मधुराविजयम् /98
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Of attrocities of the Muslims
Just as the presiding deity of Ayodhya has narrated her miseries
to king Kusa in Ramayana so also the diety of Madhura capital
has been depicted as having narrated her sorrows. In several
contexts, fiction in varied facets radiated like a diamond
studded in gold.
Of battles
This has presented itself in two contexts. viz., war with
Champaraja and with the muslim king. These were described not
alike but very differently. The richness of the poetess's imagina-
tion is responsible for this. Those descriptions unlike in Puranas,
proceeded with the emphasis (the outlook of) on Rasa and thus
maintained the traditions of the Kavya. The description of
battles in this Kavya appear to be, to some extent inspired by the
descriptions of battles between Raghu and Indra, of Aja with his
enemy kings, of Rama with Ravana, in Raghuvamsa. In some
places, the shadows of the descriptions of warfare in Ramayana to
some little extent are found. In some others, in elephantry war-
fare, the shadows of descriptions of battle in Sisupalavadha are
visible. Yet in some others, the shadows of the descriptions in
Champu Bharatham are traceable. Thus these descriptions are
alround full of thought, and consistent with Rasa (sentiment).
Every one of the above aspects has been fully demonstrated
and proved in my commentary at relevant places as a result of
tremendous industry. I request that the cultural world would not
feel it a strain to go through it and do justice.
(Translated from the Sanskrit Preface of the commentator by
K. Krishna Rao, B. A; B. L; Advocate, Tenali.)
6]
Just as the presiding deity of Ayodhya has narrated her miseries
to king Kusa in Ramayana so also the diety of Madhura capital
has been depicted as having narrated her sorrows. In several
contexts, fiction in varied facets radiated like a diamond
studded in gold.
Of battles
This has presented itself in two contexts. viz., war with
Champaraja and with the muslim king. These were described not
alike but very differently. The richness of the poetess's imagina-
tion is responsible for this. Those descriptions unlike in Puranas,
proceeded with the emphasis (the outlook of) on Rasa and thus
maintained the traditions of the Kavya. The description of
battles in this Kavya appear to be, to some extent inspired by the
descriptions of battles between Raghu and Indra, of Aja with his
enemy kings, of Rama with Ravana, in Raghuvamsa. In some
places, the shadows of the descriptions of warfare in Ramayana to
some little extent are found. In some others, in elephantry war-
fare, the shadows of descriptions of battle in Sisupalavadha are
visible. Yet in some others, the shadows of the descriptions in
Champu Bharatham are traceable. Thus these descriptions are
alround full of thought, and consistent with Rasa (sentiment).
Every one of the above aspects has been fully demonstrated
and proved in my commentary at relevant places as a result of
tremendous industry. I request that the cultural world would not
feel it a strain to go through it and do justice.
(Translated from the Sanskrit Preface of the commentator by
K. Krishna Rao, B. A; B. L; Advocate, Tenali.)
6]