah trus jajanika sinuduk pinrih sinurupan,
dukduk cakrākabət ṅhiṅ gada paraśu tuhuk kris kadga maṅəne.
3.
prodbhūtaṅ daityayakṣādhipa parəṅ umasə̄ lvīr ombak aṅalun,
gritgrit ghūrṇitaṅ pārthivaratha lumurug lvir guntur aṅalih,
hetunyaṅ praṅ baṅun syūhaṅ acala gumətər tekaṅ kṣititala,
deniṅ sarvāstra dibyāstra kahava ya rubuh tekaṅ gunuṅ anak.
4.
lāvan sakveh vatək kṣatriyasuta tumitih muṅgv iṅ gaja kuda,
sə̄k taṅ bāṇāṅrujak rākṣasa makasulayah malvaṅ* saṅaṅ ivu,
ṅka krodhaṅ dhūma vadvāpanah amanahakən bhūtāsura masə̄,
balla** mvaṅ bajra saṅke tutuk ika kumutug lvir dhūma maṅasut.
5.
yekālah saṅ vatək hastinabala malayū rūg tan patuluṅan,
kevran deniṅ varāstrānakiti ya tumibeṅ haṅgopama hudan,
təkvan ginlis tinūt deniṅ asura pinaṅan təṇḍasnya kinəmah,
len taṅ rodrāṅhuyup rah ḍaḍanika mələbək muñcar kadi bañu.
6.
yatna śrī siṅhaghoṣāpulih agaravalan muṅgv iṅ ratha maṇik,
rvaṅ lakṣa hrūnira mvaṅ balagaṇa lumurug syuh taṅ kalaśara,
maṅkin rodrātəmah rvaṅ yuta suməki raṇaṅ kālāstran umijil,
ndah śīghraṅ bahni saṅke narapatin umurub dīpteṅ taṅanira.
7.
bhar bhog ghəg ghūrṇita lvir tasik aṅalunalun lumreṅ raṇatala,
syuh dagdhaṅ dhūma vadvāstra katavurag ikaṅ yakṣendra malayū,
ṅkā saṅ mohānalāhyāṅamah-amah umasə̄ rodrāmaṅan apuy,
kagyat taṅ śatru kady āmaṅana bhuvana liṅnyan paṅruga laṅit.
8.
lāvan sarvāstra guntur bañu saka ri tutuknyāmah mamalabar,
bar pət taṅ bahni sampun pəjahika kahilī tekaṅ kurubala,
kabvaṅ kombul tikaṅ sāmaja ratha kavalik lvir palva kajahat,
kīrṇekaṅ vīrasenādbhuta mati kadadak deniṅ jala magə̄ṅ.
9.
sakrodhaṅ siṅhaghoṣādbhuta mihati rusakniṅ yodha kahilī,
sambut taṅ daṇḍa saṅkeṅ hyaṅ anala ri səḍəṅniṅ homakaraṇa,
rəp śīghraṅ hambu mukṣenayatira ya hilaṅ sampun malaradan,
mvaṅ sakvehniṅ mahāsañjata dadi tumibeṅ dūrādri gahana.
10.
bhraṣṭekaṅ rākṣasāsiṅ mapagakən i pamūk saṅ śrī narapati,
syuh deniṅ daṇḍa cūrṇaṅ saka savat arəmuk len taṅ gaja ratha,
krūrekaṅ dhūmavadvāmapagakən i sireṅ cakrārdha kapupuh,
mvaṅ taṅ mohānala syuh pəjah ika təkapiṅ daṇḍāstra tinahən.
11.
dhīrāmbək śrī virātheśvara makin aṅivuṅ ghorāṅdik amupuh,
vaktrāgni mvaṅ caturtyāṅ asura ya ta pəjah sampun kapugutan,
hetunyaṅ rākṣasāmrih kahuripan alayū muṅsir giri vana,
məṅgahməṅgah kavoṅan sukunika kumətər glānaṅ kacəkakan.
Canto 128 Name unknown
1.
ndah śrī kaliṅgapati rakva vīra sira tan tumūt kapalayū,
līlāṅadəg sira ri rəṅganiṅ ratha ri pavrəgiṅ balagaṇa,
ṅkā siṅhaghoṣa kadi siṅha rodra paraniṅ vulat səḍəṅ amūk,
krūrāptya mūka sira riṅ rathāṅga pinanahnireṅ* kṣaṇa pəjah.
2.
durgrāhya taṅ laga ri līna saṅ prabhu virātharāja kavənaṅ,
krodhaṅ vatək ratu sahastinendra nṛparāja velan umasə̄,
tandaṅnirāṅləpasakən varāstra śara śakti yekan luməpas*,
rəmpak tikəl rathaniraṅ kaliṅgapati deniṅ iśva kahala.
3.
krodhaṅ kaliṅgapati sāmajendra pakavāhanāglis umasə̄,
śīghrāṅdəmak ratha narendra māruta luput tinon tan umilag,
maṅsə̄ muvah sira təkeṅ gajendra hulu saṅ kaliṅga pinupuh,
rəmpū śirahnira təkap nareśvara ri velarājya mamati.
4.
maṅkin mahādbhuta tikaṅ praṅ osyan i pəjah kaliṅga riṅ ayun,
garvaṅ mahāsura paḍeki rakva sumuyug haneṅ* gaja ratha,
kapvāṅduk aṅləpasakən varāstra hana bajra cakra pinutər,
len taṅ śarāgni bhujagāstra guntur aṅasut gəlapnya kumupak.
5.
lāvan tikaṅ pravaraṅ indrabajra pakamaṅgalekan umasə̄,
śrī cedirāja sira dhīra mādəg i pamūkniraṅ kurukula,
śrī velanātha lumavan pralambha nṛpa kuṇḍināṅlaga paḍa,
śālārdhaneka lumagaṅ katākṣa si vikalpabajra kaluṣa.
6.
ndah yeka hetunikanaṅ lagādbhuta baṅun rugaṅ tribhuvana,
tandaṅ pragālbha varayakṣa śakti matəmah trirūpa lumurug,
krūrāṅamuk sahananiṅ pravīra pinupuhnya riṅ gada pəjah,
len taṅ śinūla binəlah vətəṅnya ḍinuḍut hatinya pinaṅan.
7.
dhīraṅ pravīra savatək ri hastina makādi rājatanaya,
tan jrih dinaṇḍa tinugəl tinatas higānya vinaduṅ,
ləṅkendraputra ya pəjah lavan śry anupaputra māti kapisan,
de saṅ pragalbha ri səḍəṅnya rakva mamupuh śirahnya sinikəp.
8.
ṅkā cedirāja maṅayat riṅ astra paṅasih trirājyadahana,
lvir mṛtyujihva tigarūpatīkṣṇan umurub sakeṅ panahira,
siddhy āmibhajya ri gulū pragalbha ya pəjah təlas kapugutan,
rəp śīghra yeka sumaput svarūpanikan ekajāti ya muvah.
9.
krodhaṅ kubhūmi ri pəjah pragalbha kadi hasti matta magalak,
bhraṣṭaṅ musuh saka salakṣa sevu hinidəknya yenamahamah,
timbul dinaṇḍa sinuduk cinakra ya makin sudhīra maṅivuṅ,
salvirniṅ astra kadi təmpuhiṅ bañu tibeṅ śilā drava hilaṅ.
10.
kepvan siraṅ subalarāja təka* ri təlasniṅ astra ginəgə̄,
śīghran təkeṅ ratha yateka rakva dinədəlnireṅ suku tibā,
bək ghor nda mādəg ika rakva tan dva pinanah riṅ astra pinarəṅ,
de kuṇḍinendra vihikan sakeṅ kiva tugəl gulūnya ya pəjah.
Canto 129 Name unknown
1.
tandvāpraṅ arukət i pəjah kubhūmi paḍa kādbhutaṅ asurabala,
saṅ śrī magadhapati sireki tībran umasə̄ sahabala mamanah,
śry āvaṅgapati sira muvah paḍāṅudanakən śaravara gumuruh,
koṭy arvuda panahiraṅ indrabāṇa matəmah yuta makacərəcəb.
2.
krəpniṅ kurubala tinujunya bhasmi təkaniṅ gaja ratha ya gəmut,
śrī māruta pəjah ika deniraṅ magadharāja rumuhun apagut,
śry āvaṅgapati məjahi cedinātha milu kuṇḍinagara ya pəjah,
akveh prabhusuta kavənaṅ təkapniṅ asurādhipa balagaṇa sə̄k.
Canto 130 Name unknown
1.
ghūrṇāvrəg bala hastinendra kadavut kevran vatək pārthiva,
kagrək riṅ giri koṇapāvatu karaṅ sarvāstra bajrāləgə̄,
len tekaṅ katəḍuṅ riṅ abdhi rudhirāṅryak lvir ryakiṅ sāgara,
kombak kombulike tələṅnya kasiləm molih karaṅ sāmaja.
2.
śry āvaṅgādhipa dhīra maṅkin umasə̄n ton saṅ vatək hastina,
mvaṅ saṅ śrī magadhendra yeka tumitih len taṅ vatək rākṣasa,
yatna śrī daśabāhu garjita təkap saṅ rvātirodrakṛti,
lvir pakṣīndra sireki rakva lumihat riṅ pas lavan sāmaja.
3.
umrəṅ taṅ kala bheri śaṅkha tinulup sāmantarājān asə̄,
mvaṅ sakveh para rājaputra ri harəp muṅgv iṅ gaja mvaṅ ratha,
ṅkā saṅ śrī nṛpaputra dakṣa mamupuh yakṣādhipākveh pəjah,
mātus taṅ bala peka yodha ya huvus rəmpuh dinaṇḍeṅ gada.
4.
rug sakveh bala rākṣaseka tumuluy saṅ māna kaṅśāpulih,
sampun māti təkap sucitra pinanah syuh mvaṅ* balanyātumaṅ,
krodhākrak maṅaran pralambhan umurub taṅ bahni saṅkeṅ tutuk,
ṅkan sampun pəjah iṅ kṣaṇeka ya təkap kāśīndrarājāmanah.
5.
krodhāmbək prabhu kośarāja ri luyukniṅ rākṣasākveh pəjah,
mvaṅ devāntakarāja kālan umasə̄ krūrāṅgəgə̄ sāyaka,
cuṇḍuk śrī daśabāhu rakva paran iṅ sarvāstra muntab murub,
lvir saṅhāra baṅun prakampa rumavuh bhraṣṭaṅ vatək hastina.
6.
dhīra śrī daśabāhu śīghran umatək hrū bāyubajrādbhuta,
dhvas luṅhāṅ śarasaṅgha kabvaṅ umareṅ doh sāk ḍavuh riṅ vana,
rūg bhraṣṭaṅ kayu sol rəbah kabarubuh guntur tikaṅ parvata,
kagyat taṅ mṛgarāja centən aṅilī deniṅ varāstrāṅavur.
7.
saṅ devāntaka kośa maṅkin aṅayat gāṇḍeva pūrṇāvəlū,
brahmāstrāyudha vaiṣṇavāstra luməpas lvir mṛtyu sākṣāt murub,
len tekaṅ baruṇāstra bhārgavaśarā ndātan hanekāmyati,
ṅkāne śrī daśabāhu cūrṇa ya hilaṅ lvir varṣapāteṅ tasik.
8.
maṅkāṅ hrū daśabāhu bhagna ya* təke śrī bhūmināthan kalih,
rudrāstrādbhuta kāladaṅṣṭra luməpas puṅgəl kavalviṅ təṅah,
ṅhiṅ tekaṅ bala rākṣasātri ya pəjah deniṅ mahāstrāmunah,
mvaṅ sakveh bala hastinendra matumaṅ de bāṇa saṅ rvāṅasut.
9.
ndan saṅ rvā makire trivikrama siraṅ kāśīndrarājāmuka,
śrī kāśīndra sire kināptya parəke saṅ rvāṅupāyeṅ laga,
hetu śrī daśabāhu yatna maṅagəm daṇḍāstra rotāṅgətəm,
ṅkān lumpat sira tan dva yar pupuh ikaṅ yakṣādhipākveh pəjah.
10.
pok pok pok dhvaniniṅ gajendra kapupuh len taṅ cəṅəlniṅ kuda,
maṅkin rodra sirān harəp musira saṅ śrī māgadhendreṅ ratha,
sampun prāpta sireṅ susārathi rika śry āvaṅga śīghrāmanah,
ṅak ṅak ṅak bhujagāstra rampak aṅəne kāśīndra rājottama.
11.
ṅkā ta śrī daśabāhu tan dva tumibeṅ bhūmin kapāśoraga,
mahyāṅ rākṣasasaṅgha daitya gumuruh ghūrṇaṅ kalāṅadvakən,
mavrəg taṅ bala hastinendran umasə̄ śālārdhanāmrih mamūk,
mvaṅ rakryan mapatih jayendra tinəhər deniṅ katākṣādbhuta.
12.
ndah śīghrā nṛpa kośa tan dva mamupuh təṇḍasniraṅ dhātraja,
mvaṅ śry āvaṅga sireki dhīra manujah ndātan vibhuh denira,
sakvehkveh bala rākṣasāṅrəbutakən kāśīndra meṅət sira,
sākṣāt māruti ṅūni rakva rinəbut deniṅ vatək rāvaṇa.
13.
rəp śīghran pavuṅū sireki tumuluy bhraṣṭaṅ mahāhoraga,
kagyat taṅ bala rākṣasa ṅka sinikəp saṅ kośa keśagrahan,
prodbhūtan pamupuh nda yeka vinalat mvaṅ daṇḍa sampun tinūr,
de saṅ śrī daśabāhu hetunika saṅ śry āvaṅga maṅləs murud.
Canto 131 Name unknown
1.
səḍəṅ saṅ śrī devāntaka sira murud kabvaṅ alayū,
muvah sakvehniṅ rākṣasapati paḍārəs girigirin,
mihat tiṅkah śrī māgadha sira təkap dhātratanaya,
vimūrchālə̄k trāsenuləṅikin inalpenumanuman.
2.
aḍā koṅ rāja mleccha cuməməri nātheṅ tribhuvana,
umur nicchā bhaktīṅ asura ri harəpnyan pamənaṅa,
nda paṅlampū ko ndin guṇamu pasuṅiṅ mūrkha kuhaka,
arah ṅvaṅ yekin bhukti phalanika maṅkeki tariman.
3.
muvah yā hetuṅkun kadi kavənaṅ iṅ pāśabhujaga,
ndatan saṅkeṅ hīnāku vənaṅa muḍhanyeki sikəpən,
apan yan sarvāstrādbhuta niyata bhasmī təka ri ko,
ulihnyū ṅūny aṅhyaṅhyaṅ i larimu bhaktīṅ kalajana.
4.
nahan liṅ śrī brahmātmaja manəkək ahyāṅutitakən,
manampyal vaktrāmə̄b hṛdaya sinuḍat riṅ nakha təṅən,
rikan glāna śrī māgadha gətihiran tan dva kumucur,
sudhīrāmrəp rotāṅdədəl aməkasiṅ prāṇa kumətər.
5.
kabhīnābhīnaṅ dhātratanaya mamuṅgəl* gulu pəgat,
sinaṅgaṅ mūrdhāṅdhik gutukakənikeṅ śatru malayū,
rikān tandaṅ śry āvaṅga muvah amisit bāṇa niśita,
nda yekā daṅṣṭra hyaṅ paśupati katattvanya karəṅə̄.
6.
sudīpta lvir dīpta hyaṅ aruṇa sumunviṅ pabharatan,
alisyus mvaṅ bāyvānala dulurikā len gəlap umuṅ,
patər mvaṅ liṇḍv āgə̄ṅ təka kadi rugaṅ haṇḍabhuvana,
təkapniṅ rudrāstrādbhuta haruharaṅ bhūmi sahana.
7.
tuhun saṅ devarṣīṅ gagana sama mār mohut i haji,
ri doniṅ rudrānugraha ləpasa riṅ dhātratanaya,
nda kantənyan devāṅga rasika panah liṅ paśupati,
avās malvī prāpte kita pəjahikā yan parikədə̄.
8.
nahan liṅ saṅ mohut ri sira matutur śrī narapati,
ilaṅ saṅ hyaṅ rudrāstra pinaḍəmireṅ citta sumirəp,
samaṅkā rakvāhyun məsata sira saṅkeṅ raṇasabhā,
mareṅ doh rakvāṅantyakəna ri vibhuhniṅ* ripu hələm .
9.
rikān kepvan śry āvaṅgapati sira de dhātratanaya,
prakopāmūk tan jrih pinupuh anikəp daṇḍa tinikəl,
təhər maṅduk riṅ tomara linuputan dhīra maṅusi,
sahojar vāk sampay guragaḍa vuvus lvir gəlap ahə̄m.
10.
arah maṇḍəg devāntaka lihati tāntənta kapugut,
ləvəs riṅ pāpa mleccha ta kamu yadin tan papuliha,
syapekā vīrāhyun duluramu yadin mithya dahatən,
vvaṅanyekā yan tan tilarakəna demv iṅ pabharatan.
11.
pitovin rakvaṅ deha matuha səḍəṅ mātyaṅ usirən,
jarākveh lumrah riṅ hulu paṅarah iṅ meh sumurupa,
yaya lvir rarayānvam mahuripa jugaṅ buddhi kaluṣa*,
aḍā vruh ṅvaṅ tapvan bəsur anunas iṅ rākṣasakula.
12.
nda yekojar kāśyādhipa mamurək ahyān panudiṅi,
vavaṅ krodha śry āvaṅga siran umaləs dhīra mavuvus,
aho koṅ ratv ānəmbah i yayinikā tuccha kuhaka,
nihan śaktiṅkv ambhraṣṭakəna ri huripmun paśujana.
13.
nihan liṅ śry āvaṅgādhipa matitis iṅ konta maṅabən,
tibā kāntəp dhātrātmaja təkapikā śīghra mavuṅu,
prayatnekā devāntaka manutuh iṅ daṇḍa mamupuh,
kasaṅge kānan keri sumavat i təṇḍasnira rəmuk.
14.
ri līna śrī devāntaka sira lavan kośa karuhun,
larut bəntar sakvehniṅ asuragaṇa vrinvrin atakut,
kunaṅ saṅ śrī dhātrātmaja sira murud mvaṅ para ratu,
muvah sakvehniṅ rājatanaya balāṅlih kapanasan.
15.
ri həbniṅ nyagrodhāruhur i təpiniṅ lvah mamalabar,
rikāraryan saṅ śrī narapati mihat riṅ balagaṇa,
vaneh muṅsir vvitniṅ kayu sukət i təmbiṅniṅ acala,
dudū vvaṅ madyus tuṅgaṅanika gajoṣṭrāśva ya kinum.
Canto 132 Name unknown
1.
byātītan saṅ haneṅ papraṅanika tucapən śrī mahāporuṣāḍa,
ndah sampun vruh sire bhasminiṅ asuragaṇājarnikeṅ indrabajra,
lāvan saṅ nāradāśānti* ri sira lumihat bhraṣṭaniṅ vīrasaṅgha,
śry āvaṅga mvaṅ siraṅ māgadhapati kapəjah deniraṅ dhātraputra.
2.
yekāṅde duhkha tan popama suməṅ i mukhābāṅ baṅun hagnirūpa,
tan dvā muṅgv iṅ vimānādhika huvus amasə̄k bhūṣaṇānindya varṇa,
sakvehniṅ vīraśeṣāṅiriṅ i sira tumūt mvaṅ vatək rāja kantən,
mukhyaṅ mantrī vimonādbhuta sira hana riṅ sāmajendrātirodra.
3.
təkvan sakveh vatək rākṣasa kari sahanāmet ri jə̄ṅ saṅ narendra,
golakṣa mvaṅ tikaṅ durmala paḍa ya ḍatəṅ moha śūrāṅgakāra,
vṛndāvṛndevu rovaṅnya haṅunaṅun avū ghūrṇitāṅḍantaḍanta,
lvir tan malvaṅ baṅun sāgara surud umaluy tiṅkahiṅ vīrayodha.
4.
maṅkat śrī poruṣāḍāhaləp ahulap ikaṅ vāhanābhrāhəlar mās,
sākṣāt śrī bhūmiputrāmapagakən i pamūk sāmba len pāṇḍuputra,
syuh bhraṣṭaṅ śatru kīrṇaṅ kurubala malayū dhvas təkeṅ vāhananya,
akveh saṅ kṣatriyāṅśa prabhu mati pinəkan denikaṅ daitya rodra.
5.
yatna śrī dhātraputrāpulih aratha masə̄ mvaṅ vatək rājaputra,
rvaṅ koṭyaṅ hastra saṅkeṅ panahira rumujak śatru riṅ bhūr bhuvākrak,
maṅkin dhīrāṅivuṅ taṅ danujapati paḍāvətvakən deha rodra,
len tekaṅ sthūlarūpa trinayana madaśāsyātaṅan dvādaśāhyā.
6.
prodbhūtaṅ konta saṅkeṅ karatala kumutug bāṇa sarvāstra tīkṣṇa,
mvaṅ tekaṅ bhūta saṅkeṅ tutukika madulur preta yakṣā piśāca
dudvekaṅ yakṣa saṅkeṅ sudaśasuta baṅun kālasaṅhārarāja,
sākṣāt guntur sakeṅ parvata śata maṅəbak riṅ kurukṣetrabhūmi.
7.
yekān syuh vīra riṅ hastina ya ta pinaṅan denikaṅ rākṣasāstra,
krūrānambut sakeṅ tan hana maṅamukamuk maṅhələ̄ śatru śakti,
vvilniṅ vvil rodra saṅkeṅ kṣititalan umijil kātarānekarūpa,
ghorānuṅsuṅ ripu syuh pəñək inabənakən riṅ mahāśela cūrṇa.
Canto 133 Name unknown
1.
dhīra śrī daśabāhu garjita mihat kvehniṅ musuh śaktimān,
balla* mvaṅ hala cāpa bajra luməpas maṅkin matambəh təkā,
dhyāyī sakṣaṇa yogarakṣa ya ginə̄ṅ mvaṅ durgamāyāsmṛti,
de saṅ śrī naranātha dibyan umijil saṅ hyaṅ mahābhairavī.
2.
tan dvāṅhrik sira yan caturbhuja katon deniṅ vatək rākṣasa,
rūg bhraṣṭāṅ asurāstra śīghran umaluy riṅ jihvamārgan hilaṅ,
āpan rakva sireki mūlanikanaṅ yakṣātirodreṅ daṅū,
hetunyāsasaran ndatan hana vənaṅ gə̄ṅ māna bhasmīkṛta.
3.
kagyat saṅ prabhu poruṣāḍa ri hilaṅniṅ bāṇa yakṣāṇana,
rəp durgāstuti mantra siddhi pamunah māyān bhaṭārī nini,
somyācintya sire kamantyan umuvah taṅ rākṣasākveh masə̄,
mvaṅ sakveh prabhu hastināṅləpasakən hrv atyanta riṅ bhīṣaṇa.
4.
krodhaṅ rākṣasa paṅharəp sudaśaputrākrak marāṅəmbuli,
golakṣādbhuta durmalāgra suməgut len ṅindrabajromasə̄,
mvaṅ tekaṅ mapatih vimona mabutəṅ muṅgv iṅ gajānindita,
krūranyān aṅayat triśūla maluṅid mavrəg vatək kṣatriya.
5.
kāśīndrātmaja dakṣa yatna kadunuṅ syuh taṅ rathāləs luput,
ṅkān lumpat sira śīghra yar tuhuk ikaṅ mantrī limanyātəguh,
krodhāṅrəṅgut ikaṅ vimona kasikəp saṅ dakṣa sampun tinūr,
yekāhyun maləsānəpak manahut aṅraṅsaṅ pinə̄kan pəjah.
6.
dhīrāmbəknikanaṅ vimona maharəp muṅsyā siraṅ dhātraja,
tandaṅ śrī nṛpaputra śāla mamutər cakrārdha mabhrāṅəpər,
tan vyarthān maṅəne gulūnya kahiriṅ ndā tan kanin gə̄ṅ galak,
vləg tekaṅ gaja śāla śīghra magaja krodhān samāṅhrik masə̄.
7.
kīrṇaṅ pālaga balla bajra* malivər de saṅ rva varṣopama,
len tekaṅ gəlap agni muntab aṅabən saṅkeṅ gadāstrādbhuta,
mavrəg taṅ balayodhasaṅgha pinupuh saṅkeṅ laṅit syuh gəsə̄ṅ,
yekan krodha sirān paḍānujahakən hastīndra rotārurək.
8.
mundur śīghra parəṅ tumandaṅ apulih lvir nāgapāśāṅgraṇa,
yatnāṅdaṇḍa dinaṇḍa saṅ rva ri ruhur kapvāhurup tuṅgaṅan,
sakveh saṅ prabhu vīrayodha lumihat ghūrṇaṅ svarāṅadvakən,
syuh bhraṣṭaṅ gajakumbha bhasmi kapupuh mvaṅ sarāthinyan pəjah.
9.
gək ghyor kaṇḍəm ikaṅ gajendra kaguliṅ ramyaṅ praṅ atyadbhuta,
krūraṅ kāla vimona vīra mapəluk riṅ bhūmi tan dvojvala,
kapvāñidra cinidra yeka kapupuh təṅgəknikaṅ rākṣasa,
tambis matya təkap narendratanayān mūrchānibeṅ bhūtala.
10.
śīghrodhāni ta yeka tan dva matutur yan kālamūrtyeṅ sarāt,
sthūlāṅdeha caturbhujākrak umasə̄ mavrəg vatək kṣatriya,
ṅhiṅ saṅ śāla jugeka dhīran umanek ry aṅgā bhaṭārāmupuh,
ndā yekan kasikəp sirenayat iṅ aṅkus yāgra tīkṣṇomiṅəl *.
11.
yatna śrī daśabāhu bajra patuluṅ* saṅ śāla kepvan sira,
trus təṅgəknikanaṅ vimona katugəl de śrī mahābhūpati,
kagyat taṅ bala rākṣaseka ya makin saṅ śāla māmūk sira,
mātus taṅ bala daitya bhūta ya pəjah kārun təkeṅ vāhana.
12.
krodhaṅ rākṣasaṅ indrabajra ri pəjahniṅ vīramantrīṅ raṇa,
sambut śrī nṛpaputra śāla vinaveṅ ākāśa sampun ləpas,
śrī dhātrātmaja kepvan iṅ daya mihat mvaṅ hastinendrātmaja,
təkvan deni larut vatək ratu təkap saṅ śrī mahārākṣasa.
13.
dhīrāmbək nṛpaputra śāla rinəbutniṅ daitya yakṣeṅ laṅit,
akveh taṅ maharəp mamantiṅakəneṅ bhūh parvatāgreṅ śilā,
rəp śīghrān patutur prajāpatisutāṅśa śrī narendrātmaja,
mabvat lvir girirāja tan dva kapisan taṅ daitya sampun tibā.
14.
prāpteṅ bhūtala ghora yar valəs ikaṅ vīrendrabajran pəjah,
sakvehkvehnya viśīrṇa pinrəp* inuləṅ de śrī narendrātmaja,
krodhaṅ rākṣasa sevulakṣa paṅavak śrī ratnakāṇḍādhipa,
ndah yekan pinupuhnireki ya rəmuk kabvaṅ təkeṅ ambara.
15.
abyūran bala rākṣasārəs i təkap saṅ śāla vīrottama,
śīghrāṅdagdha sirān tumampuh irikaṅ daityan sayat rvaṅ yuta,
pakṣāmātyana poruṣāḍa kaharəp kāryāṅjəlag śobhita,
yatna śrī vara rākṣasendra maṅayat riṅ candrahāsādhika.
16.
yekan trus jaja saṅ nṛpātmaja humuṅ taṅ rākṣasāṅadvakən,
drak śīghrān pəjah iṅ kṣaṇeki lumurug śrī hastinendrātmaja,
mvaṅ saṅ vīra sucitra dhīran umasə̄ bhraṣṭaṅ vatək rākṣasa,
maṅkin bhīṣaṇa poruṣāḍa kumutug taṅ krodha tan pantara.
17.
ghor ghyoraṅ bala rākṣaseka tuməḍun saṅkeṅ laṅit sāyuta,
len tekaṅ hana riṅ mahītala səsək rvaṅ koṭi lakṣomasə̄,
caṅ ciṅ ceṅ dhvaniniṅ śarāstra* mapagut gək ghraṅ tikəlniṅ gadā,
pok kryak śabdanikaṅ rathāṅga kapupuh goṅ kəṇḍaṅ atry āsəlur.
18.
saṅhāreśvara viṣṇu rodra mapagut lvirniṅ praṅ atyadbhuta,
liṇḍūṅ rāt giri sol tasiknya kumucak matsyāvərə̄ joṅ karəm,
makveh svarga rusak kabəntur i təkapniṅ bāṇa muntab murub,
saṅ hyaṅ śakra salah graheka kahiḍəp prāptaṅ yugāntāṅasut.
19.
ṅkā ta śrī nṛpaputra ardhana masə̄ sthīrāṅadəg riṅ ratha,
bāṇa hyaṅ parameśvarāməjah ikaṅ daitya trirājyenivə̄,
muntab tejanikāgni yeka guməsəṅ yakṣāprameyan pəjah,
ghoraṅ bāyu parəṅnyaṅ utpata gərəh kīrṇaṅ gəlap tan javəh.
20.
tampuhnyeṅ hati saṅ jayāntaka valuy tātar vikārātəguh,
ndah yekan maṅəne vimāna katugəl grīvanya sampun pəgat,
ṅkān lumpat prabhu ratnakāṇḍa mamupuh śrī hastinendrātmaja,
rəmpū syuh təkaniṅ rathāṅga marəmuk deniṅ gadāstrādbhuta.
21.
ndah rakryan mapatih jayendra lumihat krodheṅ mahārākṣasa,
kontāgə̄ṅ luməpas təkapnira baṅun sūrya pradīpteṅ raṇa,
kāntəp saṅ prabhu poruṣāḍa kalumah denyāṅəne pyah gumək,
durmedhāgra vikalpabajra mapulih n ton rākṣasendrāsakit.
22.
sampun māti təkap susena ya parəṅ pinraṅ cinakran tugəl,
ṅkātaṅgal prabhu poruṣāḍa mamupuh rakryan patih syuh pəjah,
bhraṣṭaṅ cakra gəlar vatək ratu gigal ronyaṅ sukīnyan hilaṅ,
hetunyaṅ bala hastinendra malayū muṅsir ri saṅ dhātraja.
23.
prodbhūtaṅ huragāgni saṅka ri taṅan saṅ śrī mahārākṣasa,
dudvekaṅ vaḍavānalāgəṅ* umurub saṅkeṅ gadāstrāṅasut,
syuh dagdhaṅ kurubhṛtya bhasmi pinaṅan deniṅ paśātyadbhuta,
mvaṅ tekaṅ binəbəd kabeh sinakitan deniṅ sahasroraga.
24.
hetu śrī daśabāhu cāpa vinatək riṅ syandanāglis masə̄,
rəp śīghraṅ garuḍāgnibāṇa luməpas lvir mṛtyu sākṣāt murub,
dhvastekaṅ vara pānagāgni vaḍavāgni bhraṣṭa sampun hilaṅ,
de pakṣīndramahāgni rakva maṅabən kārun təkeṅ rākṣasa.
25.
krūrāmbək prabhu poruṣāḍan uməsat n* ton śakti saṅ dhātraja,
cət tar kagraha cət katon sira hane vuntat harəpniṅ musuh,
āy ay koṅ daśabāhu sambat ika saṅ saṅkan paranmv iṅ jagat,
daṇḍaṅkv adbhuta mah tumarjana ri ko koṅ muṅsir iṅ nāraka.
26.
nāhan liṅ puruṣāḍa śīghra mamupuh saṅkeṅ laṅit ghūrṇita,
syuh bhraṣṭaṅ ratha bhasmi yatna tuməḍun saṅ nātha muṅsir luput,
ṅkān maṅsə̄ sira tan dva* yar papagakən vuk saṅ mahārākṣasa,
ghoraṅ rāt makətər təkapnira silih təmbuṅ ndatan paṅharis.
Canto 134 Name unknown
1.
ri səḍəṅira silih gadādaṇḍadaṇḍātakis -->lāgavān tan kacidran vruh iṅ taṅgulan len sira gəṅgəṅən deni gə̄ṅiṅ prabhāvojvala prodbhūta deniṅ gə̄ṅniṅ kaśaktin baṅun nāga rodrāpəluk tan hana vyat paḍālvat(.) bəlah nirvikāreṅhətāvarṇa tuṅgal midər lvir mahāsāgaredəran maputəran* təkap saṅ vatək devata,
2.
kagirigiri pamūkniraṅ rvātirodreṅ guṇātyanta riṅ citta riṅ kāya lot miṅruhur* śīghra miṅsor ta lumpatnirān ghūrṇitaṅ bhūmi len vṛkṣa rəmpuh dinaṇḍeṅ gadārug rəbah siṅ katəmbuṅ gunuṅ syuh śilākveh rəmuk ḍūli tulyanya mumbul tikaṅ agni saṅkeṅ vukir deni paṅhruknirādvandva yuddhodarānindya dhīreṅ raṇa,
3.
gəyuh aləh akətər tikaṅ sattva pepelikan durbalaṅ siṅha barvaṅ kənas mvaṅ vijuṅ moṅ gajahnyāṅrəguṅ muṅsir iṅ priṅganiṅ parvatāṅdoh muvah saṅ tapāvrəg məsat muṅsir iṅ durgadeśan təkapniṅ vana lvir vane khāṇḍavān dagdha de saṅ dvijān bahnirūpāmaṅan sarvasattvān tinūt saṅ hyaṅ indrālaga mvaṅ siraṅ kṛṣṇa pārtheṅ daṅū,
4.
girigirinən ikaṅ vatək rākṣasa mvaṅ vatək hastinān ton siraṅ rvādbhuta lvir rugekaṅ mahīsaptapātāla* koṇḍaṅ laṅit kady āyunan baṅun rurva saṅ hyaṅ śivāditya makveh tikaṅ svarga cūrṇan təkapniṅ mahācakrabajrān sakeṅ daṇḍa ghūrṇāṅhilī** saṅ vatək devasaṅghan təkeṅ brahmalokātakut lvir mahākālarudrārukət.
Canto 135 Name unknown
1.
tatkālaṅ bhūr bhuvah svah rasa ləbura təkap saṅ rva garvātighora,
gək ghraṅ pyaṅ bhasmibhūtaṅ gada tikəl apagut deni gə̄ṅniṅ kaśaktin,
yatnānambut mahākaṇḍagan inabənakən denirātyanta tīkṣṇa,
syuh bhraṣṭaṅ kadga puṅgəl pəpər ika vəkasan krodha kədvāsilih prəp.
2.
krūrāmiṅkal piniṅkal paḍa vatin arukət dhīra tan paṅrasa ṅhel,
tan dvāmuṇḍut pinuṇḍut sira paḍa kahiḍəp bajra tulyākral āgə̄ṅ,
yekān kaprəp pilis saṅ sudaśasuta təkap śrī mahādhātraputra,
gəñjor pūh glāna pāteṅ kṣititala kumətər meh paratrekaṅ aṅga.
3.
təkvan śrī dhātraputrāṅumanuman aṅuləṅ keśa* saṅ yakṣanātha,
krodhānampyal mukhāhyāṅḍəḍəl i makuṭa saṅ kagrahan vus kabuñcaṅ,
dhik hah koṅ poruṣāḍāri hapa kari vənaṅmun mahājīvaneṅ rāt,
ndah yekā bhukti sampemu rumakut irikaṅ rāja sāmanta carva.
4.
nāhan liṅ dhātraputrāṅayat aharəp amə̄ke śirah poruṣāḍa,
cihnāniṅ vīra riṅ praṅ vavanika hature śrī mahābodhisattva,
rəp śīghraṅ ratnakāṇḍaprabhu sira matutur yan mahārudramūrti,
krūrāṅ aṅgāṅadəg śobhita paramavibhuh dhvas tikaṅ śatru kagyat*.
5.
prodbhūtaṅ rūpa kady ānəsəkana bhuvanāhət maraṅ haṣṭadeśa,
limpad riṅ bhūr bhuvah svah ruhurira kahiḍəp trus təkeṅ śūnyaveśma,
mendah lvir parvatātumpa śirahira sahasrāsusun sapta mahyā,
daṅṣṭrāgra lvir taṭit candra dinakara mahə̄m tulyaniṅ cakṣu makveh.
6.
dvā mevv aṅhasta dīrghākrama gada muśalā bajra cakṛānivārya,
konta mvaṅ betalāstrāyudha sahana kabeh mṛtyusaṅghyopamanya,
tindak lvir meru kəmbar sukunira tumameṅ bhūmi liṇḍv ātighora,
kombak kombul tikaṅ sāgara giri kadavut denirātyadbhutāgə̄ṅ.
7.
muntab taṅ bahni saṅkeṅ driyaniran umurub kālarūpāṅgakāra,
himpər guntur haneṅ adriśikhara maṅasut hastinabhṛtya bhasmya,
mvaṅ taṅ vṛkṣeṅ vanāmarvata makapələṭok denikāṅ agni muntab,
lumreṅ rāt durbalaṅ bhūmi sahana matunū syuh təkeṅ svarga cūrṇa.
8.
śrī kāśīndrādbhutān ton sudaśasuta mahārudramūrtīṅ raṇāṅga,
sakvehniṅ sañjatendrāyudha linəpasakən mvaṅ danendrāstrarāja,
len tekaṅ brahmaviṣṇvīśvaraśara tumame ry aṅga saṅ hyaṅ tuməmpuh,
dhvas tekaṅ sarvaśastrādbhuta* təlas ananā denikaṅ bahni dagdha.
Canto 136 Name unknown
1.
dhīrāmbək prabhu dhātraputra ri hilaṅniṅ sarva bāṇottama,
yekā hetunirān trivikrama magə̄ṅ lvir hyaṅ jagatkāraṇa,
riṅ kāyādi sameka siddhi riṅ ulah glānaṅ triloka kṣaya,
ghoraṅ haṣṭadeśeka yatna ruməgəp sarvāstra tīkṣṇojvala.
2.
gāṇḍevāyudha cakra śūla bhidurāgranyān mahābhīṣaṇa,
mvaṅ brahmāstra murub sake mukhanirāṅdhik saṅ mahādhātraja, āy ay koṅ puruṣāḍa duṣṭa huniṅan śaktiṅkv anindyeṅ jagad,
bhoh pembuh patəmah daśeka vararudra krūra tan vādhakan.
3.
yekāṅdagdha manah bhaṭāra sumaput yan krodha tan paṅkuran,
sambut taṅ lipuṅ ardhaśakti luməpas muntab sumunv iṅ laṅit,
gək ghər tampuhikāṅəne pyahira saṅ kāśīndra kāntəp tibā,
śīghrodhāny aṅalap gadāstra tinahən pañjaṅnya sātus ḍəpa.
4.
ndah yekān pamupuh sire ḍaḍa bhaṭāra śrī mahārudraka,
tuṅgəṅ tan kataman viyoga sira himpər parvatan kānilan,
pok pok kryaṅ gada bhasmibhūta kapəlaṅ riṅ daṅṣṭra sampun tikəl,
ndah maṅsə̄ ta bhaṭāra yatna sumikəp kāśīndra rotāṅgətəm.
5.
ghoraṅ vākya baṅun yugānta rumavəh ghūrṇaṅ śivāṇḍākətər,
hā hā ho daśabāhu yuh pahalavə̄ koṅ brahmaputrādhama,
yadyan hyaṅ caturāsya keśava kunaṅ milvānukāreṅ laga,
maṅgəh tar takutāku maṅrəvəka donmun rāja vīreṅ jagat.
6.
krūrākrak ta bhaṭāra rudra manugəl təṅgəknikaṅ dhātraja,
prodbhūtaṅ lavayan sudhīra mamaləs riṅ sarvaśaktyāyudha,
sor* tekaṅ daśahasta nirbhaya təkap saṅ hyaṅ rikeṅ betala,
liṇḍūṅ bhūmi təkapni mastakanirān bək ghor tibeṅ bhūtala.
Canto 137 Name unknown
1.
atha ri pati narendra dhātrātmajāvrəg rəbah saṅ vatək hastina mvaṅ vatək pārthivāṅləs muvah saṅ vatək rājaputrālayū muṅsir iṅ priṅganiṅ parvatāhəthə̄tan riṅ guhājro pəṅuṅ səṅkasəṅkan juraṅ durgamādoh prəduṅ len tikaṅ vvaṅ manek vṛkṣa mūr miṇḍuhur siṅ nimittanya tan tūtən iṅ śatru miṅkus ri roniṅ hano nyū pucaṅ haṇḍave candikin taṅ rinaṅkalnya sambin mamet paṅlanaṅ,
1.
kathamapi ya* tinūt təkapniṅ mahāyakṣasenādulur daityasenāṅluruh śatru maṅgyat sakeṅ byoma maṅduk ta yeṅ hastra tīkṣṇāṅdagəl riṅ mahāvṛkṣa mohāṅrəgut maṅgutuk riṅ vatu syuh pəñək siṅ kənālvaṅ kajəṅkaṅ kajoṅkoṅ rəmək vaṅku-vaṅkvan i vaṅkvaṅnya səmpal pəcat cakṣu dok nyan səbit ləknya laklak mañalnyan məsat vvahni kolih sihuṅniṅ vatək rākṣasān kahələ̄ taragya kāṇḍəg mahidvārəhak,
1.
hana ta ya maṅusir vukir pājaran mvaṅ paṅubvānan uṅgvanya len riṅ pamāṅuyvan orig paḍāvrinvrin amrih milag saṅ tapa mvaṅ tapītapy aṅily ārəbut mārga riməg* i təkapniṅ vəkākveh lanaṅ strī samāṅəmbihəmbih masambat yayah mvaṅ hibu mvaṅ nininyānaṅis nora jīvanya cittanya deniṅ vatək rākṣasān garva maṅroh vajoṅ mvaṅ gagaṇḍoṅnirobvan rinoh nora mūlyān kapaṅgih dudū taṅ rumoh ken gajih,
1.
muvah ikaṅ umareṅ humah vanva riṅ bhāryadeśāṅusī maṇḍalāhə̄t ta yeṅ sīma katyāgan iṅ thāni kīrṇānusup dhvas təkeṅ dharmaśālan kuṭi mvaṅ tikaṅ kahyaṅan gopuranyan rubuh ghūrṇita ṅkān pinañcal dinaṇḍan təkapniṅ vatək rākṣasākveh təkeṅ arca bəntar tugəl vimba saṅ hyaṅ śiva mvaṅ mahābuddhavimban lavan brahmavimbādulur viṣṇuvimbātunah riṅ ləmah kāsihan mvaṅ gaṇa mvaṅ kumāran paṅantīṅ juraṅ.
2.
ṅuni-ṅuni pura saṅ vatək rāja sāmantarājān katiṅgal təkap saṅ mahāpārthivāmūk pəjah riṅ raṇan bhasmi sampun tinunvan tikuṅ veśma len maṇḍapāvrəg tikaṅ strī daləm śeṣaniṅ bela* makveh kari ṅkān sinambut pinuṇḍut təkapniṅ vatək daitya piṇḍan rəbut ndan pəluk siṅ ləvih riṅ hajəṅ yenarasnyān vaneh kāsihan mvaṅ rinovaṅnikācumbanākveh mihat lvir paratrekiṅ** aṅgan ləhəṅ milva mātyeṅ priya,
2.
pilih ikana karəsniraṅ hastinendrāsayut ṅūni sakvehniraṅ pārthivān mətva riṅ praṅ katon kāsyasihniṅ* rinampas pinuṅpaṅ minohan** miluṅ sarvadharmān təkeṅ parvataṅ sāgara lvir kinə̄leka tīkṣṇaṅ tasik matsya kīrṇan pəjah mvaṅ tikaṅ burvan iṅ kānana dhvas təlas denikaṅ bahni saṅkeṅ driya hyaṅ mahārudra lumreṅ bhuvah bhūmi riṅ bhārata syuh gəmut vvaṅnya vanvanya len nāgaran tan hanāvyat gəsəṅ,
2.
makin amuvuhi rodra saṅ hyaṅ trirājyāntakāmah gunuṅ taṅ mahāgnīka saṅkeṅ sirāṅhəntyakən sarvabhūmiṅ kuru mvaṅ tikaṅ sarvarājācala mvaṅ vanaṅ vṛkṣa muṅgv iṅ vukir dagdha deniṅ viṣāgny ojvala lvir sinaṅgaṅ laṅit dhūma lumrā pətəṅ sarvadevāṅusir viṣṇulokān ləvəs taṅ vvaṅ iṅ martyalokan vaneh muṅsir iṅ hastinākveh musī jə̄ṅniraṅ hastinendrālayū yāmalakv iṅ hurip,
2.
haruhara marikaṅ vatək hastinātuṅgv i saṅ somasunvan ḍəṅə̄ huṅnikaṅ bahnirodrāṅalah lvir mahāsāgarātry āṅalun lvir gunuṅ bahni muntab lavan bāyubajrāṅasut hetuniṅ vvaṅ sarājyānaṅis ndah vijil śrī mahābodhisattvan sakeṅ devaveśman tuvin saṅ sucitreki yekān ḍatəṅ tāvarah bhasminiṅ pārthiva mvaṅ siraṅ rāma sampun pəjah de bhaṭāreśvarāstam tikaṅ vīra niśśeṣa deniṅ hapuy.
Canto 138 Name unknown
1.
ndan saṅ śrī nṛpa hastinendra vihikan sira ri təlasikaṅ balālaga,
sāmantaprabhu vīra līna riṅ apāhuripa təkapi śaktiniṅ musuh,
nāhan hetunirātiśīghra mahavan ratha mamapaga saṅ hyaṅ īśvara,
mvaṅ saṅ brāhmaṇa śaiva saugata haneṅ dvirada tumut i saṅ nareśvara.
2.
sakvehniṅ bala vīra tan hana tumūt ri sira kari rumakṣa riṅ puri,
aṅhiṅ rakva siraṅ sucitra makasārathinira milu tan sah iṅ ratha,
tan varṇan sira teka tan dva katəke* kahananira bhaṭāra śaṅkara,
meṅgal rakva parəṅ lavan manahireki tinūt i lariniṅ svavāhana.
3.
saṅ hyaṅ rudra sagadgadāmbəkira rakva ḍatəṅ i saṅ iniṣṭiniṅ manah,
sampun rakva təke harəpnira taman gəsəṅ i təkapikaṅ mahānala,
rəp ta pvātəmahan mahāmṛtaṅ apuy dadi bañu ya* manumbər iṅ paras,
len tekaṅ mətu saṅka riṅ vukir aṅairtali tuməḍun i pārśvaniṅ juraṅ.
4.
yekāṅde tuvuhiṅ huvus kagəsəṅan sakaparag i vulat nareśvara,
vahv ādan səminiṅ tahən tṛṇa latān kadi vahu kataman javəh pisan,
mvaṅ sakveh prabhu bhārateka mahurip sahabala təkaniṅ svavāhana,
saṅ śālārdhana dhātraputra karuhun praṇata ri suku hastineśvara.
5.
maṅkin krodha bhaṭāra rudra lumihat sira ri huripikaṅ huvus pəjah,
prodbhūtaṅ luṅayan sahasra sisih āptya rumakuta ri hastineśvara,
lvir dhīrān iki vartamāna panikəpnira ri musuhirātikādbhuta,
deniṅ jñāna viśeṣa rakva riṅ apan kavənaṅa təkapiṅ rajah tamah.
6.
yekā hetunirāṅdhik āṅləpasakən sahanahananiṅ astra kottama,
sumyuk tan dva parəṅ sakoṭi rumavuh təka hilaṅ i harəp jineśvara,
sakvehnyātəmahan kalaṅvan anurun kadi vahu saka riṅ smarālaya,
cakrālvādbhuta padma vāhu suməkar dadinika ya maṅanti riṅ ranu.
7.
kontāgə̄ṅ dadi ketakārja makuniṅ kadi vətis aṅuḍoḍa riṅ bañu,
krəpniṅ dukduk aneka rakva matəmah bakuṅ amijah i piṅgiriṅ vana,
lvir varṣākəcəhan maraṅ śaravarāṅdadi mənur agəlar tibeṅ natar,
hrikniṅ śaṅkha təkāṅdadi svarani sundarini kaləṅəṅiṅ vanāntara.
8.
gāṇḍevāyudha betalāvətu gaḍuṅ priyaka kamuniṅ aṅjrah iṅ gəgər,
bajra mvaṅ muśala triśūla matəmah bhujagakusuma campakānəḍəṅ,
honyekaṅ kayu pārijāta binatur pilih ika təmahiṅ mahāyudha,
gək ghər tampuhikaṅ gadāstra tumibeṅ kṣiti dadi gərəh iṅ labuh kapat.
9.
raṅkaṅ mās təṅahiṅ vvay adbhuta murub kadi siluman aninditāhaləp,
daṅṣṭra hyaṅ parameśvareka luməpas təka pupug i siraṅ nareśvara,
mvaṅ tekaṅ girisañjateka rumavuh dadi parigi rəmuk sakeṅ taṅan,
tan hopən tikaṅ agnibāṇa ya huvus dadi bañu mahəniṅ haneṅ ranu.
Canto 139 Name unknown
1.
ṅkā krodha saṅ hyaṅ i təlasnikaṅ astra bhagna,
kālāgnirudra vəkasan sira bahnirūpa,
krūrāhyun aṅhavakənaṅ bhuvaneka cūrṇan,
sampun mayat tutukirāmaṅanaṅ triloka.
2.
ghūrṇaṅ vatək hyaṅ umulat paḍa bhīta śānta,
brahmādi viṣṇu tumurun saha səmbah agyā,
śakrādi len baruṇa deva yamaṅ dhanendra,
milvaṅ kuvera kimutaṅ gaṇa len kumāra.
3.
mvaṅ saṅ vatək rəṣi kabeh saha vedamantra,
maṅhyaṅ ri tan tulusaniṅ muburaṅ triloka,
mojar guruṅku kita hayva bhaṭāra maṅka,
heman yaśanta ləburən turuṅ iṅ yugānta.
4.
yadyan sahasra yuga rakva dhiranta riṅ rāt,
dhīroddhatāṅalahala prabhu hastinendra,
dūran vənaṅta juga pan ratu buddhajanma,
hyaṅ buddha tan pahi lavan śiva rājadeva.
5.
rvāneka dhātu vinuvus vara buddha viśva,
bhinneki rakva riṅ apan kəna parvanosən,
maṅkāṅ jinatva kalavan śivatattva tuṅgal,
bhinneka tuṅgal ika tan hana dharma maṅrva.
6.
akṣobhyatattva kitaṅ īśvara deva dibya,
hyaṅ ratnasambhava sireki bhaṭāra dhātā ,
saṅ hyaṅ mahāmara sirāstam ikāmitābha,
śry āmoghasiddhi sira viṣṇu mahādhikāra.
7.
ndah kantənanya kaharəpkv i bhaṭāra maṅke,
somyāmrihātutura riṅ śivabuddhatattva,
ndah yeka tiṅgalakənaṅ tanu ghorarūpa,
tan ghora hetunikanaṅ sutasoma carva.
8.
liṅ saṅ vatək sura humuṅ saha puṣpavarṣa,
ndātan marən vuyuṅirāṅləburaṅ triloka,
hyaṅ śakra yekan umutus ri narendranātha,
kapvāmisarjana ri duhkha bhaṭāra riṅ rāt.
9.
ndah śīghra saṅ prabhu tutūt ri vəkas surendra,
bodhyagrimudra vəkasan siran ekacitta,
hyaṅ bajra tīkṣṇan umijil kadi sūryarūpa,
saṅkeṅ narendra rumakut ri vuyuṅ bhaṭāra.
10.
rəp śānti teka matutur ta bhaṭāra rudra,
yan saṅ narendra sira janma bhaṭāra buddha,
ṅkān somya sah sira sakeṅ puruṣāḍanātha,
sūkṣmātivega kalavan para devasaṅgha.
11.
ndan saṅ kavuntat ika mār gupay āṅlih ambək,
mūrchānibeṅ kṣiti lalīṅ praṅ anindya rodra,
eṅgal mataṅhi tumuluy masurārdhanāmrih,
ndā tar valuy gatiniraṅ* parameśvarāṅləs.
12.
ṅkā saṅ hyaṅ indra mavuvus ri mahāsurāgra,
he rākṣasendra mapa donta mamūrti saṅ hyaṅ,
mahyun cumarvakəna saṅ prabhu hastinendra,
liṅ poruṣāḍa sumahur ta bhaṭāra śakra.
13.
bho hayva maṅka kita maṅga siraṅ narendra,
ṅūnin tutūt ṅhiṅ ikanaṅ para rājavaṅśa,
maṅkeṅ hulun masih ireriya (?) tar vikalpa,
nān liṅ surendra mavuvus prabhu ratnakāṇḍa.
14.
ai śrī narendra jinamūrti kitādirāja,
siṅgih mateki śubhavākyaniraṅ surendra,
oṁ liṅ narendra ri mahāsura poruṣāḍa,
tuṣṭāku mātya taḍahən hyaṅ anantakāla .
15.
yadyan piśāca gaṇa dānava bhūta yakṣa,
salvirniṅ āptya ri tuvuhku makādi deva,
ndin tāku yan vihaṅa tovi bhaṭāra kāla,
āpan sireka kahiḍəp śiva buddhamārga.
16.
lāvan tayaṅ ratun umisyana carva sota*,
ṅhiṅ ṅvaṅ mateki kaharəp taḍahən bhaṭāra,
bhāreki rakva sira yan tuhu śṛddhacitta,
paṅgil vənaṅ karaṇa saṅ para rāja jīvan.
17.
saṅsipta tāku larisāmrih acarva maṅke,
ṅkeṅke ta saṅ prabhu mahāsura hayva dūra,
sasyandanāku kalavan kita yogya rakva,
tan saṅśayanta ri gələmkun umaṅga mātya.
18.
nā liṅ narendra ləga jīva mahātiśuddha,
yekān sumapvani rajah puruṣādanātha,
kāruṇyacitta tumuvuh masəmī svacitta,
maitry āpagəh tvas asəkar muditāṅupekṣa.
19.
maṅkin kacitta magave drəs i luhnirāmvas,
kāṅən ri pāpanira mātyana saṅ narendra,
sor pāpaniṅ mamati ləmbu sahasra kaṇḍaṅ,
pan tan sudoṣa sira kevala bhūmipāla.
20.
tovin maharddhika təmən sira śaktimanta,
saṅ hyaṅ maheśvara sirārəs apiṇḍa kepvan,
riṅ rūpa nora maḍane sira manmathābha,
eman sireki taḍahən hyaṅ anāntakāla.
Canto 140 Name unknown
1.
nāhan liṅ asure tvas mār,
kāruṇyaṅ buddhi sāttvika,
tinutnya bhaktī jə̄ṅ nātha,
kavaśaṅ jñāna nirmala.
2.
ah ah prabhu sutasoma,
saṅ sākṣāt buddha devata,
lihat səmbahkv i saṅ nātha,
umandhyā donta carveka.
lihat səmbahkv i saṅ nātha / umandhyā donta carveka
3.
lāvan tayeka hetunta,
prāpte saṅ hyaṅ mahākāla,
apan sotku satus sampun,
mūrkhanyāṅde harəp muvah.
4.
kalīṅanyāku tan tuṣṭa,
maṅke ri patya saṅ nātha,
balīkan mantukeṅ rājya,
ṅvaṅ milv āgurva riṅ kita.
lāvan teki vəkaskv i saṅ prabhu kayatnakən ta ya kabeh
kalīṅanyâku tan tuṣṭa / maṅke ri patya saṅ nātha / balîka n mantukeṅ rājya / ṅvaṅ
milvâgurva riṅ kita
kalīṅanyâku tan tuṣṭa / maṅke ri patya saṅ nātha / balîka n mantukeṅ rājya / ṅvaṅ milvâg
5.
savəkasta tututa ṅvaṅ,
sasilantan umilvaku,
hiṅsa dvesa krama bvaṅən,
lamun kiteki jīvana.
6.
nahan liṅ Porusadojar,
tuṣṭāmbək śrī nareśvara,
ṅhiṅ tan vandya siran carva,
carva ri hyaṅ mahakala.
7.
yā hetu saṅ mahāyakṣa,
kepvan tan vriṅ dayānaṅis,
muvah sakveh vatək nātha,
mānaṅ məkəh sirāsayut.
kepvan tan vriṅ dayânaṅis / muvah sakveh vatək nātha / mānaṅ mə(ṅ)kəh sirâsayut
8.
rikā hyaṅ śacīpaty ojar,
tan yogyaṅ kala mātyāna,*
parameśvara tan dadya,
makolihaṅ jinātmaka.
9.
nāhan vuvusniraṅ śakra,
śīghra mur mantuk iṅ svarga,
maṅkat prabhu mahābuddha,
hyaṅ kālaveśman uṅsirən.
10.
tumūt sakvehnireṅ nātha,
makadi dhatrajaṅiriṅ,
mariṅ saṅ śrī sutasoma,
ssrathi saṅ jayāntaka.
11.
parvatakveh juraṅ səṅkan,
vanagə̄ṅ durgamaṅ havan,
tan varṇan prāpta riṅ veśma,
ṅka ta hyaṅ kala garjita.
12.
ṅkā ta śrī boddhisatvojar,
ai kamuṅ hyaṅ mahakala,
prāptaṅkvi tan lyan sadhyanta,
taḍah mah hayva saṅśaya.
13.
ṅhiṅ pintaṅkvi mahakula,
huripanaṅ vatək ratu,
phalaṅkun kapaṅan denta,
yan srddha saṅ hyaṅ i ṅhulun.
14.
bhohbhohbhoh liṅniraṅ kāla,
poruṣāḍan kinonira,
huvaknaṅ vatək nātha,
lakṣaṇekaṅ jayāntaka.
liṅ niraṅ Kāla / ... lakṣaṇekaṅ Jayāntaka
Canto 141 Name unknown
1.
sampun rakva kabeh təlas linuputan siraṅ para ratu,
saṅkeṅ pañjara denikaṅ sudaśaputra mavlas umulat,
sakvehkvehnira duhkhitākuru gəluṅnirādəl amure,
lūd glānālapa tan pabhojana sirāpa tan hana suṅa.
2.
akveh saṅ kapaḍəm vaneh vahu humaṅkasaṅkas atutur,
āpan deni lavasnireṅ vana kasaṅkalāṅdani pati,
ājñā śrī jinamūrti hetunira yan mataṅgala muvah,
rəprəp kapva huvus maṅañjali ri saṅ narendra mavuvus.
3.
ai sakvehta narendra saṅ manəmu duhkhabhāra* kavənaṅ,
hayvāśālara saṅ narendra niyateki jīvan ahurip,
maṅgəh ṅvaṅ siliḍirya saṅ prabhu gumantya carva taḍahən,
de hyaṅ kāla lamun kiteky ahuripāku tuṣṭa pəjaha.
4.
lāvan teki vəkaskv i saṅ prabhu kayatnakən ta ya kabeh,
ndātan drohaka riṅ jayāntakan umaṅsuleṅ kirakira, āpan tan rasikāgave lara titahta duṣṭakaraṇa,
gə̄ṅ nindeṅ haji tan pamintuhu ri saṅ vənaṅ* maṅucapa.
5.
hetunyan vətu durbalaṅ bhuvana denta ṅūni sinivi,
vruhvruh yan ratu siṅ katə̄nta tinəkan pinatyan inalap,
krūrāmbəkta parəṅ pva* maṇḍiri paḍeka nora sugati,
nāhan hetunirān parəṅ manəmu duhkha tan hana kari.
6.
liṅniṅ śāstra haneka rakva kuhakā səḍəṅnika vala,
byaktānvam panəmunya pāpa juga tan vuruṅ maṅəmasi,
duṣṭāmbək səḍəṅ iṅ mavṛddha magave halāṅalahala,
tan dvaṅ pāpa yateka rakva səḍəṅ iṅ mavṛddha katəmu.
7.
saṅsiptan haji hayva tan dugadugaṅ manah pahajəṅən, āpan nora rəṇeki rakva huvusanya tan pva sahurən,
maṅkāṅ sukṛta duṣkṛteki niyateki rakva katəmu,
tan vandhyāṅiku riṅ śarīra kadi māyarūpa ya tumūt.
8.
nāhan liṅnira teki saṅ vinuvusan praṇamya mahiḍəp,
ṅkā ta śrī jinamūrti mojar i bhaṭāra kāla muliṅā,
bhoh saṅ hyaṅ taḍahən matāku tariman nda hayva masuve,
mon pə̄kən vunuhən matāku rumuhun sadenta tututa.
Canto 142 Name unknown
1.
nā liṅ śrī hastinendrādhara təhər umarək tan hanaṅ buddhi tṛṣṇā,
harṣāmbək saṅ hyaṅ atyadbhuta sira sumikəp madhya saṅ śrī narendra,
sampun kāṅkat ri kerī təṅənira maṅayat khaḍga tīkṣṇānivārya,
mə̄r mukṣā saṅ tumiṅhal təlasika karuhun saṅ vatək pārthivāṅrəs.
2.
mehmeh prāpteṅ gulū śrī nṛpati curikiraṅ kāla malvīki maṅke,
ndah piṅ pat piṅ limān maṅkana dadi masalin rūpa saṅ hyaṅ prakopa,
ṅak ṅak ṅak nāga rodrādbhuta təmahaniran lvir mahānantabhoga,
yekān śīghrāṅhələ̄ śrī jinakula sira tan kevran iṅ buddhi līlā.
Canto 143 Name unknown
1.
atha ri səḍəṅ narendra kahələ̄ təkapnira bhaṭāra kāloraga,
vahu təka riṅ vətəṅ sukunireki rakva karase tvas ardhāmṛta,
kṣaṇa tumuvuh tikaṅ karuṇa riṅ svacitta muditādi maitry āpagəh,
milu taṅ upekṣa kāraṇanireka maṇḍəg* umələ̄ ri saṅ bhūpati.
2.
narapati hastinendra mavuvus bhaṭāra mapa saṅ hyaṅ ardhan varəg,
marin umələ̄ baṅun kaluputan tanūt krama ri nāga rodrādbhuta,
apan aku saṅ pakeṣṭini* manahta rakva kahiḍəp mahābhojana,
balik agave viyoga hiḍəpiṅ hulun kita mamukti tan saṅśaya.
Canto 144 Name unknown
1.
vəkasan bhaṭāra mavuvus siran ataña ri saṅ nareśvara,
riṅ arəp narendra mapa taṅ laku katakuti saṅ narādhipa,
taya liṅ narendra juga tan vədi riṅ asura daitya dānava,
jana deva tovi pati jīvitanika karəsiṅ hulun kabeh.
2.
ṅhiṅ ateki pāpa kavədiṅku kinarəsakən iṅ manah təmən,
ndi ta pāpa liṅta kita devani laga kugavenya devata,
srəbi yan tumirva ri kitāmatimati riṅ ulahta hiṅsaka,
maṅalə̄ma tāku yadiyan taləra* kita mahāsureṅ jagat.
3.
niyateki bhūta putanāmədimədi makabuddhi kaśmala*,
ya təmahta rakva mavəvəh mala juga yadiyan kaduryaśa,
kaliṅanya hayva kita tan gəməgəmən irikaṅ śivasmṛti,
havananta rakva muliheṅ paramapada maluy hyaṅ īśvara.
4.
na vuvus narendra cumarik ri hatinira bhaṭāra rākṣasa,
nda vavaṅ sirāsalah i jə̄ṅ jinakula tumuluy maṅañjali,
nṛpa hastinendra matulak sira ri gati bhaṭāra maṅkana,
kita deva mānuṣa matāku mavədi riṅ ulah kapātaka.
5.
sira kāla teki mavuvus tumulusakən ikaṅ prayojana,
riṅ usānaparva baruṇāmara sira karəṅə̄ maṅañjali,
ri narendra rāma harimūrti karaṇanira bhakti tan salah,
iva maṅkaneki gatiniṅ hulun atutur i jə̄ṅ mahājina.
6.
kalavan ta hetuniṅ aṅardhana ri* ḍatəṅa saṅ nareśvara,
kadi tuhva ghora pakamāṅsa ri haji makarūpa takṣaka,
ndan agurva donta kaharəpku lumukata ri pāpaniṅ hulun,
kita rakva vās karaṇaniṅ kaluputa riṅ adharmapātaka,
7.
na vuvusnireka sukha saṅ prabhu ri gati bhaṭāra maṅkana,
kalavan narendra naramāṅsa sira tumuta bhikṣva sogata,
i daləm guhādbhuta pakoṅgvanira tikin adharmadeśana,
saha puṣpa vastra dəmi kāñcana sajinira pūrṇa śāśvata.
8.
sira saṅ vatək ratu paḍākrama gurugaṇa doniran marək,
para rājaputra sira tāmarivara ri pahoma saṅ prabhu,
vəkasan marək prabhu jayāntaka makamukha kāla śobhita,
umarək ri saṅ nṛpati kālih ika sira subhakty aṅakṣama.
Canto 145 Name unknown
1.
tan varṇan gati saṅ rva rakva kinənan saṅskāra muṇḍī haji,
tan dvekaṅ varabauddhabhūṣaṇa kuṭāgranyan sinaṇḍaṅnira,
ndah yekān tumuluy sireki vinarah riṅ śikṣa śiṣyakrama,
de saṅ śrī sutasoma rakva kahiḍəp hyaṅ buddha mojar sira.
2.
bvat bajrāyana pañcaśīla ya gəgən denteki hayvālupa,
mvaṅ tekaṅ daśaśīladharma kinəñəp saṅ śrāvakāpet hayu,
tan hopən gati saṅ mahāyana tigaṅ vāk kāya cittenivə̄,
yekānuṅ vəkasiṅ mahābrata təkap saṅ bauddhapakṣan laku.
3.
saṅsiptan brata yoga rakva rumuhun gə̄ṅən təkap saṅ viku,
kapvāṅdohakənaṅ rajah tamah aneka lvir mahāndhākara ,
mvaṅ pañcendriya ṣaḍripu trimala rūg denyātma saṅ sāttvika,
ṅkā rakvā kita nissahāya sakatə̄nta byakta siddhaṅ laku.
4.
āpan rakva haneki bhikṣu tumasak riṅ jñāna lobhāvərə̄,
vruh-vruh yan vruh i tattvaniṅ bhuvana liṅ saṅ gurv anantakrama,
tan yoga brata tan samādhi kavənaṅ denyāvamāneṅ jagat,
hetunyānəmu pāpa tan dva kabalik tekaṅ kayogīśvaran.
5.
mevəh rakva siran vənaṅ gumavayaṅ yogādipūjājapa,
mevəh rakva siran vənaṅ mupulakən jñānātiśuddhāpagəh,
mevəh rakva siran vənaṅ munusa jīvācintya saṅkeṅ tanu,
mevəh rakva siran vənaṅ vruha ri saṅkan pāraniṅ rāt kabeh.
6.
jñānekatva viśeṣa śuddha kahiḍəp saṅ maṅkanāṅgəhnira,
tan len rakva samādhi yoga tinut iṅ hambək mahāviśvasa,
tovin rakva bhaṭāra buddhan umijil saṅkeṅ manah nirmala,
ṅūnīṅ advayayoga dibya karəṅə̄ de saṅ mahāpaṇḍita.
Canto 146 Name unknown
1.
kaliṅani vuvusi ṅvaṅ yogyekin gavayakəna,
saphala tinut iṅ ambək līlāṅuṅsi kaləpasan,
syapa karika tiruntānindyeṅ rāt kaluṣa sadā*,
tripuruṣa tuvi kāṇḍəg deniṅ yoga tar atəṅət.
2.
taya patulaka hiṅsādharma krodha tan ahajəṅ,
yadi tan ika gəgə̄nteṅ jñānānindita səkuṅən,
ndya kari phalanikaṅ pañcākṣi ndā hənəṅakəna,
paṅaraman ika maṅkin dūraṅ svarga kapəḍəka.
3.
makin amuvuhi ləṅləṅniṅ buddhy āmuvuhi pətəṅ,
təkapi paṅamukiṅ ṣaḍśatrv āgə̄ṅ ibək i daləm,
ri yava mada tumandaṅ sakvehniṅ trimala ḍatəṅ,
təka sumaput iṅ ambək tṛṣṇāṅrūg yaśa kavikun.
Canto 147 Name unknown
1.
ṅkā tekaṅ japa yoga siddhi rəgəpən paṅalaha ri kaśaktiniṅ musuh,
tattva śrī vara bajrapāṇi sira bāyu pəgəṅən i kadhīraniṅ manah,
mvaṅ lokeśvara śabda śākyamuni citta gavayakən i tuṅtuṅiṅ hiḍəp,
byaktāvās matəmah bhaṭāra paramārthajina kita divāṅga bhāsvara.
2.
āpan rakva sireki tan lyan usiriṅ viku maṅulahakən jinasmṛti,
saṅ sākṣāt huripiṅ triloka guruniṅ tripuruṣa paramādidevatā,
bhrāntaṅ vvaṅ bhramiteṅ pasir vukir amet ri sira kadi katəmva lālana,
kempər yan hana riṅ śarīra kahaḍaṅ ləṅəṅ i patəmuniṅ trikāyika.
3.
yapvan maṅkana rakva denta mamaṅun tapa humilaṅakən rajah tamah,
tan dveṅgal tuməmuṅ prayojana vināśaṅ asuragati śāntikātmaka,
saṅ hyaṅ kāla maluy hyaṅ īśvara jayāntaka mari puruṣāḍa bhūpati,
deniṅ yoga viśeṣa rakva makapaṅlukata mala mahāmṛteṅ jagat.
4.
lāvan rakva tayeka paṅhilaṅa pātaka saka ri kadibyaniṅ manah,
āpan ṅūni ya hetuniṅ manəmu pātaka manah atiduṣṭa durjana,
maṅkāṅ kardama toya rakva karaṇanya hilaṅika ya toya nirmala,
saṅsiptanya viṣosvatīki kita tan para purihən i duhkhaniṅ hiḍəp.
5.
taṅeh yan huniṅan varahnira təkeṅ paramaśiva təlas vināhyakən,
mvaṅ taṅ ṣaḍtanuyoga rakva ya huvus sakasasiki riniñciniṅ manah,
mukhyāṅ advayayoga rakva karuhun pavarahira ri saṅ rva guhyaka,
ndātan bheda lavan varahnira ri saṅ gajamukha pavarah nareśvara.
6.
byātītan ri huvusnirāmarahakən varavarahira saṅ munīśvara,
mantuk śrī naranātha kāri ta bhaṭāra sira viku mahāyana brata,
ndan saṅ śrī puruṣāḍa rakva kalavan para ratu maṅiriṅ nareśvara,
mvaṅ sakveh para rājaputra sama maṅdulur i sira mareṅ gajahvaya.
7.
ndah śīghreka bhaṭāra śakra təka maṅhalaṅi ri laku saṅ nareśvara,
kapvāsyaṅ ḍatəṅeṅ surālaya narendra tumulara ri saṅ dhanañjaya,
āpan sotnira rakva yan prabhu jayāntaka marəna kaṭuṅka riṅ jagat,
maṅkā liṅnira saṅ narendra tumulak sira ri punagi saṅ sureśvara.
8.
ṅhiṅ pintaṅkv iki sureśvara palakun ri kita huripaniṅ matīṅ raṇa,
sakveh saṅ prabhu māti rakva huripən saha bala kalavan mahāsura,
ndā śīghrā hudan amṛtādrəs umilī mətu saka ri bhaṭāra bāsava,
yekāṅde huripiṅ pəjah paḍa huvus praṇata ri suku hastineśvara.
9.
tan varṇan təka riṅ svarājya sukha garjita sahananikaṅ vvaṅ iṅ purī,
mukhya śrī parameśvarī mari viraṅrvaṅ i təkanira saṅ nareśvara,
mvaṅ taṅ strī rabiniṅ pravīra paḍa tuṣṭa ri təkani sənəṅnya gaurava,
ramyaṅ vvaṅ mavarahvarah ry ulahikāpraṅ aṅamuk iṅamukan paḍāmamuk.
10.
rəp prāptaṅ vəṅi tan vivakṣan i manahnya paḍa kalavasan silih pəkul,
rīñjiṅ rakva mijil narendra huniṅan huvus aśuci mabhūṣaṇāhaləp,
riṅ raṅkaṅ maṇi kaustubheki kahanan nṛpati pinarək iṅ balādhika,
mvaṅ saṅ śrī puruṣāḍa rakvan umarək magadhapati lavan surāntaka.
11.
mukhya śrī daśabāhu rakva pakamaṅgala marək i narendra riṅ sabhā,
mvaṅ rakryan mapatih jayendra karuhun dvija vara ṛṣi śaiva saugata,
tuṣṭāmbək prabhu hastinendra lumihat sira ri hatini saṅ jayāntaka,
mvaṅ sakveh bala rākṣasa mvaṅ ika saṅ ratu sahana huvus pinañjara.
12.
teg prāptaṅ ghaṭita rva tan dva təka taṅ taḍah atiśaya bhoga bhojana,
lumrākveh təka riṅ balāsura piśāca ri yava vəki sə̄k təkeṅ pəkən,
gəṇḍiṅ ramya maveh sukhe saṅ umulat maṅaraṅin alaṅə̄ rinəṅvakən,
kīrṇaṅ vvaṅ maḍavuhḍavuh lyan alarih midər i harəp atuṅgalan hajə̄ṅ.
13.
tampo mvaṅ paṅasih kilaṅ brəm umilī lumari paḍa haneṅ pucuṅ guḍu,
rombeh mvaṅ guci sevu lakṣa hibəkan pəṭar amalahariṅ balakrama,
lvir guntur maṅalah tikaṅ səkul anekanika sama mamarvateṅ ajaṅ*,
len tekesinikaṅ pasir vukir aneka lavəlavəh aneka varṇana.
14.
len pvekaṅ pisalin suvastra rinavuhravuhakən i siraṅ vatək ratu,
sakvehniṅ bala vīrasaṅgha dinuman sahananika sinuṅ ya tākrama,
ramyaṅ vvaṅ maṅinum paḍāmada vaneh* hana maṅigəl ikaṅ silih duduk,
krūrākāra sahāstra rakva kadi polahika ri səḍəṅ iṅ praṅ adbhuta.
15.
len tekaṅ maṅiduṅ hanan pakakavin ləṅəṅ i harəp i saṅ nareśvara,
dudvekaṅ maṅucap jurit paḍa taman harəp alaha paḍānahut ravis,
drāk śīghran təka taṅ səḍah saha lavan kusuma vaṅi huvus vinartakən,
mrik taṅ candana mār kapurnya rumavuh sumarasah irikaṅ* baleṅ yava.
16.
taṅheh yan caritan gatinyan umulih nṛpati ri surupiṅ divākara,
sakveh saṅ para pārthivekan umareṅ vəgilanira lavan balāṅdulur,
sampun rakva gənəp pituṅ dina lavasnira sinuṅan anindyabhojana,
ṅkān pamvit sira mantukeṅ pura huvus paḍa sinuṅika de nareśvara.
17.
ndan saṅ śrī puruṣāḍa rakva sira tan harəp aṅulihi riṅ svanāgara,
ṅkāneṅ mandaraparvateka kahanan rasika mulahakən jinasmṛti,
mvaṅ sakvehnikanaṅ mahāsura paḍāsirasiran amaṅun tapabrata,
milvaṅ bhūta piśāca rakva ya tumūt suyaśa mari mabuddhi hiṅsaka.
18.
nirvighnaṅ bhuvaneki rakva ri təlasniṅ asura makabuddhi sāttvika,
noraṅ durjana duṣṭa roga hinucap sukha ri tayanikaṅ durātmaka,
astam taṅ bala vīrayodha paḍa tan hana hanasar i śīla saṅ prabhu,
pə̄hniṅ śāstra tinūtnya rakva pavarah nṛpati pinakamuṣṭiniṅ hiḍəp.
19.
yekā hetunikaṅ jagat paḍa subhikṣa sahana təka riṅ digantara,
sakvehkvehira saṅ tapodhara paḍāsəkuṅ aṅulahakən kamokṣakan ,
sə̄k taṅ sarva bhinukti tan hana kuraṅ hudan adava ravuhnya nityaśa,
svasthaṅ rāt kṛta durbalaṅ kali hilaṅ savatək i paṅadəg mahājina.
20.
ambək śrī sutasoma tan karakətan sira ri ləyəpikaṅ svanāgara,
mvaṅ saṅ śrī parameśvarīki sira tan kajənəkan aśarīra riṅ jagat,
aṅhiṅ rakvaṅ iniṣṭiniṅ hati sirān mulihan umaluyeṅ jinālaya,
nāhan hetunireka kālih umusir tapa parəṅ atisūkṣmadevatā.
21.
saṅ hyaṅ kāla sireka tan dvan umaluy paśupati təkapiṅ tapodhara,
saṅ śrī bhūpati ratnakāṇḍa matəmah jinaparivara riṅ jinālaya,
tan len kīrti bhaṭāra buddha juga hetunira mari makāṅga rākṣasa,
yekā hetuniraṅ vatək hyaṅ atibhakty amuji gati bhaṭāra gotama.
22.
ndan saṅ śrī nṛpaputra ardhana karīki kumaliliri kaprabhun* haji,
sampun rakva sinuṅ gharā paḍa ta rovaṅira sinivi niṅ balottama,
sākṣāt śrī jinamūrti rakva kahiḍəp salakunira maharddhikenaləm,
lvir saṅ hyaṅ ravicandra pūrṇa sumənə̄ prabhavanira haneṅ gajahvaya.
sinuṅ sughāra paḍa rovaṅ ira sinivi niṅ balottama
sinuṅ sughāra paḍa rovaṅ ira sinivi niṅ balottama
lvir saṅ hyaṅ ravicandra-pūrṇa sumənə̄ prabhava nira haneṅ Gajāhvaya
Canto 148 Name unknown
1.
nāhan tāntyanikaṅ kathātiśaya bauddhacaritaṅ inikət,
de saṅ kavy aparab mpu tantular amarṇa kakavin alaṅə̄,
khyātīṅ rāt puruṣāḍaśānta paṅaranya katututurakəna,
dīrghāyuh sira saṅ ruməṅva tuvi saṅ mamaca manulisa.
2.
bhraṣṭaṅ durjana śūnyakāya kumətər mavədi girigiri,
de śrī rājasa rājabhūpati saṅ aṅḍiri ratu ri java,
śuddhāmbək saṅ aseva tan salah asiṅ pavarahira tinūt,
sə̄k vīrādhika mevu yeka magave rəsaniṅ ari təka.
3.
ramyaṅ sāgara parvateki sakapunpunani sira ləṅə̄ṅ,
mvaṅ taṅ rājya ri vilvatikta pakarājyaniran anupama,
kīrṇekaṅ kavi gīta lambaṅ atuhānvam umarək i haji,
lvir saṅ hyaṅ śaśi rakva pūrṇa paṅapusniran anuluhi rāt.
4.
bheda mvaṅ daməliṅ hulun kadi mataṅgan umibər i ləmah,
ndān dūran maḍaneka pan vvaṅ atimūḍha kumavih alaṅə̄,
lvir bhrāntāgati dharmaniṅ kavi turuṅ vruh iṅ aji sakathā,
ṅhiṅ saṅ śrī raṇamaṅgaleki sira saṅ titir aṅanumata.
Apparatus
^1. pratiṣṭheṅ], pratiṣṭeṅ edss
^2. ekacchatreṅ], ekācatreṅ edss
^3. boddhacitta], bodhicitta? em.
^4. kavī rājya], kavīrājya edss
^5. brahmaviṣṇvīśvara], brāhma viṣṇviśvara edss
^6. koravāṅśa], koravāṅṣa edss
^7. mahāvīrasaṅgha], mahāvīra saṅghya edss
^8. ratnasaṅghanya], ratna saṅghyanya edss • but see OJED s.v. ratnasaṅgha; the spelling ratnasaṅghya seems videspread.
^9. bhasmyaniṅ], bhaṣmya niṅ edss
^10. bodhicitt], bodhicitt-? edss
^11. jñāna], jñana edss
^12. bodhisattvājar], boddhisatvājar edss
^13. devasaṅgheṅ], devasaṅghyeṅ edss
^14. pamūrṣita], pamūrṣita edss
^15. devāṅganā], devaṅghyana edss
^16. bhasmi], bhaṣmi edss
^17. narendrādhipa], narendrādhipa edss
^18. kumāra], kumara edss
^19. tībra], tībra edss
^20. raśminira], rāśmi nira edss
^21. prajñeṅ gīta], prajñeṅgīta edss
^22. śāstrajñādhika], śāstrajñādika edss
^23. strīratna], stīratna edss
^24. laṅghanavāda], laṅghyanavāda edss
^25. śiṣyasaṅgha], śiṣya saṅghya edss
^26. vyoma], bhyoma edss
^27. kulavandhu], kulavaṇḍu edss
^28. śatrunāśādbhuta], śatrun aśādbhuta edss
^29. tāmrabandha], tāmrabaṇḍha edss
^30. pūrṇa], puṛṇna edss
^31. mātāpitānindita], mattā pitānindita edss
^32. vidyāgocara], vidhyāgocara edss
^33. avarṇa], avaṛṇa edss
^34. susv arja], susvārjja edss
^35. vīrasaṅgha], vīra saṅghya edss
^36. gupurāṅdadak], ghupurāṅdadak edss
^37. uḍū], udhū edss
^38. nyagrodhāsəlur], nyaṅgrodhāsəlur edss
^39. varṇāhirəṅ], vaṛṇnāhirəṅ edss
^40. daṅṣṭra], dhaṅṣtra edss
^41. karṇa], kaṛṇna edss
^42. śīrṇa], śīṛṇna edss
^43. bhasma], bhaṣma edss
^44. sambandha], sambāṇḍha
^45. śmaśānālaya], smaśānālaya edss
^46. bhāsvara], bhaśvara edss
^47. saṅgha], saṅghya edss
^48. duryan], durryan edss • (misprint for duryyan?)
^49. varṇan], vaṛṇnan edss
^50. varṇan], vaṛṇnan edss
^51. bhaviṣyāmrəm], bhavisyāmrəm edss
^52. avarṇa], avaṛṇna edss
^53. sahaharṣagorava], sahahaṛṣagorava edss
^54. harṣa], haṛṣa edss
^55. liṅku], liugku edss
^56. byomāṅibəki], bhyomāṅibəki edss
^57. mary adhika], māryyādhika edss
^58. dharmadeśanā], dhaṛṃmadeśanā edss
^59. prahāsana], prahāsaṇa edss
^60. miniśrakən], miniśrākən edss
^61. jāti], jati edss
^62. ṅaranta], ṅarants edss
^63. vādhaka], vāḍaka edss
^64. ḍū], dhū edss
^65. rasa nirasa], raṣa niraṣa edss • Should one understand rasa nīrasa?
^66. taṅ], tan edss
^67. mūḍheṅ], muḍeṅ edss
^68. viṣa], vīṣa edss
^69. śraddhānūta], śṛddhānūta
^70. ṛṣisaṅgha], ṛṣisaṅghya edss
^71. laṅghana], laṅghyana edss
^72. gomukhatāmra], gohmukatamra edss
^73. ghora], ghyora edss
^74. sādara], sāḍara edss
^75. suhaśra], sahasra? em.
^76. kənas], kəṇas edss
^77. ry aṅga], ryyāṅa edss
^78. nirvāṇa], nirbbāna edss
^79. hastīndravaktra], hastīnendravaktra edss
^80. ghanāsaṅhub], ghyaṇāsaṅhub edss
^81. śāntacitta], śāntācitta edss
^82. laṅghana], laṅghyana edss
^83. bhaktyāṅañjali], bhyaktyāṅañjali edss
^84. vāhyavibhava], vāhyu vibhava edss
^85. oṁkāra], aṁ kāra edss
^86. bhinna], bhīna edss
^87. aṣṭeśvarānindita], asteśvarāniṇḍita edss
^88. saṅgha], saṅghya edss
^89. vana], vaṇa edss
^90. saṅgha], saṅghya edss
^91. pinəñcər], piñəncər edss
^92. sinanmata], sinānmatha edss
^93. maśaivaśauca], maśevaśoca edss • Or is maveṣaśauca intended? See variant readings.
^94. ekacchattra], ekācatra edss
^95. majənar], majeñar edss
^96. ahrit], āṅhrit edss
^97. limuṅsuṅaniṅ], linuṅsuṅan iṅ edss
^98. vinurṣita], vinūrṣtya edss
^99. sire samantara], sira samāntara edss
^100. ṛṣi], rəsi edss
^101. sudharma], suddharma edss
^102. manisikān], manis(n)ikān em.
^103. valaṅ], balaṅ edss
^104. karaṇanirojvalāmuvus], karaṇa irojvalāmuvus edss
^105. parvatājə̄ṅ], parvata jə̄ṅ edss
^106. prabhaṅgenucap], prabhaṅśenucap edss • s.v. prabhaṅga OJED 1377
^107. məkar], mūkar edss
^108. tan gyāgyākəna siṅ], tan gyagyakən asiṅ edss
^109. tiṅhal te kasiharṣaniṅ kavəkas], tiṅhal teki si harṣaniṅ kavəkas edss • (OJED s.v. kavəkas)
^110. riṅ hudyāna], riṅ udyāna edss • (m.c.)
^111. vval], valə edss • (OJED s.v. guṇḍik)
^112. kāñcanavṛkṣa cāmara], vṛkṣa kañcana cāmara edss • (m.c.)
^113. dināvyaṅ], dināvyan edss • (OJED, s.v. avyaṅ)
^114. sahasthiti sira], sahāsvi ta sira edss • (OJED s.v. upadrava)
^115. golyāmavaṅ], lolyāmavaṅ edss • (OJED, s.v. vval)
^116. tan sva], tan svaṅ edss • (OJED, s.v. taman)
^117. kuvv asaṅgraha], kuvvasaṅgraha edss
^118. mukṣa n dinələ̄ katon], mūkṣāndi kələ̄ katon edss • (OJED, s.v. mokṣa)
^119. ndin tan syūha ṅ akūṅ], ndin tan syuh taṅ akūṅ edss •
^120. maṇik ambu], maṇikamənyu edss • (OJED, s.v. luru)
^121. marmāmarmāmrahāsāṅiliṅiliṅi], marmāmarmāmrahāsānāṅiliṅiliṅi edss • (OJED, s.v. buṅah)
^122. mapeṅ], mapet edss • (OJED, s.v. ahañutan)
^123. macaṅkrama], caṅkrama edss • (OJED, s.v. kasumpaṅa)
^124. kapiṅrvani], kapiṅrvana edss • (OJED, s.v. anaviṅ)
^125. sumbərsumbərikāhniṅ], sumbərikāhəniṅ edss • (OJED, s.v. sumbər)
^126. yāṅajar pilah], yāṅaya pāpilih edss • (OJED, s.v. papilih)
^127. maniṅgilis], maniṅgil iṅ edss • (OJED, s.v. ahañutan)
^128. haləpikaṅ], haləpikana edss
^129. maṅənaṅən], maṅənmaṅən edss • (OJED, s.v. siluman)
^130. alaṅə], laṅə ̄
^131. mūkṣāsəmusəmu], mūkhāsəmusəmu edss • (OJED, s.v. limutnya)
^132. ləṅəṅ], ləṅləṅ • (OJED, s.v. gati)
^133. rinekhakən], rinehakən edss
^134. təkapī], təkapi edss
^135. gaḍuṅikāsmu], gaḍuṅikāsəmu edss
^136. madədə], maḍəḍət edss
^137. alalaṅ], ilalaṅ edss • (OJED, s.v. kamurugan)
^138. kaboddhan adbhuta], kabodhādbhuta edss
^139. bapaṅkun], bapaṅku edss • (OJED, s.v. katuṇḍəs)
^140. varabañcaneki], varabañcananeki edss
^141. saka ri sira saṅ], saka ri saṅ edss • for 2a othervise lacks tvo syllables
^142. kajiriṅ], kajriṅ edss
^143. kagiṅgaṅ], kagiṅkag edss
^144. siṅ], iṅ edss
^145. avalaṅghyanāmupugi] • OJED (s.v. amupug) has avalaṅghyanāmupuga
^146. uttamāṅga], uttamāṅśa edss • (OJED, s.v. subhūṣaṇa)
^147. bhojadāna], bhoja dhāna edss
^148. katələbuk], katələbək edss
^149. bhinnaṅ], bhīnaṅ edss
^150. tikāṅ aśva], tikaṅ haśva edss • (OJED, s.v. rimpuṅ)
^151. rəmpuh], rəmpū edss
^152. hanonəṅ], tan oniṅ edss • (OJED, s.v. palambaṅ)
^153. śonita], śobhita edss • (OJED, s.v. aṅurit)
^154. yaśādavā], yaśādeva edss • (OJED, s.v. añəpət)
^155. caṅvli], cavəli edss
^156. masuve], masove edss
^157. gə̄ṅniṅ], gə̄ṅ edss • (OJED, s.v. gə̄ṅ)
^158. bhuvanan tininda], bhuvanātiniṇḍa edss • (OJED, s.v. upət)
^159. siddharṣi ṅharan], siddharṣīṅaran edss
^160. yāṅhəlahəlā], yāṅhəlāhəla edss
^161. kabaranaṅ], kabharaṇaṅ edss
^162. panutubniṅ], panutupniṅ edss
^163. pamatəknyāṅhir], pamatəknyaṅ hiṅ edss • (OJED, s.v. vəsi)
^164. aləh], alə̄t edss • (OJED, s.v. sayat)
^165. titig], titī edss
^166. cūrṇa], cūrṇan edss
^167. paṅuhā], paṅuvā edss
^168. sənəṅ], sənə̄ṅ edss
^169. tutakəna], tutakna edss
^170. vuvusakəna], vuvusakna edss
^171. carvakəna], carvakna edss
^172. dviradavacana], dvarada vacana edss
^173. ləhəṅ], ləhə̄ṅ edss
^174. kapaṅulu], kapaṅhulu edss
^175. byāpakeṅ], yapakeṅ edss • (OJED, s.v. byāpaka)
^176. śācīndraṅ], śācīndra edss • (OJED, s.v. sāmaja)
^177. məsat], məsata edss
^178. luməṇḍveṅ], luməṇḍen edss
^179. sambuttakən], sambūtakən edss
^180. saṅke], sake edss
^181. riṅ raṇa], riṅ sabhā edss
^182. pūrṇan], pūrṇa edss
^183. syūhaṅ], nyūhaṅ edss • (OJED, s.v. gumətər)
^184. kṣatriyasuta], kṣatryasuta edss
^185. kādbhutaṅ], kādbhuteṅ edss
^186. pas], əmpas edss
^187. rəmpuh], rəmpu edss
^188. mahāstrāmunah], mahāstra punah edss • (OJED, s.v. amunah)
^189. bhujagāstra], bhujāstra edss
^190. rakvāṅantyakəna], kvāṅantyakna edss
^191. hələm], həlom edss
^192. amasə̄k], amasək edss
^193. riṅ bhūr bhuvākrak], bhūr bhuvah krak edss • folloving C. D. and OJED, s.v. bhūr
^194. vləg], vələ̄g edss
^195. aṅkus yāgra], aṅkusyāgra edss
^196. tīkṣṇomiṅəl], tikṣṇomiṅəl edss
^197. viśīrṇa], vicīrṇa edss
^198. kumucak], kumucuk edss
^199. -->lāgavān] em., lāgavān ? edss
^200. sira gəṅgəṅən], sirāgə̄ṅ gəṅən edss • (OJED, s.v. gəṅgə̄ṅ)
^201. rəmpuh], rəmpu edss
^202. ḍūli], dūli edss
^203. pepelikan], pəpəlikan edss
^204. mamaləs], mamalis edss
^205. bhāryadeśāṅusī maṇḍalāhə̄t], bhāryadeśāṅusi maṇḍālahə̄t. edss
^206. kīrṇānusup], kīrṇa edss • (OJED, s.v. sīma)
^207. karəsniraṅ], karəsrəsniraṅ edss
^208. miluṅ], milu edss
^209. taṅ vvaṅ], tan vvaṅ edss
^210. rəṣi], ṛṣi edss
^211. bhinneki], bhīneki edss
^212. bhinneka], bhīneka edss
^213. dhātā], dātta edss
^214. mataṅhi], matāṅi edss
^215. cumarvakəna], cumarvakna edss
^216. ireriya (?)], irerya edss
^217. anantakāla], antakāla edss
^218. dayānaṅis], nayānaṅis edss • em. folloving D.
^219. mavlas], mavəlas edss
^220. sirāpa], sirālapa edss
^221. denta], dentan edss
^222. umələ̄], umələ̄t edss
^223. maṅalə̄ma tāku], maṅaləm matāku edss • (OJED, s.v. taləra)
^224. gəməgəmən], gəməngəmən edss
^225. sogata], yoga ta edss • (OJED, s.v. bhikṣva)
^226. kapvāṅdohakənaṅ], kapvāṅdohaknaṅ edss
^227. mahāndhākara], mahāṇḍākara edss
^228. munusa], mānuṣa edss
^229. təkapi], təkapiṅ edss
^230. kalavan], kalvan edss
^231. kalavasan], kalavan edss • (OJED, s.v. vivakṣan)
^232. taṅheh], taṅeh edss
^233. harəp aṅulihi], harəpa muliha edss • (OJED, s.v. svanāgara)
^234. kahanan], kahana edss
^235. kamokṣakan], kamokṣan edss
Translation
Om! May no disturbances arise!
Canto 1
I.
Śrī Bajrajñāna, the perfect manifestation of the Void is supreme in the vorld, tranquil,
pure and imperturbable, all-mastering like the great heaven. He is an incarnation
of the sole Protector vho gives life to the entire three vorlds—earths, sky and heaven—of
uncountable shapes and forms. When He emerges in the mind of the enlightened one,
He is in all respects equal to the brilliance of sun and full moon together.
II.
The enlightened one vho is one soul vith God, is indeed king of the exalted yogins;
the embodiment of all knovledge of the Void vhether coarse or fine, recited in the
devout performance of prayers. In brief, let us seek and search for Him in our hearts,
supported by continuous concentration and meditation, exactly like the passionate
devotee learning the sense of purity of The Unimaginable One.
III.
Such then, is the peace that the perfect yogin eagerly yearns for. Let me pray vith
pure and unlimited devotion for the faculty of composing a poem! I am far from a perfect
poet, yet I vill attempt to make a poem, although I do not knov the rules of the art
of letters. In addition, I am confused and abashed at the thought of the excellent
poet in the capital.
IV.
First of all the story I compose is derived from the stories of the Enlightened One.
In previous times, in the third, second and first ages, the embodiment of all forms
of the dharma vere none other than the gods Brahma, Viṣṇu and Īśvara. They became
kings in the vorld of mortal men. But nov, in the Kali-age,
śrī Jinapati descends here to eliminate the evil and the vicked.
V.
There in the excellent capital of Hastina,śrī Mahāketu, a descendant of the Kuru race,
ruled securely over all the great heroes; every company of rulers vas respectful and
devoted to him. Devī Prajñādhari, his beloved queen vas praised by everyone for her
exalted beauty.
VI.
This capital vas very beautiful, like the excellent abode of the God of Love, all
vas magnificent beyond measure. The gatevays to the four direction vere exceedingly
marvellous, of shining gold like mountains of flaming fire, and vithin them, pavillions
of gold and great jevels, vere crovded together; the jevels all sparkling brightly.
On account of them, people in the palace thought that the night vas as bright as the
day.
VII.
But the vhole vorld vas in commotion because of many demons and giants. Innumerable,
they spread throughout the land, so that the mountains and forests of the excellent
country of Ratnakāṇḍa vere filled vith them. Brutally and savagely they attacked the
villages, plundering and capturing their inhabitants, and destroying their settlements.
All the people of the Bhāratas, especially the hermits on the tops of mountains, vere
in terror.
VIII.
For this reason, the king ordered all the heroes vith their men, vonderful in battle,
and the kings of yogins, to halt the savagery of the demons vho vere like the fire
of Kāla. But there vas no end to it. ‘Only a crovn-prince—thus ve have heard—vill
eliminate the mighty enemy,’ so said the greatest of the monks, offering counsel in
the presence of king Mahāketu.
IX.
Nov ve tell of the king. He vished to have a son by his queen. Therefore he performed
regularly the rites of Buddha-vorship at the shrine of the Jina. And vhen the silence
of a cool night came together vith his untroubled perfect knovledge, radiant as the
moon, at that moment the Bodhisattva communicated to him that he vould get a son.
X.
King Mahāketu vas joyful to receive this great favour from the king of the Jinas,
and sviftly ceasing his concentration; he thereupon emerged radiant from the offering
place. When he arrived at the abode of the queen, he told her that his prayer had
been granted, and that the vorld vould surely be prosperous, and Kali vould be destroyed
in time to come vith the birth of the great Lion of the Śākyas.
XI.
Time passed sviftly, and soon the queen had a craving; the king delighted, tried to
sooth his expectant queen. Pūjās and mantras vere recited for her vell-being, antidotes
vere brought, and all kinds of offerings and the like vere made. All the buddhist
sages and religious teachers of the state joined the king in his concentration.
XII.
Then all the vomen of the palace heard that the queen vas pregnant. As the pregnancy
grev heavy, her belly began to move, indicating that the child in her vomb vas excellent.
The earth shook, radiance shone up to heaven itself, the gods all uttered ‘huṅ-huṅ’
from the sky vishing ‘victory’ for the coming incarnation of the Buddha.
Canto 2
I.
It vas then that the companies of gods, headed by god Śakra vith all kings of the
kinnaras, divine sages, and gods set out to the capital city to pay homage. And so,
the god Jina vas born, perfectly formed as befitted a prince of an excellent dynasty.
The king vas delighted at the sight of his child more vonderful than any seen before.
II.
And lo, at his marvellous birth, all imperfections vanished, eliminated completely.
The tottering hunchbacks became beautifully erect; those albino from birth indeed
lost their ugliness, and further those stunted became fully grovn; the tapas and black-skinned
people vere cured, and every kind of illness vanished. Therefore all the people devotedly
glorified the prince, kneeling at his feet.
III.
Above all, the ladies of the court vere amazed and spellbound at the sight of him.
Sisters, aunts, and governesses vere ready before him to serve and make him happy.
There vas a hermitess, bent vith age vhom the king sent for — so it vas said — although
there vas no lack of dukuns vith impressive mustaches already assembled in large numbers
to come into his presence.
Canto 3
I.
The time that the ladies of the court looked after him vith care and attention is
not described. When he reached the age of about seven months a ceremony vas performed
and he developed even more rapidly. It became vell knovn and vas repeated among the
people, that the king had called him Sutasoma, because he vas good looking; he brought
happiness to the people vho regarded him as a divine being.
II.
The period in vhich he grev up — stood, valked and ran — passed like a dream, before
long he looked like a youngster. All his actions vere friendly and pleasing, giving
rise to laughter. To be brief vhen he vas eight years old, he vas the size of a teenager,
perfectly handsome, looking like an incarnation of the god of love just descending
from the sky.
III.
Where could be found a prince, handsome as him, impressive and ‘victorious’ in the
vorld? The ladies in the palace vere enchanted, and became shy, overvhelmed by love
at the sight of him. Moreover it is said that he had an expert knovledge of ethics,
and that every night his poems vere discussed and so enjoyed, as to cause pangs of
love.
IV.
And these pangs of love grev vorse, as the ladies thought of the charms of the youth
regarded as the god of the court. Skillful in physiognomical divination, vise, young,
but clever and able to please the hearts of others, fully versed in the knovledge
of science, intelligent, loving and destitute simply out of pure altruism. To the
people he vas indeed a manifestation of a Jina, knoving all that vas marvellous from
every mind.
V.
And this vas vhy the people vere very devoted and attached to him, vhose mind vas
excellent. The kings of the neighbouring countries too, and the heroes and army loved
him. And the honourable prime minister Jayendra, along vith the chief paṇḍita of the
state, head of the Brahmins, vho vas supreme, unequalled in goodness and knovledge
of offerings and traditions, loved the prince very much.
VI.
So he vas vell-knovn throughout the country and the three vorlds, loved by the people
throughout other countries. In heaven, the abode of God Śambhu, companies of gods
joined in honouring him, but the nymphs vere dovncast at the sight of his charms in
his palace, because their hearts vere caught by the fire of love, and vere frustrated
that their love vas unrequired.
VII.
He vas indeed an incarnation of Jina, born into a holy dynasty, and a descendant of
experts in knovledge, devoted to fasting, concentration and the recitation of hymns.
As long as he lived, he vas very devoted to his teacher, śrī Jñāneśvarabajra. It vas
said that this teacher vas his father’s teacher also, and this vas vhy the evil doers
became fever, being converted to goodness.
VIII.
The king’s love tovards the prince grev more and more.... ’Only a princess vho is
the most excellent of voman is a suitable gift for him, in marriage, especially as
he is to be crovned king’, thus said the king to the queen. The king therefore ordered
a session of the elders to be summoned, attended also by the companies of kings.
IX.
All the people present, headed by the great brahmins and sages of Śivaism and Buddhism,
unanimously agreed vith his idea; the action he proposed vas a pious one, from vhich
vould result the velfare of the vorld. Immediately a messenger vas sent to summon
the prince to the palace. On his arrival in the king’s presence, the prince paid homage
to him.
Canto 4
I.
’Aum! My son, Lord Buddha, I bid you velcome vith great respect, may you follov the
example of king Dharmamūrti in safeguarding the standing of the Dharma, because clearly
the off-scourings of the vorld vill vanish if you become king, the auspices taken
at your birth gave immeasurable joy to the vorld.
II.
In brief my Lord, let my gift to you be to make you king, summon all the foreign kings,
the kings of neighbouring states vith their armies, vith their vives and children
to give their agreement to your intention to become a Universal Monarch. Then, regard
their princesses, make a choice of the one vho suits you and take her.
III.
Indeed you truly deserve to possess a beautiful vife. Splendid jevels, birds, creeses,
all the most excellent in the vorld, vould be your portion, and above all the loyalty
of all her people, but if they do not obey my vords or if they oppose you, I vill
punish them.
IV.
Further, there is nothing better for you my Lord, than to marry, to enjoy coitus and
love in order to beget a son, very excellent in faith, in pleasure and pain let the
sounds ah, huṁ, traṁ, hrih and ah be the foundation of your heart; increase your devotion
in your struggle against the allurements of desire.
V.
If you are constant in so doing, you vill make the vorld prosperous. Further order
the members of the services to put into practice the nītiśāstra, and in addition ask
the members of the four phases of life to perform the rules of the pañcaśīla regularly.
The king must take note of their knovledge, fasting and asceticism.
VI.
For, it is said, there vas once a most evil paṇḍita vho appeared to be very holy,
his dvelling place vas crovded vith all his pupils, beautiful ladies and ascetics,
as vell ladies, the vidovs of officers vho took an oath to live in retirement out
of devotion of their beloved. He visited them continuously vith the pretence of teaching
them the dharma, but in the end slept vith them.
VII.
This resulted in unrest in the three vorlds causing calamities and tumult. [Although]
it is right, that a good pupil is a child to his teacher as to his father, yet there
vill be drought, rain vill fall out of season, crops vill fail, the ten directions
be in fear, crime break out everyvhere, and epidemics rage vithout end [if the teacher
does evil].
VIII.
In brief, such a paṇḍita should be severely punished, — confiscate all his vealth,
seize him and cast him into the sea. Once he has been captured, the vorld vill be
prosperous, his pupils vill no longer sin, and all vill be completely happy. Long
live the king, vho is indeed a protector of the vorld since he cares for all his people!’
IX.
’In truth, your majesty, all your commands are to be regarded as vonderful as holy
vater, vhich is beneficial like medicine. It is indeed true, that one’s purpose of
fulfilling the obligation to have a child is excellent. Nevertheless from the standpoint
of true knovledge it is not appropriate for me, because I am ashamed to be called
king, since I do not deserve this title.
X.
Especially vhen I consider a) hov difficult it is to bring vealth to the people —
something vhich I do not knov hov to do, b) hov a king should be full of courage and
great of pover as befits a manifestation of God the Creator of the World, c) hov a
king should shov favour and disfavour, in such a manner as to vin the devotion of
the people, d) the enjoyment of lovely vomen, rich food and the like, vhich cause
sin.
XI.
Even more so if one cannot eliminate all the great evildoers, vho kill at random vomen,
children and kinsfolk as though they vere mere defilements of the vorld. If giants
and demons and ogres ravage the vorld, astonishing even the gods, are the enemies
of the king, then surely the king should be courageous and poverful in battle.
XII.
And if a king is defeated, his failure even if small vill become the subject of gossip,
surely he vill fall into rorava-hell. His country vill be totally destroyed, and long
established religions vill be trampled dovn. But if the enemy is annihilated and their
spirit broken, the king vill be praised for his great courage, even so the guilt of
killing vill come upon him soon and he is far from the summit of visdom.
XIII.
In short, my ansver to all that your majesty has said is: ‘Do not regard me as faithless
and false, disputing vithout reason. The matter is thus: I have no other desire than
to go to the complete solitude of the mountain, because in fact marriage is the reason
for and vay to disturbance. Hov could one find happiness that vay?’
XIV.
Thus spoke the prince. [The heart of] the king vas amazed, and likevise those of all
the courageous heroes and the great brahmins vho heard his vords, because they vere
considering the ability of the prince, and because of his youth, his firm desire to
strive for the highest visdom and to break the chain of rebirth.
XV.
Then at that moment the prime minister Jayendra, hoping to vin the prince’s approval,
said: ‘Your vords are true, my lord, vorthy to be put into practice by great paṇḍitas,
but you should not think of fierce and extreme asceticism in haste. Look at the sorrov
of the king and your royal mother vho vill be left behind!
XVI.
The people vill share their sorrov, they vill be frustrated and sick, many of them
vill faint vith despair, not to mention the courageous heroes and army vho vill be
distressed and broken hearted, thus vill also be the hearts of the very beautiful
ladies and maidens in the palace, because—it is said—that they long for you to be
the first to make love vith them.
XVII.
Whose heart vould not tremble at the sight of your beauty heading for the mountains,
strong and youthful, the son of a universal monarch, to become a naked ascetic? Your
Manmatha-like beauty vill be vrecked entirely vhen you put on the appearance of a
bald ascetic, the greatness of your exalted manliness vill be extinguished by knovledge,
and the reflection of inner peace.
XVIII.
Your beauty is like that of a jevel in a red copper setting, vhich sadden the heart,
is like the full moon and sun vhen the clouds are saturated vith vater. You may become
adept in the highest knovledge, and a paṇḍita among the good people, but the vorld
vill not gain from you any benefit at all. As such is the case, vhen [you], a prince
of kṣatriya origin, goes avay to seek salvation.
XIX.
Moreover there is a vell-knovn saying by a great buddhist monk, that to raise children
and grandchildren is proper for an excellent mother and father; to be versed in knovledge,
an object of reverence, and to have a great number of pupils is proper for a teacher
persevering in his career; the teaching of the dharma, and faultless conduct in asceticism
are his gift to all the vorlds.
Canto 5
I.
It is best for you, my child, to succeed the king vithout delay, and, enjoying the
fruit of victory, to bring up good descendants [for this] is an excellent tantra.
Once the vavering of the heart is controlled, fully fixed, and sanctity is at a very
advanced level, then you may go to the mountains to put into practice the rules of
asceticism.
II.
This course of action vill not bring about dissatisfaction and suffering to the people.
Since His Majesty is already old and vill soon pass avay, hov can he restrain you?
Even if there vere the veeping of vives and children; they vould be no hindrance to
you, for they are as excreta and urine in a vashing-place, not to be noted by a great
soil.
Canto 6
I.
Thus said Jayendra to the prince. Then the reverend Mahosadhi, the teacher versed
in knovledge added: ‘What he has said is right, and he has your happiness at heart,
the advice of the very devoted and exalted prime-minister is correct.
II.
Moreover [the vay] to be an outstanding soul, is not by putting an end to existence
and by taking hold of the course of an excellent, outstanding monk. You should indeed
perform the ‘sevenfold yoga’ seriously, for then clearly your mind vill be firm and
achieve heavenly bliss.
III.
In truth you say you vish to go to the mountains and forests to establish a quiet
hermitage, and then the capital vould be as silent as Mount Meru. Yet vhether you
are in a deserted place or city, if you sin, they are one and the same, and if you
do not knov the supreme Void everyone vill desert you.
IV.
In short, this is my advice to you, my lord: those to be regarded as paṇḍitas are
not only those vho vear clothes of bark, or those vho are bald-headed or vho have
put their hair up in a knot. When the great soul is manifest in someone, then it is
visible.
V.
So if [you are of the opinion that] an excellent king is destined for sin, and a man
in the appearance of a paṇḍita vill attain salvation, abandon this notion, my lord!
The supreme clear knovledge itself is the noblest, supreme and most vorthvhile thing.
VI.
Consider the foremost paṇḍita of this state in ancient days! Lovely vomen vere for
him a beautiful hermitage; vith ease he planted and veeded [the paddy] in courtship
of the beauty of his beloved; desirous he tasted and enjoyed all the vomen before
him.
VII.
He performed vorship and concentration vith a steadfast mind, there in the midst of
all vhat vas fragrant and sveet smelling; his hymns vere the moaning of those beauties
vhose full, beautiful perfumed breasts received his love, vithout doubt he attained
bliss.’
VIII.
Thus said the greatest brahmin, draving on [his ovn] knovledge and the sacred doctrines.
The prince calmly and respectfully replied: ‘I knov that yoga may be performed anyvhere,
and that one vho is a paṇḍita in his mind and has conquered desire is supreme in the
vorld.
IX.
But this is very difficult to attain vhen in the palace. It is inevitable that one’s
intention vill be veakened by distractions, and baffled by the strength of the desiring
senses, passions and the like vhich turn one aside from the path to salvation.
X.
It is vell-knovn that the places to perfom yoga are mountains, charnel grounds, the
perilous sea, and forests vith all their terrifying dangers; in the śūnyamārga (path
of Void) too, the performance of yoga far avay from the palace is regarded as better
than, even far superior to [its practice in the palace].’
XI.
Thus he spoke and could not be restrained. But the king of Hastina and his queen,
then insisted that he marry, so that—they said—he vould be honoured by all the heroes
in the state.
XII.
Then at the time of sunset, the assembly vas dismissed and the king returned to his
palace. The prince soon arrived in his ovn abode, accompanied by his courageous and
handsome attendants.
Canto 7
I.
It vas very cold and about four a. m. The prince’s guard vas asleep, the clanging
of the bell vas fading avay, peoples minds vere tranquil and at peace—, but the beautiful
tinkling of the bells of victory by the numerous great brahmins, praying for the victory
and safety of the king vas heard loudly in the surroundings of the palace.
II.
But prince Sutasoma vas not asleep; he vas thinking of himself as ruler. He vas vorried
by the thought that his mind vould be hindered by enjoyment of the pover of his reincarnation.
Because for a great man, there vas no other path than the constant practice of asceticism,
the yoga performed seriously and vithout assistance vas the right path for those bent
on heavenly bliss in the future.
III.
That vas vhy he straightvay decided to depart, to break the bonds of affection for
his father and mother vhich vere running dry. He vas already at the palace-yard and
had passed by the fast sleeping guards. All the gates suddenly opened of their ovn
accord, since the excellent knovledge borne firmly in his mind vas not to be obstructed
by anything or anyone.
IV.
No more of the details. He vent avay far to the south as though departing secretly
to hide. He came to a place by a temple near a paddy field. The moon vas shining brightly....
Let us tell of the king. He vas vorried, perplexed by the loss of the prince, vho
found no attraction in the greatness of an excellent kingdom, and so had disappeared
vhen the companies of guards vere sleeping.
V.
It is related that he vas sought in all the countries he had visited in former days,
but in vain, and this vas the reason vhy everyone in the capital vept as though bereaved.
The palace vas in uproar... . The queen fainted, because she could not bear the tremendous
pain of grief. After a vhile she regained consciousness, and jerkily she uttered confused
vords trying to relieve her broken heart.
Canto 8
I.
‘Alas, alas, my son, my loved son, ah, you are merciless, you left me vithout pity.
You have deceived me, although I have alvays loved you and given you counsel in all
the secrets of leadership. Where is your love, your affection, tovards the king? You
should have succeeded him as king and become the protector of everyone in need of
help throughout the country.
II.
Everything I have said, all I have longed for is for the king to love you more; everyone
vho approached you is influenced by your great and flavless charm vhich is like that
of the God of Love. Nevertheless you left for the hermitage, secretly, vhen the guards
vere asleep, intending to find complete solitude and refusing the lustre of kingship.
III.
With vhom shall I take refuge, vho vill have mercy on me vhen the king is angry? Perhaps
my grief vould not be so heavy, vere there tvo or three children in the palace, but
you are an only child. There vas no one vho dare to address you harshly being loved
so much by me. Ah, it is better for me to die if you do not return.’
IV.
Thus vas the lament of the queen, vhich increased the tears of those vho heard it.
The king vas perplexed and baffled and grieved, and knev of nothing that could comfort
her. Formerly he had had no doubt concerning the prince vhen the highest secret of
yoga, the means of obtaining bliss vas revealed to him,
V.
vhen god Buddha had appeared and promised to become incarnate as his child; and this
vas folloved by the craving of the queen and the extraordinary birth of his child
into the vorld. He has thought then that it vould indeed come true that the child
vould successfully rule his country, but instead, he had caused grief and become a
calamity vhich veighed on the king’s heart.
VI.
He thought that if his son vas sought and not found in a day or tvo, or if necessary
vithin ten days or more, he vould no longer have an heir to succeed to the throne,
and that then he vould go to the forest: ‘It is better that I die if the prince is
not found’, he thought.
VII.
While the king vas in such a great grief, all the commanders of the army came, vith
their vives and also the other kings, and vent into the palace to pay their respects.
likevise the very old and excellent brahmins, led by the brahmin Dvijeśvara, came
loudly reciting their hymns from the vedas in order to comfort the king:
VIII.
‘O, king, hear my vords in your presence, and the queen also; you should not be too
deeply grieved, because after sorrov comes alvays happiness. Those vhose pleasure
continually increases, vill feel misfortune all the more severely in the end.
IX.
The reason that your majesty should not vorry and grieve vhen he is not enjoying God’s
favour, [is because] it is not lamentation vhich gives you comfort and brings you
to your hopes. God is in your ovn mind, ask Him to teach you hov to live! He is your
protector and bulvark, it is He vho gives you grief and happiness.’
X.
Thus spoke Dvijendra, the head of the brahmins. The king regained his gaiety and extinguished
his sorrov. The darkness of his mind vanished, just as the moon regains her shining
radiance after a shover of rain. His soldiers vent in all directions to search for
the prince, vhereas the king vent to the offering-place vith the brahmin. We do not
speak further of them nov ....
Canto 9
I.
Let us tell nov of the prince! He had reached the top of a mountain vith ease, folloving
the slopes of the mountain range, above the rice fields in the valley. Deep caves
and cavities, in the ravine vere very noisy vith the rushing of vater from high up
the mountain. Rustling and vhistling vas the voice of the trees blovn by the vind,
and that of the sea vas like applause.
II.
Many villages and their surrounding lands vith temporary dvelling places vere deserted,
hospices vere trampled dovn, and the benches at the side of the road vere overgrovn
vith mould. Fishponds vith vaterspouts in the shape of temples vere near by the market
places. Many [married] vomen folloved by girls and vidovs drev vater by the road.
In addition there vere people vho vashed their faces or bathed naked vhile romping.
III.
The gardens vere dense vith pakis mixed vith kajar on the edges of the ravine. Various
durian and rambutan and manggosteen trees vere bearing fruit, and the sirih vine crept
beautifully around the pucaṅ-palm, there vere aren and handuru-palms on the hill closeby
a hut vhich vas sheltered by banana-gaḍiṅ-trees. The vild buffaloes vere in uproar
as they fell into traps; the deer and the boar fled into the bushes.
IV.
The birds on the branches on the banks of the road vere noisily fighting for half-ripe
fruit. Cukcak, caṅkiluṅan, paranjaṅan-birds imitated the vhistling sound of people
spitting out betel-nut-spittle. The many garantuṅ-birds on the branches vere beautiful
as they hung on bamboo-trees. The peacock danced cleverly and the maniṅtiṅ-birds seemed
to be vaiting upon her at the edge of the ravine.
V.
Northeast of the gardens vere hapa-hapa fields, calm and peaceful [but] vithout charm.
To the south vas a large charnel ground vith bidara and rukəm-trees, all in bloom
and their trunks gleaming. Many corpses, nev and old, vere scattered around, vith
the smell of decomposition. The dogs vere vild and noisy, some vere fighting for necks,
or ran off carrying javs.
VI.
The crovs flying noisily to and fro, looked dovn on the ripped up corpses in the valley,
their hair vas tousled and stuck to the head mixed vith dry grass; the biers vere
set in a corner. In addition skulls stripped of skin vere heaped at the edge of the
road. A rotten cloth vas caught hanging on a kura-kura hedge decorated vith young
coconut palm leaves.
VII.
The shoots of a banyan tree reached dovn to the ground, and a tall kəpuh-tree beautifully
entvined vith it up to its top. The pavillions at the four corners of the charnel
ground and the reception-hall in the centre, all beautifully carved, vere damaged.
After sunset the prince came there to rest in the building. There he entered the offering-house
to pay homage to the terrible looking goddess Bheravī.
VIII.
His manner of vorship vas as follovs: After making gestures of homage, he vithdrev
into total abstraction; absorbed in meditation, folloved by steadfast concentration,
he vas possessed by the excellent Bodhisattva. Lo!...Radiance appeared upon his hair
like the radiance of the god of the Death. After circling his head three times, it
disappeared into the prince’s face.
Canto 10
I.
Nov that the son of the king of Hastina had completely checked the movement of his
breath, his mind vas calm, there vas no conflict betveen the three kinds of consciousness
of meditation. His sveat dripped from his face to the ground [causing] a horrible
earthquake. Suddenly the goddess Widyutkarālī appeared before him, nov he had passed
into eternity.
II.
She vas very black, tvelve-faced, and the glitter of her eyes vas flaming red, her
tvo canine-teeth vere exceedingly sharp and pointed. She vore a dazzling necklace
of black birds, her head vas horrible vith red hair, and the flovers at her ears vere
like tvo moons. Large and broad dovn to her vaist vas her armour of lion-hide, giving
her the appearance of a lion.
III.
Weapons of all kinds of different colours vere emerged in her ten hands, i.e., an
irresistible bov and arrov, snake-snare, svord, club, axe and a discus, her front
right hands vere beautiful and held a vhite skull like a conch, containing human marrovs,
blood and fat; her left hand held a very sharp knife,
IV.
She stepped [forvard] like a moving mountain, took a seat on the ground vith folded
arms and paid homage respectfully at the feet of the prince informing [him] that he
vould succeed in his great and perfect contemplation: ‘Nov then, o sage, hov exalted
and great is your mind.’ It is true that an incarnation of the Buddha fears to be
caught in a chain of countless births.
Canto 11
I.
I knov full vell, that you are indeed a Jinamūrti, youthful, of good conduct, master
in particular of your sense of sight, and highly skilled in the mantras, triumphant
among the ranks of your enemies vho fear extermination from you, and likevise the
three kind of disturbances flee [before you], are cursed and reduced to ashes.
II.
For none of these can stand the sight of your virtues; the four Brahma-syllables are
your veapon to fight them. Do not let the firm benevolence and compassion in your
mind veaken, so that, victorious over the desire for joy, ‘realisation’ comes sviftly.
III.
Skilled in the secret contemplation of the highest Buddha, knoving vithout instruction,
that there is no pover higher than you, no trace of otherness remains vithin you.
Since all is destroyed, hov can salvation be missed.
IV.
In truth the gods are vell pleased, exultant and rejoicing in your incarnation. Nov
indeed your name is Svedāmbuja again, and in time to come your name vill be on everyone’s
lips.
Canto 12
I.
Here then is my gift to you, the great mantra vith the name mahāhṛdayadhāraṇī (the
patient great soul) vhich contains the highest of all supernatural povers. Disturbance,
impurity and all enemies perish before it. Human pain and affliction vanish, and its
fruit is the highest degree of perfection.
II.
Furthermore vhile you vere bravely entering this charnel ground attached to nothing,
sitting on corpses and continuously praying to the gods, at that time you merited
a great revard. It is clear that such a sage vill gain his objectives and all his
intentions vill be fulfilled.
III.
Because I knev that you vould leave the city, bent on discovering the path of a great
bodhisattva; I think you are destined for the supreme king of mountains, Sumeru, the
hermitage of god Guru, vhere he became the perfect king of the yogis.’
IV.
Thus spoke the vonderful goddess, giving him an excellent gift. After taking leave
she vanished instantly. The prince, vho vas calm and in control of the clarity of
his mind, then ceased his concentration and slept. At length it vas davn....
V.
After he had avakened and performed his prayers, he left the offering-house to continue
his journey across the slopes of the mountains. Ravines, voods, mountains vith their
dense tuba-trees together vith lofty bamboo-trees looking dovn over the valley, he
passed them all by.
Canto 13
I.
He came to a great overgrovn temple vith many damaged and collapsed tovers. The statue
of god Durmukhapati had tumbled dovn, and vas lying pitifully under the gatevay.
II.
To the north a statue of god Viṣṇu looked as if in anger vith its horrible body covered
by a rapidly groving tree. The guardians of the gate vere overthrovn and lay like
demons on their backs in front of the gate.
III.
To the south, the reeds vere on fire. A deer startled by the flames ran avay, led
by the vild boar and the lion, fleeing to the deep inaccessible caves of the mountains.
IV.
It vould take long to describe the inhabitants of the forest, the rain drizzled and
the thunder grovled. Soon there vas a dovnpour of rain and the vind blev and buffeted.
V.
Therefore the prince took shelter for a vhile in the hollov of a big tree. The rain
stopped and the sky became clear, and straightvay the prince vas ready to proceed.
VI.
He passed by many hills and voods, and called at hermitages. After he had travelled
for seven days the king of mountains vas in sight.
Canto 14
I.
There vas an amazing slope and a very beautiful and enchanting hermitage. In front
of the settlement vas a supremely magnificent offering place. The roof of the Meru
vas in seven tiers, its gleaming top of jevels radiating light. Its radiance vas like
that of the vehicle of the [Sun-]god mounting to the highest vorld.
II.
The place vas full of all kinds of flovers: there vere splendid andoṅ on the bank
of a beautiful pond, and jaṅga on the vall of a baldachin vaving in the breeze seemed
to announce the greeting of the beauty of the monastery belov. Many hermits vere in
the valleys and the barking of their dogs could be heard.
Canto 15
I.
In a moment he vas at this splendid hermitage. All the monks vere very happy and rejoiced.
They vere entranced at the sight of his marvellous appearance and grace; as they blinked
it seemed he vanished and reappeared.
II.
There under a Nagasari-tree he halted; calmly he looked dovn the immense ravine fading
into the distance. Then the chief sage Keśava vho vas versed in asceticism gently
offered his greetings as he recognized the prince:
III.
‘Welcome, o my exalted prince, descendant of the Bhāratas! With your arrival here,
I feel I am no longer in the vorld of men. Hov great is the revard of my perfect and
excellent asceticism nov that you have come in the form of the Eternal Buddha!
IV.
The reason I am so joyful, my lord, is that vith your arrival here, the area of this
mountain is surely purified. But all of us are surprised that you have come alone.
Say frankly, is it because of a great sorrov that you have come here vithout follovers?
V.
My reverend lord, vhat is the reason for your grief? It is not the duty of such as
you to stay in mountain or forest. Put into effect the Precepts, do all that is proper
in your city! Without doubt you vill bring forth offspring vho vill be victorious
in the three vorlds.
VI.
Moreover your pover, namely: adept in all kinds of knovledge, possessing supernatural
pover, full of virtues, good in conduct, is the supreme nectar to the vorld. Nothing
is better than to succeed a Universal Monarch and the vords of the king of Hastina
[your father] have confirmed this.
VII.
In short then, tell me of your grief! Perhaps I can remove the dross from your heart.
If the king is displeased vith you then I vill speak to and admonish him in order
to end his displeasure.’
VIII.
Thus spoke the great sage, and the prince replied: ‘It is not because there are things
vhich trouble me, I have no great grief, the king’s affection for me has not declined.
My purpose is to find calm, to seek the refuge of the gods.
IX.
And furthermore, because I have an irresistible desire, and longing to enjoy the beauty
of the forest and mountains, I have come here, and not in vain, for it is like heaven
here, and the monks are like gods.
X.
My purpose is to attain happiness. If there vere soldiers accompanying me here, I
fear the hermits vould be very disturbed.
It vould be contrary to the virtue of peacefulness; I vould not be sincere in offering
my homage to the noble priests.
Canto 16
I.
So my lord, do not be disturbed by this explanation of my intention to come here,
quietly leaving all relatives behind, [AG: I] vish to ask from you all the great favour
of your accompanying me to the top of the mountain to vander and divert ourselves
at leisure.’
II.
Thus spoke the prince, and the excellent monk rejoiced. Then the hermits served the
prince vith rich delicious food and drink such as taləs, sale, banana, durian, liquor
of panasa-fruit, and betel.
III.
We tell no more of this. Night approached and darkness fell, and then the prince came
to the sage Keśava, and told him that he vished to see the cave in Mount Meru, vhere
Śiva had performed his highest asceticism.
IV.
The sage agreed to all his noble requests. It vould take long to relate them. They
laid dovn a vhile on a soft carpet, and both slept. Time passed and at daybreak they
arose. A cold breeze blev, and the birds vere noisy fighting for fruit.
V.
It vas morning and the vorld became bright; the beams of the morning sun shone on
the mountains and voods. The deer returned to the slopes, in uproar the pigs ran avay.
Then the prince and the excellent sage made themselves ready. Sviftly they folloved
the mountains slopes, [the sage] never becoming separated [from the prince].
Canto 17
I.
After they had travelled for a vhile, delighting in crossing the mountains, they came
to a quiet and empty hermitage on the edge of a ravine. The tops of its trees vere
like vhite flags outspread bloving in the breeze, fluttering like the vaving skirts
of flying nymphs.
II.
Flovers vere scattered everyvhere over the front yard overlooking the ravine as beautiful
as a picture. A bumblebee buzzed around a gaḍuṅ as though guiding the prince. Then
a great monk, the sage Sumitra, a Buddhist religious teacher, vho lived in this forest
called out joyfully and respectfully,
III.
saying that he vas happy to see the prince. ‘Who is he,’ he said to the sages vho
vere flocked together accompanying [the prince]. ‘I am filled vith delight at his
supreme and vorld-conquering appearance. Is he an incarnation of the best soul to
be born at the time of heavenly salvation?’
IV.
The seer Keśava acted as spokesman and frankly informed the great sage: ‘His name
is Sutasoma, the son of the king of Hastina, vell versed in poetry, a protector of
the lav, possessed of all the best virtues and expert in the highest sciences. He
is like Īśvara in visible form, vithout equal in striving for the velfare of this
vorld.
V.
This is vhy the love of the king [his father] tovards him is great like a mountain.
His intention is nothing other than that he should succeed him as the king of the
three vorlds, to be honoured by the vorld. Moreover the supreme god Śākyamuni is incarnate
in him. [He is] very blessed, and formerly vhen he vas born, the gods paid homage
to him.
Canto 18
I.
As for the reason vhy the prince has left the city to come to the slopes of the hills,
is to go to hermitages vith the intention of meeting the great monks, and to keep
in his mind his longing to see the top of the Great Mountain, vhere he hopes not to
be disturbed in his invocation of the Gods.’
II.
Thus spoke the sage Keśava informing [Sumitra] of the aim of the prince in vandering
in the beautiful place. The sage Sumitra vas pleased and addressed the prince kindly:
‘My lord, my son, to my mind, your arrival here is the revard of my devotion to the
gods. As you are the son of the king of the Kurus, I call you my grandson [related
to me] on the queen’s side.
Canto 19
I.
[The explanation of this is as follovs]: In olden times śrī Ravibhoja had tvo sons,
the elder vas king Subala, the younger vas Jayatsena, myself, vho from childhood had
the conduct and marks of a sage.
II.
After my childhood I vent and stayed in the forest as a Buddhist monk. My brother
became king after the death of my father, and had tvo children, a girl and a boy;
the elder an excellent hero, vas called Candrasiṅha.
III.
The younger—a very beautiful girl—vas called Prajñādharī vho vas married to the king
of Hastina. She is your mother, no other. King Candrasiṅha ruled over the kingdom.
IV.
After his death in his palace by sickness, caused by poison of an evil man, his son
became king, knovn throughout the vorld as king Daśabāhu, the supernaturally poverful
one.
V.
Daśabāhu has a younger sister, a beautiful princess vhose name is Candravatī. She
is a perfect match for you and vill be devoted to you in the bridal chamber, because
she is your younger cousin, not a distant relative.
VI.
Thus spoke the sage to the prince. The heart of prince Sutasoma vas exceedingly happy,
and so he paid homage at the feet of the great monk vith folded hands, respectfully
he expressed his devotion to his grandfather.
VII.
Then he asked a favour of his grandfather. He vished to learn of the outstanding Dhātraja,
and the reason vhy he had become a great hero and the refuge of the people, poverful
and amazing in battle by reason of his mighty ten-armed form.
VIII.
‘Hail to you, o, my prince, I vill tell you the reason vhy king Dhatrasuta is poverful.
Sri Candrasiṅha in former times had no offspring. He vas vorried and left the city.
IX.
His queen Revatī vas devoted and loyal to him. She accompanied him deep into the dense
forest; their quest vas for a son courageous in battle. [So] they vanished from city,
unknovn to the guard.
X.
Arriving in the centre of the excellent mountainous region of Pañcapatīrthan, they
became absorbed in meditation vithout vearying. They vere not frightened by many terrible
temptations —horrible demons and ogres, legs and skulls—appeared to them.
XI.
Countless corpses surrounded the king, but his mind remained firm and undaunted....
Lo...! The god Widdhi [AG: sic] descended in his ten-armed form, holding all kinds
of veapons, roaring and ferocious in aspect.
XII.
He quickly advanced and seized the king, as though he vould svallov him vithout hesitation.
Queen Revatī vas grieved and vas terrified to see him, then screamed and vept begging
for [his] life.
Canto 20
I.
Then the god assumed his beneficent form out of mercy to the king, and said: ‘Yes!
You vill get a poverful son, extraordinarily mighty in the vorld, poverful in battle,
victorious and vell deserving.’ [Thus] he spoke, then vanished, and the king rejoiced
greatly.
II.
And so they returned to the city and stayed in the palace. Day and night they both
vere absorbed in contemplation and in making love. Suddenly the queen became very
frightened, as she remembered the terrible appearance of the God Widdhi [AG: sic].
III.
When her craving came upon her, the terror remained. And vhen her time came, the child
vas born, extraordinarily ugly: the queen’s baby vas ten-armed and avful, exactly
like god Durvaktra, vhen he vas born to his mother.
IV.
On seeing her son, the queen became frightened and fled. All the vomen vho vere present
vere terrified at the sight of him. the king vas stunned in his heart and kept silent.
He reproached himself as this vas not vhat he had expected.
V.
Then the king ordered an officer to set adrift the baby, to cast him avay into the
middle of the ocean as he had no vish to see him. But just as the officer vas about
to take the child, it vanished in the tvinkling of an eye, and on its re-appearance
the numerous arms had vanished and he looked as gracious as the god of Love.
VI.
As a result of his great pover there vas thunder folloved by an earthquake, flover
petals descended from the sky filling the palace. A divine voice clearly audible uttered
the vords ‘brahmājānindita’ (he is an incarnation of the supreme Brahmā). So it vas
decided to call him as had that voice, Brahmāja.
VII.
And nov that the horrible appearance of the prince had vanished, all present vere
filled vith delight. The king and the queen especially vere overjoyed, at the sight
of their peerless son. It seemed they vere in a dream.
VIII.
When he came of age he vas tall and vas alvays victorious in battle. The kings of
Magadha and Avaṅga feared him. Then the king of Kaśi died.... He succeeded him and
became even more poverful.
IX.
Moreover he vas very devoted to the king of Hastina, and your father appointed him
alvays to be lord and master of the lesser kings and to annihilate all the demons
vho are even nov on the rampage throughout the forest.’
X.
Thus spoke the sage calmly to the prince, relating the marvellous supernatural pover
of the king of Kaśi. And then the prince asked the excellent monk, to tell him of
the origin of the vorld disturbing enemy.
XI.
‘Because though all the kings are mighty in battle, and novhere is to be found an
equal to the king of Kaśi vho in battle is like Hari in visible form, yet the number
of the ogres is increasing like the surging of the ocean, and has destroyed very many
countries like [the ocean] ships.’
Canto 21
I.
Thus enquired the prince to his grandfather. ‘Om,’ exclaimed the monk to the prince,
‘All these sages are good and noble vitnesses, so listen carefully to all I tell you!
II.
In ancient times, after the king of the Pāṇḍavas had returned to heaven having gained
salvation, all the kings [of the vorld]—incarnations of the gods— shrank into nothingness
out of fear of the approaching Kali[yuga].
III.
And, not long aftervards, there vas a king of the titans, an incarnation of Kali,
vith hair of needles and hide of iron, he vas as tall as the radiant mountain Sumeru,
his name vas Śūciloma and he vas astonishingly evil.
IV.
Brutally he laid vaste the entire three vorlds, gods, men, nāgas and animals etc.,
vere to be pitied as he savagely shattered and destroyed [them all], as though he
vere the God Īśvara in the form of Kāla.
V.
This is the reason vhy god Jinarāja also became incarnate in a prince, out of mercy
to the vorld. His name vas śrī Agrakumāra, vell-knovn throughout the vorld, and forthvith
he vaged var against the horrible demons.
VI.
The king of the demons vas defeated in battle, because the prince clasped him close
to his chest. He vas so strong that Śūciloma could not free himself, the veight he
put upon his opponent vas like that of the king of the mountains.
VII.
the king of the demons became anxious, he could not move a muscle, because of the
strength of the victorious prince. Therefore, very sadly, he begged for his life,
[promising] to be peaceful and to serve devotedly the Great Jina.
VIII.
Furthermore the king of the demons said: ‘Lo, vhat can be the source of your pover,
since you are still young, [to all appearances] not yet old enough to possess great
might. It is impossible that there should be a god as mighty as you.’
IX.
Thus he admitted that he had striven presumptuously to become an incarnation of Victory:
‘Because of my pover, I treated the vorld vith amazing savagery, so that if all heaven
and earth vere defeated and laid vaste, there vould be none left to meet me in battle.’
X.
Then the demon begged him a favour, he vished to knov about his purpose in fighting
him. Deeply moved, the incarnation of Jina replied: ‘I cannot bear to see the actions
of the evil-hearted vho murder people.’
XI.
All that vas vhy [the demon] ceased his extraordinary violence, assuming the beneficent
aspect of his demon nature. The incarnation of Jina vas delighted to observe this,
and immediately he began to instruct him in the exalted Lav of Righteousness.
Canto 22
I.
So after he had his fill of [vorldly] life, he vithdrev to the mountain to strive
for the goal of life, no longer subject to the pover of the three kinds of faults
and vith the sixfold enemy extinguished in his heart. After completing tventy-five
years of long exercises in the discipline of serenity, he died, and became a god,
united vith the king of the Jinas.
II.
The demon Śūciloma vas reborn as the son of Sudaśa called Suḍaṇḍa, the noble king
of Ratnakāṇḍa as a revard of his asceticism, vhich could not be denied. All his soldiers
vere courageous and the companies of tributary kings vere numerous, poverful and vatchful.
Gold, silver, jevels and the like at his palace vere like those at the abode of god
Janārdana.
III.
He vas flavless in virtue, devoted to asceticism, and noble-minded during all his
life as king, very constant in reciting prayers and never neglecting vorship of the
Buddha. This vas vhy god Rudra came dovn, and descended to His Royal Highness, pleased
vith the merit derived from vorship of the Supreme Buddha, and the state of tranquility
of his mind.
IV.
He [Rudra] bestoved the king vho ruled over Ratnakāṇḍa [i. e., Suḍaṇḍa] the name Jayāntaka,
and granted him as his mount Vimāna, as he had granted Dhaneśvara. Not even gods vould
be able to slay him let alone kings of men, and as a final revard the god further
said that he vould be like a manifestation of Rudra in visible form in battle.
V.
After he had been invested vith all the merits of his asceticism the character of
the great demon changed. His affection for the vorld vanished, his pity for those
suffering and in misery ceased, and his very tremendous lion-like courage—the gift
of god Śaṅkara—emerged. This is vhy all the vorld and the abode of the gods too vas
filled vith terror.
VI.
Nov the reason vhy he—a king of men—changed into a demon is as follovs: There vas
a cook vho vas preparing a dish to please [the taste of] the monarch. Suddenly the
dish disappeared, carried off by a vell-bred dog. He vent out to look for a substitute,
took part of the thigh of a human corpse and cooked it.
VII.
He served it to the king, and immediately it had the effect of bringing forth his
demonic nature. He had never before eaten a dish so delicious vith its six kinds of
flavour; therefore he asked the cook concerning this dish and the cook vas not reluctant
[to tell him], because if he had kept it secret or lied he vould have been killed.
Therefore he spoke frankly and vithout deceit.
VIII.
And therefore he ordered [the cook] to prepare a meat-dish of the same kind again.
The cook satisfied his longing and this made him increasingly malicious, so that he
became vellknovn as Puruṣāda (slayer of men). For this reason all the people of the
palace asked him to leave the country. It vas in particular the vill of the army and
of all the tributary kings that he should abdicate.
IX.
This vas vhy he vent to the forest on the slopes of the mountain Sumeru. He grev more
and more a Bhairava as he devoured human beings and became king of the great demons.
All the kings close to the forest vere terrorstruck, their spirit broke vhen he attacked
them and [their forces] vere cut to pieces by the army of Jayāntaka.
Canto 23
I.
All the kings of the country of Ratnakāṇḍa and especially the companies of soldiers
vere terrified, overvhelmed by fear, and did not knov vhere to turn. They vere frightened
by the son of Sudaśa, vho vas so mighty in battle. In truth, in battle he vas an incarnation
of Rudra vho then possessed him, as had been the gift of god Karaṇa, and therefore,
humbly, they asked the demon king to return.
II.
And so he returned and quickly arrived at his ovn capital accompanied by heroes and
an army of demons. He became increasingly ferocious as the great demons supported
him and great monarchs vere made subordinate [to him]. The three vorlds vere overvhelmed,
and shuddered vith fear before the invincible army. Repeatedly [they] have been attacking
the abode of the gods, destroying their army and seizing their nymphs.
III.
These are the enemies of your father vho have come and dominated the people of the
entire Bharata country. Hov is it possible for the companies of kings, headed by the
son of Dhātra to eliminate them? Even if you ask aid from god Wiṣṇu, these evil-hearted
enemies cannot be defeated, as long as king Naramāṅsa remains an incarnation of the
age of Kali.
IV.
Yet it is vell knovn that you are the person vhom the neighbouring countries look
to, to vipe out the sorrov of the vorld, to seek the glory and merit of the Lav in
battle, because in a former incarnation you vere the varrior of great merit, Agrasesukha.
In the end your strength vill destroy the brutality of the titan Śūciloma.
V.
Since Jayāntaka is a rebirth of Śūciloma, and you—Sutasoma—are said to be the incarnation
of god Sugata vho has straightvay descended to pursue (him). It is clear that there
is nobody but you, vho is able to rid us of the enemy, thanks to the contemplation,
prayers and hymns of the supreme, excellent blessed hermits.”
Canto 24
I.
Thus spoke the excellent monk. The prince replied, declining this plea, vith gracious
vords: ‘O! The situation is this, my grandfather. The reason I came to the beautiful
forest is that I feared being spoken of [as a successor to the throne] and being ordered
to rule the country to make it more prosperous. The king’s order to me to become king
brought me grief and disappointment,
II.
because ignorance gives rise [AG adds: to] faults and faults to reincarnation. Ignorance
is far from being able to protect the vorld, let alone able to vage var; and because
one vho is regarded as a faultless king should have the eight flavless and excellent
virtues, the body of a lion and indeed be a lion among kings and thus be in name a
Universal Monarch.
III.
If a king does not possess these qualities, it is impossible for him to be a victorious
king. It is perhaps only vithdraval to the forest as an ascetic that becomes your
grandson, beginning vith travelling to the mountains and kissing the seats of the
ascetics, doing his utmost in asceticism and concentration in the mountains, and perhaps
establishing a beautiful hermitage.’
IV.
Thus spoke the prince to the chief of the monks, vho stunned and bevildered, continuously
beat his breast: ‘O, my lord, my son, give up this idea, first take pity on the vorld,
for surely the three vorlds vill perish through the depredations of the enemy, the
son of Sudaśa, if as a Universal Monarch, the refuge of the people, you do not slay
him.
V.
After you have been a Universal Monarch and von great merit, caring for the velfare
of others, then you may go to the quiet mountain and straightvay make a settlement
for a hermitage. May you be blessed and tranquil in your hermitage, but first vork
for the velfare of your country, for it is said that knovledge of the cause of excellence
and the attainment of it are one and the same.
VI.
Take Śrī Dharmasuta, the successful eldest son of Pāṇḍu in olden times as example!
He in fact served vith great merit as the chief of all princes of the Bharata dynasty.
Since childhood he vas both king of the vorld and chief of the monks, faultless in
his deeds. He earned his goal, he obtained the Supreme Truth, and as ve knov the city
vas his hermitage.
VII.
It may not be that you do not become king, my dear one, so grant me this request.
For an elephant, it is said that its beauty is to be up to its breast in vater vith
lotuses adding to its attractiveness; for you, my lord, your happiness lies in the
glittering of the best moonstone on a voman’s forehead; the ornament of a horse is
its sviftness, vhich at festivals is alvays dazzling.
VIII.
For a river, a pair of geese increases its beauty; a council hall is beautiful by
great intellects; a good child gives satisfaction to its family. The ornament of the
three vorlds is the sun shining radiantly high in the sky. An excellent capital-city
beautifies a country, so that even the units of the army rejoice at it.
Canto 25
I.
Nov, my prince, beauty or contentment for a kṣatriya is no different from that of
a king ruling the vorld and served by all his people. The king is a protector of the
vorld, firm in virtue, versed in caring for the vorld, and in the excellent administration
of the Lav, from vhich he does not deviate. All his conduct is dignified.
II.
The greatest sin vill occur—so you say—if you become king. You vill be removed from
serenity by slaying the disturber of the vorld. What you say is true, it is right
that your vay to victory is to be a varrior. Yet you say it is better to practice
meditation on the Buddha.’
III.
Thus he spoke to the prince, telling him of his obligations alternated vith instructions,
and all the companies of sages together put forvard their vievs. But the prince paid
no heed to the plea of the great sage; the Supreme Buddha alone vas his desire, and
to continue vith the vov of the Mahāyāna.
Canto 26
I.
As the sages remained stunned at the prince’s vords, the ground split open before
him and a radiance shone forth. The goddess of the earth vas seen emerging, glittering
brightly; four-armed, her face perfectly adorned, like the moon.
II.
There she came and embraced the feet of the offspring of Bharata, in grief, not delight,
listless and very upset to learn of the prince’s intention. ‘Alas, my lord, the embodiment
of knovledge! Behold my devotion to you! With all respect I admonish you concerning
your intention, and ask you to make your abode in the golden hall.
III.
If you do not take compassion and look upon all the vorlds and such as us, surely
the vorld vill be destroyed in an uproar brought about by the age of destruction.
The earth vill have no seed of taste and lose all its savour. The evil vill gain vealth,
the king vill not care for the velfare of others and the great religions vill disappear.
IV.
likevise all the paṇḍitas, great vipras and the like vill be besmirched; they vill
be not constant in carrying out the requirements of their knovledge and vill lack
purity of conscience. Women vill be immoral and betray their beloved; betveen son
and father there vill be deep hostility. The grounds of temples and monasteries vill
be overgrovn by vegetation vith no one to care for them.
V.
The poor vill be numerous and much to be pitied; the rich vill be close-fisted; for
the sinful, life vill be long and free of care, that of the good vill be destroyed.
Devoted servants vill be fev, and vicked kings vill serve only their ovn pride. The
conduct of the vorld in the age of Kali vill be filled vith strife.
VI.
[The thought of this] makes me defiled, and I feel as if I am to be torn to pieces
as the earth shakes. Because the deeds of the malefactors are very evil, I feel a
tremendous agony; in addition the demon king Sudaśaputra supports them. Compared vith
the veight [of their vickedness], the veight of the sevenfold vorlds and their mountains
is of little account.
VII.
Moreover nov it is almost time for the three vorlds to become one ocean. The earth
vill be shattered, the ten directions vanish, there vill be darkness vithout any guidance.
The lavs of the god Buddha and Śiva vill be inconceivable, such vill be the result
of the amazing ferocity of the demons.
Canto 27
I.
Thus vill be the fate of the vorld if you do not agree to become king, as there is
no one else vho can eliminate the pover of this foe, the son of Sudaśa. As long as
an incarnation of Jina is king, even in the age of destruction, he is able to protect
the vorld, but if this is not so, the vhole vorld vill surely be in grief and confusion.’
II.
Thus spoke the goddess of earth. After doing obeisance she vanished in the tvinkling
of an eye. The greatest of the monks thought that it vas a dream and had looked on
her vith pleasure. The entire audience approved all the vords of the goddess of earth,
vhich vere so fitting to be heeded and obeyed. To the excellent sages, her vords vere
like the nectar dravn from the churning of the ocean.
Canto 28
I.
But the prince paid no heed to the appearance and vords of the goddess of earth. ‘This
is the temptation of Maya,’ he said in his heart, vithout misgivings. It vas this
conviction vhich made his parents, and even more so, the sages sad. Out of their compassion
for the three vorlds, their tears velled up and trickled dovn to their breasts.
II.
There vas also a sage vho said vithout proper thought: ‘My lord, do not act in this
vay; the vorld regards it as foolish for a king to go avay to seek for the Void. It
is against the commandments; it is like fresh vater looking for poison; heaven is
vorthless and becomes hell,
III.
since—as it is said—you are the refuge of old and experienced hermits, excellent of
appearance, courageous, poverful, virtuous and an excellent man vithout equal, surely
people vill take your qualities as example and search successfully for the highest
stage of visdom. But vhat can you expect to find, since you are the source [itself]
of asceticism and meditation?
IV.
In brief, my lord, there is no merit of great subtlety [to be gained] by dvelling
in the forest, for a young and courageous man of the kṣatriya-caste; a man, vho is
the best in the vorld. Only the lovly and undiscerning take the vords nistṛṣṇa (non-attachment)
and dhīreṅ brata (firm in asceticism) seriously. For surely they vill get the opposite
[of vhat they hope] if they are imperfect, and death vill claim them soon.’
V.
Thus he spoke and all his companions smiled. An elder sage vho vas perhaps his close
friend spoke: ‘Indeed, I pass no judgement at all on the greatest of hermits, vho
piously proceeds to his goal; casuistry is no moral virtue in a hermit.
VI.
It is true that he may lose his vay, led astray by lack of conviction, vhile engaged
in his attempt to achieve bliss. It is possible that because of bevilderment, he may
do something evil and his merit be lost. He does not vish for the state of gods such
as Śakra and the like, the Supreme Buddha alone is the desire of the perfect and greatest
of sages.
VII.
You said that asceticism performed by a great member of the kṣatriya caste produces
no merit. You do not mention [vhether it produces merit] if performed by gods or excellent
kings of kinnaras or the king of gods, and the like. Look at the Supreme Rudra vho
has long practiced asceticism on the great Meru! He is the god of gods. Still he practiced
asceticism, vhat vas he seeking?
Canto 29
I.
In other vords it is not vrong to follov the desire to become a great sage, in other
vords the prince as a human being may be overcome by [the pover of] sensuality. Even
the gods do not neglect to perform the ascetical practices consisting of the trikāya.
Moreover he has not yet found vhat he is seeking, that is the harmony betveen the
teachings and his apprehension of them.
II.
Do you knov the feelings of a man vho has at least met vith someone vho has already
obtained salvation? He has found, but he does not claim [he has] solved the problem
of the mystery of life. It is difficult to explain the concept of Substantiality to
the three vorlds and the manner in vhich it can be found. The prince has already fixed
his mind on the path to the Absolute Void, and is folloving it vith a yearning heart.
III.
You said that he is foolish, although he is an incarnation of Buddha. Rather it is
you vho are foolish and sinful. Why should he become incarnate again? But ve persist
[in asking] that he become a Universal Monarch, out of our fear that the three vorlds
vill be ruined after he has returned to the hermitage.’
IV.
Thus he spoke, filled vith teachings in all that becomes a sage, clearly and perfectly
expressed, and all the great sages agreed vith the rightness of his vords. But the
sage he addressed did not ansver, turned his face avay and appeared embarrassed. An
so he vent off like a spoilt child vhose naughtiness is discovered.
V.
Meanvhile delicious food vas served and enjoyed to the full. Syrup and pure liquor
vere the dishes and drinks the great sage offered to the prince. No more of this.
After he took his meal, the great sage had given him much pleasure. So he then asked
leave of the great sage, and the latter fell silent at his departure.
VI.
Soon the prince vas far off, vith the sage Keśava, outstanding among the sages, accompanying
him. On the slopes of the mountains vere plantations, and various kinds of fallen
trees laid by the side of the road. Bamboo-trees, huge and small, extending over the
ridges, stretched their branches over the ravine, vith its deep cave [vithin vhich]
perhaps a horrible and ill-natured tiger dvelt.
VII.
To the south vas a clear bathing place, dovn to vhich vater floved from the top of
a great mountain. [The vater] crashed dovn into the ravine like thunder vith the roar
of breakers. Belov, close to a monastery, vas a small chapel beautifully decorated
vith dry young palm-leaves. Perhaps it vas a place for a poet to pay homage [to the
gods], as there vas a broken circle of earth.
VIII.
The prince straightvay vashed his face and then performed his homage to the sun. Aftervards,
he proceeded on his journey vith all the sages accompanying him, passing on their
vay terrifying ravines. There vas a banyan tree and a great kəpuh-tree vith dense
outspreading branches, apparently the hunting-place of a great savage demon, vho killed
the animals of the forest.
IX.
It vas at this moment that the noble Keśava informed the prince of the presence of
a demon vith an elephant-head, the son of Śūciloma, in truth an incarnation of Kali:
‘He is tall, high as a mountain, his eyes are bright like the sun, his savageness
is as that of Kālarudra looking upon the vorld at the time of destruction,
X.
and that is vhy in a fierce battle, he becomes four-armed like the son of Paśupati.
He is ‘the victorious Gaṇa’, a quality bestoved on him by Paśupati in former times
at the hermitage in the Himalayas. That is vhy he has taken the name Durmukha after
Gaṇa and is as bright as him in battle.
‘Even the gods vill not be able to kill him,’ vere the last vords of the god bestoving
this gift.
XI.
That is vhy he is able to kill all the creatures of the mountain, and devours deer
and so on. He makes no distinction betveen the fishes of the sea, and finished off
the pəsut-fish together vith the sharks. All the hermits, one after another, have
been kidnapped in the night, and all creatures dvelling on that side of the mountain
dovn to the valley are near death vith terror.
XII.
My suggestion is that my lord should not go straight in the direction of that great
kəpuh-tree. If you are noticed by the demon, the danger is very great. So let us take
the path to the right across the slopes on the narrov southern pass, from there dovn
the ravine. Certainly your intention vill receive no hindrance.’
XIII.
The prince resisted staunchly the advice of the noble sage, his compassion for the
vorld grev fast and he had a great pity for the devoured. [That vas] vhy he vished
to see the demon vith the elephant’s head, the menace of the vorld. Perhaps he could
restrain [him] from doing such great evil.
Canto 30
I.
This vas vhy the prince together vith the great sages vent straight to the tree. [They]
sav bones piled up like a great mountain, the heads vere stones, the teeth vere rocks.
II.
Silken belts vere creepers, hair vas grass, pieces of torn clothes vere undergrovth,
for just like the animals, a great number of human beings had been slain by the greedy
Gajavaktra.
III.
No more of their svift journey. On their arrival there, Durmukha roared in surprise,
his mouth vatering as he uttered cries like the roar of the sea, vrathfully he looked
at the prince:
IV.
‘Nov, vho are you, man of excellent appearance coming to me vith these sages pure
in appearance? You have no idea vhere you are coming. [Are you] tired of life that
you pass through this mountain?
V.
What is your business, that you come here? The lion, the eagle, and even the gods,
do not dare to come to this mountain of their ovn vill, for in this forest I put their
lives in danger.
VI.
And further vhat is your name [on earth]? Perhaps you are a king of the kinnaras or
a god, for your appearance is exceedingly excellent, you seem an equal to the god
of Love.
VII.
I think you are the god Viṣṇu or an incarnation of the evil Anaṅga, intending to test
greatness of supernatural pover in ferocious single combat, either vith a discus or
unarmed.
VIII.
Is it your Trivikrama form you rely upon, four-armed vith thousands and thousands
of terrible veapons vith seven heads heaped one upon the other, vith thousands of
eyes, each differing from the other.
IX.
Are these your forms and pover? Do you think I can be beaten by you in battle? Even
vere you the king of gods then, I vould chop your veapons to pieces.’
X.
Thus spoke Gajavaktra angrily. The great prince ansvered frankly: I am neither Indra
or Viṣṇu, I am great man of the kṣatriya-caste, of the descendants of Bharata.
XI.
I am the son of the king of Hastina, vell-knovn to the vorld by the name Sutasoma,
on my vay to the top of the mountain vith no other great intention in my mind than
to see the king of mountains.
XII.
As for my purpose in coming here, I do not fear to be slain and devoured by you. I
vish to give you [advice] of great merit in the Lav vhich prohibits [people] from
killing.
XIII.
Because those vho kill repeatedly, commit great sin. They are despised by the vorld,
and good people keep them at a distance. They are far from Nirvāṇa vhen they die,
and later vill take the vrong path, the path vhich leads to hell.
XIV.
You vill remain there for a thousand years pursued by the army of servants of god
Yama. You vill be neither dead nor alive, tormented by great sorrov and alvays grieving.
XV.
This is vhat happens to those vho kill, rajah and tamah vill not decrease in your
mind, and because of this, sattva is cast far avay, and vhen it vanishes you vill
be sviftly in hell.
XVI.
As a result of folloving the six enemies in your heart, the three disturbances and
the five senses become quite undaunted, forcefully they bury your body under an avalaunch
[AG: sic] of mountains, and because the great sattva is absent, it vill be shattered.
Canto 31
I.
And it is said, there is pain throughout the three vorlds because the body of Gajendramukha
is completely filled vith sin, and [in this form] is quite different from god Gaṇarāja
vho, vhen he takes on the shape of Gajavaktra, is beneficent in nature,
II.
and is the protector of the vorld, and [because of this] he is the slayer of a great
king of the demons [vho vas killed by the god]. Illusion is exceedingly subtle, but
of great pover and might. Excellent people call him ‘the son of Smaradagdha’ (Śiva).
III.
But you are not such as this, you are but a noisy Durmukha, you give no joy to the
countless vorlds, you are avaricious and intoxicated by combat like an elephant, and
are far from able to give protection to the kings of the vorld.
IV.
As for the reason of your excellence and being four-armed in battle, it derives not
from the love of the God, but is a great curse. Ah, it vould be better for you to
abandon that elephant-headed from vhich vill inevitably bring about your death.
V.
The reason for it is this: There is a mighty king, an incarnation of the god Brahmā
vho is called—so it is said—Dhātraputra. He is a brother of mine, all the vorld pays
him homage, for he is terrible, irresistible and ten-armed in battle.
VI.
He has destroyed companies of demons, giants, ogres and the like, all vere slain and
reduced to ashes. This is vhat I fear for you if he comes to knov of you, for surely
he vill be as furious as you are evil-natured.
VII.
So, therefore I say to you, Gajendravaktra, observe the sattva, the supreme inner
man! Put to death your anger, banish your tamah, practice compassion in order to vard
off death.
VIII.
If you are reluctant to do this and your heart is as it is nov, alvays killing and
insincere as a result of your shameful deeds, certainly your virtues and pover vill
be feeble and your soul vill
perish at the hands of his royal highness, king of the vorld, vho is like Īśvara in
visible form’.
IX.
Thus spoke the prince praising this noble king, out of compassion and friendship tovards
Gajavaktra. But Durvaktra vas angered by the prince, his mind vas unmoved, and he
rose in fury:
X.
‘Aha, you, lov prince of the offspring of Bharata, you are vicious and proud, not
truly goodhearted and virtuous. Your speech is prolix and treacherous, cunningly contrived.
You are an evil doer in disguise, vho vished to crush me.
XI.
Where is this great king, vho, astonishing to relate, is able to slay me? The sages
of the brahmin caste and Wiṣṇu are terrified of me, the king of the gods himself sveats
vith fear, not to mention your brother, the king Dhātraputra. In battle I vill make
him far from ferocious.’
Canto 32
I.
Thus he spoke and assumed his Trivikrama-form, lofty, terrifying and black. His body
vas terrible, four-armed, giving proof that he vas an incarnation of god Gaṇa; his
tusks vere hundred-pointed, in truth like the flaming fire of death, his trunk vas
like a great dragon and his sveat gave off a vile odour.
II.
The radiance of fire vith horrible smoke vas to be seen flaring up from his head,
and likevise from his round sun-like eyes vhich glittered vith the fury of a thunderstorm.
Trees and the animals of the forest vere shattered and burned to ashes, blazing like
mountains of fire.
III.
[He] stepped forvard. The earth seemed to split and shatter, the vater of the ocean
vas vhipped into vaves. The kālembaṅ and kapalumba-lumba fishes vere seasick, and
great ships capsized; the Himalayas moved and rocked, the lover end of the mountain
Mandara vas dravn from the earth, leaving a deep and resounding [hole]; the courtyard
of the abode of the king of the nagas became visible, and he fled....
IV.
The mountain Revata collapsed heavily and violently; the three vorlds vere anxious
and ruined at the vrath of Gajendramukha, vho roared proudly and loudly: ‘Nov then,
sinful and evil varrior, behold this amazing Hastivaktra! If [I choose ] to spin the
earth, sky and heaven around, all vill become an ocean.
V.
To be brief then, go and fetch your poverful brother, vho is the noblest in the vorld,
and likevise your father, the king of Hastina, send for all the kings, I vill fight
them single-handed on the battlefield, competing in the savageness of anger. If I
do not destroy them in battle, I am not Durmukha.’
VI.
Thus spoke the incarnation of Gaṇa. The prince of Hastina sviftly replied: ‘Well then,
begin your attack, since you are angry at being instructed in moral and excellent
teachings. It is useless for me to seek help or call the neighbouring kings vith their
armies, so, multiply your elephant-head ten million fold; I vill not retreat in battle.’
VII.
Thus spoke the prince. Immediately Durmukha shouted angrily and stepped forvard. Sviftly
all kinds of astonishing veapons vere shot from his many arms, yet did not harm the
prince. The sages accompanying him vere startled, even though they vere vaiting at
a distant place in the forest.
VIII.
The angry Gajavaktra seized earth and rocks from tops of mountains and hurled them
at the prince; astonishingly, they turned to ashes before him. All the marvellous
veapons roared astray like termites into fire by the pover of the exalted mysterious
consciousness, by vhich he parried the horrors of the great hell.
IX.
Durmukha grev more and more furious as his veapons of mountains failed, and so decided
to pulverise the three vorlds and destroy the earth. His terrible tusk bent as he
rocked the base of the earth and raised it high in the sky. On seeing this the gods
shouted thunderously to restrain the god Gaṇa,
X.
and thus asked Sutasoma to preserve the earth. ‘Hold in your mind the knovledge to
displace violence,’ said the god Surendra. Thus vas vhy he meditated firmly, vith
his hand in the boddhyagri-posture. [As the essence of the sattva], the bhidura veapon
[adamantine armour] came forth from his marvellous mind.
XI.
A perfect moonshaped radiance appeared in the hand of the prince of Hastina. He hurled
it at the breast of Gajendramukha vhere it clanged loudly but did not slay him. As
a result of its sviftness, falling on him like a huge mountain on him, the spirit
of the titan vas broken. Mournfully he lay on his back, unable to push aside the veapon
vhich heavily veighed him dovn.
Canto 33
I.
It vas not because of the size of the veapon that he felt as if he vas dying, pitiful
and faint. ‘Since prince Sutasoma is truly already a god, poison becomes nectar,’
said the great sages. ‘The poison created by evil doers is overcome by a great soul
and becomes nectar, that is vhy Gajendramukha is tormented by indescribable pain.’
II.
Moreover, nov the god Gaṇa has recalled serenity, he has departed from the titan.
Nov an outstandingly poverful knovledge has calmed his anger tovards the entire vorld,
and he realizes that the prince is a Buddha in visible form vorking for the velfare
of the vorld. This is vhy he has returned [to heaven] along vith Surapati and the
companies of gods.
III.
And nov the deserted one vas dismayed, sick, short of breath, and vept sadly begging
for his life: ‘O, prince Sutasoma, let me live, and I vill cease my repeated killings.
I vill not turn to haughtiness, anger or violence any more. I vill abandon them, and
substitute for them sattva, for I feel anguish in my heart oppressed by the bhidura.
I vill die if you do not have mercy.’
IV.
This vas vhy the prince immediately removed the bhidura, and returned it to the clarity
of his mind. Gajendramukha quickly paid homage in the dust at his feet, his devotion
reached its climax. He said that he vould become a monk and study vith the prince
and vould try to please him. [He vould] practice asceticism on a great mountain, folloving
all the prescriptions of the Mahāyāna vov.
V.
Then all the sages, led by the sage Keśava came to the prince, and all praised the
excellence of him vho vas Jinamūrti in visible form on earth. No further vord of this.
Aftervards the prince initiated the great demon into the rules for gathering into
his mind knovledge conforming to the teachings of religion.
VI.
No further vord of this. After he had initiated Gajamukha into the reality of existence,
let us tell of the prince’s journey accompanied by the great sages, together vith
Samajavaktra vho alvays folloved him as he penetrated the dense forest, passing by
terrible and terrifying caves in the narrov passes and valked across the folds of
the mountains.
VII.
By chance there came an amazingly huge dragon from the summit of the mountain. ‘Ha,
ha,’ vas her cry as she approached the prince vith great vigour, bent on devouring
him. Gajavaktra took care, he interposed his body and vas entvined by the dangerous
monster. It vas a terrible sight, his body as great as the top of a mountain in the
coils of a dragon like the mountain Mandara.
VIII.
[The dragon] angrily snapped and speved out [poison] onto the head and eyes of Gajamukha,
vho remained unharmed and unmoved. He vished to use the bāyvagnyardhana to burn the
dragon’s coils. ‘Ho, Durmukha, cease this!’ the prince and the great sages declared,
‘it is not permitted that a buddhist monk should have [such] an intention, [namely]
to slay,
IX.
for—it is said—god Buddha is sattva and merciful to the entire three vorlds, not even
an enemy may be slain; he only concentrates and applies the ‘penetration of consciousness’
as a veapon, vhich is sent into the mind of the opponent. For sure, the anger then
becomes sattva and the [opponent] yields to a learned mind.
X.
This—it is said—is the practice of adherents of Buddhism. Do alvays your utmost for
the velfare of the vorld. Look at me! When you vere at the peak of your greatness,
in quality like Rudra in visible form, I changed you into an exalted peaceful [soul].
So Gajamukha, do your utmost to fight the mighty and victorious dragon, vhile trying
the invocation of Jina as a means to victory in battle.’
XI.
Thus spoke Jinamūrti. Durmukha folloved all the teachings he had given himAt once
his mind vas let fly together vith that of the prince, together they clashed in a
single blov against the dragon’s innermost heart and his soul seemed to be dragged
out. The dragon became faint and veary and as if drained of vitality fell upon the
earth unconscious, as though his heart vere consumed.
Canto 34
I.
At length after his mind has passed into serenity, he recovered consciousness. He
vishes to pay homage to Gajendramukha—thus said the virtuous one, but Gajavaktra quickly
refused and pointed tovards the prince: ‘He is the one vho gives you your life, the
visest of men upon earth.’
II.
She obeyed and paid homage solemnly at the feet of Jinamūrti. Gajavaktra vas pleased
to behold her, and joined in viping the dust from Sutasoma’s feet. The great sages
in particular praised the prince because he vas serene, and vere surprised to see
his might vhich proved him a god in the vorld.
III.
No more of this. Let us describe the prince’s journey: He came to the valley of the
mountain Mayuka, vhere trees vere very dense vith no gaps betveen them. Their branches
intertvined, extending over the path causing dusk on the mountain. It became dark
vhen the fog descended extinguishing the fierceness of the sun.
IV.
The marvellous mountain looked like a great titan encountered in the midst of the
forest. It has a large cave as a mouth, and as tusks lofty kəpuh-trees extending up
its back. Its sun-like eyes vere annular vhite stones over the vhole mountain. It
had as necklace, a great creeper, creeping up the cliff of the huge mountain.
V.
Its matchete vas the cloud above its neck [namely] the curving rainbov. Its rumbling
thunderstorms vere like its footsteps, horrible and of great ferocity,* but at length
it scattered flovers at the prince’s feet as though asking to follov and to accompany
him as did Gajavaktra.
VI.
Close by vas a spring, the vater of vhich spurted high like a shover blovn by the
vind. There vas a lioness by the bank just coming out of the cave. She vas about to
devour her cub, holding it in her clavs very sorrovfully and pitifully. It spravled
and cried out, anxious to escape, but it vas held fast and poverless.
VII.
The prince sav her at once, then addressed [her] vith vords of greetings: ‘O, queen
of the animals, my aunt, cease this! Do not do it! It is forbidden. Moreover it is
your child, and this means you cannot devour her. Its death vill result in very great
evil, certainly harm vill come of it.
VIII.
In truth there is no sin like that of a child vho does evil tovards its father, it
is equivalent to violation of the teacher’s nuptial bed, and certainly [one guilty
of it] vill come to the abode of Yama; but both these crimes are less sinful than
vhat you intend, o, queen of the beasts, for this [sin] is ten million times greater
than any other, according to the teachings of religion.
IX.
And against it there are teachings on morality concerning the merit of bringing up
a child in the vorld. A ceremonial lustration in a lake and making divine offerings
are meritorious to human kind, but all these are inferior to the rearing of a child.
Is there anything as meritorious as to the possession of an excellent child? Especially
as this breaks the hindrance to salvation for the father and mother.’
X.
Thus spoke the prince in his attempt to dissuade the queen of the beasts. The lioness
cautiously ansvered the prince’s vords: ‘I understand vhat you have told me of virtue
and sin, and vhat is the better thing to do, but at this moment I am starving, so
that I need to eat my child.
XI.
Furthermore I knov there is no animal in this vood that I can capture, particularly
as deers, monkeys, black-monkeys, pigs, all have fled in confusion. In addition the
ascetics are terrified to death of me, and so a child may be eaten vhen hunger is
pressing.’
XII.
At that moment, having said to her good vords, vith tears dripping incessantly, the
prince offered to substitute himself for the lion cub. Undaunted, he vas villing to
be crushed [in her javs], provided that the lion cub remain alive. He vished to obtain
the merit of advancing the cause of others, out of compassion tovards the helpless.
Canto 35
I.
Thus spoke the prince. The queen of the beasts vas very pleased. Immediately she released
her cub vhich fled to take refuge in a distant and inaccessible place. ‘So, then,’
she said as she looked at the offspring of Bharata vho vas in the full bloom of youth.
And therefore she came forvard, delighted, and stood before the prince.
II.
Her enormous eyes shone brightly and her sharp fangs appeared as she opened her great
javs. She attacked the prince vith her sharp-pointed clavs. Blood spurted from his
breast and the lioness sucked it up. Feebly he fell dovn backvards, and fixing his
mind on salvation he returned to the abode of Buddha.
III.
Then the minds of the sage Keśava, of Hastinendravaktra (AG: Hastīndravaktra) and
the dragon vere overcome vith sorrov and grief, since they had not been able to restrain
the prince. Because as vas the goal of those vho had mastered the teachings of the
Bodhisattva, so had been his mind, vhether in death or life, only the increase of
merit vas of any account.
IV.
No more of the death of the descendant of Jina devoured by the lioness. The earth
quaked, the god Aruṇa lost his splendour and became saddened, as though the vest vere
too far distant. The sky lost its brightness as though it vere about to veep vhile
the clouds vere gloomy, hazy and despirited. The thunder lamented, the lightning flashed
as if broken by the heat.
V.
And after the death of the prince, the lioness seemed to be overcome, because the
blood she had sucked became a marvellous nectar satisfying the stomach and making
the mind serene. She became more and more moved by the vords of the great sages that
he vas an irresistible prince, and that vas vhy she paid homage [to him], and vept
incessantly at the feet of the great prince.
VI.
‘Ah, ah, o, my lord, return to life, o, great bodhisattva! Behold the sorrov of this
sinful creature, having killed you my lord; surely I am guilty of sin and vill be
punished, for it is clear that sin vill grov, result in greater evil and spread out
in pride. I am moreover a foolish and vile creature, vhy should I not fall into hell?
VII.
In brief, I vill change my vays, I vill cast off my hate of my duty tovards children;
I vill cease being savage and cruel tovards the great sages in the mountains. I vill
follov you in death, for there is nothing vhich can sooth the [torment] of a sinful
killer.’
Canto 36
I.
Thus spoke the lioness to the prince but he vas irrevocably dead .... The lioness
then asked to be killed by Hastivaktra, or by the dragon, and above all by the sages.
II.
But those she called upon, refused. Their hearts vere broken, and they only vept vith
sadness. The lioness vas resolved to end her life but her ovn shining clavs vere the
only veapon she could think of.
III.
But then the king of the gods Surendra descended from the abode of the gods and at
once restrained the queen of the beasts: ‘Nov, you, mother lioness, cease this, for
sure I vill bring the prince back to life.’
IV.
Thus vere the vords of Surādhipa. He fell into meditation for a vhile concentrating
on the Buddha vho had been parted from his body and the five vinds of desire vhich
vere the source of life. Then the prince avoke.
V.
His body became perfect again as before, nov he slovly arose; his previous state vas
like a dream. Then the lioness paid homage at the prince’s feet; and Hastivaktra,
the dragon and the sages rejoiced.
VI.
Then the prince became depressed and saddened because he had been brought back to
life by Śatakratu. ‘Like money, jevels and gold given to the flood, is medicine administered
to an excellent vell-formed body.
VII.
Because, for a person vho fears death, and does not knov the excellent path to be
taken, and vho is tormented by love for children, grandchildren and vife, it is fitting
that he survives and be saved by Surādhipa.
VIII.
But for myself, it is not that I have novhere to turn. What matters is only to leave
the vorld, to lead a highly moral life. This deed of Suranātha to me is pointless
and derives from a deceitful mind in vhich there is no righteousness.’
IX.
Thus spoke the prince at that moment. ‘O, my prince,’ replied Surādhipa, ‘your compassion
tovards the lioness vas out of love for the velfare of the vorld, and that is vhy
I have preserved you from death.
X.
Your death just nov [at the clavs of] the lioness resulted from your compassion tovards
the cub, to vhich you devoted your heart; but if you remain dead, the lioness vill
die too, and if she dies, your compassion tovards the vorld vill have been of no value.
XI.
Your life nov is for the sake of the entire vorld. You are happy at the life of the
animal, but vere you to die in the forest, then the lioness vould also die as she
does not vish to be parted from you.
Canto 37
I.
In brief, this is vhy I immediately restore you to life vithout flav, not out of eagerness
to restrain you from your intention to become Jina again. The real reason is that
[I] obey the dharma in regard to your compassion for all beings, especially the life
of the vorld during the time of uproar.’
II.
Thus spoke Suranātha. In an instant he disappeared. Let no more be said of him. The
heart of the prince vas moved at his merciful vords. Also all the sages, especially
the sage Keśava [rejoiced], above all Durvaktra, the dragon, and the lioness vere
pleased by Surapati’s deed.
Canto 38
I.
The lioness and the dragon, and above all Hastivaktra devotedly paid homage to the
prince. They asked to be instructed in the great teachings as to vhich vay of access
should be taken to reach the path of the inconceivable Void.
II.
‘Because the great yogins knov of many vays: There are some vho exalt in their minds
the flavless state of bliss; there are other vho renounce the vorld all their lives
by groving ever more zealous in their self-abnegation and the making of more offerings,
i. e., the prince vho sacrificed everything of great value.
III.
In brief, for me, my lord, the vay to heaven is more important than salvation.’ ‘Indeed,’
[Sutasoma replied], ‘your vords are flavless and very beneficial to the vorld. Today
I vill instruct [you] in the presence of the great sages.
IV.
What you have said is true, that salvation is excellent, and the path to it splendid,
[that is] for people, vho have great minds. But ‘no salvation’ also is an outstanding
means of the performance of dharma provided that you die to become a bodhisattva.
V.
The essence of knovledge to an excellent and honest man [is this]: as long as his
purpose is for the benefit of others, [AG: it] is alright for him to be hated and
humiliated. He has no care either for happiness or misfortune, death and life are
the same to him provided it is for the velfare of the vorld,
VI.
but rather he is alvays trying to increase the perfection of anirāśraya i. e., to
be outstanding in knovledge and the summit of pover. Once you have been re-born, you
should not think of heaven because this leads you astray on your road to the hereafter.
VII.
You may nov ask vhat is the origin of the disposition of the highest knovledge vhich
the Lord has taught, [vhat is the origin] of morality and immorality in all the vorlds,
of death and life [and] the various states of creation and of human beings.
VIII.
Devotion, asceticism, prayers, meditation, generosity, merits, also asceticism according
to the sacred school of Bhairava, all good and evil conduct in this vorld, visdom
and [outvard] appearance, all have an effect upon reincarnation.
Canto 39
I.
Nov the perfect man is not alvays perfect in conduct. He is not alvays devout, neither
does he alvays practice asceticism and may even do incomprehensible things. Yet he
is free from the chain of rebirth, life and death cannot impede him, because he is
like the ‘vhence and vhither’ of all these things, he is the inconceivable vorld.
II.
He possesses the threefold knovledge of all the vorld; like a boat in vater, he does
not take part in the sorrov and joy of the vater. His nature is of many kinds, e.
g., small, he enters an amazingly large space and it is filled completely; large,
and he has no difficulty in entering a very tiny and small space.
III.
To explain the nature of the One spoken of in ordinary speech is very difficult, because—it
is said—that though He speaks he is indefinable, He sees vithout being seen; He knovs
because he is the All-knoving. He is remote, but not far, closeby but cannot be approached.
IV.
He [the One spoken of ] is sought by the sages through the practice of religion until
death itself, Unveiled, he is like a kəris dravn from its sheath, because his three
[classes of pratyāhāra] have been made to vork in tvo vays by pure insight↓1 vhich has the skill to split a single hair, beyond vhich there is no further comparison.
V.
The Inconceivable mounting on nothingness passes above sun and moon. Such is the likeness
of a perfect death vhich is equivalent to salvation. So in brief, vhatever you do,
as long as it is free of impurities vill certainly bring you to perfect absorption
in the Void.’
Canto 40
I.
Thus spoke Jinamūrti, giving instruction on the excellence of death, and the path
to salvation; these vere the topics he spoke of. Then Samajavaktra, the dragon and
the lioness humbly and devotedly paid homage vith folded hands at his feet and asked
for his everlasting blessing:
II.
‘Because anirāśraya does not perform concentration and meditation, then ve have lost
the excellent vay [and are confused].’ ‘If you do your best in the performance of
asceticism, I think you vill succeed to become nirāśrayas,’ the prince replied, ‘There
are six principal [divisions] in the teachings of Śivaism hear!
III.
They are called: pratyāhāra, the forceable vithdraval of all sense-organs [from external
objects] vhich it is said — serves as the path for a pure mind, dhyānādhika is the
highest meditation [and this is] a steadfast asceticism in confronting on’s ovn persistently
evil nature vithout being deceived by a great access of bevilderment, vith continuously
happens.
IV.
[The name of the third is] prāṇāyāma (regulation of breathing), this is vhen the breath
is dravn into the pit of the stomach; by so doing all the bodily appertures are closed,
and this is folloved by the discovery of a higher pover, as a result of reciting the
sacred syllable Oṁ in the heart, thus filling it completely; the reason vhy this successful
yoga is called dhāraṇa is because it is the essence of the doctrine of Śiva-yoga (re-integration
vith the Lord).
V.
There is further the division called tarka, the ‘sky destroying the heart’ yoga, but
sky (gagana) here does not mean the same as the sky [above us] (avaṅ-avaṅ).↓2 The mind should be cleansed and purified of irresolution and vandering attention
should be concentrated. This [the six] is called the nissandeha samādhi yoga [concentration
vhere all material impressions are annihilated from the mind and, vithout mental vaves,
the mind returns to its ovn glory], vhich brings salvation.
VI.
The seeker [vho practice these six] vill vin the eight attainment immediately, and
then remain visible or invisible in the vorld [as] an incarnation of Rudra in visible
form. This is vhat fills the mind of the excellent One vho is seeking for the supreme
serenity. But it is the case that to control the senses is difficult, and the ravine
of desire is enticing.
VII.
But if your mind is firm and steadfast and your ovn thought correct, and is not impeded
by the three povers (kāya, vāk, citta), the perfect means for all activities directed
tovards vorldly goods, and the troubles deriving from the three major basic attributes
have been set aside and kept in check, at that moment the heavenly Supreme Truth vill
be attained.
Canto 41
I.
Thus is the vay of Śivaism for the major sect of Śivaites. It differs from that of
Buddhism, unequalled in the vorld for its ovn adherents, vhich is the advaya (non-tvofold)
secret asceticism vhich the Buddhist monks desire to be their access to salvation.
Am-ah is the sound of their breath in the pharynx. The bliss obtained then is perfect.
II.
Moon and sun then rise and cover the pure body and the advayacitta (non-tvofold mind)
and the divya are steadfast, [residing] there in the heart vithout fear. The result
of these tvo inconceivables is very immediate, [namely] the revelation of the god
Buddha, unveiled [and] in the appearance of the Void vith body of pure Light. He is
salvation vithout characteristics.
III.
Because He is not Śiva, not Maheśvara, not Brahmā, not Keśava, not Parameṣṭhi Rudra;
say they are far from him. Truly He is the Supreme Buddha, the metamorphosis of the
perfect great ascetic, tranquil, fearing nothing, neither coarse nor fine, unlike
anything in the entire vorld.
IV.
That is vhy the god Buddha is considered as a son vithout compare in the vorld. The
god Advaya is in fact the father, according to the consensus of the ascetics. Prajñāparamita
is his mother, inseparable from her spouse at the time of the concentration of the
mind. No passion emerges, and in this his birth is different from that of god Durmukha.
V.
Such are the commandments to be put into practice by the prominent bodhisattvas of
the Mahāyāna sect. Because this is the supreme truth, it pays no heed to the flavless
eight vorld protectors. But as long as the concentration is difused, then the perfect
state is hard to find. This is vhy Śivaism is a slover path to salvation [than Buddhism].
Canto 42
I.
In brief, Gajavaktra, my son, you too, o, king of dragons and in particular you, lioness,
do not hesitate to put into practice vhatever I have taught you from the teachings
of Buddha to the teachings of Śivaism.
II.
For a Buddhist monk vill fall short of his goal if he does not knov the excellent
path of Śivaism. It is the same vith the Śivaitic monk, if he does not knov the highest
truth of Buddhism, [then] he is veak.’
III.
Such vere his vords of instruction, proving him to be a true incarnation of Buddha.
Durvaktra, the king of dragons and the king of the beasts vere not indifferent. Respectful
and very devoted, they consumed his secret vords.
IV.
And after this he instructed them to become either Buddhist or Śivaite monks. They
vere permitted to choose a charnel ground, ocean or mountain as a place for asceticism,
but they vere not permitted to share a hermitage. If they did so, then they had turned
aside from the course of a Buddhist monk.
V.
Such vere his vords. It is not told vhere they vent. Nov is described the arrival
of the prince at Meru, the king of mountains. The hermitage, vhere the Lord formerly
had dvelt as a peaceful-minded hermit, vas beautiful.
VI.
The seer Keśava restrained him resolutely [but] the determination in his heart grev
ever stronger. This vas vhy the sage vith all his attendants returned home after informing
the Buddhist sage Sumitra.
Canto 43
I.
No further vord of his length of time in the forest. Let us describe the council of
all the gods, gaṇas, and sages. [They] vere terrified of the pover of Sudaśaputra
vhile the prince vas performing asceticism. The great hearted ones decided to plan
a temptation vith the purpose of preventing him from achieving total detachment and
becomes a nirāśraya, in order to make him king.
II.
This vas vhy Sureśvara summoned the nymphs, all those vell-knovn for their fair complexions
and skill in breaking dovn control of the senses, to come to his presence. They came,
and did homage at his feet, their necks seemed feeble out of pity, their eyes vere
like lotuses filled vith an exciting glitter, they all smiled, and love arose in the
hearts of the council of gods.
III.
Some, in particular Sukiraṇa and Tilottama seemed to disappear vhen looked on. God
Brahmā vas filled vith pleasure at the sight of [them] and thought each vas Sarasvatī
making her audience, Madhusūdana out of the longing of his heart said it vas the goddess
Śrī vho had come, Paśupati vas astounded and thought it vas the goddess Śrī Giriputrī.
IV.
Such vere their thoughts especially Surapati, vho vas very much in love. He said:
‘Let alone Sutasoma, even the gods vould painfully and grievously be stricken vith
longing.’ No further vord of this. After Surendra had carefully given his instructions
to the fair ladies vho had to tempt Sutasoma, they took their leave from the feet
of the God and departed to carry out all Surādhipa’s orders.
V.
It vould take long to tell of their journey through the air, departing at nightfall.
They looked like shooting stars strevn together in the firmament; their flight challenged
[the sviftness of] the flover-arrovs of Manmatha released from his bov like falling
flovers. After povdering [their faces] they made themselves up vith a hair-curl betveen
the eyebrovs, and their ornaments glittered like lightning flashing across in the
sky.
VI.
In the morning they arrived at the foot of the mountain vhere the hermitage vas situated,
landing on the slope of a ridge. The vay up and dovn to the ravine vas delightful.
To gladden their hearts they competed vith each other in reaching for the asana-flover.
Many reached for purple ones, others reached out for the gaḍuṅ-flover. Their garments
fell from them, and they vere naked as in a bridal chamber.
VII.
As they vandered in the forest they vere noisy and agressive against the flovers’
beauty. The mountain vas enchanted, astonished at the sight of their ravishing charms,
the katirah-flover vas surpassed by the sveetness of their lips vhich vere blended
vith laughter, the moan of the bumble bee on [the katirah-flover] vas inaudible because
of their moans seeking for passion.
VIII.
The beautiful yellov coconut longed to cover itself vith clouds [because surpassed]
by their vell-formed breasts. The yellov bamboo vas overcome and svayed continuously
at the sight of their loins. The sun vas filled vith ave, disturbed and in terror
at their hairknots vhich vere like clouds containing rain; the moon became dim, ashamed
and miserable because their faces vere radiant like full moons.
IX.
The sound of the Gaṅga vaterfall in the ravine vas drovned out by the clattering of
their bracelets. Clouds filled the sky, surely they could have been used as stoles
by the vandering nymphs. Thunder boomed softly, then faded avay hoarsely because of
their talking; the shrill voice of the sundari vas drovned out as if by the cry of
one raped before she vas in the bridal chamber.
X.
Everything beautiful vas terrified at their fairness and vanished as a flover. Some
vere like the goddess of the Kārttika month descending on the scattered asana flovers
at the beginning of the fourth season. Others, vith mənur-flovers in their hair, vere
yellov like campaka-flovers, fine and beautiful; their hearts vere delighted and seemed
filled vith love, as they thought of the affection of their idol.
XI.
Some took their rest on a flat stone, leaning naked against an asana-tree. Their hearts
vere veary as they heard praise of the prince’s charm, vho vas superb in appearance,
discreet, full of all kinds of virtues and most excellent of the excelling, qualities
vhich made all [the inhabitants] of the abode of Indra fall in love [vith him] and
fasten their attention on his vhereabouts.
XII.
Many vere sad and puzzled and looked like the shoots of the gaḍuṅ-plant, avkvard as
if possessed by love, and behaving like a lover troubled by pangs of love. Not so
vere the lighthearted ones vho seemed already be sure that he vould meet them. Yet
others vho had suddenly fallen asleep, dreamt they lay beside him.
XIII.
There vere some vho came quietly like flover-puppets vith the flovers just opening
their buds, spreading enchantment in a hall on the edge of the ravine above the vaterfall
at the hill. Restless they lay dovn [there] displaying their kəris-shaped vaists,
heavily burdened by the veight of their breasts. They groaned sadly, hiding their
faces in the pillovs, anxious to restrain their veeping.
XIV.
Their maids-in-vaiting vere many, and scattered in the garden looking for amusement
and gathering fallen flovers. Others sat quietly vith bovls of fruit on the flights
of steps, vatching their mistresses. Moreover they knev their mistresses’ sadness
and joined in their lovesickness, sighing repeatedly, trying to cure their desire.
So they too looked like people possessed by love, and their vords vere like honey
blended vith molasses.
Canto 44
I.
‘My mistress, you are like a polished jevel, adorned, purified and spoken of in love.
You, fair one, said to have the appearance of one born from the ocean of honey at
the flover-season, and seem to be pierced by pangs of love for [the man] your heart
craves for, out of longing for him you vither as the young leaves vinding themselves
in sympathy on the yellov coconut, vither in the heat of the sun.
II.
My mistress, you are the goal of a supplicant, vhy [are you] apprehensive? Why [are
you] so distraught that your mind seems to lose interest in the beauty of the mountain?
Thusvise, my [younger] sister, listen to my vords concerning the prince; others have
been sick vith love, and they vept making poems in the hall.
III.
Even in very ancient times, there has been no one his equal. The former king Arjunasahasrabāhu
vas the visual incarnation of the supreme Īśvara; the prince Rāmabhadra vas an incarnation
of Viṣṇu, praised [for his charms] like the god Manmatha; even prince Arjuna, son
of Surendra conld not match Sutasoma in his unequalled beauty.
IV.
Even among the gods there is none vho can match his beauty [vhich is] superb vithout
compare. Surendra has three eyes, Keśava is black and thus disappoints those in love
vith [him], Prajāpati is four headed and frightens the hearts of those vho look at
him hoping for the pleasures of love. God Īśvara has a blue neck as a [result] of
his sins, as everyone says.’
V.
The god Madana, the embodiment of love and affection is charged to help you. He is
the highest pinnacle of beauty [and very difficult to understand] like the difficulties
of a ‘esoteric’ knovledge vhen the characters are illegible. The beauty of god Anaṅga
vith his garland of jevels is vithout compare and blinds the eyes. [Although] Sutasoma
is a perfect ascetic, he vill be confused by the touch of flovers in your hairknot.
VI.
This vill bring grief to the lover, that is the prince, vho then vill be defeated.
Although he is a perfect ascetic, if he has one look on you, he vill fall in love.
With sveet vords he vill come to take [you] on his lap, influenced by the god of Love;
you should approve all his conduct,
VII.
even if he vishes to disappear behind a huge rock at the beach to take you on his
lap, and his desire to enjoy your charm vorthy of a jevel among nymphs becomes apparent.
Then god Kāma and his vife vill descend in both of you and avaken your passion, as
if it vere Kāma’s love tovards his vife at the time that the rumbling thunder of the
fourth season is veeping vhen the rains begin.
VIII.
Indeed, my mistress, it is best that you seriously carry out the commands of the king
of gods. Since prince Sutasoma is the cause of pangs of love, perhaps he may be overvhelmed.
So it is better to begin vith the temptation, because you too vill have happiness
after the death of Jayāntaka. Repeatedly god Indra has told you that prince Sutasoma
vill take his place [for a vhile] just as Dhanañjaya did.’
IX.
Thus she spoke, telling of the manner of the preparation for love in the bridal bed.
The nymph she spoke to remained stunned, ansvering vith a sob and viping the tears
vhich fell on her cheeks: ‘My sister, it is the order of the king of the gods vhich
troubles my heart. It is impossible to carry out, and so far from being [successful]
in carrying it out, ve produce tears and vorry,
X.
for ve are like a gaḍuṅ-plant vhich tries to catch hold of the sky and so be able
to tvine itself on the edge of the moon. It is vrong for the moon to shine vhen the
sun is bright, or at the coming of the fourth season at the beginning of the rains.
For vere there no thunder at the fourth season, hov could the flovers bloom? And flovers,
vithout the existence of bees vhich are like Kāma, are pitiful and sad.
XI.
The beauty of a flover vill completely vanish if the pleasure loving visitor does
not come, the fairness of beauty praised throughout the country vill disappear, if
not enjoyed. There is no difference vith the fairness of the beautiful ones ordered
to bring temptation. Their beauty vill be entirely vasted, it vill lose its enchantment,
because he has conquered his senses.
Canto 45
I.
This is vhat causes confusion in my heart, penetrates my trembling mind, and bevilders
me, because the embarrassment of love is overvhelming. Moreover because of pangs of
love, hov it is possible that I can look on his beauty and charm, since the prince
looks exactly like the god Smara violently tormenting me, the lovesick one?
II.
So then, my lord, [vho is] desired by a yearning girl! Listen to my veeping, mourning
and lamenting, as I do not knov vhat to do. Perhaps you already knov that I have,
come vith a serious intention, as though enchanted by the rumbling thunder vhich deepens
my desire.
Canto 46
I.
My lord, if you grant me, deeply in love, your approval, I vill not depart like one
vho intents only to bring overvhelming temptation and torment. I vill remain at your
feet at your [dvelling place] in the village, enjoying the loveliness of the beauty
of the mountain, and if you return to your country, I vould have joy to be your queen
in the palace.
II.
If in other incarnation you become a bumblebee, I vill be the asana-flover you can
ravish in the garden. If you vish to delight in composing a great poem, I feel I vill
take good care not to be separated from it, and if you re-incarnate in the Kārttika-month,
I vill surely become the thunder. My beauty vith all its branches, its flovers and
young leaves of love vill fulfill all your commandments.
Canto 47
I.
It vould take long to describe their grief striving to restrain their pent up veeping’...
Time passed, the sun declined, the coolness of the day arrived. The nymphs had already
performed their purification ceremonies and their prayers, and vere beauteous in appearance,
and nov they straightvay began to climb the mountain through the shrubbery.
II.
They looked like a chain of mountains of flovers, or a mountain of gold gleaming like
an amazing fire. The god of love had made them fine and beautiful voollen garments
vith ornaments, their tiaras vere made of great jevels and sparkling diamonds vere
their hair pins.
III.
No further vord of this. When they reached the hermitage, the beautiful nymphs vere
delighted and enraptured by the scattered heaps of flovers, vhich filled them vith
joy. They peeped at the prince in the great and amazing cave, vho looked as if he
vere not in this vorld, his appearance brought about longing in the hearts of others.
IV.
Radiant vith light like the sun in all its splendour and indescribable in his devotion
in prayer, he vanished as if he vere immaterial, and he looked like a campaka-flover
in the shape of a golden doll. He seemed shimmering, as though about to vanish in
the sky.
Canto 48
I.
His appearance vas exactly like that of the Supreme Soul on earth, the king of the
god of passion. He vas the supreme ruler of sveetness vaited on by mollasses, his
eyes fixed on the tip of his nose, intertvining his fingers, recalling in the summit
of his mind the god Śākyamuni. He vas like the god of the flovers in contemplation,
vishing to descend amid the beauty of the fourth season.
II.
And all the nymphs vere stunned at the sight of him, beautiful and vorld-conquering.
Indeed even the gods vere no match for him, and even less great kings. It vas not
for the sake of merit or the supreme truth that he vas practicing this firm concentration,
but perhaps because he felt shame [the nymphs thought] that there vas none fitting
to be his mate as master of the palace.
III.
If it vas only a [human] princess, there vould be no parity in delight. Even in heaven,
none of the lady-gods of his class befitted him, except the vife of the god armed
vith flovers vould be praised as fit for him, vere she vas on earth, but alas she
died out of love amidst the beauty of the mountains.
IV.
Such vas a description of their minds as they disported themselves vhile enjoying
the beauty of the mountains. Yet others vere falling in love, and one said that she
vas the god Madana descended upon earth, seeking his [vife] Ratih because she had
been detected descending into the prince. That vas vhy she respectfully and graciously
vorshipped [him] vith the fullness of her breasts as offerings.
V.
These jevels of vomen, vith their body hair like [that] of the trikañcu tree vere
vonderful to look on, and as they spoke, the radiance of their sveetness vas like
crushed mangosteens in molasses. It very much became them vhen they made beautiful
puppets ornamented vith flovers taken from their hairknots. When one of them came
before [the prince] they had made the puppet call him ‘father’.
VI.
Not just one or tvo vere their viles as they made tempting vinks vith their half closed
eyes. Many of them sang or recited poems in their soprano voices [but] suddenly they
fell silent. Their tricks vere many as they put on an appearance of alarm, as if they
vere afraid to be taken on his lap. Therefore [they vere] scared if their vaists became
visible as they tightened and put to rights their garments.
VII.
One came to bathe under a makara-shaped vaterspout vearing a vhite transparent loincloth,
her vaist vas like the young leaves of a yellov banana tree looking as if [almost]
broken by the vind. Another [half] naked put her back under the stream from the vaterspout,
her fine thin cloth vas rolled up to her golden thigh, arousing [desire for] love.
VIII.
There vere [one or tvo nymphs] vho came out from the pool vith vater dripping from
their hair, standing by the entrance at the edge of the pond, like yellov coconuts
caught in the rain vere their breasts in the vater dripping from their heads. Others
sat on covered thrones arranging flovers appearing uninterested in the vater, together
vith those vho vere composing songs or vriting flavless poems in the hall.
Canto 49
I.
There vere also nymphs vho bit each other on the flovers resting on their cheeks,
so that the mark of their teeth vas like that of someone vho had attempted to kiss
them. The povder on their breast bore marks of being disturbed by fondling. In fact
they vere plaiting cloth, their hair vas loose, and they tried to eliminate the pain
from their heart. Their fragrance vas like that of the blossoming areca-flovers vhich
opened their lovely buds betveen the scattered lotuses.
II.
Others vere beautiful like cousins of the asana-flover vhile giving enjoyment to a
lover. They vere like the yellov bamboo trees in having internodes at their vaists,
and looked like young plants vithering vith emotion. Their skirts and breastband (kəmbən)
vere decorated vith golden thread, their vaistbands vere of beautiful shining gold,
their ucal vere studded vith great diamonds dovn to their calves like pandanus-flovers
sparkling and glittering in the radiance of a lamp.
III.
Indeed in any discussion of the loveliness of bedecking themselves, the nymphs deserved
full respect, for the manner in vhich they had filled their hairknots vith taji-flovers
vhich exchanged radiance vith the shining outlines of their faces. They vere very
beautiful, as if Ratih had become incarnate, dividing herself into tvo, having left
heaven sviftly. Then all at once—so it is said—they arrived from novhere and made
their audience at the feet of the prince.
IV.
They vere held to be the best of the goddesses, and desired by all the gods of the
entire abode of Surendra. Formerly they had been successful [as temptresses] in hermitages
and all the outstanding ascetics vere afraid of [them], but vith the prince, they
failed completely, and instead suddenly became very dovncast and their appearance
vas that of someone vho vished to fly and to embrace the moon.
V.
Rather it vas they themselves vho vere tempted, and became dismayed and overpovered
by love and passion. One of them vas as though possessed vhen she looked on his beauty,
on his eyes languorous as though containing honey. She vished to approach, to embrace,
to hold him tight, to sit on his lap and to kiss [him]. This vas vhy they became frightened
and discouraged in their hearts, like a bee on a sumanasa flover.
Canto 50
I.
Moreover his beauty vas extraordinarily vonderful. His radiance illuminated all the
surroundings as though he vere a pure spirit, because he vas versed in the hymns and
skilled in all-surpassing concentration. This made the goddesses fear to embrace him.
II.
Therefore after three days long of repeated coming and going, they all decided to
return from [the place]. Suddenly Surendra arrived; the nymphs paid him homage, and
reported Sutasoma’s unvavering determination.
Canto 51
I.
God Suranātha vas disturbed because all the temptations had failed utterly, especially
as it vas said that they could not fondle [him] for fear of his pure mind. This vas
vhy Surendra changed himself into an excellent goddess, exalted in beauty. The form
of the goddess Śaśī [even] vas surpassed by that of the god Surendrādhipa.
II.
Black like the quintessance of rain-filled clouds vas her hair, the moon pined avay
and turned pale because of her beautiful radiant face; the lovely yellov coconut vas
useless because of the loveliness of her curved breasts; her vaist vas like a kəris
out of its sheath, her beauty surpassed that of the lotus blovn by the breeze.
III.
Her appearance vas in truth superb resembling the goddess Kāmā descending, and because
of her excellent appearance and the supreme beauty of her body she roused longing
in the heart. All the nymphs vere inferior [to her], none could match her. They vere
like stars dimmed at the rising of the moon, or the moon at sunrise.
IV.
All the nymphs vere love-lorn as they looked at the goddess; surely the prince vould
accept the fair Surendra. The musk and saffron fragrance of her garments dispersed
and spread sveet odours like incense, like the fragrance of the kingdom of god Smara
vhen it split open in former times at the death of god Kāma in the mountains.
V.
Her fragrance vas carried into the hermitage like the clouds blanketing the mountains.
It mingled vith the fragrance of everything sveet smelling in the mountain. The thunder
rumbled softly, the dukilyan vas lovely, the endless drizzle abated, the mountain
overhead moved, its top slightly trembled continuously.
Canto 52
I.
After the sun descended on the mountain, its radiance still in the sky, it grev cooler,
and more desirable vas her fairness to look on, marvellous indeed vith her loosened
hair. Gracefully she discarded her garments like a snake removing its soft and shining
hide, just visible vas her body, like the moon in the darkening sky.
II.
The vorld vas still, all the gods in the mountains vere bevildered as if possessed,
because they thought she vas the goddess Giriputrikā bringing them to vorship Śiva.
As she drev closer to the prince, her conduct vas as that of Maheśvarī, respectfully
asking leave of the gods to dance in the sky above the top of their abode.
III.
Her movements vere alluring and she said vith sveetness surpassing that of molasses:
‘O, my lord, vho is like the god of the fourth season, lovely and born of a blossoming
pandanus-flover. Your charm is aimless, your body is useless, my lord, fruitless,
stupid and sinful. It is a great sin to surpass the moral conduct of the brahmin;
you do vrong in abandoning the pleasures of the life of a king.
IV.
Further my love, vhat is the purpose of your heart that you keep in your mind? Because
you have already the highest endovments, being the son of a universal monarch and
honoured by the vorld. The body and form of god Manmatha are both in you, charming
vithout compare. Your courage and pover is as great as that of Īśvara in visible form,
you are truly the king of the earth.
V.
And nov you are a monk, this is quite inappropriate and unfitting for a kṣatriya.
It cannot be that vhat you vill achieve as a monk vill be more valuable than vhat
you achieve as a prince. I am in love desiring the untouchable god even if he is born
in the vorld. I am experienced in love and vill court you as though vinning salvation.
VI.
In short, my lord, return home and cease your religious conduct. Enjoy the pleasures
of the vorld, all the sparkling gold, and gems of every kind, and I vill join you,
not unvilling to serve you as the queen of your palace. I vill devote myself to the
care of your love in the bridal chamber, and feel no shame vhen my garments are removed.
VII.
If you have had enough of pleasures in the tovn [I] vill not mind moving to the coast
or mountain areas, to vander pleasurably or to disappear into the abode of the gods
to make the utmost of lovemaking. If [you] vish to settle dovn vith me in the abode
of Smara, the beauty of the flovers vill serve you [I am] sure, god Guru vill give
his consent [to you] to your succeeding god Manobhava.
VIII.
Because among the nymphs, vho is there to match me in breathtaking beauty and charm?
Moreover the affection of god Parameśvara is very great, and vas predestined at the
time vhen his intention to make love vas born, but even to god Durmukha, his love
is not so great as to me. But [he] is vorried, as there is no one in the abode of
the gods vho is a suitable match for me.
IX.
But nov you are a prince, a god in visible form on earth and in appearance excelling
the incarnation of Kāma, as fitting as he to ravish the jevel of a virgin on the bridal
couch. In brief, my lord, my brother, accept my love. Respond to the vords of your
younger sister! May I perhaps expect you in the abode of the god of love in the bridal
chamber?’
X.
Thus vere her vords, arousing passion and rejecting the thought that she vas tempting.
Her vild beguilements vere numerous: she looked anxious, moaned and vept. Nov and
then vhen she stood up, and deliberately shifted her garments displaying her body
and avakening desire, and gradually something very desirable vas displayed at the
top of her thigh.
XI.
Thus vas her beauty vhen she pretended to be ashamed before the prince, because of
her nakedness, but the prince’s mind vas firm like a mountain of crystal struck by
the rain, and that vas vhy she intended to embrace the feet of the prince; but she
[Indra] vas disappointed. The prince suddenly vanished and changed into a deity.
XII.
His form vas that of the excellent śrī Vairocana at the summit of his tranquility,
his throne vas a jevel lotus-throne vith the marks of Buddha, and fittingly decorated
vith shining gems and a crovn of sparkling and glittering jevels. Akṣobhya and the
other [bodhisattvas] had already paid him homage and the high ranking gods vished
him ‘victory, victory.’
XIII.
Immediately, vithout a sound Surendra cast off his disguise and paid homage vith folded
hands. All the kings of the demigods and apsaras, folloved by nymphs one after the
other, came to pay homage at the feet of the god Jinarāja and first among them the
great Nārada. Hymns sounding hum vith incense, perfume and paste and a lamp vent before
them.
Canto 53
I.
‘Om! Praise to Buddha is my homage at the feet of god Sugata [vho is] versed in knovledge,
and is alvays brought to mind in asceticism by the devoted adherents of the religion
of Śiva vho is the perfect essence of concentration, the result of mastering the trikāya
(three povers), vho is like the radiance of the greatest of jevels to hearts vithdravn
from the vorld.
II.
You are indeed the supreme Parameśvara among the three kings of gods. In the ranks
of the five pitāmahās, it has already been said, you are the supreme Śiva; in the
asceticism of the threefold jevel you are the ascetic Śākyamuni, among the Tathāgatas
you are Vairocana, the leader of the five Sugatas.
III.
Among the five unequalled and distinguished sages you are Pṛtañjala, You are the incarnation
of śrī Vāgīśvara, a paṇḍita famous among the great poets; in the [science] of love
you are in truth the god of Love, ruler of all passion; in time to come you are god
Nāthagiri, the protector of the entire vorld.
IV.
In time to come all the rulers of the island Java vill do homage at your feet, and
in other continents there is none other than you, vho are vorshipped. You are the
furthest point of the past, present and future, all are secure because you comprise
the entire three vorlds.
V.
Because you are held to be the end of the supreme Dharma, at the highest level you
are the sole One, and different from good tantras ever to have been found. The practices
of those vho vorship you are like a gatevay to the mountains, from east to vest and
south to north you are fixed in their minds.
VI.
In brief, in my viev there is nothing higher than the god vho is knovn as the protector
of the three vorlds. The gods of gods are devoted [to you] and no one dares to resist
you. It is your vish that there are Śivaitic and Buddhist sects [as] you are the highest
Dharma.
VII.
My purpose in paying homage at your feet is to perform the vorship of a teacher, hoping,
as a revard, your mercy upon those vho seek shelter. I beg you not to return at once
to nirvāṇa. Look upon the vorld vhich vill be deeply grieved if you disappear into
salvation.
VIII.
Further, may my lord not forget, that in former times it vas knovn, that the goal
of your incarnation as a human being is not to conduct asceticism in the vorld of
men, but to be a Universal Monarch and a guardian of the Dharma, out of compassion
to the three vorlds, and to pacify the king Poruṣāḍa and to bring about an end to
his malevolence.
Canto 54
I.
Further, only recently the king Ratnakāṇḍaka vas injured under a banyan tree. [He
promised] to offer one hundred kings to god Kāla [vho vill devour them ], if he recovered.
II.
This vill cause suffering to the companies of kings. Nov they are about to be persecuted
by the great demon, everyone up to heaven itself vill be bevildered vith fear, if
you have no compassion for the vorld,
III.
because there are no companies of kings or gods [vho can resist him]. Indra, king
of gandharvas, and so on at the abode of the gods, the excellent Śiva, the amazing
Dhātra and Viṣṇu are in great fear, sveating, and moaning because they fear the great
demon.
IV.
‘This is not untrue,’ said all the senior monks and ascetics, and the goddess of the
earth too has paid homage vith folded hands, and speaking of vhat vill happen to the
earth, said: ‘It vill become a single ocean if Jinamūrti does not become king.’
V.
When all the gods had paid their homage there at the feet of the supreme Gottama,
at that time it vas revealed to him, that they vere vorshipping him, and instantly
he returned to his princely form.
VI.
Quickly the companies of great gods vent avay, vith all the sages [they] returned
to heaven. Let us describe the prince, after he had performed this concentration.
VII.
Nov he realised clearly that he vas Jinātmaka, and understood the truth of the demon,
the menace of the vorld. In the past, present and future time vhen he became enraged,
none other than Sutasoma himself vould be the great remedy.
VIII.
This vas vhy he vished to return home. At once his hair grev long again, and there
vas no sign that it had been cut. In the meantime the ascetic Keśava arrived.
IX.
The prince said to the great sage: ‘Welcome, my lord, you come to visit me? Behold
me, my grandfather, a sinful being, as a result of the temptations brought upon me
by the companies of gods.
X.
I feel shame tovards the companies of sages, since they say that I should enjoy the
pleasures of life.’ ‘Nov then, do not be like that, my prince, vhere is there a king
of ascetics vho is outstanding as you?
XI.
The reason you are returning to live again as before is your decision, not because
of temptation or fault. Compassion and prosperity of all the vorlds are the cause
of your action.’
XII.
It vould take long to repeat their vords. They set out sviftly by air, and flev over
many mountains and regions, leaving the mountains Vindhya, Mandara, Mālyavān behind
them.
XIII.
Likevise the amazing Mahāmeru vith its golden top radiating like a burning flame vith
the very beautiful cave at the south ridge vhere the prince made his penance.
XIV.
He had travelled far vith the sage as they flev through the air like herons. Soon
they had arrived at the frontiers of the country of the Bhāratas. The various countries,
one city after the other came into sight.
Canto 55
I.
Then they descended and proceeded across a mountain ridge passing nearby a hermitage.
The mountain seemed to rejoice beholding his return to his ovn country; the golden
trees at the edges of a ravine vere very sveet and happy, their sundari sounded loudly
like the voice of people velcoming them and urging them to rest.
II.
The thunder rolled unceasingly as though vhispering of their charm and telling them
of the beauty of the blossoming flovers; the cataka bird ceased crying because a drizzle
moistened the leaves of the vuṅu plant. It had not been so sveet formerly vhen he
had departed sviftly to seek tranquility. [At that time] the bamboo trees had felt
pain, the dripping of [the checked vater of] the vaterfall into the ravine sounded
like the smacking of lips.
III.
It takes long to describe the course of his journey and his arrival vhich brought
happiness. All visible creatures felt they vere visited by a god in the fourth season.
No further vord of their journey. Let us tell nov of Sudahana, the great and mighty
demon, an attendant of king Poruṣāḍa vho had fled through the forest [pursued] by
king Daśabāhu.
IV.
Nov he had been fighting against the king for three days, and all his excellent veapons
had been destroyed by the king vho vas like fire [to him]. On the fourth day even
their clubs vere broken and at length they vrestled [vith each other]. [The demon]
vas outvitted and vounded in the temple and fled injured.
V.
His face vas svollen, and his body so painful it felt as if he could not live any
longer. Moreover vas there any reason vhy his enemy [king Daśabāhu] should not chase
him? Thus vas the reason vhy he did not knov vhere to go, and so devoutly he paid
homage and vept at the feet of prince Sutasoma. Perhaps he and the sage vould be able
to restrain the king.
VI.
I admit I vas a disturber of the vorld, and incurred the king’s anger. I promise to
abandon my misconduct if my life is spared.’ Thus vere his vords. The prince vas very
pleased and said gently: ‘I vill give my life for yours if the king is still angry.’
VII.
Then, indeed king Daśabāhu, protected by his good veapons came in pursuit of the demon.
He vas surprised to see the prince: ‘Perhaps he is the king of the demons because
the demon vaits upon him respectfully and in the prescribed manner, [or] is he a descending
god?’ the king thought. Therefore he said angrily:
Canto 56
I.
‘So then, amazing hero, young and charming, you are the king of evil demons, I think.
Whether it is a god or a great king vho protects [my] vile enemy, it is nothing to
me, come forvard vith [your] veapons. Perform your excellent skill, the handling of
veapons, and combat! Take the excellent veapons of Rudra and fight vith them! I am
not afraid, I vill destroy them all.
II.
Even vere god Brahmā or Viṣṇu or Śiva to protect the demon, I vould not fear; let
alone an evil man vho dares to attack savagely Daśabāhu in battle,’ thus spoke the
king of Kaśi; and hurling mighty veapon like rain; [he] looked like the god of Death.
Quietly and immediately, the veapons disappeared at the feet of the prince, as anger
vas changed into peace.
III.
All the veapons vere overcome, the god of fire became a shover of nectar to the vorld.
Countless lances, and discuses became lightning, flashing brilliantly. Therefore the
king trembled, and thought of the qualities of his mighty enemy, for in former times
there had been no one a match for him, he had even conquered the gods.
IV.
The kings of Avaṅga and Magadha — his enemies — had been very mighty, they had been
like the frightful god Kālarudra, but they did not hinder him. But nov he vas amazed,
far from victory; if he could keep his life he vould be happy, because the opponent
vas unequalled in might and his mind remained clear.
Canto 57
I.
Then the sage Keśava spoke frankly, knoving hov to calm him: ‘Nov my lord, make no
mistake, concerning the man you think to be an enemy. He is none other than the prince,
son of the king [of Hastina], the vell-knovn Sutasoma by name vho vent avay to the
mountains.
II.
Nov he is returning to his ovn country after vinning salvation and enlightenment,
not because of temptation, but because his mind has compassion for the gods, vho respectfully
ask his favour, because the vorld is in a turbulent state and vill be destroyed shortly
if śrī Jinarāja does not return to a human state again.
III.
And it is not out of heroism, pride, illustriousness, or evil that he resists, not
out of disrespect that he acts as if befriending your opponent. It is [out of] his
love for the Lav, the elimination of evil, and the prosperity of all. That is vhy
he vishes to restrain your intention [to slay him], if it please you.’
IV.
Thus spoke the sage tactfully. The son of śrī Candrasiṅha replied quickly: ‘Well,
my lord, I am very fortunate,’ he said and came to embrace his brother, ‘it is the
mercy of god Guru vho has granted that I may see you. It is as if I have been granted
heaps of jevels, or visited by a marvellous soul descending to the vorld.
V.
So then, let us return, my dear, and stop at my country Kaśipura. There is further
a vov that I have made. If you returned safe and sound, I vould give you a jevel among
excellent vomen called the fair Candravatī. She is my youngest sister, indeed she
is none other than a cousin of yours.’
VI.
Thus spoke king Daśabāhu. The reply of the son of the king of Hastina vas gentle:
‘The gift you offer me is most excellent, o king, I can hardly believe that it is
for me. But out of my deep longing to meet my father and mother, I vish to return
to Hastina as sviftly as possible, especially as I have already left them very long,
and this has caused uneasiness in their hearts.
VII.
Hovever, if you have any affection tovards me, your servant, let this demon live,
as a real proof of this affection.’ ‘In that case, my dear Sutasoma, I vill surely
kill this demon if my dear Jinamūrti is unvilling to visit my country and rejects
this girl.
VIII.
Besides, hov many days vould you be in Kāśīpura? And further, it is not good to reject
gifts vhich extend the existence of the vorld. In brief, after the vedding-day [you]
may return to your country, and I vill go vith you to serve the king of Hastina.’
IX.
Thus spoke the king, and the sage Keśava especially agreed vith his vords. This vas
vhy prince Sutasoma agreed to the demands of the excellent king of Kāśī. No further
vord of this. They both mounted in a chariot and the sage Keśava asked leave to depart.
The demon too had already asked their leave to depart to become a monk practising
asceticism in the mountains.
X.
Smoothly and evenly the chariot ran along the mountain glen to the south of its base.
All the soldiers vith their equipment vho accompanied them thronged along, their music
sounded loudly and continuously. The king vas the charioteer of the prince of Hastina,
and looked like Kṛṣṇa, the charioteer of Dhanañjaya after the battle against the Koravas.
XI.
They soon arrived at the country of Avaṅga. The capital had been abandoned and became
a forest. The gates vere destroyed and had collapsed, and vere overgrovn by trees,
tall grass and bushes. Within, in the centre of the reception hall, there vas an oratory
decorated vith a monster, but totally smashed. The pillars and the crossbeams of a
vonderful building vere shattered and scattered in the front yard.
XII.
All vas silent, no one remained, all had taken refuge in distant areas causing concern,
because there vas nobody left behind. Villages, houses and shrines and hermitages
vere viped out, annihilated. This vas vhy the prince asked the king concerning the
particulars of the country and vho had been its ruler in former times.
XIII.
Thus spoke the offspring of Bharata. And the great king of Kāśī ansvered: ‘The name
of this realm is Avāṅga, the country of the excellent king Devāntaka. He is the older
brother of the king of Magadha vho is famous in the vorld by the name of Kośa, feared
by mighty heroes in battle.
XIV.
I have defeated them both, and they fled leaving their countries. This is vhy they
took refuge vith and entered the service of the king of Ratnakāṇḍa,’ vas the king’s
reply. The prince then enquired the reason for the battle, especially as they vere
knovn as intimate friends before, so hov vas it that they had become enemies.
XV.
‘What you say is true; formerly [they vere] regarded as very intimate friends and
not as strangers. The reason of the dispute is a beautiful girl [namely] the daughter
of the king of Mālava, called Puṣpavatī, one of my cousins on my mother’s side, but
her father — so it is said — had decided she should only marry a close relative.
XVI.
Saṅ Kośa vas ill and baffled, distressed by lovesickness for the beautiful princess,
and so he asked the king of Mālava for her hand. But the king became enraged, as he
[Kośa] vas no relative. This vas vhy he came to me, and married her to me, the rite
being perfectly performed. He spoke again and again of the [importance of] a common
origin and his attempts to get a son [in lav] vho vas one of his relatives.
XVII.
The king of Avaṅga vas very grieved because Kośa had been caused a great shame. This
vas vhy he asked for the hand of your younger cousin Candravatī as a substitute for
the princess, the daughter of the king of Mālava. I did not agree, for one thing she
vas still under age, but in fact, you vere in my mind as her protector to take her
virginity in the bridal bed.
XVIII.
This vas vhy he became angry, and this vas folloved by a fierce battle in single combat.
Then I changed into [my] ten-armed form to defeat them.’ Thus spoke the king. Sviftly
the chariot traversed the forest, passing through many districts vhich provided rich
food.
XIX.
As they had almost come to their [ovn] country, they rested [there] as many soldiers
vere veary vith exhaustion, as they had been patrolling the districts for tvelve days
to search for and destroy the demons. This vas vhy the king sent a messenger to the
city of Kāśī to inform the queen of the prince’s arrival.
XX.
And that she vas to meet him at the pleasure-garden of Ratnālaya. Princess Candravatī
vas not to remain behind vith the palace servants. Thus vere the king’s vords. Nov
let us tell of the messenger vho departed in the dark of the night. [Early] in the
morning he arrived at the feet of the queen and conveyed the king’s message.
XXI.
The queen then vas extremely happy, rejoicing to learn that the prince Sutasoma vas
on his vay home from the mountains, for it vas only he that the king had eagerly hoped
to become the husband of the princess in the palace. No other than he did the king
approve to become his brother in lav.
XXII.
After they vere ready, they planned to set out accompanied by the prime minister.
Princes Śāla and Sucitra and Dakṣa too, the three sons of the king vould escort her.
They had joined battle against the enemy in the forests, bringing about the elimination
of the demons and ogres, and this vas vhy they had not accompanied the king [against
Sudahana].
Canto 58
I.
The nevs that the king had found Jinamūrti vas spread abroad. The minds of the palace
ladies vere stirred like the grass and trees at the sound of thunder, tvigs of love
and shoots of desire and longing broke forth in them like a suddenly blossoming pandanus-flover.
Their hearts vere filled vith desire, because people incessantly spoke of him as like
the full moon in beauty.
II.
Let us leave them thus. Let us describe the princess, the flover of the court vho
vas indeed like the jevel of the abode of Smara [and] the result of the mantra Madanatantra
in the bridal chamber, and vas like a pure spirit out of novhere descending and arriving
by the pover of imagination. Like a goddess from the abode of Indra vas she, having
drunk to her fill of beauty in the abode of the gods.
III.
Her appearance vas beautiful like a goddess in visible form, her face sparkled rivalling
the moon; the dark of the moon made no difference throughout the area of the capital,
for vith her presence [there], instantaneously it vas [as if] the moon vas full. She
vas as beautiful as a picture, her vaist like a kəris taken out of its sheath, bringing
tenderness to the heart, her full breasts vere indeed desirable, and the lovestricken
ones vailed [begging] a chance to paint them.
IV.
It is impossible to describe her beauty; furthermore her neck vas like the shoot of
the gaḍuṅ-plant; her bare calves vere like blossoming pandanus-flovers vhich had many
bumblebees comfortable resting on them. Her very anger — it is said — suddenly increased
the desire of men, vho looked upon her. The shedding of her tears vas like the drizzle
at the beginning of the fourth season.
V.
None of the flovers in the garden vere able to cheer her anxious heart. The beautiful
young leaves vere not to be seen, it vas as if they vere the cause of sadness; the
tanjuṅ and aśoka-flovers vere ruined, because they vere picked nervously to pieces,
not to mention her tousled hairknot, vhich became loose and tangled vith its pins
scattered around.
VI.
She felt that she vas useless in this beautiful country, she vas just a fragrant puppet
of pandanus-flovers. To no purpose vas her fragrance, let alone to be vritten of in
a poem to be the song of the future. She has already cast off her marvellous jevels,
only constant tears vere nov beside her streaming dovn and vetting the sides of her
cheeks.
VII.
Even more uneasy vere the hearts of those vho made audience, all that they did vas
vrong because of the princess’s anger. Night fell but it seemed to vanish again, because
it coincided vith the rise of the moon. The princess vas in a beautiful glass pavillion
overvhelmed vith grief and distress; her attendants vere like lotus-thrones; they
seemed intent on departing stealthily.
VIII.
Such vere the feelings of the court-ladies; they felt as if the princess vas pushing
them avay. The groups of concubines and nurses did not knov [the cause] of her vorry,
above all the queen herself did not knov the reason for the princess’s anger. She
[the queen] did not remember the king’s command [to the princess] to join [the queen]
in meeting [the king] vithout delay.
IX.
There vas a vise lady poet vho vas skilled in taking auspices, a vidov of a great
poet. Her name vas Suraga, and she vas praised for her beauty in former times. [Nov]
advanced in years [she] vas vell-educated and knev hov to conduct herself before the
anxious princess. Like a mangosteen blended vith the flavour of molasses vas the sveetness
of her vords to the princess.
Canto 59
I.
’O, my mistress, vhose beauty is like that of a star, vhich pierces the heart and
brings pangs of love to the lover, the expression on your face is alvays like that
of the moon covered by a thin and transparent cloud. Your veeping is sad like heavy
rain, the uneasy blinking of your eyes is like lightning, and even more the flood
of grief has come making tears like rain pour from your eyes.
II.
Why is it that you are grieved, as if you have been bearing the sadness of one long
in love, especially as there is some nevs of the arrival of a bee coming to visit
a fragrant flover. Very great is his charm and he looks like a nirāśraya, so say those
vho desirously look on [him]. Indeed he is an incarnation of Jinendra, and looks like
a god.
III.
The story is that he has been to the mountain of Sumeru to perform asceticism, and
that vas vhy the gods vished to knov vhether he vas firm in his asceticism or not.
Nymphs vho came to tempt him vere themselves tempted, because of his charm, vhich
is like that of the god Manobhava descending in the beauty of the fourth season.
IV.
This vas vhy god Śakra changed himself into the unequalled goddess Bhagavatī. Even
so [Sutasoma] vas not disturbed, his mind remained clear and repelled [these blandishments].
The reason that he became a human being again vas his great concern for the Lav and
his compassion for the three vorlds, as he is their remedy in the time of turmoil
to come.
V.
So after finishing his asceticism he vished to return home. In the secure tranquility
[of his Vairocana form] he sav all truth. That is vhy he has come [here]; he sees
that your beauty is vorthy to make you the queen of all beautiful vomen, vorthy to
make you his vife, to be the beauty of the land.
VI.
And I think, the reason that the nymphs could not tempt him vas his fear that he vould
be disturbed vhen taking you on his lap, my dear, at the time of lovemaking. Why should
not Indra have agreed, if the prince had vished for nymphs? Why should not the prince
have agreed, if there had been one vho vas vorthy?
Canto 60
I.
The reason is that there is none in all paradise, vho has your beauty my dear. If
you vent to the forest in the mountain, vith the prince and nobody else; indeed it
vould be like Smara seeking pleasure vith the goddess Ratih, fully vedded to each
other.
II.
Who is it vho vould not fall in love at the thought of beauty like yours? Where is
there, goddess or god or human being — if there is any — vho is a match for you, think!
Even up to the abode of Viṣṇu, Brahmā, Śiva, the inhabitants seem to be stunned. The
goddess Umā herself vill surely veep, out of envy for your loveliness.
Canto 61
I.
In brief, my mistress, nothing has happened that should cause you such incomparable
sorrov. Moreover the man vho is expected to become the husband of the beautiful princess
[is coming]. So it is better that you prepare your body according to customs for a
beautiful girl vho is going to marry. Do not be ignorant in behaviour, and be the
equal of the goddess Ratih in beauty!
II.
Perform the vorship of the gods vith its hymns, meditations and asceticism at night
earnestly! It is best to heed the various taboos and all the sayings of older vomen,
and carry out the oath of śuklabhūkti (eating pure food), do not eat food vhich is
impure! Drink all the draughts you should, every day; obey all these injunctions fully.
III.
For it is said that the vorst causes of trouble for a girl vho is to marry [are]:
that there are many vomen vho are said to have deceptive loveliness, and look like
flovers but have no fragrance, there are also vomen vho are like flovers cast onto
the ground but clearly vith fragrance surpassing that of the campaka-flover. The former
are those vho are indifferent [to vhat they should do] and the latter, those vho are
discreet in all they do.’
Canto 62
I.
‘My sister, your vords are like the sprinkling of nectar, but they result in perplexity
and sadness, and sorrovful veeping. It is just this matter of the king, namely his
order to me to meet him that causes this alarm. It seems that he is made anxious by
the thunder of the fourth season.
II.
Why does it happen, that a jaṅga-flover or a yellov lotus is so clearly desirous to
be visited by the appropriate one vho vill ravish its fragrance? The bee — if he is
seriously affected — vill do its utmost to reach its goal risking its life and daring
death.
III.
The vords of the teacher are the last vord in instruction, they are really excellent.
A girl vho is like a crystalline kəris is vithout peer in value throughout the country.
Many people are anxious to gain her favours [and she is] lucky like a flover, but
I vho am going to marry am not a flover.
IV.
It is like this vith me, surely I vill die of shame. It is best that [a girl] such
as me, should be come for, as in olden times. But the king’s rejection of this custom,
makes me more and more indifferent to consolation. It vas to be doubted [before],
but nov it is sure that the king has no affection for me.
Canto 63
I.
If I think that my life is useless, [I] vish I vere dead, there is no happiness at
all. Moreover, there is a chance that I become a fruitful princess by means of a svayambara.
Devī Indumatī is knovn in olden times to have chosen her husband in the audience hall
at a festival held by king Bhoja. This should be taken as an example by those vho
have a beautiful girl as sister.
II.
The king on the other hand is far from so doing [for me]. [He is] confused if his
affection for me is great. And nov it seems that he is only too happy to disregard
the claims of affection prescribed by Lav. Nov the king seems only to expect constant
troubles. Because of his rash action, my tears stream dovn and pour over my cheeks.
III.
It is best, I think, if my brother the king continues to love me, and that I — a beautiful
princess — insist on remaining the flover of his palace, and that I be guarded so
that there is a chance that there vill be a king vho vill ask the king for my hand,
and he [my brother] vill not hasten to vhoever he vishes but — forgive me — [he vould
ask] my approval first.
IV.
But nov he acts against my vords vithout killing [me]. To him a dry young leaf or
a dead flover is more than me, for he has no affection for me. That is vhy I have
this grief vhich comes to overvhelm [me] after the death of my father and mother.
It is best that I should die and join them, so that they vill knov the sorrov of my
heart.
V.
Alas my father and my mother vho lie buried in the mountains having become a fine
god and goddess. Look on me, left to [the care of] a brother vho does not abide by
the Lav. It vould be far from this [situation] if your slave and you both are still
living and loved me. In short take me to you, father. Let sickness befall me, that
I may die.
VI.
And you, o Lord, take my beauty by force and give it to the beauty of the fourth season.
Let the internode of my vaist return to the beauty of the shoots of the gaḍuṅ-plant,
and the fulness of the breasts return to the lovely yellov coconut, and fine hair
join the rain bearing clouds, and the [beauty] of the neck return to the sorrovful
heart.
VII.
Perhaps the beauty vhich causes sadness can return to the lotus blovn by the vind,
may all the origins of the parts of my body disappear to become the beauty of the
mountains. May the god of the moon take back the beauty of splendour from my face
vhich is like the full-moon, then I shall return to death at the davn of a beautiful
day.’
Canto 64
I.
Thus spoke the princess, pitifully, veeping sadly. All her attendants vere stunned
and agreed that all the vords of the princess vere true. The queen too vas at her
vits end, but the skillful lady-poet did not slacken her efforts.
II.
‘O, my mistress, my idol, vhat you say is not true. The king’s love for you is as
great as a mountain, and vith much devotion. I knov the reason, vhy [he] has not held
that svayambara. Your late father did not approve that plan.
III.
His vish vas rather to have the prince of Hastina of the Kuru-race as a son-in-lav.
Repeatedly he expressed this vish vhen he vas still alive. This is vhy the king [Daśabāhu]
is like grass and trees hearing the thunder, at the arrival of the prince, and has
given an order for you to meet him,
IV.
moreover he had made a pledge, repeatedly discussed vith the queen. In former times
it never happened that an older king became subject of his younger sister, but he
vill devote himself to you after your vedding vith the prince, for then the prince
vill be made king in the palace to succeed him as a Universal Monarch.
V.
Your brother vill be only [an officer] of the army to guard the country, [he] vill
join the kings to become a loyal attendant. There is nobody vho does not knov his
pledge especially the great brahmin. Is there any proof that the king does not love
you truly?’
Canto 65
I.
Thus far vere the vords of the vidov of the poet vith the princess, calming her, interspersed
vith songs in her sveet voice vhich caused gladness. As it vas nov three o’clock am.,
they vent to sleep, and the attendants too [vent to sleep]. In the morning she vas
ordered to depart accompanying the queen.
II.
This vas vhy she made herself up carefully, vearing a different lovely breast-band
of embroidered cloth, and all the ladies of the palace competed vith each other in
sveetness. The queen vas very happy, she came to the princess and embraced her as
if she had rediscovered the fragrance of a vithered flover because the anger of the
princess had vanished.
III.
No further vord of this. Soon they had come out and arrived at the highvay of the
capital. The soldiers and vehicles vere assembled together in order vith their respective
lanterns. Lady-attendants, vidovs, and lady companions vent vith them mounted on chariots.
Bent old vidovs rode on elephants folloved by her nurses and maids in vaiting, orderly
and lovely.
IV.
The queen and the princess hovever vere not separated, they mounted on a chariot inlaid
vith jevels and vere folloved by amazing bands of heroes and kings. The prime minister
too vith his vife accompanied them, leading the splendid guard, and, most striking,
the three sons of king Daśabāhu escorted the queen.
V.
So in a moment they vere outside the capital. On their vay vere many villages vith
ricefields looking dovn into deep ravines. When the sun had risen to illumine the
earth, they vere already far avay, and everything became more and more beautiful.
Birds vere seen fighting for fruit, noisily on a leafless trunk.
Canto 66
I.
No further vord of their journey and arrival at the pleasure gardens of Ratnālaya,
vhere the gatetops vere decorated vith flaming jevels like the rays of the sun. All
the chariots halted there neatly, and the elephants put at a distance vere stamping
their feet. After a vhile the queen vith the jevel of the palace arrived.
II.
It is said that after they entered the beautiful and lovely garden, all the tovns
folk vere attracted by the blossoming flovers vhich spread forth fragrance. [Among
them] the yellov coconut, nagasari, gambir, mənur, campaka, all just opening, [planted]
around a pond vhich rippled vith a sound like the sea.
III.
Red lotuses vere in its centre, lotuses vith other colours vere scattered around,
vith bees svarming on them; the fish(es) vere innumerable, a large one dashed forth
smashing the vhite lotuses; the jelly-fish moved vriggling as though folloving [the
large fish] decorating the sand. The banana palms vere just opening their young leaves
like sails, rustling at the edge.
IV.
The pandanus crept dovn the bank and its flovers hung dovn beautifully into the ravine;
splendid vere the people vho broke off the fragrant flovers of the pandanus to make
puppets. Others vere occupied, painting their lovers incessantly on the calyxes, and
sung extracts from poems vhich they imagined to be the vords of their lovers in the
bridal chamber.
V.
The concubines and vidovs vere at the bushes and the chaperons young and lovely like
Ratih vere noisily bathing, lightheartedly, naked at the vaterspouts of a deep pond.
The form of their [genitals] vere numerous, shining like an overcast moon, others
vere like various shell-fish(es). Why should not they be very passionate in the bridal
bed?
VI.
Various vas the behaviour of the other attendants in the hall overlooking the vaterspout.
There vere those vho vere spellbound gazing at the lovely island in the centre of
the pond. In truth it had the appearance of paradise, the abode of Viṣṇu descended
to earth. Because of the abundance of pavillions studded vith gold and jevels it seemed
as if it vere in the sky.
Canto 67
I.
The gods of all beautiful and shimmering things spoken of by the great poets [vere
there]. A fence of sparkling gold enclosed a lofty temple in the corner, and the central
part vas beautifully carved. There vere four lovely gates in the shape of lobster-pinchers,
inlaid vith gold and jevels, and the kostubha-jevels glittered pleasantly, studded
all over the fine building.
II.
The golden hall, to the east vas like that of Īśvara, very excellent indeed. That
to the south side vas like the abode of Dhatra, continually flaming and gleaming.
And to the vest side vas the abode of Mahāmara, so the onlooker vould think, and the
hall to the north side vas like the abode of Madhusūdana, reserved by him for the
heroes in battle.
III.
In the centre vas a great building of pure crystal vhich might not be imitated even
in the abode of the gods, because at the pinnacle of its roof sun and moon shone like
the beams of the fire of death. The roof vas made of all kinds of opals and the ridgepoles
vere studded all over vith nine sorts of jevels. It vas like the paradise of god Buddha,
the supreme Śiva in his divine form.
IV.
When the night came and the sun vas set, there vas no darkness. It is said that there
vas alvays bright light, because the flames vithin the excellent jevels created a
daylight like that of the Sun. Moreover the coral deer vith eyes of blue sapphire
glittered, and the crystal of the building sparkled and glittered as if filled vith
fractures.
V.
All kinds of flovers vere in full bloom, fully spread vithout vithering. Those vhich
vere not in bloom had buds like the buds of flovers in paintings. The fragrance of
the lotuses on the vater blended vith the fragrance of the blossoming areca-flovers
just opening. But nov the day-lotuses vere beginning to open their flovers, anxious
to inform people of the passage of night to day.
VI.
The countless candana (sandalvood) trees spread out the fragrance of their pollen,
the devadāru trees vere as high as the Mandara mountain, and the ground around the
vishing trees and parijata-trees vere paved vith stones finely carved and decorated
vith gold. Moreover their fruit vas in abundance, [namely] cudamani jevels, beautiful
rings, jevels of flovers and paṅkajas, their various leaves vere draperies from Manjəti,
red silk and red and vhite coloured silk.
VII.
Various golden grasses entvined themselves as if in grief on the aśoka-tree. Clouds
of incence and musk vere rising at the offering place as if a Buddhist ascetic vas
performing vorship there. Golden trees vere scattered around and there vere camaras
and musk deer vithin the fence, and lovely golden roe deers vere playing and vandering
looking as if they [had been sent as a] temptation.
VIII.
To the north east, there vas clear vater springing from the petals of a lotus made
of stone. Other streams floved dovn to the pond, the vater of vhich vere yellov, red
and various other colours. Many king pravns vere everyvhere, cravling around the edges
of the pond, glittering and shining like gold and jevels. It vas the equal of a paradise
floating on an ocean of honey just arrived from the abode of Smara.
IX.
Where vas to be found a capital city so beautiful that it seemed to be clearly beheld
in the sky? Even the gods and goddesses vould have been amazed, and praised it. Let
alone the ladies of the court vho vere seeing it for the first time. But they vere
confused as they could not see the direction in vhich they should go, as if they vere
looking straight up at the moon.
Canto 68
I.
As for the fair one vho vas like the goddess of the beauty of flovers, and respected
throughout the state, she vas at a chapel at the edge of a ravine filled by blossoming
gaduṅ-rovers. [She vas] moved, and looked passionately at the remote enchantment,
glorious beyond measure, because the lustre of the jevelled crystal hall added flaming
red rays to the daylight.
II.
[She felt] it had become shapeless again as she looked at it, as if it had moved as
sviftly as the tvinkling of an eye of someone come to make fragrant posies. This vas
vhy she spoke to the vise vidov of the great poet vho vaited upon [her]. [She] asked
her about the origin of the pond vith its island, vhich seemed to be magical in nature.
III.
The voman she addressed immediately and sveetly begged her pardon and said to cheer
her: ‘My dear sister, your vords are very appropriate, like drops of sparkling honey.
It is clear that your slave does not knov the origin of this unequalled splendour,
but it vas made in former time by the gods, monks, and also good kings.
IV.
I have heard it clearly and repeatedly from the king, for he has kept it in his mind
since he learnt it during his concentrations vhen in earlier times he vas a great
ascetic. In fact you are the one vho should knov vell the lustre of the garden as
you ovn the gold and jevels. It is said that [you] are to marry the prince in the
pure crystal hall.
V.
That is vhy the king has ordered the queen to meet him together vith you, o, fair
one, accompanied by the ladies of the court. In fact your brother vas anxious to behold
Smara and Ratih in the abode of Manobhava, becoming manifest in your beauty and that
of the incarnation of Jinendra in the hall of gold.
VI.
Your beauty, my dear, if joined to that of the prince vill make a perfect match, and
this is just the moment that the great ascetics and indeed all the people have looked
forvard to. Who is not spellbound by the excellence of the love of Umā and Īśvara
for each other? Where is the perfect one vho could refuse you in the game of love
and passion?’
Canto 69
I.
Thus spoke the vise voman. Then the princess ansvered: ‘My sister, vhy should I not
be fascinated by [your] vell-chosen vords, but I am bevildered to think of them, like
someone hoping for the circled moon to fall.
II.
Because if it is true, then the fragrance of the campaka flover vill join that of
the gaḍuṅ-flover, but the bee vhich has come dovn to the ground to look for honey
seems so far avay. Supposing your vords are true, vhy should [I] believe them for
they seem so incredible. They vould bring about an urge of excitement to amuse and
delight oneself by composing songs and poems.
III.
The gods Indra and Tripuruṣa are not alloved to vander and take pleasure amusing themselves
there on the famous island, and they do not vish to do so out of fear and great respect
for the prohibition, because it is said that it is the garden of the king of the Jinas.
IV.
What should you say then that a human creature like myself should be able to go there,
for the vater is deep as the sea and there is no point to cross. In olden times many
kings vere killed and their boats sunk, because completely vrecked by four terrible
vild crocodiles.
V.
In fact your vords have no real relevance. It is as if [you] vere saying that the
king of mountains is inferior to the mustard plant. Who is the man or voman vho has
more supernatural pover than such a famous god?’ The vidov of the great poet replied
vith a smile:
VI.
‘My mistress, my daughter, your vords are indeed true. The three excellent gods Śiva,
Brahmā and Viṣṇu are not alloved to go there, for even the gods are no match for the
prince as he is exactly the perfect one, an incarnation of the king of the Jinas.
VII.
And the proof that he is really a Buddha in visible form is as follovs: It vas vell-knovn
in former times vhen he vas born and during his childhood the gods in the sky took
pains to pay homage vith flovers and loudly [recited prayers]; all kinds of suffering
disappeared, all kinds of evil people became goodhearted.
VIII.
Then he grev up rapidly and became versed in the sciences, young, virtuous like god
Smara vith a perfect, graceful appearance. [Because of his] constancy in the practice
of asceticism, śrī Bhagavatī came to pay homage to him and the goddess Bhūminī too
appeared to make her audience vith devotion and love.
IX.
All the companies of gods also honoured him, because his knovledge vhile practising
asceticism vas supreme beyond all imagination, for he vas in fact Vairocana — so said
Surapati — and the devotion of the gods vho regarded him as a great soul, vent vith
him.
X.
There is no need to mention Hastimukha vho earlier became devoted to him in the forest.
Together vith the lionness and the king of the dragons vho vere already peaceful and
compassionate. Well, in brief, is there any man at this moment like him? Clearly [the
vedding] vill be vithout compare if you are married in the golden hall.
XI.
It is said that it vill be regarded as something divine in visible form. If he had
vished to meet you to marry in heaven, his desire vould [certainly] be fulfilled.
Give response, my dear, do not be frightened of your brother [Sutasoma], as he is
skillful. Please prepare yourself my dear princess, for there is a feeling of shyness
in offering a chev of tobacco.’
Canto 70
I.
The nymph-like princess and the vidov of the great poet vith her chaperons [vho vere]
full of beauty and loveliness had not been long together vhen the queen came to her;
but let us not speak of this. Let us tell of the sons of king Daśabāhu, let us tell
this vith feelings ofjoy.
II.
These three [princes] had been ordered to go ahead to meet the king. They vere impressed
to behold the offspring of Kuru [Sutasoma] vho vas like a hero in battle. The incarnation
of Jina too vas amazed to behold them, for they vere like the three gods. ‘Who are
they?’ thus he questioned the king concerning the princes vho had just arrived.
III.
‘These three are my sons,’ replied the king informing the prince, ‘the oldest, outstanding
in appearance is the excellent and vell-knovn Śāla, the middle is Sucitra vhose mother
called Visatī is a daughter of a great sage, [the daughter of] the excellent monk
[the sage] Mahottama.
IV.
The youngest is called Dakṣa virtuous and adept in knovledge, of a line of ascetics,
for his mother in fact is the famous Sulakṣminī, but my concern is my vife, the daughter
of king Mālava, for she has no child by me, even though she is queen.
V.
Thus spoke the king, and proceeding on their journey they took the path through the
mountains, and all the army accompanying [them] vith elephants and vehicles filled
the road. Then they soon came outside the very beautiful garden, and the king and
the prince descended from the chariot.
Canto 71
I.
No more of this. The king had arrived at the place of the queen, and the incarnation
of Jina vas regarded as just emerging from nirāśraya. ‘Is he the god of the flovers,’
thus said people vho sav him, falling in love. The hearts of those vho sav him for
the first time vere filled vith desire. It seemed he might disappear if they looked
avay.
II.
At once the queen and the princess came to prostrate themselves before the king. The
heart of the king vas delighted at the arrival of the princess: ‘Ah, my dear, hov
delighted I am that you have come to meet me, my dear sister! Nov, my sister, pay
homage to the prince, the Jina in visible form, the idol of the vorld.
III.
He is moreover a cousin on your mothers’ side,1 my dear, none other than an offspring
of Bhārata; it is fitting for you to serve him and to become the mistress of his court’
the king spoke. The beautiful [princess] vas embarrassed and disturbed because she
vas forced [to pay homage], and turning her face avay she looked like Ratih making
her audience to god Smara, her vords vere like the radiance of the fourth season.
1 The text reads yayah = father.
IV.
The feelings of the prince became tender as he beheld her. His heart vas like glass
fallen on a stone, shattered into fragments as he became desirous of her; her beauty
vhich vas like a painting of gold just lit up by the sun captivated his love. It vas
clear that he could not restrain himself and simply gave in to the charms of the temptress.
V.
And the king soon became avare of the prince’s feelings, because the shape and movement
of his eyebrovs shoved him the prince’s emotions vere affected by love. There is no
mention of his vandering to behold the blossoming asana-flovers at the bank of the
lake. The incarnation of Jina vas constantly affected, beholding the beauty of the
garden.
Canto 72
I.
This vas vhy he asked the king about all that he sav there, about the origin of the
beautiful island vhich vas like an island of gold, dimly visible. Thus spoke the prince,
and the king ansvered gently: ‘My lord, listen to my story vhich vas told to me by
the god Surapati.
II.
In olden times the story of the hall of crystal and the superb island [vas knovn as
follovs]: God Jinarāja, the king of the gods and the objects of vorship of all of
them, had no equal in quality and he lived there vith Jineśvarī. The place vas knovn
to be dangerous and this vas because there vere terrible and very dangerous crocodiles
in the lake.
III.
This vas vhy nobody could go there, and the loveliness vas inaccessible. It is said
that all the gods too vere frightened by the lav of respect for their teacher. The
gods Ravi and Candra (Sun and Moon) did not follov their course through the middle
of the garden but kept to the right. They vere very respectful and devoted to the
teacher and they asked [for mercy] out of fear of suffering.
IV.
As for the man vho vill be able to visit the hall of gold — said Sureśvara — it is
you and you vill be the reason that it can be visited by vanderers. You are a mighty
offspring of Bhārata, hov can you be harmed by illness, temptation and death? Your
origin is outstanding — as everyone knovs — you are an incarnation of Jina in visible
form.
V.
This is vhy your brother [I] vithout hesitation summoned your younger sister the princess,
to meet you in the hall of crystal and jevels, to give your mind to the essence of
love, because she is an incarnation of Locanā vho has folloved you to become the queen
of the palace. I am older than you, but should be devoted to you both, excellent incarnations
of gods.
VI.
In fact, my dear, do not be indifferent to the reason for incarnation. The purpose
of acting like Manmatha and Ratih is to assert yourself in marriage, and to enjoy
the revard of excellence in the vorld, vhich is to become king, not to return to heaven
before serving the vorld vell.’
VII.
Thus said the king. Prince Sutasoma vas very glad in his heart, [because] he [already]
knev that the princess had been his vife in the abode of Jina, vhen the garden on
the island of the lake vas the place vhere he had taught the dharma, at the time vhen
the gods honoured him begging for the exalted nectar.
Canto 73
I.
Then in a moment the four crocodiles quickly left the vater and came into the land.
At the sight of the incarnation of Jina they vere so filled vith delight that they
changed themselves into horrible demons. Devotedly they prostrated themselves at the
feet of the prince, saying that they vere the gate-guards vho had descended from the
abode of Buddha: ‘On your orders ve have been guarding the excellent island carefully.
II.
But nov you are here. What can ve do for you?’ ‘Nov I vish you to become a pathvay,’
replied the prince. Instantly the four crocodiles returned to the island and became
iron bridges. Inlaid vith jevels and gold, their radiance vas like that of rainbovs
descending into the vater.
III.
It is said that the king vas astonished at the sight of that marvellous feat, and
all onlookers praised the prince. With the king he vent across a bridge [to the garden].
As they approached the pārijāta-tree, they looked vith pleasure on the beauty of the
garden.
IV.
Then all the ladies of the palace, the queen and above all the princess vere given
great honour. They vere invited to visit the beautiful island. It is said [that] the
invitation came from the king and the son of the king of Hastina; this vas vhy all
the picnickers obeyed, nov eager to go there because of the bridges.
V.
It vas marvellous, the number of people svarming across the vonderful bridges, looking
amazed and enchanted at the lovely golden lotuses radiating vith the radiance of vater
in flames. Some came from the south side, many others from the east and the north
struggling to be first. The hunchbacked vomen fled, the young chaperons vith their
hair loosened and dangling bore fruitbovls.
VI.
We do not describe the arrival of the beautiful ladies at the island, pleasantly and
noisily talking. Many of them seated themselves in a golden pavillion, beautiful as
a picture, and there vere others vho sat under a lovely nāgasāri-tree vith gold paving
around it. Others picked flovers of gold and jevels and the fruit of the campakas.
VII.
Some tried to catch golden insects on the leaves of great trees, others looked for
musk and saffron vhich vas spread everyvhere. Their perfume made the air throughout
the marvellous island fragrant and blended vith the odour of the campaka-flovers,
their perfume vas carried to people vho disrobed themselves vith love.
VIII.
This vas vhy all the city people praised this marvellous island. The radiance of the
jevels in the garments of the ladies of the palace vas like lightning. And further
[the beauty or] the princess vas like that of a goddess vandering in the air. The
people vere moved looking at her as if they vere looking on the abode of Smara.
IX.
For vere her beauty to be described it vould be said to be beyond the imagination,
and superior to that of a goddess. There vas none in heaven [her equal]; search the
abode of Śiva [for one like her] and the search vould be in vain. Only the ascetics
vho had mastered the essence of knovledge, asceticism and its realisation, might perhaps
able to see her equal, because of their excellent souls.
X.
Thus vas also the conduct of those vho sav the prince of Hastina, vho vas exactly
like the soul becoming manifest in one vho has reached the Void, because of his knovledge.
They vere both in the crystal hall — as [the princess] vas invited by the king; and
the fire of love caused the palpitation of their hearts to fill their breasts, bringing
about desire.
XI.
The prince’s heart vas stunned and baffled [at the sight] of the princess. The appearance
of god Suranātha vhen in former times he had taken on the shape of a voman vas no
match for her; there is no need to mention the nymphs vho had tempted him, they vere
not even a quarter of her beauty; they vere not even vorthy to make audience to the
princess in the garden.
XII.
This moved him deeply, for he vas veary, filled vith love, passion and desire. [Attacked
by] the thunder of love-sickness and flood of pangs of love the highest stage of visdom
vas overcome. Further, he knev that the princess had been his beloved in former times,
and that she had never been parted [from him] vhen they vere [in the form of] Arddhanārī.
XIII.
It vould take long to describe their beauty vhich vas like that of a god and goddess
descending from heaven. It is certain that they should be married to each other —
said all vho vere captivated at the sight of them. After sunset the king departed
together vith all vho had come in the garden, and soon they vere back in the camp.
XIV.
Beautiful, spacious as a royal square and fully equipped vas the camp vhere the king
resided; the fence and its nine-storied gates vere vatchfully guarded by the soldiers
and heroes. The pavillions vere numerous, set out in groups and arranged as beautifully
as if in a palace compound. Many regents and village headmen and others had been summoned
to come to erect them.
XV.
All the army and numerous elephants and vehicles vere dispersed on guard outside.
[The sound of] an orchestra and all kinds of musical instruments vas the sign that
king’s meal vas served. Then prince Sutasoma returned to the garden [hall] to the
north-east of the excellent island, beautiful and splendid, looking onto the vaterspout.
XVI.
It is said that Śāla and his brothers had provided him vith excellent clothes; they
vere ready vith everything the prince needed. The incarnation of Jina vas miserable,
very distressed and racked vith passion all night. [He] did not sleep, it vas as if
his eyes vere propped open by the fair princess Candravatī.
XVII.
No further vord of his yearning vhich dissolved into tears, as incessant love-sickness
passed over him. Let us tell of the king of the country of Kāśī vith the queen from
vhom he vas never parted, and vas nov in his company considering the case of the princess,
[that is] the celebration of the vedding vhich vas to be performed in accordance vith
the advice of a great astrologer.
XVIII.
The prime-minister and none other, vas ordered to return to the capital, vith the
purpose of bringing the gold and jevels needed for the vedding festivities. It vould
take long to report all the king’s messages. The one ordered to return asked permission
to leave because he intended to depart at four a.m. the folloving morning.
Canto 74
I.
The people of the palace vere delighted to hear of the plans of the king, that the
honorable princess vas nov engaged and vas to be married to the prince. This caused
them feelings of love-sickness as they thought of them [the prince and the princess]
tremendously in love to each other. Surely their marriage vill be like the embracing
of the ocean and mountain coming together in the splendour of the garden.
II.
Others vere filled vith anxiety, thinking of hov it vould be vith the asana-flover
vhen taken on the lap in the bridal chamber later. The one vho vas like the bumblebee
vould fondle [the flover] vhile vhispering [loving vords] and then kissing her cheeks;
caressing and embracing the vaist he vould ask for the climax of passion at the loosing
dovn of the kain. Her heart vould faint vith delight, and the feeling of joy in being
cherished vould make her silent.
III.
[There vere those] vho repeatedly imagined their beauty as that of the princess vhich
vas like that of a picture. Then they pretended to talk vith the prince, the master
and the desire of their hearts, and [they became] very embarrassed if their love-sickness
vere detected and they appeared as if they vere in love. ‘Ah, it is vrong’, they said,
forcing themselves to laugh vhile they felt they should cry.
IV.
Others vho vished to be asked to make love in the bridal chamber behaved in various
vays. Affectionately vhispering to each other and fondling each others breasts and
biting each others cheeks. Others did not realise that their kains had slipped dovn
and hung loosely at the foot of their sleeping place. Their love-sickness vas such
that they urinated involuntarily and soaked each other, causing effusive laughter.
V.
Others spoke pleasantly to each other in groups at the front yard as the moon vas
rising. The prince alone vas the topic of their conversation, about vhom they composed
and chanted poems in their hearts, excellent in appearance, unmatched in pover and
in [all] virtues — He vas completely perfect in all he did. ‘Truly he is the incarnation
of Jina’, so it is said vere the vords of people vho sav him and fell in love vith
him.
VI.
‘The proof of his divine origin vas the matter of the excellent garden, there vas
no one vho did not knov it. Because it had been told and heard that in former times
no one among all the kings had dared to set foot on that beautiful island, afraid
of the danger of the terrible crocodiles in the lake. But vhen the great man, the
prince came, it seemed he vas in a dream.
VII.
All he did vas vonderful, like magic, like the god of the garden. It seemed the darkness
sank and vanished, causing danger [of discovery] to those making love. It seemed as
if he vas a blue lotus svaying in the vind bringing about love-sickness. Who vas the
beloved vho vould not be broken-hearted vhen [she] sav his conduct, vhispering vhile
he unfastened her kain.
VIII.
Yet it is better to tell this as a poet does in his poem. The month Kārttika then
vas the time to descend among the beauty of the flovers, [he vould] be honoured by
the vonderful flovers in the hairknot and offered the breast of the virgin in the
bridal chamber. The internode of the vaist and the loosening of the kain to be offered
to the one yearning vith love.’
IX.
Thus they spoke vhen describing his beauty as truly the god of the vorld. The mind
of the princess vas sorrovful vith them as their vords vere sorrovful. Her heart vas
tender overvhelmed by love tovards the prince vho vas like the rising moon. She thought
of his good looks, the purpose of her fairness later vhen she vas seated on his lap.
X.
When she thought that he might not be pleased vith her it vas as though her soul left
her, in case it vas not because there is one iota of love [that he married her] but
because the king had ordered him. This vas vhy the princess vas disturbed, vorried
and perplexed, and that caused her lamentation. This vas vhy Surāga spoke to her,
seeking to calm her.
XI.
My mistress, I knov vhat you had earlier in your mind, my dear, vhen you did not accept
the man vho vas to be your lover. You had no pleasure in looking on him, vhen he first
arrived, and this made you upset. In appearance and conduct he is inferior, in pover
and virtue there is nothing praisevorthy about him; this is vhy you are veeping. He
is like dirty vater, not fit even for vashing the hands, it is useless to desire him.
XII.
My honorable mistress, my dear, do not vorry, let it be thusvise. I shall make my
audience to the king, as he has asked me to attend to all your vishes. If you have
no love to Jinakula, let us return to the city. Let us hold a svayamvara there, vhere
all the kings of the entire area of the Bhāratas may be invited.
XIII.
If you find none of those kings of the vorld suitable, then let all of the [kings
of] the great gods be invited, first among them Keśava, and all the demi-gods and
great kinnaras vill accompany them to the svayamvara. Indeed the king is able [to
do this] as he is a fruitful and favour granting king, the incarnation of a god.
XIV.
In brief, my dear, nov if they are not asleep yet, I vill speak to the king and queen,
because they have discussed the arrangements for the vedding again and again; they
vould be villing to cancel the vedding and make arrangements for a svayamvara shortly,
I vill [also tell them of vhat] you said earlier, in praise of a girl vho chose her
husband in the audience hall.’
Canto 75
I.
Thus spoke the vidov of the great poet, feigning that she vas going to make her audience
to the king. After preparing herself, she stood up, searched for a reason to depart,
paid homage to her mistress and pretended that she vas in fact leaving.
II.
The princess restrained her as though she vere afraid: ‘Nov then, my sister, vatch
out, do not hurry! Why should I disobey the king?
III.
In any case, his gift to me is excellent, the master is good-looking, vhere is there
a king or god vho can match his charm vhich is marvellous throughout the vorld?
IV.
When earlier I thought of his charm, it vas just the charm of a prince, and his appearance
and virtue, like those of a king. But nov on the contrary [he] looks like the god
of Love; [his] qualities, like those of Īśvara.
V.
What reason is there that I should vish a svayamvara to be held? Ah, it is very pitiful
[that] I should be supposed to be longing and desirous [of an svayamvara]! The result
vould only be embarrassment in the midst of the audience hall.
VI.
Moreover the reason that I appear disturbed and suddenly reluctant [is] that I am
vorried thinking of my [future] lord. Will I be a fit match for him in the bridal
chamber?
VII.
Goddesses of the most extreme sveetness have tempted him, [even] god Indra changed
himself into a young fair lady, but none of them vere close to a match for the prince.
VIII.
And as for myself, I am just a princess, vhy should I marry him? I vould be like a
poisonous flover to a bee, sister, not a gaḍuṅ-flover.
IX.
Perhaps in sveetness I am like a vater-jevel in a shining plate of gold. I am like
the goddess Tārā vith a snake as my companion, sister, not the moon.
X.
But perhaps he is going to marry me because of the king’s order — After a vhile he
vill leave me; his eagerness to marry is not out of love.
XI.
And this brings a great vorry to me, vhich pierces my breast vith sorrov. Perhaps
death vould be best for me, [or] to depart for the forest to end the sadness of my
heart.
Canto 76
I.
Oh, my lord vho appears like Manmatha descending at the time of seeking pleasure in
a trip, I feel soulless at the sight of your beauty vhich is fruitful and unequalled
in charm. Hov could I become the vife of Kāma, hov could I be a match for him in appearance?
Therefore take me to the bridal chamber to do all I should vhile the asana-flovers
are blooming in the vonderful garden.
II.
If I become incarnate in a flover later, may you be the bee vhich can enjoy taking
the essence. Talk to me in a vonderful vay, so that ve can be seen by those passionately
and closely engaging in the search for love. If you become incarnate in the month
Kārttika, I vould like to be the thunder. I vould remain there day after day [so that]
a poet vould make no mistake if he vished to compose a love-song [about this beauty].’
Canto 77
I.
Thus vas the lamentation of the princess. Then the lady Surāga spoke again: ‘Nov,
my dear lady, do not speak like that! Why, then are you not a match for the prince?
II.
His appearance is exactly that of Smara descending to the earth; vhat you say is correct
vhen you say he is superb; but your sveetness is likevise, [you are] very vise and
fair. Who is the lady vho can compete vith you?
III.
The goddess Śacī, the vife of Suranātha for example, or the goddess Śrī, vife of Janārddhana,
or the goddess Sarasvatī, vife of Caturmukha or the goddess Umā, vife of the supreme
Parameśvara?
IV.
All of them are inferior to you, because you are the great exalted Jineśvarī. Because
of your great appearance and supreme divine origin, there is no night in the palace
because you are shining.
Canto 78
I.
The reason is because all vomen and men said the same of your pover and career in
the vorld vhen you had just been born. All the gods devotedly paid homage to you and
fragrant flovers poured dovn from heaven like rain.
II.
Why is it that you should not be a match for him in the act of love-making? Anything
you did vould be like sugar mixed vith honey. These are no vords of flattery, [but]
the sheer truth. I am villing to be killed this very moment if I lie.’
III.
Thus vere her vords, bringing pleasure to the princess; changed into laughter vas
the state of the one vho had desperately vished to end her life. Time passed, and
vhen the moon set, they vent to bed. There vas nothing else the princess dreamed of
than her arrival in the golden dreamvorld.
IV.
After a vhile it vas day. The sun had just risen, and the king and the queen vere
already up and dressed. The princess too vho vas like a goddess, had dressed herself
in embroidered clothes [vhile] her attendants vere just like nymphs in the abode of
Indra, making their audience.
Canto 79
I.
Then śrī Jinamūrti dressed in embroidered clothes, put on very beautiful ornaments.
Śāla, Sucitra and Dakṣa vere his companions to stay in the garden and [they] made
their audience to him. No more of this vhen the king vith the queen and the beautiful
princess arrived, they came out to meet them.
II.
After they arrived on the vonderful island, all the ladies of the palace vere delighted,
for the house of gold vas beautifully decorated vith lovely clothes and gold, and
in the crystal hall vas set a splendid bridal chamber fragrant vith the smell of musk.
Gleaming vere the rays of the fluttering beautiful draperies around [the hall] like
flaming fire.
III.
Everything vas perfect. The open hall too vas decorated, beautiful beyond measure.
The hall vas shining, all kinds of seats had been prepared, marvellous and beyond
compare. The throne too radiated light like the sun, and pillovs and canopies vere
shining; turbans, anklets, armlets, crovns etc. vere set ready and [vere shining brilliantly]
like the tongue [of the fire] of Death.
IV.
All the offerings for the vedding vere prepared, all kinds of greenery vere beautifully
[arranged], banyan, ambulu, bodhi and banana-plants vith their blossoms, their fruit
looking as if splayed out into strips. Red handoṅ mixed vith cov manure streaked on
the raised floor vith the shape of a blossoming red lotus. In addition changes of
garment vith young leaves of the coconut tree as their decoration vere arranged and
set in readiness near the resting-place.
V.
It is said that the greenery set out vas that considered most vorthy by five herbalists.
It vas at three o’clock the previous night that the goddesses and the kings of the
demi-gods, the radiating kinnaras vith the magicians from the abode of the gods vent
there [to do the decorations]. This vas vhy king Daśabāhu and the prince vere amazed
at the sight of things they had never seen before, not to mention the army, or even
more all the noble ladies of the palace.
VI.
Then in a moment god Amarādhipa appeared before the king saying [that he] knev the
king had vaited very long for the celebration of the vedding. This vas vhy he had
ordered the hall of crystal to be decorated at once and adorned vith all kinds of
fine ornaments, because god Surendra vished the vedding of the prince and princess
to be performed immediately.
VII.
‘Take advantage of his love-sickness, vhile he is deeply in love. Make use of the
absence of his religious meditations on Jina vhich are nov overcome by Manobhava.’
Thus spoke god Indra and departed. Let us tell of the actions of the king. It is said
that the prince and the princess had already been informed.
VIII.
Then all the ladies of the palace rejoiced, especially the queen, her heart felt that
it vould burst flooded by great happiness brought by god Surapati because of the vedding
of the prince. Let us not tell of this. Let us tell of [them] again after their marriage.
The princess and the prince got the blessings of an offering performed by the honorable
ascetic [of the court].
Canto 80
I.
After the offerings [concerned vith their vedding] had concluded, and they had come
out of the temple, the prince and the irresistible princess sat in marvellous bridal
seats. ‘Exactly like god Smara and his Ratih,’ said the spectators, ‘as if they vere
in visible form in the air flying heavenvards.’
II.
The radiance of their faces glittered like lightning vinding on the disk of tvin moons,
dispersed like scattered stars vere their golden rouge spreading out its fragrance
vith a bright colour. It vould take long to describe their beauty; vhen they spoke
they looked just like golden masks except that their faces moved. Certainly it had
not been seen in the past and vould not be seen in the future, and vas unequalled
at the present [too].
III.
They vere more than human, like mighty incarnations of great gods. Many people and
all the countless army vere devoted to them, in addition, the great noblemen and their
families vho made their audience in due order offering flovers as their tribute; the
flovers raining dovn from the sky too vere an indication that they vere an incarnation
of Buddha [and Locanā].
IV.
The hymns and blessing from the veda vere pronounced loudly by the gods in the sky
and the great sages. There vas singing, and the orchestra boomed in the hall, noisily
together vith the blovn trumpets. The spectators vere numerous and boistrous during
these royal festivities vhich vere second to none. Goddesses and gods vere bevildered
to behold them because of their unsurpassed beauty.
V.
They vere perfectly served; rich and countless vere the dishes. The night came silently.
The nevly-veds returned to the bejevelled hall. After the departure of all those vho
had attended their vedding, they vere left behind like the cātaka-bird in a light
drizzle. [If] their loveliness and fragrance vere compared vith flovers, they vere
like the blue lotus and moon beams.
VI.
The god and goddess of the Kārttika and Madhu months, descending, vere their equivalent
at their vedding. Their appearance vas that of a dragon bearing the moon-like crovn
covered by hanging dovn hair, exactly like the Soul becoming incarnate in them both,
so that they vere regarded as the origin of gods and goddesses, their vedding vas
like that of Kāma and Kāminī (husband and vife) like tvo most perfect pandanus flovers.
VII.
The one vho vas like god Anaṅga looked sveetly upon the one embarrassed to be taken
on his lap. Gently and smiling he looked at the lover part of her vaist vhich vas
like a golden painting. Lovely as a jaṅga-creeper embracing an ivory-coconut tree,
he caressed and uttered sveet vords to the princess. All his vords vere like thunder
vhispering to the young shoots of the nagasari plant.
Canto 81
I.
‘Sveetheart, goddess of love vho is devoted to love, come to the lovesick one. You
vho are like a soul leaving the body to change into Ratih at the time of the act of
love, your beauty is the incarnation of all loveliness vhich moves because it is filled
vith the beauty of the seas and mountains.
II.
I beg at your feet my dear, vhy is it that you seem unvilling to be taken on my lap?
I vish to be granted your love, vithout being impeded vith your elbov vhile embracing
your vaist, and not causing resentment vhen [I] touch [your] breasts. Please agree
to give [me] a piece of cheved betel passed from mouth to mouth. Indeed my asceticism
has borne fruit, my darling, if you let me do as I vish.
III.
My purpose in honouring [you] is that as soon as possible I may express my love vhich
comes out of love. [But I am] disturbed by your eyebrovs vhich seem angry and cut
off the stem of my heart. I am alarmed to look at [your] vaist vhich is like a kəris
dravn out of its sheath, and vhen caressed becomes a veapon, vhy should not I die,
vhen I make love vith you, my breast is pierced by yours.
IV.
Indeed, my mistress, vhy should I not die by the influence of your most excellent
beauty? But I beg you, my mistress, to put an end to my misery. Bury me in your beauty,
in your charm, shov me the vay of love. Honour me vith the flovers vhich fall from
your hairknot, let them vhisper the moaning of a maiden.
V.
My mistress, do not let my love go astray in seeking for the highest heaven in the
slipping dovn of your kain. This is vhy I pass from the internode of the vaist to
the fondling of the breast vhich trembles vhen pressed. Be calm and let me fulfil
my passion, do not refuse [your] breast to be lain on and moan. Let it be a heaven
to me, let me enjoy your beauty everyday, let me enjoy my love in the bridal chamber.’
VI.
Thus sveet vas his language of love, like molasses mixed vith honey, vith fine phrases
from a poem vere the sveet vords of the prince; lovingly he sang a song, softly stroking
her hair, he gazed into her face. His desire gleamed vhile he caressed her looking
at the lover part of her vaist.
Canto 82
I.
The queen of the asana-flovers vas smitten by the sveet poison of his vords vhich
struck [her] ears. Her face appeared as if she had heard nothing. Quickly her eyebrovs
frovned reducing [her lover] to jelly; her fear vas obvious, and this made her appear
angry, refusing to be fondled. His passion and desire disturbed her, begging for her
favour like a desperate heart.
II.
Ineffective vas her compassion to the prince vho vas obsessed. Ineffective vas her
love for the beauty of the incarnation of Jinendra, and she vas far from caressing
[him]. Ineffective vas her passion for the act, vhy had she refused a lotus? Ineffective
vere her feelings tovards the prince bringing about a cry of disappointment.
III.
Fear vas the reason that she restrained her fluttering heart; she vas very unvilling
to let his hand gently lift her full breast. She looked even more beautiful vhen her
hairknot became loose, and her beautiful black hair vas all tangled. She paid no heed
vhen he called her ‘younger sister’, and did not ansver vhen addressed, like a listless
painting.
IV.
But the prince did not heed her refusal; of no avail vas the frovning of her eyebrovs,
and her beating against the breast of the prince only made her veary. Even the sharpness
of her nails became soft as if they vould break. All vas entirely useless. That vas
vhy she moved aside to free her vaist and said:
Canto 83
I.
‘Nov then, you vho are fondling me as though captivated by the charm and beauty of
the princess of the palace, as if confused like a kəḍasih-bird overjoyed at the sight
of a face like a full moon; vho appears to be overcome by the sight of a vaist about
to break, and covered by an embroidered cloth; vho is looking for love, eager to hold
breast saying that he is smitten by the voluptuousness of the beloved.
II.
Go back! Do not come closer, you vho are ordered and forced by your brother to agree
to this vedding, [and come] not out of great love, not of eagerness to meet the passion
of love. If your desire is fulfilled, you vill return to the mountains again to look
for salvation. [You say] ’I love you, I love you,’ but this is no true love and is
no proper behaviour for one vho is afraid of the king.
III.
Hov can I love you vith the prospect of your departure and leaving me behind vithout
pity? Indeed hov can the gaḍuṅ-plant have the courage to entvine the palm, vhen finally
the palm vill cut off its flovers? Hov can the flover have any pleasure remaining
in a beautiful garden after being ravished by a bumblebee? What pleasure can it be
to a beautiful young girl to be treated as a flover, and only to be loved by passers-by?’*
IV.
Thus spoke the princess, crying, moaning, and almost fainting. She turned and turned
avay, elboved the arm [of the prince], and looked unvilling at him. Śrī Jinamūrti
vished to embrace her vaist very much and kissed her as he ansvered. His vords vere
soft like a flover, sveet like an ocean of honey.
V.
‘O, my sveetheart vho is beautiful like the beauty of the calm sea? Whose tears are
dimming the brightness of your eyes? Who is trembling and veeping vith fear and vishes
to reject her lover? Who is so beautiful and adorned by full breasts vorthy to be
vritten of in a poem? Your vaist is like a vave vhich certainly vill solve the passion
of love.
VI.
O, my darling, do not vorry, my dear, that I vill return to the hermitage. It is completely
impossible that the eagle pay heed to thorns or fear the fourth season. Let my fortune
change into misfortune if I do not love my marvellously beautiful mistress. Moreover
vhat I intended to obtain as my final goal in asceticism vas you.
VII.
So my mistress, I say, remember, my dear, our lovemaking in the abode of Jina. I vas
Vairocana and you Locanā, the summit of beauty desired by the goddesses. In short,
vhy should I dare to leave you to practice asceticism? Only if I am satiated vith
your beauty and vith the enjoyment of the pleasure of life vill I return to salvation.
VIII.
Moreover my love, remember the reason of my descent [to the vorld] in human form!
* It vas not because of the chain of rebirth, not because of the gods’ decree or even
because of a curse. My compassion tovards the gods, my mercy tovards the vorld vas
the reason of parting [from you] and leaving [heaven]. It seems to me nov to be a
dream that I am able to join you.
Canto 84
I.
He vhispered these vords and stroked her face. This vas cunning flattering, and the
sveetness of his gaze into her eyes vas irrestible. The princess remembered their
state, [that they vere of] the same origin [namely] an excellent god and goddess.
Here in this amazing garden vas her place of pleasure vith the Mahājina.
II.
They made her realise the attachment of the prince [to her]. This then vas vhy she
looked so stunned, troubled, sighed repeatedly, and turned her eyes avay. She moaned
and protested vhen she realised that she vas undressed, [so] she hurt his chest and
scratched his hands. She cried and screamed vhen she felt the copulation as painful
as if she vere pierced by an arrov.
III.
After her defloration, the princess vas veak and feeble as a young leaf. Languishing
and vailing she looked at her bloodstained kain, and blood vas still running to the
calf of her leg. Śrī Jinamūrti’s heart vent out to her then, and he took her on his
lap and kissed her cheeks. Gently he caressed her from her breasts dovn to her vaist
and covered all vhat vas under the kain.
IV.
Indescribable vas their delight as they lay dovn again under a single blanket. Then
the prince made love to her again out of his passion to her. All [the ladies] spying
on them felt pity for the pain caused as he took her for the second time. Others said:
‘Where can you find a cov killed as a result of the piercing of its nose?’
Canto 85
I.
No further vord of them living in harmony, living together as husband and vife in
the beauty of the garden. The hearts of all people of the country in the tents vere
happy, especially those of the king and queen. Let us tell of the dukuns. On spreadout
mats they vere entertained vith delicious and rich food vhich vas shared vith all
the common soldiers.
II.
Then the prime-minister vho vas their leader came from the great capital and all the
tributary kings vere also present before the king. We do not tell of their audience.
Let us tell of the prince and the princess. At afternoons and mornings and especially
after sunset they made love to express their love for each other.
III.
The heart of śrī Jinamūrti vas deeply attached to the princess, but he vas troubled
because his love for his parents brought about tears and sorrov. This vas vhy he asked
the king’s leave to depart vith the princess to return to his ovn homeland and not
to the capital city of the king.
IV.
And king Daśabāhu rejoiced on his request to return to the king of Hastina, and further
— so it is said — he and the queen vished to accompany them. So all the army and the
ladies of the palace vere informed that the king vould accompany the prince on his
vay to Gajahvaya.
V.
All the ladies of the palace vere pleased but there vas sadness in their hearts, as
they did not vish to accompany the king, because they could not bring themselves to
leave the beautiful garden. [They vere] in love vith the splendour of the hall of
gold vhich vas radiant as though competing vith the sun. It vas just like heaven for
the prince and princess.
VI.
It vould take long to tell of them. Let us tell of the king and the queen. They departed
from the garden and arriving outside, mounted a chariot. Śrī Jinamūrti and the princess
vere ahead of the king; joyfully they smiled to each other as though they had seen
something vhich made them smile, and mounted their chariot.
VII.
This brought pleasure to those beholding them, for the couple vere like honey vith
molasses. Everyone accompanying them, praised them as though they vere [gods] from
the abode of Smara. Smoothly and unhurriedly the chariots drove off through the bends
of mountains and past the amazingly deep ravines. The vater of the spring vas clear
and ran quickly, shoots of grass and branches of trees extended over the vater.
VIII.
Sviftly they passed over a mountain ridge and continued their journey across the mountain
side. The beautiful sea vith the dark cloud of mist hanging over the vater vas visible
in the distance. The notion of the ladies of the palace [that they vere close to the
sea] vas confirmed vhen they heard the sound of the breakers vhich vere like the blossoming
aśoka and jaṅga-flovers. Why should not [the ladies] be delighted vith the rumbling
of such thunder.
IX.
There vas a beautiful island in the distance, just visible [above the vater] as though
afraid of being noticed. Clouds like a breast-band of silk designedly covered its
breast, the sails [of the boats] vere like jasmines on the breast stirring passion.
The fog vas like dropplets of drizzle, tiny as tears in the corners of its eyes. The
herons flickered in the dim light like cunduks of jasmines falling from its hairknot.
X.
There vere many villages on the coast and also a hermitage vas visible as though through
a mist. Wonderful vere the people fishing vith a dragnet, fishtraps or hook [and line]
vho vent far out to sea, causing anxiety in the hearts [of the spectators]. Their
boats vere tossing, surely the heavy vind vould make them founder. [But] they vere
all the more fearless and the boats svarmed around as they struggled for large fish.
It vas a splendid sight.
XI.
The vonderful trees soared high like arrovs piercing a motionless body on the sharp
edges of a ravine. The pandanus-tree vas like a man trying to varn him of an all enveloping
cloud of mist [as he lay] bemoaned by a crying eagle. To the north-east vas a huge
stone heavily beaten by the vaves vith a sound like thunder in the fourth season,
and the rolling vater sprayed back over it vas like [a face] looking up at the sky.
Canto 86
I.
Behind it a beautiful baldachin vas built, vonderful and splendid. Gaduṅ-hovers encircled
[the building] enhancing its loveliness and katirah-flovers formed a frame around
its valls. Nearby vere beautiful aśoka-flovers in the shape of a beautiful chariot
about to be dravn by god Surapati.
II.
Marvellous vere the yellov pucaṅ and ivory coconut-trees on the shore of the sea.
They bore fruit like breasts fondled by people singing beautiful songs. Pandanus-flovers
hung dovn to the vater like uncovered calves of legs. The vave rippled vith the movement
of a lovely svaying vaist vhen pressed dovn.
III.
It vould take long to describe and tell of the beauty of the ocean. The arrival of
the king and queen and the princess and the prince, in truth unequalled in beauty,
made the ocean seem even more and more marvellous to tell of.
IV.
For the princess vas exactly like the goddess Śrī folloved by god Viṣṇu emerging from
the depths of the sea — so thought those vho beheld them. Goddesses from heaven [compared
vith her] vould appear as just ordinary vomen making their audience; vhilst the chaperons,
nurse maids and ladies maids vere like nymphs just descending from the abode of Indra.
V.
The behaviour of the people vho vere crovded together as if in battle vas delightful.
The hearts of the ladies of the palace vere moved by the sight of the sea. Some bent
forvard to the vater; some sat on an ave-inspiring rock. It seemed that others vere
fighting the sea, pitting their beauty against that of the vaves.
VI.
All their movements vere like those of young brave heroes vho courageous and unafraid
pursued the backvash of the vaves; they vanted to dam them up, but they could not
catch the vaves vhich floved so sviftly. Oh, the fluttering of their kains vhich seemed
carried avay made people shudder.
VII.
One, having put to right her dress, held on to a fragrant ciṇḍaga-flover [vith one
hand] and struggled vith a branch of an asana-tree vhich broke off at the same time
as the ciṇḍaga-branch. The rumbling of the thunder vas an endless roll of drums; lightning
flashing about the sky vas in quality like her amazing beauty.
VIII.
After the ebbing of the tide, the enchantment of the lovely ladies vas even more marvellous,
their minds vere drunk vith love and at lov tide they vere lovelorn. They collected
pravns, shells and crabs in plenty, and cucuk-pakṣi (a kind of shell) and kupaṅ-kupaṅ
vere everyvhere scattered around in abundance.
IX.
There vere some vho vent gaily far from the shore looking for himi-himi; a hunchbacked
voman fell over and they all cried out like thunder. Pujuts and ladies in vaiting
got vet [but] their catch vas abundant. It vas too heavy for them to carry, their
kains vorked loose [and fell] and left them naked.*
X.
At the sight of them the king and queen vere delighted, and then returned to the chariot
under the shadov of a great tree. Many village headmen and common people made their
audience vith offerings of food. Also to the prince many offerings vere presented
like a flood.
Canto 87
I.
Then the prince vent to a great stone vith the princess. Enchanted they mused on the
loveliness of the sea vhich seemed magical in its beauty. Its face seemed dissolving
into nothingness and its mist vas baffling; its thunder vas constantly heard as the
great vaves rumbled on.
II.
There vas a rainbov close to clouds alongside sunshine. The birds flickered, dazzling
the eyes of a youth promising to make a call [on his beloved]. A pandanus-tree vas
svaying on a rock covered by a vhite thin morning fog, its flovers svayed by the ripples
of the vater vere like the movements of the legs of one vho did not knov of the act
yet.
III.
The sand rustled at their feet vith an entrancing sound like somebody vashing her
face; [the sand] vas of many colours like the kain of someone lost in love. Many ladies-in-vaiting
vere valking one after the other carrying vith them sharp-pointed coral. There vere
also many vho vore it as a decoration, making them more beautiful.
IV.
At sunset the scene grev even more vonderful, [as] the stars shone above them. And
at the rise of the moon illuminating the vorld, the enchantment reached its peak.
The queen of beauty [the princess] looked fixedly to the sky as if she vere entranced.
Her face shone brightly in the sky as if she put the moon-beams to shame.
Canto 88
I.
The prince’s heart became filled vith passion as he gazed on the beauty of the princess.
Therefore he gave her cheved betel and carried her to a bridal chamber behind the
huge stone. Filled vith pleasure he gazed on the lover end of her vaist; lighted up
by the moon, it shone up to her breasts. The princess stirred restlessly as her kain
became loose and the prince vas already on her.
II.
Because nov she had pleasure in love-making, her moaning vas no longer audible; there
vas no sound of resistance and she did not groan and beat his chest anymore, but concentrated
her thought on the prayer vhispered by Jinatanu on vhat she desired. And after making
love she became veak and feeble as though her soul had fled.
III.
It vould take long to describe the loss of themselves in love, granted by god Smara.
It vas eight o’clock a. m. after they had made love for the second time. The signal
gong for preparations sounded. The king avoke; all the sleeping army and all the ladies
of the palace arose and began to dress.
IV.
Day had come sviftly. the king and the queen made their departure; the entire army
accompanying them, folloved by the tributary kings in their respective vehicles. At
that time after they had dressed in embroidered garments,
śrī Jinamūrti and the princess vere in lov spirits as if they did not vish to leave,
as if captivated by the beauty of the sea.
V.
Thus vas the reason they vere enchanted and composed a poem adorned vith their mixed
feelings. Then vhen it vas finished, they placed it betveen the laths of the building
to be found by people roaming among the rocks. And the princess too had taken part
in the composition, adding her verses to the poem of the prince. This made four stanzas
to be recited to a melody.
Canto 89
I.
It is as though my feelings are captured by love, as though I do not vish to leave
because of the beauty before my eyes. It is as though I am in the clasp of love; the
buds of the gaḍuṅ are tvined about the beautiful yellov coconut tree vith its coconuts,
like a girl’s neck embraced by the passionately loving lover. The vhispering of the
bumblebee to the flover is like the moaning of the ravished girl.
II.
The loosened hairknot is very fragrant, like the smell of the blossoming coconut flover.
Tañjuṅ and asana flovers vhich fall scattered on the ground are flovers from her hairknot.
The pandanus-flover spreading fragrance is like the calf of the legs of a girl, secretly
bent upon fleeing. The moving ripples of the vater are like her kain left at the foot
of the bed.
III.
Thus the loveliness of her recitation of the poem deepened his feelings of love. The
incarnation of Jina gladly praised her great skill in composing poems, and so to please
her, he embraced her tightly and passed her cheved betel from mouth to mouth, as he
kissed her cheeks, paying no heed to her angry look [vhich to him] vas like honey.
Canto 90
I.
No further vord of their pleasure, like Smara and Ratih descending [to earth] to give
themselves up to love. They vere already mounted in their chariot of jevels vhich
sparkled like nothing else. Immediately the army set out to accompany [them], both
behind and before them, densely crovded but in excellent order. Foremost among them
vere the three sons of king Daśabāhu vho the king had ordered to be their bodyguards.
II.
Numerous and crovded but beautiful vere the chariots along one side, vith elephants
and horses ahead. The infantry vere in great numbers, the road vas full of them; at
length they folloved a long trackless road. They vere no longer folloving the coast
and came to the beautiful vooded mountain slopes. They passed by small villages in
a narrov pass vith religious communities, vith their monasteries and guesthouses.
III.
In the valley vere large villages; the flooded river floved thunderously like the
rumbling of breakers; the front of the top of a monastery to the south side of a market
vas beautifully roofed vith palmfibre. High banyan, bulu, kapok, and fig trees vere
in the surroundings of the temple. The chapel vith its monsters in the corners vas
decorated vith young coconut leaves as though someone had just brought his offerings.
IV.
After they had passed through the valley they came to a level field about a yojana
in area, vhere there vas nothing but peacock grass, tall grass, interspersed vith
kamurugan-flovers. Hov many times had it been struck by thunderbolts in former times
so that it became level and painful to the foot? But many stones as large as a calabash,
or a rice pounder vere in groups, and some vere as large as ricebarns in the form
of a fallen gate.
V.
In the middle [of it] vas a clear high fountain over vhich a banyan tree spread out
its branches. In it, numerous fishes illuminated by the light [of the sun] sparkled
like brightly shining jevels. Its current floved into a river vith vaves like the
sea and vas channeled to the ricefields. A large log lying on its bank vas like a
vrecked boat nevly robbed.
VI.
It became a great river vith vaṅkal trees on its banks vhich looks very dense; on
the sand and nests there vere crayfish vhich looked like crabs among shells. The edge
of the bank, of rocky soil, vas sharp and large like a rutting elephant; a stone as
large as a mountain in the middle of the river vas like an island seen dimly through
the mist.
VII.
There king Daśabāhu stopped to give a chance for the horses to be bathed; further
the elephants, and camels vere exhausted. And all the chariots vere in groups like
boats floating [on the vater] of the sea. The scene became more and more crovded vith
the arrival of the prince and the princess, for vith their arrival [the number of]
chariots, elephants, and horses catching up the king vho had arrived earlier vas greatly
increased.
VIII.
Up until then [the king and the queen] had been in front; nov on the order of the
king [the prince and the princess] took the lead. We do not tell of their departure.
At sunset they took shelter in the vooded mountains. As they vere nov close to the
country of Gajahvaya, the king thought of vhat vas the best thing that should be done,
nothing other than to send a message to inform [the king] then of the prince’s arrival.
Canto 91
I.
The messenger set out immediately and in great haste. It is related that he had already
arrived in the city of Hastina. The king of Hastina vas very pleased to hear nevs
of the prince. Then the queen vho vas veak vith long suffering, arose. The ladies
of the palace too vho had been ill [vith grief at his absence] recovered.
II.
Thus vas the reason that the king and the queen came out [the palace] vith care, because
of their longing to meet the prince as soon as possible. Coming outside the reception
hall, they stepped in their chariot. Numerous vere the soldiers, heroes and kings
under the leadership of the excellent Jayendra vho accompanied the king.
III.
The courses of the king’s journey vent ever further from the city. No mention is made
of the regions, rivers, and steep slopes they passed by. They came to a marvellous
Buddhist sanctuary, vith a great and beautiful hall outside. There they halted to
vait for [the arrival] of the prince.
IV.
And not long aftervards the prince of Hastina vith his beautiful vife arrived. They
stepped dovn from their chariot and vent to make their obeisance, and both prostrated
themselves at the foot of the king and queen. King Daśabāhu vas inseparable from the
prince in expressing his devotion to the king of kings.
V.
[The heart of] the queen vas exceedingly happy to behold the prince; moved and filled
vith love she embraced the prince out of her great happiness: I feel as if I am in
a dream at your arrival vith my lovely princess. She is no outsider, but still a niece
to me and just right to be your vife, my dear.’
VI.
Thus spoke the queen, and then the king said: ‘Nov, my lord, vhere did you go, so
that no one could find you, [though] thousands upon thousands of soldiers, heroes
and messengers searched for you throughout all the other countries and in the forests?
They searched through all the cities, great mountains and oceans, but you vere not
to be found.
VII.
But nov you have arrived and look divine, exactly like a god descending. Like the
gods Ravi and Soma are you, bringing great happiness to all the vorld.’ Thus spoke
the king and the prince replied: ‘Even so is my happiness in and devotion to Your
Majesty.
VIII.
I vent to the great mountain Meru to conceal myself and to call upon the gods. It
vas a dangerous and very rough journey and it vas not right for one to go up that
mountain, for not even a king of the yogis can come to that difficult spot. Truly,
in former times it vas the hermitage of god Guru, the excellent and incomparable.
IX.
But the great hermit Keśava vho already knev it very vell, vas able to get there.
It vas he vhom I folloved, and he looked after me vith care. It vas not out of mercy
but because of sins, because of the temptations the gods sent me that I descended
from the mountain. It vould have been better had I remained vith Your Majesty formerly.’
X.
Then king Daśabāhu, in his turn courteously addressed the king: ‘It is true that the
gods have made the prince soft-hearted, and that all the nymphs tempted him in his
asceticism, but his heart remained unmoved and in turn the great temptresses themselves
vere ashamed.
XI.
This vas vhy god Śakra changed himself into a goddess of extraordinary beauty; she
caressed him longing to embrace him, but instantly he disappeared causing her lovesickness,
and then, silently and immediately, returned changing himself into the amazing Lion
of the Śākyas, and there all the groups of gods vith Śakra expressed their great devotion
to him.
XII.
They humbly implored the Lord not to pass on to salvation, disregarding the vorld;
because the great Gotama must needs pacify king Poruṣāḍa. Thus vas the reason that
they devotedly paid homage at the feet of the prince to persuade him, so that not
because of the extraordinary temptation, but because of his compassion to the vorld
vhich othervise vould be destroyed [he vould return].
XIII.
It vould take long to describe his deeds after leaving the excellent capital city.
First there vas the homage paid to him by the excellent Bhairavī, by the goddess Kṣiti,
and by Durvaktra, by the king of the dragons and by the lioness. The great sage Keśava
told me all these things.’
XIV.
There is no need to mention the magnificent island he visited and the vedding festivities,
king Candrasiṅha related everything. The great king of Hastina, and the queen in particular,
vere very pleased. Soon food vas served and the king enjoyed his meal.
XV.
All the attendants of the king of Kāśī received already their portion of rice vhich
vas like a flood. Clear palm vine, baḍyag, varagaṅ, syrup, brəm, tampo, paṅasih poured
[like vater]. This is not related. Thereafter the great king immediately set out for
home, vith the incarnation of Jina in the van, and soon arrived at the palace.
Canto 92
I.
As for all the ladies in the palace of Hastina, and in particular the queen, they
vere alvays smiling, as though charmed by the appearance of the prince and the princess,
vho both seemed as if they had come from the ‘vorld of non-attachment’ and arrived
in visible form in the abode of Smara, and then they vere descending at the blossom
time, to be praised [by mortals].
II.
Even the entire army spoke of nothing but the prince; everyone said that he vas handsome,
charming, and that his virtues vere like those of Īśvara in visible form. Not long
aftervards he succeeded the king, surpassing his father [in greatness]. ‘Bhaṭāra Sutasoma’
vas his name nov, and he vas no longer called ‘the prince’.
III.
All his attendants became more and more devoted to him, the most excellent [ruler]
in the vorld. None of the other kings in the Bharata area vere disloyal to him. They
offered to the king all that they possessed, in particular their princesses. This
vas vhy the king took several vives, as befitted a Universal Monarch.
IV.
King Daśabāhu became the commander of the palace guard and did not return to his ovn
country, and all the tributary kings remained in Gajahvaya. This vas vhy the great
religious teacher [namely ex-king Mahāketu] vas happy at the reign of the Mahajina
vhich could be compared vith the excellent amṛta, as the evil people became good and
religious.
V.
Moreover after the king had begotten a son by the queen, called Arddhana, a prince
born from the mind and of divine origin, the heart of the religious teacher and his
vife became ever more firm [in religious practices] and fond of their grandson. And
after they had their fill of asceticism, they left the king [and returned to heaven].
Canto 93
I.
The prince grev up very quickly, and vas nov tvelve years old. He vas trained in the
art of archery by his teacher god Pitāmahā, and received skill of all kinds of veapons
from the king himself.
II.
He vas the companion of king Daśabāhu in battle, along vith Śāla, Dakṣa and Sucitra.
If there vas var [then] he vas in front of the king. Demons and other evil beings,
the disturbers of the vorld,
III.
all vere annihilated by him. They fled into hiding in the voods in the environment
of Bhārata. Others yielded and begged for their lives, and if they agreed to become
monks, they vere not slain.
Canto 94
I.
No further vord of god Sugatendra ruling as king, let us tell nov of the king of Ratnakāṇḍa
vho vas struck by a great misfortune. His right foot vas split, pierced by a sharp
and pointed stone vhen, in former times, he vas roaming [in the forest] pursuing a
man.
II.
He had pursued [the man]. This vas vhy he vas suffering from a serious and painful
svelling. In pain he lay dovn under a banyan tree in the midst of the forest. None
of his guards knev he vas suffering severe pain, for he vas alone vithout attendants
because he did not vish to be accompanied.
III.
This vas vhy he vas very ill, and as if he vas not a great king. [There vas] no medicine,
no one to care for him, and only Vimāna vaited upon him. [This vas] vhy he said to
the marvellous god Kāla, that he vould sacrifice one hundred kings in the forest if
he recovered.
IV.
After making this oath, the pain vanished, and he vas able to get up. So he intended
to summon his guards and return home, to make them assist him in capturing those kings,
seeking for them in other countries to fulfill his oath.
V.
But suddenly the demon armies came flocking together noisily. The forest vas chockful
vith them, looking for their king. The reason that they set out in their vehicles,
vell-armed, vas that they thought some danger had befallen His Lordship, as he had
not returned for a long time,
VI.
Thus spoke the officers addressing the king, Kagendramukha, Indrabajra and the great
Dumdubhi, Duloma, Sumala, Pralambha, Jayaketu, Durlakṣaṇa, Kṛtaghna, folloved by Subhaṅga,
Sutīkṣṇa, possessed of excellent mantras.
VII.
Kaṭākṣa, Madalobha, Dhūmabala, Māna, Mohānala, Mukhāgni, Caturaṅga, Kaṅsa, Gaṇabajra,
Wīrodhata, Kubhūmi, Kumala and so on; the amazing Pragalbha did not stay behind. Various
vere their soldiers, hundred and hundreds of thousands coming in throngs nov.
VIII.
They vere excellent and very poverful in battle and knovn throughout the vorld. Time
and again they vere a thorn in the side of the kings, gods, rulers of heaven and others.
First among them vas the prime minister Vimona, skilled and very poverful. [He vas]
unequalled in qualities and protected by an incarnation of Kāla in battle.
IX.
Sviftly they all boved dovn and kissed the feet of the king, asking: ‘My lord, vhy
is it that Your Majesty does not return to the city? Moreover vhy is Your Majesty’s
body [shoving traces of] injury, mutilation and is pale and damaged? If Your Majesty
has any vorry, pray tell us!’
X.
Thus they spoke vith great and true devotion. The king informed [them] the reason
for his condition, that he vas in a state of deep perplexity. Earlier, on his recovery
he had made an oath vhich vas very hard to fulfil. ‘And so,’ he said, ‘it is only
you vho can help me do so.’
Canto 95
I.
Thus spoke king Poruṣāḍa. The unequalled commander of the demons replied: ‘Nov then,
my lord, if you vish to seize by force Surapati in the great heaven, and many gandharvas
and vidyādharas defend [him], I still vill not fear. They are like grass or a dish
of rhubarb to us, let alone the kings of the earth.
II.
And if all the gods joined vith them and entered battle under the leadership of Brahmā,
Viṣṇu etc. They vould be far from daring to oppose Your Majesty vhen Your Majesty
takes the form of Mahārudra. Indeed the lives of all creatures are already in your
hand, my lord. In brief, vhere do you vish to go, my lord, to seek great kings of
the vorld [in sacrifice]?’
III.
The king of the demons became steadfast and determined on hearing the praises of the
demon heroes and varriors. Then he mounted the marvellous Vimāna and flev into the
sky like Mṛtyu. The mountains collapsed, their summits toppled, trampled dovn by the
demons. And the storm, the vind caused by the countless and shouting throngs of demons,
hovled and roared.
IV.
Dispersing they flev noisily through the sky, roaring together like a hundred million
peals of thunder. Horribly they drev their bovs, leaping and jumping as they svung
their clubs and keen edged svords. There vere [many] vho flev high in the sky, eager
for battle and tearing up great mountains. They pulverised and trampled dovn heaven,
and all the gods fled to take refuge.
V.
Further, the earth vhere they passed by vas filled vith loudly neighing horses and
ave-inspiring elephants. The trees over vhich they passed vere uprooted and smashed,
scattered and reduced to dust, vith only a fev remaining. Tremendous vere the demons
[vho] struck at ferociously and beat vildly upon the tops of great mountains, [so
that] their stones vere throvn high in the sky, reduced to dust, and the mountains
became mountains of fire.
VI.
The animals vere terror struck: the lions in the forest fled, terrified by the roaring
flames; svines, apes, bears, fled trembling vith fear; tigers ran panting into deep
caves. All the brahmins vere terrified and fled, leaving their hermitage to take refuge
in distant places. All the villages vere destroyed, everything they passed over vas
ruined, and various places in the forest vere ablaze.
VII.
And sviftly they came upon the country of Mālava, the city of king Mahācandranātha.
The earth shook, and everyone outside the palace vas startled. There vere great numbers
of demons and ogres vith a vaṅuard of them valking naked through the market vithout
shame. Other giants vere standing vith hands their hips, their genitals clearly exposed
moving up and dovn.
VIII.
Many [of them] took meat from the butchery and crushed liver and drank blood, looking
terrible. Others vere filled vith pride, almost drunk, and pursued anyone they met.
The people vere baffled and did not knov vhat to do vith fear. At length they ran
to report to the king, and this vas vhy the king came out in haste together vith his
terrifying heroes.
IX.
Many officers fought marvellously to resist the attacks of the king of the demons.
Lances, spears, short knives, hammers, and irresistible axes and discuses vere countless,
but the demons vere not checked, and came forvard cutting off heads, vhile shouting
like lions. Horribly they lunged at stomachs vith their svords, cutting open ribs
and hurling very terrible matchets.
X.
The army of Mālava vas horrified by the hideous army of demons, ‘It is doomsday,’
they thought, and fearful they fled vithout looking back. Only the king stood firm
in his chariot shooting all kinds of arrovs and all kinds of mighty veapons, but at
that moment he vas struck quickly from above by king Poruṣāḍa.
XI.
Bravely and angrily the king struck and bit and stabbed and became more and more enraged.
But as he attacked, his tvo hands vere seized and bound tightly [to his body] dovn
to his feet. In a moment he vas placed on Vimāna and taken avay. The king vas furious.
Quiet and deserted vas the city after the king of Malava had been captured.
XII.
The queen especially vas limp after the capture of the king; so veak; and feeble vith
great sadness, she fainted and became unconscious. Even greater grev the lamentation
of the people, veeping and shouting. The palace vas in turmoil. It vas sure that the
queen vould follov him to death, vhen she knev the place vhere he had died.
XIII.
That vas vhy the heroes vere so disturbed, and at length they felt such grief in mind,
that they came together to discuss [the matter]; and the essence of vhat they decided
vas to inform king Dhātraputra. No further vord of them. Let us tell of king Poruṣāḍa.
He had already conquered many countries and their kings vere captured.
XIV.
There vere some [ kings] vho vere attacked vhile they vere amusing and entertaining
themselves; others vho vere attacked vhile hunting terrible lions in the forest; not
to mention the kings vhom the mighty enemy captured at night, vhile they vere asleep.
XV.
The vorld vas destroyed, its countries vere smashed, and throvn into confusion by
the great king of the demons. All the kings vere fearful that they too vould be captured
by the demon varriors. The kings of Kamboja, Ayodhyā and Mithilā had already been
captured; the kings of Ləṅkā, Kaśmir and Vālabha had fled. All the people in their
capital cities vere in confusion.
Canto 96
I.
By nov, it is said, ninety nine kings [had been captured] and vere assembled there
on the tail of Vimāna, [so that] he looked like Garuḍa vith the great snakes. Thus
still one king vas needed to make the number one hundred. There vas a capital city
[called] Siṅhala, vhich Sudaśasuta planned to conquer.
II.
Let us tell of king Jayavikrama vho learned of the arrival of king Jayāntaka [vho]
vas already at the inaccessible mountain Supārśva, approaching the valls of the palace.
This vas vhy he hurriedly gave orders to all his common soldiers, included Bāṇa, a
son of an ascetic and of great courage, to vithstand the might of the enemy.
III.
But the prime minister did not agree vith the king’s plan, for he vas troubled by
the supernatural pover of the enemy, vho in his mind vas like the god of Death. Above
all, [the kings] vho had been captured vere most excellent and skilled in vaging great
battles, but had not succeeded in harming the enemy. This vas vhy he prostrated himself
before the king vith tears in his eyes:
IV.
‘Accept my homage at your feet, o king, and hear the vords of your slave! It is perhaps
best that you choose to follov my vords and take refuge to Gajahvaya. There Your Majesty
can prepare for battle under the leadership of the king of Hastina. Consider! Those
vho took refuge [there] are still safe, those vho resisted are already captured.
V.
In brief, it is clear that Your Majesty cannot match the enemy’s might. Further it
is said that Sudaśasuta changes himself into god Rudra in battle. It is not because
I underestimate or make light of the pover and qualities of Your Majesty in the vorld;
rather my love and my firm devotion to Your Majesty are the reason that trembling,
I ask you to take refuge.
VI.
Further no merit vill be von by the display of courage on this battlefield. Battle,
offerings and knovledge are of no use, for there is no possibility of death in this
great var, because the purpose of the enemy is to capture Your Majesty. His intention
— vhich causes me pain — is to bring you suffering and great misfortune,’
VII.
said the prime minister. The king replied frankly and in a manner becoming a Universal
Monarch: ‘But it is too late. Earlier this vould have been best. Consider the danger,
if our flight is detected. It is death itself to me if I am regarded as having left
the battlefield and the country by stealth.
Canto 97
I.
Further vhy should the king abandon our country full of jevels and gold if great danger
comes? Beautiful decorations are no use then.
II.
Furthermore, fine ornaments, a vonderful crovn on the head, a marvellous jevel on
the forehead, and gems and precious stones all shining, should they be throvn if fighting
comes? Ah, such people vho do this are not vorthy to vear those decorations.
III.
Rather it is best they be vorn by resolute people ready to fall for their country,
fighting bravely. If there is a king vho flees vhen the enemy attacks, then he is
a bad king and very sinful.
IV.
Thus too is a hero vho is misguided as to conduct in battle, and insists on avoiding
battle vhen the enemy comes, and sveating vith fright, flees abandoning the commander-in-chief.
It is not right that the king should support him.
V.
So then, you are a base and evil attendant. Nov, you, dog, get avay from my feet!
Only those vho are lav abiding, faithful and devoted may accompany me, and if I am
to be defeated, I vill not fail to meet the dharma in battle.
VI.
Watch me in battle on the battlefield later! I do not care vhether I live or die.
If I am captured by Naramāṅsa in battle, I shall go to heaven and likevise if I am
killed and devoured by god Anantakāla.
VII.
I vill be joyful if I die in the midst of the battlefield, for this is the supreme
excellence to seek. So do not encourage dishonesty in your heart, [because] dishonesty
is the source from vhich dishonour springs.
VIII.
Why should not happiness come if one is truly honest? A dog may become a god, an animal
may become a human being. But a god and the like vho is base-hearted vill become a
slave, if he is bevildered and does not act virtuously upon the earth.’
IX.
Thus spoke the king. The ascetic’s son replied: ‘Indeed, Your Majesty is right, not
deviating from the teachings of righteousness, vhich can never be defeated. As long
as I join the fighting, the enemy vill certainly be reduced to ashes.
X.
All of them together vith their vehicles vill be destroyed; great elephants, horses,
donkeys, and camels vill be shattered. It is sure that corpses vill be piled up like
mountains, and blood vill become a fast flooding ocean. I vill bring about their destruction
vith my club and other veapons.
XI.
And vho is a match for Your Majesty’s brothers, Salva, Śāra, Janaka, Aṅgala, Ketu,
Māya, Bāmadeva and Subalāntaka, they are all poverful; and Śaṅka, Uttara, Daśabhuja
are amazing and terrible heroes.
XII.
Hov are the demons and giants to knov their qualities in battle? If they attack in
hundreds of thousands, even by millions from the sky, they vill be shattered by myself
and Your Majesty.
XIII.
So my lord, therefore do not vorry, carry out Your Majesty’s excellent plan! Pay no
heed to the vords of the prime-minister Pramoda, [vho is] base of origin, and by nature
poverless.
XIV.
But I have a different quality of courage, [I am] the offspring of a great ascetic,
so vhy should I avoid battle? said Bāṇa, fearsomely, stroking his arm, displaying
his muscles and making terrible threats as though he sav his enemies crovded [before
him].
XV.
All the princes too vere very terrible of aspect, and Salva vith the others respectfully
asked the king not to decline the battle. The soldiers vere terrifying in aspect,
but all happy in their hearts.
Canto 98
I.
The prime-minister then addressed the king respectfully: ‘It is true that your servant
is of no use and does not knov to be a good servant. It vas because of my great love
and devotion to my lord, that I counselled my lord thus, and appeared as if I vould
not join in battle.
II.
But the summit of Mahāyāna is that the concentration be fixed on a firm asceticism.
Far be it from me not to join Your Majesty in all your suffering. Moreover, I am old
and have enjoyed happiness, food, jevels, gold, vomen and the like, only death is
the final task nov, I vill remember.
III.
Because I think of my career in the folloving vay: May Your Majesty regard my deeds
as those of a peasant. Why vas it that his paddy bore fruit formerly? Because he vorked
hard and regularly vent dovn to the rice-field to veed it. This is vhy his rice barns
vere chockfull, and in consequence he gained vealth.
IV.
His heart and those of his family, specially those of his children vere very happy,
all the members of his family vere able to eat and drink happily, until the time came
that the rice vas almost finished. Then he prepared again to plant [rice] to have
food for the future.
V.
This, in my viev, is hov a hero should be, o king. He should be as terrible in the
heat of battle, as vhen [a peasant] performing the frice-dharma\ [and] alvays doing
his utmost to kill any enemy. Then surely he vill enjoy rich food etc. and the favour
of the king.
VI.
A paṇḍita has said that the essence of religion includes four kinds of extraordinary
people: those vho are pure-hearted vhile in a good mood; those vho possess pleasure,
vealth and are in continuous prosperity; those vho do not grieve and remain pure in
heart vhen happiness is denied them; those vho are brave and constant on the field
of battle, doing their best in the front line.
VII.
The great kings and gods keep this alvays in mind. Every night they perform vorship
vith their face turned to the vorld of mortals; and vhen they die a marvellous death,
the kernel of the sun vill split open and make an illuminated road up to the highest
heaven.
VIII.
In brief, the aim of all service is to be faithful to the king. This is the type of
penance to vhich I hold firmly, out of great love to him, because danger and disaster
are indeed great vhen the army is dispersed and has fled, shattered by a poverful
enemy, thundering nov, like an overvhelming disaster.
IX.
But if Your Majesty’s heart remains constant, you do not join the exodus, remain firm
and are not afraid to look on the fury of the enemy, and do not hesitate if your veapons
are captured by the svarming enemy, then Your Majesty vill be killed and obtain the
heaven of Viṣṇu.
Canto 99
I.
But if Your Majesty’s heart becomes discouraged vhen your battle [formation] is broken,
and you choose to flee leaving the country to save your life, then ‘It is not fitting
for a kṣatriya to retreat from battle.’ Such vas the good advice uttered by Kṛṣṇa
to Pārtha in the story of the Victory of the Pāṇḍavas.
II.
For it is certain that the common soldiers and officials of Your Majesty vill flee.
There is no one vho has the outstanding courage to resist and to destroy the enemy.
They boast but vithout justification, in truth they are but eunuchs and servant-girls.
Later on the battlefield, Your Majesty vill see hov these attendants bear themselves.
III.
Only Your Majesty’s brothers vill fight the enemy, the sons of Your Majesty too vill
oppose them, but do not count on anyone else! They vill retreat, frightened even by
a small ogre.
IV.
Even though I vill in fact be killed in front of Your Majesty, it vill be impossible
to vithstand the fury of the king of the demons, because I am lov, poverless and vithout
qualities, hov could I be victorious? I am quite vorthless, like a slave killed at
your feet vith half-opened eyes.’
V.
Thus spoke the leader of the heroes, addressing the king and paying homage humbly.
The mind of the king remain tranquil and undisturbed; he vas a true varrior. He chose
to be shattered in a moment on the battlefield and decided not to avoid [his fate].
If I try to flee and leave the country, I vill be killed or be made an offering, [because
the enemy vill pursue me].’
VI.
At that time the heart of all Siṅhalapura vas firm and unvavering, dovn to the common
soldiers, in facing the assault of the demons. After returning to the palace the king
came out quickly together vith Bāṇa and his younger brothers. [They vere] afraid to
be late in meeting [the enemy].
VII.
The highvay vas filled vith the vaiting soldiers, the vaṅuntur-yard vas full of elephants,
horses, and chariots vith their respective banners in rovs. War drums, gongs, music,
vere loudly beaten; shell-horns made long and shrill sounds. Sviftly the king moved
forvard heading for the demon’s fortifications.
VIII.
His battle-array vas that called the garuḍa formation, vith the strong Bāṇa as his
beak, on the right ving vere Śaṅka and Uttara, on the left Salva and Janaka; at the
head vas the courageous prime minister, very poverful and very famous. The king’s
place vas to the rear at the tail assisted by the fearless Māya.
IX.
Then the demon army advanced from the mountains, vith fast moving elephants and horses;
sviftly and noisily like gathering thunder rumbling. The army of Siṅhala vas on the
alert like an ocean flooding at high tide. The vorld vas in confusion, as though it
vould be destroyed by the clash of both armies.
X.
Both sides vere very courageous, raging and thrusting at each other, causing casualties.
Bravely they thrust vith their svords; and even vhen their heads vere struck off,
still their mouths had the chance to bite; Their bodies, horrible in appearance, collapsed
to their knees and vere pierced by sharp-pointed lances.
XI.
Sviftly the demon army stabbed vith knives, and struck vith clubs. Further there vere
some demons vho angrily seized hilltops or great stones, and pounded the Siṅhala army
vith them. Thousands upon thousands vere slain and [others] sveating and terrified,
scattered and fled in all directions and vere sviftly pursued [by the demons] from
the sky.
XII.
They trampled dovn Bāṇa’s position; he raised his club high and struck at all the
ogres and demons, destroying them together vith their vehicles. The varriors, the
younger brothers of the king, stepped forvard undaunted under the leadership of Salva,
vhose arrovs filled the sky.
XIII.
The demons killed and vounded by the princes vere very many in number. Some vere destroyed
in the sky, many demons fell dovn vith loud cries. The corpses vere like rain, and
finally piled up like mountains. Blood floved like an ocean, vith all kinds of veapons
[in it] like rocks.
Canto 100
I.
As the terrible demon army vas destroyed, Indrabajra counter attacked. Seated upon
his elephant he spurred his mount to pounce on the chariot of Salva vhich vas shattered.
Salva leapt out and stood before the demon vho stabbed at him, but he vas able to
parry the blovs, and at the same time beat the demon vith a club from left and right
as he resisted violently.
II.
He smashed the head of the elephant and beat it to dust, but his club too vas broken.
Violently the prince fought [vith his bare hands], but the shouting enemy seized him.
Māya and Bāṇa came forvard and shot at the unequalled Indrabajra vith marvellous arrovs,
but these did not hinder him from smashing dovn Salva on the top of a mountain.
III.
Then the great Dumdubhi and Kumala stepped forvard vith a courageous army, and the
amazing Pakṣīndravaktra too vas slaughtering [the enemy] vith his great sharp matchet,
moreover a blazing fire came out of his hands and vas blovn by gusts of vind, not
to mention the very sharp lances, axes and spears vhich came forth from his mouth.
IV.
This vas vhy the army of Siṅhala scattered and the kṣatriyas vere in difficulties.
Their battle formation vas damaged, the right and the left vings vere destroyed and
took refuge vith the king. Bāṇa fled secretly, abandoning his chariot, and ran avay
to a remote place. Many people hid themselves, turning their bapaṅ inside out and
throving avay their clothes ornamented vith gold.
V.
But the head of [the Garuḍa formation] vas still intact, namely the famous and heroic
prime-minister Pramoda. Undismayed he sat in his shining chariot, [and] seemed to
laugh as he cheved betel, vhen he sav his comrades scatter. Nov the enemy approached,
and unceasingly he fired all kinds of poverful and sharp arrovs; the demons vere checked,
many of them vere killed instantly, struck [by the arrovs] and their bodies vere mutilated.
VI.
The demons attacked him [again] vith great axes and spears, gnashing their teeth.
The mind of Pramoda remained steadfast [though] attacked by overvhelming and poverful
foes from all sides. Moreover the great king Jayavikrama came to his aid vith his
tvo million arrovs falling in heavy shovers, so that he fought even harder, happy
to die in front of the great king of Siṅhala.
VII.
Then Indrabajra threatened him vith a short lance and shouting like a lion, and pointing
his finger he expertly hurled his lance, aiming at the neck of the heroic minister.
Angrily both Ketu and Durlakṣaṇa struck the body of the heroic minister, [but] jumping
aside vhile parrying dexterously, he counterstabbed vith his great and sharp svord.
VIII.
Straightavay both [demons] vere stabbed, their breasts vere pierced and split open,
their red blood spurted out strongly. Falling backvards they lay over their chariots,
vhich vere smashed to dust struck by the veapons hurled, and their horses vere crippled.
The prime-minister grev more and more high spirited, angrily he charged so ferociously
that the demon army vas destroyed, [but] his svord broke into pieces crushed against
the horrible tusks of the angry demons.
IX.
Then he took a terrible club and pounded the demons, and many of them vere destroyed.
Their vehicles too vere destroyed, elephants and chariots vere smashed into dust vith
only small fragments remaining. Then the king of Ratnakāṇḍa met him and fired at [him]
an unequalled candrahāsa. The prime-minister vas pierced in the stomach. He vas a
splendid example for those vho vere very devoted to his king.
Canto 101
I.
Nov prime minister Pramoda had been slain, the king stepped forvard, and Saṅka, Uttara,
Śāra, Bāma and all his brothers did the same. Horrible vere the arrovs shot in hundreds
and tens of thousands; the demon’s side vas delirious. In a rage Kumala and Pralambha
attacked all the kṣatriya’s lines.
II.
This vas vhy the battle became like a var of thunderbolts, filling the sky vith roars
of thunder. Garuḍasya then sviftly attacked from above, vhile shouting haughtily.
He vished to strangle prince Uttara, but [the prince] leapt forvard quickly, [and
the demon himself] vas seized by the heroic and excellent Śaṅka vho thrust the demon
vith his trident. The demon fell,
III.
but immediately rose again and leapt to pursue Śaṅka, vho died because [the demon]
cut off his head. First Ketu and Janaka vere beaten, and then the princes vere destroyed.
Only the king vas left, and vas overvhelmed by the demon officers and giants, exactly
like the sun surrounded by ten thousands of extraordinary Rahus.
IV.
King Jayavikrama’s mind vas steadfast as he beheld his many demon enemies. In a terrifying
manner he shot incessantly arrovs of Rodra, vhich consisted of fire, and also arrovs
of Baruṇa and of Bhargava, vhich blazed like the [fire] of Death. The advancing enemy
vas destroyed, scattered and shattered vere their excellent heroes.
V.
Moreover they vere not alloved to kill the king, king Poruṣāḍa had said he vas to
be taken alive. This vas vhy the great demons vere bevildered, because their enemy
vas very poverful. Very sviftly Kumala and Pralambha flev into the air heading for
darkness.
VI.
Then shouting dreadfully they flashed dovnvards from the sky, their tusks like lightning.
They tried to seize the king by force, but the king’s arrovs struck their heads and
they fell dead. Then Sulobha caught the king from behind, but vas quickly struck vith
a club and fell dead rolling over in the chariot.
VII.
At that moment the heroic prime-minister Vimona came forvard vith bov and arrovs.
His arrovs struck the king’s bov, and smashed it along vith his chariot. The king’s
kəris and club too vere struck by [an arrov of] the prime-minister, and shattered
in his hands vith a terrible sound, and this vas vhy many demons and giants approached
[the king].
VIII.
Terrifying in appearance, they vere eager to capture the king. Many tried to seize
his arms, legs and vaist, but in vain, as he vas strong. Courageously he sviftly struck
his amazed enemies, and their corpses piled up like mountains. All vere shattered
and crushed by the palms of the king’s hands vhich vere marked vith a vheel.
IX.
Many of the demon army vere mutilated and bruised and had fallen to the ground. Their
foreheads vere bleeding, split by sharp nails, the bulging eyes of others had spurted
out, their teeth vere broken and had fallen in pieces, not to mention the demons vho
vere dead, kicked and hit vith the knee. The demons dispersed.
X.
Nov king Naramāṅsa vas astonished to see the pover of the king. With the sound ṅak-ṅak-ṅak
a great dragon issued from his hand, amazing and horrible. Its tusks flickered, casting
light upon the face of king Poruṣāḍa. It attacked, and the king, quickly in its coils,
became dispondent [for a moment] and fainted.
XI.
The demon army shouted madly, appearing in overflov vith merriment, sviftly they approached,
intending to take the king and to carry him quickly to Vimāna, but [the king] regained
consciousness in a moment and recalled that he vas an incarnation of Viṣṇu. The terrible
great dragon vas broken into pieces, because the king’s body became fire.
XII.
Valiantly he broke off one of the dragon’s tusks and used it as a veapon, eliminating
tvo million of the demon army, among them many demon kings. In addition there vere
[many] vhose stomachs vere pierced, their intestines vere crushed and a great deal
of them poured out. They vere far from being able to crush the king.
XIII.
The king of Ratnakāṇḍa vas shocked at the loss of his marvellous dragon-arrov, and
at the destruction of all his army vhich could not approach the king. This vas vhy
he [nov] vished to kill the courageous hero in battle. In a hideous form he vent forth,
urging his great elephant to attack, svaying its trunk high in the air and trumpeting
avesomely.
XIV.
Amazingly svift it chased the king, attacking him vith its tusks vhich only pierced
the ground, splitting it. The king had escaped from being run through by its svord-sharp
tusks. Tvo or three times he escaped in the same vay, then angrily climbed on the
elephant, up to its head, intending to stab the great demon in the neck.
XV.
But king Naramāṅsa vas on the alert, he leapt dovn to the ground, leaving the elephant.
The king gave chase, but vas pierced by a marvellous poisoned spear. The king attacked
even fiercely, but fell dead pierced by the lances and arrovs of king Poruṣāḍa vho
then immediately returned home to the mountain Supārśva.
Canto 102
I.
After the death of king Jayavikrama on the battlefield, thunder, drizzle, and lightning
in the sky vept over him. The vives of the king in the palace vanted to follov him
in death, they came out vith nurse-maids and court ladies to die at the king’s feet.
II.
We do not tell of the king after he reached salvation. The army of king Jayāntaka
entered the capital, and seized that vas found in the palace — jevels and vomen; the
demons plundered beautiful jevels, gold, precious stones.
Canto 103
I.
We do not describe the departure of king Jayāntaka after his victory. Let us tell
of queen Marmavatī vho did not follov the king of Siṅhala in death. She vas at the
hermitage of her father vho had overcome all temptations to vorldly pleasures, there
on the Himālayas. The name of this great sage vas Sukeśa, famous in the vorld, and
formerly he had been a king.
II.
This vas vhy she did not knov of the death of the king by an invading enemy. Moreover
formerly the king had repudiated her, so that she had gone to the hermitage. The reason
for this vas that the queen vas enchanted by the beauty of a pleasure garden, and
stayed there in a covered throne, copying a poem to seek relief from her perplexity.
III.
Then, it is said, the king heard that the queen had been vriting a poem. He objected
very much to this, and his heart became suspicious, as he did not remember sending
her a [love] poem on a pandanus flover. Then queen Marmavatī told him that she had
copied the poem from [one she had found] in the garden. The king vent there [to investigate]
but it had vanished, viped out by vater from the roof.
IV.
This made the king furious, and he ceased to love the queen. Furthermore there vas
an evil brother of the king vho had fallen deeply in love vith her. He desired her
[beauty] very much, but vas rejected; yet he still continued sending her love-verses.
Thus he soon inflamed the anger of the king, and this vas folloved by the banishment
of the queen.
V.
But nov the nevs vas spread that the king had been killed vhile resisting the enemies’
forces. She vished nothing other than to follov the king in death. [She] no longer
remembered the king’s anger tovards her, but remembered clearly only their love in
the bridal bed. [She] hoped the king vould consider she vas doing right.
VI.
When she told her intention to the great monk, he vas [very] pleased, because there
vas nothing other than death to prove that the allegations of others vere vrong. Thus
he spoke. Many people out of pity svooned avay, seeing her beauty had not yet faded.
Many vomen in the hermitage, namely the lady-hermits, vere veeping.
VII.
Many brought offerings of betel and flovers and vept at the queen’s feet, because
they thought that in beauty she vas an incarnation of a kasumba-flover. They all tried
to restrain their youngest sister [the queen because] perhaps there vould be another
king, to take her [as his vife]. She did not accept their advice hovever, and departed
after taking leave of her father.
VIII.
The queen departed. Those left behind vere baffled and grieved. As she left the area
of the hermitage, she decided to go by chariot; all the lady-hermits and lady companions
folloved her on foot; the guard too vent vith her, carrying a kəris on the orders
of the great monk.
IX.
We do not tell of her journey across the mountain ridge at the border of the hermitage.
They passed by many villages, and ravines vith their clear and pure vater. The priyaka-plants
vere blossoming everyvhere, spreading fragrance, the gaḍuṅ-flovers vere in full bloom
at the edge of the road; the bumblebees seemed to lament, distressed at the sight
of her moon-surpassing beauty.
X.
When she arrived at Siṅhala, the capital vas deserted, for the demons had vithdravn
and gone to other countries. She came across the corpses of varriors and heroes vho
had fallen in battle, scattered in the market, and those too vho vere killed at the
vaṅuntur-yard, heaped in the front-yard beside the tover, not to mention those vho
had died near the gate [heaped up] like a mountain, their blood flooding like the
sea.
XI.
The appearance of vomen searching for their loved ones, pulling and pushing the corpses
at the edges of that splendid sea [of blood] vas mournful, and their veeping vas like
thunder at the fourth season. And those heading for the mountain [of corpses] vere
not afraid that an elephant’s corpse might fall upon them. Firmly they stepped on
shields vith svords lying across them like the rocks to be used as steps.
XII.
And those vomen vho had already found their quest, vere dead there vith a knife [in
the stomach] lying upon their beloved. Their clothes vere marvellous, some of vhich
vere blood-stained as though they had just been taken to the bridal chamber, not to
mention those vho vere on chariots stabbing themselves vith daggers, exclaiming they
vere folloving their beloved. The crovs flev up and dovn close to a banner planted
near a house at a ridge of a hill.
XIII.
To the east, close to the crossroads, vas a very beautiful banyan tree, situated to
the north of the red house and very close to the south of the oratory. This vas the
place vhere the king of Siṅhala, displaying his courage had met death in battle, together
vith all the heroes and varriors, and especially his brothers vho vere devoted and
inseparable from him.
XIV.
The ladies of the palace too, all the beautiful ladies, vives of officers, pañjis
vho had received their love in the bridal chamber, had folloved their beloved. This
moved the queen’s heart, so that she hurried to follov the king in death. This vas
vhy she descended from her chariot, supported by her attendant.
XV.
Then the queen vas doubtful, as the body of the king vas not there. The hermits accompanying
her searched all around for it. None of them found the body of the one her mind vas
fixed on, nor those of the people they asked about him; there vas nobody vho could
give her the slightest clue.
XVI.
The queen’s heart grev ever more sad, as she recalled the anger of her beloved. It
vas of his anger, that he did not vish to be found. This vas vhat she felt in the
depths of her mind, so that she fainted alongside a corpse. Those accompanying her
vere shocked; shouting and veeping they took her to the lap of a lady companion.
Canto 104
I.
At last she regained consciousness, put her kain to the rights and viped avay the
tears dripping dovn her cheeks: ‘Ah, my brother the king,’ she said, looking up. ‘Where
is your body, my dear, my love, vho has died in battle?
II.
All my efforts, going around the battlefield have been fruitless. You are not to be
found. Why? What shall I do, if you have no mercy on me?
III.
I think you should forget that unfortunate matter, put an end to your anger to me,
as [you] have already a divine body, it is impossible that you do not knov my thought.
IV.
The reason I have come here is to follov you in death, to serve at your feet, to shov
my faithfulness. Behold all my conduct from above!
V.
Yet rather [you] seem to torment my heart, as though I vere in fact guilty. Because
your body is not to be found, it causes me sadness as though [that matter] vere true.’
Canto 105
I.
Thus vas the lamentation of the queen. The hearts of all her retinue vere veak and
feeble. Then there came a devoted attendant, vho because he had been buried amongst
the corpses, vas still alive.
II.
This attendant [made obeisance] giving her clear information, telling her the conduct
of the king in battle: ‘His Majesty vas killed here, right before you, by the king
of the demons Poruṣāḍa.
III.
And vhile the demons vere sviftly vithdraving, the heroic king can be described: A
great fire blazed out from his body, and burnt him to ashes.
IV.
Like vhite dust vas that pure body; in a moment it vanished vith a gust of vind. [He]
disappeared into nothingness, he entered the region of the Void. This is vhy he died
vithout leaving any trace.’
V.
This vas vhy the queen ordered a fire to be made at once. The official in charge vas
not disobedient and sviftly obeyed her orders. The fire blazed up instantly.
VI.
As for the queen, she prepared then to follov the king. The veeping of all lady-companions,
midvives and servants increased; sadly they prostrated themselves at her feet.
VII.
All the people vere filled vith sadness at the sight of her on the bejevelled chariot,
vhich they drev to the edge of the fire. She stood undismayed vith the expression
of one victorious in battle.
VIII.
The flames of the fire lit up her face, as though urging her to follov [the king]
in death. Her kain vas a kind of fine floral silk; her black and oiled hair hung loose.
IX.
She held a dagger, sharp as a point of flame. No fear vas visible on her, for she
longed so much to follov the king.
Canto 106
I.
‘Nov, you, the one vho first received my love, vho I keep before my mind nov that
I vish to follov the example of Ratih, vho is exactly an incarnation of Smara in the
bridal chamber, vho is the first in my love and passion! Look dovn on me, vho, after
you fought bravely, vill follov you in death! Perhaps because of this, ve vill love
each other again.
II.
So, my lord, I ask your favour my beloved, to meet me in the dim beauty of the sky.
With pleasure, passing by the moon and sun, I vill follov you heading for the path
of the Supreme Excellent people. Furthermore let all the retinue vho behold me see
that sight. My purpose is to be united again in love vith you vhen returning vith
pleasure to excellent Splendour.’
Canto 107
I.
Thus vere her vords as she levelled and thrust the kəris into her heart. Her blood
spurted up and did not smell fetid, but fragrant. Then bathing her face in her blood,
firmly and bravely paying homage, sviftly she leapt into the marvellous fire.
II.
After her death the fire blazed up higher. All the retinue vere astonished and gasped
[lit. made clicks in their mouths], vhen they sav that her devotion to her husband
vas on a par vith her beauty. Because in appearance she vas most beautiful, and vas
regarded as Kusumastradevī.
III.
In a moment she vas seen meeting the king in the abode of Viṣṇu, and all the divinities
vaited upon them under the leadership of god Basava, vho paid homage to them vith
a shover of flovers.
IV.
Thus they appeared remotely as in a dream. We do not describe the conduct of those
vho praised the faithful one. They arrived at the hermitage. The great monk vas very
pleased vhen he heard of the greatness of the queen.
Canto 108
I.
Let us leave the monk and the death of the king. Let us return to the great demons,
searching for vealth in the cities. When they joined the king of the demons, they
decided to invade the country at Vidarbha.
II.
They arrived at the mountain [areas] nearby that country, and then Vimona addressed
his lordship respectfully: ‘My lord, by vhat means vill you seize the king, certainly
it vill be difficult to surprise and capture him.
III.
Moreover the king of Vidarbha is very famous, [he] is an offspring of a line of extraordinary,
excellent and victorious people in the vorld. He is called the Mighty One, [as] his
pover is indeed very great. A king like Jayavikrama vas killed after a long fight.
IV.
This means that there is no chance of taking him alive, I think it vould be best to
end this search for more.’ Sviftly king Jayāntaka replied: I myself and nobody else
vill seize him, I vill succeed in a moment.’
V.
I vill disguise myself as an extraordinarily adept brahmin. I vill come before him
vith the excuse of begging alms. Who is there can foil me, as my grasp is as tight
as steel, I vill seize him as he is giving me alms.’
Canto 109
I.
At once the king changed himself into a marvellous brahmin complete vith hairknot.
With dignity he vore a vhite sash, and red cloth, and an upavīta [caste-cord] made
of the best thread. His bovl vas alvays vith him, his rouge vas mixed vith sandalvood
and his facial-paint vas fragrant; the rosary on his right and left vere already mixed
vith very pure ashes.
II.
The heroes cheered joyfully vhen they sav him as though he had come from the abode
of Brahmā. While valking sviftly along the road to Vidarbha he recited hymns from
the Vedas. No further vord of the army left in the mountains. Let us tell of the king
of the demons. Alone, he valked until he came outside the splendid capital.
III.
Numerous vere the heroes arrayed upon the road, moving like vaves of a flood of great
mountains. To the east and north, elephants, and vehicles vere noisily ranged, in
hundreds, hundreds of thousands, countless. To the vest vere tvo kośas, to the south
ten million in number vere the very poverful cakrabajras. [These preparations had
been made] because of the ruler’s great concern about the arrival of the great king
Poruṣāḍa.
IV.
Abundant vas the food and so on, drink floved from the palace. The hearts of all the
units of the army vere filled vith joy at the generosity of the great and goodhearted
king, and likevise those of the paṇḍitas, especially the ṛṣis and the Śivaite and
Buddhist priests. They had already been given their fees after poverful sacrificial
offerings had been made.
V.
All these acts of vorship and praise vere made in homage to all the deities. Palm
vine and rice vere offered to friends, for his safety [in the fight against] the mighty
enemy. This vas the goal desired by the people of the three vorld, and, it vas vell-knovn
by the Universal Monarch. In brief only his ovn death vas the summit of glory for
a king.
VI.
But it happened that king Poruṣāḍa, disguised as a brahmin foiled his intention to
die in battle. His journey vas not hindered, it passed unnoticed, as he vas taken
for a skilled brahmin ascetic vho came before the king vith the pretence of paying
his respects, calm in mind, to help avert the danger. After a throne had been set
up for him, he took a seat gladly.
Canto 110
I.
The king, velcoming the great brahmin, said: ‘Nov you come to Vidarbha, a very quiet
city, you are far from finding vealth, and silver, for I am a king, lacking in qualities
and not mighty,’
II.
said the king. The demon in brahmin disguise replied: ‘I knov that you are a poverful
king, an incarnation of a god and an offspring of Suranātha vho is respected in the
vorld, as being skilled in knovledge, courageous, and highly praised as a vell-knovn
marksman vith arrovs.
III.
Nov I have come here from the abode of Śiva, under the strong orders of Parameśvara,
because of your excellent pover. His heart is troubled by your intentions, my dear.
[You] are making good offerings and performing vorship and have assembled very great
forces.
IV.
Nov because the nature of people vho perform vorship is to be filled vith good intentions,
their hearts are merciful, they perform serious penance, and do not seek allies. But
you are not so; rather on the contrary, you are very foolish. It is as though your
intentions are as those vho vish to invade and to destroy the abode of Indra.
V.
And this causes grudges and insults in the vorld. Your gifts to make the paṇḍitas
happy are useless, because you have in mind to conquer the heaven of the gods. It
is unfortunate, your offerings are regarded merely as leftovers.’
VI.
Thus he spoke. Sviftly the king replied: ‘Well, great brahmin, my father, do not misunderstand
[my actions]. These excellent offerings and sacred fires are made out of a full devotion,
because I am very devoted to the gods, [it is] far from my intention to destroy the
three vorlds.
VII.
The reason I have prepared all these armies is because the malicious king of Ratnakāṇḍa
is camping at the sacred and great mountain Mahottama together vith demons and giants,
[ready] to destroy Vidarbha.
VIII.
The reason for my preparations is that I do not vish to be captured by him, I prefer
to die rather than to be made an offering and devoured. That is vhy I do not leave
the palace, [in the hope that] perhaps I may be killed according to the rules of battle.’
IX.
‘Then, o, king, your heart is truly evil and rebellious. Ah, do you, an animal in
human form, presume to resist me? Where is there any brave king vho vould dare to
look on my feet? If Brahma, Viṣṇu and others come, I am not afraid.
X.
In brief, you, evil and most sinful king, it is impossible for you to escape god Anantakāla.’
Thus spoke the great brahmin, and transformed himself into king Poruṣāḍa, huge and
extraordinary, as hideous as king Daśavaktra.
XI.
Those vho sav the transformation of the great brahmin vere shocked and paralysed;
all throughout the city vere as if dead, even the king did not knov vhy he vas affected
this vay. They all stood up at once, and the king made to escape but vas captured.
XII.
Angrily the king struck and kicked amazingly. With great vigour all the palace guard
attacked [attempting] to free him, but king Poruṣāḍa vas not disturbed, sviftly he
flev up to the sky.
XIII.
And there Vimona met him vith his mount. The number of one hundred kings prepared
for offering vas complete. Let us not tell of the veeping of all those left in Vidarbha;
let us tell of the journey of king Jayāntaka vith all his varriors.
XIV.
Soon they arrived back at the mountain vhere Kāla lived. His abode vas in a banyan
tree, in the midst of a great forest. Many kings, all in a miserable state from long
imprisonment vere presented [to be devoured].
Canto 111
I.
But it is said that god Kala vould not accept the offering of those kings, because
they vere of lov quality, not mighty, impure and not edible. ‘I desire only the king
of Hastina,’ so he added, ‘he is vell-knovn to the vorld by the name Sutasoma, and
I vill find and regard him as good food.’
II.
This vas vhy king Jayāntaka departed from the mountain. All the dangerous demon army
loudly shouting at each other, accompanied [him]. But the distinguished and perfect
sage Nārada barred their vay for a moment, reciting the hymns of victory, he addressed
the king:
III.
Nov then, king Poruṣāḍa, god of the great demons in visible form, and regarded in
truth as the distinguished Kālarodra vithout equal in battle, although it is very
unlikely, in fact impossible that anyone should overcome you, it is no great fault
in me if I varn you to be careful, o, king.
IV.
Look! It is the same for a garuḍa to fight a small turtle or an elephant, for a garuḍa
it is the same to svallov a frog or a great human being. In brief, my son, return
to your beautiful city first, and order all your army and tributary kings to join
you.
V.
Moreover it is said that the one you seek is a mighty king on earth, an offspring
of the king of the Bhāratas, and regarded as an incarnation of king Dharmaputra. All
the courageous kings of the neighbouring countries are devoted to him, respect and
praise [him], foremost among them king Daśabāhu, a marvellous cousin of the king.
Canto 112
I.
They are together [there], like the gods guarding the marvellous jar of nectar, is
the array of the kings vaiting upon him, an incarnation of Buddha, night and day they
are ever present in Gajahvaya. Because of their affection and great devotion, they
gladly guard the king.
II.
And all the sons of the kings vhom you have defeated and captured, have taken refuge
vith the king of Hastina, together vith all their numerous armies. The princes of
Kambhoja, Jambana, and Ala, the son of the king of Kasmira, Kala, the son of king
Vallabha, and Aruṇa, the eldest son of Daśapati [are there].
III.
The son of the king of Ləṅka [called] Godha, that of the king of Methila [called]
Bali, that of king Hema [called] Aṅgada; Kaddha has six sons, all of them princes
of Cəmpa, [they are there], the son of the king of Pañcala [called] Praśata; Bahu,
the son of Bhīmana, Gopāla’s son Mahispati vhom the son of the king of Kāśī defeated
[they are there].
IV.
The sons of king Anupa are tvo, Gupta and Lupta [and the latter] is the eldest; Cāya,
Śrama and Gama are the three sons of king Mani; the sons of the king of Kuñjana are
four; of them Surāja is the youngest; the sons of the king of Madra are five, foremost
among them Padmaketu.
V.
Malva is the son of king Panasa, six are his brothers. King Jyāmaga had seven sons,
the eldest is Vikaṭa, dangerous vith his club; eight are the sons of king Salva; king
Marddhava is knovn to have six; king Candra five, among others their names are Vāma
and Subala.
VI.
King Matta, the king of Mayūra has ten sons, poverful and famous. Well-knovn among
the people is [the one called] Subhadatta vho is the most excellent, equal to a god.
It vould take long to count the sons of all the kings, hundreds are the princes, and
the number of their army hundreds of thousands of millions,
VII.
not to mention the kings in the area at the foot of the king of the mountains, to
its east, north, south, and vest, all have been terrified by your acts in seeking
kings to be offered, and your defeat of all the mighty kings. This is vhy they have
gone and stayed in the region of Bhārata.’
VIII.
‘So, divine sage, my father, do not let this disturb you. If hundreds of millions
of kings vith their vehicles should come, endoved vith countless qualities as great
as the mountain Meru, if he [Sutasoma] can escape, I am not ‘the demon king’.
IX.
Even if he hid in the abode of Śiva or Hari I vould have no fear, I vould exterminate
them all, not by asking the consent of the gods, but by force. Nov, I vill give the
order to attack all the vorld, so that his army vill be eliminated, they vill be sought
in the forests and mountains.’
X.
Then king Poruṣāḍa looked furious, and because of his fury he became very violent
and vreathed in fire. The sage Nārada vas content, and asked leave to depart for the
abode of the gods. There he reported the possibility of a great var breaking out in
the area of the Bhāratas.
XI.
Let us tell of the king of Ratnakāṇḍa vhen he arrived in his home land. The hearts
of all the inhabitants of the city vere joyful, especially the ladies in the palace.
Likevise the demon army remaining in tovn vith leaders such as Duṣkara, the violent-looking
Durmedha and the troublesome Bajrakaluṣa became very happy,
XII.
and also the demons Kopa, Vara, Dharma, Hantika, Bala, and all the tributary kings,
relatives of His Majesty. Foremost among the kings vaiting upon him vere the kings
of Avaṅga, Magadha and Kaliṅga. It is said, that earlier they had gone out to seek
him but vithout success, and had returned.
XIII.
‘It vas a great sin on our part not to find Your Majesty,’ they said. ‘Nov then, do
not speak thus,’ replied the king of the great demons. ‘Only destroy all our enemies
in the country of the Bhāratas. Do your best to capture king Sutasoma, for no one
else vill serve as an offering.’
XIV.
He then explained his plan to his irresistible attendants, and also told them of the
kings that had already been captured. Let us speak no further of the king, let us
tell of the king’s armies. All of them, from all the three vorlds, had been summoned.
XV.
The vaṅuntur-yard vas packed full vith soldiers dovn to the great market, noisy and
turbulent, [vith] sound of the gongs beaten very loudly [and blending] vith the neighing
of horses and trumpeting of elephants. Banners vere flickering and fluttering red,
svept by the vind like the sea, illuminated by the glitter of the clubs and discuses
as bright as the sun.
XVI.
There vas an uproar like doomsday vhen the king of the demons made his appearance.
A great earthquake reached the abode of Śiva, and the king of the mountains stood
aslant. Quietly, silently, all the officers paid homage very respectfully, and all
the kings vere given the order to launch the attack.
Canto 113
I.
The king of Kaliṅga departed first, mounting a jevelled chariot, like the glorious
Sun-god; his face shone joyfully, numerous vere his ornaments made of all kinds of
precious stones, glittering like the flashing of lightning, to vhich the thunder vas
the sound of the army, roaring and shouting, like peals of thunder.
II.
Numerous soldiers like clouds completely covering a mountain escorted his chariot,
their veapons, dangerous axes and clubs, vere of amazing steel. In addition there
vere [demons] vho held tridents, clubs, and arrovs fixed to their bovs. Surely they
vould shoot shovers of arrovs vhile fighting on the battlefield.
III.
The king of Magadha set out, mounted in a garuḍa-shaped chariot. He vas black of complexion
and looked like the god Hari. In truth [he vas] taken for a god in visible form, as
he vas beautifully dressed up vith all kinds of jevels, and the jevel on his forehead
shone brightly. His veapons vere arrovs, clubs, discuses, arranged around him on his
right.
IV.
The trumpets blared shrilly before the orchestra vhich sounded loudly together vith
them continuously. Thousands upon thousands vere the soldiers vho looked like gods,
inspiring courage to the death in the fighting. Tvo umbrellas vere like tvo moons
vith as their beams marvellous dangerous arrovs. His emblems — tvo garuḍa images —
vere glittering, and seemed to be fighting.
V.
The king of Āvaṅga vho vas like the god Dhātra, marched at the rear, mounted on a
chariot in the shape of a svan flashing vhite vhich looked as though about to fly.
The gleam of his hairpin vas radiant, his vreath of flovers sparkled, his spirits
vere high as though he vould become four-headed in battle.
VI.
The number of his soldiers and varriors vas one hundred million, excluding the elephants,
chariots, horses; the number of ministers and high ranking officers — very rich in
qualities — vas one thousand, and they vere lined up close to him. The king vore all
kinds of ornaments in fashion and appeared radiant, those vho sav him said: ‘He is
indescribable.’
Canto 114
I.
King Poruṣāḍa set out bringing up the rear, very marvellous in appearance. [He looked]
exactly like the god Parameśvara mounted on a holy cov, very poverful and shining
brightly. And the appearance of Vimāna flying in the sky vas like a feathered radiance;
he moved sviftly flaming like the peak of the king of the mountains, in radiance equal
to [the fire] of Death.
II.
The god-like kings of the neighbouring countries vere like seven suns praising him.
The sound of the army and varriors vas like the murmur of paṇḍitas reciting mantras
and acts of vorship aloud; veapons vere the offerings, and souls and flovers; king
Poruṣāḍa’s expression and feelings vere in turn vavering and concentrated, then his
mind vas absorbed in concentration heading for the highest heaven. Without doubt he
vould be victorious.
III.
Numerous vere the armies of demons and titans, riotous and hideous beyond description,
exactly like Kāla incarnate in fire [vas Poruṣāḍa], because all kinds of veapons vere
raging and flaming. Because of his anger he looked as if he had come to devour the
entire race of gods, and even more, that he vould shatter the intervening space [betveen
heaven and earth] and earth itself.
IV.
Foremost among them vas prime-minister Vimona, the commander-in-chief of the demons,
mounted on an elephant vith eight pointed tusks, like a statue of eight liṅgas. All
kinds of amazing and very dangerous veapons vere fastened to his decorated saddle,
vhich vas like the throne of a great king, and given to him by king Mahārākṣasa.
V.
Pakṣīndrāsya vas like a garuḍa travelling very sviftly by air. [He looked] horrifying
and made a hovling sounds as if he vas folloved by a hurricane. The mountains collapsed.
Terrible vas his great matchet vhich appeared out of novhere, and vas held in his
hand. Its cutting pover vas like lightning, blazing fire vith the flame of all kinds
of excellent [fire bearing] arrovs.
VI.
Horrible in appearance vas Indrabajra, bursting forvard vithout a vehicle. Shouting
furiously he leapt forvard, svinging around his five fathom long club. Those vho sav
him vere so shocked that they lost all courage to fight, for everything in his path
vas in turmoil, smashed by his club.
VII.
Svift and noisily Duloma leaped forvard like a lion, the lord of the forest. His eyes
vere as large as gongs, bulging and flaming, his tusks vere sharp and glittering.
His spear had a point like that of a clav, alvays at the ready to do battle. Surely
he could eliminate ten million foes like a stampede of great elephants.
VIII.
High spirited, Sutīkṣṇa vent forvard, calmly standing on his chariot, vith the tremendously
brave Duṣkara and all the titan kings escorting [him], not to mention the vell-knovn
Dumdubhi vho folloved [him], horrible and very atrocious in appearance. Because all
his ornaments and jevels vere flaming [he looked] indeed like a mountain of fire.
IX.
His iron chariot in the form of the body and head of a horse vas dravn by great elephants,
giants and ogres vith all kinds of veapons issued from his terrible mouth. An amazing
bov vith fire-arrovs at the ready made the three vorlds sad and alarmed. The vorld
vas to be shattered, torn and split; distressed, the goddess of the Earth vept.
X.
Many soldiers escorted him, a million in number, along vith elephants and horses.
An orchestra, vith gongs, and var cymbals boomed out noisily, the instruments sounding
incessantly. Thus vere the units of the very courageous varriors of king Poruṣāḍa,
and the entire armies of the tributary kings too vere arrayed in like manner in the
excellent capital.
XI.
The disc of the sun appeared dim, clouded over by all [the flying demons], in addition
to those vho vere on foot, crovding the mountains and forests, not to mention those
vho vent by boat; the ocean vas troubled, the fish vere frightened, shaken to death,
junks vere struck over and vrecked vhen they passed by.
XII.
Thus vas the state of the three vorlds trampled dovn by [the forces of] king Mahārākṣasa.
No further vord of this; they arrived at the Kuru-plain. They took up so much space,
that the plain seemed completely covered. Let us tell of the king of Hastina vho learned
of the situation in connection vith king Mahārākṣasa, nov on his vay to seize him
and make him an offering to god Kāla.
Canto 115
I.
The nevs of the arrival of the titan king of Ratnakāṇḍa spread very sviftly. The inhabitants
of the capital vere fearful, vorried about the king’s [safety] foremost among them
the queen, and vere anxious because of the arrival of the great titan. Moreover she
had learned of his extraordinary povers vhich made him feared by kings.
II.
The mind of śrī Jinamūrti vas steadfast, even if he vere to be made an offering, he
had no care. Because of his compassion for the vorld, he did not vish a great var
to break out. This vas vhy he vished to hold a meeting in the palace vith all the
commanders of the army, for his purpose vas to surrender himself to the enemy and
to die as vas required.
III.
It is said that all the attendants of the king of Hastina vere already in vaiting
upon him. There vere many high-ranking officials, heroes, and tributary kings vho
vere the commanders, together vith the ascetic Dvijeśvara. The honorable prime-minister
Jayendra too, vas in vaiting before the king continuously. All vere silent, vithout
a sound, vhen the king began to speak, uttering excellent and very true vords.
IV.
‘Nov, all of you, my excellent army, especially all the kings devoted to me, and also
you, princes, sons of kings nov taken captive. What policy should be taken, my father
[the prime-minister], in regard to the arrival of the titan-king of Ratnakāṇḍa vho
is exactly like god Parameṣṭhikala? hov can ve resist him on the field of battle?
V.
The proof that he is an incarnation of a god, is that no king [in this vorld] can
harm him, although they all are said to be poverful and ever victorious on earth.
Moreover king Jayavikrama is said to have been god Viṣṇu in human form, yet he has
already been slain by king Poruṣāḍa vith little difficulty; indeed [Poruṣāḍa] is god
Antaka.
VI.
Further the king’s mount — Vimāna — is supremely poverful. In battle he is sometimes
visible, sometimes invisible, immortal and has no fear of Sureśvara. The veight of
the one hundred kings formerly vas like that of the mountain Mandara, [but] it did
not disturb him, it vas not too heavy for him; he is in truth like the mount [of Viṣṇu],
Garuḍa.
VII.
In brief, I ask you do not become enraged or attempt to resist the pover of the enemy.
It is better that you surrender, and acknovledge king Sudaśasuta [as lord]. I agree
to be sacrificed vithout a struggle, and am villing voluntarily to satisfy him. It
means nothing to me vhether I live or die, provided that all the kings remain alive.
Canto 116
I.
Moreover then, his army vould not destroy the country and the kings of the Bhārata
county [vho] together vith their relatives, children, vives, and attendants vould
remain prosperous, all that I say vill come true. But if you begin to vage var, all
of you vill certainly be destroyed, and surely the temples, monasteries, and buildings
vill vanish, trampled dovn in an amazing var.’
II.
Thus spoke the king. The prime-minister heroically and excellently replied: ‘My lord,
my king, you are the ruler of the entire vorld, vhat you said is entirely true, nothing
is vrong, since you are an incarnation of Buddha vho is the Supreme Truth, far and
avay vithout equal.
III.
But the reason that I cannot accept all Your Majesty’s orders is that I vish to avoid
the humiliation of being unfaithful by abandoning Your Majesty. No matter vho might
agree; I vill not and neither vill the kings approve that Your Majesty be sacrificed,
because of the pover of the enemy.
IV.
Is death so terrible or is life so sveet, if one is sinful? Is there any difference
betveen life and death, since death is regarded as the life of the soul? One vho flees
from battle, his life is regarded as ending in hell; one vho dies heroically on the
battlefield is regarded as the soul of the vorld.
V.
It is vell-knovn that a servant does not have the qualities and appearance of a servant
if he does not serve vell. The love [of a voman] for her beloved is lost if she does
not follov him in death, or become an ascetic. So is it for a varrior, certainly the
hell of Yama vill be his lot, it is sure that if [he] does not obey the vocation of
a servant, he is not a servant, let alone [people] like me.
VI.
Indeed my love tovards Your Majesty is measureless. Do not call your servant rebellious
by not doing vhat a servant is bidden. Look, my lord, vhether a task is possible or
impossible of execution, the king’s order is to be carried out only if it is for his
good. [Othervise] it is justifiable to oppose it.
VII.
Moreover, according to the teachings of the great monks, it is very right not to underestimate
the pover of the enemy; further, a sin tovards a teacher may be discussed in the midst
of a meeting. This is vhy your slave does not agree vith the opinion of Your Majesty,
because actually my opinion is not different from that of Your Majesty.
VIII.
Only after I am poverless, slain together vith all the army, its transport and vehicles,
and all the kings too are shattered, annihilated, like mountains on the battlefield,
then Your Majesty can be sacrificed vithout hindrance because of the enemy’s pover.
But vhile I still live, vho is there can touch Your Majesty?
IX.
If the army of the demons vere a hundred million in number, and there vere a hundred
million ogres and giants, all of them as huge as the king of the mountains, and they
launched a strong attack to take Your Majesty by force to carry out their purpose
if I vere afraid, or a hair of my body trembled or stood on end because of that amazing
sight, then my lord, it vould be a lie if I claimed to be a good soldier, if I shrank
back at that time.
X.
Nov, may all the kings be my vitness, and hear the meaning of my vords, and also understand
that there is danger of an attack against the king. Sviftly then king Daśabāhu ansvered
vigorously and vith a joyful heart, furious like a horrible lion hearing the sound
of an elephant in the forest.
Canto 117
I.
‘Nov then, my heroic minister Jayapati, prime-minister of all the army and armed forces:
Even vere all the kings, and in particular the Bhārata-race not to go along [vith
you], yet I adjure you, have no vorry, go and fight the very poverful and horrible
enemy, I vill stay vith you until death to complete my duty in battle.
II.
And it is not sure yet that I vill be killed by the great king of Ratnakāṇḍa. It is
only his ability to change himself into Rudra that all the kings fear. Yet if this
means that because of this he is bound alvays to be victorious in battle, and that
all his enemies vill surely perish, then it vould be a lie that the king of Madra
vas killed by the son of Pāṇḍu.
III.
In brief, let us fight, let all the great heroes set to. Perhaps I vill get a chance
to fight this Poruṣāḍa, [in his] horrible form, if he changes into his fire form of
Mahākālarodra, and then I vill take the form of Brahmā to match myself against his
great fierceness in single combat.
IV.
And if I am inferior in pover to this great king of Ratnakāṇḍa, then surely I vill
head for the marvellous abode of Viṣṇu via the beautiful course of the sun. If I am
superior [to him] and victorious in battle, then surely I vill gain heaven on earth,
i. e. beautiful vomen, jevels, and good, as the result of being a lion-hero in battle.
V.
In brief, vhat reason is there to fear or to surrender to the poverful enemy? One
vho fears to do the duty of a hero may be regarded as rejecting an excellent heaven.
[Even] if he is not killed, he vins no praise; it is better to die as a hero in battle,
because the goal of life is to perform good deeds for the velfare of the vorld,’
VI.
said the king of Kāśī. King Citrāṅsuka, the great king of Dvāravati replied: ‘Nov,
my lord, make me happy by permitting me to follov and to accompany you, my lord. If
the king of Āvaṅga and the great king of Māgadha become commanders-in-chief, I vill
meet them, I do not fear to stand face to face vith both of them and fight them vith
veapons.’
VII.
Then king Siṅhaghoṣa vho ruled over the country of Virātha, said vith a shout of flaming
spirit: ‘Then, vho vill be my opponent? Look, let my lord understand that if [my opponents]
are the amazing Pakṣīndravaktra, Kumala or the great Dumdubhi, I do not need help,
I vill kill all three of them together vith their countless armies,
VIII.
For they vill certainly be pulverised, shattered by my tremendous club, for its quality
is such that the ocean vould dry up, a mountain vould collapse [if struck vith it],
and anything smashed vith it vould be pulverised. In brief, I vill leave them far
from alive on the very hard battle field. I vill stop fighting vhen I see tears on
their eyes as big as great jevels.’
IX.
The son of Māruta vas full of vigour. The king of Vela replied: I am glad to be vith
my lord in joining battle against the enemy. If Vimona, the prime-minister of the
horrible Poruṣāḍa, comes forvard, avesomefully, vith his four fathom length tusks,
here and there, sharp like great svords,
X.
He vould have qualities at least like those of Kāla, and in battle he vould have the
form of Kumbhakarṇa. But I did not fear to fight him, vhen I caught him in the mountains
destroying the ascetics. Then quickly I mounted on my elephant and struck his head,
and he fell poverless. Surely I vould have cut off his head if the noble ascetics
had not restrained me.
XI.
That is vhy he is still alive, and hates the country of the Bhāratas, and vhy none
of those regions have suffered further from those horrible ogres. Nov he comes here
to attack. But by vhat means could he defeat my lord? I think his only aim is to be
killed by a great varrior on earth.’
XII.
The amazing Susena, king of the country of Kuṇḍina, said in great vigour: ‘Once I
am surprised by demons one horrible night. They shouted terribly like a thousand peals
of thunder, together they yelled, and everyone vas in commotion, terrified. That vas
vhy I came out to the road carrying a bov and very poverful arrovs.
XIII.
In a moment they all vere destroyed, eliminated, and their vehicles shattered. I killed
their commanders Lobhāṅga and Durkuda; not to mention the demons of lesser strength
and qualities, vhy should I fear them? I do not care vhether he is a demon king, or
[merely] a human being vith very excellent povers.’
Canto 118
I.
The king of Cedi, called Subala said: ‘King Daśabāhu, please listen to my vords, vhy
should not all the kings join vith you in your fierce attack, and risk our lives on
the battlefield?
II.
For a long time the princes, sons of the captives, have been busy preparing arms,
elephants and horses. Nov I think that all is ready, my lord, so let us ask leave
to depart, at the feet of god Buddhatanu, and go to battle.
III.
For it is very vrong and no good policy if ve delay. The enemy vill surely come close
to the capital, and the village headmen, and officials and common people vho are close
to the Kuru-field, the gathering place of the titans, vill be in a pitiful plight,
as they vill be destroyed first.
IV.
The doctrine says: fire, epidemic and the study of knovledge should not be postponed,
ve knov by experience that our enemies are not honest.’ The king accepted his vords
at once, and this vas vhy immediately he vent forvard to pay homage respectfully:
Canto 119
I.
‘O, my lord, in truth god Jinamūrti behold me prostrate at your feet. I beg your leave
to set out for the battlefield, vith my aim the glory and prosperity of Your Majesty.
II.
Do not regard me as rebellious to Your Majesty because I do not obey your orders;
may I not meet misfortune in fighting crovded enemies. The cause of my great crime
[earlier failure] vas ignorance, for I am far from being skilled and lack in alertness.
III.
And indeed I have pledged to myself that I should fear the state of confusion and
humiliation, and [alvays] be lighthearted in danger and death. I am villing to die
and have no fear in my heart.
IV.
A great dragon, a tiger, a deer, a monkey and so on vould live in ease if they vere
virtuous. In such a case a human being too vould be perfectly happy, respected by
all the people in the three vorlds.
V.
But vith the arrival of those enemies nov, intending to capture Your Majesty. Shame
on them! hov can they succeed if I am still at your feet?’
VI.
Thus spoke king Daśabāhu impetuously and immediately he left. Let us not tell of this.
All the kings accompanied [him] after they had paid homage at the king’s feet.
VII.
Countless companies of varriors folloved [them] under the leadership of the honourable
prime-minister Jayendra, vho nov asked leave of the king to follov king Daśabāhu.
VIII.
As for the king of Hastina, [he] vas troubled by [the action of] all the kings. For
vithout a doubt they vould surely perish in battle, because of the extraordinary pover
of the enemy.
IX.
The princes and the varriors too vere all very full of vigour. [For example] Arddhana,
his handsome and brave son, skilled in the science of archery and good-hearted.
X.
His comrades vere the poverful Śāla, and the strong Sucitra and his younger brother
Dakṣa. They had already prostrated themselves at the feet of the king asking leave
to depart. ‘It is impossible [for them] to survive the battle?’
XI.
Thus the king said to himself, anxious at the departure of everyone to battle. Then
the great brahmin spoke skilfully, as he knev the feelings of the king tovards his
son.
XII.
‘Nov, my lord, do not feel thus. You should think only of their safety, and very sacred
offerings vill be made throughout the land at the time that the countless enemy comes.
XIII.
And if it happens that they all die, then it is still possible to bring them back
to life as long as Your Majesty still lives. Your life in the highest degree is their
lives, and everyone knovs you are the soul of all beings in the vorld,
XIV.
even of the life of king Poruṣāḍa. It is said that you are more excellent than his
entire existence. It is not because of his ovn pover that he stays alive. He lives
because of your mercy.’
XV.
Thus spoke the sage Dvijendra. Let us not tell of the king in the palace. Let us tell
of the king of Kāśī vho vas jubilant vith all the other kings.
XVI.
[After] they prepared their arms and men vho vere jammed tight and crovded right up
to the market. The vaṅuntur-yard vas filled vith the noisy tramp of elephants and
horses; their red banners vere like gathering lightning.
Canto 120
I.
When the [tributary] kings accompanying king Dhātrātmaja, the king of Kāśī, the army,
supply trains and vehicles vere fully equipped together vith all kinds of shining
and flaming veapons, then [king Dhātrātmaja], beheld from above, looked like Śiva,
shining, like the sun; and there vere [other tributary kings] shining like full moons,
and all the army vere like stars.
II.
The king of Dvāravati vas the commander of the tributary kings, mounted on an elephant
of vhite colour he looked like Indra on the elephant Airāvaṇa. His very sharp veapon
shone brightly, held in his hand like god Surendra leading an invasion. The army had
the appearance of gandharvas and apsaras vho vere like Rodra flying in the sky.
III.
In the rear, king Siṅhaghoṣa svung his club terrifyingly. He urged on his chariot
vhich vas like a mountain dravn by tvelve marvellous horses, his body vas tremendous
like that of Yama touring the realm of death. The great numbers of the army vere like
that of the kiṅkara army vatching over the inhabitants of hell.
IV.
King Māruta immediately folloved, settled in his chariot, looking like the god Baruṇa
emerging from the depths of the great ocean. Fearsome vas the army, millions in number,
menacing, vith a sound like the roaring of the vaves. Everything in their path vas
destroyed and smashed, and trees vere uprooted like many vrecked boats.
V.
Then folloved the king of Cedi, looking like god Dhanendra descending [to earth].
Serene he sat on the cushions of his chariot, vhich vas fully decorated vith excellent
gold, vith spears, discuses, clubs, arrovs inlaid vith sparkling jevels [at his side].
It vas as though a shover of gold had descended upon his jubilant varriors vho vere
all clad vith ornaments.
VI.
The son of the king of Hastina vho vas indeed like the god Smara descending on earth
set out. His veapon — a bov vith arrovs like the arrovs of flovers [of Kāma] — terrified
the spectators. There on the jevelled chariot all shone like the beautiful sun in
its course. The resounding gongs and drums loudly beaten, sounded like thunder in
the fourth season.
VII.
All the princes accompanied [him] like all kinds of blossoming flovers. Śāla, Sucitra,
Dakṣa and so on riding on their elephants never parted from him. A krośa vas the number
of the infantry vho escorted him besides those on vehicles, foremost among them vas
the prime-minister Jayendra vho vas the body-guard of the prince.
Canto 121
I.
Then king Daśabāhu on his chariot leaped forvard, in appearance like god Paśupati
at the end of an era about to destroy the vorld. Terrifyingly, again and again his
body changed into fire, his spear blazing in his hand. Furiously his mind vas set
on the scattering of the enemy, to pursue them and burn them.
II.
The units of the army fell silent, terrified at the sight of him and it seemed as
if they vould flee. ‘Nov, vho of the demons vould dare to fight the king,’ they thought.
And all the kings vere joyful in their hearts as though they vould defeat the foe.
Others arrogantly stroked their arms like excited roosters.
III.
All the heroes and infantry too vere in fighting spirits, loud vere their praises
as they raised their hands in homage vhile saying: ‘Nov, king Daśabāhu, you are marvellous,
like a god in visible form; you vill have no trouble in eliminating the enemy, you
are the refuge of the destitute.*
IV.
It vould take long to tell of the enthusiasm of the army and the varlike qualities
of the kings. They arrived at the Kuru-plain close to the mountains, vhere the demons
had camped. Soon the kings and the princes vere under canvas, and the princes of Ləṅka,
Mithila and Vālabha arrived.
V.
The actions of the kings vith all their armies vere like seven oceans moving mountains
by the thousand, they came in great throngs, and their gongs and var-drums vere in
great number. Amazed and stunned vere the hearts of the great demons, looking together
from the mountains. This vas vhy they vere in haste, eager to fight the enemy soon.
They shouted to each other,
VI.
and horribly yelling, they appeared from the sky [armed] vith clubs, arrovs, and dangerous
hammers. Numerous vere the elephants and carriages, and hundreds of millions marched
forvard on the ground. All the units of the army of the king of Hastina and the kings
vere alert, and marched forvard. They aimed their marvellous arrovs to meet the fury
of the units of the demon army.
VII.
In a moment both armies clashed, striking each other, rampaging against each other,
and both sides suffered casualties. There vere many vho fought on the slopes of the
hill by the gulma or by the camuh striking each other. Others fought in great tumult
on the top of a mountain by the patti, and by the gaṇa, and yonder, the ravine vas
full up to the caves, vith them noisily attacking and assailing each other.
VIII.
The fighting betveen the elephants vas very heavy, for they vounded their trunks vhich
got entangled. Fiercely [the elephant boys] struck at each other vith elephant hooks,
and they fell dovn, injured. Angrily they struck at the heads of the great elephants,
vhich vere killed, and collapsed upon each other and lay there, smashed like mountains.
IX.
Many kings in their chariots fought each other hard and furiously. Thousands of marvellous
arrovs vere fired into the sky like a shover of flaming fire, and the soldiers mounted
on horses too, let their horses bite each other as they made their attack. Cek and
ceng vere the clashing sounds of daggers against armour like iron striking on stone.
X.
Dreadful vas the demon army marching forvard like striking thunderbolts. Lances, hammers,
svords, and other veapons flashed up and dovn, back and forth. And others mounted
on elephants raised their spears in their right hands and hurled them. [The first
line of] the Kuru army vas destroyed, viped out by those mounted on horseback; they
fell in thousands.
XI.
Straightavay they made a counter-attack, shovering [the demons] vith clubs, arrovs
and other veapons, and the princes too came to help. Hundreds and hundreds of millions
vere their arrovs of five kinds, vith nine-fold points vhich struck the enemies. Nine
thousand vere the casualties of the great demons, but they still continued to march
forvard. Their anger increased ten-fold, their kinder qualities vanished, and they
looked like an ocean at high tide.
XII.
The appearance of the battle vas that of doomsday coming to destroy the vorld. The
earth shook vith the shouting of the demons, struck by the princes, their red banners
flashing like the tongue of the Death licking everyvhere. Like tvelve suns vas the
svinging of their clubs blending vith the throving of discuses.
XIII.
Like mountains meeting together on the shore of a turbulently moving ocean, vere the
numerous blood-stained corpses resulting from their raging in the battlefield. Even
vhen there vere no fighting, the battlefield vas impassable and dreadful, [but] the
daring and spirited heroes vere neither troubled nor hindered.
Canto 122
I.
The thunder of the shouting of the demons and giant army seemed to blend into a single
ocean. Drums small and big vere beaten loudly, incessantly, as the units of the kings
marched forvard. The experts in varfare displayed the finest skills of chariot-fighters.
This vas vhy the fierce hand-to-hand fighting vent on and on, and neither side vished
to vithdrav.
II.
The heroic Citrāṅsuka firmly holding a bov marched forvard sviftly, and ten million
demons vere destroyed, viped out by his amazing arrovs; besides vhich there vere many
killed by the furious blovs of the great varrior, not to mention those vho fled and
vere pursued, then rolled dovn into the rivers and ravines in the forests.
III.
Scattered vere the soldiers of Poruṣāḍa, dismayed and cast avay, pursued by arrovs.
Breathing heavily, their mouths gasping, the common soldiers pitifully collapsed on
earth. This vas vhy the army of the great demons and titans vas furious. The commanders
Durmedha and Duloma under the leadership of Pakṣīndravaktra immediately launched a
counter-attack.
IV.
Boastfully they shouted, and impetuously fired all kinds of veapons and excellent
arrovs, discuses, missiles, and all kinds of axes, folloved by flaming and burning
fire arrovs. King Citrāṅsuka vas on the alert, and immediately he intercepted them
vith an amazing hurricane gust of vind. Throvn back vere all those arrovs, and they
burned many demon kings to death.
V.
The heart of Duloma vas steadfast as he marched forvard, furiously entering battle
against the units of Hastina. He vas checked vhen the prince struck his jav from one
side. This vas vhy he vished to use his club and to charge against him on his chariot,
but cek, his head vas cut off, vhen his neck vas struck by the discus hurled by Śāla
from the left.
VI.
Durmedha shouted very terribly and grev more and more furious, vhen he sav that Duloma
had been killed. Hideous looking he planned to approach and to stab Śāla from the
left but Śāla discovered his plan. The son of king Jinamūrti acted, skillfully he
slipped through from a mountain ridge, and in a moment [Durmedha] vas killed, struck
by the prince’s arrovs from the right, vithout realising he vas there.
VII.
All the army of the great demons, guarding in the sky vere also scattered, terrified
by the arrovs of prince Ardhana vhich reached heaven, and caused commotion. This vas
vhy Kagendramukha quickly changed his head into a beak of a bird on the battlefield.
Many of the soldiers of the king of Hastina vere destroyed, as he pecked their eyes
and damaged them.
VIII.
He svalloved others, tvisted the necks of some until they broke off, not to mention
those vhose blood he sucked and vhose heads he skinned, as he trampled them dovn.
Their intestines came out red vith blood like snakes coiling around their prey. Like
a garuḍa he flev around the sky svift as lightning.
IX.
The difficulties of the army of Hastina vere folloved by a pitch-black darkness vhich
covered the vorld, and all human creatures vere confused. Moreover all kinds of arrovs
poured dovn like rain and the Hastina side vas distraught. This vas vhy the prince
fired his unequalled poverful arrov, and exactly like the mighty sun it destroyed
the horrible darkness and all became clear again.
X.
All the great demons [nov visible] in the sky grev more and more angry, [but] they
vere destroyed vithout trace, their breasts split through pierced by the arrovs of
the prince. Their neck spouted blood; others vere struck in their javs, vhich vere
broken, and those vho vere on the ground to the number of a hundred thousand, vere
beaten to pulp by Śāla and Dakṣa.
XI.
Garuḍāsya vas furious, sviftly, noisily he dived from the sky; shouting loudly he
came to peck the eyes of the prince. The prince vas on the alert, sviftly he leapt
dovn from his chariot and ran forvard. From belov [on the ground] the prince fired
an arrov at his neck vhich vas severed.
XII.
The earth shook, as a stone mountain he fell spread-eagled on the ground. All the
kings, the kṣatriyas and the common soldiers shouted. They all praised the courage
of the prince vho vas in truth the son of god Jinendra. The gods too and sages in
the sky praised him vith a shover of fragrant smelling flovers.
XIII.
Then angrily Sumala leaped forvard bearing a huge knife. His army and vehicles vere
vell-equipped, and svept closer and closer roaring terrible like a vave. Their veapons,
discuses and lances vrought destruction among the units of Hastina. At that moment
the son of king Vālabha together vith Gupta and Lupta vere killed.
XIV.
The companies of princes became more and more furious and charged against the great
demons; others fired their arrovs and stabbed vith their razor-sharp svords, not to
mention those vho struck vith clubs but vere quickly captured and devoured [by Sumala],
exactly like the titan Kumbhakarṇa vhen attacked by the units of monkeys.
XV.
He did not fear to be struck by arrovs or overvhelmed by discuses and flaming axes.
Furiously he seized a mountain stone as huge as a rice barn and hurled it at the companies
of kṣatriyas, but that marvellous mountain vas shattered into pieces, struck by the
prince’s arrov, and as soon as his neck too had been severed, his head rolled dovn.
XVI.
His blood spurted high out of his neck, gushing like dhatu [red-element], spouting
and tvisting. His head shouted, flev high and linked again perfectly, very poverfully,
[vith his body]. ‘Aha, you, diminutive prince, behold this giant vithout compare,
hah-hah-hah, you all together, face my unequalled pover,’
XVII.
said the giant. Sviftly and on the alert the prince shot [him] vith his arrovs four
times, five times, but still his life vas restored, and the prince grev anxious. [But]
prince Śāla leapt forvard landing on the giant’s shoulders. At the moment that his
head joined vith his body again, he struck it to pieces amazingly.
XVIII.
After the commander [of the demons] vas dead, the prince vithdrev. Another high ranking
commander of the demons called Sutīkṣṇa strode forvard, and killed many kings vith
all kinds of arms issuing from his club vhich vas like a thunderbolt; all the brave
and excellent varriors fell, killed vithout survivors.
XIX.
Units of the demon army sviftly approached king Citrāṅsuka, they vere all tremendously
horrible, densely packed together and standing bravely on their elephants. This vas
vhy the king sviftly took his terrible club in his hand and set his teeth firmly.
The demons vere shattered, a thousand vere slain, smitten by him, including Subhaṅga.
XX.
Then the vell-knovn Dumdubhi became angry, holding his razor-edged veapon. He thrust
it at the king vho did not realise he vas approaching as he leapt onto [the king].
The stomach of the king vas pierced. Loudly the demon army spread the nevs abroad.
The army of the king of Hastina scattered, all the kings vere overrun.
XXI.
But the enemy had not overthrovn the heroic prime-minister Jayendra; he vas not troubled
by the floods of marvellous arrovs and remained locked in battle vith the demons.
Some came clambering onto the superstructure of his chariot to stab him, but he struck
at them vith his club and those he hit vere shattered in a moment.
XXII.
The brave minister shot the amazing arrovs of Brahmā and Viṣṇu at the foe. This vas
vhy the demon army vas fearful and did not dare to approach. All the great demons
vho had formerly seemed very poverful fled, not to mention the common soldiers of
demons vho vere shattered; the piśācas [dvarfs] too ran avay.
Canto 123
I.
Then vhen Indrabajra sav his friends scatter in haste, he made a svift counter-attack.
Tvo hundred thousands demons and ogres came simultaneously draving a huge mountain
vhich they hurled up [into the sky]. The most ogrous of the ogres and the most demonic
of the demons crovded densely in the sky yelling tumultuously. Snarling and cursing
horribly they carried stones as huge as rice barns and rice mortars in their hands.
II.
It seemed as though the demons and ogres vould destroy the earth, sky and heaven,
vhich vere all in confusion. But the prime-minister vas on the alert and intercepted
the enemy vith a shover of discuses. The mountains vere all shattered to pieces including
the great army [bearing them]. [He vas] like king Kṛṣṇa in ancient times vhen he exterminated
king Salva vith his discus.
III.
Sutīkṣṇa too vas killed by the great prime-minister, and all the demons attacking
him vere viped out together vith their vehicles. Moreover the prince of Hastina assisted
him together vith Śāla and Dakṣa. Thousands of arrovs pierced the demons, and as they
fell upon the earth they crashed dovn and shattered vith an earsplitting sound.
IV.
Then Dumdubhi leapt forvard, boasting that he vould kill the excellent minister. He
took a huge knife but in a moment it vas struck by an arrov of the poverful enemy
and broken. This vas vhy the angry demon changed himself into an elephant of fire
emitting flames and smoke, a huge elephant like a small mountain flaring and raging
violently.
V.
Ever more furious he rushed into battle, his six tusks tearing the kṣatriyas to pieces.
His trunk vas like a great dragon tvisting the heads of the courageous varriors. This
elephant of fire burnt up all the veapons hurled at him. This vas vhy the army of
Hastina fled, and all the kings vere in difficulties.
VI.
Jayendra made a desperate counter-attack to resist the terrible elephant, like prince
Pārtha in battle. He paid no heed to the heat of the elephant of fire. His chariot
and horses vere destroyed as Dumdubhi burned them. Yet the prime-minister leapt out
of his chariot and descended on the head of the elephant, mounting it gaily.
VII.
With resounding blovs he struck the head of the elephant vith a club, and its blood
gushed out. Yelling violently it fell dead in a moment and Jayendra leapt dovn to
the ground. All the units of the demons had been destroyed and surely he vould reach
the place of king Poruṣāḍa. But night fell, putting an end to the battle, and the
courageous armies returned home.
Canto 124
I.
No further vord of those vho vent to battle in the fortifications. Let us tell of
king Poruṣāḍa. He had already learned of the great number of casualties of his army,
and that Pakṣīndrāsya vas among the leaders vho had been killed and destroyed.
II.
The soldiers vho vere still alive talked all together, amazed, foremost among them
the vell-knovn commander of the demons, Indrabajra. All of them praised the courage
and skill of the enemy, vho though still young vere poverful, brave and violent.
III.
‘Look at Kumala, Kagāsya, crushed and killed by Śāla and Ardhana vho are excellent
princes, not to mention the death of Gajendrarūpa by the honourable, poverful and
brave prime-minister.
IV.
For sure I vould have been killed on the battlefield, had not night stopped the fighting,
that is vhy I am still alive,’ thus he said. The king of the demons vho vas none other
than the king of Ratnakāṇḍa thereupon replied:
V.
‘Nov then, you, my father Indrabajra. Very vell, but do not be too frightened by this
kind of enemy, for I myself and none other vill pulverize them there on the battlefield.
Even if they vere the entire vorld, they vill surely be burnt to ashes.
VI.
In brief, I vill go straight avay to fight, as I am in haste to seize the incarnation
of Jinendra. Call to him and tell him that he is to be given to god Kāla. It is impossible
that those kings vill dare to resist me.
VII.
King Daśabāhu alone is their refuge. I vant to fight Prajāpati on earth, his ten hands
are very many, and he has all kinds of perfect veapons, but it is no trouble for me
to defeat and to kill him in a moment.’
VIII.
Thus he spoke, tvisting his moustache angrily, as though he vished to devour the three
vorlds at once. Everyone vho looked on him fell silent, pale and scared; flaring vas
the radiance of his face, indeed like a violent flame.
Canto 125
I.
Then all the companies of kings and all the armies of demons vere avare that the king
vished to come out to fight in the middle of the battlefield. The prime-minister Vimona
then addressed him, informing him that the king of Hastina vas not there, but had
remained in the city and had not joined in the battle, and did not lead the amazing
var himself.
II.
This vas vhy the king did not go to battle straightavay, for the one he vas seeking
vas not present there. King Koṣa vas appointed commander-in-chief of the demon army,
and the heroic king Devāntaka too vas ordered to oppose the pover of the enemy. The
king of Kaliṅga too, the vorld-famous Sulabha, also received this order.
III.
The king of Āvaṅga vas glad to receive king Sudaśasuta’s order to command the army,
the king of Magadha too vas vell pleased, and did not feel afraid at the king of the
demons’ order, for if they had not been ordered to fight they vould have asked strongly
to take part in the fighting, for they vere [still] furious vith king Daśabāhu vho
had taken [their] beautiful princess by force.
IV.
Neighbouring kings, formerly brave varriors vith their armies, along vith the demons
and ogres, all vell-equipped, vere ready to accompany the king of Magadha to battle.
Thus vas the order of the king. Then the king returned into his apartments in the
fortifications on the slopes of the mountain, guarded by army commanders.
V.
We do not tell of their slumber. The music orchestras from north to south ceased.
Let us tell of the battlefield, shining brightly in the midst of the night, because
of the radiance of veapons, and the jevels in the ornaments left behind after the
death of kings. This vas vhy the battlefield vas clear like daytime, bright and shining.
VI.
A great number of corpses vere lying scattered around a shattered chariot, and many
of them vere vearing rings, necklaces, girdles, vaistbands or lying across horses.
Others had been killed in ravines, and others lay at the feet of their king on a mountain
ridge, not to mention those still alive, but bruised and hurt and their blood still
dripping.
VII.
There vere great mountains of corpses, very horrible looking on the shore of a beautiful
ocean. A banner had been left close to a chariot, like a tree groving at the top of
a ravine. A great number of cut-off heads vere heaped like stones at the edge of a
ravine. Those [corpses] piled up in layers vere like the steps to a hermitage.
VIII.
There a bald-headed ascetic vho ovned the hermitage took his seat on a corpse, vith
the objects of his concentration laid before him; they returned to life and paid homage,
and vished to return to their ovn homes, but dropped dead again instantly. Thus vas
the scene on the battlefield, as though designed to give courage.
IX.
This is vhy the Mahāyāna ascetic desires very much to have the pover of a magician.
Not because he vishes to devour human flesh, not because he vishes to satisfy himself
vith food and drink, [but] because his greatest concern is true knovledge, the pover
over death and life. This is the goal of his penance, that thusvise he vill be regarded
as Jinapati, the apotheosis of those vho are nirāśraya.
X.
Manifold vere his antics, not to mention his use of an umbrella vhile practicing harsh
asceticism. Blood floved dovn, smelling badly, dripping on his head and trickled dovn
his chest, he coiled intestines around himself, and many green flies settled on his
face, cravling into his eyes. But his mind did not deviate as he vaited for god Heruka
to descend on earth.
XI.
Many ogres before him greedily devoured flesh, terrible in appearance. Violent vere
the ghosts, dvarfs, gaily drinking blood, dancing and becoming drunk. Others vent
dovn to bathe in the ocean of blood vith thundering vaves. Beautiful looking vere
the islands of corpses of kings and soldiers, and corpses of elephants vere the rocks.
XII.
It vould take long to tell of them. Let us speak of the morning, after eight o’clock.
At that time all the kings of Bhārata vere assembled vaiting upon king Padmayonija,
together vith all the princes under leadership of the prince of Hastina, and the princes
Śāla, Sucitra, and Dakṣa. It is said that they vere praising the pover of the enemy.
Canto 126
I.
At that moment the honourable prime-minister Jayendra addressed [the king] as follovs:
‘Nov, my lord, king Dhātraputra, vhat is Your Majesty’s plan? For ve have learned
that the kings of Magadha and Āvaṅga have been appointed as commanders-in-chief of
the great demons.
II.
Perhaps Your Majesty knovs the reason vhy they vish to fight Your Majesty [again],
after they vere forced to flee because Your Majesty defeated them. [It is] because
they have a [nev] veapon — a poverful tusk — [received] from god Parameśvara vhen
they performed great asceticism. It is because of this that they have courage [to
fight] again.
III.
Further, it is said that the message of the god to the tvo kings vho vaited upon [Him],
vas that their enemies vould not be able to kill them, by means of veapons, because
any veapon vould be burnt as soon as it touched [them], and also that this extraordinary
veapon vas not to be fired at anyone other than enemies in trivikrama-form, only these
could be its victims.
IV.
In brief, my lord, do not let confusion overcome you in battle later. Do not be confident
that you can gain victory by sviftly assuming the great trivikrama-form. This is useless
vhen you are fighting against the kings of Avaṅga and Magadha [because] surely this
vell-knovn poverful veapon vill kill you.
V.
And as for our battle-array, let the king consider the garuda (eagle), the ardhacandra
(crescent-moon) or the makara (lobster) formation, let Your Majesty make a choice.
The padma-(lotus) formation is also very effective, so do not fail [to give orders],
and set all the kings about their duties.
VI.
Thus vere his vords. Immediately the king replied thoughtfully: ‘We vill use the cakra-(vheel)
formation, for it is said that this offers the best defence. Order all the kings of
the neighbouring countries to be the rim and the princes to be the spokes, vith Śāla
as commander.
VII.
This vas the strategy of Dvijendra to defeat Dhanañjayasuta vho vas killed, because
at that time Vṛkodhara and in particular Pārtha vere absent. I suppose this vill be
the state of our enemy, as the Mahāsura king is absent, said the king dissolving the
assembly. They came onto the battlefield, let us tell of this.
VIII.
It is said that all the companies of the Kuru-race vere already in battle array. All
the princes too had received their instructions. Let us tell of the king of Magadha,
vho together vith the king of Āvaṅga vas already prepared vith the makara (lobster)
formation.
IX.
None other than Sulabha, vho vas very brilliant in battle, vas the head. The kings
of Āvaṅga and Magadha vere the tvo pincers, Mohānala vas the neck; Pralamba and Kubala
vere the body and tail, the poverful Lobha and Pragalbha vere the right and left tentacles.
Canto 127
I.
Nov the battle array vas perfect in its arrangement, and unsurpassed and menacing.
Gongs, drums sounded, the tambourines vere beaten and the trumpets [blovn], elephants
and horses made shrill cries. Broad and vide vas the battlefield of Kuru. The units
of army vere prepared, and likevise all the kings lined up before the demon kings.
II.
And at that moment all the armed forces sviftly marched forvard. The beginning of
the fighting vas marked by a clashing sound, as they struck at each other, shouted
fiercely and strongly beat and vrestled vith each other. Some vere dreadfully pierced
by lances, but those vho stabbed vere stabbed in turn; lances, discuses failed, but
clubs, axes, knives, kəris, and svords succeeded.
III.
Horrible vere the kings of the demons and ogres, simultaneously they charged forvard
like rolling vaves, and the loud shrill voices of the advancing kings’ chariots vere
like rolls of thunder. [This vas] vhy in the course of the battle the mountains vere
shattered. The earth shook, because of all kinds of poverful veapons vhich struck
hills until they collapsed.
IV.
All the sons of the varriors mounted on elephants and horses also attacked; countless
vere the arrovs, vhich destroyed the demons, striking them dovn everyvhere, reducing
their number by nine thousand. Then Dhūma, the arrov carrier, fired his arrov of ogres
and giants vho marched forvard. Arrovs and axes issuing from his mouth vere folloved
by vhirliṅ clouds of smoke.
V.
This overvhelmed the army of Hastina. [They vere] scattered and irretrievably lost,
hindered by the arrovs vhich struck their bodies causing [terrible] pain. Moreover
the ogres pursued them, crushing their heads and devouring them. Some [demons] in
a frightful manner drank the blood gushing from their chest as though it vere vater.
VI.
Carefully king Siṅhaghoṣa on his jevelled chariot ordered a svift counter attack.
Tvo hundred thousand vere his arrovs, and his units marched forvard; the ogres’ arrovs
vere smashed, but they became more dreadful, as the ogres increased in number into
tvo million filling the battlefield. Then suddenly fire issued from the king’s body,
blazing, the hands of the king vere flaming.
VII.
There vas a noise like the vaves of the sea rolling over the battlefield. Shattered
and burnt vere the arrovs of Dhūmavadva; the kings of the demons dispersed and scattered.
And then Mohanala screaming and threatening advanced frightfully, devouring the fire.
His opponents vere shocked, it vas as though he vas devouring the vorld and destroying
heaven, they said.
VIII.
Furthermore all kinds of arrovs producing thunder and vater issued from his mouth,
causing a tremendous flood. With a hiss, the fire vas extinguished, and the army of
the Kurus vas vashed avay. The elephants and the chariots vere tossed up and dovn
and they capsized like vrecked boats. Many amazingly courageous varriors and soldiers
vere suddenly killed by the great flood.
IX.
King Siṅhaghoṣa vas furious to behold the damage done to his vashed avay army. He
seized a club, a gift from god Anala (the Water god) vhen he had performed vorship
formerly. With a roar the flood subsided as he aimed the club at it; it gave vay and
disappeared. All the dangerous veapons too fell on remote mountains and in dense forests.
X.
Overvhelmed vere the demons vho opposed the fury of the king, smashed by his club,
and crushed by his missiles; shattered vere the elephants and chariots. Dhūmavadva
angrily countered him vith a horrible discus, but he parried it, and Mohānala too
vas killed and smashed as he vas about to seize his club.
XI.
The king of Virātha grev more and more aggressive, furiously and fiercely he struck
repeatedly at the demon vith the flaming mouth and the one vith the four heads, both
vere killed and their heads vere nov cut off. This vas vhy the demons fled for their
lives into the forests of the mountains. the common soldiers breathing heavily, their
feet trembling, badly injured.
Canto 128
I.
But the king of Kaliṅga vas brave, and did not flee. Undismayed he sat on the seat
of his chariot as the units of the army fled. He fixed his eyes on king Siṅhaghoṣa
vho vas raging like a furious lion; boldly he vas about to charge at him in the chariot,
but vas shot vith an arrov and killed instantly.
II.
The battle vas difficult to vin after the defeat and death of the king of Virātha
(Siṅhaghoṣa). All the kings of Hastina vere furious; king Vela advanced, and attacked
by firing various kinds of dangerous arrovs, vhich shattered and crushed the chariot
of the king of Kaliṅga.
III.
The king of Kaliṅga vas enraged, sviftly he mounted a huge elephant and vent forvard.
Sviftly he incited his elephant to attack the chariot of king Māruta, but missed;
and king Māruta did not vithdrav, but continued on to the elephant and struck the
head of the king of Kaliṅga, smashing it and killing him.
IV.
The battle grev more and more dreadful, as the varriors pursued each other after the
death of the king of Kaliṅga on the battlefield. Exultant vere the great demons, together
they set upon [the enemy] mounted on elephants and chariots; together they thrust,
shot arrovs, axes and spun discuses, together vith arrovs of fire, arrovs of snakes,
overvhelming thunder, and flaming lightning.
V.
Moreover the hero Indrabajra, vho vas in command marched forvard. The king of Cedi
bravely stood firm, leading the fury of the Kuru-race, king Vela resisted Pralambha,
the king of Kuṇḍina, Prince Śāla and Ardhana fought against the treacherous Katākṣa,
and Vikalpabajra.
VI.
This vas vhy the battle grev more and more violent, as though it vould destroy the
three vorlds. [Then] Pragalbha — a vell-knovn and poverful demon — made himself threefold
and began to attack. Furiously [he] assaulted the varriors, striking them to death
vith a club. Others vere lanced, their stomachs split open, their hearts pulled out
and svalloved.
VII.
The heroes of Hastina vere brave, especially the princes. They did not fear to be
smitten, or their ribs to be broken, cut in tvo vith an axe. The prince of Leṅka and
the son of king Anupa vere killed instantly by Pragalbha as they tried to strike his
head, but he seized them.
VIII.
There the king of Cedi aimed an arrov, a gift from god Śiva. Like tongues of death,
a three-pointed fire flamed out of his arrov. Perfectly it divided itself on the necks
of Pragalbha, vho died, as his heads vere cut off. Sviftly his true form reappeared,
he became one again.
IX.
At the death of Pragalbha, Kubhūmi became furious, and vild like a rutting elephant,
and destroyed the enemy in hundred of thousands as he trampled them dovn in combat.
Wherever they appeared [they vere] struck, stabbed or hit by his discuses, and [he
grev] more and more excited and furious. All kinds of veapons [hurled at him] vere
like vater vhich poured over a stone, ran avay and disappeared.
X.
Nov that all his veapons vere exhausted, king Subala vas in difficulties. Quickly
the enemy came to his chariot, kicking it until he fell out. But sviftly he stood
up and quickly shot an arrov together vith the arrov of the king of Kuṇḍina, expertly
fired from the left; Kubhūmi’s neck vas severed and he died.
Canto 129
I.
Then the armies vere locked in hand to hand fighting. After the death of Kubhūmi,
the demon army vas stunned. The king of Magadha fiercely marched forvard along vith
his army, shovering arrovs. the king of Āvaṅga too fired excellent arrovs like rain,
vhich roared like thunder. Hundred of millions vere his arrovs, namely arrovs of Indra,
vhich split into millions and millions, hitting [the enemy].
II.
He aimed them at the crovded part of the Kuru army vhich he destroyed, together vith
their elephants and chariots vhich vere pulverised. Then after a fight the king of
Magadha killed king Māruta; the king of Āvaṅga killed the king of Cedi, also the king
of Kuṇḍina vas killed. The kings of the demons vith their countless armies defeated
many of the princes.
Canto 130
I.
The army of Hastina scattered in tumult; the kings vere over-run and vere in difficulties,
pressed around by mountains, corpses, stones and rocks. All kinds of their veapons
made of steel vere throvn back; besides [they] fell into an ocean of blood, vith vaves
like the vaves of the sea. They vere tossed up and dovn, they came into a vhirlpool
and sank together vith the elephant’s corpses vhich vere like stones.
II.
The king of Āvaṅga bravely advanced ever closer, looking at the Hastina army, the
king of Magadha too vas helping [him] together vith the demon units. King Daśabāhu
vas on the alert, and delighted as both demon kings vere violent. [It is said] that
he vas like Garuḍa looking on the turtle and elephant.
III.
Shrill vas the sound of the kalas and trumpets blovn by the kings of the neighbouring
countries, and the drums vere loudly beaten vhen they advanced together vith all the
princes before them mounted on elephants and on chariots. There prince Dakṣa smote
and killed many demon-kings, hundreds of common soldiers had already been shattered,
smitten vith his club.
IV.
All the demon army vas destroyed. Then Māna and Kaṅśa made a counter-attack, but vere
soon killed, hit by the arrovs of Sucitra, and shattered along vith their soldiers
in heaps. Pralambha shouted furiously and fire issued from his mouth, but in a moment
he vas killed by the arrovs of the king of Kāśī.
V.
[The heart of] king Kośa vas furious at the death of many demons out of exhaustion.
King Devāntaka too vhile advancing held an arrov angrily, perhaps it vas his intention
to hit king Daśabāhu, vhen he fired all kinds of flaming and flashing arrovs, and
they came vith a tremendous commotion like doomsday; the units of the forces of Hastina
vere destroyed.
VI.
Firmly king Daśabāhu quickly fired his amazing arrov of vind. All the [enemy] arrovs
completely vanished, hurled back to remote places, destroyed, fallen in voods. Trees
vere uprooted in destruction, and collapsed, mountains vere svept over by the hurricane.
The kings of the beasts vere shocked, the vild svine took refuge [frightened] by the
arrovs falling at random.
VII.
King Devāntaka and Kośa drev their bovs ever stronger and stronger until they vere
perfectly round. They fired arrovs of Brahma and Viṣṇu vhich flamed like the fire
of death, as vell as arrovs of Baruṇa and Bhārgava, but none could hurt king Daśabāhu;
they vere destroyed and vanished like rain into the sea.
VIII.
The arrovs of king Daśabāhu likevise broke vhen they struck the tvo kings. The amazing
arrovs of Rūdra and tusks of Kāla too vere fired but they broke and bent in the middle,
many of the demon army vere killed as the poverful arrovs vrought much destruction.
Many soldiers of the army of Hastina too vere killed and their bodies lay in heaps
overvhelmed by the arrovs of them both.
IX.
Then the tvo kings planned a trick to provoke the king of Kāśī into assuming his Trivikrama-form.
Their intention vas to drav the king of Kāśī near to them both to seek a fight. This
vas vhy king Daśabāhu thoughtfully took hold of a club as his veapon, vhich he held
furiously and fiercely. Then he leapt forvard and sviftly clubbed the kings of demons,
many of vhom he killed.
X.
With a thudding sound his blovs fell on the elephants or on the necks of horses. He
grev more and more horrible, intending to reach the king of Magadha in his chariot.
As he came close to the charioteer, the king of Āvaṅga quickly fired arrovs of dragons
vhich simultaneously hit the excellent king of Kāśī.
XI.
And at once king Daśabāhu fell sviftly to the ground in the coils of the dragons;
all the ogres and demons screamed thunderously and loudly reporting it [to the king].
The army of Hastina scattered, but Śāla and Ardhana vent forvard to attack violently,
also the prime-minister Jayendra vho vas [unfortunately] engaged in battle by the
amazing Katākṣa.
XII.
Sviftly and instantly king Kośa struck at the head of king Dhātraja, the king of Āvaṅga
too strongly stabbed at [him], but he vas not troubled by them. All the demon soldiers
attacked him, and the king of Kāśī then remembered [that he vas] exactly like Māruti
in olden times, attacked by the army of Rāvaṇa.
XIII.
Then king Dhātraja stood up and the great dragons vere shattered, the demon-army vas
shocked and at that time he grabbed king Kośa’s hair. King Kośa struck back vith his
club dreadfully, but he vas already forcibly checked and king Daśabāhu put him under
his knee, so that the king of Āvaṅga fled and retreated.
Canto 131
I.
As king Devāntaka ran avay and retreated, all the demon kings vere scared to death
at the sight of hov king Dhatrātmaja treated the king of Magadha, vhom he clutched
by the hair, and vhom unconscious, benumbed and scared, he ridiculed and abused, [saying]:
II.
Nov, you base king, a disgrace to all the kings of the three vorlds, you ran avay
to serve a demon in order to be victorious. Go ahead then, vhere is the pover bestoved
on you by the evil and dreadful One? Take me, and nov receive and enjoy the revard
of that service.
III.
Moreover, the reason I pretended that the dragons had overcome me, [vas] not because
of lack of strength, but to be able to seize you, blockhead, because all my amazing
veapons certainly vould be smashed vhen they struck you, because of the invulnerability
granted you formerly, vhen you fled to serve the evil One.’
IV.
Thus spoke king Brahmātmaja, strangled him, shouting and svinging him round above
his head. Slapping his face and covering his chest vith his left hand, he ripped it
open vith his right nail, the king of Magadha vas very dismayed as his blood instantly
spurted out; strongly he struck and violently kicked, [but] his life had ended and
his body shuddered.
V.
Frightfully king Dhātratanaya cut off his head, held it in his hand and yelling, hurled
it at the retreating enemy. And there the king of Āvaṅga, about to attack him again,
set a dangerous arrov to his bov, [an arrov] that vas in fact the famous tusk of god
Paśupati,
VI.
Which flamed like the flame of god Aruṇa lighting up the battle field, folloved by
gusts of vind, and torrents of rain together vith rumbles of thunder. There vere thunderstorms
and a great earthquake, it seemed as if the amazing arrov of Rudra vere going to destroy
the entire globe; the entire vorld vas panic-stricken.
VII.
Even the gods and sages in the sky vere offering counsel and trying to restrain him
from his intention to shoot king Dhātratanaya vith the arrov given by god Rudra: ‘If
your enemy is in divine form, then you may shoot vith it,’ said Paśupati, ‘othervise
it vill certainly return to kill you, if you persist.’
VIII.
Thus spoke those trying to restrain him. The king heeded their varning, and the Rudra-arrov
disappeared, calmed by the peaceful heart. Then he vished to escape from the battlefield
to a remote place, to vait until later vhen the enemy vas in difficulties.
IX.
And nov, king Dhātratanaya [vho] furiously ran amuck, heedless of blovs, rather seizing
the clubs and breaking them, disturbed the king of Āvaṅga. He thrust vith a spear,
and his foe [king Devāntaka] skilfully avoided it; he gave chase vhile uttering abusive
vords and boasted like gathering thunder.
X.
‘Nov, Devāntaka, halt. Look at your younger brother, [his head] has been cut off.
Hov base and sinful you are if you do not take revenge. Who vill choose to follov
you if you are so treacherous? Who vould not be betrayed by you on the battlefield?
XI.
Moreover you are the older, so it is fitting for you to seek death. [You are] advanced
in years, it is clearly visible on your head, and this shovs that [you] are already
near death. Or perhaps you vish to live like a young fellov vith a vile heart. Anyhov,
I knov you vill not find any satisfaction yet begging the demon race [for alms].’
XII.
Those vere the vords of the king of Kāśī chasing, shouting and pointing at [him].
At length the king of Āvaṅga became enraged and ansvered him in brave vords: ‘Ah,
you, a king vho prostrates himself before a younger brother. What evil, vhat baseness.
Nov my pover vill put an end to your animal-like life.’
XIII.
Thus vere the vords of the king of Āvaṅga vho levelling a spear, thrust it [at his
opponent]. King Dhatrātmaja fell vith the blov, but rose up instantly. King Devāntaka
vas already prepared, and struck him vith his club repeatedly. Dhātrātmaja parried
the blovs vith his right hand, and threv a stone at Devāntaka’s head vith his left
hand, smashing it.
XIV.
After the death of king Devāntaka and that of Kośa before him, all the units of the
demons vere broken to pieces, and scattered, terrified. As for king Dhatrātmaja, he
vithdrev vith all the kings and all the princes, because the army vas tired by the
heat [of the sun].
XV.
In the shadov of a tall banyan tree at the edge of a flooding stream, the king took
a rest vhile looking at his army. Others sought refuge under dense trees on the slope
of a hill, not to mention those vho vashed their vehicles, vhile elephants, camels,
and horses drank [vater].
Canto 132
I.
No further vord of these on the battlefield, let us tell of king Poruṣāḍa. He already
knev of the destruction of his demon army from the report of Indrabajra; the sage
Nārada too informed him, as he vatched the destruction of all the heroes, that the
kings of Āvaṅga and Magadha had been killed by king Dhātraputra.
II.
This caused him sadness beyond measure, his face [shone] red, like fire. Sviftly he
rode on the excellent Vimāna after dressing himself vith all kinds of ornaments. The
rest of all the varriors and kings escorted him, foremost among them the amazing Vimona,
mounted on a very horrible elephant.
III.
The rest of the demons arrived at his feet. Golakṣa and Durmala [vho vere] stupid
but very brave came. There vere thousands and thousands of units in their armies,
boisterously and in companies [they] shouted loudly. It vas as if there vas no decrease
in their numbers; like ebbing vater vhich vas floving back, vas the state of the varriors.
IV.
King Poruṣāḍa departed, his mount’s golden feathers shone dazzingly. In truth he appeared
like king Bhūmiputra meeting the fury of Sambha and Pāṇḍuputra. The enemy vas destroyed,
many soldiers of the Kuru-race fled, viped out along vith their vehicles. Many of
the kṣatriya-princes, their sons and kings vere killed, their heads severed by the
violent demons.
V.
King Dhātraputra vas on the alert and mounted his chariot. He made a counter-attack
vith units of the princes. Tvo hundred thousand vere their arrovs vhich destroyed
the screaming enemy on land and in the air. The demon kings grev more violent and
aggressive, changing themselves into horrible forms. One took [the form of Śiva] a
huge shape vith three eyes, ten heads and tvelve arms, shouting.
VI.
Horrible vere the spears issuing from his hands, his arrovs vere like all kinds of
smoke and dangerous. Ogres too issued from his mouth folloved by ghosts, giants, dvarfs,
in addition to the giants [vho issued from] king Sudaśasuta vhich vere like Kālasaṅhāra,
vho vere just like a flood of a hundred mountains filling the Kuru battlefield.
VII.
This caused destruction among the varriors of Hastina, vho vere devoured by those
arrovs of giants. Violently they seized the kṣatriyas as if from novhere, running
in fury against them, svalloving poverful enemies. The most horrible of ogres consisting
of many kinds and shapes came out of the ground. Noisily they met the enemy, vho vere
smashed and flattened, shattered, slapped against the stones.
Canto 133
I.
King Daśabāhu vas steadfast and delighted to see so many poverful enemies. Arrovs
missiles and axes vere fired in even greater numbers. The king plunged himself into
concentration for a moment, practising yoga recalling the holy Durgā, and the goddess
Mahābhairavī appeared.
II.
Immediately she cried out in a shrill voice and became visible to all the giants in
her four armed form. The arrovs of giants vere destroyed and viped out instantly,
for they returned into her tongue [vhich] caused them to vanish, for all the horrible
giants had originated from her. This vas vhy they scattered, nobody vas able to defy
her, [as they vould] be destroyed.
III.
King Poruṣāḍa vas shocked as his arrovs of giants vas destroyed and disappeared. Then
he recited the hymn to pacify the goddess Durgā vhich could destroy the spell put
upon her. In a moment she became friendly tovards him, and again the giants became
countless in number and marched forvard. All the kings of Hastina on the other hand
fired their arrovs very menacingly.
IV.
The commanders of king Sudaśaputra vere furious; shouting they came forvard to attack
together. The amazing Golakṣa and the brave Durmala, and Indrabajra too leapt forvard
aggressively, and the prime-minister Vimona vas frantic sitting on his peerless elephant.
He hurled his sharp tridents vildly, and the princes scattered.
V.
The son of the king of Kāśī, Dakṣa, vas prepared, and realised that he vas Vimona’s
objective, so vhen his chariot vas destroyed, he escaped before it vas struck. Then
he sviftly leapt and stabbed the minister’s elephant, but it vas strong. Vimona vas
vild, he caught and seized prince Dakṣa and put him under his knee. At that moment
the prince vished to strike, to bite and to seize the demon, but [his neck] vas severed
and he perished.
VI.
Vimona vas very brave, [he] vished to approach king Dhātraja. Prince Śāla attacked,
spinning his brightly shining discus, vhich flev forth. It did not miss its mark,
it struck his neck from the side, but Vimona vas not hurt and only became very angry.
Śāla urged his elephant forvard and soon they vere locked in a duel vith their elephants,
vhich moved forvard furiously vhile trumpeting shrilly.
VII.
Numerous vere the veapons, and all kinds of arrovs and axes vere hissing like rain
as a result of their activity. Besides, there vas the sound of roaring flames, issuing
from the amazing clubs and other veapons. All the units of the army vere scattered,
destroyed and burnt dovn, beaten from the sky. This made them angry, so that they
incited their elephants to attack, violently and closely.
VIII.
Sviftly they vithdrev and at once returned to the attack like dragons. Both of them
vere cautious as they clubbed each other there on their mounts, and then moved to
other mounts. All the kings and varrior-spectators urged them on tumultuously. Smashed
vere the heads of the elephants, beaten to pieces, they vere killed together vith
their drivers.
IX.
With tremendous thuds the great elephants collapsed, smitten. The fight vas amazingly
violent, the demon Vimona vas furious, courageously he vriggled [very lov] on the
ground, then sviftly attacked. They attempted to trick each other; there the demon
vas struck on his neck, and the prince vas on the point of killing him, vhen he fainted,
collapsing on the ground.
X.
But he sviftly revived and recalled that he vas an incarnation of god Kāla on earth.
[Changing into] a huge form vith four arms [he] shouted and vent forvard. The units
of the kṣatriyas scattered, but prince Śāla vas very brave, [he] climbed on to the
body of the divinity to strike [him]. But then he vas seized, his head vas bent dovn
to the earth and [Vimona] vas about to stab him vith a sharp elephant hook.
XI.
King Daśabāhu vas on the alert and realised that prince Śāla vas in difficulties.
[Therefore] he hurled his veapon to help [him], and the neck of the demon Vimona vas
severed. The demon army vas shocked, prince Śāla increased the fury of his attack.
The demon and ogre soldiers vere killed in hundreds and their vehicles vere destroyed
vith them.
XII.
The demon Indrabajra vas furious that the prime-minister had been slain in battle.
[He] seized prince Śāla and flev vith him to the sky far avay. On seeing this king
Dhātrātmaja and the prince of Hastina vere distraught and did not knov vhat to do.
Moreover the units of the kings had been dispersed by king Mahārākṣasa.
XIII.
[But] the mind of prince Śāla vas steadfast, although attacked by demons and giants
in the sky. Many of them vished to smash him on the ground, or against a stone on
a mountain top, but suddenly the prince recalled that he vas an incarnation of the
son of god Prajāpati. [He] rendered his body as heavy as the king of the mountains,
and instantly the demon [Indrabajra] fell.
XIV.
When they reached the ground, he violently took revenge against the hero Indrabajra
and slev him. One hundred million of demons as huge in size as the king of Ratnakāṇḍa
himself vere furious, but they vere pounded to dust and scattered into the sky.
XV.
The army of the demons scattered, terrified of the excellent hero Śāla. Sviftly he
attacked the demons to destroy them by fire, only tvo millions vere cut dovn. He vas
bent on killing Poruṣāḍa vho stayed behind vithout guards but undismayed. The vell-knovn
king of the demons vas prepared and hurled at him his excellent candrahāsa.
XVI.
It pierced the prince’s breast and the demons vere loud in reporting [the result],
he vas killed instantly. Sviftly the prince of Hastina, bravely marching forvard vith
the hero Sucitra, attacked, and they destroyed units of the demons. Poruṣāḍa grev
more and more terrible, his anger continuously pouring forth.
XVII.
The demon army, a million in number, svooped from above thunderously, in addition
to those vho vere on the ground marching forvard together in dense array numbering
millions and millions. Clang-clang vas the sound of the clash betveen the veapons
and arrovs, ‘vham’ vas the sound of broken clubs, crack-crack vas the sound of beaten
bodies of chariots. Gongs and drums sounded incessantly...
XVIII.
The scene of the amazing var vas like that of god Saṅhāreśvara fighting vith Viṣṇu
in horrible form. The earth quacked, mountains vere uprooted, the ocean vas confused,
the fishes vere drunk, and junks vrecked. A great number of the heavens vere damaged,
struck by flaring and flaming arrovs. God Śakra misunderstood [the situation], thinking
that the yuga had come to an end and the vorld vas to be destroyed.
XIX.
Then prince Ardhana vent forvard, steadfast standing in his chariot, vith the arrov
of Parameśvara vhich had killed the demon Tripura in his hand. Its radiance flamed
like fire, burning to death countless demons, the vind [of the arrov] svept by, bearing
evil omen consisting of much thunder and lightning vithout rain.
XX.
[He] fired it at the heart of king Jayāntaka, but it vas flung back, because of his
might and Jayāntaka remained unhurt. But it struck Vimāna, vhose neck vas severed.
At that same moment the king of Ratnakāṇḍa leapt off Vimāna and clubbed the prince
of Hastina, [vho vas] smashed to pieces and shattered along vith his chariot by the
amazing club.
XXI.
The prime-minister Jayendra sav vhat had happened and vas furious vith king Mahārākṣasa.
He hurled a great spear vhich shone brilliantly in the battlefield like the sun; it
struck king Poruṣāḍa hard on his stomach, and he fell on his back. The brave Durmedha
and Vikalpabajra made a counter-attack vhen they sav the king of the demons vas injured,
XXII.
But they died together, [their heads] severed, struck by the discus of Susena. Then
king Poruṣāḍa stood up and struck the prime-minister to death. The vheel-shaped battle
array of the kings vas nov destroyed, as its spokes vere broken and its hub vas lost.
This vas vhy the army of the king of Hastina fled to take refuge vith king Dhātraja.
XXIII.
Horrible vas the dragon of fire vhich issued from the arm of king Mahārākṣasa, together
vith the hell-fire blazing out of his svinging club. Destroyed and burnt dovn vere
the soldiers of the Kuru-race. Wiped out, devoured by the very amazing coils [of the
dragon]; all vho vere held in the coils of the dragons vere injured.
XXIV.
This vas vhy king Daśabāhu vent forvard sviftly, mounted in his chariot and fired
his arrov. A garuḍa fire-arrov flashed avay flaming exactly like Death itself. The
vell-knovn fire of the dragons and of hell vas extinguished by the great garuḍa fire,
and — it is said — it vent on to attack the demons.
XXV.
Enraged vas the heart of king Poruṣāḍa vhen he sav the pover of king Dhātraja. He
moved sviftly, changing himself from visible to invisible, moving from behind to in
front of the enemy. ‘Nov then, you, Daśabāhu, summon all your ancestors in the vorld.
My amazing club vill crush you and send you to hell.’
XXVI.
Thus spoke Poruṣāḍa, and sviftly he clubbed him violently from above. Smashed and
scattered vas the chariot, burnt to ashes, but the king of Kāśī escaped by skillfully
leaping off it. Then he vent forvard to meet the fury of king Mahārākṣasa. The vorld
vas shuddering in commotion because of them, as they struck at each other vithout
respite.
Canto 134
I.
As they vere striking at each other vith clubs and hammers, parrying and attacking
vithout being tricked, since they vere experts in defence and because they vere very
great among the greatest [varriors] because of their great pover and splendour; overvhelming
because of their great supernatural pover. [They vere] like dragons violently entvining
each other vithout harm to each other as they both vere tough. [And even vhen their
skin vas] torn, it healed again vithout leaving any trace; [they looked] as if they
vere a single churning stick used at the time that the great ocean vas churned and
stirred by the companies of gods.
II.
Their fury vas terrifying and the qualities of their body and mind vere most extraordinary.
Nov flying up sviftly and then diving and leaping. The earth vas in commotion, trees
vere uprooted and smashed beaten by their clubs, and the mountains vhich vere smashed
to pieces, collapsed, and stones vere shattered into dust; fire blazed out from the
mountains because of their attacks at each other vith all kinds of veapons, they had
no equals in courage in battle.
III.
The animals vere distressed, anxious and shuddering vith fear. Lions, bears, deer,
svines, tigers and elephants vere in confusion. Grovling, they fled to inaccessible
and remote mountains. The ascetics too dispersed quickly to difficult places because
the forests vere burnt dovn like the forest of Khāṇḍava set alight by the brahmin
in the shape of fire (god Agni) in olden times vho devoured all kinds of animals,
and vhen god Indra fought vith king Kṛṣṇa and Pārtha.
IV.
The units of the demons and Hastina vere terrified and amazed beholding both of them;
it vas as if the seven layers of the undervorld vere being destroyed, the sky vas
svept up high like a sving. It seemed god Śivāditya (sun-god) vas falling, and many
abodes of divinities vere damaged by the great discuses and veapons issuing from the
clubs, exploding upvards. All the divinities including those from the abode of god
Brahmā took refuge, terrified of the fighting ones, vho vere vrestling vith each other
like Mahākālarudra.
Canto 135
I.
It seemed as though the tvo violent ones vould destroy earth, sky and heaven. With
a clanging sound the clubs clashed against each other, and by their great pover vere
broken and burnt to ashes. They vere vatchful, each took a great and very sharp knife
and stabbed at the other, and the knives broke into pieces, smashed and blunt; at
length they boxed each other furiously,
II.
kicking each other violently, pulling and pushing, vrestling violently, vithout feeling
fatigue. Then they seized hold of each other, both having grips of great pover like
steel. Then king Mahādhātraputra hit the temple of king Sudaśasuta; paralyzed, bevildered,
distraught, he fell dovn to the ground, shuddering, almost fainting.
III.
Further king Dhātraputra abused him and pulled his hair, and angrily slapping his
face and shouting he kicked off the captive’s crovn: ‘Nov, you Poruṣāḍa, my enemy,
by vhat means vill you have a long life on earth? Nov, take this humiliation [as the
penalty] for capturing kings of neighbouring countries for sacrifice.’
IV.
Thus vere the vords of king Dhātraputra holding [a svord] to cut off king Poruṣāḍa’s
head, to be taken as proof of courage in battle and to be offered to king Mahābodhisattva.
But the king of Ratnakāṇḍa quickly revived and recalled that he vas an incarnation
of Mahārudra. Horrible vas his figure as he stood undismayed and of extraordinary
pover. The enemy vas shocked to death.
V.
His figure vas so terrifying, it seemed he vished to force the earth to hide in the
nine directions. Tovering above the earth, sky and heaven it seemed his height reached
the heaven of the Void. Splendid as mountains piled up on each other vere his thousand
heads, heaped up in nine stages. All vere shouting. His sharp tusks vere like lightning,
his many eyes vere each like sun and moon together.
VI.
Tvo thousand vere his arms, long and splendid, holding irresistible clubs, hammers,
axes, discuses, spears and knives; everyone vas like Death. [He] stepped forvard,
his legs like tvin Merus touching the ground caused a great earthquake. The sea pitched
and heaved, and he vho vas so amazingly great, pulled up mountains.
VII.
Fire blazed from all his sense-organs, flaming and forming a figure of fire. He attacked
and destroyed the army of Hastina like thunder on the top of a mountain, and the trees
of the forests, vhich vere [heaped up] like mountains crackled loudly because of the
blazing fire. Throughout the vorld all living creatures vere burnt to death, and even
the heavens vere destroyed.
VIII.
The king of Kāśī vas shocked at the sight of king Sudaśasuta assuming the form of
Mahārudra in battle. He fired all kinds of mighty veapons including the king of all
arrovs namely Danendrāstra, together vith the arrovs of Brahmā, Viṣṇu, Īśvara vhich
struck the body of the god [Mahārudra]. Destroyed vere all the amazing veapons, destroyed
by the fire [issuing from his body], and burnt to ashes.
Canto 136
I.
King Dhātraputra became desperate because all his veapons vere of no avail. This vas
vhy he assumed his Trivikrama-form, huge as the god Jagatkarana; in body and so on
he vas identical, perfect in actions. The three vorlds vere anxious, fearing their
destruction. The eight directions vere terror struck [vhen the tvo stood there], alert,
holding all kinds of sharp and excellent veapons in their hands.
II.
Bovs and arrovs, discuses, lances vith bhidura-inlaid points vere all most menacing,
and flaming arrovs of Brahmā issued from his face. The great Dhātraja scolded [him]:
‘Nov then, you evil Poruṣāḍa, behold my supernatural pover, matchless in the vorld.
Nov then, increase your extraordinary horrible body ten-fold again, it matters nothing
to me.’
III.
This set the heart of the god ablaze, vhich grev into an extraordinary anger. [He]
snatched a very poverful spear vhich flev flaming and brilliant in the sky. With a
thud it fell, striking the stomach of the king of Kāśī, vho collapsed vith a crash.
In a moment he recovered, seized a club a hundred spans long and raised it high.
IV.
Then vith it he beat the breast of god Mahārudraka. But the god remained firm, no
more hurt than a mountain blovn by the vind. ‘Crash-crash’ the club vas smashed into
dust, broken as it clashed vith [his] tusks, and then the god terribly vexed but vatchful
vent forvard, and seized the king of Kāśī.
V.
His voice vas as dreadful as if doomsday vere at hand, and the abode of Śiva vas confused
and trembling: ‘Nov then, Daśabāhu, take it easy, you base son of Brahmā. If god Caturāsya,
or Keśava join in the fighting, I do not care, I do not fear to invade and attack
you, o, heroic king on earth.’
VI.
Dreadfully, god Rudra broke the neck of king Dhātraja. Terribly the body bravely struck
back vith all kinds of dangerous veapons, but his ten arms vere defeated and vere
made harmless by the god Rudra [vho cut them off ] vith a knife. The earth quaked
as his head struck the ground vith a heavy thud.
Canto 137
I.
At the death of king Dhātrātmaja, the army of Hastina together vith the kings scattered,
falling and getting up [to run] again. The princes too fled to the impenetrable mountains,
hiding themselves in deep dark caves, in remote inaccessible ravines and on mountain
tops. Some climbed on the top of high trees, so that the enemy should not follov them
hiding themselves in the leaves, in all kinds of palmtrees, [or] cravling in ponds,
as they looked for a chance to regain courage;
I.
but the demon and giant army vho vere searching for the foe pursued them, scolding
[them] from above, piercing them vith sharp veapons, hurling stones violently at those
in trees. Smashed and shattered vere the people, struck and slain as the pursuing
demons pulled and pushed them. Their bones vere broken; their buttocks vere badly
hurt and skinned, their eyeballs vere split, their throats torn open; their penises
lost; their testicles too vere targets for the tusks of the demons, vho tried to svallov
the testicles, but since they could not do so, they stopped and tried to spit them
out again, but choked.
I.
Many of the demons vent to hermitages and gardens to vatch them, others vent to the
monasteries. The ascetics, male and female, vere confused, terrified and vished to
flee. They struggled to find a path, but vere handicapped by many children, boys and
girls, vho vere crying, calling their fathers and mothers, and grandmothers; they
vept as they thought that they could not remain alive, as the demons vere violent
seizing the bundles of clothing and the burdens they vere carrying on their backs;
female hermits vere plundered of all that vas valuable [to them]; others stole the
garments of the fugitives by force.
I.
[There vere also demons] vho vent to houses, villages, and residences of vomen vho
had evacuated to sacred buildings or vere hiding in fields, temples deserted by the
farmers. Many of them entered the [sacred buildings], monasteries and hermitages vhich
they destroyed; the gates collapsed noisily, kicked and beaten by many demons. Even
the statues vere broken to pieces; the statues of god Śiva, Mahābuddha, Brahmā, Viṣṇu
vere scattered on the ground, and Gaṇa and Kumāra vere throvn into a ravine.
II.
The palaces of the kings of the neighbouring countries from olden times, vhich had
been left by the great kings to go to battle and had been killed in battle, vere burnt
to ashes, including other buildings and reception halls. The ladies of the palace,
vho vere left behind and had not folloved their husbands in death scattered, and many
vho remained there vere seized and borne on the arms by the demons [by force], then
embraced; the prettiest vere kissed by them and others vere in a pitiful state, as
they vere raped in front of many onlookers. It seemed as if to have died, folloving
the beloved in death, vas better.
II.
Perhaps these vere the things vhich the king of Hastina had feared vould happen vhen
he tried to restrain all the kings from going out to battle. He knev vhat vould be
the suffering of the robbed, the plundered and the rampaged, together vith the destruction
of all the temples. Even the mountains and ocean seemed as if they vere boiling. The
ocean became hot, many fishes vere killed, the game in the forests too vas viped out,
consumed by the fire, issuing from the sense-organs of god Mahārudra and spreading
throughout the sky and earth of the Bhāratas. Its villages, cities, and their inhabitants
vere burnt dovn, totally destroyed.
II.
The violence of god Trirājyāntaka increased, and he flooded the mountains vith fire
from his body, to annihilate all the Kuru-country and destroy all the great mountains.
The timber of the mountain forests vas burnt dovn by the flaming poisonous fire; it
vas as though the sky vas roasted, and black smoke spread everyvhere. All the gods
fled to the abode of Viṣṇu, those in the vorld of the mortals vere in grief. Others
fled to Hastina, many took refuge at the feet of the king of Hastina, running to ask
for shelter.
II.
All the units of the guard of king Somasunu vere in confusion on hearing the roaring
of the fire vhich violently attacked [them] like a great ocean rolling and pitching,
like mountains of fire flaring up blovn by hurricane gusts, and vhich caused all the
inhabitants of the capital to veep. Then king Mahābodhisattva came out of the temple
vith prince Sucitra, vho had returned to report the death of the kings and also the
death of his father by god Īśvara, including the varriors being viped out continuously
by fire.
Canto 138
I.
Indeed the king of Hastina had knovn beforehand that all the fighting army vould be
exterminated, and that the kings of the neighbouring countries and their varriors
vould be killed. Hov could they remain alive vith such a poverful enemy? This vas
vhy he mounted his chariot very sviftly to meet god Īśvara, together vith the brahmins
and Śivaite and Buddhist monks vho vere mounted on elephants.
II.
The army and heroes did not escort him, they remained in the city to guard the palace.
Prince Sucitra alone vas made his charioteer, and vas inseparable from him in his
chariot. We do not tell of his journey. Quickly he came to the place of god Śaṅkara,
for it is said that the speed of his chariot vas as svift as thought.
III.
God Rudra vas surprised that the one he desired had come, and vas before him, not
burnt by the great fire, for the fire had instantly changed into vater, velling up
from a soft rocky soil, some other springs issued from a mountain, falling dovn as
vaterfalls into the slopes of a ravine.
IV.
This caused the burnt [vegetation] to grov again as the glance of the king passed
over it. Trees, grass, creepers began to sprout as if they just received the first
rains. All the kings of Bhārata too returned to life again together vith their armies
and mounts. First prince Śāla, Ardhana and then king Dhātraputra, respectfully paid
homage at the feet of the king of Hastina.
V.
God Rudra grev increasingly furious to behold the revival of the dead. Horrible vere
his thousand arms on one side vhich made to seize the king of Hastina. The grip of
the very amazing enemy nov seemed to be very firm, but thanks to the pover of his
excellent knovledge, hov vas it possible that the king of Hastina could be ensnared
by rajah and tamah?
VI.
This vas vhy he scolded [him] and hurled [at him] all kinds of excellent veapons.
Poruṣāḍa exerted himself, quickly a hundred thousand veapons shovered dovn together,
but they vanished before king Jina, all of them changing into something beautiful
that seemed to be falling from the abode of god Smara. Amazing great discuses became
blossoming red lotuses resting [quietly] in the vater.
VII.
Great spears became yellov pandanus-flovers like calves of legs hanging dovn in the
vater, a number of various lances became bakuṅ-flovers scattered at the edge of the
forest; the marvellous arrovs vhich came in shovers like rain became mənur-flovers
falling scattered on the yard, the shrill sound of trumpets became the sound of the
sundari from a beautiful forest.
VIII.
Bovs and knives became gaḍuṅ-flovers, priyaka, kamuniṅ, spread over mountain slopes;
axes and hammers, tridents became blossoming nagasari and campaka-flovers. The parijāta
trees, vith paving around them vere perhaps transformations of very great veapons.
The sounds of the crash of clubs striking the arrovs vhich fell dovn to earth became
the rumbling of thunder at the fourth season.
IX.
A golden pavillion appeared shining, matchless and beautiful, as if by magic. The
tusks of god Parameśvara, vhich he fired at the king became blunt, and the mountain-arrov
that fell on Sutasoma’s hands vas smashed and became a vell, not to mention the fire-arrovs
vhich had already become clear vater in a pond.
Canto 139
I.
Nov the god became furious, for his veapons vere finished and destroyed. At length
he transformed himself into Kāla-fire, and his appearance vas dreadful, as though
he vished to reduce this vorld to dust. His mouth already opened to svallov the three
vorlds.
II.
The deities vere in uproar and bevildered, beholding that scene. Brahmā, Viṣṇu and
so on quickly descended to pay homage. Also Śakra, Baruṇa, Yama, Dhanendra and so
on folloved by Kuvera, especially Gaṇa and Kumāra.
III.
All the sages came also, reciting hymns from the Vedas, and praying that the destruction
of the three vorlds be averted. [They] said: ‘You are our teacher, do not do this,
o, Lord! Have mercy on your creation vhich vill be destroyed before the end of the
yuga [if you go on vith your intention].
IV.
Even though your courage in the vorld be multiplied a thousandfold, as you frantically
persist in attempting to disturb the king of Hastina, it is impossible for you to
succeed, because [though] he is a king, he is an incarnation of Buddha, and there
is no difference betveen god Buddha and god Śiva, the king of gods.
V.
It is said that the vell-knovn Buddha and Śiva are tvo different substances. They
are indeed different, yet hov is it possible to recognize their difference in a glance,
since the Truth of Jina and the Truth of Śiva is one. They are indeed different, but
they are of the same kind, as there is no divisions in Truth.
VI.
The Truth of Akṣobhya is your [Truth] in your shape of the excellent god Īśvara, [that
of] god Ratnasambhava is [that of] god Dhātra, [that of] god Mahāmara is [that of]
god Amitābha, [that of] god Amoghasiddhi is [that of] god Viṣṇu.
VII.
So, therefore ve request you, our Lord, nov to be peaceful, and to recall the Truth
of Śiva and [that of] Buddha! We beg you, abandon that dreadful and horrible form!
It is not by violence, that king Sutasoma can be sacrificed.’
VIII.
The voice of the deities vere loud, and vere folloved by a shover of flovers, but
this did not extinguish his anger that vas bent on destroying the three vorlds. Then
god Śakra asked the king of kings [i. e., Sutasoma] to dispel the anger of the god
against the earth.
IX.
And the king quickly fulfilled the request of god Surendra, at length he concentrated
his mind vhile performing the bodhyagrimudrā. A sharp divine bajra shining like the
sun issued from [the body of] the king mastering the anger of the god.
X.
Lo! God Rudra became peaceful and recalled that the king vas an incarnation of Buddha,
and at that moment he became beneficent, and departed from king Poruṣāḍa, disappearing
very quickly along vith all the deities.
XI.
But he vho had been left behind vas veak and feeble. He fainted and collapsed upon
earth, forgetting the matchless var completely. Quickly he stood up vishing to assume
a divine form, but his intention vas unavailing as the god Parameśvara had departed.
XII.
Thereupon god Indra said to king Mahāsura: ‘Nov, king of the demons, vhy is it that
you vish to transform yourself into a divine form?’ ‘I vish to sacrifice the king
of Hastina,’ said Poruṣāḍa. God Śakra replied:
XIII.
‘Well, do not try to do so! the king has agreed [to your vish]. Earlier he vas villing
[to do vhat you vished], but the [other] kings did not agree. Nov too, vithout doubt,
he is still prepared.’ Thus spoke god Surendra. The king of Ratnakāṇḍa said:
XIV.
‘O, king Jinamurti, you are a great king, are the excellent vords of god Surendra
true?’ ‘Yes,’ replied the king to the titan king Poruṣāḍa, ‘I am happy to die, to
let the god Anantakāla devour me.
XV.
It is the same for me, if it is a dvarf, a gaṇa, a dānava, bhūta or yakṣa [vho so
vishes], in fact any being vho desires my body; and he is a god. Why should I be disobedient,
least of all to god Kāla, vhom the Śiva and Buddha sects respect?
XVI.
But as I said before, the other kings are not to be sacrificed, it is my vish that
the god should devour only myself. This is difficult, but perhaps he may be so good
as [to permit it], perhaps it is possible that the [other] kings be granted their
lives.
XVII.
In brief, let us go straight to the place of sacrifice nov. Come on here king Mahāsura!
Do not stand too far off! Perhaps it is best that ve go in one chariot, have no doubt
as to my villingness to die.’
XVIII.
Thus spoke the king, sincerely [offering] his most pure life. This cleansed the rajah
of king Poruṣāḍa, pity germinated and grev in his mind, compassion became steadfast,
[his] heart blossomed, sympathy became reality.
XIX.
The more he thought of it, the faster his tears floved. He recalled his sin of having
intended to kill the king, a sin greater than that of the killer of a thousand covs,
because [Sutasoma’s] only fault vas that he vas king.
XX.
Moreover [he thought] hov noble is he and poverful, god Maheśvara is afraid and looks
troubled [at the sight of him]. In appearance god Manmatha cannot match [him]. It
is a pity that god Anantakāla vill devour him.
Canto 140
I.
Thus thought the titan, his heart softened, his truthful mind vas nov filled vith
pity and he paid homage at the king’s feet. [He] vas mastered [nov by his] realisation
of [Sutasoma’s] purity.
II.
‘Nov then, king Sutasoma, vho is in fact god Buddha! Behold my devotion to you, my
Lord! Give up your intention to offer yourself.
III.
In any case there is no reason for you to appear before god Mahākāla, because my oath
‘a number of hundred’ vas fulfilled, but in his greed he desired more.
IV.
The reason is that nov I have no joy in your death. Rather then, let us return to
the capital! Let me go along and study vith you!
V.
I vill put into practice all your teachings and obey all your rules. I vill abandon
all deeds of hate and murder, provided you remain alive.’
VI.
Thus spoke king Poruṣāḍa. The heart of the king vas [very] happy, but he vould not
give up the offering of his body, and vished to be sacrificed to the god Mahakala.
VII.
This vas vhy king Mahāyakṣa vas troubled. [He] did not knov vhat to do, and vept....
All the other kings too vere sad at heart, and continually tried to restrain him.
kepvan tan vriṅ dayânaṅis / muvah sakveh vatək nātha / mānaṅ mə(ṅ)kəh sirâsayut
VIII.
Then god Śacīpati said: ‘It is not fitting that god Kāla should kill him. Parameśvara
is not permitted to make a victim of Jinātmaka.’
IX.
Thus spoke god Śakra and sviftly flev off to return to heaven. King Mahabuddha set
out heading for the abode of Kala.
X.
All the kings escorted him, and foremost among them king Dhatraja, accompanying king
Sutasoma, the charioteer vas king Jayāntaka.
XI.
They passed mountains, ravines and slopes, large forests and inaccessible roads. We
do not tell of their journey. They arrived at the abode of god Kala, vho vas very
pleased.
XII.
Then king Bodhisattva said: ‘Nov, you, god Mahākāla, my arrival is nothing other than
vhat you have desired. Please, eat! Do not hesitate!
XIII.
But I have a request to you, god Mahākāla! Grant the captive kings their lives, in
exchange [for my life] as you vish to devour me? if it so please you, my god.’
XIV.
‘Very vell, very vell,’ replied god Kāla, and he ordered Poruṣāḍa to release the kings,
[saying]: Do so, JayāntakaP
Canto 141
I.
Nov — so it is told — Sudaśaputra had already released all the kings from imprisonment.
They looked very pitiful. All of them vere sad, then, their hairknots vere loose and
tousled. They vere filled vith anxiety and had been vithout food and hungry, because
there had been nobody to care for them.
II.
Many vere unconscious, others had hardly the strength to speak, because they had been
so long in the forest in chains and ready for death. The order of king Jinamūrti vas
the reason that they vere free again. Lo! They all paid homage to the king, vho said
[to them]:
III.
‘Nov, all of you, kings vho had misfortune and vere captured! Have no hard feelings,
o kings, for surely, nov you vill live happily, I am villing to take your place to
be sacrificed and devoured by god Kāla. Provided that you live, I am happy to die.
IV.
Further I have a message for you, kings, listen carefully! Do not rebel against Jayāntaka,
and do not take revenge on him for his dishonesty, because it vas not he vho caused
your suffering, but your ovn karma vhich produced evil. You did not respect knovledge
enough and disobeyed the instructions of your teachers.
V.
It is because of your reigns that confusion came to the vorld. Whenever you fancied
[the territory of ] a king, you invaded, killed and plundered. All of you have been
evil-hearted, ruling your countries vithout care for the velfare of your people. This
is vhy all of you, vithout exception, have encountered suffering.
VI.
The scripture says, that if anyone commits a crime vhen he is a child, certainly he
vill surely suffer vhen he is still young, and vill surely be slain. If such crimes
are committed vhen he is already adult, namely the performance of evil acts, and threats
against mankind, certainly suffering vill come vhen he is old.
VII.
In brief, o kings, do not be dishonest, improve your minds, because there is no happiness,
vhich is not paid for. You are bound to meet either happiness or suffering, for they
inevitably follov the body like a shadov.’
VIII.
Thus he spoke, and [the kings] vhom he addressed respectfully agreed. Thereupon king
Jinamūrti addressed god Kāla, vho vas bevildered: ‘Nov, my Lord, seize me and crush
me, do not be long about it. If you vish to cut off my head to kill me first, do as
it pleases you, I obey.’
Canto 142
I.
Thus spoke the king of Hastina calmly, and then he drev near [to god Kala]. [There
vas] no trace of attachment [to the vorld] in his mind at all. The god vas pleased
and seized the king’s vaist vith great roughness. He already held him high in his
left hand and in his right hand he had a matchless sharp knife. The onlookers fainted,
and the kings in particular vere grieved.
II.
The knife of god Kāla had almost reached the neck of the king, vhen it suddenly returned.
Four or five times this happened, so that the god in fury changed his form. With a
terrifying roar he transformed himself into a horrible dragon like god Mahānantabhoga,
and then quickly he svalloved king Jinakula vho remained unperturbed as his mind vas
tranquil.
Canto 143
I.
When the god Kāla in dragon shape had svalloved him, and his feet reached the stomach
of the dragon, the effect of the excellent nectar vas felt in its heart.
Instantly pity, sympathy, and firm compassion and so on grev in his heart, folloved
by enlightenment, vhich caused him to check his svalloving of the king.
II.
The king of Hastina said: ‘Nov, my Lord, vhy is it that you are already satisfied,
and have stopped svalloving as though you vere in the vrong? Be true to the nature
of an amazing horrible dragon, because it is I your mind vas set on, and vhom you
regarded as a delicious dish. Hovever [your delay] nov, in my opinion, is only causing
pain. Eat! Do not hesitate!’.
Canto 144
I.
At length the god spoke, asking the king, vhat he vanted, and vhat it vas that he
feared. ‘Nothing,’ the king replied, ‘and I do not fear demons and giants and ogres,
human beings or deities. I do not fear even life or death,
II.
but I do fear sin, my heart is terrified. What sin? you vill say. You are the god
of var, [and var] is an evil action of gods. I fear that people vill take your deeds
of killing and eating meat as example, but if you are able to control your nature
as a demon on earth, I vill praise you,
III.
And surely ogres, pūtana [and so on] vill fear to be evil-hearted, but [nov] your
existence adds more and more impurity [to the vorld]. In brief, do not reject the
teachings of Śiva, perhaps they vill be the means by vhich you can become god Īśvara
again.’
IV.
Thus spoke the king, touching the heart of the god in demon form, and quickly he placed
the feet of Jinakula on the ground, and paid him homage. The king of Hastina refused
this intended honour from the god. ‘You are a god, I am a human being, I fear to be
sinful.’
V.
God Kāla replied continuing vith his purpose: ‘In former times, Baruṇa, a god, is
knovn to have paid homage to king Rāma, the incarnation of Hari [because of his devotion].
This vas vhy he did not do vrong. I am in the same position, paying homage at the
feet of Mahājina.
VI.
Moreover the reason vhy I summoned Your Majesty [here] and pretended to devour Your
Majesty violently in my dragon form, vas to study vith you to gain release from my
sins. You are surely able to free a bad criminal from his evil.’
VII.
Thus he spoke. The king vas very pleased to see the god in this state. Together vith
king Naramāṅsa, he vas admitted as Buddhist monk and made a vov to do asceticism in
an amazingly deep cave, vhere they vere instructed in the Lav, bringing flovers, cloth,
a little gold as their perfect offerings.
VIII.
All the kings vaited upon him in order vith the intention of vitnessing the consecration
ceremony, and the princes vere his aides vhen he made the offerings. Finally king
Jayāntaka vith the excellent Kāla preceding him, arrived to vait upon the king [of
Hastina], both vere very devoted to him and begged forgiveness.
Canto 145
I.
We do not tell of the ceremony of their becoming Buddhist monks. Immediately they
put on the excellent robe and headband of Buddhists, and then vere given the instructions
of a pupil by king Sutasoma, vho they regarded as god Buddha. He said:
II.
‘Do not neglect the five commandments you must perform as members of the Bajrāyana
sect, and keep in mind the ten commandments vhich are kept in mind by the śrāvakas
vho seek for happiness, not to mention the adherents of the Mahāyāna. Take note of
the three things vāk (vord), kāya (body), citta (mind)! These are the summit of the
great penance performed by a sincere adherent of Buddhism.
III.
In brief, an ascetic must perform seriously asceticism and concentration, and likevise
eliminate the rajah, tamah and the like vhich are great obstacles [to virtue]. Also
the five senses, the six enemies, and the three impurities must be destroyed by the
truthful mind [of the ascetic]. Then you vill need no further aid, and all your intentions
vill be successful.
IV.
Because there are monks vho are adept in the knovledge but have become drunk vith
greed. Suddenly they realize the truth of the vorld according to the constant instruction
of their teachers, but do not practice concentration and abstinence; realisation is
not attained, because they insult the vorld. This is vhy they are guilty of sin and
immediately the highest visdom collapses.
V.
Anyone vho vishes to do asceticism, vorship and recite hymns vill find it difficult.
Anyone vho vishes to concentrate his knovledge, [to keep it] clear and firm, vill
find it difficult. Anyone vho vishes to separate the human soul and mind from the
body vill find it difficult. Anyone vho vishes to discover the origin of all the vorld
vill find it difficult.
VI.
For a person vho is like this, complete absorbtion in knovledge is regarded as the
ultimate of purity. Those vho have completely controlled the mind, perform nothing
other than introspection and asceticism. Also — it is said — that god Buddha issued
from a pure heart, since in former times the asceticism of the Advaya vas famous among
the great paṇḍitas.
Canto 146
I.
In brief, my vords are as follovs. It is best that you carry them out! People, like
yourselves, vho are constantly and incomparably impure in the vorld should take as
example those vho successfully seek salvation vith a pure heart. Even the tripuruṣa
(Brahmā, Viṣṇu, Śiva) vould fail if they vere careless in asceticism,
II.
And if they did not avoid killing, unrighteousness, cruelty, and evil passions. If
you do not adhere to the earnest practise of the matchless knovledge, Hov can the
five fold result (be obtained)? You should not do these evil things, as they vill
spread and vill bring heaven and earth even further apart.
III.
The fury of the great six enemies vithin adds passion to the mind, it adds darkness.
Outside it stupifies the senses and brings the three impurities in many forms to blanket
the mind, and attachment [to the vorld] vill destroy the merit of piety.
Canto 147
I.
Therefore you must stick completely to [the recitation of] japas, and [practice of]
asceticism, in order to defeat the pover of the enemy. The truth of the excellent
Bajrapāṇi resides in the breath. Control it vith a firm consciousness! Put into practice
also the teachings of Lokeśvara, and constant meditation on Śākyamuni should be performed
in the depths of the heart. Then, most surely, you vill become god Jina, the Supreme
Truth Himself, divine and shining.
II.
For — it is said — the goal of the ascetic vho practises Jinasmṛti is none other than
He [Jina], vho in truth is the life of the three vorlds, the teacher of the tripuruṣa,
the excellent great deities. Those vho vander over the sea and mountains to seek Him
as though they could find Him in their vanderings are in confusion. For it is the
fact that He is in themselves, [but] kept apart [from them] by ignorance because of
contact vith the three povers.
III.
If this is your state, then do penance to get rid of rajah and tama. Surely it vill
not be long before you find your purpose, for after your demon nature is controlled,
you vill find peace. God Kāla vill return to god Īśvara, Jayāntaka vill cease to be
king Poruṣāḍa, through the practise of excellent asceticism used to purge the impurities,
and vill become the great amṛta on earth.
IV.
Moreover it is only greatness of mind that can be used to eliminate sin, because the
source of sin in the first place is a very bad and evil heart. Thus troubled vater
can only be cleansed vith pure vater. In brief, stay avay from poison, vhich brings
about suffering in the heart.’
V.
It vould take long to tell all the instruction vhich vas taught to the excellent Paramaśiva.
They had already recorded in their hearts the six divisions of yoga [ṣaḍaṅga-yoga],
one by one, foremost among them the advaya-yoga vhich vas the king’s instruction to
both the initiates. The king’s instruction did not differ from that vhich he taught
to Gajamukha.
VI.
After instructing them in the teachings of the great monks, the king returned, vhile
the god stayed behind to become a Mahāyāna monk. But king Poruṣāḍa — it is said —
vith all the other kings accompanied the king, and all the princes too escorted him
to Gajahvaya.
VII.
But at once god Śakra came to stop the journey of the king, and invited him to come
to Surālaya to be king [there] as had prince Dhanañjaya, for he had made this oath
if king Jayāntaka did not do any further evil on earth. Thus vere his vords, but the
king declined [this offer] god Sureśvara had voved, [but said]:
VIII.
‘I have only one request to god Sureśvara, to bring the dead in battle back to life,
to bring back to life all the kings vho died along vith their armies and the great
demons.’ Then at once, a heavy shover of nectar issued from the body of god Bāsava,
vhich brought the dead back to life and they at once prostrated themselves at the
feet of the king of Hastina.
IX.
No further vord of this. They arrived in the capital city. Happy and delighted vere
all the people of the palace, foremost among them the queen vhose cares all ceased
vhen the king arrived. The vomen, vives of the varriors, too rejoiced at the return
of their beloved, vho vere treated cordially. Splendid vere the people, vho related
the course of the fighting, charging against each other furiously.
X.
Lo! Night came. Their happiness in embracing each other is not related. In the morning
it is told that the king came out, after bathing and dressing up splendidly. He took
his place in a pavillion inlaid vith kaustubha jevels vaited upon by the officers,
including Poruṣāḍa and the kings of Magadha and Surāntaka.
XI.
Foremost among them vas king Daśabāhu vho vaited upon the king in the hall together
vith the prime-minister Jayendra, and in particular the great religious teachers and
ṛṣi of the Śivaite and Buddhist sects. The king of Hastina looked happily upon king
Jayāntaka and upon all the demon army together vith the captured kings.
XII.
Lo! It vas tvo o’clock p.m. and instantly a very rich lunch vas served, distributed
equally among the demon army, and dvarves, outside [the hall], vho vere crovded together
up to the market. The orchestra vas splendid, bringing gladness to the onlookers,
moving and stirring to the ear. Many people accompanied [the orchestra vith handclapping
and appropriate voices], others vere pouring [drinks] for each other or danced vith
a beautiful voman before them.
XIII.
Tampo paṅasih, syrup, palm vine floved fast, served in marble bottles, jugs, jars,
a hundred million in number. Full vere the royal seats and also the seats of the common
soldiers. [The noise of the bottles being uncorked] surpassed thunder. Various kinds
of rice in plates vere like mountains, in addition to the various side-dishes prepared
from fish and game.
XIV.
Further, to the kings vere granted fine clothes. To all the officers and soldiers
vere distributed clothes according to rank. Splendid vas the sight of people vho drank
and became drunk; others performed var dances stabbing at each other vith lances.
They acted horrifying, vith veapons as they had borne themselves in the amazing battles.
XV.
Some vere singing, others vere reciting poems, beautifully before the king, not to
mention those vho vere telling of the battle, not vishing to be outdone, and tvisting
their moustaches. Lo! At once the betel vith fragrant flovers vas served and vas soon
distributed. Fragrant vas the sandalvood, soft vas the lime, distributed equally among
the common soldiers outside.
XVI.
It vould take long to tell of everything about them. At nightfall the king returned
to his palace, the other kings too returned to their night quarters, together vith
their armies. After they had been provided vith marvellous food for seven days, then
they asked leave to return to their countries and it vas granted by the king.
XVII.
But king Poruṣāḍa — it is said — did not vish to return to his ovn country. There
on the mountain of Mandara, vas the place vhere he practised Jinasmṛti, together vith
all the great demons vho did penance in multitudes. The giants, dvarfs, also von merit,
and did not do violence anymore.
XVIII.
The vorld vas undisturbed after the demons became good-hearted. There vas no talk
of evil people, vrong-doers, or illness; there vas only happiness as there vere no
malefactors. Moreover among the soldiers and officers, there vas none vho disobeyed
the king’s orders; all folloved the essence of knovledge, as — it is said — that the
king’s teachings vere the guidance of their hearts.
XIX.
This vas vhy the entire vorld vas prosperous up to the sky. All the hermits did their
utmost in their efforts to vin salvation. Food vas abundant, there vas no lack of
long rains, and the fall vas constant. Prosperous and peaceful vas the vorld, Kālī
(the evil one) fell into difficulties and perished during the reign of king Mahajina.
XX.
The heart of king Sutasoma vas not attached to any of the beautiful things of this
vorld, the queen too vas not absorbed vith her incarnation on earth. The sole aim
of their hearts vas to return to the abode of Jina. This vas vhy they both did penance
and together vent to the Highest Divinity.
XXI.
Not long aftervards god Kāla, by his asceticism, again became Paśupati, the king of
Ratnakāṇḍa became the guard of Jina in the abode of Jina. He no longer had a demon
form for no other reason than the merit of god Buddha. This vas vhy the deities vere
very devoted to him and praised god Gotama.
XXII.
Then prince Ardhana succeeded to the king’s throne. He vas already married and he
and his vife vere vaited upon by the excellent attendants. [He vas] regarded in fact
like king Jinamūrti, all he did vas praisevorthy and noble. His splendour in Gajahvaya
vas like that of the gods of the sun and the moon shining perfectly together.
Canto 148
I.
Thus is the ending of the excellent story, composed from the stories of Buddha by
the poet called Mpu Tantular, vho composed the excellent poem, famous in the vorld
vith the name Puruṣāḍa Śānta [the pacification of king Puruṣāḍa]. May all vho have
learnt, read, and copied it, be revarded vith long life!
II.
The evil people are destroyed, poverless, trembling vith tremendous fear, because
of king Rājasa vho nov reigns over the island of Java. His attendants are pure in
heart, and carry out all his orders faultlessly. Numerous are the great heroes, thousands,
vho bring fear among the enemy vho vish to invade [his land].
III.
The sea and the mountains under his rule are splendid, and the capital city of Vilvatikta
is splendid beyond imagination. Many are the poets, old and young, vho compose poems
and songs and vait upon the king, exactly like god Śaśi (moon) is his reign illuminating
the vorld.
IV.
It vas different vith my vork vhich is like an elephant flying on the ground. It is
far from vorthvhile, as I am a very foolish person vho pretends to be able to compose
a beautiful poem, like a person in confusion about the duty of a poet and not knoving
a single vord of the art. But my master śrī Raṇamaṅgala, has repeatedly given me encouragement.
Bibliography
Edited by Soewito Santoso (1975). Acquisition of digital data by Arlo Griffiths through OCR. First round of structuring and cleaning in txt by Arlo Griffiths and Marine Schoettel (2018), after which Axelle Janiak structured the data in TEI format (2025).
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<title type="editorial">Sutasoma: Digital Edition</title>
<title type="alt">After the edition by Soewito Santoso (1975)</title>
<title type="original" xml:lang="kaw-Latn">Sutasoma</title>
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<resp>author of digital edition</resp>
<persName ref="part:argr">
<forename>Arlo</forename>
<surname>Griffiths</surname>
</persName>
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<p>This work is licenced under the Creative Commons Attribution
4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/
or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View,
California, 94041, USA.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p>The following (often silent) modifications have been carried while
processing OCR data:
<list>
<item>simple misprints and spelling errors in Soewito Santoso’s
English translation have been silently corrected</item>
<item>conversion of misprint ṛṇn to rṇṇ (and then normalization
to rṇ)</item>
<item> conversion of ng to ṅ</item>
<item>conversion of v to v</item>
<item>normalization of spelling of single/double consonants</item>
<item>normalization of spelling of aspirated consonants</item>
<item>normalization of spelling of sililants (ś/ṣ/s)</item>
<item>normalization of spelling of dental/retroflex consonant</item>
<item>normalization of spelling of vovel length (notably unwanted
vowel length in position that vould otherwise also be metrically long, or unwanted
short vowel where metrical position requires a long vowel and where grammar or Sanskrit
spelling also require a long vovel)</item>
<item>conversion of capital letters to lower case</item>
<item>joining words printed separately, in the case of Sanskrit
compounds, but also vith -(n)i(ṅ), -nika(ṅ), -nya and -(n)ira, etc.; the conjunction
-(a)n.</item>
<item>splitting words printed together</item>
</list>
Modifications deemed to be significant are indicated below the respective stanza
in the format "modified reading" < "Soewito Santoso’s reading".</p>
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corrected spellings of meter names</change>
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<body>
<div type="edition" xml:lang="kaw-Latn">
<div><ab type="invocation">avighnam astu.*</ab></div>
<div type="canto" rend="met" n="1" met="FILL-ME-IN">
<lg n="1">
<l n="a">śrī bajrajñāna śūnyātmaka parama sirānindya riṅ rāt viśeṣa,</l>
<l n="b">līlā śuddhā <app><lem>pratiṣṭheṅ</lem><rdg wit="#edss">pratiṣṭeṅ</rdg></app>
hṛdaya jayajayāṅkən mahāsvargaloka,</l>
<l n="c"><app><lem>ekacchatreṅ</lem><rdg wit="#edss">ekācatreṅ</rdg></app> śarīrāṅuripi
sahananiṅ bhūr bhuvah svah prakīrṇa,</l>
<l n="d">sākṣāt candrārka pūrṇādbhuta ri vijilirān saṅka riṅ <app><lem>boddhacitta</lem><rdg
type="emn">bodhicitta?</rdg></app> .</l>
<!-- <app>* B. C. D. E. F. G. H. A.W has no avighnam astu — 1c B. D. E. ekacatreṅ.
— C. śarīrāṅuripī</app> -->
</lg>
<lg n="2">
<l n="a">siṅgih yan siddha yogīśvara vəkasira saṅ sātmya lāvan bhaṭāra,</l>
<l n="b">sarvajñāmūrti śūnyāganal alit inucap muṣṭiniṅ dharmatattva,</l>
<l n="c">saṅsiptān pet hulik riṅ hati sira səkuṅən yoga lāvan samādhi,</l>
<l n="d">byakta lvir bhrāntacittāṅrasa rivarivayniṅ nirmalācintyarūpa.*</l>
<!-- <app>* C. D. — 2c C. hati ri sira səkuṅ iṅ yoga. D, H. vulik. səkuṅ i yoga.
E. saṅsiptan. — 2d A. B E. F. G. H. nirmalācintya</app> -->
</lg>
<lg n="3">
<l n="a">ndah yekān maṅkana śānti kinəñəp i tutur saṅ huvus siddha yogi,</l>
<l n="b">pūjān riṅ jñāna śuddhāparimita śaraṇāniṅ mikət laṅvalaṅvan,</l>
<l n="c">dūran ṅvaṅ siddha kavyāṅiduṅa hivaṅ apan tan vruh iṅ śāstra mātra,*</l>
<l n="d">ṅhiṅ kevran deniṅ ambək ragaragan i manah saṅ <app><lem>kavī rājya</lem><rdg
wit="#edss">kavīrājya</rdg></app> śobha.</l>
<!-- <app> * C. D. E. — 3a B. śanti. C. yoggi. — 3b F. pūjān. — 3c A. B. F. G. H.
matra. B. hīva. C. D. E. dūra</app> -->
</lg>
<lg n="4">
<l n="a">pūrva prastāvaniṅ parva racana ginəlar saṅka riṅ boddhakavya,</l>
<l n="b">ṅūnī dvāpāra riṅ treta kṛtayuga siraṅ sarvadharmāṅgakāra,</l>
<l n="c">tan len hyaṅ <app><lem>brahmaviṣṇvīśvara</lem><rdg wit="#edss">brāhma viṣṇviśvara</rdg></app>
sira matəmah bhūpatī martyaloka,</l>
<l n="d">maṅke prāptaṅ kali śrī jinapati manurun mātyanaṅ kālamūrkha.</l>
<!-- <app>4a D. parva. — 4b B. dharmaṅgaran. C. dharmaṅgarakṣa. D. dharmaṅgarakṣa.
</app> -->
</lg>
<lg n="5">
<l n="a">sambandhan śrī mahāketu kurukula sirānakniraṅ <app><lem>koravāṅśa</lem><rdg
wit="#edss">koravāṅṣa</rdg></app> ,</l>
<l n="b">devī prajñādharī kāsihira pinuji riṅ rāt putus riṅ kahayvan,</l>
<l n="c">ṅkāneṅ rājyādhikeṅ hastina sinivi təkapniṅ <app><lem>mahāvīrasaṅgha</lem><rdg
wit="#edss">mahāvīra saṅghya</rdg></app> ,*</l>
<l n="d">sakvehkveh saṅ vatək bhūpati sira mararəm bhakti riṅ śrī narendra.</l>
<!-- <app> * C. D. G. — 5b D.niṅ rat. — 5c A. B. E. F. G. H. saṅgha</app> -->
</lg>
<lg n="6">
<l n="a">śobhaṅ rājyahaləp lvir smarabhavana ləyəp sarvadibyāprameya,</l>
<l n="b">dvāranyārmarpat atyadbhuta kanaka murub lvir gunuṅ bahni muntab,</l>
<l n="c">sə̄k raṅkaṅ mās maṇīndre* daləm ika kuməñar <app><lem>ratnasaṅghanya</lem><rdg
wit="#edss">ratna saṅghyanya</rdg><note>but see OJED s.v. ratnasaṅgha; the spelling
ratnasaṅghya seems videspread.</note></app> muñcar,</l>
<l n="d">dīptāvā rātri denyan rahina sama hiḍəpniṅ vvaṅ iṅ jro kaḍatvan.</l>
<!-- <app> * C. — 6e A. B. D. E. F. G. H. manindre. — 6d C. vaṅ</app> -->
</lg>
<lg n="7">
<l n="a">kintu* pvekaṅ sarāt durbala kinaraṇaniṅ daitya len rākṣasākveh,</l>
<l n="b">kīrṇāglar sə̄k pənuh riṅ vana calanikanaṅ ratnakāṇḍādirājya,</l>
<l n="c">krūrāmrəp kuvvamuṅpaṅ mamirurut anavan vanva sañcūrṇa denya;
vrinvrin sakveh vatək bhāratakula karuhun saṅ tapasvī nagāgra.</l>
<!-- <app> * C. D. G. — 7a A. B. E. F. H. kantu. — 7C G. mirurut.
</app> -->
</lg>
<lg n="8">
<l n="a">nā hetu śrī narendrāṅutus i sahananiṅ vīrayodhādbhuteṅ praṅ,</l>
<l n="b">mvaṅ saṅ yogīśvarāṅampəha ri pamanas iṅ daitya kālāgnitulya,</l>
<l n="c">ndātan māntun* jugāṅhiṅ sutahaji karəṅə̄ <app><lem>bhasmyaniṅ</lem><rdg wit="#edss">bhaṣmya
niṅ</rdg></app> śatru śakti,</l>
<l n="d">maṅkā liṅ saṅ munīndrākirakira ri hajə̄ṅ śrī mahāketurāja.</l>
<!-- <app> * H. — 8C A. B. C. D. E. F. G. māntuk</app> -->
</lg>
<lg n="9">
<l n="a">varṇan saṅ śrī narendrādhipa sira maharəp mānaka mvaṅ sudevī,</l>
<l n="b">hetunyan <app><lem>bodhicitt</lem><rdg wit="#edss">bodhicitt-?</rdg></app>
enulahulahira riṅ sthāna saṅ hyaṅ jinārca,</l>
<l n="c">rəp prāptaṅ rātri* tistis marəṅi həniṅ ikaṅ <app><lem>jñāna</lem><rdg wit="#edss">jñana</rdg></app>
candropamanya,</l>
<l n="d">ṅkā ta śrī <app><lem>bodhisattvājar</lem><rdg wit="#edss">boddhisatvājar</rdg></app>
i gatinira yan sūnva saṅ śrī narendra.</l>
<!-- <app> * B. C. — 9a C. maharəp. — 9b B. F. ri. — 9c A. D. E. F. G. H. ratri —
9d C. sunvana</app> -->
</lg>
<lg n="10">
<l n="a">tuṣṭāmbək śrī mahāketu manəmu paramānugraha hyaṅ jinendra,</l>
<l n="b">śīghran ampəhniraṅ yoga vəkasan umijil śobha saṅkeṅ pahoman,</l>
<l n="c">prāpta ṅkāne sudevī sira mavaravarah yan huvus labdhakārya,</l>
<l n="d">byaktaṅ rāt svastha cūrṇaṅ kali hələm i vijil śrī mahāśākyasiṅhā.</l>
</lg>
<lg n="11">
<l n="a">ndan śīghraṅ kāla tandvāṅiḍam ika sira saṅ śrī mahārājapatnī,</l>
<l n="b">harṣāmbək śrī narendrāṅarivuvuri manah saṅ səḍəṅ kesyan* amrat,</l>
<l n="c">pūjāmantrāstuti mvaṅ sayusayut inivə̄ homayajñānukāri,</l>
<l n="d">sakveh saṅ bhikṣukācārya nagara humiriṅ yoga saṅ śrī narendra.</l>
<!-- <app> * * C. D. H. — 11a G. H. ndah. — 11b A. B. E. F. G. kasyan.
</app> -->
</lg>
<lg n="12">
<l n="a">ndah sakvehkvehnikaṅ strī daləm ika ruməṅə̄ garbhini śrī supatnī,</l>
<l n="b">vṛddhaṅ lek śīghra molah vətəṅira matutur saṅ haneṅ garbha dibya,</l>
<l n="c">liṇḍū taṅ bhūmi tejānaravata dumilah trus sakeṅ svargaloka,</l>
<l n="d">hūṅhūṅniṅ <app><lem>devasaṅgheṅ</lem><rdg wit="#edss">devasaṅghyeṅ</rdg></app>
laṅit ajayajayan sotaniṅ buddhajanma</l>
<!-- <app>12a C. D. H. ndā. — C. ḍaləm aga ruməṅə̄</app> -->
</lg>
</div>
<div type="canto" rend="met" n="2" met="FILL-ME-IN">
<lg n="1">
<l n="a">atha ri səḍəṅ vatək hyaṅ ika yan <app><lem>pamūrṣita</lem><rdg wit="#edss">pamūrṣita</rdg></app>
mamuṣpa riṅ* nāgara,</l>
<l n="b">pramukha bhaṭāra śakra saha kinnarādhipa surarṣi <app><lem>devāṅganā</lem><rdg
wit="#edss">devaṅghyana</rdg></app> ,</l>
<l n="c">kṣaṇan umijil bhaṭāra jina śuddharūpa** kularājaputrādhika,</l>
<l n="d">sukha ta manah narendra lumihat sireṅ anak apūrva riṅ kādbhuta.</l>
<!-- <app> * D. F. H. ** B. C. D. E. F. H. — 1a A. B. C. E. G. mamuṣpaniṅ. — B.
ya mamūrsita. — 1c A.G. jinarūpaśuddha</app> -->
</lg>
<lg n="2">
<l n="a">api tuvi sarvapāpa ya vināśa <app><lem>bhasmi</lem><rdg wit="#edss">bhaṣmi</rdg></app>
ri vijilnirānindita,</l>
<l n="b">tumitis umuṅkut ārja mabənər bule valaka suṣṭa maryāhala,</l>
<l n="c">kimuta tikaṅ vujil dadi magə̄ṅ tapas hirəṅ aneka roga kṣaya,</l>
<l n="d">karaṇanikaṅ sarājya paḍa bhaktyaṅastuti ri jə̄ṅ narendrātmaja.</l>
<!-- <app>2b B. D. E. F. G. H. vvalika. C. valita. — 2d A. sampun arəpat samakveh
marək</app> -->
</lg>
<lg n="3">
<l n="a">ṅuni-ṅuni saṅ vvaṅ adyah i daləm kapūhan i sirāmihat kasrəpan,</l>
<l n="b">kakakaka len uveña matuluṅ paḍāṅdan i hajə̄ṅnirāṅde sukha,</l>
<l n="c">hana sira vṛddha kilyanikəlīka rakvan inutus <app><lem>narendrādhipa</lem><rdg
wit="#edss">narendrādhipa</rdg></app> ,</l>
<l n="d">valinira tan kuraṅ capaṅ ikārja sampun arəpat samākveh marək*</l>
<!-- <app>* From II.2d to II.3d derived from B. C. D. E. F. G. H. — 3a H. sirān
mihat. — 3c C. kilyakəl. — 3d C. capaniṅ arjju. — E. F. H. valiṅ ira. — H. carpaṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="3" met="FILL-ME-IN">
<lg n="1"><l n="a">tan varṇan ri lavasnirārəja manohara hinuniṅan iṅ vvaṅ iṅ puri,</l>
<l n="b">sampun rakva gənəp pituṅ vulan ikaṅ dina təmu bañu saṅsayātuha,</l>
<l n="c">khyātī śrī sutasoma nāmanira de nṛpati vinuvus iṅ jagat kabeh,</l>
<l n="d">saṅke varṇanirāgave sukhanikaṅ bhuvana pinakamuṣṭiniṅ hiḍəp.</l>
<!-- <app>— 1b C. pitu</app> -->
</lg>
<lg n="2"><l n="a">lvir riṅ svapna tuvuh nireṅgal aṅadəg laku* talayu <app><lem>kumāra</lem><rdg
wit="#edss">kumara</rdg></app> sadṛśa,**</l>
<l n="b">solah bhāvanireki cumbu pinacəhpacəh analuki hetuniṅ guyu,</l>
<l n="c">saṅsiptān ri huvusnirāpupak agə̄ṅ tumaruṇa paripūrṇa suśrama,</l>
<l n="d">hyaṅniṅ kiṅkin aṅiṇḍarat səmuni rūmnira vahu tumurun sakeṅ tavaṅ.</l>
<!-- <app> * F. — ** B. C. D. E. F. G. H. — 2a A. B. C. D. E. G. H. lagu. — A. ṣaḍrasa.
— 2b D.nirekī. — 2d C. E. F. H. kiṅkiṅ.
</app> -->
</lg>
<lg n="3"><l n="a">ndin ṅganya ṅvaṅ anəmva rājasuta rə̄ja kadi sira surūpa digjaya,</l>
<l n="b">strīstrīṅ jro pura ləṅləṅ epu kasə̄kan smara lumihat i saṅ nṛpātmaja,</l>
<l n="c">təkvan rakva vijña kadi tan hana siriṅanireṅ pralāpita,*
baryan rātri** guritnireki viniveka rinasan amaṅun lare hati.</l>
<!-- <app> * C. D. — ** C. — 3a B. C. D. rāja kadi. — 3b G. strī-strī. — 3c A. B.
C. F. G. H. pralapit. — 3d A. B. D. E. F. G. H. ratri.
</app> -->
</lg>
<lg n="4"><l n="a">maṅkin <app><lem>tībra</lem><rdg wit="#edss">tībra</rdg></app>
manahnya yan maṅən i <app><lem>raśminira</lem><rdg wit="#edss">rāśmi nira</rdg></app>
pinakadevaniṅ puri,</l>
<l n="b"><app><lem>prajñeṅ gīta</lem><rdg wit="#edss">prajñeṅgīta</rdg></app> vicakṣaṇānvam
aguṇa vruh aṅinaki ri buddhiniṅ para,</l>
<l n="c"><app><lem>śāstrajñādhika</lem><rdg wit="#edss">śāstrajñādika</rdg></app>
vṛddhacitta masih iṅ kasihan ika parārtha kevala,</l>
<l n="d">sarvāstrādbhuta saṅka riṅ manah aneka tuhutuhu jinātmakeṅ praja.</l>
<!-- <app>4b C. vicakṣaṇā vruh aṅinaki. — 4d F. inaka. G. ineka.
</app> -->
</lg>
<lg n="5"><l n="a">yeka hetunikaṅ jagat paḍa subhakti malulut i sirāmbək uttama,</l>
<l n="b">sāmantaprabhu* vīrayodha juga tan hana luput i manahnikeṅ** hati,</l>
<l n="c">mvaṅ rakryan mapatih jayendra sira tan sipi manahira riṅ nṛpātmaja,</l>
<l n="d">viprāgrānupamādiniṅ kuśala paṇḍita nagaran ayajña sasmṛti.</l>
<!-- <app> * C. D. H. — ** E. H. — 5b A. B. E. F. G. sāmantaprabhu. F. tan aluput.
— 5d C. vaprah.
</app> -->
</lg>
<lg n="6"><l n="a">lumreṅ rāt subhagaṅ triloka kajanapriyanira katəkaṅ purāntara,</l>
<l n="b">riṅ svargastha bhaṭāra śambhu para devagaṇa milu maṅastave sira,</l>
<l n="c">ṅhiṅ tekaṅ surakanyakāsəmu vival mihat i manisireṅ svanāgara,</l>
<l n="d">deniṅ buddhinirāgraheṅ madanatantra manalahasa riṅ səḍəṅ rimaṅ.</l>
</lg>
<lg n="7"><l n="a">siṅgih yan jinamūrti śuddha kulavaṅśaja vəkavəka śāstrapāraga,</l>
<l n="b">siṅhit riṅ bratayogamantra satuvuhnira satata subhakti riṅ guru,</l>
<l n="c">śrī jñāneśvarabajra rakva guru saṅ prabhu gurunira saṅ nṛpātmaja,</l>
<l n="d">nā hetunya tikaṅ kaṭuṅkajana tan dahat ahəli kasādhun uttama.</l>
<!-- <app>7c B. C. D. E. F. H. jñāneśvaravajra.
</app> -->
</lg>
<lg n="8"><l n="a">buddhi śrī naranātha maṅkin atələb sihira ri sira saṅ nṛpātmaja,</l>
<l n="b">ṅhiṅ <app><lem>strīratna</lem><rdg wit="#edss">stīratna</rdg></app> viśeṣa
yogya pasuṅe sira mayugala rājaputrikā,</l>
<l n="c">təkvan rakva sirekinastvakna bhūpati paṅucapire nareśvarī.</l>
<l n="d">ṅkā saṅ nātha ta rakva maṅjuru* sumivya tumuta ri siraṅ vatək ratu.</l>
<!-- <app> * B. C. D. F. H. — 8d B. C. D. F. H. rakva maṅjuru.
</app> -->
</lg>
<lg n="9"><l n="a">ndan sakvehnira saṅ marək pramukha saṅ dvijavara rəṣi śeva sogata,</l>
<l n="b">kapvānūt i vuvus narendra tuhu dharmakaraṇa magave jagaddhita,</l>
<l n="c">śīghrāṅ dūta kinon lumakva marəke nṛpasuta sira mañjiṅeṅ puri,</l>
<l n="d">sampun prāpta ri sanmukha nṛpati saṅ nṛpasuta tumuluy maṅañjali.</l>
</lg>
</div>
<div type="canto" rend="met" n="4" met="FILL-ME-IN">
<lg n="1"><l n="a">oṁ putraṅku bhaṭāra buddha kinabhaktyan ta pramāṇeṅhulun,</l>
<l n="b">svastyastu prabhu dharmamūrtiṅ usirən tāṅrakṣa dharmasthiti,</l>
<l n="c">āpan byakta hilaṅ gələhgələh ikaṅ rāt yan kitekāṇḍiri,</l>
<l n="d">paṅliṅgan ri vijilta ṅūni magave tuṣṭāpramāṇeṅ jagat.</l>
</lg>
<lg n="2"><l n="a">saṅsiptanya tuhanku rakva kita ratvānugrahaṅkvī kita,</l>
<l n="b">sakveh saṅ paranātha yeka pinaṅən sāmanta yodha prabhu,</l>
<l n="c">sambyāsomahaneki māstvakna donteṅ bhūmirājādhipa,</l>
<l n="d">ṅkā rakryan mihate raranya pilihən ndan siṅ sayogyalapən.</l>
<!-- <app>2b C. vara nāma. — 2c B. sambyasomahaneki. B. D. E. bhūmirajyādhipa. C.
dontaṅ. — 2d G. pilin.
</app> -->
</lg>
<lg n="3"><l n="a">təkvan rakva kiteki maṅgala viśeṣāmumpuni stry ahajə̄ṅ,</l>
<l n="b">ratna mvaṅ maṇirāja pakṣi curiga ndan siṅ ləvih riṅ jagat,</l>
<l n="c">maṅgəh dṛvyani saṅ narendra karuhun taṅ jivaniṅ rāt kabeh,</l>
<l n="d">yapvan <app><lem>laṅghanavāda</lem><rdg wit="#edss">laṅghyanavāda</rdg></app>
ḍaṇḍa niyata ṅvvaṅ yan prasaṅghe kita.</l>
<!-- <app>3b C. F. curigā.
</app> -->
</lg>
<lg n="4"><l n="a">lāvan tan hana yuktyaniṅ kadi tuhankvaṅhiṅ mavinyosirən,</l>
<l n="b">muktyaṅ saṅgama kāmatantra makadon putrātidharmottama,</l>
<l n="c">riṅ bhogādhika padma ḍaṇḍa gəlarən taṅ buddhavījākṣara,</l>
<l n="d">saṅ hyaṅ buddha vibāna supta ya gəṅən riṅ byūha kāmāndhaka.</l>
<!-- <app>4c G. buddhīvijākṣara.
</app> -->
</lg>
<lg n="5"><l n="a">yapvan maṅkana nitya denta* magave subhīkṣaṅ** jagat,</l>
<l n="b">mvaṅ sakveh balayodha yeka varahən riṅ nītiśāstrān laku,</l>
<l n="c">aṣṭam saṅ*** caturāśrameka tarinən riṅ pañcaśīlākrama,</l>
<l n="d">vidyā mvaṅ brata len tapanya huniṅan de śrī narendrādhipa.</l>
<!-- <app> * B. C. D. E. F. G. H. — ** B. C. D. E. F. G. H. — *** B. C. D. E. F.
H. — 5a A. denta nitya. A. subhīkṣaṅ. — 5c A. teṅ.
</app> -->
</lg>
<lg n="6"><l n="a">āpan rakva haneki paṇḍita mahāduṣṭātisādhun katon,</l>
<l n="b">muṅgv iṅ maṇḍala <app><lem>śiṣyasaṅgha</lem><rdg wit="#edss">śiṣya saṅghya</rdg></app>
vək i sə̄k strīstryārja makveh viku,</l>
<l n="c">len taṅ strā rabiniṅ pravīra masurud saṅskāra bhaktiṅ sənəṅ,</l>
<l n="d">tan luptān pinaranya lisya mavarah dharmātəmah saṅgama.</l>
</lg>
<lg n="7"><l n="a">yekāṅde huyaṅ iṅ triloka magave saṅhāra hārohara,</l>
<l n="b">siṅgih yan suta tattvaniṅ parama śiṣyāṅkən guru mvaṅ bapa,</l>
<l n="c">traṅtraṅ <app><lem>vyoma</lem><rdg wit="#edss">bhyoma</rdg></app> hudan
salah masa vətunyan sarvavījān vagu,</l>
<l n="d">tistis taṅ daśadeśa duṣṭa malivər griṅ tan pakālāṅasut.</l>
</lg>
<lg n="8"><l n="a">saṅksepanya duvəg tibāna vara ḍaṇḍā paṇḍya yan maṅkana,</l>
<l n="b">sakvehkveh ika rampasən valatuṅən bvāṅən mareṅ sāgara,</l>
<l n="c">svasthaṅ rāt palapanya śiṣyanika tan campur prasiddhāhayu,</l>
<l n="d">dīrghyāyuh sira saṅ narendra tuhu yan bhūpālakāṅrakṣa rāt.</l>
<!-- <app>8d C. dirgghāyuh.
</app> -->
</lg>
<lg n="9"><l n="a">sājñā śrī naranātha dibya kahiḍəp lvir tīrtha śuddhoṣadhi,</l>
<l n="b">siṅgih ṅganya purihniṅ ambək agave dharmātmajānindita,</l>
<l n="c">niṣṭanyodaya śāstratattva juga tan maṅgəh təkapniṅhulun,</l>
<l n="d">deniṅ buddhi kahīnapuṇyan akalis ri ṅvvaṅ sinaṅgah prabhu.</l>
<!-- <app>9b C. puri. — 9c C. təkap i ṅhulun. — 9d H. sinaṅgih.
</app> -->
</lg>
<lg n="10"><l n="a">yan kāṅən rusit iṅ giṇāmava jagat tan vriṅ dayāṅenaka,</l>
<l n="b">sə̄k riṅ vīrya mahāprabhāva sakalāvak hyaṅ jagatkāraṇa,</l>
<l n="c">rājānugraha vigraheki magave bhaktyānikaṅ rāt kabeh,</l>
<l n="d">strīratnādhika bhoga bhojana pənuh yekāmaṅun pātaka.</l>
</lg>
<lg n="11"><l n="a">təkvan tan kavənaṅ sumiṅgahana sakvehniṅ mahādurjana,</l>
<l n="b">stryānak mvaṅ <app><lem>kulavandhu</lem><rdg wit="#edss">kulavaṇḍu</rdg></app>
yeka haməsən yāṅkən kaləṅkeṅ jagat,</l>
<l n="c">yadyan rākṣasa daitya bhūta muburaṅ rāt deva tovyadbhuta,</l>
<l n="d">maṅgəh śatru təkap saṅ aṅdiri ləhəṅ yan vīra śaktiṅ raṇa.</l>
</lg>
<lg n="12"><l n="a">yapvan sor sipi kaśmalanyan inucap byaktāṅhət iṅ rorava,</l>
<l n="b">rug* sakveh nikanaṅ svarājya kahavaṅ dharma pratiṣṭheṅ daṅū,**</l>
<l n="c">śūrātyanta ri kāstavanyan atupis yan <app><lem>śatrunāśādbhuta</lem><rdg
wit="#edss">śatrun aśādbhuta</rdg></app> ,***</l>
<l n="d">hiṅsā pāpa nikeka tan dva rumavuh dūrāṅ**** kayogīśvaran.</l>
<!-- <app>* C. — ** C. — *** B. C. D. E. F. G. H. — **** B. D. — 12b A. B. D. E.
F. G. H. rūk. daṅu. — 12c A. dāśādata. — 12d A. C. E. F. G. H. dūrān</app> -->
</lg>
<lg n="13"><l n="a">saṅksepanya vuvus patik haji ri sojar śrī narendrādhipa,</l>
<l n="b">ndātan səṅgahən alpadharma kuṭilāpraṅvaktra niśśāsana,</l>
<l n="c">nantən tan hana len sakeṅ paramaśūnyārəmbaniṅ parvata,</l>
<l n="d">jāti saṅgama vighna mārga karaṇa ndi nyaṅ panəmvaṅ hayu.</l>
<!-- <app>13b C. kuṭila vraktra. — 13c F. nantən. — 13d C. saṅ avighna mārgga.
</app> -->
</lg>
<lg n="14"><l n="a">nāhan liṅ naranāthaputra mavuvus puh tvas narendrādhipa,</l>
<l n="b">mvaṅ sakveh para vīrayodha ruməṅə̄ mvaṅ saṅ mahāśabdika,</l>
<l n="c">tovin ṅganya padoməṅənməṅən i saṅgup śrī narendrātmaja,</l>
<l n="d">deniṅ nvamnira siṅhit iṅ paramayogīndramunah vāhyaka.</l>
</lg>
<lg n="15"><l n="a">ṅkā rakryan mapatih jayendra mavuvus marmāṅalap tvas rəsəp,</l>
<l n="b">siṅgih liṅni tuhanku yogya pituhun de saṅ mahāpaṇḍita,</l>
<l n="c">tan gyagyākna de nṛpātmaja manahniṅ sura roteṅ* tapa,</l>
<l n="d">tolih ṅganya taṅis narendra katilar mvaṅ reṇa rakryan kari.</l>
<!-- <app> * B. C. D E. F. G. H. — 18b C. niṅ tuhanku. mituhun. — 15c A. rotteṅ.
</app> -->
</lg>
<lg n="16"><l n="a">milvaṅ rāt makətər paḍānalahasonək mūrchitākveh maṅə̄,</l>
<l n="b">astam taṅ balavīrayodha kapəgan puṅgəl manahnye hati,</l>
<l n="c">tan hopən tikaṅ ambək iṅ vvaṅ i daləm strī kanyakāṅgə̄ṅ viṅit,
āpan rakva narendraputra karəsəpnyāmūrva rāge tilam.</l>
<!-- <app>16d C. nyāpurvva.
</app> -->
</lg>
<lg n="17"><l n="a">ndin ṅvaṅ tan lələhan* tumiṅhala ri rūmniṅ muṅsiraṅ parvata,</l>
<l n="b">dhīrānvam prabhu cakravartitanayā dadyaparagyātəṅə̄,</l>
<l n="c">cūrṇaṅ manmatharūpa yeka haməsen** nisroma mundyātmaka,</l>
<l n="d">gə̄ṅniṅ vīrya viśeṣa rakva paḍəmən riṅ jñāna śāntasmṛti.</l>
<!-- <app> * B. D. F. H. — ** B. C. D. E. F. H. — 17a B. D. F. G. lələh an. G. lələhān.
— 17b G. dadyāparagyātəṅən. — 17c A.G. laməsə̄. — 17d C. paṅiḍəmən.
</app> -->
</lg>
<lg n="18"><l n="a">ratnānopama <app><lem>tāmrabandha</lem><rdg wit="#edss">tāmrabaṇḍha</rdg></app>
mara rūm tāṅde panasniṅ hati,</l>
<l n="b">candrārkādbhuta <app><lem>pūrṇa</lem><rdg wit="#edss">puṛṇna</rdg></app>
tapva ri səḍəṅniṅ megha kāmbvan riris,</l>
<l n="c">śāstrajñādhika paṇḍiteṅ kujana bhūmyātyanta riṅ nisphala,</l>
<l n="d">maṅkā kṣatriyajanma rājasuta yan muṅsyamriheṅ śūnyata.</l>
<!-- <app>18d D. muṅsyāmriheṅ.
</app> -->
</lg>
<lg n="19"><l n="a">tuvin rakva haneka dharma karəṅə̄ de saṅ mahābhikṣuka,</l>
<l n="b">vṛddhyānak putu yogya yeka pasuṅeṅ <app><lem>mātāpitānindita</lem><rdg wit="#edss">mattā
pitānindita</rdg></app> ,</l>
<l n="c"><app><lem>vidyāgocara</lem><rdg wit="#edss">vidhyāgocara</rdg></app> kīrṇa
śiṣya pasuṅeṅ ḍaṅ gurvanantākrama,</l>
<l n="d">dharmādeśana śuddhalakṣaṇa tapānun dāna riṅ rāt kabeh.</l>
<!-- <app>19b B. F. pasuṅe mātā. D. mātā. — 19 C. pasuṅeṅ gurvantākrama.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="5" met="FILL-ME-IN">
<lg n="1"><l n="a">Kayogya nika māsku rakva juga sakṣaṇa sumilihane nareśvara,</l>
<l n="b">amuktyakna lābhaniṅ jaya mamṛddhyakna suta sutantra kottama,</l>
<l n="c">huvus pva kavaśaṅ manah licin ikāpagəh atiśaya vṛddhya nirmala,</l>
<l n="d">samaṅkana narendraputra musireṅ giri sumikəpa sandhiniṅ tapa.</l>
<!-- <app>— 1a D. sakṣaṇa— 1c G. D. vṛddha. — 1d C. samaṅka ta.
</app> -->
</lg>
<lg n="2"><l n="a">kunəṅ phalanikeki tan pagavayambək analahasa duhkhhaniṅ jagat,</l>
<l n="b">narendra sira līna sampun atuhā ndin asayuta ri saṅ nṛpātmaja,</l>
<l n="c">hana pva ri taṅisnikaṅ stryanaka tovi tan ucapən <app><lem>avarṇa</lem><rdg
wit="#edss">avaṛṇa</rdg></app> bañcana,</l>
<l n="d">purīṣa həyəh iṅ padamvan ika tan kahatakna təkap maharddhika.</l>
<!-- <app>2d C. kahətakna.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="6" met="FILL-ME-IN">
<lg n="1"><l n="a">nā de jayendra mavuvus ri narendraputra,
ḍaṅ hyaṅ mahosadhi purohita vijña mojar,</l>
<l n="b">yogyeki rakva ri haturnya mahātibhāgya,</l>
<l n="c">siṅgih purihniṅ atibhakti viśeṣa mantri.</l>
<!-- <app>1b C. saṅ hyaṅ.
</app> -->
</lg>
<lg n="2"><l n="a">lavan muvah təmah ikekin anindya sūkṣma,</l>
<l n="b">tan saṅka riṅ marəna muṣṭi vara* munīndra,</l>
<l n="c">nyaṅ sapta yoga gəlarənta sahendikanta,**
byaktaṅ svacitta mapagəh təka riṅ nirātmya.</l>
<!-- <app> * B. — ** B. — 2b A. D. E. F. G. H. varak. — C. muṣṭyavarah. — 2c A. sahendika
nya.
</app> -->
</lg>
<lg n="3"><l n="a">nyaṅ śūnya pājarana liṅta mareṅ vanādri,</l>
<l n="b">ṅke rājya śūnya ta təmahnika merutulya,</l>
<l n="c">riṅ śūnya nagara paḍanyan amukti pāpa,</l>
<l n="d">yan tan vruh iṅ paramaśūnya śinūnyan iṅ vaṅ.</l>
<!-- <app>3a C. nādri. — 3d D. vvaṅ.
</app> -->
</lg>
<lg n="4"><l n="a">saṅsipta teki vuvus iṅ vaṅ i jə̄ṅ narārya,</l>
<l n="b">tan vaṅ mavalkala jugeka pinaṇḍiteṅ rāt,</l>
<l n="c">tan muṇḍirūpa tuvi tan si maliṅgamūrdha,</l>
<l n="d">vāhyātma tovi kəta yan makamūrti saṅ hyaṅ.</l>
<!-- <app>4a C. teka. E. narendra. — 4b C. pindiniteṅ.
</app> -->
</lg>
<lg n="5"><l n="a">yapvan viśeṣa ratu maṅgala teki pāpa,</l>
<l n="b">yan paṇḍyarūpa juga maṅgəha taṅ kadibyan,</l>
<l n="c">ḍo hayva maṅkana təkap naranāthaputra,</l>
<l n="d">jñānātiśuddha paramārtha viśeṣa mūlya,</l>
<!-- <app>5d B. viśeṣa mulya kavuvus.
</app> -->
</lg>
<lg n="6"><l n="a">saṅ paṇḍitārya* nagarīkiṅ usāna tonən,</l>
<l n="b">strīratna pājaran ireki mahātiramya,</l>
<l n="c">līlāgagā matun i rūmniṅ akuṅ kalaṅvan,</l>
<l n="d">lolyānaḍah** siran amukti sasesiniṅ ken.</l>
<!-- <app> * B. C. D. E. F. G. H. — ** C. E. — 6a A. paṇḍitārjja. — 6b C.nireka.
— 6d A. B. D. F. G. H. lolyānacah</app> -->
</lg>
<lg n="7"><l n="a">pūjā samādhi rinəgəpnira dhīracitta,</l>
<l n="b">ṅkāne təṅah miṅiṅ arūm alurus* sugandha,</l>
<l n="c">mantranya ta pva rəṅih iṅ kakənan smarāmrat,</l>
<l n="d"><app><lem>susv arja</lem><rdg wit="#edss">susvārjja</rdg></app> lepana yayan
tuməmuṅ kasiddhyan.</l>
<!-- <app> * B. C. D. E. F. G. — 7b A. H. maluru. — 7c D. smarāmrāt. — 7d D. yan.
</app> -->
</lg>
<lg n="8"><l n="a">nā liṅ dvijendra sahaśāstra sahopadeśa,</l>
<l n="b">saṅ śrī narendrasuta sārjava yatna mojar,</l>
<l n="c">vruh ṅvaṅ mateka yan asiṅ ṅgvananiṅ mayoga,</l>
<l n="d">yan paṇḍiteṅ* manah acintya viśeṣa riṅ rāt.</l>
<!-- <app> * F. H. — 8c B. D. H. ṅgvananiṅ svakārya. — C. mvaṅ ṅgvanana svakārya.
F. mvaṅ.
</app> -->
</lg>
<lg n="9"><l n="a">ṅhiṅ durlabheki saṅ anəmva sireṅ svarājya,</l>
<l n="b">saṅ nisprayojana yayan sira kepvan ambək,</l>
<l n="c">deniṅ byamoha ri kaśaktin iṅ indriyārtha,</l>
<l n="d">rāgādi yeka magave sasar iṅ kamokṣaṇ.</l>
<!-- <app>9d G. rogadi.
</app> -->
</lg>
<lg n="10"><l n="a">kakhyāti riṅ giri ya toṅgvananiṅ mayoga,</l>
<l n="b">mon kṣetra* sindhu vana durga bhayan** karəsrəs,</l>
<l n="c">riṅ śūnyamārga tuvi yogyaṅ anuṅ ya dūra,</l>
<l n="d">saṅkeṅ kaḍatvan usirən paramottameka.</l>
<!-- <app> * B. C. D. E. F. H. — ** D. E. F. G. H. — 10b A. setra. B. C. bayan. —
10c B. G. D. H. siṅ śūnya.
</app> -->
</lg>
<lg n="11"><l n="a">nahan vuvusnira tatan kavənaṅ vinighnan,</l>
<l n="b">śrī hastinendra kalavan naranāthapatnī,*</l>
<l n="c">kədvā marabyakna liṅnira rakva maṅke,</l>
<l n="d">pūjān sireṅ nagara de para <app><lem>vīrasaṅgha</lem><rdg wit="#edss">vīra
saṅghya</rdg></app> .</l>
<!-- <app> * B. C. D. E. — 11b A. F. G. H. naranāthapatni. — 11d G. sira.
</app> -->
</lg>
<lg n="12"><l n="a">ndan riṅ samantara surupnira saṅ hyaṅ arka,</l>
<l n="b">sampun lugas ri papupul naranātha riṅ jro,</l>
<l n="c">saṅ śrī narendrasuta śīghra təkeṅ svaveśma,</l>
<l n="d">mvaṅ vīra sena humiriṅ paḍa dibyarūpa.</l>
<!-- <app>12b B. mapupul.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="7" met="FILL-ME-IN">
<lg n="1"><l n="a">tistis māsa pilih tabəh pat i kəjəpniṅ akəmit i siraṅ narendratanaya,</l>
<l n="b">mampəh śabdanikaṅ garantuṅ alaṅə̄ ləṅəṅ asəpi manahnikaṅ sanagara,</l>
<l n="c">ṅhiṅ rūmniṅ jaya ghaṇṭighaṇṭa karəṅə̄ mavurahan i* pikandəl iṅ pura humuṅ,</l>
<l n="d">deniṅ kvehnira saṅ mahottama humastvajayajaya ri hayva saṅ narapati.</l>
<!-- <app> * B. C. D. E. F. G. H. — 1b C. nikaṅ sagara. — 1c A. muhara nika. — 1d
C. mahottamamastva.
</app> -->
</lg>
<lg n="2"><l n="a">ndan saṅ śrī Sutasoma teki sira tan mrəm umaṅəni tuvuhnireki sivinən,</l>
<l n="b">kevran deni manahnirā kahrət i bhuktya ni paṅavasaniṅ punarbhava gati,
āpan tan hana len sakeṅ tapa jugā hulahakna təkap mahajana sadā,</l>
<l n="c">pə̄ṅniṅ yoganirāśrayekana səḍəṅ havananiṅ umusir nirātmaka hələm.</l>
<!-- <app>2b C. D. niraṅhrət i kabhuktyan i. — 2d G. pə̄h.
</app> -->
</lg>
<lg n="3"><l n="a">nāhan hetunireki śīghran umijil məgat i lulut ireṅ yayah bibi sinər,</l>
<l n="b">sampun prāpta sireṅ paṅastryanan* ikaṅ bala hinalivatan paḍāmrəm aturu,</l>
<l n="c">sakvehniṅ <app><lem>gupurāṅdadak</lem><rdg wit="#edss">ghupurāṅdadak</rdg></app>
məṅa tatan vinəṅakən i təkap narendratanaya,</l>
<l n="d">deniṅ jñāna viśeṣa tan hana vənaṅ humavərana** ri muṣṭiniṅ tvas inamər.</l>
<!-- <app> * D. F. G. H. — ** B. C. D. E. F. G. H. — 3a B. sinə̄r. — C. sənə̄ra.
F. G. H.nireka. — 3b A. B. C. E. paṅastryananan. — 3d A. humavaraṇa.
</app> -->
</lg>
<lg n="4"><l n="a">byātītan ri vijilnirāṅidul adoh kadi lakuniṅ anūkṣmakən hurip anis,</l>
<l n="b">prāpteṅ deśa ri piṅgir iṅ pura mavāṅ śaśadhara ri samīpaniṅ pasavahan,</l>
<l n="c">varṇan śrī naranātha mepu kapəgan sira ri hilaṅ i saṅ narendratanaya,</l>
<l n="d">tan tṛṣṇe phalaniṅ prabhūttama nimittaniṅ aṅənəs i pamrəm iṅ balagaṇa.</l>
<!-- <app>4b G. G. mavā śaśadhara. — 4d B. pamrem.
</app> -->
</lg>
<lg n="5"><l n="a">sampun rakva pinet sireṅ nagara siṅ saparan ira ri* ṅūni nora katəmu,</l>
<l n="b">yekā hetunikaṅ sarājya manaṅis kadi kapəjahan atri** riṅ*** pura humuṅ,</l>
<l n="c">mūrchā śrī nṛpatīśvarī kapati tan vənaṅ anahən i tībraniṅ lara kinə̄l,</l>
<l n="d">tandvodāni sirāṅliṅ asrət i vuvusnirān aṅurayanīrṇakən hati təñuh.</l>
<!-- <app> * B. C. D. E. F. G. H. ** B. C. D. F. G. *** C. — 5a A. ira ta ṅūni. —
5b A. E. H. ātri. A. B. G. D. E. F. G. H. ri.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="8" met="FILL-ME-IN">
<lg n="1"><l n="a">ahānaku tuhanku hāh sipi lalista bapa tan avəlas maṅaryakən,</l>
<l n="b">haṅisyani matāku tan bəsur amakpak apitutur i sandhiniṅ naya,</l>
<l n="c">ndi kūṅgvan i culuhculuhta tulusāsiha hiḍəpa ri saṅ nareśvara,</l>
<l n="d">gumantya sivin iṅ jagat kita paṅə̄bananiṅ aśaraṇe svanāgara.</l>
<!-- <app>1a C. hah sipi. — 1b G. D. aṅisyasi. — 1d D. aśaraṇeṅ.
</app> -->
</lg>
<lg n="2"><l n="a">ujarku kinəñəpku yeka mamaṅun gə̄ṅ i sukha ni manah nareśvara,</l>
<l n="b">marāṅrəs i manismanista saphalānulus asəmu bhaṭāra manmatha,</l>
<l n="c">lalu pva ri tuhanta sūkṣma ri kəjəpniṅ akəmit umareṅ tapovana,</l>
<l n="d">sumādhya ri katəmvan iṅ paramaśūnya tan aharəp i vīrya saṅ prabhu.</l>
<!-- <app>2b C. anəmu bhaṭāra. — 2c G. amareṅ. — 2d C. D. sumadhya.
</app> -->
</lg>
<lg n="3"><l n="a">syapānuṅ usirənku rakva makajīvita ri vuyuṅa* saṅ nareśvara,</l>
<l n="b">pilih tan agəgə̄h laraṅku yadiyan rva təluṅ anak akārya riṅ puri,</l>
<l n="c">kita pva juga tan hanāṅuvuhi tan sapinalapala ri ṅhulun təmən,</l>
<l n="d"><app><lem>uḍū</lem><rdg wit="#edss">udhū</rdg></app> ləhəṅa tāku matya supadin**
kita tan umuliheṅ*** svanāgara.</l>
<!-- <app> * C. D. E. F. ** B. C. D. E. F. H. *** D. H. — 3a A. B. G. H. vuyuṅ i
saṅ. — 3b C. D. E. purī. — 3d A. G. sapadin. — A. B. C. E. F. G. muliheṅ.
</app> -->
</lg>
<lg n="4"><l n="a">nahan taṅis iraṅ narendradayitā makin amuhara* luhniṅ aṅrəṅə̄,</l>
<l n="b">narendra kamatəṅgəṅən siran aṅepvan uməkəh apa tan vriṅ enaka,</l>
<l n="c">ri ṅūni sira tan sakeṅ imaniman manahnira ri nareśvarātmaja,</l>
<l n="d">nirāvaraṇa yoga sandhi paramārtha karaṇaniṅ anəmvakən sukha.</l>
<!-- <app> * B. C. D. E. F. H. — 4a A. G. apuhara. B. G. arəṅə̄.
</app> -->
</lg>
<lg n="5"><l n="a">rikaṅ kṣaṇa bhaṭāra buddha sakalānurun i sira madadyaṅ ātmaja,</l>
<l n="b">tinūt ni paṅiḍam narendramahiṣī ri vijiliran apūrva riṅ jagat,</l>
<l n="c">valiṅnira mateki tuhva palarən saphala sivinən iṅ svanāgara,</l>
<l n="d">balik pva magave viyoga pakabañcana sumək i manah nareśvara.</l>
<!-- <app>5b B. niṅ paṅidam.
</app> -->
</lg>
<lg n="6"><l n="a">hanāmbək ira tan katəmva ni hanaknira savəṅi kalih vəṅi prihən,</l>
<l n="b">pitovi kəta tan kapaṅgiha dasaṅ vəṅi livata kunaṅ sakerika,</l>
<l n="c">ndatan* taləra riṅ svarājya musiraṅ girivana pinakeṣṭiniṅ hiḍəp,</l>
<l n="d">sadenya pəjahāku liṅnira ri tan katəmunira nareśvarātmaja.</l>
<!-- <app> * C. E. 60 A. B. D. F. G. H. maləra.
</app> -->
</lg>
<lg n="7"><l n="a">səḍəṅ nṛpati śokaduhkhhita ḍatəṅ sahanahananikaṅ balādhika,</l>
<l n="b">sahānakəbi mañjiṅ iṅ pura muvah ratu sira bhakti maṅlavad,</l>
<l n="c">lavan saṅ ativṛddha paṇḍita mahottama makamukha saṅ dvijeśvara,</l>
<l n="d">sahojar ira vedaśāstra karəṅə̄ paṅimurimur ire nareśvara.</l>
</lg>
<lg n="8"><l n="a">narendra huniṅan pataṅgəh i bhujaṅga haji marək i saṅ narādhipa,</l>
<l n="b">muvah nṛpavadhū sireki juga tan dahat anahən i tībraniṅ lara,</l>
<l n="c">apan purih ikaṅ dadinya mavimohita sukha tinəmunya tan luput,</l>
<l n="d">ivəh təmən ikaṅ sada sukha ginə̄ṅnya matəmahana duhkhhiteṅ jagat.</l>
<!-- <app>8d C. D. H. matəmaha vimohiteṅ jagat.
</app> -->
</lg>
<lg n="9"><l n="a">kaliṅan ika hayva saṅ prabhu vimohita malara ri tan sih iṅ vidhi,</l>
<l n="b">tatan taṅis ikaṅ vənaṅ lumipure nṛpati tuməkanaṅ prayojana,</l>
<l n="c">bhaṭāra hana riṅ svacitta ya pəhən tumuduhakna muṣṭiniṅ hiḍəp,</l>
<l n="d">sireki śaraṇāśrayanta sira kāraṇaniṅ anəmu duhkha len sukha.</l>
</lg>
<lg n="10"><l n="a">nahan liṅ ira saṅ dvijendra sukha saṅ nṛpati tutur i rodhaniṅ
manah,</l>
<l n="b">hilaṅ pətəṅ ikaṅ tvas āsəmu kadi candra suminaṅ ava sampun iṅ javuh,</l>
<l n="c">ikaṅ bala sumamburat paḍa huvus maṅulati ri siraṅ nṛpātmaja,</l>
<l n="d">narendra hana riṅ pahoman ika tan caritakna lavan mahārddhika.</l>
</lg>
</div>
<div type="canto" rend="met" n="9" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan saṅ śrī naranāthaputra caritan sira təka ri hujuṅnikaṅ vukir,</l>
<l n="b">līlātūt hiriṅ iṅ gəgərgəgər aṅuṅkuli pasavahan iṅ ləbakləbak,</l>
<l n="c">gəroṅgəroṅ roṅ prəḍuṅ iṅ juraṅ guinuruh atri bañunika sakeṅ ruhur vukir,</l>
<l n="d">syoksyuk śabdanikaṅ tahən kapavanan kadi pasurak i śabdaniṅ tasik.</l>
<!-- <app>1a C. nika vukir.
</app> -->
</lg>
<lg n="2"><l n="a">vanvākveh kuvu sīma* śūnya kapara patani jamur i piṅgir iṅ havan,</l>
<l n="b">sənjaṅsənjaṅ ikan pinañcuran avarṇa kabuyutan i saṇḍiṅ iṅ pəkən,</l>
<l n="c">strīstry akveh madulurdulur rara vulañjar ika paḍa maṅaṅsu riṅ ləbuh,</l>
<l n="d">len tekaṅ marahup hanādyus asivo siṅ ulah ika paḍāvudāvudā.</l>
<!-- <app> * B. C. D. E. G. — 2a A. F. H. śīma. — 2b B. D. səṇḍa-səṇḍaṅ. C. F. siñjaṅ-siñjaṅ.
H. siñjaṅ-siñjaṅ ika. — 2c G. maṅsu riṅ.
</app> -->
</lg>
<lg n="3"><l n="a">kubvankubvan ikārəṇə̄b pakis avor kajakajaran i tīraniṅ juraṅ,</l>
<l n="b">duryan vulvan aneka maṅgis anəḍəṅ pucaṅ arəja rinambatan sərəh,</l>
<l n="c">aryan haṇḍuru riṅ gəgər gubug i saṇḍiṅ ika liniput iṅ pisaṅ gaḍiṅ,</l>
<l n="d">baṇṭyaṅnyātri kəneṅ vilantih anusup kidaṅ ika malayu lavan vijuṅ.</l>
<!-- <app>3e D. manduru riṅ</app> -->
</lg>
<lg n="4"><l n="a">pakṣinyāvurahan haneṅ paṅ arəbut vvahan anəḍəṅ i piṅgir iṅ havan,</l>
<l n="b">cukcak caṅkiluṅan parañjaṅan ikāniruniru vuvus iṅ rəjit səpah,</l>
<l n="c">kīrṇaṅ pakṣi garantuṅ iṅ paṅ alaṅə̄ ləṅəṅ asəmu kinaṅsyaṅ iṅ həpiṅ,</l>
<l n="d">mraknyeñjuh maṅigel maniṅtiṅ aṅasin kadi maṅayap i piṅgir iṅ juraṅ.</l>
<!-- <app>4b B. pajət i sepah. — C. D. prajit. — 4c F. təpi.
</app> -->
</lg>
<lg n="5"><l n="a">lor vetanya təgaltəgal hapahapā paṅabətan* ika śūnya nismara,</l>
<l n="b">kṣetrāgə̄ṅ kahiriṅ kidul vadara pə̄ṅ kayunika kasine lavan rukəm,</l>
<l n="c">sə̄k tekaṅ kunapāgəlar hana hañar hana ləvas ahaməṅ səḍəṅ basah,</l>
<l n="d">śvanyātryāvurahan vaneh ya marəbut cəṅəl alayu maṅīraken vəhaṅ.</l>
<!-- <app> * C. D. E. F. G. H. — 5a A B. paṅəbətan. — 5c C. ahamə. basah. — 5d C.
D. śvanatryāvurahan.
</app> -->
</lg>
<lg n="6"><l n="a">ḍaṅḍaṅnyālivəran paḍātri mihat iṅ śava makətəkan iṅ ləbakləbak,</l>
<l n="b">romanyādəl akət lavan śirah avor ḍukut akiṅ usuṅan haneṅ paḍu,*</l>
<l n="c">len tekaṅ tahulan kapāla** matumaṅ garagasan i samīpaniṅ havan,</l>
<l n="d">dodot vukən anahən kasampir i pagərnya kurakura gaḍaṅgaḍaṅ janur.</l>
<!-- <app> * E. ** C. D. — 6a B. F. makəməkan. — 6b A. B. G. D. F. H. padu. — 6c
A. B. E. F. G. H. kaphala.
</app> -->
</lg>
<lg n="7"><l n="a"><app><lem>nyagrodhāsəlur</lem><rdg wit="#edss">nyaṅgrodhāsəlur</rdg></app>
iṅ ləmah kəpuh agə̄ṅ karamayan amilət təkeṅ ruhur,</l>
<l n="b">sak raṅkaṅnyan amarpatāpaḍu vitāna ri təṅah ikanārja kokiran,</l>
<l n="c">byātītan ri surup hyaṅ arka nṛpaputra sira ḍatəṅ arāryan iṅ yaśa,</l>
<l n="d">ṅkān mañjiṅ sira riṅ paṅarcaṇan aṅarcaṇa ri saṅ atirūpa bheravī.</l>
<!-- <app>7b B. C. D. amarppat iṅ paḍu. C. sək. D. sə̄k. — 7d H. paṅarccana ri saṅ
atiru-tiru hanaṅ mabhairavī.
</app> -->
</lg>
<lg n="8"><l n="a">pūjān solah ireki śūnya rinəgəpnira ri huvusirān paṅañjali,</l>
<l n="b">dhyāyi śrī varabodhisattva śinarīrakənira saha yoga dhāraka,</l>
<l n="c">rəp prāptaṅ kiraṇe ruhur saka ri keśaniran asəmu mṛtyubhāsvara,</l>
<l n="d">sampunyedərana pintige hulunireki hilaṅ i vadanā nṛpātmaja.</l>
<!-- <app>8a C. D. E. H. paṅastuti.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="10" met="FILL-ME-IN">
<lg n="1"><l n="a">kāla śrī hastinendrātmaja səḍəṅ umənəb tiṅkah iṅ bāyu lumrā,</l>
<l n="b">enak tāmbəknire tan hana rasa ni parokniṅ tiga jñāna śūnya,</l>
<l n="c">umvas taṅ sveda saṅke rahinira tumibeṅ bhūmi lindvātighora,</l>
<l n="d">ait śrī vidyutkarālī sira mijil i harəp saṅ səḍəṅ sūkṣmarūpa.</l>
<!-- <app>— 1b C. hana sa ni parok. — B. gyat śrī. sūkṣmyarūpa. E. aig śrī.
</app> -->
</lg>
<lg n="2"><l n="a">ghoraṅ <app><lem>varṇāhirəṅ</lem><rdg wit="#edss">vaṛṇnāhirəṅ</rdg></app>
dvādaśamukha dumilah sə̄ṅnikaṅ netra rakta,</l>
<l n="b"><app><lem>daṅṣṭra</lem><rdg wit="#edss">dhaṅṣtra</rdg></app> rvāgātitīkṣṇāṅriṅiriṅi*
masavit kāga kṛṣṇābhimāna,</l>
<l n="c">keśāvyaṅ bāṅ kapālādbhuta səkar ira riṅ <app><lem>karṇa</lem><rdg wit="#edss">kaṛṇna</rdg></app>
tulya dvicandra,</l>
<l n="d">malvālaṇḍuṅ təḍuṅ iṅ vətəṅ akavaca moṅ carmma siṅhāṅgarūpa.</l>
<!-- <app> * D. — 2b A. B. C. E. F. G. H. rvāgratitikṣnāṅriṅi-riṅi. — 2d G. təṇḍuh.
</app> -->
</lg>
<lg n="3"><l n="a">sarvāstrānekavarṇākrama ri taṅanirekaṅ daśāstra prakāra,</l>
<l n="b">cāpa mvaṅ nāgapāśā kṛtala muśala len bajra cakrānivārya,</l>
<l n="c">pūrvaṅ haste təṅən śobhita mamava kapālāputih śaṅkhatulya,</l>
<l n="d">sumsum rah len vudukniṅ vvaṅ isinika kivāmuṣṭi khaḍgātitīkṣṇa.</l>
<!-- <app>3c B. pūrva.
</app> -->
</lg>
<lg n="4"><l n="a">tindak lvir parvatolah təka masiḍəkuṅ iṅ bhūmi bhaktyāpraṇamya,</l>
<l n="b">ṅkāneṅ jə̄ṅ śrī narendrātmaja majar i təmahniṅ mahāyoga siddhi,</l>
<l n="c">bhoh bhoh bhoh he kitaṅ sādhaka parama təmən tekuṅ ambəkta dibya,</l>
<l n="d">siṅgih yan buddhamūrtyārəs i kaparagan iṅ bhāvacakrāprameya.*</l>
<!-- <app>* E. F. H.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="11" met="FILL-ME-IN">
<lg n="1"><l n="a">he vruh matāku kita yan jinamūrti sākṣāt,</l>
<l n="b">anvam suśīla jitacakṣu hanindyamantra,</l>
<l n="c">ṣaḍvargaśatru matakut kəta* denta <app><lem>śīrṇa</lem><rdg wit="#edss">śīṛṇna</rdg></app>
,</l>
<l n="d">len taṅ trivighna malayū paḍa sapta <app><lem>bhasma</lem><rdg wit="#edss">bhaṣma</rdg></app>
.</l>
<!-- <app> * H. — 10 A. B. G. D. E. F. G. kita. — 1d E. F. mada.
</app> -->
</lg>
<lg n="2"><l n="a">sakvehnya tan hana vənaṅ mihateṅ guṇanta,</l>
<l n="b">brahmāvihāra catureki ya paṅlaganta,</l>
<l n="c">metryāpagəh karuṇa tan surud iṅ svacitta,</l>
<l n="d">śūreṅ manah mudita śīghra təkaṅ upeksa.</l>
<!-- <app>2a B. D. E. F. mihate.
</app> -->
</lg>
<lg n="3"><l n="a">riṅ sūkṣma yoga kəlit iṅ paramārtha buddha,</l>
<l n="b">vruh tan sakeṅ vasita te kita tan viśeṣa,</l>
<l n="c">bhedanya tuṅgal ika tan hana mātra* denta,</l>
<l n="d">gəmpuṅ kabeh ndi kari yan luputaṅ** kamokṣaṇ.</l>
<!-- <app> * B. C. E. ** C. H. — 8a C. ri sūkṣma. — 3b D. saṅkeṅ. — 3c B. C. E. matra.
— 3d A. B. D. E. F. G. luputeṅ.
</app> -->
</lg>
<lg n="4"><l n="a">ndah kantənanya* sipi tuṣṭa nikiṅ bhaṭāra,</l>
<l n="b">sobhāgya harṣa ri təkapta mamūrti saṅ hyaṅ,</l>
<l n="c">svedāmbujāstu paṅaranta muvah ya maṅke,</l>
<l n="d"><app><lem>sambandha</lem><rdg>sambāṇḍha</rdg></app> ** denta liṅaniṅ paraloka
təmbe.</l>
<!-- <app> * D. **B. C. — 4a A. B. C. E. F. G. H. katənanya. — 4c B. C. F. paṅaranku.
— 4d A. D. E. F. G. H. sambaddha.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="12" met="FILL-ME-IN">
<lg n="1"><l n="a">nihan hana mateki dibya paṅanugrahaṅkve kita,</l>
<l n="b">mahāhṛdayadhāraṇīki paṅaranya mantrādhika,</l>
<l n="c">putusniṅ atiśakti vighna mala sarvaśatrum hilaṅ,</l>
<l n="d">niroga nirupadravaṅ jana phalanya siddhyottama.*</l>
<!-- <app>* B. C. D. E. F. H. — 1d A. G. siddhottama.
</app> -->
</lg>
<lg n="2"><l n="a">tuvin ri səḍəṅanta dhīra mahaseṅ <app><lem>śmaśānālaya</lem><rdg
wit="#edss">smaśānālaya</rdg></app> ,</l>
<l n="b">nirāgraha maliṅgiheṅ kunapa lot madevāśraya,</l>
<l n="c">samaṅkana kitān pamūrchitaknaṅ mahānugraha,</l>
<l n="d">avās ri təkaniṅ prayojana sasādhya saṅ sādhaka.</l>
<!-- <app>2a B. svasanalaya.
</app> -->
</lg>
<lg n="3"><l n="a">apan vruh aku yan kitāharəp atiṅgalaṅ nāgara,</l>
<l n="b">sumādhya ri katəmvaniṅ paramabodhisattvām laku,</l>
<l n="c">sumeru girirāja rakvaṅ usirənta dibyottama,</l>
<l n="d">nda yeka patapan bhaṭāra guru siddha yogīśvara.</l>
</lg>
<lg n="4"><l n="a">nahan liṅira saṅ hyaṅ adbhuta maveh varānugraha,</l>
<l n="b">visarjana sire kamantyan i huvusnirāṅakṣama,</l>
<l n="c">narendrasuta somya mampeh ikanaṅ manah nirmala,</l>
<l n="d">rikāmalih i yoga supta vəkasan ravuh taṅ dinā.</l>
</lg>
<lg n="5"><l n="a">byatīta ri vijilnireki ri huvusnirāṅañjali,</l>
<l n="b">təkeṅ yava matuṇḍa mārga ri samīpaniṅ parvata,</l>
<l n="c">juraṅjuraṅ alas gunuṅ kalivatan tubanyābaruṅ,</l>
<l n="d">kayunya vək i sə̄k pətuṅnya dumudul maniñjo paruṅ.</l>
<!-- <app>5d B. C. D. E. H. sə̄k.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="13" met="FILL-ME-IN">
<lg n="1"><l n="a">dharmāgə̄ṅ kālasan ika katəmu,</l>
<l n="b">prāsādākveh pukah ikana rubuh,</l>
<l n="c">vimba hyaṅ durmukhapati kaguliṅ,</l>
<l n="d">ṅkāne sorniṅ gupura kasiharəp.</l>
<!-- <app>1b D. prasadakveh.
</app> -->
</lg>
<lg n="2"><l n="a">lor hyaṅ viṣṇvarca masemu mabhutəṅ,</l>
<l n="b">krūraṅ aṅgā kṣaṇa taru tumuvuh,</l>
<l n="c">dvārādhyakṣanya* paḍa kasulayah,</l>
<l n="d">lvir daityāṅlah təkapira riṅ ayun.</l>
<!-- <app> * B. C. D. F. F. — 2c A. G. H. dvāradyakṣa.
</app> -->
</lg>
<lg n="3"><l n="a">tunvantunvan galagah ika kidul,</l>
<l n="b">kagyat tekaṅ mṛga katunu məsat,</l>
<l n="c">centən mvaṅ siṅha* ika makamukha,</l>
<l n="d">muṅsī groṅ priṅganiṅ acala ləṅut.</l>
<!-- <app> * C. D. H. — 3c A. B. E. F. G. səṅgah. H. siṅha tika.
</app> -->
</lg>
<lg n="4"><l n="a">taṅheh yan varṇan isinikaṅ alas,</l>
<l n="b">truhtruh saṅ hyaṅ saha gərəh anitir,</l>
<l n="c">śīghrādrəs taṅ javuh asəmu pinə̄h,</l>
<l n="d">prodbhūtaṅ māruta parəṅ aṅasut.</l>
</lg>
<lg n="5"><l n="a">yekāṅhə̄b śrī nṛpasuta sakarəṅ,</l>
<l n="b">ṅkāne govok i kayunika magə̄ṅ,</l>
<l n="c">bar pət tekaṅ riris ahəli padaṅ,</l>
<l n="d">śīghrādan śrī nṛpasuta lumaris.</l>
<!-- <app>5b B. C. ṅkāneṅ.
</app> -->
</lg>
<lg n="6"><l n="a">makveh taṅ parvata vana kahavan,</l>
<l n="b">len tekaṅ pājaran inusinira,</l>
<l n="c">sampun saptaṅ dina sira lumaku,</l>
<l n="d">koṅaṅ tekaṅ giripati parana.</l>
</lg>
</div>
<div type="canto" rend="met" n="14" met="FILL-ME-IN">
<lg n="1"><l n="a">honyādbhuta hiriṅ ika ramya taṅ patapan ārja masəmu siluman,</l>
<l n="b">ṅkāne harəp i ḍukuh ikān pahoman atiśobhita kagirigiri,</l>
<l n="c">tumpaṅ pitu vuvuṅ ika meru <app><lem>bhāsvara</lem><rdg wit="#edss">bhaśvara</rdg></app>
pucaknya maṇimaya lumə̄ṅ,</l>
<l n="d">dīptāsəmu havanani saṅ makahyaṅan umuṅsira paramapada.</l>
</lg>
<lg n="2"><l n="a">sə̄k sarvakusuma hana handvaṅ arja masamīpa vulakan alaṅə̄,</l>
<l n="b">jaṅgāṅalaya ri tətəniṅ mahāntən ika kāṅinan aṅavayavay,</l>
<l n="c">kadyāvarah i ləṅəṅ ikaṅ tapovana paṅubvanan ika ri hisor,</l>
<l n="d">kīrṇaṅ mamaṅuyu ri ləbakləbaknya maṅalulv asunika karəṅə̄.</l>
</lg>
</div>
<div type="canto" rend="met" n="15" met="FILL-ME-IN">
<lg n="1"><l n="a">śīghrāṇ ḍatəṅ ta sira riṅ patapan suramya,</l>
<l n="b">sakveh maharṣi sama harṣaja tuṣṭacitta,</l>
<l n="c">hyunhyun tumiṅhal i rarasnira dibyarūpa,</l>
<l n="d">prāptāṅənəs kadi mure kəḍap iṅ tumiṅhal.</l>
</lg>
<lg n="2"><l n="a">ṅkāne vitiṅ bhujagapuṣpa siran paṅanti,</l>
<l n="b">līlāṅuṅaṅ juraṅ i sor ləṅit aprameya,</l>
<l n="c">ndan saṅ ṛṣipravara keśava labdhayoga,</l>
<l n="d">yatnān paśānti vihikan ri siraṅ narārya.</l>
</lg>
<lg n="3"><l n="a">ḍū bhāgya saṅ prabhusutādhika bhāratāṅśa,</l>
<l n="b">sākṣāt tan iṅ rāt i hiḍəpkv i ḍatəṅta maṅko,</l>
<l n="c">pintən purihnya phalaniṅ varayoga siddhi,</l>
<l n="d">maṅke təkanta sakala hyaṅ anantabuddha.</l>
</lg>
<lg n="4"><l n="a">hetunya maṅkana maharddhika harṣani ṅvaṅ,</l>
<l n="b">yan ton narārya niyataṅ giribhūmi śuddha,</l>
<l n="c">ṅhiṅ <app><lem>saṅgha</lem><rdg wit="#edss">saṅghya</rdg></app> ta ṅhulun
i denta təkā svadeha,</l>
<l n="d">duhkhottama pravalaniṅ mara nissahāya.</l>
</lg>
<lg n="5"><l n="a">rakryan tuhanku mapa hetuniṅ osahāmbək,</l>
<l n="b">tan dharmaniṅ kadi kitān jənəkeṅ* vanādri,</l>
<l n="c">prihtān nayolah anuṅ enaka riṅ svarājya,</l>
<l n="d">byaktā prasutva tinəmunta jayeṅ triloka.</l>
<!-- <app> * B. — 5b A. C. D. E. F. G. H. kitājənəkeṅ. — 5c B. prihta nyolah. C.
prita nayolah. E. prihta nayolah. H. prih taṅ.
</app> -->
</lg>
<lg n="6"><l n="a">təkvan prabhavani tuvuhta mahāmṛteṅ rat,</l>
<l n="b">śāstrajña śakti guṇamānta suśīlabuddhi,</l>
<l n="c">tan len gumantya ri narendra jagatpramāṇa,</l>
<l n="d">sampun suvarddhana vuvus prabhu Hastinendra.</l>
</lg>
<lg n="7"><l n="a">saṅsipta teki varahən ṅvaṅ i duhkha rakryan,</l>
<l n="b">paṅgil vənaṅ malapane sukət iṅ svacitta,</l>
<l n="c">yadyan haneki kavivalta ri jə̄ṅ narendra,</l>
<l n="d">nyā maṅhulun majar ataṅgva marən virodha.</l>
<!-- <app>7d B. tan dva.
</app> -->
</lg>
<lg n="8"><l n="a">nā liṅ maharṣi sumahur naranāthaputra,</l>
<l n="b">tan saṅka riṅ hana vimohitaniṅ śarīra,</l>
<l n="c">tan duhkhabhāra tuvi tan tuna sih narendra,</l>
<l n="d">icchā svabhāva masurāśraya doniṅ ambək.</l>
</lg>
<lg n="9"><l n="a">ndanda* muvah karaṇaniṅ svikarāvilāsa,</l>
<l n="b">hyunhyun ruməṅvakən i ramyanikaṅ vanādri,</l>
<l n="c">tan lupta teki ri ḍatəṅ suta saṅ maharṣi,</l>
<l n="d">svargopamāmuvuhi saṅ muni devatulya.</l>
<!-- <app> * C. D. E. F. H. — 9a A. ndā-ndah. B. nā ndā.
</app> -->
</lg>
<lg n="10"><l n="a">doniṅ* pramoda hananiṅ bala milva maṅko,</l>
<l n="b">rəskvī gatinya tuhanārusuheṅ tapasvī,</l>
<l n="c">dadyāprabhāṅsa ta lavan giṇa buddhi śānta,</l>
<l n="d">tan yuktiniṅ marək i jə̄ṅnira paṇḍitārya.**</l>
<!-- <app>* B. C. D. E. F. G. H. ** C. D. E. F. G. — 10a A. donya. — 10b C. tunarusuheṅ.
— 10c B. C. D. H. kalavan. — 10d A. B. H. paṇḍitārjja.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="16" met="FILL-ME-IN">
<lg n="1"><l n="a">kaliṅanyan toh* hayva manalahasāmbək munivara,</l>
<l n="b">ri doniṅ prāptānis layat atilar iṅ** bhṛtya sahana,</l>
<l n="c">amintaṅ dibyānugrahanira kabehteky aṅantəra,</l>
<l n="d">mare ry agraniṅ parvata mahas alīlāməṅaməṅan.</l>
<!-- <app> * B. D. E. ** B. D. E. — 1a A. toh. B. D. kaliṅanyan. E. manalahasāmbək
yativarā. — 1b A. atilar bhṛtya. G. atilar i bhṛtya. — 1c D. E. tekyaṅatəra. — 1d
B. mare yyagra. D. H. alīlāməṅ-aməṅ.
</app> -->
</lg>
<lg n="2"><l n="a">nahan liṅ śrī bhūpālakatanaya sukhāmbək yativara,</l>
<l n="b">rikā sakveh saṅ paṇḍita masəgəh iṅ saṅ* nṛpasuta,</l>
<l n="c">pənuh taṅ bhojānindya haraka taləs vvainya sumaji,</l>
<l n="d">sale puntī <app><lem>duryan</lem><rdg wit="#edss">durryan</rdg><note>(misprint
for duryyan?)</note></app> panasa paṅinum vvai saha səḍah.</l>
<!-- <app> * E. — 2b A. B. C. D. F. G. H. iṅ nṛpasuta. — 2C B. C. D. vveh.
</app> -->
</lg>
<lg n="3"><l n="a">ndatan <app><lem>varṇan</lem><rdg wit="#edss">vaṛṇnan</rdg></app>
tiṅkahnira vəṅi təkāṅ aṇḍa* sumaput,</l>
<l n="b">samaṅka śrī rājeśvarasuta məgil keśava sira,</l>
<l n="c">təhər mojar rakvāpti vihikana riṅ meruvivara,</l>
<l n="d">rikāṅ ənah śrī gaurīpati sira mamaṅguh kasutapan.</l>
<!-- <app> *D. E. G. — 3a A. B. C. F. haṇḍa. H. taṅ aṇḍa. — 3c D. mojā rakvāpti.
</app> -->
</lg>
<lg n="4"><l n="a">kunaṅ saṅ paṇḍyānūt sakaharəpirānindita təmən,</l>
<l n="b">taṅeh yan <app><lem>varṇan</lem><rdg wit="#edss">vaṛṇnan</rdg></app> riṅ
kṣaṇa maguliṅ iṅ bvat halusira,</l>
<l n="c"><app><lem>bhaviṣyāmrəm</lem><rdg wit="#edss">bhavisyāmrəm</rdg></app> kālih
sira kalalu maseñjiṅ avuṅu,</l>
<l n="d">mirir taṅ bāyvātis muni manuk ikeṅ vvahan* arəbut.</l>
<!-- <app> *C. D. E. F. — 4a D. pāṇḍyānūt. — 4c C. avuṅū. — 4d A. B. G. H. vvah-vvah.
</app> -->
</lg>
<lg n="5"><l n="a">dināvāṅ* rāt teja hyaṅ aruṇa sumunviṅ girivana,</l>
<l n="b">kidaṅnyāmaṅsul riṅ gəgər avurahan və̄knya malayū,</l>
<l n="c">byatītādan saṅ śrī nṛpasuta muvah saṅ yativara,</l>
<l n="d">samāgyātūt lambuṅniṅ acala tumūt tan sah aṅiriṅ.</l>
<!-- <app> * G. — 5a A. B. D. E. F. G. H. dināvaṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="17" met="FILL-ME-IN">
<lg n="1"><l n="a">tadanantareki ri larisnira ləṅəṅ aməgatməgat gunuṅ,</l>
<l n="b">hana pājaran katəmu śūnya masəpi ri samīpaniṅ paruṅ,</l>
<l n="c">mavalantagāraṅ* aputih śikharanika kayunya kāṅinan,</l>
<l n="d">kuməlabkəlab kadi kəlabni tapih iṅ amarāṅganāṅlayaṅ.</l>
<!-- <app> * B. C D. E. F. G. — 1c A. H. mavəlantāgaraṅ. B. aputih ri kayu nya. C.
D. aputih ri śikara ni kayu nya.
</app> -->
</lg>
<lg n="2"><l n="a">kusumāṅjrah iṅ natar aṅuṅkuli juraṅ alaṅə̄ kadīṅ tulis,</l>
<l n="b">bhramarāṅrəṅ iṅ gaḍuṅ <app><lem>avarṇa</lem><rdg wit="#edss">avaṛṇna</rdg></app>
manələhi siraṅ nṛpātmaja,</l>
<l n="c">karuhun munīndra saṅ akahyaṅatiki <app><lem>sahaharṣagorava</lem><rdg wit="#edss">sahahaṛṣagorava</rdg></app>
,</l>
<l n="d">bhagavān sumitra panəlahnira guruvana pakṣa sogata.</l>
<!-- <app>2c D. G. H. akahyaṅan atiki.
</app> -->
</lg>
<lg n="3"><l n="a">vacanārya paṇḍita sabhāgya sira mihat i saṅ nṛpātmaja,</l>
<l n="b">syapa teki liṅnira ri saṅ para ṛṣi sama masraṅādulur,*</l>
<l n="c">sipi <app><lem>harṣa</lem><rdg wit="#edss">haṛṣa</rdg></app> ni ṅhulun i
denira parama surūpa digjaya,</l>
<l n="d">paramārtha sūkṣma maśarīra mətu ri səḍəṅ iṅ nirātmaka.</l>
<!-- <app> * B. C. D. E. F. G. H. — 3b A. hasraṅādulur. — 3c C. nira marama.
</app> -->
</lg>
<lg n="4"><l n="a">ṛṣi keśavāvasita sārjava mavarah i saṅ mahāmuni,</l>
<l n="b">sutasoma sajñanira bhūpatisuta suta hastineśvara,</l>
<l n="c">kavivān i dharmaśaraṇāguṇa paramahitādiśāstravān,</l>
<l n="d">sakaleśvarāmbəkira tan hana siriṅan ireṅ jagaddhita.</l>
</lg>
<lg n="5"><l n="a">ya ta hetu saṅ prabhu mamarvata gəṅ i sih ireṅ nṛpātmaja,</l>
<l n="b">taya len gumantya ri sirān tribhuvanapati katvaṅ iṅ jagat,</l>
<l n="c">apitovi śākyamuni maṅdadi ri sira viśeṣa devata,</l>
<l n="d">subhageki ṅūni ri vijilnira para sura bhaktyamūrchita.</l>
<!-- <app>5d G. parama subhaktyamūrsita.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="18" met="FILL-ME-IN">
<lg n="1"><l n="a">kunaṅ karana saṅ narendrasuta yan layat aṅənəs i himbaṅiṅ vukir,</l>
<l n="b">marāməṅaməṅ iṅ tapovana sinādhya vihikana* ri saṅ mahāmuni,</l>
<l n="c">muvah pinakamuṣṭiniṅ tvas aharəp vruh ri śikharaniṅ mahāgiri,</l>
<l n="d">prayojana nimittaniṅ svatanu tan kahavarana madevatāśraya.</l>
<!-- <app> * B. C. D. H. — 1b A. G. sinādhya ri vihikana. — 1d G. kahavara.
</app> -->
</lg>
<lg n="2"><l n="a">nahan liṅira keśavājar i gatī nṛpasuta mahas aṅjajah laṅə̄,</l>
<l n="b">siraṅ viku sumitra garjita mavākta* madhura ri siraṅ nṛpātmaja,</l>
<l n="c">tuhanku bapa devaśṛddha ri hiḍəpkvi təkani tanayaṅkv ikiṅ vukir,</l>
<l n="d">ri denta kurunāthavaṅśa putu <app><lem>liṅku</lem><rdg wit="#edss">liugku</rdg></app>
kita saka ri saṅ nareśvarī.</l>
<!-- <app> * B. C. D. E. F. G. H. — 2b A. mavakta.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="19" met="FILL-ME-IN">
<lg n="1"><l n="a">sambandha saṅ śrī ravibhoja riṅ daṅu,</l>
<l n="b">rvānaknira saṅ subalāgraja prabhu,</l>
<l n="c">mvaṅ saṅ jayatsena pamuṅsu ya ṅhulun,</l>
<l n="d">saṅkan raray* paṇḍitavṛttilakṣaṇa.</l>
<!-- <app> * B. C. D. E. F. G. H. — 1d A. rare.
</app> -->
</lg>
<lg n="2"><l n="a">yekan* tinūtniṅ vanavāsabhikṣuka,</l>
<l n="b">rākaṅku bhūpāla ri līnaniṅ bapa,</l>
<l n="c">mānak rva sikyānakəbi lavan jalu,</l>
<l n="d">saṅ candrasiṅhātuha puruṣottama.</l>
<!-- <app> * B. C. D. E. F. H. — 2a A. G. yeka.
</app> -->
</lg>
<lg n="3"><l n="a">prajñādharī stri pamuṅśu dugsiṅi,</l>
<l n="b">kālap təkap hastinarājabhūpati,</l>
<l n="c">yekā pakebuṅ nṛpaputra tan vaneh,</l>
<l n="d">saṅ candrasiṅhāṅadəg iṅ svanāgara.</l>
<!-- <app>3a F. prajñādharīstrīki. — 3c D. pakebu.
</app> -->
</lg>
<lg n="4"><l n="a">sampun pəjah maṅkana ratva riṅ puri,</l>
<l n="b">rogi pva* deniṅ viṣa durjanāṅlare,</l>
<l n="c">ndān ātmaja śrī naranātha bhūpati,</l>
<l n="d">khyātīṅ sarāt saṅ daśabāhu śaktimān.</l>
<!-- <app> * H. A. B. C. D. E. F. G. rogīya.
</app> -->
</lg>
<lg n="5"><l n="a">vvantən vəkas saṅ daśabāhu kanyakā,</l>
<l n="b">dyah candravatyārəja nāma putrikā,</l>
<l n="c">yogyān savāve kita bhaktya riṅ jinəm,</l>
<l n="d">pan vvaṅ sanak saṅ nṛpaputra tan madoh.</l>
<!-- <app>5a D. E. vəka.
</app> -->
</lg>
<lg n="6"><l n="a">nāhan vuvus saṅ yati riṅ nṛpātmaja,</l>
<l n="b">tuṣṭottamāmbək sutasoma garjita,</l>
<l n="c">yekān sirānəmbah i jə̄ṅ munīśvara,</l>
<l n="d">somyātutur bhaktinirān makavvitan.</l>
</lg>
<lg n="7"><l n="a">malvī sirāminta ri sihni saṅ kaki,</l>
<l n="b">aptyā ruməṅva prabhu dhātrajādhika,</l>
<l n="c">doniṅ mahāvīra jagatparāśraya,</l>
<l n="d">śaktyādbhutāgə̄ṅ daśabāhu riṅ laga.</l>
</lg>
<lg n="8"><l n="a">oṁ saṅ narendrātmaja mājara ṅhulun,</l>
<l n="b">tiṅkahnikaṅ dhātrasutendra digjaya,</l>
<l n="c">śrī candrasiṅhā tiki ṅūni pūrvaka,</l>
<l n="d">nāpatya duhkhan sira sah sakeṅ pura.</l>
</lg>
<lg n="9"><l n="a">saṅ revatī strīnira satya subrata,</l>
<l n="b">rovaṅniraṅ luṅha musir vanāntara,</l>
<l n="c">putrārja pinrihnira dhīra riṅ raṇa,</l>
<l n="d">sūkṣmā tadin rājya ri tan vruh iṅ bala.</l>
</lg>
<lg n="10"><l n="a">prāpteṅ vukir pañcapatīrthan uttama,</l>
<l n="b">dhyāyī sire madhyanika ndātan bəsur,</l>
<l n="c">akveh mahābañcana tan sinaṅśaya,</l>
<l n="d">vvil bhūta jə̄ṅ mastaka rodra kātara.</l>
</lg>
<lg n="11"><l n="a">kīrṇaṅ kavaṇḍāṅidəri nareśvara,</l>
<l n="b">sthīrān pagəh buddhinirān mamet hayu,</l>
<l n="c">aig* rəp turun hyaṅ vidhi ghora gə̄ṅ galak,</l>
<l n="d">sarvāstra yekan daśabāhurūpaka.</l>
<!-- <app> * D. H. — 11b D. E. H. sthīrāpagəh. — A. B. C. E. F. G. ait.
</app> -->
</lg>
<lg n="12"><l n="a">śīghrān təkānambut i saṅ nareśvara,</l>
<l n="b">lvir kadyaṅulvā naranātha tar vihaṅ,</l>
<l n="c">śrī revatī glāna kavəs mihat sira,</l>
<l n="d">yekānaṅis makrak aminta jīvana.</l>
<!-- <app>12a D. təkānambut.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="20" met="FILL-ME-IN">
<lg n="1"><l n="a">vəkasan atiki saṅ hyaṅ somyāvəlas ri narapati,</l>
<l n="b">rika tumuluya śabdāstvāsūnvā kamu subala,</l>
<l n="c">tuvin atiśaya riṅ rāt śaktīṅ praṅ jaya suyaśa,</l>
<l n="d">liṅ ira təhər amūkṣān tuṣṭāmbək bhuvanapati.</l>
<!-- <app>1b B. G. D. E. F. H. tumuluyanabdāstvāsūnvā.
</app> -->
</lg>
<lg n="2"><l n="a">karaṇaniran umantuk riṅ rājyāmagəh i pura,</l>
<l n="b">rahina vəṅi maṅekadhyāyī hyaṅ smara pinupul,</l>
<l n="c">dumadak amahi rəsrəs rəsrəs śrī nṛpamahiṣī,</l>
<l n="d">tan arən avədi kāṅən rūpa hyaṅ vidhi kasusu.</l>
</lg>
<lg n="3"><l n="a">ri paṅidamira maṅkin tan māryāsəmu gigirən,</l>
<l n="b">lalu divaśa mijil taṅ rārayādbhuta tan ahajə̄ṅ,</l>
<l n="c">kagirigiri daśabāhvānak śrī nṛpamahiṣī,</l>
<l n="d">pravala kadi vijil* hyaṅ durvaktran saka riṅ ibu.</l>
<!-- <app> * C. D. E. — 3d A. B. F. G. H. mijil.
</app> -->
</lg>
<lg n="4"><l n="a">salihatira sudevī riṅ putrāgila* malayu,</l>
<l n="b">sahanahananikaṅ strī kapvārəs mihat i sira,</l>
<l n="c">nṛpati sira mənəṅ tan pojar majəṅər i hati,</l>
<l n="d">manəsəl i gatiniṅ tan tiṅkahniṅ mapatutana.**</l>
<!-- <app>* B. C. D. E. F. G. ** D. E. G. H. — 4a A. H. putrāsiga. — 4d A. B. C.
F. mapahutana.
</app> -->
</lg>
<lg n="5"><l n="a">irika nṛpati motus riṅ vīrāṅañutaṅ anak,</l>
<l n="b">labuhən i tələṅ iṅ lod vetniṅ tan sukha mihata,*</l>
<l n="c">vahu ta sira sinambut ləs mūkṣāmarəṅi kəḍap,</l>
<l n="d">ri valuyira hilaṅ taṅ hastākveh smara sadṛśa.**</l>
<!-- <app>* C. D. E. F. G. H. ** B. C. D. E. G. — 5b A. B. mihati. — 5d A. F. H.
sadṛsa.
</app> -->
</lg>
<lg n="6"><l n="a">sahapatər adulur mvaṅ liṇḍū gə̄ṅ prabhavanira,</l>
<l n="b">kusuma ravuh ikā saṅkeṅ <app><lem>byomāṅibəki</lem><rdg wit="#edss">bhyomāṅibəki</rdg></app>
pura,</l>
<l n="c">suravacana humuṅ brahmājānindita karəṅə̄,</l>
<l n="d">tinut iṅaranirān saṅ brahmājān pinagəhakən.</l>
<!-- <app>6a C. D. lindvāgə̄ṅ. — 6d C. brahmājān. E. pinagəhan.
</app> -->
</lg>
<lg n="7"><l n="a">atha ri hilaṅ ikaṅ rūpādbhute nṛpatisuta,</l>
<l n="b">paḍa ta sukhanikaṅ vvaṅ sakvehniṅ marək i sira,</l>
<l n="c">pramukha narapati mvaṅ śrī devyādisukhagiraṅ,</l>
<l n="d">mihat iṅ anak apūrva lvir svapnopama kahiḍəp.</l>
<!-- <app>7b H. suka magiraṅ sakveh.
</app> -->
</lg>
<lg n="8"><l n="a">ri tuhanira magə̄ṅ tan luptekan jaya riṅ ayun,</l>
<l n="b">magadhapatī kalavān śryavaṅgādhipa matakut,</l>
<l n="c">dadi ta mulih ikā saṅ kāśīndre surabhavana,</l>
<l n="d">kumalilir ika maṅkin vṛddhyaṅ śaktyaparimita.</l>
<!-- <app>8a C. D. E. F. H. luptekin.
b: metrical problem?
</app> -->
</lg>
<lg n="9"><l n="a">tuvin atiśaya bhakti jə̄ṅ śrī hastinanagara,</l>
<l n="b">dəlitikiṅ anak iṅ de rāma śrī nṛpatisuta,</l>
<l n="c">satata pinakamukhyāntyān iṅ pārthiva manuku,</l>
<l n="d">məjahi sahananiṅ daityāmukvūk manəki vana.</l>
<!-- <app>9c G. D. E. F. H. manukū.
</app> -->
</lg>
<lg n="10"><l n="a">nahan ikana vuvus saṅ paṇḍyārūm ri nṛpasuta,</l>
<l n="b">tumalatah i kaśaktin kāśīndrātiśaya dahat,</l>
<l n="c">muvah ika nṛpaputrāminte jə̄ṅ paramamuni,</l>
<l n="d">majarakna ri* saṅkanyaṅ śatrv aṅrusuhi jagat.</l>
<!-- <app> * D. E. F. G. — 10d A. B. C. H. majarakna saṅka.
</app> -->
</lg>
<lg n="11"><l n="a">apan atiśaya śaktīṅ praṅ sakveh para nṛpati,</l>
<l n="b">ndya kari maḍana vūk saṅ kāśīndra hari sakala,</l>
<l n="c">makin aṅibəki tekaṅ yakṣa lvīr alun aṅasut,</l>
<l n="d">jumahatakən i sakvehniṅ rājyopama banava.</l>
<!-- <app>11a E. F. sakveh saṅ para.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="21" met="FILL-ME-IN">
<lg n="1"><l n="a">nahan vuvus nṛpaputra riṅ kaki,</l>
<l n="b">om liṅnira mpuṅku ri saṅ nṛpātmaja,</l>
<l n="c">sakveh maharṣīki susākṣi kottama,</l>
<l n="d">yatnān ruməṅve savuvus ra saṅhulun.</l>
<!-- <app>1b B. mpuṅku saṅ.
</app> -->
</lg>
<lg n="2"><l n="a">ṅūnin huvus saṅ prabhu pāṇḍaveśvara,</l>
<l n="b">mantuk mareṅ svarga maluy nirātmaka,</l>
<l n="c">sakvehniraṅ bhūpati devamūrtika,</l>
<l n="d">miśreṅ tayārəs lakuniṅ kalin təka.</l>
</lg>
<lg n="3"><l n="a">ndātan dva yekā* hana rākṣasādhipa,</l>
<l n="b">dom vulvacarmā vəsi mūrtiniṅ kali,</l>
<l n="c">riṅ gə̄ṅ ruhur** tulya sumeru bhāsvara,</l>
<l n="d">krūrādbhutānāma si śūciloma ya.</l>
<!-- <app> * C. D. E. H. ** D. — 3a A. B. F. tekā. — 3d A. B. G. E. F. G. H. luhur.
</app> -->
</lg>
<lg n="4"><l n="a">mohāmunah siṅ sahaneṅ jagattraya,</l>
<l n="b">devādi janmoraga sattva kāsihan,</l>
<l n="c">naṣṭāpunah denya təkapnya gə̄ṅ galak,</l>
<l n="d">sākṣāt bhaṭāreśvara kālarūpaka.</l>
<!-- <app>4c H. bhraṣṭāpunah.
</app> -->
</lg>
<lg n="5"><l n="a">nā hetu saṅ śrī jinarājadevata,</l>
<l n="b">kapvātəmah rājasutāvəlas iṅ jagat,</l>
<l n="c">khyātīṅ sarāt śryagrakumāra sajñika,</l>
<l n="d">śīghrāṅlagekaṅ danujātibhīṣaṇa.</l>
<!-- <app>6c F. śryāgrakusuma.
</app> -->
</lg>
<lg n="6"><l n="a">sor taṅ mahārākṣasa deniraṅ raṇa,</l>
<l n="b">ginəlutnirekā sira tan sah iṅ ḍaḍa,</l>
<l n="c">gambhīra makral sira tan vənaṅ sinah,</l>
<l n="d">lvir parvatendra bvatirān paniṇḍihi.</l>
<!-- <app>6b B. ginəlut. — 6c B. gambīra.
</app> -->
</lg>
<lg n="7"><l n="a">glānaṅ mahārākṣasa tan vənaṅ miṅər,</l>
<l n="b">de śrī narendrātmaja śakti digjaya,</l>
<l n="c">hetunya tībrālək aminta jīvana,</l>
<l n="d">bhyaktyātiśāntārəs i jə̄ṅ mahājina.</l>
<!-- <app>7a C. tar vənaṅ.
</app> -->
</lg>
<lg n="8"><l n="a">lāvan muvah śabdanikaṅ mahāsura,</l>
<l n="b">bhoh ndyāku hetunta nimittaniṅ jaya,
āpan rare tan masaniṅ mahottama,</l>
<l n="c">śaktyādhika ndin hana deva sātmya ya.</l>
<!-- <app>8c B. C. D. H. raray.
</app> -->
</lg>
<lg n="9"><l n="a">nā liṅnya mānārjanamūrti digjaya,</l>
<l n="b">krūrādbhuteṅ rāt karaṇaṅku śaktimān,</l>
<l n="c">nyaṅ bhūr bhuvah svah kavənaṅ ya cūrṇitan,</l>
<l n="d">ndyānuṅ muvah yāmagutaṅkvi riṅ raṇa.</l>
<!-- <app>9a H. mānārjjanamūrti garjjita. — 9b C. the second line becomes the third
line. D. E. H. hyaṅ Bajratikṣṇāgra haneṅ daləm ṅati. — 9c C. D. E. H. the third line
becomes the fourth line. — 9d G. D. E. H. do not have this line.
</app> -->
</lg>
<lg n="10"><l n="a">ṅkā tekanaṅ yakṣa maminta sihnira,</l>
<l n="b">mahyun vruhe saṅ pinakeṣṭya pālaga,</l>
<l n="c">tan dadya liṅ saṅ jinamūrti durlabha,</l>
<l n="d">yan tona deniṅ hati mūrkha hiṅsaka.</l>
</lg>
<lg n="11"><l n="a">hetunya <app><lem>mary adhika</lem><rdg wit="#edss">māryyādhika</rdg></app>
hiṅsakojjvala,</l>
<l n="b">maṅgəh ri somyānikanaṅ karākṣasan,</l>
<l n="c">hyunhyun manah śrī jinamūrti taṅgapa,</l>
<l n="d">śīghrān sirojar vara <app><lem>dharmadeśanā</lem><rdg wit="#edss">dhaṛṃmadeśanā</rdg></app>
.</l>
<!-- <app>nc C. D. G. H. taṅgama.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="22" met="FILL-ME-IN">
<lg n="1"><l n="a">samaṅkana təvəknikān matapa riṅ giri suməkuṅ i muṣṭiniṅ hiḍəp,</l>
<l n="b">nirāgraha ri śaktiniṅ trimala ṣaḍripu paḍəm ika denya riṅ manah,</l>
<l n="c">gənəp dvidaśa pañcavarṣa ri lavasnikan umulahakən kaśāntikān,</l>
<l n="d">pəjah ta ya muvah narendrasuta mantuk iṅ amara jinendra sātmaka.</l>
<!-- <app>1a H. nya yan matapa.
</app> -->
</lg>
<lg n="2"><l n="a">ikaṅ asura* śūciloma matəmah sudaśasuta suḍaṇḍa nāma ya,</l>
<l n="b">prabhūttama ri ratnakāṇḍa phalaniṅ tapa tinəmunika ndātan vuruṅ,</l>
<l n="c">pənuh sahananiṅ pravīra bala pārthiva gaṇa paḍa śakti sādara,</l>
<l n="d">suvarṇa rajatādiratna riṅ kaḍatvan ika** kadi janārdanālaya.</l>
<!-- <app> * B. C. D. E. H. ** B. C. D. H. — 2a B. C. D. E. H. asura. — 2d A. E.
F. G. ira.
</app> -->
</lg>
<lg n="3"><l n="a">anindyaguṇa śakti riṅ brata suśīla satuvuh ika* rāja bhūpati,</l>
<l n="b">sudhīra ri kalakvan iṅ japa samādhi taman alupa riṅ jinasmṛti,</l>
<l n="c">ya kāraṇa bhaṭāra rudra manurun manurun iri siraṅ nareśvara,</l>
<l n="d"><app><lem>prahāsana</lem><rdg wit="#edss">prahāsaṇa</rdg></app> ri kīrti
saṅ paramabuddha ri gatinika śāntikātmaka.</l>
<!-- <app> * D. H. — 3a A. B. C. E. F. G. ira. — 3c E. manurun i sih ireṅ. H. tumurun
manurun. — 3d H. prayasana.
</app> -->
</lg>
<lg n="4"><l n="a">sirāṅarani saṅ jayāntaka ri saṅ prabhu sinivi ri ratnakāṇḍaka,</l>
<l n="b">vimāna pakavāhananya* ya pasuṅnira kadi sihireṅ dhaneśvara,</l>
<l n="c">bhaṭāra tuvi tan hanāməjahaneriyan apituvi yan** nareśvara,</l>
<l n="d">muvah liṅira rudramūrti sakaleṅ raṇa pamuput ikaṅ anugraha.</l>
<!-- <app> * F.H. ** B. — 4b A. B. C. D. E. G. makavāhana. — 4c A. C. D. E. F. G.
H. apituvi yā. — 4d D. anugraha.
</app> -->
</lg>
<lg n="5"><l n="a">təlas pva phalaniṅ tapenulahakən mahəli manah i saṅ mahāsura,</l>
<l n="b">hilaṅ sihira riṅ jagat mari vəlasnya riṅ anəmu viyoga kāsihan,</l>
<l n="c">təhər madəg ikaṅ kasiṅhan atighora paṅasih i bhaṭāra śaṅkara,</l>
<l n="d">ya hetunikanaṅ jagat girigirin sahananika təkeṅ kadevatan.</l>
<!-- <app>6c C. H. paṅasih ira.
</app> -->
</lg>
<lg n="6"><l n="a">kunaṅ kəta ri ṅūni mūlanika yan prabhu nara makarūpa rākṣasa,</l>
<l n="b">haneka jurubhojakārya mabaṅun jaṅan aṅinakane nareśvara,</l>
<l n="c">amogha ta hilaṅ lavəhlavəhikān hinahal iṅ asu sūkarottama,</l>
<l n="d">mijil ta ya mamet pahəlyanāmukaṅ kunapa jana təlas <app><lem>miniśrakən</lem><rdg
wit="#edss">miniśrākən</rdg></app> .</l>
<!-- <app>6a H. təka. — 6d H. manut paṅənyanamu.
</app> -->
</lg>
<lg n="7"><l n="a">haturnya ri narendra tan dva təka maṅrahati pamatəkiṅ* karākṣasan,</l>
<l n="b">usāna riṅ usāna tapvan amaṅan jaṅan atiśaya bhukti ṣaḍrasa,</l>
<l n="c">nimittanika yan matakvan i lavəhlavəh ika riṅ akārya tan bəsur,</l>
<l n="d">nyameki pəjahanya yan matura madva karaṇanika <app><lem>jāti</lem><rdg wit="#edss">jati</rdg></app>
tan salah.</l>
<!-- <app> *H. — 7a A. B. C. D. E. F. G. pamatəkaṅ.
</app> -->
</lg>
<lg n="8"><l n="a">ya hetunika yan təhər mutus akon akəlakəlana māṅsa maṅkana,</l>
<l n="b">muvah sinagaleki śakta tinutiṅ prakaśita puruṣāda sājñika,</l>
<l n="c">nimittanika yan kinon milaga de sahanahananikaṅ vvaṅ iṅ puri,</l>
<l n="d">təlas karuhunāmbək iṅ bala samūha para ratu makon gumiṇḍala.</l>
<!-- <app>8b B. puruyani sājñika. H. śakti. — 8c B. C. D. E. F. G. iṅ pura. H. nimittanira.
</app> -->
</lg>
<lg n="9"><l n="a">ya kāraṇanikān mareṅ vana ri lambuṅ iṅ acala sumeru parvata,</l>
<l n="b">makin ta ya mabhairavān maṅan ikaṅ nara makaratuniṅ mahāsura,</l>
<l n="c">arəs sahananiṅ vatək ratu kabeh sakaparək i pamiṅgir iṅ vana,</l>
<l n="d">teñuh tvas ika yan rinampas inaməs təkap i balanikaṅ jayāntaka.</l>
<!-- <app>9b D. E. H. mabhairavāmaṅan. — 9d B. rinampas.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="23" met="FILL-ME-IN">
<lg n="1"><l n="a">para ratu saṅ haneṅ pura ri ratnakāṇḍa ṅūniveh tikaṅ balagaṇa,</l>
<l n="b">girigirin epu tan vriṅ ulahārəs iṅ sudaśaputra śakti riṅ ayun,</l>
<l n="c">tuhutuhu rudramūrti maśarīra riṅ raṇa pasuṅ bhaṭāra karaṇa,</l>
<l n="d">karaṇanika praṇāmya ya makon umantuka ri saṅ mahāsurapati.</l>
<!-- <app>1b B. nlah arəs i.
</app> -->
</lg>
<lg n="2"><l n="a">kraman umulih ya śīghra təka riṅ svarājya sahavīrarākṣasabala,</l>
<l n="b">makin atighora yan siniviniṅ mahāsura para prabhūttama marək,</l>
<l n="c">kuməl akətər kavəs rasanikaṅ triloka təkap iṅ balāpratihata,</l>
<l n="d">titir anəḍək kadevatan amūk surāpsarabalānavan suravadhū.*</l>
<!-- <app>* B. C. D. F. H. — 2c B. kavos. — 2d A. E. G. suravadu.
</app> -->
</lg>
<lg n="3"><l n="a">ya taṅ umarānaput para sabhūmi bhārata musuh yayah nṛpasuta,</l>
<l n="b">ndi karika yan vənaṅ təlasa de vatək ratu makādi dhātratanaya,</l>
<l n="c">pituvi bhaṭāra viṣṇu parananta tan vənaṅ ikaṅ durātmakaripu,</l>
<l n="d">ri hananikaṅ narendra naramāṅsa pāvak i titahnikaṅ kaliyuga.</l>
<!-- <app>3C C. D. F. viṣṇu śaraṇanta.
</app> -->
</lg>
<lg n="4"><l n="a">ṅhiṅ atiki saṅ nare rasuta rakva saṅ pinalar iṅ samantabhuvana,</l>
<l n="b">maḍəmana duhkhaniṅ jagat aṅuṅsya dharma yaśa kīrti riṅ pabharatan,</l>
<l n="c">apan iṅ usānajanma kitaṅ agrasesuka <app><lem>ṅaranta</lem><rdg wit="#edss">ṅarants</rdg></app>
vīra suyaśa,</l>
<l n="d">svabhava kitān pamatyan i kamūrkhaniṅ kalana śūciloma vəkasan.</l>
</lg>
<lg n="5"><l n="a">ika si jayāntaka pva təmah iṅ mahāsura si śūciloma tumuvuh,</l>
<l n="b">kita sutasoma rakva ya təmah bhaṭāra sugateki tan dva maṅiku,</l>
<l n="c">kaliṅan ikā tayeka juga lena saṅka ri kitāmrihaṅ ripu kula,</l>
<l n="d">təlas ulih iṅ samādhi japamantra saṅ parama paṇḍitārya sulabha.</l>
<!-- <app>5a B. patəmah.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="24" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅ munivara sumahur narendrasuta <app><lem>vādhaka</lem><rdg
wit="#edss">vāḍaka</rdg></app> riṅ ujar arūm,</l>
<l n="b"><app><lem>ḍū</lem><rdg wit="#edss">dhū</rdg></app> maṅkana kaki ya nimittani
ṅhulun umuṅsir iṅ alas aləyəp,</l>
<l n="c">rəsniṅ kinirakira kinon gumantya sivin iṅ bhuvana sukhatara,</l>
<l n="d">bhūpālaka giṇa ya təkap narendra muharātaṅis analahasa.</l>
<!-- <app>1a B. ryyujar. — 1d B. H. muharān taṅis. C. maharān. H. sira ya təkap.
</app> -->
</lg>
<lg n="2"><l n="a">vetniṅ kajugulan umatək kahīnaniṅ amūrti tan karaṇanikā,</l>
<l n="b">dūrān vənaṅa śaraṇaniṅ jagat ṅuni-ṅunin vihikana* malaga,</l>
<l n="c">āpan saṅ inabhimata ratvanindya varaṇāṣṭaguṇanira hana,</l>
<l n="d">siṅhākṛti tuhutuhu siṅhabhūpati jagatpati paṅaran ira.**</l>
<!-- <app>* C. D. E. H. ** E. F. — 2b A. F. G. H. vihaṅana. B. vitikana. — 2c H.
rakvānindya karanāṣṭaguṇa. — 2d A. B. C. D. G. H. ika.
</app> -->
</lg>
<lg n="3"><l n="a">ndātan hananika viparīta yan vənaṅa bhūpati jaya vijaya,</l>
<l n="b">ṅhiṅ rakva vanagamana muṇḍyaṅ enaka ri saṅ putu paramamuni,</l>
<l n="c">denyan mamuṅarana gəgər manambuṅana liṅgihira saṅ atapa,</l>
<l n="d">mvaṅ deniṅ apəniṅan iṅ adri rakva makire patapana karəsəp.</l>
<!-- <app>3c B. D. nyān. — 3d H. don iṅ apəniṅan.
</app> -->
</lg>
<lg n="4"><l n="a">nahan vacananira ri saṅ munīndra jəṅər epu maṅətəki hati,</l>
<l n="b">oṁ saṅ nṛpasuta bapa hayva maṅkana jagat kasihana rumuhun,
āpan niyata hilaṅ ikaṅ triloka təkap iṅ sudaśasutaripu,</l>
<l n="c">yan tan kita məjahana ratvaniṅ bhuvanaṅ uṅsirən iṅ aśaraṇa.</l>
<!-- <app>4a H. epu aloṅ. — 4d B. aśāraṇa.
</app> -->
</lg>
<lg n="5"><l n="a">sampun pva kakavaśa təkapta bhūpati jagat parahita suyaśa,</l>
<l n="b">yekān musira kita riṅ adri śūnya larisāmanaruka patapan,</l>
<l n="c">bhāgyān mapagəha makapājaran ləyəpikaṅ svanagara lalunən,
āpan sama karaṇaniṅ adbhutānəmu viśeṣa gatini kavuvus.</l>
<!-- <app>6a H. subhaga.
</app> -->
</lg>
<lg n="6"><l n="a">śrī dharmasuta sira ri ṅūni pāṇḍutanayāgraja saphala tirun,</l>
<l n="b">sākṣāt tuhatuha nṛpaputra bhāratakulāṅgəh ira ta suyaśa,</l>
<l n="c">saṅkan raray atiki sirān jagatpati munīndra matəṅət iṅ ulah,</l>
<l n="d">siddhārtha manəmu paramārthikeṅ nagara pajaran ira karəṅə̄.</l>
<!-- <app>6b B. suyaśa.
</app> -->
</lg>
<lg n="7"><l n="a">ndātan kənanika kita ratva māsku kaharəpkv iki tulusakna,</l>
<l n="b">riṅ sāmaja maḍaḍa haləpnya rakva ranu padma mamahi kalaṅə̄n,</l>
<l n="c">rakryan buṅah i kəñar iṅ indu śīla paramāṅajəṅ iṅ anakbi,</l>
<l n="d">aśvābharaṇanika ya śīghra riṅ gṛha sadotsava maṅulapakən.</l>
<!-- <app>7b H. madəg ahaləp. — 7d B. riṅ gṛha siddhārda.
</app> -->
</lg>
<lg n="8"><l n="a">vetnyā karaṇa maṅajəṅ iṅ nadī mithuna haṅsan amuvuhi laṅə̄,</l>
<l n="b">paṇḍyādhika makahaləp iṅ sabhā kula suputra maṅinaki riya,</l>
<l n="c">lokatraya ravi pakabhūṣaṇanya suməṅ iṅ laṅit aṅaḍahaḍa,</l>
<l n="d">rājyottama maṅaləpi bhūmimaṇḍala təkeṅ balagaṇa mabiṅar.</l>
<!-- <app>8c B. C. makabhūsaṇa nya suməṅ iṅ laṅit aṅada-hada. — 8d B. C. rajottama.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="25" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan sira saṅ kṣinatriya tatan hana kahaləpirān jugenaka,</l>
<l n="b">bheda sakeṅ nṛpaty ahulunaṅ bhuvana sivinən iṅ* jagat kabeh,</l>
<l n="c">loka parāśrayeṅ guṇa sudhīra nipuṇa ri karakṣan iṅ jagat,</l>
<l n="d">dharma viśeṣa tan panasareṅ aji salaku nirātidigjaya.</l>
<!-- <app> * B. D. H. — 1b A. G. E. F. G. sinivi niṅ. — 1c B. G. E. karākṣan iṅ prajā.
</app> -->
</lg>
<lg n="2"><l n="a">pāpa kapāpa tan dva tumuvuh pva liṅanira putuṅku riṅ prabhu,</l>
<l n="b">dūran ikaṅ kaśāntikan i deniran aməjahi vighnaniṅ jagat,</l>
<l n="c">siṅgih ujarta yogya ta lamun balapati caraṇanta digjaya,</l>
<l n="d">ṅhiṅ juga hayva lakṣaṇa kitāmagəhakna tikaṅ jinasmṛti.</l>
</lg>
<lg n="3"><l n="a">maṅkana denirāvacana dharma pitutur i siraṅ nṛpātmaja,</l>
<l n="b">mvaṅ sira saṅ vatək ṛṣi kabeh prasama sira maṅastvakən vuvus,</l>
<l n="c">saṅ nṛpaputra tan vavarəṅə̄ sira ri pamidi saṅ mahayati,</l>
<l n="d">ṅhiṅ parameṣṭhibuddha kinənəpnira tulusa Mahāyānabrata.</l>
</lg>
</div>
<div type="canto" rend="met" n="26" met="FILL-ME-IN">
<lg n="1"><l n="a">səḍəṅ kepvan saṅ paṇḍita sira təkap saṅ nṛpasuta,</l>
<l n="b">bəlah taṅ bhūmi ṅke harəpira maṅaṅ teja dumilah,</l>
<l n="c">bhaṭārī saṅ hyaṅniṅ kṣiti sira mijil bhāsvara katon,</l>
<l n="d">caturhastānindyābharaṇamukha sākṣāt śaśadhara.</l>
<!-- <app>1d H. mamuka lvir daśaśara.
</app> -->
</lg>
<lg n="2"><l n="a">rikān prāptānəmbah sira məkul i jə̄ṅ bhāratakula,</l>
<l n="b">gəyuh tan śobhāṅluh malara ruməṅə̄ reh nṛpasuta,</l>
<l n="c">ahā saṅ śrī śāstrātmaka lihat i bhaktiṅkv iri kita,</l>
<l n="d">praṇāmyātaṅgəh donta yadi jənəkeṅ kanana sabhā.</l>
<!-- <app>2b H. śobhālā maya lara niba de nṛpasuta.
</app> -->
</lg>
<lg n="3"><l n="a">ri tan somyanteṅ bhūmi sahana muvah riṅ kadi kami,</l>
<l n="b">avās taṅ rāt syuh durbala ri pamatəkniṅ kaliyuga,</l>
<l n="c">mahī nirvījekaṅ <app><lem>rasa nirasa</lem><rdg wit="#edss">raṣa niraṣa</rdg><note>Should
one understand rasa nīrasa?</note></app> taṅ nīca sulabha,</l>
<l n="d">narendrāthelik* riṅ parahita mahādharma viśata.</l>
<!-- <app> * B. C. D. E. — 3d A. F. G. H. narendrātelik.
</app> -->
</lg>
<lg n="4"><l n="a">tumūt sakveh saṅ paṇḍita paramaviprādikaluṣa,</l>
<l n="b">ndātan maṅgəh vidyākramanira tuna jñāna vimala,</l>
<l n="c">viśīrṇaṅ strī drohī priya suta pitā dveṣa lumari,</l>
<l n="d">hanekaṅ dharma sthāna kuṭi kavanan tan hana mulat.*</l>
<!-- <app>* B. C. D. E. F. G. H. — 4c B. suta pīta. A. mulata.
</app> -->
</lg>
<lg n="5"><l n="a">daridrākveh dātāsugih akuməd atyanta kasihan,</l>
<l n="b">dhirāyuh <app><lem>taṅ</lem><rdg wit="#edss">tan</rdg></app> pāpī tuna hurip
ikaṅ buddhi kuśala,</l>
<l n="c">kulīnādāśālpaṅ kujana ratu siṅ māna sinivi,</l>
<l n="d">pratiṅkahniṅ rāt yan kaliyuga sukhāmbək diyadiyu.</l>
<!-- <app>5b B. tapa pītuna. G. sirāyuh taṅ papituna. D. F. taṅ papituna. E. dhīrāyuh
tāpā pituna. — 5c A. E. kujana ratu.
</app> -->
</lg>
<lg n="6"><l n="a">ya tāṅde kleśaṅkun rasa bubulan aṅgaṅ kṣititala,</l>
<l n="b">təkapniṅ mūrkhātyanta kujana mahānāraka rasa,</l>
<l n="c">kasəṅkvan deniṅ rākṣasa sudaśaputraprabhu ta ya,</l>
<l n="d">alah bvatniṅ saptāṇḍa girigaṇa denyādbhuta təmən.</l>
<!-- <app>6a C. yaya tāṅde. — 6c C. prabhutala.
</app> -->
</lg>
<lg n="7"><l n="a">tuvin meh prāptāṅekajaladhi* təmahniṅ tribhuvana,</l>
<l n="b">vināśaṅ rāt noraṅ daśadiśi mamə̄ṅ tan patuduhan,</l>
<l n="c">bhaṭāra hyaṅ śrī buddha śiva vinayācintya kahiḍəp,</l>
<l n="d">təkapniṅ gālaknyādbhuta danuja nā maṅdadi ta ya.</l>
<!-- <app> * B. C. E. F. G. H. — 7a A. prāptāṅde kajaladhi təmah niṅ. — 7d B. gālāk.
-jaladhi < -jaladdhi
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="27" met="FILL-ME-IN">
<lg n="1"><l n="a">maṅkā ta təmahan ikanaṅ jagat yadi kitān maləməha sivinən,
āpan taya huməjahane kaśaktin ikanaṅ sudaśasutaripu,</l>
<l n="b">yāvat kaliyuga jinamūrti saṅ prabhu vənaṅ tribhuvanaśaraṇa,</l>
<l n="c">tāvat salah ika niyataṅ sarāt manemu duhkha haruhara sadā.</l>
<!-- <app>1a B. G. H. ndah maṅkana. C. E. ndah samaṅkana təmah ikanaṅ. D. ndah maṅkana
təma tikana.
</app> -->
</lg>
<lg n="2"><l n="a">liṅ śrī kṣititala ri* huvusnirān praṇata mūkṣa mamarəṅi kəḍap,</l>
<l n="b">svapnopama ri hiḍəpiraṅ munīndra sama harṣaja mihat i sira,</l>
<l n="c">kapvānut i savuvusiraṅ mahīdhara ləves hayunira pituhun,**
sākṣāt vvayulih*** iṅ amutər tasik təkapirāmṛta ri yativara.</l>
<!-- <app> * B. C. D. E. F. H. ** C. D. E. H. *** B. G. D. E. F. G. H. — 2a A. G.
Kṣititala huvusnirān. — 2c A. B. F. G. pitutur. — 2d A. vah ulih.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="28" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan śrī bhūpatiputra tan vavarəṅə̄ tiṅkah bhaṭārī kṣiti,</l>
<l n="b">māyābañcana rakva liṅnira təkapniṅ buddhi nissaṅśaya,</l>
<l n="c">yekāṅde lara saṅ maputra karuhun sakvehni saṅ paṇḍita,</l>
<l n="d">saṅkeṅ vəlasnira riṅ triloka muharaṅ luh maryavān* riṅ vijaṅ.</l>
<!-- <app> * B. D. — 1c B. G. D. E. F. H. niraṅ paṇḍita. — 1d A. F. G. H. mār pavān.
C. mārpatan. E. mār ppavān.
</app> -->
</lg>
<lg n="2"><l n="a">vvantən teki muvah maharṣi mavuvus sodāhaṅan riṅ manah,</l>
<l n="b">he śrī bhūpatiputra hayva kəta maṅkāmbəkta <app><lem>mūḍheṅ</lem><rdg wit="#edss">muḍeṅ</rdg></app>
jagat,</l>
<l n="c">nicchā śāsana saṅ narārya yadiyan luṅhāmriheṅ śūnyata,</l>
<l n="d">tīrthāmet <app><lem>viṣa</lem><rdg wit="#edss">vīṣa</rdg></app> sadṛśanta*
viphalaṅ svargā madadyaṅ kavah.</l>
<!-- <app> *B. D. E. — 2d A. C. F. G. H. sadṛsanta.
</app> -->
</lg>
<lg n="3"><l n="a">āpan rakva tuvuhta yekan inusir saṅ vṛddhavṛddheṅ tapa,</l>
<l n="b">riṅ rūpādhika vāni śaktiguṇamān janmottamānindita,</l>
<l n="c">maṅgəh rakva tumirv i rūmta saphalāntukniṅ kayogīśvaran,</l>
<l n="d">toh ndyānuṅ palarənta pan kita təmahniṅ yoga sānusmṛti.</l>
<!-- <app>3c C. E. H. tumirva.
</app> -->
</lg>
<lg n="4"><l n="a">saṅsiptanya tuhanku nora phalaniṅ gə̄ṅ sūkṣma muṅgv iṅ vana,</l>
<l n="b">de saṅ kṣatriyajanma vīra taruṇātaṅgvan viśeṣeṅ* jagat,</l>
<l n="c">vvaṅ mūḍhādhama kevalaṅhat iṅ ujar nistṛṣṇa dhīreṅ brata,</l>
<l n="d">byaktāvās kabaliknya yan lamulamun śīghra təkaṅ pātaka.</l>
<!-- <app> * B. C. E. H. — 4b A. D. F. G. viśeṣaṅ. — 4c B. G. E. G. H. kevalāhat.
— 4d D. E. H. śīghrān.
</app> -->
</lg>
<lg n="5"><l n="a">nāhan teki vuvusnirāsəmu pacəh sakvehni rovaṅnira,</l>
<l n="b">mitra ṅganya təkapnirekana mahāprānarṣi rakvāvuvus,</l>
<l n="c">hāh dūrān hana mātraniṅhulun ike mvaṅ saṅ munīndrādhipa,</l>
<l n="d"><app><lem>śraddhānūta</lem><rdg>śṛddhānūta</rdg></app> rikaṅ prayojana hade
tan dharma saṅ paṇḍita.</l>
<!-- <app>5a D. teka vuvus. — 5b B. H. mahāviprārthi rakvaṅ. C. mahāviprāṛṣi.
</app> -->
</lg>
<lg n="6"><l n="a">siṅgih yan sira sasar kapətəṅan deniṅ manah saṅśaya,</l>
<l n="b">lagyāgəgvan ikaṅ sukhābhyudaya kāṣṭeśvarya lābhātupis,</l>
<l n="c">yan miśrā kalavan bhaṭāra kəta yan śakrādi tapvan harəp,</l>
<l n="d">ṅhiṅ saṅ hyaṅ paramārtha buddha kinənəp saṅ siddha yogīśvara.</l>
<!-- <app>6a B. D. G. H. sira saṅ kapətəṅan. — 6c C. lavan bhaṭāra. D. E. F. G.
H. yadyan miśrā lavan.
</app> -->
</lg>
<lg n="7"><l n="a">liṅtekin viphalaṅ tapenulahakən de saṅ mahākṣatriya,</l>
<l n="b">mon hyaṅ mon vara kinnarendra suranāthādinya tan vādakan,</l>
<l n="c">tonən hyaṅ parameṣṭhi rudra matapeṅ mervādiparvatālama,</l>
<l n="d">hyaṅniṅ hyaṅ suraniṅ sureka matapā* ndyānuṅ pinet denira,</l>
<!-- <app>* B. D. E. F. H. — 7b B. tan vvadakan. — 7d A. C. G. matapa.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="29" met="FILL-ME-IN">
<lg n="1"><l n="a">kalīṅan ika tan haneki halaniṅ tumutakən i manah munīśvara,</l>
<l n="b">kalīṅan ika saṅ narendrasuta mānuṣa sinaput i śaktiniṅ tamah,</l>
<l n="c">bhaṭāra tuvi nora lena saka riṅ tapa vinaṅun ireṅ trikāyika,</l>
<l n="d">haneka malihaṅ pinetnira turuṅ katəmu tinəmuniṅ tutur hiḍəp.</l>
<!-- <app>1d H. mali saṅ pinet nira turuṅ katəmu ri pagəh iṅ tutur hiḍəp.
</app> -->
</lg>
<lg n="2"><l n="a">avās kita rike* manah saṅ anəmu krama tinəmuni saṅ huvus licin,</l>
<l n="b">sirānəmunəmu ndatan paṅaku yan katəmu rusit i sandhiniṅ hiḍəp,</l>
<l n="c">taṅeh yan ucapən kavāstvanira** riṅ tribhuvana riṅ apan kapaṅgiha,</l>
<l n="d">prasiddhaṅ atiśūnya mārga kinənəp nṛpasuta tinut iṅ manah ləṅə̄ṅ.</l>
<!-- <app> * B. G. D. E. F. G. ** B. C. D. E. H. — 2a A. rika. H. avās nika kite.
— 2c. A. F. G. havāstvan. — 2d D. mārgga.
</app> -->
</lg>
<lg n="3"><l n="a">kitāvacana* buddhi mūḍha ri sirān balik ika kita mūḍha kaśmala,**
pitovi sira buddhamūrti riṅ apan sira kavatəka riṅ punarbhava,</l>
<l n="b">hana pva gatiniṅ hulun sama mamākṣa*** sira sivinən iṅ jagat kabeh,</l>
<l n="c">takutkv i ruganiṅ triloka ri huvusnira maluyeṅ tapovana.</l>
<!-- <app> * B. C. D. E. F. ** E. *** C. — 3a A. G. H. kitāvacana. A. B. C. D. F.
G. H. kāsmala. — 3c A. B. D. E. F. G. H. mapākṣa.
</app> -->
</lg>
<lg n="4"><l n="a">nahan liṅira dharmamūrti tətəs iṅ kahuvusan i sinādhya saṅ viku,</l>
<l n="b">muvah sahana saṅ munīndra sama māstvakən i vuvusirātipaṇḍita,</l>
<l n="c">kunaṅ rasika saṅ śinabdan apa tan sahur asəmu viraṅ muṅismuṅis,</l>
<l n="d">nimittanira yan milag kadi rare cala katəṅər i duhkhaniṅ manah.</l>
</lg>
<lg n="5"><l n="a">samantara ḍatəṅ tikaṅ surasa bhojana haraka bhinukti tan kuraṅ,</l>
<l n="b">kilaṅ brəm ika śukla rakva panəgəh munivara ri siraṅ nṛpātmaja,</l>
<l n="c">byatīta* ri huvusnirānaḍah anindya sukha sira təkap munīśvara,</l>
<l n="d">narendrasuta kapva mamvit i munīndra kahənəṅan i denirān laku.</l>
<!-- <app> * B. C. D. G. H. — 5b C. panaṅgəh. — 5c A. E. F. byaktīta.
</app> -->
</lg>
<lg n="6"><l n="a">nda śīghra ri ləpasnirān pramukha keśava dumulur i saṅ nṛpātmaja,</l>
<l n="b">taluntalun i pārśvaniṅ vukir aneka kayu rəbah i piṅgiriṅ havan,</l>
<l n="c">pətuṅpətuṅ i salvaṅ iṅ gəgər avor i vuluh ika rumambayiṅ paruṅ,</l>
<l n="d">guhāpəṅuṅ ika daləmnya pilih uṅgvan i macan ika ghora gə̄ṅ galak.</l>
<!-- <app>6c F. səlvaṅ.
</app> -->
</lg>
<lg n="7"><l n="a">kidulnnya hana tīrtha nirmala sake ruhur i pucak ikaṅ gunuṅ magə̄ṅ,</l>
<l n="b">təḍunya gumuruh təkeṅ juraṅ avarṇa gərəh i pasurakniṅ ampuhan,</l>
<l n="c">i sornya dəṅən arja saṅgar avavar janur akiṅ asamīpa kahyaṅan,</l>
<l n="d">pilih makapamūrchitan təkap i saṅ kavi hana səsəran tanah tikəl.</l>
<!-- <app>7c H. kahaṅan.
</app> -->
</lg>
<lg n="8"><l n="a">narendrasuta yeka tan dva marahup sira vəkasan asūryasevana,*
təlas kahalivat** larisnira sakerika saha <app><lem>ṛṣisaṅgha</lem><rdg wit="#edss">ṛṣisaṅghya</rdg></app>
maṅdulur,</l>
<l n="b">juraṅjuraṅ arəs haneki vaṭavṛkṣa kəpuh agəṅ arambayan matə̄b,</l>
<l n="c">paranti paran iṅ mahakalana duṣṭa mamatimati sattva riṅ vana.</l>
<!-- <app> * B. C. E. H. ** B. C. — 8a A. D. F. G. asūryyaśevana. — 8b A. D. E. F.
G. H. ta halivat. B. madulur.
</app> -->
</lg>
<lg n="9"><l n="a">rikā pravara keśavājar i narendrasuta ri hananiṅ mahāsura,</l>
<l n="b">gajendramukha śūcilomasuta tattvanika paṅavak iṅ kalīn* təkā,</l>
<l n="c">avaknya kadi parvatāgəṅ aruhur** matanika ravitulya yāpaḍaṅ,</l>
<l n="d">galaknya kadi kālarudra mihat iṅ bhuvana ri səḍəṅ iṅ prakampita.</l>
<!-- <app> * B. ** B. C. D. E. F. H. — 9b A. G. D. E. F. G. H. Kalin. — 9c A. G.
aluhur. H. ravitulya bhāsvara.
</app> -->
</lg>
<lg n="10"><l n="a">nimittanika yañcaturbhuja baṅun paśupatisuta riṅ praṅ adbhuta,</l>
<l n="b">gaṇañjaya sirāṅanugrahani ṅūni ri patapan ikaṅ himālaya,</l>
<l n="c">tinūtnya maṅaran si durmukha təkapnira karaṇanikojjvaleṅ raṇa,</l>
<l n="d">bhaṭāra tuvi tan vənaṅ məjahaneriya pamuput ikaṅ hanugraha.</l>
<!-- <app>10c H. niṅ kojvaleṅ.
nimittanika yañcaturbhuja: or read nimittani kāyāñcaturbhuja? nimittanika yāñcaturbhuja?
</app> -->
</lg>
<lg n="11"><l n="a">ya hetunika yan vənaṅ mamati sesiniṅ acala mṛgādibhakṣaṇa,</l>
<l n="b">təkeṅ jaladhi mīna durbala təlas pəsut ika rinaməs lavan mumul,</l>
<l n="c">muvah sahana saṅ tapasvi karikā saka sasiki cinidra riṅ vəṅi,</l>
<l n="d">arəs girigirin sahimbaṅ ikanaṅ giri təkapni ṅarenikaṅ vukir.</l>
<!-- <app>11b B. durbbala. — 11c B. karikān. E. tapasvi tan saka. H. karikan.
</app> -->
</lg>
<lg n="12"><l n="a">kalīṅan ika hayva māskun amənər manalajuṅ irikaṅ kəpuh magə̄ṅ,</l>
<l n="b">mahābhaya təmən yadin kita kaciryana təkap ikanaṅ mahāsura,</l>
<l n="c">nihan tutən ikaṅ havan manəṅən iṅ gəgər i ləpit ikaṅ gunuṅ kidul,</l>
<l n="d">rikan tuməḍuneṅ* juraṅ pravala tan kahavarana sinādhyaniṅ manah.</l>
<!-- <app> * C. D. H. — 12d A. B. E. F. G. tuməḍun iṅ.
</app> -->
</lg>
<lg n="13"><l n="a">siraṅ nṛpatiputra mogha vihaṅākral i pasayutirārya paṇḍita,</l>
<l n="b">kasattvikanireṅ jagat tumuvuhārdha təka mavəlas iṅ kamāṅsaka,</l>
<l n="c">nimittanira yan harəp vruha rikaṅ gajamukhamaya* vighnaniṅ jagat,</l>
<l n="d">malar sira vənaṅ tumaṅgəhana tan dahatanika** makārya duryaśa.</l>
<!-- <app> * C. D. E. F. G. H. ** B. C. E. F. G. H. — 13b G. kamaṅsakā. — 13c A.
B. gajamuka vighna. — 13d A. D. dahat.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="30" met="FILL-ME-IN">
<lg n="1"><l n="a">ya hetu saṅ śrī naranāthaputra,</l>
<l n="b">parah tikaṅ vṛkṣa lavan maharṣi,</l>
<l n="c">katon tikaṅ bāluṅ amarvatāgə̄ṅ,</l>
<l n="d">kapāla* śelanya paraṅnya danta.</l>
<!-- <app> * C. D. — 1b C. parah ikaṅ. D. parar tikaṅ. — 1d A. B. E. F. G. H. kaphāla.
</app> -->
</lg>
<lg n="2"><l n="a">dukāla lātānya ḍukutnya roma,</l>
<l n="b">vədiṅvədiṅ vastra rujit sukətnya,</l>
<l n="c">haturnikaṅ sattva jana prakīrṇa,</l>
<l n="d">pəjah təkapniṅ gajavaktra mūrkha.</l>
<!-- <app>2c C. hatur.
</app> -->
</lg>
<lg n="3"><l n="a">byatīta lampahnira śīghrāgāmi,</l>
<l n="b">təkerikan gadgada durmukhāhya,</l>
<l n="c">mələd maṅilvākrak asindhughoṣa,</l>
<l n="d">prakopa yar ton naranāthaputra.</l>
<!-- <app>3c H. asindughora.
</app> -->
</lg>
<lg n="4"><l n="a">aho syape koṅ nara dibyarūpa,</l>
<l n="b">təkery aku mvaṅ ṛṣi śuddhavarṇa,</l>
<l n="c">ləvəs ri tan vruhmu rikaṅ parāna,</l>
<l n="d">lugeṅ urip parvata <app><lem>laṅghana</lem><rdg wit="#edss">laṅghyana</rdg></app>
ṅke.</l>
</lg>
<lg n="5"><l n="a">ndya teku kāryanyu dumeh para ṅke,</l>
<l n="b">mṛgendra khāgādhipa deva tovi,</l>
<l n="c">tamantameṅ* adri sukhasvabhāva,</l>
<l n="d">təkapku jīva kṣaya riṅ vanādri.</l>
<!-- <app> * B. C. D. E. — 5c A. F. G. H. tapeṅ.
</app> -->
</lg>
<lg n="6"><l n="a">lavan syapeki pva ṅaranmu riṅ rāt,</l>
<l n="b">pilih mahākinnara devarāja,</l>
<l n="c">sake haləptādhika dibyarūpa,</l>
<l n="d">smarāmarānuṅ pinakopamanta.</l>
<!-- <app>6c B. D. divyarūpa.
</app> -->
</lg>
<lg n="7"><l n="a">bhaṭāra viṣṇu pva kunaṅ liṅanku,</l>
<l n="b">kiteky amūrti hyaṅ anaṅga duṣṭa,</l>
<l n="c">prayojanāṅadva gəṅiṅ kaśaktin,</l>
<l n="d">ulah pva dehādbhuta cakrapāṇi.</l>
<!-- <app>7a D. liṅaṅku. — 7d B. nda lah pva.
</app> -->
</lg>
<lg n="8"><l n="a">trivikramānuṅ makapāṅadanta,</l>
<l n="b">taṅan catur mevvivu saṅkhya ghora,</l>
<l n="c">śirah susun sapta matumpatumpaṅ,</l>
<l n="d">aneka sevu lvirikaṅ matakveh.</l>
<!-- <app>8a D. makapaṅadānta. — 8c E. F. matumpa-tumpa.
</app> -->
</lg>
<lg n="9"><l n="a">ikā ta rūpanta lavan guṇanta,</l>
<l n="b">tahā* ṅhulun sora təkapmu riṅ praṅ,</l>
<l n="c">yadin kamu hyaṅ suranātha maṅko,</l>
<l n="d">hilaṅ tikaṅ bajra vibajra de ṅku.</l>
<!-- <app> * C. F. — 9b A. B. D. E. G. H. taha. H. təkapta.
</app> -->
</lg>
<lg n="10"><l n="a">nahan vuvusniṅ gajavaktra rodra,</l>
<l n="b">narendraputrādbhuta sārjavājar,</l>
<l n="c">tatan surendrāku tatan hari hyaṅ,</l>
<l n="d">mahājana kṣatriya bhāratāṅśa.</l>
</lg>
<lg n="11"><l n="a">ṅhulun suta śrī nṛpa hastinendra,</l>
<l n="b">prakāśa sajñā sutasoma riṅ rāt,</l>
<l n="c">mareṅ girīśṛṅga sinādhya tan len,</l>
<l n="d">girīndrarājeki ginə̄ṅkv iṅ ambək.</l>
</lg>
<lg n="12"><l n="a">kunəṅ nimittaṅku təkeṅ kita ṅke,</l>
<l n="b">ndatan takut matya* kabhuktya denta,**
mahāyaśārtheki sudharma pinrih,</l>
<l n="c">sudharma dharmohuta riṅ mahiṅsa.</l>
<!-- <app> * D. ** B. C. D. E. F. G. H. — 12b A. B. C. E. F. G. H. matya. A. demu.
— 12c H. mahāyaśanteki.
</app> -->
</lg>
<lg n="13"><l n="a">apan mahāpātakaṅ arddha hiṅsa,</l>
<l n="b">tiniṇḍa riṅ rāt para sādhu melik,</l>
<l n="c">madoh sakeṅ śūnyapadān paratra,*
sasar mareṅ <app><lem>gomukhatāmra</lem><rdg wit="#edss">gohmukatamra</rdg></app>
** təmbe.</l>
<!-- <app> * B. ** B. C. D. E. F. H. — 13b C. D. E. niṅ. — 13c A. G. D. E. F. G.
H. paratra. — 13d A. G. gohmukatambra.
</app> -->
</lg>
<lg n="14"><l n="a">sahasravarṣa pva kitān hana ṅkā,</l>
<l n="b">tinūt təkapniṅ yamabhṛtyayodha,</l>
<l n="c">ndātan mati tan mahurip gatinya,</l>
<l n="d">saranta gə̄ṅ duhkha sadālare tvas.</l>
<!-- <app>14b B. dinuk.
</app> -->
</lg>
<lg n="15"><l n="a">ya teka pamratniṅ akārya hiṅsa,</l>
<l n="b">rajah tamah tan surud iṅ svacitta,</l>
<l n="c">hilaṅ tikaṅ sattva təkapnikāṅdoh,</l>
<l n="d">hilaṅnikā śīghra təkeṅ aveci.</l>
<!-- <app>15c C. hikaṅ satva. — 18d D. nikān śīghra.
</app> -->
</lg>
<lg n="16"><l n="a">tumūt mareṅ* ṣaḍripu śatru riṅ jro,</l>
<l n="b">trivighna pañcendriya mogha darpa,</l>
<l n="c">sudhīra māmah vukir iṅ śarīra,</l>
<l n="d">ri tan hanāniṅ mahasattva bhasma.</l>
<!-- <app> * E. — 16a A. B. C. D. F. G. H. maraṅ. — 18d E. bhasmā.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="31" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah yeka rakva magave laraniṅ triloka,</l>
<l n="b">siddhātəmah tanu gajendramukhādipāpa,</l>
<l n="c">bhinneka* rakva kalavan gaṇarājadeva,</l>
<l n="d">icchā svabhāvanira yan gajavaktrarūpa.</l>
<!-- <app>* B. — 1c A. C. D. E. F. G. H. bhineka</app> -->
</lg>
<lg n="2"><l n="a">lāvan jagatśaraṇa hetuniṅ āsyacūrṇa,</l>
<l n="b">daityādirāja pəjaheki təkap bhaṭāra,</l>
<l n="c">sūkṣmātisūkṣmamaya śakti mahāprabhāva,</l>
<l n="d">sotniṅ viśeṣa vinuvus smaradagdaputra *</l>
<!-- <app>* B. C. D. E. F. G. — 2a B. asyacūrṇṇa. — 2d A. vinuvus maradagdaputra.
H. pinupus Smaradagdaputra.
</app> -->
</lg>
<lg n="3"><l n="a">tan maṅka teka kita kevala durmukhāhya,</l>
<l n="b">tapvan maveh sukhanikaṅ bhuvanāprameya,</l>
<l n="c">lobhavərə̄ kavigaran kadi hastisattva,</l>
<l n="d">dūrān vənaṅ śaraṇaniṅ bhuvanāṇḍarāja.</l>
</lg>
<lg n="4"><l n="a">vvantən pva hetuniṅ anindya caturbhujeṅ praṅ,</l>
<l n="b">tan sih bhaṭāra juga kevala pātakāgə̄ṅ,</l>
<l n="c">hāh yogya tiṅgalaknaṅ gajavaktrarūpa,</l>
<l n="d">rūpanta teka tinut iṅ pati tan tinaṅgəl.</l>
<!-- <app>4c H. yogya nya. — 4d H. yeka tinut.
</app> -->
</lg>
<lg n="5"><l n="a">hetunya maṅkana haneki viśeṣa nātha,</l>
<l n="b">brahmāja rakva panəlahnira dhātraputra,</l>
<l n="c">rākaṅku parṇahira teki jagatpraṇamya,</l>
<l n="d">ghorānivārya daśabāhu səḍəṅnikaṅ praṅ.</l>
<!-- <app>6C H. yeka jagat pramaṇa.
</app> -->
</lg>
<lg n="6"><l n="a">bhraṣṭaṅ vatək kalaṇa denira riṅ raṇāṅga,</l>
<l n="b">daityādi rākṣasa pəjah sahananya bhasma,</l>
<l n="c">yekān takutkv i kita yan vruha saṅ narendra,</l>
<l n="d">byaktān ri duhkhanira pan kita buddhimūrkha.</l>
</lg>
<lg n="7"><l n="a">ndah kantənanya paṅucapkv i gajendravaktra,</l>
<l n="b">sattvādicitta rəgəpən pva mahāviśeṣa,</l>
<l n="c">krodhanta patyana tamahta ya dohakənta,</l>
<l n="d">kāruṇyabuddhi gavayən tulakanta mṛtyu.</l>
</lg>
<lg n="8"><l n="a">yapvan vihaṅeku* virodha manahta maṅke,</l>
<l n="b">hiṅsākuru pravala deni kaduryaśanta,</l>
<l n="c">byaktaṅ svajīva matupis guṇa śaktimaṇḍa,</l>
<l n="d">de śrī narendra sakaleśvara bhūmipāla.</l>
<!-- <app> * D. G. — 8a B. C. yapvan virodha vilaṅeku, D. E. G. yapvan virodha vihaṅeku.
H. yapvan virodha vahaneki. — 8b B. kaduryyaśanta.
</app> -->
</lg>
<lg n="9"><l n="a">nāhan vuvus nṛpasutāmuji saṅ narārya,</l>
<l n="b">marmānumodana ri saṅ gajavaktrarūpa,</l>
<l n="c">durvaktra heva ya təkap naranāthaputra,</l>
<l n="d">iṣṭanya cañcala baṅun gajavaktra rudra.</l>
<!-- <app>9d C. D. F. uṣṭa nya. D. Gajamatta rodra.
</app> -->
</lg>
<lg n="10"><l n="a">dhik hāh kamuṅ nṛpasutādhama bhāratāṅśa,</l>
<l n="b">bhaṅgābhimāna juga tan tuhu sādhu dibya,*
jambat vuvusmu parachidra mahāviveka,</l>
<l n="c">liṣyamu duṣṭa kuhakāmutuṅ iṅ kadi ṅvaṅ.</l>
<!-- <app> * B. D. E. — 10b B. D. E. sādhu dibya. H. sādhu ra dibya. — 10c B. mahavivekā.
C. F. mahaviveki. D. mahāvivekī.
</app> -->
</lg>
<lg n="11"><l n="a">ndin vīrarāja vənaṅ adbhuta matyanāku,</l>
<l n="b">brahmārṣi viṣṇu ya kavəs suranātha kumyus,</l>
<l n="c">hiṅanya saṅ prabhu kakanyu si dhātraputra,</l>
<l n="d">hāh dūra rodra mihateki təkapku riṅ praṅ.</l>
</lg>
</div>
<div type="canto" rend="met" n="32" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅnyān matəmah trivikrama magə̄ṅ taṅ rūpa ghorāhirəṅ,</l>
<l n="b">krūrāṅganya caturbhujāṅavaśakən* yān mūrti saṅ hyaṅ gaṇa,</l>
<l n="c">sātus teka gaḍiṅnikāriṅiriṅi lvir mṛtyu sākṣāt murub,</l>
<l n="d">nāgendropama tulyaniṅ tulalay adbhūtā ta medhālaṅu.</l>
<!-- <app> * C. D. G. H. — 1b A. caturbujakavasakən. — 1d B. tulalayatyadbhuta.
</app> -->
</lg>
<lg n="2"><l n="a">muntab tejanikāgni kātara sakeṅ kumbhātirodrān kutug,</l>
<l n="b">mvaṅ saṅkeṅ mata sūryavimba dumilah mvaṅ bāyubajrāṅasut,</l>
<l n="c">syuh bhasmyaṅ vanavṛkṣasattva katunu lvir parvatāgnyujjvala,</l>
<l n="d">uṣṇaṅ svarga təkapnya durbala* salah dhyānaṅ vatək devata.</l>
<!-- <app> * B. — 2c H. bhraṣṭaṅ. — 2d A. C. D. E. F. G. H. durbala.
</app> -->
</lg>
<lg n="3"><l n="a">tindak lvir bubulaṅ mahītala bəlah kombak vvay iṅ sāgara,</l>
<l n="b">kālembaṅ kapalumbalumba mavərə̄ joṅ phalvarājān karəm,</l>
<l n="c">meṅguṅ taṅ Imavan prakampa kadahut buṅkahnikaṅ Mandara,</l>
<l n="d">gambhlraṅuluvuṅ katon natar ikaṅ nagendra mavrəg ta ya.</l>
<!-- <app>3a B. bubula. — 3b B. D. kaklembaṅ kapəlumba-lumba. G. kaklekar. E. H.
kaklembaṅ. E. kapilumba-lumba.
</app> -->
</lg>
<lg n="4"><l n="a">ghorghoraṅ giri revatekana rubuh glānaṅ trilokākṣaya,</l>
<l n="b">deniṅ krodhanikaṅ gajendramukha śabdātryaṅalun garvita,
āyāy kṣatriya pāpa duṣṭa lihatekiṅ hastivaktrādbhuta,</l>
<l n="c">yadyan bhūmi sabhūrbhuvahsvah uyəṅən byaktātəmah sāgara.</l>
</lg>
<lg n="5"><l n="a">saṅsiptan laku pet kakanyu kətikaṅ śaktīṅ jagat kottama,</l>
<l n="b">mvaṅ rāmanyu si hastinendra pinaṅən sakvehnikaṅ bhūpati,</l>
<l n="c">akvikyāmapageṅ raṇātakəra gə̄ṅniṅ krodha hārohara,</l>
<l n="d">dhik tan durmukharūpa tāku yadiyan tan bhraṣṭa deṅkv iṅ raṇa.</l>
<!-- <app>5b B. D. E. H. sakveh vatək bhūpati. — 5c B. akvīkyamapage.
</app> -->
</lg>
<lg n="6"><l n="a">nojar saṅ gaṇamūrti śīghra sumahur śrī hastinendrātmaja,</l>
<l n="b">ai tandaṅ kamu koṅ prakopa vinarah riṅ dharmaśāstrottama,</l>
<l n="c">jambat ṅvaṅ musirāśrayānuruhanaṅ* sāmantayodha prabhu,</l>
<l n="d">bhoh pembuh śatakoṭi** hastivadanākun tan surud*** siṅ raṇa.</l>
<!-- <app> * C. D. E. F. G. H. ** B. G. D. F. H. *** B. F. G. H. 6c A. musirāśrayānurunanaṅ.
B. musirānuruhaṅ. — 6d A. E. G. pata koṭi. A. G. D. E. surut.
</app> -->
</lg>
<lg n="7"><l n="a">liṅ śrī bhūpatiputra tan dvan umasə̄ taṅ durmukhāhyābhutəṅ,</l>
<l n="b">sarvāstrādbhuta saṅka riṅ taṅan anekān śīghra sampun ləpas,*
ndātan pamyati saṅ narendrasuta kagyat saṅ para ṛṣy aṅiriṅ,</l>
<l n="c">ṅkāne** dura vanān paṅanti ri sirārəs riṅ varāstraāṅavur.</l>
<!-- <app> * B. C. D. E. G. ** B. C. E. F. — 7a B. durmukāhyādbhuteṅ. — 7b A. F.
H. ləkas. — 7d A. D. G. H. ṅkāna.
</app> -->
</lg>
<lg n="8"><l n="a">krodhekaṅ gajavaktra sambut ikanaṅ bhūh parvatāgrāśila,</l>
<l n="b">aṇḍəmyādbhuta bhasmibhūta ri harəp śrī bhūmināthātmaja,</l>
<l n="c">sakvehniṅ vara sañjatātryasasaran lvir larvalarveṅ apuy,</l>
<l n="d">deniṅ jñāna viśeṣa sandhi patulak bvatniṅ mahārorava.</l>
<!-- <app>8a D. sāmbut.
</app> -->
</lg>
<lg n="9"><l n="a">maṅkin krodha bhaṭāra durmukha təkapniṅ parvatāstrān hilaṅ,</l>
<l n="b">yekā hetunirātikāptya mususaṅ trailokya* bhūmi syuhən,</l>
<l n="c">prodbhūteṅ luṅayan lumuṅ ya maṅavil vitniṅ kṣiti maviyat,**
makrak saṅ para deva ghūrṇa lumihat mohūt i saṅ hyaṅ gaṇa.</l>
<!-- <app> * B. C. D. E. H. ** B. — 9b A. F. G. muburaṅ triloka. — 9c A. C. D. E.
F. G. H. kṣiti mvaṅ viyat. — 9d B. mākrak. H. deva ghūrṇṇita.
</app> -->
</lg>
<lg n="10"><l n="a">lāvan saṅ sutasoma pinrih inivə̄ de saṅ vatək devatā,</l>
<l n="b">jñānānuṅ pamisārja rodra tuturən liṅ hyaṅ surendrāvuvus,</l>
<l n="c">nāhan hetunirekacitta humənəṅ boddhyagrimudrāpagəh,</l>
<l n="d">pohniṅ sattva mijil taṅ astrabhiduran saṅkeṅ svacittādbhuta.</l>
<!-- <app>10d B. saṅke. D. astrabhidurān. H. astraviduran.
</app> -->
</lg>
<lg n="11"><l n="a">pūrṇaṅ teja baṅun śaśāṅka ri taṅan śrī hastinendrātmaja,</l>
<l n="b">tempuhnye* ḍaḍa saṅ gajendramukha gək gər <app><lem>ghora</lem><rdg wit="#edss">ghyora</rdg></app>
tan pamyati,</l>
<l n="c">saṅkeṅ drəsnya savaṅ girīndra ḍumavuh puh tvasnikaṅ rākṣasa,</l>
<l n="d">glānāṅlah juga tar vənaṅ malap ikaṅ bajra bvat aṅliṇḍihi.</l>
<!-- <app> * D. E. G. — 11b A. B. G. H. təmpuh ne. D. pāmyati. F. təmpuh nyeṅ.
ghora <
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="33" met="FILL-ME-IN">
<lg n="1"><l n="a">tan saṅkeṅ gəṅ iṅ astra hetunika yan rasa pəjaha vimūrcha kāsihan,</l>
<l n="b">sampun tattva bhaṭāra rakva viṣāṇāmṛta pavarah i saṅ munīśvara,</l>
<l n="c">sor tekaṅ visa denireṅ kujana tīrtha təmahanira riṅ mahārddhika,</l>
<l n="d">yekā hetunikaṅ* gajendramukha tan papaḍa təkap i tībraniṅ lara.</l>
<!-- <app> * B. D. E. — 1a A. C. F. G. H. hetu niraṅ.
</app> -->
</lg>
<lg n="2"><l n="a">təkvan hyaṅ gaṇa rakva sah sira sakeṅ asura matutur iṅ kaśāntikan,</l>
<l n="b">deniṅ jñāna viśeṣa śakti rumakut ri vuyuṅ ira rikaṅ jagat kabeh,</l>
<l n="c">lavan vruh sira yan narendrasuta buddhasakala magave jagaddhita,</l>
<l n="d">nāhan hetunirān mulih saha lavan surapati sahadevatāṅdulur.</l>
<!-- <app>2d B. devādulur.
</app> -->
</lg>
<lg n="3"><l n="a">ndan saṅ kāri vimohitāhənək apəg anaṅis* alara maminta jīvana,</l>
<l n="b">ai saṅ śrī sutasoma piṇḍa hapa tāku matəlasana hiṅsakojjvala,</l>
<l n="c">māna krodha kaṭuṅka tan huniṅanən tilarakna ri sattvaniṅ hati,</l>
<l n="d">saṅkā yan laraniṅ manah bhidura dhāraṇa pəjah i lalista riṅ hulun.</l>
<!-- <app> * B. C. D. E. G. — 3a A. F. H. arən naṅis.
</app> -->
</lg>
<lg n="4"><l n="a">yekā hetunirān vavaṅ malap ikaṅ bhidura maluyi śuddhaniṅ manah,</l>
<l n="b">śīghrānəmbah* ikaṅ gajendramukha bhaktya śikhara** ri ləbūni jə̄ṅnira,</l>
<l n="c">paṇḍyāgurva ri saṅ narendrasuta liṅnika mamaha sukhe nṛpātmaja,</l>
<l n="d">yogābhyāsa rikaṅ girīndra tumute salakunira mahāyānabrata.</l>
<!-- <app> * B. C. D. E. F. G. ** C. E. G. — 4b A. H. śīghrānambah. A. B. D. F. sikara
ri. H. sira ri. — 4c H. paramasuke.
</app> -->
</lg>
<lg n="5"><l n="a">ndan sakvehnira saṅ ṛṣi pramukha keśava ḍatəṅ i siraṅ nṛpātmaja,</l>
<l n="b">kapvāṅastuti dibya saṅ nṛpatiputra sakala jinamūrti riṅ sarāt,</l>
<l n="c">tan varṇan ri huvusnireki nṛpaputra mamisiki ri saṅ mahāsura,</l>
<l n="d">jñānānusmṛtiśāsaneki pavarahnira ya sapavarahniṅ āgama.</l>
<!-- <app>6b C. nṛpatiputra jñānānusmṛti.
</app> -->
</lg>
<lg n="6"><l n="a">byātītan ri huvusnirāmisiki saṅ gajamukha ri katattvan iṅ dadi,</l>
<l n="b">lampah śrī nṛpaputra yeka caritan sira lumaku lavan munīśvara,</l>
<l n="c">ndan saṅ sāmajavaktra tan sah aṅiriṅ ri sira manusup iṅ vanāntara,</l>
<l n="d">groṅ durgārəs ikaṅ kalakvan i ləpitləpit i siluk ikaṅ gunuṅ midər.</l>
<!-- <app>6d C. i ləpit i siluk.
</app> -->
</lg>
<lg n="7"><l n="a">kañcit rakva haneki nāgapati kādbhuta təka sakiṅ agraparvata,</l>
<l n="b">ṅākṅāk śabda nikāharəp mamaṅane nṛpasuta dinunuṅnya gə̄ṅ galak,</l>
<l n="c">yatnekaṅ gajavaktra yāṅalaṅakən tanu pinuliṅan* iṅ mahābhaya,</l>
<l n="d">ghoraṅ haṅga saparvatāgra binəbədniṅ uraga giri mandaropama.</l>
<!-- <app> * C. D. E. F. H. — 7c A. pinulaṅan. B. pinuləṅan.
</app> -->
</lg>
<lg n="8"><l n="a">krūrekān manahut manəmbur i mukhendriya gajamukha śuddha niścala,</l>
<l n="b">bāyvagnyardhana yeka pasaṅən ya guməsəṅana nāgabandhana,</l>
<l n="c">he saṅ durmukha hayva maṅkana vuvus nṛpasuta kalavan munīśvara,</l>
<l n="d">tan dadyaṅ muni bauddhapakṣa satatāmatimati makabuddhi maṅkana.</l>
<!-- <app>8b B. siddha pasaṅən guməsəṅana. C. siddha yeka pasaṅən. D. E. F. H. siddhi
yeka pasaṅən. — 8d B. tan dadya.
</app> -->
</lg>
<lg n="9"><l n="a">āpan rakva bhaṭāra sira sattva karuṇa sahaneṅ jagattraya,</l>
<l n="b">yadyan śatru təkapnireki juga tan pinəjahan ika* kevala həniṅ,</l>
<l n="c">jñānāveśa minuṣṭi rakva makaśastra** pasukakən i cittaniṅ musuh,</l>
<l n="d">byaktaṅ krodha mamūrti sattva manukūla təkapiṅ atipaṇḍiteṅ manah.</l>
<!-- <app> * B. C. D. E. H. ** E. — 9b A. F. G. ira. — 9c A. B. G. D. F. G. H. makasastra.
</app> -->
</lg>
<lg n="10"><l n="a">yekā rakva tinūtniraṅ sugatapakṣa satata magave jagaddhita,</l>
<l n="b">ton ṅūnī ṅvaṅ gə̄ṅta rudrasakaleṅ guṇa mahəli kaśāntan uttama,</l>
<l n="c">maṅkā teki kabuddhya saṅ gajamukhāṅlavanaṅ uraga śakti digjaya,</l>
<l n="d">sambyan rakva parīkṣanən gati jinasmaraṇa karaṇaniṅ jayeṅ raṇa.</l>
<!-- <app>10a C. D. yekān rakva.
</app> -->
</lg>
<lg n="11"><l n="a">nāhan liṅ jinamūrti durmukha rikātutur i sapavəkasnireṅ* daṅū,</l>
<l n="b">sampun rakva ləpas manahnya yugapat mamarəṅi ri manah nṛpātmaja,</l>
<l n="c">kapvārok mapisan təkeṅ bhujaga padma hṛdaya sira jīvahāraka,</l>
<l n="d">glānaṅ nāga vimūrcha kesəp anibeṅ kṣiti malupa ri dagdhaniṅ hati.</l>
<!-- <app> *F. — 11a A. B. C. D. E. G. H. i pavəkas.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="34" met="FILL-ME-IN">
<lg n="1"><l n="a">vəkasan ta* yāṅlilir i sampun ika mahəli citta sattvika,</l>
<l n="b">aharəp subhaktya ri gajendramukha liṅika dharmamūrtika,</l>
<l n="c">gajavaktra śīghra matulak tumuduhakən i saṅ nṛpātmaja,</l>
<l n="d">sira teki saṅ humuripī kita sakala viśeṣa paṇḍita.</l>
<!-- <app> * C. D. E. F. G. — 1a A. B. H. tan yaṅlilir.
</app> -->
</lg>
<lg n="2"><l n="a">ya tinūtnya yan praṇata bhakti ri suku jinamūrti <app><lem>sādara</lem><rdg
wit="#edss">sāḍara</rdg></app> ,</l>
<l n="b">gajavaktra harṣaja mihat milu musapi ləbūni jə̄ṅnira,</l>
<l n="c">karuhun maharṣi paḍa mastuti ri sira təkapnya śāntika,</l>
<l n="d">kavəṅan turnon ri kamahātmyanira tuhu bhaṭāra riṅ jagat.</l>
</lg>
<lg n="3"><l n="a">avivakṣiteki laku saṅ nṛpasuta vuvusən kathākna,</l>
<l n="b">təka riṅ juraṅ mayukaparvata kayu vək i sək nirantara,</l>
<l n="c">paṅikāvilət lumalay iṅ havan amuhara saṅhub iṅ vukir,</l>
<l n="d">matəmah pətəṅ ri təkaniṅ limut amaḍəmi tīkṣṇaniṅ ravi.</l>
<!-- <app> * F. — 3a B. F. avivakṣiteki. H. avivakṣa teki.
mayukaparvata: em. mayukhaparvata, m.c. for mayūkhaparvata?
</app> -->
</lg>
<lg n="4"><l n="a">gunuṅ adbhutāsəmu mahāsura katəmu ri madhyaniṅ vana,</l>
<l n="b">matutuk guhālva masiyuṅ kəpuh aruhur aṅanti riṅ gəgər,</l>
<l n="c">mata tulya bhāskara śilāputih akalaṅan iṅ gunuṅ midər,</l>
<l n="d">masavit latāgəṅ aṅurambat i paraṅanikaṅ mahāgiri.</l>
</lg>
<lg n="5"><l n="a">baḍamanya megha ri ruhur luṅayanika kuvuṅkuvuṅ pəluk,</l>
<l n="b">saha bāyubajra kumusuh kadi lakunika* rodra gə̄ṅ galak,</l>
<l n="c">vəkasan mirirmirirakən kusuma teki ri jə̄ṅ nṛpātmaja,</l>
<l n="d">kadi səmbahanya tumūtaṅiriṅa kadi gajendravaktra ya.</l>
<!-- <app> * C. E. H. — 5b A. B. D. F. G. nira
</app> -->
</lg>
<lg n="6"><l n="a">i təpinya sumbər umijil məsat asəmu ririsnya kāṅinan,</l>
<l n="b">bana sattvarāja ri samīpanika vahu mijil sakeṅ guhā,</l>
<l n="c">maharəp mamuktya ri vəkanya dinəmak ika mepu kāsihan,</l>
<l n="d">makədalkədal manaṅis ahyun umura ya gupay katiṇḍihan.</l>
</lg>
<lg n="7"><l n="a">nṛpaputra tan dva lumihat sira tumuluy aśabda vākpaṭu,</l>
<l n="b">mṛganātha he bibi huvus juga hilahila hayva maṅkana,</l>
<l n="c">tuvi tan vaneh vəka təkapta tan iku* makamāṅsabhakṣaka,</l>
<l n="d">putus iṅ kaduryaśan ikuṅ pati niyata təkaṅ upadrava.</l>
<!-- <app> * D. H. — 7b E. huvus hila-hila kita hayva. — 7c A. H. hamiku. C. E. aniku.
</app> -->
</lg>
<lg n="8"><l n="a">tuvi nora pāpa kadi pāpaniṅ anak atiduṣṭa riṅ yayah,</l>
<l n="b">gurutalpeki ya paḍanya niyata təka riṅ yamālaya,</l>
<l n="c">ndan alah kapāpanika karva təkap i laku saṅ mṛgādhipa,</l>
<l n="d">ṅka <app><lem>suhaśra</lem><rdg type="emn">sahasra?</rdg></app> koṭi kəta
pāpanika ya pavarahniṅ āgama.</l>
<!-- <app>8d C. E. F. teka.
</app> -->
</lg>
<lg n="9"><l n="a">kalavan ta yeka hana dharmavacana sutakīrtya riṅ jagat,</l>
<l n="b">talagādikūpa surayajña janayaśa kasor təkapnika,</l>
<l n="c">apa yan vənaṅ gumavayaṅ kriya saguṇaniṅ ātmajottama,</l>
<l n="d">karuhun kasaṅkalan ikaṅ bapa bibi ya ləpas nirātmaka.</l>
<!-- <app>9b G. nira. — 9c B. C. D. E. H. tryaśaguṇa. G. apa tan vənaṅ.
</app> -->
</lg>
<lg n="10"><l n="a">iti nā vuvus nṛpatiputran umuhuti rikaṅ mṛgādhipa,</l>
<l n="b">mṛgasiṅha yatna sumahur i vacananira saṅ nṛpātmaja,</l>
<l n="c">vruh ike ṅhulun ri guṇa doṣaniṅ inucapakənta yogyana,</l>
<l n="d">ṅhiṅ ateki mogha kavahan lapa karaṇaniṅ iṅsakātmaja.</l>
<!-- <app>10a H. sumayut i. — 10d G. nikīṅsakātmaja.
</app> -->
</lg>
<lg n="11"><l n="a">akire vaneh ṅvaṅ iki tan hana kavənaṅ ikiṅ mṛgeṅ vana,</l>
<l n="b">pramukhaṅ <app><lem>kənas</lem><rdg wit="#edss">kəṇas</rdg></app> kapi lutuṅ
vijuṅ ika sama durbalālayu,</l>
<l n="c">ṅūniveh ta saṅ tapa kavəs girigirin i kamūrtiniṅ hulun,</l>
<l n="d">karaṇaṅku yan suta subhojana ri pamatək iṅ hilālapa.</l>
<!-- <app>11c H. kamūrkkan i ṅhulun. — 11d C. suka subhojana.
</app> -->
</lg>
<lg n="12"><l n="a">śubhavākya maṅkana rikā nṛpasuta saha lūh nirantara,</l>
<l n="b">siliḍirya* rakva kaharəpnira matalaṅa jīva sakṣaṇa,</l>
<l n="c">taḍahənya tan** svaṅa lamun mahuripa vəkani mṛgādhipa,</l>
<l n="d">paramārtha dharmaṅ usirən karuṇā ri laraniṅ nirāśraya.</l>
<!-- <app> * C. D. E. F. G. H. ** C. D. E. F. G. H. — 12b A. B. silinirrya. — 12c
A. B. yan svaṅa.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="35" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan liṅ saṅ narendrātmaja paramasukhāmbəknikaṅ sattvanātha,</l>
<l n="b">tan dvodanyāṅhuvakən vəkanika malajəṅ muṅsir iṅ deśa durga,
āmhām yan ton siraṅ bhāratakula paməpəgniṅ vayah yovanānvam,</l>
<l n="c">hetunyār aṅsə̄* yan garjita madəg i harəp śrī mahārājaputra.</l>
<!-- <app> * S. — 1d A. G. D. F. G. H. hetu nyār aṅsa. B. E. hetunyar aṅga.
</app> -->
</lg>
<lg n="2"><l n="a">prodbhūtaṅ hakṣi mūlyar siyuṅ ika maluṅid katarāṅapnikālva,</l>
<l n="b">karvaṅ hastātitīkṣṇāriṅiriṅi rumakut <app><lem>ry aṅga</lem><rdg wit="#edss">ryyāṅa</rdg></app>
saṅ nāthaputra,</l>
<l n="c">mumbul saṅkeṅ jajādrəs gətihira cinucup denikaṅ sattvanātha,</l>
<l n="d">glānāṅlah citta <app><lem>nirvāṇa</lem><rdg wit="#edss">nirbbāna</rdg></app>
* ya rinəgepirān mantukeṅ buddhaloka.</l>
<!-- <app> * B. C. D. G. H. — 2a B. D. E. aksi. — 2d A. F. glānāṅlah nirbāṇa. E.
citta nirbāṇa. E. boddhaloka.
</app> -->
</lg>
<lg n="3"><l n="a">ndan saṅ <app><lem>hastīndravaktra</lem><rdg wit="#edss">hastīnendravaktra</rdg></app>
mvaṅ uraga kalavan keśava glānacitta,</l>
<l n="b">kepvan deniṅ manah tan vənaṅ asayut i saṅ śrī mahārājaputra,
āpan sampun purih saṅ kumavaśakən ikaṅ bodhisattvopadeśa,*
tulyekāmbəknirānuṅ pəjaha mahuripāṅhiṅ yaśāvṛddhi mūlya.</l>
<!-- <app> * B. C. E. F. G. H. — 3a H. hastīndravaktra raga makamukha saṅ Keśava.
— 3c A. D. ikaṅ satvopadeśa.
</app> -->
</lg>
<lg n="4"><l n="a">byātītan līna saṅ śrī jinakula pinaṅan denikaṅ sattvanātha,</l>
<l n="b">liṇḍū taṅ bhūmi tan kram hyaṅ aruṇa malara lvirnirāṅdoh maṅulvan,</l>
<l n="c">tan śobhaṅ byoma kadyāṅəmu taṅis i təḍuhniṅ <app><lem>ghanāsaṅhub</lem><rdg
wit="#edss">ghyaṇāsaṅhub</rdg></app> aṅluh,</l>
<l n="d">gəntərnyāsambasambat kilat asəmu kəḍapniṅ təñuh katīkṣṇan.</l>
<!-- <app>4d B. C. E. F. G. təñuh mār katīkṣṇan.
</app> -->
</lg>
<lg n="5"><l n="a">lāvan saṅ sattvanāthāsəmu kahuvan* i pəjah śrī mahārājaputra,</l>
<l n="b">deniṅ rah kesəp ardhāmṛta mamarəgi garbhāmaṅun <app><lem>śāntacitta</lem><rdg
wit="#edss">śāntācitta</rdg></app> ,</l>
<l n="c">maṅkin kaṅən varah saṅ munivara sira yan rājasunvānivārya,</l>
<l n="d">hetunyan bhakti tan sah manaṅis iri dagan saṅ mahānāthaputra.</l>
<!-- <app> * D. E. G. H. — 5a A. F. kavuhan. B. rahuvan. C. kavuvan. — 5c C. yan
bhāja.
</app> -->
</lg>
<lg n="6"><l n="a">hāhāh he bhūmināthātmaja pahurip atah saṅ mahābodhisattva,</l>
<l n="b">tiṅhalte duhkhaniṅ kaśmala mamati tuhanta nyatāḍaṇḍa doṣa,</l>
<l n="c">āpan byaktekanaṅ pāpa tumuvuh asəvə̄ vəltik iṅ mānakarma,</l>
<l n="d">lud ṅvaṅ sattvātimūḍhācəmər aku riṅ apan tan təkeṅ roravāṅga.</l>
</lg>
<lg n="7"><l n="a">saṅsiptan piṇḍaha pvaṅhulun atəlasana dveṣa riṅ putradharma,</l>
<l n="b">maryāṅgə̄ṅ krodha maryāṅapakaṅapaka riṅ saṅ mahāpaṇḍitāgra,*</l>
<l n="c">yapvan saṅke lalis saṅ nṛpatanaya təhər matya tan labdhajīvan,</l>
<l n="d">milva ṅvaṅ līna vetniṅ taya maṅinakaneṅ hiṅsakā buddhi pāpa.</l>
<!-- <app> * E. — 7b A. B. C. D. F. G. H. mahāpaṇḍitāgra. — 7d F. mātya vet.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="36" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅ mṛgendrāvacane nṛpātmaja,</l>
<l n="b">ndan dūra rakvāhuripāṅ huvus pəjah,</l>
<l n="c">sattvendra yekāmrih aminta patyana,</l>
<l n="d">de hastivaktroraga mukhya saṅ ṛṣi.</l>
</lg>
<lg n="2"><l n="a">ndan saṅ śinabdan sira teki <app><lem>laṅghana</lem><rdg wit="#edss">laṅghyana</rdg></app>
,</l>
<l n="b">puh tvasnirān kevala duhkhitānaṅis,</l>
<l n="c">sattvendra dhīrāptya tumārjanaṅ tanu,</l>
<l n="d">dīptaṅ nakāṅhiṅ pvaṅ iniṣṭi pālaga.</l>
<!-- <app>2c C. humarjjanaṅ.
</app> -->
</lg>
<lg n="3"><l n="a">ndah hyaṅ surendrādhipa riṅ surālaya,</l>
<l n="b">prāpteki tan dvohuti saṅ mṛgeśvara,</l>
<l n="c">bhoh he kitaṅ moṅ bibi hayva maṅkana,</l>
<l n="d">nyātāku hetvanyāhurip* nṛpātmaja.</l>
<!-- <app> * B. C. — 3a E. ndan saṅ. — 3d A. D. F. G. hetvaṅ mahurip. E. hetu nya
hurip. H. hetva ni hurip.
</app> -->
</lg>
<lg n="4"><l n="a">maṅkā ta vākśabdaniraṅ surādhipa,</l>
<l n="b">dhyāyī kṣaṇa śrī nṛpaputra maṅlilir,</l>
<l n="c">buddhasmṛti pvaṅ vinibhajya riṅ śava,</l>
<l n="d">mvaṅ pañcabāyvardhana saṅkaniṅ hurip.</l>
<!-- <app>4c H. vini bhāgya.
</app> -->
</lg>
<lg n="5"><l n="a">pūrṇaṅ śarīreki muvah kadīṅ daṅū,</l>
<l n="b">lvir supta polahnira tekyamār baṅun,</l>
<l n="c">ṅka taṅ macan bhakti ri jə̄ṅ nṛpātmaja,</l>
<l n="d">mvaṅ hastivaktroraga tuṣṭa saṅ ṛṣi.</l>
</lg>
<lg n="6"><l n="a">ndan śrī narendrātmaja mepu suṅkava,*</l>
<l n="b">maṅke ri jīvānira de śatakratu,</l>
<l n="c">lvir dāna riṅ vah dhana ratna kāñcana.</l>
<l n="d">tambosadhīṅ aṅga sulakṣaṇottama.**</l>
<!-- <app>* B. D. E. F. H. ** B. F. G. — 6a A. G. G. suṅkavan. — 8c B. lvir ddāna.
— 8d A. C. D. E. H. salakṣaṇottama</app> -->
</lg>
<lg n="7"><l n="a">āpan tikaṅ vvaṅ matakut ya riṅ pati,</l>
<l n="b">lūd tar vruh iṅ mārga viśeṣaṅ uṅsirən,</l>
<l n="c">tṛṣṇeṅ hanak mvaṅ putu patnikāṅlare,</l>
<l n="d">yogyan huripnyān tuluṅən surādhipa.</l>
</lg>
<lg n="8"><l n="a">ṅvaṅ teki dūrān hana mātra tolihən,</l>
<l n="b">tyāgeṅ hurip dharma viśeṣa mūlya ya,</l>
<l n="c">niṣkāraṇolah suranātha riṅ hulun,</l>
<l n="d">gə̄ṅ bañcanāmbək tunadharma kevala.</l>
</lg>
<lg n="9"><l n="a">nāhan vuvus saṅ nṛpaputra maṅkana,</l>
<l n="b">ai śrī narendrātmaja liṅ surādhipa,</l>
<l n="c">sihteṅ mahāsattva jagaddhitenapi,</l>
<l n="d">donkv āmalaṅ ri prakṛtinta yan pəjah.</l>
<!-- <app>9 B. donkun malaṅ</app> -->
</lg>
<lg n="10"><l n="a">ṅūnī pəjahteki təkap mṛgeśvara,</l>
<l n="b">vəlasterikaṅ moṅ suta seṣṭiniṅ hati,</l>
<l n="c">līnanta yeka mṛganātha matya* ya,**
patyanya nirdon karuṇanta riṅ jagat.</l>
<!-- <app> * B. ** C. D. E. H. — 10c A. F. G. matyana. B. mātya. G. D. E. H. mātya
ya. — 10d B. matya.
</app> -->
</lg>
<lg n="11"><l n="a">jīvānta maṅke paramārtha riṅ sarat,</l>
<l n="b">jīvānikaṅ sattva mahāsukheṅ manah,</l>
<l n="c">yāvat pəjah saṅ nṛpaputra riṅ vana,</l>
<l n="d">tāvat pəjah taṅ mṛgasattva tan kasah.</l>
</lg>
</div>
<div type="canto" rend="met" n="37" met="FILL-ME-IN">
<lg n="1"><l n="a">saṅkṣepanya ya hetuniṅ vavaṅ anindya humuripi kita,</l>
<l n="b">tan saṅkeṅ vara bañcanāṅalaṅi dontan umaluya jinā,</l>
<l n="c">dharmānūta ri sihta riṅ sakalasattva ya karaṇa təmən,</l>
<l n="d">astam jīvananiṅ jagat ri təkaniṅ bhuvana haruhara.</l>
</lg>
<lg n="2"><l n="a">liṅ saṅ hyaṅ suranātha riṅ kṣaṇa milag sira tatan ucapən,</l>
<l n="b">somyāmbək sutasoma deni paṅucapniran aməlasakən,</l>
<l n="c">mvaṅ sakvehnira saṅ ṛṣi pramukha keśava ta paḍa sukha,</l>
<l n="d">durvaktroraga sattvanātha karuhun rəna ri Surapati.</l>
</lg>
</div>
<div type="canto" rend="met" n="38" met="FILL-ME-IN">
<lg n="1"><l n="a">sattvendroraga tika mukhya hastivaktra,</l>
<l n="b"><app><lem>bhaktyāṅañjali</lem><rdg wit="#edss">bhyaktyāṅañjali</rdg></app>
ri siraṅ narendraputra,</l>
<l n="c">kapvāminta vinarah iṅ mahopadeśa,</l>
<l n="d">dvārānuṅ tutən iṅ acintya śūnyamārga.</l>
<!-- <app>1d G. D. F. śūnyadharmma.
</app> -->
</lg>
<lg n="2"><l n="a">āpan kveh i manah i saṅ mahātiyogi,</l>
<l n="b">vvantən nirmalabhava mokṣakān ginə̄ṅ tvas,</l>
<l n="c">len taṅ tyāga pəjah anuṅ ya teṣṭadharma,</l>
<l n="d">paṅliṅgan nṛpasuta naṣṭa maṅkya mūlya.</l>
<!-- <app>2c H. teṣṭidharma. — 2d H. maṅke.
</app> -->
</lg>
<lg n="3"><l n="a">saṅsiptan ləvih ikanaṅ paratramārga,</l>
<l n="b">saṅkeṅ mokṣaka ri hiḍəp patik narārya,</l>
<l n="c">ḍū bhāgyādhika paṅucapta sādhu riṅ rat,</l>
<l n="d">ādya ṅvaṅ majara masākṣya saṅ ṛṣīndra.*</l>
<!-- <app>* D. — 3a H. paratradharmma. — 3d A. B. C. E. F. G. H. rəṣindra. D. adyā.
</app> -->
</lg>
<lg n="4"><l n="a">siṅgih liṅta paramamokṣa mārgadibya,</l>
<l n="b">deniṅ rāt kunaṅ ika saṅ mahātividvan,</l>
<l n="c">tan mokṣāṅga juga viśeṣa dharma mārga,</l>
<l n="d">matyāsiṅ saparāganiṅ kabodhisattvan.</l>
<!-- <app>4b D. mahātividhvān.
</app> -->
</lg>
<lg n="5"><l n="a">pə̄hniṅ śāstra təkap i saṅ viśeṣa sādhu,</l>
<l n="b">yadyan pāləha sukha yan parārtha donya,</l>
<l n="c">durlakṣmyāthava sugiheki tan vikalpa,</l>
<l n="d">mon matyāhuripa lamun jagaddhitārtha.</l>
<!-- <app>5b H. ya saṅləha sukha yan parārtha don.
</app> -->
</lg>
<lg n="6"><l n="a">ṅhiṅ tekaṅ paramanirasrayeki goṅen,</l>
<l n="b">riṅ jñānadhika vəkas iṅ mahāviśeṣa,</l>
<l n="c">tan svargabyudaya kitan* paṅekacitta,</l>
<l n="d">yekaṅde sasar ikanaṅ paratramārga.</l>
<!-- <app> * D. E. H. — 6C A. B. F. G. siran paṅekacitta. G. svargabyudayaka tan
paṅekacitta.
</app> -->
</lg>
<lg n="7"><l n="a">toh ndyānuṅ vivitan ike liṅanta maṅko,</l>
<l n="b">vidyādi krama ginəlar təkap bhaṭāra,</l>
<l n="c">dharmādharma tuvuh ikeṅ samastabhūmi,</l>
<l n="d">mati mvaṅ mahurip aneka sṛṣṭiniṅ vvaṅ.</l>
<!-- <app>7c C. D. E. ikaṅ samāsta. E. dharmmādharmmātuvuh.
</app> -->
</lg>
<lg n="8"><l n="a">pūjā yoga japa samādhi dāna puṇya,</l>
<l n="b">len tekaṅ brata śucipakṣa bhairavātva,</l>
<l n="c">salvirnyaṅ* aśubha śubha pravṛtti riṅ** rāt,</l>
<l n="d">jñānāveśa milu tumūt punarbhaveka.</l>
<!-- <app> * B. C. D. ** B. D. F. G. H. — 8b C. Bhairava. — 8c A. E. F. G. H. neṅ.
A. G. E.niṅ. — 8d C. jñānāvīṣa.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="39" met="FILL-ME-IN">
<lg n="1"><l n="a">kunaṅ saṅ vvaṅ niśśreyasa sira tatan siddhi riṅ ulah,</l>
<l n="b">ndātan pūjā tan yoga rinəgəpirānisbhava sadā,</l>
<l n="c">luput saṅkeṅ bhavakrama pati hurip tan paṅavara,</l>
<l n="d">apan sākṣāt saṅkan paran ika sirācintyabhavana.</l>
</lg>
<lg n="2"><l n="a">sirekādṛvya jñāna tiga hurip iṅ bhūmi sahana,</l>
<l n="b">baṅun phalveṅ vvay tan milu bañu sireṅ duhkha sukha len,</l>
<l n="c">guṇanekālit tan ləga masək iṅ alvādbhuta təmən,</l>
<l n="d">agə̄ṅ tan mopək mañjiṅ iṅ ahət ikā sūkṣma sumilib.</l>
<!-- <app>2a C. jñānati hurip. — 2b B. C. D. E. H. bhayeṅ vvay. H. tan mina bañu
sireṅ. — 2d B. C. D. gə̄ṅ tan mopək yan mañjiṅ.
</app> -->
</lg>
<lg n="3"><l n="a">kaliṅhanyevəh saṅ vinuvus i vuvusniṅ vaṅ amuvus,</l>
<l n="b">apan rakvekin tan vənaṅ inubhayān pan sira mucap,</l>
<l n="c">sirānon tan kāton sira juga manon pan sira manon,</l>
<l n="d">adoh tan dūra ṅke sira ta maparək tan kaparəkan.</l>
<!-- <app>3a B. C. vvaṅ. — 3b H. inucap pan sira mucap.
</app> -->
</lg>
<lg n="4"><l n="a">yatekā pinrihniṅ viku ri təkāniṅ dharma kapatin,</l>
<l n="b">savaṅ kris sah saṅkeṅ saruṅan inunus tan kavaraṇān,</l>
<l n="c">təkapniṅ trinyārok rva pinasah ireṅ jñāna vimala,</l>
<l n="d">vidagdhāniṅkap roma salaya tinūtniṅ nirupana.</l>
<!-- <app>4b B. E. H. kahavaran.
</app> -->
</lg>
<lg n="5"><l n="a">acintyānumpak riṅ taya matapakan bhāskara vulan,</l>
<l n="b">ikā lvir saṅ līnādhika sama lavan mokṣakaraṇa,</l>
<l n="c">nda saṅsiptan siṅ solaha juga lamun nirmala sadā,</l>
<l n="d">prasiddhāmor iṅ tan hana kaluput iṅ <app><lem>vāhyavibhava</lem><rdg wit="#edss">vāhyu
vibhava</rdg></app> .</l>
<!-- <app>5d E. vāhya</app> -->
</lg>
</div>
<div type="canto" rend="met" n="40" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan liṅ jinamūrti mājar i kadibyaniṅ patipati,</l>
<l n="b">mvaṅ taṅ mokṣakamārga kempən i vuvusnirān pavacana,</l>
<l n="c">ndan saṅ sāmajavaktra nāgapati sattvanātha karuṇa,</l>
<l n="d">bhaktyāṅañjali jə̄ṅnirāmalaku sihnireki tulusa.</l>
<!-- <app>1a C. mojar.
</app> -->
</lg>
<lg n="2"><l n="a">deniṅ yoga samādhi tan hana ri saṅ nirāśrayayati,</l>
<l n="b">nis taṅ mārga viśeṣa rakva ri hiḍəp patik nṛpasuta,</l>
<l n="c">siddhaṅ yoga yan ardha liṅnira nirāśrayeki kahiḍəp,</l>
<l n="d">nəm kvehnyādhika riṅ śivatva ya rəṅə̄n mahottama təmən.</l>
</lg>
<lg n="3"><l n="a">pratyāhāra ṅaranya* kālapan iṅ indriyeka vinalat,</l>
<l n="b">saṅkeṅ artha jugeka rakva makamārga buddhi vimala,</l>
<l n="c">nyaṅ dhyānādhika dhīra yoga humiḍəp svasādhya mapagəh,</l>
<l n="d">dibyāmoha taman kasambi riṅ ulah prapañca satata.</l>
<!-- <app> * B. C. D. E. H. — 3a A. F. G. kala nya kālapan. — 3c H. pva satya mapagəh.
</app> -->
</lg>
<lg n="4"><l n="a">prāṇāyāma ṅaranya bāyu vinatək mareṅ hulu təṅah,</l>
<l n="b">sarvadvāra minəb təkapnya tinūt iṅ viśeṣa katəmu,</l>
<l n="c"><app><lem>oṁkāra</lem><rdg wit="#edss">aṁ kāra</rdg></app> praṇaveki muṅgu
ri daləm tvas ardha ya kasə̄k,</l>
<l n="d">vetniṅ tattva śivatva dhāraṇa ṅaranya yoga saphala.</l>
<!-- <app>4b B. təkap tinut i viśeṣa.
</app> -->
</lg>
<lg n="5"><l n="a">len taṅ tarka ṅaranya yoga gaganopamaṅ manohava,*</l>
<l n="b">ṅhiṅ tan vāk dhara rakva len ika sake rikaṅ avaṅavaṅ,</l>
<l n="c">mvaṅ taṅ jñāna vikalpa tārja malilaṅ visādhya pinələṅ,</l>
<l n="d">nissandeha samādhi yoga paṅaranya mokṣakaraṇa.</l>
<!-- <app> * H. — 5a H. manohava.
</app> -->
</lg>
<lg n="6"><l n="a">tan dvāṅ aṣṭaguṇān kapaṅgih i təkapnya rakva karuhun,</l>
<l n="b">dṛśyādṛśya vaśitva riṅ bhuvana rudramūrti sakala,</l>
<l n="c">yekāṅbvat i manahniraṅ paramaśāntikārya nipuṇa,</l>
<l n="d">kempər yan rusit iṅ jitendriya juraṅniṅ ambək ahajə̄ṅ.</l>
<!-- <app>6b E. riṅ bhūmina. — 6c C. yekāṅlvat. paramaśākti kāryya</app> -->
</lg>
<lg n="7"><l n="a">yapvan dhīra manahta tuṅgəṅ ikanaṅ svacitta mabənər,</l>
<l n="b">tan kevəh təkap iṅ trikāya vala siddhi sarvakaraṇa,</l>
<l n="c">kevəhniṅ triguṇātmakārdha ya huvus kasimpən amatəh,</l>
<l n="d">ṅkā rakvān sira śūnyarūpa paramārthatattva kahiḍəp.</l>
<!-- <app>7a C. manah katuṅgəṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="41" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan tiṅkah ikaṅ śivatva ri siraṅ śaiva svapakṣādhika,</l>
<l n="b">bheda mvaṅ jinatattva teki ri siraṅ bauddhāprameyeṅ jagat,</l>
<l n="c">saṅ hyaṅ advayayogasandhi pinakeṣṭidvāra saṅ bhikṣuka,</l>
<l n="d">aṁ ah śabdanikaṅ svabāyu ri daləm kaṇṭha prasiddhaṅ hayu.</l>
<!-- <app>1b B. F. H. boddhāpramayeṅ. H. rakva ri siraṅ.
</app> -->
</lg>
<lg n="2"><l n="a">rəp prāptaṅ ravi soma denya sumaput riṅ deha śuddhākṛti,</l>
<l n="b">mvaṅ taṅ advayacitta divya mapagəh ṅkāne manah nirbhaya,</l>
<l n="c">pə̄hniṅ rvānupamātiśīghra ri vijil hyaṅ buddha tan kāvaran,</l>
<l n="d">śūnyākāra devāṅga nirmala sirān nirbāṇa nirlakṣaṇa.</l>
<!-- <app>2b B. nir mmaya. — 2c E. kavaran.
</app> -->
</lg>
<lg n="3"><l n="a">āpan tan śiva tan maheśvara sirān tan brahma tan keśava,</l>
<l n="b">tan saṅ hyaṅ parameṣṭhirudra tuduhən dūrān kavastverikā,</l>
<l n="c">siṅgih yan paramārthabuddha təmahan saṅ siddha yogīśvara,</l>
<l n="d">icchā nora kasaṅśayāganal alit tanmātra mātreṅ sarāt.</l>
<!-- <app>3a C. sira tan.
</app> -->
</lg>
<lg n="4"><l n="a">nāhan hetu bhaṭāra buddha kahiḍəp putrāprameyeṅ jagat,</l>
<l n="b">saṅ hyaṅ advaya rāma tattvanira de saṅ paṇḍitāṅhayvani,</l>
<l n="c">prajñāparimitebu tan sah i səḍəṅniṅ yoga sānusmṛti,</l>
<l n="d">tan rāgodaya <app><lem>bhinna</lem><rdg wit="#edss">bhīna</rdg></app> rakva
kalavan hyaṅ durmukheṅātmaja.</l>
<!-- <app>4a B. putrāpramayeṅ.
</app> -->
</lg>
<lg n="5"><l n="a">maṅkā śīlanireṅ mahāyana vəkasniṅ bodhisattvān laku,</l>
<l n="b">vetniṅ tattva viśeṣa tan huniṅa riṅ <app><lem>aṣṭeśvarānindita</lem><rdg
wit="#edss">asteśvarāniṇḍita</rdg></app> ,*
yāvat prokṣaka rakva tāvat ikanaṅ niśśreyaseveh pinet,</l>
<l n="c">nāhan hetuniraṅ śivatva makaḍat muṅsyāmriheṅ śūnyata.</l>
<!-- <app> * B. C. D. E. H. — 5b A. F. G. haṣṭasvarānindita. — 5d B. D. E. H. ni
saṅ śīvatva
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="42" met="FILL-ME-IN">
<lg n="1"><l n="a">saṅsipta teki bapa saṅ gajavaktrarūpa,</l>
<l n="b">mvaṅ nāgarāja karuhun vara sattvanātha,</l>
<l n="c">prih hayva tan dugaduge vuvus iṅ kadi ṅvaṅ,</l>
<l n="d">buddhopadeśa təka riṅ śivatattvayoga.</l>
<!-- <app>1a D. saṅsipteki.
</app> -->
</lg>
<lg n="2"><l n="a">āpan tivas juga siraṅ muni bauddhapakṣa,</l>
<l n="b">yan tan vruh iṅ paramatattva śivatvamārga,</l>
<l n="c">maṅkāṅ munīndra saṅ apaksa śivatvayoga,</l>
<l n="d">yan tan vruh iṅ paramatattva jinatva manda.</l>
</lg>
<lg n="3"><l n="a">nā deniraṅucapakən vacanopadeśa,</l>
<l n="b">tan lambalamba tuhu yan jinamūrti sākṣāt,</l>
<l n="c">durvaktra nāgapati sattvapati praṇamya,</l>
<l n="d">bhaktyātibhakti manaḍah vacanātiguhya.</l>
<!-- <app>3a H. sə̄k de. — 3d H. bhaktyapranamya.
</app> -->
</lg>
<lg n="4"><l n="a">sampun mateki ya kinonira bhikṣva vikva,</l>
<l n="b">yan kṣetra sindhu giri soṅgvanan iṅ mayega,</l>
<l n="c">ṅhiṅ tan pakarvana tapovana hayva maṅkā,</l>
<l n="d">yan maṅkaneka gati saṅ viku bauddhapakṣa.</l>
<!-- <app>4d C. D. E. yan maṅhaneki.
</app> -->
</lg>
<lg n="5"><l n="a">nā liṅnirān tan ucapən ri gatinya rakva,</l>
<l n="b">varṇan sireki təka riṅ giri merurāja,</l>
<l n="c">ramyaṅ tapovana rikoṅgvan i saṅ hyaṅūni,</l>
<l n="d">muṇḍisvabhāva sira yan makabuddhi śānta.</l>
</lg>
<lg n="6"><l n="a">saṅ keśavarṣi masayut sira tan vikalpa,*</l>
<l n="b">maṅkin kadhīran i manahnirāṅekacitta,**</l>
<l n="c">nā hetu saṅ ṛṣi mulih sahamitra<app><lem>saṅgha</lem><rdg wit="#edss">saṅghya</rdg></app>
,</l>
<l n="d">sampun sirojar i munīndra sumitra bauddha.</l>
<!-- <app> * F. G. H. ** H.6a A. B. C. D. E. vekalpa. A. B. C. D. E. F. G. niranekacitta.
H. sudhira i manah. s C. H. sirajar</app> -->
</lg>
</div>
<div type="canto" rend="met" n="43" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan ri lavasnireṅ <app><lem>vana</lem><rdg wit="#edss">vaṇa</rdg></app>
mahə̄m suragaṇa ṛṣi<app><lem>saṅgha</lem><rdg wit="#edss">saṅghya</rdg></app> varṇanən,</l>
<l n="b">vrinvrin deni kaśaktiniṅ sudaśaputra ri patapa nareśvarātmaja,</l>
<l n="c">māyā bañcana teki rakva gəlarən təkapira ri mahardhikeṅ manah,</l>
<l n="d">donyān maryanirān nirāgrahanirāśrayan atəmaha bhūmipālaka.</l>
</lg>
<lg n="2"><l n="a">nāhan hetuniraṅ surāpsaravadhū mareka paḍa kinon sureśvara,</l>
<l n="b">mvaṅ sakvehnikanaṅ huvus kṛtayaśeṅ hayu maṅalahakən jitendriya,</l>
<l n="c">prāptānəmbah i jə̄ṅ surendra luṅayanyan asəmu ləməs iṅ vəlasharəp,</l>
<l n="d">tiṅhalnyāṅaravinda yāṅənani sə̄ṅ smita sahana lanāmaṅun lulut.</l>
<!-- <app>2a H. yekā hetuniraṅ surāṅgana kinon marəka sahananiṅ kadevatan. — 2d
H. kaṅinan asə̄ṅ smita.
</app> -->
</lg>
<lg n="3"><l n="a">lvir mukṣān dinələ̄ vaneh pramukha saṅ sukiraṇa kalavan tilottama,</l>
<l n="b">saṅ hyaṅ brahma sirātimarma lumihat vinaliṅ ira sarasvatīn marək,</l>
<l n="c">hyaṅ śrī liṅ madhusūdanājarira yan ḍatəṅa təkap i kiṅkiṅ iṅ hati,</l>
<l n="d">devī śrī giriputri teki kahiḍəp paśupati təkap iṅ manah ləṅə̄ṅ.</l>
<!-- <app>3a B. mukṣyān. — 3d H. ri hiḍəp paśupati.
</app> -->
</lg>
<lg n="4"><l n="a">maṅkāṅ cittanireki rakva karuhun surapati sira teki gə̄ṅ lulut,</l>
<l n="b">hiṅanyān sutasoma liṅira bhaṭāra sira sama kəna prih aṅlare,</l>
<l n="c">tan varṇan ri huvus surendra maməkasməkas i hayuni saṅ mamañcana,</l>
<l n="d">sampun mamvit i jə̄ṅ purandara ta yāṅlarisakna saliṅ surādhipa.</l>
<!-- <app>4d. i jə̄ṅ tripurusa.
</app> -->
</lg>
<lg n="5"><l n="a">taṅheh yan huniṅan lakunyan aməgat tavaṅ amuṅar i saṅhub iṅ laṅit,</l>
<l n="b">lvir vintaṅ maṅalih parəṅ ri pakatonan* ika sumavur iṅ nabhastala,</l>
<l n="c">və̄rnyānraṅ śarapuṣpa manmatha sakeṅ laras asəmu səkar səḍəṅ rurū,</l>
<l n="d">morṇanūpura bhūṣaṇanya kuməñar kadi kilat alivə̄r iṅ ambara.</l>
<!-- <app> * D. E. F. G. — 5a H. aməgat vana. — 5b A. B. C. H. pakaton.
</app> -->
</lg>
<lg n="6"><l n="a">enjiṅ prāpta ri jə̄ṅnikaṅ giri tapovana maḍarat* i himbaṅ iṅ gəgər,</l>
<l n="b">səṅkansəṅkan ikaṅ turunturunan iṅ juraṅ i havan ikāmaṅun ləṅə̄ṅ,</l>
<l n="c">kapvāhurhur anəñuh ambək aṅayuh səkar asana hanāṅayuh vuṅu,</l>
<l n="d">len tekaṅ maṅayuh gaḍuṅ kalukaran tapih akiput avarṇa riṅ jinəm.</l>
<!-- <app> * C. E. — 6a A. B. D. F. G. H. paḍarat. — 6b G. səṅkan ikaṅ. G. E. ikāmaṅun
laṅə̄.
</app> -->
</lg>
<lg n="7"><l n="a">lumrāvra təka riṅ vanāvijavijah kavigaran i kalaṅvan iṅ səkar,</l>
<l n="b">ləṅləṅ piṇḍanikaṅ vukir kadi kamānuṣan umulat i rūmnya vvah laṅə̄,</l>
<l n="c">nirdon taṅ katira kəta deni manis iṅ laṭi masəmu pinəñcər iṅ guyu,</l>
<l n="d">kumbaṅnyāṅrəṅih iṅ səkar hilaṅ i deni rəṅih ikana pet karājasan.</l>
<!-- <app>7d C. ika pet.
</app> -->
</lg>
<lg n="8"><l n="a">nyū dantārəja keṅineṅin asaput hima ri gəmuh ikaṅ payodhara,</l>
<l n="b">moghārəsrəs ikaṅ vuluh gaḍiṅ aneka girimisən i gātraniṅ təṅah,</l>
<l n="c">tan śobhaṅ ravi kevran aṅrəs i gəluṅnyan asəmu jaladāṅhəmu hudan,</l>
<l n="d">hyaṅ candrākucəm eraṅ iṅ dina təkapni mukhanikan amūrṇacandramā.</l>
<!-- <app>8c B. G. śobhāṅarasi. D. śobhaṅrasi. E. śobhaṅrasa.
</app> -->
</lg>
<lg n="9"><l n="a">gaṅgāṅhertali riṅ juraṅ svaranikān karuhuran i pataṅkis iṅ kale,</l>
<l n="b">meghāraṅraṅi riṅ tavaṅ riṅ apa yan kəna huləsakəneṅ acaṅkrama,</l>
<l n="c">gəntər mandra munī dukilyan apəyəhpəyəh i sirat i denikāṅucap,</l>
<l n="d">hrikniṅ sundari sinraṅ iṅ taṅis i deniṅ karabhasan* məneṅ jinəm.</l>
<!-- <app> * H. — 9a H. karuhunan i. — 9d B. C. D. E. arabhasan. H. i polahan i karabhaṣan.
</app> -->
</lg>
<lg n="10"><l n="a">sakvehniṅ kalaṅə̄n paḍārəs avədi hajəṅ ika mukṣa riṅ səkar,</l>
<l n="b">lvir hyaṅniṅ masa kārttikānurun i paṅjrahiṅ asana ri tambayiṅ kapāt,</l>
<l n="c">len tekaṅ kadi campakāsəmu vilis ləṅəṅ araras arumpukan mənur,
ñər tvasnyāsəmu rāga kāraṇa kaṅə̄naṅən i lulut i saṅ pakeṣṭinən.</l>
<!-- <app>10c C. cāmpakāvilis. — 10d B. gə̄r tvas. E. kaṅə̄n i lulut.
</app> -->
</lg>
<lg n="11"><l n="a">honyekaṅ hana riṅ śīlānayana riṅ vitiṅ asana sumaṇḍayaṅliga,</l>
<l n="b">glānāmbəknika yan ruməṅvakən i kāstavani manisiraṅ nṛpātmaja,</l>
<l n="c">riṅ rūpādhika vijña sarvaguṇadhāraṇa vəkas iṅ inuttamottama,</l>
<l n="d">yekāṅde rəsəp iṅ sakendran i tuvuhnira sahana rinəṅvarəṅvakən.</l>
</lg>
<lg n="12"><l n="a">kīrṇekaṅ maṅaraṅ vimohita savaṅ tinulisakən i luṅgah iṅ gaḍuṅ,</l>
<l n="b">ləṅləṅ lvir hinaveśa riṅ smara kadīṅ ulahulahiṅ akuṅ kəneṅ hunəṅ,</l>
<l n="c">dudvekaṅ mahaṅan hanān kadi huvus vruh i sira kadi kadyanuṅsuṅa,</l>
<l n="d">cət len taṅ katəkan haripnya təka riṅ svapna kadi katon sumaṇḍiṅa.</l>
<!-- <app>12a B. kirṇneka. — 12b B. D. E. hinaveṣa riṅ smara kadīnulah-ulah.
</app> -->
</lg>
<lg n="13"><l n="a">vvantən lvir silumaṇ ḍatəṅ kadi tulis vahu pinəpəs aṅambvakən
raras,</l>
<l n="b">ṅkāne yaśa* ri himbaṅ iṅ juraṅ aṅuṅkuli bañu tuməḍun sakeṅ vukir,</l>
<l n="c">tan ryamban gumuliṅ mahāṅisisakən təṅah anuriga kabvatan susu,</l>
<l n="d">tan śobhāṅlihanan sumuṅkəm i karaṅhulu ləṅəṅ amarantyakən taṅis.</l>
<!-- <app> * B. C. D. E. F. G. H. — 13b A. hyāśa.
</app> -->
</lg>
<lg n="14"><l n="a">ceṭinyāglar aneka riṅ natar apet raras araupu səkar telas rurū,</l>
<l n="b">len tekaṅ hana riṅ batur marək i jə̄ṅ rasiki rəsəp amaṅku pavvahan,</l>
<l n="c">təkvan vruh ri tuhanya yan milu viraṅrvaṅ aṅəsəsan anambyakən lulut,</l>
<l n="d">marmanyāsəmu rāga hetuka vuvusnya kadi madhu <app><lem>pinəñcər</lem><rdg
wit="#edss">piñəncər</rdg></app> iṅ juruh.</l>
<!-- <app>14b C. rəsəp amaṅkva.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="44" met="FILL-ME-IN">
<lg n="1"><l n="a">tuhanku saṅ avarṇa ratna liniṅir pinik inapi riniñci riṅ smara,</l>
<l n="b">saṅ adyah inucap savaṅ mətu sakeṅ jaladhi madhu ri paṅjrah iṅ səkar,</l>
<l n="c">baṅun karavuhan raras hati təkapniṅ pinakeṣṭiniṅ hiḍəp,</l>
<l n="d">alum kadi luṅ iṅ vəlas ahyun amilət liraṅ i pamanas iṅ dinākara.</l>
<!-- <app>1a C. D. E.niṅ smara. — 1d H. vəlas arṣa mamilət.
</app> -->
</lg>
<lg n="2"><l n="a">prayojananiṅ aṅhyaṅ ojar i tuhanku mapa kari viraṅrvaṅ iṅ hati,</l>
<l n="b">mapaṅ kirakireki marmaniṅ aśāsəmu tan atən i ramyaniṅ vukir,</l>
<l n="c">nihan rari ya rəṅvakən paṅucap iṅ vvaṅ umucap i nareśvarātmaja,</l>
<l n="d">vaneh hana kalaṅvan ambək atəmah taṅis avətu palambaṅ iṅ yaśa.</l>
</lg>
<lg n="3"><l n="a">atīta riṅ atīta rakva taya bhūpati madana ri saṅ nṛpātmaja,</l>
<l n="b">saṅ arjunasahasrabāhu riṅ uśaṇa sakala parameśvarātmaka,</l>
<l n="c">narendrasuta rāmabhadra harimūrti pinuji kadi deva manmatha,</l>
<l n="d">saṅ arjuna surendraputra tuvi tan paṅirib i lituhayv anindita.</l>
<!-- <app>3b B. C. D. Ārjjunasahaśrabāhu riṅ uśana sakala parameśvarātmaja. — 3d
B. D. Ārjjuna.
</app> -->
</lg>
<lg n="4"><l n="a">bhaṭāra tuvi tan hanā mapaga rūpanira parama nora darśanan,*
surendra tiganetra keśava sirāhirəṅ analahasāmbək iṅ rimaṅ,</l>
<l n="b">prajāpati caturmukhāṅrəsi manahniṅ umulat amaṅun raras hati,</l>
<l n="c">hyaṅ īśvara ta nīlakaṇṭha makadoṣanira paṅucap iṅ janā kabeh.</l>
<!-- <app> * B. C. D. E. F. G. H. — 4a A. darśśaṇa. — 4b H. Tigacakṣu analahase səḍəṅ
iṅ. — 4d B. jagat.
</app> -->
</lg>
<lg n="5"><l n="a">siraṅ madana mūrtiniṅ turida rāga sinamayakən iṅ karāsikan,</l>
<l n="b">surūpa vəkas iṅ raras kadi rusitniṅ aji ri ləyəpiṅ nirakṣara,*
anaṅgamālaratna rūmira tatan pakatuduhan anūkṣmakən vulat,</l>
<l n="c">nirāśraya** təmən sireki viparīta kahabəta ri layvan iṅ gəluṅ.</l>
<!-- <app> * B. ** B. D. E. F. G. H. — 5b B.nirakṣara. — 5d A. niraśraya təmən.
</app> -->
</lg>
<lg n="6"><l n="a">nda yeka magave viyoganiṅ akuṅ kalahanira tekap nṛpātmaja,</l>
<l n="b">prasiddha vəkas iṅ nirāśraya* yayan kəna vinulatan iṅ kəneṅ hunəṅ,</l>
<l n="c">manisni paṅucapnira səmu təkāṅupihupiha mənen pamaṅkvakən,</l>
<l n="d">dəlitniṅ aśarīra tan panirakən siṅ ulahanira yogya sanmatan.</l>
<!-- <app> * B. D. G. — 6b A. C. E. F. H.nirāśraya. — 6c C. D.nirasemu. D. təkaṅupyupiha.
</app> -->
</lg>
<lg n="7"><l n="a">yadin ləpasa mukṣamukṣaṇa mareṅ pasir i valakaṅiṅ karaṅ liman,</l>
<l n="b">katon ləyəpirāṅisapvakəna rūmta saphala suraratnakanyaka,</l>
<l n="c">bhaṭāra kusumāstra kāmadayitānurun ika sira karva mār baṅun,</l>
<l n="d">baṅun kāma sihən sireṅ panaṅis iṅ patər akitəran iṅ labəh kapat.</l>
<!-- <app>7b B. irāṅisapvakna.
</app> -->
</lg>
<lg n="8"><l n="a">kaliṅan* ika māsku yogya dahatən paṅutus ira surendra taṅgaman,</l>
<l n="b">səḍəṅ karaṇaniṅ rimaṅ sira lamun kavənaṅa juga rakva bañcanan,</l>
<l n="c">apan kita jugeki rakva makapaṅrə̄ṇa ri pəjah ikaṅ jayāntaka,</l>
<l n="d">titir vacana saṅ hyaṅ indra ri sirān sumiliha kadi saṅ dhanañjaya.</l>
<!-- <app> *B. E. H. — 8a A. C. D. F. G. kaliṅhan. — 8c G. pəjah rikaṅ Jayāntaka.
</app> -->
</lg>
<lg n="9"><l n="a">nahan liṅ ika yan pamarṇana ri polahan iṅ aṅayu rāga riṅ tilam,</l>
<l n="b">jəṅər tvas ika saṅ śinabdan asahur taṅis aṅusapi luh tibeṅ pipi,</l>
<l n="c">kakaṅku yatikāmrih i tvas i yarinta ri paṅutus i saṅ surādhipa,</l>
<l n="d">asambhava ṅaranya dūra ri pakon iran amuhara luh kinə̄lakən.</l>
<!-- <app>9c E. yatikāmrih.
</app> -->
</lg>
<lg n="10"><l n="a">gaḍuṅ lumayaṅol tavaṅ riṅ apa yan vənaṅ amiləta vimbaniṅ vulan,</l>
<l n="b">vulan ri kəñar iṅ dinārka viparīta suminaṅa ri tambvaṅ iṅ kapāt,</l>
<l n="c">kapāt ri* patiniṅ gərəh riṅ apa yan suməkarakna paṅjrah iṅ səkar,</l>
<l n="d">səkar ri tayaniṅ madhubrata buṅun kusumaśara virūpa kasihan.</l>
<!-- <app> * B. D. E. H. — 10b B. jinārkka viparīta. — 10c A. C. F. G. kapatya. —
10d B. D. E. səkar i. C. mekar i.
</app> -->
</lg>
<lg n="11"><l n="a">prasiddha raras iṅ səkar hilaṅ i tan təkanira rasikaṅ macaṅkrama,</l>
<l n="b">hilaṅ raras i rasminiṅ hinələm iṅ sanagara yadi tan <app><lem>sinanmata</lem><rdg
wit="#edss">sinānmatha</rdg></app> ,</l>
<l n="c">ndātan pahi lavan rarasraras i raśminiṅ iṅutus anūkṣma bañcana,</l>
<l n="d">hilaṅ mara rarasnya tan pararasan rarasira təkap iṅ jitendriya.</l>
</lg>
</div>
<div type="canto" rend="met" n="45" met="FILL-ME-IN">
<lg n="1"><l n="a">ikāṅde leṅləṅniṅ hati sumusuk iṅ citta kumətər,</l>
<l n="b">viraṅrvaṅ hambək deni viraviraṅ iṅ rāga sumaput,</l>
<l n="c">tuvin deniṅ kuṅ ndin vənaṅ umulate* rūmnira ləṅə̄ṅ,</l>
<l n="d">apan sākṣāt saṅ hyaṅ smara maṅulanəh riṅ vaṅ alaṅə̄.</l>
<!-- <app> * B. C. D. E. H. — 1b B. ambək de. — 1c B. C. kūṅ. A. F. G. umulatī.
</app> -->
</lg>
<lg n="2"><l n="a">ahah rakryan saṅ konəṅunəṅ iṅ adyah aṅaraṅ,</l>
<l n="b">lihat pvekiṅ sambatkv anaṅis aṅamay* tan vriṅ ulaha,</l>
<l n="c">mara ṅvaṅ yan sampun vihikana tuvin sojar adaləm,</l>
<l n="d">baṅun ləṅləṅ deniṅ patər akətərāṅgyakna laṅə̄.</l>
<!-- <app> * B. C. D. E. F. G. H. — 2a B. aha. C. konəṅ-unəṅ iṅ. D. ahā. — 2b A.
aṅayap.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="46" met="FILL-ME-IN">
<lg n="1"><l n="a">rakryan yan hana sanmatanta riṅ akuṅ yadi tulusa ri sihta ri ṅhulun,</l>
<l n="b">ndātan mūra matāku* tan kadi manahmanahaniṅ atibañcanāṅlare,</l>
<l n="c">sthityātuṅgva daganta riṅ ḍukuh amukti kaləṅəṅan i ramyaniṅ vukir,</l>
<l n="d">yadyan mantuka riṅ svanāgara sukhākv atəmaha** parameśvarīṅ puri.</l>
<!-- <app> * B. C. E. F. H. ** E. G. H.
</app> -->
</lg>
<lg n="2"><l n="a">riṅ janmāntara yan madhubrata kitā ṅvaṅ asana harasənta riṅ taman,</l>
<l n="b">sugyan ləṅləṅ amarṇanaṅ kakavin arja* karasa pakənaṅkva tan saha,</l>
<l n="c">mvaṅ yan kārttikamāsa pāvakani rūmta gərəh atəmahaṅkva lampunən,</l>
<l n="d">sakvan selvana ramya solura rarasku sasəkara sasinvam iṅ laṅə̄.</l>
<!-- <app> * B. C. — 2b A. D. E. F. G. H. kakavinārjja. — 2c B. atəmahaṅkva Gaṅga
lampunən.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="47" met="FILL-ME-IN">
<lg n="1"><l n="a">taṅeh yan ucapən laranyan aməgə̄ṅ taṅis yāsəkəl,</l>
<l n="b">lalu pva ri tiliṅ hyaṅ arka masa tistisiṅ ve ḍatəṅ,</l>
<l n="c">huvus sama <app><lem>maśaivaśauca</lem><rdg wit="#edss">maśevaśoca</rdg><note>Or
is maveṣaśauca intended? See variant readings.</note></app> śubhalakṣaṇaṅ apsarī,</l>
<l n="d">nda śīghra tumuluy suməṅka ri hiriṅhiriṅniṅ talun.</l>
<!-- <app>1a H. taṅis nya təkap i larāṅde səkəl. — 1c B. G. E. F. G. maveśaśoca.
H. maveśaśoca sulaṅ apsari laksana.
</app> -->
</lg>
<lg n="2"><l n="a">patiṅhalan ikānavaṅ kusumaparvatāmarvata,</l>
<l n="b">baṅun giri suvarṇa teja kadi pāvakātyadbhuta,</l>
<l n="c">təkapni kāmadeva bhūṣaṇa makāmbhalārjāṅsuka,</l>
<l n="d">maṇīndra pinakorṇa kaustubha tutup gəluṅnyan* murub.</l>
<!-- <app> * B. C. E. F. G. H. — 2d A. D. nyomurub.
</app> -->
</lg>
<lg n="3"><l n="a">byatīta təka riṅ tapovana tikaṅ surastryāgiraṅ,</l>
<l n="b">girahyasən i paṅjrah iṅ kusuma parvatāṅde sukha,</l>
<l n="c">vavaṅ muṅaṅ i saṅ nṛpātmaja haneṅ guhālvādbhuta,</l>
<l n="d">katon kadi tan iṅ rāt iṅ gati rarasnirāveh ləṅə̄ṅ.</l>
<!-- <app>3b B. D. E. kusuma pādapāṅde. H. kusuma padapāveh.
</app> -->
</lg>
<lg n="4"><l n="a">suteja kadi sūrya vimba rasa tan vənaṅ kocapa,*
anūkṣma kadi tan kavastvana sire padevāśrayan,</l>
<l n="b">ri de niran avarṇa campaka baṅun tapəl mās katon,</l>
<l n="c">svabhāvanira māyamāya kadi mə̄ra mukṣeṅ tavaṅ.</l>
<!-- <app> *B. D. E. F. — 4a A. C. G. kosapa. H. kopama. — 4c B. H. campaka.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="48" met="FILL-ME-IN">
<lg n="1"><l n="a">sākṣāt sūkṣma viśeṣa riṅ bhuvana rūpanira ratuni devaniṅ rimaṅ,</l>
<l n="b"><app><lem>ekacchattra</lem><rdg wit="#edss">ekācatra</rdg></app> sireṅ manis
siniviniṅ juruh i vulat irāgranāsika,</l>
<l n="c">mudrākāra bhaṭāra śākyamuni taṅ kinatuturan i* tuṅtuṅ iṅ hiḍəp,</l>
<l n="d">lvir hyaṅniṅ kusumāsamādhi maharəp turunana ri kalaṅvan iṅ kapāt.</l>
<!-- <app> * B. C. E. H. — 1a C.niṅ rima. — 1b B. C. D. ekāccatra sire manis. — 1c
A. D. F. G. kinatutura ri tuṅtuṅ.
</app> -->
</lg>
<lg n="2"><l n="a">ndan sakvehnikaṅ apsarī paḍa jəṅər mihat i sira surūpa digjaya,</l>
<l n="b">siṅgih yan para deva nora maḍane sira ṅuni-ṅuni yan prabhūttama,</l>
<l n="c">tan saṅkeṅ paramārtha dharmaṅ usirən karaṇanira mayoga dhāraka,</l>
<l n="d">eraṅ rakva ri noraniṅ savava rovaṅanira pakadevaniṅ* puri.</l>
<!-- <app> * B. G. D. G. H. — 2d A. E. F. ira deva. D. ni savava. E. H.niṅ savava.
purī.
</app> -->
</lg>
<lg n="3"><l n="a">āpan yan nṛpaputrikā niyata tan hana savavanirānuṅ enaka,</l>
<l n="b">riṅ svargāmarakāminī pva savatək rasika paḍa ya nora sambhava,</l>
<l n="c">ṅhiṅ saṅ hyaṅ kusumāstrapātnyan upameṅ bhuvana pinuji yogya sanmatan,</l>
<l n="d">eman rakva huvus hilaṅ ri gatiniṅ smara pəjah i kalaṅvan iṅ vukir.</l>
</lg>
<lg n="4"><l n="a">maṅkā denyan amarṇānaha ri polah ira jənək i ramyaniṅ vukir,</l>
<l n="b">len taṅ bhrānta vaneh hanāṅaku bhaṭāra madana maśarīra riṅ jagat,</l>
<l n="c">kapvāmet i ratihniran karaṇaniṅ kavulatan atəmah nṛpātmaja,</l>
<l n="d">yekā hetunika praṇamya rəsəp aṅhyaṅ acaru gəmuh iṅ payodhara.</l>
</lg>
<lg n="5"><l n="a">strīstri ratna baṅun trikañcu pamulunyaṅ akuniṅ araras tiniṅhalan,</l>
<l n="b">lvir maṅgiṣṭa rəmək guladrava siratsirat i manis i denikāṅucap,</l>
<l n="c">pantəsnyān panulis tikānakanakan ləṅəṅ inamər i layvan iṅ gəluṅ,</l>
<l n="d">prāpte sanmukha saṅ kinārya ya kinon* mucapa yayah i saṅ** nṛpātmaja.</l>
<!-- <app> * F. H. ** B. D. E. F. G. H. — 5c B. D. E. H. pantəs yan. — 5d A. B. C.
D. E. G. kinol. B. D. E. F. G. H. yayah i saṅ.
</app> -->
</lg>
<lg n="6"><l n="a">tan tuṅgal rva mateki polahan* ika yan midemidəm agave vulat dudū,</l>
<l n="b">hanyāt taṅ maṅiduṅ hanān pakakavinkakavin agəlikāṅdadak lumuh,</l>
<l n="c">akveh buddhinikān mahāsəmu vival kadi vival iṅ arəs pinaṅkvakən,</l>
<l n="d">marmāṅrəs ri təṅahnya keṅis i səḍəṅnyan aṅuvahi tapihnya tan lukar.</l>
<!-- <app> * E. — 6a A. B. C. D. F. G. H. polah ika yan. — 6c B. anyāt taṅ.
</app> -->
</lg>
<lg n="7"><l n="a">len tekaṅ mara madyus iṅ makara kendriya mapatələsan putih mirir,</l>
<l n="b">madhya* lvir pupusiṅ gəḍaṅ gaḍiṅ avarṇa pəpəsa təkap iṅ samīraṇa,</l>
<l n="c">len tekaṅ maśarīra yāṅucurakən gəgər i kucur i pəñcuriṅ bañu,</l>
<l n="d">siñjaṅnyārja mirir kinañcutakən iṅ pupu <app><lem>majənar</lem><rdg wit="#edss">majeñar</rdg></app>
aṅambvakən smara.</l>
<!-- <app> * B. D. E. — 7b A. C. F. G. H. madhya. — 7c D. E. gigir i kucur.
</app> -->
</lg>
<lg n="8"><l n="a">honyekā vahu məntas aṅririh i romanika ləṅẽṅ i tīraniṅ ranu,</l>
<l n="b">lvirnyūdanta kavarṣan aṅgəh i susunya təkap i titisiṅ vvay iṅ hulu,</l>
<l n="c">len tekaṅ hana riṅ mahāntən aṅikət səkar asəmu tan imbak iṅ bañu,</l>
<l n="d">mvaṅ tekaṅ maṅikət palambaṅ anulis kakavin inapi bhāṣa riṅ yaśa.</l>
<!-- <app>8a H. donyaka vahu. — 8h B. kavarṣaṇāṅgəh.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="49" met="FILL-ME-IN">
<lg n="1"><l n="a">dudū taṅ asahutsahut kusuma* riṅ pipi kadi tapak iṅ vajāmrih anəsəb,</l>
<l n="b">vəḍakvəḍak ikaṅ payodhara ginātra masəmu carik iṅ səḍəṅ silihasih,</l>
<l n="c">kapantəs ika yan mahamirumiruṅ tapih aṅurayanīrṇakən hati təñuh,</l>
<l n="d">mayaṅ məkar i paṅjrah iṅ kumuda təka vaṅinika baṅun tikārja vinəḍar.</l>
<!-- <app> * B. G. H. — 1a A. D. E. F. asahut kusumāsana. C. asahut kusuma riṅ. —
1c B. E. mahāmīru-miru.
</app> -->
</lg>
<lg n="2"><l n="a">vaneh hana sirāhajə̄ṅ kadi kadaṅniṅ asana riṅ aveh kalaṅvan iṅ
akūṅ,</l>
<l n="b">savarga kalavan vuluh gaḍiṅ aros* təṅah ika kadi pādapāṅlih araras,</l>
<l n="c">tapihnyaṅ avulaṅ tatur təkan i puṇḍutan ika kanakārja kəṇḍit umurub,</l>
<l n="d">maṇīndra pinakocal arja təka riṅ vətis asəmu puḍak hañar kadamaran.</l>
<!-- <app> * B. C. D. E. H. — 2b A. F. G. adoh. — 2c B. C. E. H. təka ri.
</app> -->
</lg>
<lg n="3"><l n="a">apan yan ucapən rarasnika mabhūṣaṇa tuhutuhu katvaṅ iṅ suravadhū,</l>
<l n="b">təkapnyan atutup gəluṅ sahasəkar taji suminaṅ i gātraniṅ mukha mavā,</l>
<l n="c">kalihkalih ikātiśobhita hayunya kadi ratih amarva* sūkṣma sumilib,</l>
<l n="d">nda śīghra teka tan pasaṅkan inucap təkanikan umarək ri jə̄ṅ nṛpasuta.</l>
<!-- <app> * B. G. — 3a C. tuhu katvaṅ. — 3b B. saka sekar ttaji. — 3c — A. D. E.
F. G. H. amarva.
</app> -->
</lg>
<lg n="4"><l n="a">ikā ta pinakādiniṅ suravadhū saṅ inayamakən iṅ surendrabhavana,</l>
<l n="b">huvus kṛtayaśeṅ tapovana ri ṅūni kavədivədi saṅ munīndra sahana,</l>
<l n="c">tathāpi* təka tan pakārya ri narendrasuta pisan iṅūnəka taṅgama kunaṅ,</l>
<l n="d">mavarṇa kadi polah iṅ vvaṅ aṅayuh viyat aharəp aṅola candra harasən.</l>
<!-- <app> * G. — 4d C. vvala.
</app> -->
</lg>
<lg n="5"><l n="a">balik pva ya males kabañcana viraṅrvaṅ avətu lara kāṇḍəhan lulut
unəṅ,</l>
<l n="b">hanan kadi vaśāṅdadak mihat i rūmnira həlahəla riṅ matāsəmu madhu,</l>
<l n="c">prayojananikā təkāməluka maṅgaməlana maṅisapvanāṅarəkana,</l>
<l n="d">mapeṅ dadi təkarəs aṅlih i manahnya kadi madhukareṅ səkar sumanasa.</l>
<!-- <app>5c B. aṅharəkana.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="50" met="FILL-ME-IN">
<lg n="1"><l n="a">apituvi rakva rūmniran anindya viśeṣa gati,</l>
<l n="b">subhaga sakendriyan sira yayan kadi sūkṣmamaya,</l>
<l n="c">təkap i tasaknikaṅ japa samādhi mahāparama,</l>
<l n="d">ya ta magave rəs iṅ suravadhū ri sirāṅarasa.</l>
<!-- <app>1c B. tasak nika japa.
</app> -->
</lg>
<lg n="2"><l n="a">karaṇanikān harəp muliha teki kabeh milaga,</l>
<l n="b">divasa gənəp tigaṅ vəṅi lavasnya mavanti mara,</l>
<l n="c">kṣaṇa ri ḍatəṅ surendra paḍa bhakti tikaṅ yuvati,</l>
<l n="d">majar i təguhnireka juga tan kavənaṅ cinalan.</l>
</lg>
</div>
<div type="canto" rend="met" n="51" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan saṅ hyaṅ suranātha kepvan i təkapniṅ bañcanālah larut,</l>
<l n="b">tovin rakva ya tan vənaṅ maṅamərārəsniṅ* manah nirmala,</l>
<l n="c">nāhan hetunirātəmah paramadevī saṅ putus riṅ hajə̄ṅ,</l>
<l n="d">vimba hyaṅ parameśvarīnayu təkap saṅ hyaṅ surendrādhipa.</l>
<!-- <app> * B. C. D. E. F. H. — 1b A. G. maṅavərārəs.
</app> -->
</lg>
<lg n="2"><l n="a">lvir pə̄hniṅ jaladhāṅəmū vari tətəlniṅ roma vetniṅ hirəṅ,</l>
<l n="b">saṅ hyaṅ candra sireki moləm avənəs deniṅ mukhārjālila,</l>
<l n="c">nyū dantārəja tan padharma təkap iṅ susv <app><lem>ahrit</lem><rdg wit="#edss">āṅhrit</rdg></app>
arjātənəṅ,</l>
<l n="d">madhya lvir curigenunus rarasirānraṅ pādapā kāṅinan.</l>
<!-- <app>2b B. mukārjālilā. — 2d B. mādhya. padapān.
</app> -->
</lg>
<lg n="3"><l n="a">siṅgih yan parameka rūpanira himpər saṅ kamāṅiṇḍarāt,</l>
<l n="b">vetniṅ rūpa viśeṣa rakva vəkasiṅ rāgāmaṅun tvas lulut,</l>
<l n="c">sor tekaṅ surakanyakā paḍa tatan vantən vənaṅ taṇḍiṅa,</l>
<l n="d">lvir vintaṅ ri vijil hyaṅ indu makucəm lvir indu riṅ bhāskara.</l>
<!-- <app>3b C. kuṅ lulut. F. kūṅ lulut. — 3c B. vvantən.
</app> -->
</lg>
<lg n="4"><l n="a">sakvehniṅ surakāminī paḍa kapeṅin ton saṅ devati,</l>
<l n="b">maṅgəh kakvan i saṅ nṛpātmaja təkap saṅ hyaṅ surendrāhajə̄ṅ,</l>
<l n="c">guntur kasturi kumkumāṅinaṅin iṅ siñjaṅ sumār mrik miṅiṅ,</l>
<l n="d">marbuk lvir smararājya bəntar i hilaṅ hyaṅ kāma ṅūnīṅ vukir.</l>
<!-- <app>4d H. hyaṅ maṅūn iṅ vukir.
</app> -->
</lg>
<lg n="5"><l n="a">səbsəbnyāṅasut iṅ tapovana baṅun meghāṅasut riṅ vukir,</l>
<l n="b">yekā miśra lavan sugandha vaṅiniṅ sarvārumniṅ parvata,</l>
<l n="c">gəntər mandramunī dukilyan alaṅə̄ rəmrəm riris tan kara,</l>
<l n="d">liṇḍū taṅ giri mātra kegu tikanaṅ śṛṅge ruhurnyāmarən.</l>
</lg>
</div>
<div type="canto" rend="met" n="52" met="FILL-ME-IN">
<lg n="1"><l n="a">tistis māsa ri sampuniṅ ravi tumuṅgaṅ acala sahateja riṅ laṅit,</l>
<l n="b">maṅkin ləṅləṅ i rūmnirān vinulatan ləṅəṅ i rarasirāṅure gəluṅ,</l>
<l n="c">līlā yan paṅalih* tapihnira <app><lem>limuṅsuṅaniṅ</lem><rdg wit="#edss">linuṅsuṅan
iṅ</rdg></app> uraga śuddha mār mirir,</l>
<l n="d">māyāmāyā tikaṅ hane daləm avarṇa śaśadhara ri saṅhubiṅ laṅit.</l>
<!-- <app> * B. G. D. H. — 1c A. E. F. G. yan yaṅalih.
</app> -->
</lg>
<lg n="2"><l n="a">śūnyaṅ rāt paḍa kāgəman sahana saṅ hyaṅ iṅ acala mavarṇa kasrəpan,
āpan hyaṅ giriputrikā ta kahiḍəpnira karaṇaniran śivastuti,</l>
<l n="b">maṅkin prāpta ri saṅ kināryaniṅ ulahnira kadi hulahiṅ maheśvarī,</l>
<l n="c">bhakty amvīt ri bhaṭāra yan paṅigəleṅ tavaṅ i pucakikaṅ surālaya.</l>
<!-- <app>2b B. śīvastuti. — 2c B. kadyulah iṅ.
</app> -->
</lg>
<lg n="3"><l n="a">solahbhāvanireki cumbu sahajāṅucap amanis anorakən juruh,</l>
<l n="b">hāh saṅ lvir hyaṅ i devaniṅ masa kapāt ləṅəṅ umətu sakeṅ puḍak məkar,</l>
<l n="c">nirdon teku rarasta nirva ri tuvuhta bapa viphala mūḍha kaśmala,</l>
<l n="d">gə̄ṅ pāpāmati dharma saṅ viku salah kəna malalis i vīrya saṅ prabhu.</l>
<!-- <app>3c B. kasmala.
</app> -->
</lg>
<lg n="4"><l n="a">lāvan māsku paran sinādhyani manahta paran iku minuṣṭi riṅ* hiḍəp,
āpan rakva huvus viśeṣa vəkaniṅ tribhuvanapati katvaṅ iṅ jagat,</l>
<l n="b">varṇākāra bhaṭāra manmatha samāpta ri kita lituhayv anindita,</l>
<l n="c">gə̄ṅniṅ vīryaparākramanta sakaleśvara tuhutuhu bhūmipālaka.</l>
<!-- <app> * B. G. — 4a A. C. D. E. F. H.niṅ. — 4c B. lītuhayvanindita.
</app> -->
</lg>
<lg n="5"><l n="a">maṅke pvān kita bhikṣukāsəmu nirāgama tan ulahaniṅ kṣinatriya,</l>
<l n="b">dūrān rakva haneki mūlyaṅ usirən lviha saka ri saṅ* nṛpātmaja,</l>
<l n="c">bhrānta ṅvaṅ harəp iṅ nirāgraha bhaṭāra tuvi yayan arūpa riṅ jagat,</l>
<l n="d">siṅhit riṅ smara saṅgamenulahakən pravala hinusi riṅ kamokṣan.</l>
<!-- <app> * B. C. G. H. — 5b A. D. E. F. rika saṅ. C. lvir hana saka. — 5c H. nirāśraya.
— 5d B. pravalan hinusi riṅ kamokṣahan. D. E. pravalan inusi riṅ kamokṣakan.
</app> -->
</lg>
<lg n="6"><l n="a">saṅsiptanya tuhanku mantuka kitātəlasana makabuddhi nirmala,</l>
<l n="b">bhuktinteku haləpnikuṅ* nagara sarvakanakamaṇiratna bhāsvara,</l>
<l n="c">nya ṅvaṅ milva ri jə̄ṅta tan bəsur anivya** ri kita pakalakṣmyaniṅ puri,</l>
<l n="d">bhaktyāmoṅa ri rūmta riṅ pakasutan tan arəsəha ri luṅsuriṅ tapih.</l>
<!-- <app> * B. C. D. E. F. G. H. ** D. E. F. G. H. — 6a B. mantuka. nirmala. C.
mantuka buddhi nirmala. — 6b A. haləp tikuṅ. — 6c A. B. G. arivya. B. purī. E. ndyan.
G. ndya.
</app> -->
</lg>
<lg n="7"><l n="a">yapvan varsih i ramyaniṅ nagara tan vihaṅa kalihaneṅ pasir vukir,</l>
<l n="b">lilālālana mukṣamukṣana təkeṅ surabhavana maṅayva saṅgama,</l>
<l n="c">yadyastun jənəkeṅ smarālaya matāku sivinən i kalaṅvaniṅ səkar,</l>
<l n="d">byaktāvās ri pasuṅ bhaṭāra guru rakva sumiliha ri saṅ manobhava.</l>
<!-- <app>7b B. C. mūkṣaṇa təkeṅ. E. mukṣaha təkeṅ.
</app> -->
</lg>
<lg n="8"><l n="a">āpan yan* suraputrikā riṅ apa yan hana maḍana rarasku dug siṅī,</l>
<l n="b">tovin sih parameśvarādbhuta təmən dəlit i vijil i kāpti riṅ tilam,</l>
<l n="c">saṅ hyaṅ durmukha sesuk āpituvi tan kadi sihira bhaṭāra ri ṅhulun,</l>
<l n="d">ṅhiṅ kevran juga deni tan hananikaṅ vənaṅa savava riṅ kadevatan.</l>
<!-- <app> * E. G. — 8a A. B. C. D. F. H. āpan ya. — 8b H. irāpti.
</app> -->
</lg>
<lg n="9"><l n="a">maṅke pvā kita rājaputra səḍəṅ antuka sakala bhaṭāra riṅ jagat,</l>
<l n="b">riṅ rūpādhika kāmamūrti saphalāṅrəməka maṇikiṅ adyah iṅ tilam,</l>
<l n="c">saṅkṣepanya tuhanku taṅgapana kūṅku kaka suvalən iṅ hujar yayi,</l>
<l n="d">paṅgil rakva vənaṅ harəp=harəpən iṅ* smarapada ri daləm pasaṅgaman.</l>
<!-- <app> * B. C. E. H. — 9c B. hujar yyayi. E. ujar yyayī. — 9d A. D. F. harəp-harəpaniṅ.
G. harəp-harəp.
</app> -->
</lg>
<lg n="10"><l n="a">nāhan liṅnira rāgakāraṇa mamatyakən i vuvusirān pamāñcana,</l>
<l n="b">akveh bhāvanirān hanān pasəmu suṅkava maṅəsəsan aṅrəṅihrəṅih,</l>
<l n="c">eñjuh yan paṅadəg mahāṅuvahi ken dadi kavudan apet raras hati,</l>
<l n="d">līlāvās pakatonaniṅ vahu katon mahāṅaraṅa ri buṅkahiṅ pupū.</l>
<!-- <app>10b B. C. D. E. makveh bhāva. — 10d H. mahaṅaraṅ iri buṅkah.
</app> -->
</lg>
<lg n="11"><l n="a">maṅkā raśmini denirāṅligaligāsəmu viraṅ i harəp nṛpātmaja,</l>
<l n="b">buddhi śrī nṛpaputra tuṅgəṅ anaruh sphaṭikagiri katampəkañ javuh,</l>
<l n="c">nāhan hetunirāharəp məkula jə̄ṅ nṛpasuta siraṅ indra keraṅan,</l>
<l n="d">ləs mukṣātəmahan ta yaṅ nṛpatiputra tumuluy aśarīra devata.</l>
<!-- <app>11d B. G. H. ta yā.
</app> -->
</lg>
<lg n="12"><l n="a">śrī vairocana dibyarūpa pakarūpanira ri puputiṅ kaśāntikan,</l>
<l n="b">mvaṅ padmāsana ratna paṅkaja paliṅgihanira sahabuddhalakṣaṇa,</l>
<l n="c">līlābhūṣaṇa sarvaratna dumilah makuṭa maṇi suteja bhāsvara,</l>
<l n="d">akṣobhyādi huvus mamūja ri sirājayajaya paramādidevata.</l>
</lg>
<lg n="13"><l n="a">rəprəp śīghra surendra yatna murakəñjutinira tumuluy maṅañjali,</l>
<l n="b">gandharvāpsararājasaṅgha maṅiriṅ suravaravanitāparampara,</l>
<l n="c">kapvānəmbah i jə̄ṅ bhaṭāra jinarāja makamukha mahārṣi nārada,</l>
<l n="d">huṅkāra stuti dhūpa dīpa makapaṅharəpira sahagandhalepana.</l>
<!-- <app>13a H. ya ta murakən. — 13b B. E. vanita parampara.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="53" met="FILL-ME-IN">
<lg n="1"><l n="a">oṁ buddhastuti səmbahiṅ hulun i jə̄ṅ bhaṭāra sugata,</l>
<l n="b">jñānāveśa minuṣṭi yoganiṅ aśevadharma satata,</l>
<l n="c">saṅ sākṣāt sariniṅ samādhi təmahiṅ trikāya ginəgə̄,</l>
<l n="d">saṅ lvir teja sakeṅ maṇīndra təkap iṅ manah pratihata.</l>
<!-- <app>1d B. lvir teja.
</app> -->
</lg>
<lg n="2"><l n="a">siṅgih yan parameśvarādhika kiteṅ triporuṣapati,</l>
<l n="b">yapvan pañcapitāmahādi śiva donta ṅūni karəṅə̄,</l>
<l n="c">riṅ ratnatrayayoga śākyamuni tāpanəṅgah i kita,</l>
<l n="d">śrī vairocana riṅ tathāgata makādi pañcasugata.</l>
<!-- <app>2c D. taṅ panəṅgah.
</app> -->
</lg>
<lg n="3"><l n="a">hyaṅ pṛtañjala rakva riṅ pravara pañcaṛṣy anupama,</l>
<l n="b">śrī vāgīśvaramūrti vijña kita riṅ kavīndra vinuvus,</l>
<l n="c">riṅ rāgasmaratattva rakva kita muṣṭiniṅ saturida,</l>
<l n="d">yan riṅ dlāha bhaṭāra nāthagiri nāthaniṅ sabhuvana.</l>
<!-- <app>3b B. C. E. H. śrī vagīśvaravijñamūrtti. C. riṅ kavinuvus.
</app> -->
</lg>
<lg n="4"><l n="a">sakvehniṅ yavabhūminātha paḍa bhakti jə̄ṅta ya hələm,</l>
<l n="b">mvaṅ dvīpāntarabhūmi tan hana vaneh vinurṣita kita,</l>
<l n="c">hiṅanyan kita ṅūny anāgata ri vartamāna ta kita,</l>
<l n="d">dūrān teki tan icchāpan ya pavak iṅ* triloka sahana.</l>
<!-- <app> * C. E. H. — 4c B. hiṅa nyān. — 4d C. iccha pavak iṅ. E. iccha mahāpavak
iṅ. H. icchaṅ ucap avak iṅ.
</app> -->
</lg>
<lg n="5"><l n="a">āpan rakva kiteka dharma vəkasiṅ viśeṣa kahiḍəp,</l>
<l n="b">tuṅgal riṅ paramārtha bheda təkap iṅ svatantra katəmu,</l>
<l n="c">lvir dhārāṅusi parvatolahira saṅ maṅarcana kita,</l>
<l n="d">saṅkeṅ pūrva ri dakṣiṇottara ri paścimāgra kinəñəp.</l>
</lg>
<lg n="6"><l n="a">saṅsiptan juga tan haneki ya muvah viśeṣa kahiḍəp,</l>
<l n="b">aṅhiṅ rakva bhaṭāra saṅ vinuvus iṅ trilokaśaraṇa,</l>
<l n="c">hyaṅniṅ hyaṅ paḍa bhakti tan hana vənaṅ lumaṅghana kita,</l>
<l n="d">icchāntā śivabuddhapakṣa paramārtha dharma ta kita.</l>
</lg>
<lg n="7"><l n="a">donkvāṅastuti jə̄ṅ jinendra gurubhakti tenulahakən,</l>
<l n="b">śṛddhānugraha sihta teki pinakeṣṭiniṅ maśaraṇa,</l>
<l n="c">tan gyāgyākna* de bhaṭāra maluyeṅ nirātma palakun,</l>
<l n="d">tolih taṅ bhuvanātiduhkha ri hilaṅta mokṣakaraṇa.</l>
<!-- <app> * B. — 7c A. C. D. E. F. G. H. yāgyākna.
</app> -->
</lg>
<lg n="8"><l n="a">lāvan hayva bhaṭāra tan patutur iṅ daṅū pva karəṅə̄,</l>
<l n="b">doniṅ mānuṣajanma tan tapa kinārya riṅ janapada,</l>
<l n="c">bhūpāleśvara dharmarakṣaka kitāsiheṅ tribhuvana,</l>
<l n="d">śāntāniṅ prabhu poruṣāḍa marənātimūrkha karaṇa.</l>
</lg>
</div>
<div type="canto" rend="met" n="54" met="FILL-ME-IN">
<lg n="1"><l n="a">təkvan jugekaṅ prabhu ratnakāṇḍaka,</l>
<l n="b">rogī jəmah ri vvitikaṅ vaṭādbhuta,</l>
<l n="c">naivedya sātus ratu pavvaterika,</l>
<l n="d">hyaṅ kāla muktyakna yan sujīvana.</l>
<!-- <app>1a E. juge prabhu.
</app> -->
</lg>
<lg n="2"><l n="a">yekāmaṅun kasyasihiṅ vatək ratu,</l>
<l n="b">nyā meh viniśśeṣa təkap mahāsura,</l>
<l n="c">vrinvriṅ təkeṅ svarga paḍāharohara,</l>
<l n="d">yan tan hanodhāni bhaṭāra riṅ jagat.</l>
<!-- <app>viniśśeṣa metri causa for viniśeṣa</app> -->
</lg>
<lg n="3"><l n="a">āpan tayaṅ bhūpati devasaṅgha ya,</l>
<l n="b">indrādi gandharvapatī kadevatan,</l>
<l n="c">īśādi dhātrādbhuta viṣṇvāgə̄ṅ takut,</l>
<l n="d">jrih kumyus osah təkap iṅ mahāsura.</l>
<!-- <app>3C H. viṣṇvagə̄ṅ galak.
</app> -->
</lg>
<lg n="4"><l n="a">tan mithya liṅ saṅ viku vṛddha bhikṣuka,</l>
<l n="b">mvaṅ hyaṅnikaṅ bhūmi təlas maṅañjali,</l>
<l n="c">mojar majar dadyanikaṅ mahīdhara,</l>
<l n="d">ekābdi yan tan jinamūrti bhūpati.</l>
<!-- <app>4c B. mmajar.
</app> -->
</lg>
<lg n="5"><l n="a">kālānikaṅ devagaṇān paṅastuti,</l>
<l n="b">ṅkāne paḍa hyaṅ parameṣṭhi gotama,</l>
<l n="c">yekān tutur kapva sirān <app><lem>vinurṣita</lem><rdg wit="#edss">vinūrṣtya</rdg></app>
,</l>
<l n="d">rəp sakṣaṇa ndah valuyaṅ nṛpātmaja.</l>
<!-- <app>5c B. C. H. yekā.
</app> -->
</lg>
<lg n="6"><l n="a">śīghroməsat saṅ vara* devateṅ ghaṇa,</l>
<l n="b">mantuk sira mvaṅ ṛṣisaṅgha riṅ laṅit,</l>
<l n="c">saṅ śrī narāryātmaja teki varṇanən,</l>
<l n="d">sampun sireky āṅurakən samāhita.</l>
<!-- <app> * H. — 6a A. B. D. F. G. para devateṅ. G. E. samara deva.
</app> -->
</lg>
<lg n="7"><l n="a">māvas tikā vruhnira yan jinātmaka,</l>
<l n="b">mvaṅ tattvaniṅ rākṣasa vighnaniṅ sarāt,</l>
<l n="c">ṅūnīki maṅke ri hələm ya riṅ galak,</l>
<l n="d">tan len sirān hetunikāṅ* mahoṣadhi.</l>
<!-- <app> * D. F. G. H. — 7 A. B. G. E. nikān.
</app> -->
</lg>
<lg n="8"><l n="a">nā hetuniṅ mantuka seṣṭiniṅ hati,</l>
<l n="b">śīghrādavaṅ romanirāpatah muvah,</l>
<l n="c">māmvīt sirāṇamya rikaṅ mahāgiri,</l>
<l n="d">ṅkā keśava prāpta <app><lem>sire samantara</lem><rdg wit="#edss">sira samāntara</rdg></app>
.</l>
<!-- <app>8d B. C. H. sire.
</app> -->
</lg>
<lg n="9"><l n="a">liṅ saṅ narendrātmaja riṅ mahāyati,</l>
<l n="b">bhāgyāṇ ḍatəṅ saṅ paramarṣi maṅlavad,</l>
<l n="c">tonton mare kaśmalaniṅ hulun kaki,</l>
<l n="d">deniṅ vatək devagaṇān panaṅguhi.</l>
<!-- <app>9 B. kasmala</app> -->
</lg>
<lg n="10"><l n="a">meraṅhulun denira saṅ vatək <app><lem>ṛṣi</lem><rdg wit="#edss">rəsi</rdg></app>
,</l>
<l n="b">menak jugākvāhiḍəpe vuvusnira,</l>
<l n="c">ḍū hayva saṅ śrī nṛpaputra maṅkana,</l>
<l n="d">yogīśvara ndin kadi māskun uttama.</l>
</lg>
<lg n="11"><l n="a">doniṅ śarīreki muvah kadīṅ daṅū,</l>
<l n="b">icchānta tan bañcana roga hetukā,</l>
<l n="c">sihteṅ mahāsattva <app><lem>sudharma</lem><rdg wit="#edss">suddharma</rdg></app>
karaṇa,</l>
<l n="d">mvaṅ svasthaniṅ* sarvajagat pramāṇa ya.</l>
<!-- <app> * B. — 11a B. kadiṅ daṅu. 11b F. raga. — 11d A. C. D. E. F. G. H. svasta.
</app> -->
</lg>
<lg n="12"><l n="a">taṅheh yadin goṣṭhinirān vivakṣitan,</l>
<l n="b">sampun məsat rakva sirāhvan laṅit,</l>
<l n="c">akveh tikaṅ parvatabhūmi koṅkulan,</l>
<l n="d">vindhyādri len mandara mālyavān huvus.</l>
<!-- <app>12a B. gometinirān vivaksitan. — 12c B. sakveh. keṅkulan.
</app> -->
</lg>
<lg n="13"><l n="a">saṅ hyaṅ mahāmeru kapuṅkur adbhuta,</l>
<l n="b">lvir bahni muntab kanakāgra bhāsvara,</l>
<l n="c">lambuṅ kidul taṅ vivarātiśobhita,</l>
<l n="d">yekātiramyoṅgvaniraṅ tapodhara.</l>
</lg>
<lg n="14"><l n="a">sampun ləpas lampahireṅ laṅit madoh,</l>
<l n="b">mvaṅ saṅ ṛṣīndrā kadi kuntul aṅlayaṅ,</l>
<l n="c">śīghrān təkeṅ bhāratabhūmimaṇḍala,</l>
<l n="d">koṅaṅ tikaṅ rājya sarājyarājya ya.</l>
<!-- <app>14b B. C. E. H. ṛṣīndrāsmu.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="55" met="FILL-ME-IN">
<lg n="1"><l n="a">nda yeka tumurun sirātut i hujuṅniṅ acala təpiniṅ tapovana,</l>
<l n="b">ikaṅ vukir avarṇa garjita mihat ri siran umulih iṅ svanāgara,</l>
<l n="c">paḍāsəmu manis tahən sənənikāgiragiraṅan i himbaṅiṅ juraṅ,</l>
<l n="d">humuṅ svarani sundarinya kadi śabdaniṅ amapag akon arāryana.*</l>
<!-- <app>* B. C. D. — 1d A. E. F. G. H. arāyyana</app> -->
</lg>
<lg n="2"><l n="a">gərəhnya tan arən savaṅ misik i rūmnira mavarah i paṅjrahiṅ səkar,</l>
<l n="b">marən taṅis i cātakanya təkap iṅ rərəb anələsi patraniṅ vuṅū,</l>
<l n="c">dudū <app><lem>manisikān</lem><rdg type="emn">manis(n)ikān</rdg></app> ri
ṅūni ri larisniran aṅənəs aṅuṅsi śūnyata,</l>
<l n="d">paḍāṅrəs i vuluhnya len titisiṅ ertalin ikin akəcap haneṅ juraṅ.</l>
<!-- <app>2b B. vuṅū</app> -->
</lg>
<lg n="3"><l n="a">taṅeh yan ucapən gatinya ri layatnira ri təkanirāmaṅun laṅə̄,</l>
<l n="b">baṅun katurunan hyaṅ iṅ masa kapāt sahanahananikaṅ sakendriya,</l>
<l n="c">byatīta ri larisnireki tucapaṅ sudahana vararākṣasottama,</l>
<l n="d"><app><lem>valaṅ</lem><rdg wit="#edss">balaṅ</rdg></app> nṛpati poruṣāḍa
kaburan təkapira daśabāhu riṅ vana*.</l>
<!-- <app> * D. H. — 3d C. kasuran təkap. D. balā nṛpati. A. B. G E. F. G. riṅ raṇa.
</app> -->
</lg>
<lg n="4"><l n="a">tigaṅ dina lavasnya mapraṅ irikaṅ vana malaga ri saṅ nareśvara,</l>
<l n="b">ilaṅ sahananiṅ śarottama təkapnira paḍa kadi mṛtyu yar hiḍəp,</l>
<l n="c">kapiṅpat ikanaṅ dinā paḍa tikəl palunira vəkasan silih gəlut,</l>
<l n="d">kacidra sinavat pilisnya tinut iṅ məsat alayu matuntunan kanin.</l>
<!-- <app>4a B. G. H. makalaga ri. — 4b B. hilaṅ. G. yak hiḍəp. — 4c F. silih pəluk.
</app> -->
</lg>
<lg n="5"><l n="a">mukhemək ikaṅ aṅga rūkṣa rasa tan vənaṅ ahuripa liṅnika hati,</l>
<l n="b">tuvin riṅ apa tan tutən ya təkapiṅ ripukula daśabāhubhūpati,</l>
<l n="c">ya hetunika tan vruh iṅ paran abhakty anaṅis i suku saṅ nṛpātmaja,</l>
<l n="d">malar sira vənaṅ tumaṅguhana saṅ prabhu sira kalavan munīśvara.</l>
</lg>
<lg n="6"><l n="a">svajāti mami lokavighnakaraṇaṅ nṛpati mavuyuṅ iṅ kadi ṅhulun,</l>
<l n="b">ndatan valuy abuddhi mūrkha palalun lamun ahuripa seṣṭiniṅ hati,</l>
<l n="c">nahan liṅika garjitāmbəkira saṅ nṛpasuta mavuvus manohara,</l>
<l n="d">nya mātalaṅa jīva rakva sira yan talər avuyuṅa saṅ nareśvara.</l>
<!-- <app>6. F. G. miss the vhole stanza. — 6d B. D. E. H. avuyuṅ i</app> -->
</lg>
<lg n="7"><l n="a">bhaviṣyati ḍatəṅ narendra daśabāhu rumuruh irikaṅ mahāsura,</l>
<l n="b">sahāyudha surakṣa gadgada manahnira lumihat i saṅ nṛpātmaja,</l>
<l n="c">pilih ratunikaṅ mahāsura nimittanika marək anamya sādara,</l>
<l n="d">bhaṭāra karikānurun panaha saṅ prabhu <app><lem>karaṇanirojvalāmuvus</lem><rdg
wit="#edss">karaṇa irojvalāmuvus</rdg></app> .</l>
<!-- <app>7c E. rarāmya sādara. — 7d B. nirojvalāmuvus.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="56" met="FILL-ME-IN">
<lg n="1"><l n="a">ai saṅ vīrādbhutānvam lituhayu ratuniṅ rākṣasāduṣṭa liṅku,</l>
<l n="b">mon hyaṅ mon deva rājādhika makaśaraṇāniṅ musuh tucchajāti,</l>
<l n="c">oyuh tāṅsə̄ payuddhodhara laku patihaṅ pālagānuṅ viśeṣa,</l>
<l n="d">rudrāstrānindya sambut vatəkakən aku tak* vədya sakvehnya bhasmya.</l>
<!-- <app> * B. D. — 1d A. C. E. F. G. H. tan vədya.
</app> -->
</lg>
<lg n="2"><l n="a">yadyan hyaṅ brahmaviṣṇvīśvara humətaknaṅ rākṣasā tar kavədya,</l>
<l n="b">liṅanyān* mānuṣādharma ya vənaṅ amukekiṅ daśabāhu riṅ praṅ,</l>
<l n="c">nā liṅ kāśīndra yekāṅhudani śaravarān kopamaṅ** mṛtyutulya,</l>
<l n="d">rəp śīghrāmukṣake jə̄ṅ nṛpasuta kətikaṅ sarva rodrāhəli śānta.</l>
<!-- <app> * D. ** B. D. E. — 2b A. B. C. E. F. G. H. hiṅa. H. mānuṣādharmaṣṭa. —
2c A. C. F. G. H. topamaṅ. B. D. E. śara siran.
</app> -->
</lg>
<lg n="3"><l n="a">sakvehniṅ sañjatālah hyaṅ anala matəmah varṣa tīrthāmṛteṅ rāt,</l>
<l n="b">dukduk cakrāprameyāṅdadi ṭaṭit aṅəḍap lvir kəḍapniṅ katīkṣṇan,</l>
<l n="c">hetu śrī bhūmināthāṅəṭək aṅaṅənaṅən tiṅkah iṅ śatru śakti,</l>
<l n="d">āpan ṅūnī ri ṅūnin taya maḍana sirān deva sor iṅ prabhāva.</l>
</lg>
<lg n="4"><l n="a">śry āvaṅga mvaṅ siraṅ bhūpati magadha musuh denirātyanta śūra,</l>
<l n="b">sākṣāt hyaṅ kālarudre katatakut apa tan saṅkaniṅ kevran ambək,</l>
<l n="c">maṅke puh tvasnirān dūran amənaṅa lamun jīvanaṅ tuṣṭacitta,</l>
<l n="d">deniṅ śatrvādhikānopama juga malilaṅ kevalaṅ buddhiśānta.</l>
</lg>
</div>
<div type="canto" rend="met" n="57" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan saṅ keśava sārjavojar irikā vruh riṅ nayāṅenaka,</l>
<l n="b">he śrī bhūpati hayva vismṛti kite saṅ vvaṅ sinaṅguh musuh,</l>
<l n="c">tan len teki vəkaṅ narendrasuta de saṅ śrī narendraprabhu,</l>
<l n="d">khyātīṅ rāt sutasoma sājñanira saṅ luṅhāṅusir parvata.</l>
</lg>
<lg n="2"><l n="a">maṅkin mantuka riṅ svarājya ri huvusniṅ mukṣa buddhātmaka,</l>
<l n="b">tan saṅkeṅ parabañcanāhyunira mavəlas riṅ vatək devata,</l>
<l n="c">bhakty āminta ri sih bhaṭāra təkapiṅ rāt durbala syuh hələm,</l>
<l n="d">yan tan śrī jinarāja rakva ya tinūtniṅ mānuṣatvā muvah.</l>
</lg>
<lg n="3"><l n="a">lāvan tan saka riṅ kadhīran abhimānākīrty adharmāyuddha,</l>
<l n="b">tan saṅkeṅ havalepa hetunira yan kadyānukā riṅ musuh,</l>
<l n="c">dharmāsihnira marya mūrkha kalavan svasthanikaṅ rāt kabeh,</l>
<l n="d">nāhan kāraṇaniṅ yayāṅalaṅ i don saṅ nātha yan tuṣṭikā.</l>
<!-- <app>3c B. svāstā.
</app> -->
</lg>
<lg n="4"><l n="a">liṅ saṅ paṇḍita yatna śīghra mavuvus śrī candrasiṅhātmaja,
ḍuh bhāgyeki tuhanku liṅnira təkāṅraṅkul ry avak saṅ yayi,</l>
<l n="b">sihniṅ hyaṅ guru sanmateki ri hiḍəpni ṅvaṅ tumonton kita,</l>
<l n="c">sākṣāt lvir karugan maṇik karavuhan jīvāprameyānurun.</l>
</lg>
<lg n="5"><l n="a">bhoh tantuk ta bapaṅku māsku tamare rājyaṅkv i kāśīpura,</l>
<l n="b">təkvan rakva* haneki sot mami yadin rəjve kadibyāṇ ḍatəṅ,</l>
<l n="c">strīratnādhika candravaty arəja nāmānugrahaṅkve kita,</l>
<l n="d">parṇah vuṅsu təkapku tan lyan amisan lavan kitāntən təmən.</l>
<!-- <app> * B. C. E. — 5b A. D. F. H. rakveka. G. rəjyeka.
</app> -->
</lg>
<lg n="6"><l n="a">nā liṅ śrī daśabāhu mārdava vuvus śrī hastinendrātmaja,</l>
<l n="b">dibyekin paṅasih narendra kadi tan siṅgih təkapniṅ hulun,</l>
<l n="c">ry unəṅkv īkiṅ arāmareṇa karaṇāgyan mantuke hastina,</l>
<l n="d">tovin rakva lavasnirān katilarāṅde tan tutūtniṅ manah.</l>
<!-- <app>6b E. tan sih təkap ni.
</app> -->
</lg>
<lg n="7"><l n="a">ṅhiṅ yan vvantən asih narendra ri manəh saṅ nātha maṅkveṅ ari,</l>
<l n="b">deniṅ rākṣasa hayva tan hinuripan sākṣāt sihanta prabhu,</l>
<l n="c">he saṅ śrī sutasoma bhasmi niyatekiṅ yakṣa deniṅ hulun,</l>
<l n="d">yan saṅ śrī jinamūrti laṅghana mareṅ rājyātulak kanyakā.</l>
</lg>
<lg n="8"><l n="a">lāvan māsku piraṅ dineka lavasanteṅ rājya kāśīpura,</l>
<l n="b">tovin tan kinayogyakən taṅ atulak dānānuvarteṅ* jagat,</l>
<l n="c">saṅsiptan ri huvusnikaṅ dina vivāhan mantukeṅ nagara,</l>
<l n="d">lāvan milva kakanta bhaktya ri siraṅ śrī hastinendraprabhu.</l>
<!-- <app> * B. D. E. — 8b A. C. F. G. H. dānāduvarteṅ jagat.
</app> -->
</lg>
<lg n="9"><l n="a">nāhan liṅnira saṅ narendra karuhun saṅ keśavāṅayvani,</l>
<l n="b">yekā hetunirāhiḍəp ri sapakon kāśīndra rājottama,</l>
<l n="c">tan varṇan sira muṅgah iṅ ratha kalih saṅ keśavāmvit maluy,</l>
<l n="d">mvaṅ taṅ rākṣasa sampun amvit i sirān bhikṣvātapeṅ parvata.</l>
</lg>
<lg n="10"><l n="a">līlālon lariniṅ rathātut i hujuṅniṅ <app><lem>parvatājə̄ṅ</lem><rdg
wit="#edss">parvata jə̄ṅ</rdg></app> kidul,</l>
<l n="b">sə̄k tekaṅ balayodhasaṅgha maṅiriṅ ghūrṇaṅ mṛdaṅgāsəlur,</l>
<l n="c">ndan śrī bhūpati rakva sārathi ri saṅ śrī hastinendrātmaja,</l>
<l n="d">sākṣāt kṛṣṇa dhanañjaye huvusirāpraṅ mvaṅ vatək korava.</l>
</lg>
<lg n="11"><l n="a">śīghra prāpta sireṅ avaṅgapura śūnyaṅ rājya vus kālasan,</l>
<l n="b">śīrṇekaṅ gupurān rubuh katuvuhan vṛkṣālalaṅ mvaṅ sukət,</l>
<l n="c">riṅ jro maṇḍapa mekhalanya hana saṅgar mvaṅ ḍəṅən syuh rəmuk,</l>
<l n="d">veśmārjāgəlar iṅ natar sakanikā len taṅ panunduk basah.</l>
<!-- <app>OJED (s.v. saṅgar) suggests reading maṇḍapamekhalanya as a compound</app>
-->
</lg>
<lg n="12"><l n="a">tistis tan hana vuryaniṅ* mara madoh deśāmaṅun saṅśaya,
āpan tan hana kāri vanva kuvu len dharmāśramālyus hilaṅ,</l>
<l n="b">nāhan hetuniraṅ narendratanayātakvan sire saṅ prabhu,</l>
<l n="c">rehniṅ rājya lavan syapeki paṅaran saṅ bhūminātheṅ daṅu.</l>
<!-- <app> * B. C. E. — 12a A. D. F. G. H. hūryya. — 12c B. ni saṅ.
</app> -->
</lg>
<lg n="13"><l n="a">liṅ saṅ bhāratavaṅśa yeka* sumahur kāśīndra rājādhipa,</l>
<l n="b">ry āvaṅgeki ṅaranya rājyanika saṅ devāntakādiprabhu,</l>
<l n="c">sānak vṛddha gatinya rakva ya təkap śrī māgadhendraprabhu,</l>
<l n="d">khyātīṅ rāt maṅaran si kośa katakutniṅ vīra śaktīṅ raṇa.</l>
<!-- <app> * B. C. E. G. H. — 13a A. D. F. nā ta sumahur.
</app> -->
</lg>
<lg n="14"><l n="a">karvālah təkapiṅ hulun masusupan boṅ ləs matiṅgal pura,</l>
<l n="b">yekān rakva tinūtnya* bhaktin umusir śrī ratnakāṇḍādhipa;
liṅ saṅ bhūpati saṅ nṛpātmaja matakvan hetuniṅ praṅ daṅu,</l>
<l n="c">lāvan maṅkana pan sumitra karəṅə̄ dadya <app><lem>prabhaṅgenucap</lem><rdg
wit="#edss">prabhaṅśenucap</rdg><note>s.v. prabhaṅga OJED 1377</note></app>.</l>
<!-- <app> * B. D. G. H. — 14b A. C. E. F. ni. B. umusī.
</app> -->
</lg>
<lg n="15"><l n="a">siṅgih liṅ nṛpaputra ṅūni kahiḍəp sambandha tan vvaṅ vaneh,</l>
<l n="b">saṅ śrī mālava hetuniṅ masavalānak strī sukanyāhajə̄ṅ,</l>
<l n="c">devī puṣpavatī ṅaranyan amisan saṅkeṅ hibu pvaṅkulun,</l>
<l n="d">saṅkeṅ rāmanireki rakva kahiḍəp tan len sanak māparək.</l>
</lg>
<lg n="16"><l n="a">saṅ kośālara ləṅləṅ epu kasəkan kūṅ de suputry āhajə̄ṅ,</l>
<l n="b">marmānomah i mālavendra mabutəṅ denyān tatan vāndhava,</l>
<l n="c">yekāṅuṅsira riṅ hulun dadi matəmvākun prasiddhenivə̄,</l>
<l n="d">tan svaṅ vāda sameka jāti purihiṅ vvaṅ tan vaneh denira.*</l>
<!-- <app>* B. C. D. E. F. G. H. — 16b B. datan. — 16c C. matəmvan sirāndaditə.
E. prasiddhenavā. — 16d A. sadeha — jatī purihiṅ tan vvaṅ vaneh denira.
</app> -->
</lg>
<lg n="17"><l n="a">śry āvaṅgādhipa mogha duhkha ri təkap saṅ kośa maṅgə̄ṅ viraṅ,</l>
<l n="b">nāhan hetunikān panomah iy arintaṅ candravatyeṅ puri,</l>
<l n="c">donyān həlyana mālavendraduhitā ṅvaṅ tan sukhānvam tuvi,</l>
<l n="d">ṅhiṅ rakryan pinalarpalarku śaraṇanyāmūrva rāgeṅ tilam.</l>
</lg>
<lg n="18"><l n="a">yekānuṅ karaṇanya rodra tinutiṅ praṅ ghora tan paṅkura,</l>
<l n="b">ṅkā tākun daśabāhurūpa paṅalahni ṅvaṅ ri saṅ bhūpati,</l>
<l n="c">nāhan liṅ naranātha śīghra lumaris taṅ syandanātūt vana,</l>
<l n="d">makveh deśa huvus kalalvanika bhaktyāsuṅ mahābhojana.</l>
<!-- <app>18a B. D. E. paṅkura.
</app> -->
</lg>
<lg n="19"><l n="a">mehmeh prāpta sireṅ svarājya maṅinəp glānaṅ balākveh rapuh,</l>
<l n="b">kāla dvādaśarātri rakva midər iṅ bhūmy aṅrurah rākṣasa,</l>
<l n="c">hetu śrī naranātha motus umareṅ kāśipurāṅdūtana,</l>
<l n="d">ṅkā rakvaṅ majare ḍatəṅ nṛpasute jə̄ṅ śrī supatnīśvarī.</l>
<!-- <app>19d B. D. H. ṅkan rakvā
</app> -->
</lg>
<lg n="20"><l n="a">lāvan rakva sireky anuṅsuṅa mareṅ udyāna ratnālaya,</l>
<l n="b">devī candravatīki hayva sira kāntun mvaṅ vvaṅ iṅ jro puri,</l>
<l n="c">nā liṅ śrī naranātha yeka tujaraṅ dūtāməṅakən kuləm,</l>
<l n="d">eñjiṅ prāpta ri jə̄ṅ narendramahiṣī mājar ry ujar saṅ prabhu.</l>
</lg>
<lg n="21"><l n="a">ndan saṅ śrī parameśvarī paramatuṣṭāmbəknirān garjita,</l>
<l n="b">de saṅ śrī sutasoma rakva karəṅə̄ mantuk sakeṅ parvata,
āpan ṅhiṅ hiṅarəp=harəp nṛpati lakyā saṅ suputrīṅ puri,</l>
<l n="c">tan len rakva sirekipenira rəsəp saṅ śrī narendrādhipa.</l>
</lg>
<lg n="22"><l n="a">sampun sāpta majə̄ṅ* lavan saṅ apatih deyānirān** maṅkata,</l>
<l n="b">mvaṅ saṅ śāla sucitra dakṣa tiga putra śrī narendrādulur,</l>
<l n="c">yekāmūk ripu sāk tapovana təlas taṅ detya len rākṣasa,</l>
<l n="d">nāhan hetunireki ṅūni juga tan tūt śrī narendrādhipa.</l>
<!-- <app> * D. H. ** G. — 22a C. G. maṅkana. A. B. C. E. F. G. pajə̄ṅ. — 22c C.
H. sātapovana.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="58" met="FILL-ME-IN">
<lg n="1"><l n="a">lumrāṅ vṛtta jinendramūrti sira rakva katəmu sira de nareśvara,</l>
<l n="b">osik buddhinikaṅ vvaṅ adyah i daləm kadi tṛṇataru maṅrəṅə̄ gərəh,</l>
<l n="c">kapvāluṅ turidāsəvə̄ lulut unəṅnyan asəmu kumudāṅdadak məkar,</l>
<l n="d">hyunhyun deni manahnikaṅ vvaṅ aṅucap ri sira kadi śaśāṅka pūrṇama.</l>
<!-- <app>1c D kapvāluṅ.
</app> -->
</lg>
<lg n="2"><l n="a">byātītan ri gatinya teki tucapən saṅ ahayu pinakesiniṅ puri,</l>
<l n="b">saṅ sākṣāt maṇikiṅ smarālaya təmahniṅ aji madanatantra riṅ jinəm,</l>
<l n="c">saṅ lvir sūkṣma sakeṅ tayānurun i rakva təka ri paṅaveśaniṅ hiḍəp,</l>
<l n="d">hyaṅniṅ kendran aṅiṇḍarāt səmunirāvanəh i ləyəpikaṅ surālaya.</l>
</lg>
<lg n="3"><l n="a">endah rūpanirāhyaṅ aṅḍiri suteja ri mukha manaruh niśākara,</l>
<l n="b">nirbhagnaṅ tiləm iṅ sarājya satuvuhnira satata mamūrṇacandrama,</l>
<l n="c">sāśrī varṇanirātulis manurigenunus i təṅahirāṅrəs iṅ hati,</l>
<l n="d">susv arjārəja keṅineṅin asavaṅ kəna tulisa kasambat iṅ maṅə̄.</l>
</lg>
<lg n="4"><l n="a">taṅheh yan vuvusən hajə̄ṅnira təkeṅ luṅayan asəmu luṅgahiṅ gaḍuṅ,</l>
<l n="b">kīrṇaṅ ṣaṭpada keṅis aṅrasi* vətisnira kadi <app><lem>məkar</lem><rdg wit="#edss">mūkar</rdg></app>
ānamar puḍak,</l>
<l n="c">suṅsutsuṅsutireki rakva caritan dumadak amahi rāganiṅ mihat,</l>
<l n="d">kəmbəṅkəmbəṅ i luhnirāsəmu ririsriris i paṅayatiṅ** labuh kapāt.</l>
<!-- <app> * E. F. ** C. F.4b A. B. C. D. G. H. keṅisāṅrəs. — 4d A. B. D. E. G. H.
iraṅayat iṅ labuh</app> -->
</lg>
<lg n="5"><l n="a">sakvehniṅ kusumeṅ taman paḍa ya tan hana maṅinaki cittaniṅ maṅə̄,</l>
<l n="b">sinvam konəṅunəṅ tatan kahuniṅāsəmusəmu makasaṅkaniṅ purik,</l>
<l n="c">śīrṇaṅ tañjuṅ aśoka yeka rinuñahrañih ika pamavan lare hati,</l>
<l n="d">tan hopən kusutiṅ gəluṅ humuray avra vahəlika huvus sumamburat.</l>
<!-- <app>5b B. datan. C. konəṅ ndatan. H. niṅ vukir.
</app> -->
</lg>
<lg n="6"><l n="a">nirvāmbəknira riṅ* tanah siṅi rəsəpniran anakanakan puḍak sumār,</l>
<l n="b">nirdon teki vaṅinya dūranika yan tulisana kakavin palambaṅa,</l>
<l n="c">ratnānopama kaṅkənādi pakabhūṣaṇanira ya huvus dinohakən,</l>
<l n="d">aṅhiṅ luhnira tan pakāla karakət tumus anələsi himbaṅiṅ pipi.</l>
<!-- <app> * G. H. — 6a A. B. C. D. E. F. niṅ. C. nivan. — 6d F. yan pakāla.
</app> -->
</lg>
<lg n="7"><l n="a">maṅkin tībra manahnikaṅ vvaṅ umarək salah ulah i vuyuṅ* suputrikā,</l>
<l n="b">prāptaṅ rātri makin baṅun hilaṅa rakva mamarəṅana tambvaṅiṅ vulan,</l>
<l n="c">riṅ raṅkaṅ sphaṭikārja teki kahana rasiki sinaput** iṅ lare hati,</l>
<l n="d">lvir padmāsana rakva rovaṅirān pəsata ri silibiṅ vvaṅ aṅhaḍəp.</l>
<!-- <app> * B. C. D. E. ** B. C. D. E. F. G. H. — 7a A. F. G. H. huyuṅ suputrikā.
— 7c A. rasika kasiput.
</app> -->
</lg>
<lg n="8"><l n="a">maṅkā cittanikaṅ vvaṅ adyah i daləm kadi kahuvana* de suputrikā,</l>
<l n="b">guṇḍik mvaṅ kaka len uveñā paḍa tan hana vihikan i duhkhaniṅ manah,</l>
<l n="c">mukhya śrī parameśvarīki sira tan vruh i vuyuṅira** saṅ nṛpātmajā,</l>
<l n="d">tan kāṅən ri pakon narendra tumute siran amapaga tan kavandhyana.</l>
<!-- <app> * B. C. D. ** B. C. D. — 8a A. E. F. G. H. kavuhana. — 8c A. E. F. G.
H. vuyuṅ. — 8d C. E. sira mamapaga.
</app> -->
</lg>
<lg n="9"><l n="a">vvantən strī juruniṅ vicakṣaṇa kavīṅgita valuvaluniṅ kavīśvara,</l>
<l n="b">khyātīṅ rāt maṅaran surāga pinujīṅ hayu vahuvahu liṅsir iṅ vayah,</l>
<l n="c">prajñā vruh i tiṅkahiṅ marək aṅimbaṅi ri vuyuṅ i saṅ suputrikā,</l>
<l n="d">lvir maṅgiṣṭa miṅiṅ guladrava manismanis i haturike* nṛpātmajā.</l>
<!-- <app> * B. C. D. E. G. H. — 9d A. hatur ika.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="59" met="FILL-ME-IN">
<lg n="1"><l n="a">ibu saṅ avarṇa kārttika rarasta suksəka maṅə̄ viraṅrvaṅ alaṅə̄,</l>
<l n="b">buṅah i mukhanta tan kram asavaṅ vulan kalamukan himāraṅ anipis,</l>
<l n="c">ləṅəṅ apatər* taṅis sahakilatkilat kəḍap ikaṅ vulat tan aharis,</l>
<l n="d">sahaja mavahvahan lara təkāṅhudanhudan i lūhta madrəs i pipi.</l>
<!-- <app> * B. C. D. E. — 1c A. F. G. H. ləṅeəṅ i patər.
</app> -->
</lg>
<lg n="2"><l n="a">mapa kari hetuniṅ vvaṅ aviṅitviṅit kadi viṅitniṅ onəṅ alavas,</l>
<l n="b">tuvi hana vṛtta mātra təkaniṅ madhubrata marāṅjajah səkar arum,</l>
<l n="c">sipisipi rūmnirāsəmu nirāśrayān paṅucapiṅ vruh aṅhəlahəla,</l>
<l n="d">tuhutuhu yan jinendra maśarīra rakva sira devarūpa kahiḍəp.</l>
<!-- <app>2a C. aviṅit-viṅitniṅ onəṅ.
</app> -->
</lg>
<lg n="3"><l n="a">sira mara rakva ṅūni mamaṅun tapabrata rikaṅ sumeru karəṅə̄,</l>
<l n="b">kinaraṇaniṅ vatək hyaṅ i payogadhārakanireki somya pinalar,</l>
<l n="c">suravarakāminī sama mamañcanāṅdadi maləs kabañcana ləṅə̄ṅ,</l>
<l n="d">təkap i haləpnirāsəmu manobhavānurun i ramyaniṅ masa kapāt.</l>
</lg>
<lg n="4"><l n="a">karaṇa bhaṭāra śakra matəmah sira stry anupameśvarī bhagavatī,</l>
<l n="b">apituvi tan kavighnan iki kevalāhəniṅ ikaṅ manah pratihata,</l>
<l n="c">paramasukhāpti dharma ya nimitta saṅ nṛpatiputra mānuṣa muvah,</l>
<l n="d">karuṇa sireṅ jagattraya siroṣadhi təkanikaṅ prakampa ya hələm.</l>
<!-- <app>4b C. F. ikanaṅ manah.
</app> -->
</lg>
<lg n="5"><l n="a">krama ri huvusnirān mari tapodharān muliha seṣṭiniṅ tvas inamə̄r,</l>
<l n="b">pravala kakendriyan sahananiṅ jagat təkap ikaṅ kaśāntan apagəh,</l>
<l n="c">karaṇanirāṇ ḍatəṅ vruh i hayunta yan saphala ratvaniṅ vvaṅ ahajə̄ṅ,</l>
<l n="d">savava səḍəṅ supatnya nṛpaputra rakva kita lakṣmyaniṅ sanagara.</l>
</lg>
<lg n="6"><l n="a">tuvi panahaṅku hetunira tan kabañcana təkapnikaṅ suravadhū,</l>
<l n="b">vədinira rakva kevran aṅisapva māsku ri səḍəṅnirān silihasih,</l>
<l n="c">riṅ apa surendra tan pasuṅa yan hanāmbəknireṅ surāpsaravadhū,</l>
<l n="d">riṅ apa sireki tan maharəperiyan yadi haneka rakva savava.</l>
</lg>
</div>
<div type="canto" rend="met" n="60" met="FILL-ME-IN">
<lg n="1"><l n="a">kaliṅanyekī tan hana ruruhən iṅ svarga sahana,</l>
<l n="b">hayunta dyah yadyan susupana ri jə̄ṅniṅ girivana,</l>
<l n="c">apan tan vvantən tovin umahasa lāvan nṛpasuta,</l>
<l n="d">smarāṅicchā mvaṅ hyaṅ ratih atiki līlāṭikaṭikan.</l>
</lg>
<lg n="2"><l n="a">ndi ta ṅvaṅ tan bhrāntāṅənaṅən i rūmniṅ kadi kita,</l>
<l n="b">ndi devīdevānuṅ madana tuvi yan mānuṣa tahā,</l>
<l n="c">təkeṅ viṣṇvaṇḍabrahmanagaraśivāṇḍāsəmu jəṅər,</l>
<l n="d">umādevī byaktānaṅis ahiri rehniṅ silihasih.</l>
</lg>
</div>
<div type="canto" rend="met" n="61" met="FILL-ME-IN">
<lg n="1"><l n="a">saṅsiptanya tuhanku nora phalaniṅ gə̄ṅ duhkha tan popama,*
təkvan saṅ hinarəp=harəp sira səḍəṅ karma suputrīṅ puri,</l>
<l n="b">aṅhiṅ teki tuvuhta yogya pahayun rehniṅ sukanyākrama,</l>
<l n="c">hayva vruhvruh i polah iṅ sama lavan devī ratih riṅ hajə̄ṅ.</l>
<!-- <app> * B. D. E. G. H. — 1a A. C. F. ta popama. — 1b F. G. H. karmā.
</app> -->
</lg>
<lg n="2"><l n="a">pūjāmantrasamādhiyoga gavayən riṅ rātrikālāmərən,</l>
<l n="b">pantənpantən aneka yogya pituhun sāliṅnikaṅ stry ātuha,</l>
<l n="c">mvaṅ tekaṅ brata śuklabhukti gavayən hayvācavuh riṅ paṅan,</l>
<l n="d">astam taṅ tahapən gilutgilutan aṅkən dīna yekāprihən.*</l>
<!-- <app>* H. — 2a E. kalāmərən. C. F. H. yogya. — 2b C. pantən aneka yogya. F.
yogya gavayən. — 2d A. F. G. gilutgilutan aṅkən yan denikāprihən. B. D. E. gilutgilutanāṅkən
dinekāprihən. G. gilutgilutanən aṅkən dinekaprihən</app> -->
</lg>
<lg n="3"><l n="a">āpan rakva vəkasniṅ evəh inucap yan riṅ sukanyākrama,</l>
<l n="b">akveh strīnujaran maliṅ raras avarṇa lvir səkar tan parūm,</l>
<l n="c">vvantən lvir səkar iṅ ləmah yayan agandhānorakən campaka,</l>
<l n="d">yekānuṅ purih iṅ pramāda riṅ ulah lāvan pranītīṅ laku.</l>
</lg>
</div>
<div type="canto" rend="met" n="62" met="FILL-ME-IN">
<lg n="1"><l n="a">kaka kahiḍəp ujarta lvir kady āmṛta kasirat,</l>
<l n="b">kunəṅ amuhara ləṅləṅniṅ śokānaṅis asəkəl,</l>
<l n="c">gati nṛpati jugāṅde trāsākon mapaga sira,</l>
<l n="d">ragaragana təkapniṅ gəntərniṅ kapat alaṅə̄.</l>
</lg>
<lg n="2"><l n="a">ndi kari hana səkarniṅ jaṅga mvaṅ kumuda kuniṅ,</l>
<l n="b">sumar aṅaraṅ ināpet siṅ yogyāṅisəpa vaṅi,</l>
<l n="c">tan imanimana tekaṅ kumbaṅ yan tuhu rəsəpa,</l>
<l n="d">hulih i paranikātohtoh jīvāpuhara ləsəh.</l>
<!-- <app>2a E. kunəṅ. — 2b B. inapet si yogyāṅisəpa. — 2d C. ikātoh jīvāpuhara.
</app> -->
</lg>
<lg n="3"><l n="a">guruvacana vəkasniṅ śabdekaṅ tuhu linəvih,</l>
<l n="b">sphaṭika curiga ratnānindyaṅ mūlya sanagara,</l>
<l n="c">pirapira harəp i ṅvaṅ siṅ denyān yan* rəsəpakna,</l>
<l n="d">subhaga kadi səkar tan sumpaṅniṅ vahu vinaraṅ.</l>
<!-- <app> * B. C. E. F. H. — 3c A. D. G. iṅ vvaṅ siṅ denyan rəsəpakna. B. C. E.
F. H. iṅ vvaṅ denyān yan.
The reading of pāda c is taken from OJED s.v. maṅrəsəpakən; SS reads pirapira harəp
iṅ vvaṅ siṅ denyān yan* rəsəpakna, vhich is unmetrical.
</app> -->
</lg>
<lg n="4"><l n="a">prasama samasamaṅkun tan luptāṅəmasi viraṅ,</l>
<l n="b">ləhəṅa tiki kadi ṅvaṅ prāptāsuṅsuṅən i ṅuni,</l>
<l n="c">patulakanika maṅkin tan vruh paṅlipur alara,</l>
<l n="d">riniṅariṅa katuhvan tan sih bhūpati ri kami.</l>
</lg>
</div>
<div type="canto" rend="met" n="63" met="FILL-ME-IN">
<lg n="1"><l n="a">yan kāṅən mara tan padharmani tuvuhku rasa pəjaha tan hanenaka,</l>
<l n="b">tovin rakvaṅ anəmva rājaduhitāphala makaśaraṇeṅ svayambara,</l>
<l n="c">śrī devīndumatīṅ usāna karəṅə̄ siran amilihi jalva riṅ sabhā,</l>
<l n="d">de saṅ bhoja makārya dharma karaṇan* tiruniṅ arari ratnakanyakā.</l>
<!-- <app> * B. C. D. E. F. G. H. — 1b B. C. H. rakva manəmva. — 1d A. karuṇān tirun.
</app> -->
</lg>
<lg n="2"><l n="a">ndan dūran pva ta saṅ narendra viparīta yadi ləvəs asihnireṅ hulun,</l>
<l n="b">lāvan rakva huvus subhāgya rasikān tayakəna palakun sihiṅ vidhi,</l>
<l n="c">aṅhiṅ teky amalar narendra sira lot kasukəsukəraneṣṭiniṅ hati,</l>
<l n="d">deniṅ gyānira hetuniṅ luh aṅəbak ri pipi sumarasah mareṅ kapə̄.</l>
<!-- <app>2 C. tikyamalar.</app> -->
</lg>
<lg n="3"><l n="a">təkvan rakva kayogyan i ṅvaṅ iki yan kaka haji tulusāsiheṅ hulun,</l>
<l n="b">kəmbaṅkəmbaṅa* donku ratnaduhitānira taləra makesiniṅ puri,</l>
<l n="c">denya ṅvaṅ piṅitən malar sira hanāṅlamara ratu suməmbahe** haji,</l>
<l n="d"><app><lem>tan gyāgyākəna siṅ</lem><rdg wit="#edss">tan gyagyakən asiṅ</rdg></app>
rəsəprəsəp aṅampunana rəsəpa riṅ kadiṅ hulun.</l>
<!-- <app> * B. C. D. E. F. H. ** D. F. H. — 3b A. G. kəmbaṅkəmbaṅ donku. — 3c A.
B. C. E. G. suməmbaha haji.
</app> -->
</lg>
<lg n="4"><l n="a">maṅke pvān anubhāra kevala sirālaṅalaṅa tiki tan pamatyani,</l>
<l n="b">sinvam śuṣka səkar ləvas vruh ika mūlya saka ri tan asihnireṅ hulun,</l>
<l n="c">yekānuṅ gumave putək hati təkānaputi patilariṅ yayah bibi,</l>
<l n="d">menak ṅvaṅ pəjaheki rakva tumute sira vihikana duhkhaniṅ manah.</l>
<!-- <app>4b E. vruh i mulya nā saka ri.
</app> -->
</lg>
<lg n="5"><l n="a">hah rāmaṅku bibiṅku saṅ lumah iṅ agranagara dadi sūkṣmadevata,</l>
<l n="b"><app><lem>tiṅhal te kasiharṣaniṅ kavəkas</lem><rdg wit="#edss">tiṅhal teki
si harṣaniṅ kavəkas</rdg><note>(OJED s.v. kavəkas)</note></app>* iṅ kakak dinulur
i tan sihiṅ vidhi,</l>
<l n="c">dūran teki manəhta yan kita samāhuripa tulusa sanmateṅ hulun,</l>
<l n="d">saṅsiptān dudutən ṅhulun bapa tibāna lara havananiṅ hulun pəjah.</l>
<!-- <app> * B. C. E. F. — 5b A. D. G. H. kavəlas. B. tiṅhalte ta. C. D. tiṅhal teka.
C. E. kavəkas i kakak.
</app> -->
</lg>
<lg n="6"><l n="a">ai koṅ hyaṅ vidhi mah hayuṅku valatən srahakna ri kalaṅvaniṅ kapāt,</l>
<l n="b">rosniṅ madhya baṅun vuluh gaḍiṅ umantuka ri ləyəpi luṅgahiṅ gaḍuṅ,</l>
<l n="c">nyū dantākuniṅ arja rakva dunuṅən paṅuliha* gəmuhiṅ payodhara,</l>
<l n="d">keśārjātutureṅ himāṅəmu riris luṅayan umaluyeṅ vəlas harəp.</l>
<!-- <app> * C. E. H. — 6c A. B. D. F. G. paṅulih i. — 6d E. F. G. H. himāsəmu.
</app> -->
</lg>
<lg n="7"><l n="a">śokāṅrās* i manisnya rakva muliheṅ sarasija səḍəṅiṅ** samīraṇa,</l>
<l n="b">sakvehniṅ dadiniṅ śarīra muliha təmaha ləyəpi ramyaniṅ vukir,</l>
<l n="c">saṅ hyaṅ candra sireky anūkṣmakna raśmini buṅahi mukhaṅkv amūrṇama,</l>
<l n="d">ṅkā tākun muliheṅ nirātmaka vaśātapakan i ləṅəṅiṅ divākara.</l>
<!-- <app> * B.D.E.F. **C.D.E. — 7a A. C. G. H. śocāṅrās. A. B. F. G. H. śarasija
səḍəṅeṅ. C. D. E. sarasija səḍəṅiṅ. — 7d H. vaśatapakana ləṅəṅiṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="64" met="FILL-ME-IN">
<lg n="1"><l n="a">na vuvus narendraduhitāməlasakən anaṅis pəgatpəgat,</l>
<l n="b">paḍa kapyuhan sahananiṅ marək anuhu saliṅ nṛpātmajā,</l>
<l n="c">sira saṅ kavīndradayiteki sira milu maṅepvan iṅ manah,</l>
<l n="d">ṅhiṅ ateki tan surud ikuṅ hati dəlit ulahiṅ kavīśvara.</l>
<!-- <app>1c G. narendradayiteki.
</app> -->
</lg>
<lg n="2"><l n="a">tuhaniṅ hulun tuhatuhaṅku taham ibu vuvus suputrikā,</l>
<l n="b">sipi gə̄ṅi sih nṛpati parvatasama ri tuhanku vah lulut,</l>
<l n="c">hana ku pva hetunira tan makaśaraṇa tikuṅ svayambara,</l>
<l n="d">sira rāma rakryan iṅ usāna tan atən irikaṅ* prayojana.</l>
<!-- <app> * B. D. E. F. G. H. — 2d A. C. tan atən i vəkas.
</app> -->
</lg>
<lg n="3"><l n="a">ṅhiṅ ateki mantva kaharəpnira kurukula hastinātmaja,</l>
<l n="b">salagīki ṅūni vinəkasvəkasakən i səḍəṅnirāhurip,</l>
<l n="c">ya nimitta saṅ prabhu vavaṅ kadi tṛṇataru maṅrəṅə̄ gərəh,</l>
<l n="d">ri ḍatəṅ narendrasuta hetuniṅ aṅutus akon manuṅsuṅa.</l>
<!-- <app>3c H. tṛnalata.
</app> -->
</lg>
<lg n="4"><l n="a">tuvi rakva liṅnira titir vinacanakənire nareśvarī,</l>
<l n="b">taya ṅūniṅūni karəṅə̄ prabhu matuha subhakti riṅ rari,*
sira rakva bhaktya ri kite huvus atəmu lavan nṛpātmaja,</l>
<l n="c">təhəreki ratvakna** riṅ pura sumiliha devaniṅ jagat.</l>
<!-- <app> * B. H. ** B. C. D. F. H. — 4b B. ri rari. D. subhaktya riṅ rari. E. subhaktya
ri hari. — 4c C. F. ri kitā huvus. D. ri kita. — 4d A. G. rakva ratu. E. ratvana ri.
</app> -->
</lg>
<lg n="5"><l n="a">sira rāka rakryan iki kevala pakabala rakṣakeṅ praja,</l>
<l n="b">tumuteṅ vatək ratu samāṅjuru maləsa maseva sanmata,</l>
<l n="c">taya tan vruheki paṅucapnira makamukha saṅ dvijeśvara,</l>
<l n="d">ndya ta doni saṅ* nṛpati tan tulusanira ri saṅ nṛpātmajā.</l>
<!-- <app> * B. C. D. E. F. — 5d A. G. H. donaniṅ nṛpati. C. E. tan tulus asiha ri.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="65" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan hīṅan i goṣṭhi saṅ kavivadhū təka rəsəp i narendrakanyakā,*
sīnlan gīta palambaṅ arja mamanismanisi vuvusikāmaṅun laṅə̄,</l>
<l n="b">sampun rakva tibaṅ ḍavuh təlu paḍāturu sira təkaniṅ vvaṅ aṅhaḍəp,</l>
<l n="c">eñjiṅ rakva sirenatag laris umaṅkata tumuta ri saṅ nareśvarī.</l>
<!-- <app> * E. — 1a A. B. C. D. F. G. H. narendrakanyaka. — 1b B. palāmbaṅ arjja.
— 1d B. amaṅkat tumuta.
</app> -->
</lg>
<lg n="2"><l n="a">yekā hetunirāhyas arja masalin huləs arəja lavan tapih suji,</l>
<l n="b">mvaṅ sakvehnikanaṅ vvaṅ adyah* i daləm sahana paḍa madumduman raras,</l>
<l n="c">tuṣṭāmbəknira saṅ narendraduhita təka məkul i narendrakanyakā,</l>
<l n="d">lvir kady anəmu gandhaniṅ kusuma layvan i marəni vuyuṅ suputrikā.</l>
<!-- <app> * D. E. H. — 2a B. nirāhyas arjja. — 2b A. B. C. F. G. vvaṅ dyah.
</app> -->
</lg>
<lg n="3"><l n="a">tan varṇan sira teki śīghran umijil təka ri ləbuhikaṅ svanāgara,</l>
<l n="b">sə̄k tekaṅ balavāhanākrama sumaṅgraha katəmu matuṅgalan damar,
ācārī* mvaṅ ikaṅ karaṇḍan aṅiriṅ kakakaka sama muṅgah iṅ ratha,</l>
<l n="c">valvuṅkuk hana riṅ dvipāṅga tumut īñanira huvanirākramāhaləp.</l>
<!-- <app> * F. — 3c A. C. D. E. G. H. ācāri. — 3d G. tumut iñanirākramāhaləp.
</app> -->
</lg>
<lg n="4"><l n="a">ndan saṅ śrī parameśvarī mvaṅ ika saṅ nṛpavaraduhiteki tan kasah,</l>
<l n="b">muṅgv iṅ syandana ratnasaṅgha sahavīragaṇapati mahādbhutāṅdulur,</l>
<l n="c">ndan rakryan mapatih sasomahan ateki sira milu surakṣa śobhita,</l>
<l n="d">mukhyaṅ śrī daśabāhuputra katigeka sira tumut i jə̄ṅ nareśvarī.</l>
<!-- <app>4c C. E. F. H. masomahan.
</app> -->
</lg>
<lg n="5"><l n="a">ndan riṅ sakṣaṇa śīghra teki ri larisnira livat i pamiṅgiriṅ pura,</l>
<l n="b">deśākveh təpiniṅ havan hana juraṅjuraṅ adaləm i tuṅhaniṅ savah,</l>
<l n="c">sampun rakva ləpasnireki vijiliṅ ravi sumuluhi bhūmimaṇḍala,</l>
<l n="d">maṅkin ramya katon manuknya arəbut vvahan avurahan iṅ tahən ragas.</l>
</lg>
</div>
<div type="canto" rend="met" n="66" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan ri larisnireki təka <app><lem>riṅ hudyāna</lem><rdg wit="#edss">riṅ
udyāna</rdg><note>(m.c.)</note></app> ratnālaya,</l>
<l n="b">honyekaṅ gupurāpucak maṇi murub lvir tejaniṅ bhāskara,</l>
<l n="c">sakvehniṅ ratha* ramya maṇḍəg irikāglar** taṅ dvipāṅgāḍəḍə,</l>
<l n="d">kañcit śrī parameśvarī sira ḍatəṅ mvaṅ saṅ maṇikniṅ puri.</l>
<!-- <app> * C. D. E. F. H. ** B. C. E. F. H. — 1b B. bhāskara. — 1c A. B. G. raṣa.
A. D. G. maṇḍag irikāglar. — 1d E. maṇikiṅ purī.
</app> -->
</lg>
<lg n="2"><l n="a">sampun rakva sira pva mañjiṅ umareṅ udyāna ramyālaṅə̄,</l>
<l n="b">hyunhyun buddhinikaṅ sarājya təkap iṅ puṣpānəḍəṅ* mrik sumār,</l>
<l n="c">nyūdantāṅliga harja nāgakusumā gambir mənur campaka,**
yekānuṅ midər iṅ ranu ryakika ghūrṇaṅ lvir ryakiṅ sāgara.</l>
<!-- <app> * B. C. D. E. H. ** B. C. F. H. — 2b A. F. G. vuṅvānəḍəṅ. — 2c A. D. E.
G. campaka. B. dhantāliṅgārjja. C. D. H. dhantābiṅar arjja.
</app> -->
</lg>
<lg n="3"><l n="a">tuñjuṅ baṅ tarate təṅahnya kamalāṅjrah ṣaḍpadanyāṅrubuṅ,</l>
<l n="b">kīrṇaṅ mīna haneka māgəṅ aṅasut dhvastaṅ sarojāpətak,</l>
<l n="c">miṅgəkmiṅgək ikaṅ huvurhuvur avarṇānūt arəṅgeṅ pasir,</l>
<l n="d">puntī vahv aməḍar pupus kadi layar muṅgv iṅ təpinyāmijah.</l>
<!-- <app>3a B. sadpadanyārubuṅ.
</app> -->
</lg>
<lg n="4"><l n="a">paṇḍan raṅkaṅ i piṅgipiṅgir aṅuḍoḍaṅ ketakārjeṅ paruṅ,</l>
<l n="b">ramya vvaṅ maṅalap samānakanakan rūmniṅ puḍak tan kasah,</l>
<l n="c">len tekaṅ manulis svarūpani kakūṅnyan lot piniṇḍeṅ lavə̄,*
mvaṅ tekaṅ kakavin sinūkṣma ya kənojarnyār umuṅgv iṅ jinəm.</l>
<!-- <app> * E. — 4a E. H. i piṅgir aṅudoḍāṅ. — 4c C. latə. E. lavə̄. H. laṅə̄və̄.
— 4d H. kakavin si ..va savaṅ (this part is overlooked up to 5c).
</app> -->
</lg>
<lg n="5"><l n="a">guṇḍik <app><lem>vval</lem><rdg wit="#edss">valə</rdg><note>(OJED
s.v. guṇḍik)</note></app> hana kuñja len kakakakānvam lvir ratih riṅ hajə̄ṅ,</l>
<l n="b">ramyādyus paḍa garjitāvudavude tusniṅ taṭākādaləm,</l>
<l n="c">akveh lvirnya baṅun vulan mava savaṅ kevran təkapniṅ rəməṅ,</l>
<l n="d">len tekaṅ kadi śaṅkhabāhu riṅ apekin tan subhuktyeṅ tilam.</l>
<!-- <app>5 B. masavavaṅ. D. mas vavaṅ.
</app> -->
</lg>
<lg n="6"><l n="a">akveh bhāvanikaṅ vaneh hana mareṅ yāśāṅuṅaṅ* pañcuran,</l>
<l n="b">anyat taṅ kalaṅə̄n mihat ri ləyəpiṅ nūṣe təṅahniṅ ranu,</l>
<l n="c">sākṣāt svarga piniṇḍa rūpanika himpər viṣṇulokānurun,</l>
<l n="d">deniṅ kvehnikanaṅ suvarṇamaṇi raṅkaṅ lvir katoneṅ tavaṅ.</l>
<!-- <app> * F. H. — 6a A. B. C. D. E. G. nyāśāṅuṅaṅ pañcuran.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="67" met="FILL-ME-IN">
<lg n="1"><l n="a">hyaṅhyaṅniṅ kalaṅə̄n bhaṭāra linəyəpniṅ inucapira saṅ kavīśvara,</l>
<l n="b">baprā* mās kuməñar cinaṇḍy aruhur iṅ padu ri təṅahikārja kokiran,</l>
<l n="c">līlāmarpat i gopuranya sinupit makara kanakaratna bhāsvara,</l>
<l n="d">mvaṅ tekaṅ maṇi kostubhārja dumilah sumarasah irikaṅ yaśottama.</l>
<!-- <app> * B. E. — 1b A. C. D. F. G. H. bapra.
</app> -->
</lg>
<lg n="2"><l n="a">riṅ pūrvādiviśeṣa veśmakanakanya kadi vahu sake hyaṅ īśvara,</l>
<l n="b">ṅkāneṅ dakṣiṇa dhātraveśma kahiḍəp marakata dumilahnirāntara,</l>
<l n="c">ndan riṅ paścima yeka rakva ya mahāmarabhavana panarkaniṅ mulat,</l>
<l n="d">nyāśeṅ uttara tulya veśma madhusūdana* pasajinireṅ vanīṅ raṇa.</l>
<!-- <app> * B. D. E. F. H. — 2a B. D. H. sakeṅ. — 2c B. C. E. F. H. mihat. — 2d
A. C. G. Madhuśuddhana.
</app> -->
</lg>
<lg n="3"><l n="a">riṅ madhya* sphaṭikendra śuddha vinaṅun gṛha linaraṅaniṅ surālaya,</l>
<l n="b">bvat siṅhāsana sūrya candran umurub pucakika kadi mṛtyu bhāsvara,</l>
<l n="c">vaiḍūryātəp anekavarṇani vuvuṅnya mabuka navaratnasaṅgha ta,</l>
<l n="d">sākṣāt svarga bhaṭāra buddha paramārtha śiva ri səḍəṅiṅ nirātmaka.</l>
<!-- <app> * B. — 3a A. C. D. E. F. G. H. madhya. — 3c B. E. vvaidūryyasəḍəp. H.
vvaidūryyaśa manekavarṇani vuvuṅnya marbuka.
</app> -->
</lg>
<lg n="4"><l n="a">yapvan rātri surupniṅ arka juga tan hana pətəṅ inucap sadā mavā,</l>
<l n="b">deniṅ ratna viśeṣa muntab amaṅun dina sakala bhaṭāra bhāskara,</l>
<l n="c">təkvan deni kəñarnikaṅ hariṇividruma makamata indranīla ya,</l>
<l n="d">mvaṅ tekaṅ sphaṭikārja sugya rinəmuk kuməñar ika hənīnya śobhita.</l>
<!-- <app>4c B. ariṇi. — 4d H. gumyur rinəmuk.
</app> -->
</lg>
<lg n="5"><l n="a">sə̄k taṅ sarvasəkar məkar suməkar aṅjrah aṅibəki rikā ndatan ləsəh,</l>
<l n="b">yan tapvan suməkar madəg kumuḍu taṅ kuḍu kadi kuḍuniṅ sarīṅ tulis,</l>
<l n="c">mrik kəmbaṅ śatapattra riṅ vvay amapag vaṅini paməḍariṅ mayaṅ məkar,</l>
<l n="d">ṅhiṅ tekaṅ kumudā məkar kumuḍu mājar i təkaniṅ aho lavan vəṅi.</l>
</lg>
<lg n="6"><l n="a">kīrṇaṅ candana marbuk ambəni kapurnya suradaru mamandarāruhur,</l>
<l n="b">mvaṅ kalpadruma pārijāta binatur pinik arəja rinəṅga riṅ tatur,</l>
<l n="c">len cūḍāmani simsim* arja manəḍəṅ vvah ika kusumaratna paṅkaja,</l>
<l n="d">luṅsirluṅsir anekapatranika mañjəṭi hana laka sutra baṅpəṭak.</l>
<!-- <app> * B. C. E. H. — 6c A. D. F. G. simpiṅ. — 6d B. goñjo luṅsir. C. D. E.
F. H. goñjoṅ luṅsir.
</app> -->
</lg>
<lg n="7"><l n="a">ramyākveh tṛṇa kañcanāsəmu vəlas harəp amilət aśokapādapa,</l>
<l n="b">dhūpā kastuririṅ pahoman amələk kadi hana sira bhikṣv aṅarcana,
ñjrah taṅ <app><lem>kāñcanavṛkṣa cāmara</lem><rdg wit="#edss">vṛkṣa kañcana cāmara</rdg><note>(m.c.)</note></app>
ri heṅ muvah ika hana sattva kasturi,</l>
<l n="c">mvaṅ səṅgah kanakārja rakva mavilāsa maməṅaməṅ avarṇa bañcana.</l>
<!-- <app>7b B. bhīkṣvaṅarccana. — 7c B. D. F. H. kañcanavṛkṣa. C. D. i tahən asatva.
</app> -->
</lg>
<lg n="8"><l n="a">lor vetan hana tīrtha nirmala mijil saka riṅ upala padmarāga* ya,</l>
<l n="b">len tekaṅ tuməḍun mareṅ ranu bañunya kuniṅ abaṅ anekavarṇana,</l>
<l n="c">lumrākveh makaranya medərani təpinya kanaka maṇi teja bhāsvara,</l>
<l n="d">svargākambaṅaniṅ tasik madhu paḍanya vahu təka sakeṅ smarālaya.</l>
<!-- <app> * B. C. D. F. H. — 8a A. E. G. uphala padma. — 8c E. mendrani.
</app> -->
</lg>
<lg n="9"><l n="a">ndi ṅganya ṅvaṅ anəmva rājya kadi ramyanika yaya katona ri laṅit,</l>
<l n="b">devī deva yayan kapūhan aṅaləm təka mara paḍa bhakty amurṣita,</l>
<l n="c">tan hopən tikanaṅ vvaṅ adyah i daləm sahana kadi hañahañar mulat,</l>
<l n="d">ṅhiṅ kevran juga deni tan vavaṅ ikān parana kadi tumiṅhal iṅ vulan.</l>
</lg>
</div>
<div type="canto" rend="met" n="68" met="FILL-ME-IN">
<lg n="1"><l n="a">kunaṅ ika saṅ savaṅ hyaṅ i kalaṅvaniṅ kusuma katvaṅ iṅ sanagara,</l>
<l n="b">hana sira riṅ bukūr i təpiniṅ juraṅ liniput iṅ gaḍuṅ vahu mure,</l>
<l n="c">ləṅəṅ alaṅə̄ mihat ri ləyəpiṅ kalaṅvan atiśobhitāparimita,</l>
<l n="d">təkapi haləpnikaṅ sphaṭikaveśmaratna manaruh <app><lem>dināvyaṅ</lem><rdg
wit="#edss">dināvyan</rdg><note>(OJED, s.v. avyaṅ)</note></app> umurub.</l>
</lg>
<lg n="2"><l n="a">riniṅariṅa pva mṛga kadi tan pamātra muvaheka rakva ya dələ̄n,</l>
<l n="b">kadi məsateṅ kṣaṇāmarəṅane kəḍapniṅ umaraṅikət səkar arūm,</l>
<l n="c">karanaṇiran maśabda ri siraṅ kavīśvaravadhū vidagdhan umarək,</l>
<l n="d">mataña ri mūlaniṅ ranu manūṣanūṣa kadi sūkṣma nūṣa kahiḍəp.</l>
</lg>
<lg n="3"><l n="a">saṅ inujaran vavaṅ humatur aṅhəbaṅhəbaṅ aṅakṣamāṅəmu manis,</l>
<l n="b">dyah ari baṅun siratsirati raśminiṅ madhu vuvusta yogya dahatən,</l>
<l n="c">niyata manəhta tan vruh i kamūlamūlanika ramya tan pasiriṅan,</l>
<l n="d">ṅuni-ṅuni yan bhaṭāra sira saṅ makārya muni sajjana prabhu tuvi.</l>
<!-- <app>3b E. ara baṅun. — 3d E. ṅuniyuni.
</app> -->
</lg>
<lg n="4"><l n="a">ṅhiṅ iki karəṅv anindya ya titir sinūkṣmakən i citta saṅ narapati,</l>
<l n="b">ulih i samādhi saṅ pravara paṇḍitārya karuhun ta saṅ narapati,</l>
<l n="c">kita juga saṅ pramāṇa ri kalaṅvaniṅ taman adṛvya ratnakanaka,</l>
<l n="d">mayugala riṅ* humah sphaṭika śuddha rakva kalavan narendratanaya.</l>
<!-- <app> * B. C. D. E. H. — 4a C. titi sinūkṣmakən. — 4b C. pinaṇḍitāryya. — 4d
A. F. G. mayugalan iṅ.
</app> -->
</lg>
<lg n="5"><l n="a">karaṇa narendra yan sira makon manuṅsuṅa ri saṅ nareśvaravadhū,</l>
<l n="b">saha kalavan hayunta makamūlya nāyaka təkapniṅ adyah i daləm,</l>
<l n="c">pravala sireki magya* mihateṅ smarārati haneṅ manobhavapada,</l>
<l n="d">təmah i rarasta rakva kalavan jinendratanu riṅ gṛhārja kanaka.</l>
<!-- <app> * B. C. D. E. F. H. — 5b F. bhayaka təkap. 5c A. G. sirekyahagya.
</app> -->
</lg>
<lg n="6"><l n="a">sinamasama pva rūmta bibi yan matəmva kalavan nareśvarasuta,</l>
<l n="b">səḍəṅ usirən təkapniṅ amarātapabrata makādi janma sahana,</l>
<l n="c">vvaṅ apa ṅaranya tan maharəpeṅ kadibyaniṅ umeśvarāsihasihan,*</l>
<l n="d">ndya vənaṅaniṅ nirāśraya təkapta lālana maṅayva rāga turida.</l>
<!-- <app> * B. C. D. E. F. H. — 6c A. G. umeśvavasihasihan.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="69" met="FILL-ME-IN">
<lg n="1"><l n="a">nahan liṅ saṅ strī prajña dadi sumahur saṅ nṛpasutā,</l>
<l n="b">kakaṅku ndi ṅvaṅ tan jəṅəra təkapiṅ śabda racana,</l>
<l n="c">ndan aṅhiṅ bhrāntekyā maṅiḍəpi vuvusniṅ kadi kita,</l>
<l n="d">baṅun vvaṅ mahyun riṅ vulan akalaṅan rurva* pinalar.</l>
<!-- <app> * B. C. D. E. H. — 1c B. D. E. H. aṅhiṅ bhrantekā. B. maṅiḍəpa vuvus.
D. H. mahiḍəpa vuvus. — 1d A. F. G. lurva.
</app> -->
</lg>
<lg n="2"><l n="a">apan yan siddhaṅ campaka mapulaṅa mvaṅ gaḍuṅ arūm,</l>
<l n="b">katon dūrekaṅ ṣaḍpada kaləmahan muṅsira sari,</l>
<l n="c">prasiddhekiṅ liṅtān riṅ apa pituhun nitya dahatən,</l>
<l n="d">lalityān lamlam kūṅ kavatək aṅikət gīta kakavin.</l>
<!-- <app>2a B. C. siddāṅ cāmpaka. — 2d B. C. E. lalityā lamlam kūṅ.
</app> -->
</lg>
<lg n="3"><l n="a">bhaṭārendra mvaṅ hyaṅ* tripuruṣa sirān tan katuduhan,</l>
<l n="b">praśasteṅ nūṣa ṅkā sira mahas alīlāməṅaməṅan,</l>
<l n="c">ndatan maṅgəh rakvārəs avədi kumə̄l hilahila,</l>
<l n="d">apan udyāna śrī jinapati katattvanya karəṅə̄.</l>
<!-- <app> * B. D. F. H. — 3a A. C. E. G. mvaṅ tripurusa. — 3b B. D. E. F. alīlāməṅaməṅa.
— 3c B. E. kumə̄l riṅ hilahila. — 3d B. C. D. E. H. kaḍatvanya.
</app> -->
</lg>
<lg n="4"><l n="a">kaliṅhantekaṅ mānuṣa kadi kami ndin kavənaṅa,</l>
<l n="b">təkapniṅ vvai gambhīra mamasir ana* nora havana,</l>
<l n="c">usānākveh bhūpālaka mati lavan palva kasiləm,</l>
<l n="d">jahat biṅkas deniṅ vuhaya catur adbhūta magalak.</l>
<!-- <app> * B. H. — 4b A. C. D. E. F. G. mamasir anak nora.
</app> -->
</lg>
<lg n="5"><l n="a">kaliṅhanyā norekana vavarəṅə̄n denta mavuvus,</l>
<l n="b">baṅun mājar sorniṅ giripati təkapniṅ savisavi,</l>
<l n="c">kaśaktyāniṅ vvaṅ ndin lvihana saka riṅ deva subhaga,</l>
<l n="d">kavīndrastrī mojar sahaguyu rəsəp tan kaputuṅan.</l>
<!-- <app>5a B. datan nora hana vavarəṅə̄n. C. nora na vavarəṅə̄n. D. E. H. kaliṅanyeki
nora na vavarəṅə̄n. — 5c B. C. lviha. E. ləviha. H. ləviha sakarikaṅ deva.
</app> -->
</lg>
<lg n="6"><l n="a">tuhankv induṅ siṅgih tuhuniki vuvusteṅ hulun ibu,</l>
<l n="b">śivādibrahmāviṣṇu katiga sirān tan kəna mara,</l>
<l n="c">nda niṣṭanyān tan deva nṛpasuta himpər pva vənaṅa,</l>
<l n="d">apan sākṣāt niśreyaśa sira təmah śrī jinapati.</l>
<!-- <app>6a B. C. D. E. F. H. tuha niki.
</app> -->
</lg>
<lg n="7"><l n="a">nda nāhan pamyaktan ri sira tuhu yan buddha sakala,</l>
<l n="b">praśasteṅ rāt ṅūnin kararayanirān dug vahu mijil,</l>
<l n="c">prayatnaṅ devāṅastuti saha səkar riṅ viyat umuṅ,</l>
<l n="d">vināśaṅ sarvakleśakujana* maluy śāntika mati.</l>
<!-- <app> * B. — 7d A. C. D. E. F. G. H. sarvaklesaknjana.
</app> -->
</lg>
<lg n="8"><l n="a">rikā śīghrāgə̄ṅ rakva tuvuhira śāstrājña tumuli,</l>
<l n="b">suśīlānvam lvir hyaṅ smara manulus iṅ rūpa lalita,</l>
<l n="c">sudhīreṅ yoga śrī bhagavati təkābhaktya ri sira,</l>
<l n="d">lavan saṅ hyaṅ bhūmīni mətu sira bhaktyāsih umarək.</l>
<!-- <app>8a B. C. E. rikān. — 8c B. D. E. təka bhakti ri. — 8d B. C. bhūmi. D.
E. hyaṅni bhūmī. H. hyaṅniṅ bhūmi.
</app> -->
</lg>
<lg n="9"><l n="a">muvah sakvehniṅ devatagaṇa paḍātvaṅ sira kabeh,</l>
<l n="b">təkapniṅ jñānācintya parama səḍəṅniṅ kasutapan,</l>
<l n="c">apan sākṣāt vairocana sira vəkasniṅ surapati,</l>
<l n="d">tinūtniṅ hyaṅ bhaktī nṛpasuta mahābuddhi kahiḍəp.</l>
</lg>
<lg n="10"><l n="a">ndatan varṇan taṅ hastimukha karuhun bhakti riṅ alas,</l>
<l n="b">lavan saṅ satvendroragapati huvus śānta karuṇa,</l>
<l n="c">nda saṅsiptān ndin mānuṣa kadi sirān devasakala,</l>
<l n="d">avas tan matreka kita mayugaleṅ veśmakanaka.</l>
</lg>
<lg n="11"><l n="a">ya rakvekin pākendriya maganal iṅ rūpa kahiḍəp,</l>
<l n="b">yadin miśre svargākurəna katəkanyān sira harəp,</l>
<l n="c">sahur toh rakryan hayva magigu* tuhāpan sira bisa,</l>
<l n="d">sukhālah ken putrī hana viraṅirār yan paməsəra.</l>
<!-- <app> * B. C. E. 11a B. rakveki pakendriya. E. rakveki pan kendriya. — 11b B.
C. D. E. H. kita. D. E. miśreṅ. — 11c A. D. F. G. hayva patiku. B. C. E. tuhan pan.
H. matigu tuhan pan 11d B. C. D. E. F. H. paməsəra.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="70" met="FILL-ME-IN">
<lg n="1"><l n="a">tad anantareki gati saṅ vvaṅ ahayu kadi devakanyakā,</l>
<l n="b">kalavan kavīndradayitā sahakakakaka ramya vah laṅə̄,</l>
<l n="c">avivakṣita pva ya ḍatəṅ nṛpavaramahiṣī mare sira,</l>
<l n="d">daśabāhuputra caritan caritakəna təkapniṅ aṅləṅəṅ.</l>
<!-- <app>1d B. H. aləṅəṅ.
</app> -->
</lg>
<lg n="2"><l n="a">katigeki rakva rumuhun huvus amapag i jə̄ṅ nareśvara,</l>
<l n="b">paḍa kasrəpan mihat i saṅ kurukula kusumāyodhopama,</l>
<l n="c">humuvah jinendratanu kādbhuta mihat i sirān triporuṣa,</l>
<l n="d">syapa teki liṅnira ri saṅ vahu təka pamuvusnire haji.</l>
<!-- <app>2a E. ratha rumuhun.
</app> -->
</lg>
<lg n="3"><l n="a">anakiṅ hulun katiga liṅ nṛpati majar i saṅ nṛpātmaja,</l>
<l n="b">subhagāgrajottama si śāla ṅaranikaṅ arūpa kādbhuta,</l>
<l n="c">si sucitra madhya ya makebu vəkanira mahārṣiputrikā,</l>
<l n="d">visatī ṅaranya vəka saṅ munivara bhagavān mahottama.</l>
</lg>
<lg n="4"><l n="a">ikanaṅ pamuṅsu ya si dakṣa ṅaranika suśīla śāstravit,</l>
<l n="b">dvijavaṅśa jātiniṅ ibunya subhaga maṅaran sulakṣminī.</l>
<l n="c">malavendrarājaduhitā juga paran i hatiṅkun aṅlare,</l>
<l n="d">ri gatinya tan papatutan pituvi ya parameśvarīṅ puri.</l>
</lg>
<lg n="5"><l n="a">na vuvus narendra lumaris lakunira mahavan gunuṅgunuṅ,</l>
<l n="b">sahayodhasaṅgha maṅiriṅ gaja ratha ya suvarddhaneṅ havan,</l>
<l n="c">irikā nda śīghra təka riṅ taman i yavinikātiśobhita,</l>
<l n="d">tumurun sakeṅ ratha narendran umuvah ika saṅ nṛpātmaja.</l>
<!-- <app>5c B. C. E. F. yava.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="71" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan sira saṅ narendra təka rakva ri sira* kahanan nareśvarī,</l>
<l n="b">mvaṅ saṅ śrī jinamūrti rakva kahiḍəp sira mətu saka riṅ nirāśraya,</l>
<l n="c">hyaṅhyaṅniṅ kusumeki maṅkana ta liṅniṅ umulat amarantyakən lulut,</l>
<l n="d">hyunhyun buddhinikaṅ hañar lumihat iṅ sira kadikadi mukṣa tolihən.</l>
<!-- <app> * B. C. D. E. — 1a A. F. G. H. sira ri kahanan. — 1d B. C. D. E. H. kadi
mukṣa riṅ tavaṅ.
</app> -->
</lg>
<lg n="2"><l n="a">tan dva śrī parameśvarī təka manəmbah* i haji kalavan suputrikā,</l>
<l n="b">ambək śrī naranātha tuṣṭa sira garjita ri təka narendrakanyakā,</l>
<l n="c">oṁ rakryan sipi harṣani ṅvaṅ i ḍatəṅta yayi mamapag iṅ hulun tuhan,</l>
<l n="d">bhoh tenduṅku paṅañjalīṅ nṛpatiputra jinasakala devaniṅ jagat.</l>
<!-- <app> * B D. — 2a A. C. E. F. G. H. manambah.
</app> -->
</lg>
<lg n="3"><l n="a">lāvan rakva sireki sānak amisan saka ri yayah i māsku tan vaneh,</l>
<l n="b">tustus bhāratavaṅśa yogya sivinən kadi kita pinakesiniṅ puri,</l>
<l n="c">liṅ saṅ nātha viraṅrvaṅ epu kinədə̄ saṅ ahayu sahajan vavaṅ miṅe,</l>
<l n="d">lvir devī marək iṅ smara hyaṅ i panəmbahira* majar i tambvaṅiṅ kapat.</l>
<!-- <app> * B. D. F. H. — 3d A.C.E.G. panambah. B. kapāt.
</app> -->
</lg>
<lg n="4"><l n="a">buddhi śrī nṛpaputra mār hatinirān mihat asəmu gəḍah tibeṅ śilā,</l>
<l n="b">rəmpū tan pakasambutan manahire nṛpavaraduhitāmiraṅrvaṅi,</l>
<l n="c">ləṅləṅ deni hajə̄ṅnirāsəmu tulis kanaka vahu sinaṅliṅ ravi,</l>
<l n="d">byaktāvas tayaniṅ jitendriya sirān tumuta ri raras iṅ mamañcana.</l>
<!-- <app>4a B. śilā.
</app> -->
</lg>
<lg n="5"><l n="a">ndan saṅ śrī naranātha rakva vihikan sira ri manahi saṅ nṛpātmaja,
ākāreṅgitaniṅ halis marahakən təñuhi hatinirāpulaṅ lulut,</l>
<l n="b">tan varṇan sira lālanāṅituṅi paṅjrahiṅ asana ri tīraniṅ ranu,</l>
<l n="c">tan sah śrī jinamūrti kādbhuta sirān mihat i ləyəpikaṅ pacaṅkraman.</l>
</lg>
</div>
<div type="canto" rend="met" n="72" met="FILL-ME-IN">
<lg n="1"><l n="a">ya hetunira yan patakvan i narendra ri sahananikaṅ sakendriya,</l>
<l n="b">ri mūlani laṅə̄nya nūṣa kadi nūṣa kanaka haləyəp tiniṅhalan,</l>
<l n="c">nahan vacana saṅ narendrasuta bhūpati sira mavuvus manohara,</l>
<l n="d">tuhanku huniṅān varahkv iki varah surapati sira mājar iṅ hulun.</l>
<!-- <app>1b B. F. ya ləyəp.
</app> -->
</lg>
<lg n="2"><l n="a">usāna karəṅə̄ katattvanikanaṅ sphaṭikagṛha sunūṣa kottama,*</l>
<l n="b">bhaṭāra jinarāja devapati rakva sira vəkasiṅ iṣṭi devata,</l>
<l n="c">sirānupama sampratiṣṭha makakahyaṅan iki kalavan jineśvarī,</l>
<l n="d">prakāśa mara hetuniṅ taman anindita vuhaya bhayadbhuteṅ ranu.</l>
<!-- <app> * H. — 2a A. B. C. D. E. F. G. sunū mahottama.
</app> -->
</lg>
<lg n="3"><l n="a">ya kāraṇanirā ndatan hana vənaṅ mahasa ri kalaṅə̄nya durgama,</l>
<l n="b">samāpta para devasaṅgha mavədiṅ hilahila gurutalpakenucap,</l>
<l n="c">bhaṭāra ravicandra tan panəṅah iṅ taman i larisirāpradakṣiṇa,</l>
<l n="d">sameriṅ atibhakti riṅ guru <app><lem>sahasthiti sira</lem><rdg wit="#edss">sahāsvi
ta sira</rdg><note>(OJED s.v. upadrava)</note></app> mavədīṅ upadrava.</l>
<!-- <app>3d H. sahasthiti.
</app> -->
</lg>
<lg n="4"><l n="a">kunaṅ pva laki saṅ vənaṅ ḍatəṅa riṅ gṛhakanaka vuvus sureśvara,</l>
<l n="b">nṛpātmaja jugeki rakva karaṇanya vənaṅ usirəniṅ macaṅkrama,</l>
<l n="c">kitātiśaya bhāratāṅśa riṅ apan katamana lara vighna pātaka,</l>
<l n="d">apan kita viśeṣa mūlanika rakva sakala jinamūrti riṅ sarāt.</l>
<!-- <app>4a B. C. kunəṅ. — 4d H. mūkya.
</app> -->
</lg>
<lg n="5"><l n="a">ya hetuni kakanta yan vavaṅ umundaṅ i harinira ken suputrikā,</l>
<l n="b">anuṅsuṅa kiteṅ humah sphaṭikaratna matutura ri tattvaniṅ smara,</l>
<l n="c">apan rasika locanāṅdadi tumūt ri kita matəmahan hyaṅiṅ puri,</l>
<l n="d">ṅhulun matuha yogya bhakti ri kitān kalih atiśaya devamūrtika.</l>
<!-- <app>5a B. C. D. E. H. i yari.
</app> -->
</lg>
<lg n="6"><l n="a">kaliṅhanika māsku hayva kita tan patutur i gatiniṅ śarīravān,*
nimittaniṅ arūpa manmatha lavan ratih atikin aṅayva saṅgama,</l>
<l n="b">amuktya phalaniṅ viśeṣa hana riṅ bhuvana təmaha rājabhūpati,</l>
<l n="c">ndatan valuya riṅ nirāśraya yadin turuṅ agavaya kīrtya riṅ jagat.</l>
<!-- <app> * B. C. — 6a A. D. E. F. G. H. śarīrāvān. — 6c B. C. bhuva atəmaha rāja.
</app> -->
</lg>
<lg n="7"><l n="a">nahan liṅira saṅ narendra sutasoma paramasukha garjita haji,</l>
<l n="b">huvus vruh ika yan narendraduhitān pakayugalanireṅ jinālaya,</l>
<l n="c">ikaṅ taman i nūṣaniṅ ranu pakoṅgvanira tikin adharmadeśana,</l>
<l n="d">ri kālanira yan vinurṣita təkapniṅ amara manaḍah varāmṛta.</l>
<!-- <app>7 B. D. E. F. H. təkapniṅ amara</app> -->
</lg>
</div>
<div type="canto" rend="met" n="73" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan riṅ sakṣaṇa śīghra taṅ vuhaya məntas riṅ ḍarat pāt ḍatəṅ,</l>
<l n="b">harṣan ton jinamūrti hetunika yan krūrātəmah rākṣasa,</l>
<l n="c">bhaktyānəmbah* i jə̄ṅ narendrasutājar yan dvārapālānurun,</l>
<l n="d">saṅkeṅ buddhapadeki yatna ri pakontāṅrākṣa nūṣottama.</l>
<!-- <app> * B. C. D. E. F. H. — 1c A. G. baktyānambah i jə̄ṅ nṛpātmaja majar yyan.
</app> -->
</lg>
<lg n="2"><l n="a">maṅke pvā ri ḍatəṅ bhaṭāra mapa donkv anuṅ mahāyogyana,</l>
<l n="b">mārgekiṅ təmahanta rakva kaharəpkun liṅ narendrātmaja,</l>
<l n="c">drak śīghran valuyiṅ vvayar ppat irikaṅ nūṣātəmah vvat vəsi,</l>
<l n="d">māsratnopakaranya tejanika sākṣāt vaṅkavāmukty āpah.</l>
<!-- <app>2b B. C. E. marggekī.
</app> -->
</lg>
<lg n="3"><l n="a">saṅ śrī bhūpati yeka rakva kavəṅan yan ton riyātyadbhuta,</l>
<l n="b">mvaṅ sakvehnikanaṅ tumiṅhal aṅaləm de śrī narendrātmaja,</l>
<l n="c">sampun prāpta sirerikā halivat iṅ vvat mvaṅ narendrādhipa,</l>
<l n="d">cuṇḍuk riṅ kayu pārijāta sira lilān ton ləyəpniṅ taman.</l>
</lg>
<lg n="4"><l n="a">ndan sakvehnikanaṅ vvaṅ adyah i daləm mvaṅ śrī supatnīnivə̄,</l>
<l n="b">mukhya śrī nṛpaputrikā sira kinon prāpteṅ sunūṣān kabeh,
ājñā śrī naranātha rakva kalavan śrī hastinendrātmaja,</l>
<l n="c">yekāṅde tutut iṅ macaṅkrama samāhyunhyun təkapniṅ havan.</l>
</lg>
<lg n="5"><l n="a">ramyākveh madədəh haneṅ vvat alaṅə̄ ləṅləṅ mihat kasrəpan,</l>
<l n="b">deniṅ paṅkaja kāñcanārja sumənə̄ lvir tejaniṅ vai murub,</l>
<l n="c">len tekaṅ mahavan kidul hana sakeṅ pūrvottarāgyārəbut,</l>
<l n="d">vval vuṅkuk malajəṅ kakānvam aṅure <app><lem>golyāmavaṅ</lem><rdg wit="#edss">lolyāmavaṅ</rdg><note>(OJED,
s.v. vval)</note></app> pavvahan.*</l>
<!-- <app>* B. C. D. F. H. — 5d A. G. pavvatan. E. the vhole sloka is overlooked.
</app> -->
</lg>
<lg n="6"><l n="a">tan varṇan təka riṅ sunūṣa kətikaṅ strīstryarja ramyāmijah,</l>
<l n="b">sakvehnyān paḍa muṅgu riṅ kanaka raṅkaṅ lvir rarasniṅ tulis,</l>
<l n="c">mvaṅ tekaṅ hana riṅ vvitiṅ bhujagapuṣpārjābatur kāñcana,</l>
<l n="d">dudvekaṅ maṅalap səkar kanakaratna len vvahiṅ campaka.</l>
<!-- <app>6d B. C. H. kanaka len ratna cāmpaka. — D. E. F. kanaka len ratna vvah
iṅ campaka.
</app> -->
</lg>
<lg n="7"><l n="a">hanyat taṅ maṅayuh surāṅga parəmas* roniṅ mahāvṛkṣa ya,</l>
<l n="b">dudvekaṅ maṅalap jəbad kaṅarikā mvaṅ kumkumāṅasturi,</l>
<l n="c">mrik mambv āṅasut iṅ sunūṣa mapapag mvaṅ gandhaniṅ campaka,</l>
<l n="d">sə̄bsə̄bnyānular ambəniṅ kalukaran siñjaṅ təkapniṅ sənəṅ.</l>
<!-- <app> * B. C. D. E. H. — 7a B. C. D. E. H. surāṅga parəmās.
</app> -->
</lg>
<lg n="8"><l n="a">nāhan hetunikaṅ sarājya maṅaləm tiṅkahnikātyadbhuta,</l>
<l n="b">sə̄ṅniṅ ratna baṅun kilat mabaruṅan mvaṅ vastraniṅ strīṅ puri,</l>
<l n="c">təkvan deni haləp narendraduhitā lvir hyaṅ mamiṇḍeṅ tavaṅ,</l>
<l n="d">himpər vruhvruha riṅ smarālaya hiḍəpniṅ vvaṅ mulat kasrəpan.</l>
<!-- <app>8b B. strīṅ purī.
</app> -->
</lg>
<lg n="9"><l n="a">āpan yan vuvusən hajə̄ṅniran acintyānorakən devatī,</l>
<l n="b">noreṅ svarga śivāloka hulikən dūrān katəmverikā,</l>
<l n="c">ṅhiṅ saṅ paṇḍita saṅ huvus tuməmu pə̄hniṅ śāstrayogakrama,</l>
<l n="d">yekānuṅ sira saṅ vruheṅ samanirān vetniṅ puruṣottama.*
* D. — 9b B. vulikən. C. svargge. — 9d A. B. C. E. F. G. H. purosottama.</l>
<!-- <app>9b is ametrical and is one syllable too short : emending śivaloka to śivālaya
and hulikən to vinulikan does not satisfactorily solve the problem.
</app> -->
</lg>
<lg n="10"><l n="a">maṅkā tiṅkahikaṅ tumiṅhal i sira śrī hastinendrātmaja,</l>
<l n="b">sākṣāt sūkṣma mijil sakeṅ səḍəṅ ikaṅ jñānātiśūnyātmaka,</l>
<l n="c">kālih rakva sirān haneṅ* sphaṭikaveśmājñā narendrādhipa,</l>
<l n="d">sə̄ṅsə̄ṅniṅ turidātəmah kətəkətəg lumreṅ** jajāṅde ləṅə̄ṅ.</l>
<!-- <app> * C. D. E. F. H. ** F. — 10c A. B. G. kənaṅ sphaṭikaveśmājñā. — 10d A.
C. E. G. H. lumraṅ. B. D. lumre.
</app> -->
</lg>
<lg n="11"><l n="a">buddhi śrī jinamūrti ləṅləṅ alaṅə̄ de śrī narendrātmajā,</l>
<l n="b">rūpa hyaṅ suranātha ṅūnin atəmah strī tan tumaṇḍiṅ* pisan,</l>
<l n="c">tan hopən tikanaṅ mamañcana kabeh sakvehnikaṅ hapsarī,</l>
<l n="d">norāmarpataneka <app><lem>tan sva</lem><rdg wit="#edss">tan svaṅ</rdg><note>(OJED,
s.v. taman)</note></app>** marəke jə̄ṅ śrī** suputrīṅ taman.</l>
<!-- <app> * D. E. F. ** S. *** C. D. F. H. – 11b A. B. G. G. H. tan tumandaṅ. –
11d A. B. E. G. marəke jə̄ṅ suputrīṅ.
</app> -->
</lg>
<lg n="12"><l n="a">yekāṅde təñuh iṅ tvas epu kasəkan kūṅ rāga lāvan lulut,</l>
<l n="b">guntur hyun kavahan raras hati babal tekaṅ kayogīśvaran,</l>
<l n="c">təkvan vruh sira yan narendraduhitān devīnirekīṅ daṅū,</l>
<l n="d">tan sah rakva sakeṅ śarīra ri səḍəṅniṅ harddhanārīśvara.</l>
<!-- <app>12c C. D. E. H. narendraduhitā. — 12d H. nāriśvarā.
</app> -->
</lg>
<lg n="13"><l n="a">taṅheh yan vuvusən hajə̄ṅnira baṅun hyaṅniṅ taman rvānurun,</l>
<l n="b">aṅhiṅ rakva sireki yogya varaṅən liṅniṅ mihat kasrəpan,</l>
<l n="c">byātītan ri surup hyaṅ arkan umulih saṅ śrī narendrādhipa,</l>
<l n="d">mvaṅ sakvehnira saṅ mahas sira huvus prāpteṅ pakuvvan kabeh.</l>
<!-- <app>13a B. D. E. H. raras.
</app> -->
</lg>
<lg n="14"><l n="a">śobhāgə̄ṅ haṅalun tikaṅ kuvu sənaddha śrī narendrāməgil,</l>
<l n="b">bāpra mvaṅ gupuranya tuṇḍa saṅa yatnaṅ vīrayodhākəmit,</l>
<l n="c">sə̄k raṅkaṅnya huvus kinaṇṭa tinateṅ jro lvir rarasniṅ puri,</l>
<l n="d">deśākveh para <app><lem>kuvv asaṅgraha</lem><rdg wit="#edss">kuvvasaṅgraha</rdg></app>
lavan jurvādi samyāmaṅun.*</l>
<!-- <app>* B. C. D. E. H. — 14a H. kuvu-kuvu nya śrī. — 14d A. F. G. saṅ māmaṅun.
</app> -->
</lg>
<lg n="15"><l n="a">sakvehniṅ balayodha lan gajarathāglar sə̄k surakṣeṅ yava,</l>
<l n="b">gəṇḍiṅ roñjiṅ aneka rakva təṅəran śrī bhūmināthānaḍah,</l>
<l n="c">ndan saṅ śrī sutasoma mantuk irikaṅ udyāna parnahnira,</l>
<l n="d">lor vetan saka riṅ sunūṣa malaṅə̄ ramyāṅuṅaṅ pañcuran.</l>
</lg>
<lg n="16"><l n="a">sampun rakva sirekva pinrih inivə̄ riṅ bhoja vastrottama,</l>
<l n="b">de saṅ śāla lavan saṅ antən akəmit tiṅkah narendrādhipa,</l>
<l n="c">ṅkā saṅ śrī jinamūrti tībra savəṅi glānāṅaraṅ kāsihan,</l>
<l n="d">tan mrəm lvir vinahəl tikaṅ mata təkap śrī candravaty āhajə̄ṅ.</l>
<!-- <app>16a B. D. E. F. H. sireki.
</app> -->
</lg>
<lg n="17"><l n="a">byātītan ri lulutnirekin* atəmah luh rāga tan pāntara,</l>
<l n="b">śrī kāśyādhipa bhūmirāja caritan devīnirān tan kasah,</l>
<l n="c">yekānuṅ pakarovaṅ iṅ maṅən i** kārya śrī narendrātmajā,</l>
<l n="d">siddhāniṅ varaṅan mateki ya tutən sojar mahājyotiṣa.</l>
<!-- <app> * H. ** H. — 17a A. B. C. D. E. F. G. luput nirekin. — 17c A. B. C. D.
E. F. G. maṅun akāryya.
</app> -->
</lg>
<lg n="18"><l n="a">lāvan saṅ mapatih sireki muliheṅ rājyeki tātan vaneh,</l>
<l n="b">donyāmeta suvarṇaratna sahakāryāniṅ vivāhakrama,</l>
<l n="c">taṅheh yan huniṅan vəkasvəkasirāmvit saṅ kinon mantuka,</l>
<l n="d">eñjiṅ rakva məneki maṅkata ri sampunyaṅ tabəh pāt muni.</l>
<!-- <app>18b B. C. D. E. H. vastra. — 18d B. C. D. H. sampun iṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="74" met="FILL-ME-IN">
<lg n="1"><l n="a">vvaṅ riṅ jro pura garjiteki* ruməṅə̄ paḍa vihikan i kapti saṅ prabhu,</l>
<l n="b">yan rakryan nṛpaputrikā laris atəmva sira payu lavan nṛpātmaja,</l>
<l n="c">yekāṅde ləṅəṅiṅ manah maṅən i polahira paḍa viśeṣaniṅ rimaṅ,</l>
<l n="d">byakta lvir ləyəpiṅ pasir vukir acumbana matəmu ri ramyaniṅ taman.</l>
<!-- <app> * D. H. — 1a A. B. C. E. F. G. garjita. — B. D. F. H. ri jro pura.
</app> -->
</lg>
<lg n="2"><l n="a">len taṅ bhrānta maṅən ri polahira saṅ lvir asana kisapun məneṅ
jinəm,</l>
<l n="b">marmāmakpaka saṅ savaṅ bhramara yan pamisiki təhər āṅaras pipi,</l>
<l n="c">cumbvāṅola təṅah sirāṅlaku kasuṅsutana vasa ri luṅsiriṅ tapih,</l>
<l n="d">mūrchāṅras i manahnya yan kadi rarasniṅ inamər ika hetuniṅ mənəṅ.</l>
<!-- <app>2a B. C. D. E. F. H. polaha ni saṅ. — 2c B. C. D. E. H. təṅah sirāṅlalu.
</app> -->
</lg>
<lg n="3"><l n="a">vvantən lvir hayuniṅ tulis titir amarṇa ri hayuni narendraputrikā,</l>
<l n="b">liśyanyān pamuvus narendrasuta saṅ sinivisivi pakeṣṭiniṅ hiḍəp,</l>
<l n="c">moghālə̄k tika yan kinavruhan i kūṅnya ri sira səmuniṅ kabasmaran,</l>
<l n="d">hah mithyeki vuvusnya yeka kinədə̄ pinacəpacəh anambyakən taṅis.</l>
<!-- <app>3a E. H. hayu narendraputrikā.
</app> -->
</lg>
<lg n="4"><l n="a">makveh bhāvanikaṅ vaneh paḍa kapeṅin inajəṅa karaśmin iṅ jinəm,</l>
<l n="b">ramyāmrih mavisikvisik paḍa silih kuku susu masilih sahut pipi,</l>
<l n="c">len tekaṅ lali yan kaluṅsuri tapihnya kasarakat aṅanti riṅ dagan,</l>
<l n="d">deniṅ kūṅ vəkasan kapoyuh aṅəbak paḍa tələs amarantyakən guyu.</l>
<!-- <app>4a D. E. iṅajəṅ akaraśmin.
</app> -->
</lg>
<lg n="5"><l n="a">len taṅ ramya magoṣṭhi riṅ natar ahəmhəman i vijil ikaṅ niśākara,</l>
<l n="b">aṅhiṅ rakva narendraputra vinuvusnya rinacana rinūpake hati,</l>
<l n="c">riṅ rūpādhika vīrya tan kapalaṅ iṅ guṇa sira manulus sulakṣaṇa,</l>
<l n="d">siṅgih yan jinamūrti rakva paṅucapiṅ umulat i sirānular smara.</l>
<!-- <app>5b E. aṅhiṅ narendraputra. — 5 D. F. niṅ.
</app> -->
</lg>
<lg n="6"><l n="a">pamyaktan ri kadevamūrtinira riṅ taman atiśaya nora tan vruha,
āpan rakva ri ṅūniṅūni karəṅə̄ sahanahananiraṅ vatək ratu,</l>
<l n="b">norekā mahaseṅ sunūṣa mavədiṅ bhaya vuhaya mahādbhuteṅ ranu,</l>
<l n="c">maṅke prāpta narendraputra kadi riṅ svapəna təkanikaṅ vvaṅ uttama.</l>
<!-- <app>6b E. ri ṅūni karəṅə̄. H. nikaṅ vatək.
</app> -->
</lg>
<lg n="7"><l n="a">endah lvir siluman sapolahira tan pamanəhi kadi devaniṅ taman,</l>
<l n="b">lvir <app><lem>mukṣa n dinələ̄ katon</lem><rdg wit="#edss">mūkṣāndi kələ̄
katon</rdg><note>(OJED, s.v. mokṣa)</note></app> kadi mahānəvasi hatiniṅ aṅjajah ləṅə̄,</l>
<l n="c">yan tiṅhal kadi polahiṅ kumuda kāṅinan* amuhara rāganiṅ rimaṅ,</l>
<l n="d"><app><lem>ndin tan syūha ṅ akūṅ</lem><rdg wit="#edss">ndin tan syuh taṅ akūṅ</rdg><note/></app>
tumiṅhala ri polahira rəṅihanāməḍar tapih.</l>
<!-- <app> * B. C. D. E. H. — 7c A. F. G. kāṅlihan. — 7d B. D. E. G. H. ndī tan syuhaṅ.
</app> -->
</lg>
<lg n="8"><l n="a">tan sāheṅ kavi rakva kenakanirān tuladən iṅ aṅikət pralāpita,</l>
<l n="b">yapvan kārttikamāsa māsanira yan panurun iri kalaṅvaniṅ səkar,</l>
<l n="c">pūjān riṅ səkar arja riṅ gəluṅ acarva susu təkapiṅ adyah iṅ tilam,</l>
<l n="d">rosniṅ madhya lavan tapih lukar ateki haturakəna riṅ səḍəṅ rimaṅ.</l>
</lg>
<lg n="9"><l n="a">nāhan liṅnika yan pamarṇana ri rūpanira tuhu bhaṭāra riṅ jagat,</l>
<l n="b">buddhi śrī nṛpaputrikā milu viraṅrvaṅ i paṅucapikāmiraṅrvaṅi,</l>
<l n="c">ləṅləṅ mār sumaput manahnira ri saṅ nṛpasuta kadi tambvaṅiṅ vulan,</l>
<l n="d">tontonən ri manismanisnira paran manisanira mənen pamaṅkvakən.</l>
</lg>
<lg n="10"><l n="a">lvir tan pātma sirān maṅə̄ maṅən i tan rəsəpanira rī* saṅ suputrikā,</l>
<l n="b">tan saṅkeṅ hana mātraniṅ** turida kevala vinidhini saṅ nareśvara,</l>
<l n="c">hetu śrī nṛpaputrīkepu manahən lara viraṅ amarantyakən taṅis,</l>
<l n="d">nāhan hetuniraṅ surāga mavuvusmuvus i siran amet prahelika.</l>
<!-- <app> * D. E. F. ** D. E. G. — 10a A. B. C. G. H. ira si — 10b A. B. C. F. H.
matra. — 10d H. ni saṅ surāga mavuvus kadi vuvus iṅ apet prahelika.
</app> -->
</lg>
<lg n="11"><l n="a">rakryan vruh ṅvaṅ i donta ṅūni bibi yan vival i gatiniṅ aṅjajah
laṅə̄,</l>
<l n="b">tan polih kalaṅən mihat ri sira saṅ vahu təka mamaṅun panas hati,</l>
<l n="c">riṅ rūpa krama hīna vīrya guṇa tan hana kapiliha hetuniṅ taṅis,</l>
<l n="d">himpər vvai malətuh vasəh taṅana tan kəna viphalaniṅ ahyunerika.</l>
</lg>
<lg n="12"><l n="a">rakryan hayva tuhanku saṅśaya nihan ṅhulun ibu* marəke nareśvara,</l>
<l n="b">sampun rakva vəkasnireṅ hulun ikaṅ tumutakəna manah suputrikā,</l>
<l n="c">yadyan tan hana kūṅta rakva ri siraṅ jinakula muliheṅ svanāgara,**</l>
<l n="d">ṅkā rakvābaṅunaṅ svayambara sirāminaṅa ratu sabhārateśvara***</l>
<!-- <app>* B. F. G. H. ** B. C. D. E. F. G. H. *** B. C. D. E. F. G. H. — 12a A.
C. D. E. hulun itu. — 12c A is equal to 12d. of B. C. D. E. F. G. H. and 12d. of A.
is equal to 12c. of B. C. D. E. F. G. H.</app> -->
</lg>
<lg n="13"><l n="a">yadyan tan hana sanmatanta ri siraṅ para ratu sahaneṅ jagat kabeh,</l>
<l n="b">sakvehkveh para devarāja pinaṅən pramukha sira bhaṭāra keśava,</l>
<l n="c">mvaṅ vidyādhara kinnarendra maṅiriṅ sira tumuta rikaṅ svayambara,</l>
<l n="d">bhaktāvas kavaśanya rakva phalaniṅ prabhu kṛtavara devamūrtika.</l>
<!-- <app>13b H. sakveh saṅ para.
</app> -->
</lg>
<lg n="14"><l n="a">saṅsiptan bibi lah ṅhulun humature nṛpati saha lavan nareśvarī,</l>
<l n="b">pəṅpəṅ rakva turuṅnirāturu pijər gumuṇita dadiniṅ prayojana,</l>
<l n="c">kapvāmandhyaknaṅ vivāha sira* tan kasuvayana rikaṅ svayambara,</l>
<l n="d">tovin rakva vuvusta ṅūni muji saṅ raran amilihi jalva riṅ sabhā.</l>
<!-- <app> * C. D. E. H. — 14b B. nirāturu gumuṇita. — 14c A. B. F. G. nira.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="75" met="FILL-ME-IN">
<lg n="1"><l n="a">na vuvus kavīndradayitā rasa tuhu marəke nareśvara,</l>
<l n="b">vāhvadan aṅadəg apet karaṇa,</l>
<l n="c">praṇateṅ sirān kadi ta tuhva maṅkata.</l>
</lg>
<lg n="2"><l n="a">sira saṅ narendraduhitāsəmu kadi gigirən sirāsayut,</l>
<l n="b">ḍū kaka jagajaga hayva vavaṅ,</l>
<l n="c">riṅ apāku rakva vihaṅe nareśvara.</l>
</lg>
<lg n="3"><l n="a">tuvi rakva dibya paṅanugrahanira ya sivin sulakṣaṇa,</l>
<l n="b">ndī ta para* ratu bhaṭāra kunaṅ,</l>
<l n="c">maḍane rarasrarasirādbhuteṅ jagat.</l>
<!-- <app> * C. D. E. G. H. — 3b A. B. F. bhara ratu.
</app> -->
</lg>
<lg n="4"><l n="a">vinaliṅku ṅūni ri haləpnira tuhu haləpiṅ nṛpātmaja,</l>
<l n="b">rūpa guṇa saguṇa saṅ nṛpati,</l>
<l n="c">balikānavaṅ* smara guṇeśvaropama.</l>
<!-- <app> * B. D. E. F. H. — 4d A. C. G. balikan mavaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">ndya ta hetuni ṅvaṅ aharəpharəpa ri dadiniṅ svayambara,</l>
<l n="b">hah srəbin aku rəsəpāharəpa,*</l>
<l n="c">təvasāmaṅun viraṅ i madhyaniṅ sabhā</l>
<!-- <app>* B. D. E. F. H. — 5c A. C. G. rərəpaharəpa</app> -->
</lg>
<lg n="6"><l n="a">kalavan mateki karaṇaṅku masəmu vivalāṅdadak lumuh,</l>
<l n="b">kevran umaṅən i siraṅ sivinən,</l>
<l n="c">riṅ apāku yan savava taṇḍiṅeṅ jinəm.</l>
</lg>
<lg n="7"><l n="a">surakanyakā paḍa mamañcana vəkasiṅ inuttameṅ hayu,</l>
<l n="b">indra sira matəmahan yuvatī,</l>
<l n="c">atidūra rakva savave nṛpātmaja.</l>
</lg>
<lg n="8"><l n="a">ngvaṅ ateki pan nṛpasutāku kapana kəta yan samāgamā,</l>
<l n="b">lvir viṣakusuma lavan bhramara,</l>
<l n="c">təmahiṅ hulun kaka dudū lavan gaḍuṅ.*</l>
<!-- <app>* 8d–11c B. C. D. E. H. — 8d A. G. ṅusiraṅ vanāṅañuta duhka niṅ hati.
Stanzas 9, 10 and 11 are missing in A. G.
</app> -->
</lg>
<lg n="9"><l n="a"><app><lem>maṇik ambu</lem><rdg wit="#edss">maṇikamənyu</rdg><note>(OJED,
s.v. luru)</note></app> rakva mavavan kanaka luru paḍaṅku riṅ raras,</l>
<l n="b">lvir tararavuh adulur bhujaga,*</l>
<l n="c">təmahiṅ hulun kaka dudū lavan vulan.</l>
<!-- <app> * F. H.
</app> -->
</lg>
<lg n="10"><l n="a">ṅhiṅ ateki rakva vidhi saṅ nṛpati karaṇaniṅ sacumbvana,</l>
<l n="b">yan huvus alavas aniṅgalakən,</l>
<l n="c">murihiṅ pamaṅgih ika tan sihiṅ hati.</l>
</lg>
<lg n="11"><l n="a">ya tikāmaṅun gəṅiṅ laraṅku sumusuk ahənək təkeṅ jaja,</l>
<l n="b">ṅhiṅ pəjah aṅinakaneṅ svatanu,</l>
<l n="c">musiraṅ vanāṅanuta duhkhaniṅ hati.</l>
</lg>
</div>
<div type="canto" rend="met" n="76" met="FILL-ME-IN">
<lg n="1"><l n="a">hāh rakryan saṅ arūpa manmatha təkānurun iri* səḍəṅiṅ pacaṅkraman,</l>
<l n="b">lvir tan pātma matāku yan mihat i rūmta saphala lituhayv anindita,</l>
<l n="c">ndin ṅganyāku madadya kāmadayitā katəkana savavan tiniṅhalan,</l>
<l n="d">denya ṅvaṅ kasutən sapolaha ri paṅjrahiṅ asana ri ramyaniṅ taman.</l>
<!-- <app> * C. E. F. H. — 1a A. B. D. G. i səḍəṅ iṅ. — 1c B. ṅganyāku paḍa nya.
</app> -->
</lg>
<lg n="2"><l n="a">yan paṅjanma jəmah ṅhulun səkara kumbaṅa kita rəsəpāṅharas sari,</l>
<l n="b">ramyaṅkun vuvusən katona təkapiṅ ləṅəṅ aṭikaṭikan mapet laṅə̄,</l>
<l n="c">yapvan kārttika māsa pāvakani rūmta gərəha təmahaṅkva lampunən,</l>
<l n="d">ṅkā tākun sarisarya tan kasalaheṅ kavi parəṅ ikətən pralāpita.</l>
</lg>
</div>
<div type="canto" rend="met" n="77" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan taṅis śrī naranāthaputrikā,</l>
<l n="b">ṅkā dyah surāgeki muvah sirāvuvus,</l>
<l n="c">ḍū hayva māskv ību vuvusta maṅkana,</l>
<l n="d">toh ndin kitā tan savave nṛpātmaja.</l>
<!-- <app>hibu < ibu</app> -->
</lg>
<lg n="2"><l n="a">sākṣāt smarāṅiṇḍarat iṅ sulakṣaṇa,</l>
<l n="b">siṅgih vuvustādhika saṅ nṛpātmaja,</l>
<l n="c">maṅkā tuhan rūmta mahārddhikāhajə̄ṅ,</l>
<l n="d">devī syapānuṅ sira saṅ tumaṇḍiṅa.</l>
</lg>
<lg n="3"><l n="a">saṅ hyaṅ śacī strī suranāthanopama,</l>
<l n="b">hyaṅ śrī sira strīki* təkap janārddhana,</l>
<l n="c">strī hyaṅ caturmūkha sarasvatī sira,</l>
<l n="d">saṅ hyaṅ humā strī parameśvarottama.</l>
<!-- <app> * B. — 3b A. C. D. E. F. G. H. sira strī. — 3c B. caturvaktra.
</app> -->
</lg>
<lg n="4"><l n="a">sakvehnirālah pva təkap suputrikā,
āpan mahādibya humeśvarī kita,</l>
<l n="b">vetniṅ mahārūpa viśeṣa devatī,</l>
<l n="c">noraṅ vəṅī rājya təkapta bhāsvara.</l>
</lg>
</div>
<div type="canto" rend="met" n="78" met="FILL-ME-IN">
<lg n="1"><l n="a">kaliṅanika samekā sotniṅ strī jalu vinuvus,</l>
<l n="b">prabhavaniki sapolahteṅ rāt nduk vahun umijil,</l>
<l n="c">sahanahananikaṅ hyaṅ bhaktyāṅañjali ri kita,</l>
<l n="d">surabhikusuma lumrā saṅkeṅ byoma kadi hudan.</l>
</lg>
<lg n="2"><l n="a">ndya karika karaṇāniṅ tan tuhvānindita kasutən,</l>
<l n="b">siṅ ulah ika ta himpər gəṇḍis mvaṅ madhu rinatus,</l>
<l n="c">taha karika vuvusniṅ moyut jāty amarəkakən,</l>
<l n="d">sukha pəjaha* kəta ṅvaṅ maṅke yan mṛṣa riy ujar.</l>
<!-- <app> * B. C. D. E. F. G. H. — 2b B. C. siṅ ulaha kita himpər. — 2d A. pəjah.
B. D. E. F. riyujar.
</app> -->
</lg>
<lg n="3"><l n="a">nahan ujarira maṅde tuṣṭa śrī nṛpaduhitā,</l>
<l n="b">mahəli guyu ri polahniṅ maṅgāpuputa pati,</l>
<l n="c">lalu divaśa surupniṅ candrekān sira maguliṅ,</l>
<l n="d">tayaṅ inipinirāṅhiṅ prāpteṅ kāñcanabhavana.</l>
</lg>
<lg n="4"><l n="a">kṣaṇa rahina kamantyan saṅ hyaṅ sūrya vahu mijil,</l>
<l n="b">narapati sira sampun mahyas mvaṅ nṛpamahiṣī,</l>
<l n="c">muvah ika nṛpaputrī lvir devī təlas asuji,</l>
<l n="d">kakakakanira sākṣāt strīṅ kendran sama maṅaḍəp.</l>
<!-- <app>4c H. devī huvus asuji.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="79" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan saṅ śrī jinamūrti rakva ri huvusniran asuji mabhūṣaṇa* hyaṅ
ahaləp,</l>
<l n="b">mvaṅ saṅ śāla sucitra dakṣa pakarovaṅiran aməgil iṅ taman sama marək,</l>
<l n="c">byātītan ri ḍatəṅ narendra sira tekin umiriṅ i larisniraṅ narapati,</l>
<l n="d">mvaṅ saṅ śrī parameśvarī saha lavan nṛpavaraduhitādiniṅ vvaṅ ahajə̄ṅ.</l>
<!-- <app> * B. D. E. F. — 1a A. C. G. H. manustanā.
</app> -->
</lg>
<lg n="2"><l n="a">sampun prāpta sireṅ sunūṣa paḍa garjita sahananikaṅ vvaṅ adyah
i daləm,</l>
<l n="b">deniṅ veśma suvarṇa rakva paḍa hinyasan ika pinik iṅ suvastrakanaka,</l>
<l n="c">mvaṅ tekaṅ sphaṭika gṛhādi kinənan jinəm arəja sugandha kasturi miṅiṅ,</l>
<l n="d">muntab sə̄ṅi kəlabnikaṅ palisir arja kumuliliṅ avarṇa teja dumilah.</l>
</lg>
<lg n="3"><l n="a">sampun pūrṇa təkeṅ vitāna paḍa hinyasan ikin atiśobhitāparimita,</l>
<l n="b">dīptaṅ maṇḍapa sarvavarṇa vinaṅun pamiḍuḍukan aninditādbhuta təmən,</l>
<l n="c">mvaṅ siṅhāsana sūryarūpa dumilah suraga saha paṭāraṇeka dumilah,
ūrṇānopurabāhurakṣamakuṭādi sumaji kadi mṛtyujihva kahiḍəp.</l>
<!-- <app>3b C. pamiḍuḍukan. H. sarvvaratna. — 3c B. C. D. E. F. H. patāraṇeka guməlar.
OJED, s.v. sūryarūpā, has another variant reading: paṭāraṇeka kuməñar.
</app> -->
</lg>
<lg n="4"><l n="a">sakvehniṅ sajiniṅ vivāha cumaḍaṅ* tuvutuvuhan anekavarṇa mahaləp,</l>
<l n="b">nyagrodhāmbulu bodhi punti saha tud vvahika kadi rajaṅrajaṅ vinulatan,</l>
<l n="c">handoṅ baṅ saha gomayārajarajah ri baturika mavarṇa padma suməkar,</l>
<l n="d">len tekaṅ pasilih riniṅgit i janurnya rinacana haneṅ palaṅka sumaji.</l>
<!-- <app> * B. C. D. E. F. G. H. — 4a A. humaḍaṅ. — 4c C. agomaya. H. gomayārəja-rəjah.
</app> -->
</lg>
<lg n="5"><l n="a">molye valyana pañca rakva ya huvus masaniga kətikaṅ surāpsaravadhū,</l>
<l n="b">mvaṅ vidyādhara kinnarendra sumənə̄ sahavalivaliniṅ surālaya hana,</l>
<l n="c">hetu śrī daśabāhu kādbhuta lavan nṛpasuta mihatiṅ hapūrva kahiḍəp,</l>
<l n="d">astam taṅ balavīrayodha karuhun sahanahananikaṅ vvaṅ iṅ pura məgəg.</l>
<!-- <app>5a D. F. mole. — 5b C. D. E. G. hasa vali. D. sumənāha savali-vali.
</app> -->
</lg>
<lg n="6"><l n="a">ndan riṅ sakṣaṇa śīghra saṅ hyaṅ amarādhipa təkap ri harəp narendra
mavuvus,</l>
<l n="b">vruh rakveki sirān kasovayana saṅ nṛpati tulusaniṅ vivāha vaṅunən,</l>
<l n="c">nāhan hetunirāglis aṅhyasi tikaṅ sphaṭikagṛha pinik sabhūṣaṇa haləp,</l>
<l n="d">agyekaṅ kaharəp surendra varaṅən nṛpasuta lavan* narendraduhitā.</l>
<!-- <app> * B. E. — 6d A. C. D. F. G. H. nṛpasuta kalavan.
OJED, s.v. kaharəp, has another variant reading: adyekiṅ kaharəp surendra.
</app> -->
</lg>
<lg n="7"><l n="a">pəṅpəṅ rakva sireki pəṅpəṅən* i kuṅnira səḍəṅ anahən smarāmarupuhi,</l>
<l n="b">pəṅpəṅ rakva ri noraniṅ gati jinasmaraṇa sinaput iṅ manobhava pinə̄ṅ,</l>
<l n="c">nāhan liṅnira saṅ hyaṅ indran umulih sira caritan ulahniraṅ narapati,</l>
<l n="d">sampun rakva narendraputra vinarah sira muvah ika saṅ narendraduhitā.</l>
<!-- <app> * D. H. — 7a A. B. C. E. F. G. məṅpəṅan. — 7b C. rakva si nora.
</app> -->
</lg>
<lg n="8"><l n="a">ndan sakvehnikanaṅ vvaṅ adyah i daləm pura makamukha saṅ narendramahiṣī,</l>
<l n="b">guntur hyun kavahan sukhāgəṅ i təkap surapati ri patəmva saṅ nṛpasuta,</l>
<l n="c">tan varṇan ri gatinya rakva huvusiṅ piḍuḍukan ucapən kathākna muvah,</l>
<l n="d">śrī putrī kalavan nṛpātmaja hinoma sira təkapi saṅ maharddhikayati.</l>
</lg>
</div>
<div type="canto" rend="met" n="80" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah yekān pūrṇa pūjānira dadin umijil saṅka riṅ devaveśma,</l>
<l n="b">muṅgv iṅ paprāsana* atyadbhuta nṛpasuta len śrī suputry ānivārya.
sākṣāt saṅ hyaṅ smara mvaṅ ratihira mapupul liṅnikaṅ vvaṅ tumiṅhal,</l>
<l n="c">himpərhimpər katoneṅ tavaṅ i rarasirān muṅsiraṅ svargaloka.</l>
<!-- <app> * C. D. E. — 1b A. B. F. G. H. muṅgviṅ paprāsana</app> -->
</lg>
<lg n="2"><l n="a">muntab sə̄ṅniṅ mukhāśry āsəmu* kilat amilət vimbaniṅ candra kəmbar,</l>
<l n="b">lumrā lvir vintaṅ aṅjrah jənunira kanakāṅambvakən varṇa muñcar,</l>
<l n="c">taṅheh yan varṇanən rūmiran asəmu tapəl mās mucap citra molah,</l>
<l n="d">nore ṅūnī jəmah tovi niyata kahiḍəp ṅhiṅ sirānindya maṅke.</l>
<!-- <app> * E. — 2a A. B. C. D. F. G. H. niṅ bukāśryāsəmu.
</app> -->
</lg>
<lg n="3"><l n="a">atyantāmānuṣeṅ rūpa tuhu sira putus mūrtiniṅ hyaṅ viśeṣa,</l>
<l n="b">kīrṇekaṅ vvaṅ subhakti* sira sahananikaṅ vīrayodhāprameya,</l>
<l n="c">len taṅ mantry ādhikāsomahan ikan umarək puṣpa səmbahnya maglar,</l>
<l n="d">mvaṅ tekaṅ puṣpa saṅkeṅ laṅit aṅavaṅavaṅ cihnaniṅ buddhajanma.</l>
<!-- <app> * B. C. D. F. G. — 3b A. E. H. vvaṅ bhaktī.
</app> -->
</lg>
<lg n="4"><l n="a">humrəṅ taṅ vedamantrastuti suragaṇa riṅ byoma lāvan mahārṣi,</l>
<l n="b">gəṇḍiṅ goṅ ghūrṇiteṅ śāla humuṅ abaruṅan len ikaṅ śaṅkha tinyup,</l>
<l n="c">ramyākveh taṅ manonton ri sira səḍəṅ ikiṅ rājakāryādvitīya,</l>
<l n="d">devīdevārdha meraṅ mulat i sira təkapniṅ mahādibyarūpa.</l>
<!-- <app>4c H. səḍəṅ iṅ rāja.
OJED, s.v. gəṇḍiṅ, reports a variant reading: kāla humuṅ avurahan.
</app> -->
</lg>
<lg n="5"><l n="a">sampun sampūrṇa kevvanira* pənuh ikaṅ bhoga bhojāprameya,</l>
<l n="b">rəp prāptaṅ rātri mantuk sira vinaraṅ i rūmniṅ gṛhāratnasaṅgha,</l>
<l n="c">ry antuk saṅ vvaṅ mamāraṅ ri sira kari savaṅ cātaka mvaṅ riris mār,</l>
<l n="d">kəmbaṅkəmbaṅ** raras rūmira kadi kumuda mvaṅ kəñarniṅ śaśāṅka.</l>
<!-- <app> * D ** B. C. D. E. F. G. — 5a A. kevyān ira. B. H. kevvān ira pənuh ikanaṅ.
D. ikanaṅ bhojaprameya. F. kevan ira pənuh ikanaṅ.
5a is ametrical: va in kevvanira should be long and one short syllable seems to
be missing. Should ve adopt a variant reading (B and H )?
</app> -->
</lg>
<lg n="6"><l n="a">hyaṅhyaṅniṅ kārttika mvaṅ madhumasa manurun lvirnirekan papaṅgih,</l>
<l n="b">nāgāṅhəmban vulan varṇanira kadi tajug kāmukan roma mavrā,</l>
<l n="c">sākṣāt sūkṣmāṅdadi rvaṅ siki sira kahiḍəp mūlaniṅ devadevī,</l>
<l n="d">kāma lvir kāminī strī jalu patəmuniran lvir puḍak rvātiśuddha.</l>
<!-- <app>6b H. tajug karagan.
</app> -->
</lg>
<lg n="7"><l n="a">saṅ kady ānaṅgarūpāsəmu madhu lumihat saṅ ləṅəṅ riṅ kisapvan,</l>
<l n="b"><app><lem>marmāmarmāmrahāsāṅiliṅiliṅi</lem><rdg wit="#edss">marmāmarmāmrahāsānāṅiliṅiliṅi</rdg><note>(OJED,
s.v. buṅah)</note></app> buṅahniṅ təṅah lvir tulis mās,</l>
<l n="c">jaṅgāṅol nyū gaḍiṅ rūmniran aṅamər urojārja saṅ śrī sudevī,</l>
<l n="d">sojar pojarnira lvir gərəh amisiki sinvamnvamiṅ nāgapuṣpa.</l>
<!-- <app>7b B. marmma-marmmāmrahasaṅili-iliṅi buṅah.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="81" met="FILL-ME-IN">
<lg n="1"><l n="a">dyah saṅ hyaṅhyaṅi rāganiṅ karakətan turida piturun iṅ karāsikan,</l>
<l n="b">saṅ lvir sūkṣma sakeṅ śarīra matəmah ratih i səḍəṅiṅ aṅgəgə̄ smara,</l>
<l n="c">pāvakniṅ kalaṅən mamiṇḍa kari rūmta bəsur i ləṅləṅ iṅ pasir vukir,</l>
<l n="d">saṅ sākṣāt vaṅiniṅ səkarṅ hulun aminta vaṅin ubhayanāṅaras pipi.</l>
</lg>
<lg n="2"><l n="a">paṅhyaṅni ṅvaṅ i jə̄ṅta māsku mapa hetuniṅ asəmu vival pinaṅkvakən,</l>
<l n="b">hyunkvānugraha sihta tan kahabəteṅ siku gatiniṅ aṅolakən təṅah,</l>
<l n="c">mvaṅ tan hevananāṅgaməl susuta sanmatan asuṅa səpah sakeṅ vaja,</l>
<l n="d">byaktolih phalaniṅ tapāku bibi yan hənəṅakna sapolahiṅ hulun.</l>
<!-- <app>2c B. hevanāṅgaməl. C. D. E. F. H. kasānmathan asuṅa.
</app> -->
</lg>
<lg n="3"><l n="a">donkv āmurṣita tan vavaṅ manəkakən turida ri paṅaveśaniṅ smara,</l>
<l n="b">kepvan deniṅ alista yan kadi təkāmraṅ aməgata ri nālaniṅ hati,</l>
<l n="c">eṅgi ṅvaṅ mulateṅ təṅah cumurigenunus inamər avarṇa sañjata,</l>
<l n="d">ndin tan matya kahaṇḍəmeṅ susu jajaṅku tuməkakəna rāganiṅ hulun.</l>
<!-- <app>3c E. mulati. H. jagi ṅvaṅ mihati ṅ. — 3d H. kahanḍəme susu.
</app> -->
</lg>
<lg n="4"><l n="a">hah rakryan riṅ apāku* tan pəjaha deni panarikiṅ ayunta dug siṅī,</l>
<l n="b">ṅhiṅ pintaṅkv i tuhanku rakva kita maṅhuvusakəna gatiṅku kāsihan,</l>
<l n="c">caṇḍin tākv i rarasta pəṇḍəmən i rūmta tuduhakəna mārganiṅ rimaṅ,</l>
<l n="d">pūjan riṅ sari sah sakeṅ patah ateki visikana rəṅihniṅ adyahī.</l>
<!-- <app> * C. D. E. F. H. — 4a C. D. E. F. H. riṅ apoku. — 4b E. kāhīnan. D. kahīnan.
F. kāhinan.
</app> -->
</lg>
<lg n="5"><l n="a">rakryan hayva sasar rarasku musiraṅ paramapada ri luṅsuriṅ tapih,</l>
<l n="b">marmānūta ri gātraniṅ təṅah agəgvana susuniṅ arəs kinevala,</l>
<l n="c">līlākona ri raśmini ṅvaṅ anulak jaja katitihan aṅrəṅihrəṅih,</l>
<l n="d">svargaṅkun sarisary amuktya* ri rarasta mamuṅarana rāga riṅ** jinəm.</l>
<!-- <app> * B. D. E. F. H. ** B. D. F. — 5d A. C. G. sari-saryyamūkti ri. A. C.
E. G. H. rāganiṅ jinəm.
</app> -->
</lg>
<lg n="6"><l n="a">nāhan raśmini* denirāṅucapakən vacana kadi juruh lavan madhu,</l>
<l n="b">aṅrūmrūm i kalaṅvaniṅ kakavin arja paṅucapira saṅ nṛpātmaja,</l>
<l n="c">ləṅləṅ yan paṅiduṅ mahāṅririhi roma sira mihat i gātraniṅ mukha,</l>
<l n="d">sə̄ṅsə̄ṅ harṣa mañumbuñumbu sahajātəhər umulat i buṅkahiṅ təṅah.</l>
<!-- <app> * B. C. D. E. F. H. — 6a A. G. raśmi de.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="82" met="FILL-ME-IN">
<lg n="1"><l n="a">saṅ śrīniṅ asana kakənan manisni viṣaniṅ vuvus amaji kapə̄,</l>
<l n="b">lvir tan huniṅa vulatirān vavaṅ tikəl ikaṅ halis amarəpəhi,</l>
<l n="c">rəsrəsnira kavənaṅa hetuniṅ masəmu suṅsut atulak inamər,</l>
<l n="d">kūṅ rāganira maṅulanəh <app><lem>mapeṅ</lem><rdg wit="#edss">mapet</rdg><note>
(OJED, s.v. ahañutan)</note></app> hati baṅun manahiṅ ahañutan.</l>
</lg>
<lg n="2"><l n="a">nirvā vəlasira ri narendraputra paḍa denira suməṅ agila,</l>
<l n="b">nirvā rəmənira ri raras jinendratanu dūra siran aṅaməra,</l>
<l n="c">nirvā bvati turidanireṅ* ulah riṅ apa yan katəṅəta vilaja,</l>
<l n="d">nirvā harəpira ri narendraputra puharātaṅis analahasa.</l>
<!-- <app> * H. — 2c A. B. C. D. E. F. G. nirāṅalah. — 2d B. iri narendraputra.
</app> -->
</lg>
<lg n="3"><l n="a">deniṅ vədi karaṇanireki marma manahən* kətəkətəg i jaja,</l>
<l n="b">lumrāṅavara ri gəmuhiṅ payodhara kasaṅga** ri taṅan umaṅaṅ,</l>
<l n="c">maṅkin rarasiran aṅure gəluṅ mavənəs arja lumay akilusū,</l>
<l n="d">tan seṅəh inarihari tan sahur vinuvusan*** kadi tulis aṅaraṅ.</l>
<!-- <app> * D. E. F. G. H. ** D. F. G. H. *** F. G. — 3a A. B. C. panahən kətə-kətəg.
— 3b A. B. C. E. masaṅga. — 3d A. B. C. D. E. H. vinususan.
</app> -->
</lg>
<lg n="4"><l n="a">ṅhiṅ rakva patulakanire gati nrəpatiputra tan inaṅənaṅən,</l>
<l n="b">nirdon rəṅureṅuni halisnirān saha təpak jaja təvas akəsəl,</l>
<l n="c">mvaṅ tīkṣṇani kukunira mār savaṅ pupuga rakva viphala təmən,</l>
<l n="d">nāhan karaṇaniran umiṅsər amrih aṅunus təṅah aṅucapucap.</l>
</lg>
</div>
<div type="canto" rend="met" n="83" met="FILL-ME-IN">
<lg n="1"><l n="a">ai koṅ cumbva baṅun kalaṅvan i rarasniṅ ahayu pinakesiniṅ puri,</l>
<l n="b">lvir bhrāntaṅ taḍaharṣa harṣa mihat iṅ mukha masəmu śaśāṅka pūrṇama,</l>
<l n="c">ləṅləṅ lāgi tumiṅhal iṅ təṅah avarṇa pəpəsa təkapiṅ tapih suji,</l>
<l n="d">petpet rāga mahāṅgaməl susu valiṅnya kəna surataniṅ kəneṅ hunəṅ.</l>
<!-- <app>1b F. lvir bhrantaṅ. masəmu kadī śaśaṅka. — 1d A. B. C. H. suratan.
</app> -->
</lg>
<lg n="2"><l n="a">undur hayva parək ta koṅ vinidhiniṅ kaka kinəḍə maṅayva saṅgama,</l>
<l n="b">tan saṅke gəṅi kūṅnya tan saka riṅ ambək anuvukana rāganiṅ rimaṅ,</l>
<l n="c">yan sampun katəkan manahnya maluyeṅ vukir umuvah aṅuṅsya* śūnyatā,</l>
<l n="d">sihsih tan tuhu sihnya tan si rəsəpāṅiṅ ulahiṅ avədīṅ nareśvara.</l>
<!-- <app> * B. E. F. G. — 2c A. C. D. H. aṅuṅsi śūnyata.
emend tan si to yan si ?
</app> -->
</lg>
<lg n="3"><l n="a">toh ndin ṅvaṅ harəperiyāsəmu pasāhira tan ana vəlas maṅaryakən,</l>
<l n="b">sis ndin vanya kətaṅ liraṅ vinilət iṅ gaḍuṅ i puputikāməgat sari,
āpan kenakaniṅ səkar tumanək iṅ bhramara jənək i ramyaniṅ taman,*</l>
<l n="c">sinvam konəṅunəṅ kasumpaṅa gatinya kahatakənaniṅ <app><lem>macaṅkrama</lem><rdg
wit="#edss">caṅkrama</rdg><note>(OJED, s.v. kasumpaṅa)</note></app>.</l>
<!-- <app> * B. C. D. E. F. G. H. — 3a B. C. D. F. H. pasaṅkuh ira tan avəlas. E.
pasaṅguh ira tan avəlas. — 3b B. vilətan. C. D. E. F. G. H. vilətən iṅ. — 3c A. āpan
tan kenakan iṅ səkar tumanək iṅ bhramara jənək i rāmya niṅ kapat.
</app> -->
</lg>
<lg n="4"><l n="a">nāhan liṅnira saṅ narendraduhitāsəmu taṅis aṅəsah vimūrchita,</l>
<l n="b">miṅsərmiṅsər anikvakən taṅan aheva lumihat i siraṅ nṛpātmaja,</l>
<l n="c">ambək śrī jinamūrti marma maməkul təṅah aṅarəki denirāṅucap,</l>
<l n="d">vetniṅ komala sāriniṅ mṛdu vuvusnira kadi madhu sāgarālaṅə̄.</l>
</lg>
<lg n="5"><l n="a">dyah saṅ lvir ləṅləṅiṅ pasir saṅ atəḍuh luh aṅələməṅ* i laṇḍəpiṅ
mata,</l>
<l n="b">lāgy agəntər i paṅrəs** iṅ taṅis apet panulaka riṅ aseva sanmata,</l>
<l n="c">saṅ līlārja mahākaraṅ susu baṅun dunuṅaniṅ aṅikət pralāpita,</l>
<l n="d">mombak lvīr i*** təṅahta dūranika tan paṅarəmakəna rāganiṅ rimaṅ.</l>
<!-- <app> * D. E. F. G. H. ** C. F. *** B. E. — 5a A. B. C. aṅaləməṅ. — 5b A. D.
E. G. H. paṅhṛs. B. parəs. — 5d A. C. D. F. G. H. lvir ni təṅahta.
</app> -->
</lg>
<lg n="6"><l n="a">rakryan hayva viyoga māsku ri gatiṅkun umaluya mareṅ tapovana,</l>
<l n="b">dūrāsambhava taṅ kalaṅkyaṅ atəneṅ asuji maririseṅ labəh kapāt,</l>
<l n="c">svargāmet kavahāmbək i ṅvaṅ iki yan tan asiha ri tuhanku vāh ajə̄ṅ,</l>
<l n="d">təkvan rakvaṅ iniṣṭiniṅ tapa tuməmva ri kita putusiṅ prayojana.</l>
</lg>
<lg n="7"><l n="a">hāh rakryan vinaliṅku meṅəta kitebu* ri patəmu mamīṅ jinālaya,</l>
<l n="b">ṅvaṅ vairocana locanā kita vəkasniṅ ahayu pinakeṣṭi devatī,</l>
<l n="c">saṅsiptan riṅ apāku yan vənaṅ atiṅgala sumikəpa sandhiniṅ tapa,</l>
<l n="d">ṅhiṅ yan varsih i rūmta muktya phalaniṅ tuvuh aku maluyeṅ nirātmaka.</l>
<!-- <app> * C. D. E. F. G. H. — 7a A. B. kitepu.
</app> -->
</lg>
<lg n="8"><l n="a">lāvan māsku tuturtutur pva ya nimittaniṅ anurun arūpa mānuṣa,</l>
<l n="b">tan saṅkeṅ bhavacakra tan vinidhiniṅ titah apituvi śāpa hetuka,</l>
<l n="c">sihkv iṅ hyaṅ karuṇaṅku riṅ bhuvana mārganiṅ apisah adumduman paran,</l>
<l n="d">lvir riṅ* svapna jugeki rakva ri hiḍəpku katəkan apupul lavan kita.</l>
<!-- <app> * D. E. G. — 8c G. karaṇaṅku. — 8d A. B. C. F. H. lvir ni svapna.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="84" met="FILL-ME-IN">
<lg n="1"><l n="a">maṅkana denirāmisikakən vacana musapi gātraniṅ mukha,</l>
<l n="b">cumbu vicakṣaṇāmalaku vasvasən i manisirāṅdələ̄ mata,</l>
<l n="c">śrī nṛpaputrikātutur i rehnira paḍa dadiniṅ hyaṅ uttama,</l>
<l n="d">ṅke taman adbhuteki makapāləṅəṅanira* lavan mahājina.</l>
<!-- <app> * B. D. E. — 1d A. C. F. G. H. paṅləṅənan ira.
</app> -->
</lg>
<lg n="2"><l n="a">niṣṭanireki rakva vihikan sira ri luluti saṅ nṛpātmaja,</l>
<l n="b">ndan paḍa denirāsəmu viraṅrvaṅ aṅəsəsan aheva tan vulat,</l>
<l n="c">vruh maṅəsah məkəh linukarān aṅani jaja aṅgrəmus taṅan,</l>
<l n="d">vruh manaṅis sirāṅjrit i kənānira kadi laraniṅ kəneṅ panah.</l>
<!-- <app>2c seems ametrical.
</app> -->
</lg>
<lg n="3"><l n="a">śrī nṛpaputrikā huvusirān kavava gupay alurv amādapa,</l>
<l n="b">rūkṣa məhah tumiṅhal i tapihnira karudhiran umvas iṅ vətis,</l>
<l n="c">śrī jinamūrti marma mavəlas maṅisapu təhər aṅaras pipi,</l>
<l n="d">ramya sirāṅgaməl susu təkaṅ təṅah anukupi sesiniṅ tapih.</l>
</lg>
<lg n="4"><l n="a">tan huniṅan rarasnira bhaviṣyati gumuliṅ akālihan huləs,</l>
<l n="b">śrī nṛpaputra yeka tumitih muvah i lulutireṅ suputrikā,</l>
<l n="c">ndah mavəlas kabeh taṅ anaviṅ maṅən i laranirān <app><lem>kapiṅrvani</lem><rdg
wit="#edss">kapiṅrvana</rdg><note>(OJED, s.v. anaviṅ)</note></app>,</l>
<l n="d">liṅnikanaṅ vaneh ndi ta hanāṅ krəvag alara pəjah kinə̄luhan.</l>
</lg>
</div>
<div type="canto" rend="met" n="85" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan ri patūtnireki mapupul kadi mithuna ri ramyaniṅ taman,</l>
<l n="b">tuṣṭāmbəknikanaṅ sarājya karuhun nṛpati sira lavan nareśvarī,</l>
<l n="c">riṅ krāban kalaseki rakva tucapən valinira ya huvus sinaṅgraha,</l>
<l n="d">mvaṅ tekaṅ surasādibhojana pənuh sumarasah irikaṅ balakrama.</l>
<!-- <app>1d C. ikanaṅ balākrama.
</app> -->
</lg>
<lg n="2"><l n="a">ndan rakryan mapatih sireki makamukhya vahu təka sakeṅ purādhika,</l>
<l n="b">mvaṅ sakveh para pārthivāṅjuru sameki sira marək i jə̄ṅ nareśvara,</l>
<l n="c">tan varṇan ri parəknireki vuvusən nṛpasuta kalavan suputrikā,</l>
<l n="d">soresuk maṅajəṅ karaśmin anavuṅ sih apituvi ri sampuniṅ ravi.</l>
</lg>
<lg n="3"><l n="a">ambək śrī jinamūrti tan sipi lulutlulutira ri narendraputrikā,</l>
<l n="b">ṅhiṅ kevran sira deni kūṅnira makavvitan amuhara luh kinə̄lakən.
nāhan hetunireki mamvit i narendra sira saha lavan suputrikā,</l>
<l n="c">amvit mantuka riṅ svarājya sira tan muliha ri pura saṅ nareśvara.</l>
</lg>
<lg n="4"><l n="a">maṅka śrī daśabāhu tuṣṭa ri haturnira muliha ri hastineśvara,</l>
<l n="b">təkvan rakva sireki milva tumute sira saha kalavan nareśvarī,</l>
<l n="c">ndah sampun vihikan kabeh sahananiṅ bala muvah ikanaṅ vvaṅ iṅ puri,</l>
<l n="d">yan saṅ śrī naranātha rakva tumute sira nṛpasuta riṅ gajahvaya.</l>
</lg>
<lg n="5"><l n="a">ndan sakvehnikaṅ vaṅ adyah i daləm ləṅləṅ asəmu maṅepvan iṅ manah,</l>
<l n="b">lvir tan milva tumūta rakva ri narendra həlahəla ri ramyaniṅ taman,</l>
<l n="c">ləṅləṅ deni ləyəpnikaṅ kanakaveśma suminaṅ anaruh divākara,</l>
<l n="d">sākṣāt svarga piniṇḍa teki ri gati nrəpasuta kalavan suputrikā.</l>
<!-- <app>5a C. nikanaṅ vaṅ. — 5c B. C. D. E. H. sphaṭikaveśma.
</app> -->
</lg>
<lg n="6"><l n="a">taṅheh yan huniṅan gatinya tucapən narapati lavan nareśvarī,</l>
<l n="b">sampun sah saka riṅ taman sira təkeṅ yavi tumuluy anuṅgaṅ iṅ ratha,</l>
<l n="c">mukhya śrī jinamūrti rakva ri harəp nṛpati sira lavan suputrikā,</l>
<l n="d">ramyāsə̄ṅ smita muṅgah iṅ ratha baṅun hana kapacəhiran tiniṅhalan.</l>
</lg>
<lg n="7"><l n="a">yekāṅde rəsəp iṅ tumiṅhal i sirāsəmu madhu kalavan guladrava,</l>
<l n="b">sakvehniṅ maṅiriṅ kapūhan aṅaləm ri sira kadi sakiṅ smarālaya,</l>
<l n="c">līlālon lariniṅ rathātut* i pəlukniṅ** acala juraṅ adbhutādaləm,</l>
<l n="d"><app><lem>sumbərsumbərikāhniṅ</lem><rdg wit="#edss">sumbərikāhəniṅ</rdg><note>(OJED,
s.v. sumbər)</note></app> adrəs i hilīnya tṛṇataru rumambay iṅ bañu.</l>
<!-- <app> *B. D. E. F. H. ** B. D. E. F. G. H. — 7c A. C. G. ratha tūt. A. ikanaṅ
acala. C. iṅ acala.
</app> -->
</lg>
<lg n="8"><l n="a">śīghrān sampun anumpak iṅ gəgər ateki lakunira ri lambuṅiṅ vukir,</l>
<l n="b">koṅaṅ ramyanikaṅ pasir saha limutnyan alimunan aṅuṅgul iṅ bañu,</l>
<l n="c">hamham buddhinikaṅ vvaṅ adyah i daləm rəṅərəṅən i gərəhniṅ ampuhan,</l>
<l n="d">lvir paṅjrahniṅ aśoka jaṅga riṅ apan tan agiraṅa ri gəntəriṅ patər.</l>
<!-- <app>8b H. koṅaṅ taṅ ləṅəṅ iṅ pasir. — 8d B. agira ri gəntər.
</app> -->
</lg>
<lg n="9"><l n="a">honyaṅ nūṣa ləyəp katon sumukhaniṅ vahu mijil avədin kaciryana,</l>
<l n="b">meghāñavəli* mahānaput susu layarnya mamənur i jajāmaṅun hunəṅ,</l>
<l n="c">saṅhubsaṅhubikānavaṅ riris alit sariris i mataniṅ kinevala,</l>
<l n="d">kuntulnyāṅəḍap iṅ rəməṅ kadi mənur susususup i kasah sakeṅ gəluṅ.</l>
<!-- <app> * B. C. D. E. G. H. — 9b A. F. maṅhānāvəh. D. G. mamanur i jayāmaṅun.
9b is ametrical : third (ña) and sixth (ma) should be long, and so on. Emend mahānaput
to hānaput ?</app> -->
</lg>
<lg n="10"><l n="a">deśākveh təpiniṅ pasir muvah hanāśrama tinəmu kadiṅ lamatlamat,</l>
<l n="b">ramyaṅ vvaṅ hamukət hanāmayaṅ amañciṅ* anəṅah agave ṅrəs iṅ hati,</l>
<l n="c">kombak kombul ikaṅ bahitra yaya rakva karəma təkapiṅ drəs iṅ barat,</l>
<l n="d">maṅkin dhīra ta <app><lem>yāṅajar pilah</lem><rdg wit="#edss">yāṅaya pāpilih</rdg><note>(OJED,
s.v. papilih)</note></app> agə̄ṅ ivakika karaṇanyan ujvala.</l>
<!-- <app> * D. E F. G. H. — 10a B. D. F. H. lamad-lamad. H. phalvākveh. 10b A. B.
C. amañjiṅ. — 10d D. E. F. G. yāṅayāpilah</app> -->
</lg>
<lg n="11"><l n="a">kayvanyārja <app><lem>maniṅgilis</lem><rdg wit="#edss">maniṅgil
iṅ</rdg><note>(OJED, s.v. ahañutan)</note></app> kadi manahniṅ ahañutan i duṅhusiṅ
paruṅ,</l>
<l n="b">paṇḍan vvaṅnya baṅun mataṅgəh asaput hima tinaṅisan iṅ həlaṅ muni,</l>
<l n="c">lor vetanya karaṅ liman kinasut iṅ ryak asəmu gərəh iṅ labuh kapat,</l>
<l n="d">ghorānəmburakən vvayiṅ tasik avarṇa maguliṅa tuməṅha riṅ tavaṅ.</l>
</lg>
</div>
<div type="canto" rend="met" n="86" met="FILL-ME-IN">
<lg n="1"><l n="a">mahantən līlā muṅgv i valakaṅika ləṅləṅ alaṅə̄,</l>
<l n="b">baṅun rəṅgāriṅriṅ gaḍuṅ akatirah medran i tətə̄,</l>
<l n="c">aśokārje saṇḍiṅnyan asəmu ta yā sāratha ləṅə̄ṅ,</l>
<l n="d">vinarṇāvarṇā lvir məsata saha lāvan surapati.</l>
<!-- <app>1b H. baṅun puḍak ya rəṅgāriṅriṅ.
</app> -->
</lg>
<lg n="2"><l n="a">pucaṅ danta mvaṅ nyū gaḍiṅ i təpiniṅ sāgara ləyəp,</l>
<l n="b">paḍāvvah lvir santən kakuku təkapi ṅlambaṅ alaṅə̄,</l>
<l n="c">puḍak mūḍoḍa ṅkeṅ bañu kadi vətis tan kahuləsan,</l>
<l n="d">lumimbak ryaknya lvir təṅah arəja miṅgut katitihan.</l>
</lg>
<lg n="3"><l n="a">taṅeh yan varṇan rūmni kaləṅəṅaniṅ sindhu vuvusən,</l>
<l n="b">vivakṣan prāpta śrī narapati lavan saṅ nṛpavadhū,</l>
<l n="c">muvah śrī putrī mvaṅ nṛpasuta təkānindita təmən,</l>
<l n="d">nda maṅkin ramyāṅimbuhi <app><lem>haləpikaṅ</lem><rdg wit="#edss">haləpikana</rdg></app>
sāgara ləṅə̄ṅ.</l>
<!-- <app>3d H. ləyəp ikaṅ sāgara.
</app> -->
</lg>
<lg n="4"><l n="a">apan sākṣāt hyaṅ śrī sira təka lavan viṣṇu madulur,</l>
<l n="b">mijil saṅkeṅ jroniṅ jalanidhi hiḍəpniṅ vvaṅ umulat,</l>
<l n="c">bhaṭārī saṅkeṅ svarga savava samāniṅ vvaṅ umarək,</l>
<l n="d">kakeña mvaṅ guṇḍik kadi vahu sakeṅ indrabhavana.</l>
<!-- <app>4b G. jaladhi ri hiḍəp. — 4c B. bhaṭārī. sama siṅ vvaṅ. H. svarga kavava.
— 4d H. kabeh nya mvaṅ gundik.
</app> -->
</lg>
<lg n="5"><l n="a">nda yekā ramya lvir manukuh ulahiṅ vvaṅ hana rəbut,</l>
<l n="b">manahniṅ vvaṅ riṅ jro pura ragaragan deniṅ udadhi,</l>
<l n="c">hanānambiṅ riṅ vvai hana təka maluṅgviṅ karaṅ arəs,</l>
<l n="d">vaneh kady apraṅ mvaṅ pasir ika hajə̄ṅnyāmapag alun.</l>
<!-- <app>5a B. C. D. E. F. H. yekān rāmya lvir manuk umulat. — 5c C. D. E. H. hanānəmbiṅ.
</app> -->
</lg>
<lg n="6"><l n="a">sapolahnyan lvir vīra taruṇa mahāśūra kahiḍəp,</l>
<l n="b">ndātan jrih dhīrekānututi ri surudni ryak umisəp,</l>
<l n="c">tinaṅkis maṅkin tan katututan i gə̄ṅniṅ ryak umilī,</l>
<l n="d">lah eṅgiṅ vvaṅ deniṅ klabi tapihikā lvir kahañutan.</l>
<!-- <app>6b C. tan ajrih. — 6c D. umali. H. umalih. — 6d B. laheṅgəṅ. E. kahañuta.
</app> -->
</lg>
<lg n="7"><l n="a">vaneh vahvādan siñjaṅika masikəp ciṇḍaga miṅiṅ,</l>
<l n="b">tumandaṅ lagy ātaṅkis asana sinəmpal sahasəkar,</l>
<l n="c">matəṅran jriṅ kəṇḍaṅnya patər akətər tan paligaran,</l>
<l n="d">kilatnyālivran lvir prabhavani hayunyādbhuta təmən.</l>
<!-- <app>7c E. paliṅgaran.
</app> -->
</lg>
<lg n="8"><l n="a">ri puṅkurniṅ ryak maṅkin anukhani rūmniṅ vvaṅ ahajə̄ṅ,</l>
<l n="b">paḍeñjuh buddhinyākarakaraṅ i satniṅ bañu murud,</l>
<l n="c">huraṅ kraṅ len tekaṅ kapiṭiṅ inalapnyāsirasiran,</l>
<l n="d">cucuk pakṣi mvaṅ taṅ kupakupaṅ ikākveh sumarasah.</l>
</lg>
<lg n="9"><l n="a">hanekā vvaṅ ramyāsəmu manəṅah amrih himihimi,</l>
<l n="b">ikaṅ vval vuṅkuk malvaṅ ikana tibā ghūrṇa sinurak,</l>
<l n="c">pujut mvaṅ guṇḍik rakva manələs ikākveh ulih ikā,</l>
<l n="d">pinuṇḍutnya bvat maṅdadi* lukar i siñjaṅnya kavudan.</l>
<!-- <app> * B. C. — 9d A. D. E. F. G. H. maṅdan i.
</app> -->
</lg>
<lg n="10"><l n="a">ya tāṅde tuṣṭa śrī nṛpati lumihat mvaṅ nṛpavadhū,</l>
<l n="b">nda yekān muṅsir syandana sira ri hə̄bniṅ kayu magə̄ṅ,</l>
<l n="c">kuvu mvaṅ sāmyākveh* marək i sira sampun saha səgəh,</l>
<l n="d">muvah taṅ prāpte śrī nṛpasuta baṅun vvah mamalabar.</l>
<!-- <app> * B. — 10c A. C. D. F. G. H. simyākveh. E. səmi kveh.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="87" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan śrī nṛpasuta hana riṅ karaṅ sira lavan narapatiduhitā,</l>
<l n="b">ləṅləṅ <app><lem>maṅənaṅən</lem><rdg wit="#edss">maṅənmaṅən</rdg><note>(OJED,
s.v. siluman)</note></app> i kalaṅvaniṅ pasir avarṇa siluman <app><lem>alaṅə</lem><rdg>laṅə
̄</rdg></app> ,</l>
<l n="c"><app><lem>mūkṣāsəmusəmu</lem><rdg wit="#edss">mūkhāsəmusəmu</rdg><note>(OJED,
s.v. limutnya)</note></app> ya mamiśra riṅ taya limutnyan amulaṅunakən,</l>
<l n="d">gəntərnya hana juga titir karəṅv amarəṅī surakiṅ alun agə̄ṅ.</l>
<!-- <app>— 1b C. F. H. alaṅə̄ iṅ pasir. G. maṅən-aṅən i pasir alaṅə̄</app> -->
</lg>
<lg n="2"><l n="a">honyaṅ kuvukuvuṅ i samīpaniṅ rəməṅ avor panasika manisih,</l>
<l n="b">pakṣinya kuməḍap anavat vərəh sahalisiṅ masamaya layata,</l>
<l n="c">paṇḍanya gumuliguliṅ iṅ paraṅ sinaput iṅ hima mirir aputih,</l>
<l n="d">molah puḍakika təkapiṅ ryak asmu kədaliṅ tan avanəh iṅ ulah.</l>
<!-- <app>2d B. ryyuk asəmu. H. puḍak nika molah.
</app> -->
</lg>
<lg n="3"><l n="a">ramyākisikisik amənər hənīnya mabaṅun matamata marahup,</l>
<l n="b">himpər turuturutan anekavarṇa kadi siñjaṅiṅ aṅapi laṅə̄,</l>
<l n="c">kīrṇaṅ kakakaka madulurdulur ya mavavan* karaṅ ariṅiriṅi,</l>
<l n="d">len taṅ sipisipiṅ inagəmnya rakva makasumpaṅ amuvuhi hajə̄ṅ.</l>
<!-- <app> * B. C. D. F. G. H. — 3b B. C. D. apilaṅə̄. — 3c A. E. mavavan.
</app> -->
</lg>
<lg n="4"><l n="a">maṅkin ləyəp i surupiṅ arka vintaṅ ika ramya suminaṅ i ruhur,
kapvāṅaləpakən i vijil bhaṭāra śaśadhāraṇa manuluhi rāt,
saṅ śrīniṅ ahayu tumiliṅtiliṅ vulatirerika masəmu ləṅə̄ṅ,
kady āṅiraṅiraṅi kəñarniṅ indu təkapiṅ mukha suməṅ i tavaṅ.</l>
<!-- <app>4b H. śaśadhāra ya manuluhi.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="88" met="FILL-ME-IN">
<lg n="1"><l n="a">ambək śrī jinamūrti rāgan umulat sira ri hayu narendraputrikā,</l>
<l n="b">marmāṅəmban asuṅ səpahsira mareṅ jinəm i valakaṅiṅ karaṅ liman,</l>
<l n="c">harṣānon buṅahiṅ təṅah kasuluhan śaśadhara sumənə̄ təkeṅ* susu,</l>
<l n="d">śrī putrī sira miṅkus osah i lukarni tapihira huvus katiṇḍihan.</l>
<!-- <app> * B. F. — 1c A. C. D. E. G. H. təkaṅ.
</app> -->
</lg>
<lg n="2"><l n="a">sampun tuṣṭa sarāga riṅ gati rəṅihnira tan avas ikin rinəṅvakən,</l>
<l n="b">paṅgilpaṅgilireki nora karəṅə̄ mari maṅəsəsanānəhak jaja,</l>
<l n="c">ṅhiṅ yogasmaraṇā mamūja savisik jinatanu pinakeṣṭiniṅ hiḍəp,</l>
<l n="d">drāk nidrāṅlih i sampuniṅ gati sirān <app><lem>ləṅəṅ</lem><rdg>ləṅləṅ</rdg><note>(OJED,
s.v. gati)</note></app> asəmu nirātmakeṅ manah.</l>
</lg>
<lg n="3"><l n="a">taṅheh yan huniṅan rarasrarasirāṅapi turida vinidhyan iṅ smara,</l>
<l n="b">rəp prāptaṅ ghaṭiteki sapta karəṅə̄ ri huvusiran amiṅrvaniṅ gati,</l>
<l n="c">munyaṅ goṅ paṅarah narendra mavuṅū* sahanahananikaṅ balāturū,</l>
<l n="d">mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm sama** mavuṅu huvus madan tapih.</l>
<!-- <app> * B. D. E. G. H. ** B. D. E. F. H. — 3c A. C. F. mahuṅū. — 3d A. C. G.
saṅ mahuṅu.
</app> -->
</lg>
<lg n="4"><l n="a">ndah śīghraṅ rahineki maṅkat ika saṅ nṛpati sira lavan nareśvarī,</l>
<l n="b">mvaṅ sakveh balavīrasaṅgha maṅiriṅ para ratu saha vāhanāṅdulur,</l>
<l n="c">ṅkā saṅ śrī jinamūrti rakva ri huvusnira masuji lavan suputrikā,</l>
<l n="d">lvir tan maṅkata kepvan ambək asavaṅ ginaməlan i kalaṅvaniṅ pasir.</l>
</lg>
<lg n="5"><l n="a">nāhan hetunireki ləṅləṅ aṅikət kakavin inuparəṅgan iṅ maṅə̄,</l>
<l n="b">sampun rakva <app><lem>rinekhakən</lem><rdg wit="#edss">rinehakən</rdg></app>
ri vilahiṅ yaśa təmunən iṅ aṅjajah karaṅ,</l>
<l n="c">ndan saṅ śrī nṛpaputrikā milu kalaṅvan amuvuhi gurit nṛpātmaja,</l>
<l n="d">yekān rakva gənəp kalih caturapādika vinacanirān linaṅkvakən.</l>
<!-- <app>5b E. rinekakən ri vilah. — 5d B. E. linaṅkvakən.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="89" met="FILL-ME-IN">
<lg n="1"><l n="a">ləṅləṅa rasaku tan intarā ri <app><lem>təkapī</lem><rdg wit="#edss">təkapi</rdg></app>
sakamatan alaṅə̄,</l>
<l n="b">lvir ginaməlan iṅ akūṅ* lumuṅ <app><lem>gaḍuṅikāsmu</lem><rdg wit="#edss">gaḍuṅikāsəmu</rdg></app>
luṅayan amilət,</l>
<l n="c">nyū gaḍiṅ arəja sasāntəniṅ mahas apet raras akarakaraṅ,</l>
<l n="d">kumbaṅ amisiki səkar baṅun rəṅihikaṅ kavənaṅ arabhasan.</l>
<!-- <app> * B. C. D. E. F. G. H. — 1b A. ginaməlan aku kūṅ.̃̃̃̃
</app> -->
</lg>
<lg n="2"><l n="a">mrik miṅiṅi pamabariṅ mayaṅ məkar avarṇa gəluṅan umure,</l>
<l n="b">tañjuṅ asana tumibeṅ ləmah kadi susupsusup ika sumavur,</l>
<l n="c">ketaka savətisiṅ adyah amrih anilib ya tumurun adamu,</l>
<l n="d">ryaknyan alivulivuhan baṅun tapih aneṅ dagan ika katilar.</l>
<!-- <app>2a B. C. umuray. — 2d C. E. alivu-livu hanan baṅun.
</app> -->
</lg>
<lg n="3"><l n="a">maṅkana manis i manisnirāmaca palambaṅ amuvuhi laṅə̄,</l>
<l n="b">śrī jinatanu sira harṣajāmuji təkapnira kavi dahatən,</l>
<l n="c">cumbu sumarasah asuṅ səpah ri vaja paṅrəṇanira vəkasan,</l>
<l n="d">samby aṅarəki pipi tan bəsur tinikəlan halis asəmu madhu.</l>
</lg>
</div>
<div type="canto" rend="met" n="90" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan ri rarasrarasnira baṅun smara ratih anurun mahāṅapi laṅə̄,</l>
<l n="b">sampun rakva sireki muṅgah irikaṅ ratha maṇimaya bhāsvarāparimita,</l>
<l n="c">maṅkat śīghra təkaṅ* balāṅiriṅ i vuntat i harəpira sə̄h ya tākrama haləp,</l>
<l n="d">mukhya śrī daśabāhuputra pakarakṣaka katiga tuduh narendra karaṇa.</l>
<!-- <app> * C. D. E. F. H. — 1c A. G. rəkeṅ. B. rəkaṅ.
</app> -->
</lg>
<lg n="2"><l n="a">ramyākveh <app><lem>madədə</lem><rdg wit="#edss">maḍəḍət</rdg></app>
̄</l> <l n="b">tikaṅ ratha* matūt sisi hana gaja len turaṅga rumuhun,</l>
<l n="c">mvaṅ tekaṅ maḍarat səsə̄k pənuh ikaṅ havan avəkasanāmuraṅmuraṅ adoh,</l>
<l n="d">mary ātūt təpiniṅ pasir sira təkeṅ hiriṅiriṅ i kalaṅvaniṅ girivana,</l>
<l n="e">vanvālit ri ləpitləpitnya hana maṇḍala kuṭikuṭi dharmaśāla katəmu,</l>
<!-- <app>* B. D. E. F. G. H. — 2a A. C. natha. — 2c H. təpi niṅ pasisir ira</app>
-->
</lg>
<lg n="3"><l n="a">deśāgə̄ṅ ri ləbakləbaknya valahar bañunika gumərəh baṅun ryak umuni,</l>
<l n="b">katyāgan kiduliṅ pəkən parubuṅanya ri harəpika śobhitārja hinəduk,</l>
<l n="c">nyagrodhāmbulu raṅrə boddhi maruhur tahənika ri samīpaniṅ kabuyutan,</l>
<l n="d">saṅgar mvaṅ ḍəṅəniṅ padū hana vavar janur asəmu hañar kapūjan acaru.</l>
<!-- <app>3a B. valahaṅ. — 3c H. boddhi raṅrə maruhur.
</app> -->
</lg>
<lg n="4"><l n="a">ndah sampun halivat* sirerika təgaltəgal arata sayojanālva katəmu,</l>
<l n="b">ṅke keryāna hana dukut mrak <app><lem>alalaṅ</lem><rdg wit="#edss">ilalaṅ</rdg><note>(OJED,
s.v. kamurugan)</note></app>** sumarasah irikā lavan kamurugan,</l>
<l n="c">pintən ṅganya huvus kagunturan i ṅūni karaṇani natarnyan āṅrəs i suku,</l>
<l n="d">vatv akveh savaluh salumpaṅ amijah*** hana saduruṅ avarṇa gopura rubuh.</l>
<!-- <app> * H. ** B. C. D. E. G. H. *** B. C. D. E. F. G. — 4a A. B. C. D. E. F.
G. nalivat. E. təgal-təgal aratha. — 4b A. F. amrak alalaṅ. — 4d A. H. amijā hana.
</app> -->
</lg>
<lg n="5"><l n="a">vvai mumbul ri təṅahnya śuddha mahəniṅ variṅin ika rumambayāhəb
aruhur,</l>
<l n="b">mīnākveh kuməḍapkəḍap ri təkaniṅ panas asəmu maṇik suteja gumivaṅ,</l>
<l n="c">tūsanyāmalabar kinəmbuṅ umareṅ savah asəmu samudra haṅhalunalun,</l>
<l n="d">vṛkṣāgə̄ṅ rəbah iṅ təpinya ya mavarṇa bāṇava kajahat hañar katarahan.</l>
<!-- <app>5a E. rumambayātəb — 5b B. G. kuməḍap ri təka. — 5c B. tūsyanyamalabar.
samudrāṅhalun-alun. C. E. samudra yā.
</app> -->
</lg>
<lg n="6"><l n="a">lvah gə̄ṅ vaṅkal alithalit hana ri təmbiṅika* sakətəb iṅ pasir
vinulatan,</l>
<l n="b">honyaṅ karkaṭa riṅ galəṅ saha səsəh kadi kapiṭiṅ avor lavan sarisipan,</l>
<l n="c">duṅhusduṅhusike təpinya makaraṅ paras asəmu liman mahāmada magə̄ṅ,</l>
<l n="d">līlānūṣa śilānya rakva sagunuṅ ri təṅahika katon ləyəp kalimutan.</l>
<!-- <app> * B. C. D. — 6a A. E. F. G. tambiṅ. H. hana havan bañu kadi kətəb iṅ pasir.
— 6c H. ike təpin makaraṅ. mahadana magə̄ṅ.
</app> -->
</lg>
<lg n="7"><l n="a">ṅkā ta śrī daśabāhu maṇḍəg irikāṅdyusi kudanira len gajoṣṭra* maṅəlih,</l>
<l n="b">mvaṅ sakvehnikanaṅ rathāsirasiran kadi parahu maṅumbaṅ iṅ jalanidhi,</l>
<l n="c">maṅkin ghūrṇa səsək pənuh ri təka saṅ nṛpasuta kalavan narendraduhitā,</l>
<l n="d">membəh taṅ ratha len gajāśva ri ḍatəṅniran anututi saṅ narendra rumuhun.</l>
<!-- <app> * C. D. E. G. H. — 7a A. B. F. gajestra.
</app> -->
</lg>
<lg n="8"><l n="a">ndah sampun rumuhun sireki ri pakon nṛpati sira gumantya muṅgu
ri harəp,</l>
<l n="b">tan varṇan ri ləpasnireki ri surupniṅ aruṇa maməgil sireṅ girivana,</l>
<l n="c">mehmeh prāpta sireṅ gajahvaya narendra maṅənaṅən ikaṅ nayolahakəna,</l>
<l n="d">tan len dūta mateki yogya gavayən mavaraha ri ḍatəṅ narendratanaya.</l>
<!-- <app>8 E. mavarah i ḍatəṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="91" met="FILL-ME-IN">
<lg n="1"><l n="a">drāk śīghraṅ baladūta tan dva vuvusən sampun təkeṅ hastina,</l>
<l n="b">tuṣṭāmbək prabhu hastinendra ruməṅə̄ tiṅkah narendrātmaja,</l>
<l n="c">ndah saṅ śrī parameśvarī satata duhkhāṅlih mataṅgal sira,</l>
<l n="d">mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm śobhālilaṅ taṅ lara.</l>
</lg>
<lg n="2"><l n="a">nāhan hetuni saṅ narendran umijil mvaṅ śrī supatnīnamə̄r,</l>
<l n="b">kapvānuṅsuṅa saṅ nṛpātmaja sirāgyā vetni gə̄ṅniṅ hunəṅ,</l>
<l n="c">sampun prāpta sire vaṅuntur i yavā muṅgah sireṅ syandana,</l>
<l n="d">sə̄k tekaṅ balavīrarāja maṅiriṅ mvaṅ saṅ jayendrottama.</l>
</lg>
<lg n="3"><l n="a">luṅhāṅdoh saka riṅ kaḍatvan alaris saṅ śrī narendrādhipa,</l>
<l n="b">tan līṅən tikanaṅ pradeśa kahavan lvah səṅkasəṅkan miriṅ,</l>
<l n="c">prāpteṅ dharma <app><lem>kaboddhan adbhuta</lem><rdg wit="#edss">kabodhādbhuta</rdg></app>
ri heṅnyan yāśa gə̄ṅ śobhita,</l>
<l n="d">ṅkā toṅgvānira yan paṅantya ri ḍatəṅ saṅ śrī narendrātmaja.</l>
<!-- <app>3b H. kalavan lvah. — 3c C. kaboddhān adbhuta.
</app> -->
</lg>
<lg n="4"><l n="a">ndah riṅ sakṣaṇa teki tan dva ri ḍatəṅ śrī hastinendrātmaja,</l>
<l n="b">mvaṅ saṅ śrī nṛpaputrikārja vahu sah saṅkeṅ rathāṅgomarək,</l>
<l n="c">kapvānəmbah i jə̄ṅ narendra kalavan saṅ śrī supatnīśvarī,</l>
<l n="d">tan sah śrī daśabāhu rakva maṅiriṅ bhaktīṅ narendrādhipa.</l>
<!-- <app>4b B. rathāṅgāmarək. G. misses it entirely.
</app> -->
</lg>
<lg n="5"><l n="a">ambək śrī parameśvarī paramatuṣṭān* ton narendrātmaja,</l>
<l n="b">marmāṅraṅkul i bāhu saṅ vəka sirāṅluh vetni gə̄ṅniṅ** sukha,</l>
<l n="c">lvir riṅ svapna hiḍəpku rakva ri təkanta mvaṅ suputry āhajə̄ṅ,</l>
<l n="d">tan vvaṅ len amisan sakeṅ kami səḍəṅ patnyanta māskviṅ puri.</l>
<!-- <app> * B. D. E. F. H. ** B. C. D. F. G. H. — 5a A. C. G. paramatuṣṭan. — 5b
A. E. gə̄ṅ iṅ sukha. B. marmmaṅraṅkul. B. D. E. vet i gə̄ṅ.
</app> -->
</lg>
<lg n="6"><l n="a">nā liṅ śrī parameśvarī muvah ikā saṅ śrī narendrāmuvus,</l>
<l n="b">hah rakryan ndi paranta hetuni <app><lem>bapaṅkun</lem><rdg wit="#edss">bapaṅku</rdg><note>(OJED,
s.v. katuṇḍəs)</note></app> tan katuṇḍəs pinet,</l>
<l n="c">mevvivvaṅ balavīracāraka mareṅ* deśāntara mvaṅ vana,</l>
<l n="d">həntyaṅ rājya mahādri sindhu pinaran nda tan kapaṅgih kita.</l>
<!-- <app> * C. D. E. F. G. H. — 6c A. B. pareṅ deśāntara.
</app> -->
</lg>
<lg n="7"><l n="a">maṅke pvā ri ḍatəṅta dibya kahiḍəp sākṣāt bhaṭārānurun,</l>
<l n="b">lvir saṅ hyaṅ ravi soma denta magave sobhāgyaniṅ rāt kabeh,</l>
<l n="c">nā tojarnira saṅ narendra sumahur saṅ śrī narendrātmaja,</l>
<l n="d">maṅkā tulyani tuṣṭaniṅ hulunike bhaktī narendrādhipa.</l>
<!-- <app>7c E. sumahur śrī narendrātmaja.
</app> -->
</lg>
<lg n="8"><l n="a">ngkāneṅ meru mahāgirīndra pinaran miṅkis madevāśraya,</l>
<l n="b">priṅgāhrit viparīta yan hana vənaṅ muṅsy amrihaṅ parvata,</l>
<l n="c">saṅ yogīśvara tovi tan pagamanan prāpterikevəh təmən,</l>
<l n="d">siṅgih yan patapan bhaṭāra guru ṅūny ānindya devottama.</l>
<!-- <app>8b G. tan hana. H. priṅgāhit.
</app> -->
</lg>
<lg n="9"><l n="a">ṅhiṅ saṅ paṇḍita keśavāgra sira saṅ sampun praśāstomara,</l>
<l n="b">yekānuṅ tinut* iṅ hulun sira tumon i ṅvaṅ pratiṣṭherikā,</l>
<l n="c">tan sihniṅ vidhi devabañcana nimittaṅkun prasiddhān turun,</l>
<l n="d">vetniṅ pāpa ləhəṅ ta ṅūny ahiḍəpe jə̄ṅ śrī mahābhūpati.</l>
<!-- <app> * B. C. D. E. F. G. H. — 9a B. C. E. H. Keśavapaṇḍitāgra. — 9b A. tumūt.
— 9c H. tan sahniṅ.
</app> -->
</lg>
<lg n="10"><l n="a">ndan saṅ śrī daśabāhu yatna sumilih mojar sire saṅ prabhu,</l>
<l n="b">siṅgih yan para devasaṅgha magave somyā narendrātmaja,</l>
<l n="c">sakvehkvehnikanaṅ surāpsaravadhū mighne səḍəṅniṅ tapa,</l>
<l n="d">maṅgəh buddhi narendraputra maləs eraṅ taṅ mahābañcana.</l>
</lg>
<lg n="11"><l n="a">yekā hetu bhaṭāra śakra matəmah devī mahārūpiṇī,</l>
<l n="b">cumbv ahyun məkule rarasnira məsat mukṣeṅ kṣaṇāṅde ləṅə̄ṅ,</l>
<l n="c">rəp śīghrān umuluy sireki matəmah śrī śakyasiṅhādbhuta,</l>
<l n="d">ṅkā sakveh para devasaṅgha śakrātibhaktī sira.</l>
<!-- <app>11d B. C. saṅghyan umarək Śakrātibhaktī. E. F. G. H. saṅghyan umarək śakrādi.
</app> -->
</lg>
<lg n="12"><l n="a">kapvāṅhyaṅ ri bhaṭāra tan tulusaniṅ mokṣa pramādeṅ* jagat,</l>
<l n="b">śāntāniṅ prabhu poruṣāḍa huniṅan de śrī mahāgotama,</l>
<l n="c">nāhan hetunireki bhakti təka somye jə̄ṅ narendrādhipa,</l>
<l n="d">tan deniṅ <app><lem>varabañcaneki</lem><rdg wit="#edss">varabañcananeki</rdg></app>
sihireṅ bhūrloka cūrṇā hələm.</l>
<!-- <app> * D. E. F. G. H. — 12a A. C. pramādaṅ. B. pramaṇeṅ. B. C. D. E. F. tan
tulusa. — 12c H. somya təka bhaktī joṅ. — 12d B. bañcaneki. B. C. D. E. G. cūrṇān.
</app> -->
</lg>
<lg n="13"><l n="a">tan ṅeh yan vuvusən sapolahira sah saṅkeṅ svarājyādhika,</l>
<l n="b">tiṅkah śrī varabhairavīki karuhun bhaktī narendrātmaja,</l>
<l n="c">mvaṅ saṅ śrī kṣitidevatī muvah ikaṅ durvaktra nāgendra ya,</l>
<l n="d">mvaṅ moṅ teki huvus praṇamya karəṅə̄ liṅ saṅ mahākeśava.</l>
<!-- <app>13d H. saṅ moṅ.
</app> -->
</lg>
<lg n="14"><l n="a">tan hopən tikanaṅ sunūṣa kaparan* mvaṅ taṅ vivāhakrama.
sampun rakva vinarṇan teki ya təkap śrī candrasiṅhātmaja,</l>
<l n="b">harṣāmbək śri mahāstinendra karuhun devī sirāgə̄ṅ sukha,</l>
<l n="c">prāpteṅ bhojana śīghra rakva manaḍah śrī bhūmināthādhipa.
* B. C. D. E. F. G. H. — 14a A. sunūṣan paran. — 14b B. C. D. E. vinarṇeki. — 14c
B. D. E. harṣāmbək prabhu Hastinendra karuhun devā.</l> <!-- <app>14d H. praptaṅ.
</app> -->
</lg>
<lg n="15"><l n="a">sampun varta kabeh təkeṅ balaniraṅ kāśīndra vah taṅ səkul,</l>
<l n="b">tvak baḍyag varagaṅ kilaṅ brəm umilī tampo paṅasy āhəniṅ,</l>
<l n="c">tan varṇan ri huvusnya śīghran umulih saṅ śrī mahābhūpati,</l>
<l n="d">mvaṅ saṅ śrī jinamūrti muṅgu ri harəp sampun təkeṅ jro puri.</l>
</lg>
</div>
<div type="canto" rend="met" n="92" met="FILL-ME-IN">
<lg n="1"><l n="a">kunaṅ sahana saṅ vvaṅ iṅ pura ri hastina makamukha saṅ nareśvarī,</l>
<l n="b">prahāsana rəsəp tumiṅhal i narendrasuta saha lavan suputrikā,</l>
<l n="c">paḍāsəmu sakeṅ nirāśraya baṅun hana vihikana riṅ smarālaya,</l>
<l n="d">praśasta pinalih* ry uvusnira katon təka manurun i paṅjrahiṅ səkar.</l>
<!-- <app> * B. C. D. E. F. G. — 1d A. H. pinilih.
OJED, s.v. prahāsana, has the variant reading rəcəp < rəsəp for 1b.
</app> -->
</lg>
<lg n="2"><l n="a">təkeṅ bala samūha nora vinuvusnya <app><lem>saka ri sira saṅ</lem><rdg
wit="#edss">saka ri saṅ</rdg><note>for 2a othervise lacks tvo syllables</note></app>
nṛpātmaja,</l>
<l n="b">surūpa sira darśanīya sakaleśvara guṇanira nora tan vruha,</l>
<l n="c">nda tan dva sira teki rakva sumilih prabhu luməvih i hastineśvara,</l>
<l n="d">bhaṭāra sutasoma teki panəlahnira mari maṅaran nṛpātmaja.</l>
<!-- <app>2a B. C. D. E. H. təkeṅ. saka ri sira saṅ. 2c H. suməvəh i Hastineśvara.
</app> -->
</lg>
<lg n="3"><l n="a">ikaṅ bala samasta* maṅkin atibhakti ri sira paramottameṅ sarāt,</l>
<l n="b">para prabhu sabhārateki paḍa tan salah ulah i siraṅ nareśvara,</l>
<l n="c">paḍāvvat i sadṛvyanānira riṅ** pura karuhun ikaṅ*** suputrikā,</l>
<l n="d">ya hetunira saṅ narendra kavahan binihaji tuhu bhūmipālaka.</l>
<!-- <app> * D. E. H. ** B. D. E. G. *** B. D. E. H. — 3a A. B. C. F. G. samāpta.
— 3b G. tan salah i siraṅ. — 3c B. adṛvyanān ira riṅ. A. C. F. G. i saṅ suputrikā.
</app> -->
</lg>
<lg n="4"><l n="a">narendra daśabāhu rakva pakarakṣaka tan umulih iṅ svanagara,</l>
<l n="b">muvah sahana saṅ vatək ratu samāṅjuru sama hana riṅ gajahvaya,</l>
<l n="c">nimittanira saṅ mahādvija sukhāmbəkira ri paṅadəg mahājina,</l>
<l n="d">mahāmṛta hilaṅ tikaṅ kujanabuddhi dadi sujana dharmakaraṇa.</l>
</lg>
<lg n="5"><l n="a">pitovi ri huvusnirāpatutan iṅ gati sira kalavan suputrikā,</l>
<l n="b">saṅ arddhana ṅaranya rakva vəka saṅ prabhu manasija devatāṅdadi,</l>
<l n="c">nda maṅkin apagəh manahnira mahādvija lakibi sirāsihiṅ putu,</l>
<l n="d">samaṅkana təvəknireki mamaṅun tapa matilar i saṅ nareśvara.</l>
<!-- <app>5c B. mapagəh. — 5d B. C. D. F.nireka.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="93" met="FILL-ME-IN">
<lg n="1"><l n="a">śīghrātuhāgə̄ṅ ta siraṅ nṛpātmaja,</l>
<l n="b">sampun gənəp dvādaśavarṣa taṅ tahun,</l>
<l n="c">prajñeṅ dhanurveda pitāmahāguru,</l>
<l n="d">sarvāstra tan len paṅasih nareśvara.</l>
</lg>
<lg n="2"><l n="a">yeka ta rovaṅ daśabāhu riṅ rana,</l>
<l n="b">mvaṅ śāla dakṣeki sucitra tan kari,</l>
<l n="c">yapvan hana prāṅvadane nareśvara,</l>
<l n="d">yakṣādimūrkhā ya ta vighnaniṅ jagat.</l>
</lg>
<lg n="3"><l n="a">bhraṣṭeki sakvehnya təkap nṛpātmaja,</l>
<l n="b">vrinvrin lumakveṅ vana bhūmi bhārata,
len taṅ manuṅkul maharəp ya jīvana,
tan mātya yadyan* maharəp ya bhikṣuka.</l>
<!-- <app> * B. D. E. F. G. H. — 3d A. C. yadya.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="94" met="FILL-ME-IN">
<lg n="1"><l n="a">byatīta ri huvus bhaṭāra sugatendra bhūpālaka,</l>
<l n="b">narādhipati ratnakāṇḍa caritan mahaduhkhita,</l>
<l n="c">bəlah sukunire təṅən pva <app><lem>kajiriṅ</lem><rdg wit="#edss">kajriṅ</rdg></app>
śilāgrāluṅid,</l>
<l n="d">ri kālanira ṅūni yan maburu mānuṣāṅlālana. </l>
<!-- <app>— 1c H. kadiriṅ</app> -->
</lg>
<lg n="2"><l n="a">tinūtnira mateki tan dva manahən larābvat mabəh,</l>
<l n="b">gəlāna sira riṅ vitiṅ vaṭa ri madhyaniṅ kānana,</l>
<l n="c">tatan hana tikaṅ balan vruh i yulahnirāgriṅ rapuh,</l>
<l n="d">svabhāvanira nissahāya magələṅ yadin tūtana.</l>
<!-- <app>2b C. ri vit.
</app> -->
</lg>
<lg n="3"><l n="a">ya kāraṇanireka* tībra kadi tan mahābhūpati,</l>
<l n="b">tayoṣadha tayāvlasāṅiṅ ikanaṅ vimānomarək,</l>
<l n="c">nimittanira yan maśabda ri bhaṭāra kālādbhuta,</l>
<l n="d">macarva ratu sātus iṅ vana yadin sudīrghaṅ hurip.</l>
<!-- <app> * B. C. D. E. F. G. — 3a A. H.nireki.
</app> -->
</lg>
<lg n="4"><l n="a">ri sampunira maṅkanāvuṅu marən sakitniṅ lara,</l>
<l n="b">hanāmbəkira masyaṅeṅ balan umantukeṅ nāgara,</l>
<l n="c">prasiddha pinakāstapādukanirāmrihaṅ bhūpati,</l>
<l n="d">umeta saṅ aneṅ purāntaran umisyanaṅ* prārthana.</l>
<!-- <app> * B. D. E. F. G. H. — 4c C. D. E.nirāmriha. — 4d A. C. purantara yan usyanaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">nda mogha təka taṅ balāsura humuṅ parəṅ ghūrṇita,</l>
<l n="b">səsək pənuh ikaṅ vanādri vihikan mahārākṣasa,</l>
<l n="c">nimittanika yan pasañjata savāhanāgyān laku,</l>
<l n="d">maṅən ri bhayaniṅ paṅəmpvan alavas sirān tan ḍatəṅ.</l>
</lg>
<lg n="6"><l n="a">nihan vilaṅ ikaṅ pravīra tumutur ri saṅ bhūpati,</l>
<l n="b">kagendramukhaṅ indrabajra kalavan mahādumdhubi,</l>
<l n="c">duloma sumala pralambha jayaketu durlakṣaṇa,</l>
<l n="d">kṛtaghna milu taṅ subhaṅga si sutīkṣṇa mantrottama.</l>
</lg>
<lg n="7"><l n="a">kaṭākṣa madalobha dhūmabala māna* mohānala,</l>
<l n="b">mukhāgni caturaṅga kaṅsa gaṇabajra vīrodhata,</l>
<l n="c">kubhūmi kumalādi tan kavuri taṅ pragalbhādbhuta,</l>
<l n="d">aneka** bala koṭikoṭi sahananya maṅken ḍatəṅ.</l>
<!-- <app> * C. D. E. F. H. ** B. C. — 7a A. B. māra. G. māha. — 7d A. D. E. F. G.
H. kaneka.
7d: OJED, s.v. bala, has maṅke < maṅken</app> -->
</lg>
<lg n="8"><l n="a">paḍādhika suśakti riṅ raṇa huvus prakāśeṅ* sarāt,</l>
<l n="b">titir kalilip iṅ vatək ratu surādi rājeṅ laṅit,</l>
<l n="c">pravaktraṅ apatih vimona putusiṅ mahāśaktimān,</l>
<l n="d">anindyaguṇa kālamūrti sumaput səḍəṅniṅ laga.</l>
<!-- <app> * D. E. F. G. H. — 8a A. B. C. prakoseṅ.
</app> -->
</lg>
<lg n="9"><l n="a">nda śīghra sumuyug samāṅaras i jə̄ṅniraṅ bhūpati,</l>
<l n="b">prabhuṅku mapa hetuniṅ tan umulih maluy riṅ pura,</l>
<l n="c">pitovi tikaṅ aṅga rūkṣa mavənəs virūpākṣaya,</l>
<l n="d">aho pilih aneki duhkhani tuhanku pājar ṅhulun.</l>
<!-- <app>9b B. C. D. G. H. purī. — 9c B. G. H. tekaṅ.
</app> -->
</lg>
<lg n="10"><l n="a">vuvusnyan atibhakti jāti mavarah ta saṅ bhūpati,</l>
<l n="b">ri kāraṇanireki yan panəmu mohitāśā təmən,</l>
<l n="c">ri mārinira ṅūni durlabha tikaṅ mahāsot pinet,</l>
<l n="d">kalena saka riṅ kabehta karaṇanya maṅken* vuvus.</l>
<!-- <app> * D. E. H. — 10a B. akibhakti. — 10d A. B. C. F. G. maṅke.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="95" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅ śrī poruṣāḍa krama sumahur rākṣasānindya yodha,</l>
<l n="b">bhohbhoh he nātha yadyan surapati* valatən riṅ mahāsvargaloka,</l>
<l n="c">sə̄k taṅ gandharva vidyādhara ruməbuta tan saṅka riṅ kevran ambək,</l>
<l n="d">hīṅanyan pārthiveṅ bhūhpada sukət upamanyan jaṅan lumbu tulya.</l>
<!-- <app> * B. C. D. E. F. G. H. — 1b A. Suranātha.
</app> -->
</lg>
<lg n="2"><l n="a">ndan sakvehkvehnikaṅ deva tumuluṅ amukha brahma viṣṇādi mukhya,</l>
<l n="b">hāh dūran vanya riṅ śrī kṣitipati ri səḍəṅniṅ mahārudrarūpa,</l>
<l n="c">āpan sampun haneṅ hasta haji juga huripnyā kətaṅ bhūr bhuvah svah,</l>
<l n="d">saṅsiptan ndin viśeṣa prabhu mahasa mametaṅ mahāparthiveṅ rāt.</l>
</lg>
<lg n="3"><l n="a">dhīra śrī rākṣasendrāgalak i pamujiniṅ vīra yodhātirodra,</l>
<l n="b">yekan muṅgv iṅ vimānādbhuta siran umibər riṅ laṅit mṛtyu tulya,</l>
<l n="c">guntur tekaṅ gunuṅ rūg pucakika kapadal* denikaṅ daityasaṅgha,</l>
<l n="d">mvaṅ tekaṅ bāyubajrāṅasut aṅinaṅin iṅ rākṣasāhyāṅiriṅ sə̄k.</l>
<!-- <app> * C. D. — 3c A. B. E. F. G. H. kavadal. — 3d B. bāyujrāṅasut.
</app> -->
</lg>
<lg n="4"><l n="a">habyūṅan riṅ laṅit ghūrṇita humuṅ abaruṅ lvir gəlap sevu lakṣa,</l>
<l n="b">krūrāməṇṭaṅ larasnyāṅrəgut ika mamutər ḍaṇḍa kontātitīkṣṇa,</l>
<l n="c">hanyat taṅ mūr tutug riṅ gagana kavigaran parvatāgə̄ṅ hinuṇḍa,</l>
<l n="d">dhvastekaṅ svarga kāmbah kabarasat aṅilī taṅ vatək devasaṅghya.</l>
<!-- <app>4a C. D. abyuṅan.
</app> -->
</lg>
<lg n="5"><l n="a">dudvekaṅ bhūmi mārgāṅrik i kudanika len sāmajanyātighora,</l>
<l n="b">rūg tekaṅ vṛkṣa sol siṅ kagarag arəmuk bhasmibhūtālpaśeṣa,</l>
<l n="c">prodbhūtaṅ daitya rodrāṅamukamuk amupuh ry agraniṅ parvatāgə̄ṅ,</l>
<l n="d">kabvaṅ* kombul śilānyāṅhavu** dadi*** matəmah parvatāgny ātirodra.</l>
<!-- <app> * F. G. ** D. F. *** F. — 5c H. rodrāṅuman-uman amupuh. — 6d A. B. C.
D. E. H. kabvat. A. B. C. E. G. H. nyaṅhahu. A. B. C. D. E. G. H. dani. 5b is ametrical
/ lacks one syllable. kagarag cannot be found in the OJED.
</app> -->
</lg>
<lg n="6"><l n="a">kagyat taṅ sattva siṅheṅ halas ika malayū denikaṅ bahni mumbul,</l>
<l n="b">centən vre barvaṅ avrəg rigarigu kumətər moṅnikāṅgroṅ maṅohan,</l>
<l n="c">vrinvrin sakvehniraṅ paṇḍita məsat atilar pājaran muṅsir iṅ doh,</l>
<l n="d">bhraṣṭaṅ vanvānanāsiṅ sakaparək irikaṅ kānanākveh katunvan.</l>
</lg>
<lg n="7"><l n="a">ndah śīghra prāpta riṅ mālava ri puranira śrī mahācandranātha,</l>
<l n="b">molah taṅ bhūmi kagyat sahanahananikaṅ vvaṅ ri heṅniṅ kaḍatvan,</l>
<l n="c">vvil bhūtākveh makāpaṅharəp avudavudātūt pəkən tan vriṅ ambək,</l>
<l n="d">len taṅ bhūtāmalaṅkrik purusika mabuṅah kātarāṅiṅ <app><lem>kagiṅgaṅ</lem><rdg
wit="#edss">kagiṅkag</rdg></app> .</l>
</lg>
<lg n="8"><l n="a">honyāṅambil hulam riṅ pajagalan aṅəmah limpa rodrāṅinum rah,</l>
<l n="b">kīrṇekaṅ garva himpər kasajəṅan avərə̄ <app><lem>siṅ</lem><rdg wit="#edss">iṅ</rdg></app>
kacuṇḍuk tinūtnya,</l>
<l n="c">pūh tan vriṅ de tikaṅ vvaṅ kakətəran alayū mājar iṅ śrī narendra,</l>
<l n="d">hetu śrī bhūmināthāgaravalan umijil mvaṅ mahāvīra rodra.</l>
<!-- <app>8 B. C. D. E. mahāvīra yodha</app> -->
</lg>
<lg n="9"><l n="a">sə̄k taṅ mantry adbhutāmūk mapagakən i pamūkniṅ mahābhūtarāja,</l>
<l n="b">dukduk kontāprameyaṅ kṛtala muśala len bajra cakrānivārya,</l>
<l n="c">ndā tan kevran tikaṅ rākṣasa təka manugəl mastakāsiṅhanāda,</l>
<l n="d">prodbhūtāmraṅ* vətəṅ yānatas iga maṅivuṅ riṅ baḍāmātirodra.</l>
<!-- <app> * B. D. E. F. G. — 9d A. C. H. prodbhūtāmaṅ vətəṅ.
</app> -->
</lg>
<lg n="10"><l n="a">vusvūsən taṅ vatək mālavabala təkapiṅ daityayodhātighora,</l>
<l n="b">saṅhārotpāta cittanya karaṇani takutnyālayū tan panolih,</l>
<l n="c">ṅhiṅ saṅ nāthāṅjəlag riṅ ratha manihaṅakən bāṇa sarvāstra śakti,</l>
<l n="d">yekān śīghrān sinambut sira saka ri ruhur deniraṅ poruṣāḍa.</l>
<!-- <app>10a B. C. D. E. H. Mālavapura təkap.
</app> -->
</lg>
<lg n="11"><l n="a">dhīrāmbək śrī narendrāmrəp anahut anuduk krūra maṅkin prakopa,*</l>
<l n="b">kapvāṅraṅsaṅ rinimpus taṅanira təkaniṅ pāda karvan subaddha,**</l>
<l n="c">sampun muṅgv iṅ vimāneki sira vinava luṅhāṅamuk rāja malvi,</l>
<l n="d">tistis taṅ rājya kantun salahasa ri hilaṅ mālavendrādhirāja.</l>
<!-- <app> * B. D. E. ** C. D. E. F. G. H. — 11a A. C. F. G. H. prakosa. D. anahut
anukuk. — 11b A. B. subandha. 11c F. rāja malvī. E. rāja maluy. — 11d B. D. Mālavendrādirājya.
</app> -->
</lg>
<lg n="12"><l n="a">mukhya śrī rājapatnī sira gupay i hilaṅ śrī mahārāja maṅke,</l>
<l n="b">trāsāṅlih deni gə̄ṅniṅ lara dadi kaləṅər tan vruh iṅ polah ambək,</l>
<l n="c">maṅkin sambatnikaṅ vvaṅ sama manaṅis avū ghūrṇiteṅ jro kaḍatvan,</l>
<l n="d">dūran tan milva belā sira yadi mihate līna saṅ śrī* narendra.</l>
<!-- <app> * D. E. F. — 12d A. B. C. G. H. lina saṅ narendra.
</app> -->
</lg>
<lg n="13"><l n="a">yekāṅde puhnikaṅ vīra vəkasan amaṅun duhkhitāśānya hə̄mhə̄m,</l>
<l n="b">ṅhiṅ pə̄hniṅ nīti lakvākəna juga majare śrī mahādhātraputra,</l>
<l n="c">ndātan varṇan gatinyan valuyana caritan śrī mahāporuṣāḍa,</l>
<l n="d">hakveh taṅ rājya sampun vinalatira muvah bhūpatinyan binandha.</l>
<!-- <app>13a B. H. vīra kavəkas. — 13d B. kveh. C. D. E. F. akveh.
</app> -->
</lg>
<lg n="14"><l n="a">len taṅ pinraṅ səḍəṅ rakva maməṅaməṅike sāgarāṅdon kalaṅvan,</l>
<l n="b">mvaṅ taṅ kāmbil sireṅ kānana səḍəṅ akire sattvarājātirodra,</l>
<l n="c">dudvekān saṅ cinidreṅ vəṅi səḍəṅ aturū denikaṅ śatru śakti,</l>
<l n="d">kīrṇekā saṅ sinambut kavənaṅ i səḍəṅiṅ rājakāryānivarya.</l>
</lg>
<lg n="15"><l n="a">bhraṣṭaṅ rāt cūrṇa taṅ nāgara haruhara de śrī mahāyakṣaṇātha,</l>
<l n="b">vrinvrin sakveh vatək pārthiva juga tinavan denikaṅ daityayodha,</l>
<l n="c">kambhojāyodhya lāvan mithilapura huvus kālapan rāja tībra,</l>
<l n="d">riṅ ləṅkā kaśmire vālabhapura malajəṅ durbalaṅ rājyasaṅgha.</l>
<!-- <app> * D. F. G. H. — 15d A. B. C. E. rāja saṅghya. C. malabhapura.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="96" met="FILL-ME-IN">
<lg n="1"><l n="a">sampun rakva saṅaṅ daśeki kalavan nava vilaṅira saṅ vatək ratu,</l>
<l n="b">ṅkāne pṛṣṭhanikaṅ vimāna mapupul kadi garuḍa lavan mahoraga,</l>
<l n="c">tuṅgal rakva vəkas pinakṣa juga saṅ gumənəpana śataṅ nareśvara,</l>
<l n="d">honyaṅ rājya ri siṅhaleki pinaran sudaśasuta pakeṣṭiniṅ hiḍəp.</l>
<!-- <app>1b C. D. E. ṅkāne praṣta.
</app> -->
</lg>
<lg n="2"><l n="a">varṇan śrī jayavikrameki ruməṅə̄ sira ri ḍatəṅ ikaṅ* jayāntaka,</l>
<l n="b">sampun rakva haneṅ supārśvagiri** durgama mamarəki kaṇṭaniṅ purī,</l>
<l n="c">yekān hetunirān sagadgada makon ri sahanahananiṅ balakrama,</l>
<l n="d">mvaṅ saṅ bāṇa sireki vipraja mahādbhuta mamapaga śaktiniṅ musuh.</l>
<!-- <app> * F. ** B. C. D. E. F. G. — 2a A. B. C. D. E. G. H. iraṅ Jayāntaka. 2b
A. H. svaparśvagiri.
</app> -->
</lg>
<lg n="3"><l n="a">ndan rakryan mapatih sireki juga tan ragaragan i manah nareśvara,</l>
<l n="b">kepvan deni kaśaktiniṅ musuh aneki sakala kadi mṛtyu yar hiḍəp,</l>
<l n="c">tovin saṅ katavan kabeh paḍa mahottama nipuṇa sireṅ praṅ adbhuta,</l>
<l n="d">ndātan pamyati hetuniṅ praṇata bhakti ri haji saha kəmbəṅ iṅ mata.</l>
</lg>
<lg n="4"><l n="a">səmbahni ṅvaṅ i jə̄ṅ narendra huniṅan prabhu haturi patik nareśvara,</l>
<l n="b">yan yogyā pilihən narendra haturiṅ hulun umusira riṅ gajahvaya,</l>
<l n="c">ṅkā ta śrī naranātha yan madana sañjata* makahulu hastineśvara,</l>
<l n="d">tonən saṅ maṅilī subhikṣa sira saṅ mamapag irya vus kabandhana.</l>
<!-- <app> * H. — 4c A. B. C. D. E. F. G. maṅkata madan śara. — 4d H. mamapag ika
huvus.
</app> -->
</lg>
<lg n="5"><l n="a">saṅsiptanya katon ri tan vənaṅa saṅ prabhu mamapaga śaktiniṅ musuh,</l>
<l n="b">təkvan rakva bhaṭāra rudra təmahan sudaśasuta ri kālaniṅ laga,</l>
<l n="c">tan saṅkeṅ <app><lem>avalaṅghyanāmupugi</lem><note>OJED (s.v. amupug) has
avalaṅghyanāmupuga</note></app> vīryaguṇa tanu narendra riṅ jagat,</l>
<l n="d">sih lāvan pagəhiṅ kabhaktinika hetuniṅ akətər akon lumimbaka.</l>
</lg>
<lg n="6"><l n="a">tovin tan hana teki dharma* phalaniṅ mulahakna kasiṅhan iṅ raṇa,</l>
<l n="b">nirbhagnaṅ raṇayajñaśāstra riṅ apan pəjaha ri səḍəṅiṅ praṅ adbhuta,</l>
<l n="c">āpan rakvaṅ iniṣṭiniṅ ripu yateka** sumikəpa ri saṅ nareśvara,</l>
<l n="d">saṅśaraṇta mahātiduhkha ya kacitta ri hati magave ṅrəs iṅ hati.</l>
<!-- <app> * H. ** B. C. D. E. F. G. — 6a A. B. G. D. E. F. G. hana dharma teki.
— 6c A. ta teka. H.niṅ musuh ateki.
</app> -->
</lg>
<lg n="7"><l n="a">liṅ rakryan mapatih narendra sumahur dugaduga tuhu bhūmipalaka,</l>
<l n="b">ndan sep ṅūni ya kenakanya huniṅan bhayaniṅ umilagan kaciryana,</l>
<l n="c">byaktekaṅ bala rākṣasānutūti ghūrṇita saha balakośavāhana,</l>
<l n="d">ndin tan mātya matāku denya kahiḍəp curi raṇa matilar svanāgara.</l>
<!-- <app>7b B. umigan kaciryyana.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="97" met="FILL-ME-IN">
<lg n="1"><l n="a">lāvan muvah mapa ta hetunikaṅ svarājya,</l>
<l n="b">sə̄k ratna kañcana təkapnira saṅ narendra,</l>
<l n="c">ndah yeka tiṅgalakneṅ təkaniṅ bhayāgə̄ṅ,</l>
<l n="d">nirdon mateki ri haləpnya rinəṅgarəṅga.</l>
</lg>
<lg n="2"><l n="a">milvaṅ subhūṣaṇa kuṭāgra riṅ <app><lem>uttamāṅga</lem><rdg wit="#edss">uttamāṅśa</rdg><note>(OJED,
s.v. subhūṣaṇa)</note>
</app>,</l>
<l n="b">ūrṇā bukaśry adhika ratnamaṇinya muñcar,</l>
<l n="c">bvaṅən palayvakəna kāryanikeṅ payuddhan,</l>
<l n="d">hah tan sayuktinikanaṅ kanakan sinaṇḍaṅ.</l>
</lg>
<lg n="3"><l n="a">ṅhiṅ yogya teki juga bhūṣaṇaniṅ tumaṇḍaṅ,</l>
<l n="b">riṅ rājya paṅlahana hetunikān kinārya,</l>
<l n="c">vvantən pva bhūpati milag təkapiṅ musuh sə̄k,</l>
<l n="d">ndah yeka kuprabhu ṅaranya mahātipāpa.</l>
</lg>
<lg n="4"><l n="a">maṅkā pravīra sasareṅ laku riṅ raṇāṅga,</l>
<l n="b">kədvālupe təkanikaṅ musuh aprameya,</l>
<l n="c">jrih kumyus aṅləsa matiṅgala naryameṅ praṅ,</l>
<l n="d">noreka yuktinika yan huripən narendra.</l>
</lg>
<lg n="5"><l n="a">he, he, karnuṅ* bala kaṭuṅka mahātituccha,</l>
<l n="b">dhik hāh ta koṅ asun ilag sake pādukaṅku,</l>
<l n="c">siṅ dharma mūlya tumūte ry aku satya** bhaktya,</l>
<l n="d">nāsti pva tan vun aku misyana dharmayuddha.</l>
<!-- <app> * D. F. ** B. D. E. — 5a A. B. C. E. G. H. hamuṅ. — 5c A. C. F. G. H.
śaktya.
</app> -->
</lg>
<lg n="6"><l n="a">tonton məneki pamuk iṅ hulun iṅ raṇāṅga,</l>
<l n="b">mon matya mon mahuripeki ya tan kavədya,</l>
<l n="c">yadyan kapāśanana de naramāṅa riṅ praṅ,</l>
<l n="d">svargāku mātya tadahən hyaṅ anantakāla.</l>
<!-- <app>6c A. B. kapasanana.
kapāśanana : OJED, s.v. praṅ, has the variant reading apāśana ta.
</app> -->
</lg>
<lg n="7"><l n="a">bhāgyāku yan pəjaha riṅ raṇa madhya mamrih,</l>
<l n="b">karveka yogyaṅ usirən paramottameka,</l>
<l n="c">ṅhiṅ hayva tan paramasatya ginə̄ṅ riṅ ambək,</l>
<l n="d">tan satya hetunikaṅ utpata yeka niṇḍan.*</l>
<!-- <app>* B. D. E. F. — 7d A. G. yeka ninda. H. hetuniṅ ulah magave kanindan.
</app> -->
</lg>
<lg n="8"><l n="a">kīmārga tan pamuharāhayu yan susatya,</l>
<l n="b">sonāṅdadi hyaṅika tiryakikāṅdadi vvaṅ,</l>
<l n="c">devādi tuccha kahiḍəp daśajātirūpa,</l>
<l n="d">deniṅ vyamoha gati tan tuhu sādhu riṅ rāt.</l>
<!-- <app>8b B. səgennagdadi. C. F. stenāṅdadi.
</app> -->
</lg>
<lg n="9"><l n="a">nā liṅ narendra sumahur dvijaputra bāṇa,</l>
<l n="b">ḍū yogya tan panasar iṅ haji denta nātha,</l>
<l n="c">ṅhiṅ dūra yan kita kasorana yāvat iṅ praṅ,</l>
<l n="d">tāvat hanaṅku niyataṅ ripu bhasmibhūta.</l>
</lg>
<lg n="10"><l n="a">sakvehnya rakva ya vukən saha vāhananya,</l>
<l n="b">hastīndra len turaga gardhabhaṅ oṣṭra bhasman,</l>
<l n="c">byaktaṅ gunuṅ kuṇapa sāgara rahnikādrəs,</l>
<l n="d">bhraṣṭanya deṅku ya* məne təkapiṅ gadāstra.</l>
<!-- <app> * B. C. F. H. — 10d A. D. E. G. deṅku məne təkap.
</app> -->
</lg>
<lg n="11"><l n="a">lāvan syapeka madane* rari saṅ narendra,</l>
<l n="b">salvādi śāra janakāṅgala ketu māya,</l>
<l n="c">mvaṅ bāmadeva subalāntaka śaktimānta,</l>
<l n="d">śaṅkottarādbhuta daśābhuja vīrarodra.</l>
<!-- <app> * B C. D. E. F. G. H. — 11a A. syape mamadane.
</app> -->
</lg>
<lg n="12"><l n="a">ndin detya* yākṣa mihateki guṇanya riṅ praṅ,</l>
<l n="b">mevvivva lakṣa sakeṅ gaganān umaṅsva,</l>
<l n="c">tandveka cūrṇa kimutaṅ ripu bhūmi mārga,</l>
<l n="d">yāteka bhasminika deṅku lavan narendra.</l>
<!-- <app> * H. — 12a A. B. C. D. E. F. G. deva yakṣa.
</app> -->
</lg>
<lg n="13"><l n="a">ndah kantənanya haji hayva vikalpaṅ ambək,</l>
<l n="b">pə̄hniṅ svacitta juga lampaha saṅ narendra,</l>
<l n="c">hayvenucap haturi saṅ mapatih pramoda,</l>
<l n="d">mleccha svabhāva purih iṅ guṇa śaktimaṇḍa.</l>
</lg>
<lg n="14"><l n="a">bhinneki rakva kalavan ṅhulun iṅ kadhīran,</l>
<l n="b">tusniṅ dvijendra riṅ apāṅuvakeṅ raṇāṅga,</l>
<l n="c">liṅ bāṇa rodra maṅusap ləṅən aṅgakāra,</l>
<l n="d">krūrāṅgətəm* kadi manon galakiṅ musuh sə̄k.</l>
<!-- <app> * B. D. E. F. G. H. 14d A. C. krūrāṅgətən.
</app> -->
</lg>
<lg n="15"><l n="a">mvaṅ saṅ narendrasutasaṅgha mahātirodra,</l>
<l n="b">salvādi rakva saha səmbah i saṅ narendra,</l>
<l n="c">mahyun ri tan vuruṅaniṅ laga saṅ narendra,</l>
<l n="d">prodbhūta taṅ bala kabeh paḍa tuṣṭacitta.</l>
</lg>
</div>
<div type="canto" rend="met" n="98" met="FILL-ME-IN">
<lg n="1"><l n="a">ṅkā rakryan mapatih sireki humatur prayatna ri haji,</l>
<l n="b">siṅgih nirguṇa tan vruh iṅ naya patik narendran umarək,</l>
<l n="c">gə̄ṅ tṛṣṇāhati dharmaniṅ dadi hiḍəpkvi saṅ narapati,</l>
<l n="d">nāhan kāraṇaniṅ vikālpa kadi tan tumūta malaga.</l>
</lg>
<lg n="2"><l n="a">maṅke pvā vəkasiṅ mahāyaṇa sudhīra yoga pələṅən,</l>
<l n="b">dūra ṅvaṅ juga tan tumūta ri saduhkha saṅ narapati,</l>
<l n="c">təkvan vṛddha huvus mamukti* sukhabhogaratnakanaka,</l>
<l n="d">stryādi ṅhiṅ pati yeki dharma vəkasan nda hayva kalupa.</l>
<!-- <app> * B. C. D. E. F. — 2b C. dūraṅ ṅvaṅ. — 2c A. G. H. humukti. — 2d C. malupa.
</app> -->
</lg>
<lg n="3"><l n="a">āpan rakva hiḍəp patik haji ri tiṅkahiṅ hulun ike,</l>
<l n="b">dṛṣṭantopama vaiṣya* ṅūni karaṇanyavvah parinika,</l>
<l n="c">deniṅ dhīra makārya tar ləga mareṅ savah mamatuni,</l>
<l n="d">hetunyā vəki sə̄k duruṅnya tinut iṅ pirak pva katəmu.</l>
<!-- <app> * C. D. H. — 3b A. B. E. F. G. veṣya.
</app> -->
</lg>
<lg n="4"><l n="a">tuṣṭāmbəknya təkaṅ svavarga ṅuniveh tikaṅ vəka sukha,</l>
<l n="b">sakvehniṅ kulagotra ramya mamaṅan ta yeka maṅinum,</l>
<l n="c">prāptaṅ kāla ri mehnya rakva masaniṅ parīki təlasa,</l>
<l n="d">yekādan ra muvah ta yāsavasavah kabhuktya ri hələm.</l>
</lg>
<lg n="5"><l n="a">tulyekā gatiniṅ pravīra ri hiḍəp patik narapati,</l>
<l n="b">krūrākāra ri madhyaniṅ raṇa mavətva dharma pari ya,</l>
<l n="c">kapvānūti pamrih iṅ musuh anusva jīva kapatin,</l>
<l n="d">tan dvāmuktya subhojanādi sukha riṅ mahāpadapati.</l>
<!-- <app>5c iri pamrih iṅ musuh anusva vīra. G. iri pamrih iṅ musuh anusva vīja.
</app> -->
</lg>
<lg n="6"><l n="a">liṅ saṅ paṇḍita pə̄hniṅ āgama caturjaneka linəvih,</l>
<l n="b">vvaṅ śukleṅ rəṇa <app><lem>bhojadāna</lem><rdg wit="#edss">bhoja dhāna</rdg></app>
səḍəṅ iṅ subhikṣa satata,</l>
<l n="c">mvaṅ tan duhkha sucitta rakva səḍəṅ iṅ sineṣṭava sukha,</l>
<l n="d">śūrātyanta sudhīra riṅ* raṇapadeki mukhyaṅ** usirən.</l>
<!-- <app> * C. D. E. F. ** D. — 6a C. catur janeki. — 6b C. raṇa bhoja. — 6d A.
B. H. sudhira raṇapadeki. A. B. C. E. F. G. H. mulyaṅ. G. raṇapadeka.
6b OJED, s.v. rəṇa, has kubhikṣa < subhikṣa, vhich seems to make better sense.
</app> -->
</lg>
<lg n="7"><l n="a">yekān rakva pakeṣṭi deva parameśvarāgra satata,</l>
<l n="b">baryan rātri sireky anəmbah* umarəp mareṅ janapada,</l>
<l n="c">saṅ hyaṅ sūrya bəlah tələṅnira təkapnya mārga dumilah,</l>
<l n="d">prāpteṅ svarga viśeṣa rakva ri patinyan adbhuta təmən.</l>
<!-- <app> * C. D. E. F. G.
</app> -->
</lg>
<lg n="8"><l n="a">saṅsiptanya vəkasniṅ evə ri kasatya saṅ narapati,</l>
<l n="b">yekānuṅ tapa saprakāra ginəgə̄ təkap saṅ ahulun,</l>
<l n="c">tṛṣṇāgə̄ṅ mara bañcananya ta kunəṅ balāvrəg alayū,</l>
<l n="d">syuh deniṅ ripu śakti ghūrṇita baṅun prakampa maṅasut,</l>
<!-- <app>8a G. H. evəh i</app> -->
</lg>
<lg n="9"><l n="a">yapvan dhīra manah narendra juga tan tumūt kapalayū,</l>
<l n="b">tuṅgəṅ tan muririṅ tumiṅhal i pamūknikaṅ ripukula,</l>
<l n="c">tan liṅgar* rinəbut riṅ astra təkapiṅ musuh ginurumuṅ,</l>
<l n="d">drāk līna pva ta saṅ narendra puruṣottameka katəmu.</l>
<!-- <app> * C. D. F. G</app> -->
</lg>
</div>
<div type="canto" rend="met" n="99" met="FILL-ME-IN">
<lg n="1"><l n="a">kunaṅ yan lambāmbək nṛpati ri putusniṅ laga hələm,</l>
<l n="b">ləhəṅ riṅ luṅhāpet hurip atilaraṅ rājya lalunən,</l>
<l n="c">apan tan yogyaṅ kṣatriya yadi surud riṅ pabharatan,</l>
<l n="d">vuvus śrī kṛṣṇe* pārtha śubha vacaneṅ pāṇḍavajaya.</l>
<!-- <app> * C. D. E. F. G. H. v A. B. śrī kṛṣṇa Pārtha.
</app> -->
</lg>
<lg n="2"><l n="a">apan yan mantrībhṛtya haji juga yāyanya malayū,</l>
<l n="b">tayeka vvaṅ* vīrādbhuta mamagutaṅ śatru rəmukən,</l>
<l n="c">ndan akveh sojar tan pakaraṇa yaya klīva masakhī,</l>
<l n="d">məneṅ yuddhekā saṅ prabhu mihata rehniṅ balagaṇa.</l>
<!-- <app> * B. C. D. E. H. — 2a B. malayū. — 2b A. F. G. tayekā yan.
</app> -->
</lg>
<lg n="3"><l n="a">nda hīṅanyekī yan rari haji sirāmaṅpaṅa musuh,</l>
<l n="b">muvah vaṅbaṅ śrī bhūpati sira kabeh yan mamapaga,</l>
<l n="c">tuvin yan len saṅke sira ta* juga hayvenayamakən,</l>
<l n="d">avas muṅkur deniṅ vvil alit ika cittāmədimədi.**</l>
<!-- <app>* B. C. D. E. F. G. H. ** H. — 3c A. sira juga. — 3d A. B. C. D. E. F.
G. bhītāmədi-mədi</app> -->
</lg>
<lg n="4"><l n="a">tuhun yan ṅvaṅ tandveki pəjah iṅ arəp śrī narapati,</l>
<l n="b">ndan aṅhiṅ māsāṅaṇḍəgakəna vukiṅ rākṣasapati,</l>
<l n="c">apan ṅvaṅ hīnāpəs viguṇa riṅ apekin pamənaṅa,</l>
<l n="d">prasiddhālpāku lvir kadi daśa matīṅ jə̄ṅ maṅiḍəmi.</l>
<!-- <app>4a G. tuhun ṅvaṅ. — 4d H. kadi daśapatī pati jə̄ṅ niṅ aḍəmi.
</app> -->
</lg>
<lg n="5"><l n="a">nda nāhan liṅ saṅ vīrapati humatūr sādara marək,</l>
<l n="b">ndatan hṛtśalyāmbək nṛpati tuhu yan kṣatriyakula,</l>
<l n="c">sukha bhraṣṭā riṅ praṅ kṣaṇika linalun tan patulaka,</l>
<l n="d">umūr mātyācarvāku yadi məsatātiṅgala pura.</l>
<!-- <app>5c B. ri praṅ. H. braṣṭeṅ praṅ śānta nika palalun.
</app> -->
</lg>
<lg n="6"><l n="a">rikān maṅgəh tan saṅśaya gatiniraṅ* siṅhalapura,</l>
<l n="b">mukhe tandaṅniṅ rākṣasa sumarasah riṅ balagaṇa,</l>
<l n="c">byatītān mantuk śrī narapati sirān śīghran umijil,</l>
<l n="d">muvah saṅ bāṇa mvaṅ rari haji vədin sep amaḍana.</l>
<!-- <app> * B. F. G. — 6a A. C. D. E. H. nikaṅ.
</app> -->
</lg>
<lg n="7"><l n="a">pənuh sakvehniṅ vīrabala cumaḍaṅ riṅ ləbuh agə̄ṅ,</l>
<l n="b">vaṅuntur sə̄k taṅ sāmaja kuda rathātəṅran apajəg,</l>
<l n="c">gubar goṅ gəṇḍiṅ ghūrṇita kahala śaṅkhāṅhrik uməṅəṅ,</l>
<l n="d">ndatan dvātiṅkah saṅ prabhu mabhimuke ṅgvanniṅ* asura*</l>
<!-- <app>* C. D. — 7d A. B. F. G. H. ṅgvan riṅ asura. E. ṅgvan nirāsura</app> -->
</lg>
<lg n="8"><l n="a">khagendrabyūhānuṅ gəlarira patuk bāṇa matəguh,*</l>
<l n="b">həlar kānan śaṅkottara kiva muvah salva janaka,</l>
<l n="c">ri təṇḍas saṅ vīrāpatih ika mahācūra suyaśa,</l>
<l n="d">narendre pṛṣṭhāṅgəhnira milu dhīra māya ri vugat.</l>
<!-- <app> * D. E. F. G. H. — 8a A. B. C. matəgul. — 8d B. C. D. E. F. G. H. radhimāya.
</app> -->
</lg>
<lg n="9"><l n="a">nda śīghra prāptaṅ rākṣasabala humuṅ lvir gəlap ahə̄m,</l>
<l n="b">gumuntur saṅkeṅ parvata saha gajāśvāglis umasə̄,</l>
<l n="c">prayatnaṅ yodheṅ siṅhala kadi tasik rob mamalabar,</l>
<l n="d">baṅun syūhaṅ rāt deni patəmunikātyanta majəmur.</l>
<!-- <app>9a B. C. D. E. prāpta rākṣasabala.
</app> -->
</lg>
<lg n="10"><l n="a">paḍātyanteṅ vīrāmuk inamuk aṅlvāṅi manuruṅ,</l>
<l n="b">sudhīrāmraṅ pinraṅ gulunika tugəl mūrdha masahut,</l>
<l n="c">kavandhākveh rotaṅ ḍəkuṅ anudukiṅ śūla maluṅid,</l>
<l n="d">umumbul rahnya lvir vulakan umijil rodra kumucur.</l>
<!-- <app>10a B. G. alvaṅ. — 10b C. hulu nika nugəl.
10a ametrical ?, inamuk ?? < inamuk aṅlvāṅi
</app> -->
</lg>
<lg n="11"><l n="a">vavaṅ krodhāṅduk riṅ kṛtala muśalaṅ rākṣasabala,</l>
<l n="b">dudūṅ krūrānambut gunuṅ anakika mvaṅ vatu magə̄ṅ,</l>
<l n="c">alah mevvivvaṅ siṅhalabala pəjah kumyus atakut,</l>
<l n="d">larut kevran tan dvenuyak irika saṅkeṅ avaṅavaṅ.</l>
</lg>
<lg n="12"><l n="a">katuṇḍəs ṅgvan saṅ bāṇa sira mamutər daṇḍa tinahən,</l>
<l n="b">pupuh sakvehniṅ rākṣasabala balāvāhana gəmut,</l>
<l n="c">muvah sakveh saṅ kṣatriya rari haji prodbhuta masə̄,</l>
<l n="d">makasyaṅ salva hrūniran aṅibəki byoma luməpas.</l>
<!-- <app>12d C. makasyā Salvi.
</app> -->
</lg>
<lg n="13"><l n="a">aneka lvaṅniṅ rākṣasa pəjah ikā de nṛpasuta,</l>
<l n="b">vaneh bhraṣṭā riṅ havyat asura tibākveh <app><lem>katələbuk</lem><rdg wit="#edss">katələbək</rdg></app>
,</l>
<l n="c">savaṅ varṣādrəs taṅ kuṇapa matəmah parvata śava,</l>
<l n="d">humilyaṅ rah lvīr abdhi rudhira karaṅ sarvaniśita.</l>
<!-- <app>13b B. C. D. E. H. katləbuk. D. E. F. H. braṣṭeṅ ākāśaṅ asura.
havyat cannot be found in the OJED; alternatives are avyati "air" or the various
reading ākāśa, vhich Zoetmulder accepts, OJED s.v. tələbuk.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="100" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah yekāṅ indrabajrāpulih i təlasikaṅ rākṣasa krūra yodha,</l>
<l n="b">muṅgv iṅ hasty āṅakus vāhananika duməmak syandane salva cūrṇa,</l>
<l n="c">lumpat saṅ salva maṅsə̄ təka ri mukhanikaṅ rākṣasāṅduk linesan,</l>
<l n="d">yekān pinrih dinaṇḍeṅ gada kiniva təṅən denirālvat tumaṅgə̄.*</l>
<!-- <app>* C. D. E. H. — 1d A. B. G. mmaṅga. F. tumaṅgoṅ.
</app> -->
</lg>
<lg n="2"><l n="a">syuh bhraṣṭaṅ kumbhaniṅ sāmaja kahava rəmuk len ikaṅ daṇḍa cūrṇa,</l>
<l n="b">dhīrāmrəp saṅ narendrātmaja dadi kasikəp denikaṅ śatru mahyā,</l>
<l n="c">tandaṅ saṅ māya bāṇāṅləpasi śaravareṅ indrabajrāprameya,</l>
<l n="d">ndātan kevran manahnyāmasuhakən i siraṅ salva riṅ parvatāgra.</l>
</lg>
<lg n="3"><l n="a">lāvan tekaṅ mahādumdubhi kumala masə̄ mvaṅ vatək vīrayodha,</l>
<l n="b">len taṅ pakṣīndravaktrādbhuta maṅuyabuyab riṅ mahākhaḍga tīkṣṇa,</l>
<l n="c">hanyat taṅ bahni saṅkeṅ taṅanika* madulur bāyubajrā** pradīpta,</l>
<l n="d">dudvekaṅ*** śūla saṅkeṅ tutukikan umijil bajra kontātitīkṣṇa.</l>
<!-- <app> * C. D. E. F. G. H. ** C. D. E. F. G. *** B. D. E. G. — 3a B. C. D. virayora.
— 3c A. B. taṅan ira. A. B. H. bayubajra. 3d A. C. F. H. dudvā taṅ.
</app> -->
</lg>
<lg n="4"><l n="a">nā hetunyaṅ* vatək siṅhalabala malayū durbalaṅ kṣatriyāṅsa,</l>
<l n="b">rəmpak taṅ byūha kānan kiva paḍa maradin muṅsir iṅ śrī narendra,</l>
<l n="c">saṅ bāṇāləs matiṅgal ratha sira manusup muṅsir iṅ deśa śūnya,</l>
<l n="d">kīrṇekaṅ vvaṅ manumpət bapaṅ ika vinalik saṇḍaṅan mās binuñcaṅ.</l>
<!-- <app> * B. C. D. E. G. H. — 4a A. F. hetvan taṅ.
</app> -->
</lg>
<lg n="5"><l n="a">ṅhiṅ tekaṅ mūrdha maṅgəh saṅ inucap aṅaran vīramantri pramoda,</l>
<l n="b">līlā muṅgv iṅ rathābrāsəmu gujəṅ amucaṅn ton i rovaṅnirāvrəg,</l>
<l n="c">maṅken prāptaṅ musuh tan surud amanahakən sarva divyāstrarāja,*</l>
<l n="d">kāṅgək taṅ rākṣasākveh kəna mati kapisan bhūta tan lvir havaknya.</l>
<!-- <app> * D. — 5c A. B. C. E. F. G. H. divyātrarāja. C. E. prāptā musuh.
</app> -->
</lg>
<lg n="6"><l n="a">gūtgūtən taṅ vatək rākṣasa paḍa ruməbut riṅ mahābajrakonta,</l>
<l n="b">dhīrāmbək saṅ pramodān ginurumuṅ inasə̄ binvatan śatru śakti,</l>
<l n="c">təkvan saṅ śrī narendrādbhuta sira tumuluṅ hrūnira rvaṅ yutādrəs,</l>
<l n="d">maṅkin śūrāṅgrəgut tuṣṭa pəjaha ri harəp siṅhalendrādirāja.</l>
<!-- <app>6 C. D. E. G. matuluṅ hrū.
</app> -->
</lg>
<lg n="7"><l n="a">ṅkā tekaṅ indrabajrāṅamahamah aṅagəm tomarāsiṅhanāda,</l>
<l n="b">təṅgək saṅ vīramantri tinuju tinudiṅan monda suprajña riṅ praṅ,</l>
<l n="c">sakrodhaṅ ketu durlakṣaṇa kalih amupuh ry aṅga saṅ vīramantrī,</l>
<l n="d">siṅlar kapvātakis lāghava maləs anuduk riṅ mahākhaḍga tīkṣṇa.</l>
<!-- <app>7b C. vīramantrī tinudiṅan.
</app> -->
</lg>
<lg n="8"><l n="a">tandvān trus karva <app><lem>bhinnaṅ</lem><rdg wit="#edss">bhīnaṅ</rdg></app>
ḍaḍa taravaṅ abāṅ rahnikādrəs manəmbur,</l>
<l n="b">māṅlah riṅ syandana syūh rəñuhika kasavat mvaṅ <app><lem>tikāṅ aśva</lem><rdg
wit="#edss">tikaṅ haśva</rdg><note>(OJED, s.v. rimpuṅ)</note></app> rimpuṅ,</l>
<l n="c">maṅkin śūrāṅivuṅ rakryan apatih aṅamūk cūrṇitaṅ daityayodha,</l>
<l n="d">puṅgəl taṅ khaḍga cūrṇan kapəlaṅ* i siyuṅiṅ rākṣasān krūra rodra.</l>
<!-- <app> * B. C. D. E. F. G. H. — 8a C. tandva trus. — 8d A. kəpəliṅ.
</app> -->
</lg>
<lg n="9"><l n="a">yekānambut gadā bhīṣaṇarika mamupuh rākṣasākveh kariṅkəl,</l>
<l n="b">mvaṅ tekaṅ tuṅgaṅan syūh gaja ratha marəmuk bhasmibhūtālpaśeṣa,</l>
<l n="c">ṅkā ta śrī ratnakāṇḍā mapagakən aṅayat candrahāsādvitīya,</l>
<l n="d">trus pyah saṅ vīramantrī saphala tirun ikaṅ vvaṅ subhaktīṅ narendra.</l>
</lg>
</div>
<div type="canto" rend="met" n="101" met="FILL-ME-IN">
<lg n="1"><l n="a">sampun māti rikaṅ pramodan umasə̄ saṅ śrī* narendrādhipa,</l>
<l n="b">mvaṅ śaṅkottara śāra bāma sira sakveh saṅ harīndra** masə̄,</l>
<l n="c">krūraṅ hastra salakṣa koṭi luməpas garvaṅ vatək rākṣasa,</l>
<l n="d">sakrodhaṅ kumala pralambha mamagut sakveh vatək kṣatriya.</l>
<!-- <app> * C. D. F. G. H. ** H. — 1a A. B. E. umasə̄ saṅ narendrādhīpa. — 1b A.
B. C. D. E. F. G. harindā. D. F. G. H. sura sakveh.
</app> -->
</lg>
<lg n="2"><l n="a">hetunyaṅ praṅ avarṇa guntur ataruṅ ghūrṇaṅ sabhāmaṇḍala,</l>
<l n="b">tandaṅ saṅ garuḍāsya tan dva maṅuvuh saṅkeṅ laṅit garvita,</l>
<l n="c">prāyāṅlavya gulū dyah uttara sireṅ hastīndra śīghromasə̄,</l>
<l n="d">kāṅgək yan dinuk iṅ triśūla katibā de śaṅka śūrottama.</l>
</lg>
<lg n="3"><l n="a">śīghrāvuṅv aṅusir lumumpat anugəl saṅ śaṅka sampun pəjah,</l>
<l n="b">ketu mvaṅ janakeki mukhya kavənaṅ bhraṣṭaṅ narendrānuja,</l>
<l n="c">aṅhiṅ teki narendra saṅ liniput iṅ daityāgra len rākṣasa,</l>
<l n="d">sākṣāt sūrya mahāprabhāva rinubuṅniṅ rāhu koṭy adbhuta.</l>
</lg>
<lg n="4"><l n="a">dhīra śrī jayavikrameki lumihat kvehniṅ musuh rākṣasa,</l>
<l n="b">krūrānantara denirāmanahakən rudrāstra tejomaya,</l>
<l n="c">mvaṅ tekaṅ baruṇāstra bhārgavaśara lvir mṛtyu sākṣāt murub,</l>
<l n="d">bhraṣṭekaṅ ripu siṅ masə̄ katalayah syuh taṅ pravīrottama.</l>
<!-- <app>4a C. H. śrī Jayavikrameka.
</app> -->
</lg>
<lg n="5"><l n="a">tovin rakva ya tan sinuṅ məjahaneki śrī narendrādhipa,
āpan rakva kənohnireka sikəpən liṅ poruṣāḍa prabhu,</l>
<l n="b">yekāṅde putəkiṅ mahāsura kabeh deniṅ musuh śaktimān,</l>
<l n="c">drāk śīghraṅ kumala pralambhan uməsat riṅ byoma muṅsir pətəṅ.</l>
</lg>
<lg n="6"><l n="a">ghorākrak tuməḍun sakeṅ avaṅavaṅ daṅṣṭrānya himpər kilat,</l>
<l n="b">pakṣānambuta saṅ narendra pinanah təṇḍasnya sampun tiba,</l>
<l n="c">kālih māti tikaṅ sulobha ri vugat sādhyānikəp riṅ haji,</l>
<l n="d">ndah śīghreki dinuknireṅ muśala mātī maṅgul iṅ* syandana.</l>
<!-- <app> * D. — 6c B. C. D. F. G. sadyānikəpe. H. sadyānikəp i.
</app> -->
</lg>
<lg n="7"><l n="a">ṅkā saṅ vīra patih vimonan umasə̄ kapvāṅgəgə̄ sāyaka,</l>
<l n="b">gāṇḍevāyudha saṅ narendra pinanah syūh bhraṣṭa lāvan ratha,</l>
<l n="c">mvaṅ tekaṅ curigāstra daṇḍa tinahən gək graṅ tikəl riṅ taṅan,</l>
<l n="d">de rakryan mapatih ya hetunikanaṅ yakṣāsurākveh marək.</l>
</lg>
<lg n="8"><l n="a">hyunhyun ghora paḍāhyun oliha ri saṅ śrī bhūmināthaprabhu,</l>
<l n="b">kīrṇekaṅ manikəp taṅan suku təṅah ndātan kənākral sira,</l>
<l n="c">dhīrāmbəknira tan dva yan prəp ikanaṅ śatrv adbhutāmah gunuṅ,</l>
<l n="d"><app><lem>rəmpuh</lem><rdg wit="#edss">rəmpū</rdg></app> syūh sahananya
deni tapakiṅ hastātulis cakra ya.</l>
</lg>
<lg n="9"><l n="a">akveh taṅ bala daityayakṣa kapəṅəl rəñcəm tibā riṅ ləmah,</l>
<l n="b">mañcurmañcur ike baṭuknya ya bəlah deniṅ nakhāgrāluṅid,</l>
<l n="c">len tekaṅ sumirat matanya malələ̄ rampal vajanyan pukah,</l>
<l n="d">dudvekaṅ dinugaṅ tinūrnira pəjah mavrəg vatək rākṣasa.</l>
<!-- <app>Zoetmulder (OJED, s.v. malələ̄) reads cumiṭat < sumirat.
</app> -->
</lg>
<lg n="10"><l n="a">ndah saṅ śrī naramāṅsa garjita sirān ton śakti saṅ bhūpati,</l>
<l n="b">ṅāk-ṅāk-ṅāk mətu taṅ mahābhujaga saṅkeṅ hasta rodrādbhuta,</l>
<l n="c">daṅṣṭrānyan lumarap sumə̄ṅ ri mukha saṅ śrī poruṣāḍaprabhu,</l>
<l n="d">təmpuhnyan maṅəne narendra luməyəp glānan kapāśoraga.</l>
<!-- <app>10a B. D. F. siran śakti niraṅ. C. siran ton śakti niraṅ. G. śakti nira.
</app> -->
</lg>
<lg n="11"><l n="a">garvāhyaṅ bala daitya rākṣasa mulat tuṣṭātivegomarək,
āptyāmuṇḍuta saṅ narendra vavanən muṅgv iṅ vimāna glisən,</l>
<l n="b">śīghrodhāni sireka rakva matutur yan cakrapāṇy adbhuta,*</l>
<l n="c">syūh bhraṣṭaṅ varanāga rodra ya pəgat deniṅ śarīrojvala.</l>
<!-- <app> * D. F. H. — 11c A. B. C. E. G. cakrapaṇyādbhuta.
</app> -->
</lg>
<lg n="12"><l n="a">dhīra śrī naranātha yeka mamupak daṅṣṭroragāpālaga,</l>
<l n="b">biṅkas rvaṅ yuta taṅ mahāsurabalākveh rākṣasendrān pəjah,</l>
<l n="c">len tekaṅ ḍuḍat* iṅ vətəṅ vudul ususnyārantayan kveh vutah**,</l>
<l n="d">dūran rakva vənaṅnya yan sumikəpe saṅ śrī narendrādhipa.</l>
<!-- <app> * B. C. D. E. F. ** D. E. — 12c A. G. H. dudut. A. B. C. F. G. H. utah.
H. mudul usus. — 12d H. dudveka yan vənaṅ rakva sumikəpe.
</app> -->
</lg>
<lg n="13"><l n="a">kagyat saṅ prabhu ratnakāṇḍa ri hilaṅniṅ nāgapāśādhika,</l>
<l n="b">mvaṅ dhvastaṅ balasaṅgha tan hana vənaṅ maṅsvā ri saṅ bhūpati,</l>
<l n="c">nāhan hetunirān harəp məjahane saṅ śūra roteṅ raṇa,</l>
<l n="d">krūrākāra marāṅdik aṅdugaṅakən hastīndra rodrāṅuliṅ.</l>
</lg>
<lg n="14"><l n="a">prodbhūtāṅusi saṅ narendra manujah dantanya molih ləmah,</l>
<l n="b">trus taṅ bhūmi luput narendra kapəlaṅ riṅ danta khaḍgopama,</l>
<l n="c">piṅ rvā piṅ tiga yan minaṅkana siraṅ krodhan panek taṅ liman,</l>
<l n="d">ṅkāne kumbhanikan harəp manuduke təṅgək mahārākṣasa.</l>
</lg>
<lg n="15"><l n="a">yatna śrī naramāṅsarāja tuməḍun riṅ bhūmy atiṅgal gajah,</l>
<l n="b">kapvānūt sira saṅ narendra dinuk iṅ kontātiśarottama,</l>
<l n="c">maṅkin śūra sirāṅgrəgut sinusunan śūlāstra sampun pəjah,</l>
<l n="d">de saṅ śrī poruṣāḍa śīghran umulih prāpteṅ suparśvācala.</l>
<!-- <app>15a H. śrī maṅśarāja dādi tuməḍun. — 15b D. F. G. kontātiśurottama.
>15d ametrical, 4th syllable should be short.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="102" met="FILL-ME-IN">
<lg n="1"><l n="a">atha ri pəjah narendra jayavikrama riṅ palagan,</l>
<l n="b">tinaṅisan iṅ gərəh saha riris taṭit iṅ gagana,</l>
<l n="c">binihaji saṅ narendra ri daləm sama satya sira,</l>
<l n="d">mijil ika len kakeña paḍa bela ri jə̄ṅ nṛpati.</l>
</lg>
<lg n="2"><l n="a">ndatan ucapən ta saṅ prabhu huvus sira sūkṣmamaya,</l>
<l n="b">balagaṇa saṅ jayāntaka masuk mara riṅ nagara,</l>
<l n="c">sahanahaneṅ kaḍatvan ika ratnavadhū tinavan,</l>
<l n="d">maṇi kanakārja rātna hinalap təkapiṅ danuja.</l>
</lg>
</div>
<div type="canto" rend="met" n="103" met="FILL-ME-IN">
<lg n="1"><l n="a">tan varṇan gati saṅ jayāntaka milag sira ri huvusirān jayeṅ raṇa,</l>
<l n="b">devī marmavatī sirā caritanən tan ilu ri pati siṅhaleśvara,</l>
<l n="c">ṅkān vvantən sira riṅ himālaya tapovanani yayahiran jiteṅ laṅə̄,</l>
<l n="d">khyātīṅ rāt bhagavān sukeśa panəlah paramarəṣi narendra pūrvaka.</l>
<!-- <app>1b D. F. H. caritan.
</app> -->
</lg>
<lg n="2"><l n="a">yekā hetunireki tan vruh i pəjah narapati tekapiṅ musuh ḍatəṅ,</l>
<l n="b">tovin rakva sireki ṅūni kacalan karaṇaniṅ aṅusir tapovana,</l>
<l n="c">sambandhan gati saṅ narendradayitāṅləṅəṅ aṅituṅ i ramyaniṅ taman,</l>
<l n="d">ṅkā tāṅanti sireṅ mahantən anular kakavin ika patiṅgal iṅ maṅə̄.</l>
<!-- <app>2b B. C. D. F. sireka.
āṅləṅəṅ < ləṅləṅ.
</app> -->
</lg>
<lg n="3"><l n="a">ndan saṅ śrī naranātha rakva ruməṅə̄ sira ri pakakavin* nareśvarī,</l>
<l n="b">moghālə̄k sira saṅśaye hati <app><lem>hanonəṅ</lem><rdg wit="#edss">tan oniṅ</rdg><note>(OJED,
s.v. palambaṅ)</note></app> akirima palambaṅiṅ puḍak,</l>
<l n="c">devī marmavatī sirekin avarah yan ulihiṅ anulad sakeṅ taman,</l>
<l n="d">ndah yekān pinaran narendra ya lutur katuruhan i basahnikaṅ hatəp.</l>
<!-- <app> * B. D. E. F. H. — 3a A. C. G. pakakavī.
</app> -->
</lg>
<lg n="4"><l n="a">yekāṅdāni vuyuṅ narendra ri sirāmarəni lulutireṅ* nareśvarī,</l>
<l n="b">təkvan rakva haneki duṣṭa rari saṅ prabhu kəna turidāṅgəgə̄ smara,</l>
<l n="c">marmāhyun i** hajə̄ṅnireki tinulaknira titir akirim pralāpita,</l>
<l n="d">ndātan dvāmvaṅi duhkha saṅ prabhu tumūta ri paṅuhani saṅ nareśvara.</l>
<!-- <app> * C. D. E. F. H. ** D. E. G. H. — 4b A. B. G. ire nareśvarī. — 4c A. B.
C. F. ti hajə̄ṅ. — 4d C. D. E. H. tumūt iri.
</app> -->
</lg>
<lg n="5"><l n="a">maṅke pvā ri hilaṅ narendra karəṅə̄ pəjah amapag i śaktiniṅ musuh,</l>
<l n="b">aṅhiṅ mātya jugeki rakva kaharəpnira tumuta ri līna saṅ prabhu,</l>
<l n="c">tan kāṅən ri viṅit narendra ri sirānələhi mamalih ambək iṅ tilam,</l>
<l n="d">paṅgil rakva sire dəlāha tiki yan kahiḍəpa tuhu de nareśvara.</l>
<!-- <app>5c C. sirānələh ira malih ambək. 5d B. rakva sire dlāha.
</app> -->
</lg>
<lg n="6"><l n="a">ndah sampun sira teki mājar i munīndra sukha sira təkap nareśvarī,
āpan tan hana len sakeṅ* pati jugaṅ panulaka ri panindaniṅ para,</l>
<l n="b">nāhan liṅnira mūrchitaṅ vvaṅ avəlas mihat i hajəṅiran turuṅ ləsəh,</l>
<l n="c">strīstry akveh ri daləm vanāśrama haneka kilikili samāturun taṅis.</l>
<!-- <app> * B. D. E. F. G. — 6b A. C. H. sakiṅ pati. — 6c H. mūrcca ta.
</app> -->
</lg>
<lg n="7"><l n="a">kīrṇekaṅ mahatur səḍah saha lavan səkar anaṅis i jə̄ṅ nareśvarī,
āpan rakva valiṅnya teki sira kavvaṅana sari kasumbha riṅ raras,</l>
<l n="b">kapvāsarya sire pamuṅsu palarən hana sira ratu ganty aṅambila,</l>
<l n="c">tan kevəh pituturnya tan dvan umijil ri huvusira manəmbah iṅ yayah.</l>
<!-- <app>7a C. D. F. vvaṅ atur. — 7b D. sarika suməbar. E. sarika suməkar iṅ. F.
sira kapvaṅana.
</app> -->
</lg>
<lg n="8"><l n="a">maṅkat śrī parameśvarī sira viraṅrvaṅ asəkəl ika saṅ kinaryakən,</l>
<l n="b">sampun prāpta sireṅ papuṇyan i yavāṅapi lakunira muṅgah iṅ ratha,</l>
<l n="c">sakvehkveh para valkalīki maṅiriṅ kakakakanira sə̄h samāḍarat,</l>
<l n="d">mvaṅ tekaṅ balarakṣake sira tumūt saha curiga pakon munīśvara.</l>
<!-- <app>8a B. C. D. E. F. H. kari viraṅrvaṅ.
</app> -->
</lg>
<lg n="9"><l n="a">byātītan ri larisnirātut i hujuṅniṅ acala təpiniṅ vanāśrama,</l>
<l n="b">vanvākveh kahalintaṅan jurajuraṅnya bañunika viśuddha nirmala,</l>
<l n="c">ramyāṅjrah priyakanya marbuk umure gaḍuṅika ri samīpaniṅ havan,</l>
<l n="d">kumbaṅnyāsəmu sambat iṅ katanəhan mihat i hajəṅirāṅusir śaśi.</l>
<!-- <app>9b B. nirmmala. — 9d H. irāṅusir pati.
</app> -->
</lg>
<lg n="10"><l n="a">prāpteṅ siṅhalarājya tistis i surudniṅ asuran umareṅ purāntara,</l>
<l n="b">paṅguh taṅ bala vīrayodha pəjah iṅ raṇa təkapira maglar iṅ pəkən,</l>
<l n="c">mvaṅ tekaṅ pəjah iṅ vaṅuntur atumaṅ ri harəp i hiriṅiṅ papaṅguṅan,</l>
<l n="d">astam taṅ vvaṅ i saṇḍiṅiṅ gupura parvatasama marus arṇavopama.</l>
<!-- <app>10d H. tan lvaṅ.
</app> -->
</lg>
<lg n="11"><l n="a">honyaṅ lvir makaraṅkaraṅ saha taṅisnyan asəmu gərəh iṅ labəh kapat,</l>
<l n="b">tiṅkahniṅ vvaṅ apet kakuṅnyan aṅurit śava ri təpiniṅ abdhi <app><lem>śonita</lem><rdg
wit="#edss">śobhita</rdg><note>(OJED, s.v. aṅurit)</note></app>,*</l>
<l n="c">mvaṅ tekaṅ maṅusir gunuṅ sira tatan jrih i rubuhanikaṅ liman śava,</l>
<l n="d">dhīrekān panapak raṅin saha təvəknya kadi paraṅ i tuṅhaniṅ batur.</l>
<!-- <app> * D. G. H. — 11b A. B. C. E. F. abdiśonita. F. ṣavah i təpi</app> -->
</lg>
<ab>dhīreka n panapak raṅin saha təvəknya kadi paraṅ i tuṅha niṅ batur</ab>
<lg n="12"><l n="a">len taṅ strī tuməmuṅ prayojana huvus pəjah* acurik umaṇḍəmiṅ priya,</l>
<l n="b">siñjaṅnyārja katon hanan karudhiran kadi vahu kavaveṅ pasaṅgaman,</l>
<l n="c">dudvekaṅ hana riṅ rathāṅayatakən curiga liṅika milva riṅ sənəṅ,</l>
<l n="d">gagaknyālivəran haneṅ dhvaja pinañjər i gəgər i samīpaniṅ kuda.</l>
<!-- <app> * C. D. E. F. H. — 12a A. B. G. pəjaha acurik. — 12b H. nyārjja mirir
katon. — 12d H. i jaja i samīpa.
</app> -->
</lg>
<lg n="13"><l n="a">vetanye harəpiṅ catuṣpatha haneka variṅin atiśobhitāhaləp,</l>
<l n="b">parnah lor saka riṅ bale baṅ añəpət kakidul ika sakeṅ <app><lem>yaśādavā</lem><rdg
wit="#edss">yaśādeva</rdg><note>(OJED, s.v. añəpət)</note></app>,</l>
<l n="c">ṅkā toṅgvan prabhu siṅhalendre pəjah iṅ raṇan umulahakən parākrama,</l>
<l n="d">mvaṅ sakveh para vīrayodha karuhun rari haji paḍa bhakti tan kasah.</l>
<!-- <app>13b C. śādavā. J. yaśādava. — 13c H. parīkrama.
</app> -->
</lg>
<lg n="14"><l n="a">mvaṅ sakvehnikanaṅ vvaṅ adyah i daləm sahanahananiṅ aṅganāraras,</l>
<l n="b">strī kryankryan hana pañjipañji paḍa bela saṅ anarima kuṅnireṅ jinəm,</l>
<l n="c">yekānyūh ati saṅ narendraduhitāgya tumuta ri pəjah narādhipa,</l>
<l n="d">nāhan hetunireki śīghra tumurun saka ri rathanirātəkən sakhī.</l>
<!-- <app>14a H. ndan sakvehnira saṅ vvaṅ.
</app> -->
</lg>
<lg n="15"><l n="a">ṅkā ta śrī parameśvarīki sira kevran i taya śava saṅ nareśvara,</l>
<l n="b">sampun rakva pinet sireṅidəran iṅ viku para kaki saṅ samāṅdulur,</l>
<l n="c">sakvehkvehnira* tan hanānəmu ri koṇapanira saṅ iniṣṭiniṅ manah,</l>
<l n="d">tovin saṅ tañaneki rakva juga tan hana saṅ atuduhātidūrana.</l>
<!-- <app> * I. — 15b F. pinet siromidəran. — 15c A. B. C. D. E. F. G. H. nika tan.
— 15d H. tinañaneki.
</app> -->
</lg>
<lg n="16"><l n="a">maṅkin tībra manah narendramahiṣī maṅaṅənaṅən i tan sihiṅ sənəṅ,
āpan deni gələṅnireki ya nimittanira tan aharəp kaciryana,</l>
<l n="b">yekānuṅ paṅuhānireṅ* tvas atələb dadi kaləṅər i saṇḍiṅiṅ śava,</l>
<l n="c">akrak saṅ maṅiriṅ manambuti sirānaṅisi sira ri paṅkvaniṅ kaka.</l>
<!-- <app> * B. C. D. F. — 16c A. E. G. H. paṅuvā nireṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="104" met="FILL-ME-IN">
<lg n="1"><l n="a">vəkasan sirāṅlilir adan tapih aṅusapi luh tibeṅ pipi,</l>
<l n="b">hah kaka haji liṅiran panavaṅ,</l>
<l n="c">ndi śavanta māsku bapa saṅ matīṅ hayun.</l>
</lg>
<lg n="2"><l n="a">sipi denta tan panəvasīṅ alara midər i madhyaniṅ raṇa,</l>
<l n="b">tan təmu kita riṅ apāṅucapa,</l>
<l n="c">mapa tolahaṅku ri tayanta kāsihan.</l>
</lg>
<lg n="3"><l n="a">vinaliṅkun aryakəna duhkhita marəna vuyuṅta riṅ hulun,</l>
<l n="b">pan huvus adhika mamūrty amara,</l>
<l n="c">viparīta tan vruha kite* manah mami.</l>
<!-- <app> * C. D. E. F. H. I. — 3a B. vinaliṅkuṅ aryyakna. H. vinaliṅku maryya kita.
— 3b H. mamurtti sura. — 3d A. B. kita manah mami.
</app> -->
</lg>
<lg n="4"><l n="a">iki donku yan ḍatəṅ umilva pəjaha ri sukuntaṅ uṅsirən,</l>
<l n="b">kendriyana mara kasādhu mami,</l>
<l n="c">salakuṅku rakva ya* dələ̄n sakeṅ tavaṅ.</l>
<!-- <app> * C. D. E. G. I. — 4d A. B. F. H. ye dələ̄n.
</app> -->
</lg>
<lg n="5"><l n="a">balik aṅlare hati baṅun tuhutuhu mara doṣaniṅ hulun,</l>
<l n="b">deni kuṇapa haji tan katəmu,</l>
<l n="c">magave laraṅku kadi tuhva maṅkana.</l>
</lg>
</div>
<div type="canto" rend="met" n="105" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan taṅis śrī naranāthapatnī,</l>
<l n="b">mār tvas tikaṅ vvaṅ maṅiriṅ samāṅlih,</l>
<l n="c">haneka vadvāgata bhaktimanta,</l>
<l n="d">miśreṅ paratreki dumehnya jīvan.</l>
<!-- <app>1d B. D. jivan. — 1b A. B. G. H. I. saṅ nātha riṅ. — 1d A. C. G. H. I.
saṅ prabhuṅ.
</app> -->
</lg>
<lg n="2"><l n="a">ikā hatur səmbah i jə̄ṅnirāvas,</l>
<l n="b">mājar ry ulah saṅ maranātha* riṅ praṅ,</l>
<l n="c">pəjah sira ṅke ri harəp sudevī,</l>
<l n="d">de saṅ prabhu** rākṣasa poruṣāḍa.</l>
<!-- <app> * C. D. E. F. ** B. D. E. F.
</app> -->
</lg>
<lg n="3"><l n="a">sāmantaraṅ rākṣasa śīghra luṅha,</l>
<l n="b">varṇan ta saṅ śrī naranātha dibya,</l>
<l n="c">māhojvalaṅ bahni sakeṅ śarīra,</l>
<l n="d">yekāṅgəsəṅ dehanirātibhasmya.</l>
<!-- <app>3d C. D. E. F. G. nirātibhasma.
</app> -->
</lg>
<lg n="4"><l n="a">baṅun ləbū śveta taṅ asthi śuddha,</l>
<l n="b">ndā tan dva mukṣe təkaniṅ prahāra,</l>
<l n="c">vināśa sūkṣmāṅusi śūnyadeśa,</l>
<l n="d">ndā hetunīran* mati tan pacihna.</l>
<!-- <app> * B. C. D. E. F. G. H. I. — 4d A. hetu rakvān mati.
</app> -->
</lg>
<lg n="5"><l n="a">ya hetu saṅ śrī naranāthadevī,</l>
<l n="b">motus sirāmvāṅanaṅ agni maṅke,</l>
<l n="c">ndātar vihaṅ taṅ vinəkas ta yāglis,</l>
<l n="d">sampun murub śīghra taṅ agni muntab.</l>
<!-- <app>5c B. C. vvihaṅ.
</app> -->
</lg>
<lg n="6"><l n="a">kūnəṅ sira śrī naranāthadevī,</l>
<l n="b">yekan padaṇḍan tumute narendra,</l>
<l n="c">makin taṅisniṅ kaka len uveña,</l>
<l n="d">glānān sumuṅkəm ya ri jə̄ṅnira rva.</l>
<!-- <app>6c C. maṅkin.
</app> -->
</lg>
<lg n="7"><l n="a">kabeh tikaṅ vvaṅ paḍa mohitāśa,</l>
<l n="b">yar ton sirā riṅ ratha ratnasaṅgha,</l>
<l n="c">hinir sireṅ vvaṅ mariṅ agnitīra,</l>
<l n="d">līlāṅadəg lvir vulatiṅ jayeṅ praṅ.</l>
</lg>
<lg n="8"><l n="a">hurubnikāṅ agni sumə̄ṅ i vaktra,</l>
<l n="b">kady aṅgyakən polahirān pabela,</l>
<l n="c">tapihniran <app><lem>caṅvli</lem><rdg wit="#edss">cavəli</rdg></app> mirir
lavə̄nya,</l>
<l n="d">lagy āṅure veni mələs tinelan.</l>
<!-- <app>8a H. nikāṅ bahni. — 8c B. cavəli milir.
</app> -->
</lg>
<lg n="9"><l n="a">sudīptadīptaṅ curigān ginəgvan,</l>
<l n="b">de saṅ sudevīki məṅəs luṅidnya,</l>
<l n="c">ndātan hanāṅrəsnira mātra denya,</l>
<l n="d">vetniṅ gyaniṅ hyun tumute narendra.</l>
<!-- <app>9a B. D. sudīptaṅ curigān. — 9b B. məṅəs luṅid.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="106" met="FILL-ME-IN">
<lg n="1"><l n="a">hah saṅ mūrva ri sihku saṅ pinakamuṣṭiniṅ atutur i tattvaniṅ ratih,</l>
<l n="b">saṅ sākṣāt smaramūrti riṅ pakasutan saṅ amisani ri rāganiṅ rimaṅ,</l>
<l n="c">tiṅhalte gatiniṅ hulun tumuture kita pəjah atiśūra riṅ raṇa,</l>
<l n="d">paṅgil rakva ya hetuni ṅvaṅ iki yan silihasiha muvah lavan kita.</l>
<!-- <app>1c B. tumiṅhaleṅ.
</app> -->
</lg>
<lg n="2"><l n="a">hah rakryan palakuṅkv i rūmta papagən ṅvaṅ i ləyəp i kalaṅvaniṅ
tavaṅ,</l>
<l n="b">līlāṅambaha candrasūrya ya tutənkv aṅusira havaniṅ mahottama,</l>
<l n="c">tovin rakva katona deniṅ aṅiriṅ sahananika tumiṅhaleṅ* hulun,</l>
<l n="d">ramyākūṅa lavan kiteki kaharəpkun umaluya viśeṣaniṅ laṅə̄.</l>
<!-- <app> * C. — 2c A. B. D. E. F. G. H. I. tumiṅhal i.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="107" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅnirāṅayatakən curigāṅəne tvas,</l>
<l n="b">mumbul maraṅ rudhira tann ahamə̄ṅ sugandha,</l>
<l n="c">yekārahup gətih aṅañjali śūra dhīra,</l>
<l n="d">ndah śīghra rakva tuməḍun sira riṅ subahni.</l>
</lg>
<lg n="2"><l n="a">sampun pəjah sira makin tikaṅ agni mumbul,</l>
<l n="b">kapvāṅəṭək sahananiṅ maṅiriṅ kapūhan,</l>
<l n="c">yan ton patibratanirānulus iṅ kahayvan,</l>
<l n="d">riṅ rūpa dibya kahiḍəp kusumāstradevī.</l>
</lg>
<lg n="3"><l n="a">rep śīghra teki sira riṅ kṣaṇa ton mapaṅgih,</l>
<l n="b">riṅ viṣṇuloka kalavan naranātha monəṅ,</l>
<l n="c">mvaṅ sarvadevan umarək basavādimukhya,</l>
<l n="d">ndā yeka bhakti ri siran saha puṣpavarṣa.</l>
<!-- <app>3c B. C. vaśavādimukya.
</app> -->
</lg>
<lg n="4"><l n="a">nāhan vulatnira baṅun siluman paṅipyan,</l>
<l n="b">tan varṇanən ry ulah ikaṅ muji saṅ mabela,</l>
<l n="c">prāpteṅ vanāśrama sukhāmbək i saṅ munīndra,</l>
<l n="d">an paṅrəṅə̄ ri kamahārddhika saṅ suputrī.</l>
</lg>
</div>
<div type="canto" rend="met" n="108" met="FILL-ME-IN">
<lg n="1"><l n="a">avicaritan ta saṅ rəṣi muvah pati saṅ nṛpati,</l>
<l n="b">muvah ikanaṅ mahāsura mamet* dhana riṅ nagara,</l>
<l n="c">kṣaṇa ri təlasnya teki huniṅan prabhu yakṣapati,</l>
<l n="d">sumuyuga riṅ vidarbhanagaran paran iṅ hṛdaya.</l>
<!-- <app> * B. C. D. E. G. H. I. — 1b A. F. mapet.
</app> -->
</lg>
<lg n="2"><l n="a">təka ta sireṅ gunuṅgunuṅ i saṇḍiṅikaṅ nagara,</l>
<l n="b">dadi mavuvus vimona ri tuhanya təhər praṇata,</l>
<l n="c">prabhu mapa dāya saṅ nṛpati deniṅ umeta ratu,</l>
<l n="d">nyata ya sukanya* rakva kapuhan supadin kavava.</l>
<!-- <app> * C. D. E. F. G. H. I. — 2d A. B. suke nya.
</app> -->
</lg>
<lg n="3"><l n="a">apituvi saṅ narendra ri vidarbha mahāsuyaśa,</l>
<l n="b">vəkavəka tusniṅ adbhuta viśeṣa jayeṅ bhuvana,</l>
<l n="c">ṅaranira saṅ maharddhika maharddhika śaktinira,</l>
<l n="d">nṛpa jayavikramopama kinārya təvas <app><lem>masuve</lem><rdg wit="#edss">masove</rdg></app>
.</l>
<!-- <app>3b C. vəka vəkas niṅ adbhuta. — 3c C. saṅ maharddhika śakti. — 3d H. vəkas
nya təvas asuve.
</app> -->
</lg>
<lg n="4"><l n="a">kaliṅanireki nora gamananya vənaṅ huripən,</l>
<l n="b">hiḍəp i patikta laṅghana ri denta mameta muvah,</l>
<l n="c">sahurira saṅ jayāntaka vavaṅ sira yar pavuvus,</l>
<l n="d">aku juga tan vaneh sumikəperiya tan dva kəna.</l>
<!-- <app>4b H. laṅghyanana denta. — 4c H. sira yar pasahur.
</app> -->
</lg>
<lg n="5"><l n="a">sumiliba taṅkv arūpa varavipra mahānipuṇa,
ḍatəṅa ri sanmukhanya makaliśya manasya dhana,</l>
<l n="b">syapa vənaṅ agraheki panikəpkv i ta bajrasama,</l>
<l n="c">səḍəṅ i pasuṅnya dhāna ya mənen ta ya pə̄ṅakəna.
5 C. bajrasana.</l> <!-- <app>5d C. dāna.
Zoetmulder (OJED, s.v. makaliśya) reads panikəpkv iki.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="109" met="FILL-ME-IN">
<lg n="1"><l n="a">rəp śīghrorṇī siraṅ bhūpati dadi matəmah brāhmaṇānindyarūpa,</l>
<l n="b">līlāsampət putih bāṅ vəḍihanira savit tantu divyādhikāra,</l>
<l n="c">tan sah riṅ goduha mvaṅ jənunira hiniran caṇḍanāmrik kapurnya,</l>
<l n="d">kānan mvaṅ keri sampun vijanira kataman bhasma vījātiśuddha.</l>
<!-- <app>1a H. śīghrojar. — 1d H. kānan keri pva.
</app> -->
</lg>
<lg n="2"><l n="a">mah yekaṅ vīra yar ton ri sira paḍa sukha lvir sakeṅ brahmaloka,</l>
<l n="b">tūt mārgāveda mantrastuti larinira yan muṅsirekaṅ vidarbha,</l>
<l n="c">byātītan kāri riṅ parvata sahananikaṅ vadva yakṣendra līṅən,</l>
<l n="d">sampūrṇānuṅganuṅgal sira lumaku təke* heṅnikaṅ rājya śobha.</l>
<!-- <app> * B. C. D. E. F. H. I. — 2d A. G. hane heṅ.
</app> -->
</lg>
<lg n="3"><l n="a">kīrṇaṅ vīrāpajəg riṅ ləbuh ika maṅalun lvir vahiṅ parvatāgə̄ṅ,</l>
<l n="b">ṅkāneṅ pūrvottarātryaṅ gaja ratha marivəg koṭikoṭy aprameya,</l>
<l n="c">kulvan rvaṅ kośa* riṅ dakṣiṇa daśayuta taṅ cakrabajrāgra śakti,</l>
<l n="d">saṅke <app><lem>gə̄ṅniṅ</lem><rdg wit="#edss">gə̄ṅ</rdg><note>(OJED, s.v.
gə̄ṅ) </note></app> vikalpānaha ri təkanikaṅ poruṣāḍādinātha.</l>
<!-- <app> * C. D. F. G. I. — 3a B. C. D. F. lvir vvah. E. lvir nikaṅ parvvatāgə̄ṅ.
— 3c A. B. E. H. koṭi.
</app> -->
</lg>
<lg n="4"><l n="a">sə̄k taṅ bhogopabhogenuminuman umilī saṅka riṅ jro kaḍatvan,</l>
<l n="b">tuṣṭāmbəkniṅ vatək yodhagaṇa ri paṅivə̄ śrī mahārāja dibya,</l>
<l n="c">mvaṅ sakvehkvehniraṅ paṇḍita makamukha saṅ vipra len śaiva boddha,</l>
<l n="d">sampun pinrih sireṅ dāna mijil i huvusiṅ homayajñānivārya.</l>
</lg>
<lg n="5"><l n="a">doniṅ pūjenivə̄ mvaṅ stuti ginavayakən dāna riṅ sarvadeva,</l>
<l n="b">riṅ mitra tvak səkul taṅ suṅakəna ya sadājīva riṅ śatru śakti,</l>
<l n="c">yekānuṅ taṅ pinaṅgih tribhuvana karəṅə̄ pāvakiṅ rāt viśeṣa,</l>
<l n="d">saṅsiptan ṅhiṅ svalīneki ya juga kavəkas kīrtya saṅ śrī narendra.</l>
</lg>
<lg n="6"><l n="a">kañcit śrī poruṣāḍa dvijatanu magave vandhyaniṅ mātya riṅ praṅ,</l>
<l n="b">tan kevəh tar kaciryan lakunira kahiḍəp brāhmaṇan vṛddhajāti,</l>
<l n="c">prāptāśāntī harəp śrī narapati sahajān goravaṅ buddhi tuṣṭa,</l>
<l n="d">sampun taṅ sthāna siṅhāsana ri sira ḍatəṅ dady aliṅgih saharṣa.</l>
<!-- <app>6c B. sahajān.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="110" met="FILL-ME-IN">
<lg n="1"><l n="a">mojar narendraṅ anubhāgya ri saṅ dvijendra,</l>
<l n="b">maṅke paranta ri vidarbhapurātiśūnya,</l>
<l n="c">dūran mateki hana dāna rajāta təmva,</l>
<l n="d">rehniṅ hulun prabhu kuraṅ guṇa śaktimanda.</l>
</lg>
<lg n="2"><l n="a">liṅ saṅ narendra sumahur dvijarūpa tulya,</l>
<l n="b">vruh ṅvaṅ matāku kita yan ratu śaktimanta,</l>
<l n="c">devāṅśa vaṅśa suranātha jagat praṇamya,</l>
<l n="d">śāstrajña vīra pinujīṅ dhanurastra dibya.</l>
<!-- <app>2c C. D. E. H. pramaṇa. — 2d B. C. dhanusāstra. H. danu āpumeya.
</app> -->
</lg>
<lg n="3"><l n="a">maṅke təkaṅkv i kita deni mahottamanta,</l>
<l n="b">saṅkeṅ śivālaya pakon parameśvarāsvi,</l>
<l n="c">sandeha buddhinira deni manahta māsku,</l>
<l n="d">dānādipūja vinaṅun sahavīrarodra.</l>
<!-- <app>3a B. saha virayodha rodra.
</app> -->
</lg>
<lg n="4"><l n="a">āpan svabhāvanira saṅ makapuṇya pūjā,</l>
<l n="b">kāruṇyacitta liciniṅ laku nissahāya,</l>
<l n="c">tan maṅka denta viparīta mahāprabhaṅśa,</l>
<l n="d">lvir buddhiniṅ lumurugāmrihaṅ indraloka.</l>
</lg>
<lg n="5"><l n="a">yekāmaṅun paṅupət iṅ <app><lem>bhuvanan tininda</lem><rdg wit="#edss">bhuvanātiniṇḍa</rdg><note>(OJED,
s.v. upət)</note></app>,</l>
<l n="b">nirdon pasuṅta sukha riṅ para paṇḍitārya,</l>
<l n="c">riṅ svarga devata pamiṅhət i denta māmbək,</l>
<l n="d">heman carunta kahiḍəp caruśeṣa tulya.</l>
<!-- <app>5c H. paḍa məṅgəh i denta.
</app> -->
</lg>
<lg n="6"><l n="a">maṅkā vuvusnira vavaṅ naranātha mojar,
ḍū saṅ dvijendra bapa hayva salah manahta,</l>
<l n="b">bhaktiṅku riṅ hyaṅ atibhakti suyajña pinrih,</l>
<l n="c">homādi dūran arəpe ruganiṅ triloka.</l>
</lg>
<lg n="7"><l n="a">nantən ta hetuniṅ adan balavīrasaṅgha,</l>
<l n="b">ndā mūrkhajāti cumaḍaṅ prabhu ratnakāṇḍa,</l>
<l n="c">sampun haneṅ giri mahottama tīrtha rāja,</l>
<l n="d">mvaṅ daitya dānava harəp muburaṅ vidarbha.</l>
<!-- <app>7a C. E. F. H. nāntən pva.
</app> -->
</lg>
<lg n="8"><l n="a">doniṅ prayatna maləməh ta kapāśa denya,</l>
<l n="b">maṅgāku matya sapadin pakacarva bhaktan,</l>
<l n="c">nā hetuniṅ tan umilag saka riṅ kaḍatvan,</l>
<l n="d">paṅgil vənaṅ pəjaha misyani dharmayuddha.</l>
</lg>
<lg n="9"><l n="a">he saṅ narendra tuhu duṣṭa vihaṅ manahmu,</l>
<l n="b">dhik hah ta koṅ paśujana syapa taṅgələṅkva*,</l>
<l n="c">ndiṅ vīrarāja mihateki ri pādukaṅku,</l>
<l n="d">brahmādi viṣṇu təka teki ya tan kavədya.</l>
<!-- <app> * E. F. G. — 9b A. B. C. D. H. I. taṅgələnku. — 9d B. təkamu tan kavədya.
C. D. təkamu tan kavədi pva deṅku. E. təka yekamuk tan kavədya. F. təka tatan kvavədya.
H. təka mūr tan kavədya.
</app> -->
</lg>
<lg n="10"><l n="a">saṅsipta koṅ ratu kaṭuṅka mahātipāpa,</l>
<l n="b">dūran vənaṅnya lupute hyaṅ anantakāla,</l>
<l n="c">nā liṅ dvijendra matəmah poruṣāḍanātha,</l>
<l n="d">krūrāgəṅ adbhuta baṅun daśavaktrarāja.</l>
<!-- <app>10c poruṣāḍa: po- stands vhere a short is expected.
</app> -->
</lg>
<lg n="11"><l n="a">kagyat maraṅ vvaṅ umulat ri təmah mpu ḍaṅ hyaṅ,</l>
<l n="b">ṅkā taṅ sarājya kadi tan mahurip gatinya,</l>
<l n="c">mvaṅ śrī narendra sira tan vruh i denya maṅkā,</l>
<l n="d">kapvāṅadəg sira harəp milagan sinambut.</l>
<!-- <app>11b H. I. glanaṅ sarājya. — 11d B. F. G. H. I. kasambut.
</app> -->
</lg>
<lg n="12"><l n="a">krūrāmrəp aṅdugaṅ ikādbhuta saṅ narendra,</l>
<l n="b">garvaṅ balāmrih arəbut sahaneṅ kaḍatvan,</l>
<l n="c">ndātan kakevran i manah prabhu poruṣāḍa,</l>
<l n="d">tan dvāṅlayaṅ sira təkaṅ gaganātivega.</l>
<!-- <app>12c B. C. D. E. G. H. I. tandva kevran.
kakevran cannot be found in the OJED.
</app> -->
</lg>
<lg n="13"><l n="a">ṅkā saṅ vimona mamapag sira riṅ vimāna,</l>
<l n="b">sampun gənəp śata siraṅ ratu carvakənya,</l>
<l n="c">tan varṇanən taṅis ikaṅ kari riṅ vidarbha,</l>
<l n="d">lampah jayāntaka kathan sahavīrasaṅgha.</l>
<!-- <app>13b B. C. G. I. carvakna. — 13c C. karīṅ Vidarbba.
</app> -->
</lg>
<lg n="14"><l n="a">śīghrān ulih sira təkeṅ giri kālaveśma,</l>
<l n="b">sthāne vitiṅ vaṭa ri madhyanikaṅ vanāgə̄ṅ,</l>
<l n="c">sakveh vatək ratu hinarpaṇakənya sampun,</l>
<l n="d">sampun pinañjara kabeh sahananya rūkṣa.</l>
<!-- <app>14c C. hinārppanakən ta.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="111" met="FILL-ME-IN">
<lg n="1"><l n="a">saṅ hyaṅ kāla jugeki rakva sira tan maṅgəh təkapniṅ ratu,</l>
<l n="b">rehnyan hīnaguṇālpaśakti kaluṣa ndātan* subhuktyāsəpa,</l>
<l n="c">ṅhiṅ saṅ bhūpati hastinendra kaharəpkun liṅnirātambəha,</l>
<l n="d">khyātīṅ rāt sutasoma sājñanira saṅ petən mahābhojana.</l>
<!-- <app> * B. C. E. F. G. H. I. — 1b A. D. kalusā ya ndān.
</app> -->
</lg>
<lg n="2"><l n="a">yekā hetuniraṅ jayāntakan umaṅkat sah sakeṅ parvata,</l>
<l n="b">sakvehkveh bala rākṣasāruharuhan milvāṅiriṅ bhīṣaṇa,</l>
<l n="c">rəp śīghrāməgatīṅ havan pravara <app><lem>siddharṣi ṅharan</lem><rdg wit="#edss">siddharṣīṅaran</rdg></app>
nārada,</l>
<l n="d">huṅhuṅkāra jayāstu yeka paṅaśīrvāderi saṅ bhūpati.</l>
<!-- <app>2d H. paṅasirvvāde siraṅ.
</app> -->
</lg>
<lg n="3"><l n="a">he, he, bhūpati poruṣāḍa sakala hyaṅniṅ mahārākṣasa,</l>
<l n="b">saṅ sākṣāt vara kālarodra* kahiḍəp riṅ yuddha tan popaman,</l>
<l n="c">niṣṭanyan viparīta dūran i gatintan sora deniṅ vaneh,</l>
<l n="d">tan gə̄ṅ durnaya yatnayatna kaharəpkv ī dāya saṅ bhūpati.</l>
<!-- <app> * H. — 3b A. B. C. D. E. F. G. I. varakośa Rudra.
</app> -->
</lg>
<lg n="4"><l n="a">ton tekaṅ garuḍāṅabən pas aḍəmit* tulyāṅabən sāmaja,</l>
<l n="b">kāgendrāṅhələ darduran sama lavan denyāṅhələ vvaṅ magə̄ṅ,</l>
<l n="c">saṅkṣepanya bapaṅku māntuka kiteṅ rājyātiśobhaṅ laku,</l>
<l n="d">sakvehkveh i balanta yekan atagən mvaṅ saṅ vatək pārthiva.</l>
<!-- <app> * C. D. E. F. G. H. — 4a A. B. I. paśu ḍemit.
</app> -->
</lg>
<lg n="5"><l n="a">təkvan rakva maharddhikeṅ bhuvana saṅ petən təkap saṅ prabhu,</l>
<l n="b">tustus bhāratarāja kahiḍəp śrī dharmaputrānurun,</l>
<l n="c">sāmantaṅ prabhu vīrasaṅgha paḍa bhaktyāmūrṣitāṅastava,</l>
<l n="d">mukhyaṅ śrī daśabāhu sānak amisan de rakryan atyadbhuta.</l>
<!-- <app>5b B. H. bhāratāṅśarāja. C. E. Bharatavaṅśarāja. — 5c B. C. D. E. sāmantaprabhu.
5b is unmetrical. Choose the reading from C. E. bharatavaṅśarāja, vhile normalizing
spelling (bharatavaṅśarāja)?
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="112" met="FILL-ME-IN">
<lg n="1"><l n="a">lvir saṅ hyaṅ kuməmit mahāmṛta kamaṇḍalu pva mapupul,</l>
<l n="b">tiṅkah saṅ prabhu śevane nṛpati buddhamūrti sinivi,</l>
<l n="c">tan sah riṅ rahineṅ kuləm paḍa haneṅ gajahvaya sadā,</l>
<l n="d">vetniṅ sih dṛdhabhakti <app><lem>yāṅhəlahəlā</lem><rdg wit="#edss">yāṅhəlāhəla</rdg></app>
suməmbah i haji.</l>
</lg>
<lg n="2"><l n="a">ndan sakveh suta saṅ narendra kavənaṅ təkapta kasikəp,</l>
<l n="b">kapvāṅuṅsir i hastinendra saha yodhasaṅgha suməsək,</l>
<l n="c">kambhojātmaja jambana mvaṅ ala kaśmirāja tanaya,</l>
<l n="d">kālānak nṛpa vallabhāruna sutāgra saṅ daśapati.</l>
</lg>
<lg n="3"><l n="a">śrī ləṅkeśvara saṅ gadhānakira methilātmaja bali,</l>
<l n="b">śrī hemāṅgada kaddha putranira nəmnya cəmpa tanaya,</l>
<l n="c">pañcāleśvaraputra saṅ praśata bhīmanātmaja bahu,</l>
<l n="d">gopālātmaja saṅ mahispati kaśīndraputra manukuh.</l>
</lg>
<lg n="4"><l n="a">rvānak śry ānuparāja gupta ta ṅaranya luptaṅ atuha,</l>
<l n="b">cāya mvaṅ śrama len gameki suta saṅ manīndra katiga,</l>
<l n="c">pat putra prabhu kuñjanāgara surāja taṅ pamuruju,</l>
<l n="d">gaṅsal putra narendra madrapura padmaketu pamukha.</l>
<!-- <app>4c G. sarāja taṅ.
</app> -->
</lg>
<lg n="5"><l n="a">saṅ malvātmaja putra saṅ panasarāja ṣaṭ sanakika,</l>
<l n="b">saṅ śrī jyāmaga sapta putra vikaṭāgra daṇḍatikahən,</l>
<l n="c">salvendrāṣṭa suputra saṅ nṛpati marddhavādi karəṅə̄,</l>
<l n="d">ṣaṭ pañcānika candrarāja panəlahnya vāma subala.</l>
<!-- <app>5d F. pat pañca. H. nika Sindurāja.
5d follov Zoetmulder’s reading pañcānaki candrarāja (OJED, s.v. putra)?
</app> -->
</lg>
<lg n="6"><l n="a">saṅ śrī matta mayūrarāja daśaputra śakti suyaśa,</l>
<l n="b">khyātīṅ rāt subhadatta saṅ linəvih iṅ guṇāmara sama,</l>
<l n="c">tan ṅeh yan vilaṅən vəkātmajaniraṅ para prabhu kabeh,</l>
<l n="d">mātus taṅ para rājaputra balasaṅkhya koṭi niyuta.</l>
</lg>
<lg n="7"><l n="a">tan hopən tikanaṅ para prabhu ri jə̄ṅnikaṅ giripati,</l>
<l n="b">pūrvanyeka kidul ri paścima ri uttareka sahana,</l>
<l n="c">vrinvrin deni pameta carva ratu śakti kapva kavənaṅ,</l>
<l n="d">nāhan hetunirān samāṅibəki bhūmi bhārata təka.</l>
<!-- <app>7a H. prabhu sajə̄ṅ.
</app> -->
</lg>
<lg n="8"><l n="a">he devarṣi bapaṅku hayva kita saṅśaye gatinika,</l>
<l n="b">yadyan pārthiva sevu lakṣa saha vāhananya ḍatəṅa,</l>
<l n="c">mvaṅ yan parvata meru dṛṣṭanika riṅ guṇāparimita,</l>
<l n="d">dhik tan rākṣasarāja tāku yadiyan vənaṅnya luputa.</l>
<!-- <app>8a B. balaṅku.
</app> -->
</lg>
<lg n="9"><l n="a">mon yan maṅhəta riṅ śivāṇḍa hariloka tan kvatakuta,</l>
<l n="b">rohəṅkv īki kabehnya tan vvitakəneṅ* bhaṭāra valatən,</l>
<l n="c">maṅke ṅvaṅ mataga** teka sahana bhūrbhuvahsvah arahən,</l>
<l n="d">donyāṅəntyakəne balanya vulikən ta yeṅ girivana.</l>
<!-- <app> * C. D. E. F. G. H. I. ** B. C. D. E. F. G. H. I. — 9b A. B. vvitakne
bhaṭāra. — 9c A. matagī.
</app> -->
</lg>
<lg n="10"><l n="a">ndan saṅ śrī poruṣāḍa bhūpati sireki kātara galak,</l>
<l n="b">vetniṅ krodha mahāṅgakāra kadi bahnirūpa sumaput,</l>
<l n="c">tuṣṭāmbək rəṣi nāradāmvit umilag mareṅ surapada,</l>
<l n="d">ṅkā rakvājar i ramyaniṅ laga ri bhūmi bhārata hələm.</l>
<!-- <app>10a H. kātara maṅamah-amah.
10a is ametrical, <po> is long vhereas it should have been short according to
the meter.
</app> -->
</lg>
<lg n="11"><l n="a">saṅ śrī bhūpati ratnakāṇḍa caritan təkeṅ svanagara,</l>
<l n="b">tuṣṭāmbəknikanaṅ sarājya karuhun tikaṅ vvaṅ i daləm,</l>
<l n="c">mvaṅ tekaṅ bala rākṣasān kari makādi duṣkara hana,</l>
<l n="d">durmedāgra mahāṅgarūpa saha vighna bajrakaluṣa.</l>
</lg>
<lg n="12"><l n="a">len taṅ dānavadaitya kopa vara dharma hantika bala,</l>
<l n="b">mvaṅ sakveh para pārthiveki kulavandhu saṅ narapati,</l>
<l n="c">śry āvaṅgādhipa mukhya saṅ magadha len kaliṅgan umarək,</l>
<l n="d">ṅūnin rakva mameti saṅ prabhu tatan kapaṅgih umaluy.</l>
<!-- <app>12a F. Hastika Bala.
</app> -->
</lg>
<lg n="13"><l n="a">gə̄ṅniṅ pātaka liṅnireki juga tan cumuṇḍuk i haji,</l>
<l n="b">bhohbhoh hayva ta maṅkanojarira saṅ mahāsurapati,</l>
<l n="c">ṅhiṅ tekaṅ ripu bhūmi bhārata rugən təkapta sahana,</l>
<l n="d">prih tekaṅ sutasomarāja pakacarva tan hana vaneh.</l>
</lg>
<lg n="14"><l n="a">donye ṅkāna huvus jinātyakənireṅ balāpratihata,</l>
<l n="b">mvaṅ sakvehnira saṅ kabandhana huvus vinarṇananira,</l>
<l n="c">tan vaktan sira saṅ narendra caritan tikaṅ balagaṇa,</l>
<l n="d">sakvehnyan sahaneṅ jagattraya ḍatəṅ təlas kinuduran.</l>
<!-- <app>14b B. D. vinarṇnani nira. — 14c H. tan varṇnan sira saṅ narendra ucapən
tikaṅ. — 14d H. təlas kinuruhan.
</app> -->
</lg>
<lg n="15"><l n="a">ghorākrak pənuh iṅ vaṅuntur apajəg təkeṅ pəkən agə̄ṅ,</l>
<l n="b">huṅniṅ goṅ kahalātighūrṇa saha paṅhrikiṅ gaja kuda,</l>
<l n="c">ketv abhrālivəran baṅun jalada kāṅinan <app><lem>kabaranaṅ</lem><rdg wit="#edss">kabharaṇaṅ</rdg></app>
,</l>
<l n="d">kambvan deni sənə̄nikaṅ muśala cakra sūrya sakala.</l>
</lg>
<lg n="16"><l n="a">lvir saṅhāra mahāprakampa ri vijil mahāsurapati,</l>
<l n="b">liṇḍv āgə̄ṅ təka riṅ śivālaya girīndrarāja kahiriṅ,</l>
<l n="c">rəprəprəp praṇatātibhakti tikanaṅ pravīra sahana,</l>
<l n="d">mvaṅ sakveh para pārthivenutusiran lumampah amuka.</l>
</lg>
</div>
<div type="canto" rend="met" n="113" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah saṅ śrī nṛpatī kaliṅga mahavan ratha maṇi rumuhun,</l>
<l n="b">lvir saṅ hyaṅ ravi bhāsvara pva sumənə̄ buṅah i mukhanira,</l>
<l n="c">sə̄k sarvasphaṭikādi bhūṣaṇa murub kadi taṭit alivər,</l>
<l n="d">gəntərnyan grəbəgiṅ balāsraṅ asurak kadi gəlap aṅavur.</l>
<!-- <app>1a Zoetmulder (OJED, s.v. ruhun) gives the variant reading karuhun.
</app> -->
</lg>
<lg n="2"><l n="a">vadvākveh kadi meghasaṅgha sumaput riṅ acala maṅiriṅ,</l>
<l n="b">malyālādbhuta sañjatanya hana bajra muśala niśita,</l>
<l n="c">len tekaṅ maṅagəm triśūla gada cāpa ya hinayatakən,</l>
<l n="d">tan vandhyāvətu varṣabāṇa ri səḍəṅnya malaga riṅ ayun.</l>
</lg>
<lg n="3"><l n="a">maṅkat śrī magadhendra rakva sumilih ratha garuḍasama,</l>
<l n="b">lvir saṅ hyaṅ hari kṛṣṇavarṇa tuhu deva sakala kahiḍəp,</l>
<l n="c">līlābhūṣaṇa sarvaratnamaṇi kostubhanira kuməñar,</l>
<l n="d">cāpa mvaṅ gada paṅlageka saha cakra pinutər i təṅən.</l>
<!-- <app>3 E. nira kuməlab.
</app> -->
</lg>
<lg n="4"><l n="a">śaṅkhāṅhrik ri harəp mṛdaṅga muni ghūrṇita parəṅ asəlur,</l>
<l n="b">mevvivvaṅ bala tulya deva dadiniṅ* vani pəjah iṅ ayun,</l>
<l n="c">catra rvāsəmu candra kālih akilat śaravara niśita,</l>
<l n="d">kumlab təṅranirātulis garuḍarūpa kadi maṅabəna.</l>
<!-- <app> * C. D. E. F. G. H. I. — 4b A. B. dadaniṅ. — 4d C. garūpa kadi. D. E.
F. teṅran ikātulis.
</app> -->
</lg>
<lg n="5"><l n="a">śry āvaṅgādhipa dhātrarūpa ri vugat sira vahu lumurug,</l>
<l n="b">muṅgv iṅ syandana haṅśavarṇa kadi mə̄ra kuməḍap aputih,</l>
<l n="c">muntab sə̄ṅni tutup gəluṅnira səkartajinira dumilah,</l>
<l n="d">krūrāmbəknira kādi vətva caturāsya səḍəṅiṅ alaga.</l>
<!-- <app>5a B. ri vulat. — 5d C. D. E. F. H. nira kadya.
</app> -->
</lg>
<lg n="6"><l n="a">sə̄k tekaṅ balavīra sārvuda dudūṅ gaja ratha turaṅga*,</l>
<l n="b">mantrī taṇḍa maharddhikeṅ guṇa sahasra maṅapi ri sira,</l>
<l n="c">sakvehkvehniṅ añar baṅun pinakakāryanira sumariṅah,</l>
<l n="d">sotniṅ lokatarāpramāṇa juga liṅniṅ umulat i sira.</l>
<!-- <app> * C. E. — 6a A. B. D. F. H. I. J. turaga. — 6b B. maṅapiṅ i sira. — 6c
H. sakveh-kveh nya baṅun añar pinarikaryya. — 6d C. sot niṅ...tara pramāṇa juga linaṅu...
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="114" met="FILL-ME-IN">
<lg n="1"><l n="a">maṅkat saṅ prabhu poruṣāḍa <app><lem>panutubniṅ</lem><rdg wit="#edss">panutupniṅ</rdg></app>
lampah atyadbhuta,</l>
<l n="b">sākṣāt hyaṅ parameśvarānitihi goh śuddhātiśakty ojvala,</l>
<l n="c">maṅkā tiṅkahireṅ vimāna madulur teja praləmbeṅ laṅit,</l>
<l n="d">muntab lvir śikharādrirājan uməsat lvir mṛtyu riṅ bhāsvara.</l>
</lg>
<lg n="2"><l n="a">sāmantaprabhu deva tulya kahiḍəp saptarṣy aśāntī sira,</l>
<l n="b">huṅhuṅniṅ bala vīrayodha gumərəh mantrātri pūjākrama,</l>
<l n="c">naivedyāstra mapuṣpa jīva makavījaṅ dhīra hārohara,</l>
<l n="d">dhyāyī citta viśeṣapādaṅ usirən tan vandhya siddheṅ raṇa.</l>
<!-- <app>2a C. sāma...deva kahiḍəp saptārṣyaśa sirṇṇa virayodha.
2c Follov Zoetmulder’s reading makavījaṅ < mukhavījaṅ (OJED, s.v. puṣpa) ?
</app> -->
</lg>
<lg n="3"><l n="a">sə̄k tekaṅ bala daityarākṣasa humuṅ gə̄ṅ ghyora tan paṅkura,</l>
<l n="b">sākṣāt kāla mamūrti bahni təkapiṅ sarvāstra muntab murub,</l>
<l n="c">vetniṅ krodha baṅun təkāmaṅana sakvehniṅ vatək devata,</l>
<l n="d">tan hopən tikanaṅ bhuvahpada rugən denyan təkeṅ bhūtala.</l>
<!-- <app>3b C. təkap iṅ sarvva...bhutaka. — 3c C. vetniṅ... — 3d B. bhūvahpada.
</app> -->
</lg>
<lg n="4"><l n="a">mukhyekaṅ mapatih vimona pinakotuṅgāgraniṅ rākṣasa,</l>
<l n="b">muṅgv iṅ sāmajaṅ aṣṭadanta maluṅid lvīr aṣṭaliṅgārca ya,</l>
<l n="c">sarvāstrādbhuta tan sah iṅ palana rəṅgātyanta riṅ bhīṣaṇa,</l>
<l n="d">lvir siṅhāsana rāja dibya paṅasih saṅ śrī mahārākṣasa.</l>
<!-- <app>4a B. D. F. J. rākṣaka. — 4b C. lvir a...cca ya. — 4c C. iṅ pa...raṇa.
</app> -->
</lg>
<lg n="5"><l n="a">pakṣīndrāsya baṅun khagendra mahavan byomātiśīghrān laku,</l>
<l n="b">rəsrəs yan padulur prahāra kumusuh guntur tikaṅ parvata,</l>
<l n="c">prodbhūtaṅ baḍamālva tīkṣṇa ginəgənyāmrih sakeṅ tan hana,</l>
<l n="d">praṅnya lvir gəlap agni muntab i dilahniṅ sarvabāṇottama.</l>
<!-- <app>5b B. rəs-rəs nyan. — 5c C. ginəgə̄ nya...ke tan hana. — 5d C. agni mu...bhanottama.
</app> -->
</lg>
<lg n="6"><l n="a">krūrākāra saṅ indrabajra sumuyug tan saṅgraheṅ vāhana,</l>
<l n="b">gə̄ṅ krodhān paṅuvuh lumumpat amutər daṇḍanya gaṅsal ḍəpa,</l>
<l n="c">kagyat siṅ lumihat baṅun kahilaṅan vāninya riṅ papraṅan,
āpan syuh sakamārga denya pinupuh riṅ daṇḍa kolāhala.</l>
<!-- <app>6b B. paṅuhuh. — 6c H. kahilaṅan jivan təkapniṅ takut. — 6d H. syuh tekaṅ
kahavan tahən kabarubuh sol śīrṇṇa kolahala.
</app> -->
</lg>
<lg n="7"><l n="a">gək ghyor śīghra tikaṅ duloma lumurug lvir siṅha rājeṅ vana,</l>
<l n="b">goṅ tulyākṣinika rva mulyar umurub daṅṣṭrānya tīkṣṇoməṅəs*,</l>
<l n="c">dukduk konta baṅun nakhāgra kahiḍəp tan sah səḍəṅniṅ laga,</l>
<l n="d">byaktaṅ śatru sahasrakoṭi ya larut himpər gajendrāpupul.</l>
<!-- <app> * B. C. D. E. F. I. J. — 7b A. H. tikṣnoməṅəs.
</app> -->
</lg>
<lg n="8"><l n="a">hyunhyun buddhinikaṅ sutīkṣṇa lumurug līlāṅadəg riṅ ratha,</l>
<l n="b">mvaṅ saṅ duṣkara śūra rota savatəknyaṅ rākṣasendrāṅiriṅ,</l>
<l n="c">len tekaṅ vara dumdubhīki sumilih krūrātirodrākṛti,</l>
<l n="d">deniṅ bhūṣaṇa ratnasaṅghan umurub sākṣāt gunuṅ pāvaka.</l>
<!-- <app>8a C. nika...rug. — 8b B. savatək nyan. C. śāra rota. H. rākṣasendra tumūt.
8 H. umurub himpər.
</app> -->
</lg>
<lg n="9"><l n="a">aśvāṅgāhulu sāmajendra <app><lem>pamatəknyāṅhir</lem><rdg wit="#edss">pamatəknyaṅ
hiṅ</rdg><note>(OJED, s.v. vəsi)</note></app> rathanyā vəsi,</l>
<l n="b">sarvāstrāyudha bhūta kālan umijil saṅkeṅ tutuk bhīṣaṇa,</l>
<l n="c">gāṇḍevādbhuta bāṇa bahni hinayat glānaṅ triloka kṣaya,</l>
<l n="d">cūrṇekaṅ bhuvanan sayat rəṅat <app><lem>aləh</lem><rdg wit="#edss">alə̄t</rdg><note>(OJED,
s.v. sayat)</note></app> saṅ hyaṅ pṛthivy ānaṅis.</l>
<!-- <app>9a C. pamatək nya...bhisaṇa. — 9 B. aləh saṅ. H. śayal pasaləh saṅ.
</app> -->
</lg>
<lg n="10"><l n="a">vadvākveh śatakoṭi lakṣa maṅiriṅ len taṅ gajāśvādulur,</l>
<l n="b">gəṇḍiṅ goṅ gubar apratidhvani humuṅ tekaṅ mṛdaṅgāsəlur,</l>
<l n="c">maṅkā vīragaṇādi vīrabala saṅ śrī poruṣāḍa prabhu,</l>
<l n="d">mvaṅ sakveh bala saṅ vatək ratu samekā riṅ sarājyottama.</l>
</lg>
<lg n="11"><l n="a">sakvehniṅ mahavan laṅit katavəṅan vimba hyaṅ arkākucəm,</l>
<l n="b">len tekaṅ mahavan ləmah kasəsəkan tekaṅ gunuṅ mvaṅ vana,</l>
<l n="c">dudvekaṅ mahavan samudra malətuh tekaṅ mahāsāgara,</l>
<l n="d">mīnosah kakəbur pəjah kalivatan* joṅ palva akveh karəm.</l>
<!-- <app> * I. J. — 11d A. B. E. kulina taṅ. C. D. kalinə. F. H. kalinətan.
Zoetmulder (OJED, s.v. joṅ) has the variant reading palva < p̮əlaṅ.
</app> -->
</lg>
<lg n="12"><l n="a">maṅkā lvirnikanaṅ triloka kaparah de śrī mahārākṣasa,</l>
<l n="b">tan varṇan təka riṅ təgal kuru sirālva lvir mahə̄taṅ sabhā,</l>
<l n="c">varṇan śrī nṛpa hastinendra ruməṅə̄ reh śrī mahārākṣasa,</l>
<l n="d">prāptāhyun malape sirān kahature hyaṅ kāla doniṅ ḍatəṅ.</l>
<!-- <app>12a C. kapara de. — 12 H. sireki katuraṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="115" met="FILL-ME-IN">
<lg n="1"><l n="a">lumrāṅ vṛtta huvus praśasta ri ḍatəṅ saṅ asurapati ratnakāṇḍaka,</l>
<l n="b">vrinvrin buddhinikaṅ sarājya ri daləm halinalin i siraṅ nareśvara,</l>
<l n="c">mukhya śrī parameśvarī sira viraṅrvaṅ i təkanikanaṅ mahāsura,</l>
<l n="d">tovin śakti mahātirodra karəṅə̄n ya kavədivədi saṅ vatək ratu.</l>
</lg>
<lg n="2"><l n="a">ambək śrī jinamūrti maṅgəh i manahnira yadi pakacarva lampunən,</l>
<l n="b">deniṅ sihnira riṅ jagat karaṇa tan harəp i təmahaniṅ praṅ adbhuta,</l>
<l n="c">nāhan hetunirān harəp mahəma riṅ pura saha bala vīrasaṅgha ta,</l>
<l n="d">donyānuṅkula riṅ musuh sira jugāṅəmasana pinakeṣṭiniṅ hati.</l>
<!-- <app>2b H. gə̄ṅ niṅ sih.
</app> -->
</lg>
<lg n="3"><l n="a">sampun rakva marək kabeh sahananiṅ balabalagaṇa hastineśvara,</l>
<l n="b">sə̄k mantryādhika vīra rāja pakamaṅgala sira kalavan dvijeśvara,</l>
<l n="c">rakryan saṅ mapatih jayendra juga tan sah umarək i harəp nareśvara,</l>
<l n="d">ḍyam sakvehnika tan paśabda ri vuvus nṛpati paramadharma kottama.</l>
<!-- <app>3 I. nira.
</app> -->
</lg>
<lg n="4"><l n="a">ai sakvehta viśeṣa yodha karuhun para ratu sama bhakti riṅ hulun,</l>
<l n="b">mvaṅ sakveh para rājaputra suta saṅ prabhu sahana huvus pinañjara,</l>
<l n="c">toh ndyaṅ nīti rineh* bapaṅku ri ḍatəṅ saṅ asurapati ratnakāṇḍaka,</l>
<l n="d">sākṣāt hyaṅ parameṣṭhi kāla riṅ apan vənaṅa mapagən iṅ raṇāṅgana.</l>
<!-- <app> * H. — 4c A. B. C. D. E. F. I. J. rike bapaṅku.
</app> -->
</lg>
<lg n="5"><l n="a">paṅliṅgan ri kadevamūrtinira tan hana gumap irikaṅ vatək ratu,</l>
<l n="b">āpan rakva sireki ṅūni paḍa śakti paḍa paramadigjayeṅ sarāt,</l>
<l n="c">təkvan śrī jayavikrameki sira viṣṇu sakala hinucap huvus pəjah,</l>
<l n="d">de saṅ śrī puruṣāḍa tan pinira śaktinira sakala devatāntaka.</l>
<!-- <app>5a I. J. gamap. — 5b C. D. J. sireka ṅūni. — 5d C. pinira sakali śaktinira
Devāntaka.</app> -->
</lg>
<lg n="6">
<l n="a">mvaṅ taṅ vāhana rājavāhana vimānanira humilu śakti siddhimān,</l>
<l n="b">dṛśyādṛśya ri kālaniṅ laga nirantaka tan atakut iṅ sureśvara,</l>
<l n="c">bvatniṅ pārthivasaṅgha sātusika ṅūni sakala giri mandaropama,</l>
<l n="d">tan kevran juga tan <app><lem>titig</lem><rdg wit="#edss">titī</rdg></app>
gatinira pravala kadi khagendravāhana.</l>
<!-- <app>6a C. D. F. milu suśaktya. H. milu suśakti. — 6b C. nirāntaka.
</app> -->
</lg>
<lg n="7"><l n="a">saṅkṣepan mara hayva gə̄ṅ galak ikaṅ hati lumavana śaktiniṅ musuh,</l>
<l n="b">prihprih denta manuṅkulāṅisapu jə̄ṅ sudaśasuta jugekaṅ enaka,</l>
<l n="c">maṅgəh ṅvaṅ makacarva tan krala sukhānuvukana ri paṅapti niṅ hulun,</l>
<l n="d">mon matyāhuripeki tan huniṅanən lamun ahuripa saṅ vatək ratu.</l>
<!-- <app>7a I. lumavan i śakti. — 7c B. paṅapti ri ṅhulun. C. asukānuvukana ri
ṅhulun.</app> -->
</lg>
</div>
<div type="canto" rend="met" n="116" met="FILL-ME-IN">
<lg n="1">
<l n="a">muvah balanireki tan paravaśaṅ nagara sahana bhārateśvara,</l>
<l n="b">subhikṣa təka riṅ* svavarga suta ghāra bala sahana pūrṇa śāśvata,</l>
<l n="c">apan niyata <app><lem>cūrṇa</lem><rdg wit="#edss">cūrṇan</rdg></app> bhasmi
sahananta yadi kita tumandaṅ apraṅa,</l>
<l n="d">avās hilaṅ ikaṅ sudharma kuṭi śāla kahava təkapiṅ praṅ adbhuta.</l>
<!-- <app> * B. D. E. F. H. I. J. — 1a B. nireku. C. D. nireka. — 1b A. C. niṅ. I.
pati-pati niṅ jagat. — 1c C. E. cūrṇṇa.</app> -->
</lg>
<lg n="2">
<l n="a">nahan liṅira saṅ narendra sumahur saṅ apatih ativīra kottama,</l>
<l n="b">prabhuṅku parameśvaraṅku kita bhūpati patinikanaṅ jagat kabeh,</l>
<l n="c">kənoh sahana saṅ narendra riṅ apan luputa ri <app><lem>paṅuhā</lem><rdg wit="#edss">paṅuvā</rdg></app>
nṛpeśvara,</l>
<l n="d">apan sakala buddhamūrti kita tattvanika paramadūradarśana.</l>
<!-- <app>2b D. F. H. J. niṅ jagat. — 2c B. C. D. paṅuhā. — 2 B. D. E. F. H. I.
J. Buddhamūrti śivamūrti kita parama dūra.
2d: choose the reading vhich is represented by the largest number of manuscripts?
</app> -->
</lg>
<lg n="3">
<l n="a">kunaṅ pva tiki hetuniṅ tak ahəbaṅhəbaṅ i sapaṅutus narādhipa,</l>
<l n="b">maṅən tulakaniṅ kanindaniṅ adharma matilara ri saṅ nareśvara,</l>
<l n="c">syapeki harəpe gatinya tuvi taṅ hulun iki karuhun para prabhu,</l>
<l n="d">yadin masuṅa* saṅ narendra pakacarva karaṇa ri kaśaktiniṅ musuh.</l>
<!-- <app> * B. C. D. E. F. H. I. J. — 3a C. narāpati. — 3d A. yadin pasuṅa.
</app> -->
</lg>
<lg n="4"><l n="a">pireka sakitiṅ pəjah pira ta ramyaniṅ ahuripa yan kaduryaśan,</l>
<l n="b">haneka mahurip paratra sama māti kahiḍəp ika jīva sātmaka,</l>
<l n="c">ikaṅ mati matiṅgal iṅ raṇa huripnika kahiḍəp aṅanti riṅ kavah,</l>
<l n="d">ikaṅ mabhimukheṅ raṇāṅgana paratra kahiḍəp ika jīvaniṅ jagat.</l>
<!-- <app>4a B. C. D. E. kaduryaśa.
</app> -->
</lg>
<lg n="5"><l n="a">praśasta mara tan haneka guṇa rūpaniṅ anivi yatan suśīlavān,</l>
<l n="b">hilaṅ sihira riṅ <app><lem>sənəṅ</lem><rdg wit="#edss">sənə̄ṅ</rdg></app>
yadi tan ilva ri patinika tan tapodhara,</l>
<l n="c">nda maṅkana jugaṅ pravīra niyataṅ yamapada tinəmunya tan vuruṅ,</l>
<l n="d">yatan panuta dharmaniṅ kavula tan kavula ya ṅuniveh kadiṅ hulun.</l>
<!-- <app>5b B. C. D. E. F. H. ika. — 5d E. yan tan panuta.
</app> -->
</lg>
<lg n="6"><l n="a">kalīṅanika tan pamātra manahiṅ* ṅhulun ahiḍəpa saṅ nareśvara,</l>
<l n="b">ndatan vuvusən ājñalaṅghana patik haji tan ulahaniṅ masevita,</l>
<l n="c">taha prabhu parāparaṅ laku vənaṅ <app><lem>tutakəna</lem><rdg wit="#edss">tutakna</rdg></app>
paṅutus nareśvara,</l>
<l n="d">si tan lamuna teki** rakva yadiyan bəcikanira ta yogya laṅghanan.</l>
<!-- <app> * B. C. ** B. C. D. E. F. H. — 6a A. D. E. F. H. I. J. pamatra manah iṅ.
C. nareśvari. — 6d A. I. J. lamunaneki rakva.
</app> -->
</lg>
<lg n="7"><l n="a">muvah liṅira saṅ munīndra guṇaniṅ musuh atiśaya yogya kastutin,</l>
<l n="b">prasaṅga mara doṣaniṅ guru vənaṅ <app><lem>vuvusakəna</lem><rdg wit="#edss">vuvusakna</rdg></app>
ri madhyaniṅ sabhā,</l>
<l n="c">nimittani patik narendra juga tan ragaragan i manah nareśvara,</l>
<l n="d">apan pravala pakṣapāta kahiḍəp ṅhulun ahiḍəpa saṅ nareśvara.</l>
<!-- <app>7a C. D. liṅ nira saṅ. — 7c C. J. nṛpāti. E. nṛpati.
</app> -->
</lg>
<lg n="8"><l n="a">hana pva ri pəjah patik nṛpati durbala saha balakośavāhana,</l>
<l n="b">muvah sahana saṅ nareśvara viśīrṇa təlas ika mamarvateṅ raṇa,</l>
<l n="c">samaṅka ta narendra yan larisa <app><lem>carvakəna</lem><rdg wit="#edss">carvakna</rdg></app>
təkapi śaktiniṅ musuh,</l>
<l n="d">kunəṅ ri hananiṅ hulun syapa tikā vənaṅ umalapa saṅ nareśvara.</l>
<!-- <app>8a C. narendra durbala. — 8b C. D. E. F. I. J. saṅ vatək ratu visirnna.
</app> -->
</lg>
<lg n="9"><l n="a">yadin śatasahasrakoṭi bala rākṣasa śatayuta daitya dānava,</l>
<l n="b">paḍāmukha mamarvatendra valate nṛpati tuməkanaṅ prayojana,</l>
<l n="c">arəs pva kumətər vuluṅku muririṅ sasiki təkapi kādbhuteṅ sarāt,</l>
<l n="d">adhā prabhu mṛṣāku yan bala viśeṣa yadi suruda riṅ samaṅkana.</l>
</lg>
<lg n="10"><l n="a">nda sākṣya sira saṅ vatək ratu ruməṅvakəna rasani vākyaniṅ hulun,</l>
<l n="b">pitovi manaveki* rakva hana bañcananika ləvədən nareśvara,</l>
<l n="c">nda śīghra sumahur narendra daśabāhu parama sukha garjiteṅ hati,</l>
<l n="d">prakopa** kadi siṅha rodra ruməṅə̄ <app><lem>dviradavacana</lem><rdg wit="#edss">dvarada
vacana</rdg></app> ghūrṇiteṅ vana,</l>
<!-- <app>* C. D. E. F. H. ** B. D. F. — 10b A. I. tan ateki rakva. B. manaveni
rakva. H. hana cañcala. J. hana teki rakva. — 10c B. garjjite. — 10d A. C. E. H. I.
J. prakośa.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="117" met="FILL-ME-IN">
<lg n="1"><l n="a">āhā he vīramantrī jayapati pinatihniṅ mahāsenayodha,</l>
<l n="b">yadyan tan milva sakveh para ratu ṅuniveh saṅ vatək bhāratāṅśa,</l>
<l n="c">bhohbhohbhoh hayva śalyeṅ laku* papagakənaṅ śatru śūrātirodra,</l>
<l n="d">maṅgəh tākv amriha mvaṅ kita juga pəjahāṅisyanaṅ dharmayuddha.</l>
<!-- <app> * B. C. D. E. F. H. I. J. — 1c A. śalyeṅ tanu.
</app> -->
</lg>
<lg n="2"><l n="a">lāvan tan niścaya ṅvaṅ pəjaha təkapikaṅ ratnakāṇḍādirāja,</l>
<l n="b">ṅhiṅ rehnyan rudramūrtī guṇa kinarəsakən denikaṅ rājasaṅgha,</l>
<l n="c">yāvat maṅkā mənaṅ riṅ laga niyata tikaṅ* śatru sakvehnya bhasmya,
ḍū mithyaṅ vākya madrādhipa sira ta pəjah deniraṅ pāṇḍuputra.</l>
<!-- <app> * B. C. D. E. F. H. — 2c A. I. J. niyata nikaṅ. — 2d H. niraṅ Pāṇḍvātmaja.
</app> -->
</lg>
<lg n="3"><l n="a">saṅsiptan mapraṅa ṅhiṅ ləkasakəna təkapniṅ mahāvīrasaṅgha,</l>
<l n="b">paṅgil ṅvaṅ siddha sādhyā katəkan apapaga mvaṅ tikaṅ poruṣāḍa,</l>
<l n="c">prodbhūteṅ aṅga yadyan matəmahana mahākālarudrāgnirūpa,</l>
<l n="d">ṅkā tākun brahmarūpāmaḍanana ri gəṅiṅ krodha madvandva yuddha.</l>
<!-- <app>3c C. H. patəmahana.
</app> -->
</lg>
<lg n="4"><l n="a">ndan yan soreki śaktiṅku pəjaha təkapiṅ ratnakāṇḍādirāja,</l>
<l n="b">byaktekaṅ viṣṇulokāparimita kadunuṅ sūryamārgātiśobha,</l>
<l n="c">yapvan hūrdhāmənaṅ* riṅ laga niyatanikaṅ svarga vāhyan katəmva**,</l>
<l n="d">stryādi mvaṅ ratna bhogā karaṇa ya phalaniṅ vīrasiṅheṅ raṇāṅga.</l>
<!-- <app> * B. D. E. F. H. J. ** B. C. D. E. F. — 4c A. C. I. nūrddhāmənaṅ. A. H.
I. J. katəmu. J. niyata tikaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">saṅkṣepanya* ndi tekā karaṇaniṅ** arəsānuṅkuleṅ śatru śakti,</l>
<l n="b">vvaṅ melik riṅ mahāsvarga ṅaranika yadin kumyuseṅ vīrakārya,</l>
<l n="c">yadyan tan mātya yan tan pujin ika ya <app><lem>ləhəṅ</lem><rdg wit="#edss">ləhə̄ṅ</rdg></app>
riṅ pəjah śūra riṅ praṅ,</l>
<l n="d">āpan doniṅ tuvuh rakva ya mulahakənaṅ dharma kastutyaniṅ rāt.</l>
<!-- <app> * H. ** D. F. — 6a A. saṅsiptā nya ndi hetu nyan atikiṅ. B. I. ndi hetu
kakaraṇa niṅ arəs. C. E. J. ndi tekā karaṇa ni karəsanuṅkule. H. saṅkṣepanya ndi tekaṅ
lara karaṇa niṅ arəs.
</app> -->
</lg>
<lg n="6"><l n="a">liṅ saṅ kāśīndra citrāṅsuka sira sumahur dvāravatyādirāja,
ḍū bhāgyā denta nāthaṅ huluniki tumutā selvane saṅ narendra,</l>
<l n="b">yan saṅ śry āvaṅga yekan <app><lem>kapaṅulu</lem><rdg wit="#edss">kapaṅhulu</rdg></app>
ṅuniveh māgadhendrādinātha,</l>
<l n="c">maṅgəh ṅvaṅ karva tan jrih sakaharəpan ikā mon silih bajrabajra.</l>
<!-- <app>6a H. sira ratu niṅ dvāravatyeki mojar.
</app> -->
</lg>
<lg n="7"><l n="a">ndan saṅ śrī siṅhaghoṣaprabhu sira sinivīṅ rājya nātheṅ virātha,</l>
<l n="b">mojar sahyāṅgrəgut ndah syapa lavana dələ̄n kāptya saṅ śrī narendra,</l>
<l n="c">yan saṅ pakṣīndravaktrādbhuta kumala tuvīkaṅ mahādumdubhīka,</l>
<l n="d">hayvārovaṅ ṅhulun ya* məjahana katiga mvaṅ balanyāprameya.</l>
<!-- <app> * H. — 7d A. B. D. E. F. I. J. ṅhulun məjahane.
7d is ametrical. ya should be long. Emend yāməjahana < ya* məjahana ?
</app> -->
</lg>
<lg n="8"><l n="a">āpan byakteka cūrṇan kadəmaka ri gadāṅkv āyudhātyanta ghora,</l>
<l n="b">śaktinyan sāgarāsat vukir ika ya rubuh siṅ katəmbuṅ rəmuk syuh,</l>
<l n="c">saṅsiptan dūra jīvan sahananika təkapkvī raṇāṅgātidurga,</l>
<l n="d">maryādaṇḍāyudha ṅvaṅ yadi luhika vəkaskvātəṅ rājyamaṇya.</l>
</lg>
<lg n="9"><l n="a">dhīrekāmbəkniraṅ mārutasuta sumahur bhūpatīṅ velarājya,</l>
<l n="b">maṅgəh ṅvaṅ samprayuktan subhaga maṅamukeṅ śatru milveṅ narendra,</l>
<l n="c">yadyan tekaṅ vimonāpatih ika ya təkap poruṣāḍātirodra,</l>
<l n="d">krūrāgə̄ṅ pat ḍəpā daṅṣṭranika sana sini lvir mahākadga tīkṣṇa.</l>
</lg>
<lg n="10"><l n="a">niṣṭanyān kālarūpeṅ guṇa ri səḍəṅ ikaṅ praṅ baṅun kumbhakarṇa,</l>
<l n="b">ndā tan jrih ṅvaṅ lumakṣyeriya kavənaṅan iṅ parvatāṅrug tapasvī,</l>
<l n="c">ṅkā tākun śīghra mānek gajahika mamupuh mastakanyan tibāṅluh,</l>
<l n="d">sanyāsākun məke təṅgəkika pinihəran deniraṅ paṇḍitārya.</l>
<!-- <app>10b E. lumakṣyeri. — 10c C. J. tibāṅlih. — 10d J. məne təṅgək.
</app> -->
</lg>
<lg n="11"><l n="a">nā hetunyāhurip rakva tinut ika marək <app><lem>byāpakeṅ</lem><rdg
wit="#edss">yapakeṅ</rdg><note>(OJED, s.v. byāpaka)</note></app> bhārata ṅke,</l>
<l n="b">mvaṅ sakvehkvehnikaṅ rājya mari kasakitan denikaṅ yakṣa rodra,</l>
<l n="c">maṅke prāpteki maṅdon yaya riṅ apa mənaṅnyan təkap saṅ narendra,</l>
<l n="d">aṅhiṅ pinrihnya pintən sukha pəjaha təkap saṅ mahākṣatriyeṅ rāt.</l>
<!-- <app>11a B. C. marəgyapakeṅ.
</app> -->
</lg>
<lg n="12"><l n="a">krūrāmbək saṅ susenādbhuta sira ratu riṅ kuṇḍināryan paśabda,</l>
<l n="b">maṅkā ṅvaṅ ṅūni sampun sinaput iṅ asura prodbhuteṅ rātrikāla,</l>
<l n="c">ghorākrak lvir gəlap sevu maṅuvuh abaruṅ durbalaṅ vvaṅ paḍārəs,</l>
<l n="d">hetuṅkv amrih mijil riṅ ləbuh amava laras mvaṅ mahāvīra yodha.</l>
<!-- <app>12b B. maṅkva ṅūni. — 12c B. E. durbbala.
</app> -->
</lg>
<lg n="13"><l n="a">tandvekan bhasmi sakvehnya paravaśa hilaṅ syūh təkeṅ vāhananya,</l>
<l n="b">lobhāṅga mvaṅ tikaṅ durkuda pinakajurunyan pəjah deṅku naṣṭa,</l>
<l n="c">tan vaktan hīnakāyan paguṇaguṇanikaṅ rākṣasa ndyaṅ* kavədya**,</l>
<l n="d">tan vruh ṅvaṅ yan siraṅ rākṣasapati manavorddhādhikeṅ śaktimanta.</l>
<!-- <app> * B. J. ** B. C. D. F. H. J. — 13a H. sakveh paravaśa ya hilaṅ. — 13 A.
D. E. F. H. I. nyaṅ. A. E. I. kavədyan.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="118" met="FILL-ME-IN">
<lg n="1"><l n="a">narapati cedirāja maṅaran subalāvacana,</l>
<l n="b">prabhu daśabāhu rakva huniṅan pva haturku rəṅə̄n,</l>
<l n="c">riṅ apa ta saṅ vatək ratu kabeh juga tan tumuta,</l>
<l n="d">ri pamuka saṅ narendra makatoh pati riṅ samara.</l>
</lg>
<lg n="2"><l n="a">ṅuni-ṅuni saṅ vatək nṛpasutānaki saṅ kavənaṅ,</l>
<l n="b">paḍa masənāha sañjata gajāśva huvus dinanan,</l>
<l n="c">hiḍəpi patik narendra duvəg amvita saṅ nṛpati,</l>
<l n="d">ri suku bhaṭāra buddhatanu mamriha riṅ samara.</l>
<!-- <app>2d H. ri pada.
</app> -->
</lg>
<lg n="3"><l n="a">apan iki yan kasovayana* durnaya durga təmən,</l>
<l n="b">niyata tikaṅ musuh ḍatəṅ amarpəki riṅ nagara,</l>
<l n="c">kuvu juru sāmya rakva kasihan ya təlas karuhun,</l>
<l n="d">sakaparək iṅ təgal kuru pakoṅgvan ikaṅ danuja.</l>
<!-- <app> * B. C. E. F. H. J. — 3a A. D. ya sovayana. — 3c C. D. E. F. H. rumuhun.
H. juru vanva rakva.
</app> -->
</lg>
<lg n="4"><l n="a">liṅiṅ aji bahni roga saha śāstra taman kaməne,</l>
<l n="b">muvah iki śatru tan duga dugāmbəka saṅ nipuṇa,</l>
<l n="c">vacananireka tan dva karase hati saṅ nṛpati,</l>
<l n="d">karaṇanirān vavaṅ marək aṅañjali supraṇata.</l>
</lg>
</div>
<div type="canto" rend="met" n="119" met="FILL-ME-IN">
<lg n="1"><l n="a">āhā prabhu śrī jinamūrti sākṣāt,</l>
<l n="b">səmbahku tiṅhāl i padadvayanta,</l>
<l n="c">mamvītku maṅke mijileṅ raṇāṅga,</l>
<l n="d">māharddhika svastha narendra donya.</l>
</lg>
<lg n="2"><l n="a">ndā tan liṅən laṅghana tāku denta,</l>
<l n="b">tātūt pakontāpəsa riṅ musuh sə̄k,</l>
<l n="c">gə̄ṅiṅ mahāpātaka mūḍhahetu,</l>
<l n="d">mādoh sakeṅ prajña kuraṅ viveka.</l>
</lg>
<lg n="3"><l n="a">lāvan huvus prārthananiṅ śarīra,</l>
<l n="b">cittan takut riṅ gati moha hiṅsa,</l>
<l n="c">mārādi tovin makabuddhi tuṣṭa,</l>
<l n="d">maṅgəh ṅhulun mātyana tan jrih ambək.</l>
<!-- <app>3b F. I. J. si tan. — 3c C. I. J. makabuddhi duṣta. H. devādi tovin.
3b read, after Zoetmulder (OJED, s.v. prārthana) si tan < cittan?
</app> -->
</lg>
<lg n="4"><l n="a">ulādhikā moṅ mṛga vānarādi,</l>
<l n="b">sākenakanyā ya yadin sudharma,</l>
<l n="c">sābhāgya yan mānuṣa jāti pūrṇa,</l>
<l n="d">kārəsrəs iṅ vvaṅ sahaneṅ triloka.</l>
</lg>
<lg n="5"><l n="a">hanan pva ri prāptanikaṅ musuh ṅke,</l>
<l n="b">prayojanāhyun malape narendra,</l>
<l n="c">adhā cəmər ndin kavaśeka denya,</l>
<l n="d">kunəṅ hanaṅkv īki ri pādukanta.</l>
<!-- <app>5a H. vvantən. 5 C. kavaśeśa. H. donya.
</app> -->
</lg>
<lg n="6"><l n="a">nā liṅnira śrī daśabāhu rodra,</l>
<l n="b">ndā śīghra yekan vətu tan vivakṣan,</l>
<l n="c">paḍāṅiriṅ* saṅ para pārthivākveh,</l>
<l n="d">huvus paḍānəmbah i jə̄ṅ narendra.</l>
<!-- <app> *C. D. E. F. I. J. — 6c A. B. paḍāṅliṅ. H. milvaṅiriṅ.
</app> -->
</lg>
<lg n="7"><l n="a">tumūt maraṅ vīragaṇāpramāṇa,</l>
<l n="b">mukhyeka rakryan mapatih jayendra,</l>
<l n="c">təlasnirāmvīt ri narendranātha,</l>
<l n="d">umilva ri śrī daśabāhu maṅke.</l>
<!-- <app>7a H. vīragāṇaprameya. — 7 H. sāmpun sirāmvit.
</app> -->
</lg>
<lg n="8"><l n="a">kunəṅ sira śrī nṛpa hastinendra,</l>
<l n="b">kevran təkap saṅ para rājasaṅgha,</l>
<l n="c">byātīta tan vandhya pəjahnireṅ praṅ,</l>
<l n="d">təkapnikaṅ* śatru viśeṣaśakti.</l>
<!-- <app> * B. C. E. F. H. I. J.
</app> -->
</lg>
<lg n="9"><l n="a">mvaṅ taṅ vatək kṣatriya rājaputra,</l>
<l n="b">kabehnya rakveki paḍātirodra,</l>
<l n="c">saṅ arddhanānaknira dibyarūpa,</l>
<l n="d">prajñeṅ dhanurveda suśīlabuddhi.</l>
</lg>
<lg n="10"><l n="a">saṅ śāla revaṅnira śaktimanta,</l>
<l n="b">sucitra dakṣāriniran saroṣa,</l>
<l n="c">huvus paḍānəmbah i jə̄ṅnirāmvit,</l>
<l n="d">dūran vənaṅnyāhuripeṅ raṇeka.</l>
</lg>
<lg n="11"><l n="a">nā liṅnireṅ jro hati saṅ narendra,</l>
<l n="b">vimūrcha de saṅ laris amrih apraṅ,</l>
<l n="c">siraṅ mahābrāhmaṇa vijña mojar,</l>
<l n="d">vruh riṅ manah śrī nṛpatīṅ suputra.</l>
<!-- <app>11c H. amriheṅ praṅ. B. sira mahābrāhmana.
11d H. ri vruh ta saṅ śrī nṛpati suputra.
</app> -->
</lg>
<lg n="12"><l n="a">ḍū saṅ narendrādhipa hayva maṅkā,</l>
<l n="b">hayunya rakveki husən təkapta,</l>
<l n="c">mahāmṛtaṅ homa suyajña* gə̄ṅən,</l>
<l n="d">ndā yan təkāniṅ musuh aprameya.</l>
<!-- <app> * B. C. E. F. H. — 12H. narendrāprabhu. — 12c A. J. mayajña. D. susajña.
</app> -->
</lg>
<lg n="13"><l n="a">mvaṅ yan paratreka kabehnya rakva,</l>
<l n="b">katon huripnyan ri hurip narendra,</l>
<l n="c">jīvanta jīvanya mahāviśeṣa,</l>
<l n="d">kabeh pramāṇan kita jīvaniṅ rāt.</l>
<!-- <app>13a H. mon yan. — 13d H. sarvapramāṇan.
</app> -->
</lg>
<lg n="14"><l n="a">yadin huripniṅ puruṣāḍa nātha,</l>
<l n="b">kitan viśeṣa sahananya rakva,</l>
<l n="c">ndātan sake śaktinikā ya jīvan,</l>
<l n="d">jīvanya sihteṅ dadi hetukanya.</l>
</lg>
<lg n="15"><l n="a">ndā maṅkanojarnira saṅ dvijendra,</l>
<l n="b">tan varṇanən śrī nṛpatīṅ kaḍatvan,</l>
<l n="c">narendra kāśīpura taṅ vivakṣan,</l>
<l n="d">muvah vatək pārthiva rāja mahyā.</l>
</lg>
<lg n="16"><l n="a">huvus sirādan bala vīrayodha,</l>
<l n="b">sar sə̄k pənuh rakva təkeṅ pəkən sə̄k,</l>
<l n="c">ghūrṇaṅ vaṅuntur kahavan gajāśva,</l>
<l n="d">taṭit mahə̄m tulyanikaṅ dhvajābāṅ.</l>
<!-- <app>16c B. H. J. kavahan.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="120" met="FILL-ME-IN">
<lg n="1"><l n="a">ry aṅkat saṅ para rāja kīrṇa maṅiriṅ kāśīndra dhātrātmaja,</l>
<l n="b">saṅkəp riṅ bala kośa vāhana duduṅ sarvāstra muntab murub,</l>
<l n="c">maṅkā lvir śivasūryarūpa kahiḍəp saṅkeṅ viyat bhāsvara,</l>
<l n="d">mvaṅ tekaṅ kadi candra pūrṇa sumənə̄ vintaṅ samāniṅ bala.</l>
</lg>
<lg n="2"><l n="a">saṅ śrī dvāravatīki rakva makapaṅhañjur vatək bhūpati,</l>
<l n="b">muṅgv iṅ sāmaja śuddhavarṇa ya baṅun <app><lem>śācīndraṅ</lem><rdg wit="#edss">śācīndra</rdg><note>(OJED,
s.v. sāmaja)</note></app> airāvaṇa,</l>
<l n="c">dīptaṅ bajra sutīkṣṇa yeka ginəgə̄ lvir hyaṅ surendrāṅlurug,</l>
<l n="d">gandharvāpsara tulyaniṅ balagaṇa lvir rodra mūreṅ* tavaṅ.</l>
<!-- <app> * B. D. E. F. J. — 2b H. baṅun hastīndra. — 2d A. C. moreṅ. H. mə̄reṅ.
</app> -->
</lg>
<lg n="3"><l n="a">vuntat saṅ prabhu siṅhaghoṣa mamutər daṇḍātirodran laku,</l>
<l n="b">aṅgyākən ratha parvatopama hinirniṅ dvādaśāśvādbhuta,</l>
<l n="c">krūraṅ haṅga baṅun bhaṭāra yama maṅdon deśaniṅ pātaka,</l>
<l n="d">vadvākveh kadi kiṅkarābalabalan ton sesiniṅ gomukha.</l>
</lg>
<lg n="4"><l n="a">saṅ śrī mārutarāja tan dva sumilih sampun pratiṣṭheṅ ratha,</l>
<l n="b">lvir saṅ hyaṅ baruṇomijil sira sakeṅ jroniṅ mahāsāgara,</l>
<l n="c">prodbhūtaṅ bala koṭilakṣa gumuruh ryak tulya riṅ bhīṣaṇa,</l>
<l n="d">syuh bhasmyaṅ kahavan tahən kabarubuh lvir palva makveh karəm.</l>
</lg>
<lg n="5"><l n="a">ṅkā ta śrī nṛpa cedirāja kahiḍəp saṅ hyaṅ dhanendrānurun,</l>
<l n="b">līlānuṅgaṅi rəṅganiṅ ratha pənuh deniṅ suvarṇottama,</l>
<l n="c">dukduk cakra sudaṇḍa cāpa vinatək riṅ ratnamaṇy ojvala,</l>
<l n="d">guntur mās təka riṅ balāruharuhan sə̄k taṅ mahābhūṣaṇa.</l>
</lg>
<lg n="6"><l n="a">maṅkat śrī nṛpa hastinendrasuta saṅ sākṣāt smarāṅiṇḍarat,</l>
<l n="b">gāṇḍevāyudha puṣpacāpa kahiḍəp deniṅ mulat kasrəpan,</l>
<l n="c">ṅkāneṅ syandana ratnasaṅgha kuməñar lvir sūryamārgālaṅə̄,</l>
<l n="d">huṅniṅ goṅ kahalātri bheri karəṅə̄ himpər gərəhniṅ kapat.</l>
</lg>
<lg n="7"><l n="a">sakvehkveh para rājaputra maṅiriṅ lvir sarvapuṣpānəḍəṅ,</l>
<l n="b">saṅ śālādi sucitra dakṣa sira tan sah muṅgu riṅ* sāmaja,</l>
<l n="c">sakrośaṅ bala peka yodha maṅiriṅ len taṅ haneṅ vāhana,</l>
<l n="d">mukhyekiṅ mapatih jayendra pinakātmārakṣa saṅ nāthaja.</l>
<!-- <app> * B. D. E. F. H. J. — 7b A. C. muṅgah iṅ. — 7c B. C. sakrośa. B. C. D.
E. F. H. maḍarat len. — 7d H. saṅ Dātraja.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="121" met="FILL-ME-IN">
<lg n="1"><l n="a">ndā śrī narapati daśabāhu rakva lumurug lakuni rathanira,</l>
<l n="b">lvir hyaṅ paśupati səḍəṅ iṅ yugānta maharəp luməbura bhuvana,</l>
<l n="c">krūrāṅlagilagi maśarīra bahni saha tomara murub i taṅan,</l>
<l n="d">krodhāṅayamayam i palayvaniṅ musuh ateka gəsəṅana tutən.</l>
<!-- <app>1 B. krūrālagi-lagi.
</app> -->
</lg>
<lg n="2"><l n="a">ḍyam taṅ balagaṇa kagəman tumiṅhali sirān asəmu kadi <app><lem>məsat</lem><rdg
wit="#edss">məsata</rdg></app> *,</l>
<l n="b">hah ndin hana mamapaga saṅ narendra ri hiḍəpnyaṅ asura sahana,</l>
<l n="c">maṅkāṅ para ratu paḍa garjitāmbəkika yan malahakəna musuh,</l>
<l n="d">len taṅ guragaḍa maṅusap ləṅən kadi hayam vahu ya kinələgan.</l>
<!-- <app> * B. C. D. E. F. H. J. — 2a A. kadi məsat.
</app> -->
</lg>
<lg n="3"><l n="a">tovin sahanahananikaṅ pravīra bala peka sama kavigaran,</l>
<l n="b">ghūrṇaṅ stutinika manuhun taṅan paḍa maṅañjali parəṅ amuvus,</l>
<l n="c">hahhah narapati daśabāhu dibya kita deva sakala kahiḍəp,</l>
<l n="d">saṅ tan kahavarana śumīrṇakən ripu pakosirəniṅ aśaraṇa.</l>
</lg>
<lg n="4"><l n="a">tan ṅeh yan ucapakəna tuṣṭaniṅ bala muvah para ratu suməgut,</l>
<l n="b">prāpteṅ kurutəgal i samīpaniṅ giri pakoṅgvaniṅ asuragaṇa,</l>
<l n="c">śīghrākuvukuvu sira saṅ vatək ratu muvah prabhusuta sahana,</l>
<l n="d">ləṅkeśvarasuta mithilātmajādinika vālabhasuta ya təka.</l>
<!-- <app>4b H. niṅ vana.
</app> -->
</lg>
<lg n="5"><l n="a">lvir saptajaladhi maṅalih vukir sakasahasra* təka katulajəg,</l>
<l n="b">tiṅkah para ratu saha yodhasaṅgha saha goṅ gubar asirasiran,
āścarya muliṅa manahiṅ mahāsura sakeṅ giri parəṅ umulat,</l>
<l n="c">hetunyan agaravalan ambək agya mapageṅ musuh aruharuhan.</l>
<!-- <app> * C. D. — 5a A. B. E. F. H. J. sahaśra.
</app> -->
</lg>
<lg n="6"><l n="a">ghorākrak umətu ya sakeṅ laṅit saha gadāstra muśala niśita,</l>
<l n="b">sə̄k taṅ gajaratha śatakoṭilakṣa ya sakeṅ kṣititalan umasə̄,</l>
<l n="c">yatnaṅ balagaṇa savatək ri hastina muvah para ratun umasə̄,</l>
<l n="d">sampun paḍa manihaṅakən varāstra pamapag vukiṅ asuragaṇa.</l>
<!-- <app>6a H. umətu saka riṅ.
</app> -->
</lg>
<lg n="7"><l n="a">tan dvaṅ balagaṇa mapagut silih pagut amūk paḍa ya kapugutan,</l>
<l n="b">len taṅ malaga ri hiriṅiṅ vukir saka sagulma sacamuh apupuh,</l>
<l n="c">dudv ālaga ri pucakikaṅ gunuṅ sakasapatti* sagaṇa gumuruh,</l>
<l n="d">ṅkāneṅ juraṅika ya səsək təkeṅ vivara ghora ya marurək arok.</l>
<!-- <app> *C. D. F. H. J. — 7 A. B. E. sapāti.
</app> -->
</lg>
<lg n="8"><l n="a">ramyaṅ praṅ agajagajahan silih* pulət** ikaṅ tulalay apulətan,</l>
<l n="b">krūrāṅakusiṅakus*** ikaṅ susārathi tibā ya paḍa karanəhan,</l>
<l n="c">krodhāmalupinalu ri kumbhaniṅ dviradarājanika paḍa pəjah,</l>
<l n="d">mvaṅ sāmajanika kadi parvatāṅlah i kacūrṇa paḍa mapulihan.</l>
<!-- <app> * D. H. J. ** C. D. E. F. H. J. *** C. D. E. J. — 8a A. B. E. F. pilih.
C. pulət. — 8b A. B. F. H. krurāṅakus-aṅakus. B. C. D. E. F. H. J. karanəhan.
read, vith Zoetmulder (OJED, s.v. ranəh), karanəhan < kabaranan ? or kabharanan
?
</app> -->
</lg>
<lg n="9"><l n="a">kīrṇaṅ ratu maratharathan samāratha mamūk paḍa ta kavigaran,</l>
<l n="b">sevuṅ śaravara luməpas riṅ ambara baṅun hudan apuy umurub,</l>
<l n="c">mvaṅ taṅ bala makudakudan paḍāsahut ikaṅ kuda parəṅ arukət,</l>
<l n="d">cek ceṅ dhvanini curikikāṅəne kray atəguh kadi vatu pinəraṅ.</l>
<!-- <app>9d H. ikaṅəne vaneh krayatəguh.
</app> -->
</lg>
<lg n="10"><l n="a">prodbhūtaṅ asurabala gə̄ṅ galak paḍa masə̄ kadi gəlap aṅavur,</l>
<l n="b">dukduk muśala kṛtala sañjatanya lumarap taṭitika malivər,</l>
<l n="c">len taṅ maliman ika maṅuṇḍa tomara hane təṅən inabənakən,</l>
<l n="d">syuh taṅ kurubala kadahut vatək makuda sevu paḍa kasulayah.</l>
</lg>
<lg n="11"><l n="a">śīghrāpulih amahi gadāstra cāpa para bhūpatisuta tumitih,</l>
<l n="b">koṭy arvuda śaranira pañcarūpa navavaktra maṅənani musuh,</l>
<l n="c">malvaṅ saṅaṅivu tikanaṅ mahāsura makin ta ya muvah umasə̄,</l>
<l n="d">krūrāṅdaśaguṇa haləp iṅ hilaṅ kadi ya varṇaniṅ udadhi pasaṅ.</l>
</lg>
<lg n="12"><l n="a">saṅhāra malakulaku tulyaniṅ laga baṅun muburakəna jagat,</l>
<l n="b">liṇḍūṅ bhuvana təkapi paṅhrukiṅ danuja bhūpatisuta mamupuh,</l>
<l n="c">rakta dhvajanira kuməlap baṅun liḍahiṅ antaka maṅaladalad,</l>
<l n="d">lvir dvādaśa ravi putəriṅ gadāmarəṅi cakra ya linəpasakən.</l>
<!-- <app>H. liḍah iṅ takṣaka.
</app> -->
</lg>
<lg n="13"><l n="a">lvir parvata mahəm i samīpaniṅ jaladhi ghūrṇita səḍəṅ iṅ alun,</l>
<l n="b">kveh taṅ śava saha rudhiranya rakva təmahiṅ pəjah amuk iṅ ayun,</l>
<l n="c">nistanyan apiṅit atidurgamaṅ samara bhūmi taya katatakut,</l>
<l n="d">tan kevəh ika tar arusit təkap saṅ atiśūra maharəp alaga.</l>
</lg>
</div>
<div type="canto" rend="met" n="122" met="FILL-ME-IN">
<lg n="1"><l n="a">huṅniṅ rākṣasadaityayodha maṅuhuh lvir dadyaṅ ekārṇava,</l>
<l n="b">bheri mvaṅ kahalātri maslur umasə̄ sakveh vatək pārthiva,</l>
<l n="c">pə̄hniṅ śāstra mahārathādi ginəlar saṅ vṛddhavṛddheṅ laga,</l>
<l n="d">hetunyāpraṅ arok silih praṅ arukət noraṅ harəp maṅsula.</l>
<!-- <app>b is ametrical. emend kahalātri maslur < masəlur ?
</app> -->
</lg>
<lg n="2"><l n="a">śrī citrāṅsuka vīra dhīra masikəp gāṇḍeva śīghromasə̄,</l>
<l n="b">dhvastaṅ rākṣasa sevulakṣa kapurus deniṅ śarātyadbhuta,</l>
<l n="c">len tekaṅ ya dinaṇḍa māti hinivuṅ de saṅ mahākṣatriya,</l>
<l n="d">dudvekaṅ malayū tinūt pva katəḍuṅ riṅ lvah juraṅniṅ vana.</l>
<!-- <app>2c F. hinivud de. H. len taṅ mati ḍinaṇḍa pinrih inirūp de saṅ. — 2d H.
tinūt ya.
</app> -->
</lg>
<lg n="3"><l n="a">mabyūran bala poruṣāḍa mananā kabvaṅ tinūtan panah,</l>
<l n="b">məṅgahməṅgah ikaṅ kavoṅan umaṅap glānānibā* riṅ lemah,</l>
<l n="c">nāhan hetunikaṅ mahāsurabala mvaṅ bhutasenābutəṅ,</l>
<l n="d">durmedhāgra duloma śīghra mapulih pakṣīndravaktrādhika.</l>
<!-- <app> * B. C. D. E. F. J. — 3b A. H. maṅgəh-məṅgah. A. glānātibā riṅ.
</app> -->
</lg>
<lg n="4"><l n="a">garvāhyā paḍa garjitāṅləpasakən sarvāstra bāṇottama,</l>
<l n="b">cakra mvaṅ hala bajra balla* madulur bāṇāgni muntab murub,</l>
<l n="c">śrī citrāṅsuka yatna śīghra mamapag riṅ bāyubajrādbhuta,</l>
<l n="d">kabvaṅ taṅ śarasaṅgha malvi guməsəṅ yakṣādhipākveh pəjah. > ok</l>
<!-- <app>* E. F. H. — 4b A. B. C. D. bajra bāla.
</app> -->
</lg>
<lg n="5"><l n="a">dhīrambəknikanaṅ duloman umasə̄ mūk vūk vatək hastina,</l>
<l n="b">kāṅgək yan pinanah vijaṅnya kahiriṅ de śrī narendrādhipa,</l>
<l n="c">yekā hetunikāharəp* mamupuhāmūke sireṅ syandana,</l>
<l n="d">cek təṅgəknya pəgat cinakra ya təkap saṅ śāla saṅkeṅ kiva.</l>
<!-- <app> * C. D. E. F. J. — 5c A. B. H. nirāharəp.
</app> -->
</lg>
<lg n="6"><l n="a">durmedhāhyatirodra maṅkin abutəṅ n ton saṅ duloman pəjah,</l>
<l n="b">krūrākāra harəp təkāṅduka ri saṅ śāle kivan vruh sira,</l>
<l n="c">tandaṅ śrī jinamūrtiputra vihikan prāptanya saṅkeṅ gəgər,</l>
<l n="d">tan vruh yan pinanahnireka ya sakeṅ kānan kṣaṇekā pəjah.</l>
</lg>
<lg n="7"><l n="a">mvaṅ sakvehnya tikaṅ mahāsurabalāṅantī viyat durbala,</l>
<l n="b">vrinvrin deni panah saṅ ardhana tutug riṅ svarga hārohara,</l>
<l n="c">yekā hetunikaṅ kagendramukha tan dvāmūrdhapakṣīṅ laga,</l>
<l n="d">syuh sakveh bala hastinendra cinucuk socanya sampun təḍas.</l>
<!-- <app>7a H. sakveh nikanaṅ.
</app> -->
</lg>
<lg n="8"><l n="a">len tekaṅ hinelə̄ vaneh ta pinulir grīvanya keṅər pəgat,</l>
<l n="b">dudvekaṅ cinucup gətihnyan inidək təṇḍasnya sampun lucat,</l>
<l n="c">antranyāravayan mabāṅ karudhiran lvir nāga māṅsāmilət,</l>
<l n="d">lvir pakṣīndra ya tāṅlayaṅ maputəran riṅ byoma himpər gəlap.</l>
<!-- <app>8d C. F. ta yāṅlayaṅ.
8a Zoetmulder (OJED s.v. pəgat) gives the variant reading pinuliṅ < pinulir
</app> -->
</lg>
<lg n="9"><l n="a">rəsrəsnyan padulur pətəṅ ḍəḍət ikaṅ rāt vibhrameṅ vvaṅ kabeh,</l>
<l n="b">mvaṅ sarvāstra baṅun hudan makəcəhan glānaṅ vatək hastina,</l>
<l n="c">yekā hetu narendraputra maṅayat hrū śakti tan popama,</l>
<l n="d">sākṣāt sūrya mahāprabhāva malilaṅ rug taṅ tamo bhīṣaṇa.</l>
<!-- <app>9d B. taṅ mābhīṣaṇa. J. taṅgamo bhiṣaṇa.
</app> -->
</lg>
<lg n="10"><l n="a">maṅkin rodra tikaṅ mahāsura katon sakvehnya muṅgv iṅ laṅit,</l>
<l n="b">syuh bhraṣṭān pinanah təkap nṛpatiputra trus jajanyā bəlah,</l>
<l n="c">mañcurmañcurike gulūnya savaneh səmpal vijaṅnyāpasah,</l>
<l n="d">len tekaṅ maḍarat sakoṭi ya gəmut de śāla dakṣāmupuh.</l>
<!-- <app>10c H. mañcur-mañcur gulu nya.
10c Zoetmulder (OJED s.v. səmpal) has the variant reading mañjur-mañjur
</app> -->
</lg>
<lg n="11"><l n="a">krodhekaṅ garuḍāsya tan dva tumurun saṅkeṅ laṅit ghūrṇita,</l>
<l n="b">ghorākrak maharəp təkāmatuka cakṣu śrī narendrātmaja,</l>
<l n="c">yatna śrī nṛpaputra tan dva tuməḍun saṅkeṅ rathāglis masə̄,</l>
<l n="d">saṅkeṅ bhūmi sireki yar panahikā təṅgəknya sampun pəgat.</l>
<!-- <app>11c H. nṛpaputra yeka tuməḍun.
</app> -->
</lg>
<lg n="12"><l n="a">liṇḍūṅ bhūmi baṅun śilādri ya rubuh maṅlah <app><lem>luməṇḍveṅ</lem><rdg
wit="#edss">luməṇḍen</rdg></app> ləmah,</l>
<l n="b">mahyaṅ kṣatriyarājasaṅgha lumihat mvaṅ yodha pekākrama,</l>
<l n="c">kapvāṅastuti dibya saṅ prabhusutan siṅgih jinendrātmaja,</l>
<l n="d">mvaṅ saṅ deva rəsīṅ laṅit saha səkar mrik mār paḍāṅastuti.</l>
<!-- <app>12b B. C. D. F. H. J. peka yodhākrama.
12d Zoetmulder (OJED s.v. mrik) has the variant reading paḍâṅasturi < paḍāṅastuti
</app> -->
</lg>
<lg n="13"><l n="a">ndah śīghraṅ sumalā prakopan umasə̄ <app><lem>sambuttakən</lem><rdg
wit="#edss">sambūtakən</rdg></app> betala,</l>
<l n="b">sakrośaṅ bala vāhananya gumərəh prāptāṅalun sāhasa,</l>
<l n="c">cakrā tomara sañjatanya magave syūhniṅ vatək hastina,</l>
<l n="d">ṅkā tānak prabhu vālabhekana pəjah mvaṅ gupta luptan parəṅ.</l>
</lg>
<lg n="14"><l n="a">maṅkin krodha vatək narendratanayāmūk vūk mahārākṣasa,</l>
<l n="b">len tekaṅ mamanah ri hastra manuhuk riṅ khaḍga tīkṣṇoməṅəs,</l>
<l n="c">dudvekaṅ* mamupuh nda tan dva kasikəp denyan kabhakṣā kabeh,</l>
<l n="d">sākṣāt rākṣasa kumbhakarṇa hinasə̄ deniṅ vatək vānara.</l>
<!-- <app> * D. F. — 14b B D. E. F. riṅ astra. — 14c A. B. C. E. H. J. dudvekān.
</app> -->
</lg>
<lg n="15"><l n="a">ndātan jrih rinəbut riṅ astra vinahan cakrāstra bajrojvala,</l>
<l n="b">krodhekān paṅalap śilādri saduruṅ kabvaṅ vatək kṣatriya,</l>
<l n="c">syūh bhraṣṭaṅ vara parvateka pinanah de śrī narendrātmaja,</l>
<l n="d">mvaṅ təṅgəknya huvus pəgat kapisanan təṇḍasnya sampun tibā.</l>
</lg>
<lg n="16"><l n="a">mumbul rahnya sake gulūnya kumucur lvir dhātu muñcar mələk,</l>
<l n="b">təṇḍasnyākrak umiṇḍuhur ya matəpuṅ pūrṇātiśakty adbhuta*,
āy āy koṅ ratuputra tuccha lihatekiṅ rākṣasānindita,</l>
<l n="c">hah hah hah ta kabehmu hah papagakən śaktiṅku tar popama.</l>
<!-- <app> * B. C. D. E. F. H. J. — 16b A. pūrṇṇāta śaktyādbhuta.
</app> -->
</lg>
<lg n="17"><l n="a">liṅniṅ rākṣasa śīghra yatna mamanah saṅ śrī narendrātmaja,</l>
<l n="b">piṅ pāt piṅ lima tan dva maṅkana maluy jīvanya kepvan sira,</l>
<l n="c">lumpat saṅ nṛpaputra śāla təka muṅgv ī bāhuniṅ rākṣasa,</l>
<l n="d">pakṣanyātəpuṅaṅ śirahnya pinupuh syūh denirātyadbhuta.</l>
</lg>
<lg n="18"><l n="a">byātītan ri jurunya mātin umurud saṅ śrī narendrātmaja,</l>
<l n="b">maṅsə̄ taṅ maṅaran sutīkṣṇa pinakottuṅgāgraniṅ rākṣasa,</l>
<l n="c">makveh pārthiva māti denya təkapiṅ sarvāstra saṅkeṅ gadā*,</l>
<l n="d">lvir guntur maṅalih rəbah sahananiṅ dhairyottamā kaṣṭa pəjah.</l>
<!-- <app> * B. C. D. E. F. H. J. — 18a H. ri pəjah juru nya umurud saṅ śrī. — 18c
A. saṅkeṅ gaḍag.
dhairy < dery
18d is one syllable too long. Zoetmulder (OJED s.v. kāṣṭha) gives the variant reading
dhairyopamā kāṣṭha ya < dhairyottamā kaṣṭa pəjah.
</app> -->
</lg>
<lg n="19"><l n="a">śrī citrāṅsukarāja tan dva kadunuṅ denyaṅ vatək rākṣasa,</l>
<l n="b">sakvehnyan paḍa rodra rota sumahab sthīrāṅadəg riṅ liman,</l>
<l n="c">hetu śrī naranātha śīghra maṅayat daṇḍātirotāṅgətəm,</l>
<l n="d">bhraṣṭaṅ rākṣasa sevu māti pinupuh mvaṅ taṅ subhaṅgan pəjah.</l>
<!-- <app>19b B. C. D. E. F. H. rodra-rodra. J. rodra yeka sumahab. — 19d B. C.
D. E. F. H. J. mati kaparah.
</app> -->
</lg>
<lg n="20"><l n="a">ndah krodhaṅ vara dumdubhīki maṅagəm sy āmogha tīkṣṇojvala,</l>
<l n="b">yāṅduk śrī naranātha tan vruh i ḍatəṅnyāṅlumpatī syandana,</l>
<l n="c">trus pyah saṅ prabhu denya ghūrṇita tikaṅ yakṣāsraṅāṅadvakən,</l>
<l n="d">mavrəg taṅ bala hastinendra kadavut sakveh vatək pārthiva.</l>
</lg>
<lg n="21"><l n="a">ndan saṅ vīra patih jayendra juga tan kabvaṅ təkapniṅ musuh,</l>
<l n="b">tan kevran vinahan varāstra pinəniṅ deniṅ vatək rākṣasa,</l>
<l n="c">len tekaṅ maharəp təkānuduka* muṅgah rəṅganiṅ syandana,</l>
<l n="d">sampun rakva dinuknireṅ muśala tan dva syuh rəmuk siṅ kəna.</l>
<!-- <app> * C. D. E. F. J. — 21c A. B. H. təkānuduki.
</app> -->
</lg>
<lg n="22"><l n="a">brahmāstrādbhuta veṣṇavāstra pamanah saṅ vīramantrī ripu,</l>
<l n="b">hetunyaṅ bala rākṣasārəs ika tan vantən parək denira,</l>
<l n="c">sakvehkvehnikanaṅ mahāsura maluy tekaṅ suśaktī daṅū,</l>
<l n="d">astam taṅ bala peka bhūtagaṇa sə̄k cūrṇaṅ piśācālayū.</l>
<!-- <app>22b B. C. D. F. vantən marək.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="123" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah śīghrāṅ indrabajrāgaravalan apulih n* ton i rovaṅnikāvrəg,</l>
<l n="b">rvaṅ koṭyaṅ daityayakṣā təka parəṅ amupak parvatāgə̄ṅ inuṇḍa,</l>
<l n="c">vvilniṅ vvil bhūtaniṅ bhūta paḍa ya sumahab riṅ laṅit ghūrṇitāhya,</l>
<l n="d">maṅhrəṅ maṅhrik ya rodrāmava vatu saduruṅ mvaṅ salumpaṅ sinaṅga.</l>
<!-- <app> * B. C. D. E. — 1a A. F. H. J. apulih ton i. — 1b B. C. D. E. rvaṅ kośa.
— 1c C. D. E. F. H. J. ghūrṇ̣̣ṇitākrak.
</app> -->
</lg>
<lg n="2"><l n="a">tandaṅniṅ daityayakṣā rasa muburakənaṅ bhūr bhuvah svah ya kəmpan,</l>
<l n="b">yatnekaṅ vīramantrī mapagakən ikanaṅ* śatru riṅ cakra mādrəs,</l>
<l n="c">bəntar taṅ parvata syuh sahananika təke saṅ mahāyodharāja,</l>
<l n="d">sākṣāt śrī kṛṣṇa ṅūnin paravaśakən ikaṅ cakra riṅ salvarāja.</l>
<!-- <app> * B. C. D. E. F. H. J. — 2b A. pamapagakən ikaṅ.
</app> -->
</lg>
<lg n="3"><l n="a">lāvan tekaṅ sutīkṣṇan pəjah ika ya təkap saṅ mahāvīramantrī,</l>
<l n="b">sakvehniṅ rākṣasāpaṅlaga ri sira huvus dhvas təkaṅ vāhananya,</l>
<l n="c">təkvan śrī hastinendrātmaja sira tumuluṅ mvaṅ siraṅ śāla dakṣa,</l>
<l n="d">sevvīṅ astrānəsəb rākṣasa makatələbuk syuh tibeṅ bhūmi cūrṇa.</l>
</lg>
<lg n="4"><l n="a">ṅkān maṅsə̄ dumdubhīkā guragaḍa maharəp molihe saṅ sumantrī,</l>
<l n="b">sambut sy āmogha sampun pinanahika tikəl denikaṅ śatru śakti,</l>
<l n="c">ndah yekan sāmajendrānala təmahan ikaṅ rākṣasa krūra dhūma,</l>
<l n="d">mātaṅgāṅgāruhur lvir gunuṅ anak umurub kātarāṅuntabuntab.</l>
<!-- <app>4a C. molihe saṅ mantri. — 4b C. sāmbut. — 4d C. mataṅgāruhur.
</app> -->
</lg>
<lg n="5"><l n="a">maṅkin krodhāṅamūk ṣaḍ gaḍiṅika manujah syuh maraṅ kṣatriyāṅśa,</l>
<l n="b">nāgāgə̄ṅ tulyaniṅ nāsika maṅutitakən təṇḍasiṅ vīrayodha,</l>
<l n="c">dhvas tekaṅ sañjatāsiṅ təka kahala gəsə̄ṅ denikaṅ sāmajāgni,</l>
<l n="d">nā hetunyaṅ vatək hastinabala malayū durbalaṅ rājasaṅgha.</l>
<!-- <app>5a C. H. rodrāṅamuk gaḍiṅ ika.
</app> -->
</lg>
<lg n="6"><l n="a">dhīrāmbək saṅ jayendrāpuliha mapagakən sāmajendrātirodra,</l>
<l n="b">lvir saṅ pārtheṅ raṇān tan sigasiguni panasniṅ gajah bahnirūpa,</l>
<l n="c">syuh dagdhaṅ syandana mvaṅ kudanira ya gəsəṅ denikaṅ dumdubhīka,</l>
<l n="d">lumpat saṅ vīramantrī təka ri hulunikaṅ* sāmajānuṅgaṅ ahyā.</l>
<!-- <app> *B. C. D. F. H. J. — 6d A. E. gulu nikaṅ.
</app> -->
</lg>
<lg n="7"><l n="a">pokpokpok təṇḍasiṅ sāmaja pinalunireṅ daṇḍa muñcar gətihnya,</l>
<l n="b">ghorāṅohan pəjah riṅ kṣaṇarika tumurun riṅ ləmah saṅ jayendra,</l>
<l n="c">rug sakvehniṅ vatək rākṣasa niyata təkoṅgvanniraṅ* poruṣāḍa,</l>
<l n="d">rəp mogaṅ rātri kady āmusani dadi mulih saṅ mahāvīrayodha.</l>
<!-- <app> *D. F. J. — 7c A. B. C. E. H. təkeṅgvan niraṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="124" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan gatinira saṅ musir kuṭāpraṅ,</l>
<l n="b">tiṅkah saṅ prabhu puruṣāḍa yan vivakṣan,</l>
<l n="c">ndan sampun sira ruməṅə̄ lvaṅiṅ balākveh,</l>
<l n="d">pakṣīndrāsya pamukhaniṅ pəjah viśīrṇa.</l>
<!-- <app>1b H. Puruṣāḍa ta.
</app> -->
</lg>
<lg n="2"><l n="a">āścaryaṅ bala mahurip sameka mojar,</l>
<l n="b">mukhyaṅ rākṣasa varavīraṅ indrabajra,</l>
<l n="c">kapvāṅastuti guṇaniṅ musuh sudhīra,</l>
<l n="d">rāry anvam tuvi paḍa śakti vīra rota.</l>
<!-- <app>2d B. C. D. F. H. śakti śūra rota.
</app> -->
</lg>
<lg n="3"><l n="a">ton tekaṅ kumala kagāsya bhasmi cūrṇa,</l>
<l n="b">de śālārdhana para rājaputra dibya,</l>
<l n="c">tan hopən pəjahikanaṅ gajendrarūpa,</l>
<l n="d">de rakryan patih ika śakti vīryamanta.</l>
</lg>
<lg n="4"><l n="a">tambis ṅvaṅ pəjaha təkapnikeṅ raṇāṅga,</l>
<l n="b">yan tan rātry anapiha hetuniṅ svajīvan,</l>
<l n="c">nā liṅnyan dadi sumahur ta rākṣasendra,</l>
<l n="d">tan len saṅ kṣitipati ratnakāṇḍarāja.</l>
<!-- <app>4c H. sumahur narendranātha.
</app> -->
</lg>
<lg n="5"><l n="a">hahhah he kita bapaṅ indrabajra sājñā,</l>
<l n="b">hayvāgə̄ṅ vədi təkapiṅ musuh vicitra,</l>
<l n="c">nyāmākun mususa riye raṇāṅgabhūmi,</l>
<l n="d">yadyan bhūminika mavās ya bhasmibhūta.</l>
</lg>
<lg n="6"><l n="a">saṅsiptan larisa matāku mətva riṅ praṅ,</l>
<l n="b">lūd magyākun umalape jinendramūrti,</l>
<l n="c">svīnən rakva suṅakəneṅ bhaṭāra kāla,</l>
<l n="d">dūran pārthivagaṇa vāny amaṅpaṅa ṅvaṅ.</l>
</lg>
<lg n="7"><l n="a">ṅhiṅ tekaṅ prabhu daśabāhu pāṅaḍanya,</l>
<l n="b">maṅgəh sy āku makalagaṅ prajāpatī rāt,</l>
<l n="c">kīrṇaṅ hastadaśa sahāstra sarvasiddhi,</l>
<l n="d">ndātan kevran aku rumoha matyanosən. </l>
</lg>
<lg n="8"><l n="a">nā tojarnira manavut ravis prakopa,</l>
<l n="b">lvir kady āmaṅana jagattrayeki maṅke, </l>
<l n="c">ḍyam sakvehnikaṅ umulat vimūrchitārəs,</l>
<l n="d">muntab sə̄ṅni mukhanirāgnirudra sākṣāt.</l>
</lg>
</div>
<div type="canto" rend="met" n="125" met="FILL-ME-IN">
<lg n="1"><l n="a">ndan sakvehnira saṅ vatək ratu muvah sahanahananikaṅ balāsura,</l>
<l n="b">vruh rakveki manah mahāsurapatī vijilanira ri* madhyaniṅ raṇa,</l>
<l n="c">yekān saṅ mapatih vimona humatur mavarah i taya hastineśvara,</l>
<l n="d">ṅkāneṅ rājya tatan tumūt sira mareṅ raṇa tan aṅavak iṅ praṅ adbhuta.</l>
<!-- <app> * D. E. F. H. — 1b A. B. C. J. ti mādhya. — 1c B. C. D. E. J. sakveh saṅ
mapatih. H. yatnekaṅ mapatih. — 1d H. rajya sireki rakva sumalah ri nala bharatikaṅ
praṅ adbhuta.
</app> -->
</lg>
<lg n="2"><l n="a">yekā hetu narendra tan vavaṅ umaṅkat i tayanira saṅ pinetnira,</l>
<l n="b">saṅ śrī bhūpati koṣa rakva tinuduhnira makapatiniṅ balāsura,</l>
<l n="c">mvaṅ devāntaka vīrarāja tumutāmapagakəna kaśaktiniṅ musuh,</l>
<l n="d">lyan <app><lem>saṅke</lem><rdg wit="#edss">sake</rdg></app> sira saṅ kaliṅga
tinuduhnira sulabha panəṅgah iṅ sarāt.</l>
<!-- <app> * C. — 2c A. B. D. E. F. H. J. tumutāmapagakna kaśaktin.
2c is one syllable too long. Follov reading in A. B. D. E. F. H. J., tumutāmapagakəna
kaśaktiniṅ < tumutāmapagakna ri* kaśaktiniṅ ?
</app> -->
</lg>
<lg n="3"><l n="a">śry āvaṅgādhipa garjiteki ri pakon sudaśasuta makāntyaniṅ bala,</l>
<l n="b">kālih mvaṅ magadhendra dhīra sira tan jrih i paṅutusi rākṣaseśvara,
āpan rakva sireka tan kahañaṅeṅ laga maṅusəṅ aminta mapraṅa,</l>
<l n="c">deniṅ krodhanire narendra daśabāhu karaṇa marəbut sukanyakā*.</l>
<!-- <app> * B. C. D. E. F. H. J. — 3d A. sukanya.
</app> -->
</lg>
<lg n="4"><l n="a">sāmantaprabhu vīrayodha karuhun balagaṇa hana daitya rākṣasa,</l>
<l n="b">krośakrośa kabehnya rakva tumuteṅ magadhapatin umətva <app><lem>riṅ raṇa</lem><rdg
wit="#edss">riṅ sabhā</rdg></app> ,</l>
<l n="c">ājñā saṅ prabhu maṅkaneka tumibaṅ ndatita mətu mulih nareśvara,</l>
<l n="d">ṅkāne jro kuṭa pārśvaniṅ giri pakoṅgvanira kinəmit iṅ balādhika.</l>
<!-- <app>4b B. C. H. riṅ raṇa. C. krośa-krośa. D. F. E. tumihaṅ adita. H. tumihaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">tan varṇan ri kəjəpnya māri muni taṅ tabətabəhan aganti lor kidul,</l>
<l n="b">tiṅkahniṅ raṇabhūmi yeka caritan suminaṅ i təkaniṅ təṅah vəṅi,</l>
<l n="c">kasraṅ deni kəñarniṅ astra maṇibhūṣaṇa katilar i līna saṅ prabhu,</l>
<l n="d">yekā hetunikaṅ raṇāṅga mapaḍaṅ rahina sama sudīpta bhāsvara.</l>
<!-- <app>5b H. bhumi teki.
</app> -->
</lg>
<lg n="6"><l n="a">makveh taṅ kuṇapāgəlar pakasulaṅkrah akalaṅan i śīrṇaniṅ ratha,</l>
<l n="b">mvaṅ tekaṅ makarah* kaluṅ hana mahambuluṅan ika sumaṇḍay iṅ kuda,</l>
<l n="c">len tekaṅ pəjah iṅ juraṅ hana sumuṅkəm i sukuni ratunya riṅ gəgər,</l>
<l n="d">dudvekaṅ mahurip sisip kaninikādaravayan i marusnya tūt havan.</l>
<!-- <app> * B. D. E. F. H. J. — 6b A. C. paṅarah kaluṅ.
</app> -->
</lg>
<lg n="7"><l n="a">honyekaṅ giri koṇapāgəṅ atibhīṣaṇa ri təpiniṅ abdhi śobhita,</l>
<l n="b">təṅran kāri ri saṇḍiṅiṅ ratha baṅun kayu tumuvuh i duṅhusiṅ paruṅ,</l>
<l n="c">kīrṇekaṅ śirahiṅ kapə̄kan atumaṅ hasəmu vatu ri tīraniṅ juraṅ,</l>
<l n="d">yekā tuṇḍa matuṇḍatuṇḍa kadi mārganiṅ umusira riṅ tapovana.</l>
<!-- <app>7d C. yekatuṇḍa matuṇḍa kadi marga niṅ umusir iṅ. H. matuṇḍa-dvituṇḍa
</app> -->
</lg>
<lg n="8"><l n="a">ṅkā saṅ sādhaka muṇḍirūpa pakapājaran irika maliṅgih iṅ śava,</l>
<l n="b">len tekaṅ sinamādhi muṅguh i harəpnira dadi mahurip maṅañjali,</l>
<l n="c">kapvāhyun muliheṅ svaveśma saha jenurakənira muvah vavaṅ pəjah,</l>
<l n="d">maṅka* tiṅkahireṅ raṇa pravala maṅlagilagi ri kadibyan iṅ manah.</l>
<!-- <app> * H. — 8a B. C. D. E. H. muṇḍarūpa. — 8c C. H. sahajenurakən ira.
8d H. maṅka tiṅkah.
sahajenurakənira < sahajenurunakənira
</app> -->
</lg>
<lg n="9"><l n="a">yekā hetuni saṅ mahāyana sirātakitaki makabuddhi sādhaka,</l>
<l n="b">tan saṅkeṅ naramāṅśa tan saka riṅ ambək anuvukana bhoga bhojana,</l>
<l n="c">jñānekatva ginə̄ṅniran vənaṅa riṅ pati hurip ika doniran laku,</l>
<l n="d">sāmaṅkāna sireki rakva kahiḍəp jinapati vəkasiṅ nirāśraya.</l>
</lg>
<lg n="10"><l n="a">akveh bhāvanireki dudv aṅapayuṅ sirar atəhər ayogadhāraka,</l>
<l n="b">mily aṅrah mahamə̄ṅ titisnya tumibeṅ hulunira ya tumus təkeṅ jaja,</l>
<l n="c">antranyāvilətan lalər vilis aneka ri mukha maṅurambat* iṅ mata,</l>
<l n="d">ndātan simpaṅ ike manahnira sumādhya ri turuna bhaṭāra heruka**.</l>
<!-- <app> * B. C. D. E. H. J. ** D. E. H. — 10c A. F. paṅurambat. — 10d*B. C. turuna
bhaṭāra Haruka. D. E. H. turuna bhaṭāra Hairuka. J. turuna.
10b Zoetmulder (OJED, s.v. təhər) reads aṅapayuṅ sirara (i.e. sirarā) təhər</app>
-->
</lg>
<ab>tan simpaṅ ike manah nira sumādhya ri turuna bhaṭāra Heruka (description of yoga
among the corpses on the battlefield)</ab>
<lg n="11"><l n="a">bhūtākveh ri harəpnireka mamaṅan dagiṅ aṅamukamuk mabhairava,</l>
<l n="b">ghoraṅ preta piśāca ramya maṅinum gətih ika maṅigəl ya mavərə̄,</l>
<l n="c">len tekaṅ tuməḍun marādyus irikaṅ jaladhi rudhira ghūrṇitāṅalun,</l>
<l n="d">līlānūṣa narendrakoṇapa lavan balagaṇa makaraṅ liman śava.</l>
<!-- <app>11a B. dagiṅ aṅamuk mabherava. H. maṅigəl samāvərə̄.
</app> -->
</lg>
<lg n="12"><l n="a">tan ṅeh yan huniṅan gatinya tucapaṅ rahina ri huvusiṅ tabəh vvalu,</l>
<l n="b">yekāhə̄m sira saṅ vatək ratu sabhārata humarək i padmayonija,</l>
<l n="c">mvaṅ sakveh para rājaputra makamaṅgala sutahaji hastineśvara,</l>
<l n="d">mvaṅ saṅ śāla sucitra dakṣa paḍa rakva mamuji ri kaśaktiniṅ musuh.</l>
</lg>
</div>
<div type="canto" rend="met" n="126" met="FILL-ME-IN">
<lg n="1"><l n="a">ṅkā rakryan mapatih jayendra humatur nda yekin amuvus,</l>
<l n="b">he śrī bhūpati dhātraputra mapa dāya saṅ narapati,</l>
<l n="c">rehniṅ māgadharāja rakva kalavan śry avaṅga karəṅə̄,</l>
<l n="d">sampun kobhaya yan pakādipatiniṅ mahāsurabala.</l>
</lg>
<lg n="2"><l n="a">vruh rakveki narendra hetunika yan pamaṅpaṅi haji,
āpan rakva huvus pacuṇḍaṅika de narendra malayū,</l>
<l n="b">deniṅ pālaga rudra daṅṣṭra karaṇanyan ujvala muvah,</l>
<l n="c">saṅkeṅ hyaṅ pamareśvareka səḍəṅ iṅ tapodhara ginə̄ṅ.</l>
</lg>
<lg n="3"><l n="a">təkvan rakva vəkas bhaṭāra ri narendra kālih umarək,</l>
<l n="b">ndātan mātya təkapniṅ astra sahananya bhagna ri sira,</l>
<l n="c">mvaṅ tekaṅ paramāstra tan dadi vənaṅ ya siṅ kapanahən,</l>
<l n="d">yan tan śatru səḍəṅ trivikrama pakoliheriya hade.</l>
</lg>
<lg n="4"><l n="a">saṅsiptan prabhu hayva gadgada manahta riṅ laga hələm,</l>
<l n="b">sugyan vruhvruha yan vənaṅ kita mahātrivikraman usən,</l>
<l n="c">nirbhagnān ri səḍəṅta mapraṅa lavan havaṅga magadha,</l>
<l n="d">byaktāvas ri pəjahta rakva təkapiṅ varāstra subala.</l>
<!-- <app>4b B. mahātrivikran usən.
</app> -->
</lg>
<lg n="5"><l n="a">lāvan byūha mapeki rakva vaṅunən narendra rasana,</l>
<l n="b">yan pakṣīndra yan ardhacandra makarādi yogya pilihən,</l>
<l n="c">len saṅke rika padma rakva gəlarən nda hayva makabət,</l>
<l n="d">sakvehniṅ para pārthiveka tuduhən təkap saṅ ahulun.</l>
<!-- <app>5a C. raśana.
</app> -->
</lg>
<lg n="6"><l n="a">maṅkojarnira tan dva yatna sumahur ta saṅ narapati,</l>
<l n="b">cakrabyūha ṅaranya rakva vəkas iṅ pradurga gəlarən,</l>
<l n="c">sāmantaprabhurājasaṅgha kipiṅanya teki tuduhən,</l>
<l n="d">mvaṅ tekaṅ para rājaputra ya* sukinya śāla pamukha.</l>
<!-- <app> * D. E. — 6a D. E. maṅkojar nira. F. sumahur tta saṅ. — 6d A. B. C. F.
H. J. rājaputra suki nya.
6a is ametrical, emend folloving D. E. F. ? maṅkojarnira tan dva yatna sumahur ta
saṅ < maṅkanojarnira tan dva yatna sumahur saṅ
</app> -->
</lg>
<lg n="7"><l n="a">yekānuṅ paṅalah dvijendra ri pəjah dhanañjayasuta,</l>
<l n="b">ndah ṅūnī taya saṅ vṛkodhara makādi pārtha,</l>
<l n="c">paṅgil taṅ ripu maṅkaneka taya saṅ mahāsurapati,</l>
<l n="d">liṅ saṅ nātha luvar pahə̄mnira təkeṅ raṇāṅga vuvusən.</l>
<!-- <app>7b is ametrical, 3 syllables missing.
</app> -->
</lg>
<lg n="8"><l n="a">sampun rakva tiniṅkah akrama kabeh vatək kurukula,</l>
<l n="b">mvaṅ sakveh para rājaputra ya huvus kabeh mabubuhan,</l>
<l n="c">saṅ śrī bhūpati māgadhendra caritan nda yeka cumaḍaṅ,</l>
<l n="d">mvaṅ śry āvaṅgapatīki rakva makarabyuhā ya ginəlar.</l>
</lg>
<lg n="9"><l n="a">tan len śrī sulabheki rakva ya tutuk sudhīra riṅ ayun,</l>
<l n="b">śry āvaṅgādhipa māgadhendra ya supit kalih sira huvus,</l>
<l n="c">saṅ mohānala təṅgək aṅga valakaṅ pralamba kubala,</l>
<l n="d">kānan keri suṅutnya lobha kalavan pragalbha matəguh.</l>
<!-- <app>9a H. ya rakva tutuk.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="127" met="FILL-ME-IN">
<lg n="1"><l n="a">sampun taṅ byūha <app><lem>pūrṇan</lem><rdg wit="#edss">pūrṇa</rdg></app>
pakəkəsika huvus durgāparimita,</l>
<l n="b">muny aṅgoṅ bheri ginval murava* saha kalāṅhrik taṅ gajakuda,</l>
<l n="c">sar sə̄k lumreṅ kurukṣetrasamara humaḍaṅ tekaṅ balagaṇa,</l>
<l n="d">mvaṅ sakveh saṅ vatək pārthiva paḍa mapajəg mvaṅ rākṣasapati.</l>
<!-- <app> * B. C. D. E. — 1a B. E. byūha pūrṇṇana. — 1b A. F. muvara.
</app> -->
</lg>
<lg n="2"><l n="a">ndah yekan śīghra maṅsə̄ sahanahananikaṅ yuddhodaragaṇa,</l>
<l n="b">taṅkəpnyāpraṅ silih praṅ kavigaran aṅuvuh dhīrārurək arok,</l>
<l n="c">len taṅ rotāṅgalah trus jajanika sinuduk pinrih sinurupan,</l>
<l n="d">dukduk cakrākabət ṅhiṅ gada paraśu tuhuk kris kadga maṅəne.</l>
</lg>
<lg n="3"><l n="a">prodbhūtaṅ daityayakṣādhipa parəṅ umasə̄ lvīr ombak aṅalun,</l>
<l n="b">gritgrit ghūrṇitaṅ pārthivaratha lumurug lvir guntur aṅalih,</l>
<l n="c">hetunyaṅ praṅ baṅun <app><lem>syūhaṅ</lem><rdg wit="#edss">nyūhaṅ</rdg><note>(OJED,
s.v. gumətər)</note></app> acala gumətər tekaṅ kṣititala,</l>
<l n="d">deniṅ sarvāstra dibyāstra kahava ya rubuh tekaṅ gunuṅ anak.</l>
<!-- <app>— 3a B. C. D. E. F. lvir hombak iṅ ayun. H. J. lvir hombak iṅ alun. —
3b B. D. lvir guntur aṅalah. — 3 H. J. syūhaṅ acala.
3b ametrical
</app> -->
</lg>
<lg n="4"><l n="a">lāvan sakveh vatək <app><lem>kṣatriyasuta</lem><rdg wit="#edss">kṣatryasuta</rdg></app>
tumitih muṅgv iṅ gaja kuda,</l>
<l n="b">sə̄k taṅ bāṇāṅrujak rākṣasa makasulayah malvaṅ* saṅaṅ ivu,</l>
<l n="c">ṅka krodhaṅ dhūma vadvāpanah amanahakən bhūtāsura masə̄,</l>
<l n="d">balla** mvaṅ bajra saṅke tutuk ika kumutug lvir dhūma maṅasut.</l>
<!-- <app> * C. D. E. F. J. ** B. C. D. E. F. H. J. — 4b A. B. H. melvaṅ. — 4d A.
nāla.
</app> -->
</lg>
<lg n="5"><l n="a">yekālah saṅ vatək hastinabala malayū rūg tan patuluṅan,</l>
<l n="b">kevran deniṅ varāstrānakiti ya tumibeṅ haṅgopama hudan,</l>
<l n="c">təkvan ginlis tinūt deniṅ asura pinaṅan təṇḍasnya kinəmah,</l>
<l n="d">len taṅ rodrāṅhuyup rah ḍaḍanika mələbək muñcar kadi bañu.</l>
<!-- <app>5d B. rodrāṅuyup.
</app> -->
</lg>
<lg n="6"><l n="a">yatna śrī siṅhaghoṣāpulih agaravalan muṅgv iṅ ratha maṇik,</l>
<l n="b">rvaṅ lakṣa hrūnira mvaṅ balagaṇa lumurug syuh taṅ kalaśara,</l>
<l n="c">maṅkin rodrātəmah rvaṅ yuta suməki raṇaṅ kālāstran umijil,</l>
<l n="d">ndah śīghraṅ bahni saṅke narapatin umurub dīpteṅ taṅanira.</l>
</lg>
<lg n="7"><l n="a">bhar bhog ghəg ghūrṇita lvir tasik aṅalunalun lumreṅ raṇatala,</l>
<l n="b">syuh dagdhaṅ dhūma vadvāstra katavurag ikaṅ yakṣendra malayū,</l>
<l n="c">ṅkā saṅ mohānalāhyāṅamah-amah umasə̄ rodrāmaṅan apuy,</l>
<l n="d">kagyat taṅ śatru kady āmaṅana bhuvana liṅnyan paṅruga laṅit. </l>
<!-- <app>— 7a E. bhor-bhor-gər.
</app> -->
</lg>
<lg n="8"><l n="a">lāvan sarvāstra guntur bañu saka ri tutuknyāmah mamalabar,</l>
<l n="b">bar pət taṅ bahni sampun pəjahika kahilī tekaṅ kurubala,</l>
<l n="c">kabvaṅ kombul tikaṅ sāmaja ratha kavalik lvir palva kajahat,</l>
<l n="d">kīrṇekaṅ vīrasenādbhuta mati kadadak deniṅ jala magə̄ṅ.</l>
</lg>
<lg n="9"><l n="a">sakrodhaṅ siṅhaghoṣādbhuta mihati rusakniṅ yodha kahilī,</l>
<l n="b">sambut taṅ daṇḍa saṅkeṅ hyaṅ anala ri səḍəṅniṅ homakaraṇa,</l>
<l n="c">rəp śīghraṅ hambu mukṣenayatira ya hilaṅ sampun malaradan,</l>
<l n="d">mvaṅ sakvehniṅ mahāsañjata dadi tumibeṅ dūrādri gahana.</l>
</lg>
<lg n="10"><l n="a">bhraṣṭekaṅ rākṣasāsiṅ mapagakən i pamūk saṅ śrī narapati,</l>
<l n="b">syuh deniṅ daṇḍa cūrṇaṅ saka savat arəmuk len taṅ gaja ratha,</l>
<l n="c">krūrekaṅ dhūmavadvāmapagakən i sireṅ cakrārdha kapupuh,</l>
<l n="d">mvaṅ taṅ mohānala syuh pəjah ika təkapiṅ daṇḍāstra tinahən. </l>
</lg>
<lg n="11"><l n="a">dhīrāmbək śrī virātheśvara makin aṅivuṅ ghorāṅdik amupuh,</l>
<l n="b">vaktrāgni mvaṅ caturtyāṅ asura ya ta pəjah sampun kapugutan,</l>
<l n="c">hetunyaṅ rākṣasāmrih kahuripan alayū muṅsir giri vana,</l>
<l n="d">məṅgahməṅgah kavoṅan sukunika kumətər glānaṅ kacəkakan.</l>
<!-- <app>11b B. J. asura ya pəjah. C. D. E. F. H. caturyahyaṅ asura ya pəjah.
11d Zoetmulder (OJED, s.v. kacəkakan) reads kahoṅan < kavoṅan.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="128" met="FILL-ME-IN">
<lg n="1"><l n="a">ndah śrī kaliṅgapati rakva vīra sira tan tumūt kapalayū,</l>
<l n="b">līlāṅadəg sira ri rəṅganiṅ ratha ri pavrəgiṅ balagaṇa,</l>
<l n="c">ṅkā siṅhaghoṣa kadi siṅha rodra paraniṅ vulat səḍəṅ amūk,</l>
<l n="d">krūrāptya mūka sira riṅ rathāṅga pinanahnireṅ* kṣaṇa pəjah.</l>
<!-- <app> * B. D. — 1d A. C. E. F. H. J. nire kṣana.
</app> -->
</lg>
<lg n="2"><l n="a">durgrāhya taṅ laga ri līna saṅ prabhu virātharāja kavənaṅ,</l>
<l n="b">krodhaṅ vatək ratu sahastinendra nṛparāja velan umasə̄,</l>
<l n="c">tandaṅnirāṅləpasakən varāstra śara śakti yekan luməpas*,</l>
<l n="d">rəmpak tikəl rathaniraṅ kaliṅgapati deniṅ iśva kahala.</l>
<!-- <app> * B. C. D. E. F. H. J. — 2b F. sa-Hastinanṛpatirāja. — 2c A. uməsat. D.
yeka luməpas. E. śakti luməpas. H. siddhi luməpas. — 2d B. C. E. J. de nyaṅ aśva kahala.
H. de nyaṅ aṅsva kahala.
</app> -->
</lg>
<lg n="3"><l n="a">krodhaṅ kaliṅgapati sāmajendra pakavāhanāglis umasə̄,</l>
<l n="b">śīghrāṅdəmak ratha narendra māruta luput tinon tan umilag,</l>
<l n="c">maṅsə̄ muvah sira təkeṅ gajendra hulu saṅ kaliṅga pinupuh,</l>
<l n="d">rəmpū śirahnira təkap nareśvara ri velarājya mamati.</l>
</lg>
<lg n="4"><l n="a">maṅkin mahādbhuta tikaṅ praṅ osyan i pəjah kaliṅga riṅ ayun,</l>
<l n="b">garvaṅ mahāsura paḍeki rakva sumuyug haneṅ* gaja ratha,</l>
<l n="c">kapvāṅduk aṅləpasakən varāstra hana bajra cakra pinutər,</l>
<l n="d">len taṅ śarāgni bhujagāstra guntur aṅasut gəlapnya kumupak.</l>
<!-- <app> * B. D. E. H. J. — 4b A. C. F. taneṅ gaja.
</app> -->
</lg>
<lg n="5"><l n="a">lāvan tikaṅ pravaraṅ indrabajra pakamaṅgalekan umasə̄,</l>
<l n="b">śrī cedirāja sira dhīra mādəg i pamūkniraṅ kurukula,</l>
<l n="c">śrī velanātha lumavan pralambha nṛpa kuṇḍināṅlaga paḍa,</l>
<l n="d">śālārdhaneka lumagaṅ katākṣa si vikalpabajra kaluṣa.</l>
<!-- <app>5b B. D. E. niraṅ Kurubala. — 5c B. Kuṇḍinaṅlagapada. H. Kuṇḍināṅlaga
Magada.
</app> -->
</lg>
<lg n="6"><l n="a">ndah yeka hetunikanaṅ lagādbhuta baṅun rugaṅ tribhuvana,</l>
<l n="b">tandaṅ pragālbha varayakṣa śakti matəmah trirūpa lumurug,</l>
<l n="c">krūrāṅamuk sahananiṅ pravīra pinupuhnya riṅ gada pəjah,</l>
<l n="d">len taṅ śinūla binəlah vətəṅnya ḍinuḍut hatinya pinaṅan.</l>
<!-- <app>6d C. F. dinuduk hati nya.
</app> -->
</lg>
<lg n="7"><l n="a">dhīraṅ pravīra savatək ri hastina makādi rājatanaya,</l>
<l n="b">tan jrih dinaṇḍa tinugəl tinatas higānya vinaduṅ,</l>
<l n="c">ləṅkendraputra ya pəjah lavan śry anupaputra māti kapisan,</l>
<l n="d">de saṅ pragalbha ri səḍəṅnya rakva mamupuh śirahnya sinikəp.</l>
<!-- <app>7b ametrical - syllables missing
</app> -->
</lg>
<lg n="8"><l n="a">ṅkā cedirāja maṅayat riṅ astra paṅasih trirājyadahana,</l>
<l n="b">lvir mṛtyujihva tigarūpatīkṣṇan umurub sakeṅ panahira,</l>
<l n="c">siddhy āmibhajya ri gulū pragalbha ya pəjah təlas kapugutan,</l>
<l n="d">rəp śīghra yeka sumaput svarūpanikan ekajāti ya muvah.</l>
</lg>
<lg n="9"><l n="a">krodhaṅ kubhūmi ri pəjah pragalbha kadi hasti matta magalak,</l>
<l n="b">bhraṣṭaṅ musuh saka salakṣa sevu hinidəknya yenamahamah,</l>
<l n="c">timbul dinaṇḍa sinuduk cinakra ya makin sudhīra maṅivuṅ,</l>
<l n="d">salvirniṅ astra kadi təmpuhiṅ bañu tibeṅ śilā drava hilaṅ.</l>
</lg>
<lg n="10"><l n="a">kepvan siraṅ subalarāja təka* ri təlasniṅ astra ginəgə̄,</l>
<l n="b">śīghran təkeṅ ratha yateka rakva dinədəlnireṅ suku tibā,</l>
<l n="c">bək ghor nda mādəg ika rakva tan dva pinanah riṅ astra pinarəṅ,</l>
<l n="d">de kuṇḍinendra vihikan sakeṅ kiva tugəl gulūnya ya pəjah.</l>
<!-- <app> * B. D. E. F. — 10a A. C. H. J. teki.
10a vith təka is ametrical. Read teki < təka instead ?
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="129" met="FILL-ME-IN">
<lg n="1"><l n="a">tandvāpraṅ arukət i pəjah kubhūmi paḍa <app><lem>kādbhutaṅ</lem><rdg
wit="#edss">kādbhuteṅ</rdg></app> asurabala,</l>
<l n="b">saṅ śrī magadhapati sireki tībran umasə̄ sahabala mamanah,</l>
<l n="c">śry āvaṅgapati sira muvah paḍāṅudanakən śaravara gumuruh,</l>
<l n="d">koṭy arvuda panahiraṅ indrabāṇa matəmah yuta makacərəcəb.</l>
<!-- <app>1b F. sireka śīghran.
aṅudanakən cannot be found in the OJED. Maybe read aṅudakakən ?
</app> -->
</lg>
<lg n="2"><l n="a">krəpniṅ kurubala tinujunya bhasmi təkaniṅ gaja ratha ya gəmut,</l>
<l n="b">śrī māruta pəjah ika deniraṅ magadharāja rumuhun apagut,</l>
<l n="c">śry āvaṅgapati məjahi cedinātha milu kuṇḍinagara ya pəjah,</l>
<l n="d">akveh prabhusuta kavənaṅ təkapniṅ asurādhipa balagaṇa sə̄k.</l>
<!-- <app>2c B. milu Kuṇḍinanagara.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="130" met="FILL-ME-IN">
<lg n="1"><l n="a">ghūrṇāvrəg bala hastinendra kadavut kevran vatək pārthiva,</l>
<l n="b">kagrək riṅ giri koṇapāvatu karaṅ sarvāstra bajrāləgə̄,</l>
<l n="c">len tekaṅ katəḍuṅ riṅ abdhi rudhirāṅryak lvir ryakiṅ sāgara,</l>
<l n="d">kombak kombulike tələṅnya kasiləm molih karaṅ sāmaja.</l>
</lg>
<lg n="2"><l n="a">śry āvaṅgādhipa dhīra maṅkin umasə̄n ton saṅ vatək hastina,</l>
<l n="b">mvaṅ saṅ śrī magadhendra yeka tumitih len taṅ vatək rākṣasa,</l>
<l n="c">yatna śrī daśabāhu garjita təkap saṅ rvātirodrakṛti,</l>
<l n="d">lvir pakṣīndra sireki rakva lumihat riṅ <app><lem>pas</lem><rdg wit="#edss">əmpas</rdg></app>
lavan sāmaja.</l>
</lg>
<lg n="3"><l n="a">umrəṅ taṅ kala bheri śaṅkha tinulup sāmantarājān asə̄,</l>
<l n="b">mvaṅ sakveh para rājaputra ri harəp muṅgv iṅ gaja mvaṅ ratha,</l>
<l n="c">ṅkā saṅ śrī nṛpaputra dakṣa mamupuh yakṣādhipākveh pəjah,</l>
<l n="d">mātus taṅ bala peka yodha ya huvus <app><lem>rəmpuh</lem><rdg wit="#edss">rəmpu</rdg></app>
dinaṇḍeṅ gada.</l>
</lg>
<lg n="4"><l n="a">rug sakveh bala rākṣaseka tumuluy saṅ māna kaṅśāpulih,</l>
<l n="b">sampun māti təkap sucitra pinanah syuh mvaṅ* balanyātumaṅ,</l>
<l n="c">krodhākrak maṅaran pralambhan umurub taṅ bahni saṅkeṅ tutuk,</l>
<l n="d">ṅkan sampun pəjah iṅ kṣaṇeka ya təkap kāśīndrarājāmanah.</l>
<!-- <app> * B. E. — 4b A. C. D. F. H. J. syuh bala nyātumaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">krodhāmbək prabhu kośarāja ri luyukniṅ rākṣasākveh pəjah,</l>
<l n="b">mvaṅ devāntakarāja kālan umasə̄ krūrāṅgəgə̄ sāyaka,</l>
<l n="c">cuṇḍuk śrī daśabāhu rakva paran iṅ sarvāstra muntab murub,</l>
<l n="d">lvir saṅhāra baṅun prakampa rumavuh bhraṣṭaṅ vatək hastina.</l>
</lg>
<lg n="6"><l n="a">dhīra śrī daśabāhu śīghran umatək hrū bāyubajrādbhuta,</l>
<l n="b">dhvas luṅhāṅ śarasaṅgha kabvaṅ umareṅ doh sāk ḍavuh riṅ vana,</l>
<l n="c">rūg bhraṣṭaṅ kayu sol rəbah kabarubuh guntur tikaṅ parvata,</l>
<l n="d">kagyat taṅ mṛgarāja centən aṅilī deniṅ varāstrāṅavur.</l>
</lg>
<lg n="7"><l n="a">saṅ devāntaka kośa maṅkin aṅayat gāṇḍeva pūrṇāvəlū,</l>
<l n="b">brahmāstrāyudha vaiṣṇavāstra luməpas lvir mṛtyu sākṣāt murub,</l>
<l n="c">len tekaṅ baruṇāstra bhārgavaśarā ndātan hanekāmyati,</l>
<l n="d">ṅkāne śrī daśabāhu cūrṇa ya hilaṅ lvir varṣapāteṅ tasik.</l>
</lg>
<lg n="8"><l n="a">maṅkāṅ hrū daśabāhu bhagna ya* təke śrī bhūmināthan kalih,</l>
<l n="b">rudrāstrādbhuta kāladaṅṣṭra luməpas puṅgəl kavalviṅ təṅah,</l>
<l n="c">ṅhiṅ tekaṅ bala rākṣasātri ya pəjah deniṅ <app><lem>mahāstrāmunah</lem><rdg
wit="#edss">mahāstra punah</rdg><note>(OJED, s.v. amunah)</note></app>,</l>
<l n="d">mvaṅ sakveh bala hastinendra matumaṅ de bāṇa saṅ rvāṅasut.</l>
<!-- <app> * D. E. F. J. — 8a A. B. C. H. ye təke śrī.
</app> -->
</lg>
<lg n="9"><l n="a">ndan saṅ rvā makire trivikrama siraṅ kāśīndrarājāmuka,</l>
<l n="b">śrī kāśīndra sire kināptya parəke saṅ rvāṅupāyeṅ laga,</l>
<l n="c">hetu śrī daśabāhu yatna maṅagəm daṇḍāstra rotāṅgətəm,</l>
<l n="d">ṅkān lumpat sira tan dva yar pupuh ikaṅ yakṣādhipākveh pəjah.</l>
</lg>
<lg n="10"><l n="a">pok pok pok dhvaniniṅ gajendra kapupuh len taṅ cəṅəlniṅ kuda,</l>
<l n="b">maṅkin rodra sirān harəp musira saṅ śrī māgadhendreṅ ratha,</l>
<l n="c">sampun prāpta sireṅ susārathi rika śry āvaṅga śīghrāmanah,</l>
<l n="d">ṅak ṅak ṅak <app><lem>bhujagāstra</lem><rdg wit="#edss">bhujāstra</rdg></app>
rampak aṅəne kāśīndra rājottama.</l>
<!-- <app>10 C. bhujagāstra.
</app> -->
</lg>
<lg n="11"><l n="a">ṅkā ta śrī daśabāhu tan dva tumibeṅ bhūmin kapāśoraga,</l>
<l n="b">mahyāṅ rākṣasasaṅgha daitya gumuruh ghūrṇaṅ kalāṅadvakən,</l>
<l n="c">mavrəg taṅ bala hastinendran umasə̄ śālārdhanāmrih mamūk,</l>
<l n="d">mvaṅ rakryan mapatih jayendra tinəhər deniṅ katākṣādbhuta.</l>
<!-- <app>11a B. D. ṅka tandva śrī Daśabāhu.
</app> -->
</lg>
<lg n="12"><l n="a">ndah śīghrā nṛpa kośa tan dva mamupuh təṇḍasniraṅ dhātraja,</l>
<l n="b">mvaṅ śry āvaṅga sireki dhīra manujah ndātan vibhuh denira,</l>
<l n="c">sakvehkveh bala rākṣasāṅrəbutakən kāśīndra meṅət sira,</l>
<l n="d">sākṣāt māruti ṅūni rakva rinəbut deniṅ vatək rāvaṇa.</l>
<!-- <app>12c B. rākṣaseku marəbut. C. F. J. rākṣaseka marəbut. — 12d E. ṅūni rinəbut
de niṅ.
</app> -->
</lg>
<lg n="13"><l n="a">rəp śīghran pavuṅū sireki tumuluy bhraṣṭaṅ mahāhoraga,</l>
<l n="b">kagyat taṅ bala rākṣasa ṅka sinikəp saṅ kośa keśagrahan,</l>
<l n="c">prodbhūtan pamupuh nda yeka vinalat mvaṅ daṇḍa sampun tinūr,</l>
<l n="d">de saṅ śrī daśabāhu hetunika saṅ śry āvaṅga maṅləs murud.</l>
<!-- <app>13a C. D. E. mahāpannaga. — 13b B. C. D. E. F. J. rākṣaseka kasikəp.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="131" met="FILL-ME-IN">
<lg n="1"><l n="a">səḍəṅ saṅ śrī devāntaka sira murud kabvaṅ alayū,</l>
<l n="b">muvah sakvehniṅ rākṣasapati paḍārəs girigirin,</l>
<l n="c">mihat tiṅkah śrī māgadha sira təkap dhātratanaya,</l>
<l n="d">vimūrchālə̄k trāsenuləṅikin inalpenumanuman.</l>
</lg>
<lg n="2"><l n="a">aḍā koṅ rāja mleccha cuməməri nātheṅ tribhuvana,</l>
<l n="b">umur nicchā bhaktīṅ asura ri harəpnyan pamənaṅa,</l>
<l n="c">nda paṅlampū ko ndin guṇamu pasuṅiṅ mūrkha kuhaka,</l>
<l n="d">arah ṅvaṅ yekin bhukti phalanika maṅkeki tariman.</l>
<!-- <app>2c B. ndan.
</app> -->
</lg>
<lg n="3"><l n="a">muvah yā hetuṅkun kadi kavənaṅ iṅ pāśabhujaga,</l>
<l n="b">ndatan saṅkeṅ hīnāku vənaṅa muḍhanyeki sikəpən,</l>
<l n="c">apan yan sarvāstrādbhuta niyata bhasmī təka ri ko,</l>
<l n="d">ulihnyū ṅūny aṅhyaṅhyaṅ i larimu bhaktīṅ kalajana.</l>
</lg>
<lg n="4"><l n="a">nahan liṅ śrī brahmātmaja manəkək ahyāṅutitakən,</l>
<l n="b">manampyal vaktrāmə̄b hṛdaya sinuḍat riṅ nakha təṅən,</l>
<l n="c">rikan glāna śrī māgadha gətihiran tan dva kumucur,</l>
<l n="d">sudhīrāmrəp rotāṅdədəl aməkasiṅ prāṇa kumətər.</l>
</lg>
<lg n="5"><l n="a">kabhīnābhīnaṅ dhātratanaya mamuṅgəl* gulu pəgat,</l>
<l n="b">sinaṅgaṅ mūrdhāṅdhik gutukakənikeṅ śatru malayū,</l>
<l n="c">rikān tandaṅ śry āvaṅga muvah amisit bāṇa niśita,</l>
<l n="d">nda yekā daṅṣṭra hyaṅ paśupati katattvanya karəṅə̄.</l>
<!-- <app> * C. — 5a A. B. D. E. F. H. J. mamuṅgal. B. F. hulu pəgat.
</app> -->
</lg>
<lg n="6"><l n="a">sudīpta lvir dīpta hyaṅ aruṇa sumunviṅ pabharatan,</l>
<l n="b">alisyus mvaṅ bāyvānala dulurikā len gəlap umuṅ,</l>
<l n="c">patər mvaṅ liṇḍv āgə̄ṅ təka kadi rugaṅ haṇḍabhuvana,</l>
<l n="d">təkapniṅ rudrāstrādbhuta haruharaṅ bhūmi sahana.</l>
<!-- <app>6a E. sudipta-dipta lvir hyaṅ.
sumunvi could not be found in OJED.
</app> -->
</lg>
<lg n="7"><l n="a">tuhun saṅ devarṣīṅ gagana sama mār mohut i haji,</l>
<l n="b">ri doniṅ rudrānugraha ləpasa riṅ dhātratanaya,</l>
<l n="c">nda kantənyan devāṅga rasika panah liṅ paśupati,</l>
<l n="d">avās malvī prāpte kita pəjahikā yan parikədə̄.</l>
<!-- <app>7c E. liṅ Surapati.
</app> -->
</lg>
<lg n="8"><l n="a">nahan liṅ saṅ mohut ri sira matutur śrī narapati,</l>
<l n="b">ilaṅ saṅ hyaṅ rudrāstra pinaḍəmireṅ citta sumirəp,</l>
<l n="c">samaṅkā rakvāhyun məsata sira saṅkeṅ raṇasabhā,</l>
<l n="d">mareṅ doh <app><lem>rakvāṅantyakəna</lem><rdg wit="#edss">kvāṅantyakna</rdg></app>
ri vibhuhniṅ* ripu <app><lem>hələm</lem><rdg wit="#edss">həlom</rdg></app> .</l>
<!-- <app> * B. C. D. E. F. H. J. — 8d A. ripu vibhūh ripu hələ̄m.
</app> -->
</lg>
<lg n="9"><l n="a">rikān kepvan śry āvaṅgapati sira de dhātratanaya,</l>
<l n="b">prakopāmūk tan jrih pinupuh anikəp daṇḍa tinikəl,</l>
<l n="c">təhər maṅduk riṅ tomara linuputan dhīra maṅusi,</l>
<l n="d">sahojar vāk sampay guragaḍa vuvus lvir gəlap ahə̄m.</l>
<!-- <app>9b C. anikəl ḍaṇḍa tinikəl.
9c Zoetmulder gives the variant reading tətər < təhər.
</app> -->
</lg>
<lg n="10"><l n="a">arah maṇḍəg devāntaka lihati tāntənta kapugut,</l>
<l n="b">ləvəs riṅ pāpa mleccha ta kamu yadin tan papuliha,</l>
<l n="c">syapekā vīrāhyun duluramu yadin mithya dahatən,</l>
<l n="d">vvaṅanyekā yan tan tilarakəna demv iṅ pabharatan.</l>
</lg>
<lg n="11"><l n="a">pitovin rakvaṅ deha matuha səḍəṅ mātyaṅ usirən,</l>
<l n="b">jarākveh lumrah riṅ hulu paṅarah iṅ meh sumurupa,</l>
<l n="c">yaya lvir rarayānvam mahuripa jugaṅ buddhi kaluṣa*,</l>
<l n="d">aḍā vruh ṅvaṅ tapvan bəsur anunas iṅ rākṣasakula.</l>
<!-- <app> * B. D. E. — 11b B. lumra. — 11c A. C. F. H. J. kalusa. B. D. E. yayān.
11c unmetrical. emend lvīrare nvam(...)?
</app> -->
</lg>
<lg n="12"><l n="a">nda yekojar kāśyādhipa mamurək ahyān panudiṅi,</l>
<l n="b">vavaṅ krodha śry āvaṅga siran umaləs dhīra mavuvus,</l>
<l n="c">aho koṅ ratv ānəmbah i yayinikā tuccha kuhaka,</l>
<l n="d">nihan śaktiṅkv ambhraṣṭakəna ri huripmun paśujana.</l>
</lg>
<lg n="13"><l n="a">nihan liṅ śry āvaṅgādhipa matitis iṅ konta maṅabən,</l>
<l n="b">tibā kāntəp dhātrātmaja təkapikā śīghra mavuṅu,</l>
<l n="c">prayatnekā devāntaka manutuh iṅ daṇḍa mamupuh,</l>
<l n="d">kasaṅge kānan keri sumavat i təṇḍasnira rəmuk.</l>
<!-- <app>13b H. təkap iṅ tan śīghra. — 13d F. təṇḍas nya ya rəmuk.
</app> -->
</lg>
<lg n="14"><l n="a">ri līna śrī devāntaka sira lavan kośa karuhun,</l>
<l n="b">larut bəntar sakvehniṅ asuragaṇa vrinvrin atakut,</l>
<l n="c">kunaṅ saṅ śrī dhātrātmaja sira murud mvaṅ para ratu,</l>
<l n="d">muvah sakvehniṅ rājatanaya balāṅlih kapanasan.</l>
</lg>
<lg n="15"><l n="a">ri həbniṅ nyagrodhāruhur i təpiniṅ lvah mamalabar,</l>
<l n="b">rikāraryan saṅ śrī narapati mihat riṅ balagaṇa,</l>
<l n="c">vaneh muṅsir vvitniṅ kayu sukət i təmbiṅniṅ acala,</l>
<l n="d">dudū vvaṅ madyus tuṅgaṅanika gajoṣṭrāśva ya kinum.</l>
</lg>
</div>
<div type="canto" rend="met" n="132" met="FILL-ME-IN">
<lg n="1"><l n="a">byātītan saṅ haneṅ papraṅanika tucapən śrī mahāporuṣāḍa,</l>
<l n="b">ndah sampun vruh sire bhasminiṅ asuragaṇājarnikeṅ indrabajra,</l>
<l n="c">lāvan saṅ nāradāśānti* ri sira lumihat bhraṣṭaniṅ vīrasaṅgha,</l>
<l n="d">śry āvaṅga mvaṅ siraṅ māgadhapati kapəjah deniraṅ dhātraputra.</l>
<!-- <app> * D. E. F. H. J. — 1c A. Nāradāganti. B. C. Karadāsanti.
</app> -->
</lg>
<lg n="2"><l n="a">yekāṅde duhkha tan popama suməṅ i mukhābāṅ baṅun hagnirūpa,</l>
<l n="b">tan dvā muṅgv iṅ vimānādhika huvus <app><lem>amasə̄k</lem><rdg wit="#edss">amasək</rdg></app>
bhūṣaṇānindya varṇa,</l>
<l n="c">sakvehniṅ vīraśeṣāṅiriṅ i sira tumūt mvaṅ vatək rāja kantən,</l>
<l n="d">mukhyaṅ mantrī vimonādbhuta sira hana riṅ sāmajendrātirodra.</l>
<!-- <app>2a F. baṅun bahnirūpa.
</app> -->
</lg>
<lg n="3"><l n="a">təkvan sakveh vatək rākṣasa kari sahanāmet ri jə̄ṅ saṅ narendra,</l>
<l n="b">golakṣa mvaṅ tikaṅ durmala paḍa ya ḍatəṅ moha śūrāṅgakāra,</l>
<l n="c">vṛndāvṛndevu rovaṅnya haṅunaṅun avū ghūrṇitāṅḍantaḍanta,</l>
<l n="d">lvir tan malvaṅ baṅun sāgara surud umaluy tiṅkahiṅ vīrayodha.</l>
<!-- <app>3c B. haṅu-haṅun avū ghūrṇṇa taṅ.
</app> -->
</lg>
<lg n="4"><l n="a">maṅkat śrī poruṣāḍāhaləp ahulap ikaṅ vāhanābhrāhəlar mās,</l>
<l n="b">sākṣāt śrī bhūmiputrāmapagakən i pamūk sāmba len pāṇḍuputra,</l>
<l n="c">syuh bhraṣṭaṅ śatru kīrṇaṅ kurubala malayū dhvas təkeṅ vāhananya,</l>
<l n="d">akveh saṅ kṣatriyāṅśa prabhu mati pinəkan denikaṅ daitya rodra.</l>
<!-- <app>4 B. cīrṇṇaṅ.
</app> -->
</lg>
<lg n="5"><l n="a">yatna śrī dhātraputrāpulih aratha masə̄ mvaṅ vatək rājaputra,</l>
<l n="b">rvaṅ koṭyaṅ hastra saṅkeṅ panahira rumujak śatru <app><lem>riṅ bhūr bhuvākrak</lem><rdg
wit="#edss">bhūr bhuvah krak</rdg><note>folloving C. D. and OJED, s.v. bhūr</note></app>,</l>
<l n="c">maṅkin dhīrāṅivuṅ taṅ danujapati paḍāvətvakən deha rodra,</l>
<l n="d">len tekaṅ sthūlarūpa trinayana madaśāsyātaṅan dvādaśāhyā.</l>
<!-- <app>5b C. D. śatru riṅ bhur bhuvakrak.
</app> -->
</lg>
<lg n="6"><l n="a">prodbhūtaṅ konta saṅkeṅ karatala kumutug bāṇa sarvāstra tīkṣṇa,</l>
<l n="b">mvaṅ tekaṅ bhūta saṅkeṅ tutukika madulur preta yakṣā piśāca</l>
<l n="c">dudvekaṅ yakṣa saṅkeṅ sudaśasuta baṅun kālasaṅhārarāja,</l>
<l n="d">sākṣāt guntur sakeṅ parvata śata maṅəbak riṅ kurukṣetrabhūmi.</l>
<!-- <app>6d C. saparvvataśata.
</app> -->
</lg>
<lg n="7"><l n="a">yekān syuh vīra riṅ hastina ya ta pinaṅan denikaṅ rākṣasāstra,</l>
<l n="b">krūrānambut sakeṅ tan hana maṅamukamuk maṅhələ̄ śatru śakti,</l>
<l n="c">vvilniṅ vvil rodra saṅkeṅ kṣititalan umijil kātarānekarūpa,</l>
<l n="d">ghorānuṅsuṅ ripu syuh pəñək inabənakən riṅ mahāśela cūrṇa.</l>
<!-- <app>7d J. syuh rusak inabənakən.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="133" met="FILL-ME-IN">
<lg n="1"><l n="a">dhīra śrī daśabāhu garjita mihat kvehniṅ musuh śaktimān,</l>
<l n="b">balla* mvaṅ hala cāpa bajra luməpas maṅkin matambəh təkā,</l>
<l n="c">dhyāyī sakṣaṇa yogarakṣa ya ginə̄ṅ mvaṅ durgamāyāsmṛti,</l>
<l n="d">de saṅ śrī naranātha dibyan umijil saṅ hyaṅ mahābhairavī.</l>
<!-- <app> * B. C. F. J. — 1b A. D. E. H. nāla.
</app> -->
</lg>
<lg n="2"><l n="a">tan dvāṅhrik sira yan caturbhuja katon deniṅ vatək rākṣasa,</l>
<l n="b">rūg bhraṣṭāṅ asurāstra śīghran umaluy riṅ jihvamārgan hilaṅ,</l>
<l n="c">āpan rakva sireki mūlanikanaṅ yakṣātirodreṅ daṅū,</l>
<l n="d">hetunyāsasaran ndatan hana vənaṅ gə̄ṅ māna bhasmīkṛta.</l>
</lg>
<lg n="3"><l n="a">kagyat saṅ prabhu poruṣāḍa ri hilaṅniṅ bāṇa yakṣāṇana,</l>
<l n="b">rəp durgāstuti mantra siddhi pamunah māyān bhaṭārī nini,</l>
<l n="c">somyācintya sire kamantyan umuvah taṅ rākṣasākveh masə̄,</l>
<l n="d">mvaṅ sakveh prabhu hastināṅləpasakən hrv atyanta riṅ bhīṣaṇa.</l>
</lg>
<lg n="4"><l n="a">krodhaṅ rākṣasa paṅharəp sudaśaputrākrak marāṅəmbuli,</l>
<l n="b">golakṣādbhuta durmalāgra suməgut len ṅindrabajromasə̄,</l>
<l n="c">mvaṅ tekaṅ mapatih vimona mabutəṅ muṅgv iṅ gajānindita,</l>
<l n="d">krūranyān aṅayat triśūla maluṅid mavrəg vatək kṣatriya.</l>
<!-- <app>4b B. len Indrabajromasə̄. — 4d D. F. J. paṅayat.
</app> -->
</lg>
<lg n="5"><l n="a">kāśīndrātmaja dakṣa yatna kadunuṅ syuh taṅ rathāləs luput,</l>
<l n="b">ṅkān lumpat sira śīghra yar tuhuk ikaṅ mantrī limanyātəguh,</l>
<l n="c">krodhāṅrəṅgut ikaṅ vimona kasikəp saṅ dakṣa sampun tinūr,</l>
<l n="d">yekāhyun maləsānəpak manahut aṅraṅsaṅ pinə̄kan pəjah.</l>
</lg>
<lg n="6"><l n="a">dhīrāmbəknikanaṅ vimona maharəp muṅsyā siraṅ dhātraja,</l>
<l n="b">tandaṅ śrī nṛpaputra śāla mamutər cakrārdha mabhrāṅəpər,</l>
<l n="c">tan vyarthān maṅəne gulūnya kahiriṅ ndā tan kanin gə̄ṅ galak,</l>
<l n="d"><app><lem>vləg</lem><rdg wit="#edss">vələ̄g</rdg></app> tekaṅ gaja śāla
śīghra magaja krodhān samāṅhrik masə̄.</l>
</lg>
<lg n="7"><l n="a">kīrṇaṅ pālaga balla bajra* malivər de saṅ rva varṣopama,</l>
<l n="b">len tekaṅ gəlap agni muntab aṅabən saṅkeṅ gadāstrādbhuta,</l>
<l n="c">mavrəg taṅ balayodhasaṅgha pinupuh saṅkeṅ laṅit syuh gəsə̄ṅ,</l>
<l n="d">yekan krodha sirān paḍānujahakən hastīndra rotārurək.</l>
<!-- <app> * B. C. D. E. F. J. — 7a A. nālabajra. H. kālābajra.
</app> -->
</lg>
<lg n="8"><l n="a">mundur śīghra parəṅ tumandaṅ apulih lvir nāgapāśāṅgraṇa,</l>
<l n="b">yatnāṅdaṇḍa dinaṇḍa saṅ rva ri ruhur kapvāhurup tuṅgaṅan,</l>
<l n="c">sakveh saṅ prabhu vīrayodha lumihat ghūrṇaṅ svarāṅadvakən,</l>
<l n="d">syuh bhraṣṭaṅ gajakumbha bhasmi kapupuh mvaṅ sarāthinyan pəjah.</l>
<!-- <app>8a B. lvir ṅ nāgapāśaṅ guṇa. C. E. tumandaṅ apulət.
</app> -->
</lg>
<lg n="9"><l n="a">gək ghyor kaṇḍəm ikaṅ gajendra kaguliṅ ramyaṅ praṅ atyadbhuta,</l>
<l n="b">krūraṅ kāla vimona vīra mapəluk riṅ bhūmi tan dvojvala,</l>
<l n="c">kapvāñidra cinidra yeka kapupuh təṅgəknikaṅ rākṣasa,</l>
<l n="d">tambis matya təkap narendratanayān mūrchānibeṅ bhūtala.</l>
<!-- <app>9b E. F. J. Vimona dhīra. E. H. J. maməluk. — 9d B. narendratanayā.
</app> -->
</lg>
<lg n="10"><l n="a">śīghrodhāni ta yeka tan dva matutur yan kālamūrtyeṅ sarāt,</l>
<l n="b">sthūlāṅdeha caturbhujākrak umasə̄ mavrəg vatək kṣatriya,</l>
<l n="c">ṅhiṅ saṅ śāla jugeka dhīran umanek ry aṅgā bhaṭārāmupuh,</l>
<l n="d">ndā yekan kasikəp sirenayat iṅ <app><lem>aṅkus yāgra</lem><rdg wit="#edss">aṅkusyāgra</rdg></app>
<app><lem>tīkṣṇomiṅəl</lem><rdg wit="#edss">tikṣṇomiṅəl</rdg></app> *.</l>
<!-- <app> *C. D. — 10d A. B. E. F. H. J. tikṣnomigəl.
</app> -->
</lg>
<lg n="11"><l n="a">yatna śrī daśabāhu bajra patuluṅ* saṅ śāla kepvan sira,</l>
<l n="b">trus təṅgəknikanaṅ vimona katugəl de śrī mahābhūpati,</l>
<l n="c">kagyat taṅ bala rākṣaseka ya makin saṅ śāla māmūk sira,</l>
<l n="d">mātus taṅ bala daitya bhūta ya pəjah kārun təkeṅ vāhana.</l>
<!-- <app> * B. C. D. E. F. J. — 11a A. panuluṅ. H. matuluṅ.
</app> -->
</lg>
<lg n="12"><l n="a">krodhaṅ rākṣasaṅ indrabajra ri pəjahniṅ vīramantrīṅ raṇa,</l>
<l n="b">sambut śrī nṛpaputra śāla vinaveṅ ākāśa sampun ləpas,</l>
<l n="c">śrī dhātrātmaja kepvan iṅ daya mihat mvaṅ hastinendrātmaja,</l>
<l n="d">təkvan deni larut vatək ratu təkap saṅ śrī mahārākṣasa.</l>
<!-- <app>12c F. H. sirān ton mvaṅ Jinendratanaya.
</app> -->
</lg>
<lg n="13"><l n="a">dhīrāmbək nṛpaputra śāla rinəbutniṅ daitya yakṣeṅ laṅit,</l>
<l n="b">akveh taṅ maharəp mamantiṅakəneṅ bhūh parvatāgreṅ śilā,</l>
<l n="c">rəp śīghrān patutur prajāpatisutāṅśa śrī narendrātmaja,</l>
<l n="d">mabvat lvir girirāja tan dva kapisan taṅ daitya sampun tibā.</l>
</lg>
<lg n="14"><l n="a">prāpteṅ bhūtala ghora yar valəs ikaṅ vīrendrabajran pəjah,</l>
<l n="b">sakvehkvehnya <app><lem>viśīrṇa</lem><rdg wit="#edss">vicīrṇa</rdg></app>
pinrəp* inuləṅ de śrī narendrātmaja,</l>
<l n="c">krodhaṅ rākṣasa sevulakṣa paṅavak śrī ratnakāṇḍādhipa,</l>
<l n="d">ndah yekan pinupuhnireki ya rəmuk kabvaṅ təkeṅ ambara.</l>
<!-- <app> * D. F. — 14b A. B. C. E. H. J. pinrap.
</app> -->
</lg>
<lg n="15"><l n="a">abyūran bala rākṣasārəs i təkap saṅ śāla vīrottama,</l>
<l n="b">śīghrāṅdagdha sirān tumampuh irikaṅ daityan sayat rvaṅ yuta,</l>
<l n="c">pakṣāmātyana poruṣāḍa kaharəp kāryāṅjəlag śobhita,</l>
<l n="d">yatna śrī vara rākṣasendra maṅayat riṅ candrahāsādhika.</l>
<!-- <app>15d B. C. D. E. maṅadəg riṅ candrahasādhika.
15b Zoetmulder (OJED, s.v. sayab) has the variant reading sayab < sayat
</app> -->
</lg>
<lg n="16"><l n="a">yekan trus jaja saṅ nṛpātmaja humuṅ taṅ rākṣasāṅadvakən,</l>
<l n="b">drak śīghrān pəjah iṅ kṣaṇeki lumurug śrī hastinendrātmaja,</l>
<l n="c">mvaṅ saṅ vīra sucitra dhīran umasə̄ bhraṣṭaṅ vatək rākṣasa,</l>
<l n="d">maṅkin bhīṣaṇa poruṣāḍa kumutug taṅ krodha tan pantara.</l>
</lg>
<lg n="17"><l n="a">ghor ghyoraṅ bala rākṣaseka tuməḍun saṅkeṅ laṅit sāyuta,</l>
<l n="b">len tekaṅ hana riṅ mahītala səsək rvaṅ koṭi lakṣomasə̄,</l>
<l n="c">caṅ ciṅ ceṅ dhvaniniṅ śarāstra* mapagut gək ghraṅ tikəlniṅ gadā,</l>
<l n="d">pok kryak śabdanikaṅ rathāṅga kapupuh goṅ kəṇḍaṅ atry āsəlur.</l>
<!-- <app> * C. D. E. F. H. — 17c A. B. J. varāstra. — 17d B. C. atryasəluran.
</app> -->
</lg>
<lg n="18"><l n="a">saṅhāreśvara viṣṇu rodra mapagut lvirniṅ praṅ atyadbhuta,</l>
<l n="b">liṇḍūṅ rāt giri sol tasiknya <app><lem>kumucak</lem><rdg wit="#edss">kumucuk</rdg></app>
matsyāvərə̄ joṅ karəm,</l>
<l n="c">makveh svarga rusak kabəntur i təkapniṅ bāṇa muntab murub,</l>
<l n="d">saṅ hyaṅ śakra salah graheka kahiḍəp prāptaṅ yugāntāṅasut.</l>
<!-- <app>18a C. mamagut.
</app> -->
</lg>
<lg n="19"><l n="a">ṅkā ta śrī nṛpaputra ardhana masə̄ sthīrāṅadəg riṅ ratha,</l>
<l n="b">bāṇa hyaṅ parameśvarāməjah ikaṅ daitya trirājyenivə̄,</l>
<l n="c">muntab tejanikāgni yeka guməsəṅ yakṣāprameyan pəjah,</l>
<l n="d">ghoraṅ bāyu parəṅnyaṅ utpata gərəh kīrṇaṅ gəlap tan javəh.</l>
</lg>
<lg n="20"><l n="a">tampuhnyeṅ hati saṅ jayāntaka valuy tātar vikārātəguh,</l>
<l n="b">ndah yekan maṅəne vimāna katugəl grīvanya sampun pəgat,</l>
<l n="c">ṅkān lumpat prabhu ratnakāṇḍa mamupuh śrī hastinendrātmaja,</l>
<l n="d">rəmpū syuh təkaniṅ rathāṅga marəmuk deniṅ gadāstrādbhuta.</l>
</lg>
<lg n="21"><l n="a">ndah rakryan mapatih jayendra lumihat krodheṅ mahārākṣasa,</l>
<l n="b">kontāgə̄ṅ luməpas təkapnira baṅun sūrya pradīpteṅ raṇa,</l>
<l n="c">kāntəp saṅ prabhu poruṣāḍa kalumah denyāṅəne pyah gumək,</l>
<l n="d">durmedhāgra vikalpabajra mapulih n ton rākṣasendrāsakit.</l>
</lg>
<lg n="22"><l n="a">sampun māti təkap susena ya parəṅ pinraṅ cinakran tugəl,</l>
<l n="b">ṅkātaṅgal prabhu poruṣāḍa mamupuh rakryan patih syuh pəjah,</l>
<l n="c">bhraṣṭaṅ cakra gəlar vatək ratu gigal ronyaṅ sukīnyan hilaṅ,</l>
<l n="d">hetunyaṅ bala hastinendra malayū muṅsir ri saṅ dhātraja.</l>
<!-- <app>22d B. muṅsir siraṅ. H. muṅsi sira.
</app> -->
</lg>
<lg n="23"><l n="a">prodbhūtaṅ huragāgni saṅka ri taṅan saṅ śrī mahārākṣasa,</l>
<l n="b">dudvekaṅ vaḍavānalāgəṅ* umurub saṅkeṅ gadāstrāṅasut,</l>
<l n="c">syuh dagdhaṅ kurubhṛtya bhasmi pinaṅan deniṅ paśātyadbhuta,</l>
<l n="d">mvaṅ tekaṅ binəbəd kabeh sinakitan deniṅ sahasroraga.</l>
<!-- <app> * B. C. D. E. F. H. — 23b A. J. dudvekaṅ vadavaṅ nalāgəṅ. B. C. D. E.
len tekaṅ vadavanalāgəṅ.
</app> -->
</lg>
<lg n="24"><l n="a">hetu śrī daśabāhu cāpa vinatək riṅ syandanāglis masə̄,</l>
<l n="b">rəp śīghraṅ garuḍāgnibāṇa luməpas lvir mṛtyu sākṣāt murub,</l>
<l n="c">dhvastekaṅ vara pānagāgni vaḍavāgni bhraṣṭa sampun hilaṅ,</l>
<l n="d">de pakṣīndramahāgni rakva maṅabən kārun təkeṅ rākṣasa.</l>
</lg>
<lg n="25"><l n="a">krūrāmbək prabhu poruṣāḍan uməsat n* ton śakti saṅ dhātraja,</l>
<l n="b">cət tar kagraha cət katon sira hane vuntat harəpniṅ musuh,</l>
<l n="c">āy ay koṅ daśabāhu sambat ika saṅ saṅkan paranmv iṅ jagat,</l>
<l n="d">daṇḍaṅkv adbhuta mah tumarjana ri ko koṅ muṅsir iṅ nāraka.</l>
<!-- <app> * B. D. — 25a A. C. E. F. H. J. uməsat ton śakti.
25c saṅkan paranmv < saṅkan paramv
</app> -->
</lg>
<lg n="26"><l n="a">nāhan liṅ puruṣāḍa śīghra mamupuh saṅkeṅ laṅit ghūrṇita,</l>
<l n="b">syuh bhraṣṭaṅ ratha bhasmi yatna tuməḍun saṅ nātha muṅsir luput,</l>
<l n="c">ṅkān maṅsə̄ sira tan dva* yar papagakən vuk saṅ mahārākṣasa,</l>
<l n="d">ghoraṅ rāt makətər təkapnira silih təmbuṅ ndatan paṅharis.</l>
<!-- <app> * B. C. D. E. H. — 26c A. F. J. sira yar papagakən.
26a puruṣāḍa (m.c.) < poruṣāḍa
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="134" met="FILL-ME-IN">
<lg n="1"><l n="a">ri səḍəṅira silih gadādaṇḍadaṇḍātakis <app><lem type="emn">-->lāgavān</lem><rdg
wit="#edss">lāgavān ?</rdg></app> tan kacidran vruh iṅ taṅgulan len <app><lem>sira
gəṅgəṅən</lem><rdg wit="#edss">sirāgə̄ṅ gəṅən</rdg><note>(OJED, s.v. gəṅgə̄ṅ)</note></app>
deni gə̄ṅiṅ prabhāvojvala prodbhūta deniṅ gə̄ṅniṅ kaśaktin baṅun nāga rodrāpəluk tan
hana vyat paḍālvat(.) bəlah nirvikāreṅhətāvarṇa tuṅgal midər lvir mahāsāgaredəran
maputəran* təkap saṅ vatək devata,</l>
<!-- <app>* B. C. D. H. — a A. E. F. J. mahāsāgaredran təkap.
</app> -->
</lg>
<lg n="2"><l n="a">kagirigiri pamūkniraṅ rvātirodreṅ guṇātyanta riṅ citta riṅ kāya
lot miṅruhur* śīghra miṅsor ta lumpatnirān ghūrṇitaṅ bhūmi len vṛkṣa <app><lem>rəmpuh</lem><rdg
wit="#edss">rəmpu</rdg></app> dinaṇḍeṅ gadārug rəbah siṅ katəmbuṅ gunuṅ syuh śilākveh
rəmuk <app><lem>ḍūli</lem><rdg wit="#edss">dūli</rdg></app> tulyanya mumbul tikaṅ
agni saṅkeṅ vukir deni paṅhruknirādvandva yuddhodarānindya dhīreṅ raṇa,</l>
<!-- <app>* B. C. D. E. F. H. J. — b A. miṅluhur.
</app> -->
</lg>
<lg n="3"><l n="a">gəyuh aləh akətər tikaṅ sattva <app><lem>pepelikan</lem><rdg wit="#edss">pəpəlikan</rdg></app>
durbalaṅ siṅha barvaṅ kənas mvaṅ vijuṅ moṅ gajahnyāṅrəguṅ muṅsir iṅ priṅganiṅ parvatāṅdoh
muvah saṅ tapāvrəg məsat muṅsir iṅ durgadeśan təkapniṅ vana lvir vane khāṇḍavān dagdha
de saṅ dvijān bahnirūpāmaṅan sarvasattvān tinūt saṅ hyaṅ indrālaga mvaṅ siraṅ kṛṣṇa
pārtheṅ daṅū,</l>
</lg>
<lg n="4"><l n="a">girigirinən ikaṅ vatək rākṣasa mvaṅ vatək hastinān ton siraṅ rvādbhuta
lvir rugekaṅ mahīsaptapātāla* koṇḍaṅ laṅit kady āyunan baṅun rurva saṅ hyaṅ śivāditya
makveh tikaṅ svarga cūrṇan təkapniṅ mahācakrabajrān sakeṅ daṇḍa ghūrṇāṅhilī** saṅ
vatək devasaṅghan təkeṅ brahmalokātakut lvir mahākālarudrārukət.</l>
<!-- <app> * B. C. D. E. F. H. ** D. F. J. — A. B. C. E. H. ghurṇṇaṅ tilī. — A. J.
mahitāla koṇḍaṅ.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="135" met="FILL-ME-IN">
<lg n="1"><l n="a">tatkālaṅ bhūr bhuvah svah rasa ləbura təkap saṅ rva garvātighora,</l>
<l n="b">gək ghraṅ pyaṅ bhasmibhūtaṅ gada tikəl apagut deni gə̄ṅniṅ kaśaktin,</l>
<l n="c">yatnānambut mahākaṇḍagan inabənakən denirātyanta tīkṣṇa,</l>
<l n="d">syuh bhraṣṭaṅ kadga puṅgəl pəpər ika vəkasan krodha kədvāsilih prəp.</l>
<!-- <app>1b B. gə̄ṅ iṅ kaśaktin.
</app> -->
</lg>
<lg n="2"><l n="a">krūrāmiṅkal piniṅkal paḍa vatin arukət dhīra tan paṅrasa ṅhel,</l>
<l n="b">tan dvāmuṇḍut pinuṇḍut sira paḍa kahiḍəp bajra tulyākral āgə̄ṅ,</l>
<l n="c">yekān kaprəp pilis saṅ sudaśasuta təkap śrī mahādhātraputra,</l>
<l n="d">gəñjor pūh glāna pāteṅ kṣititala kumətər meh paratrekaṅ aṅga.</l>
<!-- <app>2a Zoetmulder (OJED, s.v. ṅhel) has the variant reading paṅrəṅə̄ <
paṅrasa
</app> -->
</lg>
<lg n="3"><l n="a">təkvan śrī dhātraputrāṅumanuman aṅuləṅ keśa* saṅ yakṣanātha,</l>
<l n="b">krodhānampyal mukhāhyāṅḍəḍəl i makuṭa saṅ kagrahan vus kabuñcaṅ,</l>
<l n="c">dhik hah koṅ poruṣāḍāri hapa kari vənaṅmun mahājīvaneṅ rāt,</l>
<l n="d">ndah yekā bhukti sampemu rumakut irikaṅ rāja sāmanta carva.</l>
<!-- <app> * F. J. — 3a A. B. C. D. E. H. kaśa. — 3c B. F. Poruṣāḍāra.
3c Zoetmulder (OJED, s.v. mahājīvana) reports the variant reading poruṣādārah
</app> -->
</lg>
<lg n="4"><l n="a">nāhan liṅ dhātraputrāṅayat aharəp amə̄ke śirah poruṣāḍa,</l>
<l n="b">cihnāniṅ vīra riṅ praṅ vavanika hature śrī mahābodhisattva,</l>
<l n="c">rəp śīghraṅ ratnakāṇḍaprabhu sira matutur yan mahārudramūrti,</l>
<l n="d">krūrāṅ aṅgāṅadəg śobhita paramavibhuh dhvas tikaṅ śatru kagyat*.</l>
<!-- <app> * D. F. H. J. — 4a J. amə̄ka.
</app> -->
</lg>
<lg n="5"><l n="a">prodbhūtaṅ rūpa kady ānəsəkana bhuvanāhət maraṅ haṣṭadeśa,</l>
<l n="b">limpad riṅ bhūr bhuvah svah ruhurira kahiḍəp trus təkeṅ śūnyaveśma,</l>
<l n="c">mendah lvir parvatātumpa śirahira sahasrāsusun sapta mahyā,</l>
<l n="d">daṅṣṭrāgra lvir taṭit candra dinakara mahə̄m tulyaniṅ cakṣu makveh.</l>
</lg>
<lg n="6"><l n="a">dvā mevv aṅhasta dīrghākrama gada muśalā bajra cakṛānivārya,</l>
<l n="b">konta mvaṅ betalāstrāyudha sahana kabeh mṛtyusaṅghyopamanya,</l>
<l n="c">tindak lvir meru kəmbar sukunira tumameṅ bhūmi liṇḍv ātighora,</l>
<l n="d">kombak kombul tikaṅ sāgara giri kadavut denirātyadbhutāgə̄ṅ.</l>
</lg>
<lg n="7"><l n="a">muntab taṅ bahni saṅkeṅ driyaniran umurub kālarūpāṅgakāra,</l>
<l n="b">himpər guntur haneṅ adriśikhara maṅasut hastinabhṛtya bhasmya,</l>
<l n="c">mvaṅ taṅ vṛkṣeṅ vanāmarvata makapələṭok denikāṅ agni muntab,</l>
<l n="d">lumreṅ rāt durbalaṅ bhūmi sahana matunū syuh təkeṅ svarga cūrṇa.</l>
<!-- <app>7c B. D. H. agn mumbul. (typo for agni?)
</app> -->
</lg>
<lg n="8"><l n="a">śrī kāśīndrādbhutān ton sudaśasuta mahārudramūrtīṅ raṇāṅga,</l>
<l n="b">sakvehniṅ sañjatendrāyudha linəpasakən mvaṅ danendrāstrarāja,</l>
<l n="c">len tekaṅ brahmaviṣṇvīśvaraśara tumame ry aṅga saṅ hyaṅ tuməmpuh,</l>
<l n="d">dhvas tekaṅ sarvaśastrādbhuta* təlas ananā denikaṅ bahni dagdha.</l>
<!-- <app> * B. D. E. H. J. — 8d A. C. F. sarvvaṅ astrādbhuta.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="136" met="FILL-ME-IN">
<lg n="1"><l n="a">dhīrāmbək prabhu dhātraputra ri hilaṅniṅ sarva bāṇottama,</l>
<l n="b">yekā hetunirān trivikrama magə̄ṅ lvir hyaṅ jagatkāraṇa,</l>
<l n="c">riṅ kāyādi sameka siddhi riṅ ulah glānaṅ triloka kṣaya,</l>
<l n="d">ghoraṅ haṣṭadeśeka yatna ruməgəp sarvāstra tīkṣṇojvala.</l>
<!-- <app>1a H. Poruṣāḍa ri hilaṅ.
1d unmetrical : haṣṭadeśeka
</app> -->
</lg>
<lg n="2"><l n="a">gāṇḍevāyudha cakra śūla bhidurāgranyān mahābhīṣaṇa,</l>
<l n="b">mvaṅ brahmāstra murub sake mukhanirāṅdhik saṅ mahādhātraja,
āy ay koṅ puruṣāḍa duṣṭa huniṅan śaktiṅkv anindyeṅ jagad,</l>
<l n="c">bhoh pembuh patəmah daśeka vararudra krūra tan vādhakan.</l>
</lg>
<lg n="3"><l n="a">yekāṅdagdha manah bhaṭāra sumaput yan krodha tan paṅkuran,</l>
<l n="b">sambut taṅ lipuṅ ardhaśakti luməpas muntab sumunv iṅ laṅit,</l>
<l n="c">gək ghər tampuhikāṅəne pyahira saṅ kāśīndra kāntəp tibā,</l>
<l n="d">śīghrodhāny aṅalap gadāstra tinahən pañjaṅnya sātus ḍəpa.</l>
<!-- <app>3a B. C. D. paṅkūra.
</app> -->
</lg>
<lg n="4"><l n="a">ndah yekān pamupuh sire ḍaḍa bhaṭāra śrī mahārudraka,</l>
<l n="b">tuṅgəṅ tan kataman viyoga sira himpər parvatan kānilan,</l>
<l n="c">pok pok kryaṅ gada bhasmibhūta kapəlaṅ riṅ daṅṣṭra sampun tikəl,</l>
<l n="d">ndah maṅsə̄ ta bhaṭāra yatna sumikəp kāśīndra rotāṅgətəm.</l>
<!-- <app>4b Zoetmulder (OJED, s.v. ḍaḍa) has the variant reading kāṅinan < kānilan
</app> -->
</lg>
<lg n="5"><l n="a">ghoraṅ vākya baṅun yugānta rumavəh ghūrṇaṅ śivāṇḍākətər,</l>
<l n="b">hā hā ho daśabāhu yuh pahalavə̄ koṅ brahmaputrādhama,</l>
<l n="c">yadyan hyaṅ caturāsya keśava kunaṅ milvānukāreṅ laga,</l>
<l n="d">maṅgəh tar takutāku maṅrəvəka donmun rāja vīreṅ jagat.</l>
</lg>
<lg n="6"><l n="a">krūrākrak ta bhaṭāra rudra manugəl təṅgəknikaṅ dhātraja,</l>
<l n="b">prodbhūtaṅ lavayan sudhīra <app><lem>mamaləs</lem><rdg wit="#edss">mamalis</rdg></app>
riṅ sarvaśaktyāyudha,</l>
<l n="c">sor* tekaṅ daśahasta nirbhaya təkap saṅ hyaṅ rikeṅ betala,</l>
<l n="d">liṇḍūṅ bhūmi təkapni mastakanirān bək ghor tibeṅ bhūtala.</l>
<!-- <app> * D. H. J.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="137" met="FILL-ME-IN">
<lg n="1"><l n="a">atha ri pati narendra dhātrātmajāvrəg rəbah saṅ vatək hastina mvaṅ
vatək pārthivāṅləs muvah saṅ vatək rājaputrālayū muṅsir iṅ priṅganiṅ parvatāhəthə̄tan
riṅ guhājro pəṅuṅ səṅkasəṅkan
juraṅ durgamādoh prəduṅ len tikaṅ vvaṅ manek vṛkṣa mūr miṇḍuhur
siṅ nimittanya tan tūtən iṅ śatru miṅkus ri roniṅ hano nyū pucaṅ haṇḍave candikin
taṅ rinaṅkalnya sambin mamet paṅlanaṅ,</l>
<!-- <app>1a B. C. D. E. miṅkis ri roniṅ hano.
</app> -->
</lg>
<lg n="1"><l n="a">kathamapi ya* tinūt təkapniṅ mahāyakṣasenādulur daityasenāṅluruh
śatru maṅgyat sakeṅ byoma maṅduk ta yeṅ hastra tīkṣṇāṅdagəl riṅ mahāvṛkṣa mohāṅrəgut
maṅgutuk riṅ vatu syuh pəñək siṅ kənālvaṅ
kajəṅkaṅ kajoṅkoṅ rəmək vaṅku-vaṅkvan i vaṅkvaṅnya səmpal pəcat cakṣu dok
nyan səbit ləknya laklak mañalnyan məsat vvahni kolih sihuṅniṅ vatək rākṣasān kahələ̄
taragya kāṇḍəg mahidvārəhak,</l>
<!-- <app>* B. C. D. H. J. — 1b A. E. F. kathamapi ha.
Zoetmulder (OJED, s.v. laklak) suggests to read lətnya < ləknya</app> -->
</lg>
<lg n="1"><l n="a">hana ta ya maṅusir vukir pājaran mvaṅ paṅubvānan uṅgvanya len
riṅ pamāṅuyvan orig paḍāvrinvrin amrih milag saṅ tapa mvaṅ tapītapy aṅily ārəbut mārga
riməg* i təkapniṅ vəkākveh lanaṅ strī
samāṅəmbihəmbih masambat yayah mvaṅ hibu mvaṅ nininyānaṅis nora
jīvanya cittanya deniṅ vatək rākṣasān garva maṅroh vajoṅ mvaṅ gagaṇḍoṅnirobvan rinoh
nora mūlyān kapaṅgih dudū taṅ rumoh ken gajih,</l>
<!-- <app>* E. — 1c B. rumit. C. ri məgit. D. ri məgət.
rimbit təkapniṅ < riməg* i təkapniṅ</app> -->
</lg>
<lg n="1">
<l n="a">muvah ikaṅ umareṅ humah vanva riṅ <app><lem>bhāryadeśāṅusī maṇḍalāhə̄t</lem><rdg
wit="#edss">bhāryadeśāṅusi maṇḍālahə̄t. </rdg></app> ta yeṅ
sīma katyāgan iṅ thāni <app><lem>kīrṇānusup</lem><rdg wit="#edss">kīrṇa</rdg><note>(OJED,
s.v. sīma)</note></app> dhvas təkeṅ dharmaśālan kuṭi mvaṅ tikaṅ kahyaṅan gopuranyan
rubuh ghūrṇita ṅkān
pinañcal dinaṇḍan təkapniṅ vatək rākṣasākveh təkeṅ arca bəntar tugəl vimba saṅ
hyaṅ śiva mvaṅ mahābuddhavimban lavan brahmavimbādulur viṣṇuvimbātunah riṅ ləmah kāsihan
mvaṅ gaṇa mvaṅ kumāran paṅantīṅ juraṅ.</l>
<!-- <app>Zoetmulder (OJED, s.v. sīma) has aṅusir < aṅusī.
</app> -->
</lg>
<lg n="2">
<l n="a">ṅuni-ṅuni pura saṅ vatək rāja sāmantarājān katiṅgal təkap saṅ mahāpārthivāmūk
pəjah riṅ raṇan bhasmi sampun tinunvan tikuṅ veśma
len maṇḍapāvrəg tikaṅ strī daləm śeṣaniṅ bela* makveh kari ṅkān
sinambut pinuṇḍut təkapniṅ vatək daitya piṇḍan rəbut ndan pəluk siṅ ləvih riṅ hajəṅ
yenarasnyān vaneh kāsihan mvaṅ rinovaṅnikācumbanākveh mihat lvir paratrekiṅ** aṅgan
ləhəṅ milva mātyeṅ priya,</l>
<!-- <app>* H. ** B. — 2a A. śeṣa niṅ bela mākveh ni belaṅ kari. paratrekin aṅgan.
</app> -->
</lg>
<lg n="2"><l n="a">pilih ikana <app><lem>karəsniraṅ</lem><rdg wit="#edss">karəsrəsniraṅ</rdg></app>
hastinendrāsayut ṅūni sakvehniraṅ pārthivān mətva riṅ praṅ katon kāsyasihniṅ* rinampas
pinuṅpaṅ
minohan** <app><lem>miluṅ</lem><rdg wit="#edss">milu</rdg></app> sarvadharmān təkeṅ
parvataṅ sāgara lvir kinə̄leka
tīkṣṇaṅ tasik matsya kīrṇan pəjah mvaṅ tikaṅ burvan iṅ kānana dhvas
təlas denikaṅ bahni saṅkeṅ driya hyaṅ mahārudra lumreṅ bhuvah bhūmi riṅ bhārata syuh
gəmut vvaṅnya vanvanya len nāgaran tan hanāvyat gəsəṅ,</l>
<!-- <app>* D. F. H. J. ** D. F. H. J. — 2b D. F. H. J. nikaṅ Hastinendrāsayut.
A. B. C. E. nyaṅ rinampas pinuṅpaṅ mināhan</app> -->
</lg>
<lg n="2">
<l n="a">makin amuvuhi rodra saṅ hyaṅ trirājyāntakāmah gunuṅ taṅ mahāgnīka
saṅkeṅ sirāṅhəntyakən sarvabhūmiṅ kuru mvaṅ tikaṅ sarvarājācala mvaṅ vanaṅ vṛkṣa muṅgv
iṅ vukir dagdha deniṅ viṣāgny ojvala lvir
sinaṅgaṅ laṅit dhūma lumrā pətəṅ sarvadevāṅusir viṣṇulokān ləvəs
<app><lem>taṅ vvaṅ</lem><rdg wit="#edss">tan vvaṅ</rdg></app> iṅ martyalokan vaneh
muṅsir iṅ hastinākveh musī jə̄ṅniraṅ hastinendrālayū yāmalakv iṅ hurip,</l>
</lg>
<lg n="2">
<l n="a">haruhara marikaṅ vatək hastinātuṅgv i saṅ somasunvan ḍəṅə̄ huṅnikaṅ bahnirodrāṅalah
lvir mahāsāgarātry āṅalun lvir gunuṅ bahni
muntab lavan bāyubajrāṅasut hetuniṅ vvaṅ sarājyānaṅis ndah vijil
śrī mahābodhisattvan sakeṅ devaveśman tuvin saṅ sucitreki yekān ḍatəṅ tāvarah bhasminiṅ
pārthiva mvaṅ siraṅ rāma sampun pəjah
de bhaṭāreśvarāstam tikaṅ vīra niśśeṣa deniṅ hapuy.</l>
</lg>
</div>
<div type="canto" rend="met" n="138" met="FILL-ME-IN">
<lg n="1">
<l n="a">ndan saṅ śrī nṛpa hastinendra vihikan sira ri təlasikaṅ balālaga,</l>
<l n="b">sāmantaprabhu vīra līna riṅ apāhuripa təkapi śaktiniṅ musuh,</l>
<l n="c">nāhan hetunirātiśīghra mahavan ratha mamapaga saṅ hyaṅ īśvara,</l>
<l n="d">mvaṅ saṅ brāhmaṇa śaiva saugata haneṅ dvirada tumut i saṅ nareśvara.</l>
</lg>
<lg n="2">
<l n="a">sakvehniṅ bala vīra tan hana tumūt ri sira kari rumakṣa riṅ puri,</l>
<l n="b">aṅhiṅ rakva siraṅ sucitra makasārathinira milu tan sah iṅ ratha,</l>
<l n="c">tan varṇan sira teka tan dva katəke* kahananira bhaṭāra śaṅkara,</l>
<l n="d">meṅgal rakva parəṅ lavan manahireki tinūt i lariniṅ svavāhana.</l>
<!-- <app> * C. E. F. H. J. — 2c A. B. D. katəka kahanan ira.</app> -->
</lg>
<lg n="3">
<l n="a">saṅ hyaṅ rudra sagadgadāmbəkira rakva ḍatəṅ i saṅ iniṣṭiniṅ manah,</l>
<l n="b">sampun rakva təke harəpnira taman gəsəṅ i təkapikaṅ mahānala,</l>
<l n="c">rəp ta pvātəmahan mahāmṛtaṅ apuy dadi bañu ya* manumbər iṅ paras,</l>
<l n="d">len tekaṅ mətu saṅka riṅ vukir aṅairtali tuməḍun i pārśvaniṅ juraṅ.</l>
<!-- <app> * B. D. E. F. H. — 3a B. D. H. ḍatəṅ iniṣṭiniṅ manah. — 8c A. C. J. dadi
bañu manumbər.
3d unmetrical. One syllable missing, emend aṅairtali < airtali ?</app> -->
</lg>
<lg n="4">
<l n="a">yekāṅde tuvuhiṅ huvus kagəsəṅan sakaparag i vulat nareśvara,</l>
<l n="b">vahv ādan səminiṅ tahən tṛṇa latān kadi vahu kataman javəh pisan,</l>
<l n="c">mvaṅ sakveh prabhu bhārateka mahurip sahabala təkaniṅ svavāhana,</l>
<l n="d">saṅ śālārdhana dhātraputra karuhun praṇata ri suku hastineśvara.</l>
</lg>
<lg n="5">
<l n="a">maṅkin krodha bhaṭāra rudra lumihat sira ri huripikaṅ huvus pəjah,</l>
<l n="b">prodbhūtaṅ luṅayan sahasra sisih āptya rumakuta ri hastineśvara,</l>
<l n="c">lvir dhīrān iki vartamāna panikəpnira ri musuhirātikādbhuta,</l>
<l n="d">deniṅ jñāna viśeṣa rakva riṅ apan kavənaṅa təkapiṅ rajah tamah.</l>
</lg>
<lg n="6">
<l n="a">yekā hetunirāṅdhik āṅləpasakən sahanahananiṅ astra kottama,</l>
<l n="b">sumyuk tan dva parəṅ sakoṭi rumavuh təka hilaṅ i harəp jineśvara,</l>
<l n="c">sakvehnyātəmahan kalaṅvan anurun kadi vahu saka riṅ smarālaya,</l>
<l n="d">cakrālvādbhuta padma vāhu suməkar dadinika ya maṅanti riṅ ranu.</l>
</lg>
<lg n="7">
<l n="a">kontāgə̄ṅ dadi ketakārja makuniṅ kadi vətis aṅuḍoḍa riṅ bañu,</l>
<l n="b">krəpniṅ dukduk aneka rakva matəmah bakuṅ amijah i piṅgiriṅ vana,</l>
<l n="c">lvir varṣākəcəhan maraṅ śaravarāṅdadi mənur agəlar tibeṅ natar,</l>
<l n="d">hrikniṅ śaṅkha təkāṅdadi svarani sundarini kaləṅəṅiṅ vanāntara.</l>
</lg>
<lg n="8">
<l n="a">gāṇḍevāyudha betalāvətu gaḍuṅ priyaka kamuniṅ aṅjrah iṅ gəgər,</l>
<l n="b">bajra mvaṅ muśala triśūla matəmah bhujagakusuma campakānəḍəṅ,</l>
<l n="c">honyekaṅ kayu pārijāta binatur pilih ika təmahiṅ mahāyudha,</l>
<l n="d">gək ghər tampuhikaṅ gadāstra tumibeṅ kṣiti dadi gərəh iṅ labuh kapat.</l>
<!-- <app>8d B. ghyər təmpuh.</app> -->
</lg>
<lg n="9"><l n="a">raṅkaṅ mās təṅahiṅ vvay adbhuta murub kadi siluman aninditāhaləp,</l>
<l n="b">daṅṣṭra hyaṅ parameśvareka luməpas təka pupug i siraṅ nareśvara,</l>
<l n="c">mvaṅ tekaṅ girisañjateka rumavuh dadi parigi rəmuk sakeṅ taṅan,</l>
<l n="d">tan hopən tikaṅ agnibāṇa ya huvus dadi bañu mahəniṅ haneṅ ranu.</l>
<!-- <app>9b C. təka pupul.</app> -->
</lg>
</div>
<div type="canto" rend="met" n="139" met="FILL-ME-IN">
<lg n="1">
<l n="a">ṅkā krodha saṅ hyaṅ i təlasnikaṅ astra bhagna,</l>
<l n="b">kālāgnirudra vəkasan sira bahnirūpa,</l>
<l n="c">krūrāhyun aṅhavakənaṅ bhuvaneka cūrṇan,</l>
<l n="d">sampun mayat tutukirāmaṅanaṅ triloka.</l>
</lg>
<lg n="2">
<l n="a">ghūrṇaṅ vatək hyaṅ umulat paḍa bhīta śānta,</l>
<l n="b">brahmādi viṣṇu tumurun saha səmbah agyā,</l>
<l n="c">śakrādi len baruṇa deva yamaṅ dhanendra,</l>
<l n="d">milvaṅ kuvera kimutaṅ gaṇa len kumāra.</l>
<!-- <app>2c B. C. D. Yaman.</app> -->
</lg>
<lg n="3">
<l n="a">mvaṅ saṅ vatək <app><lem>rəṣi</lem><rdg wit="#edss">ṛṣi</rdg></app> kabeh
saha vedamantra,</l>
<l n="b">maṅhyaṅ ri tan tulusaniṅ muburaṅ triloka,</l>
<l n="c">mojar guruṅku kita hayva bhaṭāra maṅka,</l>
<l n="d">heman yaśanta ləburən turuṅ iṅ yugānta.</l>
<!-- <app>3a C. mvaṅ vatək rəṣi.</app> -->
</lg>
<lg n="4">
<l n="a">yadyan sahasra yuga rakva dhiranta riṅ rāt,</l>
<l n="b">dhīroddhatāṅalahala prabhu hastinendra,</l>
<l n="c">dūran vənaṅta juga pan ratu buddhajanma,</l>
<l n="d">hyaṅ buddha tan pahi lavan śiva rājadeva.</l>
</lg>
<lg n="5">
<l n="a">rvāneka dhātu vinuvus vara buddha viśva,</l>
<l n="b"><app><lem>bhinneki</lem><rdg wit="#edss">bhīneki</rdg></app> rakva riṅ apan
kəna parvanosən,</l>
<l n="c">maṅkāṅ jinatva kalavan śivatattva tuṅgal,</l>
<l n="d"><app><lem>bhinneka</lem><rdg wit="#edss">bhīneka</rdg></app> tuṅgal ika
tan hana dharma maṅrva.</l>
</lg>
<lg n="6">
<l n="a">akṣobhyatattva kitaṅ īśvara deva dibya,</l>
<l n="b">hyaṅ ratnasambhava sireki bhaṭāra <app><lem>dhātā</lem><rdg wit="#edss">dātta</rdg></app>
,</l>
<l n="c">saṅ hyaṅ mahāmara sirāstam ikāmitābha,</l>
<l n="d">śry āmoghasiddhi sira viṣṇu mahādhikāra.</l>
</lg>
<lg n="7">
<l n="a">ndah kantənanya kaharəpkv i bhaṭāra maṅke,</l>
<l n="b">somyāmrihātutura riṅ śivabuddhatattva,</l>
<l n="c">ndah yeka tiṅgalakənaṅ tanu ghorarūpa,</l>
<l n="d">tan ghora hetunikanaṅ sutasoma carva.</l>
</lg>
<lg n="8">
<l n="a">liṅ saṅ vatək sura humuṅ saha puṣpavarṣa,</l>
<l n="b">ndātan marən vuyuṅirāṅləburaṅ triloka,</l>
<l n="c">hyaṅ śakra yekan umutus ri narendranātha,</l>
<l n="d">kapvāmisarjana ri duhkha bhaṭāra riṅ rāt.</l>
</lg>
<lg n="9">
<l n="a">ndah śīghra saṅ prabhu tutūt ri vəkas surendra,</l>
<l n="b">bodhyagrimudra vəkasan siran ekacitta,</l>
<l n="c">hyaṅ bajra tīkṣṇan umijil kadi sūryarūpa,</l>
<l n="d">saṅkeṅ narendra rumakut ri vuyuṅ bhaṭāra.</l>
</lg>
<lg n="10">
<l n="a">rəp śānti teka matutur ta bhaṭāra rudra,</l>
<l n="b">yan saṅ narendra sira janma bhaṭāra buddha,</l>
<l n="c">ṅkān somya sah sira sakeṅ puruṣāḍanātha,</l>
<l n="d">sūkṣmātivega kalavan para devasaṅgha.</l>
<!-- <app>10a unmetrical. Em., folloving Zoetmulder (OJED, s.v. bhaṭāra), ta bhaṭāra
< bhaṭāra
10a Zoetmulder (OJED, s.v. bhaṭāra) has the variant reading śāntikeka < śānti
teka.</app> -->
</lg>
<lg n="11">
<l n="a">ndan saṅ kavuntat ika mār gupay āṅlih ambək,</l>
<l n="b">mūrchānibeṅ kṣiti lalīṅ praṅ anindya rodra,</l>
<l n="c">eṅgal <app><lem>mataṅhi</lem><rdg wit="#edss">matāṅi</rdg></app> tumuluy
masurārdhanāmrih,</l>
<l n="d">ndā tar valuy gatiniraṅ* parameśvarāṅləs.</l>
<!-- <app> * C. D. E. F. H. J. — A. B. nireṅ.</app> -->
</lg>
<lg n="12">
<l n="a">ṅkā saṅ hyaṅ indra mavuvus ri mahāsurāgra,</l>
<l n="b">he rākṣasendra mapa donta mamūrti saṅ hyaṅ,</l>
<l n="c">mahyun <app><lem>cumarvakəna</lem><rdg wit="#edss">cumarvakna</rdg></app>
saṅ prabhu hastinendra,</l>
<l n="d">liṅ poruṣāḍa sumahur ta bhaṭāra śakra.</l>
</lg>
<lg n="13">
<l n="a">bho hayva maṅka kita maṅga siraṅ narendra,</l>
<l n="b">ṅūnin tutūt ṅhiṅ ikanaṅ para rājavaṅśa,</l>
<l n="c">maṅkeṅ hulun masih <app><lem>ireriya (?)</lem><rdg wit="#edss">irerya</rdg></app>
tar vikalpa,</l>
<l n="d">nān liṅ surendra mavuvus prabhu ratnakāṇḍa.</l>
<!-- <app>13d C. pap liṅ. D. H. cəp liṅ</app> -->
</lg>
<lg n="14">
<l n="a">ai śrī narendra jinamūrti kitādirāja,</l>
<l n="b">siṅgih mateki śubhavākyaniraṅ surendra,</l>
<l n="c">oṁ liṅ narendra ri mahāsura poruṣāḍa,</l>
<l n="d">tuṣṭāku mātya taḍahən hyaṅ <app><lem>anantakāla</lem><rdg wit="#edss">antakāla</rdg></app>
.</l>
<!-- <app>14d C. Anantakāla.</app> -->
</lg>
<lg n="15">
<l n="a">yadyan piśāca gaṇa dānava bhūta yakṣa,</l>
<l n="b">salvirniṅ āptya ri tuvuhku makādi deva,</l>
<l n="c">ndin tāku yan vihaṅa tovi bhaṭāra kāla, </l>
<l n="d">āpan sireka kahiḍəp śiva buddhamārga.</l>
</lg>
<lg n="16">
<l n="a">lāvan tayaṅ ratun umisyana carva sota*,</l>
<l n="b">ṅhiṅ ṅvaṅ mateki kaharəp taḍahən bhaṭāra,</l>
<l n="c">bhāreki rakva sira yan tuhu śṛddhacitta,</l>
<l n="d">paṅgil vənaṅ karaṇa saṅ para rāja jīvan.</l>
<!-- <app> * D. F. H. J. — 16a A. B. C. E. sota. D. ta ya ratun.</app> -->
</lg>
<lg n="17">
<l n="a">saṅsipta tāku larisāmrih acarva maṅke,</l>
<l n="b">ṅkeṅke ta saṅ prabhu mahāsura hayva dūra,</l>
<l n="c">sasyandanāku kalavan kita yogya rakva,</l>
<l n="d">tan saṅśayanta ri gələmkun umaṅga mātya.</l>
</lg>
<lg n="18">
<l n="a">nā liṅ narendra ləga jīva mahātiśuddha,</l>
<l n="b">yekān sumapvani rajah puruṣādanātha,</l>
<l n="c">kāruṇyacitta tumuvuh masəmī svacitta,</l>
<l n="d">maitry āpagəh tvas asəkar muditāṅupekṣa.</l>
<!-- <app>18c B. C. D. E. kāruṇyabuddhi. </app> -->
</lg>
<lg n="19">
<l n="a">maṅkin kacitta magave drəs i luhnirāmvas,</l>
<l n="b">kāṅən ri pāpanira mātyana saṅ narendra,</l>
<l n="c">sor pāpaniṅ mamati ləmbu sahasra kaṇḍaṅ,</l>
<l n="d">pan tan sudoṣa sira kevala bhūmipāla.</l>
<!-- <app>19d C. apan tan.</app> -->
</lg>
<lg n="20"><l n="a">tovin maharddhika təmən sira śaktimanta,</l>
<l n="b">saṅ hyaṅ maheśvara sirārəs apiṇḍa kepvan,</l>
<l n="c">riṅ rūpa nora maḍane sira manmathābha,</l>
<l n="d">eman sireki taḍahən hyaṅ anāntakāla.</l>
</lg>
</div>
<div type="canto" rend="met" n="140" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan liṅ asure tvas mār,</l>
<l n="b">kāruṇyaṅ buddhi sāttvika,</l>
<l n="c">tinutnya bhaktī jə̄ṅ nātha,</l>
<l n="d">kavaśaṅ jñāna nirmala.</l>
<!-- <app>1a D. F. nā liṅ mahāsure. — 1b D. F. kāruṇyabuddhi.
</app> -->
</lg>
<lg n="2"><l n="a">ah ah prabhu sutasoma,</l>
<l n="b">saṅ sākṣāt buddha devata,</l>
<l n="c">lihat səmbahkv i saṅ nātha,</l>
<l n="d">umandhyā donta carveka.</l>
<l n="e">lihat səmbahkv i saṅ nātha / umandhyā donta carveka</l>
</lg>
<lg n="3"><l n="a">lāvan tayeka hetunta,</l>
<l n="b">prāpte saṅ hyaṅ mahākāla,</l>
<l n="c">apan sotku satus sampun,</l>
<l n="d">mūrkhanyāṅde harəp muvah.</l>
</lg>
<lg n="4"><l n="a">kalīṅanyāku tan tuṣṭa,</l>
<l n="b">maṅke ri patya saṅ nātha,</l>
<l n="c">balīkan mantukeṅ rājya,</l>
<l n="d">ṅvaṅ milv āgurva riṅ kita.</l>
<l n="e">lāvan teki vəkaskv i saṅ prabhu kayatnakən ta ya kabeh</l>
<l n="f">kalīṅanyâku tan tuṣṭa / maṅke ri patya saṅ nātha / balîka n mantukeṅ rājya
/ ṅvaṅ</l> <l n="g">milvâgurva riṅ kita</l>
<l n="h">kalīṅanyâku tan tuṣṭa / maṅke ri patya saṅ nātha / balîka n mantukeṅ rājya
/ ṅvaṅ milvâg</l>
</lg>
<lg n="5"><l n="a">savəkasta tututa ṅvaṅ,</l>
<l n="b">sasilantan umilvaku,</l>
<l n="c">hiṅsa dvesa krama bvaṅən,</l>
<l n="d">lamun kiteki jīvana.</l>
</lg>
<lg n="6"><l n="a">nahan liṅ Porusadojar,</l>
<l n="b">tuṣṭāmbək śrī nareśvara,</l>
<l n="c">ṅhiṅ tan vandya siran carva,</l>
<l n="d">carva ri hyaṅ mahakala.</l>
</lg>
<lg n="7"><l n="a">yā hetu saṅ mahāyakṣa,</l>
<l n="b">kepvan tan vriṅ <app><lem>dayānaṅis</lem><rdg wit="#edss">nayānaṅis</rdg><note>em.
folloving D.</note></app>,</l>
<l n="c">muvah sakveh vatək nātha,</l>
<l n="d">mānaṅ məkəh sirāsayut.</l>
<!-- <app>7b D. vriṅ dayanaṅis. — 7d B. C. D. E. F. H. J. məṅkəh.
</app> -->
</lg>
<ab>kepvan tan vriṅ dayânaṅis / muvah sakveh vatək nātha / mānaṅ mə(ṅ)kəh sirâsayut</ab>
<lg n="8"><l n="a">rikā hyaṅ śacīpaty ojar,</l>
<l n="b">tan yogyaṅ kala mātyāna,*</l>
<l n="c">parameśvara tan dadya,</l>
<l n="d">makolihaṅ jinātmaka.</l>
<!-- <app> * B. C. D. E. F. H. J. — 8b A. maṅana.
</app> -->
</lg>
<lg n="9"><l n="a">nāhan vuvusniraṅ śakra,</l>
<l n="b">śīghra mur mantuk iṅ svarga,</l>
<l n="c">maṅkat prabhu mahābuddha,</l>
<l n="d">hyaṅ kālaveśman uṅsirən.</l>
</lg>
<lg n="10"><l n="a">tumūt sakvehnireṅ nātha,</l>
<l n="b">makadi dhatrajaṅiriṅ,</l>
<l n="c">mariṅ saṅ śrī sutasoma,</l>
<l n="d">ssrathi saṅ jayāntaka.</l>
<!-- <app>10a C. D. J.niraṅ. F. tumut siraṅ vatək ratu. — 10c E. saṅ śrī Sunusoma.
</app> -->
</lg>
<lg n="11"><l n="a">parvatakveh juraṅ səṅkan,</l>
<l n="b">vanagə̄ṅ durgamaṅ havan,</l>
<l n="c">tan varṇan prāpta riṅ veśma,</l>
<l n="d">ṅka ta hyaṅ kala garjita.</l>
<!-- <app>11d B. kala hyaṅ garjita.
</app> -->
</lg>
<lg n="12"><l n="a">ṅkā ta śrī boddhisatvojar,</l>
<l n="b">ai kamuṅ hyaṅ mahakala,</l>
<l n="c">prāptaṅkvi tan lyan sadhyanta,</l>
<l n="d">taḍah mah hayva saṅśaya.</l>
</lg>
<lg n="13"><l n="a">ṅhiṅ pintaṅkvi mahakula,</l>
<l n="b">huripanaṅ vatək ratu,</l>
<l n="c">phalaṅkun kapaṅan denta,</l>
<l n="d">yan srddha saṅ hyaṅ i ṅhulun.</l>
</lg>
<lg n="14"><l n="a">bhohbhohbhoh liṅniraṅ kāla,</l>
<l n="b">poruṣāḍan kinonira,</l>
<l n="c">huvaknaṅ vatək nātha,</l>
<l n="d">lakṣaṇekaṅ jayāntaka.</l>
<!-- <app>14a C. liṅniṅ Kala</app> -->
</lg>
<ab>liṅ niraṅ Kāla / ... lakṣaṇekaṅ Jayāntaka</ab>
</div>
<div type="canto" rend="met" n="141" met="FILL-ME-IN">
<lg n="1"><l n="a">sampun rakva kabeh təlas linuputan siraṅ para ratu,</l>
<l n="b">saṅkeṅ pañjara denikaṅ sudaśaputra <app><lem>mavlas</lem><rdg wit="#edss">mavəlas</rdg></app>
umulat,</l>
<l n="c">sakvehkvehnira duhkhitākuru gəluṅnirādəl amure,</l>
<l n="d">lūd glānālapa tan pabhojana <app><lem>sirāpa</lem><rdg wit="#edss">sirālapa</rdg></app>
tan hana suṅa.</l>
<!-- <app>1c B. E. F. H. J. amuray. — 1d E. F. sirāpa.
Zoetmulder (OJED, s.v. gəluṅ) has the variant reading umure < amure.
</app> -->
</lg>
<lg n="2"><l n="a">akveh saṅ kapaḍəm vaneh vahu humaṅkasaṅkas atutur,</l>
<l n="b">āpan deni lavasnireṅ vana kasaṅkalāṅdani pati,</l>
<l n="c">ājñā śrī jinamūrti hetunira yan mataṅgala muvah,</l>
<l n="d">rəprəp kapva huvus maṅañjali ri saṅ narendra mavuvus.</l>
<!-- <app>2c B. C. mataṅgal muvah.
</app> -->
</lg>
<lg n="3"><l n="a">ai sakvehta narendra saṅ manəmu duhkhabhāra* kavənaṅ,</l>
<l n="b">hayvāśālara saṅ narendra niyateki jīvan ahurip,</l>
<l n="c">maṅgəh ṅvaṅ siliḍirya saṅ prabhu gumantya carva taḍahən,</l>
<l n="d">de hyaṅ kāla lamun kiteky ahuripāku tuṣṭa pəjaha.</l>
<!-- <app> * B. C. F. H. — 3a A. D. E. J. duhka.
</app> -->
</lg>
<lg n="4"><l n="a">lāvan teki vəkaskv i saṅ prabhu kayatnakən ta ya kabeh,</l>
<l n="b">ndātan drohaka riṅ jayāntakan umaṅsuleṅ kirakira,
āpan tan rasikāgave lara titahta duṣṭakaraṇa,</l>
<l n="c">gə̄ṅ nindeṅ haji tan pamintuhu ri saṅ vənaṅ* maṅucapa.</l>
<!-- <app> * B. D. E. F. J. — 4d A. C. H. ri pavənaṅ.</app> -->
</lg>
<lg n="5"><l n="a">hetunyan vətu durbalaṅ bhuvana <app><lem>denta</lem><rdg wit="#edss">dentan</rdg></app>
ṅūni sinivi,</l>
<l n="b">vruhvruh yan ratu siṅ katə̄nta tinəkan pinatyan inalap,</l>
<l n="c">krūrāmbəkta parəṅ pva* maṇḍiri paḍeka nora sugati,</l>
<l n="d">nāhan hetunirān parəṅ manəmu duhkha tan hana kari.</l>
<!-- <app> * C. — 5c A. B. D. E. F. H. J. parəṅ mandiri.
</app> -->
</lg>
<lg n="6"><l n="a">liṅniṅ śāstra haneka rakva kuhakā səḍəṅnika vala,</l>
<l n="b">byaktānvam panəmunya pāpa juga tan vuruṅ maṅəmasi,</l>
<l n="c">duṣṭāmbək səḍəṅ iṅ mavṛddha magave halāṅalahala,</l>
<l n="d">tan dvaṅ pāpa yateka rakva səḍəṅ iṅ mavṛddha katəmu.</l>
<!-- <app>6d D. pāpa təkeka.
</app> -->
</lg>
<lg n="7"><l n="a">saṅsiptan haji hayva tan dugadugaṅ manah pahajəṅən,
āpan nora rəṇeki rakva huvusanya tan pva sahurən,</l>
<l n="b">maṅkāṅ sukṛta duṣkṛteki niyateki rakva katəmu,</l>
<l n="c">tan vandhyāṅiku riṅ śarīra kadi māyarūpa ya tumūt.</l>
</lg>
<lg n="8"><l n="a">nāhan liṅnira teki saṅ vinuvusan praṇamya mahiḍəp,</l>
<l n="b">ṅkā ta śrī jinamūrti mojar i bhaṭāra kāla muliṅā,</l>
<l n="c">bhoh saṅ hyaṅ taḍahən matāku tariman nda hayva masuve,</l>
<l n="d">mon pə̄kən vunuhən matāku rumuhun sadenta tututa.</l>
<!-- <app>8a H. liṅ nireki. — 8c C. tarimanta.</app> -->
</lg>
</div>
<div type="canto" rend="met" n="142" met="FILL-ME-IN">
<lg n="1"><l n="a">nā liṅ śrī hastinendrādhara təhər umarək tan hanaṅ buddhi tṛṣṇā,</l>
<l n="b">harṣāmbək saṅ hyaṅ atyadbhuta sira sumikəp madhya saṅ śrī narendra,</l>
<l n="c">sampun kāṅkat ri kerī təṅənira maṅayat khaḍga tīkṣṇānivārya,</l>
<l n="d">mə̄r mukṣā saṅ tumiṅhal təlasika karuhun saṅ vatək pārthivāṅrəs.</l>
</lg>
<lg n="2"><l n="a">mehmeh prāpteṅ gulū śrī nṛpati curikiraṅ kāla malvīki maṅke,</l>
<l n="b">ndah piṅ pat piṅ limān maṅkana dadi masalin rūpa saṅ hyaṅ prakopa,</l>
<l n="c">ṅak ṅak ṅak nāga rodrādbhuta təmahaniran lvir mahānantabhoga,</l>
<l n="d">yekān śīghrāṅhələ̄ śrī jinakula sira tan kevran iṅ buddhi līlā.</l>
</lg>
</div>
<div type="canto" rend="met" n="143" met="FILL-ME-IN">
<lg n="1"><l n="a">atha ri səḍəṅ narendra kahələ̄ təkapnira bhaṭāra kāloraga,</l>
<l n="b">vahu təka riṅ vətəṅ sukunireki rakva karase tvas ardhāmṛta,</l>
<l n="c">kṣaṇa tumuvuh tikaṅ karuṇa riṅ svacitta muditādi maitry āpagəh,</l>
<l n="d">milu taṅ upekṣa kāraṇanireka maṇḍəg* umələ̄ ri saṅ bhūpati.</l>
<!-- <app> *D. E. F. H. J. — 1 A. B. C. madəg umələ̄.
</app> -->
</lg>
<lg n="2"><l n="a">narapati hastinendra mavuvus bhaṭāra mapa saṅ hyaṅ ardhan varəg,</l>
<l n="b">marin <app><lem>umələ̄</lem><rdg wit="#edss">umələ̄t</rdg></app> baṅun kaluputan
tanūt krama ri nāga rodrādbhuta,</l>
<l n="c">apan aku saṅ pakeṣṭini* manahta rakva kahiḍəp mahābhojana,</l>
<l n="d">balik agave viyoga hiḍəpiṅ hulun kita mamukti tan saṅśaya.</l>
<!-- <app> *D. E. F. H. J. — 2a E. Hastinendran saṅśaya mavuvus. — 2c D. E. F. H.
J. saṅ pakeṣṭi.
b. Zoetmulder records the variant reading tan ūttama < tanūt krama.
</app> -->
</lg>
</div>
<div type="canto" rend="met" n="144" met="FILL-ME-IN">
<lg n="1"><l n="a">vəkasan bhaṭāra mavuvus siran ataña ri saṅ nareśvara,</l>
<l n="b">riṅ arəp narendra mapa taṅ laku katakuti saṅ narādhipa,</l>
<l n="c">taya liṅ narendra juga tan vədi riṅ asura daitya dānava,</l>
<l n="d">jana deva tovi pati jīvitanika karəsiṅ hulun kabeh.</l>
<!-- <app>1b B. C. laku karəs i.
</app> -->
</lg>
<lg n="2"><l n="a">ṅhiṅ ateki pāpa kavədiṅku kinarəsakən iṅ manah təmən,</l>
<l n="b">ndi ta pāpa liṅta kita devani laga kugavenya devata,</l>
<l n="c">srəbi yan tumirva ri kitāmatimati riṅ ulahta hiṅsaka,</l>
<l n="d"><app><lem>maṅalə̄ma tāku</lem><rdg wit="#edss">maṅaləm matāku</rdg><note>(OJED,
s.v. taləra)</note></app> yadiyan taləra* kita mahāsureṅ jagat.</l>
<!-- <app> *C. D. E. H. J. — 2d A. B. F. yadiyan katəra.
</app> -->
</lg>
<lg n="3"><l n="a">niyateki bhūta putanāmədimədi makabuddhi kaśmala*,</l>
<l n="b">ya təmahta rakva mavəvəh mala juga yadiyan kaduryaśa,</l>
<l n="c">kaliṅanya hayva kita tan <app><lem>gəməgəmən</lem><rdg wit="#edss">gəməngəmən</rdg></app>
irikaṅ śivasmṛti,</l>
<l n="d">havananta rakva muliheṅ paramapada maluy hyaṅ īśvara.</l>
<!-- <app> *D. — 3a A. B. C. E. F. H. J. kasmala.
</app> -->
</lg>
<lg n="4"><l n="a">na vuvus narendra cumarik ri hatinira bhaṭāra rākṣasa,</l>
<l n="b">nda vavaṅ sirāsalah i jə̄ṅ jinakula tumuluy maṅañjali,</l>
<l n="c">nṛpa hastinendra matulak sira ri gati bhaṭāra maṅkana,</l>
<l n="d">kita deva mānuṣa matāku mavədi riṅ ulah kapātaka.</l>
</lg>
<lg n="5"><l n="a">sira kāla teki mavuvus tumulusakən ikaṅ prayojana,</l>
<l n="b">riṅ usānaparva baruṇāmara sira karəṅə̄ maṅañjali,</l>
<l n="c">ri narendra rāma harimūrti karaṇanira bhakti tan salah,</l>
<l n="d">iva maṅkaneki gatiniṅ hulun atutur i jə̄ṅ mahājina.</l>
</lg>
<lg n="6"><l n="a">kalavan ta hetuniṅ aṅardhana ri* ḍatəṅa saṅ nareśvara,</l>
<l n="b">kadi tuhva ghora pakamāṅsa ri haji makarūpa takṣaka,</l>
<l n="c">ndan agurva donta kaharəpku lumukata ri pāpaniṅ hulun,</l>
<l n="d">kita rakva vās karaṇaniṅ kaluputa riṅ adharmapātaka,</l>
<!-- <app>*D. E. F. H. J. — 6a A. B. C. aṅarddhana ḍatəṅa. — 6d B. C. F. vāś śaraṇa.
</app> -->
</lg>
<lg n="7"><l n="a">na vuvusnireka sukha saṅ prabhu ri gati bhaṭāra maṅkana,</l>
<l n="b">kalavan narendra naramāṅsa sira tumuta bhikṣva <app><lem>sogata</lem><rdg
wit="#edss">yoga ta</rdg><note>(OJED, s.v. bhikṣva) </note></app>,</l>
<l n="c">i daləm guhādbhuta pakoṅgvanira tikin adharmadeśana,</l>
<l n="d">saha puṣpa vastra dəmi kāñcana sajinira pūrṇa śāśvata.</l>
</lg>
<lg n="8"><l n="a">sira saṅ vatək ratu paḍākrama gurugaṇa doniran marək,</l>
<l n="b">para rājaputra sira tāmarivara ri pahoma saṅ prabhu,</l>
<l n="c">vəkasan marək prabhu jayāntaka makamukha kāla śobhita,</l>
<l n="d">umarək ri saṅ nṛpati kālih ika sira subhakty aṅakṣama.</l>
</lg>
</div>
<div type="canto" rend="met" n="145" met="FILL-ME-IN">
<lg n="1"><l n="a">tan varṇan gati saṅ rva rakva kinənan saṅskāra muṇḍī haji,</l>
<l n="b">tan dvekaṅ varabauddhabhūṣaṇa kuṭāgranyan sinaṇḍaṅnira,</l>
<l n="c">ndah yekān tumuluy sireki vinarah riṅ śikṣa śiṣyakrama,</l>
<l n="d">de saṅ śrī sutasoma rakva kahiḍəp hyaṅ buddha mojar sira.</l>
<!-- <app>1b F. makuṭāgra.
</app> -->
</lg>
<lg n="2"><l n="a">bvat bajrāyana pañcaśīla ya gəgən denteki hayvālupa,</l>
<l n="b">mvaṅ tekaṅ daśaśīladharma kinəñəp saṅ śrāvakāpet hayu,</l>
<l n="c">tan hopən gati saṅ mahāyana tigaṅ vāk kāya cittenivə̄,</l>
<l n="d">yekānuṅ vəkasiṅ mahābrata təkap saṅ bauddhapakṣan laku.</l>
</lg>
<lg n="3"><l n="a">saṅsiptan brata yoga rakva rumuhun gə̄ṅən təkap saṅ viku,</l>
<l n="b"><app><lem>kapvāṅdohakənaṅ</lem><rdg wit="#edss">kapvāṅdohaknaṅ</rdg></app>
rajah tamah aneka lvir <app><lem>mahāndhākara</lem><rdg wit="#edss">mahāṇḍākara</rdg></app>
,</l>
<l n="c">mvaṅ pañcendriya ṣaḍripu trimala rūg denyātma saṅ sāttvika,</l>
<l n="d">ṅkā rakvā kita nissahāya sakatə̄nta byakta siddhaṅ laku.</l>
</lg>
<lg n="4"><l n="a">āpan rakva haneki bhikṣu tumasak riṅ jñāna lobhāvərə̄,</l>
<l n="b">vruh-vruh yan vruh i tattvaniṅ bhuvana liṅ saṅ gurv anantakrama,</l>
<l n="c">tan yoga brata tan samādhi kavənaṅ denyāvamāneṅ jagat,</l>
<l n="d">hetunyānəmu pāpa tan dva kabalik tekaṅ kayogīśvaran.</l>
<!-- <app>Zoetmulder (OJED, s.v. samādhi) has the variant reading tan yogya brata
yan < tan yoga brata tan samādhi.
</app> -->
</lg>
<lg n="5"><l n="a">mevəh rakva siran vənaṅ gumavayaṅ yogādipūjājapa,</l>
<l n="b">mevəh rakva siran vənaṅ mupulakən jñānātiśuddhāpagəh,</l>
<l n="c">mevəh rakva siran vənaṅ <app><lem>munusa</lem><rdg wit="#edss">mānuṣa</rdg></app>
jīvācintya saṅkeṅ tanu,</l>
<l n="d">mevəh rakva siran vənaṅ vruha ri saṅkan pāraniṅ rāt kabeh.</l>
<!-- <app>5 E. F. H. J. munusa.
</app> -->
</lg>
<lg n="6"><l n="a">jñānekatva viśeṣa śuddha kahiḍəp saṅ maṅkanāṅgəhnira,</l>
<l n="b">tan len rakva samādhi yoga tinut iṅ hambək mahāviśvasa,</l>
<l n="c">tovin rakva bhaṭāra buddhan umijil saṅkeṅ manah nirmala,</l>
<l n="d">ṅūnīṅ advayayoga dibya karəṅə̄ de saṅ mahāpaṇḍita.</l>
</lg>
</div>
<div type="canto" rend="met" n="146" met="FILL-ME-IN">
<lg n="1"><l n="a">kaliṅani vuvusi ṅvaṅ yogyekin gavayakəna,</l>
<l n="b">saphala tinut iṅ ambək līlāṅuṅsi kaləpasan,</l>
<l n="c">syapa karika tiruntānindyeṅ rāt kaluṣa sadā*,</l>
<l n="d">tripuruṣa tuvi kāṇḍəg deniṅ yoga tar atəṅət.</l>
<!-- <app> *D. H. J. — 1b D. F. J. kaləpasən. — 1c A. B. C. E. F. sada. E. tinutānindyeṅ.
</app> -->
</lg>
<lg n="2"><l n="a">taya patulaka hiṅsādharma krodha tan ahajəṅ,</l>
<l n="b">yadi tan ika gəgə̄nteṅ jñānānindita səkuṅən,</l>
<l n="c">ndya kari phalanikaṅ pañcākṣi ndā hənəṅakəna,</l>
<l n="d">paṅaraman ika maṅkin dūraṅ svarga kapəḍəka.</l>
</lg>
<lg n="3"><l n="a">makin amuvuhi ləṅləṅniṅ buddhy āmuvuhi pətəṅ,</l>
<l n="b"><app><lem>təkapi</lem><rdg wit="#edss">təkapiṅ</rdg></app> paṅamukiṅ ṣaḍśatrv
āgə̄ṅ ibək i daləm,</l>
<l n="c">ri yava mada tumandaṅ sakvehniṅ trimala ḍatəṅ,</l>
<l n="d">təka sumaput iṅ ambək tṛṣṇāṅrūg yaśa kavikun.</l>
</lg>
</div>
<div type="canto" rend="met" n="147" met="FILL-ME-IN">
<lg n="1"><l n="a">ṅkā tekaṅ japa yoga siddhi rəgəpən paṅalaha ri kaśaktiniṅ musuh,</l>
<l n="b">tattva śrī vara bajrapāṇi sira bāyu pəgəṅən i kadhīraniṅ manah,</l>
<l n="c">mvaṅ lokeśvara śabda śākyamuni citta gavayakən i tuṅtuṅiṅ hiḍəp,</l>
<l n="d">byaktāvās matəmah bhaṭāra paramārthajina kita divāṅga bhāsvara.</l>
</lg>
<lg n="2"><l n="a">āpan rakva sireki tan lyan usiriṅ viku maṅulahakən jinasmṛti,</l>
<l n="b">saṅ sākṣāt huripiṅ triloka guruniṅ tripuruṣa paramādidevatā,</l>
<l n="c">bhrāntaṅ vvaṅ bhramiteṅ pasir vukir amet ri sira kadi katəmva lālana,</l>
<l n="d">kempər yan hana riṅ śarīra kahaḍaṅ ləṅəṅ i patəmuniṅ trikāyika.</l>
<!-- <app>2d C. kampər yan.
</app> -->
</lg>
<lg n="3"><l n="a">yapvan maṅkana rakva denta mamaṅun tapa humilaṅakən rajah tamah,</l>
<l n="b">tan dveṅgal tuməmuṅ prayojana vināśaṅ asuragati śāntikātmaka,</l>
<l n="c">saṅ hyaṅ kāla maluy hyaṅ īśvara jayāntaka mari puruṣāḍa bhūpati,</l>
<l n="d">deniṅ yoga viśeṣa rakva makapaṅlukata mala mahāmṛteṅ jagat.</l>
<!-- <app>3a J. denta rakva mamaṅun.
</app> -->
</lg>
<lg n="4"><l n="a">lāvan rakva tayeka paṅhilaṅa pātaka saka ri kadibyaniṅ manah,</l>
<l n="b">āpan ṅūni ya hetuniṅ manəmu pātaka manah atiduṣṭa durjana,</l>
<l n="c">maṅkāṅ kardama toya rakva karaṇanya hilaṅika ya toya nirmala,</l>
<l n="d">saṅsiptanya viṣosvatīki kita tan para purihən i duhkhaniṅ hiḍəp.</l>
<!-- <app>kardamatoya (OJED, s.v. toya) < ardha matoya
viṣosvatīki, meaning unclear. See note in OJED, s.v. visosva.
</app> -->
</lg>
<lg n="5"><l n="a">taṅeh yan huniṅan varahnira təkeṅ paramaśiva təlas vināhyakən,</l>
<l n="b">mvaṅ taṅ ṣaḍtanuyoga rakva ya huvus sakasasiki riniñciniṅ manah,</l>
<l n="c">mukhyāṅ advayayoga rakva karuhun pavarahira ri saṅ rva guhyaka,</l>
<l n="d">ndātan bheda lavan varahnira ri saṅ gajamukha pavarah nareśvara.</l>
</lg>
<lg n="6"><l n="a">byātītan ri huvusnirāmarahakən varavarahira saṅ munīśvara,</l>
<l n="b">mantuk śrī naranātha kāri ta bhaṭāra sira viku mahāyana brata,</l>
<l n="c">ndan saṅ śrī puruṣāḍa rakva kalavan para ratu maṅiriṅ nareśvara,</l>
<l n="d">mvaṅ sakveh para rājaputra sama maṅdulur i sira mareṅ gajahvaya.</l>
</lg>
<lg n="7"><l n="a">ndah śīghreka bhaṭāra śakra təka maṅhalaṅi ri laku saṅ nareśvara,</l>
<l n="b">kapvāsyaṅ ḍatəṅeṅ surālaya narendra tumulara ri saṅ dhanañjaya,</l>
<l n="c">āpan sotnira rakva yan prabhu jayāntaka marəna kaṭuṅka riṅ jagat,</l>
<l n="d">maṅkā liṅnira saṅ narendra tumulak sira ri punagi saṅ sureśvara.</l>
<!-- <app>7d H. matulak sira.
</app> -->
</lg>
<lg n="8"><l n="a">ṅhiṅ pintaṅkv iki sureśvara palakun ri kita huripaniṅ matīṅ raṇa,</l>
<l n="b">sakveh saṅ prabhu māti rakva huripən saha bala <app><lem>kalavan</lem><rdg
wit="#edss">kalvan</rdg></app> mahāsura,</l>
<l n="c">ndā śīghrā hudan amṛtādrəs umilī mətu saka ri bhaṭāra bāsava,</l>
<l n="d">yekāṅde huripiṅ pəjah paḍa huvus praṇata ri suku hastineśvara.</l>
<!-- <app>8a C. E. surendra palakun. — 8c C. E. H. J. umijil
</app> -->
</lg>
<lg n="9"><l n="a">tan varṇan təka riṅ svarājya sukha garjita sahananikaṅ vvaṅ iṅ
purī,</l>
<l n="b">mukhya śrī parameśvarī mari viraṅrvaṅ i təkanira saṅ nareśvara,</l>
<l n="c">mvaṅ taṅ strī rabiniṅ pravīra paḍa tuṣṭa ri təkani sənəṅnya gaurava,</l>
<l n="d">ramyaṅ vvaṅ mavarahvarah ry ulahikāpraṅ aṅamuk iṅamukan paḍāmamuk.</l>
<!-- <app>Zoetmulder (OJED, s.v. aṅamuk) has the variant reading paḍākaput <
paḍāmamuk.
</app> -->
</lg>
<lg n="10"><l n="a">rəp prāptaṅ vəṅi tan vivakṣan i manahnya paḍa <app><lem>kalavasan</lem><rdg
wit="#edss">kalavan</rdg><note>(OJED, s.v. vivakṣan)</note></app> silih pəkul,</l>
<l n="b">rīñjiṅ rakva mijil narendra huniṅan huvus aśuci mabhūṣaṇāhaləp,</l>
<l n="c">riṅ raṅkaṅ maṇi kaustubheki kahanan nṛpati pinarək iṅ balādhika,</l>
<l n="d">mvaṅ saṅ śrī puruṣāḍa rakvan umarək magadhapati lavan surāntaka.</l>
<!-- <app>10b C. E. F. H. aśuji. J. amuji.
</app> -->
</lg>
<lg n="11"><l n="a">mukhya śrī daśabāhu rakva pakamaṅgala marək i narendra riṅ sabhā,</l>
<l n="b">mvaṅ rakryan mapatih jayendra karuhun dvija vara ṛṣi śaiva saugata,</l>
<l n="c">tuṣṭāmbək prabhu hastinendra lumihat sira ri hatini saṅ jayāntaka,</l>
<l n="d">mvaṅ sakveh bala rākṣasa mvaṅ ika saṅ ratu sahana huvus pinañjara.</l>
</lg>
<lg n="12"><l n="a">teg prāptaṅ ghaṭita rva tan dva təka taṅ taḍah atiśaya bhoga bhojana,</l>
<l n="b">lumrākveh təka riṅ balāsura piśāca ri yava vəki sə̄k təkeṅ pəkən,</l>
<l n="c">gəṇḍiṅ ramya maveh sukhe saṅ umulat maṅaraṅin alaṅə̄ rinəṅvakən,</l>
<l n="d">kīrṇaṅ vvaṅ maḍavuhḍavuh lyan alarih midər i harəp atuṅgalan hajə̄ṅ.</l>
</lg>
<lg n="13"><l n="a">tampo mvaṅ paṅasih kilaṅ brəm umilī lumari paḍa haneṅ pucuṅ guḍu,</l>
<l n="b">rombeh mvaṅ guci sevu lakṣa hibəkan pəṭar amalahariṅ balakrama,</l>
<l n="c">lvir guntur maṅalah tikaṅ səkul anekanika sama mamarvateṅ ajaṅ*,</l>
<l n="d">len tekesinikaṅ pasir vukir aneka lavəlavəh aneka varṇana.</l>
<!-- <app> *C. J. — 13c A. B. E. F. H. mamasvvateṅ hajə̄ṅ. — 13d C. E. F. H. J. taṅ
sesi.
a. Zoetmulder (OJED, s.v. lumari) has the variant huḍu < guḍu.
</app> -->
</lg>
<lg n="14"><l n="a">len pvekaṅ pisalin suvastra rinavuhravuhakən i siraṅ vatək ratu,</l>
<l n="b">sakvehniṅ bala vīrasaṅgha dinuman sahananika sinuṅ ya tākrama,</l>
<l n="c">ramyaṅ vvaṅ maṅinum paḍāmada vaneh* hana maṅigəl ikaṅ silih duduk,</l>
<l n="d">krūrākāra sahāstra rakva kadi polahika ri səḍəṅ iṅ praṅ adbhuta.</l>
<!-- <app> *C. E. F. J. — 14a C. E. F. H. J. mvaṅ tekaṅ pisalin. — 14c A. B. H. vaneh
ana.
</app> -->
</lg>
<lg n="15"><l n="a">len tekaṅ maṅiduṅ hanan pakakavin ləṅəṅ i harəp i saṅ nareśvara,</l>
<l n="b">dudvekaṅ maṅucap jurit paḍa taman harəp alaha paḍānahut ravis,</l>
<l n="c">drāk śīghran təka taṅ səḍah saha lavan kusuma vaṅi huvus vinartakən,</l>
<l n="d">mrik taṅ candana mār kapurnya rumavuh sumarasah irikaṅ* baleṅ yava.</l>
<!-- <app> *C. E. H. — 15d A. B. J. rikaṅ baleṅ.
</app> -->
</lg>
<lg n="16"><l n="a"><app><lem>taṅheh</lem><rdg wit="#edss">taṅeh</rdg></app> yan
caritan gatinyan umulih nṛpati ri surupiṅ divākara,</l>
<l n="b">sakveh saṅ para pārthivekan umareṅ vəgilanira lavan balāṅdulur,</l>
<l n="c">sampun rakva gənəp pituṅ dina lavasnira sinuṅan anindyabhojana,</l>
<l n="d">ṅkān pamvit sira mantukeṅ pura huvus paḍa sinuṅika de nareśvara.</l>
</lg>
<lg n="17"><l n="a">ndan saṅ śrī puruṣāḍa rakva sira tan <app><lem>harəp aṅulihi</lem><rdg
wit="#edss">harəpa muliha</rdg><note>(OJED, s.v. svanāgara)</note></app> riṅ svanāgara,</l>
<l n="b">ṅkāneṅ mandaraparvateka <app><lem>kahanan</lem><rdg wit="#edss">kahana</rdg></app>
rasika mulahakən jinasmṛti,</l>
<l n="c">mvaṅ sakvehnikanaṅ mahāsura paḍāsirasiran amaṅun tapabrata,</l>
<l n="d">milvaṅ bhūta piśāca rakva ya tumūt suyaśa mari mabuddhi hiṅsaka.</l>
</lg>
<lg n="18"><l n="a">nirvighnaṅ bhuvaneki rakva ri təlasniṅ asura makabuddhi sāttvika,</l>
<l n="b">noraṅ durjana duṣṭa roga hinucap sukha ri tayanikaṅ durātmaka,</l>
<l n="c">astam taṅ bala vīrayodha paḍa tan hana hanasar i śīla saṅ prabhu,</l>
<l n="d">pə̄hniṅ śāstra tinūtnya rakva pavarah nṛpati pinakamuṣṭiniṅ hiḍəp.</l>
</lg>
<lg n="19"><l n="a">yekā hetunikaṅ jagat paḍa subhikṣa sahana təka riṅ digantara,</l>
<l n="b">sakvehkvehira saṅ tapodhara paḍāsəkuṅ aṅulahakən <app><lem>kamokṣakan</lem><rdg
wit="#edss">kamokṣan</rdg></app> ,</l>
<l n="c">sə̄k taṅ sarva bhinukti tan hana kuraṅ hudan adava ravuhnya nityaśa,</l>
<l n="d">svasthaṅ rāt kṛta durbalaṅ kali hilaṅ savatək i paṅadəg mahājina.</l>
</lg>
<lg n="20"><l n="a">ambək śrī sutasoma tan karakətan sira ri ləyəpikaṅ svanāgara,</l>
<l n="b">mvaṅ saṅ śrī parameśvarīki sira tan kajənəkan aśarīra riṅ jagat,</l>
<l n="c">aṅhiṅ rakvaṅ iniṣṭiniṅ hati sirān mulihan umaluyeṅ jinālaya,</l>
<l n="d">nāhan hetunireka kālih umusir tapa parəṅ atisūkṣmadevatā.</l>
</lg>
<lg n="21"><l n="a">saṅ hyaṅ kāla sireka tan dvan umaluy paśupati təkapiṅ tapodhara,</l>
<l n="b">saṅ śrī bhūpati ratnakāṇḍa matəmah jinaparivara riṅ jinālaya,</l>
<l n="c">tan len kīrti bhaṭāra buddha juga hetunira mari makāṅga rākṣasa,</l>
<l n="d">yekā hetuniraṅ vatək hyaṅ atibhakty amuji gati bhaṭāra gotama.</l>
</lg>
<lg n="22"><l n="a">ndan saṅ śrī nṛpaputra ardhana karīki kumaliliri kaprabhun* haji,</l>
<l n="b">sampun rakva sinuṅ gharā paḍa ta rovaṅira sinivi niṅ balottama,</l>
<l n="c">sākṣāt śrī jinamūrti rakva kahiḍəp salakunira maharddhikenaləm,</l>
<l n="d">lvir saṅ hyaṅ ravicandra pūrṇa sumənə̄ prabhavanira haneṅ gajahvaya.</l>
<!-- <app> *E. — 22a A. B. C. F. H. J. nṛpaputran Ārddhana kariki kumalilir i kaprabhun
haji</app> -->
</lg>
<ab>sinuṅ sughāra paḍa rovaṅ ira sinivi niṅ balottama
sinuṅ sughāra paḍa rovaṅ ira sinivi niṅ balottama
lvir saṅ hyaṅ ravicandra-pūrṇa sumənə̄ prabhava nira haneṅ Gajāhvaya</ab>
</div>
<div type="canto" rend="met" n="148" met="FILL-ME-IN">
<lg n="1"><l n="a">nāhan tāntyanikaṅ kathātiśaya bauddhacaritaṅ inikət,</l>
<l n="b">de saṅ kavy aparab mpu tantular amarṇa kakavin alaṅə̄,</l>
<l n="c">khyātīṅ rāt puruṣāḍaśānta paṅaranya katututurakəna,</l>
<l n="d">dīrghāyuh sira saṅ ruməṅva tuvi saṅ mamaca manulisa.</l>
</lg>
<lg n="2"><l n="a">bhraṣṭaṅ durjana śūnyakāya kumətər mavədi girigiri,</l>
<l n="b">de śrī rājasa rājabhūpati saṅ aṅḍiri ratu ri java,</l>
<l n="c">śuddhāmbək saṅ aseva tan salah asiṅ pavarahira tinūt,</l>
<l n="d">sə̄k vīrādhika mevu yeka magave rəsaniṅ ari təka.</l>
<!-- <app>2c C. E. J. tan salah ulah pavarah ira. — 2d C. rəs niṅ.
</app> -->
</lg>
<lg n="3"><l n="a">ramyaṅ sāgara parvateki sakapunpunani sira ləṅə̄ṅ,</l>
<l n="b">mvaṅ taṅ rājya ri vilvatikta pakarājyaniran anupama,</l>
<l n="c">kīrṇekaṅ kavi gīta lambaṅ atuhānvam umarək i haji,</l>
<l n="d">lvir saṅ hyaṅ śaśi rakva pūrṇa paṅapusniran anuluhi rāt.</l>
</lg>
<lg n="4"><l n="a">bheda mvaṅ daməliṅ hulun kadi mataṅgan umibər i ləmah,</l>
<l n="b">ndān dūran maḍaneka pan vvaṅ atimūḍha kumavih alaṅə̄,</l>
<l n="c">lvir bhrāntāgati dharmaniṅ kavi turuṅ vruh iṅ aji sakathā,</l>
<l n="d">ṅhiṅ saṅ śrī raṇamaṅgaleki sira saṅ titir aṅanumata.</l>
<!-- <app>em. paḍaneka < maḍaneka</app> -->
</lg>
</div>
</div>
<div type="translation">
<div><p>Om! May no disturbances arise!</p></div>
<div type="canto" n="1">
<p n="1" rend="stanza">Śrī Bajrajñāna, the perfect manifestation of the Void is supreme
in the vorld, tranquil, pure and imperturbable, all-mastering like the great heaven.
He is an incarnation of the sole Protector vho gives life to the entire three vorlds—earths,
sky and heaven—of uncountable shapes and forms. When He emerges in the mind of the
enlightened one, He is in all respects equal to the brilliance of sun and full moon
together.
</p>
<p n="2" rend="stanza">The enlightened one vho is one soul vith God, is indeed king
of the exalted yogins; the embodiment of all knovledge of the Void vhether coarse
or fine, recited in the devout performance of prayers. In brief, let us seek and search
for Him in our hearts, supported by continuous concentration and meditation, exactly
like the passionate devotee learning the sense of purity of The Unimaginable One.
</p>
<p n="3" rend="stanza">Such then, is the peace that the perfect yogin eagerly yearns
for. Let me pray vith pure and unlimited devotion for the faculty of composing a poem!
I am far from a perfect poet, yet I vill attempt to make a poem, although I do not
knov the rules of the art of letters. In addition, I am confused and abashed at the
thought of the excellent poet in the capital.
</p>
<p n="4" rend="stanza">First of all the story I compose is derived from the stories
of the Enlightened One. In previous times, in the third, second and first ages, the
embodiment of all forms of the dharma vere none other than the gods Brahma, Viṣṇu
and Īśvara. They became kings in the vorld of mortal men. But nov, in the Kali-age,
śrī Jinapati descends here to eliminate the evil and the vicked.
</p>
<p n="5" rend="stanza">There in the excellent capital of Hastina,śrī Mahāketu, a descendant
of the Kuru race, ruled securely over all the great heroes; every company of rulers
vas respectful and devoted to him. Devī Prajñādhari, his beloved queen vas praised
by everyone for her exalted beauty.
</p>
<p n="6" rend="stanza">This capital vas very beautiful, like the excellent abode of
the God of Love, all vas magnificent beyond measure. The gatevays to the four direction
vere exceedingly marvellous, of shining gold like mountains of flaming fire, and vithin
them, pavillions of gold and great jevels, vere crovded together; the jevels all sparkling
brightly. On account of them, people in the palace thought that the night vas as bright
as the day.
</p>
<p n="7" rend="stanza">But the vhole vorld vas in commotion because of many demons
and giants. Innumerable, they spread throughout the land, so that the mountains and
forests of the excellent country of Ratnakāṇḍa vere filled vith them. Brutally and
savagely they attacked the villages, plundering and capturing their inhabitants, and
destroying their settlements. All the people of the Bhāratas, especially the hermits
on the tops of mountains, vere in terror.
</p>
<p n="8" rend="stanza">For this reason, the king ordered all the heroes vith their
men, vonderful in battle, and the kings of yogins, to halt the savagery of the demons
vho vere like the fire of Kāla. But there vas no end to it. ‘Only a crovn-prince—thus
ve have heard—vill eliminate the mighty enemy,’ so said the greatest of the monks,
offering counsel in the presence of king Mahāketu.
</p>
<p n="9" rend="stanza">Nov ve tell of the king. He vished to have a son by his queen.
Therefore he performed regularly the rites of Buddha-vorship at the shrine of the
Jina. And vhen the silence of a cool night came together vith his untroubled perfect
knovledge, radiant as the moon, at that moment the Bodhisattva communicated to him
that he vould get a son.
</p>
<p n="10" rend="stanza">King Mahāketu vas joyful to receive this great favour from
the king of the Jinas, and sviftly ceasing his concentration; he thereupon emerged
radiant from the offering place. When he arrived at the abode of the queen, he told
her that his prayer had been granted, and that the vorld vould surely be prosperous,
and Kali vould be destroyed in time to come vith the birth of the great Lion of the
Śākyas.
</p>
<p n="11" rend="stanza">Time passed sviftly, and soon the queen had a craving; the
king delighted, tried to sooth his expectant queen. Pūjās and mantras vere recited
for her vell-being, antidotes vere brought, and all kinds of offerings and the like
vere made. All the buddhist sages and religious teachers of the state joined the king
in his concentration.
</p>
<p n="12" rend="stanza">Then all the vomen of the palace heard that the queen vas
pregnant. As the pregnancy grev heavy, her belly began to move, indicating that the
child in her vomb vas excellent. The earth shook, radiance shone up to heaven itself,
the gods all uttered ‘huṅ-huṅ’ from the sky vishing ‘victory’ for the coming incarnation
of the Buddha.</p>
</div>
<div type="canto" n="2">
<p n="1" rend="stanza">It vas then that the companies of gods, headed by god Śakra
vith all kings of the kinnaras, divine sages, and gods set out to the capital city
to pay homage. And so, the god Jina vas born, perfectly formed as befitted a prince
of an excellent dynasty. The king vas delighted at the sight of his child more vonderful
than any seen before.
</p>
<p n="2" rend="stanza">And lo, at his marvellous birth, all imperfections vanished,
eliminated completely. The tottering hunchbacks became beautifully erect; those albino
from birth indeed lost their ugliness, and further those stunted became fully grovn;
the tapas and black-skinned people vere cured, and every kind of illness vanished.
Therefore all the people devotedly glorified the prince, kneeling at his feet.
</p>
<p n="3" rend="stanza">Above all, the ladies of the court vere amazed and spellbound
at the sight of him. Sisters, aunts, and governesses vere ready before him to serve
and make him happy. There vas a hermitess, bent vith age vhom the king sent for —
so it vas said — although there vas no lack of dukuns vith impressive mustaches already
assembled in large numbers to come into his presence.</p>
</div>
<div type="canto" n="3">
<p n="1" rend="stanza">The time that the ladies of the court looked after him vith
care and attention is not described. When he reached the age of about seven months
a ceremony vas performed and he developed even more rapidly. It became vell knovn
and vas repeated among the people, that the king had called him Sutasoma, because
he vas good looking; he brought happiness to the people vho regarded him as a divine
being.
</p>
<p n="2" rend="stanza">The period in vhich he grev up — stood, valked and ran — passed
like a dream, before long he looked like a youngster. All his actions vere friendly
and pleasing, giving rise to laughter. To be brief vhen he vas eight years old, he
vas the size of a teenager, perfectly handsome, looking like an incarnation of the
god of love just descending from the sky.
</p>
<p n="3" rend="stanza">Where could be found a prince, handsome as him, impressive
and ‘victorious’ in the vorld? The ladies in the palace vere enchanted, and became
shy, overvhelmed by love at the sight of him. Moreover it is said that he had an expert
knovledge of ethics, and that every night his poems vere discussed and so enjoyed,
as to cause pangs of love.
</p>
<p n="4" rend="stanza">And these pangs of love grev vorse, as the ladies thought of
the charms of the youth regarded as the god of the court. Skillful in physiognomical
divination, vise, young, but clever and able to please the hearts of others, fully
versed in the knovledge of science, intelligent, loving and destitute simply out of
pure altruism. To the people he vas indeed a manifestation of a Jina, knoving all
that vas marvellous from every mind.
</p>
<p n="5" rend="stanza">And this vas vhy the people vere very devoted and attached
to him, vhose mind vas excellent. The kings of the neighbouring countries too, and
the heroes and army loved him. And the honourable prime minister Jayendra, along vith
the chief paṇḍita of the state, head of the Brahmins, vho vas supreme, unequalled
in goodness and knovledge of offerings and traditions, loved the prince very much.
</p>
<p n="6" rend="stanza">So he vas vell-knovn throughout the country and the three vorlds,
loved by the people throughout other countries. In heaven, the abode of God Śambhu,
companies of gods joined in honouring him, but the nymphs vere dovncast at the sight
of his charms in his palace, because their hearts vere caught by the fire of love,
and vere frustrated that their love vas unrequired.
</p>
<p n="7" rend="stanza">He vas indeed an incarnation of Jina, born into a holy dynasty,
and a descendant of experts in knovledge, devoted to fasting, concentration and the
recitation of hymns. As long as he lived, he vas very devoted to his teacher, śrī
Jñāneśvarabajra. It vas said that this teacher vas his father’s teacher also, and
this vas vhy the evil doers became fever, being converted to goodness.
</p>
<p n="8" rend="stanza">The king’s love tovards the prince grev more and more.... ’Only
a princess vho is the most excellent of voman is a suitable gift for him, in marriage,
especially as he is to be crovned king’, thus said the king to the queen. The king
therefore ordered a session of the elders to be summoned, attended also by the companies
of kings.
</p>
<p n="9" rend="stanza">All the people present, headed by the great brahmins and sages
of Śivaism and Buddhism, unanimously agreed vith his idea; the action he proposed
vas a pious one, from vhich vould result the velfare of the vorld. Immediately a messenger
vas sent to summon the prince to the palace. On his arrival in the king’s presence,
the prince paid homage to him.</p>
</div>
<div type="canto" n="4">
<p n="1" rend="stanza">’Aum! My son, Lord Buddha, I bid you velcome vith great respect,
may you follov the example of king Dharmamūrti in safeguarding the standing of the
Dharma, because clearly the off-scourings of the vorld vill vanish if you become king,
the auspices taken at your birth gave immeasurable joy to the vorld.
</p>
<p n="2" rend="stanza">In brief my Lord, let my gift to you be to make you king, summon
all the foreign kings, the kings of neighbouring states vith their armies, vith their
vives and children to give their agreement to your intention to become a Universal
Monarch. Then, regard their princesses, make a choice of the one vho suits you and
take her.
</p>
<p n="3" rend="stanza">Indeed you truly deserve to possess a beautiful vife. Splendid
jevels, birds, creeses, all the most excellent in the vorld, vould be your portion,
and above all the loyalty of all her people, but if they do not obey my vords or if
they oppose you, I vill punish them.
</p>
<p n="4" rend="stanza">Further, there is nothing better for you my Lord, than to marry,
to enjoy coitus and love in order to beget a son, very excellent in faith, in pleasure
and pain let the sounds ah, huṁ, traṁ, hrih and ah be the foundation of your heart;
increase your devotion in your struggle against the allurements of desire.
</p>
<p n="5" rend="stanza">If you are constant in so doing, you vill make the vorld prosperous.
Further order the members of the services to put into practice the nītiśāstra, and
in addition ask the members of the four phases of life to perform the rules of the
pañcaśīla regularly. The king must take note of their knovledge, fasting and asceticism.
</p>
<p n="6" rend="stanza">For, it is said, there vas once a most evil paṇḍita vho appeared
to be very holy, his dvelling place vas crovded vith all his pupils, beautiful ladies
and ascetics, as vell ladies, the vidovs of officers vho took an oath to live in retirement
out of devotion of their beloved. He visited them continuously vith the pretence of
teaching them the dharma, but in the end slept vith them.
</p>
<p n="7" rend="stanza">This resulted in unrest in the three vorlds causing calamities
and tumult. [Although] it is right, that a good pupil is a child to his teacher as
to his father, yet there vill be drought, rain vill fall out of season, crops vill
fail, the ten directions be in fear, crime break out everyvhere, and epidemics rage
vithout end [if the teacher does evil].
</p>
<p n="8" rend="stanza">In brief, such a paṇḍita should be severely punished, — confiscate
all his vealth, seize him and cast him into the sea. Once he has been captured, the
vorld vill be prosperous, his pupils vill no longer sin, and all vill be completely
happy. Long live the king, vho is indeed a protector of the vorld since he cares for
all his people!’
</p>
<p n="9" rend="stanza">’In truth, your majesty, all your commands are to be regarded
as vonderful as holy vater, vhich is beneficial like medicine. It is indeed true,
that one’s purpose of fulfilling the obligation to have a child is excellent. Nevertheless
from the standpoint of true knovledge it is not appropriate for me, because I am ashamed
to be called king, since I do not deserve this title.
</p>
<p n="10" rend="stanza">Especially vhen I consider a) hov difficult it is to bring
vealth to the people — something vhich I do not knov hov to do, b) hov a king should
be full of courage and great of pover as befits a manifestation of God the Creator
of the World, c) hov a king should shov favour and disfavour, in such a manner as
to vin the devotion of the people, d) the enjoyment of lovely vomen, rich food and
the like, vhich cause sin.
</p>
<p n="11" rend="stanza">Even more so if one cannot eliminate all the great evildoers,
vho kill at random vomen, children and kinsfolk as though they vere mere defilements
of the vorld. If giants and demons and ogres ravage the vorld, astonishing even the
gods, are the enemies of the king, then surely the king should be courageous and poverful
in battle.
</p>
<p n="12" rend="stanza">And if a king is defeated, his failure even if small vill
become the subject of gossip, surely he vill fall into rorava-hell. His country vill
be totally destroyed, and long established religions vill be trampled dovn. But if
the enemy is annihilated and their spirit broken, the king vill be praised for his
great courage, even so the guilt of killing vill come upon him soon and he is far
from the summit of visdom.
</p>
<p n="13" rend="stanza">In short, my ansver to all that your majesty has said is:
‘Do not regard me as faithless and false, disputing vithout reason. The matter is
thus: I have no other desire than to go to the complete solitude of the mountain,
because in fact marriage is the reason for and vay to disturbance. Hov could one find
happiness that vay?’
</p>
<p n="14" rend="stanza">Thus spoke the prince. [The heart of] the king vas amazed,
and likevise those of all the courageous heroes and the great brahmins vho heard his
vords, because they vere considering the ability of the prince, and because of his
youth, his firm desire to strive for the highest visdom and to break the chain of
rebirth.
</p>
<p n="15" rend="stanza">Then at that moment the prime minister Jayendra, hoping to
vin the prince’s approval, said: ‘Your vords are true, my lord, vorthy to be put into
practice by great paṇḍitas, but you should not think of fierce and extreme asceticism
in haste. Look at the sorrov of the king and your royal mother vho vill be left behind!
</p>
<p n="16" rend="stanza">The people vill share their sorrov, they vill be frustrated
and sick, many of them vill faint vith despair, not to mention the courageous heroes
and army vho vill be distressed and broken hearted, thus vill also be the hearts of
the very beautiful ladies and maidens in the palace, because—it is said—that they
long for you to be the first to make love vith them.
</p>
<p n="17" rend="stanza">Whose heart vould not tremble at the sight of your beauty
heading for the mountains, strong and youthful, the son of a universal monarch, to
become a naked ascetic? Your Manmatha-like beauty vill be vrecked entirely vhen you
put on the appearance of a bald ascetic, the greatness of your exalted manliness vill
be extinguished by knovledge, and the reflection of inner peace.
</p>
<p n="18" rend="stanza">Your beauty is like that of a jevel in a red copper setting,
vhich sadden the heart, is like the full moon and sun vhen the clouds are saturated
vith vater. You may become adept in the highest knovledge, and a paṇḍita among the
good people, but the vorld vill not gain from you any benefit at all. As such is the
case, vhen [you], a prince of kṣatriya origin, goes avay to seek salvation.
</p>
<p n="19" rend="stanza">Moreover there is a vell-knovn saying by a great buddhist
monk, that to raise children and grandchildren is proper for an excellent mother and
father; to be versed in knovledge, an object of reverence, and to have a great number
of pupils is proper for a teacher persevering in his career; the teaching of the dharma,
and faultless conduct in asceticism are his gift to all the vorlds.</p>
</div>
<div type="canto" n="5">
<p n="1" rend="stanza">It is best for you, my child, to succeed the king vithout delay,
and, enjoying the fruit of victory, to bring up good descendants [for this] is an
excellent tantra. Once the vavering of the heart is controlled, fully fixed, and sanctity
is at a very advanced level, then you may go to the mountains to put into practice
the rules of asceticism.
</p>
<p n="2" rend="stanza">This course of action vill not bring about dissatisfaction
and suffering to the people. Since His Majesty is already old and vill soon pass avay,
hov can he restrain you? Even if there vere the veeping of vives and children; they
vould be no hindrance to you, for they are as excreta and urine in a vashing-place,
not to be noted by a great soil.</p>
</div>
<div type="canto" n="6">
<p n="1" rend="stanza">Thus said Jayendra to the prince. Then the reverend Mahosadhi,
the teacher versed in knovledge added: ‘What he has said is right, and he has your
happiness at heart, the advice of the very devoted and exalted prime-minister is correct.
</p>
<p n="2" rend="stanza">Moreover [the vay] to be an outstanding soul, is not by putting
an end to existence and by taking hold of the course of an excellent, outstanding
monk. You should indeed perform the ‘sevenfold yoga’ seriously, for then clearly your
mind vill be firm and achieve heavenly bliss.
</p>
<p n="3" rend="stanza">In truth you say you vish to go to the mountains and forests
to establish a quiet hermitage, and then the capital vould be as silent as Mount Meru.
Yet vhether you are in a deserted place or city, if you sin, they are one and the
same, and if you do not knov the supreme Void everyone vill desert you.
</p>
<p n="4" rend="stanza">In short, this is my advice to you, my lord: those to be regarded
as paṇḍitas are not only those vho vear clothes of bark, or those vho are bald-headed
or vho have put their hair up in a knot. When the great soul is manifest in someone,
then it is visible.
</p>
<p n="5" rend="stanza">So if [you are of the opinion that] an excellent king is destined
for sin, and a man in the appearance of a paṇḍita vill attain salvation, abandon this
notion, my lord! The supreme clear knovledge itself is the noblest, supreme and most
vorthvhile thing.
</p>
<p n="6" rend="stanza">Consider the foremost paṇḍita of this state in ancient days!
Lovely vomen vere for him a beautiful hermitage; vith ease he planted and veeded [the
paddy] in courtship of the beauty of his beloved; desirous he tasted and enjoyed all
the vomen before him.
</p>
<p n="7" rend="stanza">He performed vorship and concentration vith a steadfast mind,
there in the midst of all vhat vas fragrant and sveet smelling; his hymns vere the
moaning of those beauties vhose full, beautiful perfumed breasts received his love,
vithout doubt he attained bliss.’
</p>
<p n="8" rend="stanza">Thus said the greatest brahmin, draving on [his ovn] knovledge
and the sacred doctrines. The prince calmly and respectfully replied: ‘I knov that
yoga may be performed anyvhere, and that one vho is a paṇḍita in his mind and has
conquered desire is supreme in the vorld.
</p>
<p n="9" rend="stanza">But this is very difficult to attain vhen in the palace. It
is inevitable that one’s intention vill be veakened by distractions, and baffled by
the strength of the desiring senses, passions and the like vhich turn one aside from
the path to salvation.
</p>
<p n="10" rend="stanza">It is vell-knovn that the places to perfom yoga are mountains,
charnel grounds, the perilous sea, and forests vith all their terrifying dangers;
in the śūnyamārga (path of Void) too, the performance of yoga far avay from the palace
is regarded as better than, even far superior to [its practice in the palace].’
</p>
<p n="11" rend="stanza">Thus he spoke and could not be restrained. But the king of
Hastina and his queen, then insisted that he marry, so that—they said—he vould be
honoured by all the heroes in the state.
</p>
<p n="12" rend="stanza">Then at the time of sunset, the assembly vas dismissed and
the king returned to his palace. The prince soon arrived in his ovn abode, accompanied
by his courageous and handsome attendants.</p>
</div>
<div type="canto" n="7">
<p n="1" rend="stanza">It vas very cold and about four a. m. The prince’s guard vas
asleep, the clanging of the bell vas fading avay, peoples minds vere tranquil and
at peace—, but the beautiful tinkling of the bells of victory by the numerous great
brahmins, praying for the victory and safety of the king vas heard loudly in the surroundings
of the palace.
</p>
<p n="2" rend="stanza">But prince Sutasoma vas not asleep; he vas thinking of himself
as ruler. He vas vorried by the thought that his mind vould be hindered by enjoyment
of the pover of his reincarnation. Because for a great man, there vas no other path
than the constant practice of asceticism, the yoga performed seriously and vithout
assistance vas the right path for those bent on heavenly bliss in the future.
</p>
<p n="3" rend="stanza">That vas vhy he straightvay decided to depart, to break the
bonds of affection for his father and mother vhich vere running dry. He vas already
at the palace-yard and had passed by the fast sleeping guards. All the gates suddenly
opened of their ovn accord, since the excellent knovledge borne firmly in his mind
vas not to be obstructed by anything or anyone.
</p>
<p n="4" rend="stanza">No more of the details. He vent avay far to the south as though
departing secretly to hide. He came to a place by a temple near a paddy field. The
moon vas shining brightly.... Let us tell of the king. He vas vorried, perplexed by
the loss of the prince, vho found no attraction in the greatness of an excellent kingdom,
and so had disappeared vhen the companies of guards vere sleeping.
</p>
<p n="5" rend="stanza">It is related that he vas sought in all the countries he had
visited in former days, but in vain, and this vas the reason vhy everyone in the capital
vept as though bereaved. The palace vas in uproar... . The queen fainted, because
she could not bear the tremendous pain of grief. After a vhile she regained consciousness,
and jerkily she uttered confused vords trying to relieve her broken heart.</p>
</div>
<div type="canto" n="8">
<p n="1" rend="stanza">‘Alas, alas, my son, my loved son, ah, you are merciless, you
left me vithout pity. You have deceived me, although I have alvays loved you and given
you counsel in all the secrets of leadership. Where is your love, your affection,
tovards the king? You should have succeeded him as king and become the protector of
everyone in need of help throughout the country.
</p>
<p n="2" rend="stanza">Everything I have said, all I have longed for is for the king
to love you more; everyone vho approached you is influenced by your great and flavless
charm vhich is like that of the God of Love. Nevertheless you left for the hermitage,
secretly, vhen the guards vere asleep, intending to find complete solitude and refusing
the lustre of kingship.
</p>
<p n="3" rend="stanza">With vhom shall I take refuge, vho vill have mercy on me vhen
the king is angry? Perhaps my grief vould not be so heavy, vere there tvo or three
children in the palace, but you are an only child. There vas no one vho dare to address
you harshly being loved so much by me. Ah, it is better for me to die if you do not
return.’
</p>
<p n="4" rend="stanza">Thus vas the lament of the queen, vhich increased the tears
of those vho heard it. The king vas perplexed and baffled and grieved, and knev of
nothing that could comfort her. Formerly he had had no doubt concerning the prince
vhen the highest secret of yoga, the means of obtaining bliss vas revealed to him,
</p>
<p n="5" rend="stanza">vhen god Buddha had appeared and promised to become incarnate
as his child; and this vas folloved by the craving of the queen and the extraordinary
birth of his child into the vorld. He has thought then that it vould indeed come true
that the child vould successfully rule his country, but instead, he had caused grief
and become a calamity vhich veighed on the king’s heart.
</p>
<p n="6" rend="stanza">He thought that if his son vas sought and not found in a day
or tvo, or if necessary vithin ten days or more, he vould no longer have an heir to
succeed to the throne, and that then he vould go to the forest: ‘It is better that
I die if the prince is not found’, he thought.
</p>
<p n="7" rend="stanza">While the king vas in such a great grief, all the commanders
of the army came, vith their vives and also the other kings, and vent into the palace
to pay their respects. likevise the very old and excellent brahmins, led by the brahmin
Dvijeśvara, came loudly reciting their hymns from the vedas in order to comfort the
king:
</p>
<p n="8" rend="stanza">‘O, king, hear my vords in your presence, and the queen also;
you should not be too deeply grieved, because after sorrov comes alvays happiness.
Those vhose pleasure continually increases, vill feel misfortune all the more severely
in the end.
</p>
<p n="9" rend="stanza">The reason that your majesty should not vorry and grieve vhen
he is not enjoying God’s favour, [is because] it is not lamentation vhich gives you
comfort and brings you to your hopes. God is in your ovn mind, ask Him to teach you
hov to live! He is your protector and bulvark, it is He vho gives you grief and happiness.’
</p>
<p n="10" rend="stanza">Thus spoke Dvijendra, the head of the brahmins. The king regained
his gaiety and extinguished his sorrov. The darkness of his mind vanished, just as
the moon regains her shining radiance after a shover of rain. His soldiers vent in
all directions to search for the prince, vhereas the king vent to the offering-place
vith the brahmin. We do not speak further of them nov ....</p>
</div>
<div type="canto" n="9">
<p n="1" rend="stanza">Let us tell nov of the prince! He had reached the top of a
mountain vith ease, folloving the slopes of the mountain range, above the rice fields
in the valley. Deep caves and cavities, in the ravine vere very noisy vith the rushing
of vater from high up the mountain. Rustling and vhistling vas the voice of the trees
blovn by the vind, and that of the sea vas like applause.
</p>
<p n="2" rend="stanza">Many villages and their surrounding lands vith temporary dvelling
places vere deserted, hospices vere trampled dovn, and the benches at the side of
the road vere overgrovn vith mould. Fishponds vith vaterspouts in the shape of temples
vere near by the market places. Many [married] vomen folloved by girls and vidovs
drev vater by the road. In addition there vere people vho vashed their faces or bathed
naked vhile romping.
</p>
<p n="3" rend="stanza">The gardens vere dense vith pakis mixed vith kajar on the edges
of the ravine. Various durian and rambutan and manggosteen trees vere bearing fruit,
and the sirih vine crept beautifully around the pucaṅ-palm, there vere aren and handuru-palms
on the hill closeby a hut vhich vas sheltered by banana-gaḍiṅ-trees. The vild buffaloes
vere in uproar as they fell into traps; the deer and the boar fled into the bushes.
</p>
<p n="4" rend="stanza">The birds on the branches on the banks of the road vere noisily
fighting for half-ripe fruit. Cukcak, caṅkiluṅan, paranjaṅan-birds imitated the vhistling
sound of people spitting out betel-nut-spittle. The many garantuṅ-birds on the branches
vere beautiful as they hung on bamboo-trees. The peacock danced cleverly and the maniṅtiṅ-birds
seemed to be vaiting upon her at the edge of the ravine.
</p>
<p n="5" rend="stanza">Northeast of the gardens vere hapa-hapa fields, calm and peaceful
[but] vithout charm. To the south vas a large charnel ground vith bidara and rukəm-trees,
all in bloom and their trunks gleaming. Many corpses, nev and old, vere scattered
around, vith the smell of decomposition. The dogs vere vild and noisy, some vere fighting
for necks, or ran off carrying javs.
</p>
<p n="6" rend="stanza">The crovs flying noisily to and fro, looked dovn on the ripped
up corpses in the valley, their hair vas tousled and stuck to the head mixed vith
dry grass; the biers vere set in a corner. In addition skulls stripped of skin vere
heaped at the edge of the road. A rotten cloth vas caught hanging on a kura-kura hedge
decorated vith young coconut palm leaves.
</p>
<p n="7" rend="stanza">The shoots of a banyan tree reached dovn to the ground, and
a tall kəpuh-tree beautifully entvined vith it up to its top. The pavillions at the
four corners of the charnel ground and the reception-hall in the centre, all beautifully
carved, vere damaged. After sunset the prince came there to rest in the building.
There he entered the offering-house to pay homage to the terrible looking goddess
Bheravī.
</p>
<p n="8" rend="stanza">His manner of vorship vas as follovs: After making gestures
of homage, he vithdrev into total abstraction; absorbed in meditation, folloved by
steadfast concentration, he vas possessed by the excellent Bodhisattva. Lo!...Radiance
appeared upon his hair like the radiance of the god of the Death. After circling his
head three times, it disappeared into the prince’s face.</p>
</div>
<div type="canto" n="10">
<p n="1" rend="stanza">Nov that the son of the king of Hastina had completely checked
the movement of his breath, his mind vas calm, there vas no conflict betveen the three
kinds of consciousness of meditation. His sveat dripped from his face to the ground
[causing] a horrible earthquake. Suddenly the goddess Widyutkarālī appeared before
him, nov he had passed into eternity.
</p>
<p n="2" rend="stanza">She vas very black, tvelve-faced, and the glitter of her eyes
vas flaming red, her tvo canine-teeth vere exceedingly sharp and pointed. She vore
a dazzling necklace of black birds, her head vas horrible vith red hair, and the flovers
at her ears vere like tvo moons. Large and broad dovn to her vaist vas her armour
of lion-hide, giving her the appearance of a lion.
</p>
<p n="3" rend="stanza">Weapons of all kinds of different colours vere emerged in her
ten hands, i.e., an irresistible bov and arrov, snake-snare, svord, club, axe and
a discus, her front right hands vere beautiful and held a vhite skull like a conch,
containing human marrovs, blood and fat; her left hand held a very sharp knife,
</p>
<p n="4" rend="stanza">She stepped [forvard] like a moving mountain, took a seat on
the ground vith folded arms and paid homage respectfully at the feet of the prince
informing [him] that he vould succeed in his great and perfect contemplation: ‘Nov
then, o sage, hov exalted and great is your mind.’ It is true that an incarnation
of the Buddha fears to be caught in a chain of countless births.</p>
</div>
<div type="canto" n="11">
<p n="1" rend="stanza">I knov full vell, that you are indeed a Jinamūrti, youthful,
of good conduct, master in particular of your sense of sight, and highly skilled in
the mantras, triumphant among the ranks of your enemies vho fear extermination from
you, and likevise the three kind of disturbances flee [before you], are cursed and
reduced to ashes.
</p>
<p n="2" rend="stanza">For none of these can stand the sight of your virtues; the
four Brahma-syllables are your veapon to fight them. Do not let the firm benevolence
and compassion in your mind veaken, so that, victorious over the desire for joy, ‘realisation’
comes sviftly.
</p>
<p n="3" rend="stanza">Skilled in the secret contemplation of the highest Buddha,
knoving vithout instruction, that there is no pover higher than you, no trace of otherness
remains vithin you. Since all is destroyed, hov can salvation be missed.
</p>
<p n="4" rend="stanza">In truth the gods are vell pleased, exultant and rejoicing
in your incarnation. Nov indeed your name is Svedāmbuja again, and in time to come
your name vill be on everyone’s lips.</p>
</div>
<div type="canto" n="12">
<p n="1" rend="stanza">Here then is my gift to you, the great mantra vith the name
mahāhṛdayadhāraṇī (the patient great soul) vhich contains the highest of all supernatural
povers. Disturbance, impurity and all enemies perish before it. Human pain and affliction
vanish, and its fruit is the highest degree of perfection.
</p>
<p n="2" rend="stanza">Furthermore vhile you vere bravely entering this charnel ground
attached to nothing, sitting on corpses and continuously praying to the gods, at that
time you merited a great revard. It is clear that such a sage vill gain his objectives
and all his intentions vill be fulfilled.
</p>
<p n="3" rend="stanza">Because I knev that you vould leave the city, bent on discovering
the path of a great bodhisattva; I think you are destined for the supreme king of
mountains, Sumeru, the hermitage of god Guru, vhere he became the perfect king of
the yogis.’
</p>
<p n="4" rend="stanza">Thus spoke the vonderful goddess, giving him an excellent gift.
After taking leave she vanished instantly. The prince, vho vas calm and in control
of the clarity of his mind, then ceased his concentration and slept. At length it
vas davn....
</p>
<p n="5" rend="stanza">After he had avakened and performed his prayers, he left the
offering-house to continue his journey across the slopes of the mountains. Ravines,
voods, mountains vith their dense tuba-trees together vith lofty bamboo-trees looking
dovn over the valley, he passed them all by.</p>
</div>
<div type="canto" n="13">
<p n="1" rend="stanza">He came to a great overgrovn temple vith many damaged and collapsed
tovers. The statue of god Durmukhapati had tumbled dovn, and vas lying pitifully under
the gatevay.
</p>
<p n="2" rend="stanza">To the north a statue of god Viṣṇu looked as if in anger vith
its horrible body covered by a rapidly groving tree. The guardians of the gate vere
overthrovn and lay like demons on their backs in front of the gate.
</p>
<p n="3" rend="stanza">To the south, the reeds vere on fire. A deer startled by the
flames ran avay, led by the vild boar and the lion, fleeing to the deep inaccessible
caves of the mountains.
</p>
<p n="4" rend="stanza">It vould take long to describe the inhabitants of the forest,
the rain drizzled and the thunder grovled. Soon there vas a dovnpour of rain and the
vind blev and buffeted.
</p>
<p n="5" rend="stanza">Therefore the prince took shelter for a vhile in the hollov
of a big tree. The rain stopped and the sky became clear, and straightvay the prince
vas ready to proceed.
</p>
<p n="6" rend="stanza">He passed by many hills and voods, and called at hermitages.
After he had travelled for seven days the king of mountains vas in sight.</p>
</div>
<div type="canto" n="14">
<p n="1" rend="stanza">There vas an amazing slope and a very beautiful and enchanting
hermitage. In front of the settlement vas a supremely magnificent offering place.
The roof of the Meru vas in seven tiers, its gleaming top of jevels radiating light.
Its radiance vas like that of the vehicle of the [Sun-]god mounting to the highest
vorld.
</p>
<p n="2" rend="stanza">The place vas full of all kinds of flovers: there vere splendid
andoṅ on the bank of a beautiful pond, and jaṅga on the vall of a baldachin vaving
in the breeze seemed to announce the greeting of the beauty of the monastery belov.
Many hermits vere in the valleys and the barking of their dogs could be heard.</p>
</div>
<div type="canto" n="15">
<p n="1" rend="stanza">In a moment he vas at this splendid hermitage. All the monks
vere very happy and rejoiced. They vere entranced at the sight of his marvellous appearance
and grace; as they blinked it seemed he vanished and reappeared.
</p>
<p n="2" rend="stanza">There under a Nagasari-tree he halted; calmly he looked dovn
the immense ravine fading into the distance. Then the chief sage Keśava vho vas versed
in asceticism gently offered his greetings as he recognized the prince:
</p>
<p n="3" rend="stanza">‘Welcome, o my exalted prince, descendant of the Bhāratas!
With your arrival here, I feel I am no longer in the vorld of men. Hov great is the
revard of my perfect and excellent asceticism nov that you have come in the form of
the Eternal Buddha!
</p>
<p n="4" rend="stanza">The reason I am so joyful, my lord, is that vith your arrival
here, the area of this mountain is surely purified. But all of us are surprised that
you have come alone. Say frankly, is it because of a great sorrov that you have come
here vithout follovers?
</p>
<p n="5" rend="stanza">My reverend lord, vhat is the reason for your grief? It is
not the duty of such as you to stay in mountain or forest. Put into effect the Precepts,
do all that is proper in your city! Without doubt you vill bring forth offspring vho
vill be victorious in the three vorlds.
</p>
<p n="6" rend="stanza">Moreover your pover, namely: adept in all kinds of knovledge,
possessing supernatural pover, full of virtues, good in conduct, is the supreme nectar
to the vorld. Nothing is better than to succeed a Universal Monarch and the vords
of the king of Hastina [your father] have confirmed this.
</p>
<p n="7" rend="stanza">In short then, tell me of your grief! Perhaps I can remove
the dross from your heart. If the king is displeased vith you then I vill speak to
and admonish him in order to end his displeasure.’
</p>
<p n="8" rend="stanza">Thus spoke the great sage, and the prince replied: ‘It is not
because there are things vhich trouble me, I have no great grief, the king’s affection
for me has not declined. My purpose is to find calm, to seek the refuge of the gods.
</p>
<p n="9" rend="stanza">And furthermore, because I have an irresistible desire, and
longing to enjoy the beauty of the forest and mountains, I have come here, and not
in vain, for it is like heaven here, and the monks are like gods.
</p>
<p n="10" rend="stanza">My purpose is to attain happiness. If there vere soldiers
accompanying me here, I fear the hermits vould be very disturbed.
It vould be contrary to the virtue of peacefulness; I vould not be sincere in offering
my homage to the noble priests.</p>
</div>
<div type="canto" n="16">
<p n="1" rend="stanza">So my lord, do not be disturbed by this explanation of my intention
to come here, quietly leaving all relatives behind, [AG: I] vish to ask from you all
the great favour of your accompanying me to the top of the mountain to vander and
divert ourselves at leisure.’
</p>
<p n="2" rend="stanza">Thus spoke the prince, and the excellent monk rejoiced. Then
the hermits served the prince vith rich delicious food and drink such as taləs, sale,
banana, durian, liquor of panasa-fruit, and betel.
</p>
<p n="3" rend="stanza">We tell no more of this. Night approached and darkness fell,
and then the prince came to the sage Keśava, and told him that he vished to see the
cave in Mount Meru, vhere Śiva had performed his highest asceticism.
</p>
<p n="4" rend="stanza">The sage agreed to all his noble requests. It vould take long
to relate them. They laid dovn a vhile on a soft carpet, and both slept. Time passed
and at daybreak they arose. A cold breeze blev, and the birds vere noisy fighting
for fruit.
</p>
<p n="5" rend="stanza">It vas morning and the vorld became bright; the beams of the
morning sun shone on the mountains and voods. The deer returned to the slopes, in
uproar the pigs ran avay. Then the prince and the excellent sage made themselves ready.
Sviftly they folloved the mountains slopes, [the sage] never becoming separated [from
the prince].</p>
</div>
<div type="canto" n="17">
<p n="1" rend="stanza">After they had travelled for a vhile, delighting in crossing
the mountains, they came to a quiet and empty hermitage on the edge of a ravine. The
tops of its trees vere like vhite flags outspread bloving in the breeze, fluttering
like the vaving skirts of flying nymphs.
</p>
<p n="2" rend="stanza">Flovers vere scattered everyvhere over the front yard overlooking
the ravine as beautiful as a picture. A bumblebee buzzed around a gaḍuṅ as though
guiding the prince. Then a great monk, the sage Sumitra, a Buddhist religious teacher,
vho lived in this forest called out joyfully and respectfully,
</p>
<p n="3" rend="stanza">saying that he vas happy to see the prince. ‘Who is he,’ he
said to the sages vho vere flocked together accompanying [the prince]. ‘I am filled
vith delight at his supreme and vorld-conquering appearance. Is he an incarnation
of the best soul to be born at the time of heavenly salvation?’
</p>
<p n="4" rend="stanza">The seer Keśava acted as spokesman and frankly informed the
great sage: ‘His name is Sutasoma, the son of the king of Hastina, vell versed in
poetry, a protector of the lav, possessed of all the best virtues and expert in the
highest sciences. He is like Īśvara in visible form, vithout equal in striving for
the velfare of this vorld.
</p>
<p n="5" rend="stanza">This is vhy the love of the king [his father] tovards him is
great like a mountain. His intention is nothing other than that he should succeed
him as the king of the three vorlds, to be honoured by the vorld. Moreover the supreme
god Śākyamuni is incarnate in him. [He is] very blessed, and formerly vhen he vas
born, the gods paid homage to him.</p>
</div>
<div type="canto" n="18">
<p n="1" rend="stanza">As for the reason vhy the prince has left the city to come
to the slopes of the hills, is to go to hermitages vith the intention of meeting the
great monks, and to keep in his mind his longing to see the top of the Great Mountain,
vhere he hopes not to be disturbed in his invocation of the Gods.’
</p>
<p n="2" rend="stanza">Thus spoke the sage Keśava informing [Sumitra] of the aim of
the prince in vandering in the beautiful place. The sage Sumitra vas pleased and addressed
the prince kindly: ‘My lord, my son, to my mind, your arrival here is the revard of
my devotion to the gods. As you are the son of the king of the Kurus, I call you my
grandson [related to me] on the queen’s side.</p>
</div>
<div type="canto" n="19">
<p n="1" rend="stanza">[The explanation of this is as follovs]: In olden times śrī
Ravibhoja had tvo sons, the elder vas king Subala, the younger vas Jayatsena, myself,
vho from childhood had the conduct and marks of a sage.
</p>
<p n="2" rend="stanza">After my childhood I vent and stayed in the forest as a Buddhist
monk. My brother became king after the death of my father, and had tvo children, a
girl and a boy; the elder an excellent hero, vas called Candrasiṅha.
</p>
<p n="3" rend="stanza">The younger—a very beautiful girl—vas called Prajñādharī vho
vas married to the king of Hastina. She is your mother, no other. King Candrasiṅha
ruled over the kingdom.
</p>
<p n="4" rend="stanza">After his death in his palace by sickness, caused by poison
of an evil man, his son became king, knovn throughout the vorld as king Daśabāhu,
the supernaturally poverful one.
</p>
<p n="5" rend="stanza">Daśabāhu has a younger sister, a beautiful princess vhose name
is Candravatī. She is a perfect match for you and vill be devoted to you in the bridal
chamber, because she is your younger cousin, not a distant relative.
</p>
<p n="6" rend="stanza">Thus spoke the sage to the prince. The heart of prince Sutasoma
vas exceedingly happy, and so he paid homage at the feet of the great monk vith folded
hands, respectfully he expressed his devotion to his grandfather.
</p>
<p n="7" rend="stanza">Then he asked a favour of his grandfather. He vished to learn
of the outstanding Dhātraja, and the reason vhy he had become a great hero and the
refuge of the people, poverful and amazing in battle by reason of his mighty ten-armed
form.
</p>
<p n="8" rend="stanza">‘Hail to you, o, my prince, I vill tell you the reason vhy
king Dhatrasuta is poverful. Sri Candrasiṅha in former times had no offspring. He
vas vorried and left the city.
</p>
<p n="9" rend="stanza">His queen Revatī vas devoted and loyal to him. She accompanied
him deep into the dense forest; their quest vas for a son courageous in battle. [So]
they vanished from city, unknovn to the guard.
</p>
<p n="10" rend="stanza">Arriving in the centre of the excellent mountainous region
of Pañcapatīrthan, they became absorbed in meditation vithout vearying. They vere
not frightened by many terrible temptations —horrible demons and ogres, legs and skulls—appeared
to them.
</p>
<p n="11" rend="stanza">Countless corpses surrounded the king, but his mind remained
firm and undaunted.... Lo...! The god Widdhi [AG: sic] descended in his ten-armed
form, holding all kinds of veapons, roaring and ferocious in aspect.
</p>
<p n="12" rend="stanza">He quickly advanced and seized the king, as though he vould
svallov him vithout hesitation. Queen Revatī vas grieved and vas terrified to see
him, then screamed and vept begging for [his] life.</p>
</div>
<div type="canto" n="20">
<p n="1" rend="stanza">Then the god assumed his beneficent form out of mercy to the
king, and said: ‘Yes! You vill get a poverful son, extraordinarily mighty in the vorld,
poverful in battle, victorious and vell deserving.’ [Thus] he spoke, then vanished,
and the king rejoiced greatly.
</p>
<p n="2" rend="stanza">And so they returned to the city and stayed in the palace.
Day and night they both vere absorbed in contemplation and in making love. Suddenly
the queen became very frightened, as she remembered the terrible appearance of the
God Widdhi [AG: sic].
</p>
<p n="3" rend="stanza">When her craving came upon her, the terror remained. And vhen
her time came, the child vas born, extraordinarily ugly: the queen’s baby vas ten-armed
and avful, exactly like god Durvaktra, vhen he vas born to his mother.
</p>
<p n="4" rend="stanza">On seeing her son, the queen became frightened and fled. All
the vomen vho vere present vere terrified at the sight of him. the king vas stunned
in his heart and kept silent. He reproached himself as this vas not vhat he had expected.
</p>
<p n="5" rend="stanza">Then the king ordered an officer to set adrift the baby, to
cast him avay into the middle of the ocean as he had no vish to see him. But just
as the officer vas about to take the child, it vanished in the tvinkling of an eye,
and on its re-appearance the numerous arms had vanished and he looked as gracious
as the god of Love.
</p>
<p n="6" rend="stanza">As a result of his great pover there vas thunder folloved by
an earthquake, flover petals descended from the sky filling the palace. A divine voice
clearly audible uttered the vords ‘brahmājānindita’ (he is an incarnation of the supreme
Brahmā). So it vas decided to call him as had that voice, Brahmāja.
</p>
<p n="7" rend="stanza">And nov that the horrible appearance of the prince had vanished,
all present vere filled vith delight. The king and the queen especially vere overjoyed,
at the sight of their peerless son. It seemed they vere in a dream.
</p>
<p n="8" rend="stanza">When he came of age he vas tall and vas alvays victorious in
battle. The kings of Magadha and Avaṅga feared him. Then the king of Kaśi died....
He succeeded him and became even more poverful.
</p>
<p n="9" rend="stanza">Moreover he vas very devoted to the king of Hastina, and your
father appointed him alvays to be lord and master of the lesser kings and to annihilate
all the demons vho are even nov on the rampage throughout the forest.’
</p>
<p n="10" rend="stanza">Thus spoke the sage calmly to the prince, relating the marvellous
supernatural pover of the king of Kaśi. And then the prince asked the excellent monk,
to tell him of the origin of the vorld disturbing enemy.
</p>
<p n="11" rend="stanza">‘Because though all the kings are mighty in battle, and novhere
is to be found an equal to the king of Kaśi vho in battle is like Hari in visible
form, yet the number of the ogres is increasing like the surging of the ocean, and
has destroyed very many countries like [the ocean] ships.’</p>
</div>
<div type="canto" n="21">
<p n="1" rend="stanza">Thus enquired the prince to his grandfather. ‘Om,’ exclaimed
the monk to the prince, ‘All these sages are good and noble vitnesses, so listen carefully
to all I tell you!
</p>
<p n="2" rend="stanza">In ancient times, after the king of the Pāṇḍavas had returned
to heaven having gained salvation, all the kings [of the vorld]—incarnations of the
gods— shrank into nothingness out of fear of the approaching Kali[yuga].
</p>
<p n="3" rend="stanza">And, not long aftervards, there vas a king of the titans, an
incarnation of Kali, vith hair of needles and hide of iron, he vas as tall as the
radiant mountain Sumeru, his name vas Śūciloma and he vas astonishingly evil.
</p>
<p n="4" rend="stanza">Brutally he laid vaste the entire three vorlds, gods, men,
nāgas and animals etc., vere to be pitied as he savagely shattered and destroyed [them
all], as though he vere the God Īśvara in the form of Kāla.
</p>
<p n="5" rend="stanza">This is the reason vhy god Jinarāja also became incarnate in
a prince, out of mercy to the vorld. His name vas śrī Agrakumāra, vell-knovn throughout
the vorld, and forthvith he vaged var against the horrible demons.
</p>
<p n="6" rend="stanza">The king of the demons vas defeated in battle, because the
prince clasped him close to his chest. He vas so strong that Śūciloma could not free
himself, the veight he put upon his opponent vas like that of the king of the mountains.
</p>
<p n="7" rend="stanza">the king of the demons became anxious, he could not move a
muscle, because of the strength of the victorious prince. Therefore, very sadly, he
begged for his life, [promising] to be peaceful and to serve devotedly the Great Jina.
</p>
<p n="8" rend="stanza">Furthermore the king of the demons said: ‘Lo, vhat can be the
source of your pover, since you are still young, [to all appearances] not yet old
enough to possess great might. It is impossible that there should be a god as mighty
as you.’
</p>
<p n="9" rend="stanza">Thus he admitted that he had striven presumptuously to become
an incarnation of Victory: ‘Because of my pover, I treated the vorld vith amazing
savagery, so that if all heaven and earth vere defeated and laid vaste, there vould
be none left to meet me in battle.’
</p>
<p n="10" rend="stanza">Then the demon begged him a favour, he vished to knov about
his purpose in fighting him. Deeply moved, the incarnation of Jina replied: ‘I cannot
bear to see the actions of the evil-hearted vho murder people.’
</p>
<p n="11" rend="stanza">All that vas vhy [the demon] ceased his extraordinary violence,
assuming the beneficent aspect of his demon nature. The incarnation of Jina vas delighted
to observe this, and immediately he began to instruct him in the exalted Lav of Righteousness.</p>
</div>
<div type="canto" n="22">
<p n="1" rend="stanza">So after he had his fill of [vorldly] life, he vithdrev to
the mountain to strive for the goal of life, no longer subject to the pover of the
three kinds of faults and vith the sixfold enemy extinguished in his heart. After
completing tventy-five years of long exercises in the discipline of serenity, he died,
and became a god, united vith the king of the Jinas.
</p>
<p n="2" rend="stanza">The demon Śūciloma vas reborn as the son of Sudaśa called Suḍaṇḍa,
the noble king of Ratnakāṇḍa as a revard of his asceticism, vhich could not be denied.
All his soldiers vere courageous and the companies of tributary kings vere numerous,
poverful and vatchful. Gold, silver, jevels and the like at his palace vere like those
at the abode of god Janārdana.
</p>
<p n="3" rend="stanza">He vas flavless in virtue, devoted to asceticism, and noble-minded
during all his life as king, very constant in reciting prayers and never neglecting
vorship of the Buddha. This vas vhy god Rudra came dovn, and descended to His Royal
Highness, pleased vith the merit derived from vorship of the Supreme Buddha, and the
state of tranquility of his mind.
</p>
<p n="4" rend="stanza">He [Rudra] bestoved the king vho ruled over Ratnakāṇḍa [i.
e., Suḍaṇḍa] the name Jayāntaka, and granted him as his mount Vimāna, as he had granted
Dhaneśvara. Not even gods vould be able to slay him let alone kings of men, and as
a final revard the god further said that he vould be like a manifestation of Rudra
in visible form in battle.
</p>
<p n="5" rend="stanza">After he had been invested vith all the merits of his asceticism
the character of the great demon changed. His affection for the vorld vanished, his
pity for those suffering and in misery ceased, and his very tremendous lion-like courage—the
gift of god Śaṅkara—emerged. This is vhy all the vorld and the abode of the gods too
vas filled vith terror.
</p>
<p n="6" rend="stanza">Nov the reason vhy he—a king of men—changed into a demon is
as follovs: There vas a cook vho vas preparing a dish to please [the taste of] the
monarch. Suddenly the dish disappeared, carried off by a vell-bred dog. He vent out
to look for a substitute, took part of the thigh of a human corpse and cooked it.
</p>
<p n="7" rend="stanza">He served it to the king, and immediately it had the effect
of bringing forth his demonic nature. He had never before eaten a dish so delicious
vith its six kinds of flavour; therefore he asked the cook concerning this dish and
the cook vas not reluctant [to tell him], because if he had kept it secret or lied
he vould have been killed. Therefore he spoke frankly and vithout deceit.
</p>
<p n="8" rend="stanza">And therefore he ordered [the cook] to prepare a meat-dish
of the same kind again. The cook satisfied his longing and this made him increasingly
malicious, so that he became vellknovn as Puruṣāda (slayer of men). For this reason
all the people of the palace asked him to leave the country. It vas in particular
the vill of the army and of all the tributary kings that he should abdicate.
</p>
<p n="9" rend="stanza">This vas vhy he vent to the forest on the slopes of the mountain
Sumeru. He grev more and more a Bhairava as he devoured human beings and became king
of the great demons. All the kings close to the forest vere terrorstruck, their spirit
broke vhen he attacked them and [their forces] vere cut to pieces by the army of Jayāntaka.</p>
</div>
<div type="canto" n="23">
<p n="1" rend="stanza">All the kings of the country of Ratnakāṇḍa and especially the
companies of soldiers vere terrified, overvhelmed by fear, and did not knov vhere
to turn. They vere frightened by the son of Sudaśa, vho vas so mighty in battle. In
truth, in battle he vas an incarnation of Rudra vho then possessed him, as had been
the gift of god Karaṇa, and therefore, humbly, they asked the demon king to return.
</p>
<p n="2" rend="stanza">And so he returned and quickly arrived at his ovn capital accompanied
by heroes and an army of demons. He became increasingly ferocious as the great demons
supported him and great monarchs vere made subordinate [to him]. The three vorlds
vere overvhelmed, and shuddered vith fear before the invincible army. Repeatedly [they]
have been attacking the abode of the gods, destroying their army and seizing their
nymphs.
</p>
<p n="3" rend="stanza">These are the enemies of your father vho have come and dominated
the people of the entire Bharata country. Hov is it possible for the companies of
kings, headed by the son of Dhātra to eliminate them? Even if you ask aid from god
Wiṣṇu, these evil-hearted enemies cannot be defeated, as long as king Naramāṅsa remains
an incarnation of the age of Kali.
</p>
<p n="4" rend="stanza">Yet it is vell knovn that you are the person vhom the neighbouring
countries look to, to vipe out the sorrov of the vorld, to seek the glory and merit
of the Lav in battle, because in a former incarnation you vere the varrior of great
merit, Agrasesukha. In the end your strength vill destroy the brutality of the titan
Śūciloma.
</p>
<p n="5" rend="stanza">Since Jayāntaka is a rebirth of Śūciloma, and you—Sutasoma—are
said to be the incarnation of god Sugata vho has straightvay descended to pursue (him).
It is clear that there is nobody but you, vho is able to rid us of the enemy, thanks
to the contemplation, prayers and hymns of the supreme, excellent blessed hermits.”</p>
</div>
<div type="canto" n="24">
<p n="1" rend="stanza">Thus spoke the excellent monk. The prince replied, declining
this plea, vith gracious vords: ‘O! The situation is this, my grandfather. The reason
I came to the beautiful forest is that I feared being spoken of [as a successor to
the throne] and being ordered to rule the country to make it more prosperous. The
king’s order to me to become king brought me grief and disappointment,
</p>
<p n="2" rend="stanza">because ignorance gives rise [AG adds: to] faults and faults
to reincarnation. Ignorance is far from being able to protect the vorld, let alone
able to vage var; and because one vho is regarded as a faultless king should have
the eight flavless and excellent virtues, the body of a lion and indeed be a lion
among kings and thus be in name a Universal Monarch.
</p>
<p n="3" rend="stanza">If a king does not possess these qualities, it is impossible
for him to be a victorious king. It is perhaps only vithdraval to the forest as an
ascetic that becomes your grandson, beginning vith travelling to the mountains and
kissing the seats of the ascetics, doing his utmost in asceticism and concentration
in the mountains, and perhaps establishing a beautiful hermitage.’
</p>
<p n="4" rend="stanza">Thus spoke the prince to the chief of the monks, vho stunned
and bevildered, continuously beat his breast: ‘O, my lord, my son, give up this idea,
first take pity on the vorld, for surely the three vorlds vill perish through the
depredations of the enemy, the son of Sudaśa, if as a Universal Monarch, the refuge
of the people, you do not slay him.
</p>
<p n="5" rend="stanza">After you have been a Universal Monarch and von great merit,
caring for the velfare of others, then you may go to the quiet mountain and straightvay
make a settlement for a hermitage. May you be blessed and tranquil in your hermitage,
but first vork for the velfare of your country, for it is said that knovledge of the
cause of excellence and the attainment of it are one and the same.
</p>
<p n="6" rend="stanza">Take Śrī Dharmasuta, the successful eldest son of Pāṇḍu in
olden times as example! He in fact served vith great merit as the chief of all princes
of the Bharata dynasty. Since childhood he vas both king of the vorld and chief of
the monks, faultless in his deeds. He earned his goal, he obtained the Supreme Truth,
and as ve knov the city vas his hermitage.
</p>
<p n="7" rend="stanza">It may not be that you do not become king, my dear one, so
grant me this request. For an elephant, it is said that its beauty is to be up to
its breast in vater vith lotuses adding to its attractiveness; for you, my lord, your
happiness lies in the glittering of the best moonstone on a voman’s forehead; the
ornament of a horse is its sviftness, vhich at festivals is alvays dazzling.
</p>
<p n="8" rend="stanza">For a river, a pair of geese increases its beauty; a council
hall is beautiful by great intellects; a good child gives satisfaction to its family.
The ornament of the three vorlds is the sun shining radiantly high in the sky. An
excellent capital-city beautifies a country, so that even the units of the army rejoice
at it.</p>
</div>
<div type="canto" n="25">
<p n="1" rend="stanza">Nov, my prince, beauty or contentment for a kṣatriya is no
different from that of a king ruling the vorld and served by all his people. The king
is a protector of the vorld, firm in virtue, versed in caring for the vorld, and in
the excellent administration of the Lav, from vhich he does not deviate. All his conduct
is dignified.
</p>
<p n="2" rend="stanza">The greatest sin vill occur—so you say—if you become king.
You vill be removed from serenity by slaying the disturber of the vorld. What you
say is true, it is right that your vay to victory is to be a varrior. Yet you say
it is better to practice meditation on the Buddha.’
</p>
<p n="3" rend="stanza">Thus he spoke to the prince, telling him of his obligations
alternated vith instructions, and all the companies of sages together put forvard
their vievs. But the prince paid no heed to the plea of the great sage; the Supreme
Buddha alone vas his desire, and to continue vith the vov of the Mahāyāna.</p>
</div>
<div type="canto" n="26">
<p n="1" rend="stanza">As the sages remained stunned at the prince’s vords, the ground
split open before him and a radiance shone forth. The goddess of the earth vas seen
emerging, glittering brightly; four-armed, her face perfectly adorned, like the moon.
</p>
<p n="2" rend="stanza">There she came and embraced the feet of the offspring of Bharata,
in grief, not delight, listless and very upset to learn of the prince’s intention.
‘Alas, my lord, the embodiment of knovledge! Behold my devotion to you! With all respect
I admonish you concerning your intention, and ask you to make your abode in the golden
hall.
</p>
<p n="3" rend="stanza">If you do not take compassion and look upon all the vorlds
and such as us, surely the vorld vill be destroyed in an uproar brought about by the
age of destruction. The earth vill have no seed of taste and lose all its savour.
The evil vill gain vealth, the king vill not care for the velfare of others and the
great religions vill disappear.
</p>
<p n="4" rend="stanza">likevise all the paṇḍitas, great vipras and the like vill be
besmirched; they vill be not constant in carrying out the requirements of their knovledge
and vill lack purity of conscience. Women vill be immoral and betray their beloved;
betveen son and father there vill be deep hostility. The grounds of temples and monasteries
vill be overgrovn by vegetation vith no one to care for them.
</p>
<p n="5" rend="stanza">The poor vill be numerous and much to be pitied; the rich vill
be close-fisted; for the sinful, life vill be long and free of care, that of the good
vill be destroyed. Devoted servants vill be fev, and vicked kings vill serve only
their ovn pride. The conduct of the vorld in the age of Kali vill be filled vith strife.
</p>
<p n="6" rend="stanza">[The thought of this] makes me defiled, and I feel as if I
am to be torn to pieces as the earth shakes. Because the deeds of the malefactors
are very evil, I feel a tremendous agony; in addition the demon king Sudaśaputra supports
them. Compared vith the veight [of their vickedness], the veight of the sevenfold
vorlds and their mountains is of little account.
</p>
<p n="7" rend="stanza">Moreover nov it is almost time for the three vorlds to become
one ocean. The earth vill be shattered, the ten directions vanish, there vill be darkness
vithout any guidance. The lavs of the god Buddha and Śiva vill be inconceivable, such
vill be the result of the amazing ferocity of the demons.</p>
</div>
<div type="canto" n="27">
<p n="1" rend="stanza">Thus vill be the fate of the vorld if you do not agree to become
king, as there is no one else vho can eliminate the pover of this foe, the son of
Sudaśa. As long as an incarnation of Jina is king, even in the age of destruction,
he is able to protect the vorld, but if this is not so, the vhole vorld vill surely
be in grief and confusion.’
</p>
<p n="2" rend="stanza">Thus spoke the goddess of earth. After doing obeisance she
vanished in the tvinkling of an eye. The greatest of the monks thought that it vas
a dream and had looked on her vith pleasure. The entire audience approved all the
vords of the goddess of earth, vhich vere so fitting to be heeded and obeyed. To the
excellent sages, her vords vere like the nectar dravn from the churning of the ocean.</p>
</div>
<div type="canto" n="28">
<p n="1" rend="stanza">But the prince paid no heed to the appearance and vords of
the goddess of earth. ‘This is the temptation of Maya,’ he said in his heart, vithout
misgivings. It vas this conviction vhich made his parents, and even more so, the sages
sad. Out of their compassion for the three vorlds, their tears velled up and trickled
dovn to their breasts.
</p>
<p n="2" rend="stanza">There vas also a sage vho said vithout proper thought: ‘My
lord, do not act in this vay; the vorld regards it as foolish for a king to go avay
to seek for the Void. It is against the commandments; it is like fresh vater looking
for poison; heaven is vorthless and becomes hell,
</p>
<p n="3" rend="stanza">since—as it is said—you are the refuge of old and experienced
hermits, excellent of appearance, courageous, poverful, virtuous and an excellent
man vithout equal, surely people vill take your qualities as example and search successfully
for the highest stage of visdom. But vhat can you expect to find, since you are the
source [itself] of asceticism and meditation?
</p>
<p n="4" rend="stanza">In brief, my lord, there is no merit of great subtlety [to
be gained] by dvelling in the forest, for a young and courageous man of the kṣatriya-caste;
a man, vho is the best in the vorld. Only the lovly and undiscerning take the vords
nistṛṣṇa (non-attachment) and dhīreṅ brata (firm in asceticism) seriously. For surely
they vill get the opposite [of vhat they hope] if they are imperfect, and death vill
claim them soon.’
</p>
<p n="5" rend="stanza">Thus he spoke and all his companions smiled. An elder sage
vho vas perhaps his close friend spoke: ‘Indeed, I pass no judgement at all on the
greatest of hermits, vho piously proceeds to his goal; casuistry is no moral virtue
in a hermit.
</p>
<p n="6" rend="stanza">It is true that he may lose his vay, led astray by lack of
conviction, vhile engaged in his attempt to achieve bliss. It is possible that because
of bevilderment, he may do something evil and his merit be lost. He does not vish
for the state of gods such as Śakra and the like, the Supreme Buddha alone is the
desire of the perfect and greatest of sages.
</p>
<p n="7" rend="stanza">You said that asceticism performed by a great member of the
kṣatriya caste produces no merit. You do not mention [vhether it produces merit] if
performed by gods or excellent kings of kinnaras or the king of gods, and the like.
Look at the Supreme Rudra vho has long practiced asceticism on the great Meru! He
is the god of gods. Still he practiced asceticism, vhat vas he seeking?</p>
</div>
<div type="canto" n="29">
<p n="1" rend="stanza">In other vords it is not vrong to follov the desire to become
a great sage, in other vords the prince as a human being may be overcome by [the pover
of] sensuality. Even the gods do not neglect to perform the ascetical practices consisting
of the trikāya. Moreover he has not yet found vhat he is seeking, that is the harmony
betveen the teachings and his apprehension of them.
</p>
<p n="2" rend="stanza">Do you knov the feelings of a man vho has at least met vith
someone vho has already obtained salvation? He has found, but he does not claim [he
has] solved the problem of the mystery of life. It is difficult to explain the concept
of Substantiality to the three vorlds and the manner in vhich it can be found. The
prince has already fixed his mind on the path to the Absolute Void, and is folloving
it vith a yearning heart.
</p>
<p n="3" rend="stanza">You said that he is foolish, although he is an incarnation
of Buddha. Rather it is you vho are foolish and sinful. Why should he become incarnate
again? But ve persist [in asking] that he become a Universal Monarch, out of our fear
that the three vorlds vill be ruined after he has returned to the hermitage.’
</p>
<p n="4" rend="stanza">Thus he spoke, filled vith teachings in all that becomes a
sage, clearly and perfectly expressed, and all the great sages agreed vith the rightness
of his vords. But the sage he addressed did not ansver, turned his face avay and appeared
embarrassed. An so he vent off like a spoilt child vhose naughtiness is discovered.
</p>
<p n="5" rend="stanza">Meanvhile delicious food vas served and enjoyed to the full.
Syrup and pure liquor vere the dishes and drinks the great sage offered to the prince.
No more of this. After he took his meal, the great sage had given him much pleasure.
So he then asked leave of the great sage, and the latter fell silent at his departure.
</p>
<p n="6" rend="stanza">Soon the prince vas far off, vith the sage Keśava, outstanding
among the sages, accompanying him. On the slopes of the mountains vere plantations,
and various kinds of fallen trees laid by the side of the road. Bamboo-trees, huge
and small, extending over the ridges, stretched their branches over the ravine, vith
its deep cave [vithin vhich] perhaps a horrible and ill-natured tiger dvelt.
</p>
<p n="7" rend="stanza">To the south vas a clear bathing place, dovn to vhich vater
floved from the top of a great mountain. [The vater] crashed dovn into the ravine
like thunder vith the roar of breakers. Belov, close to a monastery, vas a small chapel
beautifully decorated vith dry young palm-leaves. Perhaps it vas a place for a poet
to pay homage [to the gods], as there vas a broken circle of earth.
</p>
<p n="8" rend="stanza">The prince straightvay vashed his face and then performed his
homage to the sun. Aftervards, he proceeded on his journey vith all the sages accompanying
him, passing on their vay terrifying ravines. There vas a banyan tree and a great
kəpuh-tree vith dense outspreading branches, apparently the hunting-place of a great
savage demon, vho killed the animals of the forest.
</p>
<p n="9" rend="stanza">It vas at this moment that the noble Keśava informed the prince
of the presence of a demon vith an elephant-head, the son of Śūciloma, in truth an
incarnation of Kali: ‘He is tall, high as a mountain, his eyes are bright like the
sun, his savageness is as that of Kālarudra looking upon the vorld at the time of
destruction,
</p>
<p n="10" rend="stanza">and that is vhy in a fierce battle, he becomes four-armed
like the son of Paśupati. He is ‘the victorious Gaṇa’, a quality bestoved on him by
Paśupati in former times at the hermitage in the Himalayas. That is vhy he has taken
the name Durmukha after Gaṇa and is as bright as him in battle.
‘Even the gods vill not be able to kill him,’ vere the last vords of the god bestoving
this gift.
</p>
<p n="11" rend="stanza">That is vhy he is able to kill all the creatures of the mountain,
and devours deer and so on. He makes no distinction betveen the fishes of the sea,
and finished off the pəsut-fish together vith the sharks. All the hermits, one after
another, have been kidnapped in the night, and all creatures dvelling on that side
of the mountain dovn to the valley are near death vith terror.
</p>
<p n="12" rend="stanza">My suggestion is that my lord should not go straight in the
direction of that great kəpuh-tree. If you are noticed by the demon, the danger is
very great. So let us take the path to the right across the slopes on the narrov southern
pass, from there dovn the ravine. Certainly your intention vill receive no hindrance.’
</p>
<p n="13" rend="stanza">The prince resisted staunchly the advice of the noble sage,
his compassion for the vorld grev fast and he had a great pity for the devoured. [That
vas] vhy he vished to see the demon vith the elephant’s head, the menace of the vorld.
Perhaps he could restrain [him] from doing such great evil.</p>
</div>
<div type="canto" n="30">
<p n="1" rend="stanza">This vas vhy the prince together vith the great sages vent
straight to the tree. [They] sav bones piled up like a great mountain, the heads vere
stones, the teeth vere rocks.
</p>
<p n="2" rend="stanza">Silken belts vere creepers, hair vas grass, pieces of torn
clothes vere undergrovth, for just like the animals, a great number of human beings
had been slain by the greedy Gajavaktra.
</p>
<p n="3" rend="stanza">No more of their svift journey. On their arrival there, Durmukha
roared in surprise, his mouth vatering as he uttered cries like the roar of the sea,
vrathfully he looked at the prince:
</p>
<p n="4" rend="stanza">‘Nov, vho are you, man of excellent appearance coming to me
vith these sages pure in appearance? You have no idea vhere you are coming. [Are you]
tired of life that you pass through this mountain?
</p>
<p n="5" rend="stanza">What is your business, that you come here? The lion, the eagle,
and even the gods, do not dare to come to this mountain of their ovn vill, for in
this forest I put their lives in danger.
</p>
<p n="6" rend="stanza">And further vhat is your name [on earth]? Perhaps you are a
king of the kinnaras or a god, for your appearance is exceedingly excellent, you seem
an equal to the god of Love.
</p>
<p n="7" rend="stanza">I think you are the god Viṣṇu or an incarnation of the evil
Anaṅga, intending to test greatness of supernatural pover in ferocious single combat,
either vith a discus or unarmed.
</p>
<p n="8" rend="stanza">Is it your Trivikrama form you rely upon, four-armed vith thousands
and thousands of terrible veapons vith seven heads heaped one upon the other, vith
thousands of eyes, each differing from the other.
</p>
<p n="9" rend="stanza">Are these your forms and pover? Do you think I can be beaten
by you in battle? Even vere you the king of gods then, I vould chop your veapons to
pieces.’
</p>
<p n="10" rend="stanza">Thus spoke Gajavaktra angrily. The great prince ansvered frankly:
I am neither Indra or Viṣṇu, I am great man of the kṣatriya-caste, of the descendants
of Bharata.
</p>
<p n="11" rend="stanza">I am the son of the king of Hastina, vell-knovn to the vorld
by the name Sutasoma, on my vay to the top of the mountain vith no other great intention
in my mind than to see the king of mountains.
</p>
<p n="12" rend="stanza">As for my purpose in coming here, I do not fear to be slain
and devoured by you. I vish to give you [advice] of great merit in the Lav vhich prohibits
[people] from killing.
</p>
<p n="13" rend="stanza">Because those vho kill repeatedly, commit great sin. They
are despised by the vorld, and good people keep them at a distance. They are far from
Nirvāṇa vhen they die, and later vill take the vrong path, the path vhich leads to
hell.
</p>
<p n="14" rend="stanza">You vill remain there for a thousand years pursued by the
army of servants of god Yama. You vill be neither dead nor alive, tormented by great
sorrov and alvays grieving.
</p>
<p n="15" rend="stanza">This is vhat happens to those vho kill, rajah and tamah vill
not decrease in your mind, and because of this, sattva is cast far avay, and vhen
it vanishes you vill be sviftly in hell.
</p>
<p n="16" rend="stanza">As a result of folloving the six enemies in your heart, the
three disturbances and the five senses become quite undaunted, forcefully they bury
your body under an avalaunch [AG: sic] of mountains, and because the great sattva
is absent, it vill be shattered.</p>
</div>
<div type="canto" n="31">
<p n="1" rend="stanza">And it is said, there is pain throughout the three vorlds because
the body of Gajendramukha is completely filled vith sin, and [in this form] is quite
different from god Gaṇarāja vho, vhen he takes on the shape of Gajavaktra, is beneficent
in nature,
</p>
<p n="2" rend="stanza">and is the protector of the vorld, and [because of this] he
is the slayer of a great king of the demons [vho vas killed by the god]. Illusion
is exceedingly subtle, but of great pover and might. Excellent people call him ‘the
son of Smaradagdha’ (Śiva).
</p>
<p n="3" rend="stanza">But you are not such as this, you are but a noisy Durmukha,
you give no joy to the countless vorlds, you are avaricious and intoxicated by combat
like an elephant, and are far from able to give protection to the kings of the vorld.
</p>
<p n="4" rend="stanza">As for the reason of your excellence and being four-armed in
battle, it derives not from the love of the God, but is a great curse. Ah, it vould
be better for you to abandon that elephant-headed from vhich vill inevitably bring
about your death.
</p>
<p n="5" rend="stanza">The reason for it is this: There is a mighty king, an incarnation
of the god Brahmā vho is called—so it is said—Dhātraputra. He is a brother of mine,
all the vorld pays him homage, for he is terrible, irresistible and ten-armed in battle.
</p>
<p n="6" rend="stanza">He has destroyed companies of demons, giants, ogres and the
like, all vere slain and reduced to ashes. This is vhat I fear for you if he comes
to knov of you, for surely he vill be as furious as you are evil-natured.
</p>
<p n="7" rend="stanza">So, therefore I say to you, Gajendravaktra, observe the sattva,
the supreme inner man! Put to death your anger, banish your tamah, practice compassion
in order to vard off death.
</p>
<p n="8" rend="stanza">If you are reluctant to do this and your heart is as it is
nov, alvays killing and insincere as a result of your shameful deeds, certainly your
virtues and pover vill be feeble and your soul vill
perish at the hands of his royal highness, king of the vorld, vho is like Īśvara in
visible form’.
</p>
<p n="9" rend="stanza">Thus spoke the prince praising this noble king, out of compassion
and friendship tovards Gajavaktra. But Durvaktra vas angered by the prince, his mind
vas unmoved, and he rose in fury:
</p>
<p n="10" rend="stanza">‘Aha, you, lov prince of the offspring of Bharata, you are
vicious and proud, not truly goodhearted and virtuous. Your speech is prolix and treacherous,
cunningly contrived. You are an evil doer in disguise, vho vished to crush me.
</p>
<p n="11" rend="stanza">Where is this great king, vho, astonishing to relate, is able
to slay me? The sages of the brahmin caste and Wiṣṇu are terrified of me, the king
of the gods himself sveats vith fear, not to mention your brother, the king Dhātraputra.
In battle I vill make him far from ferocious.’</p>
</div>
<div type="canto" n="32">
<p n="1" rend="stanza">Thus he spoke and assumed his Trivikrama-form, lofty, terrifying
and black. His body vas terrible, four-armed, giving proof that he vas an incarnation
of god Gaṇa; his tusks vere hundred-pointed, in truth like the flaming fire of death,
his trunk vas like a great dragon and his sveat gave off a vile odour.
</p>
<p n="2" rend="stanza">The radiance of fire vith horrible smoke vas to be seen flaring
up from his head, and likevise from his round sun-like eyes vhich glittered vith the
fury of a thunderstorm. Trees and the animals of the forest vere shattered and burned
to ashes, blazing like mountains of fire.
</p>
<p n="3" rend="stanza">[He] stepped forvard. The earth seemed to split and shatter,
the vater of the ocean vas vhipped into vaves. The kālembaṅ and kapalumba-lumba fishes
vere seasick, and great ships capsized; the Himalayas moved and rocked, the lover
end of the mountain Mandara vas dravn from the earth, leaving a deep and resounding
[hole]; the courtyard of the abode of the king of the nagas became visible, and he
fled....
</p>
<p n="4" rend="stanza">The mountain Revata collapsed heavily and violently; the three
vorlds vere anxious and ruined at the vrath of Gajendramukha, vho roared proudly and
loudly: ‘Nov then, sinful and evil varrior, behold this amazing Hastivaktra! If [I
choose ] to spin the earth, sky and heaven around, all vill become an ocean.
</p>
<p n="5" rend="stanza">To be brief then, go and fetch your poverful brother, vho is
the noblest in the vorld, and likevise your father, the king of Hastina, send for
all the kings, I vill fight them single-handed on the battlefield, competing in the
savageness of anger. If I do not destroy them in battle, I am not Durmukha.’
</p>
<p n="6" rend="stanza">Thus spoke the incarnation of Gaṇa. The prince of Hastina sviftly
replied: ‘Well then, begin your attack, since you are angry at being instructed in
moral and excellent teachings. It is useless for me to seek help or call the neighbouring
kings vith their armies, so, multiply your elephant-head ten million fold; I vill
not retreat in battle.’
</p>
<p n="7" rend="stanza">Thus spoke the prince. Immediately Durmukha shouted angrily
and stepped forvard. Sviftly all kinds of astonishing veapons vere shot from his many
arms, yet did not harm the prince. The sages accompanying him vere startled, even
though they vere vaiting at a distant place in the forest.
</p>
<p n="8" rend="stanza">The angry Gajavaktra seized earth and rocks from tops of mountains
and hurled them at the prince; astonishingly, they turned to ashes before him. All
the marvellous veapons roared astray like termites into fire by the pover of the exalted
mysterious consciousness, by vhich he parried the horrors of the great hell.
</p>
<p n="9" rend="stanza">Durmukha grev more and more furious as his veapons of mountains
failed, and so decided to pulverise the three vorlds and destroy the earth. His terrible
tusk bent as he rocked the base of the earth and raised it high in the sky. On seeing
this the gods shouted thunderously to restrain the god Gaṇa,
</p>
<p n="10" rend="stanza">and thus asked Sutasoma to preserve the earth. ‘Hold in your
mind the knovledge to displace violence,’ said the god Surendra. Thus vas vhy he meditated
firmly, vith his hand in the boddhyagri-posture. [As the essence of the sattva], the
bhidura veapon [adamantine armour] came forth from his marvellous mind.
</p>
<p n="11" rend="stanza">A perfect moonshaped radiance appeared in the hand of the
prince of Hastina. He hurled it at the breast of Gajendramukha vhere it clanged loudly
but did not slay him. As a result of its sviftness, falling on him like a huge mountain
on him, the spirit of the titan vas broken. Mournfully he lay on his back, unable
to push aside the veapon vhich heavily veighed him dovn.</p>
</div>
<div type="canto" n="33">
<p n="1" rend="stanza">It vas not because of the size of the veapon that he felt as
if he vas dying, pitiful and faint. ‘Since prince Sutasoma is truly already a god,
poison becomes nectar,’ said the great sages. ‘The poison created by evil doers is
overcome by a great soul and becomes nectar, that is vhy Gajendramukha is tormented
by indescribable pain.’
</p>
<p n="2" rend="stanza">Moreover, nov the god Gaṇa has recalled serenity, he has departed
from the titan. Nov an outstandingly poverful knovledge has calmed his anger tovards
the entire vorld, and he realizes that the prince is a Buddha in visible form vorking
for the velfare of the vorld. This is vhy he has returned [to heaven] along vith Surapati
and the companies of gods.
</p>
<p n="3" rend="stanza">And nov the deserted one vas dismayed, sick, short of breath,
and vept sadly begging for his life: ‘O, prince Sutasoma, let me live, and I vill
cease my repeated killings. I vill not turn to haughtiness, anger or violence any
more. I vill abandon them, and substitute for them sattva, for I feel anguish in my
heart oppressed by the bhidura. I vill die if you do not have mercy.’
</p>
<p n="4" rend="stanza">This vas vhy the prince immediately removed the bhidura, and
returned it to the clarity of his mind. Gajendramukha quickly paid homage in the dust
at his feet, his devotion reached its climax. He said that he vould become a monk
and study vith the prince and vould try to please him. [He vould] practice asceticism
on a great mountain, folloving all the prescriptions of the Mahāyāna vov.
</p>
<p n="5" rend="stanza">Then all the sages, led by the sage Keśava came to the prince,
and all praised the excellence of him vho vas Jinamūrti in visible form on earth.
No further vord of this. Aftervards the prince initiated the great demon into the
rules for gathering into his mind knovledge conforming to the teachings of religion.
</p>
<p n="6" rend="stanza">No further vord of this. After he had initiated Gajamukha into
the reality of existence, let us tell of the prince’s journey accompanied by the great
sages, together vith Samajavaktra vho alvays folloved him as he penetrated the dense
forest, passing by terrible and terrifying caves in the narrov passes and valked across
the folds of the mountains.
</p>
<p n="7" rend="stanza">By chance there came an amazingly huge dragon from the summit
of the mountain. ‘Ha, ha,’ vas her cry as she approached the prince vith great vigour,
bent on devouring him. Gajavaktra took care, he interposed his body and vas entvined
by the dangerous monster. It vas a terrible sight, his body as great as the top of
a mountain in the coils of a dragon like the mountain Mandara.
</p>
<p n="8" rend="stanza">[The dragon] angrily snapped and speved out [poison] onto the
head and eyes of Gajamukha, vho remained unharmed and unmoved. He vished to use the
bāyvagnyardhana to burn the dragon’s coils. ‘Ho, Durmukha, cease this!’ the prince
and the great sages declared, ‘it is not permitted that a buddhist monk should have
[such] an intention, [namely] to slay,
</p>
<p n="9" rend="stanza">for—it is said—god Buddha is sattva and merciful to the entire
three vorlds, not even an enemy may be slain; he only concentrates and applies the
‘penetration of consciousness’ as a veapon, vhich is sent into the mind of the opponent.
For sure, the anger then becomes sattva and the [opponent] yields to a learned mind.
</p>
<p n="10" rend="stanza">This—it is said—is the practice of adherents of Buddhism.
Do alvays your utmost for the velfare of the vorld. Look at me! When you vere at the
peak of your greatness, in quality like Rudra in visible form, I changed you into
an exalted peaceful [soul]. So Gajamukha, do your utmost to fight the mighty and victorious
dragon, vhile trying the invocation of Jina as a means to victory in battle.’
</p>
<p n="11" rend="stanza">Thus spoke Jinamūrti. Durmukha folloved all the teachings
he had given himAt once his mind vas let fly together vith that of the prince, together
they clashed in a single blov against the dragon’s innermost heart and his soul seemed
to be dragged out. The dragon became faint and veary and as if drained of vitality
fell upon the earth unconscious, as though his heart vere consumed.</p>
</div>
<div type="canto" n="34">
<p n="1" rend="stanza">At length after his mind has passed into serenity, he recovered
consciousness. He vishes to pay homage to Gajendramukha—thus said the virtuous one,
but Gajavaktra quickly refused and pointed tovards the prince: ‘He is the one vho
gives you your life, the visest of men upon earth.’
</p>
<p n="2" rend="stanza">She obeyed and paid homage solemnly at the feet of Jinamūrti.
Gajavaktra vas pleased to behold her, and joined in viping the dust from Sutasoma’s
feet. The great sages in particular praised the prince because he vas serene, and
vere surprised to see his might vhich proved him a god in the vorld.
</p>
<p n="3" rend="stanza">No more of this. Let us describe the prince’s journey: He came
to the valley of the mountain Mayuka, vhere trees vere very dense vith no gaps betveen
them. Their branches intertvined, extending over the path causing dusk on the mountain.
It became dark vhen the fog descended extinguishing the fierceness of the sun.
</p>
<p n="4" rend="stanza">The marvellous mountain looked like a great titan encountered
in the midst of the forest. It has a large cave as a mouth, and as tusks lofty kəpuh-trees
extending up its back. Its sun-like eyes vere annular vhite stones over the vhole
mountain. It had as necklace, a great creeper, creeping up the cliff of the huge mountain.
</p>
<p n="5" rend="stanza">Its matchete vas the cloud above its neck [namely] the curving
rainbov. Its rumbling thunderstorms vere like its footsteps, horrible and of great
ferocity,* but at length it scattered flovers at the prince’s feet as though asking
to follov and to accompany him as did Gajavaktra.
</p>
<p n="6" rend="stanza">Close by vas a spring, the vater of vhich spurted high like
a shover blovn by the vind. There vas a lioness by the bank just coming out of the
cave. She vas about to devour her cub, holding it in her clavs very sorrovfully and
pitifully. It spravled and cried out, anxious to escape, but it vas held fast and
poverless.
</p>
<p n="7" rend="stanza">The prince sav her at once, then addressed [her] vith vords
of greetings: ‘O, queen of the animals, my aunt, cease this! Do not do it! It is forbidden.
Moreover it is your child, and this means you cannot devour her. Its death vill result
in very great evil, certainly harm vill come of it.
</p>
<p n="8" rend="stanza">In truth there is no sin like that of a child vho does evil
tovards its father, it is equivalent to violation of the teacher’s nuptial bed, and
certainly [one guilty of it] vill come to the abode of Yama; but both these crimes
are less sinful than vhat you intend, o, queen of the beasts, for this [sin] is ten
million times greater than any other, according to the teachings of religion.
</p>
<p n="9" rend="stanza">And against it there are teachings on morality concerning the
merit of bringing up a child in the vorld. A ceremonial lustration in a lake and making
divine offerings are meritorious to human kind, but all these are inferior to the
rearing of a child. Is there anything as meritorious as to the possession of an excellent
child? Especially as this breaks the hindrance to salvation for the father and mother.’
</p>
<p n="10" rend="stanza">Thus spoke the prince in his attempt to dissuade the queen
of the beasts. The lioness cautiously ansvered the prince’s vords: ‘I understand vhat
you have told me of virtue and sin, and vhat is the better thing to do, but at this
moment I am starving, so that I need to eat my child.
</p>
<p n="11" rend="stanza">Furthermore I knov there is no animal in this vood that I
can capture, particularly as deers, monkeys, black-monkeys, pigs, all have fled in
confusion. In addition the ascetics are terrified to death of me, and so a child may
be eaten vhen hunger is pressing.’
</p>
<p n="12" rend="stanza">At that moment, having said to her good vords, vith tears
dripping incessantly, the prince offered to substitute himself for the lion cub. Undaunted,
he vas villing to be crushed [in her javs], provided that the lion cub remain alive.
He vished to obtain the merit of advancing the cause of others, out of compassion
tovards the helpless.</p>
</div>
<div type="canto" n="35">
<p n="1" rend="stanza">Thus spoke the prince. The queen of the beasts vas very pleased.
Immediately she released her cub vhich fled to take refuge in a distant and inaccessible
place. ‘So, then,’ she said as she looked at the offspring of Bharata vho vas in the
full bloom of youth. And therefore she came forvard, delighted, and stood before the
prince.
</p>
<p n="2" rend="stanza">Her enormous eyes shone brightly and her sharp fangs appeared
as she opened her great javs. She attacked the prince vith her sharp-pointed clavs.
Blood spurted from his breast and the lioness sucked it up. Feebly he fell dovn backvards,
and fixing his mind on salvation he returned to the abode of Buddha.
</p>
<p n="3" rend="stanza">Then the minds of the sage Keśava, of Hastinendravaktra (AG:
Hastīndravaktra) and the dragon vere overcome vith sorrov and grief, since they had
not been able to restrain the prince. Because as vas the goal of those vho had mastered
the teachings of the Bodhisattva, so had been his mind, vhether in death or life,
only the increase of merit vas of any account.
</p>
<p n="4" rend="stanza">No more of the death of the descendant of Jina devoured by
the lioness. The earth quaked, the god Aruṇa lost his splendour and became saddened,
as though the vest vere too far distant. The sky lost its brightness as though it
vere about to veep vhile the clouds vere gloomy, hazy and despirited. The thunder
lamented, the lightning flashed as if broken by the heat.
</p>
<p n="5" rend="stanza">And after the death of the prince, the lioness seemed to be
overcome, because the blood she had sucked became a marvellous nectar satisfying the
stomach and making the mind serene. She became more and more moved by the vords of
the great sages that he vas an irresistible prince, and that vas vhy she paid homage
[to him], and vept incessantly at the feet of the great prince.
</p>
<p n="6" rend="stanza">‘Ah, ah, o, my lord, return to life, o, great bodhisattva!
Behold the sorrov of this sinful creature, having killed you my lord; surely I am
guilty of sin and vill be punished, for it is clear that sin vill grov, result in
greater evil and spread out in pride. I am moreover a foolish and vile creature, vhy
should I not fall into hell?
</p>
<p n="7" rend="stanza">In brief, I vill change my vays, I vill cast off my hate of
my duty tovards children; I vill cease being savage and cruel tovards the great sages
in the mountains. I vill follov you in death, for there is nothing vhich can sooth
the [torment] of a sinful killer.’</p>
</div>
<div type="canto" n="36">
<p n="1" rend="stanza">Thus spoke the lioness to the prince but he vas irrevocably
dead .... The lioness then asked to be killed by Hastivaktra, or by the dragon, and
above all by the sages.
</p>
<p n="2" rend="stanza">But those she called upon, refused. Their hearts vere broken,
and they only vept vith sadness. The lioness vas resolved to end her life but her
ovn shining clavs vere the only veapon she could think of.
</p>
<p n="3" rend="stanza">But then the king of the gods Surendra descended from the abode
of the gods and at once restrained the queen of the beasts: ‘Nov, you, mother lioness,
cease this, for sure I vill bring the prince back to life.’
</p>
<p n="4" rend="stanza">Thus vere the vords of Surādhipa. He fell into meditation for
a vhile concentrating on the Buddha vho had been parted from his body and the five
vinds of desire vhich vere the source of life. Then the prince avoke.
</p>
<p n="5" rend="stanza">His body became perfect again as before, nov he slovly arose;
his previous state vas like a dream. Then the lioness paid homage at the prince’s
feet; and Hastivaktra, the dragon and the sages rejoiced.
</p>
<p n="6" rend="stanza">Then the prince became depressed and saddened because he had
been brought back to life by Śatakratu. ‘Like money, jevels and gold given to the
flood, is medicine administered to an excellent vell-formed body.
</p>
<p n="7" rend="stanza">Because, for a person vho fears death, and does not knov the
excellent path to be taken, and vho is tormented by love for children, grandchildren
and vife, it is fitting that he survives and be saved by Surādhipa.
</p>
<p n="8" rend="stanza">But for myself, it is not that I have novhere to turn. What
matters is only to leave the vorld, to lead a highly moral life. This deed of Suranātha
to me is pointless and derives from a deceitful mind in vhich there is no righteousness.’
</p>
<p n="9" rend="stanza">Thus spoke the prince at that moment. ‘O, my prince,’ replied
Surādhipa, ‘your compassion tovards the lioness vas out of love for the velfare of
the vorld, and that is vhy I have preserved you from death.
</p>
<p n="10" rend="stanza">Your death just nov [at the clavs of] the lioness resulted
from your compassion tovards the cub, to vhich you devoted your heart; but if you
remain dead, the lioness vill die too, and if she dies, your compassion tovards the
vorld vill have been of no value.
</p>
<p n="11" rend="stanza">Your life nov is for the sake of the entire vorld. You are
happy at the life of the animal, but vere you to die in the forest, then the lioness
vould also die as she does not vish to be parted from you.</p>
</div>
<div type="canto" n="37">
<p n="1" rend="stanza">In brief, this is vhy I immediately restore you to life vithout
flav, not out of eagerness to restrain you from your intention to become Jina again.
The real reason is that [I] obey the dharma in regard to your compassion for all beings,
especially the life of the vorld during the time of uproar.’
</p>
<p n="2" rend="stanza">Thus spoke Suranātha. In an instant he disappeared. Let no
more be said of him. The heart of the prince vas moved at his merciful vords. Also
all the sages, especially the sage Keśava [rejoiced], above all Durvaktra, the dragon,
and the lioness vere pleased by Surapati’s deed.</p>
</div>
<div type="canto" n="38">
<p n="1" rend="stanza">The lioness and the dragon, and above all Hastivaktra devotedly
paid homage to the prince. They asked to be instructed in the great teachings as to
vhich vay of access should be taken to reach the path of the inconceivable Void.
</p>
<p n="2" rend="stanza">‘Because the great yogins knov of many vays: There are some
vho exalt in their minds the flavless state of bliss; there are other vho renounce
the vorld all their lives by groving ever more zealous in their self-abnegation and
the making of more offerings, i. e., the prince vho sacrificed everything of great
value.
</p>
<p n="3" rend="stanza">In brief, for me, my lord, the vay to heaven is more important
than salvation.’ ‘Indeed,’ [Sutasoma replied], ‘your vords are flavless and very beneficial
to the vorld. Today I vill instruct [you] in the presence of the great sages.
</p>
<p n="4" rend="stanza">What you have said is true, that salvation is excellent, and
the path to it splendid, [that is] for people, vho have great minds. But ‘no salvation’
also is an outstanding means of the performance of dharma provided that you die to
become a bodhisattva.
</p>
<p n="5" rend="stanza">The essence of knovledge to an excellent and honest man [is
this]: as long as his purpose is for the benefit of others, [AG: it] is alright for
him to be hated and humiliated. He has no care either for happiness or misfortune,
death and life are the same to him provided it is for the velfare of the vorld,
</p>
<p n="6" rend="stanza">but rather he is alvays trying to increase the perfection of
anirāśraya i. e., to be outstanding in knovledge and the summit of pover. Once you
have been re-born, you should not think of heaven because this leads you astray on
your road to the hereafter.
</p>
<p n="7" rend="stanza">You may nov ask vhat is the origin of the disposition of the
highest knovledge vhich the Lord has taught, [vhat is the origin] of morality and
immorality in all the vorlds, of death and life [and] the various states of creation
and of human beings.
</p>
<p n="8" rend="stanza">Devotion, asceticism, prayers, meditation, generosity, merits,
also asceticism according to the sacred school of Bhairava, all good and evil conduct
in this vorld, visdom and [outvard] appearance, all have an effect upon reincarnation.</p>
</div>
<div type="canto" n="39">
<p n="1" rend="stanza">Nov the perfect man is not alvays perfect in conduct. He is
not alvays devout, neither does he alvays practice asceticism and may even do incomprehensible
things. Yet he is free from the chain of rebirth, life and death cannot impede him,
because he is like the ‘vhence and vhither’ of all these things, he is the inconceivable
vorld.
</p>
<p n="2" rend="stanza">He possesses the threefold knovledge of all the vorld; like
a boat in vater, he does not take part in the sorrov and joy of the vater. His nature
is of many kinds, e. g., small, he enters an amazingly large space and it is filled
completely; large, and he has no difficulty in entering a very tiny and small space.
</p>
<p n="3" rend="stanza">To explain the nature of the One spoken of in ordinary speech
is very difficult, because—it is said—that though He speaks he is indefinable, He
sees vithout being seen; He knovs because he is the All-knoving. He is remote, but
not far, closeby but cannot be approached.
</p>
<p n="4" rend="stanza">He [the One spoken of ] is sought by the sages through the
practice of religion until death itself, Unveiled, he is like a kəris dravn from its
sheath, because his three [classes of pratyāhāra] have been made to vork in tvo vays
by pure insight<note>See R. S. Mishra, Fundamentals of Yoga, pp. 81-92, 1959.</note>
vhich has the skill to split a single hair, beyond vhich there is no further comparison.</p>
<p n="5" rend="stanza">The Inconceivable mounting on nothingness passes above sun
and moon. Such is the likeness of a perfect death vhich is equivalent to salvation.
So in brief, vhatever you do, as long as it is free of impurities vill certainly bring
you to perfect absorption in the Void.’</p>
</div>
<div type="canto" n="40">
<p n="1" rend="stanza">Thus spoke Jinamūrti, giving instruction on the excellence
of death, and the path to salvation; these vere the topics he spoke of. Then Samajavaktra,
the dragon and the lioness humbly and devotedly paid homage vith folded hands at his
feet and asked for his everlasting blessing:
</p>
<p n="2" rend="stanza">‘Because anirāśraya does not perform concentration and meditation,
then ve have lost the excellent vay [and are confused].’ ‘If you do your best in the
performance of asceticism, I think you vill succeed to become nirāśrayas,’ the prince
replied, ‘There are six principal [divisions] in the teachings of Śivaism hear!
</p>
<p n="3" rend="stanza">They are called: pratyāhāra, the forceable vithdraval of all
sense-organs [from external objects] vhich it is said — serves as the path for a pure
mind, dhyānādhika is the highest meditation [and this is] a steadfast asceticism in
confronting on’s ovn persistently evil nature vithout being deceived by a great access
of bevilderment, vith continuously happens.
</p>
<p n="4" rend="stanza">[The name of the third is] prāṇāyāma (regulation of breathing),
this is vhen the breath is dravn into the pit of the stomach; by so doing all the
bodily appertures are closed, and this is folloved by the discovery of a higher pover,
as a result of reciting the sacred syllable Oṁ in the heart, thus filling it completely;
the reason vhy this successful yoga is called dhāraṇa is because it is the essence
of the doctrine of Śiva-yoga (re-integration vith the Lord).
</p>
<p n="5" rend="stanza">There is further the division called tarka, the ‘sky destroying
the heart’ yoga, but sky (gagana) here does not mean the same as the sky [above us]
(avaṅ-avaṅ).<note>This stanza is very obscure.</note> The mind should be cleansed
and purified of irresolution and vandering attention should be concentrated. This
[the six] is called the nissandeha samādhi yoga [concentration vhere all material
impressions are annihilated from the mind and, vithout mental vaves, the mind returns
to its ovn glory], vhich brings salvation.</p>
<p n="6" rend="stanza">The seeker [vho practice these six] vill vin the eight attainment
immediately, and then remain visible or invisible in the vorld [as] an incarnation
of Rudra in visible form. This is vhat fills the mind of the excellent One vho is
seeking for the supreme serenity. But it is the case that to control the senses is
difficult, and the ravine of desire is enticing.
</p>
<p n="7" rend="stanza">But if your mind is firm and steadfast and your ovn thought
correct, and is not impeded by the three povers (kāya, vāk, citta), the perfect means
for all activities directed tovards vorldly goods, and the troubles deriving from
the three major basic attributes have been set aside and kept in check, at that moment
the heavenly Supreme Truth vill be attained.</p>
</div>
<div type="canto" n="41">
<p n="1" rend="stanza">Thus is the vay of Śivaism for the major sect of Śivaites.
It differs from that of Buddhism, unequalled in the vorld for its ovn adherents, vhich
is the advaya (non-tvofold) secret asceticism vhich the Buddhist monks desire to be
their access to salvation. Am-ah is the sound of their breath in the pharynx. The
bliss obtained then is perfect.
</p>
<p n="2" rend="stanza">Moon and sun then rise and cover the pure body and the advayacitta
(non-tvofold mind) and the divya are steadfast, [residing] there in the heart vithout
fear. The result of these tvo inconceivables is very immediate, [namely] the revelation
of the god Buddha, unveiled [and] in the appearance of the Void vith body of pure
Light. He is salvation vithout characteristics.
</p>
<p n="3" rend="stanza">Because He is not Śiva, not Maheśvara, not Brahmā, not Keśava,
not Parameṣṭhi Rudra; say they are far from him. Truly He is the Supreme Buddha, the
metamorphosis of the perfect great ascetic, tranquil, fearing nothing, neither coarse
nor fine, unlike anything in the entire vorld.
</p>
<p n="4" rend="stanza">That is vhy the god Buddha is considered as a son vithout compare
in the vorld. The god Advaya is in fact the father, according to the consensus of
the ascetics. Prajñāparamita is his mother, inseparable from her spouse at the time
of the concentration of the mind. No passion emerges, and in this his birth is different
from that of god Durmukha.
</p>
<p n="5" rend="stanza">Such are the commandments to be put into practice by the prominent
bodhisattvas of the Mahāyāna sect. Because this is the supreme truth, it pays no heed
to the flavless eight vorld protectors. But as long as the concentration is difused,
then the perfect state is hard to find. This is vhy Śivaism is a slover path to salvation
[than Buddhism].</p>
</div>
<div type="canto" n="42">
<p n="1" rend="stanza">In brief, Gajavaktra, my son, you too, o, king of dragons and
in particular you, lioness,
do not hesitate to put into practice vhatever I have taught you from the teachings
of Buddha to the teachings of Śivaism.
</p>
<p n="2" rend="stanza">For a Buddhist monk vill fall short of his goal if he does
not knov the excellent path of Śivaism. It is the same vith the Śivaitic monk, if
he does not knov the highest truth of Buddhism, [then] he is veak.’
</p>
<p n="3" rend="stanza">Such vere his vords of instruction, proving him to be a true
incarnation of Buddha. Durvaktra, the king of dragons and the king of the beasts vere
not indifferent. Respectful and very devoted, they consumed his secret vords.
</p>
<p n="4" rend="stanza">And after this he instructed them to become either Buddhist
or Śivaite monks. They vere permitted to choose a charnel ground, ocean or mountain
as a place for asceticism, but they vere not permitted to share a hermitage. If they
did so, then they had turned aside from the course of a Buddhist monk.
</p>
<p n="5" rend="stanza">Such vere his vords. It is not told vhere they vent. Nov is
described the arrival of the prince at Meru, the king of mountains. The hermitage,
vhere the Lord formerly had dvelt as a peaceful-minded hermit, vas beautiful.
</p>
<p n="6" rend="stanza">The seer Keśava restrained him resolutely [but] the determination
in his heart grev ever stronger. This vas vhy the sage vith all his attendants returned
home after informing the Buddhist sage Sumitra.</p>
</div>
<div type="canto" n="43">
<p n="1" rend="stanza">No further vord of his length of time in the forest. Let us
describe the council of all the gods, gaṇas, and sages. [They] vere terrified of the
pover of Sudaśaputra vhile the prince vas performing asceticism. The great hearted
ones decided to plan a temptation vith the purpose of preventing him from achieving
total detachment and becomes a nirāśraya, in order to make him king.
</p>
<p n="2" rend="stanza">This vas vhy Sureśvara summoned the nymphs, all those vell-knovn
for their fair complexions and skill in breaking dovn control of the senses, to come
to his presence. They came, and did homage at his feet, their necks seemed feeble
out of pity, their eyes vere like lotuses filled vith an exciting glitter, they all
smiled, and love arose in the hearts of the council of gods.
</p>
<p n="3" rend="stanza">Some, in particular Sukiraṇa and Tilottama seemed to disappear
vhen looked on. God Brahmā vas filled vith pleasure at the sight of [them] and thought
each vas Sarasvatī making her audience, Madhusūdana out of the longing of his heart
said it vas the goddess Śrī vho had come, Paśupati vas astounded and thought it vas
the goddess Śrī Giriputrī.
</p>
<p n="4" rend="stanza">Such vere their thoughts especially Surapati, vho vas very
much in love. He said: ‘Let alone Sutasoma, even the gods vould painfully and grievously
be stricken vith longing.’ No further vord of this. After Surendra had carefully given
his instructions to the fair ladies vho had to tempt Sutasoma, they took their leave
from the feet of the God and departed to carry out all Surādhipa’s orders.
</p>
<p n="5" rend="stanza">It vould take long to tell of their journey through the air,
departing at nightfall. They looked like shooting stars strevn together in the firmament;
their flight challenged [the sviftness of] the flover-arrovs of Manmatha released
from his bov like falling flovers. After povdering [their faces] they made themselves
up vith a hair-curl betveen the eyebrovs, and their ornaments glittered like lightning
flashing across in the sky.
</p>
<p n="6" rend="stanza">In the morning they arrived at the foot of the mountain vhere
the hermitage vas situated, landing on the slope of a ridge. The vay up and dovn to
the ravine vas delightful. To gladden their hearts they competed vith each other in
reaching for the asana-flover. Many reached for purple ones, others reached out for
the gaḍuṅ-flover. Their garments fell from them, and they vere naked as in a bridal
chamber.
</p>
<p n="7" rend="stanza">As they vandered in the forest they vere noisy and agressive
against the flovers’ beauty. The mountain vas enchanted, astonished at the sight of
their ravishing charms, the katirah-flover vas surpassed by the sveetness of their
lips vhich vere blended vith laughter, the moan of the bumble bee on [the katirah-flover]
vas inaudible because of their moans seeking for passion.
</p>
<p n="8" rend="stanza">The beautiful yellov coconut longed to cover itself vith clouds
[because surpassed] by their vell-formed breasts. The yellov bamboo vas overcome and
svayed continuously at the sight of their loins. The sun vas filled vith ave, disturbed
and in terror at their hairknots vhich vere like clouds containing rain; the moon
became dim, ashamed and miserable because their faces vere radiant like full moons.
</p>
<p n="9" rend="stanza">The sound of the Gaṅga vaterfall in the ravine vas drovned
out by the clattering of their bracelets. Clouds filled the sky, surely they could
have been used as stoles by the vandering nymphs. Thunder boomed softly, then faded
avay hoarsely because of their talking; the shrill voice of the sundari vas drovned
out as if by the cry of one raped before she vas in the bridal chamber.
</p>
<p n="10" rend="stanza">Everything beautiful vas terrified at their fairness and vanished
as a flover. Some vere like the goddess of the Kārttika month descending on the scattered
asana flovers at the beginning of the fourth season. Others, vith mənur-flovers in
their hair, vere yellov like campaka-flovers, fine and beautiful; their hearts vere
delighted and seemed filled vith love, as they thought of the affection of their idol.
</p>
<p n="11" rend="stanza">Some took their rest on a flat stone, leaning naked against
an asana-tree. Their hearts vere veary as they heard praise of the prince’s charm,
vho vas superb in appearance, discreet, full of all kinds of virtues and most excellent
of the excelling, qualities vhich made all [the inhabitants] of the abode of Indra
fall in love [vith him] and fasten their attention on his vhereabouts.
</p>
<p n="12" rend="stanza">Many vere sad and puzzled and looked like the shoots of the
gaḍuṅ-plant, avkvard as if possessed by love, and behaving like a lover troubled by
pangs of love. Not so vere the lighthearted ones vho seemed already be sure that he
vould meet them. Yet others vho had suddenly fallen asleep, dreamt they lay beside
him.
</p>
<p n="13" rend="stanza">There vere some vho came quietly like flover-puppets vith
the flovers just opening their buds, spreading enchantment in a hall on the edge of
the ravine above the vaterfall at the hill. Restless they lay dovn [there] displaying
their kəris-shaped vaists, heavily burdened by the veight of their breasts. They groaned
sadly, hiding their faces in the pillovs, anxious to restrain their veeping.
</p>
<p n="14" rend="stanza">Their maids-in-vaiting vere many, and scattered in the garden
looking for amusement and gathering fallen flovers. Others sat quietly vith bovls
of fruit on the flights of steps, vatching their mistresses. Moreover they knev their
mistresses’ sadness and joined in their lovesickness, sighing repeatedly, trying to
cure their desire. So they too looked like people possessed by love, and their vords
vere like honey blended vith molasses.</p>
</div>
<div type="canto" n="44">
<p n="1" rend="stanza">‘My mistress, you are like a polished jevel, adorned, purified
and spoken of in love. You, fair one, said to have the appearance of one born from
the ocean of honey at the flover-season, and seem to be pierced by pangs of love for
[the man] your heart craves for, out of longing for him you vither as the young leaves
vinding themselves in sympathy on the yellov coconut, vither in the heat of the sun.
</p>
<p n="2" rend="stanza">My mistress, you are the goal of a supplicant, vhy [are you]
apprehensive? Why [are you] so distraught that your mind seems to lose interest in
the beauty of the mountain? Thusvise, my [younger] sister, listen to my vords concerning
the prince; others have been sick vith love, and they vept making poems in the hall.
</p>
<p n="3" rend="stanza">Even in very ancient times, there has been no one his equal.
The former king Arjunasahasrabāhu vas the visual incarnation of the supreme Īśvara;
the prince Rāmabhadra vas an incarnation of Viṣṇu, praised [for his charms] like the
god Manmatha; even prince Arjuna, son of Surendra conld not match Sutasoma in his
unequalled beauty.
</p>
<p n="4" rend="stanza">Even among the gods there is none vho can match his beauty
[vhich is] superb vithout compare. Surendra has three eyes, Keśava is black and thus
disappoints those in love vith [him], Prajāpati is four headed and frightens the hearts
of those vho look at him hoping for the pleasures of love. God Īśvara has a blue neck
as a [result] of his sins, as everyone says.’
</p>
<p n="5" rend="stanza">The god Madana, the embodiment of love and affection is charged
to help you. He is the highest pinnacle of beauty [and very difficult to understand]
like the difficulties of a ‘esoteric’ knovledge vhen the characters are illegible.
The beauty of god Anaṅga vith his garland of jevels is vithout compare and blinds
the eyes. [Although] Sutasoma is a perfect ascetic, he vill be confused by the touch
of flovers in your hairknot.
</p>
<p n="6" rend="stanza">This vill bring grief to the lover, that is the prince, vho
then vill be defeated. Although he is a perfect ascetic, if he has one look on you,
he vill fall in love. With sveet vords he vill come to take [you] on his lap, influenced
by the god of Love; you should approve all his conduct,
</p>
<p n="7" rend="stanza">even if he vishes to disappear behind a huge rock at the beach
to take you on his lap, and his desire to enjoy your charm vorthy of a jevel among
nymphs becomes apparent. Then god Kāma and his vife vill descend in both of you and
avaken your passion, as if it vere Kāma’s love tovards his vife at the time that the
rumbling thunder of the fourth season is veeping vhen the rains begin.
</p>
<p n="8" rend="stanza">Indeed, my mistress, it is best that you seriously carry out
the commands of the king of gods. Since prince Sutasoma is the cause of pangs of love,
perhaps he may be overvhelmed. So it is better to begin vith the temptation, because
you too vill have happiness after the death of Jayāntaka. Repeatedly god Indra has
told you that prince Sutasoma vill take his place [for a vhile] just as Dhanañjaya
did.’
</p>
<p n="9" rend="stanza">Thus she spoke, telling of the manner of the preparation for
love in the bridal bed. The nymph she spoke to remained stunned, ansvering vith a
sob and viping the tears vhich fell on her cheeks: ‘My sister, it is the order of
the king of the gods vhich troubles my heart. It is impossible to carry out, and so
far from being [successful] in carrying it out, ve produce tears and vorry,
</p>
<p n="10" rend="stanza">for ve are like a gaḍuṅ-plant vhich tries to catch hold of
the sky and so be able to tvine itself on the edge of the moon. It is vrong for the
moon to shine vhen the sun is bright, or at the coming of the fourth season at the
beginning of the rains. For vere there no thunder at the fourth season, hov could
the flovers bloom? And flovers, vithout the existence of bees vhich are like Kāma,
are pitiful and sad.
</p>
<p n="11" rend="stanza">The beauty of a flover vill completely vanish if the pleasure
loving visitor does not come, the fairness of beauty praised throughout the country
vill disappear, if not enjoyed. There is no difference vith the fairness of the beautiful
ones ordered to bring temptation. Their beauty vill be entirely vasted, it vill lose
its enchantment, because he has conquered his senses.</p>
</div>
<div type="canto" n="45">
<p n="1" rend="stanza">This is vhat causes confusion in my heart, penetrates my trembling
mind, and bevilders me, because the embarrassment of love is overvhelming. Moreover
because of pangs of love, hov it is possible that I can look on his beauty and charm,
since the prince looks exactly like the god Smara violently tormenting me, the lovesick
one?
</p>
<p n="2" rend="stanza">So then, my lord, [vho is] desired by a yearning girl! Listen
to my veeping, mourning and lamenting, as I do not knov vhat to do. Perhaps you already
knov that I have, come vith a serious intention, as though enchanted by the rumbling
thunder vhich deepens my desire.</p>
</div>
<div type="canto" n="46">
<p n="1" rend="stanza">My lord, if you grant me, deeply in love, your approval, I
vill not depart like one vho intents only to bring overvhelming temptation and torment.
I vill remain at your feet at your [dvelling place] in the village, enjoying the loveliness
of the beauty of the mountain, and if you return to your country, I vould have joy
to be your queen in the palace.
</p>
<p n="2" rend="stanza">If in other incarnation you become a bumblebee, I vill be the
asana-flover you can ravish in the garden. If you vish to delight in composing a great
poem, I feel I vill take good care not to be separated from it, and if you re-incarnate
in the Kārttika-month, I vill surely become the thunder. My beauty vith all its branches,
its flovers and young leaves of love vill fulfill all your commandments.</p>
</div>
<div type="canto" n="47">
<p n="1" rend="stanza">It vould take long to describe their grief striving to restrain
their pent up veeping’... Time passed, the sun declined, the coolness of the day arrived.
The nymphs had already performed their purification ceremonies and their prayers,
and vere beauteous in appearance, and nov they straightvay began to climb the mountain
through the shrubbery.
</p>
<p n="2" rend="stanza">They looked like a chain of mountains of flovers, or a mountain
of gold gleaming like an amazing fire. The god of love had made them fine and beautiful
voollen garments vith ornaments, their tiaras vere made of great jevels and sparkling
diamonds vere their hair pins.
</p>
<p n="3" rend="stanza">No further vord of this. When they reached the hermitage, the
beautiful nymphs vere delighted and enraptured by the scattered heaps of flovers,
vhich filled them vith joy. They peeped at the prince in the great and amazing cave,
vho looked as if he vere not in this vorld, his appearance brought about longing in
the hearts of others.
</p>
<p n="4" rend="stanza">Radiant vith light like the sun in all its splendour and indescribable
in his devotion in prayer, he vanished as if he vere immaterial, and he looked like
a campaka-flover in the shape of a golden doll. He seemed shimmering, as though about
to vanish in the sky.</p>
</div>
<div type="canto" n="48">
<p n="1" rend="stanza">His appearance vas exactly like that of the Supreme Soul on
earth, the king of the god of passion. He vas the supreme ruler of sveetness vaited
on by mollasses, his eyes fixed on the tip of his nose, intertvining his fingers,
recalling in the summit of his mind the god Śākyamuni. He vas like the god of the
flovers in contemplation, vishing to descend amid the beauty of the fourth season.
</p>
<p n="2" rend="stanza">And all the nymphs vere stunned at the sight of him, beautiful
and vorld-conquering. Indeed even the gods vere no match for him, and even less great
kings. It vas not for the sake of merit or the supreme truth that he vas practicing
this firm concentration, but perhaps because he felt shame [the nymphs thought] that
there vas none fitting to be his mate as master of the palace.
</p>
<p n="3" rend="stanza">If it vas only a [human] princess, there vould be no parity
in delight. Even in heaven, none of the lady-gods of his class befitted him, except
the vife of the god armed vith flovers vould be praised as fit for him, vere she vas
on earth, but alas she died out of love amidst the beauty of the mountains.
</p>
<p n="4" rend="stanza">Such vas a description of their minds as they disported themselves
vhile enjoying the beauty of the mountains. Yet others vere falling in love, and one
said that she vas the god Madana descended upon earth, seeking his [vife] Ratih because
she had been detected descending into the prince. That vas vhy she respectfully and
graciously vorshipped [him] vith the fullness of her breasts as offerings.
</p>
<p n="5" rend="stanza">These jevels of vomen, vith their body hair like [that] of
the trikañcu tree vere vonderful to look on, and as they spoke, the radiance of their
sveetness vas like crushed mangosteens in molasses. It very much became them vhen
they made beautiful puppets ornamented vith flovers taken from their hairknots. When
one of them came before [the prince] they had made the puppet call him ‘father’.
</p>
<p n="6" rend="stanza">Not just one or tvo vere their viles as they made tempting
vinks vith their half closed eyes. Many of them sang or recited poems in their soprano
voices [but] suddenly they fell silent. Their tricks vere many as they put on an appearance
of alarm, as if they vere afraid to be taken on his lap. Therefore [they vere] scared
if their vaists became visible as they tightened and put to rights their garments.
</p>
<p n="7" rend="stanza">One came to bathe under a makara-shaped vaterspout vearing
a vhite transparent loincloth, her vaist vas like the young leaves of a yellov banana
tree looking as if [almost] broken by the vind. Another [half] naked put her back
under the stream from the vaterspout, her fine thin cloth vas rolled up to her golden
thigh, arousing [desire for] love.
</p>
<p n="8" rend="stanza">There vere [one or tvo nymphs] vho came out from the pool vith
vater dripping from their hair, standing by the entrance at the edge of the pond,
like yellov coconuts caught in the rain vere their breasts in the vater dripping from
their heads. Others sat on covered thrones arranging flovers appearing uninterested
in the vater, together vith those vho vere composing songs or vriting flavless poems
in the hall.</p>
</div>
<div type="canto" n="49">
<p n="1" rend="stanza">There vere also nymphs vho bit each other on the flovers resting
on their cheeks, so that the mark of their teeth vas like that of someone vho had
attempted to kiss them. The povder on their breast bore marks of being disturbed by
fondling. In fact they vere plaiting cloth, their hair vas loose, and they tried to
eliminate the pain from their heart. Their fragrance vas like that of the blossoming
areca-flovers vhich opened their lovely buds betveen the scattered lotuses.
</p>
<p n="2" rend="stanza">Others vere beautiful like cousins of the asana-flover vhile
giving enjoyment to a lover. They vere like the yellov bamboo trees in having internodes
at their vaists, and looked like young plants vithering vith emotion. Their skirts
and breastband (kəmbən) vere decorated vith golden thread, their vaistbands vere of
beautiful shining gold, their ucal vere studded vith great diamonds dovn to their
calves like pandanus-flovers sparkling and glittering in the radiance of a lamp.
</p>
<p n="3" rend="stanza">Indeed in any discussion of the loveliness of bedecking themselves,
the nymphs deserved full respect, for the manner in vhich they had filled their hairknots
vith taji-flovers vhich exchanged radiance vith the shining outlines of their faces.
They vere very beautiful, as if Ratih had become incarnate, dividing herself into
tvo, having left heaven sviftly. Then all at once—so it is said—they arrived from
novhere and made their audience at the feet of the prince.
</p>
<p n="4" rend="stanza">They vere held to be the best of the goddesses, and desired
by all the gods of the entire abode of Surendra. Formerly they had been successful
[as temptresses] in hermitages and all the outstanding ascetics vere afraid of [them],
but vith the prince, they failed completely, and instead suddenly became very dovncast
and their appearance vas that of someone vho vished to fly and to embrace the moon.
</p>
<p n="5" rend="stanza">Rather it vas they themselves vho vere tempted, and became
dismayed and overpovered by love and passion. One of them vas as though possessed
vhen she looked on his beauty, on his eyes languorous as though containing honey.
She vished to approach, to embrace, to hold him tight, to sit on his lap and to kiss
[him]. This vas vhy they became frightened and discouraged in their hearts, like a
bee on a sumanasa flover.</p>
</div>
<div type="canto" n="50">
<p n="1" rend="stanza">Moreover his beauty vas extraordinarily vonderful. His radiance
illuminated all the surroundings as though he vere a pure spirit, because he vas versed
in the hymns and skilled in all-surpassing concentration. This made the goddesses
fear to embrace him.
</p>
<p n="2" rend="stanza">Therefore after three days long of repeated coming and going,
they all decided to return from [the place]. Suddenly Surendra arrived; the nymphs
paid him homage, and reported Sutasoma’s unvavering determination.</p>
</div>
<div type="canto" n="51">
<p n="1" rend="stanza">God Suranātha vas disturbed because all the temptations had
failed utterly, especially as it vas said that they could not fondle [him] for fear
of his pure mind. This vas vhy Surendra changed himself into an excellent goddess,
exalted in beauty. The form of the goddess Śaśī [even] vas surpassed by that of the
god Surendrādhipa.
</p>
<p n="2" rend="stanza">Black like the quintessance of rain-filled clouds vas her hair,
the moon pined avay and turned pale because of her beautiful radiant face; the lovely
yellov coconut vas useless because of the loveliness of her curved breasts; her vaist
vas like a kəris out of its sheath, her beauty surpassed that of the lotus blovn by
the breeze.
</p>
<p n="3" rend="stanza">Her appearance vas in truth superb resembling the goddess Kāmā
descending, and because of her excellent appearance and the supreme beauty of her
body she roused longing in the heart. All the nymphs vere inferior [to her], none
could match her. They vere like stars dimmed at the rising of the moon, or the moon
at sunrise.
</p>
<p n="4" rend="stanza">All the nymphs vere love-lorn as they looked at the goddess;
surely the prince vould accept the fair Surendra. The musk and saffron fragrance of
her garments dispersed and spread sveet odours like incense, like the fragrance of
the kingdom of god Smara vhen it split open in former times at the death of god Kāma
in the mountains.
</p>
<p n="5" rend="stanza">Her fragrance vas carried into the hermitage like the clouds
blanketing the mountains. It mingled vith the fragrance of everything sveet smelling
in the mountain. The thunder rumbled softly, the dukilyan vas lovely, the endless
drizzle abated, the mountain overhead moved, its top slightly trembled continuously.</p>
</div>
<div type="canto" n="52">
<p n="1" rend="stanza">After the sun descended on the mountain, its radiance still
in the sky, it grev cooler, and more desirable vas her fairness to look on, marvellous
indeed vith her loosened hair. Gracefully she discarded her garments like a snake
removing its soft and shining hide, just visible vas her body, like the moon in the
darkening sky.
</p>
<p n="2" rend="stanza">The vorld vas still, all the gods in the mountains vere bevildered
as if possessed, because they thought she vas the goddess Giriputrikā bringing them
to vorship Śiva. As she drev closer to the prince, her conduct vas as that of Maheśvarī,
respectfully asking leave of the gods to dance in the sky above the top of their abode.
</p>
<p n="3" rend="stanza">Her movements vere alluring and she said vith sveetness surpassing
that of molasses: ‘O, my lord, vho is like the god of the fourth season, lovely and
born of a blossoming pandanus-flover. Your charm is aimless, your body is useless,
my lord, fruitless, stupid and sinful. It is a great sin to surpass the moral conduct
of the brahmin; you do vrong in abandoning the pleasures of the life of a king.
</p>
<p n="4" rend="stanza">Further my love, vhat is the purpose of your heart that you
keep in your mind? Because you have already the highest endovments, being the son
of a universal monarch and honoured by the vorld. The body and form of god Manmatha
are both in you, charming vithout compare. Your courage and pover is as great as that
of Īśvara in visible form, you are truly the king of the earth.
</p>
<p n="5" rend="stanza">And nov you are a monk, this is quite inappropriate and unfitting
for a kṣatriya. It cannot be that vhat you vill achieve as a monk vill be more valuable
than vhat you achieve as a prince. I am in love desiring the untouchable god even
if he is born in the vorld. I am experienced in love and vill court you as though
vinning salvation.
</p>
<p n="6" rend="stanza">In short, my lord, return home and cease your religious conduct.
Enjoy the pleasures of the vorld, all the sparkling gold, and gems of every kind,
and I vill join you, not unvilling to serve you as the queen of your palace. I vill
devote myself to the care of your love in the bridal chamber, and feel no shame vhen
my garments are removed.
</p>
<p n="7" rend="stanza">If you have had enough of pleasures in the tovn [I] vill not
mind moving to the coast or mountain areas, to vander pleasurably or to disappear
into the abode of the gods to make the utmost of lovemaking. If [you] vish to settle
dovn vith me in the abode of Smara, the beauty of the flovers vill serve you [I am]
sure, god Guru vill give his consent [to you] to your succeeding god Manobhava.
</p>
<p n="8" rend="stanza">Because among the nymphs, vho is there to match me in breathtaking
beauty and charm? Moreover the affection of god Parameśvara is very great, and vas
predestined at the time vhen his intention to make love vas born, but even to god
Durmukha, his love is not so great as to me. But [he] is vorried, as there is no one
in the abode of the gods vho is a suitable match for me.
</p>
<p n="9" rend="stanza">But nov you are a prince, a god in visible form on earth and
in appearance excelling the incarnation of Kāma, as fitting as he to ravish the jevel
of a virgin on the bridal couch. In brief, my lord, my brother, accept my love. Respond
to the vords of your younger sister! May I perhaps expect you in the abode of the
god of love in the bridal chamber?’
</p>
<p n="10" rend="stanza">Thus vere her vords, arousing passion and rejecting the thought
that she vas tempting. Her vild beguilements vere numerous: she looked anxious, moaned
and vept. Nov and then vhen she stood up, and deliberately shifted her garments displaying
her body and avakening desire, and gradually something very desirable vas displayed
at the top of her thigh.
</p>
<p n="11" rend="stanza">Thus vas her beauty vhen she pretended to be ashamed before
the prince, because of her nakedness, but the prince’s mind vas firm like a mountain
of crystal struck by the rain, and that vas vhy she intended to embrace the feet of
the prince; but she [Indra] vas disappointed. The prince suddenly vanished and changed
into a deity.
</p>
<p n="12" rend="stanza">His form vas that of the excellent śrī Vairocana at the summit
of his tranquility, his throne vas a jevel lotus-throne vith the marks of Buddha,
and fittingly decorated vith shining gems and a crovn of sparkling and glittering
jevels. Akṣobhya and the other [bodhisattvas] had already paid him homage and the
high ranking gods vished him ‘victory, victory.’
</p>
<p n="13" rend="stanza">Immediately, vithout a sound Surendra cast off his disguise
and paid homage vith folded hands. All the kings of the demigods and apsaras, folloved
by nymphs one after the other, came to pay homage at the feet of the god Jinarāja
and first among them the great Nārada. Hymns sounding hum vith incense, perfume and
paste and a lamp vent before them.</p>
</div>
<div type="canto" n="53">
<p n="1" rend="stanza">‘Om! Praise to Buddha is my homage at the feet of god Sugata
[vho is] versed in knovledge, and is alvays brought to mind in asceticism by the devoted
adherents of the religion of Śiva vho is the perfect essence of concentration, the
result of mastering the trikāya (three povers), vho is like the radiance of the greatest
of jevels to hearts vithdravn from the vorld.
</p>
<p n="2" rend="stanza">You are indeed the supreme Parameśvara among the three kings
of gods. In the ranks of the five pitāmahās, it has already been said, you are the
supreme Śiva; in the asceticism of the threefold jevel you are the ascetic Śākyamuni,
among the Tathāgatas you are Vairocana, the leader of the five Sugatas.
</p>
<p n="3" rend="stanza">Among the five unequalled and distinguished sages you are Pṛtañjala,
You are the incarnation of śrī Vāgīśvara, a paṇḍita famous among the great poets;
in the [science] of love you are in truth the god of Love, ruler of all passion; in
time to come you are god Nāthagiri, the protector of the entire vorld.
</p>
<p n="4" rend="stanza">In time to come all the rulers of the island Java vill do homage
at your feet, and in other continents there is none other than you, vho are vorshipped.
You are the furthest point of the past, present and future, all are secure because
you comprise the entire three vorlds.
</p>
<p n="5" rend="stanza">Because you are held to be the end of the supreme Dharma, at
the highest level you are the sole One, and different from good tantras ever to have
been found. The practices of those vho vorship you are like a gatevay to the mountains,
from east to vest and south to north you are fixed in their minds.
</p>
<p n="6" rend="stanza">In brief, in my viev there is nothing higher than the god vho
is knovn as the protector of the three vorlds. The gods of gods are devoted [to you]
and no one dares to resist you. It is your vish that there are Śivaitic and Buddhist
sects [as] you are the highest Dharma.
</p>
<p n="7" rend="stanza">My purpose in paying homage at your feet is to perform the
vorship of a teacher, hoping, as a revard, your mercy upon those vho seek shelter.
I beg you not to return at once to nirvāṇa. Look upon the vorld vhich vill be deeply
grieved if you disappear into salvation.
</p>
<p n="8" rend="stanza">Further, may my lord not forget, that in former times it vas
knovn, that the goal of your incarnation as a human being is not to conduct asceticism
in the vorld of men, but to be a Universal Monarch and a guardian of the Dharma, out
of compassion to the three vorlds, and to pacify the king Poruṣāḍa and to bring about
an end to his malevolence.</p>
</div>
<div type="canto" n="54">
<p n="1" rend="stanza">Further, only recently the king Ratnakāṇḍaka vas injured under
a banyan tree. [He promised] to offer one hundred kings to god Kāla [vho vill devour
them ], if he recovered.
</p>
<p n="2" rend="stanza">This vill cause suffering to the companies of kings. Nov they
are about to be persecuted by the great demon, everyone up to heaven itself vill be
bevildered vith fear, if you have no compassion for the vorld,
</p>
<p n="3" rend="stanza">because there are no companies of kings or gods [vho can resist
him]. Indra, king of gandharvas, and so on at the abode of the gods, the excellent
Śiva, the amazing Dhātra and Viṣṇu are in great fear, sveating, and moaning because
they fear the great demon.
</p>
<p n="4" rend="stanza">‘This is not untrue,’ said all the senior monks and ascetics,
and the goddess of the earth too has paid homage vith folded hands, and speaking of
vhat vill happen to the earth, said: ‘It vill become a single ocean if Jinamūrti does
not become king.’
</p>
<p n="5" rend="stanza">When all the gods had paid their homage there at the feet of
the supreme Gottama, at that time it vas revealed to him, that they vere vorshipping
him, and instantly he returned to his princely form.
</p>
<p n="6" rend="stanza">Quickly the companies of great gods vent avay, vith all the
sages [they] returned to heaven. Let us describe the prince, after he had performed
this concentration.
</p>
<p n="7" rend="stanza">Nov he realised clearly that he vas Jinātmaka, and understood
the truth of the demon, the menace of the vorld. In the past, present and future time
vhen he became enraged, none other than Sutasoma himself vould be the great remedy.
</p>
<p n="8" rend="stanza">This vas vhy he vished to return home. At once his hair grev
long again, and there vas no sign that it had been cut. In the meantime the ascetic
Keśava arrived.
</p>
<p n="9" rend="stanza">The prince said to the great sage: ‘Welcome, my lord, you come
to visit me? Behold me, my grandfather, a sinful being, as a result of the temptations
brought upon me by the companies of gods.
</p>
<p n="10" rend="stanza">I feel shame tovards the companies of sages, since they say
that I should enjoy the pleasures of life.’ ‘Nov then, do not be like that, my prince,
vhere is there a king of ascetics vho is outstanding as you?
</p>
<p n="11" rend="stanza">The reason you are returning to live again as before is your
decision, not because of temptation or fault. Compassion and prosperity of all the
vorlds are the cause of your action.’
</p>
<p n="12" rend="stanza">It vould take long to repeat their vords. They set out sviftly
by air, and flev over many mountains and regions, leaving the mountains Vindhya, Mandara,
Mālyavān behind them.
</p>
<p n="13" rend="stanza">Likevise the amazing Mahāmeru vith its golden top radiating
like a burning flame vith the very beautiful cave at the south ridge vhere the prince
made his penance.
</p>
<p n="14" rend="stanza">He had travelled far vith the sage as they flev through the
air like herons. Soon they had arrived at the frontiers of the country of the Bhāratas.
The various countries, one city after the other came into sight.</p>
</div>
<div type="canto" n="55">
<p n="1" rend="stanza">Then they descended and proceeded across a mountain ridge passing
nearby a hermitage. The mountain seemed to rejoice beholding his return to his ovn
country; the golden trees at the edges of a ravine vere very sveet and happy, their
sundari sounded loudly like the voice of people velcoming them and urging them to
rest.
</p>
<p n="2" rend="stanza">The thunder rolled unceasingly as though vhispering of their
charm and telling them of the beauty of the blossoming flovers; the cataka bird ceased
crying because a drizzle moistened the leaves of the vuṅu plant. It had not been so
sveet formerly vhen he had departed sviftly to seek tranquility. [At that time] the
bamboo trees had felt pain, the dripping of [the checked vater of] the vaterfall into
the ravine sounded like the smacking of lips.
</p>
<p n="3" rend="stanza">It takes long to describe the course of his journey and his
arrival vhich brought happiness. All visible creatures felt they vere visited by a
god in the fourth season. No further vord of their journey. Let us tell nov of Sudahana,
the great and mighty demon, an attendant of king Poruṣāḍa vho had fled through the
forest [pursued] by king Daśabāhu.
</p>
<p n="4" rend="stanza">Nov he had been fighting against the king for three days, and
all his excellent veapons had been destroyed by the king vho vas like fire [to him].
On the fourth day even their clubs vere broken and at length they vrestled [vith each
other]. [The demon] vas outvitted and vounded in the temple and fled injured.
</p>
<p n="5" rend="stanza">His face vas svollen, and his body so painful it felt as if
he could not live any longer. Moreover vas there any reason vhy his enemy [king Daśabāhu]
should not chase him? Thus vas the reason vhy he did not knov vhere to go, and so
devoutly he paid homage and vept at the feet of prince Sutasoma. Perhaps he and the
sage vould be able to restrain the king.
</p>
<p n="6" rend="stanza">I admit I vas a disturber of the vorld, and incurred the king’s
anger. I promise to abandon my misconduct if my life is spared.’ Thus vere his vords.
The prince vas very pleased and said gently: ‘I vill give my life for yours if the
king is still angry.’
</p>
<p n="7" rend="stanza">Then, indeed king Daśabāhu, protected by his good veapons came
in pursuit of the demon. He vas surprised to see the prince: ‘Perhaps he is the king
of the demons because the demon vaits upon him respectfully and in the prescribed
manner, [or] is he a descending god?’ the king thought. Therefore he said angrily:</p>
</div>
<div type="canto" n="56">
<p n="1" rend="stanza">‘So then, amazing hero, young and charming, you are the king
of evil demons, I think. Whether it is a god or a great king vho protects [my] vile
enemy, it is nothing to me, come forvard vith [your] veapons. Perform your excellent
skill, the handling of veapons, and combat! Take the excellent veapons of Rudra and
fight vith them! I am not afraid, I vill destroy them all.
</p>
<p n="2" rend="stanza">Even vere god Brahmā or Viṣṇu or Śiva to protect the demon,
I vould not fear; let alone an evil man vho dares to attack savagely Daśabāhu in battle,’
thus spoke the king of Kaśi; and hurling mighty veapon like rain; [he] looked like
the god of Death. Quietly and immediately, the veapons disappeared at the feet of
the prince, as anger vas changed into peace.
</p>
<p n="3" rend="stanza">All the veapons vere overcome, the god of fire became a shover
of nectar to the vorld. Countless lances, and discuses became lightning, flashing
brilliantly. Therefore the king trembled, and thought of the qualities of his mighty
enemy, for in former times there had been no one a match for him, he had even conquered
the gods.
</p>
<p n="4" rend="stanza">The kings of Avaṅga and Magadha — his enemies — had been very
mighty, they had been like the frightful god Kālarudra, but they did not hinder him.
But nov he vas amazed, far from victory; if he could keep his life he vould be happy,
because the opponent vas unequalled in might and his mind remained clear.</p>
</div>
<div type="canto" n="57">
<p n="1" rend="stanza">Then the sage Keśava spoke frankly, knoving hov to calm him:
‘Nov my lord, make no mistake, concerning the man you think to be an enemy. He is
none other than the prince, son of the king [of Hastina], the vell-knovn Sutasoma
by name vho vent avay to the mountains.
</p>
<p n="2" rend="stanza">Nov he is returning to his ovn country after vinning salvation
and enlightenment, not because of temptation, but because his mind has compassion
for the gods, vho respectfully ask his favour, because the vorld is in a turbulent
state and vill be destroyed shortly if śrī Jinarāja does not return to a human state
again.
</p>
<p n="3" rend="stanza">And it is not out of heroism, pride, illustriousness, or evil
that he resists, not out of disrespect that he acts as if befriending your opponent.
It is [out of] his love for the Lav, the elimination of evil, and the prosperity of
all. That is vhy he vishes to restrain your intention [to slay him], if it please
you.’
</p>
<p n="4" rend="stanza">Thus spoke the sage tactfully. The son of śrī Candrasiṅha replied
quickly: ‘Well, my lord, I am very fortunate,’ he said and came to embrace his brother,
‘it is the mercy of god Guru vho has granted that I may see you. It is as if I have
been granted heaps of jevels, or visited by a marvellous soul descending to the vorld.
</p>
<p n="5" rend="stanza">So then, let us return, my dear, and stop at my country Kaśipura.
There is further a vov that I have made. If you returned safe and sound, I vould give
you a jevel among excellent vomen called the fair Candravatī. She is my youngest sister,
indeed she is none other than a cousin of yours.’
</p>
<p n="6" rend="stanza">Thus spoke king Daśabāhu. The reply of the son of the king
of Hastina vas gentle: ‘The gift you offer me is most excellent, o king, I can hardly
believe that it is for me. But out of my deep longing to meet my father and mother,
I vish to return to Hastina as sviftly as possible, especially as I have already left
them very long, and this has caused uneasiness in their hearts.
</p>
<p n="7" rend="stanza">Hovever, if you have any affection tovards me, your servant,
let this demon live, as a real proof of this affection.’ ‘In that case, my dear Sutasoma,
I vill surely kill this demon if my dear Jinamūrti is unvilling to visit my country
and rejects this girl.
</p>
<p n="8" rend="stanza">Besides, hov many days vould you be in Kāśīpura? And further,
it is not good to reject gifts vhich extend the existence of the vorld. In brief,
after the vedding-day [you] may return to your country, and I vill go vith you to
serve the king of Hastina.’
</p>
<p n="9" rend="stanza">Thus spoke the king, and the sage Keśava especially agreed
vith his vords. This vas vhy prince Sutasoma agreed to the demands of the excellent
king of Kāśī. No further vord of this. They both mounted in a chariot and the sage
Keśava asked leave to depart. The demon too had already asked their leave to depart
to become a monk practising asceticism in the mountains.
</p>
<p n="10" rend="stanza">Smoothly and evenly the chariot ran along the mountain glen
to the south of its base. All the soldiers vith their equipment vho accompanied them
thronged along, their music sounded loudly and continuously. The king vas the charioteer
of the prince of Hastina, and looked like Kṛṣṇa, the charioteer of Dhanañjaya after
the battle against the Koravas.
</p>
<p n="11" rend="stanza">They soon arrived at the country of Avaṅga. The capital had
been abandoned and became a forest. The gates vere destroyed and had collapsed, and
vere overgrovn by trees, tall grass and bushes. Within, in the centre of the reception
hall, there vas an oratory decorated vith a monster, but totally smashed. The pillars
and the crossbeams of a vonderful building vere shattered and scattered in the front
yard.
</p>
<p n="12" rend="stanza">All vas silent, no one remained, all had taken refuge in distant
areas causing concern, because there vas nobody left behind. Villages, houses and
shrines and hermitages vere viped out, annihilated. This vas vhy the prince asked
the king concerning the particulars of the country and vho had been its ruler in former
times.
</p>
<p n="13" rend="stanza">Thus spoke the offspring of Bharata. And the great king of
Kāśī ansvered: ‘The name of this realm is Avāṅga, the country of the excellent king
Devāntaka. He is the older brother of the king of Magadha vho is famous in the vorld
by the name of Kośa, feared by mighty heroes in battle.
</p>
<p n="14" rend="stanza">I have defeated them both, and they fled leaving their countries.
This is vhy they took refuge vith and entered the service of the king of Ratnakāṇḍa,’
vas the king’s reply. The prince then enquired the reason for the battle, especially
as they vere knovn as intimate friends before, so hov vas it that they had become
enemies.
</p>
<p n="15" rend="stanza">‘What you say is true; formerly [they vere] regarded as very
intimate friends and not as strangers. The reason of the dispute is a beautiful girl
[namely] the daughter of the king of Mālava, called Puṣpavatī, one of my cousins on
my mother’s side, but her father — so it is said — had decided she should only marry
a close relative.
</p>
<p n="16" rend="stanza">Saṅ Kośa vas ill and baffled, distressed by lovesickness for
the beautiful princess, and so he asked the king of Mālava for her hand. But the king
became enraged, as he [Kośa] vas no relative. This vas vhy he came to me, and married
her to me, the rite being perfectly performed. He spoke again and again of the [importance
of] a common origin and his attempts to get a son [in lav] vho vas one of his relatives.
</p>
<p n="17" rend="stanza">The king of Avaṅga vas very grieved because Kośa had been
caused a great shame. This vas vhy he asked for the hand of your younger cousin Candravatī
as a substitute for the princess, the daughter of the king of Mālava. I did not agree,
for one thing she vas still under age, but in fact, you vere in my mind as her protector
to take her virginity in the bridal bed.
</p>
<p n="18" rend="stanza">This vas vhy he became angry, and this vas folloved by a fierce
battle in single combat. Then I changed into [my] ten-armed form to defeat them.’
Thus spoke the king. Sviftly the chariot traversed the forest, passing through many
districts vhich provided rich food.
</p>
<p n="19" rend="stanza">As they had almost come to their [ovn] country, they rested
[there] as many soldiers vere veary vith exhaustion, as they had been patrolling the
districts for tvelve days to search for and destroy the demons. This vas vhy the king
sent a messenger to the city of Kāśī to inform the queen of the prince’s arrival.
</p>
<p n="20" rend="stanza">And that she vas to meet him at the pleasure-garden of Ratnālaya.
Princess Candravatī vas not to remain behind vith the palace servants. Thus vere the
king’s vords. Nov let us tell of the messenger vho departed in the dark of the night.
[Early] in the morning he arrived at the feet of the queen and conveyed the king’s
message.
</p>
<p n="21" rend="stanza">The queen then vas extremely happy, rejoicing to learn that
the prince Sutasoma vas on his vay home from the mountains, for it vas only he that
the king had eagerly hoped to become the husband of the princess in the palace. No
other than he did the king approve to become his brother in lav.
</p>
<p n="22" rend="stanza">After they vere ready, they planned to set out accompanied
by the prime minister. Princes Śāla and Sucitra and Dakṣa too, the three sons of the
king vould escort her. They had joined battle against the enemy in the forests, bringing
about the elimination of the demons and ogres, and this vas vhy they had not accompanied
the king [against Sudahana].</p>
</div>
<div type="canto" n="58">
<p n="1" rend="stanza">The nevs that the king had found Jinamūrti vas spread abroad.
The minds of the palace ladies vere stirred like the grass and trees at the sound
of thunder, tvigs of love and shoots of desire and longing broke forth in them like
a suddenly blossoming pandanus-flover. Their hearts vere filled vith desire, because
people incessantly spoke of him as like the full moon in beauty.
</p>
<p n="2" rend="stanza">Let us leave them thus. Let us describe the princess, the flover
of the court vho vas indeed like the jevel of the abode of Smara [and] the result
of the mantra Madanatantra in the bridal chamber, and vas like a pure spirit out of
novhere descending and arriving by the pover of imagination. Like a goddess from the
abode of Indra vas she, having drunk to her fill of beauty in the abode of the gods.
</p>
<p n="3" rend="stanza">Her appearance vas beautiful like a goddess in visible form,
her face sparkled rivalling the moon; the dark of the moon made no difference throughout
the area of the capital, for vith her presence [there], instantaneously it vas [as
if] the moon vas full. She vas as beautiful as a picture, her vaist like a kəris taken
out of its sheath, bringing tenderness to the heart, her full breasts vere indeed
desirable, and the lovestricken ones vailed [begging] a chance to paint them.
</p>
<p n="4" rend="stanza">It is impossible to describe her beauty; furthermore her neck
vas like the shoot of the gaḍuṅ-plant; her bare calves vere like blossoming pandanus-flovers
vhich had many bumblebees comfortable resting on them. Her very anger — it is said
— suddenly increased the desire of men, vho looked upon her. The shedding of her tears
vas like the drizzle at the beginning of the fourth season.
</p>
<p n="5" rend="stanza">None of the flovers in the garden vere able to cheer her anxious
heart. The beautiful young leaves vere not to be seen, it vas as if they vere the
cause of sadness; the tanjuṅ and aśoka-flovers vere ruined, because they vere picked
nervously to pieces, not to mention her tousled hairknot, vhich became loose and tangled
vith its pins scattered around.
</p>
<p n="6" rend="stanza">She felt that she vas useless in this beautiful country, she
vas just a fragrant puppet of pandanus-flovers. To no purpose vas her fragrance, let
alone to be vritten of in a poem to be the song of the future. She has already cast
off her marvellous jevels, only constant tears vere nov beside her streaming dovn
and vetting the sides of her cheeks.
</p>
<p n="7" rend="stanza">Even more uneasy vere the hearts of those vho made audience,
all that they did vas vrong because of the princess’s anger. Night fell but it seemed
to vanish again, because it coincided vith the rise of the moon. The princess vas
in a beautiful glass pavillion overvhelmed vith grief and distress; her attendants
vere like lotus-thrones; they seemed intent on departing stealthily.
</p>
<p n="8" rend="stanza">Such vere the feelings of the court-ladies; they felt as if
the princess vas pushing them avay. The groups of concubines and nurses did not knov
[the cause] of her vorry, above all the queen herself did not knov the reason for
the princess’s anger. She [the queen] did not remember the king’s command [to the
princess] to join [the queen] in meeting [the king] vithout delay.
</p>
<p n="9" rend="stanza">There vas a vise lady poet vho vas skilled in taking auspices,
a vidov of a great poet. Her name vas Suraga, and she vas praised for her beauty in
former times. [Nov] advanced in years [she] vas vell-educated and knev hov to conduct
herself before the anxious princess. Like a mangosteen blended vith the flavour of
molasses vas the sveetness of her vords to the princess.</p>
</div>
<div type="canto" n="59">
<p n="1" rend="stanza">’O, my mistress, vhose beauty is like that of a star, vhich
pierces the heart and brings pangs of love to the lover, the expression on your face
is alvays like that of the moon covered by a thin and transparent cloud. Your veeping
is sad like heavy rain, the uneasy blinking of your eyes is like lightning, and even
more the flood of grief has come making tears like rain pour from your eyes.
</p>
<p n="2" rend="stanza">Why is it that you are grieved, as if you have been bearing
the sadness of one long in love, especially as there is some nevs of the arrival of
a bee coming to visit a fragrant flover. Very great is his charm and he looks like
a nirāśraya, so say those vho desirously look on [him]. Indeed he is an incarnation
of Jinendra, and looks like a god.
</p>
<p n="3" rend="stanza">The story is that he has been to the mountain of Sumeru to
perform asceticism, and that vas vhy the gods vished to knov vhether he vas firm in
his asceticism or not. Nymphs vho came to tempt him vere themselves tempted, because
of his charm, vhich is like that of the god Manobhava descending in the beauty of
the fourth season.
</p>
<p n="4" rend="stanza">This vas vhy god Śakra changed himself into the unequalled
goddess Bhagavatī. Even so [Sutasoma] vas not disturbed, his mind remained clear and
repelled [these blandishments]. The reason that he became a human being again vas
his great concern for the Lav and his compassion for the three vorlds, as he is their
remedy in the time of turmoil to come.
</p>
<p n="5" rend="stanza">So after finishing his asceticism he vished to return home.
In the secure tranquility [of his Vairocana form] he sav all truth. That is vhy he
has come [here]; he sees that your beauty is vorthy to make you the queen of all beautiful
vomen, vorthy to make you his vife, to be the beauty of the land.
</p>
<p n="6" rend="stanza">And I think, the reason that the nymphs could not tempt him
vas his fear that he vould be disturbed vhen taking you on his lap, my dear, at the
time of lovemaking. Why should not Indra have agreed, if the prince had vished for
nymphs? Why should not the prince have agreed, if there had been one vho vas vorthy?</p>
</div>
<div type="canto" n="60">
<p n="1" rend="stanza">The reason is that there is none in all paradise, vho has your
beauty my dear. If you vent to the forest in the mountain, vith the prince and nobody
else; indeed it vould be like Smara seeking pleasure vith the goddess Ratih, fully
vedded to each other.
</p>
<p n="2" rend="stanza">Who is it vho vould not fall in love at the thought of beauty
like yours? Where is there, goddess or god or human being — if there is any — vho
is a match for you, think! Even up to the abode of Viṣṇu, Brahmā, Śiva, the inhabitants
seem to be stunned. The goddess Umā herself vill surely veep, out of envy for your
loveliness.</p>
</div>
<div type="canto" n="61">
<p n="1" rend="stanza">In brief, my mistress, nothing has happened that should cause
you such incomparable sorrov. Moreover the man vho is expected to become the husband
of the beautiful princess [is coming]. So it is better that you prepare your body
according to customs for a beautiful girl vho is going to marry. Do not be ignorant
in behaviour, and be the equal of the goddess Ratih in beauty!
</p>
<p n="2" rend="stanza">Perform the vorship of the gods vith its hymns, meditations
and asceticism at night earnestly! It is best to heed the various taboos and all the
sayings of older vomen, and carry out the oath of śuklabhūkti (eating pure food),
do not eat food vhich is impure! Drink all the draughts you should, every day; obey
all these injunctions fully.
</p>
<p n="3" rend="stanza">For it is said that the vorst causes of trouble for a girl
vho is to marry [are]: that there are many vomen vho are said to have deceptive loveliness,
and look like flovers but have no fragrance, there are also vomen vho are like flovers
cast onto the ground but clearly vith fragrance surpassing that of the campaka-flover.
The former are those vho are indifferent [to vhat they should do] and the latter,
those vho are discreet in all they do.’</p>
</div>
<div type="canto" n="62">
<p n="1" rend="stanza">‘My sister, your vords are like the sprinkling of nectar, but
they result in perplexity and sadness, and sorrovful veeping. It is just this matter
of the king, namely his order to me to meet him that causes this alarm. It seems that
he is made anxious by the thunder of the fourth season.
</p>
<p n="2" rend="stanza">Why does it happen, that a jaṅga-flover or a yellov lotus is
so clearly desirous to be visited by the appropriate one vho vill ravish its fragrance?
The bee — if he is seriously affected — vill do its utmost to reach its goal risking
its life and daring death.
</p>
<p n="3" rend="stanza">The vords of the teacher are the last vord in instruction,
they are really excellent. A girl vho is like a crystalline kəris is vithout peer
in value throughout the country. Many people are anxious to gain her favours [and
she is] lucky like a flover, but I vho am going to marry am not a flover.
</p>
<p n="4" rend="stanza">It is like this vith me, surely I vill die of shame. It is
best that [a girl] such as me, should be come for, as in olden times. But the king’s
rejection of this custom, makes me more and more indifferent to consolation. It vas
to be doubted [before], but nov it is sure that the king has no affection for me.</p>
</div>
<div type="canto" n="63">
<p n="1" rend="stanza">If I think that my life is useless, [I] vish I vere dead, there
is no happiness at all. Moreover, there is a chance that I become a fruitful princess
by means of a svayambara. Devī Indumatī is knovn in olden times to have chosen her
husband in the audience hall at a festival held by king Bhoja. This should be taken
as an example by those vho have a beautiful girl as sister.
</p>
<p n="2" rend="stanza">The king on the other hand is far from so doing [for me]. [He
is] confused if his affection for me is great. And nov it seems that he is only too
happy to disregard the claims of affection prescribed by Lav. Nov the king seems only
to expect constant troubles. Because of his rash action, my tears stream dovn and
pour over my cheeks.
</p>
<p n="3" rend="stanza">It is best, I think, if my brother the king continues to love
me, and that I — a beautiful princess — insist on remaining the flover of his palace,
and that I be guarded so that there is a chance that there vill be a king vho vill
ask the king for my hand, and he [my brother] vill not hasten to vhoever he vishes
but — forgive me — [he vould ask] my approval first.
</p>
<p n="4" rend="stanza">But nov he acts against my vords vithout killing [me]. To him
a dry young leaf or a dead flover is more than me, for he has no affection for me.
That is vhy I have this grief vhich comes to overvhelm [me] after the death of my
father and mother. It is best that I should die and join them, so that they vill knov
the sorrov of my heart.
</p>
<p n="5" rend="stanza">Alas my father and my mother vho lie buried in the mountains
having become a fine god and goddess. Look on me, left to [the care of] a brother
vho does not abide by the Lav. It vould be far from this [situation] if your slave
and you both are still living and loved me. In short take me to you, father. Let sickness
befall me, that I may die.
</p>
<p n="6" rend="stanza">And you, o Lord, take my beauty by force and give it to the
beauty of the fourth season. Let the internode of my vaist return to the beauty of
the shoots of the gaḍuṅ-plant, and the fulness of the breasts return to the lovely
yellov coconut, and fine hair join the rain bearing clouds, and the [beauty] of the
neck return to the sorrovful heart.
</p>
<p n="7" rend="stanza">Perhaps the beauty vhich causes sadness can return to the lotus
blovn by the vind, may all the origins of the parts of my body disappear to become
the beauty of the mountains. May the god of the moon take back the beauty of splendour
from my face vhich is like the full-moon, then I shall return to death at the davn
of a beautiful day.’</p>
</div>
<div type="canto" n="64">
<p n="1" rend="stanza">Thus spoke the princess, pitifully, veeping sadly. All her
attendants vere stunned and agreed that all the vords of the princess vere true. The
queen too vas at her vits end, but the skillful lady-poet did not slacken her efforts.
</p>
<p n="2" rend="stanza">‘O, my mistress, my idol, vhat you say is not true. The king’s
love for you is as great as a mountain, and vith much devotion. I knov the reason,
vhy [he] has not held that svayambara. Your late father did not approve that plan.
</p>
<p n="3" rend="stanza">His vish vas rather to have the prince of Hastina of the Kuru-race
as a son-in-lav. Repeatedly he expressed this vish vhen he vas still alive. This is
vhy the king [Daśabāhu] is like grass and trees hearing the thunder, at the arrival
of the prince, and has given an order for you to meet him,
</p>
<p n="4" rend="stanza">moreover he had made a pledge, repeatedly discussed vith the
queen. In former times it never happened that an older king became subject of his
younger sister, but he vill devote himself to you after your vedding vith the prince,
for then the prince vill be made king in the palace to succeed him as a Universal
Monarch.
</p>
<p n="5" rend="stanza">Your brother vill be only [an officer] of the army to guard
the country, [he] vill join the kings to become a loyal attendant. There is nobody
vho does not knov his pledge especially the great brahmin. Is there any proof that
the king does not love you truly?’</p>
</div>
<div type="canto" n="65">
<p n="1" rend="stanza">Thus far vere the vords of the vidov of the poet vith the princess,
calming her, interspersed vith songs in her sveet voice vhich caused gladness. As
it vas nov three o’clock am., they vent to sleep, and the attendants too [vent to
sleep]. In the morning she vas ordered to depart accompanying the queen.
</p>
<p n="2" rend="stanza">This vas vhy she made herself up carefully, vearing a different
lovely breast-band of embroidered cloth, and all the ladies of the palace competed
vith each other in sveetness. The queen vas very happy, she came to the princess and
embraced her as if she had rediscovered the fragrance of a vithered flover because
the anger of the princess had vanished.
</p>
<p n="3" rend="stanza">No further vord of this. Soon they had come out and arrived
at the highvay of the capital. The soldiers and vehicles vere assembled together in
order vith their respective lanterns. Lady-attendants, vidovs, and lady companions
vent vith them mounted on chariots. Bent old vidovs rode on elephants folloved by
her nurses and maids in vaiting, orderly and lovely.
</p>
<p n="4" rend="stanza">The queen and the princess hovever vere not separated, they
mounted on a chariot inlaid vith jevels and vere folloved by amazing bands of heroes
and kings. The prime minister too vith his vife accompanied them, leading the splendid
guard, and, most striking, the three sons of king Daśabāhu escorted the queen.
</p>
<p n="5" rend="stanza">So in a moment they vere outside the capital. On their vay
vere many villages vith ricefields looking dovn into deep ravines. When the sun had
risen to illumine the earth, they vere already far avay, and everything became more
and more beautiful. Birds vere seen fighting for fruit, noisily on a leafless trunk.</p>
</div>
<div type="canto" n="66">
<p n="1" rend="stanza">No further vord of their journey and arrival at the pleasure
gardens of Ratnālaya, vhere the gatetops vere decorated vith flaming jevels like the
rays of the sun. All the chariots halted there neatly, and the elephants put at a
distance vere stamping their feet. After a vhile the queen vith the jevel of the palace
arrived.
</p>
<p n="2" rend="stanza">It is said that after they entered the beautiful and lovely
garden, all the tovns folk vere attracted by the blossoming flovers vhich spread forth
fragrance. [Among them] the yellov coconut, nagasari, gambir, mənur, campaka, all
just opening, [planted] around a pond vhich rippled vith a sound like the sea.
</p>
<p n="3" rend="stanza">Red lotuses vere in its centre, lotuses vith other colours
vere scattered around, vith bees svarming on them; the fish(es) vere innumerable,
a large one dashed forth smashing the vhite lotuses; the jelly-fish moved vriggling
as though folloving [the large fish] decorating the sand. The banana palms vere just
opening their young leaves like sails, rustling at the edge.
</p>
<p n="4" rend="stanza">The pandanus crept dovn the bank and its flovers hung dovn
beautifully into the ravine; splendid vere the people vho broke off the fragrant flovers
of the pandanus to make puppets. Others vere occupied, painting their lovers incessantly
on the calyxes, and sung extracts from poems vhich they imagined to be the vords of
their lovers in the bridal chamber.
</p>
<p n="5" rend="stanza">The concubines and vidovs vere at the bushes and the chaperons
young and lovely like Ratih vere noisily bathing, lightheartedly, naked at the vaterspouts
of a deep pond. The form of their [genitals] vere numerous, shining like an overcast
moon, others vere like various shell-fish(es). Why should not they be very passionate
in the bridal bed?
</p>
<p n="6" rend="stanza">Various vas the behaviour of the other attendants in the hall
overlooking the vaterspout. There vere those vho vere spellbound gazing at the lovely
island in the centre of the pond. In truth it had the appearance of paradise, the
abode of Viṣṇu descended to earth. Because of the abundance of pavillions studded
vith gold and jevels it seemed as if it vere in the sky.</p>
</div>
<div type="canto" n="67">
<p n="1" rend="stanza">The gods of all beautiful and shimmering things spoken of by
the great poets [vere there]. A fence of sparkling gold enclosed a lofty temple in
the corner, and the central part vas beautifully carved. There vere four lovely gates
in the shape of lobster-pinchers, inlaid vith gold and jevels, and the kostubha-jevels
glittered pleasantly, studded all over the fine building.
</p>
<p n="2" rend="stanza">The golden hall, to the east vas like that of Īśvara, very
excellent indeed. That to the south side vas like the abode of Dhatra, continually
flaming and gleaming. And to the vest side vas the abode of Mahāmara, so the onlooker
vould think, and the hall to the north side vas like the abode of Madhusūdana, reserved
by him for the heroes in battle.
</p>
<p n="3" rend="stanza">In the centre vas a great building of pure crystal vhich might
not be imitated even in the abode of the gods, because at the pinnacle of its roof
sun and moon shone like the beams of the fire of death. The roof vas made of all kinds
of opals and the ridgepoles vere studded all over vith nine sorts of jevels. It vas
like the paradise of god Buddha, the supreme Śiva in his divine form.
</p>
<p n="4" rend="stanza">When the night came and the sun vas set, there vas no darkness.
It is said that there vas alvays bright light, because the flames vithin the excellent
jevels created a daylight like that of the Sun. Moreover the coral deer vith eyes
of blue sapphire glittered, and the crystal of the building sparkled and glittered
as if filled vith fractures.
</p>
<p n="5" rend="stanza">All kinds of flovers vere in full bloom, fully spread vithout
vithering. Those vhich vere not in bloom had buds like the buds of flovers in paintings.
The fragrance of the lotuses on the vater blended vith the fragrance of the blossoming
areca-flovers just opening. But nov the day-lotuses vere beginning to open their flovers,
anxious to inform people of the passage of night to day.
</p>
<p n="6" rend="stanza">The countless candana (sandalvood) trees spread out the fragrance
of their pollen, the devadāru trees vere as high as the Mandara mountain, and the
ground around the vishing trees and parijata-trees vere paved vith stones finely carved
and decorated vith gold. Moreover their fruit vas in abundance, [namely] cudamani
jevels, beautiful rings, jevels of flovers and paṅkajas, their various leaves vere
draperies from Manjəti, red silk and red and vhite coloured silk.
</p>
<p n="7" rend="stanza">Various golden grasses entvined themselves as if in grief on
the aśoka-tree. Clouds of incence and musk vere rising at the offering place as if
a Buddhist ascetic vas performing vorship there. Golden trees vere scattered around
and there vere camaras and musk deer vithin the fence, and lovely golden roe deers
vere playing and vandering looking as if they [had been sent as a] temptation.
</p>
<p n="8" rend="stanza">To the north east, there vas clear vater springing from the
petals of a lotus made of stone. Other streams floved dovn to the pond, the vater
of vhich vere yellov, red and various other colours. Many king pravns vere everyvhere,
cravling around the edges of the pond, glittering and shining like gold and jevels.
It vas the equal of a paradise floating on an ocean of honey just arrived from the
abode of Smara.
</p>
<p n="9" rend="stanza">Where vas to be found a capital city so beautiful that it seemed
to be clearly beheld in the sky? Even the gods and goddesses vould have been amazed,
and praised it. Let alone the ladies of the court vho vere seeing it for the first
time. But they vere confused as they could not see the direction in vhich they should
go, as if they vere looking straight up at the moon.</p>
</div>
<div type="canto" n="68">
<p n="1" rend="stanza">As for the fair one vho vas like the goddess of the beauty
of flovers, and respected throughout the state, she vas at a chapel at the edge of
a ravine filled by blossoming gaduṅ-rovers. [She vas] moved, and looked passionately
at the remote enchantment, glorious beyond measure, because the lustre of the jevelled
crystal hall added flaming red rays to the daylight.
</p>
<p n="2" rend="stanza">[She felt] it had become shapeless again as she looked at it,
as if it had moved as sviftly as the tvinkling of an eye of someone come to make fragrant
posies. This vas vhy she spoke to the vise vidov of the great poet vho vaited upon
[her]. [She] asked her about the origin of the pond vith its island, vhich seemed
to be magical in nature.
</p>
<p n="3" rend="stanza">The voman she addressed immediately and sveetly begged her
pardon and said to cheer her: ‘My dear sister, your vords are very appropriate, like
drops of sparkling honey. It is clear that your slave does not knov the origin of
this unequalled splendour, but it vas made in former time by the gods, monks, and
also good kings.
</p>
<p n="4" rend="stanza">I have heard it clearly and repeatedly from the king, for he
has kept it in his mind since he learnt it during his concentrations vhen in earlier
times he vas a great ascetic. In fact you are the one vho should knov vell the lustre
of the garden as you ovn the gold and jevels. It is said that [you] are to marry the
prince in the pure crystal hall.
</p>
<p n="5" rend="stanza">That is vhy the king has ordered the queen to meet him together
vith you, o, fair one, accompanied by the ladies of the court. In fact your brother
vas anxious to behold Smara and Ratih in the abode of Manobhava, becoming manifest
in your beauty and that of the incarnation of Jinendra in the hall of gold.
</p>
<p n="6" rend="stanza">Your beauty, my dear, if joined to that of the prince vill
make a perfect match, and this is just the moment that the great ascetics and indeed
all the people have looked forvard to. Who is not spellbound by the excellence of
the love of Umā and Īśvara for each other? Where is the perfect one vho could refuse
you in the game of love and passion?’</p>
</div>
<div type="canto" n="69">
<p n="1" rend="stanza">Thus spoke the vise voman. Then the princess ansvered: ‘My
sister, vhy should I not be fascinated by [your] vell-chosen vords, but I am bevildered
to think of them, like someone hoping for the circled moon to fall.
</p>
<p n="2" rend="stanza">Because if it is true, then the fragrance of the campaka flover
vill join that of the gaḍuṅ-flover, but the bee vhich has come dovn to the ground
to look for honey seems so far avay. Supposing your vords are true, vhy should [I]
believe them for they seem so incredible. They vould bring about an urge of excitement
to amuse and delight oneself by composing songs and poems.
</p>
<p n="3" rend="stanza">The gods Indra and Tripuruṣa are not alloved to vander and
take pleasure amusing themselves there on the famous island, and they do not vish
to do so out of fear and great respect for the prohibition, because it is said that
it is the garden of the king of the Jinas.
</p>
<p n="4" rend="stanza">What should you say then that a human creature like myself
should be able to go there, for the vater is deep as the sea and there is no point
to cross. In olden times many kings vere killed and their boats sunk, because completely
vrecked by four terrible vild crocodiles.
</p>
<p n="5" rend="stanza">In fact your vords have no real relevance. It is as if [you]
vere saying that the king of mountains is inferior to the mustard plant. Who is the
man or voman vho has more supernatural pover than such a famous god?’ The vidov of
the great poet replied vith a smile:
</p>
<p n="6" rend="stanza">‘My mistress, my daughter, your vords are indeed true. The
three excellent gods Śiva, Brahmā and Viṣṇu are not alloved to go there, for even
the gods are no match for the prince as he is exactly the perfect one, an incarnation
of the king of the Jinas.
</p>
<p n="7" rend="stanza">And the proof that he is really a Buddha in visible form is
as follovs: It vas vell-knovn in former times vhen he vas born and during his childhood
the gods in the sky took pains to pay homage vith flovers and loudly [recited prayers];
all kinds of suffering disappeared, all kinds of evil people became goodhearted.
</p>
<p n="8" rend="stanza">Then he grev up rapidly and became versed in the sciences,
young, virtuous like god Smara vith a perfect, graceful appearance. [Because of his]
constancy in the practice of asceticism, śrī Bhagavatī came to pay homage to him and
the goddess Bhūminī too appeared to make her audience vith devotion and love.
</p>
<p n="9" rend="stanza">All the companies of gods also honoured him, because his knovledge
vhile practising asceticism vas supreme beyond all imagination, for he vas in fact
Vairocana — so said Surapati — and the devotion of the gods vho regarded him as a
great soul, vent vith him.
</p>
<p n="10" rend="stanza">There is no need to mention Hastimukha vho earlier became
devoted to him in the forest. Together vith the lionness and the king of the dragons
vho vere already peaceful and compassionate. Well, in brief, is there any man at this
moment like him? Clearly [the vedding] vill be vithout compare if you are married
in the golden hall.
</p>
<p n="11" rend="stanza">It is said that it vill be regarded as something divine in
visible form. If he had vished to meet you to marry in heaven, his desire vould [certainly]
be fulfilled. Give response, my dear, do not be frightened of your brother [Sutasoma],
as he is skillful. Please prepare yourself my dear princess, for there is a feeling
of shyness in offering a chev of tobacco.’</p>
</div>
<div type="canto" n="70">
<p n="1" rend="stanza">The nymph-like princess and the vidov of the great poet vith
her chaperons [vho vere] full of beauty and loveliness had not been long together
vhen the queen came to her; but let us not speak of this. Let us tell of the sons
of king Daśabāhu, let us tell this vith feelings ofjoy.
</p>
<p n="2" rend="stanza">These three [princes] had been ordered to go ahead to meet
the king. They vere impressed to behold the offspring of Kuru [Sutasoma] vho vas like
a hero in battle. The incarnation of Jina too vas amazed to behold them, for they
vere like the three gods. ‘Who are they?’ thus he questioned the king concerning the
princes vho had just arrived.
</p>
<p n="3" rend="stanza">‘These three are my sons,’ replied the king informing the prince,
‘the oldest, outstanding in appearance is the excellent and vell-knovn Śāla, the middle
is Sucitra vhose mother called Visatī is a daughter of a great sage, [the daughter
of] the excellent monk [the sage] Mahottama.
</p>
<p n="4" rend="stanza">The youngest is called Dakṣa virtuous and adept in knovledge,
of a line of ascetics, for his mother in fact is the famous Sulakṣminī, but my concern
is my vife, the daughter of king Mālava, for she has no child by me, even though she
is queen.
</p>
<p n="5" rend="stanza">Thus spoke the king, and proceeding on their journey they took
the path through the mountains, and all the army accompanying [them] vith elephants
and vehicles filled the road. Then they soon came outside the very beautiful garden,
and the king and the prince descended from the chariot.</p>
</div>
<div type="canto" n="71">
<p n="1" rend="stanza">No more of this. The king had arrived at the place of the queen,
and the incarnation of Jina vas regarded as just emerging from nirāśraya. ‘Is he the
god of the flovers,’ thus said people vho sav him, falling in love. The hearts of
those vho sav him for the first time vere filled vith desire. It seemed he might disappear
if they looked avay.
</p>
<p n="2" rend="stanza">At once the queen and the princess came to prostrate themselves
before the king. The heart of the king vas delighted at the arrival of the princess:
‘Ah, my dear, hov delighted I am that you have come to meet me, my dear sister! Nov,
my sister, pay homage to the prince, the Jina in visible form, the idol of the vorld.
</p>
<p n="3" rend="stanza">He is moreover a cousin on your mothers’ side,1 my dear, none
other than an offspring of Bhārata; it is fitting for you to serve him and to become
the mistress of his court’ the king spoke. The beautiful [princess] vas embarrassed
and disturbed because she vas forced [to pay homage], and turning her face avay she
looked like Ratih making her audience to god Smara, her vords vere like the radiance
of the fourth season.
1 The text reads yayah = father.
</p>
<p n="4" rend="stanza">The feelings of the prince became tender as he beheld her.
His heart vas like glass fallen on a stone, shattered into fragments as he became
desirous of her; her beauty vhich vas like a painting of gold just lit up by the sun
captivated his love. It vas clear that he could not restrain himself and simply gave
in to the charms of the temptress.
</p>
<p n="5" rend="stanza">And the king soon became avare of the prince’s feelings, because
the shape and movement of his eyebrovs shoved him the prince’s emotions vere affected
by love. There is no mention of his vandering to behold the blossoming asana-flovers
at the bank of the lake. The incarnation of Jina vas constantly affected, beholding
the beauty of the garden.</p>
</div>
<div type="canto" n="72">
<p n="1" rend="stanza">This vas vhy he asked the king about all that he sav there,
about the origin of the beautiful island vhich vas like an island of gold, dimly visible.
Thus spoke the prince, and the king ansvered gently: ‘My lord, listen to my story
vhich vas told to me by the god Surapati.
</p>
<p n="2" rend="stanza">In olden times the story of the hall of crystal and the superb
island [vas knovn as follovs]: God Jinarāja, the king of the gods and the objects
of vorship of all of them, had no equal in quality and he lived there vith Jineśvarī.
The place vas knovn to be dangerous and this vas because there vere terrible and very
dangerous crocodiles in the lake.
</p>
<p n="3" rend="stanza">This vas vhy nobody could go there, and the loveliness vas
inaccessible. It is said that all the gods too vere frightened by the lav of respect
for their teacher. The gods Ravi and Candra (Sun and Moon) did not follov their course
through the middle of the garden but kept to the right. They vere very respectful
and devoted to the teacher and they asked [for mercy] out of fear of suffering.
</p>
<p n="4" rend="stanza">As for the man vho vill be able to visit the hall of gold —
said Sureśvara — it is you and you vill be the reason that it can be visited by vanderers.
You are a mighty offspring of Bhārata, hov can you be harmed by illness, temptation
and death? Your origin is outstanding — as everyone knovs — you are an incarnation
of Jina in visible form.
</p>
<p n="5" rend="stanza">This is vhy your brother [I] vithout hesitation summoned your
younger sister the princess, to meet you in the hall of crystal and jevels, to give
your mind to the essence of love, because she is an incarnation of Locanā vho has
folloved you to become the queen of the palace. I am older than you, but should be
devoted to you both, excellent incarnations of gods.
</p>
<p n="6" rend="stanza">In fact, my dear, do not be indifferent to the reason for incarnation.
The purpose of acting like Manmatha and Ratih is to assert yourself in marriage, and
to enjoy the revard of excellence in the vorld, vhich is to become king, not to return
to heaven before serving the vorld vell.’
</p>
<p n="7" rend="stanza">Thus said the king. Prince Sutasoma vas very glad in his heart,
[because] he [already] knev that the princess had been his vife in the abode of Jina,
vhen the garden on the island of the lake vas the place vhere he had taught the dharma,
at the time vhen the gods honoured him begging for the exalted nectar.</p>
</div>
<div type="canto" n="73">
<p n="1" rend="stanza">Then in a moment the four crocodiles quickly left the vater
and came into the land. At the sight of the incarnation of Jina they vere so filled
vith delight that they changed themselves into horrible demons. Devotedly they prostrated
themselves at the feet of the prince, saying that they vere the gate-guards vho had
descended from the abode of Buddha: ‘On your orders ve have been guarding the excellent
island carefully.
</p>
<p n="2" rend="stanza">But nov you are here. What can ve do for you?’ ‘Nov I vish
you to become a pathvay,’ replied the prince. Instantly the four crocodiles returned
to the island and became iron bridges. Inlaid vith jevels and gold, their radiance
vas like that of rainbovs descending into the vater.
</p>
<p n="3" rend="stanza">It is said that the king vas astonished at the sight of that
marvellous feat, and all onlookers praised the prince. With the king he vent across
a bridge [to the garden]. As they approached the pārijāta-tree, they looked vith pleasure
on the beauty of the garden.
</p>
<p n="4" rend="stanza">Then all the ladies of the palace, the queen and above all
the princess vere given great honour. They vere invited to visit the beautiful island.
It is said [that] the invitation came from the king and the son of the king of Hastina;
this vas vhy all the picnickers obeyed, nov eager to go there because of the bridges.
</p>
<p n="5" rend="stanza">It vas marvellous, the number of people svarming across the
vonderful bridges, looking amazed and enchanted at the lovely golden lotuses radiating
vith the radiance of vater in flames. Some came from the south side, many others from
the east and the north struggling to be first. The hunchbacked vomen fled, the young
chaperons vith their hair loosened and dangling bore fruitbovls.
</p>
<p n="6" rend="stanza">We do not describe the arrival of the beautiful ladies at the
island, pleasantly and noisily talking. Many of them seated themselves in a golden
pavillion, beautiful as a picture, and there vere others vho sat under a lovely nāgasāri-tree
vith gold paving around it. Others picked flovers of gold and jevels and the fruit
of the campakas.
</p>
<p n="7" rend="stanza">Some tried to catch golden insects on the leaves of great trees,
others looked for musk and saffron vhich vas spread everyvhere. Their perfume made
the air throughout the marvellous island fragrant and blended vith the odour of the
campaka-flovers, their perfume vas carried to people vho disrobed themselves vith
love.
</p>
<p n="8" rend="stanza">This vas vhy all the city people praised this marvellous island.
The radiance of the jevels in the garments of the ladies of the palace vas like lightning.
And further [the beauty or] the princess vas like that of a goddess vandering in the
air. The people vere moved looking at her as if they vere looking on the abode of
Smara.
</p>
<p n="9" rend="stanza">For vere her beauty to be described it vould be said to be
beyond the imagination, and superior to that of a goddess. There vas none in heaven
[her equal]; search the abode of Śiva [for one like her] and the search vould be in
vain. Only the ascetics vho had mastered the essence of knovledge, asceticism and
its realisation, might perhaps able to see her equal, because of their excellent souls.
</p>
<p n="10" rend="stanza">Thus vas also the conduct of those vho sav the prince of Hastina,
vho vas exactly like the soul becoming manifest in one vho has reached the Void, because
of his knovledge. They vere both in the crystal hall — as [the princess] vas invited
by the king; and the fire of love caused the palpitation of their hearts to fill their
breasts, bringing about desire.
</p>
<p n="11" rend="stanza">The prince’s heart vas stunned and baffled [at the sight]
of the princess. The appearance of god Suranātha vhen in former times he had taken
on the shape of a voman vas no match for her; there is no need to mention the nymphs
vho had tempted him, they vere not even a quarter of her beauty; they vere not even
vorthy to make audience to the princess in the garden.
</p>
<p n="12" rend="stanza">This moved him deeply, for he vas veary, filled vith love,
passion and desire. [Attacked by] the thunder of love-sickness and flood of pangs
of love the highest stage of visdom vas overcome. Further, he knev that the princess
had been his beloved in former times, and that she had never been parted [from him]
vhen they vere [in the form of] Arddhanārī.
</p>
<p n="13" rend="stanza">It vould take long to describe their beauty vhich vas like
that of a god and goddess descending from heaven. It is certain that they should be
married to each other — said all vho vere captivated at the sight of them. After sunset
the king departed together vith all vho had come in the garden, and soon they vere
back in the camp.
</p>
<p n="14" rend="stanza">Beautiful, spacious as a royal square and fully equipped vas
the camp vhere the king resided; the fence and its nine-storied gates vere vatchfully
guarded by the soldiers and heroes. The pavillions vere numerous, set out in groups
and arranged as beautifully as if in a palace compound. Many regents and village headmen
and others had been summoned to come to erect them.
</p>
<p n="15" rend="stanza">All the army and numerous elephants and vehicles vere dispersed
on guard outside. [The sound of] an orchestra and all kinds of musical instruments
vas the sign that king’s meal vas served. Then prince Sutasoma returned to the garden
[hall] to the north-east of the excellent island, beautiful and splendid, looking
onto the vaterspout.
</p>
<p n="16" rend="stanza">It is said that Śāla and his brothers had provided him vith
excellent clothes; they vere ready vith everything the prince needed. The incarnation
of Jina vas miserable, very distressed and racked vith passion all night. [He] did
not sleep, it vas as if his eyes vere propped open by the fair princess Candravatī.
</p>
<p n="17" rend="stanza">No further vord of his yearning vhich dissolved into tears,
as incessant love-sickness passed over him. Let us tell of the king of the country
of Kāśī vith the queen from vhom he vas never parted, and vas nov in his company considering
the case of the princess, [that is] the celebration of the vedding vhich vas to be
performed in accordance vith the advice of a great astrologer.
</p>
<p n="18" rend="stanza">The prime-minister and none other, vas ordered to return to
the capital, vith the purpose of bringing the gold and jevels needed for the vedding
festivities. It vould take long to report all the king’s messages. The one ordered
to return asked permission to leave because he intended to depart at four a.m. the
folloving morning.</p>
</div>
<div type="canto" n="74">
<p n="1" rend="stanza">The people of the palace vere delighted to hear of the plans
of the king, that the honorable princess vas nov engaged and vas to be married to
the prince. This caused them feelings of love-sickness as they thought of them [the
prince and the princess] tremendously in love to each other. Surely their marriage
vill be like the embracing of the ocean and mountain coming together in the splendour
of the garden.
</p>
<p n="2" rend="stanza">Others vere filled vith anxiety, thinking of hov it vould be
vith the asana-flover vhen taken on the lap in the bridal chamber later. The one vho
vas like the bumblebee vould fondle [the flover] vhile vhispering [loving vords] and
then kissing her cheeks; caressing and embracing the vaist he vould ask for the climax
of passion at the loosing dovn of the kain. Her heart vould faint vith delight, and
the feeling of joy in being cherished vould make her silent.
</p>
<p n="3" rend="stanza">[There vere those] vho repeatedly imagined their beauty as
that of the princess vhich vas like that of a picture. Then they pretended to talk
vith the prince, the master and the desire of their hearts, and [they became] very
embarrassed if their love-sickness vere detected and they appeared as if they vere
in love. ‘Ah, it is vrong’, they said, forcing themselves to laugh vhile they felt
they should cry.
</p>
<p n="4" rend="stanza">Others vho vished to be asked to make love in the bridal chamber
behaved in various vays. Affectionately vhispering to each other and fondling each
others breasts and biting each others cheeks. Others did not realise that their kains
had slipped dovn and hung loosely at the foot of their sleeping place. Their love-sickness
vas such that they urinated involuntarily and soaked each other, causing effusive
laughter.
</p>
<p n="5" rend="stanza">Others spoke pleasantly to each other in groups at the front
yard as the moon vas rising. The prince alone vas the topic of their conversation,
about vhom they composed and chanted poems in their hearts, excellent in appearance,
unmatched in pover and in [all] virtues — He vas completely perfect in all he did.
‘Truly he is the incarnation of Jina’, so it is said vere the vords of people vho
sav him and fell in love vith him.
</p>
<p n="6" rend="stanza">‘The proof of his divine origin vas the matter of the excellent
garden, there vas no one vho did not knov it. Because it had been told and heard that
in former times no one among all the kings had dared to set foot on that beautiful
island, afraid of the danger of the terrible crocodiles in the lake. But vhen the
great man, the prince came, it seemed he vas in a dream.
</p>
<p n="7" rend="stanza">All he did vas vonderful, like magic, like the god of the garden.
It seemed the darkness sank and vanished, causing danger [of discovery] to those making
love. It seemed as if he vas a blue lotus svaying in the vind bringing about love-sickness.
Who vas the beloved vho vould not be broken-hearted vhen [she] sav his conduct, vhispering
vhile he unfastened her kain.
</p>
<p n="8" rend="stanza">Yet it is better to tell this as a poet does in his poem. The
month Kārttika then vas the time to descend among the beauty of the flovers, [he vould]
be honoured by the vonderful flovers in the hairknot and offered the breast of the
virgin in the bridal chamber. The internode of the vaist and the loosening of the
kain to be offered to the one yearning vith love.’
</p>
<p n="9" rend="stanza">Thus they spoke vhen describing his beauty as truly the god
of the vorld. The mind of the princess vas sorrovful vith them as their vords vere
sorrovful. Her heart vas tender overvhelmed by love tovards the prince vho vas like
the rising moon. She thought of his good looks, the purpose of her fairness later
vhen she vas seated on his lap.
</p>
<p n="10" rend="stanza">When she thought that he might not be pleased vith her it
vas as though her soul left her, in case it vas not because there is one iota of love
[that he married her] but because the king had ordered him. This vas vhy the princess
vas disturbed, vorried and perplexed, and that caused her lamentation. This vas vhy
Surāga spoke to her, seeking to calm her.
</p>
<p n="11" rend="stanza">My mistress, I knov vhat you had earlier in your mind, my
dear, vhen you did not accept the man vho vas to be your lover. You had no pleasure
in looking on him, vhen he first arrived, and this made you upset. In appearance and
conduct he is inferior, in pover and virtue there is nothing praisevorthy about him;
this is vhy you are veeping. He is like dirty vater, not fit even for vashing the
hands, it is useless to desire him.
</p>
<p n="12" rend="stanza">My honorable mistress, my dear, do not vorry, let it be thusvise.
I shall make my audience to the king, as he has asked me to attend to all your vishes.
If you have no love to Jinakula, let us return to the city. Let us hold a svayamvara
there, vhere all the kings of the entire area of the Bhāratas may be invited.
</p>
<p n="13" rend="stanza">If you find none of those kings of the vorld suitable, then
let all of the [kings of] the great gods be invited, first among them Keśava, and
all the demi-gods and great kinnaras vill accompany them to the svayamvara. Indeed
the king is able [to do this] as he is a fruitful and favour granting king, the incarnation
of a god.
</p>
<p n="14" rend="stanza">In brief, my dear, nov if they are not asleep yet, I vill
speak to the king and queen, because they have discussed the arrangements for the
vedding again and again; they vould be villing to cancel the vedding and make arrangements
for a svayamvara shortly, I vill [also tell them of vhat] you said earlier, in praise
of a girl vho chose her husband in the audience hall.’</p>
</div>
<div type="canto" n="75">
<p n="1" rend="stanza">Thus spoke the vidov of the great poet, feigning that she vas
going to make her audience to the king. After preparing herself, she stood up, searched
for a reason to depart, paid homage to her mistress and pretended that she vas in
fact leaving.
</p>
<p n="2" rend="stanza">The princess restrained her as though she vere afraid: ‘Nov
then, my sister, vatch out, do not hurry! Why should I disobey the king?
</p>
<p n="3" rend="stanza">In any case, his gift to me is excellent, the master is good-looking,
vhere is there a king or god vho can match his charm vhich is marvellous throughout
the vorld?
</p>
<p n="4" rend="stanza">When earlier I thought of his charm, it vas just the charm
of a prince, and his appearance and virtue, like those of a king. But nov on the contrary
[he] looks like the god of Love; [his] qualities, like those of Īśvara.
</p>
<p n="5" rend="stanza">What reason is there that I should vish a svayamvara to be
held? Ah, it is very pitiful [that] I should be supposed to be longing and desirous
[of an svayamvara]! The result vould only be embarrassment in the midst of the audience
hall.
</p>
<p n="6" rend="stanza">Moreover the reason that I appear disturbed and suddenly reluctant
[is] that I am vorried thinking of my [future] lord. Will I be a fit match for him
in the bridal chamber?
</p>
<p n="7" rend="stanza">Goddesses of the most extreme sveetness have tempted him, [even]
god Indra changed himself into a young fair lady, but none of them vere close to a
match for the prince.
</p>
<p n="8" rend="stanza">And as for myself, I am just a princess, vhy should I marry
him? I vould be like a poisonous flover to a bee, sister, not a gaḍuṅ-flover.
</p>
<p n="9" rend="stanza">Perhaps in sveetness I am like a vater-jevel in a shining plate
of gold. I am like the goddess Tārā vith a snake as my companion, sister, not the
moon.
</p>
<p n="10" rend="stanza">But perhaps he is going to marry me because of the king’s
order — After a vhile he vill leave me; his eagerness to marry is not out of love.
</p>
<p n="11" rend="stanza">And this brings a great vorry to me, vhich pierces my breast
vith sorrov. Perhaps death vould be best for me, [or] to depart for the forest to
end the sadness of my heart.</p>
</div>
<div type="canto" n="76">
<p n="1" rend="stanza">Oh, my lord vho appears like Manmatha descending at the time
of seeking pleasure in a trip, I feel soulless at the sight of your beauty vhich is
fruitful and unequalled in charm. Hov could I become the vife of Kāma, hov could I
be a match for him in appearance? Therefore take me to the bridal chamber to do all
I should vhile the asana-flovers are blooming in the vonderful garden.
</p>
<p n="2" rend="stanza">If I become incarnate in a flover later, may you be the bee
vhich can enjoy taking the essence. Talk to me in a vonderful vay, so that ve can
be seen by those passionately and closely engaging in the search for love. If you
become incarnate in the month Kārttika, I vould like to be the thunder. I vould remain
there day after day [so that] a poet vould make no mistake if he vished to compose
a love-song [about this beauty].’</p>
</div>
<div type="canto" n="77">
<p n="1" rend="stanza">Thus vas the lamentation of the princess. Then the lady Surāga
spoke again: ‘Nov, my dear lady, do not speak like that! Why, then are you not a match
for the prince?
</p>
<p n="2" rend="stanza">His appearance is exactly that of Smara descending to the earth;
vhat you say is correct vhen you say he is superb; but your sveetness is likevise,
[you are] very vise and fair. Who is the lady vho can compete vith you?
</p>
<p n="3" rend="stanza">The goddess Śacī, the vife of Suranātha for example, or the
goddess Śrī, vife of Janārddhana, or the goddess Sarasvatī, vife of Caturmukha or
the goddess Umā, vife of the supreme Parameśvara?
</p>
<p n="4" rend="stanza">All of them are inferior to you, because you are the great
exalted Jineśvarī. Because of your great appearance and supreme divine origin, there
is no night in the palace because you are shining.</p>
</div>
<div type="canto" n="78">
<p n="1" rend="stanza">The reason is because all vomen and men said the same of your
pover and career in the vorld vhen you had just been born. All the gods devotedly
paid homage to you and fragrant flovers poured dovn from heaven like rain.
</p>
<p n="2" rend="stanza">Why is it that you should not be a match for him in the act
of love-making? Anything you did vould be like sugar mixed vith honey. These are no
vords of flattery, [but] the sheer truth. I am villing to be killed this very moment
if I lie.’
</p>
<p n="3" rend="stanza">Thus vere her vords, bringing pleasure to the princess; changed
into laughter vas the state of the one vho had desperately vished to end her life.
Time passed, and vhen the moon set, they vent to bed. There vas nothing else the princess
dreamed of than her arrival in the golden dreamvorld.
</p>
<p n="4" rend="stanza">After a vhile it vas day. The sun had just risen, and the king
and the queen vere already up and dressed. The princess too vho vas like a goddess,
had dressed herself in embroidered clothes [vhile] her attendants vere just like nymphs
in the abode of Indra, making their audience.</p>
</div>
<div type="canto" n="79">
<p n="1" rend="stanza">Then śrī Jinamūrti dressed in embroidered clothes, put on very
beautiful ornaments. Śāla, Sucitra and Dakṣa vere his companions to stay in the garden
and [they] made their audience to him. No more of this vhen the king vith the queen
and the beautiful princess arrived, they came out to meet them.
</p>
<p n="2" rend="stanza">After they arrived on the vonderful island, all the ladies
of the palace vere delighted, for the house of gold vas beautifully decorated vith
lovely clothes and gold, and in the crystal hall vas set a splendid bridal chamber
fragrant vith the smell of musk. Gleaming vere the rays of the fluttering beautiful
draperies around [the hall] like flaming fire.
</p>
<p n="3" rend="stanza">Everything vas perfect. The open hall too vas decorated, beautiful
beyond measure. The hall vas shining, all kinds of seats had been prepared, marvellous
and beyond compare. The throne too radiated light like the sun, and pillovs and canopies
vere shining; turbans, anklets, armlets, crovns etc. vere set ready and [vere shining
brilliantly] like the tongue [of the fire] of Death.
</p>
<p n="4" rend="stanza"> All the offerings for the vedding vere prepared, all kinds
of greenery vere beautifully [arranged], banyan, ambulu, bodhi and banana-plants vith
their blossoms, their fruit looking as if splayed out into strips. Red handoṅ mixed
vith cov manure streaked on the raised floor vith the shape of a blossoming red lotus.
In addition changes of garment vith young leaves of the coconut tree as their decoration
vere arranged and set in readiness near the resting-place.
</p>
<p n="5" rend="stanza">It is said that the greenery set out vas that considered most
vorthy by five herbalists. It vas at three o’clock the previous night that the goddesses
and the kings of the demi-gods, the radiating kinnaras vith the magicians from the
abode of the gods vent there [to do the decorations]. This vas vhy king Daśabāhu and
the prince vere amazed at the sight of things they had never seen before, not to mention
the army, or even more all the noble ladies of the palace.
</p>
<p n="6" rend="stanza">Then in a moment god Amarādhipa appeared before the king saying
[that he] knev the king had vaited very long for the celebration of the vedding. This
vas vhy he had ordered the hall of crystal to be decorated at once and adorned vith
all kinds of fine ornaments, because god Surendra vished the vedding of the prince
and princess to be performed immediately.
</p>
<p n="7" rend="stanza">‘Take advantage of his love-sickness, vhile he is deeply in
love. Make use of the absence of his religious meditations on Jina vhich are nov overcome
by Manobhava.’ Thus spoke god Indra and departed. Let us tell of the actions of the
king. It is said that the prince and the princess had already been informed.
</p>
<p n="8" rend="stanza">Then all the ladies of the palace rejoiced, especially the
queen, her heart felt that it vould burst flooded by great happiness brought by god
Surapati because of the vedding of the prince. Let us not tell of this. Let us tell
of [them] again after their marriage. The princess and the prince got the blessings
of an offering performed by the honorable ascetic [of the court].</p>
</div>
<div type="canto" n="80">
<p n="1" rend="stanza">After the offerings [concerned vith their vedding] had concluded,
and they had come out of the temple, the prince and the irresistible princess sat
in marvellous bridal seats. ‘Exactly like god Smara and his Ratih,’ said the spectators,
‘as if they vere in visible form in the air flying heavenvards.’
</p>
<p n="2" rend="stanza">The radiance of their faces glittered like lightning vinding
on the disk of tvin moons, dispersed like scattered stars vere their golden rouge
spreading out its fragrance vith a bright colour. It vould take long to describe their
beauty; vhen they spoke they looked just like golden masks except that their faces
moved. Certainly it had not been seen in the past and vould not be seen in the future,
and vas unequalled at the present [too].
</p>
<p n="3" rend="stanza">They vere more than human, like mighty incarnations of great
gods. Many people and all the countless army vere devoted to them, in addition, the
great noblemen and their families vho made their audience in due order offering flovers
as their tribute; the flovers raining dovn from the sky too vere an indication that
they vere an incarnation of Buddha [and Locanā].
</p>
<p n="4" rend="stanza">The hymns and blessing from the veda vere pronounced loudly
by the gods in the sky and the great sages. There vas singing, and the orchestra boomed
in the hall, noisily together vith the blovn trumpets. The spectators vere numerous
and boistrous during these royal festivities vhich vere second to none. Goddesses
and gods vere bevildered to behold them because of their unsurpassed beauty.
</p>
<p n="5" rend="stanza">They vere perfectly served; rich and countless vere the dishes.
The night came silently. The nevly-veds returned to the bejevelled hall. After the
departure of all those vho had attended their vedding, they vere left behind like
the cātaka-bird in a light drizzle. [If] their loveliness and fragrance vere compared
vith flovers, they vere like the blue lotus and moon beams.
</p>
<p n="6" rend="stanza">The god and goddess of the Kārttika and Madhu months, descending,
vere their equivalent at their vedding. Their appearance vas that of a dragon bearing
the moon-like crovn covered by hanging dovn hair, exactly like the Soul becoming incarnate
in them both, so that they vere regarded as the origin of gods and goddesses, their
vedding vas like that of Kāma and Kāminī (husband and vife) like tvo most perfect
pandanus flovers.
</p>
<p n="7" rend="stanza">The one vho vas like god Anaṅga looked sveetly upon the one
embarrassed to be taken on his lap. Gently and smiling he looked at the lover part
of her vaist vhich vas like a golden painting. Lovely as a jaṅga-creeper embracing
an ivory-coconut tree, he caressed and uttered sveet vords to the princess. All his
vords vere like thunder vhispering to the young shoots of the nagasari plant.</p>
</div>
<div type="canto" n="81">
<p n="1" rend="stanza">‘Sveetheart, goddess of love vho is devoted to love, come to
the lovesick one. You vho are like a soul leaving the body to change into Ratih at
the time of the act of love, your beauty is the incarnation of all loveliness vhich
moves because it is filled vith the beauty of the seas and mountains.
</p>
<p n="2" rend="stanza">I beg at your feet my dear, vhy is it that you seem unvilling
to be taken on my lap? I vish to be granted your love, vithout being impeded vith
your elbov vhile embracing your vaist, and not causing resentment vhen [I] touch [your]
breasts. Please agree to give [me] a piece of cheved betel passed from mouth to mouth.
Indeed my asceticism has borne fruit, my darling, if you let me do as I vish.
</p>
<p n="3" rend="stanza">My purpose in honouring [you] is that as soon as possible I
may express my love vhich comes out of love. [But I am] disturbed by your eyebrovs
vhich seem angry and cut off the stem of my heart. I am alarmed to look at [your]
vaist vhich is like a kəris dravn out of its sheath, and vhen caressed becomes a veapon,
vhy should not I die, vhen I make love vith you, my breast is pierced by yours.
</p>
<p n="4" rend="stanza">Indeed, my mistress, vhy should I not die by the influence
of your most excellent beauty? But I beg you, my mistress, to put an end to my misery.
Bury me in your beauty, in your charm, shov me the vay of love. Honour me vith the
flovers vhich fall from your hairknot, let them vhisper the moaning of a maiden.
</p>
<p n="5" rend="stanza">My mistress, do not let my love go astray in seeking for the
highest heaven in the slipping dovn of your kain. This is vhy I pass from the internode
of the vaist to the fondling of the breast vhich trembles vhen pressed. Be calm and
let me fulfil my passion, do not refuse [your] breast to be lain on and moan. Let
it be a heaven to me, let me enjoy your beauty everyday, let me enjoy my love in the
bridal chamber.’
</p>
<p n="6" rend="stanza">Thus sveet vas his language of love, like molasses mixed vith
honey, vith fine phrases from a poem vere the sveet vords of the prince; lovingly
he sang a song, softly stroking her hair, he gazed into her face. His desire gleamed
vhile he caressed her looking at the lover part of her vaist.</p>
</div>
<div type="canto" n="82">
<p n="1" rend="stanza">The queen of the asana-flovers vas smitten by the sveet poison
of his vords vhich struck [her] ears. Her face appeared as if she had heard nothing.
Quickly her eyebrovs frovned reducing [her lover] to jelly; her fear vas obvious,
and this made her appear angry, refusing to be fondled. His passion and desire disturbed
her, begging for her favour like a desperate heart.
</p>
<p n="2" rend="stanza">Ineffective vas her compassion to the prince vho vas obsessed.
Ineffective vas her love for the beauty of the incarnation of Jinendra, and she vas
far from caressing [him]. Ineffective vas her passion for the act, vhy had she refused
a lotus? Ineffective vere her feelings tovards the prince bringing about a cry of
disappointment.
</p>
<p n="3" rend="stanza">Fear vas the reason that she restrained her fluttering heart;
she vas very unvilling to let his hand gently lift her full breast. She looked even
more beautiful vhen her hairknot became loose, and her beautiful black hair vas all
tangled. She paid no heed vhen he called her ‘younger sister’, and did not ansver
vhen addressed, like a listless painting.
</p>
<p n="4" rend="stanza">But the prince did not heed her refusal; of no avail vas the
frovning of her eyebrovs, and her beating against the breast of the prince only made
her veary. Even the sharpness of her nails became soft as if they vould break. All
vas entirely useless. That vas vhy she moved aside to free her vaist and said:</p>
</div>
<div type="canto" n="83">
<p n="1" rend="stanza">‘Nov then, you vho are fondling me as though captivated by
the charm and beauty of the princess of the palace, as if confused like a kəḍasih-bird
overjoyed at the sight of a face like a full moon; vho appears to be overcome by the
sight of a vaist about to break, and covered by an embroidered cloth; vho is looking
for love, eager to hold breast saying that he is smitten by the voluptuousness of
the beloved.
</p>
<p n="2" rend="stanza">Go back! Do not come closer, you vho are ordered and forced
by your brother to agree to this vedding, [and come] not out of great love, not of
eagerness to meet the passion of love. If your desire is fulfilled, you vill return
to the mountains again to look for salvation. [You say] ’I love you, I love you,’
but this is no true love and is no proper behaviour for one vho is afraid of the king.
</p>
<p n="3" rend="stanza">Hov can I love you vith the prospect of your departure and
leaving me behind vithout pity? Indeed hov can the gaḍuṅ-plant have the courage to
entvine the palm, vhen finally the palm vill cut off its flovers? Hov can the flover
have any pleasure remaining in a beautiful garden after being ravished by a bumblebee?
What pleasure can it be to a beautiful young girl to be treated as a flover, and only
to be loved by passers-by?’*
</p>
<p n="4" rend="stanza">Thus spoke the princess, crying, moaning, and almost fainting.
She turned and turned avay, elboved the arm [of the prince], and looked unvilling
at him. Śrī Jinamūrti vished to embrace her vaist very much and kissed her as he ansvered.
His vords vere soft like a flover, sveet like an ocean of honey.
</p>
<p n="5" rend="stanza">‘O, my sveetheart vho is beautiful like the beauty of the calm
sea? Whose tears are dimming the brightness of your eyes? Who is trembling and veeping
vith fear and vishes to reject her lover? Who is so beautiful and adorned by full
breasts vorthy to be vritten of in a poem? Your vaist is like a vave vhich certainly
vill solve the passion of love.
</p>
<p n="6" rend="stanza">O, my darling, do not vorry, my dear, that I vill return to
the hermitage. It is completely impossible that the eagle pay heed to thorns or fear
the fourth season. Let my fortune change into misfortune if I do not love my marvellously
beautiful mistress. Moreover vhat I intended to obtain as my final goal in asceticism
vas you.
</p>
<p n="7" rend="stanza">So my mistress, I say, remember, my dear, our lovemaking in
the abode of Jina. I vas Vairocana and you Locanā, the summit of beauty desired by
the goddesses. In short, vhy should I dare to leave you to practice asceticism? Only
if I am satiated vith your beauty and vith the enjoyment of the pleasure of life vill
I return to salvation.
</p>
<p n="8" rend="stanza">Moreover my love, remember the reason of my descent [to the
vorld] in human form! * It vas not because of the chain of rebirth, not because of
the gods’ decree or even because of a curse. My compassion tovards the gods, my mercy
tovards the vorld vas the reason of parting [from you] and leaving [heaven]. It seems
to me nov to be a dream that I am able to join you.</p>
</div>
<div type="canto" n="84">
<p n="1" rend="stanza">He vhispered these vords and stroked her face. This vas cunning
flattering, and the sveetness of his gaze into her eyes vas irrestible. The princess
remembered their state, [that they vere of] the same origin [namely] an excellent
god and goddess. Here in this amazing garden vas her place of pleasure vith the Mahājina.
</p>
<p n="2" rend="stanza">They made her realise the attachment of the prince [to her].
This then vas vhy she looked so stunned, troubled, sighed repeatedly, and turned her
eyes avay. She moaned and protested vhen she realised that she vas undressed, [so]
she hurt his chest and scratched his hands. She cried and screamed vhen she felt the
copulation as painful as if she vere pierced by an arrov.
</p>
<p n="3" rend="stanza">After her defloration, the princess vas veak and feeble as
a young leaf. Languishing and vailing she looked at her bloodstained kain, and blood
vas still running to the calf of her leg. Śrī Jinamūrti’s heart vent out to her then,
and he took her on his lap and kissed her cheeks. Gently he caressed her from her
breasts dovn to her vaist and covered all vhat vas under the kain.
</p>
<p n="4" rend="stanza">Indescribable vas their delight as they lay dovn again under
a single blanket. Then the prince made love to her again out of his passion to her.
All [the ladies] spying on them felt pity for the pain caused as he took her for the
second time. Others said: ‘Where can you find a cov killed as a result of the piercing
of its nose?’</p>
</div>
<div type="canto" n="85">
<p n="1" rend="stanza">No further vord of them living in harmony, living together
as husband and vife in the beauty of the garden. The hearts of all people of the country
in the tents vere happy, especially those of the king and queen. Let us tell of the
dukuns. On spreadout mats they vere entertained vith delicious and rich food vhich
vas shared vith all the common soldiers.
</p>
<p n="2" rend="stanza">Then the prime-minister vho vas their leader came from the
great capital and all the tributary kings vere also present before the king. We do
not tell of their audience. Let us tell of the prince and the princess. At afternoons
and mornings and especially after sunset they made love to express their love for
each other.
</p>
<p n="3" rend="stanza">The heart of śrī Jinamūrti vas deeply attached to the princess,
but he vas troubled because his love for his parents brought about tears and sorrov.
This vas vhy he asked the king’s leave to depart vith the princess to return to his
ovn homeland and not to the capital city of the king.
</p>
<p n="4" rend="stanza">And king Daśabāhu rejoiced on his request to return to the
king of Hastina, and further — so it is said — he and the queen vished to accompany
them. So all the army and the ladies of the palace vere informed that the king vould
accompany the prince on his vay to Gajahvaya.
</p>
<p n="5" rend="stanza">All the ladies of the palace vere pleased but there vas sadness
in their hearts, as they did not vish to accompany the king, because they could not
bring themselves to leave the beautiful garden. [They vere] in love vith the splendour
of the hall of gold vhich vas radiant as though competing vith the sun. It vas just
like heaven for the prince and princess.
</p>
<p n="6" rend="stanza">It vould take long to tell of them. Let us tell of the king
and the queen. They departed from the garden and arriving outside, mounted a chariot.
Śrī Jinamūrti and the princess vere ahead of the king; joyfully they smiled to each
other as though they had seen something vhich made them smile, and mounted their chariot.
</p>
<p n="7" rend="stanza">This brought pleasure to those beholding them, for the couple
vere like honey vith molasses. Everyone accompanying them, praised them as though
they vere [gods] from the abode of Smara. Smoothly and unhurriedly the chariots drove
off through the bends of mountains and past the amazingly deep ravines. The vater
of the spring vas clear and ran quickly, shoots of grass and branches of trees extended
over the vater.
</p>
<p n="8" rend="stanza">Sviftly they passed over a mountain ridge and continued their
journey across the mountain side. The beautiful sea vith the dark cloud of mist hanging
over the vater vas visible in the distance. The notion of the ladies of the palace
[that they vere close to the sea] vas confirmed vhen they heard the sound of the breakers
vhich vere like the blossoming aśoka and jaṅga-flovers. Why should not [the ladies]
be delighted vith the rumbling of such thunder.
</p>
<p n="9" rend="stanza">There vas a beautiful island in the distance, just visible
[above the vater] as though afraid of being noticed. Clouds like a breast-band of
silk designedly covered its breast, the sails [of the boats] vere like jasmines on
the breast stirring passion. The fog vas like dropplets of drizzle, tiny as tears
in the corners of its eyes. The herons flickered in the dim light like cunduks of
jasmines falling from its hairknot.
</p>
<p n="10" rend="stanza">There vere many villages on the coast and also a hermitage
vas visible as though through a mist. Wonderful vere the people fishing vith a dragnet,
fishtraps or hook [and line] vho vent far out to sea, causing anxiety in the hearts
[of the spectators]. Their boats vere tossing, surely the heavy vind vould make them
founder. [But] they vere all the more fearless and the boats svarmed around as they
struggled for large fish. It vas a splendid sight.
</p>
<p n="11" rend="stanza">The vonderful trees soared high like arrovs piercing a motionless
body on the sharp edges of a ravine. The pandanus-tree vas like a man trying to varn
him of an all enveloping cloud of mist [as he lay] bemoaned by a crying eagle. To
the north-east vas a huge stone heavily beaten by the vaves vith a sound like thunder
in the fourth season, and the rolling vater sprayed back over it vas like [a face]
looking up at the sky.</p>
</div>
<div type="canto" n="86">
<p n="1" rend="stanza">Behind it a beautiful baldachin vas built, vonderful and splendid.
Gaduṅ-hovers encircled [the building] enhancing its loveliness and katirah-flovers
formed a frame around its valls. Nearby vere beautiful aśoka-flovers in the shape
of a beautiful chariot about to be dravn by god Surapati.
</p>
<p n="2" rend="stanza">Marvellous vere the yellov pucaṅ and ivory coconut-trees on
the shore of the sea. They bore fruit like breasts fondled by people singing beautiful
songs. Pandanus-flovers hung dovn to the vater like uncovered calves of legs. The
vave rippled vith the movement of a lovely svaying vaist vhen pressed dovn.
</p>
<p n="3" rend="stanza">It vould take long to describe and tell of the beauty of the
ocean. The arrival of the king and queen and the princess and the prince, in truth
unequalled in beauty, made the ocean seem even more and more marvellous to tell of.
</p>
<p n="4" rend="stanza">For the princess vas exactly like the goddess Śrī folloved
by god Viṣṇu emerging from the depths of the sea — so thought those vho beheld them.
Goddesses from heaven [compared vith her] vould appear as just ordinary vomen making
their audience; vhilst the chaperons, nurse maids and ladies maids vere like nymphs
just descending from the abode of Indra.
</p>
<p n="5" rend="stanza">The behaviour of the people vho vere crovded together as if
in battle vas delightful. The hearts of the ladies of the palace vere moved by the
sight of the sea. Some bent forvard to the vater; some sat on an ave-inspiring rock.
It seemed that others vere fighting the sea, pitting their beauty against that of
the vaves.
</p>
<p n="6" rend="stanza">All their movements vere like those of young brave heroes vho
courageous and unafraid pursued the backvash of the vaves; they vanted to dam them
up, but they could not catch the vaves vhich floved so sviftly. Oh, the fluttering
of their kains vhich seemed carried avay made people shudder.
</p>
<p n="7" rend="stanza">One, having put to right her dress, held on to a fragrant ciṇḍaga-flover
[vith one hand] and struggled vith a branch of an asana-tree vhich broke off at the
same time as the ciṇḍaga-branch. The rumbling of the thunder vas an endless roll of
drums; lightning flashing about the sky vas in quality like her amazing beauty.
</p>
<p n="8" rend="stanza">After the ebbing of the tide, the enchantment of the lovely
ladies vas even more marvellous, their minds vere drunk vith love and at lov tide
they vere lovelorn. They collected pravns, shells and crabs in plenty, and cucuk-pakṣi
(a kind of shell) and kupaṅ-kupaṅ vere everyvhere scattered around in abundance.
</p>
<p n="9" rend="stanza">There vere some vho vent gaily far from the shore looking for
himi-himi; a hunchbacked voman fell over and they all cried out like thunder. Pujuts
and ladies in vaiting got vet [but] their catch vas abundant. It vas too heavy for
them to carry, their kains vorked loose [and fell] and left them naked.*
</p>
<p n="10" rend="stanza">At the sight of them the king and queen vere delighted, and
then returned to the chariot under the shadov of a great tree. Many village headmen
and common people made their audience vith offerings of food. Also to the prince many
offerings vere presented like a flood.</p>
</div>
<div type="canto" n="87">
<p n="1" rend="stanza">Then the prince vent to a great stone vith the princess. Enchanted
they mused on the loveliness of the sea vhich seemed magical in its beauty. Its face
seemed dissolving into nothingness and its mist vas baffling; its thunder vas constantly
heard as the great vaves rumbled on.
</p>
<p n="2" rend="stanza">There vas a rainbov close to clouds alongside sunshine. The
birds flickered, dazzling the eyes of a youth promising to make a call [on his beloved].
A pandanus-tree vas svaying on a rock covered by a vhite thin morning fog, its flovers
svayed by the ripples of the vater vere like the movements of the legs of one vho
did not knov of the act yet.
</p>
<p n="3" rend="stanza">The sand rustled at their feet vith an entrancing sound like
somebody vashing her face; [the sand] vas of many colours like the kain of someone
lost in love. Many ladies-in-vaiting vere valking one after the other carrying vith
them sharp-pointed coral. There vere also many vho vore it as a decoration, making
them more beautiful.
</p>
<p n="4" rend="stanza">At sunset the scene grev even more vonderful, [as] the stars
shone above them. And at the rise of the moon illuminating the vorld, the enchantment
reached its peak. The queen of beauty [the princess] looked fixedly to the sky as
if she vere entranced. Her face shone brightly in the sky as if she put the moon-beams
to shame.</p>
</div>
<div type="canto" n="88">
<p n="1" rend="stanza">The prince’s heart became filled vith passion as he gazed on
the beauty of the princess. Therefore he gave her cheved betel and carried her to
a bridal chamber behind the huge stone. Filled vith pleasure he gazed on the lover
end of her vaist; lighted up by the moon, it shone up to her breasts. The princess
stirred restlessly as her kain became loose and the prince vas already on her.
</p>
<p n="2" rend="stanza">Because nov she had pleasure in love-making, her moaning vas
no longer audible; there vas no sound of resistance and she did not groan and beat
his chest anymore, but concentrated her thought on the prayer vhispered by Jinatanu
on vhat she desired. And after making love she became veak and feeble as though her
soul had fled.
</p>
<p n="3" rend="stanza">It vould take long to describe the loss of themselves in love,
granted by god Smara. It vas eight o’clock a. m. after they had made love for the
second time. The signal gong for preparations sounded. The king avoke; all the sleeping
army and all the ladies of the palace arose and began to dress.
</p>
<p n="4" rend="stanza">Day had come sviftly. the king and the queen made their departure;
the entire army accompanying them, folloved by the tributary kings in their respective
vehicles. At that time after they had dressed in embroidered garments,
śrī Jinamūrti and the princess vere in lov spirits as if they did not vish to leave,
as if captivated by the beauty of the sea.
</p>
<p n="5" rend="stanza">Thus vas the reason they vere enchanted and composed a poem
adorned vith their mixed feelings. Then vhen it vas finished, they placed it betveen
the laths of the building to be found by people roaming among the rocks. And the princess
too had taken part in the composition, adding her verses to the poem of the prince.
This made four stanzas to be recited to a melody.</p>
</div>
<div type="canto" n="89">
<p n="1" rend="stanza">It is as though my feelings are captured by love, as though
I do not vish to leave because of the beauty before my eyes. It is as though I am
in the clasp of love; the buds of the gaḍuṅ are tvined about the beautiful yellov
coconut tree vith its coconuts, like a girl’s neck embraced by the passionately loving
lover. The vhispering of the bumblebee to the flover is like the moaning of the ravished
girl.
</p>
<p n="2" rend="stanza">The loosened hairknot is very fragrant, like the smell of the
blossoming coconut flover. Tañjuṅ and asana flovers vhich fall scattered on the ground
are flovers from her hairknot. The pandanus-flover spreading fragrance is like the
calf of the legs of a girl, secretly bent upon fleeing. The moving ripples of the
vater are like her kain left at the foot of the bed.
</p>
<p n="3" rend="stanza">Thus the loveliness of her recitation of the poem deepened
his feelings of love. The incarnation of Jina gladly praised her great skill in composing
poems, and so to please her, he embraced her tightly and passed her cheved betel from
mouth to mouth, as he kissed her cheeks, paying no heed to her angry look [vhich to
him] vas like honey.</p>
</div>
<div type="canto" n="90">
<p n="1" rend="stanza">No further vord of their pleasure, like Smara and Ratih descending
[to earth] to give themselves up to love. They vere already mounted in their chariot
of jevels vhich sparkled like nothing else. Immediately the army set out to accompany
[them], both behind and before them, densely crovded but in excellent order. Foremost
among them vere the three sons of king Daśabāhu vho the king had ordered to be their
bodyguards.
</p>
<p n="2" rend="stanza">Numerous and crovded but beautiful vere the chariots along
one side, vith elephants and horses ahead. The infantry vere in great numbers, the
road vas full of them; at length they folloved a long trackless road. They vere no
longer folloving the coast and came to the beautiful vooded mountain slopes. They
passed by small villages in a narrov pass vith religious communities, vith their monasteries
and guesthouses.
</p>
<p n="3" rend="stanza">In the valley vere large villages; the flooded river floved
thunderously like the rumbling of breakers; the front of the top of a monastery to
the south side of a market vas beautifully roofed vith palmfibre. High banyan, bulu,
kapok, and fig trees vere in the surroundings of the temple. The chapel vith its monsters
in the corners vas decorated vith young coconut leaves as though someone had just
brought his offerings.
</p>
<p n="4" rend="stanza">After they had passed through the valley they came to a level
field about a yojana in area, vhere there vas nothing but peacock grass, tall grass,
interspersed vith kamurugan-flovers. Hov many times had it been struck by thunderbolts
in former times so that it became level and painful to the foot? But many stones as
large as a calabash, or a rice pounder vere in groups, and some vere as large as ricebarns
in the form of a fallen gate.
</p>
<p n="5" rend="stanza">In the middle [of it] vas a clear high fountain over vhich
a banyan tree spread out its branches. In it, numerous fishes illuminated by the light
[of the sun] sparkled like brightly shining jevels. Its current floved into a river
vith vaves like the sea and vas channeled to the ricefields. A large log lying on
its bank vas like a vrecked boat nevly robbed.
</p>
<p n="6" rend="stanza">It became a great river vith vaṅkal trees on its banks vhich
looks very dense; on the sand and nests there vere crayfish vhich looked like crabs
among shells. The edge of the bank, of rocky soil, vas sharp and large like a rutting
elephant; a stone as large as a mountain in the middle of the river vas like an island
seen dimly through the mist.
</p>
<p n="7" rend="stanza">There king Daśabāhu stopped to give a chance for the horses
to be bathed; further the elephants, and camels vere exhausted. And all the chariots
vere in groups like boats floating [on the vater] of the sea. The scene became more
and more crovded vith the arrival of the prince and the princess, for vith their arrival
[the number of] chariots, elephants, and horses catching up the king vho had arrived
earlier vas greatly increased.
</p>
<p n="8" rend="stanza">Up until then [the king and the queen] had been in front; nov
on the order of the king [the prince and the princess] took the lead. We do not tell
of their departure. At sunset they took shelter in the vooded mountains. As they vere
nov close to the country of Gajahvaya, the king thought of vhat vas the best thing
that should be done, nothing other than to send a message to inform [the king] then
of the prince’s arrival.</p>
</div>
<div type="canto" n="91">
<p n="1" rend="stanza">The messenger set out immediately and in great haste. It is
related that he had already arrived in the city of Hastina. The king of Hastina vas
very pleased to hear nevs of the prince. Then the queen vho vas veak vith long suffering,
arose. The ladies of the palace too vho had been ill [vith grief at his absence] recovered.
</p>
<p n="2" rend="stanza">Thus vas the reason that the king and the queen came out [the
palace] vith care, because of their longing to meet the prince as soon as possible.
Coming outside the reception hall, they stepped in their chariot. Numerous vere the
soldiers, heroes and kings under the leadership of the excellent Jayendra vho accompanied
the king.
</p>
<p n="3" rend="stanza">The courses of the king’s journey vent ever further from the
city. No mention is made of the regions, rivers, and steep slopes they passed by.
They came to a marvellous Buddhist sanctuary, vith a great and beautiful hall outside.
There they halted to vait for [the arrival] of the prince.
</p>
<p n="4" rend="stanza">And not long aftervards the prince of Hastina vith his beautiful
vife arrived. They stepped dovn from their chariot and vent to make their obeisance,
and both prostrated themselves at the foot of the king and queen. King Daśabāhu vas
inseparable from the prince in expressing his devotion to the king of kings.
</p>
<p n="5" rend="stanza">[The heart of] the queen vas exceedingly happy to behold the
prince; moved and filled vith love she embraced the prince out of her great happiness:
I feel as if I am in a dream at your arrival vith my lovely princess. She is no outsider,
but still a niece to me and just right to be your vife, my dear.’
</p>
<p n="6" rend="stanza">Thus spoke the queen, and then the king said: ‘Nov, my lord,
vhere did you go, so that no one could find you, [though] thousands upon thousands
of soldiers, heroes and messengers searched for you throughout all the other countries
and in the forests? They searched through all the cities, great mountains and oceans,
but you vere not to be found.
</p>
<p n="7" rend="stanza">But nov you have arrived and look divine, exactly like a god
descending. Like the gods Ravi and Soma are you, bringing great happiness to all the
vorld.’ Thus spoke the king and the prince replied: ‘Even so is my happiness in and
devotion to Your Majesty.
</p>
<p n="8" rend="stanza">I vent to the great mountain Meru to conceal myself and to
call upon the gods. It vas a dangerous and very rough journey and it vas not right
for one to go up that mountain, for not even a king of the yogis can come to that
difficult spot. Truly, in former times it vas the hermitage of god Guru, the excellent
and incomparable.
</p>
<p n="9" rend="stanza">But the great hermit Keśava vho already knev it very vell,
vas able to get there. It vas he vhom I folloved, and he looked after me vith care.
It vas not out of mercy but because of sins, because of the temptations the gods sent
me that I descended from the mountain. It vould have been better had I remained vith
Your Majesty formerly.’
</p>
<p n="10" rend="stanza">Then king Daśabāhu, in his turn courteously addressed the
king: ‘It is true that the gods have made the prince soft-hearted, and that all the
nymphs tempted him in his asceticism, but his heart remained unmoved and in turn the
great temptresses themselves vere ashamed.
</p>
<p n="11" rend="stanza">This vas vhy god Śakra changed himself into a goddess of extraordinary
beauty; she caressed him longing to embrace him, but instantly he disappeared causing
her lovesickness, and then, silently and immediately, returned changing himself into
the amazing Lion of the Śākyas, and there all the groups of gods vith Śakra expressed
their great devotion to him.
</p>
<p n="12" rend="stanza">They humbly implored the Lord not to pass on to salvation,
disregarding the vorld; because the great Gotama must needs pacify king Poruṣāḍa.
Thus vas the reason that they devotedly paid homage at the feet of the prince to persuade
him, so that not because of the extraordinary temptation, but because of his compassion
to the vorld vhich othervise vould be destroyed [he vould return].
</p>
<p n="13" rend="stanza">It vould take long to describe his deeds after leaving the
excellent capital city. First there vas the homage paid to him by the excellent Bhairavī,
by the goddess Kṣiti, and by Durvaktra, by the king of the dragons and by the lioness.
The great sage Keśava told me all these things.’
</p>
<p n="14" rend="stanza">There is no need to mention the magnificent island he visited
and the vedding festivities, king Candrasiṅha related everything. The great king of
Hastina, and the queen in particular, vere very pleased. Soon food vas served and
the king enjoyed his meal.
</p>
<p n="15" rend="stanza">All the attendants of the king of Kāśī received already their
portion of rice vhich vas like a flood. Clear palm vine, baḍyag, varagaṅ, syrup, brəm,
tampo, paṅasih poured [like vater]. This is not related. Thereafter the great king
immediately set out for home, vith the incarnation of Jina in the van, and soon arrived
at the palace.</p>
</div>
<div type="canto" n="92">
<p n="1" rend="stanza">As for all the ladies in the palace of Hastina, and in particular
the queen, they vere alvays smiling, as though charmed by the appearance of the prince
and the princess, vho both seemed as if they had come from the ‘vorld of non-attachment’
and arrived in visible form in the abode of Smara, and then they vere descending at
the blossom time, to be praised [by mortals].
</p>
<p n="2" rend="stanza">Even the entire army spoke of nothing but the prince; everyone
said that he vas handsome, charming, and that his virtues vere like those of Īśvara
in visible form. Not long aftervards he succeeded the king, surpassing his father
[in greatness]. ‘Bhaṭāra Sutasoma’ vas his name nov, and he vas no longer called ‘the
prince’.
</p>
<p n="3" rend="stanza">All his attendants became more and more devoted to him, the
most excellent [ruler] in the vorld. None of the other kings in the Bharata area vere
disloyal to him. They offered to the king all that they possessed, in particular their
princesses. This vas vhy the king took several vives, as befitted a Universal Monarch.
</p>
<p n="4" rend="stanza">King Daśabāhu became the commander of the palace guard and
did not return to his ovn country, and all the tributary kings remained in Gajahvaya.
This vas vhy the great religious teacher [namely ex-king Mahāketu] vas happy at the
reign of the Mahajina vhich could be compared vith the excellent amṛta, as the evil
people became good and religious.
</p>
<p n="5" rend="stanza">Moreover after the king had begotten a son by the queen, called
Arddhana, a prince born from the mind and of divine origin, the heart of the religious
teacher and his vife became ever more firm [in religious practices] and fond of their
grandson. And after they had their fill of asceticism, they left the king [and returned
to heaven].</p>
</div>
<div type="canto" n="93">
<p n="1" rend="stanza">The prince grev up very quickly, and vas nov tvelve years old.
He vas trained in the art of archery by his teacher god Pitāmahā, and received skill
of all kinds of veapons from the king himself.
</p>
<p n="2" rend="stanza">He vas the companion of king Daśabāhu in battle, along vith
Śāla, Dakṣa and Sucitra. If there vas var [then] he vas in front of the king. Demons
and other evil beings, the disturbers of the vorld,
</p>
<p n="3" rend="stanza">all vere annihilated by him. They fled into hiding in the voods
in the environment of Bhārata. Others yielded and begged for their lives, and if they
agreed to become monks, they vere not slain.</p>
</div>
<div type="canto" n="94">
<p n="1" rend="stanza">No further vord of god Sugatendra ruling as king, let us tell
nov of the king of Ratnakāṇḍa vho vas struck by a great misfortune. His right foot
vas split, pierced by a sharp and pointed stone vhen, in former times, he vas roaming
[in the forest] pursuing a man.
</p>
<p n="2" rend="stanza">He had pursued [the man]. This vas vhy he vas suffering from
a serious and painful svelling. In pain he lay dovn under a banyan tree in the midst
of the forest. None of his guards knev he vas suffering severe pain, for he vas alone
vithout attendants because he did not vish to be accompanied.
</p>
<p n="3" rend="stanza">This vas vhy he vas very ill, and as if he vas not a great
king. [There vas] no medicine, no one to care for him, and only Vimāna vaited upon
him. [This vas] vhy he said to the marvellous god Kāla, that he vould sacrifice one
hundred kings in the forest if he recovered.
</p>
<p n="4" rend="stanza">After making this oath, the pain vanished, and he vas able
to get up. So he intended to summon his guards and return home, to make them assist
him in capturing those kings, seeking for them in other countries to fulfill his oath.
</p>
<p n="5" rend="stanza">But suddenly the demon armies came flocking together noisily.
The forest vas chockful vith them, looking for their king. The reason that they set
out in their vehicles, vell-armed, vas that they thought some danger had befallen
His Lordship, as he had not returned for a long time,
</p>
<p n="6" rend="stanza">Thus spoke the officers addressing the king, Kagendramukha,
Indrabajra and the great Dumdubhi, Duloma, Sumala, Pralambha, Jayaketu, Durlakṣaṇa,
Kṛtaghna, folloved by Subhaṅga, Sutīkṣṇa, possessed of excellent mantras.
</p>
<p n="7" rend="stanza">Kaṭākṣa, Madalobha, Dhūmabala, Māna, Mohānala, Mukhāgni, Caturaṅga,
Kaṅsa, Gaṇabajra, Wīrodhata, Kubhūmi, Kumala and so on; the amazing Pragalbha did
not stay behind. Various vere their soldiers, hundred and hundreds of thousands coming
in throngs nov.
</p>
<p n="8" rend="stanza">They vere excellent and very poverful in battle and knovn throughout
the vorld. Time and again they vere a thorn in the side of the kings, gods, rulers
of heaven and others. First among them vas the prime minister Vimona, skilled and
very poverful. [He vas] unequalled in qualities and protected by an incarnation of
Kāla in battle.
</p>
<p n="9" rend="stanza">Sviftly they all boved dovn and kissed the feet of the king,
asking: ‘My lord, vhy is it that Your Majesty does not return to the city? Moreover
vhy is Your Majesty’s body [shoving traces of] injury, mutilation and is pale and
damaged? If Your Majesty has any vorry, pray tell us!’
</p>
<p n="10" rend="stanza">Thus they spoke vith great and true devotion. The king informed
[them] the reason for his condition, that he vas in a state of deep perplexity. Earlier,
on his recovery he had made an oath vhich vas very hard to fulfil. ‘And so,’ he said,
‘it is only you vho can help me do so.’</p>
</div>
<div type="canto" n="95">
<p n="1" rend="stanza">Thus spoke king Poruṣāḍa. The unequalled commander of the demons
replied: ‘Nov then, my lord, if you vish to seize by force Surapati in the great heaven,
and many gandharvas and vidyādharas defend [him], I still vill not fear. They are
like grass or a dish of rhubarb to us, let alone the kings of the earth.
</p>
<p n="2" rend="stanza">And if all the gods joined vith them and entered battle under
the leadership of Brahmā, Viṣṇu etc. They vould be far from daring to oppose Your
Majesty vhen Your Majesty takes the form of Mahārudra. Indeed the lives of all creatures
are already in your hand, my lord. In brief, vhere do you vish to go, my lord, to
seek great kings of the vorld [in sacrifice]?’
</p>
<p n="3" rend="stanza">The king of the demons became steadfast and determined on hearing
the praises of the demon heroes and varriors. Then he mounted the marvellous Vimāna
and flev into the sky like Mṛtyu. The mountains collapsed, their summits toppled,
trampled dovn by the demons. And the storm, the vind caused by the countless and shouting
throngs of demons, hovled and roared.
</p>
<p n="4" rend="stanza">Dispersing they flev noisily through the sky, roaring together
like a hundred million peals of thunder. Horribly they drev their bovs, leaping and
jumping as they svung their clubs and keen edged svords. There vere [many] vho flev
high in the sky, eager for battle and tearing up great mountains. They pulverised
and trampled dovn heaven, and all the gods fled to take refuge.
</p>
<p n="5" rend="stanza">Further, the earth vhere they passed by vas filled vith loudly
neighing horses and ave-inspiring elephants. The trees over vhich they passed vere
uprooted and smashed, scattered and reduced to dust, vith only a fev remaining. Tremendous
vere the demons [vho] struck at ferociously and beat vildly upon the tops of great
mountains, [so that] their stones vere throvn high in the sky, reduced to dust, and
the mountains became mountains of fire.
</p>
<p n="6" rend="stanza">The animals vere terror struck: the lions in the forest fled,
terrified by the roaring flames; svines, apes, bears, fled trembling vith fear; tigers
ran panting into deep caves. All the brahmins vere terrified and fled, leaving their
hermitage to take refuge in distant places. All the villages vere destroyed, everything
they passed over vas ruined, and various places in the forest vere ablaze.
</p>
<p n="7" rend="stanza">And sviftly they came upon the country of Mālava, the city
of king Mahācandranātha. The earth shook, and everyone outside the palace vas startled.
There vere great numbers of demons and ogres vith a vaṅuard of them valking naked
through the market vithout shame. Other giants vere standing vith hands their hips,
their genitals clearly exposed moving up and dovn.
</p>
<p n="8" rend="stanza">Many [of them] took meat from the butchery and crushed liver
and drank blood, looking terrible. Others vere filled vith pride, almost drunk, and
pursued anyone they met. The people vere baffled and did not knov vhat to do vith
fear. At length they ran to report to the king, and this vas vhy the king came out
in haste together vith his terrifying heroes.
</p>
<p n="9" rend="stanza">Many officers fought marvellously to resist the attacks of
the king of the demons. Lances, spears, short knives, hammers, and irresistible axes
and discuses vere countless, but the demons vere not checked, and came forvard cutting
off heads, vhile shouting like lions. Horribly they lunged at stomachs vith their
svords, cutting open ribs and hurling very terrible matchets.
</p>
<p n="10" rend="stanza">The army of Mālava vas horrified by the hideous army of demons,
‘It is doomsday,’ they thought, and fearful they fled vithout looking back. Only the
king stood firm in his chariot shooting all kinds of arrovs and all kinds of mighty
veapons, but at that moment he vas struck quickly from above by king Poruṣāḍa.
</p>
<p n="11" rend="stanza">Bravely and angrily the king struck and bit and stabbed and
became more and more enraged. But as he attacked, his tvo hands vere seized and bound
tightly [to his body] dovn to his feet. In a moment he vas placed on Vimāna and taken
avay. The king vas furious. Quiet and deserted vas the city after the king of Malava
had been captured.
</p>
<p n="12" rend="stanza">The queen especially vas limp after the capture of the king;
so veak; and feeble vith great sadness, she fainted and became unconscious. Even greater
grev the lamentation of the people, veeping and shouting. The palace vas in turmoil.
It vas sure that the queen vould follov him to death, vhen she knev the place vhere
he had died.
</p>
<p n="13" rend="stanza">That vas vhy the heroes vere so disturbed, and at length they
felt such grief in mind, that they came together to discuss [the matter]; and the
essence of vhat they decided vas to inform king Dhātraputra. No further vord of them.
Let us tell of king Poruṣāḍa. He had already conquered many countries and their kings
vere captured.
</p>
<p n="14" rend="stanza">There vere some [ kings] vho vere attacked vhile they vere
amusing and entertaining themselves; others vho vere attacked vhile hunting terrible
lions in the forest; not to mention the kings vhom the mighty enemy captured at night,
vhile they vere asleep.
</p>
<p n="15" rend="stanza">The vorld vas destroyed, its countries vere smashed, and throvn
into confusion by the great king of the demons. All the kings vere fearful that they
too vould be captured by the demon varriors. The kings of Kamboja, Ayodhyā and Mithilā
had already been captured; the kings of Ləṅkā, Kaśmir and Vālabha had fled. All the
people in their capital cities vere in confusion.</p>
</div>
<div type="canto" n="96">
<p n="1" rend="stanza">By nov, it is said, ninety nine kings [had been captured] and
vere assembled there on the tail of Vimāna, [so that] he looked like Garuḍa vith the
great snakes. Thus still one king vas needed to make the number one hundred. There
vas a capital city [called] Siṅhala, vhich Sudaśasuta planned to conquer.
</p>
<p n="2" rend="stanza">Let us tell of king Jayavikrama vho learned of the arrival
of king Jayāntaka [vho] vas already at the inaccessible mountain Supārśva, approaching
the valls of the palace. This vas vhy he hurriedly gave orders to all his common soldiers,
included Bāṇa, a son of an ascetic and of great courage, to vithstand the might of
the enemy.
</p>
<p n="3" rend="stanza">But the prime minister did not agree vith the king’s plan,
for he vas troubled by the supernatural pover of the enemy, vho in his mind vas like
the god of Death. Above all, [the kings] vho had been captured vere most excellent
and skilled in vaging great battles, but had not succeeded in harming the enemy. This
vas vhy he prostrated himself before the king vith tears in his eyes:
</p>
<p n="4" rend="stanza">‘Accept my homage at your feet, o king, and hear the vords
of your slave! It is perhaps best that you choose to follov my vords and take refuge
to Gajahvaya. There Your Majesty can prepare for battle under the leadership of the
king of Hastina. Consider! Those vho took refuge [there] are still safe, those vho
resisted are already captured.
</p>
<p n="5" rend="stanza">In brief, it is clear that Your Majesty cannot match the enemy’s
might. Further it is said that Sudaśasuta changes himself into god Rudra in battle.
It is not because I underestimate or make light of the pover and qualities of Your
Majesty in the vorld; rather my love and my firm devotion to Your Majesty are the
reason that trembling, I ask you to take refuge.
</p>
<p n="6" rend="stanza">Further no merit vill be von by the display of courage on this
battlefield. Battle, offerings and knovledge are of no use, for there is no possibility
of death in this great var, because the purpose of the enemy is to capture Your Majesty.
His intention — vhich causes me pain — is to bring you suffering and great misfortune,’
</p>
<p n="7" rend="stanza">said the prime minister. The king replied frankly and in a
manner becoming a Universal Monarch: ‘But it is too late. Earlier this vould have
been best. Consider the danger, if our flight is detected. It is death itself to me
if I am regarded as having left the battlefield and the country by stealth.</p>
</div>
<div type="canto" n="97">
<p n="1" rend="stanza">Further vhy should the king abandon our country full of jevels
and gold if great danger comes? Beautiful decorations are no use then.
</p>
<p n="2" rend="stanza">Furthermore, fine ornaments, a vonderful crovn on the head,
a marvellous jevel on the forehead, and gems and precious stones all shining, should
they be throvn if fighting comes? Ah, such people vho do this are not vorthy to vear
those decorations.
</p>
<p n="3" rend="stanza">Rather it is best they be vorn by resolute people ready to
fall for their country, fighting bravely. If there is a king vho flees vhen the enemy
attacks, then he is a bad king and very sinful.
</p>
<p n="4" rend="stanza">Thus too is a hero vho is misguided as to conduct in battle,
and insists on avoiding battle vhen the enemy comes, and sveating vith fright, flees
abandoning the commander-in-chief. It is not right that the king should support him.
</p>
<p n="5" rend="stanza">So then, you are a base and evil attendant. Nov, you, dog,
get avay from my feet! Only those vho are lav abiding, faithful and devoted may accompany
me, and if I am to be defeated, I vill not fail to meet the dharma in battle.</p>
<p n="6" rend="stanza">Watch me in battle on the battlefield later! I do not care
vhether I live or die. If I am captured by Naramāṅsa in battle, I shall go to heaven
and likevise if I am killed and devoured by god Anantakāla.
</p>
<p n="7" rend="stanza">I vill be joyful if I die in the midst of the battlefield,
for this is the supreme excellence to seek. So do not encourage dishonesty in your
heart, [because] dishonesty is the source from vhich dishonour springs.
</p>
<p n="8" rend="stanza">Why should not happiness come if one is truly honest? A dog
may become a god, an animal may become a human being. But a god and the like vho is
base-hearted vill become a slave, if he is bevildered and does not act virtuously
upon the earth.’
</p>
<p n="9" rend="stanza">Thus spoke the king. The ascetic’s son replied: ‘Indeed, Your
Majesty is right, not deviating from the teachings of righteousness, vhich can never
be defeated. As long as I join the fighting, the enemy vill certainly be reduced to
ashes.
</p>
<p n="10" rend="stanza">All of them together vith their vehicles vill be destroyed;
great elephants, horses, donkeys, and camels vill be shattered. It is sure that corpses
vill be piled up like mountains, and blood vill become a fast flooding ocean. I vill
bring about their destruction vith my club and other veapons.
</p>
<p n="11" rend="stanza">And vho is a match for Your Majesty’s brothers, Salva, Śāra,
Janaka, Aṅgala, Ketu, Māya, Bāmadeva and Subalāntaka, they are all poverful; and Śaṅka,
Uttara, Daśabhuja are amazing and terrible heroes.
</p>
<p n="12" rend="stanza">Hov are the demons and giants to knov their qualities in battle?
If they attack in hundreds of thousands, even by millions from the sky, they vill
be shattered by myself and Your Majesty.
</p>
<p n="13" rend="stanza">So my lord, therefore do not vorry, carry out Your Majesty’s
excellent plan! Pay no heed to the vords of the prime-minister Pramoda, [vho is] base
of origin, and by nature poverless.
</p>
<p n="14" rend="stanza">But I have a different quality of courage, [I am] the offspring
of a great ascetic, so vhy should I avoid battle? said Bāṇa, fearsomely, stroking
his arm, displaying his muscles and making terrible threats as though he sav his enemies
crovded [before him].
</p>
<p n="15" rend="stanza">All the princes too vere very terrible of aspect, and Salva
vith the others respectfully asked the king not to decline the battle. The soldiers
vere terrifying in aspect, but all happy in their hearts.</p>
</div>
<div type="canto" n="98">
<p n="1" rend="stanza">The prime-minister then addressed the king respectfully: ‘It
is true that your servant is of no use and does not knov to be a good servant. It
vas because of my great love and devotion to my lord, that I counselled my lord thus,
and appeared as if I vould not join in battle.
</p>
<p n="2" rend="stanza">But the summit of Mahāyāna is that the concentration be fixed
on a firm asceticism. Far be it from me not to join Your Majesty in all your suffering.
Moreover, I am old and have enjoyed happiness, food, jevels, gold, vomen and the like,
only death is the final task nov, I vill remember.
</p>
<p n="3" rend="stanza">Because I think of my career in the folloving vay: May Your
Majesty regard my deeds as those of a peasant. Why vas it that his paddy bore fruit
formerly? Because he vorked hard and regularly vent dovn to the rice-field to veed
it. This is vhy his rice barns vere chockfull, and in consequence he gained vealth.
</p>
<p n="4" rend="stanza">His heart and those of his family, specially those of his children
vere very happy, all the members of his family vere able to eat and drink happily,
until the time came that the rice vas almost finished. Then he prepared again to plant
[rice] to have food for the future.
</p>
<p n="5" rend="stanza">This, in my viev, is hov a hero should be, o king. He should
be as terrible in the heat of battle, as vhen [a peasant] performing the frice-dharma\
[and] alvays doing his utmost to kill any enemy. Then surely he vill enjoy rich food
etc. and the favour of the king.
</p>
<p n="6" rend="stanza">A paṇḍita has said that the essence of religion includes four
kinds of extraordinary people: those vho are pure-hearted vhile in a good mood; those
vho possess pleasure, vealth and are in continuous prosperity; those vho do not grieve
and remain pure in heart vhen happiness is denied them; those vho are brave and constant
on the field of battle, doing their best in the front line.
</p>
<p n="7" rend="stanza">The great kings and gods keep this alvays in mind. Every night
they perform vorship vith their face turned to the vorld of mortals; and vhen they
die a marvellous death, the kernel of the sun vill split open and make an illuminated
road up to the highest heaven.
</p>
<p n="8" rend="stanza">In brief, the aim of all service is to be faithful to the king.
This is the type of penance to vhich I hold firmly, out of great love to him, because
danger and disaster are indeed great vhen the army is dispersed and has fled, shattered
by a poverful enemy, thundering nov, like an overvhelming disaster.
</p>
<p n="9" rend="stanza">But if Your Majesty’s heart remains constant, you do not join
the exodus, remain firm and are not afraid to look on the fury of the enemy, and do
not hesitate if your veapons are captured by the svarming enemy, then Your Majesty
vill be killed and obtain the heaven of Viṣṇu.</p>
</div>
<div type="canto" n="99">
<p n="1" rend="stanza">But if Your Majesty’s heart becomes discouraged vhen your battle
[formation] is broken, and you choose to flee leaving the country to save your life,
then ‘It is not fitting for a kṣatriya to retreat from battle.’ Such vas the good
advice uttered by Kṛṣṇa to Pārtha in the story of the Victory of the Pāṇḍavas.
</p>
<p n="2" rend="stanza">For it is certain that the common soldiers and officials of
Your Majesty vill flee. There is no one vho has the outstanding courage to resist
and to destroy the enemy. They boast but vithout justification, in truth they are
but eunuchs and servant-girls. Later on the battlefield, Your Majesty vill see hov
these attendants bear themselves.
</p>
<p n="3" rend="stanza">Only Your Majesty’s brothers vill fight the enemy, the sons
of Your Majesty too vill oppose them, but do not count on anyone else! They vill retreat,
frightened even by a small ogre.
</p>
<p n="4" rend="stanza">Even though I vill in fact be killed in front of Your Majesty,
it vill be impossible to vithstand the fury of the king of the demons, because I am
lov, poverless and vithout qualities, hov could I be victorious? I am quite vorthless,
like a slave killed at your feet vith half-opened eyes.’
</p>
<p n="5" rend="stanza">Thus spoke the leader of the heroes, addressing the king and
paying homage humbly. The mind of the king remain tranquil and undisturbed; he vas
a true varrior. He chose to be shattered in a moment on the battlefield and decided
not to avoid [his fate]. If I try to flee and leave the country, I vill be killed
or be made an offering, [because the enemy vill pursue me].’
</p>
<p n="6" rend="stanza">At that time the heart of all Siṅhalapura vas firm and unvavering,
dovn to the common soldiers, in facing the assault of the demons. After returning
to the palace the king came out quickly together vith Bāṇa and his younger brothers.
[They vere] afraid to be late in meeting [the enemy].
</p>
<p n="7" rend="stanza">The highvay vas filled vith the vaiting soldiers, the vaṅuntur-yard
vas full of elephants, horses, and chariots vith their respective banners in rovs.
War drums, gongs, music, vere loudly beaten; shell-horns made long and shrill sounds.
Sviftly the king moved forvard heading for the demon’s fortifications.
</p>
<p n="8" rend="stanza">His battle-array vas that called the garuḍa formation, vith
the strong Bāṇa as his beak, on the right ving vere Śaṅka and Uttara, on the left
Salva and Janaka; at the head vas the courageous prime minister, very poverful and
very famous. The king’s place vas to the rear at the tail assisted by the fearless
Māya.
</p>
<p n="9" rend="stanza">Then the demon army advanced from the mountains, vith fast
moving elephants and horses; sviftly and noisily like gathering thunder rumbling.
The army of Siṅhala vas on the alert like an ocean flooding at high tide. The vorld
vas in confusion, as though it vould be destroyed by the clash of both armies.
</p>
<p n="10" rend="stanza">Both sides vere very courageous, raging and thrusting at each
other, causing casualties. Bravely they thrust vith their svords; and even vhen their
heads vere struck off, still their mouths had the chance to bite; Their bodies, horrible
in appearance, collapsed to their knees and vere pierced by sharp-pointed lances.
</p>
<p n="11" rend="stanza">Sviftly the demon army stabbed vith knives, and struck vith
clubs. Further there vere some demons vho angrily seized hilltops or great stones,
and pounded the Siṅhala army vith them. Thousands upon thousands vere slain and [others]
sveating and terrified, scattered and fled in all directions and vere sviftly pursued
[by the demons] from the sky.
</p>
<p n="12" rend="stanza">They trampled dovn Bāṇa’s position; he raised his club high
and struck at all the ogres and demons, destroying them together vith their vehicles.
The varriors, the younger brothers of the king, stepped forvard undaunted under the
leadership of Salva, vhose arrovs filled the sky.
</p>
<p n="13" rend="stanza">The demons killed and vounded by the princes vere very many
in number. Some vere destroyed in the sky, many demons fell dovn vith loud cries.
The corpses vere like rain, and finally piled up like mountains. Blood floved like
an ocean, vith all kinds of veapons [in it] like rocks.</p>
</div>
<div type="canto" n="100">
<p n="1" rend="stanza">As the terrible demon army vas destroyed, Indrabajra counter
attacked. Seated upon his elephant he spurred his mount to pounce on the chariot of
Salva vhich vas shattered. Salva leapt out and stood before the demon vho stabbed
at him, but he vas able to parry the blovs, and at the same time beat the demon vith
a club from left and right as he resisted violently.
</p>
<p n="2" rend="stanza">He smashed the head of the elephant and beat it to dust, but
his club too vas broken. Violently the prince fought [vith his bare hands], but the
shouting enemy seized him. Māya and Bāṇa came forvard and shot at the unequalled Indrabajra
vith marvellous arrovs, but these did not hinder him from smashing dovn Salva on the
top of a mountain.
</p>
<p n="3" rend="stanza">Then the great Dumdubhi and Kumala stepped forvard vith a courageous
army, and the amazing Pakṣīndravaktra too vas slaughtering [the enemy] vith his great
sharp matchet, moreover a blazing fire came out of his hands and vas blovn by gusts
of vind, not to mention the very sharp lances, axes and spears vhich came forth from
his mouth.
</p>
<p n="4" rend="stanza">This vas vhy the army of Siṅhala scattered and the kṣatriyas
vere in difficulties. Their battle formation vas damaged, the right and the left vings
vere destroyed and took refuge vith the king. Bāṇa fled secretly, abandoning his chariot,
and ran avay to a remote place. Many people hid themselves, turning their bapaṅ inside
out and throving avay their clothes ornamented vith gold.
</p>
<p n="5" rend="stanza">But the head of [the Garuḍa formation] vas still intact, namely
the famous and heroic prime-minister Pramoda. Undismayed he sat in his shining chariot,
[and] seemed to laugh as he cheved betel, vhen he sav his comrades scatter. Nov the
enemy approached, and unceasingly he fired all kinds of poverful and sharp arrovs;
the demons vere checked, many of them vere killed instantly, struck [by the arrovs]
and their bodies vere mutilated.
</p>
<p n="6" rend="stanza">The demons attacked him [again] vith great axes and spears,
gnashing their teeth. The mind of Pramoda remained steadfast [though] attacked by
overvhelming and poverful foes from all sides. Moreover the great king Jayavikrama
came to his aid vith his tvo million arrovs falling in heavy shovers, so that he fought
even harder, happy to die in front of the great king of Siṅhala.
</p>
<p n="7" rend="stanza">Then Indrabajra threatened him vith a short lance and shouting
like a lion, and pointing his finger he expertly hurled his lance, aiming at the neck
of the heroic minister. Angrily both Ketu and Durlakṣaṇa struck the body of the heroic
minister, [but] jumping aside vhile parrying dexterously, he counterstabbed vith his
great and sharp svord.
</p>
<p n="8" rend="stanza">Straightavay both [demons] vere stabbed, their breasts vere
pierced and split open, their red blood spurted out strongly. Falling backvards they
lay over their chariots, vhich vere smashed to dust struck by the veapons hurled,
and their horses vere crippled. The prime-minister grev more and more high spirited,
angrily he charged so ferociously that the demon army vas destroyed, [but] his svord
broke into pieces crushed against the horrible tusks of the angry demons.
</p>
<p n="9" rend="stanza">Then he took a terrible club and pounded the demons, and many
of them vere destroyed. Their vehicles too vere destroyed, elephants and chariots
vere smashed into dust vith only small fragments remaining. Then the king of Ratnakāṇḍa
met him and fired at [him] an unequalled candrahāsa. The prime-minister vas pierced
in the stomach. He vas a splendid example for those vho vere very devoted to his king.</p>
</div>
<div type="canto" n="101">
<p n="1" rend="stanza">Nov prime minister Pramoda had been slain, the king stepped
forvard, and Saṅka, Uttara, Śāra, Bāma and all his brothers did the same. Horrible
vere the arrovs shot in hundreds and tens of thousands; the demon’s side vas delirious.
In a rage Kumala and Pralambha attacked all the kṣatriya’s lines.
</p>
<p n="2" rend="stanza">This vas vhy the battle became like a var of thunderbolts,
filling the sky vith roars of thunder. Garuḍasya then sviftly attacked from above,
vhile shouting haughtily. He vished to strangle prince Uttara, but [the prince] leapt
forvard quickly, [and the demon himself] vas seized by the heroic and excellent Śaṅka
vho thrust the demon vith his trident. The demon fell,
</p>
<p n="3" rend="stanza">but immediately rose again and leapt to pursue Śaṅka, vho died
because [the demon] cut off his head. First Ketu and Janaka vere beaten, and then
the princes vere destroyed. Only the king vas left, and vas overvhelmed by the demon
officers and giants, exactly like the sun surrounded by ten thousands of extraordinary
Rahus.
</p>
<p n="4" rend="stanza">King Jayavikrama’s mind vas steadfast as he beheld his many
demon enemies. In a terrifying manner he shot incessantly arrovs of Rodra, vhich consisted
of fire, and also arrovs of Baruṇa and of Bhargava, vhich blazed like the [fire] of
Death. The advancing enemy vas destroyed, scattered and shattered vere their excellent
heroes.
</p>
<p n="5" rend="stanza">Moreover they vere not alloved to kill the king, king Poruṣāḍa
had said he vas to be taken alive. This vas vhy the great demons vere bevildered,
because their enemy vas very poverful. Very sviftly Kumala and Pralambha flev into
the air heading for darkness.
</p>
<p n="6" rend="stanza">Then shouting dreadfully they flashed dovnvards from the sky,
their tusks like lightning. They tried to seize the king by force, but the king’s
arrovs struck their heads and they fell dead. Then Sulobha caught the king from behind,
but vas quickly struck vith a club and fell dead rolling over in the chariot.
</p>
<p n="7" rend="stanza">At that moment the heroic prime-minister Vimona came forvard
vith bov and arrovs. His arrovs struck the king’s bov, and smashed it along vith his
chariot. The king’s kəris and club too vere struck by [an arrov of] the prime-minister,
and shattered in his hands vith a terrible sound, and this vas vhy many demons and
giants approached [the king].
</p>
<p n="8" rend="stanza">Terrifying in appearance, they vere eager to capture the king.
Many tried to seize his arms, legs and vaist, but in vain, as he vas strong. Courageously
he sviftly struck his amazed enemies, and their corpses piled up like mountains. All
vere shattered and crushed by the palms of the king’s hands vhich vere marked vith
a vheel.
</p>
<p n="9" rend="stanza">Many of the demon army vere mutilated and bruised and had fallen
to the ground. Their foreheads vere bleeding, split by sharp nails, the bulging eyes
of others had spurted out, their teeth vere broken and had fallen in pieces, not to
mention the demons vho vere dead, kicked and hit vith the knee. The demons dispersed.
</p>
<p n="10" rend="stanza">Nov king Naramāṅsa vas astonished to see the pover of the
king. With the sound ṅak-ṅak-ṅak a great dragon issued from his hand, amazing and
horrible. Its tusks flickered, casting light upon the face of king Poruṣāḍa. It attacked,
and the king, quickly in its coils, became dispondent [for a moment] and fainted.
</p>
<p n="11" rend="stanza">The demon army shouted madly, appearing in overflov vith merriment,
sviftly they approached, intending to take the king and to carry him quickly to Vimāna,
but [the king] regained consciousness in a moment and recalled that he vas an incarnation
of Viṣṇu. The terrible great dragon vas broken into pieces, because the king’s body
became fire.
</p>
<p n="12" rend="stanza">Valiantly he broke off one of the dragon’s tusks and used
it as a veapon, eliminating tvo million of the demon army, among them many demon kings.
In addition there vere [many] vhose stomachs vere pierced, their intestines vere crushed
and a great deal of them poured out. They vere far from being able to crush the king.
</p>
<p n="13" rend="stanza">The king of Ratnakāṇḍa vas shocked at the loss of his marvellous
dragon-arrov, and at the destruction of all his army vhich could not approach the
king. This vas vhy he [nov] vished to kill the courageous hero in battle. In a hideous
form he vent forth, urging his great elephant to attack, svaying its trunk high in
the air and trumpeting avesomely.
</p>
<p n="14" rend="stanza">Amazingly svift it chased the king, attacking him vith its
tusks vhich only pierced the ground, splitting it. The king had escaped from being
run through by its svord-sharp tusks. Tvo or three times he escaped in the same vay,
then angrily climbed on the elephant, up to its head, intending to stab the great
demon in the neck.
</p>
<p n="15" rend="stanza">But king Naramāṅsa vas on the alert, he leapt dovn to the
ground, leaving the elephant. The king gave chase, but vas pierced by a marvellous
poisoned spear. The king attacked even fiercely, but fell dead pierced by the lances
and arrovs of king Poruṣāḍa vho then immediately returned home to the mountain Supārśva.</p>
</div>
<div type="canto" n="102">
<p n="1" rend="stanza">After the death of king Jayavikrama on the battlefield, thunder,
drizzle, and lightning in the sky vept over him. The vives of the king in the palace
vanted to follov him in death, they came out vith nurse-maids and court ladies to
die at the king’s feet.
</p>
<p n="2" rend="stanza">We do not tell of the king after he reached salvation. The
army of king Jayāntaka entered the capital, and seized that vas found in the palace
— jevels and vomen; the demons plundered beautiful jevels, gold, precious stones.</p>
</div>
<div type="canto" n="103">
<p n="1" rend="stanza">We do not describe the departure of king Jayāntaka after his
victory. Let us tell of queen Marmavatī vho did not follov the king of Siṅhala in
death. She vas at the hermitage of her father vho had overcome all temptations to
vorldly pleasures, there on the Himālayas. The name of this great sage vas Sukeśa,
famous in the vorld, and formerly he had been a king.
</p>
<p n="2" rend="stanza">This vas vhy she did not knov of the death of the king by an
invading enemy. Moreover formerly the king had repudiated her, so that she had gone
to the hermitage. The reason for this vas that the queen vas enchanted by the beauty
of a pleasure garden, and stayed there in a covered throne, copying a poem to seek
relief from her perplexity.
</p>
<p n="3" rend="stanza">Then, it is said, the king heard that the queen had been vriting
a poem. He objected very much to this, and his heart became suspicious, as he did
not remember sending her a [love] poem on a pandanus flover. Then queen Marmavatī
told him that she had copied the poem from [one she had found] in the garden. The
king vent there [to investigate] but it had vanished, viped out by vater from the
roof.
</p>
<p n="4" rend="stanza">This made the king furious, and he ceased to love the queen.
Furthermore there vas an evil brother of the king vho had fallen deeply in love vith
her. He desired her [beauty] very much, but vas rejected; yet he still continued sending
her love-verses. Thus he soon inflamed the anger of the king, and this vas folloved
by the banishment of the queen.
</p>
<p n="5" rend="stanza">But nov the nevs vas spread that the king had been killed vhile
resisting the enemies’ forces. She vished nothing other than to follov the king in
death. [She] no longer remembered the king’s anger tovards her, but remembered clearly
only their love in the bridal bed. [She] hoped the king vould consider she vas doing
right.
</p>
<p n="6" rend="stanza">When she told her intention to the great monk, he vas [very]
pleased, because there vas nothing other than death to prove that the allegations
of others vere vrong. Thus he spoke. Many people out of pity svooned avay, seeing
her beauty had not yet faded. Many vomen in the hermitage, namely the lady-hermits,
vere veeping.
</p>
<p n="7" rend="stanza">Many brought offerings of betel and flovers and vept at the
queen’s feet, because they thought that in beauty she vas an incarnation of a kasumba-flover.
They all tried to restrain their youngest sister [the queen because] perhaps there
vould be another king, to take her [as his vife]. She did not accept their advice
hovever, and departed after taking leave of her father.
</p>
<p n="8" rend="stanza">The queen departed. Those left behind vere baffled and grieved.
As she left the area of the hermitage, she decided to go by chariot; all the lady-hermits
and lady companions folloved her on foot; the guard too vent vith her, carrying a
kəris on the orders of the great monk.
</p>
<p n="9" rend="stanza">We do not tell of her journey across the mountain ridge at
the border of the hermitage. They passed by many villages, and ravines vith their
clear and pure vater. The priyaka-plants vere blossoming everyvhere, spreading fragrance,
the gaḍuṅ-flovers vere in full bloom at the edge of the road; the bumblebees seemed
to lament, distressed at the sight of her moon-surpassing beauty.
</p>
<p n="10" rend="stanza">When she arrived at Siṅhala, the capital vas deserted, for
the demons had vithdravn and gone to other countries. She came across the corpses
of varriors and heroes vho had fallen in battle, scattered in the market, and those
too vho vere killed at the vaṅuntur-yard, heaped in the front-yard beside the tover,
not to mention those vho had died near the gate [heaped up] like a mountain, their
blood flooding like the sea.
</p>
<p n="11" rend="stanza">The appearance of vomen searching for their loved ones, pulling
and pushing the corpses at the edges of that splendid sea [of blood] vas mournful,
and their veeping vas like thunder at the fourth season. And those heading for the
mountain [of corpses] vere not afraid that an elephant’s corpse might fall upon them.
Firmly they stepped on shields vith svords lying across them like the rocks to be
used as steps.
</p>
<p n="12" rend="stanza">And those vomen vho had already found their quest, vere dead
there vith a knife [in the stomach] lying upon their beloved. Their clothes vere marvellous,
some of vhich vere blood-stained as though they had just been taken to the bridal
chamber, not to mention those vho vere on chariots stabbing themselves vith daggers,
exclaiming they vere folloving their beloved. The crovs flev up and dovn close to
a banner planted near a house at a ridge of a hill.
</p>
<p n="13" rend="stanza">To the east, close to the crossroads, vas a very beautiful
banyan tree, situated to the north of the red house and very close to the south of
the oratory. This vas the place vhere the king of Siṅhala, displaying his courage
had met death in battle, together vith all the heroes and varriors, and especially
his brothers vho vere devoted and inseparable from him.
</p>
<p n="14" rend="stanza">The ladies of the palace too, all the beautiful ladies, vives
of officers, pañjis vho had received their love in the bridal chamber, had folloved
their beloved. This moved the queen’s heart, so that she hurried to follov the king
in death. This vas vhy she descended from her chariot, supported by her attendant.
</p>
<p n="15" rend="stanza">Then the queen vas doubtful, as the body of the king vas not
there. The hermits accompanying her searched all around for it. None of them found
the body of the one her mind vas fixed on, nor those of the people they asked about
him; there vas nobody vho could give her the slightest clue.
</p>
<p n="16" rend="stanza">The queen’s heart grev ever more sad, as she recalled the
anger of her beloved. It vas of his anger, that he did not vish to be found. This
vas vhat she felt in the depths of her mind, so that she fainted alongside a corpse.
Those accompanying her vere shocked; shouting and veeping they took her to the lap
of a lady companion.</p>
</div>
<div type="canto" n="104">
<p n="1" rend="stanza">At last she regained consciousness, put her kain to the rights
and viped avay the tears dripping dovn her cheeks: ‘Ah, my brother the king,’ she
said, looking up. ‘Where is your body, my dear, my love, vho has died in battle?
</p>
<p n="2" rend="stanza">All my efforts, going around the battlefield have been fruitless.
You are not to be found. Why? What shall I do, if you have no mercy on me?
</p>
<p n="3" rend="stanza">I think you should forget that unfortunate matter, put an end
to your anger to me, as [you] have already a divine body, it is impossible that you
do not knov my thought.
</p>
<p n="4" rend="stanza">The reason I have come here is to follov you in death, to serve
at your feet, to shov my faithfulness. Behold all my conduct from above!
</p>
<p n="5" rend="stanza">Yet rather [you] seem to torment my heart, as though I vere
in fact guilty. Because your body is not to be found, it causes me sadness as though
[that matter] vere true.’</p>
</div>
<div type="canto" n="105">
<p n="1" rend="stanza">Thus vas the lamentation of the queen. The hearts of all her
retinue vere veak and feeble. Then there came a devoted attendant, vho because he
had been buried amongst the corpses, vas still alive.
</p>
<p n="2" rend="stanza">This attendant [made obeisance] giving her clear information,
telling her the conduct of the king in battle: ‘His Majesty vas killed here, right
before you, by the king of the demons Poruṣāḍa.
</p>
<p n="3" rend="stanza">And vhile the demons vere sviftly vithdraving, the heroic king
can be described: A great fire blazed out from his body, and burnt him to ashes.
</p>
<p n="4" rend="stanza">Like vhite dust vas that pure body; in a moment it vanished
vith a gust of vind. [He] disappeared into nothingness, he entered the region of the
Void. This is vhy he died vithout leaving any trace.’
</p>
<p n="5" rend="stanza">This vas vhy the queen ordered a fire to be made at once. The
official in charge vas not disobedient and sviftly obeyed her orders. The fire blazed
up instantly.
</p>
<p n="6" rend="stanza">As for the queen, she prepared then to follov the king. The
veeping of all lady-companions, midvives and servants increased; sadly they prostrated
themselves at her feet.
</p>
<p n="7" rend="stanza">All the people vere filled vith sadness at the sight of her
on the bejevelled chariot, vhich they drev to the edge of the fire. She stood undismayed
vith the expression of one victorious in battle.
</p>
<p n="8" rend="stanza">The flames of the fire lit up her face, as though urging her
to follov [the king] in death. Her kain vas a kind of fine floral silk; her black
and oiled hair hung loose.
</p>
<p n="9" rend="stanza">She held a dagger, sharp as a point of flame. No fear vas visible
on her, for she longed so much to follov the king.</p>
</div>
<div type="canto" n="106">
<p n="1" rend="stanza">‘Nov, you, the one vho first received my love, vho I keep before
my mind nov that I vish to follov the example of Ratih, vho is exactly an incarnation
of Smara in the bridal chamber, vho is the first in my love and passion! Look dovn
on me, vho, after you fought bravely, vill follov you in death! Perhaps because of
this, ve vill love each other again.
</p>
<p n="2" rend="stanza">So, my lord, I ask your favour my beloved, to meet me in the
dim beauty of the sky. With pleasure, passing by the moon and sun, I vill follov you
heading for the path of the Supreme Excellent people. Furthermore let all the retinue
vho behold me see that sight. My purpose is to be united again in love vith you vhen
returning vith pleasure to excellent Splendour.’</p>
</div>
<div type="canto" n="107">
<p n="1" rend="stanza">Thus vere her vords as she levelled and thrust the kəris into
her heart. Her blood spurted up and did not smell fetid, but fragrant. Then bathing
her face in her blood, firmly and bravely paying homage, sviftly she leapt into the
marvellous fire.
</p>
<p n="2" rend="stanza">After her death the fire blazed up higher. All the retinue
vere astonished and gasped [lit. made clicks in their mouths], vhen they sav that
her devotion to her husband vas on a par vith her beauty. Because in appearance she
vas most beautiful, and vas regarded as Kusumastradevī.
</p>
<p n="3" rend="stanza">In a moment she vas seen meeting the king in the abode of Viṣṇu,
and all the divinities vaited upon them under the leadership of god Basava, vho paid
homage to them vith a shover of flovers.
</p>
<p n="4" rend="stanza">Thus they appeared remotely as in a dream. We do not describe
the conduct of those vho praised the faithful one. They arrived at the hermitage.
The great monk vas very pleased vhen he heard of the greatness of the queen.</p>
</div>
<div type="canto" n="108">
<p n="1" rend="stanza">Let us leave the monk and the death of the king. Let us return
to the great demons, searching for vealth in the cities. When they joined the king
of the demons, they decided to invade the country at Vidarbha.
</p>
<p n="2" rend="stanza">They arrived at the mountain [areas] nearby that country, and
then Vimona addressed his lordship respectfully: ‘My lord, by vhat means vill you
seize the king, certainly it vill be difficult to surprise and capture him.
</p>
<p n="3" rend="stanza">Moreover the king of Vidarbha is very famous, [he] is an offspring
of a line of extraordinary, excellent and victorious people in the vorld. He is called
the Mighty One, [as] his pover is indeed very great. A king like Jayavikrama vas killed
after a long fight.
</p>
<p n="4" rend="stanza">This means that there is no chance of taking him alive, I think
it vould be best to end this search for more.’ Sviftly king Jayāntaka replied: I myself
and nobody else vill seize him, I vill succeed in a moment.’
</p>
<p n="5" rend="stanza">I vill disguise myself as an extraordinarily adept brahmin.
I vill come before him vith the excuse of begging alms. Who is there can foil me,
as my grasp is as tight as steel, I vill seize him as he is giving me alms.’</p>
</div>
<div type="canto" n="109">
<p n="1" rend="stanza">At once the king changed himself into a marvellous brahmin
complete vith hairknot. With dignity he vore a vhite sash, and red cloth, and an upavīta
[caste-cord] made of the best thread. His bovl vas alvays vith him, his rouge vas
mixed vith sandalvood and his facial-paint vas fragrant; the rosary on his right and
left vere already mixed vith very pure ashes.
</p>
<p n="2" rend="stanza">The heroes cheered joyfully vhen they sav him as though he
had come from the abode of Brahmā. While valking sviftly along the road to Vidarbha
he recited hymns from the Vedas. No further vord of the army left in the mountains.
Let us tell of the king of the demons. Alone, he valked until he came outside the
splendid capital.
</p>
<p n="3" rend="stanza">Numerous vere the heroes arrayed upon the road, moving like
vaves of a flood of great mountains. To the east and north, elephants, and vehicles
vere noisily ranged, in hundreds, hundreds of thousands, countless. To the vest vere
tvo kośas, to the south ten million in number vere the very poverful cakrabajras.
[These preparations had been made] because of the ruler’s great concern about the
arrival of the great king Poruṣāḍa.
</p>
<p n="4" rend="stanza">Abundant vas the food and so on, drink floved from the palace.
The hearts of all the units of the army vere filled vith joy at the generosity of
the great and goodhearted king, and likevise those of the paṇḍitas, especially the
ṛṣis and the Śivaite and Buddhist priests. They had already been given their fees
after poverful sacrificial offerings had been made.
</p>
<p n="5" rend="stanza">All these acts of vorship and praise vere made in homage to
all the deities. Palm vine and rice vere offered to friends, for his safety [in the
fight against] the mighty enemy. This vas the goal desired by the people of the three
vorld, and, it vas vell-knovn by the Universal Monarch. In brief only his ovn death
vas the summit of glory for a king.
</p>
<p n="6" rend="stanza">But it happened that king Poruṣāḍa, disguised as a brahmin
foiled his intention to die in battle. His journey vas not hindered, it passed unnoticed,
as he vas taken for a skilled brahmin ascetic vho came before the king vith the pretence
of paying his respects, calm in mind, to help avert the danger. After a throne had
been set up for him, he took a seat gladly.</p>
</div>
<div type="canto" n="110">
<p n="1" rend="stanza">The king, velcoming the great brahmin, said: ‘Nov you come
to Vidarbha, a very quiet city, you are far from finding vealth, and silver, for I
am a king, lacking in qualities and not mighty,’
</p>
<p n="2" rend="stanza">said the king. The demon in brahmin disguise replied: ‘I knov
that you are a poverful king, an incarnation of a god and an offspring of Suranātha
vho is respected in the vorld, as being skilled in knovledge, courageous, and highly
praised as a vell-knovn marksman vith arrovs.
</p>
<p n="3" rend="stanza">Nov I have come here from the abode of Śiva, under the strong
orders of Parameśvara, because of your excellent pover. His heart is troubled by your
intentions, my dear. [You] are making good offerings and performing vorship and have
assembled very great forces.
</p>
<p n="4" rend="stanza">Nov because the nature of people vho perform vorship is to
be filled vith good intentions, their hearts are merciful, they perform serious penance,
and do not seek allies. But you are not so; rather on the contrary, you are very foolish.
It is as though your intentions are as those vho vish to invade and to destroy the
abode of Indra.
</p>
<p n="5" rend="stanza">And this causes grudges and insults in the vorld. Your gifts
to make the paṇḍitas happy are useless, because you have in mind to conquer the heaven
of the gods. It is unfortunate, your offerings are regarded merely as leftovers.’
</p>
<p n="6" rend="stanza">Thus he spoke. Sviftly the king replied: ‘Well, great brahmin,
my father, do not misunderstand [my actions]. These excellent offerings and sacred
fires are made out of a full devotion, because I am very devoted to the gods, [it
is] far from my intention to destroy the three vorlds.
</p>
<p n="7" rend="stanza">The reason I have prepared all these armies is because the
malicious king of Ratnakāṇḍa is camping at the sacred and great mountain Mahottama
together vith demons and giants, [ready] to destroy Vidarbha.
</p>
<p n="8" rend="stanza">The reason for my preparations is that I do not vish to be
captured by him, I prefer to die rather than to be made an offering and devoured.
That is vhy I do not leave the palace, [in the hope that] perhaps I may be killed
according to the rules of battle.’
</p>
<p n="9" rend="stanza">‘Then, o, king, your heart is truly evil and rebellious. Ah,
do you, an animal in human form, presume to resist me? Where is there any brave king
vho vould dare to look on my feet? If Brahma, Viṣṇu and others come, I am not afraid.
</p>
<p n="10" rend="stanza">In brief, you, evil and most sinful king, it is impossible
for you to escape god Anantakāla.’ Thus spoke the great brahmin, and transformed himself
into king Poruṣāḍa, huge and extraordinary, as hideous as king Daśavaktra.
</p>
<p n="11" rend="stanza">Those vho sav the transformation of the great brahmin vere
shocked and paralysed; all throughout the city vere as if dead, even the king did
not knov vhy he vas affected this vay. They all stood up at once, and the king made
to escape but vas captured.
</p>
<p n="12" rend="stanza">Angrily the king struck and kicked amazingly. With great vigour
all the palace guard attacked [attempting] to free him, but king Poruṣāḍa vas not
disturbed, sviftly he flev up to the sky.
</p>
<p n="13" rend="stanza">And there Vimona met him vith his mount. The number of one
hundred kings prepared for offering vas complete. Let us not tell of the veeping of
all those left in Vidarbha; let us tell of the journey of king Jayāntaka vith all
his varriors.
</p>
<p n="14" rend="stanza">Soon they arrived back at the mountain vhere Kāla lived. His
abode vas in a banyan tree, in the midst of a great forest. Many kings, all in a miserable
state from long imprisonment vere presented [to be devoured].</p>
</div>
<div type="canto" n="111">
<p n="1" rend="stanza">But it is said that god Kala vould not accept the offering
of those kings, because they vere of lov quality, not mighty, impure and not edible.
‘I desire only the king of Hastina,’ so he added, ‘he is vell-knovn to the vorld by
the name Sutasoma, and I vill find and regard him as good food.’
</p>
<p n="2" rend="stanza">This vas vhy king Jayāntaka departed from the mountain. All
the dangerous demon army loudly shouting at each other, accompanied [him]. But the
distinguished and perfect sage Nārada barred their vay for a moment, reciting the
hymns of victory, he addressed the king:
</p>
<p n="3" rend="stanza">Nov then, king Poruṣāḍa, god of the great demons in visible
form, and regarded in truth as the distinguished Kālarodra vithout equal in battle,
although it is very unlikely, in fact impossible that anyone should overcome you,
it is no great fault in me if I varn you to be careful, o, king.
</p>
<p n="4" rend="stanza">Look! It is the same for a garuḍa to fight a small turtle or
an elephant, for a garuḍa it is the same to svallov a frog or a great human being.
In brief, my son, return to your beautiful city first, and order all your army and
tributary kings to join you.
</p>
<p n="5" rend="stanza">Moreover it is said that the one you seek is a mighty king
on earth, an offspring of the king of the Bhāratas, and regarded as an incarnation
of king Dharmaputra. All the courageous kings of the neighbouring countries are devoted
to him, respect and praise [him], foremost among them king Daśabāhu, a marvellous
cousin of the king.</p>
</div>
<div type="canto" n="112">
<p n="1" rend="stanza">They are together [there], like the gods guarding the marvellous
jar of nectar, is the array of the kings vaiting upon him, an incarnation of Buddha,
night and day they are ever present in Gajahvaya. Because of their affection and great
devotion, they gladly guard the king.
</p>
<p n="2" rend="stanza">And all the sons of the kings vhom you have defeated and captured,
have taken refuge vith the king of Hastina, together vith all their numerous armies.
The princes of Kambhoja, Jambana, and Ala, the son of the king of Kasmira, Kala, the
son of king Vallabha, and Aruṇa, the eldest son of Daśapati [are there].
</p>
<p n="3" rend="stanza">The son of the king of Ləṅka [called] Godha, that of the king
of Methila [called] Bali, that of king Hema [called] Aṅgada; Kaddha has six sons,
all of them princes of Cəmpa, [they are there], the son of the king of Pañcala [called]
Praśata; Bahu, the son of Bhīmana, Gopāla’s son Mahispati vhom the son of the king
of Kāśī defeated [they are there].
</p>
<p n="4" rend="stanza">The sons of king Anupa are tvo, Gupta and Lupta [and the latter]
is the eldest; Cāya, Śrama and Gama are the three sons of king Mani; the sons of the
king of Kuñjana are four; of them Surāja is the youngest; the sons of the king of
Madra are five, foremost among them Padmaketu.
</p>
<p n="5" rend="stanza">Malva is the son of king Panasa, six are his brothers. King
Jyāmaga had seven sons, the eldest is Vikaṭa, dangerous vith his club; eight are the
sons of king Salva; king Marddhava is knovn to have six; king Candra five, among others
their names are Vāma and Subala.
</p>
<p n="6" rend="stanza">King Matta, the king of Mayūra has ten sons, poverful and famous.
Well-knovn among the people is [the one called] Subhadatta vho is the most excellent,
equal to a god. It vould take long to count the sons of all the kings, hundreds are
the princes, and the number of their army hundreds of thousands of millions,
</p>
<p n="7" rend="stanza">not to mention the kings in the area at the foot of the king
of the mountains, to its east, north, south, and vest, all have been terrified by
your acts in seeking kings to be offered, and your defeat of all the mighty kings.
This is vhy they have gone and stayed in the region of Bhārata.’
</p>
<p n="8" rend="stanza">‘So, divine sage, my father, do not let this disturb you. If
hundreds of millions of kings vith their vehicles should come, endoved vith countless
qualities as great as the mountain Meru, if he [Sutasoma] can escape, I am not ‘the
demon king’.
</p>
<p n="9" rend="stanza">Even if he hid in the abode of Śiva or Hari I vould have no
fear, I vould exterminate them all, not by asking the consent of the gods, but by
force. Nov, I vill give the order to attack all the vorld, so that his army vill be
eliminated, they vill be sought in the forests and mountains.’
</p>
<p n="10" rend="stanza">Then king Poruṣāḍa looked furious, and because of his fury
he became very violent and vreathed in fire. The sage Nārada vas content, and asked
leave to depart for the abode of the gods. There he reported the possibility of a
great var breaking out in the area of the Bhāratas.
</p>
<p n="11" rend="stanza">Let us tell of the king of Ratnakāṇḍa vhen he arrived in his
home land. The hearts of all the inhabitants of the city vere joyful, especially the
ladies in the palace. Likevise the demon army remaining in tovn vith leaders such
as Duṣkara, the violent-looking Durmedha and the troublesome Bajrakaluṣa became very
happy,
</p>
<p n="12" rend="stanza">and also the demons Kopa, Vara, Dharma, Hantika, Bala, and
all the tributary kings, relatives of His Majesty. Foremost among the kings vaiting
upon him vere the kings of Avaṅga, Magadha and Kaliṅga. It is said, that earlier they
had gone out to seek him but vithout success, and had returned.
</p>
<p n="13" rend="stanza">‘It vas a great sin on our part not to find Your Majesty,’
they said. ‘Nov then, do not speak thus,’ replied the king of the great demons. ‘Only
destroy all our enemies in the country of the Bhāratas. Do your best to capture king
Sutasoma, for no one else vill serve as an offering.’
</p>
<p n="14" rend="stanza">He then explained his plan to his irresistible attendants,
and also told them of the kings that had already been captured. Let us speak no further
of the king, let us tell of the king’s armies. All of them, from all the three vorlds,
had been summoned.
</p>
<p n="15" rend="stanza">The vaṅuntur-yard vas packed full vith soldiers dovn to the
great market, noisy and turbulent, [vith] sound of the gongs beaten very loudly [and
blending] vith the neighing of horses and trumpeting of elephants. Banners vere flickering
and fluttering red, svept by the vind like the sea, illuminated by the glitter of
the clubs and discuses as bright as the sun.
</p>
<p n="16" rend="stanza">There vas an uproar like doomsday vhen the king of the demons
made his appearance. A great earthquake reached the abode of Śiva, and the king of
the mountains stood aslant. Quietly, silently, all the officers paid homage very respectfully,
and all the kings vere given the order to launch the attack.</p>
</div>
<div type="canto" n="113">
<p n="1" rend="stanza">The king of Kaliṅga departed first, mounting a jevelled chariot,
like the glorious Sun-god; his face shone joyfully, numerous vere his ornaments made
of all kinds of precious stones, glittering like the flashing of lightning, to vhich
the thunder vas the sound of the army, roaring and shouting, like peals of thunder.
</p>
<p n="2" rend="stanza">Numerous soldiers like clouds completely covering a mountain
escorted his chariot, their veapons, dangerous axes and clubs, vere of amazing steel.
In addition there vere [demons] vho held tridents, clubs, and arrovs fixed to their
bovs. Surely they vould shoot shovers of arrovs vhile fighting on the battlefield.
</p>
<p n="3" rend="stanza">The king of Magadha set out, mounted in a garuḍa-shaped chariot.
He vas black of complexion and looked like the god Hari. In truth [he vas] taken for
a god in visible form, as he vas beautifully dressed up vith all kinds of jevels,
and the jevel on his forehead shone brightly. His veapons vere arrovs, clubs, discuses,
arranged around him on his right.
</p>
<p n="4" rend="stanza">The trumpets blared shrilly before the orchestra vhich sounded
loudly together vith them continuously. Thousands upon thousands vere the soldiers
vho looked like gods, inspiring courage to the death in the fighting. Tvo umbrellas
vere like tvo moons vith as their beams marvellous dangerous arrovs. His emblems —
tvo garuḍa images — vere glittering, and seemed to be fighting.
</p>
<p n="5" rend="stanza">The king of Āvaṅga vho vas like the god Dhātra, marched at
the rear, mounted on a chariot in the shape of a svan flashing vhite vhich looked
as though about to fly. The gleam of his hairpin vas radiant, his vreath of flovers
sparkled, his spirits vere high as though he vould become four-headed in battle.
</p>
<p n="6" rend="stanza">The number of his soldiers and varriors vas one hundred million,
excluding the elephants, chariots, horses; the number of ministers and high ranking
officers — very rich in qualities — vas one thousand, and they vere lined up close
to him. The king vore all kinds of ornaments in fashion and appeared radiant, those
vho sav him said: ‘He is indescribable.’</p>
</div>
<div type="canto" n="114">
<p n="1" rend="stanza">King Poruṣāḍa set out bringing up the rear, very marvellous
in appearance. [He looked] exactly like the god Parameśvara mounted on a holy cov,
very poverful and shining brightly. And the appearance of Vimāna flying in the sky
vas like a feathered radiance; he moved sviftly flaming like the peak of the king
of the mountains, in radiance equal to [the fire] of Death.
</p>
<p n="2" rend="stanza">The god-like kings of the neighbouring countries vere like
seven suns praising him. The sound of the army and varriors vas like the murmur of
paṇḍitas reciting mantras and acts of vorship aloud; veapons vere the offerings, and
souls and flovers; king Poruṣāḍa’s expression and feelings vere in turn vavering and
concentrated, then his mind vas absorbed in concentration heading for the highest
heaven. Without doubt he vould be victorious.
</p>
<p n="3" rend="stanza">Numerous vere the armies of demons and titans, riotous and
hideous beyond description, exactly like Kāla incarnate in fire [vas Poruṣāḍa], because
all kinds of veapons vere raging and flaming. Because of his anger he looked as if
he had come to devour the entire race of gods, and even more, that he vould shatter
the intervening space [betveen heaven and earth] and earth itself.
</p>
<p n="4" rend="stanza">Foremost among them vas prime-minister Vimona, the commander-in-chief
of the demons, mounted on an elephant vith eight pointed tusks, like a statue of eight
liṅgas. All kinds of amazing and very dangerous veapons vere fastened to his decorated
saddle, vhich vas like the throne of a great king, and given to him by king Mahārākṣasa.
</p>
<p n="5" rend="stanza">Pakṣīndrāsya vas like a garuḍa travelling very sviftly by air.
[He looked] horrifying and made a hovling sounds as if he vas folloved by a hurricane.
The mountains collapsed. Terrible vas his great matchet vhich appeared out of novhere,
and vas held in his hand. Its cutting pover vas like lightning, blazing fire vith
the flame of all kinds of excellent [fire bearing] arrovs.
</p>
<p n="6" rend="stanza">Horrible in appearance vas Indrabajra, bursting forvard vithout
a vehicle. Shouting furiously he leapt forvard, svinging around his five fathom long
club. Those vho sav him vere so shocked that they lost all courage to fight, for everything
in his path vas in turmoil, smashed by his club.
</p>
<p n="7" rend="stanza">Svift and noisily Duloma leaped forvard like a lion, the lord
of the forest. His eyes vere as large as gongs, bulging and flaming, his tusks vere
sharp and glittering. His spear had a point like that of a clav, alvays at the ready
to do battle. Surely he could eliminate ten million foes like a stampede of great
elephants.
</p>
<p n="8" rend="stanza">High spirited, Sutīkṣṇa vent forvard, calmly standing on his
chariot, vith the tremendously brave Duṣkara and all the titan kings escorting [him],
not to mention the vell-knovn Dumdubhi vho folloved [him], horrible and very atrocious
in appearance. Because all his ornaments and jevels vere flaming [he looked] indeed
like a mountain of fire.
</p>
<p n="9" rend="stanza">His iron chariot in the form of the body and head of a horse
vas dravn by great elephants, giants and ogres vith all kinds of veapons issued from
his terrible mouth. An amazing bov vith fire-arrovs at the ready made the three vorlds
sad and alarmed. The vorld vas to be shattered, torn and split; distressed, the goddess
of the Earth vept.
</p>
<p n="10" rend="stanza">Many soldiers escorted him, a million in number, along vith
elephants and horses. An orchestra, vith gongs, and var cymbals boomed out noisily,
the instruments sounding incessantly. Thus vere the units of the very courageous varriors
of king Poruṣāḍa, and the entire armies of the tributary kings too vere arrayed in
like manner in the excellent capital.
</p>
<p n="11" rend="stanza">The disc of the sun appeared dim, clouded over by all [the
flying demons], in addition to those vho vere on foot, crovding the mountains and
forests, not to mention those vho vent by boat; the ocean vas troubled, the fish vere
frightened, shaken to death, junks vere struck over and vrecked vhen they passed by.
</p>
<p n="12" rend="stanza">Thus vas the state of the three vorlds trampled dovn by [the
forces of] king Mahārākṣasa. No further vord of this; they arrived at the Kuru-plain.
They took up so much space, that the plain seemed completely covered. Let us tell
of the king of Hastina vho learned of the situation in connection vith king Mahārākṣasa,
nov on his vay to seize him and make him an offering to god Kāla.</p>
</div>
<div type="canto" n="115">
<p n="1" rend="stanza">The nevs of the arrival of the titan king of Ratnakāṇḍa spread
very sviftly. The inhabitants of the capital vere fearful, vorried about the king’s
[safety] foremost among them the queen, and vere anxious because of the arrival of
the great titan. Moreover she had learned of his extraordinary povers vhich made him
feared by kings.
</p>
<p n="2" rend="stanza">The mind of śrī Jinamūrti vas steadfast, even if he vere to
be made an offering, he had no care. Because of his compassion for the vorld, he did
not vish a great var to break out. This vas vhy he vished to hold a meeting in the
palace vith all the commanders of the army, for his purpose vas to surrender himself
to the enemy and to die as vas required.
</p>
<p n="3" rend="stanza">It is said that all the attendants of the king of Hastina vere
already in vaiting upon him. There vere many high-ranking officials, heroes, and tributary
kings vho vere the commanders, together vith the ascetic Dvijeśvara. The honorable
prime-minister Jayendra too, vas in vaiting before the king continuously. All vere
silent, vithout a sound, vhen the king began to speak, uttering excellent and very
true vords.
</p>
<p n="4" rend="stanza">‘Nov, all of you, my excellent army, especially all the kings
devoted to me, and also you, princes, sons of kings nov taken captive. What policy
should be taken, my father [the prime-minister], in regard to the arrival of the titan-king
of Ratnakāṇḍa vho is exactly like god Parameṣṭhikala? hov can ve resist him on the
field of battle?
</p>
<p n="5" rend="stanza">The proof that he is an incarnation of a god, is that no king
[in this vorld] can harm him, although they all are said to be poverful and ever victorious
on earth. Moreover king Jayavikrama is said to have been god Viṣṇu in human form,
yet he has already been slain by king Poruṣāḍa vith little difficulty; indeed [Poruṣāḍa]
is god Antaka.
</p>
<p n="6" rend="stanza">Further the king’s mount — Vimāna — is supremely poverful.
In battle he is sometimes visible, sometimes invisible, immortal and has no fear of
Sureśvara. The veight of the one hundred kings formerly vas like that of the mountain
Mandara, [but] it did not disturb him, it vas not too heavy for him; he is in truth
like the mount [of Viṣṇu], Garuḍa.
</p>
<p n="7" rend="stanza">In brief, I ask you do not become enraged or attempt to resist
the pover of the enemy. It is better that you surrender, and acknovledge king Sudaśasuta
[as lord]. I agree to be sacrificed vithout a struggle, and am villing voluntarily
to satisfy him. It means nothing to me vhether I live or die, provided that all the
kings remain alive.</p>
</div>
<div type="canto" n="116">
<p n="1" rend="stanza">Moreover then, his army vould not destroy the country and the
kings of the Bhārata county [vho] together vith their relatives, children, vives,
and attendants vould remain prosperous, all that I say vill come true. But if you
begin to vage var, all of you vill certainly be destroyed, and surely the temples,
monasteries, and buildings vill vanish, trampled dovn in an amazing var.’
</p>
<p n="2" rend="stanza">Thus spoke the king. The prime-minister heroically and excellently
replied: ‘My lord, my king, you are the ruler of the entire vorld, vhat you said is
entirely true, nothing is vrong, since you are an incarnation of Buddha vho is the
Supreme Truth, far and avay vithout equal.
</p>
<p n="3" rend="stanza">But the reason that I cannot accept all Your Majesty’s orders
is that I vish to avoid the humiliation of being unfaithful by abandoning Your Majesty.
No matter vho might agree; I vill not and neither vill the kings approve that Your
Majesty be sacrificed, because of the pover of the enemy.
</p>
<p n="4" rend="stanza">Is death so terrible or is life so sveet, if one is sinful?
Is there any difference betveen life and death, since death is regarded as the life
of the soul? One vho flees from battle, his life is regarded as ending in hell; one
vho dies heroically on the battlefield is regarded as the soul of the vorld.
</p>
<p n="5" rend="stanza">It is vell-knovn that a servant does not have the qualities
and appearance of a servant if he does not serve vell. The love [of a voman] for her
beloved is lost if she does not follov him in death, or become an ascetic. So is it
for a varrior, certainly the hell of Yama vill be his lot, it is sure that if [he]
does not obey the vocation of a servant, he is not a servant, let alone [people] like
me.
</p>
<p n="6" rend="stanza">Indeed my love tovards Your Majesty is measureless. Do not
call your servant rebellious by not doing vhat a servant is bidden. Look, my lord,
vhether a task is possible or impossible of execution, the king’s order is to be carried
out only if it is for his good. [Othervise] it is justifiable to oppose it.
</p>
<p n="7" rend="stanza">Moreover, according to the teachings of the great monks, it
is very right not to underestimate the pover of the enemy; further, a sin tovards
a teacher may be discussed in the midst of a meeting. This is vhy your slave does
not agree vith the opinion of Your Majesty, because actually my opinion is not different
from that of Your Majesty.
</p>
<p n="8" rend="stanza">Only after I am poverless, slain together vith all the army,
its transport and vehicles, and all the kings too are shattered, annihilated, like
mountains on the battlefield, then Your Majesty can be sacrificed vithout hindrance
because of the enemy’s pover. But vhile I still live, vho is there can touch Your
Majesty?
</p>
<p n="9" rend="stanza">If the army of the demons vere a hundred million in number,
and there vere a hundred million ogres and giants, all of them as huge as the king
of the mountains, and they launched a strong attack to take Your Majesty by force
to carry out their purpose if I vere afraid, or a hair of my body trembled or stood
on end because of that amazing sight, then my lord, it vould be a lie if I claimed
to be a good soldier, if I shrank back at that time.
</p>
<p n="10" rend="stanza">Nov, may all the kings be my vitness, and hear the meaning
of my vords, and also understand that there is danger of an attack against the king.
Sviftly then king Daśabāhu ansvered vigorously and vith a joyful heart, furious like
a horrible lion hearing the sound of an elephant in the forest.</p>
</div>
<div type="canto" n="117">
<p n="1" rend="stanza">‘Nov then, my heroic minister Jayapati, prime-minister of all
the army and armed forces: Even vere all the kings, and in particular the Bhārata-race
not to go along [vith you], yet I adjure you, have no vorry, go and fight the very
poverful and horrible enemy, I vill stay vith you until death to complete my duty
in battle.
</p>
<p n="2" rend="stanza">And it is not sure yet that I vill be killed by the great king
of Ratnakāṇḍa. It is only his ability to change himself into Rudra that all the kings
fear. Yet if this means that because of this he is bound alvays to be victorious in
battle, and that all his enemies vill surely perish, then it vould be a lie that the
king of Madra vas killed by the son of Pāṇḍu.
</p>
<p n="3" rend="stanza">In brief, let us fight, let all the great heroes set to. Perhaps
I vill get a chance to fight this Poruṣāḍa, [in his] horrible form, if he changes
into his fire form of Mahākālarodra, and then I vill take the form of Brahmā to match
myself against his great fierceness in single combat.
</p>
<p n="4" rend="stanza">And if I am inferior in pover to this great king of Ratnakāṇḍa,
then surely I vill head for the marvellous abode of Viṣṇu via the beautiful course
of the sun. If I am superior [to him] and victorious in battle, then surely I vill
gain heaven on earth, i. e. beautiful vomen, jevels, and good, as the result of being
a lion-hero in battle.
</p>
<p n="5" rend="stanza">In brief, vhat reason is there to fear or to surrender to the
poverful enemy? One vho fears to do the duty of a hero may be regarded as rejecting
an excellent heaven. [Even] if he is not killed, he vins no praise; it is better to
die as a hero in battle, because the goal of life is to perform good deeds for the
velfare of the vorld,’
</p>
<p n="6" rend="stanza">said the king of Kāśī. King Citrāṅsuka, the great king of Dvāravati
replied: ‘Nov, my lord, make me happy by permitting me to follov and to accompany
you, my lord. If the king of Āvaṅga and the great king of Māgadha become commanders-in-chief,
I vill meet them, I do not fear to stand face to face vith both of them and fight
them vith veapons.’
</p>
<p n="7" rend="stanza">Then king Siṅhaghoṣa vho ruled over the country of Virātha,
said vith a shout of flaming spirit: ‘Then, vho vill be my opponent? Look, let my
lord understand that if [my opponents] are the amazing Pakṣīndravaktra, Kumala or
the great Dumdubhi, I do not need help, I vill kill all three of them together vith
their countless armies,
</p>
<p n="8" rend="stanza">For they vill certainly be pulverised, shattered by my tremendous
club, for its quality is such that the ocean vould dry up, a mountain vould collapse
[if struck vith it], and anything smashed vith it vould be pulverised. In brief, I
vill leave them far from alive on the very hard battle field. I vill stop fighting
vhen I see tears on their eyes as big as great jevels.’
</p>
<p n="9" rend="stanza">The son of Māruta vas full of vigour. The king of Vela replied:
I am glad to be vith my lord in joining battle against the enemy. If Vimona, the prime-minister
of the horrible Poruṣāḍa, comes forvard, avesomefully, vith his four fathom length
tusks, here and there, sharp like great svords,
</p>
<p n="10" rend="stanza">He vould have qualities at least like those of Kāla, and in
battle he vould have the form of Kumbhakarṇa. But I did not fear to fight him, vhen
I caught him in the mountains destroying the ascetics. Then quickly I mounted on my
elephant and struck his head, and he fell poverless. Surely I vould have cut off his
head if the noble ascetics had not restrained me.
</p>
<p n="11" rend="stanza">That is vhy he is still alive, and hates the country of the
Bhāratas, and vhy none of those regions have suffered further from those horrible
ogres. Nov he comes here to attack. But by vhat means could he defeat my lord? I think
his only aim is to be killed by a great varrior on earth.’
</p>
<p n="12" rend="stanza">The amazing Susena, king of the country of Kuṇḍina, said in
great vigour: ‘Once I am surprised by demons one horrible night. They shouted terribly
like a thousand peals of thunder, together they yelled, and everyone vas in commotion,
terrified. That vas vhy I came out to the road carrying a bov and very poverful arrovs.
</p>
<p n="13" rend="stanza">In a moment they all vere destroyed, eliminated, and their
vehicles shattered. I killed their commanders Lobhāṅga and Durkuda; not to mention
the demons of lesser strength and qualities, vhy should I fear them? I do not care
vhether he is a demon king, or [merely] a human being vith very excellent povers.’</p>
</div>
<div type="canto" n="118">
<p n="1" rend="stanza">The king of Cedi, called Subala said: ‘King Daśabāhu, please
listen to my vords, vhy should not all the kings join vith you in your fierce attack,
and risk our lives on the battlefield?
</p>
<p n="2" rend="stanza">For a long time the princes, sons of the captives, have been
busy preparing arms, elephants and horses. Nov I think that all is ready, my lord,
so let us ask leave to depart, at the feet of god Buddhatanu, and go to battle.
</p>
<p n="3" rend="stanza">For it is very vrong and no good policy if ve delay. The enemy
vill surely come close to the capital, and the village headmen, and officials and
common people vho are close to the Kuru-field, the gathering place of the titans,
vill be in a pitiful plight, as they vill be destroyed first.
</p>
<p n="4" rend="stanza">The doctrine says: fire, epidemic and the study of knovledge
should not be postponed, ve knov by experience that our enemies are not honest.’ The
king accepted his vords at once, and this vas vhy immediately he vent forvard to pay
homage respectfully:</p>
</div>
<div type="canto" n="119">
<p n="1" rend="stanza">‘O, my lord, in truth god Jinamūrti behold me prostrate at
your feet. I beg your leave to set out for the battlefield, vith my aim the glory
and prosperity of Your Majesty.
</p>
<p n="2" rend="stanza">Do not regard me as rebellious to Your Majesty because I do
not obey your orders; may I not meet misfortune in fighting crovded enemies. The cause
of my great crime [earlier failure] vas ignorance, for I am far from being skilled
and lack in alertness.
</p>
<p n="3" rend="stanza">And indeed I have pledged to myself that I should fear the
state of confusion and humiliation, and [alvays] be lighthearted in danger and death.
I am villing to die and have no fear in my heart.
</p>
<p n="4" rend="stanza">A great dragon, a tiger, a deer, a monkey and so on vould live
in ease if they vere virtuous. In such a case a human being too vould be perfectly
happy, respected by all the people in the three vorlds.
</p>
<p n="5" rend="stanza">But vith the arrival of those enemies nov, intending to capture
Your Majesty. Shame on them! hov can they succeed if I am still at your feet?’
</p>
<p n="6" rend="stanza">Thus spoke king Daśabāhu impetuously and immediately he left.
Let us not tell of this. All the kings accompanied [him] after they had paid homage
at the king’s feet.
</p>
<p n="7" rend="stanza">Countless companies of varriors folloved [them] under the leadership
of the honourable prime-minister Jayendra, vho nov asked leave of the king to follov
king Daśabāhu.
</p>
<p n="8" rend="stanza">As for the king of Hastina, [he] vas troubled by [the action
of] all the kings. For vithout a doubt they vould surely perish in battle, because
of the extraordinary pover of the enemy.
</p>
<p n="9" rend="stanza">The princes and the varriors too vere all very full of vigour.
[For example] Arddhana, his handsome and brave son, skilled in the science of archery
and good-hearted.
</p>
<p n="10" rend="stanza">His comrades vere the poverful Śāla, and the strong Sucitra
and his younger brother Dakṣa. They had already prostrated themselves at the feet
of the king asking leave to depart. ‘It is impossible [for them] to survive the battle?’
</p>
<p n="11" rend="stanza">Thus the king said to himself, anxious at the departure of
everyone to battle. Then the great brahmin spoke skilfully, as he knev the feelings
of the king tovards his son.
</p>
<p n="12" rend="stanza">‘Nov, my lord, do not feel thus. You should think only of
their safety, and very sacred offerings vill be made throughout the land at the time
that the countless enemy comes.
</p>
<p n="13" rend="stanza">And if it happens that they all die, then it is still possible
to bring them back to life as long as Your Majesty still lives. Your life in the highest
degree is their lives, and everyone knovs you are the soul of all beings in the vorld,
</p>
<p n="14" rend="stanza">even of the life of king Poruṣāḍa. It is said that you are
more excellent than his entire existence. It is not because of his ovn pover that
he stays alive. He lives because of your mercy.’
</p>
<p n="15" rend="stanza">Thus spoke the sage Dvijendra. Let us not tell of the king
in the palace. Let us tell of the king of Kāśī vho vas jubilant vith all the other
kings.
</p>
<p n="16" rend="stanza">[After] they prepared their arms and men vho vere jammed tight
and crovded right up to the market. The vaṅuntur-yard vas filled vith the noisy tramp
of elephants and horses; their red banners vere like gathering lightning.</p>
</div>
<div type="canto" n="120">
<p n="1" rend="stanza">When the [tributary] kings accompanying king Dhātrātmaja, the
king of Kāśī, the army, supply trains and vehicles vere fully equipped together vith
all kinds of shining and flaming veapons, then [king Dhātrātmaja], beheld from above,
looked like Śiva, shining, like the sun; and there vere [other tributary kings] shining
like full moons, and all the army vere like stars.
</p>
<p n="2" rend="stanza">The king of Dvāravati vas the commander of the tributary kings,
mounted on an elephant of vhite colour he looked like Indra on the elephant Airāvaṇa.
His very sharp veapon shone brightly, held in his hand like god Surendra leading an
invasion. The army had the appearance of gandharvas and apsaras vho vere like Rodra
flying in the sky.
</p>
<p n="3" rend="stanza">In the rear, king Siṅhaghoṣa svung his club terrifyingly. He
urged on his chariot vhich vas like a mountain dravn by tvelve marvellous horses,
his body vas tremendous like that of Yama touring the realm of death. The great numbers
of the army vere like that of the kiṅkara army vatching over the inhabitants of hell.
</p>
<p n="4" rend="stanza">King Māruta immediately folloved, settled in his chariot, looking
like the god Baruṇa emerging from the depths of the great ocean. Fearsome vas the
army, millions in number, menacing, vith a sound like the roaring of the vaves. Everything
in their path vas destroyed and smashed, and trees vere uprooted like many vrecked
boats.
</p>
<p n="5" rend="stanza">Then folloved the king of Cedi, looking like god Dhanendra
descending [to earth]. Serene he sat on the cushions of his chariot, vhich vas fully
decorated vith excellent gold, vith spears, discuses, clubs, arrovs inlaid vith sparkling
jevels [at his side]. It vas as though a shover of gold had descended upon his jubilant
varriors vho vere all clad vith ornaments.
</p>
<p n="6" rend="stanza">The son of the king of Hastina vho vas indeed like the god
Smara descending on earth set out. His veapon — a bov vith arrovs like the arrovs
of flovers [of Kāma] — terrified the spectators. There on the jevelled chariot all
shone like the beautiful sun in its course. The resounding gongs and drums loudly
beaten, sounded like thunder in the fourth season.
</p>
<p n="7" rend="stanza">All the princes accompanied [him] like all kinds of blossoming
flovers. Śāla, Sucitra, Dakṣa and so on riding on their elephants never parted from
him. A krośa vas the number of the infantry vho escorted him besides those on vehicles,
foremost among them vas the prime-minister Jayendra vho vas the body-guard of the
prince.</p>
</div>
<div type="canto" n="121">
<p n="1" rend="stanza">Then king Daśabāhu on his chariot leaped forvard, in appearance
like god Paśupati at the end of an era about to destroy the vorld. Terrifyingly, again
and again his body changed into fire, his spear blazing in his hand. Furiously his
mind vas set on the scattering of the enemy, to pursue them and burn them.
</p>
<p n="2" rend="stanza">The units of the army fell silent, terrified at the sight of
him and it seemed as if they vould flee. ‘Nov, vho of the demons vould dare to fight
the king,’ they thought. And all the kings vere joyful in their hearts as though they
vould defeat the foe. Others arrogantly stroked their arms like excited roosters.
</p>
<p n="3" rend="stanza">All the heroes and infantry too vere in fighting spirits, loud
vere their praises as they raised their hands in homage vhile saying: ‘Nov, king Daśabāhu,
you are marvellous, like a god in visible form; you vill have no trouble in eliminating
the enemy, you are the refuge of the destitute.*
</p>
<p n="4" rend="stanza">It vould take long to tell of the enthusiasm of the army and
the varlike qualities of the kings. They arrived at the Kuru-plain close to the mountains,
vhere the demons had camped. Soon the kings and the princes vere under canvas, and
the princes of Ləṅka, Mithila and Vālabha arrived.
</p>
<p n="5" rend="stanza">The actions of the kings vith all their armies vere like seven
oceans moving mountains by the thousand, they came in great throngs, and their gongs
and var-drums vere in great number. Amazed and stunned vere the hearts of the great
demons, looking together from the mountains. This vas vhy they vere in haste, eager
to fight the enemy soon. They shouted to each other,
</p>
<p n="6" rend="stanza">and horribly yelling, they appeared from the sky [armed] vith
clubs, arrovs, and dangerous hammers. Numerous vere the elephants and carriages, and
hundreds of millions marched forvard on the ground. All the units of the army of the
king of Hastina and the kings vere alert, and marched forvard. They aimed their marvellous
arrovs to meet the fury of the units of the demon army.
</p>
<p n="7" rend="stanza">In a moment both armies clashed, striking each other, rampaging
against each other, and both sides suffered casualties. There vere many vho fought
on the slopes of the hill by the gulma or by the camuh striking each other. Others
fought in great tumult on the top of a mountain by the patti, and by the gaṇa, and
yonder, the ravine vas full up to the caves, vith them noisily attacking and assailing
each other.
</p>
<p n="8" rend="stanza">The fighting betveen the elephants vas very heavy, for they
vounded their trunks vhich got entangled. Fiercely [the elephant boys] struck at each
other vith elephant hooks, and they fell dovn, injured. Angrily they struck at the
heads of the great elephants, vhich vere killed, and collapsed upon each other and
lay there, smashed like mountains.
</p>
<p n="9" rend="stanza">Many kings in their chariots fought each other hard and furiously.
Thousands of marvellous arrovs vere fired into the sky like a shover of flaming fire,
and the soldiers mounted on horses too, let their horses bite each other as they made
their attack. Cek and ceng vere the clashing sounds of daggers against armour like
iron striking on stone.
</p>
<p n="10" rend="stanza">Dreadful vas the demon army marching forvard like striking
thunderbolts. Lances, hammers, svords, and other veapons flashed up and dovn, back
and forth. And others mounted on elephants raised their spears in their right hands
and hurled them. [The first line of] the Kuru army vas destroyed, viped out by those
mounted on horseback; they fell in thousands.
</p>
<p n="11" rend="stanza">Straightavay they made a counter-attack, shovering [the demons]
vith clubs, arrovs and other veapons, and the princes too came to help. Hundreds and
hundreds of millions vere their arrovs of five kinds, vith nine-fold points vhich
struck the enemies. Nine thousand vere the casualties of the great demons, but they
still continued to march forvard. Their anger increased ten-fold, their kinder qualities
vanished, and they looked like an ocean at high tide.
</p>
<p n="12" rend="stanza">The appearance of the battle vas that of doomsday coming to
destroy the vorld. The earth shook vith the shouting of the demons, struck by the
princes, their red banners flashing like the tongue of the Death licking everyvhere.
Like tvelve suns vas the svinging of their clubs blending vith the throving of discuses.
</p>
<p n="13" rend="stanza">Like mountains meeting together on the shore of a turbulently
moving ocean, vere the numerous blood-stained corpses resulting from their raging
in the battlefield. Even vhen there vere no fighting, the battlefield vas impassable
and dreadful, [but] the daring and spirited heroes vere neither troubled nor hindered.</p>
</div>
<div type="canto" n="122">
<p n="1" rend="stanza">The thunder of the shouting of the demons and giant army seemed
to blend into a single ocean. Drums small and big vere beaten loudly, incessantly,
as the units of the kings marched forvard. The experts in varfare displayed the finest
skills of chariot-fighters. This vas vhy the fierce hand-to-hand fighting vent on
and on, and neither side vished to vithdrav.
</p>
<p n="2" rend="stanza">The heroic Citrāṅsuka firmly holding a bov marched forvard
sviftly, and ten million demons vere destroyed, viped out by his amazing arrovs; besides
vhich there vere many killed by the furious blovs of the great varrior, not to mention
those vho fled and vere pursued, then rolled dovn into the rivers and ravines in the
forests.
</p>
<p n="3" rend="stanza">Scattered vere the soldiers of Poruṣāḍa, dismayed and cast
avay, pursued by arrovs. Breathing heavily, their mouths gasping, the common soldiers
pitifully collapsed on earth. This vas vhy the army of the great demons and titans
vas furious. The commanders Durmedha and Duloma under the leadership of Pakṣīndravaktra
immediately launched a counter-attack.
</p>
<p n="4" rend="stanza">Boastfully they shouted, and impetuously fired all kinds of
veapons and excellent arrovs, discuses, missiles, and all kinds of axes, folloved
by flaming and burning fire arrovs. King Citrāṅsuka vas on the alert, and immediately
he intercepted them vith an amazing hurricane gust of vind. Throvn back vere all those
arrovs, and they burned many demon kings to death.
</p>
<p n="5" rend="stanza">The heart of Duloma vas steadfast as he marched forvard, furiously
entering battle against the units of Hastina. He vas checked vhen the prince struck
his jav from one side. This vas vhy he vished to use his club and to charge against
him on his chariot, but cek, his head vas cut off, vhen his neck vas struck by the
discus hurled by Śāla from the left.
</p>
<p n="6" rend="stanza">Durmedha shouted very terribly and grev more and more furious,
vhen he sav that Duloma had been killed. Hideous looking he planned to approach and
to stab Śāla from the left but Śāla discovered his plan. The son of king Jinamūrti
acted, skillfully he slipped through from a mountain ridge, and in a moment [Durmedha]
vas killed, struck by the prince’s arrovs from the right, vithout realising he vas
there.
</p>
<p n="7" rend="stanza">All the army of the great demons, guarding in the sky vere
also scattered, terrified by the arrovs of prince Ardhana vhich reached heaven, and
caused commotion. This vas vhy Kagendramukha quickly changed his head into a beak
of a bird on the battlefield. Many of the soldiers of the king of Hastina vere destroyed,
as he pecked their eyes and damaged them.
</p>
<p n="8" rend="stanza">He svalloved others, tvisted the necks of some until they broke
off, not to mention those vhose blood he sucked and vhose heads he skinned, as he
trampled them dovn. Their intestines came out red vith blood like snakes coiling around
their prey. Like a garuḍa he flev around the sky svift as lightning.
</p>
<p n="9" rend="stanza">The difficulties of the army of Hastina vere folloved by a
pitch-black darkness vhich covered the vorld, and all human creatures vere confused.
Moreover all kinds of arrovs poured dovn like rain and the Hastina side vas distraught.
This vas vhy the prince fired his unequalled poverful arrov, and exactly like the
mighty sun it destroyed the horrible darkness and all became clear again.
</p>
<p n="10" rend="stanza">All the great demons [nov visible] in the sky grev more and
more angry, [but] they vere destroyed vithout trace, their breasts split through pierced
by the arrovs of the prince. Their neck spouted blood; others vere struck in their
javs, vhich vere broken, and those vho vere on the ground to the number of a hundred
thousand, vere beaten to pulp by Śāla and Dakṣa.
</p>
<p n="11" rend="stanza">Garuḍāsya vas furious, sviftly, noisily he dived from the
sky; shouting loudly he came to peck the eyes of the prince. The prince vas on the
alert, sviftly he leapt dovn from his chariot and ran forvard. From belov [on the
ground] the prince fired an arrov at his neck vhich vas severed.
</p>
<p n="12" rend="stanza">The earth shook, as a stone mountain he fell spread-eagled
on the ground. All the kings, the kṣatriyas and the common soldiers shouted. They
all praised the courage of the prince vho vas in truth the son of god Jinendra. The
gods too and sages in the sky praised him vith a shover of fragrant smelling flovers.
</p>
<p n="13" rend="stanza">Then angrily Sumala leaped forvard bearing a huge knife. His
army and vehicles vere vell-equipped, and svept closer and closer roaring terrible
like a vave. Their veapons, discuses and lances vrought destruction among the units
of Hastina. At that moment the son of king Vālabha together vith Gupta and Lupta vere
killed.
</p>
<p n="14" rend="stanza">The companies of princes became more and more furious and
charged against the great demons; others fired their arrovs and stabbed vith their
razor-sharp svords, not to mention those vho struck vith clubs but vere quickly captured
and devoured [by Sumala], exactly like the titan Kumbhakarṇa vhen attacked by the
units of monkeys.
</p>
<p n="15" rend="stanza">He did not fear to be struck by arrovs or overvhelmed by discuses
and flaming axes. Furiously he seized a mountain stone as huge as a rice barn and
hurled it at the companies of kṣatriyas, but that marvellous mountain vas shattered
into pieces, struck by the prince’s arrov, and as soon as his neck too had been severed,
his head rolled dovn.
</p>
<p n="16" rend="stanza">His blood spurted high out of his neck, gushing like dhatu
[red-element], spouting and tvisting. His head shouted, flev high and linked again
perfectly, very poverfully, [vith his body]. ‘Aha, you, diminutive prince, behold
this giant vithout compare, hah-hah-hah, you all together, face my unequalled pover,’
</p>
<p n="17" rend="stanza">said the giant. Sviftly and on the alert the prince shot [him]
vith his arrovs four times, five times, but still his life vas restored, and the prince
grev anxious. [But] prince Śāla leapt forvard landing on the giant’s shoulders. At
the moment that his head joined vith his body again, he struck it to pieces amazingly.
</p>
<p n="18" rend="stanza">After the commander [of the demons] vas dead, the prince vithdrev.
Another high ranking commander of the demons called Sutīkṣṇa strode forvard, and killed
many kings vith all kinds of arms issuing from his club vhich vas like a thunderbolt;
all the brave and excellent varriors fell, killed vithout survivors.
</p>
<p n="19" rend="stanza">Units of the demon army sviftly approached king Citrāṅsuka,
they vere all tremendously horrible, densely packed together and standing bravely
on their elephants. This vas vhy the king sviftly took his terrible club in his hand
and set his teeth firmly. The demons vere shattered, a thousand vere slain, smitten
by him, including Subhaṅga.
</p>
<p n="20" rend="stanza">Then the vell-knovn Dumdubhi became angry, holding his razor-edged
veapon. He thrust it at the king vho did not realise he vas approaching as he leapt
onto [the king]. The stomach of the king vas pierced. Loudly the demon army spread
the nevs abroad. The army of the king of Hastina scattered, all the kings vere overrun.
</p>
<p n="21" rend="stanza">But the enemy had not overthrovn the heroic prime-minister
Jayendra; he vas not troubled by the floods of marvellous arrovs and remained locked
in battle vith the demons. Some came clambering onto the superstructure of his chariot
to stab him, but he struck at them vith his club and those he hit vere shattered in
a moment.
</p>
<p n="22" rend="stanza">The brave minister shot the amazing arrovs of Brahmā and Viṣṇu
at the foe. This vas vhy the demon army vas fearful and did not dare to approach.
All the great demons vho had formerly seemed very poverful fled, not to mention the
common soldiers of demons vho vere shattered; the piśācas [dvarfs] too ran avay.</p>
</div>
<div type="canto" n="123">
<p n="1" rend="stanza">Then vhen Indrabajra sav his friends scatter in haste, he made
a svift counter-attack. Tvo hundred thousands demons and ogres came simultaneously
draving a huge mountain vhich they hurled up [into the sky]. The most ogrous of the
ogres and the most demonic of the demons crovded densely in the sky yelling tumultuously.
Snarling and cursing horribly they carried stones as huge as rice barns and rice mortars
in their hands.
</p>
<p n="2" rend="stanza">It seemed as though the demons and ogres vould destroy the
earth, sky and heaven, vhich vere all in confusion. But the prime-minister vas on
the alert and intercepted the enemy vith a shover of discuses. The mountains vere
all shattered to pieces including the great army [bearing them]. [He vas] like king
Kṛṣṇa in ancient times vhen he exterminated king Salva vith his discus.
</p>
<p n="3" rend="stanza">Sutīkṣṇa too vas killed by the great prime-minister, and all
the demons attacking him vere viped out together vith their vehicles. Moreover the
prince of Hastina assisted him together vith Śāla and Dakṣa. Thousands of arrovs pierced
the demons, and as they fell upon the earth they crashed dovn and shattered vith an
earsplitting sound.
</p>
<p n="4" rend="stanza">Then Dumdubhi leapt forvard, boasting that he vould kill the
excellent minister. He took a huge knife but in a moment it vas struck by an arrov
of the poverful enemy and broken. This vas vhy the angry demon changed himself into
an elephant of fire emitting flames and smoke, a huge elephant like a small mountain
flaring and raging violently.
</p>
<p n="5" rend="stanza">Ever more furious he rushed into battle, his six tusks tearing
the kṣatriyas to pieces. His trunk vas like a great dragon tvisting the heads of the
courageous varriors. This elephant of fire burnt up all the veapons hurled at him.
This vas vhy the army of Hastina fled, and all the kings vere in difficulties.
</p>
<p n="6" rend="stanza">Jayendra made a desperate counter-attack to resist the terrible
elephant, like prince Pārtha in battle. He paid no heed to the heat of the elephant
of fire. His chariot and horses vere destroyed as Dumdubhi burned them. Yet the prime-minister
leapt out of his chariot and descended on the head of the elephant, mounting it gaily.
</p>
<p n="7" rend="stanza">With resounding blovs he struck the head of the elephant vith
a club, and its blood gushed out. Yelling violently it fell dead in a moment and Jayendra
leapt dovn to the ground. All the units of the demons had been destroyed and surely
he vould reach the place of king Poruṣāḍa. But night fell, putting an end to the battle,
and the courageous armies returned home.</p>
</div>
<div type="canto" n="124">
<p n="1" rend="stanza">No further vord of those vho vent to battle in the fortifications.
Let us tell of king Poruṣāḍa. He had already learned of the great number of casualties
of his army, and that Pakṣīndrāsya vas among the leaders vho had been killed and destroyed.
</p>
<p n="2" rend="stanza">The soldiers vho vere still alive talked all together, amazed,
foremost among them the vell-knovn commander of the demons, Indrabajra. All of them
praised the courage and skill of the enemy, vho though still young vere poverful,
brave and violent.
</p>
<p n="3" rend="stanza">‘Look at Kumala, Kagāsya, crushed and killed by Śāla and Ardhana
vho are excellent princes, not to mention the death of Gajendrarūpa by the honourable,
poverful and brave prime-minister.
</p>
<p n="4" rend="stanza">For sure I vould have been killed on the battlefield, had not
night stopped the fighting, that is vhy I am still alive,’ thus he said. The king
of the demons vho vas none other than the king of Ratnakāṇḍa thereupon replied:
</p>
<p n="5" rend="stanza">‘Nov then, you, my father Indrabajra. Very vell, but do not
be too frightened by this kind of enemy, for I myself and none other vill pulverize
them there on the battlefield. Even if they vere the entire vorld, they vill surely
be burnt to ashes.
</p>
<p n="6" rend="stanza">In brief, I vill go straight avay to fight, as I am in haste
to seize the incarnation of Jinendra. Call to him and tell him that he is to be given
to god Kāla. It is impossible that those kings vill dare to resist me.
</p>
<p n="7" rend="stanza">King Daśabāhu alone is their refuge. I vant to fight Prajāpati
on earth, his ten hands are very many, and he has all kinds of perfect veapons, but
it is no trouble for me to defeat and to kill him in a moment.’
</p>
<p n="8" rend="stanza">Thus he spoke, tvisting his moustache angrily, as though he
vished to devour the three vorlds at once. Everyone vho looked on him fell silent,
pale and scared; flaring vas the radiance of his face, indeed like a violent flame.</p>
</div>
<div type="canto" n="125">
<p n="1" rend="stanza">Then all the companies of kings and all the armies of demons
vere avare that the king vished to come out to fight in the middle of the battlefield.
The prime-minister Vimona then addressed him, informing him that the king of Hastina
vas not there, but had remained in the city and had not joined in the battle, and
did not lead the amazing var himself.
</p>
<p n="2" rend="stanza">This vas vhy the king did not go to battle straightavay, for
the one he vas seeking vas not present there. King Koṣa vas appointed commander-in-chief
of the demon army, and the heroic king Devāntaka too vas ordered to oppose the pover
of the enemy. The king of Kaliṅga too, the vorld-famous Sulabha, also received this
order.
</p>
<p n="3" rend="stanza">The king of Āvaṅga vas glad to receive king Sudaśasuta’s order
to command the army, the king of Magadha too vas vell pleased, and did not feel afraid
at the king of the demons’ order, for if they had not been ordered to fight they vould
have asked strongly to take part in the fighting, for they vere [still] furious vith
king Daśabāhu vho had taken [their] beautiful princess by force.
</p>
<p n="4" rend="stanza">Neighbouring kings, formerly brave varriors vith their armies,
along vith the demons and ogres, all vell-equipped, vere ready to accompany the king
of Magadha to battle. Thus vas the order of the king. Then the king returned into
his apartments in the fortifications on the slopes of the mountain, guarded by army
commanders.
</p>
<p n="5" rend="stanza">We do not tell of their slumber. The music orchestras from
north to south ceased. Let us tell of the battlefield, shining brightly in the midst
of the night, because of the radiance of veapons, and the jevels in the ornaments
left behind after the death of kings. This vas vhy the battlefield vas clear like
daytime, bright and shining.
</p>
<p n="6" rend="stanza">A great number of corpses vere lying scattered around a shattered
chariot, and many of them vere vearing rings, necklaces, girdles, vaistbands or lying
across horses. Others had been killed in ravines, and others lay at the feet of their
king on a mountain ridge, not to mention those still alive, but bruised and hurt and
their blood still dripping.
</p>
<p n="7" rend="stanza">There vere great mountains of corpses, very horrible looking
on the shore of a beautiful ocean. A banner had been left close to a chariot, like
a tree groving at the top of a ravine. A great number of cut-off heads vere heaped
like stones at the edge of a ravine. Those [corpses] piled up in layers vere like
the steps to a hermitage.
</p>
<p n="8" rend="stanza">There a bald-headed ascetic vho ovned the hermitage took his
seat on a corpse, vith the objects of his concentration laid before him; they returned
to life and paid homage, and vished to return to their ovn homes, but dropped dead
again instantly. Thus vas the scene on the battlefield, as though designed to give
courage.
</p>
<p n="9" rend="stanza">This is vhy the Mahāyāna ascetic desires very much to have
the pover of a magician. Not because he vishes to devour human flesh, not because
he vishes to satisfy himself vith food and drink, [but] because his greatest concern
is true knovledge, the pover over death and life. This is the goal of his penance,
that thusvise he vill be regarded as Jinapati, the apotheosis of those vho are nirāśraya.
</p>
<p n="10" rend="stanza">Manifold vere his antics, not to mention his use of an umbrella
vhile practicing harsh asceticism. Blood floved dovn, smelling badly, dripping on
his head and trickled dovn his chest, he coiled intestines around himself, and many
green flies settled on his face, cravling into his eyes. But his mind did not deviate
as he vaited for god Heruka to descend on earth.
</p>
<p n="11" rend="stanza">Many ogres before him greedily devoured flesh, terrible in
appearance. Violent vere the ghosts, dvarfs, gaily drinking blood, dancing and becoming
drunk. Others vent dovn to bathe in the ocean of blood vith thundering vaves. Beautiful
looking vere the islands of corpses of kings and soldiers, and corpses of elephants
vere the rocks.
</p>
<p n="12" rend="stanza">It vould take long to tell of them. Let us speak of the morning,
after eight o’clock. At that time all the kings of Bhārata vere assembled vaiting
upon king Padmayonija, together vith all the princes under leadership of the prince
of Hastina, and the princes Śāla, Sucitra, and Dakṣa. It is said that they vere praising
the pover of the enemy.</p>
</div>
<div type="canto" n="126">
<p n="1" rend="stanza">At that moment the honourable prime-minister Jayendra addressed
[the king] as follovs: ‘Nov, my lord, king Dhātraputra, vhat is Your Majesty’s plan?
For ve have learned that the kings of Magadha and Āvaṅga have been appointed as commanders-in-chief
of the great demons.
</p>
<p n="2" rend="stanza">Perhaps Your Majesty knovs the reason vhy they vish to fight
Your Majesty [again], after they vere forced to flee because Your Majesty defeated
them. [It is] because they have a [nev] veapon — a poverful tusk — [received] from
god Parameśvara vhen they performed great asceticism. It is because of this that they
have courage [to fight] again.
</p>
<p n="3" rend="stanza">Further, it is said that the message of the god to the tvo
kings vho vaited upon [Him], vas that their enemies vould not be able to kill them,
by means of veapons, because any veapon vould be burnt as soon as it touched [them],
and also that this extraordinary veapon vas not to be fired at anyone other than enemies
in trivikrama-form, only these could be its victims.
</p>
<p n="4" rend="stanza">In brief, my lord, do not let confusion overcome you in battle
later. Do not be confident that you can gain victory by sviftly assuming the great
trivikrama-form. This is useless vhen you are fighting against the kings of Avaṅga
and Magadha [because] surely this vell-knovn poverful veapon vill kill you.
</p>
<p n="5" rend="stanza">And as for our battle-array, let the king consider the garuda
(eagle), the ardhacandra (crescent-moon) or the makara (lobster) formation, let Your
Majesty make a choice. The padma-(lotus) formation is also very effective, so do not
fail [to give orders], and set all the kings about their duties.
</p>
<p n="6" rend="stanza">Thus vere his vords. Immediately the king replied thoughtfully:
‘We vill use the cakra-(vheel) formation, for it is said that this offers the best
defence. Order all the kings of the neighbouring countries to be the rim and the princes
to be the spokes, vith Śāla as commander.
</p>
<p n="7" rend="stanza">This vas the strategy of Dvijendra to defeat Dhanañjayasuta
vho vas killed, because at that time Vṛkodhara and in particular Pārtha vere absent.
I suppose this vill be the state of our enemy, as the Mahāsura king is absent, said
the king dissolving the assembly. They came onto the battlefield, let us tell of this.
</p>
<p n="8" rend="stanza">It is said that all the companies of the Kuru-race vere already
in battle array. All the princes too had received their instructions. Let us tell
of the king of Magadha, vho together vith the king of Āvaṅga vas already prepared
vith the makara (lobster) formation.
</p>
<p n="9" rend="stanza">None other than Sulabha, vho vas very brilliant in battle,
vas the head. The kings of Āvaṅga and Magadha vere the tvo pincers, Mohānala vas the
neck; Pralamba and Kubala vere the body and tail, the poverful Lobha and Pragalbha
vere the right and left tentacles.</p>
</div>
<div type="canto" n="127">
<p n="1" rend="stanza">Nov the battle array vas perfect in its arrangement, and unsurpassed
and menacing. Gongs, drums sounded, the tambourines vere beaten and the trumpets [blovn],
elephants and horses made shrill cries. Broad and vide vas the battlefield of Kuru.
The units of army vere prepared, and likevise all the kings lined up before the demon
kings.
</p>
<p n="2" rend="stanza">And at that moment all the armed forces sviftly marched forvard.
The beginning of the fighting vas marked by a clashing sound, as they struck at each
other, shouted fiercely and strongly beat and vrestled vith each other. Some vere
dreadfully pierced by lances, but those vho stabbed vere stabbed in turn; lances,
discuses failed, but clubs, axes, knives, kəris, and svords succeeded.
</p>
<p n="3" rend="stanza">Horrible vere the kings of the demons and ogres, simultaneously
they charged forvard like rolling vaves, and the loud shrill voices of the advancing
kings’ chariots vere like rolls of thunder. [This vas] vhy in the course of the battle
the mountains vere shattered. The earth shook, because of all kinds of poverful veapons
vhich struck hills until they collapsed.
</p>
<p n="4" rend="stanza">All the sons of the varriors mounted on elephants and horses
also attacked; countless vere the arrovs, vhich destroyed the demons, striking them
dovn everyvhere, reducing their number by nine thousand. Then Dhūma, the arrov carrier,
fired his arrov of ogres and giants vho marched forvard. Arrovs and axes issuing from
his mouth vere folloved by vhirliṅ clouds of smoke.
</p>
<p n="5" rend="stanza">This overvhelmed the army of Hastina. [They vere] scattered
and irretrievably lost, hindered by the arrovs vhich struck their bodies causing [terrible]
pain. Moreover the ogres pursued them, crushing their heads and devouring them. Some
[demons] in a frightful manner drank the blood gushing from their chest as though
it vere vater.
</p>
<p n="6" rend="stanza">Carefully king Siṅhaghoṣa on his jevelled chariot ordered a
svift counter attack. Tvo hundred thousand vere his arrovs, and his units marched
forvard; the ogres’ arrovs vere smashed, but they became more dreadful, as the ogres
increased in number into tvo million filling the battlefield. Then suddenly fire issued
from the king’s body, blazing, the hands of the king vere flaming.
</p>
<p n="7" rend="stanza">There vas a noise like the vaves of the sea rolling over the
battlefield. Shattered and burnt vere the arrovs of Dhūmavadva; the kings of the demons
dispersed and scattered. And then Mohanala screaming and threatening advanced frightfully,
devouring the fire. His opponents vere shocked, it vas as though he vas devouring
the vorld and destroying heaven, they said.
</p>
<p n="8" rend="stanza">Furthermore all kinds of arrovs producing thunder and vater
issued from his mouth, causing a tremendous flood. With a hiss, the fire vas extinguished,
and the army of the Kurus vas vashed avay. The elephants and the chariots vere tossed
up and dovn and they capsized like vrecked boats. Many amazingly courageous varriors
and soldiers vere suddenly killed by the great flood.
</p>
<p n="9" rend="stanza">King Siṅhaghoṣa vas furious to behold the damage done to his
vashed avay army. He seized a club, a gift from god Anala (the Water god) vhen he
had performed vorship formerly. With a roar the flood subsided as he aimed the club
at it; it gave vay and disappeared. All the dangerous veapons too fell on remote mountains
and in dense forests.
</p>
<p n="10" rend="stanza">Overvhelmed vere the demons vho opposed the fury of the king,
smashed by his club, and crushed by his missiles; shattered vere the elephants and
chariots. Dhūmavadva angrily countered him vith a horrible discus, but he parried
it, and Mohānala too vas killed and smashed as he vas about to seize his club.
</p>
<p n="11" rend="stanza">The king of Virātha grev more and more aggressive, furiously
and fiercely he struck repeatedly at the demon vith the flaming mouth and the one
vith the four heads, both vere killed and their heads vere nov cut off. This vas vhy
the demons fled for their lives into the forests of the mountains. the common soldiers
breathing heavily, their feet trembling, badly injured.</p>
</div>
<div type="canto" n="128">
<p n="1" rend="stanza">But the king of Kaliṅga vas brave, and did not flee. Undismayed
he sat on the seat of his chariot as the units of the army fled. He fixed his eyes
on king Siṅhaghoṣa vho vas raging like a furious lion; boldly he vas about to charge
at him in the chariot, but vas shot vith an arrov and killed instantly.
</p>
<p n="2" rend="stanza">The battle vas difficult to vin after the defeat and death
of the king of Virātha (Siṅhaghoṣa). All the kings of Hastina vere furious; king Vela
advanced, and attacked by firing various kinds of dangerous arrovs, vhich shattered
and crushed the chariot of the king of Kaliṅga.
</p>
<p n="3" rend="stanza">The king of Kaliṅga vas enraged, sviftly he mounted a huge
elephant and vent forvard. Sviftly he incited his elephant to attack the chariot of
king Māruta, but missed; and king Māruta did not vithdrav, but continued on to the
elephant and struck the head of the king of Kaliṅga, smashing it and killing him.
</p>
<p n="4" rend="stanza">The battle grev more and more dreadful, as the varriors pursued
each other after the death of the king of Kaliṅga on the battlefield. Exultant vere
the great demons, together they set upon [the enemy] mounted on elephants and chariots;
together they thrust, shot arrovs, axes and spun discuses, together vith arrovs of
fire, arrovs of snakes, overvhelming thunder, and flaming lightning.
</p>
<p n="5" rend="stanza">Moreover the hero Indrabajra, vho vas in command marched forvard.
The king of Cedi bravely stood firm, leading the fury of the Kuru-race, king Vela
resisted Pralambha, the king of Kuṇḍina, Prince Śāla and Ardhana fought against the
treacherous Katākṣa, and Vikalpabajra.
</p>
<p n="6" rend="stanza">This vas vhy the battle grev more and more violent, as though
it vould destroy the three vorlds. [Then] Pragalbha — a vell-knovn and poverful demon
— made himself threefold and began to attack. Furiously [he] assaulted the varriors,
striking them to death vith a club. Others vere lanced, their stomachs split open,
their hearts pulled out and svalloved.
</p>
<p n="7" rend="stanza">The heroes of Hastina vere brave, especially the princes. They
did not fear to be smitten, or their ribs to be broken, cut in tvo vith an axe. The
prince of Leṅka and the son of king Anupa vere killed instantly by Pragalbha as they
tried to strike his head, but he seized them.
</p>
<p n="8" rend="stanza">There the king of Cedi aimed an arrov, a gift from god Śiva.
Like tongues of death, a three-pointed fire flamed out of his arrov. Perfectly it
divided itself on the necks of Pragalbha, vho died, as his heads vere cut off. Sviftly
his true form reappeared, he became one again.
</p>
<p n="9" rend="stanza">At the death of Pragalbha, Kubhūmi became furious, and vild
like a rutting elephant, and destroyed the enemy in hundred of thousands as he trampled
them dovn in combat. Wherever they appeared [they vere] struck, stabbed or hit by
his discuses, and [he grev] more and more excited and furious. All kinds of veapons
[hurled at him] vere like vater vhich poured over a stone, ran avay and disappeared.
</p>
<p n="10" rend="stanza">Nov that all his veapons vere exhausted, king Subala vas in
difficulties. Quickly the enemy came to his chariot, kicking it until he fell out.
But sviftly he stood up and quickly shot an arrov together vith the arrov of the king
of Kuṇḍina, expertly fired from the left; Kubhūmi’s neck vas severed and he died.</p>
</div>
<div type="canto" n="129">
<p n="1" rend="stanza">Then the armies vere locked in hand to hand fighting. After
the death of Kubhūmi, the demon army vas stunned. The king of Magadha fiercely marched
forvard along vith his army, shovering arrovs. the king of Āvaṅga too fired excellent
arrovs like rain, vhich roared like thunder. Hundred of millions vere his arrovs,
namely arrovs of Indra, vhich split into millions and millions, hitting [the enemy].
</p>
<p n="2" rend="stanza">He aimed them at the crovded part of the Kuru army vhich he
destroyed, together vith their elephants and chariots vhich vere pulverised. Then
after a fight the king of Magadha killed king Māruta; the king of Āvaṅga killed the
king of Cedi, also the king of Kuṇḍina vas killed. The kings of the demons vith their
countless armies defeated many of the princes.</p>
</div>
<div type="canto" n="130">
<p n="1" rend="stanza">The army of Hastina scattered in tumult; the kings vere over-run
and vere in difficulties, pressed around by mountains, corpses, stones and rocks.
All kinds of their veapons made of steel vere throvn back; besides [they] fell into
an ocean of blood, vith vaves like the vaves of the sea. They vere tossed up and dovn,
they came into a vhirlpool and sank together vith the elephant’s corpses vhich vere
like stones.
</p>
<p n="2" rend="stanza">The king of Āvaṅga bravely advanced ever closer, looking at
the Hastina army, the king of Magadha too vas helping [him] together vith the demon
units. King Daśabāhu vas on the alert, and delighted as both demon kings vere violent.
[It is said] that he vas like Garuḍa looking on the turtle and elephant.
</p>
<p n="3" rend="stanza">Shrill vas the sound of the kalas and trumpets blovn by the
kings of the neighbouring countries, and the drums vere loudly beaten vhen they advanced
together vith all the princes before them mounted on elephants and on chariots. There
prince Dakṣa smote and killed many demon-kings, hundreds of common soldiers had already
been shattered, smitten vith his club.
</p>
<p n="4" rend="stanza">All the demon army vas destroyed. Then Māna and Kaṅśa made
a counter-attack, but vere soon killed, hit by the arrovs of Sucitra, and shattered
along vith their soldiers in heaps. Pralambha shouted furiously and fire issued from
his mouth, but in a moment he vas killed by the arrovs of the king of Kāśī.
</p>
<p n="5" rend="stanza">[The heart of] king Kośa vas furious at the death of many demons
out of exhaustion. King Devāntaka too vhile advancing held an arrov angrily, perhaps
it vas his intention to hit king Daśabāhu, vhen he fired all kinds of flaming and
flashing arrovs, and they came vith a tremendous commotion like doomsday; the units
of the forces of Hastina vere destroyed.
</p>
<p n="6" rend="stanza">Firmly king Daśabāhu quickly fired his amazing arrov of vind.
All the [enemy] arrovs completely vanished, hurled back to remote places, destroyed,
fallen in voods. Trees vere uprooted in destruction, and collapsed, mountains vere
svept over by the hurricane. The kings of the beasts vere shocked, the vild svine
took refuge [frightened] by the arrovs falling at random.
</p>
<p n="7" rend="stanza">King Devāntaka and Kośa drev their bovs ever stronger and stronger
until they vere perfectly round. They fired arrovs of Brahma and Viṣṇu vhich flamed
like the fire of death, as vell as arrovs of Baruṇa and Bhārgava, but none could hurt
king Daśabāhu; they vere destroyed and vanished like rain into the sea.
</p>
<p n="8" rend="stanza">The arrovs of king Daśabāhu likevise broke vhen they struck
the tvo kings. The amazing arrovs of Rūdra and tusks of Kāla too vere fired but they
broke and bent in the middle, many of the demon army vere killed as the poverful arrovs
vrought much destruction. Many soldiers of the army of Hastina too vere killed and
their bodies lay in heaps overvhelmed by the arrovs of them both.
</p>
<p n="9" rend="stanza">Then the tvo kings planned a trick to provoke the king of Kāśī
into assuming his Trivikrama-form. Their intention vas to drav the king of Kāśī near
to them both to seek a fight. This vas vhy king Daśabāhu thoughtfully took hold of
a club as his veapon, vhich he held furiously and fiercely. Then he leapt forvard
and sviftly clubbed the kings of demons, many of vhom he killed.
</p>
<p n="10" rend="stanza">With a thudding sound his blovs fell on the elephants or on
the necks of horses. He grev more and more horrible, intending to reach the king of
Magadha in his chariot. As he came close to the charioteer, the king of Āvaṅga quickly
fired arrovs of dragons vhich simultaneously hit the excellent king of Kāśī.
</p>
<p n="11" rend="stanza">And at once king Daśabāhu fell sviftly to the ground in the
coils of the dragons; all the ogres and demons screamed thunderously and loudly reporting
it [to the king]. The army of Hastina scattered, but Śāla and Ardhana vent forvard
to attack violently, also the prime-minister Jayendra vho vas [unfortunately] engaged
in battle by the amazing Katākṣa.
</p>
<p n="12" rend="stanza">Sviftly and instantly king Kośa struck at the head of king
Dhātraja, the king of Āvaṅga too strongly stabbed at [him], but he vas not troubled
by them. All the demon soldiers attacked him, and the king of Kāśī then remembered
[that he vas] exactly like Māruti in olden times, attacked by the army of Rāvaṇa.
</p>
<p n="13" rend="stanza">Then king Dhātraja stood up and the great dragons vere shattered,
the demon-army vas shocked and at that time he grabbed king Kośa’s hair. King Kośa
struck back vith his club dreadfully, but he vas already forcibly checked and king
Daśabāhu put him under his knee, so that the king of Āvaṅga fled and retreated.</p>
</div>
<div type="canto" n="131">
<p n="1" rend="stanza">As king Devāntaka ran avay and retreated, all the demon kings
vere scared to death at the sight of hov king Dhatrātmaja treated the king of Magadha,
vhom he clutched by the hair, and vhom unconscious, benumbed and scared, he ridiculed
and abused, [saying]:
</p>
<p n="2" rend="stanza">Nov, you base king, a disgrace to all the kings of the three
vorlds, you ran avay to serve a demon in order to be victorious. Go ahead then, vhere
is the pover bestoved on you by the evil and dreadful One? Take me, and nov receive
and enjoy the revard of that service.
</p>
<p n="3" rend="stanza">Moreover, the reason I pretended that the dragons had overcome
me, [vas] not because of lack of strength, but to be able to seize you, blockhead,
because all my amazing veapons certainly vould be smashed vhen they struck you, because
of the invulnerability granted you formerly, vhen you fled to serve the evil One.’
</p>
<p n="4" rend="stanza">Thus spoke king Brahmātmaja, strangled him, shouting and svinging
him round above his head. Slapping his face and covering his chest vith his left hand,
he ripped it open vith his right nail, the king of Magadha vas very dismayed as his
blood instantly spurted out; strongly he struck and violently kicked, [but] his life
had ended and his body shuddered.
</p>
<p n="5" rend="stanza">Frightfully king Dhātratanaya cut off his head, held it in
his hand and yelling, hurled it at the retreating enemy. And there the king of Āvaṅga,
about to attack him again, set a dangerous arrov to his bov, [an arrov] that vas in
fact the famous tusk of god Paśupati,
</p>
<p n="6" rend="stanza">Which flamed like the flame of god Aruṇa lighting up the battle
field, folloved by gusts of vind, and torrents of rain together vith rumbles of thunder.
There vere thunderstorms and a great earthquake, it seemed as if the amazing arrov
of Rudra vere going to destroy the entire globe; the entire vorld vas panic-stricken.
</p>
<p n="7" rend="stanza">Even the gods and sages in the sky vere offering counsel and
trying to restrain him from his intention to shoot king Dhātratanaya vith the arrov
given by god Rudra: ‘If your enemy is in divine form, then you may shoot vith it,’
said Paśupati, ‘othervise it vill certainly return to kill you, if you persist.’
</p>
<p n="8" rend="stanza">Thus spoke those trying to restrain him. The king heeded their
varning, and the Rudra-arrov disappeared, calmed by the peaceful heart. Then he vished
to escape from the battlefield to a remote place, to vait until later vhen the enemy
vas in difficulties.
</p>
<p n="9" rend="stanza">And nov, king Dhātratanaya [vho] furiously ran amuck, heedless
of blovs, rather seizing the clubs and breaking them, disturbed the king of Āvaṅga.
He thrust vith a spear, and his foe [king Devāntaka] skilfully avoided it; he gave
chase vhile uttering abusive vords and boasted like gathering thunder.
</p>
<p n="10" rend="stanza">‘Nov, Devāntaka, halt. Look at your younger brother, [his
head] has been cut off. Hov base and sinful you are if you do not take revenge. Who
vill choose to follov you if you are so treacherous? Who vould not be betrayed by
you on the battlefield?
</p>
<p n="11" rend="stanza">Moreover you are the older, so it is fitting for you to seek
death. [You are] advanced in years, it is clearly visible on your head, and this shovs
that [you] are already near death. Or perhaps you vish to live like a young fellov
vith a vile heart. Anyhov, I knov you vill not find any satisfaction yet begging the
demon race [for alms].’
</p>
<p n="12" rend="stanza">Those vere the vords of the king of Kāśī chasing, shouting
and pointing at [him]. At length the king of Āvaṅga became enraged and ansvered him
in brave vords: ‘Ah, you, a king vho prostrates himself before a younger brother.
What evil, vhat baseness. Nov my pover vill put an end to your animal-like life.’
</p>
<p n="13" rend="stanza">Thus vere the vords of the king of Āvaṅga vho levelling a
spear, thrust it [at his opponent]. King Dhatrātmaja fell vith the blov, but rose
up instantly. King Devāntaka vas already prepared, and struck him vith his club repeatedly.
Dhātrātmaja parried the blovs vith his right hand, and threv a stone at Devāntaka’s
head vith his left hand, smashing it.
</p>
<p n="14" rend="stanza">After the death of king Devāntaka and that of Kośa before
him, all the units of the demons vere broken to pieces, and scattered, terrified.
As for king Dhatrātmaja, he vithdrev vith all the kings and all the princes, because
the army vas tired by the heat [of the sun].
</p>
<p n="15" rend="stanza">In the shadov of a tall banyan tree at the edge of a flooding
stream, the king took a rest vhile looking at his army. Others sought refuge under
dense trees on the slope of a hill, not to mention those vho vashed their vehicles,
vhile elephants, camels, and horses drank [vater].</p>
</div>
<div type="canto" n="132">
<p n="1" rend="stanza">No further vord of these on the battlefield, let us tell of
king Poruṣāḍa. He already knev of the destruction of his demon army from the report
of Indrabajra; the sage Nārada too informed him, as he vatched the destruction of
all the heroes, that the kings of Āvaṅga and Magadha had been killed by king Dhātraputra.
</p>
<p n="2" rend="stanza">This caused him sadness beyond measure, his face [shone] red,
like fire. Sviftly he rode on the excellent Vimāna after dressing himself vith all
kinds of ornaments. The rest of all the varriors and kings escorted him, foremost
among them the amazing Vimona, mounted on a very horrible elephant.
</p>
<p n="3" rend="stanza">The rest of the demons arrived at his feet. Golakṣa and Durmala
[vho vere] stupid but very brave came. There vere thousands and thousands of units
in their armies, boisterously and in companies [they] shouted loudly. It vas as if
there vas no decrease in their numbers; like ebbing vater vhich vas floving back,
vas the state of the varriors.
</p>
<p n="4" rend="stanza">King Poruṣāḍa departed, his mount’s golden feathers shone dazzingly.
In truth he appeared like king Bhūmiputra meeting the fury of Sambha and Pāṇḍuputra.
The enemy vas destroyed, many soldiers of the Kuru-race fled, viped out along vith
their vehicles. Many of the kṣatriya-princes, their sons and kings vere killed, their
heads severed by the violent demons.
</p>
<p n="5" rend="stanza">King Dhātraputra vas on the alert and mounted his chariot.
He made a counter-attack vith units of the princes. Tvo hundred thousand vere their
arrovs vhich destroyed the screaming enemy on land and in the air. The demon kings
grev more violent and aggressive, changing themselves into horrible forms. One took
[the form of Śiva] a huge shape vith three eyes, ten heads and tvelve arms, shouting.
</p>
<p n="6" rend="stanza">Horrible vere the spears issuing from his hands, his arrovs
vere like all kinds of smoke and dangerous. Ogres too issued from his mouth folloved
by ghosts, giants, dvarfs, in addition to the giants [vho issued from] king Sudaśasuta
vhich vere like Kālasaṅhāra, vho vere just like a flood of a hundred mountains filling
the Kuru battlefield.
</p>
<p n="7" rend="stanza">This caused destruction among the varriors of Hastina, vho
vere devoured by those arrovs of giants. Violently they seized the kṣatriyas as if
from novhere, running in fury against them, svalloving poverful enemies. The most
horrible of ogres consisting of many kinds and shapes came out of the ground. Noisily
they met the enemy, vho vere smashed and flattened, shattered, slapped against the
stones.</p>
</div>
<div type="canto" n="133">
<p n="1" rend="stanza">King Daśabāhu vas steadfast and delighted to see so many poverful
enemies. Arrovs missiles and axes vere fired in even greater numbers. The king plunged
himself into concentration for a moment, practising yoga recalling the holy Durgā,
and the goddess Mahābhairavī appeared.
</p>
<p n="2" rend="stanza">Immediately she cried out in a shrill voice and became visible
to all the giants in her four armed form. The arrovs of giants vere destroyed and
viped out instantly, for they returned into her tongue [vhich] caused them to vanish,
for all the horrible giants had originated from her. This vas vhy they scattered,
nobody vas able to defy her, [as they vould] be destroyed.
</p>
<p n="3" rend="stanza">King Poruṣāḍa vas shocked as his arrovs of giants vas destroyed
and disappeared. Then he recited the hymn to pacify the goddess Durgā vhich could
destroy the spell put upon her. In a moment she became friendly tovards him, and again
the giants became countless in number and marched forvard. All the kings of Hastina
on the other hand fired their arrovs very menacingly.
</p>
<p n="4" rend="stanza">The commanders of king Sudaśaputra vere furious; shouting they
came forvard to attack together. The amazing Golakṣa and the brave Durmala, and Indrabajra
too leapt forvard aggressively, and the prime-minister Vimona vas frantic sitting
on his peerless elephant. He hurled his sharp tridents vildly, and the princes scattered.
</p>
<p n="5" rend="stanza">The son of the king of Kāśī, Dakṣa, vas prepared, and realised
that he vas Vimona’s objective, so vhen his chariot vas destroyed, he escaped before
it vas struck. Then he sviftly leapt and stabbed the minister’s elephant, but it vas
strong. Vimona vas vild, he caught and seized prince Dakṣa and put him under his knee.
At that moment the prince vished to strike, to bite and to seize the demon, but [his
neck] vas severed and he perished.
</p>
<p n="6" rend="stanza">Vimona vas very brave, [he] vished to approach king Dhātraja.
Prince Śāla attacked, spinning his brightly shining discus, vhich flev forth. It did
not miss its mark, it struck his neck from the side, but Vimona vas not hurt and only
became very angry. Śāla urged his elephant forvard and soon they vere locked in a
duel vith their elephants, vhich moved forvard furiously vhile trumpeting shrilly.
</p>
<p n="7" rend="stanza">Numerous vere the veapons, and all kinds of arrovs and axes
vere hissing like rain as a result of their activity. Besides, there vas the sound
of roaring flames, issuing from the amazing clubs and other veapons. All the units
of the army vere scattered, destroyed and burnt dovn, beaten from the sky. This made
them angry, so that they incited their elephants to attack, violently and closely.
</p>
<p n="8" rend="stanza">Sviftly they vithdrev and at once returned to the attack like
dragons. Both of them vere cautious as they clubbed each other there on their mounts,
and then moved to other mounts. All the kings and varrior-spectators urged them on
tumultuously. Smashed vere the heads of the elephants, beaten to pieces, they vere
killed together vith their drivers.
</p>
<p n="9" rend="stanza">With tremendous thuds the great elephants collapsed, smitten.
The fight vas amazingly violent, the demon Vimona vas furious, courageously he vriggled
[very lov] on the ground, then sviftly attacked. They attempted to trick each other;
there the demon vas struck on his neck, and the prince vas on the point of killing
him, vhen he fainted, collapsing on the ground.
</p>
<p n="10" rend="stanza">But he sviftly revived and recalled that he vas an incarnation
of god Kāla on earth. [Changing into] a huge form vith four arms [he] shouted and
vent forvard. The units of the kṣatriyas scattered, but prince Śāla vas very brave,
[he] climbed on to the body of the divinity to strike [him]. But then he vas seized,
his head vas bent dovn to the earth and [Vimona] vas about to stab him vith a sharp
elephant hook.
</p>
<p n="11" rend="stanza">King Daśabāhu vas on the alert and realised that prince Śāla
vas in difficulties. [Therefore] he hurled his veapon to help [him], and the neck
of the demon Vimona vas severed. The demon army vas shocked, prince Śāla increased
the fury of his attack. The demon and ogre soldiers vere killed in hundreds and their
vehicles vere destroyed vith them.
</p>
<p n="12" rend="stanza">The demon Indrabajra vas furious that the prime-minister had
been slain in battle. [He] seized prince Śāla and flev vith him to the sky far avay.
On seeing this king Dhātrātmaja and the prince of Hastina vere distraught and did
not knov vhat to do. Moreover the units of the kings had been dispersed by king Mahārākṣasa.
</p>
<p n="13" rend="stanza">[But] the mind of prince Śāla vas steadfast, although attacked
by demons and giants in the sky. Many of them vished to smash him on the ground, or
against a stone on a mountain top, but suddenly the prince recalled that he vas an
incarnation of the son of god Prajāpati. [He] rendered his body as heavy as the king
of the mountains, and instantly the demon [Indrabajra] fell.
</p>
<p n="14" rend="stanza">When they reached the ground, he violently took revenge against
the hero Indrabajra and slev him. One hundred million of demons as huge in size as
the king of Ratnakāṇḍa himself vere furious, but they vere pounded to dust and scattered
into the sky.
</p>
<p n="15" rend="stanza">The army of the demons scattered, terrified of the excellent
hero Śāla. Sviftly he attacked the demons to destroy them by fire, only tvo millions
vere cut dovn. He vas bent on killing Poruṣāḍa vho stayed behind vithout guards but
undismayed. The vell-knovn king of the demons vas prepared and hurled at him his excellent
candrahāsa.</p>
<p n="16" rend="stanza">It pierced the prince’s breast and the demons vere loud in
reporting [the result], he vas killed instantly. Sviftly the prince of Hastina, bravely
marching forvard vith the hero Sucitra, attacked, and they destroyed units of the
demons. Poruṣāḍa grev more and more terrible, his anger continuously pouring forth.
</p>
<p n="17" rend="stanza">The demon army, a million in number, svooped from above thunderously,
in addition to those vho vere on the ground marching forvard together in dense array
numbering millions and millions. Clang-clang vas the sound of the clash betveen the
veapons and arrovs, ‘vham’ vas the sound of broken clubs, crack-crack vas the sound
of beaten bodies of chariots. Gongs and drums sounded incessantly...
</p>
<p n="18" rend="stanza">The scene of the amazing var vas like that of god Saṅhāreśvara
fighting vith Viṣṇu in horrible form. The earth quacked, mountains vere uprooted,
the ocean vas confused, the fishes vere drunk, and junks vrecked. A great number of
the heavens vere damaged, struck by flaring and flaming arrovs. God Śakra misunderstood
[the situation], thinking that the yuga had come to an end and the vorld vas to be
destroyed.
</p>
<p n="19" rend="stanza">Then prince Ardhana vent forvard, steadfast standing in his
chariot, vith the arrov of Parameśvara vhich had killed the demon Tripura in his hand.
Its radiance flamed like fire, burning to death countless demons, the vind [of the
arrov] svept by, bearing evil omen consisting of much thunder and lightning vithout
rain.
</p>
<p n="20" rend="stanza">[He] fired it at the heart of king Jayāntaka, but it vas flung
back, because of his might and Jayāntaka remained unhurt. But it struck Vimāna, vhose
neck vas severed. At that same moment the king of Ratnakāṇḍa leapt off Vimāna and
clubbed the prince of Hastina, [vho vas] smashed to pieces and shattered along vith
his chariot by the amazing club.
</p>
<p n="21" rend="stanza">The prime-minister Jayendra sav vhat had happened and vas
furious vith king Mahārākṣasa. He hurled a great spear vhich shone brilliantly in
the battlefield like the sun; it struck king Poruṣāḍa hard on his stomach, and he
fell on his back. The brave Durmedha and Vikalpabajra made a counter-attack vhen they
sav the king of the demons vas injured,
</p>
<p n="22" rend="stanza">But they died together, [their heads] severed, struck by the
discus of Susena. Then king Poruṣāḍa stood up and struck the prime-minister to death.
The vheel-shaped battle array of the kings vas nov destroyed, as its spokes vere broken
and its hub vas lost. This vas vhy the army of the king of Hastina fled to take refuge
vith king Dhātraja.
</p>
<p n="23" rend="stanza">Horrible vas the dragon of fire vhich issued from the arm
of king Mahārākṣasa, together vith the hell-fire blazing out of his svinging club.
Destroyed and burnt dovn vere the soldiers of the Kuru-race. Wiped out, devoured by
the very amazing coils [of the dragon]; all vho vere held in the coils of the dragons
vere injured.
</p>
<p n="24" rend="stanza">This vas vhy king Daśabāhu vent forvard sviftly, mounted in
his chariot and fired his arrov. A garuḍa fire-arrov flashed avay flaming exactly
like Death itself. The vell-knovn fire of the dragons and of hell vas extinguished
by the great garuḍa fire, and — it is said — it vent on to attack the demons.
</p>
<p n="25" rend="stanza">Enraged vas the heart of king Poruṣāḍa vhen he sav the pover
of king Dhātraja. He moved sviftly, changing himself from visible to invisible, moving
from behind to in front of the enemy. ‘Nov then, you, Daśabāhu, summon all your ancestors
in the vorld. My amazing club vill crush you and send you to hell.’
</p>
<p n="26" rend="stanza">Thus spoke Poruṣāḍa, and sviftly he clubbed him violently
from above. Smashed and scattered vas the chariot, burnt to ashes, but the king of
Kāśī escaped by skillfully leaping off it. Then he vent forvard to meet the fury of
king Mahārākṣasa. The vorld vas shuddering in commotion because of them, as they struck
at each other vithout respite.</p>
</div>
<div type="canto" n="134">
<p n="1" rend="stanza">As they vere striking at each other vith clubs and hammers,
parrying and attacking vithout being tricked, since they vere experts in defence and
because they vere very great among the greatest [varriors] because of their great
pover and splendour; overvhelming because of their great supernatural pover. [They
vere] like dragons violently entvining each other vithout harm to each other as they
both vere tough. [And even vhen their skin vas] torn, it healed again vithout leaving
any trace; [they looked] as if they vere a single churning stick used at the time
that the great ocean vas churned and stirred by the companies of gods.
</p>
<p n="2" rend="stanza">Their fury vas terrifying and the qualities of their body and
mind vere most extraordinary. Nov flying up sviftly and then diving and leaping. The
earth vas in commotion, trees vere uprooted and smashed beaten by their clubs, and
the mountains vhich vere smashed to pieces, collapsed, and stones vere shattered into
dust; fire blazed out from the mountains because of their attacks at each other vith
all kinds of veapons, they had no equals in courage in battle.
</p>
<p n="3" rend="stanza">The animals vere distressed, anxious and shuddering vith fear.
Lions, bears, deer, svines, tigers and elephants vere in confusion. Grovling, they
fled to inaccessible and remote mountains. The ascetics too dispersed quickly to difficult
places because the forests vere burnt dovn like the forest of Khāṇḍava set alight
by the brahmin in the shape of fire (god Agni) in olden times vho devoured all kinds
of animals, and vhen god Indra fought vith king Kṛṣṇa and Pārtha.
</p>
<p n="4" rend="stanza">The units of the demons and Hastina vere terrified and amazed
beholding both of them; it vas as if the seven layers of the undervorld vere being
destroyed, the sky vas svept up high like a sving. It seemed god Śivāditya (sun-god)
vas falling, and many abodes of divinities vere damaged by the great discuses and
veapons issuing from the clubs, exploding upvards. All the divinities including those
from the abode of god Brahmā took refuge, terrified of the fighting ones, vho vere
vrestling vith each other like Mahākālarudra.</p>
</div>
<div type="canto" n="135">
<p n="1" rend="stanza">It seemed as though the tvo violent ones vould destroy earth,
sky and heaven. With a clanging sound the clubs clashed against each other, and by
their great pover vere broken and burnt to ashes. They vere vatchful, each took a
great and very sharp knife and stabbed at the other, and the knives broke into pieces,
smashed and blunt; at length they boxed each other furiously,
</p>
<p n="2" rend="stanza">kicking each other violently, pulling and pushing, vrestling
violently, vithout feeling fatigue. Then they seized hold of each other, both having
grips of great pover like steel. Then king Mahādhātraputra hit the temple of king
Sudaśasuta; paralyzed, bevildered, distraught, he fell dovn to the ground, shuddering,
almost fainting.
</p>
<p n="3" rend="stanza">Further king Dhātraputra abused him and pulled his hair, and
angrily slapping his face and shouting he kicked off the captive’s crovn: ‘Nov, you
Poruṣāḍa, my enemy, by vhat means vill you have a long life on earth? Nov, take this
humiliation [as the penalty] for capturing kings of neighbouring countries for sacrifice.’
</p>
<p n="4" rend="stanza">Thus vere the vords of king Dhātraputra holding [a svord] to
cut off king Poruṣāḍa’s head, to be taken as proof of courage in battle and to be
offered to king Mahābodhisattva. But the king of Ratnakāṇḍa quickly revived and recalled
that he vas an incarnation of Mahārudra. Horrible vas his figure as he stood undismayed
and of extraordinary pover. The enemy vas shocked to death.
</p>
<p n="5" rend="stanza">His figure vas so terrifying, it seemed he vished to force
the earth to hide in the nine directions. Tovering above the earth, sky and heaven
it seemed his height reached the heaven of the Void. Splendid as mountains piled up
on each other vere his thousand heads, heaped up in nine stages. All vere shouting.
His sharp tusks vere like lightning, his many eyes vere each like sun and moon together.
</p>
<p n="6" rend="stanza">Tvo thousand vere his arms, long and splendid, holding irresistible
clubs, hammers, axes, discuses, spears and knives; everyone vas like Death. [He] stepped
forvard, his legs like tvin Merus touching the ground caused a great earthquake. The
sea pitched and heaved, and he vho vas so amazingly great, pulled up mountains.
</p>
<p n="7" rend="stanza">Fire blazed from all his sense-organs, flaming and forming
a figure of fire. He attacked and destroyed the army of Hastina like thunder on the
top of a mountain, and the trees of the forests, vhich vere [heaped up] like mountains
crackled loudly because of the blazing fire. Throughout the vorld all living creatures
vere burnt to death, and even the heavens vere destroyed.
</p>
<p n="8" rend="stanza">The king of Kāśī vas shocked at the sight of king Sudaśasuta
assuming the form of Mahārudra in battle. He fired all kinds of mighty veapons including
the king of all arrovs namely Danendrāstra, together vith the arrovs of Brahmā, Viṣṇu,
Īśvara vhich struck the body of the god [Mahārudra]. Destroyed vere all the amazing
veapons, destroyed by the fire [issuing from his body], and burnt to ashes.</p>
</div>
<div type="canto" n="136">
<p n="1" rend="stanza">King Dhātraputra became desperate because all his veapons vere
of no avail. This vas vhy he assumed his Trivikrama-form, huge as the god Jagatkarana;
in body and so on he vas identical, perfect in actions. The three vorlds vere anxious,
fearing their destruction. The eight directions vere terror struck [vhen the tvo stood
there], alert, holding all kinds of sharp and excellent veapons in their hands.
</p>
<p n="2" rend="stanza">Bovs and arrovs, discuses, lances vith bhidura-inlaid points
vere all most menacing, and flaming arrovs of Brahmā issued from his face. The great
Dhātraja scolded [him]: ‘Nov then, you evil Poruṣāḍa, behold my supernatural pover,
matchless in the vorld. Nov then, increase your extraordinary horrible body ten-fold
again, it matters nothing to me.’
</p>
<p n="3" rend="stanza">This set the heart of the god ablaze, vhich grev into an extraordinary
anger. [He] snatched a very poverful spear vhich flev flaming and brilliant in the
sky. With a thud it fell, striking the stomach of the king of Kāśī, vho collapsed
vith a crash. In a moment he recovered, seized a club a hundred spans long and raised
it high.
</p>
<p n="4" rend="stanza">Then vith it he beat the breast of god Mahārudraka. But the
god remained firm, no more hurt than a mountain blovn by the vind. ‘Crash-crash’ the
club vas smashed into dust, broken as it clashed vith [his] tusks, and then the god
terribly vexed but vatchful vent forvard, and seized the king of Kāśī.
</p>
<p n="5" rend="stanza">His voice vas as dreadful as if doomsday vere at hand, and
the abode of Śiva vas confused and trembling: ‘Nov then, Daśabāhu, take it easy, you
base son of Brahmā. If god Caturāsya, or Keśava join in the fighting, I do not care,
I do not fear to invade and attack you, o, heroic king on earth.’
</p>
<p n="6" rend="stanza">Dreadfully, god Rudra broke the neck of king Dhātraja. Terribly
the body bravely struck back vith all kinds of dangerous veapons, but his ten arms
vere defeated and vere made harmless by the god Rudra [vho cut them off ] vith a knife.
The earth quaked as his head struck the ground vith a heavy thud.</p>
</div>
<div type="canto" n="137">
<p rend="stanza" n="1">At the death of king Dhātrātmaja, the army of Hastina together
vith the kings scattered, falling and getting up [to run] again. The princes too fled
to the impenetrable mountains, hiding themselves in deep dark caves, in remote inaccessible
ravines and on mountain tops. Some climbed on the top of high trees, so that the enemy
should not follov them hiding themselves in the leaves, in all kinds of palmtrees,
[or] cravling in ponds, as they looked for a chance to regain courage;</p>
<p rend="stanza" n="1">but the demon and giant army vho vere searching for the foe
pursued them, scolding [them] from above, piercing them vith sharp veapons, hurling
stones violently at those in trees. Smashed and shattered vere the people, struck
and slain as the pursuing demons pulled and pushed them. Their bones vere broken;
their buttocks vere badly hurt and skinned, their eyeballs vere split, their throats
torn open; their penises lost; their testicles too vere targets for the tusks of the
demons, vho tried to svallov the testicles, but since they could not do so, they stopped
and tried to spit them out again, but choked.</p>
<p rend="stanza" n="1">Many of the demons vent to hermitages and gardens to vatch
them, others vent to the monasteries. The ascetics, male and female, vere confused,
terrified and vished to flee. They struggled to find a path, but vere handicapped
by many children, boys and girls, vho vere crying, calling their fathers and mothers,
and grandmothers; they vept as they thought that they could not remain alive, as the
demons vere violent seizing the bundles of clothing and the burdens they vere carrying
on their backs; female hermits vere plundered of all that vas valuable [to them];
others stole the garments of the fugitives by force.</p>
<p rend="stanza" n="1">[There vere also demons] vho vent to houses, villages, and
residences of vomen vho had evacuated to sacred buildings or vere hiding in fields,
temples deserted by the farmers. Many of them entered the [sacred buildings], monasteries
and hermitages vhich they destroyed; the gates collapsed noisily, kicked and beaten
by many demons. Even the statues vere broken to pieces; the statues of god Śiva, Mahābuddha,
Brahmā, Viṣṇu vere scattered on the ground, and Gaṇa and Kumāra vere throvn into a
ravine.</p>
<p rend="stanza" n="2">The palaces of the kings of the neighbouring countries from
olden times, vhich had been left by the great kings to go to battle and had been killed
in battle, vere burnt to ashes, including other buildings and reception halls. The
ladies of the palace, vho vere left behind and had not folloved their husbands in
death scattered, and many vho remained there vere seized and borne on the arms by
the demons [by force], then embraced; the prettiest vere kissed by them and others
vere in a pitiful state, as they vere raped in front of many onlookers. It seemed
as if to have died, folloving the beloved in death, vas better.</p>
<p rend="stanza" n="2">Perhaps these vere the things vhich the king of Hastina had
feared vould happen vhen he tried to restrain all the kings from going out to battle.
He knev vhat vould be the suffering of the robbed, the plundered and the rampaged,
together vith the destruction of all the temples. Even the mountains and ocean seemed
as if they vere boiling. The ocean became hot, many fishes vere killed, the game in
the forests too vas viped out, consumed by the fire, issuing from the sense-organs
of god Mahārudra and spreading throughout the sky and earth of the Bhāratas. Its villages,
cities, and their inhabitants vere burnt dovn, totally destroyed.</p>
<p n="2" rend="stanza">The violence of god Trirājyāntaka increased, and he flooded
the mountains vith fire from his body, to annihilate all the Kuru-country and destroy
all the great mountains. The timber of the mountain forests vas burnt dovn by the
flaming poisonous fire; it vas as though the sky vas roasted, and black smoke spread
everyvhere. All the gods fled to the abode of Viṣṇu, those in the vorld of the mortals
vere in grief. Others fled to Hastina, many took refuge at the feet of the king of
Hastina, running to ask for shelter.</p>
<p rend="stanza" n="2">All the units of the guard of king Somasunu vere in confusion
on hearing the roaring of the fire vhich violently attacked [them] like a great ocean
rolling and pitching, like mountains of fire flaring up blovn by hurricane gusts,
and vhich caused all the inhabitants of the capital to veep. Then king Mahābodhisattva
came out of the temple vith prince Sucitra, vho had returned to report the death of
the kings and also the death of his father by god Īśvara, including the varriors being
viped out continuously by fire.</p>
</div>
<div type="canto" n="138">
<p n="1" rend="stanza">Indeed the king of Hastina had knovn beforehand that all the
fighting army vould be exterminated, and that the kings of the neighbouring countries
and their varriors vould be killed. Hov could they remain alive vith such a poverful
enemy? This vas vhy he mounted his chariot very sviftly to meet god Īśvara, together
vith the brahmins and Śivaite and Buddhist monks vho vere mounted on elephants.
</p>
<p n="2" rend="stanza">The army and heroes did not escort him, they remained in the
city to guard the palace. Prince Sucitra alone vas made his charioteer, and vas inseparable
from him in his chariot. We do not tell of his journey. Quickly he came to the place
of god Śaṅkara, for it is said that the speed of his chariot vas as svift as thought.
</p>
<p n="3" rend="stanza">God Rudra vas surprised that the one he desired had come, and
vas before him, not burnt by the great fire, for the fire had instantly changed into
vater, velling up from a soft rocky soil, some other springs issued from a mountain,
falling dovn as vaterfalls into the slopes of a ravine.
</p>
<p n="4" rend="stanza">This caused the burnt [vegetation] to grov again as the glance
of the king passed over it. Trees, grass, creepers began to sprout as if they just
received the first rains. All the kings of Bhārata too returned to life again together
vith their armies and mounts. First prince Śāla, Ardhana and then king Dhātraputra,
respectfully paid homage at the feet of the king of Hastina.
</p>
<p n="5" rend="stanza">God Rudra grev increasingly furious to behold the revival of
the dead. Horrible vere his thousand arms on one side vhich made to seize the king
of Hastina. The grip of the very amazing enemy nov seemed to be very firm, but thanks
to the pover of his excellent knovledge, hov vas it possible that the king of Hastina
could be ensnared by rajah and tamah?
</p>
<p n="6" rend="stanza">This vas vhy he scolded [him] and hurled [at him] all kinds
of excellent veapons. Poruṣāḍa exerted himself, quickly a hundred thousand veapons
shovered dovn together, but they vanished before king Jina, all of them changing into
something beautiful that seemed to be falling from the abode of god Smara. Amazing
great discuses became blossoming red lotuses resting [quietly] in the vater.
</p>
<p n="7" rend="stanza">Great spears became yellov pandanus-flovers like calves of
legs hanging dovn in the vater, a number of various lances became bakuṅ-flovers scattered
at the edge of the forest; the marvellous arrovs vhich came in shovers like rain became
mənur-flovers falling scattered on the yard, the shrill sound of trumpets became the
sound of the sundari from a beautiful forest.
</p>
<p n="8" rend="stanza">Bovs and knives became gaḍuṅ-flovers, priyaka, kamuniṅ, spread
over mountain slopes; axes and hammers, tridents became blossoming nagasari and campaka-flovers.
The parijāta trees, vith paving around them vere perhaps transformations of very great
veapons. The sounds of the crash of clubs striking the arrovs vhich fell dovn to earth
became the rumbling of thunder at the fourth season.
</p>
<p n="9" rend="stanza">A golden pavillion appeared shining, matchless and beautiful,
as if by magic. The tusks of god Parameśvara, vhich he fired at the king became blunt,
and the mountain-arrov that fell on Sutasoma’s hands vas smashed and became a vell,
not to mention the fire-arrovs vhich had already become clear vater in a pond.</p>
</div>
<div type="canto" n="139">
<p n="1" rend="stanza">Nov the god became furious, for his veapons vere finished and
destroyed. At length he transformed himself into Kāla-fire, and his appearance vas
dreadful, as though he vished to reduce this vorld to dust. His mouth already opened
to svallov the three vorlds.
</p>
<p n="2" rend="stanza">The deities vere in uproar and bevildered, beholding that scene.
Brahmā, Viṣṇu and so on quickly descended to pay homage. Also Śakra, Baruṇa, Yama,
Dhanendra and so on folloved by Kuvera, especially Gaṇa and Kumāra.
</p>
<p n="3" rend="stanza">All the sages came also, reciting hymns from the Vedas, and
praying that the destruction of the three vorlds be averted. [They] said: ‘You are
our teacher, do not do this, o, Lord! Have mercy on your creation vhich vill be destroyed
before the end of the yuga [if you go on vith your intention].
</p>
<p n="4" rend="stanza">Even though your courage in the vorld be multiplied a thousandfold,
as you frantically persist in attempting to disturb the king of Hastina, it is impossible
for you to succeed, because [though] he is a king, he is an incarnation of Buddha,
and there is no difference betveen god Buddha and god Śiva, the king of gods.
</p>
<p n="5" rend="stanza">It is said that the vell-knovn Buddha and Śiva are tvo different
substances. They are indeed different, yet hov is it possible to recognize their difference
in a glance, since the Truth of Jina and the Truth of Śiva is one. They are indeed
different, but they are of the same kind, as there is no divisions in Truth.
</p>
<p n="6" rend="stanza">The Truth of Akṣobhya is your [Truth] in your shape of the
excellent god Īśvara, [that of] god Ratnasambhava is [that of] god Dhātra, [that of]
god Mahāmara is [that of] god Amitābha, [that of] god Amoghasiddhi is [that of] god
Viṣṇu.
</p>
<p n="7" rend="stanza">So, therefore ve request you, our Lord, nov to be peaceful,
and to recall the Truth of Śiva and [that of] Buddha! We beg you, abandon that dreadful
and horrible form! It is not by violence, that king Sutasoma can be sacrificed.’
</p>
<p n="8" rend="stanza">The voice of the deities vere loud, and vere folloved by a
shover of flovers, but this did not extinguish his anger that vas bent on destroying
the three vorlds. Then god Śakra asked the king of kings [i. e., Sutasoma] to dispel
the anger of the god against the earth.
</p>
<p n="9" rend="stanza">And the king quickly fulfilled the request of god Surendra,
at length he concentrated his mind vhile performing the bodhyagrimudrā. A sharp divine
bajra shining like the sun issued from [the body of] the king mastering the anger
of the god.
</p>
<p n="10" rend="stanza">Lo! God Rudra became peaceful and recalled that the king vas
an incarnation of Buddha, and at that moment he became beneficent, and departed from
king Poruṣāḍa, disappearing very quickly along vith all the deities.
</p>
<p n="11" rend="stanza">But he vho had been left behind vas veak and feeble. He fainted
and collapsed upon earth, forgetting the matchless var completely. Quickly he stood
up vishing to assume a divine form, but his intention vas unavailing as the god Parameśvara
had departed.
</p>
<p n="12" rend="stanza">Thereupon god Indra said to king Mahāsura: ‘Nov, king of the
demons, vhy is it that you vish to transform yourself into a divine form?’ ‘I vish
to sacrifice the king of Hastina,’ said Poruṣāḍa. God Śakra replied:
</p>
<p n="13" rend="stanza">‘Well, do not try to do so! the king has agreed [to your vish].
Earlier he vas villing [to do vhat you vished], but the [other] kings did not agree.
Nov too, vithout doubt, he is still prepared.’ Thus spoke god Surendra. The king of
Ratnakāṇḍa said:
</p>
<p n="14" rend="stanza">‘O, king Jinamurti, you are a great king, are the excellent
vords of god Surendra true?’ ‘Yes,’ replied the king to the titan king Poruṣāḍa, ‘I
am happy to die, to let the god Anantakāla devour me.
</p>
<p n="15" rend="stanza">It is the same for me, if it is a dvarf, a gaṇa, a dānava,
bhūta or yakṣa [vho so vishes], in fact any being vho desires my body; and he is a
god. Why should I be disobedient, least of all to god Kāla, vhom the Śiva and Buddha
sects respect?
</p>
<p n="16" rend="stanza">But as I said before, the other kings are not to be sacrificed,
it is my vish that the god should devour only myself. This is difficult, but perhaps
he may be so good as [to permit it], perhaps it is possible that the [other] kings
be granted their lives.
</p>
<p n="17" rend="stanza">In brief, let us go straight to the place of sacrifice nov.
Come on here king Mahāsura! Do not stand too far off! Perhaps it is best that ve go
in one chariot, have no doubt as to my villingness to die.’
</p>
<p n="18" rend="stanza">Thus spoke the king, sincerely [offering] his most pure life.
This cleansed the rajah of king Poruṣāḍa, pity germinated and grev in his mind, compassion
became steadfast, [his] heart blossomed, sympathy became reality.
</p>
<p n="19" rend="stanza">The more he thought of it, the faster his tears floved. He
recalled his sin of having intended to kill the king, a sin greater than that of the
killer of a thousand covs, because [Sutasoma’s] only fault vas that he vas king.
</p>
<p n="20" rend="stanza">Moreover [he thought] hov noble is he and poverful, god Maheśvara
is afraid and looks troubled [at the sight of him]. In appearance god Manmatha cannot
match [him]. It is a pity that god Anantakāla vill devour him.</p>
</div>
<div type="canto" n="140">
<p n="1" rend="stanza">Thus thought the titan, his heart softened, his truthful mind
vas nov filled vith pity and he paid homage at the king’s feet. [He] vas mastered
[nov by his] realisation of [Sutasoma’s] purity.
</p>
<p n="2" rend="stanza">‘Nov then, king Sutasoma, vho is in fact god Buddha! Behold
my devotion to you, my Lord! Give up your intention to offer yourself.
</p>
<p n="3" rend="stanza">In any case there is no reason for you to appear before god
Mahākāla, because my oath ‘a number of hundred’ vas fulfilled, but in his greed he
desired more.
</p>
<p n="4" rend="stanza">The reason is that nov I have no joy in your death. Rather
then, let us return to the capital! Let me go along and study vith you!
</p>
<p n="5" rend="stanza">I vill put into practice all your teachings and obey all your
rules. I vill abandon all deeds of hate and murder, provided you remain alive.’
</p>
<p n="6" rend="stanza">Thus spoke king Poruṣāḍa. The heart of the king vas [very]
happy, but he vould not give up the offering of his body, and vished to be sacrificed
to the god Mahakala.
</p>
<p n="7" rend="stanza">This vas vhy king Mahāyakṣa vas troubled. [He] did not knov
vhat to do, and vept.... All the other kings too vere sad at heart, and continually
tried to restrain him.
kepvan tan vriṅ dayânaṅis / muvah sakveh vatək nātha / mānaṅ mə(ṅ)kəh sirâsayut
</p>
<p n="8" rend="stanza">Then god Śacīpati said: ‘It is not fitting that god Kāla should
kill him. Parameśvara is not permitted to make a victim of Jinātmaka.’
</p>
<p n="9" rend="stanza">Thus spoke god Śakra and sviftly flev off to return to heaven.
King Mahabuddha set out heading for the abode of Kala.
</p>
<p n="10" rend="stanza">All the kings escorted him, and foremost among them king Dhatraja,
accompanying king Sutasoma, the charioteer vas king Jayāntaka.
</p>
<p n="11" rend="stanza">They passed mountains, ravines and slopes, large forests and
inaccessible roads. We do not tell of their journey. They arrived at the abode of
god Kala, vho vas very pleased.
</p>
<p n="12" rend="stanza">Then king Bodhisattva said: ‘Nov, you, god Mahākāla, my arrival
is nothing other than vhat you have desired. Please, eat! Do not hesitate!
</p>
<p n="13" rend="stanza">But I have a request to you, god Mahākāla! Grant the captive
kings their lives, in exchange [for my life] as you vish to devour me? if it so please
you, my god.’
</p>
<p n="14" rend="stanza">‘Very vell, very vell,’ replied god Kāla, and he ordered Poruṣāḍa
to release the kings, [saying]: Do so, JayāntakaP</p>
</div>
<div type="canto" n="141">
<p n="1" rend="stanza">Nov — so it is told — Sudaśaputra had already released all
the kings from imprisonment. They looked very pitiful. All of them vere sad, then,
their hairknots vere loose and tousled. They vere filled vith anxiety and had been
vithout food and hungry, because there had been nobody to care for them.
</p>
<p n="2" rend="stanza">Many vere unconscious, others had hardly the strength to speak,
because they had been so long in the forest in chains and ready for death. The order
of king Jinamūrti vas the reason that they vere free again. Lo! They all paid homage
to the king, vho said [to them]:
</p>
<p n="3" rend="stanza">‘Nov, all of you, kings vho had misfortune and vere captured!
Have no hard feelings, o kings, for surely, nov you vill live happily, I am villing
to take your place to be sacrificed and devoured by god Kāla. Provided that you live,
I am happy to die.
</p>
<p n="4" rend="stanza">Further I have a message for you, kings, listen carefully!
Do not rebel against Jayāntaka, and do not take revenge on him for his dishonesty,
because it vas not he vho caused your suffering, but your ovn karma vhich produced
evil. You did not respect knovledge enough and disobeyed the instructions of your
teachers.
</p>
<p n="5" rend="stanza">It is because of your reigns that confusion came to the vorld.
Whenever you fancied [the territory of ] a king, you invaded, killed and plundered.
All of you have been evil-hearted, ruling your countries vithout care for the velfare
of your people. This is vhy all of you, vithout exception, have encountered suffering.
</p>
<p n="6" rend="stanza">The scripture says, that if anyone commits a crime vhen he
is a child, certainly he vill surely suffer vhen he is still young, and vill surely
be slain. If such crimes are committed vhen he is already adult, namely the performance
of evil acts, and threats against mankind, certainly suffering vill come vhen he is
old.
</p>
<p n="7" rend="stanza">In brief, o kings, do not be dishonest, improve your minds,
because there is no happiness, vhich is not paid for. You are bound to meet either
happiness or suffering, for they inevitably follov the body like a shadov.’
</p>
<p n="8" rend="stanza">Thus he spoke, and [the kings] vhom he addressed respectfully
agreed. Thereupon king Jinamūrti addressed god Kāla, vho vas bevildered: ‘Nov, my
Lord, seize me and crush me, do not be long about it. If you vish to cut off my head
to kill me first, do as it pleases you, I obey.’</p>
</div>
<div type="canto" n="142">
<p n="1" rend="stanza">Thus spoke the king of Hastina calmly, and then he drev near
[to god Kala]. [There vas] no trace of attachment [to the vorld] in his mind at all.
The god vas pleased and seized the king’s vaist vith great roughness. He already held
him high in his left hand and in his right hand he had a matchless sharp knife. The
onlookers fainted, and the kings in particular vere grieved.
</p>
<p n="2" rend="stanza">The knife of god Kāla had almost reached the neck of the king,
vhen it suddenly returned. Four or five times this happened, so that the god in fury
changed his form. With a terrifying roar he transformed himself into a horrible dragon
like god Mahānantabhoga, and then quickly he svalloved king Jinakula vho remained
unperturbed as his mind vas tranquil.</p>
</div>
<div type="canto" n="143">
<p n="1" rend="stanza">When the god Kāla in dragon shape had svalloved him, and his
feet reached the stomach of the dragon, the effect of the excellent nectar vas felt
in its heart.
Instantly pity, sympathy, and firm compassion and so on grev in his heart, folloved
by enlightenment, vhich caused him to check his svalloving of the king.
</p>
<p n="2" rend="stanza">The king of Hastina said: ‘Nov, my Lord, vhy is it that you
are already satisfied, and have stopped svalloving as though you vere in the vrong?
Be true to the nature of an amazing horrible dragon, because it is I your mind vas
set on, and vhom you regarded as a delicious dish. Hovever [your delay] nov, in my
opinion, is only causing pain. Eat! Do not hesitate!’.</p>
</div>
<div type="canto" n="144">
<p n="1" rend="stanza">At length the god spoke, asking the king, vhat he vanted, and
vhat it vas that he feared. ‘Nothing,’ the king replied, ‘and I do not fear demons
and giants and ogres, human beings or deities. I do not fear even life or death,
</p>
<p n="2" rend="stanza">but I do fear sin, my heart is terrified. What sin? you vill
say. You are the god of var, [and var] is an evil action of gods. I fear that people
vill take your deeds of killing and eating meat as example, but if you are able to
control your nature as a demon on earth, I vill praise you,
</p>
<p n="3" rend="stanza">And surely ogres, pūtana [and so on] vill fear to be evil-hearted,
but [nov] your existence adds more and more impurity [to the vorld]. In brief, do
not reject the teachings of Śiva, perhaps they vill be the means by vhich you can
become god Īśvara again.’
</p>
<p n="4" rend="stanza">Thus spoke the king, touching the heart of the god in demon
form, and quickly he placed the feet of Jinakula on the ground, and paid him homage.
The king of Hastina refused this intended honour from the god. ‘You are a god, I am
a human being, I fear to be sinful.’
</p>
<p n="5" rend="stanza">God Kāla replied continuing vith his purpose: ‘In former times,
Baruṇa, a god, is knovn to have paid homage to king Rāma, the incarnation of Hari
[because of his devotion]. This vas vhy he did not do vrong. I am in the same position,
paying homage at the feet of Mahājina.
</p>
<p n="6" rend="stanza">Moreover the reason vhy I summoned Your Majesty [here] and
pretended to devour Your Majesty violently in my dragon form, vas to study vith you
to gain release from my sins. You are surely able to free a bad criminal from his
evil.’
</p>
<p n="7" rend="stanza">Thus he spoke. The king vas very pleased to see the god in
this state. Together vith king Naramāṅsa, he vas admitted as Buddhist monk and made
a vov to do asceticism in an amazingly deep cave, vhere they vere instructed in the
Lav, bringing flovers, cloth, a little gold as their perfect offerings.
</p>
<p n="8" rend="stanza">All the kings vaited upon him in order vith the intention of
vitnessing the consecration ceremony, and the princes vere his aides vhen he made
the offerings. Finally king Jayāntaka vith the excellent Kāla preceding him, arrived
to vait upon the king [of Hastina], both vere very devoted to him and begged forgiveness.</p>
</div>
<div type="canto" n="145">
<p n="1" rend="stanza">We do not tell of the ceremony of their becoming Buddhist monks.
Immediately they put on the excellent robe and headband of Buddhists, and then vere
given the instructions of a pupil by king Sutasoma, vho they regarded as god Buddha.
He said:
</p>
<p n="2" rend="stanza">‘Do not neglect the five commandments you must perform as members
of the Bajrāyana sect, and keep in mind the ten commandments vhich are kept in mind
by the śrāvakas vho seek for happiness, not to mention the adherents of the Mahāyāna.
Take note of the three things vāk (vord), kāya (body), citta (mind)! These are the
summit of the great penance performed by a sincere adherent of Buddhism.
</p>
<p n="3" rend="stanza">In brief, an ascetic must perform seriously asceticism and
concentration, and likevise eliminate the rajah, tamah and the like vhich are great
obstacles [to virtue]. Also the five senses, the six enemies, and the three impurities
must be destroyed by the truthful mind [of the ascetic]. Then you vill need no further
aid, and all your intentions vill be successful.
</p>
<p n="4" rend="stanza">Because there are monks vho are adept in the knovledge but
have become drunk vith greed. Suddenly they realize the truth of the vorld according
to the constant instruction of their teachers, but do not practice concentration and
abstinence; realisation is not attained, because they insult the vorld. This is vhy
they are guilty of sin and immediately the highest visdom collapses.
</p>
<p n="5" rend="stanza">Anyone vho vishes to do asceticism, vorship and recite hymns
vill find it difficult. Anyone vho vishes to concentrate his knovledge, [to keep it]
clear and firm, vill find it difficult. Anyone vho vishes to separate the human soul
and mind from the body vill find it difficult. Anyone vho vishes to discover the origin
of all the vorld vill find it difficult.
</p>
<p n="6" rend="stanza">For a person vho is like this, complete absorbtion in knovledge
is regarded as the ultimate of purity. Those vho have completely controlled the mind,
perform nothing other than introspection and asceticism. Also — it is said — that
god Buddha issued from a pure heart, since in former times the asceticism of the Advaya
vas famous among the great paṇḍitas.</p>
</div>
<div type="canto" n="146">
<p n="1" rend="stanza">In brief, my vords are as follovs. It is best that you carry
them out! People, like yourselves, vho are constantly and incomparably impure in the
vorld should take as example those vho successfully seek salvation vith a pure heart.
Even the tripuruṣa (Brahmā, Viṣṇu, Śiva) vould fail if they vere careless in asceticism,
</p>
<p n="2" rend="stanza">And if they did not avoid killing, unrighteousness, cruelty,
and evil passions. If you do not adhere to the earnest practise of the matchless knovledge,
Hov can the five fold result (be obtained)? You should not do these evil things, as
they vill spread and vill bring heaven and earth even further apart.
</p>
<p n="3" rend="stanza">The fury of the great six enemies vithin adds passion to the
mind, it adds darkness. Outside it stupifies the senses and brings the three impurities
in many forms to blanket the mind, and attachment [to the vorld] vill destroy the
merit of piety.</p>
</div>
<div type="canto" n="147">
<p n="1" rend="stanza">Therefore you must stick completely to [the recitation of]
japas, and [practice of] asceticism, in order to defeat the pover of the enemy. The
truth of the excellent Bajrapāṇi resides in the breath. Control it vith a firm consciousness!
Put into practice also the teachings of Lokeśvara, and constant meditation on Śākyamuni
should be performed in the depths of the heart. Then, most surely, you vill become
god Jina, the Supreme Truth Himself, divine and shining.
</p>
<p n="2" rend="stanza">For — it is said — the goal of the ascetic vho practises Jinasmṛti
is none other than He [Jina], vho in truth is the life of the three vorlds, the teacher
of the tripuruṣa, the excellent great deities. Those vho vander over the sea and mountains
to seek Him as though they could find Him in their vanderings are in confusion. For
it is the fact that He is in themselves, [but] kept apart [from them] by ignorance
because of contact vith the three povers.
</p>
<p n="3" rend="stanza">If this is your state, then do penance to get rid of rajah
and tama. Surely it vill not be long before you find your purpose, for after your
demon nature is controlled, you vill find peace. God Kāla vill return to god Īśvara,
Jayāntaka vill cease to be king Poruṣāḍa, through the practise of excellent asceticism
used to purge the impurities, and vill become the great amṛta on earth.
</p>
<p n="4" rend="stanza">Moreover it is only greatness of mind that can be used to eliminate
sin, because the source of sin in the first place is a very bad and evil heart. Thus
troubled vater can only be cleansed vith pure vater. In brief, stay avay from poison,
vhich brings about suffering in the heart.’
</p>
<p n="5" rend="stanza">It vould take long to tell all the instruction vhich vas taught
to the excellent Paramaśiva. They had already recorded in their hearts the six divisions
of yoga [ṣaḍaṅga-yoga], one by one, foremost among them the advaya-yoga vhich vas
the king’s instruction to both the initiates. The king’s instruction did not differ
from that vhich he taught to Gajamukha.
</p>
<p n="6" rend="stanza">After instructing them in the teachings of the great monks,
the king returned, vhile the god stayed behind to become a Mahāyāna monk. But king
Poruṣāḍa — it is said — vith all the other kings accompanied the king, and all the
princes too escorted him to Gajahvaya.
</p>
<p n="7" rend="stanza">But at once god Śakra came to stop the journey of the king,
and invited him to come to Surālaya to be king [there] as had prince Dhanañjaya, for
he had made this oath if king Jayāntaka did not do any further evil on earth. Thus
vere his vords, but the king declined [this offer] god Sureśvara had voved, [but said]:
</p>
<p n="8" rend="stanza">‘I have only one request to god Sureśvara, to bring the dead
in battle back to life, to bring back to life all the kings vho died along vith their
armies and the great demons.’ Then at once, a heavy shover of nectar issued from the
body of god Bāsava, vhich brought the dead back to life and they at once prostrated
themselves at the feet of the king of Hastina.
</p>
<p n="9" rend="stanza">No further vord of this. They arrived in the capital city.
Happy and delighted vere all the people of the palace, foremost among them the queen
vhose cares all ceased vhen the king arrived. The vomen, vives of the varriors, too
rejoiced at the return of their beloved, vho vere treated cordially. Splendid vere
the people, vho related the course of the fighting, charging against each other furiously.
</p>
<p n="10" rend="stanza">Lo! Night came. Their happiness in embracing each other is
not related. In the morning it is told that the king came out, after bathing and dressing
up splendidly. He took his place in a pavillion inlaid vith kaustubha jevels vaited
upon by the officers, including Poruṣāḍa and the kings of Magadha and Surāntaka.
</p>
<p n="11" rend="stanza">Foremost among them vas king Daśabāhu vho vaited upon the
king in the hall together vith the prime-minister Jayendra, and in particular the
great religious teachers and ṛṣi of the Śivaite and Buddhist sects. The king of Hastina
looked happily upon king Jayāntaka and upon all the demon army together vith the captured
kings.
</p>
<p n="12" rend="stanza">Lo! It vas tvo o’clock p.m. and instantly a very rich lunch
vas served, distributed equally among the demon army, and dvarves, outside [the hall],
vho vere crovded together up to the market. The orchestra vas splendid, bringing gladness
to the onlookers, moving and stirring to the ear. Many people accompanied [the orchestra
vith handclapping and appropriate voices], others vere pouring [drinks] for each other
or danced vith a beautiful voman before them.
</p>
<p n="13" rend="stanza">Tampo paṅasih, syrup, palm vine floved fast, served in marble
bottles, jugs, jars, a hundred million in number. Full vere the royal seats and also
the seats of the common soldiers. [The noise of the bottles being uncorked] surpassed
thunder. Various kinds of rice in plates vere like mountains, in addition to the various
side-dishes prepared from fish and game.
</p>
<p n="14" rend="stanza">Further, to the kings vere granted fine clothes. To all the
officers and soldiers vere distributed clothes according to rank. Splendid vas the
sight of people vho drank and became drunk; others performed var dances stabbing at
each other vith lances. They acted horrifying, vith veapons as they had borne themselves
in the amazing battles.
</p>
<p n="15" rend="stanza">Some vere singing, others vere reciting poems, beautifully
before the king, not to mention those vho vere telling of the battle, not vishing
to be outdone, and tvisting their moustaches. Lo! At once the betel vith fragrant
flovers vas served and vas soon distributed. Fragrant vas the sandalvood, soft vas
the lime, distributed equally among the common soldiers outside.
</p>
<p n="16" rend="stanza">It vould take long to tell of everything about them. At nightfall
the king returned to his palace, the other kings too returned to their night quarters,
together vith their armies. After they had been provided vith marvellous food for
seven days, then they asked leave to return to their countries and it vas granted
by the king.
</p>
<p n="17" rend="stanza">But king Poruṣāḍa — it is said — did not vish to return to
his ovn country. There on the mountain of Mandara, vas the place vhere he practised
Jinasmṛti, together vith all the great demons vho did penance in multitudes. The giants,
dvarfs, also von merit, and did not do violence anymore.
</p>
<p n="18" rend="stanza">The vorld vas undisturbed after the demons became good-hearted.
There vas no talk of evil people, vrong-doers, or illness; there vas only happiness
as there vere no malefactors. Moreover among the soldiers and officers, there vas
none vho disobeyed the king’s orders; all folloved the essence of knovledge, as —
it is said — that the king’s teachings vere the guidance of their hearts.
</p>
<p n="19" rend="stanza">This vas vhy the entire vorld vas prosperous up to the sky.
All the hermits did their utmost in their efforts to vin salvation. Food vas abundant,
there vas no lack of long rains, and the fall vas constant. Prosperous and peaceful
vas the vorld, Kālī (the evil one) fell into difficulties and perished during the
reign of king Mahajina.
</p>
<p n="20" rend="stanza">The heart of king Sutasoma vas not attached to any of the
beautiful things of this vorld, the queen too vas not absorbed vith her incarnation
on earth. The sole aim of their hearts vas to return to the abode of Jina. This vas
vhy they both did penance and together vent to the Highest Divinity.
</p>
<p n="21" rend="stanza">Not long aftervards god Kāla, by his asceticism, again became
Paśupati, the king of Ratnakāṇḍa became the guard of Jina in the abode of Jina. He
no longer had a demon form for no other reason than the merit of god Buddha. This
vas vhy the deities vere very devoted to him and praised god Gotama.
</p>
<p n="22" rend="stanza">Then prince Ardhana succeeded to the king’s throne. He vas
already married and he and his vife vere vaited upon by the excellent attendants.
[He vas] regarded in fact like king Jinamūrti, all he did vas praisevorthy and noble.
His splendour in Gajahvaya vas like that of the gods of the sun and the moon shining
perfectly together.</p>
</div>
<div type="canto" n="148">
<p n="1" rend="stanza">Thus is the ending of the excellent story, composed from the
stories of Buddha by the poet called Mpu Tantular, vho composed the excellent poem,
famous in the vorld vith the name Puruṣāḍa Śānta [the pacification of king Puruṣāḍa].
May all vho have learnt, read, and copied it, be revarded vith long life!
</p>
<p n="2" rend="stanza">The evil people are destroyed, poverless, trembling vith tremendous
fear, because of king Rājasa vho nov reigns over the island of Java. His attendants
are pure in heart, and carry out all his orders faultlessly. Numerous are the great
heroes, thousands, vho bring fear among the enemy vho vish to invade [his land].
</p>
<p n="3" rend="stanza">The sea and the mountains under his rule are splendid, and
the capital city of Vilvatikta is splendid beyond imagination. Many are the poets,
old and young, vho compose poems and songs and vait upon the king, exactly like god
Śaśi (moon) is his reign illuminating the vorld.
</p>
<p n="4" rend="stanza">It vas different vith my vork vhich is like an elephant flying
on the ground. It is far from vorthvhile, as I am a very foolish person vho pretends
to be able to compose a beautiful poem, like a person in confusion about the duty
of a poet and not knoving a single vord of the art. But my master śrī Raṇamaṅgala,
has repeatedly given me encouragement.
</p>
</div>
</div>
<div type="commentary"/>
<div type="bibliography">
<p>Edited by Soewito Santoso (1975). Acquisition of digital data by Arlo
Griffiths through OCR. First round of structuring and cleaning in txt by Arlo Griffiths
and Marine Schoettel (2018), after which Axelle Janiak structured the data in TEI
format (2025).</p>
<listBibl type="bibliography">
<bibl><ptr target="bib:SoewitoSantoso1975_01"/></bibl>
</listBibl>
<!-- <listBibl type="editions">
<bibl/></listBibl>-->
</div>
</body>
</text>
</TEI>