श्री गोपालकृष्णो विजयते । श्री व्यासयोगिचरितम् । सोमनाथकविप्रणीतं । THE LIFE OF SRI VYASARAJA A Champu Kavya maniki BY POET SOMANATHA (a Contemporary With a Historical Introduction in English BY B. VENKOBA RAO, B.A.

(Mysore Civil Service)

श्री व्यासयोगिचरितम् । सोमनाथकविप्रणीतं ।

"अथ यो मंत्र मंत्रे वेद स सर्वमायुरेति ॥ " -(fer:) "He who knows history at every step, attains everlasting life." -The Veda. (See para 168 of the Introduction.)

Respectfully Dedicated by Gracious Permission to His Highness Sir Sri Krishnaraja Wadiyar Bahadur G.CS.I., G.B.E: Maharaja of Mysore.

CONTENTS. Pages Synopsis of the Introduction a-d Synopsis of Sri Vyasayogi Charitam e-g Introduction 1-clxxxiv Sri Vyasayogi Charitam १-८४ Appendix 1-8 Notes. 9-20 Addenda et Corrigenda 1-11 LIST OF ILLUSTRATIONS. His Highness Sir Sri Krishnaraja Wadiyar Bahadur, G.C.S.I., G.B.E., Maharaja of Mysore. Sri Srinivasa Swami (Tirupati Hill) Sri Vyasaraja Seated on the Throne

(From an ancient picture) (From Srinivasa Swami Temple, Tirupati Hill)

Emperor Krishna Devaraya

Dewan Purnaiya M. Srinivasa Murti Frontispiece xi lxv cxlvi clxxviii clxxxiv

SYNOPSIS OF THE INTRODUCTION. SECTION I.- Preliminary. The Little Known Chapter of Vijaya- nagar history is the well-known period when Sri Vyasa- raya did worship at Tirupati. The period of worship at Tirupati was probably from 1486 to 1498 A.D. Vyasaraya goes from Tirupati to Vijayanagar in about 1498 A.D. Sri Vidyaratnakara Thirtha's date 1500 A.D. for the installation of Hanuman idols justified. SECTION II.- Pages i to xx. The life of Sri Madhvacharya. Mr. Padmanabha- charya's dates, 1238 to 1317 A.D. for Sri Madhvacharya's period accepted. It was probably Balban and not Jalaluddin that the Acharya met. The Acharya probably toured in Bengal and met Dhanuj Rai. Jayasimha was probably King of Travancore and the father of Ravi Varma who was crowned in Kanchi. Narahari Thirtha probably went to Udipi from Kalinga on account of Sultan Mubarak's invasion of the Deccan in 1317 A.D. Pages xx to xXXV. SECTION III.- The Madhva pontiffs from Sri Madhvacharya to Vyasaraya. Padmanabha Thirtha and Narahari Thirtha at Anegondi in pre-Vidyaranya days. Akshobhya Thir- tha has the famous disputation with Vidyaranya, and retires to the Bahmani Kingdom. Vidyaranya meets Jayathirtha on his return from Benares, within the limits of the Bahmani Kingdom in about 1356 A.D. Jayathirtha visits Srirangam after 1370-71 A.D. Pages xxxv to xliii,

SECTION IV.- The life of Somanatha. The imagery in his descrip- tion shows that he is younger than Ananta Bhatta. He was probably the son of the sister of Ananta Bhatta. The Vyasayogi Charita was probably written in about 1535 A.D. The Harihara who patronized Somanatha's paternal grandfather Bhatta Gayamukti Bhaskara was probably Harihara III. Somanatha resembles Paes and Bana but for whom, Krishna Devaraya and Sri Harsha respectively, would have been imperfectly known to us. But for Somanatha, Sri Vyasaraya would have been a shadowy figure. SECTION V.- Pages xliii to lxx. Particulars of Sri Vyasaraya's life gathered from all sources. He was probably born in 1446 A.D. Brahmanya Thirtha died in 1467 A.D. Vyasaraya toured in Northern India after 1467 A.D. and probably met Pakshadara in Mithila before returning to South India. Saluva Narasimha probably placed Sripadaraja on his throne in 1471 A.D. Sri Vyasaraya probably met Saluva Narasimha I about the year 1476 A.D. and accompanied him to Jambukesvaram and Udipi. Saluva Narasimha I was probably anointed before Viru- paksha at Hampi in 1485-86 A.D. He probably there- after defeated Yusuf Adil Shah. There was a peace after this, when evidently Manavadurga was returned to Mussalmans. The Saluvabhyudayam speaks of Saluva Narasimha I being the protector of the Parasika king, probably Sultan Mohammad Shah of Bahmani, and says that Narasimha took the honour of the green umbrella

C and had a camel corps. The origin of the Brahmanya Thirtha Mutt discussed. The great Vaishnava faith of Bengal is due to Sri Vyasaraya. Chandra Sen quoted. SECTION VI.- Rai Saheb Dinesh Pages lxx to cxxvi. When Sri Vyasaraya became powerful at Vijayanagar, other Vaishnava Mutts moved their Headquarters into the Empire. Narasa's thithi of death shows that he could not have got murdered Immadi Narasimha. The theories of Mr. Sewell and Sir Vincent Smith criticized. Green umbrellas and camels were probably presented to Sri Vyasaraya at Vijayanagar by the ambassadors of the Adil Shah and of Babar. The Kuhuyoga discussed. There was Kuhuyoga at the battle of Raichur. There was the great Kuhuyoga at sunset on the 4th Feb. 1524 A.D. The bathing of Sri Vyasaraya in precious stones by Krishna Devaraya was probably just before or after the battle of Raichur. The latter probability is the greater. The birth, coronation, and death of Tirumala Devaraya, the son of Krishna Devaraya. Sri Vyasaraya moves from Vijayanagar to Vyasasamudra. Krishna Devaraya probably goes on a pilgrimage leaving Aliya Rama Raja and Achyuta Devaraya at Vijayanagar. Krishna Devaraya returns to Vijayanagar and makes a grant to Vyasaraya on 5th November 1527 A.D. Saluva Gundaraja was probably reconciled to Krishna Deva- raya by the influence of Vyasaraya. Krishna Deva- raya's demise. Reflections on Krishna Devaraya. The Paryayas at Udipi were started in Sri Vyasaraya's time. Achyuta Devaraya probably visited Udipi in the Paryaya

d of Vadiraja Swami in 1532-33 A.D. when Sri Vyasaraya was there. The demise of Sri Vyasaraya in 1539 A.D. Pages cxxvi to clxxv. SECTION VII. - Reflections on Sri Vyasaraya's life-work. Reference to subsequent history. Dewan Purnaiya's gift of a gold- covered mantap to the Vyasaraya Mutt. SECTION VIII.- Pages clxxv to clxxix. Acknowledgments. Conclusion. Pages clxxix to clxxxiv.

SYNOPSIS OF SRI VYASAYOGI CHARITAM. CHAPTER I.- Invocation of the ten Avatars. Praise of Vedavyasa, Kalidasa, Bana and Vyasaraya. The description of the hermitage of Vedavyasa on the Himalayas. Ascetics complain to Vedavyasa of evil times on Earth. Veda- vyasa in reply prophesies the birth of Vyasaraya at Bannur on the Cauvery River as the son of Lakshmi and Ballana Sumati. Vedavyasa says to the ascetics that Vyasaraya will re-establish all Dharmas on Earth. The ascetics then retire satisfied. CHAPTER II.- Pages 1 to 13. Ballana Sumati and his wife at Bannur bewail their lot in having no children. The lady has a dream. Veda- vyasa gives her a gold plate with moonlike radiance on the plate, and says that Brahmanya Thirtha would soon arrive and fulfil their desires. Vedavyasa advises her that she and her husband should follow implicitly the instructions of Brahmanya Thirtha. The lady wakes up and relates the dream to her husband. Brahmanya Thirtha arrives, is worshipped, gives sacred food to Ballana Sumati, asks for the gift of the future Vyasaraya, obtains the desired promise, and goes to his place in Channapatna. Ballana Sumati has thereafter a daughter and a son. Pages 13 to 26.

CHAPTER III.- The future Vyasaraya is born. Description of his childhood and studies. Brahmanya Thirtha sends a messenger. The father goes and leaves the boy with Brahmanya Thirtha. Brahmanya Thirtha ordains the boy. as an ascetic and gives him the name Vyasa. CHAPTER IV.- Pages 26 to 37. Then in due course Vyasa Thirtha makes a long pilgrimage, reaches Kanchi, stays there for a time, goes to Mulbagal, stays there with Sripadaraja for a time, at his request goes to Saluva Narasimha I at Chandragiri and Tirupati, and after the demise of Saluva Narasimha I stays at the Court of his son Thammaraya for years. Pages 37 to 53. CHAPTER V.- Narasa's ministers invite Vyasaraya to Vijayanagar from Tirupati. Description of Vijayanagar. The recep- tion of Vyasaraya at Vijayanagar and his installation as guardian saint. The challenge by learned men and Vyasaraya's victory in the assembly. Narasa honours Vyasaraya; and after his time, Vira Narasimha and Krishna Devaraya worship him. Krishna Devaraya vows to devote all that he has, to the worship of Sri Vyasaraya. Pages 54 to 71. CHAPTER VI.- Krishna Devaraya bathes Sri Vyasaraya in precious stones in the palace. Vyasaraya then constructs the tank, Vyasasamudram. Description of Vyasasamudram. Krishna Devaraya takes the blessings of Vyasaraya and

g goes to Heaven. Description of Achyuta Devarayą. Narayana Yati invites Somanatha to Vyasaraya's Court. Somanatha goes and prepares a life of Vyasaraya which is admired. Description of Somanatha's family. Pages 71 to 84.

INTRODUCTION.

INTRODUCTION. I. وو But 1. Mr. Sewell has written of a "Forgotten Empire' and Dr. Krishnaswami Ayyangar has written of "A Little Known Chapter of Vijayanagar History". Forgotten indeed is the Empire, and little known indeed is the Chapter, if the roots of the present, which are in the past, can be said to be forgotten, or little known. as Mr. Suryanarayana Rao has observed, the Empire is really never-to-be-forgotten; and the "Little Known Chap- ter" has always been well remembered, though, as is usual in India, the dates and the chronology of that Chapter faded from men's memories. Krishnadeva Raya, the greatest of the Vijayanagar Emperors, himself prayed that his Empire might never be forgotten, and that the fruits of his rule might last to the remotest periods of time. For, this is really what he says, in his Jambavati Kalyana, in a sloka of benediction at the end. धर्मं पादचतुष्टयेन कृतवत् स्थैर्यं समालंबतां । चातुर्वर्ण्यमुपैतु कर्म सततं स्वस्वाधिकारोचितम् ।

शेषमाघर नायकस्य कृपया सप्तार्णवीमध्यगां । रक्षन् गामिह कृष्णराय नृपतिर्जीयात्सहस्रंसमाः ॥

(page 143 of the "Sources of Vijayanagar History"). And the little known chapter is of the time, when Sri Vyasaraya, the guardian saint of the second and third dynasties of Vijayanagar, was worshipping God Srinivasa,

ii the tutelary deity of the two dynasties at Tirupati, a time, even now well remembered by the people who, even to-day, are devotees of God Srinivasa. 2. It is indeed fortunate that the manuscript of the present work, Poet Somanatha's Vyasayogi Charitam has been preserved. It was not given to Mr. M. Srini- vasamurti, the late Sarvadhikari of Sri Vyasaraya Mutt, to realize his ambition of seeing the publication of this valuable work in his own lifetime. He had an unselfish love for good causes, and gratitude is due to him, for having secured this manuscript and financed its publica- tion from his own funds. But for his devotion, the manu- script would, in all probability, have been lost in the floods that rose in the Cauvery, a few months after he brought away the book to Bangalore. One wonders whether the benediction of Sri Vyasaraya to poet Somanatha, चत्स, सोमनाथ कवे, कारुण्येन कमलासहायस्य वर्धसे किमव्याहतेन मंगलेन ? (page 82 of the present work) was really all-powerful and preserved the manuscript and Somanatha's name with it, from the floods as well as from the oblivion of Time. 3. The work has more historical information than I gathered at the first reading. I had hesitated to assume that the Narasimha, to whose Court Sri Vyasaraya went at the request of Sripada Raja of Mulbagal, was indeed Saluva Narsimha I, as the word Saluva was not used in the work.

इत्युक्तवंत मथ तं स तथेति वाचा तुष्टं विधाय नरसिंहनवीनगुप्तां । शिष्यैस्समं कतिपयै रुडुभि शशीव संप्रस्थितः प्रति महाचलराजधानीं ॥

(page 40 of the work).

iii It is now, however, quite clear that Saluva Narasim- ha I is meant; for, his son Thammaraya is mentioned ततस्स नरसिंह भूपतिः अपरमिवमारं कुमारं समग्रगुणं तंमारायनामान मधिराज्ये समभिषिच्य * * * * * दिवमध्यरुक्षत् (p. 53 of the present work ). It is stated that Sri Vyasa- raja was to Thammaraya like Brihaspati to Indra. गुरुरिव कुलिशपाणि क्ष्मापति मनुगृह्णन् x x x तां पुरीं चिरादलमकरोत् (p. 53 of the present work ). Narasimha of this book is ad- dressed by Sri Vyasaraya at pages 49 and 50 of the pre- sent work, in terms which would fitly apply to Saluva Narasimha I.

नृपनलनहुषादे नीतिमार्गाध्वनीन स्कल इव दिगंतैः केवलं कीर्तिभावैः । भुजजित भुजगस्त्वं भूप, तेनातिशेषे गुरुमपिवचनानां कोमलानां महिम्ना ॥

(page 50 of the present work). The comparison of Saluva Narasimha I, also with Guru, the preceptor of the Devas, does not appear to be a mere exaggeration. In the Ramabhyudaya said to have been written by Saluva Narasimha I, it is said that he was well-versed in the Shastras:--

धन्विनो दान शौंडस्य शास्त्राणां पारदृश्वनः । भूना यस्य चिरादासीत् भुवि धर्मः प्रतिष्ठितः ॥

(page 84 of the "Sources of Vijayanagar History"). The Narasimha Maharaya that is mentioned in the inscription at the Vyasaraya Mutt on Tirupati Hill (No. 74 of 1889 of the Madras Epigraphist's Collection), may therefore be safely identified with Saluva Narasimha I. This inscrip- tion refers to a theft of temple jewels by the temple

iv servants, and this is evidently a reference to the incident that, according to tradition, led to the worship of God Srinivasa on Tirupati Hill being entrusted to Sri Vyasa- raja. Sri Vyasaraya worshipped the God on Tirupati Hill for twelve years according to tradition. At page 53 of this work, many years' stay at the Court of Saluva Narasimha I is mentioned.

॥ जित्वैवमेव बहुधा परिपंथिवर्ग प्रोद्दामकीर्तिनिबिडोरुनभः कटाहः । संस्थापयन् सकलधर्मकुलं यतींद्रः तत्रावस सबहुला शरदस्सुखेन ॥

The period of stay at Tirupati probably began not later than 1486 A.D. The words नरसिंहनवनिगुप्तां, already quoted, appear to show that Narasimha had, at the beginning of the period, newly begun to protect the Kingdom, and the latest of such occasions was, when the sovereignty of the Vijayanagar Empire was assumed in 1485-86 A.D. The fact that Sripada Raja recommends Sri Vyasaraja to go to the Court of Narasimha, and the fact that Narasimha began to rule recently, give rise to the inference that it was Saluva Narasimha I that seated Sripada Raja on his own throne, according to the tradition preserved in the following sloka of the श्रीपादराजाष्टकम् : श्रीमद्वीरनृसंगराज नृपतेर्भूदेवहत्या व्यथाम् । दूरीकृत्य तदर्पितोज्वलमहा सिंहासने संस्थितः ।

श्रीमत्पूर्वक वाटनामकपुरे सर्वेष्ट सिद्धिप्रदः । श्री श्रीपादयतींद्र शेखरमणिर्भूयात्सनः श्रेयसे ॥

(Stotra Mahodadhi, Belgaum Edition, Part I, p. 410). 4. 1486 A.D. indeed saw the end of an epoch

V and the beginning of another. One hundred and fifty years had then elapsed from the founding of Vijayanagar by Vidyaranya. The Vidyaranya Kalagnana says in prophetic style that in 150 years, the Royal Family founded by Vidyaranya will come to an end. AT शते वंशपूर्तिर्भविष्यति (published in Keladinripa Vijaya brought out by the University of Mysore, p. xxi). 1486 A.D. is also suitable as a year in the end of Sripadaraya's life. His contemporary, friend and rela- tion Brahmanya Thirtha who was the Guru of Sri Vyasa- raya must have already died about the year 1475 A.D., for, at that time occurred a great famine, soon after which according to tradition he is said to have died. Vira Narasimha, who seated Sripadaraya on his own throne, is said to have done so, after having been freed from the sin of killing Brahmans. And this sin of killing Brahmans, one may venture to think, was incur- red, when the Sri Vaishnava Archaks on Tirupati Hill were punished, after which event, Sri Vyasaraya was given the worship of the God. A reason for the removal of the Sri Vaishnava Archaks at Tirupati Hill may appear, if it is remembered that Saluva Narasimha I had, at that time, usurped the throne of Vijayanagar, or asserted his independence of Vijayanagar, if it was earlier than 1486 A.D., and that, according to the Prapannamrita, Sri Vai- shnavas were powerful with Virupaksha at Vijayanagar (p. 73 of the "Sources of Vijayanagar History") and may have been hostile to Saluva Narasimha In the extract from the Prapannamrita at p.79 of the "Sources of Vijaya- nagar History", we read:-

श्री वैष्णवे विरूपाक्षे प्रशासति महीमिमाम् । आसंच्छ्रीवैष्णवास्सर्वे यथा राजा तथाप्रजाः ॥ freqramurai yzi farquet faratura । naiyalà fimmyzi egatisrara ॥

Sri Vasaraya belongs to the Vaishnava School of Sri Madhvacharya which makes a synthesis of the worship of Siva also, and this School may therefore have been more welcome at Vijayanagar, where a departure from the royal worship of the God Virupaksha and the royal use of the Virupaksha seal initiated by Vidyaranya, may have been distasteful. Even to this day in Sri Vyasaraya Mutt, there is special worship of Siva on the Mahasivaratri day in the evening, and this is a reminder, of the days in Vijayanagar, when Virupaksha was a tutelary deity along with Vittala. Over and above these reasons, the fact that Sri Vyasaraya was the greatest man of his age, in scholarship and renunciation, and was the living embodiment of Hindu Dharma, must have been the cause of the distinction that he obtained. 5. When Sripadaraja recommends that Sri Vyasa- raya may go to the Court of Saluva Narasimha I and stay there, he gives an illustration and says that Dattatreya was at the Court of Kartaviryarjuna. तत्र सर्वेषामपि धर्माणां राजा सेतुरिति न्यायेन भवता सर्वदा तदास्थानी- स्थेयुषा भवितव्यं ॥ पुराकिल योगिनो निस्संगा अपि महांतो दत्तात्रेयादयः जग- दुपकरणाय राजन्यसभालंकारा बभूवुः ॥ p. 40 of the present work). This allusion appears to be significant. The Bhargavas were priests to King Krita

vii Virya of the Haihayas and he bestowed great wealth on them. After his death, the Kshatriyas fell out with the Bhargavas and slew them. The wife of one of the Bhargavas gave birth to a son afterwards, who was called Aurva. Krita Virya's son Arjuna then propitiated Datta, the Atreya, and was favoured by him (pp. 197, 198 and 265 of Pargiter's Indian Ancient Historical Tradition). The Vayu Purana says in this connection:- दत्तमाराधयामास कार्तवीयत्र संभवं तस्मै दत्तो वरान् प्रादाच्चतुरो भूरितेजसः । पूर्व बाहुसहस्रंतु सवप्रथमं वरं । अधर्मे दीयमानस्य सद्भिस्तस्मान्निवारणं । धर्मेण पृथिवीं जित्वा धर्मेणैवानुपालनं । In the Court of Saluva Narasimha I, after the assumption of Imperial responsibility, Sri Vyasaraya evidently occupied the position that Datta, the Atreya, occupied at the Court of Arjuna, the son of Krita Virya. Apparently the punishment of the Archaks at Tirupati had taken place, just before Sri Vyasaraya was recom- mended to go to the Court of Saluva Narasimha I. According to tradition, the Archaks were all killed, and the wife of one of the Archaks gave birth to a son who succeeded to the worship at Tirupati, after Vyasaraya left Tirupati. 6. Thammaraya, the son of Saluva Narasimha I, came to the throne in 1493 A.D. Sri Vyasaraja remained at the old capital even in Thammaraya's reign for a long time agi (p. 53 of the present

Vill work). Probably, Vijayanagar, though it became the nominal capital of Saluva Narasimha I in 1485-86 A.D., did not become the permanent residence of the Chief Imperial Authority till Narasa made it so. Saluvabhyudaya does not mention that Vijayanagar was the capital. In Canto IX (p. 100 of the "Sources of Vijayanagar History") Saluvabhyudaya says—

अथ क्षितीशैर्विजितैरशेषै रासेव्यमानो धरणीवराहः । विलंव्यमार्गं बहुभिःप्रयाणैः विष्णोः प्रियं वेंकटशैलमागात् ॥ विष्णास्समुन्मीलित पारिजातात् भीतेनदत्ता विबुधाधिपेन । पुष्पोपहारा इव तारकौघाः स्फुरति यस्योपरिशृंगभागे ॥ एकं नरं रक्षितुमेवदेवो निषादवेषे ( जनि ) नीलकंठः । इत्यभ्यसूयन्निवयशौरि रास्ते नराणा मविता निषादः ॥

It was evidently after this return of Saluva Nara- simha I to Tirupati, that Sri Vyasaraya began his stay of twelve years at Tirupati. 7. Mahachalapuri, I took to be Penugonda, in my first notice of the book in the Mythic Society Journal in October 1924 (reprinted in this volume), but I now think it more likely that Mahachalapuri refers to Chandragiri and Tirupati. Sri Vyasaraya is said to have gone to Vijayanagar (page 54 of the work), as if from Bhujagana - gari in the Nagaloka, and I feel that the word Bhujaga- nagari has been used in this connection with a double meaning, to indicate also the Sesha Hill on which the God Srinivasa stands. अथ नरसभूपालस्याप्तै रमात्यमदावलै स्सयतिवृषभ शश्वत्संप्रार्थ्यमान

ix निजागमः भुजगनगरीं भूमिं भित्वोपरीव समुत्थितां विपुल वीथिकां हृद्यां विद्या- पुरी समुपागमत् ॥ It has been suggested that the Saluvabhyudaya is the history, only of the pre-Imperial period of Saluva Nara- simha I, before he made Vijayanagar his capital, but I think that the real reason, for omitting reference to Vijayanagar as capital, may have been that Vijayanagar was not used as a permanent capital, until Narasanayaka made it so. This is probably the meaning of the state- ment in the Achyutarayabhyudayam, at page 109 of the "Sources of Vijayanagar History".

वस्वोकसारेव विभोर्वसूनां बलाभियाते रमरावतीव । विद्यापुरी विस्मयभू रमुष्य विशिष्य राज्ञोजनि राजधानी ॥

The Saluvabhyudaya says in Canto IX (p. 100 of the "Sources''):-

निशम्य तस्येति वचोनुरूपम् नृपालसिंहोऽतितरां प्रहृष्टः । आराधनायैव हरेर्निवास मैच्छन्नृपचंद्र शिरोनगर्यां ॥

It may be, that only to worship Vishnu in the form of the God Srinivasa, Saluva Narasimha I remained at Chandragiri, instead of going to Vijayanagar permanently even after 1485-86 A.D. This was the period in which Sri Vyasaraya was worshipping the God Srinivasa at Tirupati. 8. With sympathetic insight, we can indeed see that, in the poetic description of the 9th Canto of the

X Saluvabhyudaya, here is a reference to the assumption of Imperial responsibility by Saluva Narasimha I, if it is not actually the occasion itself of that assumption. Saluva Narasimha I was a great conqueror, but he and his great ministers knew that the Empire could be held not by the sword only, but by fidelity to the great ideals of humanity which always find a responsive chord in the human heart. And in whom else is the culmination of all ideals to be sought, except in the Lord of the Universe? Saluva Narasimha I accordingly, after all his conquests, went to God Srinivasa on Tirupati Hill, and prostrated himself before the Lord who is the giver of all glory and power. I quote verses from the 9th Canto of Saluvabhyudaya not published in the "Sources of Vijayanagar History ":- ॥ महीवराहोथ वराहमूर्तिः जयश्रियाप्तो दयितं रमायाः सप्राणमत्प्राणमयं पुमांसम् नृसिंहरूपं नरसिंहराजः ॥ ॥ तत्कालक्लूत स्तववत्सुवर्ण वेषाभिरामं जनचित्तहारि ...तस्मै नरसिंहराजो नानाविधालंकरणंव्यतानीत् ॥

॥ महीमहेंद्रो दिशतिस्मतस्मै महाघेरत्वं मकुटंनवीनम् । वक्षोमणि र्यन्महसा हृत श्रीः जायेत नूनं दिवसप्रदीपः ॥

It is fitting according to Indian sentiment, that Saluva Narasimha I should have given a new crown to the God Srinivasa, when he was assuming the Imperial Crown himself after his victories. When the king is intently contemplating God Srinivasa, his Prime Minister asks him, kindly to enlighten him as to what is passing in his mind, and the king replies. The passage is worth reproduction as showing the ideals of that day which are living even to-day :-

Sri Srinivasa Swami (Tuupati Hill)

॥ तं देशमासाद्य समुल्ललंतं निधानसिध्येव नृपालसिंहं । क्षणं स्मरणं किल पूर्वभावं तमित्यवोच त्सचिवाग्रगण्यः ॥ = ॥ विशेषतो वेंकट भूधरेंद्र विलोकना द्वद्धरसोसि यस्मात् । स्फुटीकृता पूर्व भवास्मृतिः किं तत्कारणं ब्रूहि धरावराहः ॥ ॥ इत्थं वदंतं क्षितिपोवदत्तं नान्यन्मनोमे नयनाभिरामम् । पश्यन्पुनर्भक्तिरसाकुलोस्मि पारेतमप्राप्तपदं मुकुन्दम् ॥ ॥ आप्तुं समाबद्ध जटामुनींद्रा वरंति घोरां सुचिरंतपस्यां । स एव कारुण्यतरंगिताक्ष स्साफल.......... लोचनयोस्समिंधे ॥ ॥ दृश्यप्रयोगं दशरूपकयो रसप्रधानं रचयांचकार । कृती जगत्त्रातुमिहाविरास्ते किरातवेषं कृपयानु गृह्णन् ॥

" ...

मन्यतमायमाने देवासुरैरप्युपसेव्यमाने । वराहयोल्लासिकरो धरिती वैकुंठशैले वरदोयमास्ते ॥ ॥ अंतर्बहिर्व्याप्य जगत्समस्तं अशेषरूपं स्थितमद्वितीयम् । आ. पुरुषं पुराणम् अग्रेहितोदृश्य मनुस्मरामि ॥ ॥ अन्यत्किमाद्यं पुरुषं तमेनम् आलोक्य साक्षादनुपाधिबंधुम् । अज्ञातभावांतरमत्र चित्तं आनंदसिंधौ लवमान मास्ते ॥ ॥ आनंद चिन् है.... प्तिमंत रावेदयद्भिः पुलकप्ररोहैः । अलंकृतांगोऽहमशेषलोकं अनुस्मराम्यात्ममयं किमन्यत् ॥ ॥ इतीरयंतं तमवोचदेष राजानमाजानु विलंबिबाहुम् । नैवात्र चित्रं नरसिंहनाना नारायणस्यांशभवो न किं त्वम् ॥ ॥ यच्चक्रवर्तित्वपदादिकं ते रमासहायोऽयमिदं समस्तं । अभ्यर्थितं संघटये दुभंगम् आलक्ष्यते मन्मनसः प्रसादः ॥ ॥ विशेषतो वेंकट शैलनाथो बद्धाभिलाषोत्रहि विश्वमूर्तिः । अनन्य चेता वरदं तमेनं आराध्य नित्यं भज वांछितार्थ ॥

xii The inspiration on Tirupati Hill to Saluva Narasimha I, was therefore to worship Srinivasa daily, and thereby hold the Imperial dignity (चक्रवर्तित्वपदादिकं ). According to the verse already quoted earlier, (निशम्य तस्येति चचोनुरूपं), it was in accordance with this inspiration that Saluva Narasimha I continued Chandragiri as his capital. 9. There is reason to believe that, before the entry of Sri Vyasaraya into Vijayanagar, the good Vishnu temple of Vittala had come into existence in Vijayanagar, though additions and embellishments were probably made later. The present work at page 54 refers to both God Vittala and God Virupaksha when Sri Vyasaraya entered Vijayanagar.

वाराशेस्सुतयानिशं सुरभितं वक्षप्रदेशं वह मंदीकुर्वद भंगुरंगमहसा वालाहिकीदुर्मदं । उद्दाम शुभसंपदं निजजुषामुल्लोलकल्लोलय तेजो यत्रपरंपरं विजयते श्रीविठ्ठलेशाभिदं ॥ चलगावची कलकलितसौभाग्यभरितं विहायस्वं यस्यां विपुलमपि कैलाससदनं । सहेतोः कस्माद्वा सकलजगदीशोपि भगवान् विरूपाक्षः साक्षाद्विशदयति साम्राज्यपदवीं ॥

Kumara Dhurjati in his Telugu Krishnaraya Vija- yamu, though he does not refer to Sri Vyasaraya by name, admits that Vittala had become the tutelary deity of Vijayanagar, along with Virupaksha in the time of Narasa Nayaka.

X111 శా॥ అక్షోణీరమణాగ్రగణ్యుఁడువిరూపాక్షేశ్వరస్వామికిణా రక్షా శిక్షకుఁ డైనవిట్టలునకు రంజిల్లు నిత్యోత్సవం బక్షయ్యంబుగమించునంచునిజభృత్య శ్రేణిదెల్పన్ని తాం త క్షేమంక రుఁ డై పురీజనులు నానందంబునం జెందగ౯ । 10. As already stated, Thammaraya came to the throne, between the months of September and December 1493 A.D.; and for a long time after his installation, Sri Vyasaraya continued at the old capital, i.e., practically Tirupati. aifa (p. 53 of the present work). The request by Narasa's ministers to Sri Vyasaraya, to take up his abode in Vijayanagar (page 54 of this work), was probably in about 1498 A.D., allowing twelve years at Tirupati for Sri Vyasaraya, according to tradition, from 1486 A.D. The following hitherto unpublished verse from the Varadambika Parinaya, corroborates the impor- tance which the present work attributes to Narasa's ministers, and shows how constitutional Narasa was :-

निष्कंटकी कृत्य नृपो धरित्रीं अमात्यवर्गे ष्वधिरोप्य राज्यं । साहित्यसंगीत मुखैः प्रसंगैः निनायकालं नियतप्रसन्नः ॥

11. In my first notice of the present work in the October number of the Mythic Society Journal in 1924, I was inclined to think that the acquisition of the green flag on a camel by Sri Vyasaraya Swami, was after the battle of Raichur in 1520 A.D. But the identification of the Narasimha of the work with Saluva Narasimha I, shows that the great position of Vyasaraya had been

xiv attained much earlier, i.e., even at the time of his entry into Vijayanagar. The traditional date, for this acquisi- tion of the green flag on a camel, which is given by Sri Vidyaratnakara Swami, the late pontiff of Sri Vyasaraya Mutt, in the following slokas, is therefore probably correct:- मूर्तीस्तं प्लवंगमपतेर्द्वात्रिंशदप्यंजना । सूनो निर्मम ईशतोषणकृते रौद्राब्दे शके ।

शालीवाहननाम्नि युग्मयुगलं चत्वारिचैकं लिखन् । यां संख्यां मनसा दधाति तदियं संख्या यतः पूर्यते ॥

अब्दे ताहारी यवनाधिपतितो लेभे महावैभवम् । भेर्युष्ट्राद्य मनन्यलभ्य मुरुणा तुष्टान्महिम्नात्मनः ।

अब्दे विक्रमनाम तिमदिने माघस्य कृष्णाभिधम् । श्रीसंतं गजगह्वरावनिभृतं सोपात्कुत्थापदः ॥

तत्सिंहासनमारुहन् प्रचुरभूदानादि संसाधयं । स्तद्राज्यं पुनरार्पयत् क्षितिभृते कृष्णाभिधानाय सः ।

तत्संवत्सरगांयमासि धवले पक्षे हरेर्वासरे । वंते व्याससमुद्रनामकमदा ड्रामं सचास्मै नृपः ॥

In these slokas, the 732 Hanuman idols installed and the acquisition of the green flag on the camel, are both referred to the year 1422 Saka, Raudri. This is 1500 A.D. It is likely that the installation, by Sri Vyasaraya, of these idols, which exist even to-day and are worshipped, was with the object of consolidating the Empire, of which King Narasa Nayaka was the head and himself the guardian saint. The Yantroddhara Hanuman at Hampi, a sketch of which is given in the annual report on Epigraphy of the Southern Circle for 1918-19, was

XV installed by Sri Vyasaraya, probably at this time and was probably the first of the idols so installed. The present work refers to the great position of Sri Vyasaraya at the time (pp. 57 and 58).

अस्मैहि जना मनसाप्यपचरंतो व्याधाइव स्वयमेव वयांसि नाशयति । 'तत्रैनमालोकयतां जनानामुच्चावचं भाषितमेवमासीत् ॥

अनेन खलु भद्रमेकैकतया लक्ष्यमाणास्सुखेन विजयलक्ष्मी स्वयंवररमणा भवेयुः ॥ People believed implicitly in his power to bless and curse. King Narasa took the advice of Sri Vyasaraya every day in private. एवमेव भक्तया संभावयंतं रहस्येनं धर्मपरोपदेशेन प्रत्यहमनुगृह्णन् (p. 59 of the present work). With the great position of King Narasa and of his Guru Sri Vyasaraya in 1500 A.D., the probability is, that Sri Vyasaraya obtained at this period, the green flag on the camel, as an honour from Mohammedan sovereigns. Yusuf Adil Shah was then Sultan of Bijapur. Abdul is the name, according to tradition, of the Mussalman sovereign who gave the honour, and this name corresponds in sound to Adil Shah. 12. When Sri Vyasaraya entered Vijayanagar, he was met by King Narasa himself with all his nobles and many troops नृपनिकरै स्सेव्यमानः अपरिमितै यौधैः परिवेष्ठयमानः (p. 56 of the present work). After this royal reception, Sri Vyasaraya was housed in a spacious mansion and seated on a (p. 58 of the present work).

xvi

तदनु समठमागात् क्ष्माधिपेन प्रदिष्टं स्फटिकमणिमयूख स्फारसोपानमार्ग । विपुलकनकवेदी विद्रुमस्तंभराजिं मृगपतिरिवकुंजं मेदिनीभृद्वरस्य ॥ तत्र व्यराजत समस्ततमोनिहंता मुद्रासने निवसन्मुनिसार्वभौमः । मातबिंब इव मार्गवशेन मंद मंदाकिनी पुलिनमध्य भुवंप्रविष्टः ॥ अर्चयंत मिम मर्घ्यपूर्वया भागधेय परिणाम मात्मनः । पार्थिव सपदि पर्यपूजयत् पांडुसूनुरिव बादरायणम् ॥

Then Sri Vyasaraya, seated on the Mudrasana, was worshipped by King Narasa, as Badarayana was worship- ped by Yudhishtira. Sri Vyasaraya then inspired King Narasa, with illustrations from the lives of the great kings of the past. निदर्शनीक्रियमाणानां प्राक्तन पार्थिवानां द्राघीयसीभिः *** पावन कथा तरंगिणीभिः (p. 59 of the present work). The scene recalls to mind the entry of Yudhishtira Ananta into Hastinavati with Sri Krishna leading him. Bhatta in his Champu Bharata says in the last Canto :-

शुभाविचीरिव तोरणावली स्ततो वहतीं ततवाद्यनिस्वनां । हरिं पुरोधाय समं सहोदरै रवि दात्मीय पुरीं युधिष्टिरः ॥

Vijayanagar had also the name Hastinavati. There is reason to believe that Ananta Bhatta was

xvii the maternal uncle of poet Somanatha and lived in this period. This will be discussed later when the poet Somanatha's life is considered. 13. Nuniz says:- 66 And after some days and years had passed, Nara- senaque, seeing the age of the king how young he was, determined to keep him in the City of Penagundy, with large guards to make safe his person, and to give him 20,000 cruzados of gold every year for his food and expenses, and himself to govern the Kingdom-for it had been entrusted to him by the king, his lord, so to do. After this had been done, he told the king that he desired to go to Bisnaga to do certain things that would tend to the benefit of the kingdom, and the king, pleased at that, told him that so it should be,--thinking that now he himself would be more his own master and not be so liable to be checked by him." It is evidently this parti- tion between Narasa and Saluva Immadi Narasimha, that is referred to by the word "o", in the inscription of Proddatur 386 of 1904, quoted by Dr. Krishnaswami Iyengar, in the appendix to his "A Little Known Chapter of Vijayanagar History". Dr. Krishnaswami Iyengar questions whether Pampu means partner or commis- sioner, but Pampu is the form derived from Panchu to divide, a Telugu verb corresponding to Hanchu with the same meaning, in Kannada, and the conditions of the partition given by Nuniz show that Pampu should be taken as partner rather than as commissioner. The date of this inscription is Saka 1420=1498 A.D. B

XVIII Kalayukta. It is on the return of Narasa to Vijayanagar after this partition, that the entry of Sri Vyasaraya into Vijayanagar has to be placed. The year 1498 A.D. coin- cides with the date arrived at otherwise, by calculating twelve years at Tirupati from 1486 A.D. Also 1498 A.D. is near to the date 1500 A.D. given by tradition, for the installation of the Hanuman idols by Sri Vyasaraya. The statement by Nuniz that Narasa Naika took the consent of Thammaraya to go to Vijayanagar, "to do certain things that would tend to the benefit of the kingdom refers, I feel sure, to the arrangement, by which Sri Vyasaraya was installed as the guardian saint of Vijayanagar, in the Mudrasana already referred to. Sri Vyasaraya was a friend of both Thammaraya and Narasa Naika, and he could take up the position given to him at Vijayanagar, only with the consent of both parties. And both the parties should have agreed the more readily, as revolt was brewing in the Empire. Nuniz continues as follows, after the arrangements were made in Vijaya- nagar: " "And after this was done, Narasenaque began to make war on several places, taking them and demolishing them because they had revolted." This must have been in the years Siddharthi and Raudri 1499 and 1500 A.D., and was probably simultaneous with the campaign of installing Hanuman idols undertaken by Sri Vyasaraya. History repeated itself curiously, in different circumstan- ces and on a different scale, three centuries later, when, after the cycle of years had revolved five times full circle,

xix in another Siddharthi year, His Highness Sri Krishnaraja Wodeyar was installed on the throne of Mysore, and Dewan Purnaiya made the famous Siddharthi settlement. And evidently from the day of installation of Sri Vyasara- ya Swami as guardian saint of Vijayanagar, in about 1498 A.D., if not from an earlier date at Chandragiri, began the holding of the Royal Court in the Mutt of Sri Vyasaraya Swami in the evenings, when the Swami is hailed as the Lord seated on the Karnataka throne कर्णाटक सिंहासनगतप्रभो.. 14. The supreme position thus attained by Sri Vyasaraya Swami in Narasa's time, was not confirmed without a challenge. Learned men from all parts of India came and disputed the position. King Narasa, though he knew Sri Vyasaraya's greatness, looked afraid for a moment :--

वैदेशिकानां सुधियां क्षितींद्रः ताग्विधा मारभटीं समीक्ष्य । तं व्यासयोगीशितु रानुभावं जानन्नपि वस्त इवावतस्थे ॥

(p. 60 of the present work ). Sri Vyasaraya easily van - quished his opponents, and the magnificent march of his eloquence was a treat to hear:—

किंवा भूमीधरालीपतनपरवशः प्रौढदंभोलिघोषः कल्पांतोज्जृंभिझंझाक्षुभितजलनिधेः सारकोलाहलः किं । किंवा दंभोलिधारा पतनपरिलुठद्भूमिभृद्भीमघोषः किं घोणीशान घरेणाहतबलि सदन प्रोत्कटध्वानलक्ष्मीः ॥

(p. 61 of the present work ).

XX The close co-operation between King Narasa and Sri Vyasaraya was such that they might well have exchanged places :- .

प्रावादुकस्य परिपंथि जनस्य जेता योगीश्वरो नरपतिश्च तथावदान्यः । अन्योन्यमुच्छ्रित कृपारसभक्तिभाजौ व्यत्यस्त वास भवनाविव तावभूतां ॥

(p. 62 of the present work). When Sri Vyasaraya made all learned men rich like Kubera by his profuse gifts and grants of villages, Iswara, though omniscient, could not distinguish his friend, the original Kubera, from the newly made Kuberas (p. 63 of the present work ).

क्षोणीव कितल्लजे जितमहामेरूदयास्ताचल स्थूलालाबुफले विशालतटिनी तंत्री समावेल्लिते । तन्वानो महतो गुणे कतिपयग्रामान् हसन्नादरं व्यासो ब्रह्मसभामुदे यतिपति प्रमान्बहून्च्यातनोत् ॥ तस्मिन्यतौ वितरणेन धनाधिनाथां स्तन्वत्यधिक्षितितलं सकलान्बुधेंद्वान् । सर्वज्ञतामपि वहन्नविवेद देवः कोवा सखेति कुलशैल सुतासहायः ॥

Sri Vyasaraya lived in the Capital of King Narasa at Vijayanagar for many years. हरिभक्तिमुद्दामयन् चूडामणिमिव कोटीरो भूपति सभां भूषयन् भूयसी समा सुखमतिष्ठत् ॥ ( page 63 of the present work ). II 15. At this point, it may not be out of place to give briefly the early history of the School of thought

xxi which Sri Vyasaraya strengthened and adorned, and brought to the highest pinnacle of temporal recognition and influence. 16. Vaishnavism is an old faith. Sri Madhva- charya presented it in a new light, suited to the conditions of his day, and he brought to bear on his philosophical system, all the learning of his time. He believed in progress, and in the reality of God as the Visvarupa of the Gita and the Purushasukta. His views on different orders and degrees of existence and know- ledge, are not very different from those of Lord Haldane. His conception of God as being all good and free from evil, is not far different from that of the Earl of Balfour who thinks that the conception of God should satisfy both metaphysics and religion. The life and teachings of Sri Madhvacharya have been described by a loving hand in Mr. C. M. Padmanabhacharya's book. Sri Madhvacharya (1238-1317 A. D.) went to Badari twice in his earthly career, and the singleness of purpose with which he did his travels and wrote his works, and his unique scholarship and faith, extorted the admiration of his own generation, and the time has not arrived, and let us hope, will never arrive, when, as he thought, his works would have been lost, and would have to be rescued from the safe bosom of the earth, at Kadathala on the West Coast, where, as a precaution, he buried a copy of all his works, and installed an idol of Krishna on the surface for protection. 17. I accept the period fixed by Mr. Padmanabha-

xxii charya, i.e. 1238-1317 A.D. for Sri Madhvacharya, for some additional reasons which others have not given before. The honest teacher Sri Madhvacharya has said, that when gods incarnate themselves on earth, they appear and act like human beings. In explaining the text मानुषंच स्वाध्यायप्रवचनेच of the Taittiriya Upanishad, he says. मानुषं मानुषो धर्मो । देवा अपिहि मानुषे । मनुष्यवत्प्रवर्तन्ते । नैवैश्वर्यप्रकाशिन इति च ॥ He has also said elsewhere:- प्रजायतेहि यत्कुलेयथायुगं यथावयः । तथा प्रवर्तनं भवेद्दिवौकसां ayað 11 धर्मोहि सर्व विदुषामपि देवतानां प्राप्ते नरेषु जनने नरवत्प्रवृत्तिः Sri Madhvacharya kept the ideal of Vayu, and his mani- festations Hanuman and Bhima before men's eyes, and though he claimed to be an incarnation of Vayu, he acted only like a human being on earth, and said that that was the rule of conduct of the Devas while on earth. The life of Madhvacharya has therefore to be judged, even according to orthodox tradition, by human standards, high standards though they may be, among human standards. Now Mr. G. Venkoba Rao in the Indian Antiquary, Vol. XLIII (1914) at page 264, says that the regency of Narahari Thirtha in Kalinga began in Saka 1185=1263 A.D., and places the birth of Sri Madhvacharya in about 1198 A.D. It is difficult to believe that Sri Madhva- charya was 65 years old, when he returned from his first

XXIII Badari tour, and gave Samisastri Sanyasa under the name of Narahari Thirtha-after which, the latter became Regent in 1263 A.D. It is far more likely that Sri Madhva- charya, being born in 1238 A.D., was about twenty-four years old, when he returned from Badari in about 1262 A.D., after his first visit to that place. Narahari Thirtha was probably only about twenty years old at the time, and there is nothing impossible in his having lived up to the age of about ninety and died in 1333 A.D. 18. The second tour must have been begun, in any case, before 1271 A.D., because that was the last year of the reign of Mahadeva at Devagiri (1262-1271 A.D.). There is reason to believe, however, that the second tour to Badari really began before 1266 A.D., for, in that year there was warfare near the Ganges as stated in the Madhva Vijaya. Alexander Dow in Vol. I of his History of Hindu- stan translated from the Persian, says that, in 1266 A.D., the Emperor Ghiyasuddin Balban sent an army down between the Ganges and the Jumna, to suppress some insurrections in those parts. Mr. C.M. Padmanabhacharya considers that it was Sultan Jalaluddin, that Sri Madhva- charya met after leaving the territory of Isvaradeva. But King Mahadeva died in 1271 A.D., and Sultan Jalaluddin came to the throne of Delhi in 1288 A.D; and Sri Madhvacharya is not likely to have spent 17 years in going to the Ganges from Maharashtra. It is far more likely that it was Balban whom Sri Madhvacharya met and who treated the Acharya very well. The year, then, of the crossing of the Ganges, must be 1266 A.D. which

xxiv would reconcile all the references in the Madhva Vijaya to Isvaradeva, the Delhi Emperor and the warfare near the Ganges. The recrossing of the Ganges by Sri Madhvacharya was probably in 1279 A.D. In that year, Balban proceeded against Tughril, Governor of Bengal, who declared himself independent of Delhi and assumed royal insignia. Dr. Radhakumud Mukherji, in his History of Indian Shipping, says that Dhanuj Rai was the Indian prince who made an agreement with Balban to guard against the escape of Tughril by water. is reason to believe that it is this Dhanuj Rai that received Sri Madhvacharya, and sent boats for his party to cross the Ganges. The following sloka in the tenth Sarga of Madhva Vijaya clearly applies to an Indian prince, and not a Mussalman sovereign :- -

पदं पशोर्वा विनतातनूज Media नदीं तावददीनसत्त्वः । अनार्द्रवासा स्सकुतूहला देव भूदेव मुखै वंदे ॥

There If it was Dhanuj Rai that met Sri Madhvacharya, it shows that the latter was then touring in Bengal. 19. The interval of thirteen years between the two crossings of the Ganges in 1266 A.D. and 1279 A.D. is not improbable, as the Madhva Vijaya tells us that Sri Madhvacharya visited at leisure the holy places in the north in the period: 10th Sarga. ॥ तीर्थेषु तीर्थेषुच सौख्यतीर्थः क्षेत्रेषुच क्षेत्रविदां वरिष्ठः ।

a XXV गोविंदमानम्य सहानुगोगा गंगां पुनस्तुंग तरंगमालां ॥ It was after the second crossing of the Ganges, that Sri Madhvacharya wrestled in a friendly contest with the young men who accompanied him, and showed them his superiority: :-

॥ इतीरयन् पंचदशैषयूनः प्राप्तान् प्रयुद्धान्युगपन्निपात्य । Profiyai ges AH&MEM दिति ब्रुवाण शनकैर्जहास ॥

If this was in about 1279 A.D., Sri Madhvacharya was forty-one years old, taking his birth to be in 1238 A.D. The age thus deduced is in accordance with high human standards. 20. It was after Sri Madhvacharya's return to Udipi, that the library of Sri Madhvacharya was stolen. Sri Madhvacharya toured in the north of India, in the century which followed the Muslim Invasions, during which many Hindu Universities were destroyed. In the second chapter of the Mahabharata Tatparya Nirnaya, Sri Madhvacharya says that most books had disappeared. उत्सन्नाः प्रायशस्सर्वे कोट्यंशोपि नवर्तते ॥ Still, there must have been men who had inherited the culture of the Universities that were destroyed, and they must have preserved some at least, of the books that were being studied. Sri Madhvacharya says further in his work now quoted, that he knew other sciences and

xxvi had seen many books in many lands, before he began to write his synopsis of Puranic history :-

कलावेवं व्याकुलिते निर्णयायप्रचोदितः हरिणा निर्णयान्वच्मि विजानंस्तत्प्रसादतः । शास्त्रान्तराणि संजानन् वेदांश्चास्य प्रसादतः देशे देशे तथा ग्रंथान् दृष्ट्वा चैव पृथग्विधान् ॥

The library that Sri Madhvacharya had collected must therefore have been very valuable. 21. King Jayasimha re-obtained the library for Sri Madhvacharya. Jayasimha was, according to the Tra- vancore Manual of Mr. V. Nagam Aiya, (Vol. I, Chapter VI, page 258), a good warrior who brought the whole of Kerala under his sway. He ruled over Kerala with his wife Uma Devi who brought forth a son Ravi Varma Kulasekhara Perumal, in the Saka year 1188 (1266-67 A.D.), Jayasimha probably lived to the last years of the thirteenth century. Quilon was his capital, and the country round about was till recently called Jayasimha Nad after his name. Ravi Varma Kulasekhara Perumal was famed as a great warrior at the time of the invasion of South India by Malık Kafur. He conquered the Cholas and the Pandyas, and at the age of forty-six i.e., in 1313 A.D., he was crowned on the banks of the Vegavati at Conjeevaram. 22. The slokas in Madhva Vijaya in the 13th Sarga which describe the meeting of Jayasimha and Madhvacharya, deserve quotation :- मदनेश्वर वल्लभप्रदेशे प्रभुमायांत मथाभ्यपद्यत द्राक् ।

xxvii जयसिंह इमं नृसिंहवर्यः शुभ स्तंभविशिष्ट सिंहनामा ॥

अवतीर्य पुरैव वाहनात्स्वादपि मार्गादपसार्य सैनिकान् सः । सह कैश्चन भूसुरै रवात त्रिजगत्पूज्यपदांतिके ननाम ॥

Jayasimha dismounted, sent away his soldiers and with a few Brahmans, went and prostrated himself before the Acharya. King Jayasimha was blessed :-

उपचरति नितांतं हंत पौरंदरीधू सदसि भजतोयं दुर्लभा भाग्यैः । दिशतु परमानंदधिरेणु धरणिधर सुखते संततं स्वांतरेति ॥

14th Sarga. 23. It must have given satisfaction to Sri Madhva- charya to know that Jayasimha's son Ravi Varma was crowned at Kanchi. The Pradyumnabhyudaya of Ravi Varma, Trivandrum Sanskrit Series No. VIII, published in 1910, was written evidently after the coronation in 1313 A.D. The first stanza of the drama is :-

श्रियमुदवहज्जातां संक्षोभितात्कलशांबुधेः समधिकगुण साक्षात् सौभाग्यसिद्धि मिवाद्भुतां । निरवधिबले ष्वाराद्देवासुरेषु मिषत्सुयः सखलु भगवान् भद्रं पुष्णातु वः पुरुषोत्तमः ॥

It is usual to indicate the subject of the drama by the first stanza. In the light of all the circumstances, it is apparent that the incursion of the Mohammedans

xxviii under Malik Kafur and the consequent agitation in the country that led to Ravi Varma's Coronation, is compar- ed to the agitation in the Ocean caused by the Devas and Asuras that brought forth the Goddess of Prosperity whom Vishnu took as consort. That the Mohammedans are referred to, is also clear from the benediction at the end of the drama, where the disappearance of the foreign incursion is prayed for- atri कलिविभ्रमा इव जगत्क्लेशावतीर्णाः खलाः । Mr. T. Ganapathi Sastri, the Editor of the .Pra- dyumnabhyudaya, thinks that King Ravi Varma might, in all probability, have been an ancestor of the Maharaja of Travancore of the present time. 24. Sri Madhvacharya disappeared from view on Hig of Pingala. From the tables of Mr. Swamikannu Pillay, there was navami on the night of Wednesday, the 11th January 1318 A.D. It is evidently on the evening of this day, that Sri Madhvacharya commented for the last time on the Aitareya Upanishad, in what is called the throne room in the Udipi temple, and then retired into the adjoining chamber where Sri Vedavyasa is worshipped to this day. According to the following stanza in the Narahari Stotra published in the Stotra Mahodadhi, Narahari Thirtha came to Sri Madhvacharya with the idols of Sri Rama and Sita, eighty days before the depar- ture of Sri Madhvacharya, i.e., about the 23rd October 1317 A.D. anatá ateit fugon weñá श्रीरामं खगजदिनानि पूजयित्वा ।

xxix हृष्टस्सन् विपुल हृदब्जनाभतीर्थ त्वं पूजां कुरु महती मितिवादीत् ॥ It is assumed by all writers on the subject, that the visit of Narahari Thirtha to Udipi was consequent on a political event. It has been taken till now, that the political event in question was the coming of age of the Sovereign of Kalinga. But the epigraphical evidence does not show that any such event occurred in 1317 A.D. It appears, however, when the political skies of that day are scanned, that the great event of 1317 A.D. was the threatened invasion of the South by Kutbuddin Mubarak- shah, Emperor of Delhi. According to Amir Khusru (Elliot's History of India, Vol. III, page 558), Mubarak ascended the throne of Delhi on Sunday, 18th April 1316. He started against the Deccan a year later, i.e., in April 1317 A.D., and appeared before Devagiri in two months, i.e., in about June 1317 A.D. Devagiri became a province of the Muhammadan Empire and King Harapal was flayed alive. It was in this period that Warangal was besieged by Khusru Khan, General of Mubarak, and Pratapa Rudra surrendered most of his wealth. The character of Malik Kafur's invasion had already struck terror into the South, and there is reason to believe that it was the invasion from Delhi, that really forced Narahari Thirtha to go to Udipi which was then a safe corner of India; and when he went, he took the idols of Sri Rama and Sita with him. It is said that, as soon as Narahari Thirtha left the Kalinga country with the idols, the royal treasury of that country had a conflagra-

XXX tion, and that Narahari Thirtha himself left the country of Kalinga on fleet horses by arranging relays. The Jayathirtha Vijaya of Vyasa Thirtha says:- चकार यत्नं यतिस्तदा तद्राष्ट्रसीमामतिलंध्य गंतुं ॥ व्यधत्त मार्गे सतदेकमवं गव्यूतिमेकामवधिं विधाय एवं महाश्वानुपकल्पययाव गव्यूति शिष्यानखिलां स्ततोग्रे ॥ प्रस्थाप्य तस्माद्वरपेटिकां तां प्रगृह्य भास्वत्तुरगाधिरूढः दिन के बहुत्ववान् तद्वाष्ट्रसीमामतिलंग्य यातः ॥ afa Farataगृहं ददाह हाहेति वादस्सुमहानासीत् ॥ 25. The casual references to Narahari Thirtha in the Jayathirtha Vijaya of Vyasa Thirtha, appear to be more valuable from the historical point of view, than the direct eulogy of the Narahari Stotra which appears to be not free from poetic embellishment. The Jayathirtha Vijaya of Vyasa Thirtha published in the Jayalaya Press at Mysore, has the following verse in it :-

पुरा बदर्याश्रम यानतः प्रागानंद तीर्थे रजतासनस्थे । तस्मादनुज्ञां नृहरींद्रतीर्थः प्राप्यान्वगाद्दिग्विजये सशिष्यः ॥

This verse appears to mean that Narahari Thirtha went to Udipi with Sri Madhvacharya at the end of the first trip to Badari, and then, when Sri Madhvacharya was at Udipi and before he started again for Badari on his second tour, Narahari Thirtha took permission of Sri Madhvacharya and went on a tour of his own with his own disciples. It was in this separate tour of Narahari Thirtha that he went to Kalinga and became Regent. It appears to follow from this verse of the Jayathirtha Vijaya, that Sri Madhvacharya's first trip to

xxxi Badari had ended before the Regency in Kalinga began i.e., before 1263 A.D. This is in agreement with the conclusion already expressed in this introduction. It is noticeable that, according to the Jayathirtha Vijaya, Sri Madhvacharya did not request Narahari Thirtha to bring idols or anything else. No doubt Narahari Thirtha brought and gave idols of Sri Rama and Sita to Sri Madhvacharya, but they appear to have been given, merely as a present, and not as the discharge of a long- standing promise. The Jayathirtha Vijaya says:-

आनंदतीर्थस्य गुरोरुसमीप मानंदतः प्राप्य तदायतींद्रः । उपायनं तत्पुरतस्सपेटिका मापादयन् भक्तियुतो ननाम ॥ श्रुत्वासवृत्तं सकलं च तन्मुखा दृव्ष्ट्टाच रामप्रतिमां ससीतां । संप्राप्य मोदं यतियूथनाथः चकारपूजां सतयोरतीव ॥ तद्धस्तसंस्पर्शनपूजनाभ्यां पूर्णस्तयोस्सन्निधिरासतत्र । रामाकृतिं तां सतुपद्मनाभ तीर्थेच दत्वा बदरीमवाप ॥

If there was no previous request and promise to bring the idols of Rama and Sita to Sri Madhvacharya, the paradox brought out by the epigraphical evidence is explained, viz., that, after the Regency was over, Narahari Thirtha did not at once go back to Udipi with the idols. The following passage of the Narahari Stotra describing a request by Sri Madhvacharya to Narahari Thirtha to bring the idols of Sri Rama and Sita, is, therefore, probably a poetic embellishment :- तत्रास्ते रामदेवः सकलसुरपति ब्रह्मपूज्यांघ्रिकंजः । सीतायुक्तस्तमेनं चतुरतरधियेहानयेत्युक्त आसीत् ।

хххії 26. There is reason to believe that the City on the Godaveri, where Sri Madhvacharya first obtained great recognition among Pandits on his first return from Badari, was. Rajahmundry. Two inscriptions (Nos. 72 and 84 A in the compound of the residence of the District and Sessions Judge at Rajahmundry in Mr. V. Rangacharya's List of Inscriptions of the Madras Presi- dency, Vol. II) show that Rajahmundry was in the possession of Ganapati Deva of Warangal in 1248 A.D. The inscription of Ganapati Deva of 1250 A.D. publish- ed in the Indian Antiquary, Vol. XXI, page 197, has the statement:- यच्चटुल सुभट घाटी दत्तभंगः कलिंगः This probably means that Kalinga had accepted the suzerainty of the Kakatiyas of Warangal at the time. The following verse of the Madhva Vijaya shows that examinations were proceeding in eighteen branches of Vedic learning at the time, in the City on the Godaveri, and that Pandits had come, from all parts to obtain the honoraria that were attainable.

maidana ang amà: पंडितैर्द्विनवशाखिभिः श्रुतीः । Negat Mitzat quae: षट्ज तत्र समयानखंडयत् ॥

The description shows that it was probably a gathering of Pandits under Royal auspices, and the fact that Sri Madhvacharya is not described as having met any Royal personage in the City, probably indicates that it was a woman, Rudramba, the daughter of Ganapati Deva, that

хххі was then on the throne. If Sri Madhvacharya returned from Badari in about 1262 A.D., Rudramba would just then have come to the throne, for, she began to reign from 1261 A.D. 27. It will now be seen how dark was the outlook for Hindu India in October 1317 A.D., when Narahari Thirtha reached Udipi. The kingdom of Warangal, dear to us as the home of Vidyanatha, which had received Sri Madhvacharya with open arms, when he first returned from Badari with his message, was threatened with extinction by Muhammadan invasion, and Kalinga, a smaller and probably tributary kingdom, must have been in equal danger. There was no knowing, in 1317 A.D., whether the whole of Southern India would not be engulfed in the Mussalman Invasion. How the Hindu Universities of Northern India had been destroyed during the Muslim Invasions of the 12th Century A.D., Sri Madhvacharya only knew too well in his tours, as has already been explained. Balban had gone and Akbar had not come. It must have been in these dark days, that Sri Madhvacharya entrusted to the bosom of the earth at Kadathala, a complete copy of all his thirty-seven works which he must have finished by that time, and installed the god Krishna on the surface, for protection, as already stated. 28. Sri Madhvacharya and his disciples decided in these dark days, to concentrate their attention on the silver lining in the cloud. The idols of Sri Rama and Sita had come to them from the Capital of Kalinga. C

xxxiv This was an auspicious event. As already stated, Sri Madhvacharya did puja of these idols for eighty days and gave them to Padmanabha Thirtha before he disappeared. 29. It is impossible not to pause and meditate on the close of a great career. The life of Sri Madhya- charya was great in every sense of the word,-great in ideal and great in achievement. Hindu India appeared to be crumbling down, but he had fought the theory of illusion, raised the value of the individual, given the motive force of the ideals of faith and hope and progress, written immortal works, and gathered round himself disciples, proved and true as steel, whose admi- ration and loyalty had been won by his greatness and love. These disciples he charged with his last message, in the closing words of his favourite Upanishad, the Aitareya: नाप्रवक्त्र इत्याचार्या आचर्या: It was not sufficient to understand him and sit still. It was necessary to advance, to go forth, to preach. His own message had been delivered and he was going. He let his mantle fall on the most worthy of his disciples and disappeared. 30. There is sadness in parting like this, but there is a simple grandeur and solemnity and inspiration in the scene that overpowers all minor emotions. The words of farewell with which the Madhva Vijaya ends, sound the true note, where the sense of sadness is lost in the sense of an inspiration abiding for all time. नमस्ते प्राणेश प्रणतविभवा यावनिमगाः नमस्स्वामिन् रामप्रियतम हनूमन् गुरुगुण ।

XXXV नमस्तुभ्यं भीम प्रबलतम कृष्णेष्ठ भगवन् नमःश्रीमन्मध्व प्रदिश सुदृशं नो जय जय ॥ III. 31. Sri Madhvacharya had chosen Padmanabha Thirtha as his successor. Padmanabha Thirtha was the famous scholar Sobhana Bhatta of the Godavari Delta who had remained throughout with Sri Madhvacharya after he received Sanyasa. Warangal saved itself by surrender in 1318 A.D. but it fell in 1322 A.D., and Pratapa Rudra died at Mantrakuta on the Godavari while being taken as a prisoner to Dehli. Harihara and Bukka, the Treasurer and Secretary of Pratapa Rudra, escaped and fled to Raja Ramanatha of Kampili near Anegondi. Padmanabha Thirtha in his previous Ashrama had been a Pandit of the Warangal Court, for, referring to Sobhana Bhatta while at Rajahmundry, the Madhva Vijaya says: ॥ यस्त्रयी सकल पक्षशिक्षक स्तत्र संसदिवरिष्ठसम्मतः शोभनोपपद भट्टनामकः पूर्णसंख्यमनमन्मुहुर्मुदा ॥ Padmanabha Thirtha must therefore have known Hari- hara and Bukka. The existence of the Brindavana of Padmanabha Thirtha at Anegondi appears to show that Padmanabha Thirtha went to Harihara and Bukka at Kampili. Padmanabha Thirtha died on the 14th day of the dark half of Kartika in the year Raktakshi. This corresponds to Friday, 16th November 1324 A.D. Nara- hari Thirtha's Brindavana also is near Anegondi. He died on the 7th day of the dark half of Pushya in the

xxxvi year Srimukha which corresponds to Wednesday, 29th December 1333 A.D. It was evidently after this that the Raja of Kampili fell. Professor Venkatesvara Ayyar discusses the date of the fall of Kampili in the Mysore University Magazine of September 1923 and places the event in 1333 A.D.; but the fact that Narahari Thirtha peacefully died in December 1333 A.D., at Chakrathir- tha near Anegondi, appears to show that Mr. Sewell is right in his Forgotten Empire, in placing the fall of Kampili in 1334 A.D. (page 16 of the Forgotten Empire). Mr. Sewell has seen also the French translation of Ibn Batuta's Travels. 32. Vijayanagar was built in about 1336 A.D. Hari- hara I reigned first and after him Bukka I. Professor Venkatesvara Ayyar in the article mentioned above gives 1345 A.D. as the date of accession of Bukka. It was under the instructions of Bukka I that Madhavacharya known later as Vidyaranya, undertook the publication of the Veda Bhashya. It is evidently this great undertaking of the Advaita School and the atmosphere engendered by it, that made both Akshobhya Thirtha and Vedanta Desika leave the neighbourhood of Vijayanagar, and seek more congenial surroundings where their individuality and convictions would not be stifled. Vedanta Desika expressed this feeling, when, in replying to an invitation from his old friend Vidyaranya who asked him to come and stay at Vijayanagar, he wrote:- enuehuania qensen gainaias क्षुभ्यत्क्षुद्र नरेंद्र चाटुरचना धन्या न्नमन्यामहे ।

xxxvii देवं सेवितुमेव निश्चिनुमहे योसौ दयालुः पुरा धाना मुष्टिमुचे कुचेलमुनये दत्तेस्म वित्तेशतां ॥ Anchobhya Thirtha came to the Pita in 1350 A.D., and by this time, Bukka I had apparently come to the throne and the preparation of the Veda Bhashya had evidently begun. Akshobhya Thirtha evidently wanted recognition and patronage for his Madhva School of philosophy but could not get it. The well-known disputation between Akshobhya Thirtha and Vidyaranya must have taken place, after 1350 A.D. when Akshobhya Thirtha came to the Pita, and before 1356 A.D. when, as will be shown later, Vidyaranya met Jayathirtha, on the former's return from Benares. Vedanta Desika was then alive and for many years later. The disputation evidently took place in Mulbagal, where an inscription on rock recording the event was found according to the Mysore Archæolo- gical Report for the year ending with 30th June 1896. From the time and place of the disputation thus deduced, it may be inferred that the prince whom Akshobhya Thirtha blessed with progeny, according to the Jaya- thirtha Vijaya of Vyasa Thirtha, was probably Kumara Kampana, the son of Harihara I who was the Viceroy at Mulbagal from 1351 A.D. to 1356 A.D. (Kolar Vol. Epigraphia Carnatica p. xxxiv of the Introduction). 33. Though Akshobhya Thirtha won a victory in the disputation with Vidyaranya by the verdict of the Umpire, Vedanta Desika, the political atmosphere must have been uncongenial, as Akshobhya Thirtha soon left for the banks of the Bhimarathi River, where, in the

xxxviii neighbourhood of the Vaishnava centre of Pandharpur, and in the Bahmani Kingdom which was newly founded in 1347 A.D. with the support of the Maharashtra Chief tains, he must have found freedom to develop the philo- sophy of his school, without being overshadowed by the State patronage of a rival school of thought, as in the Vijayanagar of his days. The Jayathirtha Vijaya by Vyasa Thirtha briefly indicates the whole position in this verse: अक्षोभ्यतीर्थोपि विजित्य वादिनं Hiàzì: guani fâaa । स्तंभ प्रतिष्ठाप्य जयांकमश्मन: aðì qû mîrent AŻ A: 11 34. The commentaries of Sri Jayathirtha were evidently the counteraction on the Vaishnava side, corresponding to the great revival of the Advaitic school of thought represented by the preparation of the Veda Bhashya. This feeling of emulation is brought out by the conversation, when Vidyaranya called on Jayathirtha at the place of the latter. Jayathirtha then says to Vidyaranya "You are reputed to be a commentator of the Vedas. Please comment on this" and gives him a copy of the Pramāna Lakshana, one of the works of Sri Madhvacharya, to Vidyaranya. The Jayathirtha Vijaya of Sankarshan- acharya says in the fifth Sarga :-

ततस्सभाजनीयं तं संभाव्य जयतीर्थराट् । प्रोवाच वेदभाष्यदि कर्तेति श्रूयते भवान् ॥ प्रमाणलक्षणव्याख्यां विदधातु भवानलं । एवं चेन्नोमहां स्तोष: विद्यारण्यभवेदिति ॥

xxxix When Vidyaranya is not able to make out the mean- ing, Jayathirtha says to Vidyaranya: "Here is my com- mentary. Please see it." Vidyaranya, it is said, admired the commentary of Jayathirtha, and gave him in token of his pleasure, a ride on the elephant, which had taken him on a tour in the world. The Jayathirtha Vijaya of Sankarshanacharya says:-

वारणेंद्रं यमारुह्य गतवान् सर्वदिग्जयी सवादित्रादिसंपत्या सत्राभूमंडले चरन् । तं समारोह्य नागेंद्र जयतीर्थं जयास्पदं चारयामास तत्रासौ सवादित्रमहकिल ॥

The facts that Jayathirtha was in the limits of the Bahmini Kingdom and that the elephant on which Jaya- thirtha was given a ride had taken Vidyaranya on a world tour, show that the event has to be placed soon after 1356 A.D., after which date Vidyaranya returned from Benares, according to epigraphic evidence (Vide Prof. Venkatesvara Iyer's article in the Mysore University Magazine of September 1923). The Jayathirtha Vijaya of Sankarshanacharya, places the event after Akshobhya Thirtha's death, when Jayathirtha was himself pontiff, but Akshobhya Thirtha died on the fifth day of the dark half of Margasirsha in the year Visvavasu corresponding to Thursday, the 4th December 1365 A.D., or if the year was Plava on Wednesday, the 17th November 1361. It appears, therefore, that the Jayathirtha Vijaya of Sankarshanacharya which is not a contemporary work, is mistaken, and has placed the event in the Pitadhi-

xl pathya of Jayathirtha himself, whereas it took place when Jayathirtha was still the disciple of Akshobhya Thirtha but touring independently by himself. The Jayindrodaya by Karkehalli Srinivasacharya, of which there is a copy in the Oriental Library at Mysore, appears to say that Akshobhya Thirtha was alive at the time of this event. This work refers to Vidyaranya's visit and then says that Jayathirtha worshipped his own Guru afterwards.

अक्षोभ्यतीर्थीपरि पूर्वजात वैरिप्रतीकार मसौविधातुं । अवाप विद्याविपिनः कृतींद्र पाठं वदतं जयिनं गृहायां ॥

* * * *

॥ एवं समस्तान् समयान्निरस्य संपूर्णधीहृद्यपथाजयद्रः । विष्णोः परत्वं प्रतिपाद्य भूमावसौ चकार स्वगुरो स्सपर्याः ॥

The Jayathirtha Vijaya of Sankarshanacharya says in the following verse of the 4th Sarga, that Jayathirtha was also touring independently by himself, and engaging in discussions during the lifetime of Akshobhya Thirtha.

स्वगुरुदत्तसुरप्रतिमादिका नुपमसंपदितो जयतीर्थराट् । भुवि सदिग्विजयाय तदातदा किल चचार तदीयवराज्ञया ॥

35. The Jayindrodaya describes how Jayathirtha, be- fore he took Sanyasa, led a warlike expedition. This is probably the expedition that Mr. Sewell refers to, in the following words referring to the first Bahmani Sultan Alauddin (p. 30 of the Forgotten Empire). "A few years after this (1347 A.D.) there was a successful invasion of the Carnatic country by Ala-ud-din; but though the Army returned with some booty, Ferishta

xli does not claim for him a decisive victory. He does however, claim that the new Sultan extended his terri- tory as far south as the river Tungabhadra 'the vicinity of the fortress of Adoni'." It is evidently to this invasion, that Dr. Krishna- swami Iyengar refers at p. 181 of his 'South India and her Muhammadan Invaders,' and assigns the date 1352 A.D. Jayathirtha's ordination as Sanyasi should, there- fore, have been soon after 1352 A.D. This reduces the limits for the disputation of Akshobhya Thirtha and Vidyaranya, to 1350 A.D. the date of ordination of Akshobhya Thirtha, and about 1353 A. D., the date of ordination of Jayathirtha. 36. Vidyaranya was able to know in his lifetime that the temple of Srirangam which had suffered from the vicissitudes of fortune was at last safe under Hindu Rule. This was in 1370-71 A.D. The restoration of Srirangam to its ancient glory and greatness gave genuine pleasure to all Hindus. Jayathirtha paid a visit to Srirangam evidently after 1370-71 A.D. The Jayindrodaya de- scribes the visit of Jayathirtha to God Ranganatha in this verse:-

जलदोरु भाग्य मरविंददृशं कमलाकरार्चित पदांबुजनिं । अधिजानुक्तपृथुदीर्घभुजं सनिरीक्ष्य शर्म भृशमाप मुनिः ॥

There is reason to believe that Jayathirtha visited Udipi, as described in the Jayindrodaya, when war broke out between Gulbarga and Vijayanagar in 1366 A.D., and a tour to the South became advisable. Jayathirtha pro- bably returned to the north after war ceased in about 1378 A.D. between Gulbarga and Vijayanagar.

xlii 37. Jayathirtha died in 1388 A.D. at Malkhed not long after Vidyaranya. No supernatural reasons need be sought, as to why Prince Narasimha as he was, renounced the world and became the monk Jayathirtha. Prince Siddartha could not bear the sight of misery and became the Buddha. The Emperor Asoka could not bear to see the cruelties of the warfare in Kalinga and became a fol- lower of the Buddha. Probably the war in which Prince Narasimha had taken part turned his mind towards re- nunciation. But whatever be the immediate cause of the renunciation, the renunciation was a great sacrifice for the cause of Vaishnavism; and when a cause can evoke such a sacrifice, the success of the cause is assured. 38. Chronologically after Jayathirtha, the great outstanding personality among Vaishnava pontiffs is Sri Vyasaraya, whose biography is the present work of Somanatha whom we will consider in the next section. Vaishnavas of the Madhva school had strong patronage in the Courts of Kalinga, Kerala and the Anegondi of pre-Vidyaranya days, but the influence at the Court of Vijayanagar in Sri Vyasaraya's time eclipsed all the former records and stands by itself unique in history. The Dvaita system of philosophy stands on the foundation of the immortal works of Sri Madhvacharya, Jayathirtha and Vyasaraya; and in recognition of this fact, these three ascetics have been called the three thinkers. Sri Mushna Mahatmya says:- (Vide Descriptive catalogue of 1911 published by the Madras Govern- •ment, page 4212.)

xliii

श्रीमध्वः कल्पवृक्षश्च जयाचार्यास्तु धेनवः । चिंतामणिस्तु व्यासार्याः मुनित्रयमुदाहृतम् ॥

IV. 39. Somanatha says of himself in the present work, that he was introduced by Narayana Yati to Sri Vyasa- raya in the reign of Achyuta Devaraya, and that he spoke to Vyasaraya (p. 82 of the present work). It is therefore clear that this Somanatha belongs to the first half of the 16th century. In the Bombay edition of Magha's Sisupalavadha published by Pandits Durgapra- sad and Sivadatta, in the commentary on the verses about the poet's family, Vallabhadeva, the commentator refers to Somanatha as a famous poet, and says that Magha wrote, desiring the fame of poets like Somanatha. कवीनां श्रेष्ठविदुषां वररुचि - सुबंधु - सोमनाथ - भवभूति - क्रीडानंद - कालिदास बिह्रुण-भारवि-बाण-मयूरादीनां याकीर्तिः ख्यातिर्यशस्तत्रया दुराशा दुरभिलाषस्तया But Magha is believed to belong to the 9th Century A.D. and the commentator Vallabhadeva quotes Bilhana of the 11th century as one of the poets whose fame Magha wished to emulate. The only conclusion that can be drawn is, that there was a Somanatha who preceded a Vallabhadeva. There are probably several Somanathas and several Vallabhadevas. In Cavally Venkata Rama- swami's Dekhan poets dedicated to Lord William Ben- tinck, Governor-General of India, (a copy of which is in the Oriental Library, Mysore) there is an account of one Somanatha. It is said that he was a Telugu Brahman and an inhabitant of Thana Lanka in the dis- trict of Rajahmahendri, and the information is given that

xliv he wrote a second commentary on the Mimamsa philoso- phy entitled 'Somanathiyam.' The Mayukha Malika appears to be the work referred to as Somanathiya, and it has been published by the Nirnaya Sagara Press. In the colophon there is इति श्री निट्टिलकुलतिलक सूरभट्ट महोपाध्यायतनूभवस्य वेकटाद्रियज्वगुरु चरणानुजस्य सोमनाथसर्वतोमुखयाजिनः कृतौ शास्त्रदीपिकाव्याख्यायां मयूख मालिकायां द्वादशाध्यायस्य चतुर्थ सर्गः It is clear that this Telugu Brahmin cannot be the Somanatha of our present work, as the author of the present work describes himself as a resident of the Thundira Mandala near Kanchi, on page 84 of the present work. 40. In the Subhashitavali of Vallabhadeva publish- ed by Dr. Peterson and Pandit Durga Prasad, the editors say that there would seem to be at least two Vallabha Devas, the commentator of that name and the com- piler of the anthology. The commentator Vallabha- deva is, they say, probably the grandfather of Kayyata who, in 977 A.D., wrote a commentary on Ananda- vardhana's Devisataka. Dr. Peterson and Pándit Durga- prasad say that Vallabhadeva, the compiler of the anthology, cannot have flourished before Jainollabhadin whose date is given by Cunningham as 1417-1467 A.D. If the commentary on the Kavivamsa Varnanam in Magha is by this Vallabhadeva, and if the Somanatha referred to in the commentary on this prasasti is the Somanatha of the present work, then the Vallabhadeva of the commentary on the Kavivamsa Varnanam probably

xlv lived in the 16th century A.D; and there is still a possibility of obtaining a manuscript of the present work from the libraries in Kashmir or Rajputana, and there is a hope of publishing a more satisfactory second edition of the present work. The object in the present publication has been the humble one of publishing the text as in the original manuscript, so that historical in- ferences may be safely drawn, and no attempt has been made to radically revise corrupt passages or fill up the laeunae in the manuscript so as to produce a literary finish. Somanatha, however, is a writer of such power and imagination, that, in spite of all drawbacks, he makes himself felt as a great poet even in the prose passages in the present work. 41. It has been said before that, according to tradition, Somanatha was the sister's son of Anantha Bhatta. Both belonged to Thundira Mandala in the neighbourhood of Kanchi. Both have terms of expression similar to one another. The description of the ten avathars in Champu Bharata is similar to the same description in the beginning of the present work, but there seems to be an advance in the imagery in the pre- sent work which shows it to be somewhat later than Champu Bharata. The Matsyavatara, for instance, is described in the Champu Bharata in the following verse of the eighth stabaka :—

दुग्धigराशि तनया नयनद्वयेन तुल्याकृतित्वमहिमान मिवोपरांतु । मत्स्यत्वमेत्य भुवियस्सुरखैरिनीता मध्येसमुद्र मनवीनगवी विचिक्ये ॥

xlvi "God took up the fish incarnation and went search- ing in the Ocean for the Vedas stolen by the Asuras, as if, by the fish form he wished to emulate the beauty of the fish-eyed Lakshmi." Somanatha in the first stanza of the present work not only brings out the idea of God emulating or showing his relationship to the eyes of Lakshmi, but also expresses the pleasing contrast that God whose nature the Vedas in vain seek to fathom, has, in this incarnation of the fish, gone in his turn to seek the Vedas which elude him, having been taken away by Asuras. Somanatha also adds the idea that the light flashed forth from the teeth of the Fish Form is one for contemplation by ascetics, thereby giving an indication in the orthodox way that the subject of the present work is an ascetic, viz., Vyasayogi. 42. The stanza of the present work- नवनीतसुगंधयो नखांता नवनीपांकुरनंदनीयशोभाः कुशलं कलयंतुगोपिकानां कुचवास्तव्य कुटुंबिता धुरीणाः is found in some copies of Ananta Bhatta's Champu Bharata. (Vide edition edited by Kasinath Pandurang Parab and Vasudev Lakshman Sastri Pansikar, published by the Nirnaya Sagara Press.) Ananta Bhatta's time was in the Vijayanagar period. The commentary of Ambala Ramarya no the Champu Bharata, a copy of which is in the Oriental Library of Mysore, has the verse:-

xlvii

त्वा श्री हयवदनं विद्यानगराधिनाथपार्षद्यः । भारत चंपू टीकां वितनोत्यंबालरामार्यः ॥

Ambala Ramarya was probably a Vaishnava, and he must have flourished before 1565 A.D. when Vijayanagar was yet the Capital, as he calls himself a courtier of the King of Vijayanagar. It is clear, therefore, that Ananta Bhatta flourished before him, and as Somanatha flourish- ed in about 1535 A.D. in the reign of Achyuta Devaraya whom he describes, there is every probability that about 1500 A.D. is the time of Ananta Bhatta who is reputed to be the maternal uncle of Somanatha. 43. There is also another indication, that the Champu Bharata of Ananta Bhatta was probably compos- ed, as already stated, at about the time when King Narasa established authority in Vijayanagar with the help of Sri Vyasaraya in about 1498-1500 A.D. The Champi Bharata was at first severely criticised, as literary merit, by one Narasimha. a work of no Kuravi Ramakavi in his commentary on the Champu Bharata says:- अदूषयत्काव्यमिदं नृसिंहः कश्चिन्निजारव्यानुगुणैःश्ववादैः सिंह नृषु श्वाहि सुनिर्मलानां स्पर्शाद्यतो दूषणमातनोति ॥

अपमूल मनन्वितमति दुरभि रत्र कल्पितान् पाठान् । अपि विदुषो मोहयितुं arraat aत सपंडितम्मन्यः ॥

xlviii The destructive criticism of Narasimha was probably due to a party that did not like the new Government and the literary work composed in honour of the founding of that Government. The number of commentaries that were subsequently written to elucidate the Champu Bharata shows the popularity of the work. 44. It appears likely that Somanatha was a Smar- tha Brahmana. His name is the name of Siva which is rather unusual among Vaishnava Brahmans. Somanatha is introduced to Sri Vyasaraya by Narayana Yati as a "Meritorious disciple worthy of your kindness भवदनु- " (page 80 of the present work). This " Narayana Yati is evidently the same personage as appears in the copper plate inscription of 1527 A.D. (Epigraphia Carnatica, Shimoga 84), where Sri Krishna Deva Raya makes a grant to him. The reference to Somanatha by Narayana Yati as a disciple of Sri Vyasaraya, is not con- clusive evidence that Somanatha was a Vaishnava, as, by courtesy, even non-Vaishnavas may be considered disci- ples of a Sanyasi. Moreover in those days a Mutt was really a University, and the students of such a Univer- sity need not have been of the same sect. Pandit S. M. Natesa Sastri says in the Indian Antiquary, Vol. XII at p. 252: "In the good old days, the Mathams were always the seats of learning. They were then not the petty things they are now. They answered the purpose of a University, and unlike our modern Universities, were both teaching and examining bodies. Kavya, Nataka Alankara, the Vedangas, Vedas, Bhugola, Lilavati and

xlix every department of knowledge was taught. And when- ever parents wanted to give a sound and liberal education to their sons, they sent them to the nearest Matham." 45. What the Mata of Sri Vyasaraya was in those days is described in the last scene of the present work (pp. 83 and 84). तदीयपावनचरितको रकितं सकल विबुधगण श्रवणाभरणं निरुदाहरण मुदाहरणं on p. 83 is evidently a reference to the present work Vyasayogi Charita, or more probably its nucleus. Sri Vyasaraya was holding a great Court महतीमास्थानिकामधिरूढस्य. He was surrounded like Brahma by many Yogis who were his disciples. अगणनीयानुभवै योगिभिरतेवसद्भि स्सनकादिभि स्सरसिजासनस्येव संसेव्य- मानस्य । There were kings of other lands अपरवसुमती पतिभिः. There were Alankarikas, grammarians, Naiyayikas, poets, medical men and astronomers. While all these were sitting before the seat of Sri Vyasaraya, Somanatha with the permission of Sri Vyasaraya had his present work read by two good readers, Kambukanta and Kalakanta. सम्मुखीक्रियमाण चरणमणि पीठस्य भगवतो व्यासतपोनिधेस्समक्षं तत्कटाक्षवीक्षाप्रसाद सूचितानुमतिस्स सोमनाथकविः * * * कंबुकंठ कलकंठ नामानौ पाठकौ * * * तदीय पावनचरितकोरकितं निरुदाहरण मुदा- हरणमपाठयत् । There are lacunae in the text after this, but it may be presumed that Sri Vyasaraya thanked Somanatha and _gave him presents, judging from the beginning of the sentence, D

तदा तदाकर्ण्य भगवान् सम्मादवशंवद हृदय श्लाघमानानां सर्वेषामपि तेषां सभास्ताराणां ततः । 46. The events that led up to the Durbar just described can be gathered from the present work. Somanatha returned to his native village of Govinda Thirthapura near Kanchi, from a tour in which he had been honoured by several Maharajas, and he received on his return, by the hand of a disciple of Narayana Yati, a letter from Narayana Yati who was a principal disciple of Sri Vyasaraya, saying how pleased Sri Vyasaraya was, to hear of Somanatha's successful tour, and inviting Somanatha to come to Sri Vyasaraya's presence as early as possible, as the Swami was anxious to see him Hanı akta griqoy(p. 79 of the present work). Somanatha read the letter in an assembly of his learned friends and started for Vijayanagar, feeling how kind the Guru was in watching the career of the least of his disciples and giving his blessings to him. अहो वाचामगोचर शिष्य परमाणौ मयि नारायण तपोनिधे महानयं वात्सल्यभारः (p. 79 of the presen work). At Vijayanagar, Narayana Yati presented Somanatha to Sri Vyasaraya. After greetings, Sri Vyasa- raya who was very pleased, kept Somanatha at his Court for a number of days आकर्ण्य हर्षमाणेन तेन भगवता श्लाघाशिरः कंपनै रनितरसुलभ रुपलालित- स्सकविः प्रत्यहं प्रदर्शितेषु बहुविधकलावधानपांडित्येषु प्रतिपादितैः पारितो- षिकविशेषै र्बहुमन्यमान स्तत्रैव वासराणि कतिचिदवात्सीत् (p. 83 of the present work). It is evidently in this interval, that Somanatha verified at first hand fully the particulars of. Sri Vyasaraya's life, which enabled him to prepare the

li present Vyasayogi Charita. There is apparently a re- ference to Sri Vyasaraya's demise in Achyuta Devaraya's reign in the statement that Achyuta Devaraya wor- shipped Sri Vyasaraya for a time. पूर्वातिशयालुना श्रीमदच्युतमहाराजेन स भगवान् व्यासतपोनिधिर्वि- (संभ) ज (न) क महापूजनविशेषं कं च ( नका ) लं पर्यपूज्यत (p. 78 of the present work). Perhaps the Vyasayogi Charita read be- fore Sri Vyasaraya received a few touches by Soma- natha after the demise of Sri Vyasaraya. 47. Perhaps the most convincing reason for believ- ing that Somanatha was a Smartha Brahmana is the absence of Vaishnava supernatural versions in his life of Sri Vyasaraya. The coming back to life of the dead father of Sri Vyasaraya after the blessing of Brahmanya Thirtha, the presentation of the infant Vyasaraya to Brahmanya Thirtha on a golden plate, these and other points of a similar kind do not find a place in this book. Somanatha transfers the incident of the golden plate to a dream. The Vaishnava version of Gopalakrishna dancing before Sri Vyasaraya, differs from what evidently is the same incident that is described by Somanatha on page 57 of the present work in a different manner :- अस्य ननु त्रिवासरोपवासश्रांतिजुषो भगवान् बालगोपालः वत्सलतया सुह- ज्जनस्यैव रहसि साक्षादागत्य सुधामंडलनिर्विशेषं नवनीतपिंडं हस्ते दधानः मणि- मंजीर झंझलित मनोहरं तांडवविलासमदर्शयत् । The Vyasa Vijaya which is ascribed to Srinivasa Thirtha does not appear to be the work of a contemporary, judg- ing from the internal evidence furnished by that work, and comparing it also with the present work which bears,

lii all the marks of a contemporary production intended to be historical. Somanatha appears to say at the end of the present work that Sri Vyasaraya wished to have his life written by Somanatha and not by a lesser man. The work concludes with the sentence नीलाभ नीरधौ गंधलाली पातुं लालसाः कि भवंति । The passage appears to be corrupt but the meaning seems to be, "Do clouds desire to drink out of smelling spittle when the blue sea is available?" 48. There need really be no surprise that a Smartha Brahmana wrote a biography of Sri Vyasaraya. Sri Vyasaraya had co-operated with the Smartha ministers of Saluva Narasimha I and of Narasa. Bhuvanabandhu is the name given in the present work to the chief minister of Saluva Narasimha I, (p. 45 397- दिभिः), (p. 50 भुवनबंधुनाम्ना सचिवाधिपेन ). Whether this name Bhuvanabandhu was a title, or whether it is a paraphrase of some name like Ganganna or Gopanna, is not clear. However, Chitti Ganganna was the well-known prime minister of Saluva Narasimha I, and the-statement that Bhuvanabandhu was सचिवाधिप, i.e., prime minister, probably indicates that Chitti Ganganna is meant by that name. That King Narasa's ministers invited Sri Vyasaraya to Vijayanagar from Tirupati has already been stated. Thimmarasu, otherwise known as Appaji, was probably a minister of King Narasa at the time. Sri Vyasaraya was large-hearted. He appreciated and rewarded merit wherever found- धनाधिनाथां स्तन्वत्यधिक्षितितलं सकलान् बुधेंद्रान् (p. 63 of the

liii present work). It is no wonder that in such an atmos- phere, Somanatha, though a Smartha, wrote a biography of Sri Vyasaraya. Similarly, Appayya Dikshita has written a commentary on the Yadavabhyudaya of Vedanta Desika. One has to transport himself in imagination to those days now far off, when the Mussalmans were yet foreigners and invaders and had not yet become fully brethren and fellow-countrymen as they are now. The ideal is perhaps never fully attainable, but conditions appear to have approximated then to what Macaulay says of Ancient Rome:- 49. "Then none was for a party; Then all were for the state;" Somanatha's grandfather Bhatta Gayamukti Bhaskara has, in a verse, named the sovereigns from whom he obtained presents and honours (pp. 81 and 84 of the present work). Bukka gave the scholar villages and Harihara gave him a valuable palanquin with an umbrella and fan. Harihara may be Harihara II, and, he is here given the title of Raya Vibhata which is evidently the same as the title Ari-raya-vibhada (destroyer of hostile kings) found in the inscriptions (vide p. 113 of Rice's Mysore and Coorg from the inscriptions). Gayamukti Bhaskara may have started on his tour in the reign of Bukka I and returned in the reign of Harihara II. The Sultan of Delhi appears to have granted him a pass to visit Gaya; and the lord of Gaur appears to have given him, i.e., presents other than gold and silver-

liv गयामुक्तं सुरक्षाणतः । कुप्यंगौडपतेः is how I would emend the text. The return to Vijaya- nagar was evidently through the kingdoms of the Gajapati and of Vengi; and Gayamukti Bhaskara was evidently so called, because he visited Gaya and had to be distin- guished from his grandfather Bhaskara. The reference to the lord of Gaur separately, appears to show that Bengal had then become in a great measure independent of Delhi, and this had happened in about 1353 A.D., in the time of Sultan Feroze III of Delhi (Alexander Dow's History of Hindustan, Vol. I, p. 327). In the reign of Mohammad Shah of Kulbarga who came to the throne in 1358 A.D., Bukka I of Vijayanagar and the Prince of Warangal sent to the Sultan of Delhi a joint embassy as observed by Mr. Sewell in his Forgotten Empire (p. 32). Feroz Shah was then Sultan of Delhi and he continued to be Sultan till 1388 A.D. Vidyaranya's visit to Benares was before 1356 A.D., but must have been also in the reign of Feroze Shah at Delhi, who came to the throne in 1351 A.D. after Mohammad Toglak. The date of Gayamukti Bhaskara has to be adjusted so that Soma- natha, his grandson who lived in the first half of the sixteenth century, may not be at too great a distance from him in time. Gayamukti Bhaskara may have left for the North in the last year of Bukka I which was about 1376 A.D. The members of Bhaskara's family must have each lived long, and the genealogy in the book may have been traced through sons born late in life. 50. If 1376 A.D. for Gayamukti Bhaskara's going

lv. to the North is still considered improbable, on account of the great distance in time from Somanatha, his grand- son, who was in about 1535 A.D. a poet of great distinc- tion, there is another possibility to be considered. Mr. Krishna Sastri in the Annual Report of the Archæologi- cal Survey of India for 1907-08, says that Vijia, the son of Devaraya I, had the name of Bukka and that his latest date is Saka 1346=1424 A.D. (p. 247 of the Report). Mr. Krishna Sastri also says at p. 248 of the Report, that in a few records, the father's name of Devaraya II is given as Harihara, by which (Mr. Krishna Sastri says) we have perhaps to understand Harihara III, his uncle. It is likely that the Bukka mentioned by Gayamukti Bhaskara is Vijia, the son of Devaraya I, and the Harihara mentioned by him is the uncle of Devaraya II. According to this view, Bhatta Gayamukti Bhaskara would have gone for a tour in the North in about 1424 A.D. Tamerlane's invasion of India in 1398 A.D. was then over, and Delhi was being ruled by the Sayyids in the name of Tamerlane. Harihara is called Raya Vibhata by Gayamukti Bhaskara. How a prince who is not known to have sat on the throne as an indepen- dent sovereign, was called Raya Vibhata, is the only difficulty in the settling of this alternative date for Gayamukti Bhaskara. Mr. B. Suryanarain Rao, however in his Never-To-Be-Forgotten Empire, at page 281, quotes inscriptions showing that Harihara III had all the imperial titles, and says that Mahamandalesvara Harihara Raya, brother of Vijia and uncle of Devaraya II, was ruling now and then in Vidyanagari and

Ivi made grants. This would exactly fit in with Somana- tha's citation of Harihara the Raya Vibbata. If 51. The name कालमेघाध्वरी requires a moment's notice. The passages in which the name occurs are corrupt (pp. 81 and 84 of the present work) and are difficult to make out, but it appears likely that कालमेघाध्वरी is a title like रत्नखेटाध्वरी, especially when it is considered that the story that is told of the later in the Andhra Sahitya Parishat Patrika (Vol. 13, page 221) is attributed by tradition, also to the earlier family of Somanatha and Ananta Bhatta. tradition is relied on, Ananta Bhatta was probably the grandson of Kalameghadhvari. The story referred to is, that, when an outside Pandit came to the village, in the morning for discussion to show his superiority, and enquired after the local Pandits, a lady in the house of the local Pandits who was as usual cow-dünging the front of the house, did the cow-dunging with a Sanskrit sloka in tune with the operation of cow-dunging, a literary feat which so astonished the stranger, that he disappear- ed, without seeking a disputation with the local Pandits who, he thought, must be prodigies of learning, when a lady of the house was so erudite. There is a tradition that Ananta Bhatta revised the first stanza of Champu Bharata in deference to his daughter's criticism. सकलागमकलाव्यापृति कुशलकोविदकलानिराकृत द्रुहिणपुरंदराहंकारे (pp. 79 and 84 of the present work) is the description of the village of Govinda Thirthapura given by Somanatha, and it appears to justify the traditional story given above.

lvii The Varadambika Parinaya has a charming description of the Agraharas in the Thundira country at about this period. वेदवेदांतविद्याप्रद्युद्यात शेमुषपद्यैः दैत्यारिस्तुतिप्रस्तावविस्तारित हृद्यानवद्यार्थ विद्योतमान गद्यपद्यैः विध्यारचित सकलातिथिसत्कारावितथीकृततिथिभिः सौजन्य- सीमावधिभिः अनितरतत्त्वज्ञानोपज्ञप्रज्ञैः निगमागमनिदर्शनायित निर्मलनिजकर्मभिः द्विजमणिभिः अलंकृतमहाग्रहारान् तुंडीरानतीत्य । When apparently after the battle of Talikota in 1565 A.D., the parents of Sri Raghavendra Swami moved out of Vijayanagar, it was to the Thundira Mandala that they went. The Raghavendra Vijaya says:-

अथ तुंडिरमंडलेऽग्रहारे लसिते पट्टणिनानिवासयोग्ये । कमलारमणं प्रसाद्यकांता मिलितः कानपिवत्सराननैषीत् ॥

52. Out of the maximum of 18 subjects with which a literary work aspiring to greatness should deal accord- ing to the Prataparudriya, a good many are dealt with by Somanatha in the present work. He has, therefore. made the present work a real mirror of a full and rich life which is what is sought from a great poet. At page 19, Bannur is described, at page 43, Chandragiri and at page 54, Vijayanagar. The lake beyond the Himalayas is described at page 6, the Cauvery is described at page 19, the noonday sun is described at page 43, a sunset is described at page 51, the moon is described at page 29, gardens are described at page 55 and a bath in a tank and puja in the woods are described at page 41. The birth of a son is described on page 27, battles of words be- tween disputants are described on pages 52 and 61, a pen picture of Brahmanya Thirtha is given at page 21, and a

IVIII It pen picture of Sri Vyasaraya at his first meeting with Saluva Narasimha I is given at pages 46, 47 and 48. is unnecessary to multiply examples. Somanatha's de- scriptions are not conventional. They bring the scene vividly before our eyes as in a picture. 53. The use of the word "Kālamegha" in similes by Somanatha requires to be noticed, as it is believed, as already stated, that Kālamegha was probably the titular name of his maternal great-grandfather earned by the use of such similes. On page 8 of the present work, a Banyan tree is said to look like Kalamegha, a great black cloud that has been collected together at one place by the high winds at the end of the Kalpa. On page 35 of the present work, the father of Sri Vyasaraya when he gives Vyasaraya to Brahmanya Thirtha, is compared to Kāla- megha, a black cloud, which gives a river to the Ocean. करुणापूरमयमात्मजं कालमेघो महांतं सरित्प्रवाहमिव सागरेण गुरुणा तेन संयोज्य त्रिचतुरवासरानंतरं स्वधाम प्रतिययौ । At page 45 of the present work Saluva Narasimha I is compared to the Kalamegha which sustains the world. कालमेघमिव भुवनधुरंधरं । At page 53 of the work, Sri Vyasaraya when com- ing out of the Court of Saluva Narasimha I, with presents after blessing him at the end of a learned exposition, is described as the Kālamegha coming out of the Palace, as from the Ocean, full of the sustenance that gave pleasure to learned men who were waiting for support as peacocks wait for rain.

lix तास्मंश्च विनीतवति विशेषा (षौ ?) दार्येप्रयुज्य कुशलगर्भिता माशिष मंबुधे- रिव ततोराजभवना त्कालमेघइव सभगवान् वर्षेणेव कलापिनइव कलाविद स्संमोदयन् गिरितटमिव मठालय मध्यतिष्ठत् । At page 67 of the present work, the sword of Sri Krishnadevaraya is described as having the black splendour of the Kālamegha. At page 69 of the work, Sri Vyasaraya while ex- pounding the philosophy of Sri Madhvacharya at Vijaya- nagar in the time of Krishnadevaraya is compared to the Kalamegha that by its thunder fills the sky. सरस्वती सुरसरित्पूराणां संख्यावतामपि वेदशिखरार्थतत्वं व्याकुर्वत मध्वमतविजयशंखायमानेन कंठनालघुमघुमितेन कालमेघमिव गर्जितेन गगन- कटाह मापूरयंतं * * सरस्वती पीठं तं भगवंतं व्यासयोगिनं । 54. Somanatha, when introduced to Sri Vyasaraya, has his titles announced, after his prostration to Sri Vyasaraya. The following is the stanza in praise of Somanatha himself : - ( page 81 of the present work.)

तेषामसौ राजयतिप्रतीत श्रीसोमनाथः कविलोकनाथैः । देव्याः गिरां जन्मदिनं यदीयं विधातु रासीद्विर है कहेतुः ॥

In this stanza, it appears to be said that, when Somanatha was born in this world, it was the day of parting with Brahma for the Goddess of Speech, as Somanatha was Brahma himself who had come to the earth leaving Sarasvati in Heaven. A conception like this is an indi- cation that Somanatha was not a Vaishnava of the Madhva school, because, among Vaishnavas of this school, there a gradation of souls, and Vyasaraya himself was not given the rank of Brahma by orthodox

lx no Vaishnavas. However, for Advaitins, there is difficulty whatever in identifying all that is best in the world with the highest divine conception, according to their understanding of the Gita.

यद्विभूतिमत्सत्वं श्रीमदूर्जितमेववा । तत्तदेवावगच्छत्वं ममतेजोश संभवं ॥

55. The manner in which Sri Vyasayogi is de- -scribed on page 82 of the work when Somanatha pros- trates himself before him many times, and sits down only after being asked many times to take a seat, is worth special mention. प्ररोहितानुरागभारेणेव लोहितेन, समागतन सरस्वती सरित्तरंगेणेव कोमलन, - काषायवसनखंडेन समालिंगितवपुषं विकासविशेषप्रकाशितेन निरतिशयकरुणा- प्रसादेन विलोचनेन महांतं वात्सल्यभारममर्यादयंत, भगवंतं व्यासयतिकेसरिणं शत- कृत्वश्चरणारविंदयो रमंदभक्तिरवदिष्ट । वृद्धाय निजनिदेशाडनवशेन विहितासनो- पवेशं तं कवींद्रं स भगवान् मधुरहसित - किरणकिशारांकुरतरलिताधरया वाचा कुशलं प्राक्षिपत् ॥ The great respect of Somanatha for Sri Vyasaraya appears to indicate that Somanatha was a disciple of Sri Vyasaraya in the University of Vijayanagar. The word appears to go with the word in the com- pound which is rather a peculiar construction, but such a construction appears to have been common in the period, as it is met with in the present work often. If this construction is really what is intended by the poet, Somanatha was probably old in about 1535 A.D. This will fit in with his grandfather's date previous- ly deduced in this introduction, and the त्रिंशद्वर्षदेशीयः on

Ixi page 84, and the page 81 of the work probably refer to a different person or context, most probably to Kálamegha. (See para 83.) 56. In the introduction to the present work on page 4, Somanatha says that in writing a life of Sri Vyasaraya, he, a Kalabha, is attempting to do what the lord of a herd of elephants alone can accomplish.

श्रीव्यासतापसमणेः चरितंनिबंधुं गण्यं महाकविभिरप्यहमारभेय । कार्येपि यूधपतिना कलभः प्रवृत्तिं प्रव्यातनोति हि मदेनपरीतचेताः ॥

The Kalabha is a young elephant. Somanatha may have had in mind the idea of Kalidasa in the Raghuvamsa, where in III. 33. Raghu is described as growing into manhood, like a young elephant growing into the lordly leadership of a herd.

महोक्षतां वत्सतर स्पृशन्निव द्विपेंद्रभावं कलभ श्रयन्निव । रघुःक्रमा द्यौवनभिन्नशैशवः पुपोष गांभीर्य मनोहरं वपुः ॥

-Raghuvamsa. By comparing himself to a Kalabha, Somanatha may be indicating that he was a young man who could in time grow to full stature; but it may also be, that he was merely indicating how he was a mere child compared with the giants of old; Vyasa, Kalidasa and Bana are the three whom he has specially named and contemplated. The comparison to a Kalabha may, therefore, be figurative and be no evidence of the age of Somanatha at the time. 57. Somanatha says in the introduction to the present work at page 4:- -- मि नैव वचसां मम पेशलत्वा दंगीकरिष्यति जनोमुमिति प्रबंधं ।

lxii एषवतंसयति यद्यतिनायकस्य तस्यामितं पचगुणं महितप्रभावं ॥ "I am not vain enough to think that by the fineness of my diction, people will accept this work. They will adore this work, because it treats of the life of the leader of sages whose greatness is boundless." " Somanatha was the contemporary of Paes and Nuniz; and what Mr. Sewell says of Paes with reference to Sri Krishnadevaraya, applies to Somanatha and Sri Vyasaraya with equal force. Mr. Sewell says at page 121 of the "Forgotten Empire":- "The account given by him (Paes) is all the more interesting and valuable, because, without it, the world would have remained justly in doubt as to whether this king really reigned at all, in the usual acceptation of the word-whether he was not a mere puppet, entirely in the hands of his minister, perhaps even an actual prisoner. For Ferishtah never mentions him by name, and the inscriptions which relate his conquests prove nothing beyond the fact that they took place during a reign which for all we know, might have been a reign only in name, the real power being in the hands of the nobles. But with the description of Paes in our hands, there can be no longer any shadow of doubt. Krishnadeva was not only monarch de jure but was in very practical fact an *absolute sovereign of extensive power and strong personal influence. He was the real ruler." Similarly, but for Somanatha, the real position of Sri Vyasaraya in the Vijayanagar Empire would have

lxiii remained doubtful. . Now there is no doubt that he was the Chancellor of the Imperial Vijayanagar Empire. He sat on the University of the (p. 69 of the present work). The name Vidya Simhasana of Sri Vyasaraya Mutt at Sosale is a reminiscence of old times. Students flocked to this University of Vijayanagar from all parts of India :-

तस्माद्यते स्समुपसृत्य दिगंतरेभ्य स्तानि श्रुतानि मुहुरादधिरे बुद्राः । अश्रांत विष्णुपदसेवनजागरूका वारीणि सागरपतेरिव वारिवाहाः ॥

(p. 65 of the present work). "The living waters of the Ocean of Learning were again and again quaffed by seekers after Truth, like the waters of the sea which are taken up by the clouds to- wards Heaven." Tatparya Chandrika, Nyāyāmrita and Tarka Tandava are the works that Sri Vyasaraya prepared and himself taught at the University. When Sri Vyasaraya was himself teaching Nyāyāmrita, it looked as if it was Vishnu that was distributing the nectar that came out of the Ocean of Learning -

zytanyá fanuantfarà feican श्रीव्यासयोग हरिणा प्रवितीर्यमाणं । पीत्वा भृशं सुमनसो धिषणाभिरन्यान् सर्वानमंसत तृणायसपत्त्र वर्गान् ॥

(p. 65 of the present work). Sri Vadiraja Swami went to this University of Vijayanagar and sat at the feet of Sri Vyasaraya. In his Thirthaprabandha which is a description of the holy

lxiv places in India that he visited, Sri Vadiraja has record- ed his impression of the Vijayanagar of this period : - राजधानी जयतिसा गजमहरसंज्ञिता । ya vila na qaaungia gritat: 11 The Vaishnavism of Sri Madhvacharya was then enjoying great patronage at Vijayanagar. 58. Sri Vyasaraya was not only the Chancellor of the University of Vijayanagar, but was also the guardian saint of the Vijayanagar Empire. The manner in which this position of Sri Vyasaraya as a guardian saint grew from strength to strength has been beautifully expressed by Somanatha. To the first Emperor Saluva Narasimha I, Sri Vyasaraya was like Dattatreya to Kartaviryarjuna, as Sripadaraya says (p. 40 of the present work). To the second Emperor Saluva Nrisimha II, otherwise known as Thammaraya, Sri Vyasaraya was like Brihaspati to Indra (p. 53 of the present work). To Narasa, Sri Vyasaraya became the guardian angel like Badarayana and Sri Krishna to the sons of Pandu and Kunti.

अयंत मम मर्घ्यपूर्वया भागधेयपरिणाम मात्मनः । पार्थिव सपदि पर्यपूजयत् पांडुसूनुरिव बादरायणम् ॥

(p. 58 of the present work).

आसनाद्युपचितमहीभुजा व्यासयोगिनममुं विरोधिनः । नासहंत दमघेोषजादयो वासुदेवमिव पार्थपूजितम् ॥

(p. 60 of the present work). ✓ As the sons of Kunti worshipped Sri Krishna in the Rajasuya, though there were enemies like Sisupala the of Damaghosha, King Narasa worshipped Sri

(Continued on page lxvi.)

son

तत्र व्यराजत समस्ततमो निहंता मुद्रासने सनिवसन्मुनिसार्वभौमः । माड बिंबइव मार्गवशेन मंदं मंदाकिनी पुलिनमध्यभुवं प्रविष्टः ॥

(p. 58 of the present work.) (p. 72 of the present work. )

तत्र भूप शरत्काले राजहंस मिवांबुजे । स्वर्णपीठे स्वयंदत्ते व्यासभिक्षु न्यवेशयत् ॥

lxvi Vyasaraya, though there were enemies who did not like that Sri Vyasaraya should attain that position. When Vira Narasimha came to the throne, he wor- shipped Sri Vyasaraya more than his father, as Dasaratha worshipped Vasistha more than his father Aja had done:- अजादिव दशरथ वसिष्ठं पितुरधिकमेव भक्तिभारेण तं यतिवरिष्ठ मभ्यर्चयामास (p. 66 of the present work). Sri Krishnadevaraya vowed to devote everything he had to the worship of Sri Vyasaraya.

यावतो विषयाहृता भुजबलं यावत्सपत्ना जिता यावतश्च वदान्यता करसरोजातश्रया यावती । यावत्यो धनसंपदो गुणगणो यावांश्च यावद्यश स्तावत्कर्तु मियेष पूजनमसौ श्रीव्यासभिक्षोर्नृपः ॥

(p. 81 of the present work). Sri Krishnadevaraya looked upon Sri Vyasaraya as his guardian angel and was always ready to carry out his wishes. चित्तानुवर्तकेन भागवतमूर्धन्येन तेन कृष्णमहीपालेन त्रिसंध्यं कुलदेवतेव मकुटतटमालतीकुसुमशेखरीक्रियमाण नखमयूखजाते महानुभावे तस्मिन् व्यासयोगिनि (pp. 67 and 68 of the present work). * *भगवति 59. The Portuguese knew Sri Vyasaraya very well. Their ambassadors and principal men appeared before Sri Vyasaraya with presents many times. द्वीपांतरभूपालसंप्रेषित प्रधानपुरुषै रसकृत्समयमाणानि बहुविधापहारपूजनानिच (p. 65 of the present work ). Paes refers evidently to the University of Vijayanagar in the following passage :-- "I speak of the Brahman priests and the lettered

lxvii men of the pagodas, * * There are many in this country who call themselves Brahmans, but they lead a life very different from those of whom I have spoken, for these last are men to whom the king pays much honour, and he holds them in great favour" (pp. 245 and 246 of Mr. Sewell's Forgotten Empire). Nuniz makes a direct refer- ence to Sri Vyasaraya, for the following passage can refer to none but him. "The King of Bisnaga is a Brahman; every day he hears the preaching of a learned Brahman, who never married nor ever touched a woman." The description, a learned Brahman who never married nor ever touched a woman, obviously refers to Sri Vyasaraya, judging from all the circumstances of the time. Certainly the king of Bisnaga was not a Brahman but the statement that "every day he hears the preaching of a learned Brahman, who never married nor ever touched a woman", is corroborated by the statements in Somanatha's work. King Narasa was going daily to Sri Vyasaraya :- रहस्येनं धर्मपदोपदेशेन प्रत्यह मनुगृह्णन् (p. 59 of the present work). Vira Narasimha did the same. वसुधाधिपेन हंसेनेवकमलाकरः प्रत्यह मुपसेव्यमानः (p. 64 of the present work). Krishnadevaraya even went further :- कृष्ण महीपालन त्रिसंध्यं कुलदेवतेव मुकुटतट मालतीकुसुमशेखरी क्रिय- माण नखमयूखजाते * * * व्यासयोगिनि । And of Achyuta Devaraya's time, Nuniz himself has given the evidence already cited.

lxviii 60. It was not honour without power that Sri Vyasaraya commanded. He was all the time making profuse benefactions in the cause of Learning and for the maintenance of Dharma; and the fame of Indra's wish-giving trees was eclipsed: वितरणलवालेपदुर्ललित निलिंपोपवनप्राशस्त्य पारणलंपटं पाणितलपाटवंच (p. 65 of the present work). He was founding imperishable Agraharams as seats of Learning and Dharma :-- लक्ष्मीवक्षोज इवाच्युतप्रतिष्ठापित पृथुलाग्रहारः (p. 64 of the present work). By tradition, Prince Virabhadra, the son of King Prataparudra the Gajapati, owed his release from prison to Sri Vyasaraya (8th Volume of Madhva Siddhanta Prakasini of Mysore). more. 61. Vidyaranya's part in political affairs was not In his Never-To-Be-Forgotten Empire at pp. 226 and 227, Mr. B. Suryanarain Rao, who is an authority on this part of the subject, speaks of Sri Vidyaranya as having been the guardian angel of the Vijayanagar Empire for over half a century (1336 to 1387 A.D.), and then adds with emphasis:- "From what has been gathered from every available source, Vidyaranya does not seem to have taken any active or direct part in the routine work of Vijayanagar affairs." As Mr. Suryanarain Rao says at p. 232 of his work, the status of Vidyaranya as an ascetic and guardian saint, was so high that he could not take part in the

lxix routine administration of the Empire. At p. 237, Mr.. Suryanarain Rao says that Vidyaranya used to give advice, only when the matter was most important or when counsel was sought from him. At page 195, Mr. Suryanarain Rao says that the Emperors of Vijaya- nagar had quite a large number of ministers, who probably referred all complicated questions to Vidyaranya when there was any need, and acted under his general control and guidance. These words of Mr. Suryanarain Rao with respect to Vidyaranya, appear to describe the position correctly with respect to Vyasaraya also. 62. It is impossible to conclude an account of Somanatha, without feeling that he resembles Bana, not only in his style but in another matter. The times of Bana's patron Sri Harsha are illuminated for us by Bana's work, though in Bana's own time, Sri Harsha illumined the life of Bana by his patronage. The says this in the following stanza :-

fear भारशतानिवा मदमुचां वृंदानिवा दंतिनां श्रीहर्षेण समर्पितानि कवये बाणाय कुन्त्राद्यतत् । या बाणेनतु तस्य सूक्तिनिकरै रुटंकिताः कीर्तय Ear:sequ❤ùfq qila anang nzù qiftwraai ॥

The presents referred to in पारितोषिकविशेषै: on p. 83 of the present work which were given by Sri Vyasaraya to Somanatha, must have long ago disappeared, but Soma- natha's work remains, to throw light on a period which had become engulfed in oblivion. Sri Vyasaraya, though he was known to have played a great part in the

lxx Vijayanagar Empire, was not so intimately known to us, before Somanatha lighted up the period for us. 63. It was appreciation, not money, that Somanatha wished to obtain from Sri Vyasaraya. And he had that appreciation. Sri Vyasaraya nodded many times in appreciation of his work- an honour that others could not easily get आकर्ण्य हर्षमाणेन तेन भगवता श्लाघाशिरः कंपनै रनितर सुलभ रुपलालितः ( pp. 82 and 83 of the present work). And for men with learning in any branch, one nod of approval from Sri Vyasaraya was worth a hundred Meru mountains of gold, which rendered as nought the malice of vain wiseacres who, in their vanity, behaved as men just descended from the skies:-

भो भो मत्सरकुत्सितान् सुमतयो दुर्वैदुषीगर्विता नाकाशादवतार भागिन इवाहंयू न्समाढौक्य किं । श्लाघाकंपनमेकमेव शिरसः श्रीव्यासयोगीशितुः hari शतमर्हति क्षितितले विद्यासु विद्यावतां ॥

· ( page 3 of the present work ). V. 64. Sri Vyasaraya was born on Sunday the 7th day of the bright fortnight of Vaishakha in the year Prabhava, according to the tradition crystallized into the following stanza by Sri Vidyaratnakara Swami of the Vyasaraya Mutt :-- रामाचार्य सुधीमणे दयितया गर्भेर्धृत श्रीमतो ब्रह्मण्यस्य यतीशितुः करुणया संवत्सरेण्वादिसे ।

lxxi वैशाखादि पक्ष दिनमणे वीरे दिने सप्तमे प्रह्लादो वततार भूमिवलये नागाधिपस्यांशभृत् ॥ 65. According to the tables of Mr. Swamikannu Pillay, the date given in the above stanza corresponds to Prabhava, 22nd April 1447 A. D.; but the week-day is Saturday and not Sunday. Vyasaraya's father's name is given as Ramacharya in the above stanza, but Somanatha says in the present work that Ramacharya was the grandfather's name. Balhana Sumati, the father of the future Vyasaraya, says to Brahmanya Thirtha at Bannur, that his father was Sri Ramadeva of the Kasyapa Gotra and that he himself was his sixth son.

श्रीकाश्यपान्वयमणि र्ममतातपादः श्रीरामदेव इति दीप्तयशः प्रभावः । कस्यापि मस्करिपतेः करुणाविलासा त्यासोष्ट षट्पटुधियः प्रथितान् कुमारान् ॥

तादृशेषु सुमनो विकासनिपुणेषु प्रथमान- यशस्सुरभितेषु कनीयानृतुषु शिशिरइवाह मतिचिर मपुत्रतया वात्ययेव तृणभ्रमिः भ्राम्यमाणः प्रियतमया तया कंदलितात्साहः पुनरपि श्रोत्रियसुतां कांचि दक्कम्माभिधां पर्यग्रहीषं ॥ (p 23 of the present work). This passage shows that Balhana Sumati married a second wife Akkamma in hopes of issue. The nature of the particulars given by Somanatha shows that his version is likely to be the plain unadorned tale. The version of the Vyasa Vijaya is that the dead husband was brought back to life by Sri Brahmanya Thirtha. 66. The Vyasa Vijaya says that Vyasaraya was the first son of his father and that there was a second son with whom the father was to live, according to Sri Brahmanya Thirtha's benediction पूर्व, पूर्वं देहिमद्य द्वितीयेन सुखंवस.

lxxii According to Somanatha, the first child was a daughter Bhimakka by name, and the second was a son named Madhva. The third child was a son named Yathiraja who was given to Brahmanya Thirtha and was later ordained as Sri Vyasaraya.

कालक्रमा स्कलितदौहृदकंदलश्रीः सा भीममध्वमुनिनाम समेधितौ हौ । कन्या मसूत कमलामिव सिंधुवेला दंतावलेंद्रमिव दीप्तरुचं सुतंच ॥

(p. 26 of the present work).

भवितैष यतीशितेतिनूनं परमार्थेन विजानतेव बालः । गुरुणा सगुरोर्मुदं ददत्या यतिराजाभिधया प्रसाधितोऽभूत् ॥

(p. 27 of the present work). It is quite remarkable that Vyasa Vijaya purporting to be a work of Srinivasa Thirtha, the disciple and successor of Sri Vyasaraya, makes no reference whatever to the mother of Srinivasa Thirtha who by tradition, was a sister of Sri Vyasaraya, evidently the Bhimakka mention- ed by Somanatha. 67. Sri Vidyaratnakara Swami continues the history of Sri Vyasaraya as follows:-

अब्दे पंचमतायुते वदुरभू तुर्याश्रमं श्रीमुखे जग्राहाथ यतीशितुर्वचनतो ब्रह्मण्यनाम्नो गुरोः । विद्याप्राप्तिकृते यतीशमगम च्छ्रीपादराजाभिधं अब्दान्द्वादश तन्त्रवासमकरोच्छृण्वन्महेक्षागमं ॥ भब्दे सर्वजिदाह्वये यतिवरा द्वैशाखमासासित द्वादश्या मगम द्यदूद्वहपदाब्जाचधिकारं मुनेः । ब्रह्मण्याभिधयायुता दथ ततानायं परैर्दुष्करान् ग्रंधानू सामृततर्कतांडवमुखा नष्ट हरेः प्रीतये ॥

68. lxxiii

The Vyasa Vijaya says:-- पंचमाब्देrबालस्य चौलोपनयनादिकं । ब्राह्मणैः ः कारयामास सप्तमाब्दे ततस्स्वयं ॥ ब्रह्मण्यतीर्थस्तं कृत्वा यति मंत्रमुपादिशत् । श्रीव्यासतीर्थ नामानं चक्रे विस्तृतशास्त्रतः ॥ एवं ब्रह्मण्यतीर्थ प्रतिवरजलधौ व्याससद्बालचंद्रो भूत्वा श्रीवेंकटा निकटमुपगतो भासयन् पादतः क्ष्मां । लक्ष्मीनारायणाख्यामलहरिचरणा सेवकात्प्राप्य विद्या भिख्यां पूर्णामासो द्विजवरगणसन्मान्यता माजगाम ॥ तार्धात्य द्वादशाब्दं यतीश स्संपूर्णविद्या कलयाभिपूर्णः । श्रीव्यासतीर्थाभिधपूर्णचंद्रः कृतांजलिः प्राह गुरुं सुभक्तया ॥

1 69. A recently published work called the Brahmanya Thirtha Vijaya which gives the version of the dead husband coming back to life at the bidding of Brahmanya Thirtha, says the following:---

पंचमेदे त विप्रै रुपनीतं च सप्तमे । सन्यासभागिनं तोषाध्यासनामान मातनोत् ॥ तं व्यासतीर्थं विद्यार्थी स्वमातुर्भगिनीसुतं । श्रीपादतीर्थनामानं प्रापय दुरुपुंगवः ॥

The Brahmanya Thirtha Vijaya says that Brahmanya Thirtha died, after the grant of Brahmanyapura village to Sri Vyasaraya which was in 1523 A.D., according to the copper-plate grant (Epigraphia Carnatica, Volume of Bangalore District, Channapatna, 153). Brahmanya Thirtha's demise is referred to in the following verse:--

lxxiv

वैशाख कृष्णपक्षे सा वेकादश्यां गुरूत्तमः । नभोमध्यगते स्वरूपे लीयतप्रभुः ॥

At the end of the Brahmanya Thirtha Vijaya, there is a verse worded as follows giving the deeds of Brahmanya Thirtha in brief

जातो भास्करएव पूगवनजाद्रामान्नृसिंहाख्यया सोप श्रीपुरुषोत्तमा द्यतिरभू ब्रह्मण्यतीर्थाभिधः । कर्णाटं ससुवृष्टिभिर्मृत मथोज्जीव्य द्विजं पाष्टिकं कृत्वा व्यासमुनिं ततोस्यसुतकं लेभे वने विठ्ठलं ॥

70. Somanatha's version is as follows:-- Yatiraja who was to be the future Vyasaraya, had the चूडाविधान, the ceremony of having his head shaved, duly performed by his father, when he was two years old. He began the study of the alphabet at the age of five:- इत्थ मतिवाहितद्विहायनो गुरुणा विधिवदनुष्ठित चूडाविधानो यतिराजः पंचमेवयसि चलाचलशिखंडकै बधवकुमारै स्वयोभि रनवद्या मतिहृद्यतमां लिपि विद्यां परिचितुमारभत (p. 29 of the present work). In the seventh year, Yatiraja had his Upanayana performed by his father, and he was then sent to live in Gurukula for four years. सप्तमेवयसि गुरुणा विधिवदुपनीतः * * गुरुकुला नध्यवात्सीत् ॥ एवमुषित्वा हायनानि चत्वारि गुरुकुलेषु मातापितृचरणकिसलयसंदर्शन जनित कुतूहलेन * * शनैरशनै रभजत निजनिवासं ॥ (pp. 30 and 31 of the present work). At home, Yatiraja who was now eleven years old explained to his loving parents what all he had done in the Gurukula :- ततस्तैरादरेण पृच्छ्यमाणो निजप्रवासोदतं निरवशेषमकथयत् (p. 31 of the present work ).

lxxv There, in the house of his parents, he learnt Kavyas and Natakas with Alankara, from learned men to whom beauty of literature had become a second nature, and the science of grammar had become the saliva of their mouths. ततः परमपि तत्रैव सकूलंकषेण विद्याविशेषाभिलाषेण बहुश्रुत्या परिणत - रसिकभावभाजां लालाजलायित व्याकरण फणितीनां सकाशाद्विपश्चितां अपाठी- ading anf(p. 31 of the present work). Then Brahmanya Thirtha sent a disciple as his representative, to bring the boy from his parents, according to the promise made by the parents before the birth of children. Here Somanatha gives an illustration which, after his manner. was probably significantly used: - तलांतरे श्रुतनिखिलनांतेन तत्रभवता गुरुणा यथार्थनाम्ना ब्रह्मण्ययोगिना स्वप्रतिविइव प्रेषितः कश्चिदग्रणीरंतेवासिना महापुरुषो दशरथमिवगायो JENGAÑA ARIAIĘ 11 (page 31 of the present work). Like Visvamitra approaching Dasaratha to ask for Sri Rama, the representative of Brahmanya Thirtha approach- ed Ballana Sumati to ask for Yatıraja. Taking this illustration with the previous description of studies after return from the Gurukula, the boy appears to have been about 16 when Brahmanya Thirtha asked for him. Brahmanya Thirtha indeed appears to have been scrupulously fair according to Somanatha, in taking Yatıraja and giving Sanyasa to him. While promising progeny to Ballana Sumati, Brahmanya Thirtha said that he would be pleased if he could have the second son, and attempted no coercion or hard bargaining by insisting on the gift of the first-born son. And even the second

lxxvi son, Brahmanya Thirtha appears to have taken only after he arrived at the age of discretion. It will be remember- ed that according to Hindu Law, sixteen is the age of majority. 71. The following was the benediction of Brahmanya Thirtha, when he offered to the parents of Sri Vyasaraya, in three parts, the remnants of the sacred oblation to the God of Fire:- एतदुपयोगा दूर्जस्वलाया मरण्यामिव पावकाना मचिरादेव भविष्य त्यपत्यानां त्रितयं

पुण्याय भूरियसे तवपुष्कलायै भूत्यै मुदेव पुरुषस्य पुरातनस्य । ततोत्तरस्य तनयस्य च संप्रदानात् संप्रीणयिष्यसि मनोमम स प्रियाकः ॥

(p. 25 of the present work). +6 By the use of this sacred food, you will have three children like fires from the sacred sacrificial wood ; for your merit, lasting fame and great prosperity; and only for the pleasure of God by giving your second son, you and your wife will please me." When Brahmanya Thirtha said this, Ballana Sumati looked at the face of his wife, and remembering the words of Vyasa in the dream which could not be transgressed, agreed to what Brahmanya Thirtha said :- इत्यभिहितमात्र एव मेधावी प्रसादसूचितानुमतिः प्रियतमावदनमवलोक्य दु संस्मरन् वचनं व्यासदेवस्य तत्तथेत्युदितवान् (pp. 25 and 26 of the present work). When Brahmanya Thirtha sends his representative with a letter to Ballana Sumati, Brahmanya Thirtha appears to refer to the agreement and ask for its fulfilment aaya jumadgun (p. 32 of the present work).

lxxvii The mother of Yatiraja when she hears of Brahmanya Thirtha's letter gives way to grief:-

दृष्ट्वा सुतं चिरतपः परिणाहलब्धं विद्याभिरूप्य विनयादि गुणैककोश । स्मृत्वा मुनेर्वचन मध्यविलंघनीयं डोलायमान हृदया जननी ब्रभूव ॥

(p. 32 of the present work). Next day the father and the mother start with the boy Yatiraja to the hermitage of Brahmanya Thirtha. The sense of duty had triumphed over personal feelings. The boy Yatiraja knew and was willing: -- अन्येद्युरुदिते युगप्रमाणं भगवतिभास्त्रति अलंघ्यतया व्यासदेवशासनस्य झटिति निर्वहणीयतया प्रस्तुतकार्यस्य जाल्मतरतया चात्मनेाजायया सह कृतनिश्चय स्तं पुरोधाय गुरुशिष्यं विदितवृत्तांतेन साकं यतिराजेन समंदमंदं तत्र भवतो महामुनेरभ्याशमगात् ॥ (p. 32 of the present work). 72. When Ballana Sumati went and presented Yatiraja to Brahmanya Thirtha, the latter was overjoyed and said to Ballana Sumati :- अयि भद्र पुरा बभ्रुवुस्वैशंकवादयो महापुरुषाः सत्यसंवाः

अपि तेषु महानुभावभाक्षु स्वयशः पूरवलक्षसर्वदिक्षु । स्वयमेव वितीर्ण संविदब्धिं कमपि त्वामिव नावलोकयामः ॥

(p. 35 of the present work). • 66 There were great men like Harischandra who would not swerve from their word; but even they are not like you who have willingly surrendered an ocean of intelligence like this boy." The encomium was deserved. It was after all a gift made for the love of the Lord. मुदेवपुरुषस्य पुरातनस्य (p. 25 of the present work). And like Harischandra, Ballana Sumati may have backed out of his original promise by

lxxviii expressing unwillingness. But Ballana Sumati was like Harischandra, a man of his word, and he would not back out. 73. The natural version of Somanatha is in no way less inspiring than the supernatural version of the Vyasa Vijaya; and the Brahmanya Thirtha Vijaya is a modern devotional work on which no historical reliance can be placed. Brahmanya Thirtha could not possibly have lived up to so late a year as 1523 A.D., the year of the copper-plate grant which was given to Vyasaraya, and not Brahmanya Thirtha. As regards the Vyasa Vijaya which is not a contemporary work according to its own use of the words even now, more will be said hereafter. 74. Somanatha continues:-Brahmanya Thirtha treated the boy with a fondness, than which his father could not have shown more. Seeing more than once the range of the boy's intellect which knew no barriers, his learning which knew no blemish, his eloquence which knew no impediment, his good conduct which betrayed no ill-breeding, his modesty which arose from no defect, his form which showed no imperfection, his courage which knew no check, his dignity which knew no depth, and his commanding presence which would compel the respect of rulers of men, Brahmanya Thirtha meditated giving Sanyasa to the boy, in order to stem the rising tide of growing unbelief and hold up aloft the Life of the Vedic Law. ततः परं पितृजननिर्विशेष मुपलालयन् समुनिरस्य वटोराबाल्य प्राया मकुतो रोधा मेधां अनवद्यां विद्या मव्याहृतां वावदूकता मपामरमाचार मनामयं विनय

lxxix मविकारमाकार मवायें धैर्य मतिप्रमाणं गंभीरिमाणं महाराजपरिपूजनसूचनविचक्षणं लक्षणमप्य सकृदालोक्य तमेनं जगति पाषंडबर्बुरषंडकंटकिताना मुन्मेषणाय वैदिका - चारपदवीनामाश्रमं तुरीयं संक्रमयितुममंस्तं ॥ (p. 35 of the present work). 75. Then the shrewd Yatiraja guessed what was passing in the mind of Brahmanya Thirtha, and on a hot midday with boyish unsteadiness of mind, pensive in mood, he left the hermitage unobserved for the place of his parents. The boy felt fatigued soon in the journey in the noonday sun. He lay down under a great banyan tree with overspreading branches. Sleep soon overcame him and composed his conflicting thoughts. Then a beatific vision came to him. Vishnu descended from Heaven on Garuda, accompanied by Lakshmi and adored by the celestial sages, and informed the boy what high mission he had to fulfil in the world. बोधितनिजावतारकरणीयः (p. 36 of the present work). The boy woke up refreshed and inspired, and went back to the hermitage, as if he had gone out on some other business. कार्यतरादिव विनिर्गतएव *: (page 36 of the present work). 76. Brahmanya Thirtha did not force his will on the boy. He explained to the boy the difference between the different Asramas and the boy himself asked for the Sanyasa Asrama, for fulfilling the wish of Brahmanya Thirtha and for the well-being of the world. तदनु गणरात्रमतिवाह्य गुरोः प्रत्यहं प्रसंगादिना आश्रमतारतम्यं विवृण्वतः सानुनयः वाचा शिष्यभावं याचमान स्समनोरथपूरणाय भुवनमंगलाय च * ** qumala agafaṁ qâ (p. 36 of the present work).

lxxx Brahmanya Thirtha gave the name of Vyasa to Yatiraja after giving him the Sanyasa Asrama. The taking of Sanyasa by Vyasaraja from Brahmanya Thirtha, looked like the taking of light by the Sun God, in the morning from the God of Fire who keeps the Light in safe custody for the night. प्रभाते प्रभाकरइव पावकज्योतिष्कलापं तस्मात्तपसा जाज्वल्यमानात् (pp. 36 and 37 of the present work). 77. Somanatha begins a new Chapter, the Fourth, with a picture of the youthful Vyasaraja by the side of Brahmanya Thirtha in the hermitage of the latter :-

अथ तस्य गुरूपकंठ भाजो विशदा व्यासयतीश्वरस्य कीर्तिः । तरसाभियौ दिगंतभूमिं कलशांभोनिधि निर्जिगीषयेव ॥

(p. 37 of the present work). Then, in due course () Sri Vyasaraya whose inherent strength of mind was great, undertook a tour in India. He passed cloud-topped mountains, thickly wooded forests, rivers flowing in charming scenery, cities with palaces, and mutts which were the seat of wonderful austerities. Finally he arrived at the celestial place Kanchi :- विदशभुवनप्रत्यादेर्श देशमगाहिष्ट (p. 37 of the present work). God Varadaraja of Kanchi on the Elephant Hill is described :-

सुरकरन लिनानां धोरणीचंद्र भासां कलशजलधिकन्या कामपूजाफलश्रीः । मरकतमणिसानौ वारणाधीश्वराद्रेः प्रविकसति विधातुः प्राक्तनी पुण्यमुद्रा ॥

(p. 38 of the present work).

lxxxi God Ekamranatha of Kanchi is described, with the serpent, the moon, Parvati and the mango tree :-

साम्राज्यं पवनाशिना मधितुलाकोटिस्फुटं कल्पयन् कुर्वन्मूर्ध्नि कुमुद्वतीपरिषदा मानंदधेरंकुरं । वामे नादिधनुर्धरस्य मधुरा माज्ञां समाराधयन् भूमौ कोपि रसालमूलरसिकः पुष्णाति मोदं दृशोः ॥

(p. 38 of the present work). To the young Vyasaraya keen to learn and argue, even the six systems of philosophy which resemble mountains, were as the first morsel of food in the banquet : •

- मान्यस्य तस्य महतो महतां सकाशे षड्दर्शनान्यपि धराधर सन्निभानि । विद्याबुभुक्षितवतो धिषणामहिम्नो प्राणादिमाहुति दशां प्रथमं प्रजग्मुः ॥

(p. 38 of the present work). To Vyasaraya who was showing his learning in all systems of philosophy like this, some jealous rival who was a Brahmana only by name, gave poison concealed in food :- तस्मै महायोगिने जातुचित्तेजो विशेषमसहिष्णुना केनापि ब्रह्मबंधुना धार्त - राष्ट्रेणेव दुरात्मना भीमसेनाय गरलं कवलगोपितं प्रायुङ्क्त ॥ (p. 38 of the present work). Luckily Sri Vyasaraya was apprised of an antidote in a dream, and the use of the antidote brought back Vyasaraya even to more than his ordinary health. It was like Gajendra coming out of the clutches of the crocodile in the classic story :- :― ग्राहमुक्तइव गजयूथनाथः पूर्वादप्यधिकमशोभत ॥ (p. 39 of the present work). F

lxxxii After a long stay in Kanchi, Sri Vyasaraya took leave of God Varadaraja, and went to Mulbagal here called Mulva Nagari.

यातेषु भूरिषु दिनेषु यतिप्रवेक स्तेजः प्रणम्य वरदं द्विपशैलचिह्न । देशात्प्रदर्शित विचित्र वचःप्रभाव स्तस्मात्समुल्वनगरीं शनकै रयासीत् ॥

(p. 39 of the present work). 78. Mulbagal was then a great centre of learning. Lakshminarayana Yogi, otherwise known as Sripadaraja, the great Vaishnava scholar of the Madhva school, made Mulbagal his permanent residence, and the fame of his teaching attracted large numbers of students :-- तत्र सततविहिताधिवासं सनकमिव महर्षिभिर्ब्रह्मवादिभि रंतेवासिभि रुपास्य- मानं प्रतिविबुधविटपिपाटन क्रीडनकठोरकुठार धारायमाणवाग्गुभं हरिदंतर- विसर्पियशः काशवनप्रवर्तित शाश्वत शरत्समयावतारं निक्षेपभाजनमिव मध्वमुनि रहस्यस्य ॥ (p. 39 of the present work). As soon as Sripadaraja heard that Vyasaraya was coming, he felt delighted सकृदाकर्णित निजागमनप्रसंग पुलकितमानसं । Vyasaraya prostrated himself before Sripadaraja and was warmly welcomed. There Vyasaraya learnt from Sripadaraja áll the secrets of Vedantic lore:- विदुषांगवेषणीय मशेषेण तस्मात्त्रयीशिखरतत्वरहस्य मसात्सीत् । (p. 39 of the present work). Vyasaraya remained at Mulbagal for a long time, engaged in study and meditation, being pleased with the charm of the country, the holiness of the tanks, the greatness of the company, the kindness of the Teacher,

lxxxiii the calmness of the mind in the surroundings and the proximity of God Narasimha whose full presence was vouchsafed there :- स च प्रशस्ततयादेशस्य, पवित्रतया महातीर्थानां भूयिष्ठतया महत्संघस्य, वत्सलतया विद्यागुरोः, प्रशांततया मनसश्च समग्रसन्निधानवैभवस्य भगवतो नृसिंहस्य कांक्षमाणः करुणां भूयसी *** तपस्तपन्महनीयं तत्रैव चिरमवसत् (pp. 39 and 40 of the present work). It was here and at this time that Sripadaraja requested Vyasaraya to go to the Court of Saluva Narasimha I as already related. Sripadaraja said to Vyasaraya :- - "We find in the world only one excellence in each, all learning in Sārada, all skill in meeting opponents in Bhargava, all keenness of intellect in Brihaspati, all brilliance in the sun, all charm in the moon, all sense of purity in the god of Fire, all courage in the lord of mount- ains, all liberality in the heavenly tree, and all wonder- ful deeds in the Lord Vasudeva. But in you, all these excellences are combined and are at their best :- समस्तमेतत्सु समेधमानं । zzzûpared-yayı aÎ¾à 11 (p. 40 of the present work). Sripadaraja continues his speech to Vyasaraya :- :- "To the elephant of Vedic life who, like the lotus plant at the close of day, has gone to sleep for long, drugged by the allurements of the unrighteous, you, like the sun, are able to bring wakefulness. As the king is the protecting dam for all righteousness, it becomes your duty to stay always at the court of the king. You know

lxxxiv that great men like Dattatreya, in spite of their detach- ment from the world, adorned the courts of kings in former times for rendering service to humanity." अतो दिनविरामेणेव खलजनवयोव्यामोहचूर्णेन सरोजिन्याइव चिरेण निद्राणायाः वैदिकाचारमंद्रायाः दिनकरइव भवान् प्रतिबोधनकर्मठी भवति । तत्र सर्वेषामपि धर्माणां राजा सेतुरिति न्यायेन भवता सर्वदा तदास्थानीस्थेयुषा भवितव्यं । पुराकिल योगिनो निस्संगा अपि महांतो दत्तात्रेयादयः जगदुपकरणाय राजन्यसभालंकारा बभूवुः । (p. 40 of the present work). 79. God Srinivasa, in the combined city of Chandragiri and Tirupati to which Sri Vyasaraya went at the suggestion of Sripadaraja, is described :- यत्र च वसता मति यत्नसृष्टैक कुबेरस्य भगवतो वेवसोपि मनसि विस्मय- मुद्देलयतां नरपतीनां समीक्ष्य संपत्तिमनियत्तामधोक्षज वक्षस्स्थलं केवलं कौस्तुभ- सहायमवबुध्यते ॥ (p. 43 of the present work ). "Seeing the unbounded wealth of many kings which is such as to cause wonder even to Brahma who could create only one Kubera with great effort, it is understood why the breast of Vishnu has only Kaustubha and not Lakshmi on it." The reference is evidently to the 'story that Lakshmi is residing away from God Srinivasa of Tirupati Hill. The story by the way is Puranik, not Vedantic. According to the Vedanta, Lakshmi is never separate from her lord Vishnu विष्णोरेषानपायिनी . In the first stanza of the Amukta Malyada, Krishnadevaraya describes God Srinivasa of Tirupati Hill with Lakshmi on His Breast :-

lxxxv ఉ॥ శ్రీకమనీయహారమణిఁ జెన్ను గఁ దానునుఁ గౌస్తుభంబునం ! దాకమలాపధూటియును దారతఁ దోఁపఁ బరస్పరాత్మలం ॥ దాకలితంబులైన తమ యాకృతులచ్ఛతఁ బైకిఁ దోఁప న ! స్తోకతనంను దోఁ చెనన శోభిలు వేంకట భర్త ఁ గొల్చెద ॥ 80. Consideration is necessary, of the following description of Saluva Narasimha I when he sits in Court, at the time when a minister brings tidings of the arrival of Sri Vyasaraya :- महतीमास्थानमंटपिकामधिवसंतं * * विपश्चितां वदनकमलेषु सकौतुकं दत्तदृष्टिं * * निजविवेकसंताने रनुकूलाचरणरंजित प्रकृतिभि रमात्यवगै रधिष्ठित नेदिष्टमणिकुट्टिमं कालसरीसृपकठोराकार भीषणया कोशपुटादीषदुद्भूतया पुनरपि विरचित प्रस्थानमंगलाय विश्वदिग्विजयाय धूमधोरण्येव प्रतापानलस्य, कादंब- न्येव भुवनमंगलांकुरस्य, वेणिकयेव वीरलक्ष्म्याः, कलिंदकुमारिकयेव कीर्तिगंगायाः निर्मलया निशितधारया कर्बुरितासनभागं ॥ (p. 44 of the present work). Saluva Narasimha I was seated on a great dais with his eyes resting on the learned men of his Court with pleasure, and with wise and popular ministers sitting in front of him on suitable seats. The seat of the king was adorned by the dark splendour of his sword which was slightly emerging from the scabbard like a great snake. The dark splendour was like the fumes of smoke arising from the fire of valour of the sovereign who was about to start again on a campaign of conquest. The dark splendour also resembled the black clouds plenty to the Earth, the dark tresses that adorn the goddess of Valour, the curls that impart charm to the that bring

lxxxvi goddess of Empire and the dark Yamuna that flows into the Ganges of bright fame. 81. Somanatha was writing with the best informa- tion and we know how adept he is in the use of language, -in expression, suggestion, illustration, expansion, con- densation and even silence. The description of Saluva Narasimha I with a sword by his side in Court, appears to be significant and recalls the description of him in the Devalupalli plates (Epigraphia Indica, Vol. VII, p. 74):-

मीसरगंडकठारी सालुव धरणीवराह बिरुदांकः । खड्गैकसहाय ( स्सन्) सर्वान्निर्जित्य सार्वभौमो भूत् ॥

The statement here that Saluva Narasimha I became Emperor with the help only of his sword, has been taken to indicate the fact of usurpation of the throne of Vijayanagar. The description of Saluva Narasimha I as being about to start again on a campaign of conquest, appears to indicate that the time described was earlier than 1485-6 A.D. I did not wish to plunge into discussion straightway in the opening section of the Introduction, and I merely indicated there that 1485-6 A.D. was the latest date for the meeting of Sri Vyasaraya and Saluva Narasimha I. I also made a guarded statement that the twelve years' stay at Tirupati of Sri Vyasaraya may have begun in 1485-6 A.D., keeping in view the possibility that the meeting there may have occurred earlier than the beginning of the continued stay. If there was a campaign after Sri Vyasaraya first met Saluva Narasimha I, Somanatha does not describe the campaign, but Somanatha may have omitted the description of the camp-

lxxxvii aign, as it was foreign to the plan of his work which did not contemplate the narration of every incident in the long and eventful career of Sri Vyasaraya. 82. If Sri Vyasaraya met Saluva Narasimha I before the latter started on a campaign, it is likely to have been at the period described as follows, by Dr. Krishnaswami Aiyangar in his "A Little Known Chapter of Vijayanagar History" at page 35 :- " 'After dictating terms of peace (to the king of Orissa), Narasimha returned obviously to Chandragiri. He then started on a progress through his dominions." This period was probably not long after 1475-6'A.D. in which year Saluva Narasimha I was at Rajamandri. The attack of the Mohammedan army described in the Saluvabhyudaya and referred to at p. 36 of "A Little Known Chapter" may be taken to have been made when the Mohammedan army was returning, after the siege of Kanchi by the Bahmani Sultan, which was on March 12, 1481 A.D. (p. 30 of the "Little Known Chapter"). The progress of Saluva Narasimha I through his dominions, referred to on page 35 of the "Little Known Chapter" was, in this view, probably between 1476 and 1481 A.D. 83. It was in this progress of Saluva Narasimha I through his dominions that he visited Srirangam and Jambukeswaram. The Saluvabhyudayam says :—

तमसि गजवनेशं प्राप्य नत्वा गिरीशं न्यवसदथ तदग्रे श्रीनृसिंहस्त्रिरात्रं । जगति यमधिजंबू मूलमाराध्य लोको भजति सकल जंबूद्वीपमेकातपत्रं ॥

(p. 96 of the Sources of Vijayanagar History.)

lxxxviii The statement that the worship of Jambukesvara brings the Empire of Jambudvipa, appears to be an indica- tion that the assumption of Imperial dignity by Saluva Narasimha I was a subsequent event. Jambukesvaram is a place of antiquity, and a good many inscriptions at the place are recorded in Mr. V. Rangacharya's Inscriptions of the Madras Presidency, Vol. III. Trichinopoly 393 in that book (No. 67 of the Epigraphist's collection for 1903) is an inscription of Saka 1375 Srimukha, corresponding to 1453 A.D., in which the King referred to is Saluva Thirumalairaja, son of Goparaja. Mr. V. Rangacharya remarks that Poet Kalamegha visited the Court of this King and had his famous controversy with Atimadhura and others. 1453 A.D. is not an unsuitable date for the grandfather of the mother of our poet Somanatha, and it is possible that the Kalamegha referred to by Mr. V. Rangacharya was the ancestor of Poet Somanatha. Anyhow both. the Kalameghas appear to have obtained learning by Divine grace after an unpromising youth. 84. There is a tradition that Sri Vyasaraya visited Srirangam and delimited the boundaries between the temples of Srirangam and Jambukesvaram, on the principle that, as far as he could run holding his breath, was the jurisdiction of the temple of Srirangam. The Vyasa Vijaya embodies the tradition in verse. It begins by saying that, after a tour in the North of India, to Kasi, Gaya, Ganges and the Badari hermitage, Sri Vyasaraya proceeded to Srirangam :-

lxxxix

अथ काशीं गयां गंगां सेतुं बदरिकाश्रमं । अन्यांश्चक्रमशो गत्वा रंगक्षेत्र सुपागमत् ॥

At Srirangam, the worshippers of Siva were defeated in arguments by Sri Vyasaraja; but they adopted a stratagem. When Sri Vyasaraya went with retainers and with a drum on an elephant to visit God Ranganatha in the temple, the Saivas closed the door.

अथ करिवरपृष्ठे भेरिनादे प्रवृत्ते यतिवरभटजाते ह्यग्रतोपि प्रवृत्ते । यतिकुलतिलके श्रीरंगसंदर्शनार्थं गतवति मिलितास्ते द्वाररोधं प्रचक्रुः ॥

The Saivas said when questioned, that the place was not to be entered by Vaishnavas, as Jambukesvara was also there. Sri Vyasaraya made an agreement with them that he would hold his breath and run, and that as far as he could so run, should be the jurisdiction of God Ranganatha and the remaining area the jurisdiction of God Jambukesvara. Sri Vyasaraya then ran holding his breath, and exhaled it very near the temple of Jambukc- svara. The point up to which Sri Vyasaraya rau holding his breath became a Vaishnava holy place. Thereafter Sri Vyasaraya entered the temple of Sangam in state and worshipped Sri Ranganatha.

तत्सर्वं वैष्णवंस्थानं कृत्वा मुनिशेखरः श्रीरंगदर्शनार्थंतु भेरीताडनपूर्वकैः । छत्रचामरसंघैश्च वेदघोषादिभिस्तथा विभवैर्ब्रहुभिर्युक्तो ययौ देवालयांतिकं ॥ अथोजगन्मंगल मंगलांगं पदानमद्देव वरोत्तमांगं । भंगीकृताशेष जनाघसंघं ननाम भक्तया शिरसा सरंगं ॥

Sri Vyasaraya after bathing in the Cauvery and doing worship, left for Sri Sailam in duc course.

कुर्वन् कवेरजातीरे स्नानदेवार्चनादिकं । ततो गच्छन् क्रमेणैव श्रीशैलमभिजग्मिवान् ॥

On the way he came to Tirupati, where, as the archaks had just then been killed by the King for an offence, the puja of God Srinivasa was offered to Sri Vyasaraya which he accepted. Sri Vyasaraya did puja at Tirupati for 12 years, according to the mode of worship enjoined in the Tantrasara of Sri Madhvacharya.

श्रीनिवासेच्छया प्राप्तं वैभवं वीक्ष्य तन्महत् । ओमित्युक्त्वा भक्तिभर स्तंवसारोक्तमार्गतः ॥ अपूजयच्छ्रीनिवासं व्यासराजो द्विषट्समाः । विभव बहुभिश्चैव तदा भक्तिपुरस्सरं ॥

After the boy came of age, who was born of the pregnant woman who was not killed by the king at the time of the punishment of the archaks, Sri Vyasaraya handed over the worship of the God Srinivasa to the boy, and thereafter, Sri Vyasaraya continued his travels. 85. The Vyasa Vijaya says at this point :

गुर्विणीसूतबालं सः संस्थाप्यार्चन कर्मणि । यातां प्रचक्रमे योगी सर्वत्रापि सुपूजितः ॥

This statement that Sri Vyasaraya continued his travels from Tirupati is a misleading statement, and shows that Vyasa Vijaya is a work of comparatively recent date. Somanatha says as will have been seen, that, from Tirupati Sri Vyasaraya went to King Narasa's court at Vijayanagar. 86. At this point, we may well discuss the dates of the incidents so far described. The Vyasa Vijaya puts the incident at Srirangam before the meeting with the

xci king at Tirupati, but the elephant and other parapher- nalia at Srirangam cannot have been obtained before the visit to the king. Somanatha makes it clear that Sri Vyasaraya was travelling in quite an ordinary way, before he went to the court of Saluva Narasimha I. The journey from Kanchi to Mulbagal is simply described (p. 39 of the present work), and the journey from Mulbagal to Mahachalapuri is also simply described (p. 40 of the present work). Although from the point of view of devotion and belief in miracle, it is pleasing to believe that the Saivas voluntarily agreed to delimit the boundary of the Jambukesvara temple, it is far more likely from the historical point of view that Sri Vyasaraya was accompanying Saluva Narasimha I on his progress. through his dominions, and that, therefore, it was easy to bring about the delimitation of the boundaries between the two temples in the manner described in the Vyasa Vijaya. It has been already indicated that Somanatha has described that, at the time Sri Vyasaraya met Saluva Narasimha I, a further campaign of the latter was in contemplation. Now when it is remembered that Sripadaraja's injunction to Sri Vyasaraya, already quoted, was that the latter was always to stay at the court of the king भवता सर्वदा तदास्थानीस्थेयुषा भवितव्यं (p. 40 of the present work), there is no violence in the conclusion that Sri Vyasaraya accompanied the court of Saluva Nara- simha I even into camp. Saluva Narasimha I was founding a new Dynasty, and the association with Sri

хсіі Vyasaraya in his progress through his dominions must have given Narasimha, the character of a champion of the Hindu faith which must have facilitated the offer of voluntary allegiance in all Hindu territories. One is reminded of Kalidasa's description of Raghu's progress through India. King Raghu went about only to estab- lish the Dharma. He dispossessed no one of his terri- tory; he only took a tribute for the establishment of the Dharma :- --

गृहप्रतिमुक्तस्य धर्मविजयी नृपः । श्रियं महेंद्रनाथस्य जहार नतु मेदिनीं ॥

(IV. 43, Raghuvamsa.) (IV. 37, Raghuvamsa.)

No wonder that there was hardly any resistance to the establishment of such a suzerainty which gave plenty of self-government. Like the paddy plants that after transplantation yield all the better crop, kings accepted the suzerainty of the Emperor Raghu and mutually flourished all the mote

आपादपद्मप्रणता कलमाइव ते खुं । फलैस्संवर्धयामासुरुवातप्रतिरोपिताः ॥

87. The starting of Saluva Narasimha I on his campaign to the South is described in the beginning of the fifth canto of the Saluvabhyudayam. In the Sources of Vijayanagar History, the first stanza of the fifth canto appears to have been taken, as indicating that many marches were made from Chandragiri. (बहुवसतिरगात् ; my manuscript obtained from the Madras Oriental

xciii Library - reads बहुवसतिरागात्) ; and the second stanza appears to be taken as applying to Chidambaram, al- though a doubt is expressed as to the identification of the place described in the second stanza with Chidambaram (p. 91 of the Sources of Vijayanagar History). At p. 35 of the Little Known Chapter, Dr. Krishnaswami Ayyangar says "After dictating terms of peace Narasimha returned obviously to Chandragiri", thereby indicating that the return to Chandragiri is not clearly stated in the poem. Now at the end of the fourth canto, the poet Rajanatha Dindima says:-

सानुक्रोशमनाः कलिंगनृपति * * पुनः श्रतामात्मचमूं रणेन विषये तस्मिन्निवेश्योचितं । क्षिप्रं राजगृहे स्वसैन्यपतिना क्लृप्सैस्सहातैर्वसन् विश्रांतो नरसिंह एष * * नैषीन्निशाम् ॥

There are lacunae in the manuscript of the poem ; but the meaning is clear. The king of Kalinga was re-instated when he surrendered, but a part of the conquering army was left behind in the country, and Narasimha spent the night after the conclusion of peace, in his Royal camp with his intimate friends. The fourth canto, there- fore, leaves Narasimha on the border of Kalinga near the field of battle. The first verse of the fifth canto, refers to the arrival after many marches:-

अथ पटहनिनादै रात्तबोधैरशेषैः नियमदवनींद्र निर्गतस्सैन्यवगैः । बहुवसति रागाद्भीषयन् * * ममपि विजितार्कान् दक्षिणाशांजिगीषुः ॥

xciv The meaning appears to be clear. Narasimha left (obvi- ously Kalinga) with his troops with drums beating and arrived (obviously at his own capital Chandragiri) after many marches. The second, third and fourth stanzas therefore must refer to the capital Chandragiri itself :-- पुरमनुपममग्रे पुंडरीकाक्षमैशं क्षितिपतिरथदृष्ट्वा केवलोभ्येत्य भक्तया । अनमदवनहेतो राहितानंदनृत्तं शिशिर करवतंसं कुंतम् ॥ २ ॥

निगमशिखर लक्षम्यंचितं कुंचितायं चरणकमलमुच्चै स्तन्यतोयस्य शंभोः । नयनचुलक वृत्त्या स्वाद्यनृत्तामृतोम रभजदजडभावो यक्षपादोजडत्वं ॥ ३ ॥ अहिभय ( ह ?) सपर्यः शेषया बदमौलिः स निखिल वसुमत्याः सार्वभौमत्वसिद्ध्यै । विदaita aali वीरपट्टाभिषेकं निरगमदथ तस्माच्छ्रीनृसिंह क्षितींद्रः ॥ ४ ॥

The meaning appears to be clear. Narasimha first saw the incomparable city, evidently Chandragiri, पुरमनुपममत्रे, he then saw Pundarikaksha, obviously the God Srinivasa on Tirupati Hill; and then he saw Isvara, probably the God who was near the palace at Chandragiri. (See para 8 of the Madras Epigraphical Report for 1903-04.) The description of Isvara in the third stanza above, in the dancing state resembles the description of Isvara at the same place by poet Somanatha-

XCV यत्र च बिरुद पदकटकायित भरतमुनि फणितिमर्मनिर्णयानां सकाशान्नर्त- कानां प्रत्यहमभ्यस्तमात्रस्य विद्याविभागस्य परीक्षामिव दधानः भगवान्नृत्यति धूर्जटिस्संध्ययोरुभयोः (p. 59 of the present work). In the fourth stanza, Narasimha is described as wearing, for the sake of Empire, on his head the remnants of the offerings (of flowers and perhaps gold ornaments) made to the God, as if he Narasimha was having a new coro- nation in warriors' style. Then Sri Narasimha left the presence of the God. The God is probably Srinivasa. A serpent is referred to in the description of the God. God Srinivasa is on the top of the hill which is the serpent Sesha according to the Puranic story. 88. The Sāluvābhyudaya says that when, as De- fender of the Faith, Narasinha started on the progress in the South of India, seated on an elephant, he looked like India going forth, pledged to uphold the cause of the Devas. विधभरणतो

कक्ष्योन्य लासीत् । बलभिदिव नृसिंहो वारणास्कंधावर्ती ॥

(5th Canto.)

Rajanatha does not mention the name of Sri Vyasa- raya, but that is not a matter of importance as Rajanatha was a staunch Advaitin. If Sri Vyasaraya accompanied Narasimha in his tour, as there is reason to believe as already stated, it is possible that Sri Vyasaraya travelled on an elephant, as Vidyaranya did before in his tour in Northern India (see para 34). In this view

the verse xcvi अथ करिवरपृष्ठे already cited from the Vyasa Vijaya (para 84), may be interpreted as meaning that Sri Vyasaraya was on the elephant instead of the drum being on the elephant. If it was the drum that was on the elephant, it might mean that the drum on the camel had not yet become the fashion in Sri Vyasaraya's camp, and as the camel became the distinguishing honour of Sri Vyasaraya's Mutt from about 1500 A.D., as explained previously, the Jambukesvara incident must be before 1500 A.D., which of course is correct. 89. Dr. Krishnaswami Ayyangar, in the Little Known Chapter, under the heading "Inscriptions con- firm these conclusions", says: "Further the earlier inscrip- tions relating to this period acknowledge the suzerainty of Mallikarjuna. This formality begins to drop out in the sixties, and Virupaksha's name appears but sparingly. Inscriptions after A.D. 1471 give him the full birudas." In another place, earlier in the same book, Dr. Krishna- swami Ayyangar says "When Virupaksha occupied the throne, however, the same binding obligation of allegiance was not felt for the monarch by the powerful chieftain, though the act of usurpation came later, only when there was no alternative left to save the Empire from complete disruption and ultimate ruin. 90. These observations of Dr. Krishnaswami Ayyangar, when considered in view of the probability that Sri Vyasaraya accompanied Saluva Narasimha on his progress in the South of India between 1476 and 1481 A.D., show that the date of Sripadaraja's sitting on

xcvii the throne of Saluva Narasimha has to be pushed back, let us say to 1471 A.D., when according to Dr. Krishna- swami Ayyangar, Saluva Narasimha was not feeling 66 a binding obligation for allegiance" to Virupaksha, and was assuming "full birudas". 91. Mr. Chilukuri Virabhadra Rao, the Telugu author who has written on Vijayanagar History, refers in his "Thimmarasu, Minister of Vijayanagar", to a Saiva-Vaishnava incident at Jambukesvaram, locates it in about the year 1493 A.D. and ascribes it to the period of the overthrow of Koneti Raja by Narasa, described in the following verse of Achyutarayabhyudayam :- :-

क्रुधापतंतं सह कुंजरौघैः कोनेदिराज क्षुभितान्यसैन्यः । जग्राह पाणी जगदेकवीरो जयाब्धिकन्यामपि जन्यभूमौ ॥

(p. 109 of the Sources of Vijayanagar History.)

92. If the Saiva-Vaishnava incident of Jambu- kesvaram related by Mr. Chilukuri Virabhadra Rao is the same as the incident in the life of Sri Vyasaraya, the date 1493 A.D. given by Mr. Virabhadra Rao cannot be correct. Jambukesvaram is not mentioned in the Achyuta- rayabhyudayam or the Varadambika Parinayam. It is mentioned on the other hand in the Saluvabhyudayam; and as Dr. Krishnaswami Ayyangar says in the Little Known Chapter under the heading "Historical Material gleaned from the Kavya", the last war of Saluva Narasimha was against the Muhammadans; and I have explained before that this may be taken to be against the Muhammadans returning from the sack of Kanchi in 1481 A.D. If the Jambukesvara incident is put down G

xcviii as happening in the time of Saluva Narasimha I, on account of the visit to Jambukesvaram being described in the Saluvabhyudayam, the date of the incident must be between 1476 and 1481 A.D. as already explained. Mr. Virabhadra Rao's statement, however, is corroboration of there having been a Saiva-Vaishnava incident at Jambukesvaram and of its being settled by Royal inter- vention. 93. Dr. Krishnaswami Ayyangar appears to be right in thinking that the Varadambika Parinayam be- ing nearer to the period, is a more reliable authority than the Achyutarayabhyudayam with respect to the chronology of the campaigns of Narasa. There is one verse of the Varadambika Parinayam which requires special mention here. Narasa's campaigns begin by entry into Vijayanagar which is thus described :-

अद्वैतशास्त्राधिगमेन सम्यक् विद्यामिवासाद्य विवृद्धसत्त्वः । विद्यापुरीं वीरवरस्स्वधान्ना व्यद्योतत व्यासजगत्त्रयीकः ॥

Like one who in the pursuit of Advaita, attains wisdom, the great warrior Narasa attained Vidyapuri, by his valour which shone in the three worlds. The illustration appears to be significantly used. According to the Advaita school of thought, the individual soul, by knowledge and realization, becomes the supreme soul. It is evidently meant that Narasa entered Vijayanagar and usurped the chief authority. The poem goes on to say that after his entry into Vijayanagar, Narasa went to the East and South. Dr. Krishnaswami Ayyangar considers that the campaign in the east was that of

xcix 1475 A.D. This is likely. If so, the entry into Vijayanagar must have been earlier than 1475 A.D. It appears to me that the entry was probably about the year 1471 A.D., when, according to Dr. Krishnaswami Ayyangar, as already stated, Saluva Narasimha began to assume full birudas. It is likely that in about 1471 A.D., Saluva Narasimha gained the supreme power, though he did not proclaim himself Emperor till 1485-6 A.D. Nuniz says that "after he (Narasimha) was raised to be king, he took the territories from whomsoever had, contrary to right, taken them from the king". This will fit in with the usurpation being earlier than the Orissa Cam- paign, though Narasimha may have been content to leave to Virupaksha the dignity of occupying the throne, as Rao Saheb Mr. H. Krishna Sastry puts it, until 1485-6 A.D. The Saluvabhyudayam puts the idea of Imperial position for Saluva Narasimha in the words of his minister before the campaign to the frontier of Orissa: य इह सकलंमतस्वकार्य: सभवति भूभरणेन सार्वभौमः । He who makes the wish of all, his business, becomes an Emperor by protecting the world. 94. Dr. Krishnaswami Ayyangar says in the Intro- duction to the Sources of Vijayanagar History that Narasimha's progress in the South of India and Narasa's campaign in the South of India were probably different. I have already shown how Narasimha appears to have come to Chandragiri and then gone to the South of India, after worshipping Gods Srinivasa and Isvara at his capital. Narasa does not appear to have gone to the

The South of India from Chandragiri. He appears to have gone by the East Coast from the Orissa frontier. Varadambika Parinaya says:-

आदौ जित्वा हरिहयदिशा मात्मसात्कृत्यशक्तथा dari दिनकरमिव स्थापयित्वा प्रतापं । क्षोणीपालः प्रथमजलधेः कूलमार्गेण गत्वा पारावारांतरधनचमू पंक्तिरागादवाचीम् ॥

(pp. 172 and 173 of the Sources of Vijayanagar History.)

It is possible that Narasa marched South direct with the army that, as the Saluvabhyudayam says at the end of Canto IV, had been left behind at the Kalinga frontier. If this is what happened, Narasa might have gone south in advance, making a flank attack, while Saluva Narasimha might have made a progress into the south of India from Chandragiri. This might account for the camps and achievements of the two armies being differently described; and Koneti Raja's overthrow may thus also have been in the period 1476 to 1481 A.D. 95. It appears to me that probably Koneti Raja himself was the ruler of the Chola Districts referred to in the Saluvabhyudayam and the Varadambika Parinaya. Koneti Raja is not mentioned in these two poems; and the Chola is not mentioned in the Achyutarayabhyudaya. The omissions may be equated. Koneti Raja is said, in Achyutarayabhyudaya, to have been captured, TE; and the Chola is said to have been captured in the Varadambika Parinaya, जीवग्राहं जग्राह . The Varadambika Parinaya says that "the Chola king then fled to the sea coast leaving all his wealth and relatives behind him"

ci (p. 171 of the Sources of Vijayanagar History). This appears to be the very idea expressed in the second of the following lines in the Achyutarayabhyudaya :- जग्राह पाणी जगदेकवीरो जयाब्धिकन्यामपि जन्यभूमौ ॥ The Chola king fought with elephants in the Varadambika Parinaya and so did Koneti Raja in the Achyutarayabhyudaya. According to the Varadambika Parinaya, Narasa crossed to the south of the river Kaveri and awaited the arrival of the enemy (p. 170 of the Sources of Vijayanagar History). According to the Saluvabhyudayam, "The Chola king fled away on hearing of the march" of Saluva Narasimha. This is just what the Chola king would have done, as soon as he came to know of Narasa's position to his rear on the south bank of the Kaveri. An army was left behind on the Kalinga frontier by Saluva Narasimha. श्रांतामात्मचमूं रणेन विषये तस्मिन्निवेश्योचितं । (end of Canto IV of the Salurubhyudayam). Narasa was probably in charge of this army and with it he must have come behind Koneti Raja; Saluva Narasimha came in front of him; Koneti Raja offered battle to Narasa against the advice of his ministers. He was hemmed in and captured. Even the idea of Mr. Chilukuri Virabhadra Rao, that Koneti Raja was a feudatory who succeeded Saluva Tirumalaraja, that he was oppressing the Vaishnavas of Srirangam and that thereby he brought down upon himself this punitive expedition of Saluva Narasimha and Narasa, is supported

cii by the lines of Varadambika Parinaya which say that Narasa considered the Chola king particularly worthy of punishment as he, a feudatory (:) acted like a foreigner and harassed the country. भृत्येषु पीडयति यः परकीयबुद्धया देशानिमान् मम तु दंद्यतमस्सएव ॥ The right claimed here to punish Koneti Raja as a feuda- tory was probably obtained in the first visit of Narasa to Vijayanagar described in the Varadambika Parinaya and ascribed by me to the year 1471 A.D. Probably then Saluva Narasimha became the Kāryakarta of the Empire, as Narasa became later the Kāryakarta of Immadi Narasimha. The arrangement was perhaps an antici- pation of what is known in Mahratta History as adminis- tration by the Peshwa who wielded almost sovereign powers, 96. Similar to the Jambukesvaram incident, there is another incident in the life of Sri Vyasaraya, connected with the Naddantadi Mutt, otherwise known as the Madhyatala Mutt, on the west coast near Udipi. The incident, as traditionally related, is somewhat miraculous, but there is reason to believe that the incident occurred, like the one at Jambukesvaram, when Sri Vyasaraya was travelling in the company of Saluva Narasimha in his progress through the Indian Peninsula. The incident is tra- ditionally related by people of the Udipi side as follows:-- Sri Vyasaraya went to Udipi, and then to the Madhyatala Mutt belonging to the Udipi Sanyasins of Madhvacharya's school. At Madhyatala, Sri Vyasaraya was worshipping

a stone souvenir of Sri Vedavyasa brought by Sri stone souvenir be- was the property of away by Sri Vyasa- Madhvacharya from Badari. This longed to the Madhyatala Mutt and the Udipi Sanyasins. It was taken raya; and at the request of the other Udipi Sanyasins, Vadiraja Swami, after he took Sanyasa Asrama, went to Vijayanagar to study under Sri Vyasaraya and while coming away, managed to bring away with him the stone souvenir of Sri Vedavyasa which is now in the mutt of Sri Vadiraja known as the Sode Mutt. Sri Vyasaraya came to know of the disappearance of the souvenir but took no steps to recover it. The Vyasa Vijaya does not say that the souvenir belonged to the Madhyatala Mutt, but says in the following sloka that the souvenir was taken away by Vadiraja to the Madhyatala Mutt :-

विसर्जयित्वा निर्माल्यं श्रीमध्वमुनिपूजितं । वेदव्यासं गृहीत्वैव मध्यतालमठं ह्यगात् ॥

The Vyasaraya Mutt has a souvenir of Vedavyasa now, and this is said to have been inherited by Rajendra the ascetic of Sri Madhvacharya's line, of the elder branch, from whom Sri Vyasaraya's line is traced. The souvenir of Vedavyasa from the Madhyatala Mutt must be a different souvenir, and if Sri Vyasaraya had originally brought it from the Madhyatala Mutt, it must have been brought under extraordinary circumstances and cannot have been brought against the will of the people of the Madhyatala Mutt, for, if Sri Vyasaraya had gone as merely an ascetic with a few followers, the souvenir could easily have been got back from him.

civ 97. The Saluvabhyudayam explains this puzzle, if Sri Vyasaraya followed Saluva Narasimha in his tour of conquest. Dr. Krishnaswami Ayyangar says in the Little Known Chapter of Vijayanagar History: "While he was back again at his capital at Chandra- giri, Narasimha invaded Nagamandala on the advice of Kutavachalendra-tatavasi [he or (they) that reside at the foot of the Western Ghats ?]. He left a garrison there and returned at leisure with the desire to conquer Prithuguri (Big mountain, probably the Himalayas). It was then that he was attacked by the Muhammadan Army." In my arguments so far, I have taken Prithugiri to be Penugonda, and taken the Muhammadan army to be that returning from the sack of Kanchi in March 1481. I do not believe that the Prithugiri refers to the 'Himalayas'. Rajanatha was certainly making use of fancy in the Saluvabhyudayam, but I think that there is an element of history even in that portion of most fanciful epic description which Dr. Krishnaswami Ayyangar totally rejects. Mr. Sewell, in his sketch of the Dynasties of Southern India (Vol. II of the Antiquities, p. 141) quotes the Ramayana, Book IV, Chapter 41 and says that the Dasarnas were inhabiting the country south of the Tungabhadra. The Sabdakalpadruma says that the Dasarna is the country with ten forts or ten water sources or ten different communities. Considering all this, it appears to me that Rajanatha may have used words otherwise well known, with special meanings of his own, and that in the lines of the Saluvabhyudayam,

CV हैमवतसविधभूमिमगमत् नरसिंहभूपतिरसह्यविक्रमः । (p. 98 of the Sources of Vijayanagar History), the Hemakuta near Hampi is really meant. The Tunga- bhadra, there, is even to-day called the Ganges by devotees and I have heard Hampi called Kasi by pilgrims. The following sloka in the Satuvabhyudayam, there- fore, probably refers to the coronation of SaluvaNarasimha in Vijayanagar, and if this is so, the date of the corona- tion must have been 1485-6 A.D.

तदनु प्रसादमुदितः प्रमाणिभिः प्रवयोभिरभ्रसरितः पयोहरैः । क्षितिचक्रवर्तिपदसिद्धये नृपैः अभिषिक्त एष पुरहर्तुरग्रतः ॥

(p. 98 of the Sources of Vijayanagar History.)

98. After the coronation, the Saluvabhyudayam describes the visit of Saluva Narasimha to Gokarna. This is probably the expedition described by Mr. Sewell in the Forgotten Empire in the following terms at page 113- "With these remarks, we turn to the more reliable portion of Ferishta's narrative. Yusuf Adil Khan proclaimed himself independent king of Bijapur in A.D. 1489. Shortly afterwards, his rival Kasim Barid, who ultimately became sovereign of the territories of Ahmadabad, in a fit of jealousy, called in the aid of Vijayanagar against Bijapur, promising for reward the cession of Mudkal and Raichur, or the country between the two rivers. Narasimha collected the forces of the Hindus, crossed the Tungabhadra with a large army and after laying waste the country, seized the two cities,

cvi Mudkal and Raichur, which thus once more passed into the possession of Vijayanagar." 99. There is nothing improbable in Saluva Nara- simha I having been crowned both before Virupaksha at Vijayanagar and God Srinivasa at Tirupati. Achyuta- Devaraya was so crowned in the time of Sri Vyasaraya :- प्रणामशीलः फणिशैलशासितुः कदाचिदग्रे करशंखवारिणा । पोधकांची परिणेतृतास्पदे पदेऽभिषिक्त स्सपरंपरागते । Achyutarayabhyudayam III. 23.

कृताभिषेकः कृपया पुराहरेः स एष साम्राज्यपदेऽभ्यषिच्यत । थांबलेशव्यपदेशतो मही तदा जनिस्स्विन्नतनुस्तदादरात् ॥

Achyutarayabhyudayam, III. 36. 100. Dr. Krishnaswami Ayyangar after discussing Ferishta and Nuniz, says in the Little Known Chapter, "According to Ferishta, Timraj (which stands for Heemraj of Scott's translation and Narasa of the Inscriptions) had to act once at the instance of Kasim Barid, and that must have been in behalf of Narasinga or Narasimha I soon after A.D. 1489." Earlier in the Little Known Chapter, under the heading Ferishta, Dr. Krishnaswami Ayyangar says:- "Kaseem Bareed Toork (the de facto ruler under the Sultan) who had himself entertained hopes of founding a kingdom at Bijapur, wrote to the Roy of Beejanagar that Muhammad Shah was willing to cede to him the forts of Mudkal and Rachore if he would wrest them from Yusuf Adil Khan. At the same time, letters were addressed to Bahadur Geelany, who possessed Goa and Dureabar (the tract, which, in the language of the

cvii Dekhan, is called Concan) inviting him to invade the country of Yusuf Adil Khan. Timraj, the general of the Roy of Bijayanagar, having crossed the river Tunga- bhadra, laid waste the country as far as Mudkal and Rachore, and Bahadur Geelany reduced the fortress of Jumkindy. Yusuf Adil Khan was too weak to repel these attacks by force. He accordingly made peace with Timraj, and expelled Bahadur Geelany from his dominions." 101. It appears to me that it was in this peace that Narasa restored to Yusuf Adil Khan, Manavadurga referred to in the Varadambika Parinaya and the -Achyutarayabhyudayam. It appears to me that it was in this campaign that both Narasa and Narasimha went to Gokarna. Bahadur Geelany who was in possession of Goa was on the same side as Narasa and Narasimha in this campaign, and the visit to Gokarna in the course of this campaign becomes very probable. Narasa probably went in advance, as Ferishta says, and Narasimha pro- bably went in the rear. Something like this was the arrangement in invading the Chola country, as has been already explained. Narasa then went by the east coast and Narasimha went from Chandragiri. In the eleventh canto of the Saluvabhyudayam, it is said in the following lines that the Pārasika king who was a boy was protected and given back his place. If this has any meaning, it perhaps refers to the request of Kasim Barid in about 1489 A.D. on behalf of Sultan Muhammad Shah who was then a boy of about nineteen.

cviii परिपाल्य एष खलु पारसीकराट् भवतापुनः पदमवापितरिशशुः । It was probably in this campaign of 1489-90 A.D., that Narasimha took the honour of the green umbrella, as this verse from the seventh canto of the Saluvābhyu-

dayam appears to say :- हूणस्सुरलाण नृपोथवोभौ ताणौ परिवाणधरौ नृपेण । × पामर भूमिपाल च्छत्रं हरि च्छन्ननृपोप्यगृह्णात् ॥

A camel corps of Narasimha is mentioned in the same canto, as having been furnished by a feudatory prince:-

उष्ट्राधिपस्सो भवदुष्ट्रपालो गजाधिपस्सोपि गजाधिपोभूत् । अश्वाधिपो भूत्स्वयमश्वपालो प्यंगाधिपो भूदखिलांगपालः ॥

The bearing of this reference to the green umbrella and the camel, on the history of Sri Vyasaraya whose Mutt claims the special honour of a green umbrella and a camel will be further discussed in a later context. 102. We must now return to the Madhyatala inci- dent in the life of Sri Vyasaraya which occurred, as there is reason to believe, when Sri Vyasaraya was accompany- ing Saluva Narasimha on his tour of conquest. The Saluvabhyudayam had to be discussed to fix the dates of the campaigns of Narasimha and it has now to be fur- ther discussed. The Muhammadan army that Narasimha met near the Prithugiri may also be taken as the army of the Zamorin and other Muhammadan Powers on the west coast. This does not vitiate the argument in the previous pages, but only puts forward the latest date for the return of Narasimha to the neighbourhood of Vijaya-

cix nagar from 1481 A.D. the year of the raid by the Bahmani Sultan on Kanchi, to 1486 A.D., the year of the coronation at Hampi described in the Saluvabhyudayam as already shown. 103. In para 97, Dr. Krishnaswami Ayyangar's opinion has been quoted, that "Narasimha was. back again at his capital at Chandragiri" and then "invaded Nagamandala on the advice of Kutavachalendra tatavasi". A careful reading of the Saluvabhyudayam shows that Narasimha did not return to Chandragiri before he went to Nagamandala. Towards the end of the fifth canto, the visit of Narasimha to Anantasayana is described :-- कतिपयदिवसै स्तत्कांक्षयासा वनतो प ( प ) दशयन मेत्य प्राणमत् There is a gap in the manuscript after this, and the next passage we read is about a war. The battle appears to have been desperate. Narasimha and his army appear to have been surrounded. Narasimha appears to have been leading with the cavalry, and on the advice of his minister, appears to have joined the infantry, as the head of the army deserved protection. Then all arms joined in the battle and the fighting raged furiously. When the battle was in its most critical stage, Narasimha mounted a horse and charged in all directions, scattering the foe.

अतिबल मतिरंग स्संहितं वीक्ष्य सिंहध्वनिपटुभटसिंहै स्संहृताशं हृताशं । रणभुविनरसिंहो रंहसारुह्य वाहं x x गकुलमिव सिंहः संहरन् बृंहतिस्स ॥

Narasimha appeared to bear a charmed life. अयमय मनुसोयं सोयमग्रेऽभितो या ayny quàm muà war (ââ:) 1

CX दति युधि मायाकायभाक् प्रायशोऽसा विति भयमयतस्तै नीय मक्ष्णानुमेयः ॥ No quarter was given or taken in this battle. The poet says that the battle resembled the fight of Arjuna with the Samsaptakas.

स चतुर मथहत्वा तत्र संशप्तकानां नियुतमपिच भीष्मान् सुप्रतीकान् द्विपांश्च । शकलित गुरुकर्णो दुर्नयानां प्रतूर्ण तदकलयदपार्थं पार्थिवः पार्थकीर्ति ॥

The reference in the third line of the above verse to big ears that were shattered, is evidently an indication that the foes were Mussalmans whose ears were not bored like those of the Hindus. Narasimha had extricated himself from the ambus- cade, but the road to the western sea was barred by the barbarian mountain chief (शबरेंद्र),

अयमथ शबरेंद्र बिंदुरायस्य बाहू धनुषिचकृतशिक्षौ दक्षिणादक्षिणौ तौ । विजयसदृशवीर्या बुद्धतौ द्वावपिद्वाक् अचलयदपराब्धे रध्वरोधात्तयुद्धौ ॥

Narasimha overcame all opposition and the rivers of blood that flowed made Parasurama's exploits pale into insignificance. The reference to Parasurama is evidently with a purpose, as the land was Parasuramakshetra. After seeing the flight of his enemies, Narasimha camped on the shore of the western sea at the end of the fifth canto: -

cxi

तीरेंबुधेमंदिरे । विश्रांतोरचिताह्निकादिर (न) य द्वीराग्रणीस्तां निशां ॥

104. The end of the fifth canto thus leaves Narasimha on the shore of the western sea and the beginning of the 6th canto gives no hint of any return to Chandragiri. The Kutavachalendra-tatavasi who led Narasimha over the hills may be simply ascetics who lived at the foot of the mountains. Kutapa or Kudava means an ascetic or a sage. In any case, as there is no mention of a return to Chandragiri from Anantasayana, and as there is a mention of a Muhammadan army on the west coast, it is permissible to think that Narasimha passed through the territory of the Zamorin; and in view of the tradition that Sri Vyasaraya took the souvenir of Sri Vedavyasa from the Madhyatala Mutt, it is likely that the present of the souvenir by the Udipi Sanyasins to Vyasaraya was in recognition of the services rendered in bringing Narasimha to the country and ridding it of persecution at the hands of alien rulers. The persecution is referred to in the following lines of the 6th canto of the Saluvabhyudayam. भृशपीडिता जगति यै विसृमरमदै द्विजालयः The battle on the way to Prithugiri by which this persecution was ended was probably on the west coast, judging from the verse :-

चरमाब्धिमेति किल शोणनद इति वचोहिकेवलं । चित्रमिह रुधिर शोणनदाः प्रथमांबुराशि मभजंत तत्कृताः ॥

It may be that the Sona river mentioned here in the

cxii first half of the verse is the Suvarna River near Udipi. There is a Kudupa hill also near Mangalore. Narasimha left the country establishing the Hindu Dharma there :- सविधाय तज्जनपदंच निगमनिरतं निजाज्ञया । 105. There is reason to believe that Rajanatha uses the word "Dasarna" in the sense of "The Land of the ten rivers" meaning thereby the land of many rivers. The country round about Udipi has many rivers, and Mr. Krishnaswamy Iyer who read only the description of the Madhva Vijaya mistook the land for the Punjab in his work on the Life of Madhvacharya (see p. 7 of Mr. C. M. Padmanabhachar's Life and Teachings of Madhva). The Saluvabhyudayam says, in the 6th canto, after the defeat of the Muhammadan army near the Sona River :-

असुराशसंभव दशार्ण नृपतिबलमोहना दसौ । सार्थ मकृत नरसिंह नृपो भुवनेऽल मोहनमुरारिकीर्तनम् ॥

It is possible that the charming Krishna referred to in this verse is the Krishna of Udipi and that there was a a thanks-giving service there for the victory over the foreigners. If so, the Sona River would probably be some marches away from Udipi. 106. Explaining the contents of Canto V of the Saluvabhyudayam at page 91 of the Sources of Vijaya- nagar History, Dr. Krishnaswamy Ayyangar remarks:- "He (Narasimha) receives tribute from the kings all along the way, and there is no record of war at all except on the Travancore frontier." The reason for this extra- ordinary circumstance is likely to be that Narasa preceded

CXIII Narasimha up to the Travancore frontier, but return- ed from there via Seringapatam, leaving Saluva Nara- simha to come back from Udipi after travelling through the west coast. If Saluva Narasimha advanced by himself on the west coast, he would have had to put down opposition himself and that is what we actually find. Narasa might have returned early to the neighbour- hood of Chandragiri, having heard of the Muhammadan raid to Malur and Kanchi, and if so, Narasa's appearance before Seringapatam would be in the rainy season of 1481 A.D. The hurry with which Narasa was returning to Chandragiri would also explain why Narasa crossed the Kaveri at a time of floods near Seringapatam. At page 91 of the Sources of Vijayanagar History, Dr. Krishnaswamy Ayyangar takes Prithugiri to be Penu- konda, and not the Himalayas, as in the Little Known Chapter. But after all that has been said, I incline to the view that the Prithugiri was on the west coast. The following description of Prithugiri with many water falls, great heights and waving trees, applies to the Western Ghats rather than to Penukonda:- तपनीय सालचयभाजिबहुसरसि योजमायते । श्रांत मविरतनभोगमनाद् ग्रहमंडलं भजति यन्त्र विश्रमम् । धवलितपत्र नवचंद्ररुचि. . भटविधूत चामरम् ।

(6th canto of Saluvabhyudayam.)

The word in the verse mentioning the Dasarna country may be also a title of Saluva Nara- simha. (Vide Sources of Vijayanagar History, p. 89, extract from Varahapuranam.) In this case, the meaning H

cxiv may be that Narasimha displayed his strategy by going up from the Dasarna country in a pass not secured by the Muhammadans. 107. The date for Sripadaraja's sitting on the throne of Saluva Narasimha I, having gone back to 1471 A.D. (vide para 90), the date of Brahmanya Thirtha's demise has to go back from 1475 A.D. (vide para 4). The traditional date given by Sri Vidyaratnakara as Sarvajit which is 1467 A.D. (vide para 67), may, under the circumstances, be well accepted for the de- mise of Brahmanya Thirtha. The famine on which the date of Brahmanya Thirtha's demise was fixed as 1475 A.D., is the one referred to in the verse which is published in the abstract at the end of Brahmanya Thirtha Vijaya and is quoted in this sketch at the end of para 69. I think that that versc giving the history in brief may be really ancient while the Brahmanya Thirtha Vijaya is manifestly modern. That verse, it will be seen, places the famine before the birth of Vyasaraya, while the Brahmanya Thirtha Vijaya places the famine after Sri Vyasaraya's birth in the following verse :- zaka zaiz: Àfawrażaa: 1 Îzzer Hysona: Hicemugidh: 11 Now in the period to be examined, there were two great famines one in 1423-25 A.D., and the other in 1472-74 A.D. (vide Dharwar Gazetteer, pp. 404 and 406). I took the latter famine into consideration when I fixed the date 1475 A.D., for the demise of Brahmanya Thirtha, but, as

CXV 1467 A.D., the year Sarvajit, the traditional date of demise given by Sri Vidyaratnakara Thirtha of the Vyasaraya Mutt (see para 67) is now seen to be good enough for acceptance, the verse at the end of para 69 may be strictly interpreted, assuming it to be an ancient verse, and the famine of 1423-25 A.D. may be taken to be the one in which Brahmanya Thirtha came to notice, and this would be before the birth of Sri Vyasaraya. There is one peculiarity in this presumably ancient verse which deserv- es mention while passing. The verse is also capable of another interpretation which does not involve the miracle of bringing a dead man to life. That interpretation would be:- "Having by good rains brought back to life Karnata which was dead, having made a Brahmana a member of the community of sixty, and his son the Muni Vyasa, he obtained an idol of Vittala in a forest." An alternative construction of the word 'dead' in the ancient verse may be the cause of the story of a dead man being brought to life. The origin of the Brahmana community of Sixty (षाष्टिक = d) is clouded in obscurity. This community may have had its origin in special selection; and if, as one party holds, Sri Vyasaraya's father belonged to the Brahmana community of the Six Thousand (e), he have been selected into the community of the Sixty. 108. Now turning to Somanatha, it has been already observed that he is a great master of style and that he is an adept in the art of condensation and expansion according to poetic need (vide para 81). He may

cxvi Brahmanya appears to have passed over Brahmanya Thirtha's demise in the words 'in due course', , in the beginning of the fourth chapter of his work (vide para 77). Thirtha could not have died after Sri Vyasaraya returned to Kanchi from his tour, for, if Brahmanya Thirtha was then alive, Sri Vyasaraya would have hastened to his side in his old age, and not tarried in Kanchi and Mulbagal as he did. And if, as is clear now, Brahmanya Thirtha died as early as 1467 A.D., and not as late as 1475 A.D., and Sri Vyasaraya went on a tour to com- plete his education immediately after Brahmanya Thirtha's demise, it follows that the origin of the Mutt at Abbur known as Brahmanya Thirtha's Mutt must have been similar to the origin of the Akshobhya Thirtha, Sripadaraja and Madhava Thirtha Mutts, which, while not belonging to the main line of descent of Sri Madhva- charya, commemorate in a special manner the ascetic in the main line of descent, from whom they branched off into a line of their own. For, while Sri Vyasaraya lived and represented the main line of descent from Sri Madhvacharya through Brahmanya Thirtha, the Brahmanya Thirtha Mutt had simultaneously its own representatives in Sridhara Thirtha, and after him in Raghupathi Thirtha. This information is deduced from an inscription on stone reported by the Brahmanya Thirtha Mutt of Abbur to have been found in Kundapur on the western coast. 109. This stone inscription of Kundapur is a grant by a Barkur Chief to Anegondi Raghupathi Thirtha and

cxvii on 29th N. Srinivasa Thirtha in Saka 1447 on Monday, the first day of the bright half of the month of Phalguna in the year Parthiva. The date regularly corresponds to Monday, the 12th February 1526 A.D., but there was no lunar eclipse on that day as stated. There was, however, a lunar eclipse a short time before, i.e., December 1525 A.D., which corresponds to The noteworthy point in this inscription is, that Raghu- pathi Thirtha is shown as a contemporary of Srinivasa Thirtha and as one entitled to mention before Srinivasa Thirtha, whereas according to the genealogy recently published by the Brahmanya Thirtha Mutt, Raghu- pathi Thirtha was the fourth in descent from Srinivasa Thirtha, Rama Thirtha and Sridhara Thirtha being the two Swamis in the middle in the order of succession. It is safe to conclude that Srinivasa Thirtha and Rama Thirtha who are claimed for the line of descent of Sri Vyasaraya's Mutt do not belong to the line of descent of Brahmanya Thirtha's Mutt also, and that Raghupathi Thirtha was descended in a separate line from Brahmanya Thirtha through Sridhara Thirtha alone. This conclusion will avoid the hopeless chronological misfit by several generations which will occur otherwise, and will also explain how Raghupathi Thirtha who was probably in charge of the independent Mutt of Brahmanya Thirtha, took precedence in mention, in the grant of 1526 A.D., over Srinivasa Thirtha, who was at the time only the heir-apparent to Sri Vyasaraya's Mutt, as Sri Vyasaraya was then alive. The joint grant to the two Swamis

cxviii was probably a joint grant to the two Mutts. Sri Vyasaraya was occupying a great position at Vijaya- nagar at the time, and Raghupathi Thirtha may have been one of the many Swamis who studied under Sri Vyasaraya. Narayana Yati, head of Akshobhya Thirtha's Mutt and Vadiraja, head of the Sode Mutt, were such ascetic students of Sri Vyasaraya. There were also lay students. गृहमेधिना मंतेवासिनां वेदशिखरार्थतत्त्वं व्याकुर्वतं

(page 69 of the present work.)

110. If Brahmanya Thirtha's demise occurred in 1467 A.D., as shown, the birth of Sri Vyasaraya in 1447 A.D., according to the tradition recorded by Sri Vidya- ratnakara Swami (vide para 65), becomes probable and acceptable; for, the interval between 1447 A.D. and 1467 A.D., is only 20 years, and about 16 years or more of this period Somanatha has described in detail. It has been said in para 65 that there is a discrepancy in the week-day of the traditional date of birth; but if, as Mr. Venkatasubbia says in "Some Saka Dates in Inscrip- tions" in para 20, the previous year 1446 A.D., is tried, अक्षय अधिक वैशाख शुद्ध सप्तमी is a Sunday, 1446 A.D. may, therefore, be taken as the year of birth of Sri Vyasaraya. It will be shown in the sequel that the year of demise is 1539 A.D. A life of 93 years for Sri Vyasaraya is not impossible and well accords with the tradition on the subject. 111. Sri Vyasaraya started on an independent tour, soon after 1467 A.D.. at a time when he was about 20

cxix years old, and it will be seen from the sketch of Sri Madhvacharya's life given before, that Sri Madhvacharya was also of about the same age, when, being born in about 1238 A.D., he started for Badari in about 1258 or 1259 A.D. Somanatha appropriately describes the different periods of life in Sri Vyasaraya's career. When Sri Vyasaraya returned to Kanchi from his first indepen- dent tour, people said "He is a wonderful boy ascetic".

प्रापाश्रमा देष तुरीयमाद्या दतीव तद्धि स्वयमप्युदप्रान् । गुणानुपेत्य श्रवणाभिधानान् मध्यस्थिता नुत्तरमाललंबे ॥

(p. 38 of the present work.) (p. 39 of the present work.)

It was then probably 1473 or 1474 A.D. When Sri Vyasa- raya reached Mulbagal, it was probably 1474 or 1475 A.D. He was then a handsome young man and appeared like the God of Fire, for whose absence his spouse Svaha should be pining in the world of Gods :-

एवं दृष्ट्वा यतिसार्वभौमं तेजोभरै दीपित दिग्विभागं । tarai चिराद्गाढतरस्वकांत वियोगबाधा विषयां शशंके ॥

When in about 1476 A.D. Sri Vyasaraya went to Saluva Narasimha's Court, he was youthful and appeared in his rose-coloured ascetic's robe, like the Mountain of the East with the morning Sun playing on the hill-top, like the full jar of water auspicious to the world and adorned with the sprouting leaves of the celestial wish-giving tree. मृदुलकाषायपटेन परिवीतं बालातपच्छदोपगूढमिव प्रथमाचलशिखरं नंदनत रुपहवाकीर्णमुखमिव जगन्मंगळपूर्णकुंभ p. 47 of the present work.)

CXX It is very likely indeed that at this period Sri Vyasa- raya ran at Jambukesvaram, holding his breath as already stated. When Sri Vyasaraya entered Vijayanagar in 1498 A.D., he was about 42 years old, as will be seen, and he had seen much of life. Somanatha opens out a vista of reminiscence in the passage beginning with 'By him requested in the past, in his period of pilgrim- age, did ferocious robbers in the forest attracted by his personality, bring twigs and leaves of trees for a long time, as if they were his servants.' अनेन खलु पुरा तीर्थपर्यटनेषु अधिकांतार मपहरतेत्युदितमाला त्सविभ्रमाः कुंभीलका अपि दारुणाः प्रेष्याइव केवलं तरुपल्लवानि चिरमुपाहरन् ॥

(p. 57 of the present work.) (p. 72 of the present work.)

When at the time of the abhisheka in about 1520 A.D., as will be shown later, Sri Vyasaraya entered Sri Krishna Devaraya's Court, he was an old man. He must have been 74 then. Somanatha describes that Sri Vyasaraya then was looking at the lines of a book and wore specta- cles, from which great age could be inferred, meaning that otherwise, he was strong for his age :- करकमलमधुप धारणिकायामिव पुस्तक विभागरेखायां निभृत निक्षिप्त चक्षुषं नासिका नालभाग प्रतिफलितेनेव नयनयुगलेन स्वच्छतरोपलोचन गोलके नानु मितवार्धकदशातिशयं ॥

112. 1467 A.D. and the years following were suitable for a tour in Northern India. The great Muhammad Gawan was then in power at Kulbarga. At Dehli, Bahlol Lody Afghan was the Sultan and he was a mild prince. Keene, in his History of India, says that Bahlol

cxxi Lody employed both Hindus and Mughals in his service. Pakshadhara Misra of Mithila was then teaching in Northern India the Logic based on the Chintamani of Gangesha Upadhyaya (pp. 79 and 81 of Rai Saheb Dinesh Chandrasen's Chaitanya and His Companions). There is a charming story that Pakshadhara in the course of a pilgrimage visited the Mulbagal College when Sri- padaraja was teaching there, and spoke highly of Sri Vyasaraya who conducted the discussion at the time, saying that he knew of no opponent worthy of himself except the modern Vyasa.

यदधीतं तदधीतं यदनधीतं तदप्यधीतं । पक्षधरविपक्षः नावोक्षि विना नवीनव्यासेन ॥

It is possible that Sri Vyasaraya had met Pakshadhara Misra in the North, and that the latter had returned the visit. Somanatha says that when Sri Vyasaraya went to the Court of Saluva Narasimha (this was in about 1476 A.D., see para 82), the discussion with the philosophers there was according to the Logic of the Chintamani school मणिकारमत मनूद्यविरचिते समयबंधे

(p. 52 of the present work.)

113. Rai Saheb Dinesh Chandrasen, in his "Chaitanya and His Companions", throws a great deal of light on Vaishnavism of the Madhva school in Bengal. He says at page 297 "It was to the Maddhi sect that Bengal owes her great Vaishnava faith, the culminating point of which was reached in the life of Chaitanya. We find in the Bhakti Ratnakara that Vishnu Puri, a disciple of Jayadharma, the tenth leader of this sect, popularized

cxxii the Bhāgavata amongst the Bengalis about the middle of the 13th century by his celebrated Sanskrit work called the Bhakti Ratnavali. This seems to be the first impetus to Vaishnavism that came from the Maddhi order in Bengal." If Sri Madhvacharya met Dhanuj Rai as I indicated in an earlier context (para 18), probably Sri Madhva- charya visited Navadvipa then, but Rai Saheb Dinesh Chandra's writing shows that it was Sri Rajendra's Mutt that really gave the first impetus to Vaishnavism in Bengal. The Jayadharma referred to as the tenth leader of the Madhva sect by Rai Saheb D.C. Sen in the above extract, was the disciple of Sri Rajendra (vide p. 207 of Chaitanya and His Companions). Jayadharma is known as Jayadhvaja in the genealogy of Rajendra's Mutt, and it is Rajendra's Mutt that is now known as Sri Vyasa- raya Mutt, on account of the great distinction conferred on Rajendra's Mutt, by Sri Vyasaraya, the lineal spiritual descendant of Rajendra, whose biography is the present Vyasayogi Charita of Somanatha. It will be seen that Rai Saheb D. C. Sen at p. 207 of Chaitanya and His Com- panions gives the genealogy of Sri Vyasaraya Mutt as the genealogy of the Madhva School. Taking the order of suc- cession as that of the first-ordained Swamis, the Vyasaraya Mutt represents the elder line and thus also the main line, and Rai Saheb D.C. Sen shows what the tradition of Bengal is in this respect, although, by later-day develop- ments, the Uttaradi Mutt claims to be the main line, which claim, however, is not admitted by all other Mutts.

.cxxiii 114. Brahmanya Thirtha's demise took place in 1467 A.D. (see para 107), and Sri Vyasaraya evidently went to Northern India, soon after. Jayadhvaja had spread the Vaishnavism of Sri Madhvacharya in Bengal as Rai Saheb I.C. Sen says, and when Sri Vyasaraya went to Northern India, in 1467 A.D., he must have found friends and welcome waiting for him. Lakshmi Thirtha, evidently a Brahmana of the North, appears to have taken Sanyasa from Sri Vyasaraya. At page 299 of Chaitanya and His Companions, Rai Saheb Dinesh Chandra Sen says:- "The 13th leader of the Maddhi sect was Lakshmi Thirtha. He was born about the middle of the 14th century and lived to a good old age. We do not credit the story to be found in some old Vaishnava biographies that Nityananda ever met him during his tour. Nityananda was born in 1477 A.D." If Rai Saheb D.C. Sen has based his date for Lakshmi Thirtha, only on the date of Sri Madhvacharya which he has taken at 1191 A.D. at page 257 of his work, the date for Lakshmi Thirtha may have to be revised, when Sri Madhvacharya's date of birth is taken as 1238 A.D.; and in this case, the old Vaishnava biographies may be true, and Nityananda may have met Lakshmi Thirtha. Lakshmi Thirtha is not likely to have taken Sanyasa from Sri Vyasaraya earlier than 1467 A.D., as Sri Vyasaraya visited Northern India only after 1467 A.D., as we have seen before; and if, as Rai Saheb D. C. Sen says, Lakshmi Thirtha lived to a good old age, he may well. have lived after 1477 A.D., and met Nityananda.

cxxiv 115. It has been said before (para 112) that Sri Vyasaraya possibly met Pakshadhara in the North. The dates are not unsuitable. Vasudeva Sarvabhauma was a student of Pakshadhara of Mithila, and the tol of Vasudeva flourished in Nadiya between 1470 and 1480 A.D. (p. 81 of Chaitanya and His Companions). Pakshadhara's college continued for some time, after Vasudeva's school was started. Sri Vyasaraya's visit to Northern India was soon after 1467 A.D. In para 47, the incident of Gopalakrishna dancing before Sri Vyasaraya has been referred to, the description of Somanatha on page 57 of the present work has been quoted, and it has been suggested that the incident was probably the same as that described in the Vyasa Vijaya. The description as given by Somanatha of the charming boy, Krishna, dancing before Sri Vyasaraya with a ball of butter in his hand, also recalls to mind the tender and lovely story told in connection with the visit of Madhavendra Puri to Brindavana (pp. 212 and 213 of Chaitanya and His Companions). Madhavendra Puri was the disciple of Lakshmi Thirtha who in turn was the disciple of Sri Vyasaraya. To Madhavendra Puri who was fasting, a lovely boy brought and gave milk and fruits and said: "I live in this village. The villagers would not allow anybody to fast here. Some ascetics beg rice and bread, and others beg milk, the villagers give them, but I give to those who do not beg of any one." 116. At the end of the first chapter of this intro-

CXXV duction we left Sri Vyasaraya at the Court of King Narasa at Vijayanagar. The hardships of the days of pilgrimage of Sri Vyasaraya's youth had then become a pleasing reminiscence. अनेन खलु पुरा तीर्थपर्यटनेषु (p. 57 of the present work). Before proceeding to the next chapter of Sri Vyasaraya's life, one incident has to be referred to. It has been said (para 14) that Sri Vyasaraya overcame his opponents in a great assembly at Vijayanagar in King Narasa's time. The chief opponent was one Basava Bhatta from Kalinga. प्रवावदूकातातिरेकेण धिषणमपि तृणायमन्वानं बसवाभहनामानं कंचन कालिंगमनीषिणं पुरस्कृत्य भगवता तेन तापसकेसरिणा सह विजिगीषया ॥

(p. 60 of the present work.)

After obtaining victory in the assembly, Sri Vyasaraya treated Basava Bhatta very well; and this made Basava Bhatta blush all the more.

वैलक्ष्यमारचयतोपि कलिंगसूरे स्तस्य प्रदातृमणिनामुनिना वितीर्णं । मध्येनरेंद्रसभ मप्रतिभांगतस्य वैवर्ण्यमेव वपुषि प्रकटीबभूव ॥

(p. 61 of the present work). It is believed that it is from this Basava Bhatta that Sri Vyasaraya Swami obtained the linga of Siva that is wor- shipped on Mahasivaratri days in the Mutt to this day (see para 4). The idol of God Srinivasa in the Mutt is also a souvenir of the days when Sri Vyasaraya was And on worshipping God Srinivasa on Tirupati Hill. Tirupati Hill itself, there are special honours paid to the

CXXVI Vyasaraya Mutt in memory of the stirring days of old, when Hindu Civilization was saved and Sri Vyasaraya- swami was the guardian saint of the Vijayanagar Empire. VI. 117. When Sri Vyasaraya was installed in Vijaya- nagar as the guardian saint in the time of King Narasa, friends began to flock to Vijayanagar. Raghunatha Thirtha, the pontiff of the Uttaradi Mutt, who came to the seat in Saka 1366=1444 A.D. died in the year Dundubhi, Saka 1424-1502 A.D. in Malkhed outside the Vijayanagar Empire. His successor Raghuvarya Thirtha evidently moved to the Vijayanagar Empire and he died at Vijayanagar in Saka 1479==1557 A.D. In the Mutt now known as Sri Raghavendraswami's Mutt, Jitamitra Thirtha died in Saka 1420=1498 A.D. at Kudlur on the Krishna River. His successor Raghunandana Thirtha evidently moved to the Vijayanagar Empire and he died in Vijayanagar in Saka 1455=1533 A.D. His successor Surendra Thirtha was a particular friend of Sri Vyasaraya according to tradition. Sri Vyasaraya gifted to Surendra Thirtha his own disciple who afterwards succeeded Surendra Thirtha in Saka 1461=1539 A.D. as the famous Vijayendra Thirtha. Pontiffs, in those days as now, appear to have arranged that their last resting places, the Brindavanas, should be in places where they had the most support. The successors of Sri Vyasaraya, for example, followed the fortunes of the Vijayanagar Empire. Srinivasa Thirtha and Rama Thirtha lie buried near Vijayanagar in the Navabrindavana, Lakshmi Kantha lies

cxxvii in Penugonda to which the capital of the Vijayanagar Empire was transferred from Vijayanagar; Sripathi Thirtha and his disciple Sri Ramachandra Thirtha lie in Vellore to which the capital of the Vijayanagar Empire was further moved; and Sri Lakshmi Vallabha Thirtha lies near Vishnusamudra in Belur in the Mysore State in the last capital of the last titular Emperor of Vijayanagar. 118. In the Indian Antiquary, Vol. 45 (1916) at p. 172, Sir Vincent Smith reviews Mr. Sewell's article entitled "The Kings of Vijayanagar, A.D. 1486-1509" and Dr. Krishnaswami Ayyangar's A Little Known Chapter of Vijayanagar History, and sums up his con- clusion as follows:- "The three events, namely (1) the death of Immadi,

(2) the second usurpation by Narasa Nayaka; and (3)

the death of Narasa, all occurred in the short interval between February 28 and either July 16 or August 14, 1505." This conclusion of Sir Vincent Smith cannot be right, in the light of two inscriptions published by the Mysore Archæological Department in the annual report for 1924. At pages 110 and 113 of this report, Dr. Shama Sastri, the learned Director of Archæology, says that the two inscriptions record gifts by Krishnaraya in the Saka year 1454 Plava, on Sunday, the full-moon day of Magha, the anniversary day of his father's death. The Sanskrit text is शकाब्दे युगवाणाब्धिजेंदुना गणिते क्रमात् । लवसंवत्सरे माध्यां पौर्णमास्यां पितुर्दिने । भानुवारे पुण्यकाले

The date appears to correspond to Sunday, the 9th February 1533 A.D., if the year of the Northern Cycle Plava is taken. It is noteworthy that the grant is in the name of Krishnaraya, if the year is 1533 A.D.; but such a year for Krishna Devaraya is found elsewhere. See para 47 of the Madras Epigraphist's Report for 1919-20. About the circumstantial date माध्यांपैौर्णमास्यां पितुर्दिने for King Narasa's annual ceremony, there appears to be no reason for disbelief; and when this month and thithi for the anniversary are taken, it will be seen that Sir Vincent Smith's conclusion that Narasa died between February 28, and either July 16 or August 14, of 1505 A.D., be- comes untenable. The full-moon day in the month of Magha falls in the year 1505 A.D., on the 24th and 25th of January. Dr. Krishnaswamy Ayyangar, therefore, appears to be right in thinking that Immadi Narasimha died in Vira Narasimha's time. It may be that, in the contest between Vira Narasimha and Immadi Saluva Narasimha, Vira Narasimha too had some right on his side. Narasa had probably been appointed Karyakarta or Peishwa with a hereditary right; and Immadi Nara- simha may have attempted to disturb the arrangement, if there is any truth in the story of Nuniz. Channapatna 52 of the Epigraphia Carnatica (Bangalore District) refers itself to Saka 1421=1499 A.D. Siddharti, the period in which Sri Vyasaraya was installed as guardian saint in Vijayanagar (vide para 13 above) and says that Narasanna Nayaka was ruling the earth as Kārvakarta of Saluva Immadi Narasingaraya :-

cxxix ಸಾಳ್ವ ಇಮ್ಮಡಿ ನರಸಿಂಗರಾಯರ ಕಾರ್ಯಕತ್ರರಾದ ನರಸಣ್ಣ ನಾಯಕ ವಡೆಯರು ಪೃಥ್ವಿರಾಜ್ಯಂಗೆಯ್ಯುತ್ತಿರಲು. This position of Karyakarta may have been hereditary like that of the Peishwa. The phrase that Narasa was ruling the earth (Prithvirajya) occurs in a Tamil stone inscription of Saka 1420=1498 A.D., and the Madras Epigraphist in para 64 of his report for 1915-16 states that suzerain power was actually wielded by the able minister Narasa Nayaka on behalf of the puppet sovereign Immadi Narasimha. The date 1498 A.D. of the Tamil inscription corroborates para 13 above. 119. In para 11 above, I said that 1500 A.D. was the traditional date for the acquisition by Sri Vyasara- yaswami of the green flag-rather the green umbrella- on a camel. There is also another traditional date for this acquisition, Monday, the 5th day of Moharrum 916 Hijri. The late Mr. Swamikannu Pillay's tables give the equivalent date, Sunday, 14th April 1510 A.D. The discrepancy in the week-day is not serious. This date when studied with the history of the period gives an indication as to what must have happened. At page 124 of the Forgotten Empire, Mr. Sewell says:- Albuquerque next attacked Goa, then under the Adil Shah, and captured the place making his triumphal entry into it on March 1, A.D. 1510. Immediately afterwards he despatched Gaspar Chanoca on a mission to Vijayanagar, renewing Almeida's request for a fort at Bhatkal for the protection of Portuguese trade. Barros states that Chanoca reported that, though he was I F

CXXX received "solemnly", Krishna Devaraya only made a general answer in courteous terms, and did not speci- fically grant the governor's request; the reason being that the king had then made peace with the Adil Shah. Presumably this peace was made in order to enable the Adil Shah to retake Goa." Evidently the embassy from the Adil Shah made peace with Krishna Devaraya in April 1510; and the green umbrella on the camel was evidently one of the presents to Sri Vyasaraya on the occasion. That Sri Vyasaraya was, as guardian saint of the Vijayanagar Empire, receiving presents from foreign sovereigns, is clear from Somanatha's work (vide para 59 above). Green umbrellas appear to have been despatched by Muhammadan sovereigns as a mark of respect at the time of sending embassies to Vijayanagar; Saluva Nara- simha's receiving a green umbrella has been referred to in the Saluvabhyudayam (see para 101 above). Prob- ably in 1500 A.D. also, when King Narasa had just established himself as the Karyakarta in Vijayanagar, mutual compliments were exchanged between Bijapur and Vijayanagar, and on that occasion also, the green umbrella is likely to have been presented by the Adil Shah. The tradition that the Mughal sovereign pre- sented the green umbrella to Sri Vyasaraya Swami may also be true, as Babar mounted the throne of Delhi in Krishna Devaraya's time, and Babar makes a reference to the Vijayanagar Empire in his Memoirs. Embassies may have been sent mutually and a green umbrella may

cxxxì have been presented by Babar to Sri Vyasaraya. Ismail Adil Shah, Boorhan Nizam Shah, Kootb Shah and Kulleem Oolla Shah of the Bahmani Kingdom sent ambassadors to Babar (Briggs, Vol. II, p. 558). Presents by foreign sovereigns are referred to by Somanatha to the last, even in Achyuta Devaraya's time. नानादिगंतरादुपजिहीर्षया समानीतै रपरवसुमतीपतिभि :

(p. 83 of the present work.) (See also para 45 above.)

His Highness Sri Krishna Raja Wodayar Bahadur III of Mysore of beloved memory, in a letter to the Swami of the Vyasaraya Mutt of the time, says that the honour of the green umbrella was a special historical privilege of the Vyasaraya Mutt. 120. The earliest inscription so far known about Sri Vyasaraya, is No. 370 of the Madras Epigraphist's collection for 1919. It is dated in Saka 1433-August 1511 A.D. The Madras Epigraphist says as follows in para 45 of his report for 1919-20:- "In No. 370 of 1919, we get the information that the Madhva teacher Paramahamsa Parivrajakacharya Vyasa Thirtha, the disciple of Brahmanya Thirtha, secured from the King the village of Pulambakkam, in Padaividu Rajya, for conducting the Avani Festival in his own name, of God Varadaraja, and also got the king's sanction for presenting a Sesha Vahana of gold which had to be used as a vehicle of the God on the fourth day of all festivals." This early inscription of 1511 A.D. shows the position of great influence attained by Sri Vyasaraya

cxxxii Swami by that time, and fully corroborates the history presented in this sketch. 121. The next known inscription is No. 277 (A. R. No. 48 of 1889) published in the South Indian Inscrip- tions in Vol. IV in 1924. This inscription is on the south wall of the Mandapa in front of the Vittalesvara- swami temple in Hampi and records a grant to the temple, saying inter alia: ವಿನಿಯೋಗ ನಾನಾವರ್ಗದ ನೈವೇದ್ಯ ಸಹ now (a)". Vyasaraya is referred to by Krishna Devaraya here as the Guru without any prefix thereby corroborating the history in this sketch. The date of this inscription is Saka 1435=1513 A.D. ಚೈತ್ರ ಶು॥ ೫. 122. Another inscription No. 254 (A. R. No. 25 of 1889) in the same volume (South Indian Inscriptions, Vol. IV) is a grant to the Krishnaswami temple in Hampi, dated in 1435 Saka expired=1514 A.D., ODHODE ON ಫಾಲ್ಗುಣ _ 50॥ a. The inscription says that Krishna Deva- raya brought the God Sri Krishna from Udayagiri and installed Him in Vijayanagar सोयं श्रीवरकृष्णराय नृपति र्जित्वोदयाद्रिं ततः । कृष्णं देव मुपायतः स्वनगरीं नीत्वा मणीमंटपे ।

शालीयादरसाग्निवेद विधुयुग्भावे तपस्येसिते । तार्तीये दिवसे वृषेपि विधिवत्कृष्णप्रतिष्ठां व्यधात् ॥

Ramannacharya and Mulbagal Thimmannacharya were made Archaks. It looks as if these are the names of Madhva-Vaishnava Brahmans. Inscription No. 255 of the same date and place and in the same volume (A. R.

cxxxiii No. 26 of 1889) shows that twelve Brahmans were provid- ed in the temple for पवमानाभिषेक. Sri Vyasaraya sang in Kannada on the advent of Balakrishna from Udayagiri to Vijayanagar :-

ಧರೆಗಧಿಕನೆಂದೆನಿಪ ವಿದ್ಯ ನಗರ ಒಳಿತೆಂದು ಉದ್ದ । ಗಿರಿಯಿಂದಬಂದ ಮುದ್ದು ಬಾಲಕೃಷ್ಣ ನಮ್ಮ ॥

(No. 60 of Sri Vyasaraja's Kirtanes, Udipi Edition.)

123. The next known inscription records a grant to Sri Vyasaraya Swami at Vijayanagar, after the return of Krishna Devaraya to Vijayanagar, subsequent to the taking of Kondavidu in June 1515 A.D. Dr. Krishna- swami Ayyangar in his Krishnadevaraya says :— "He (Krishnadevaraya) marched up to Simhadri Pottunuru, and having encamped there, made to the temples, in the company of both his Queens, large bene- factions. Coming to the end of the campaign there, and having entered into a treaty with the Gajapati, he set up a pillar of victory and returned. He was on the banks of the Krishna on the return journey in Saka 1438 (about July-August 1516), Epigraphia Carnatica, Hassan Vol., 13. The details of the date are Dhatri Ashada Bahula Amavasya-Karkataka Sankranti." The return of Krishna Devaraya to Vijayanagar must have been after July-August 1516 A.D. The grant to Sri Vyasaraya in the presence of God Virupaksha on the bank of the Tungabhadra at Vijayanagar is dated in December 1516 A. D. Saka 1438, धातु मार्गशीर्ष शु॥ द्वादशि. Praktana Vimarsa Vichakshana Rao Bahadur Mr. R. Narasimhachar, the Director of Archæological Researches

cxxxiv in Mysore, in his report for the year ending with 30th June 1919 in para 90, gives the details of this inscription. 124. The manner in which a grant of villages is made to Sri Vyasaraya after the return from the victori- ous campaign in 1516 A.D., and the history we have seen in this sketch of the relations between Sri Vyasaraya and Sri Krishna Devaraya, lead to the inference that the Rayavachakamu really covers an allusion to Sri Vyasa- raya, in the passage where it says that Krishna Devaraya on his return to Vidyanagara in an auspicious hour, from his pilgrimage to the South of India, visited the Vittala and Virupaksha temples, made valuable presents to them and then prostrated himself before elders, before proceed- ing to the Durbar and honouring Appaji (p. 129 of the Sources of Vijayanagar History). Dr. Krishnaswami Ayyangar, in his Krishnadevaraya at page 17, says :- "Both the Rayavachakamu and the Krishnaraya Vijayamu bring his campaign to end with this, and state that he then went on a pilgrimage to the holy places in South India." At page 18 of the same book, Dr. Krishna- swami Ayyangar says:- "The years 1516 to 1520 are years of benefactions to temples and attention to the administrative needs of a well-ordered Empire such as Krishna's was at the time." It appears to me that the particular long pilgrimage in question to the holy places in the South and West of South India was probably between the years 1523 and 1527 A.D., and not between the years 1516 and 1520 A.D., although some pilgrimages were made between 1516 and 1520 A.D. Dr. Krishna- swami Ayyangar himself notices on page 13 of his

CXXXV Krishnadevaraya that, after the treaty with the Gaja- pati of Kalinga and the marriage with the Kalinga Princess, Krishna Devaraya "heard that the chiefs of Kulbarga spoke lightly of him" and "marched to the place. Having taken it, he placed a garrison in it under Gujjali Kalyani Rao. He returned to Tirupati and had copper images of himself and his two queens, set up in the temple." The pilgrimage to holy places in South India was after this. It appears to me that the reference to Kulbarga in this passage is to the visit to Kulbarga after the battle of Raichur described in Chapter XVII of the Chronicle of Nuniz. 125. In his Krishnadevaraya, Dr. Krishnaswam. Ayyangar appears to think that the entry into Gulbarga was in about the year 1512 A.D., if at all such an event did take place, and that Nuniz in placing the entry into Gulbarga after the battle of Raichur, has probably post- dated a previous incident (p. 29 of Krishnadevaraya). At page 21 of his Krishnadevaraya, Dr. Krishnaswami Ayyangar says as follows, speaking of the period im- mediately subsequent to 1512 A.D. : "It was in the midst of these transactions obviously that Krishna took occasion to intervene either on the side of the Adil Shah or on that of Amir Barid; for, after defeating the Barid Shah's troops on the outskirts of Bijapur, Ismail Adil Shah was able to accompany Mahmood Shah to Gulbarga and celebrate his sister's nuptials there." Mr. K. V. Lakshmana Rao in the 7th volume of the Andhra Sahitya Parishat Patrika says at p. 323 that Krishna Devaraya's

cxxxvi entry into Gulbarga was probably in 1514 A.D., with Amir Barid, as the Rayavachakamu says that Krishna Devaraya went to Gulbarga from Tirupati, and as there are some inscriptions in Tirupati, dated 1514 A.D. But it has to be remembered that both the Rayavachakamu and the Krishnaraya Vijayamu say that the entry into Gulbarga was after the marriage of Krishna Devaraya with the Gajapati's daughter, which took place after the battle of Kondavidu which was fought in June 1515 A.D. Although Krishna Devaraya appears to have taken Raichur about the year 1512 A.D., and visited Ahmedabad-Bidar also before the close of the war with Kalinga; the visit of Krishna Devaraya to Gulbarga appears to have taken place only after the close of the war with Kalinga, and as Nuniz says, after the battle of Raichur also. The objection that the visit to Gulbarga took place from Tirupati according to the Rayavachaka- mu is no objection at all. For, Krishna Devaraya paid a visit to Tirupati after the battle of Raichur, when he made grants of villages to Sri Vyasaraya in two copper- plate grants before God Srinivasa at Tirupati on 18th February 1521 A.D. The two grants which are in the Vyasaraya Mutt at Sosale have been described by Rao Bahadur Mr.R. Narasimhachar in the Mysore Archæologi- cal Report for 1912 in para 107. Saka 1442, फाल्गुणशुद्धद्वादशी is the date of both the grants. After the battle of Raichur, Krishna Devaraya appears to have returned to Vijayanagar as Nuniz says, and then visited Tirupati also, as these two grants to Sri Vyasaraya Swami show.

A.D. cxxxvii 126. Dr. Krishnaswami Ayyangar says at page 29 of his Krishnadevaraya, that the part of the year between the 10th of June and the end (of the year 1520 A.D.) was not enough for a return to Vijayanagar, then a pursuit of the Adil Shah as far as Bijapur, then a return to Headquarters and a further invasion of Gulbarga. But probably here, Dr. Krishnaswami Ayyangar mis- understands Nuniz. Nuniz probably means that the restart from Vijayanagar after February 1521 A.D., and the return from Gulbarga were in the same year 1521 A.D. Dr. Krishnaswami Ayyangar says at the same page that inscriptions do not refer to Krishna Devaraya as having established Muhammadan power. But there are such inscriptions of 1517 A.D., and 1526 The Madras Annual Report on Epigraphy for 1908-09 say's in para 69: "Krishnaraya claims in one of his records (No. 381 of 1908) to have been the establisher of the kingdom of Muhammadans (Yavanas) . . . At Undavalli near Bezwada, a stone pillar in front of the Bhaskareswara temple, bears two inscriptions both dated in Saka Samvat 1448=A.D. 1526. One of these (No. 47 of 1909) registers the building of the Bhaskareswara temple at Undavalli. . . during the reign of Krishnadeva- maharaya who was the establisher of the kingdom of Muhammadans (Yavanas)". The Madras Epigraphist refers to Mr. Sewell and the description of what took place at Gulbarga according to Nuniz, in order to explain the establishing by Krishna Devaraya of Mussalman power. While the description of Nuniz will be quite suitable to explain the inscriptions of 1526 A.D., the

cxxxviii inscription of 1517 A.D., No. 381 of 1908, will have to be explained, either by a reference to Ahmedabad-Bidar and the other two Muhammadan powers mentioned in the Rayavachakamu, before a reference to Gulbarga is made, or an explanation will have to be given similar to that given by Dr. Krishnaswami Ayyangar at p. 2 of his Krishnadevaraya regarding the coronation inscription at Hampi which appears to have some conventional verses in it. As has been said before in para 101, the Saluvabhyudayam says that Saluva Narasimha I also estab- lished Mussalman power, and this was in a campaign of 1489-90 A.D., as already explained. There was, therefore, enough reason for a conventional title, earlier also than Krishna Devaraya's visit to Gulbarga. Saluva Nara- simha was probably alive when, as Mr. Sewell says at p. 113 of his Forgotten Empire :- "Probably about the year 1493 A.D., Sultan Yusuf Adil again marched to recover the lost territory and advanced to the Krishna." Ferishta says in this context that "dissensions prevailed in Beeja Nuggur". Saluva Narasimha was probably then on his death-bed and that is likely to have been the cause of the dissensions. It must be at this juncture that Saluva Narasimha left his dying injunction on his successors to recover Raichur, Mudkal and Kondavidu, as Nuniz says. 127. Another explanation which is probably the true explanation, is possible, of the inscription of 1517 A.D., which says that Krishna Devaraya established the power of the Muhammadans. As Dr. Krishnaswami

схххіх Ayyangar points out at page 29 of his Krishnadeva- raya, Mr. Sewell does not accept the story of Nuniz in its entirety as to what happened at Gulbarga. At page 358 of his Forgotten Empire below the narrative of Nuniz, Mr. Sewell says in a foot-note: "This passage does not seem very exact from an historical standpoint (see above, page 157 and note)." In the note at page 157, Mr. Sewell says, "We know that the Bahmani Sultan Mahmud II, who died in 1518, had three sons, Ahmed, Ala-ud-Din, and Wali-Ullah, the first of whom became Sultan in December 1517, the second in 1521, the third in the same year; in all cases only nominally." Of course, Ferishta does not say that Vijayanagar had anything to do with the establishment of the power of the Bahmanı Sultan, but one has to read between the lines with the Hindu evidence available. Ferishta says as follows (Briggs, Vol. II, page 553), referring to the installation of Prince Ahmed, which Mr. Sewell places in 1517 A.D." Ameer Bareed had but a small territory in his possession, and dreading, should he assume open independence, that the surrounding powers would attack him, placed the Prince Ahmed, son of Mahmud Shah, upon the throne, leaving him the palace, with the use of the royal jewels and a daily allowance of money for his support; which not being equal to his expenses, the King broke up the Crown, valued at four hundred thousand hoons, and privately sold the jewels. The minister having obtained information of this circum- stance, put many musicians and others to death for being

cxl concerned in the sale; but he never could recover the jewels, the purchasers having fled with them to Beeja Nuggur." From this passage, it can be inferred that Vijayanagar was one of the surrounding powers in dread of whose interference, Amir Barid placed Prince Ahmed on the throne. The transaction of the jewels shows that Prince Ahmed was in communication with Vijayanagar. The inscription No. 381 of 1908 is dated in Saka 1439, Iswara. Iswara was 1517-8 A.D. No further details of the date are given. The inscription is probably later than the installation of Prince Ahmed. 128. It will be remembered that Mr. Sewell has said that Alla-ud-Din, the second son of Mahmud II, was placed on the throne in 1521 A.D. It is evidently this installation that Krishna Devaraya brought about during his visit to Gulbarga. Ferishta says about this installa- tion (Briggs, Vol. II, page 55):- "Ameer Bareed kept the throne vacant nearly fourteen days after the death of Ahmed Shah, and then instead of ascending it himself, he deemed it prudent to place the Crown on the head of one of the Bahmuny family; accordingly Alla-ood-Din, the Second, was selected' for that purpose." The hesitation of Amir Barid in the beginning and his decision at the end were probably alike due to the movements of Krishna Devaraya. Ismail Adil Shah cannot have counted for much at the time, as he had just been defeated at the great battle of Raichur. 129. Arguing against the probability of 1521 A.D., as the date of Krishna Devaraya's visit. to Gulbarga

cxli Dr. Krishnaswami Ayyangar at page 29 of his Krishna- devaraya, advances another reason in the following terms: "The Amukta Malyada which mentions the destruction of Gulbarga and Sagare fails to mention Raichur." It is to be presumed that, with respect to this reason, Dr. Krishnaswami Ayyangar has changed his mind, as he appears to say in his article in the Mysore University Magazine for September 1924, that the refer- ence to the battle of Kembhavi in the Amukta Malyada is a reference to the battle of Raichur under another name. If the battle of Raichur can be referred to by the name of Kembhavi, it may be as well referred to by the name of Sagare, as Sagar and Kembhavi are not far off, as the map, Topo Sheet No. 56, will show. This map and the topo map of the State of Hyderabad show indeed that on the Raichur side, near the ford by which the forces of the Adil Shah must have crossed the Krishna and near what must have been the camp of the Adil Shah, are the two villages of Chik Sugur and Dod Sugur. It is probable that these villages are referred to by the name Sagara in the Amukta Malyada along with Kalbariga Nagara. These villages were the battlefield, while Raichur was only near the battlefield. It will thus be seen that really there is no good reason for dis- believing Krishna Devaraya's visit to Kulbarga mentioned by Nuniz as taking place after the battle of Raichur. While passing, it may be noticed that the verse of the Amukta Malyada referred to, begins by an allusion to the ascetics of the Sanaka line and to Gopichandana. The school of Madhvacharya uses the Gopichandana for

cxlii sacred marks and is reputed to be descended from the ascetic Sanaka. The reference to the Madhva School shows the influence of Sri Vyasaraya at the time in the Vijayanagar Empire. The Amukta Malyada deals with an incident in Sri Vaishnava History which occurred before the birth of Sri Madhvacharya; and Madhva references could not have been made with any literary propriety. The direct reference to the Madhvacharya school in this verse is, therefore, all the more important, as an indication of the influence of that School at Vijayanagar at the time. 130. Discussing the battle of Raichur, Mr. Sewell says at page 138 of his Forgotten Empire:- 35 "Having for a few days rested his troops, the Sultan crossed the river, advanced (according to Nuniz) to within nine miles of Raichur, and there entrenched himself, leaving the river about five miles in his rear. Ferishta, however, differs, and says that the Muham- madan forces crossed directly in face of the Hindu army encamped on the opposite bank. If the crossing was directly in face of the Hindu army, the crossing was probably near the villages of Chiksugur and Dodsugur that have been mentioned. But if the Sultan's camp was within nine miles of Raichur, the crossing of the Krishna by the Adil Shah was probably between Kembhavi and Deodrug. The Adil Shah's army was large and both the fords near Kembhavi and Chiksugur may have been used. Mr. Sewell says on page 139 of his Forgotten Empire that " the Raya then crossed the river and seized the Shah's camp". If this is the correct

- cxliii version, Krishna Devaraya may have crossed the Krishna in the ford nearest to Kembhavi and gone to Kembhavi and Sagar. Judging from the narrative of Nuniz, the Adil Shah probably escaped by a ford higher up in the Krishna probably near the place where the battle of Talikota was fought later. 131. Nuniz says that before Krishna Devaraya started for the battle of Raichur, he "made his offer- ings and performed sacrifices to his idols" and then "left the City of Bisnaga with all his troops". Mr. Sewell says at page 136 of his Forgotten Empire that it was the dry season, and he probably set out in February or March. The year must have been 1520 A.D. as settled by Mr. Sewell in the same Chapter. 132. It is possible that the bathing of Sri Vyasa- raya with gems by Sri Krishna Devaraya, described in the beginning of the sixth Chapter of the present work by Somanatha, took place in February or March 1520 A.D. before Sri Krishna Devaraya started for Raichur. The lord of Kalinga had at the close of the previous Chapter sent a work on philosophy for criticism to Sri Krishna Devaraya, and Sri Vyasaraya had promptly offered a magnificent and illuminating criticism on the spot before Sri Krishna Devaraya, which amazed the latter. पुरस्तादेव भूभृतस्तस्य मुहूर्तमात्रे बह्वीभि रतिवज्रपाताभि रुपरिदूषण नव- प्रकाशप्रदायिनीभिः युक्तिपरंपराभिः शतशः खंडयित्वा

(p. 70 of the present work.)

The manner of the reference to the lord of Kalinga shows that the Kalinga war was then over. Vyasasamudra

cxliv which was given to Sri Vyasaraya in 1525-6 A.D. (C.P. 13 of 1905 of the Madras Epigraphical Collection) is referred to later. Sri Vyasaraya did not take for himself any of the gems used in the bathing (अभिषेक). After giving as many gems as possible to Brahmans, the rest were made into a heap and distributed to the chiefs and warriors present :- क्षोणीसुरयत्नविश्राणितावशेषाणि तानि राशिं कारयित्वा नानादिशांचले- भ्य समागतानां कुंडलाय तुंडिराधिपानां, केयूराय केरलानां, हाराय पारशीकानां, मकुटाय लाटानां, अंगुलीयकाय कलिगानां, कंकणाय कोंकणानां, निष्काय तुरुष्कानां चूडनाय गौडानां तरलाय चोलानां, कांचीगुणाय पांचालानां, अन्येषामपि भूभुजां वदान्याग्रणीस्सभिक्षुः प्राक्षित् ॥

(p. 74 of the present work.)

133. It will be seen that Sri Vyasaraya made pre- sents to Mussalman Chiefs in the Durbar according to Somanatha's above quoted description. Some of these Mussalman Chiefs may have been in the employ of Krishna Devaraya, as Nuniz says in describing the advance on Raichur (p. 329 of the Chronicle of Nuniz published by Mr. Sewell in the Forgotten Empire). It is also likely that some of the Mussalman chiefs were ambassadors from the lords of the Bahmini kingdom other than the Adil Shah, who, as Nuniz says at p. 326 of his Chronicle, sent answer to Krishna Devaraya "that he was doing rightly, and that they would assist him as far as they were able". These other lords of the Bahmini kingdom changed their attitude to Krishna Devaraya after the battle of Raichur (p. 348 of Nuniz); and if it is the ambassadors of these other lords of the Bahmini kingdom to whom Sri Vyasaraya gave presents,

cxlv the date of the Durbar must be in February or March 1520 A.D. before the battle of Raichur. 66 134. But it is also just possible that the Durbar was after the victorious return from Raichur, and that the Mussalman Chiefs to whom Sri Vyasaraya gave pre- sents were the Chiefs in the employ of Krishna Deva- raya himself. In this case, the time of the Durbar would be indicated by the following statement of Nuniz at page 349 of the Chronicle, where he say's that when Krishna Devaraya returned to Bisnaga from Raichur, he was received with great triumphs and great feasts were made and he bestowed bountiful rewards on his troops The presents were certainly bountiful and they were for the warriors, according to Somanatha's description. In Somanatha's description, the campaigns of Krishna Devaraya come before the Durbar of Sri Vyasaraya's abhisheka. The bright fame of Krishna Devaraya's victories won by the keen edge of his dark dazzling sword is described before the Durbar incident, and is said to resemble the bright smile of the God Srikanta which surmounts his black poison-coloured throat. When Krishna Devaraya was smiting his enemies on the battlefield, they went to Heaven and themselves liked the thunderbolt of Indra which trans- lated them to Heaven.

कालांबुदावलिरुचा करवालपल्यां तस्य प्रतापतपनेन समुज्वलेन । श्रीकंठहासधवळा जनिता यशश्रीः कार्ये गुणा (न्वितमिमं ) कलुषीचकार ॥ तस्मिन्प्रवीराग्रसरे रणेषु द्विषां समुत्सादयितुं समिंधे । स्वर्वासिनस्ते स्वयमभ्यकांक्षन्कूलंकषां कौशिककोपमुद्रां ॥

(p. 67 of the present work.) (Continued on page cxlvii.)

cxlvi वैदेहीं वनितामणि रघुपते रन्वेष्टुमिच्छन् पदं । दुर्गं प्राप्य विधाय तत्र समरक्रीडां निवृत्यांजसा ।

दत्वा श्रीरघुनंदनाय दयिताचूडामणिं प्राप्तवान् । कीर्ति यः कुमुदोज्वलां दिशतु व इश्रेय स्सवायोस्सुतः ॥

(From the nandi of Krishna Devaraya's Jambavati Kalyanam.) यावतो विषयाहृता भुजबलं याव त्सपत्नाजिता । यावतश्च वदान्यता करसरोजाताश्रया यावती ।

यावत्यो धनसंपदा गुणगणो यावांश्च यावद्यश । स्ताव त्कर्तुमियेष पूजनमसौ श्रीव्यासभिक्षो नृपः ॥

(p. 71 of the present work.)

Emperor Krishna Devaraya (From Srinivasa Swami Temple, Tirupati Hill)

cxlvii The idea in the second of the above verses, that enemies while being translated to Heaven, rather thanked Krishna Devaraya for the boon, appears to be precisely the idea intended to be expressed in the Amukta Malyada of Krishna Devaraya, while referring to Kulbarga and Sagare and Muhammadan adversaries, in the verse al- ready referred to in para 129 supra. (Verse 41 of the 1st Canto.) It is, therefore, possible that Somanatha is referring to the battle of Raichur in the second of the above verses. 135. The abhisheka in question of Sri Vyasaraya was undertaken by Krishna Devalaya as a worship of the guardian angel of Vijayanagar; for, as such, Krishna Devaraya looked upon Sri Vyasaraya Swami. The representative of Krishna Devaraya in inviting Sri Vyasaraya for the abhisheka, said :- The King wishes to bathe you himself in gems to- day, like the Parijata tree which rains its flowers on the peak of a guardian mountain. By coming to comply with his desire, kindly favour the devotion of him who looks upon every inch of your holy self as a guardian angel.

स्वामिन् भवंतं स्वयमद्यरत्न राकांक्षते भूरमणोभिषेक्तुं । कूटाग्रभागं कुलभूधरस्य प्रसूनजातैरिव पारिजातः ॥ तं भक्तिपल्लवित मागमनोत्सवेन स्वामिन् प्रसीद बहुमंतु मपारकीर्ते । पुष्पांजलि: प्रतिकलं भगवन्नरस्य कोणेपि यः कलयते कुलदैवभावं ॥

(p. 71 of the present work.

cxlviii Sri Vyasaraya thought for a moment and accepted the invitation, on account of kindness to the Sovereign. क्षणं विचिंत्य भक्तवत्सलतया करुणामसृणहृदयः सभाजिगमिषया मणि- सीवरा दुदस्थात् ॥ There was a great procession from the Mutt to the Palace. In the Emperor's Palace, Krishna Devaraya seat - ed Sri Vyasaraya on a seat of gold given by himself- like seating a Rajahamsa on a lotus in the season of Autumn.

तल भूपश्शरत्काले राजहंस मिवांबुजे । स्वर्णपीठे स्वयं ते व्यासभिक्षु न्यवेशयत् ॥

(p. 72 of the present work.) (p. 73 of the present work. )

A Rajahamsa is a royal swan as well as a royal ascetic. The reference to the Autumn by Somanatha whose de- licacy of touch in the choice of words is superb, may mean that the war was over and not impending. When Sri Vyasaraya took his seat on the seat of gold, men of learning first prostrated themselves before him, and then the warriors.

अहमहमिकयेव स्वामिपादारविंद प्रणत विबुधधै स्सालहल्लोहलश्रीः । प्रहतकुशलवाद्या प्रांतधावत्पुरोधाः क्षणमजनिसभा, सा कौतुकेनेवसृष्टा ॥ तव स्फुरन्मकुटकोटिषु बिंबरूपं तं योगिनं सरसिजासनमेव बुध्वा । उन्मस्तकी कृतकरांजलि वारिजानि तस्मै नृपावलि रिवासनयां चकार ॥

Then, while music was played and Vedic hymns were chanted, Krishna Devaraya himself took a gold bowl and bathed Sri Vyasaraya in gems :-

cxlix स्वयमेव करकमलेनादाय कनककुंभ मिमं भगवंतं व्यासतापस मादरान्मणि- भिरभिषेक्तु मारभत ॥ It was as if, before the gods who churned the Ocean, the Moon bathed with his charming beams, the region of the Crown of Lakshmi who was also like him- self descended from the Ocean.

तं व्यासभिक्षं सकलैस्सरने भूपोऽभिषिंच त्पुरतो बुधानां । वाराशिपुत्री मकुटा प्रभा (गा) माशा (म्) (नि) शानाथ इवाबभासे ॥

(p. 73 of the present work.) (p. 74 of the present work.) (page 74 of the present work.)

Surrounded by the many coloured brilliant gems with which he had been bathed and which he was going to distribute, Sri Vyasaraya looked like a new Sun surrounded by the halo which presages the fall of beneficent rain. ऊर्जस्वलैर्बहुविधैर्मणिभि र्व्यराजीत् प्राकारित स्सभगवान् प्रमुखो यतीनां । लोकाभिमोदन विचक्षणवर्षशंसी नानारुचा परिधिनेव नवांशुमाली ।

Then the distribution of the gems took place which has already been described (see para 132 above). When, with the five fingers outstretched, Sri Vyasaraya made presents of handfuls of precious stones to the learned men in the assembly, he seemed to say that the precious stones given were sufficient for them to live upon, for five lives on earth:--

cl After the distribution, people said that in truth and sincerity, Krishna Devaraya was indeed the worthy son of his father King Narasa.

संपत्ती सकलदिगंतरार्जिताया स्तादृश्या नरस महीपसूनृतायाः । , व्यातानीत्समुचितमेष इत्यशेषै (श्श ) श्लाघे सदसि जनै स्सकृष्णरायः ॥

(p. 74 of the present work.)

136. From the verses of Sri Vidyaratnakara Swami quoted in para 11, the astrologically inauspicious time known as the Kuhuyoga occurred to Krishna Deva- raya on the new-moon day at the end of the lunar month of Magha in the year Vikrama, and Vyasasamu- dra was granted to Sri Vyasaraya at the end of the same year in the month of Phalguna. The Kuhu occurs on the new-moon tithi on which the moon is not visible. नष्टेंदुकलाकुहूः is the definition of Kuhu given in the Namalinganu Sasana of Amarasimha. The Kuhuyoga occurs when, at the end of such a new-moon tithi, there is Thyajya, the moon being invisible, and the Sun, Mars, Saturn and Rahu are in conjunction in the 12th sign from the Lagna. Mahavidwan Mandikal Rama Sastri, the Court poet, at the present time, of His High- ness the Maharaja of Mysore, says this in his Megha Prati-Sandesha at page 84, quoting the authority of the Jyotissara Sangraha :- कुहूयोगोनाम पर्वप्रतिपत्संधौ विषघटिकायुक्ते नष्टेंदुकले यत्र काले चत्वारो ग्रहा: चंडालयोगं प्राप्य द्वादशस्था स्स इति परिभाषितः । तदुक्तं ज्योतिस्सार संग्रहे-

"राहुणार्कार्कि भूपुत्राः यदा चंडालतां गताः । यस्य द्वादशगास्स स्सराजा नश्यति ध्रुवं ॥ इति ॥

cli 137. Now the sign of birth of Krishna Devaraya is not known, but the conjunction of the Sun, Mars, and Saturn with Rahu at the end of a new-moon day is a phenomenon rare enough to give a definite date, if it could be computed astronomically. The devoted labours of the late lamented Dewan Bahadur Mr. Swamikannu Pillay in the field of Indian Chronology have made it easy to make a computation of this kind. Using the methods and the tables of Mr. Swamikannu Pillay's Indian Chronology, I find that the Kuhuyoga as defined, occurred at about sunset, on Thursday, the 4th February 1524 A.D. It was the new-moon day at the end of the lunar month of Magha in the year Svabhanu. There was Thyajya of the Nakshatra Satabhishaj at the ending moment of the Amavasya Tithi. There must have been a Solar Eclipse on that day according to the canons of Eclipses given by Mr. Swamikannu Pillay, but the eclipse is not marked by Mr. Swamikannu Pillay as visible in India. The true longitude of the sun at the ending moment of the new-moon Tithi was 308·4468° and the true geocentric longitudes of Mars and Saturn were 321 3201° and 321·1619° respectively. The mean longitude of Rahu was 314.3911°. The conjunction was in the sign of Kumbha. 138. Mr. Kankanahalli Narasimha Sastri, Maha Vidvan of the Mysore Palace, kindly made an astrono- mical computation at my request which shows that the Kuhuyoga according to the definition of Mahavidvan Mandikal Rama Sastri did not occur on the new-moon

clii day at the end of the lunar month of Magha in the year Vikrama. I have verified this result independently by the methods of Mr. Swamikannu Pillay. Mr. Kan- kanahalli Narasimha Sastri considers that there may be other definitions of the Kuhuyoga according to which the date given by Sri Vidyaratnakara Swami may be correct. He quotes, for example, this astrological verse, the combinations of which can also be combined with the Kuhu of Amarasimha like Mr. Mandikal Rama Sastri's verse :- "

द्वादशाष्टमजन्मस्थाः शन्यगारकागुरुः । कुर्वेति प्राणसंदेहं देशत्यागं धनक्षयं ॥

'Saturn, the Sun, Mars and Jupiter in the 12th, 8th or the birth-sign cause danger to life, abandonment of country, and loss of wealth. ' The planets in the verse may be taken distributively. " 139. The planets began early to get into position for the final Kuhuyoga of 4th February 1524 A.D. Using the tables in Vol. I of the Indian Ephemeris of Mr. Swamikannu Pillay, it can be seen that in Febru- ary 1519 A.D., Saturn first came to Makara. In January 1520 A.D., Mars also came to Makara. On the 20th January 1520 A.D., there was the new-moon at the end of the lunar month of Pushya. It was Kuhu as defined by Amarasimha. Taking Kumbha as the birth-sign of Krishna Devaraya as is likely, judging from the positions of the planets to be described in this context, Makara was the 12th sign; and the presence of the Sun, Saturn and Mars there brings the occasion

cliii within the description of the verse given by Mr. Kankana- halli Narasimha Sastri. This was before the battle of Raichur. By the practice of naming the previous year which is not uncommon, as Mr. Venkatasubbia has shown in his Some Saka Dates in Inscriptions, the year can be described as Vikrama, as Sri Vidyaratna- kara Swami does. (See also para 110.) 140. On 8th January 1521 A.D. which was the day of the new-moon at the end of the lunar month of Pushya in the year Vikrama, there was Kuhu according to Amarasimha. The Sun and Saturn were in Makara, making the verse of Mr. Kankanahalli Narasimha Sastri applicable again. It was on the 18th February of this year 1521 A.D. that Krishna Devaraya made grants of villages to Sri Vyasaraya Swami at Tirupati. (See para 125.) 141. On 27th January 1522 A.D. which was the new-moon day at the end of the lunar month of Magha, the Sun, Saturn and Mars met in the sign of Kumbha. On 15th February 1523 A.D., Saturn was in Kumbha with the Sun, on the new-moon day of Magha. On 4th February 1524 A.D., there was the complete Kuhuyoga, according to the description of Mr. Mandikal Rama Sastri (see para 137). If Mina was the birth-sign of Krishna Devaraya, the description of Mr. Mandikal Rama Sastri tallies completely. If it is Kumbha it tallies mostly and is still a very bad conjunction astrologically and is Kuhuyoga. 142. According to Mr. Subrahmanya Sastri of Shimoga, whom Rajasabhabhushana Mr. Karpur

cliv Srinivasa Rao kindly introduced to me, the Kuhu of Amarasimha affects the person in whose Janma Naksha- tra it occurs, and the Santi Kamalakara has prescribed a remedy for the evil. According to this definition, taking Krishna Devaraya's Nakshatra at birth to be Jyeshta (para 66 of the Madras Epigraphist's Report for 1915-16), there was Kuhuyoga on new-moon days in the months of Kartika in several years in the period under consideration:-22nd November 1519 A.D., 10th November 1520 A.D., 29th November 1521 A.D., 18th November 1522 A.D., 7th November 1523 A.D. and 25th November 1524 A.D. On the 7th November 1523 A.D., there was Jyeshta Nakshatra, according to the spacing system of Brahmasiddhanta, at sunrise following the close of the night of the new-moon day. 143. It is possible that Krishna Devaraya had in mind the inauspicious period of the Kuhuyogas of his own time, when he wrote in the Amukta Malyada the following verse of the fourth canto :- క॥ త్రివిధో త్పాతములొదవిన । నవనివిభుఁడునిడువవలయు * 58515550 బవనీ సురముఖ సురముఖ । 1 పవన సఖముఖములభుక్తి * బలిహోమనిధి౯ ॥ (iv. 253.) "When the three kinds of catastrophes occur, the king should spend much money as a remedial measure on Brahmans, the gods and the Fire-god in feeding, sacrifice and homa." " The published inscriptions show that Krishna Deva- raya made many gifts in the time of the Kuhuyoga.

clv Channapatna 153 (Epigraphia Carnatica, Bangalore District) was a grant to Sri Vyasaraya Swami by Krishna Devaraya on the Dwadasi of the Kartika month of the year Svabhanu, in the Vittalesvara temple at Vijayanagar. Rahu, Jupiter and Saturn were in Kumbha on that day. Sri Vyasaraya did not keep the Brahmanyapura of this grant for himself but gave it away to Brahmans. The inscription says:-

श्रीमद्व्यायतोऽपि वैराग्यादि गुणान्वितः । द्वात्रिंशद्वृत्ति संयुक्तं शिष्येभ्यस्तमदान्मुदा ॥

Another grant to Sri Vyasaraya which however he kept for himself, was on the seventh day of the bright fort- night of Magha in the year Svabhanu, only a few days before the great Kuhuyoga on the new-moon day of Magha. This grant is recorded on a stone in front of the Vyasaraya Mutt on the hill of Tirupati. (No. 74 of the Madras Epigraphist's collection for 1889.) The date is given in Tamil:- ಶಶಕಾಬ್ದಂ 1445 ಲ್ ಮೇಲೆ ಶಲ್ಲಾ ವಿಪ್ರ ಸ್ವಭಾನು ಸಂವತ್ಸರತ್ತು ಮಕರ - ನಾಯುದ್ರು. • ಪಕ್ಷತ್ತು ಸಪ್ತಮಿಯುಂ ಭೌಮವಾರ ಮುಂಪೆಟ್ಟು ಅಶ್ವಿನೀ ನಕ್ಷತ್ರ The day corresponds to 12th January 1524 A.D. The sun was then in Makara. It was the bright half of the month of Magha. The Indian Ephemeris of Mr. Swami- kannu Pillay shows that Saptami came in on that day at 20 of the day and the Aswini Nakshatra at 47 of the day after Revati ended. It was a Tuesday. The parti- culars given in the inscription are, therefore, found to be correct. Mr. Swamikannu Pillay says at page 66 of the Indian Ephemeris:-

clvi "A Saptami on Tuesday combined with Nakshatra Revati is very auspicious." On the day in question Rahu, Mars and Saturn were in the sign of Kumbha. 144. Sri Vyasaraya was evidently praying for the prosperity of the Empire and worshipping God on Tirupati Hill in the inauspicious years of the Kuhuyoga. Kirtane No. 53 of the Udipi Edition of Sri Vyasaraya's Kirtanes is obviously a reminiscence of these years. He there says to God Srinivasa :- " Blessed am I in having seen you- Stay in my heart and sustain us as before (chorus)- Lord, is not our side yours? You are the friend of the Pandavas and the enemy of the Danavas- I have travelled over many lands and come back with prayers- And yet the prayers are not for me- ward Lord of the Universe, dear Krishna, accept my in- and save us from peril." 53 ರಾಗಪೂರ್ವಿ, ಆದಿತಾಳ, prayer ನಿನ್ನ ನೋಡಿ ಧನ್ಯನಾದೆನೋ ॥ ಹೇ ಶ್ರೀನಿವಾಸ ॥ ಪಲ್ಲ ॥ ನಿನ್ನ ನೋಡಿ ಧನ್ಯನಾದೆ । ನೆನ್ನ ಮನದಿ ನಿಂತು ಸುಪ್ರ ಸನ್ನ ದಯಮಾಡಿ ನೀನು । ಮುನ್ನಿನಂತೆ ಸಲಹಬೇಕು ॥ ಲಕ್ಷ್ಮೀರಮಣ ಪಕ್ಷಿವಹನ । ಕಕ್ಷ ನಿನ್ನ ದಲ್ಲಿ ಪಾಂಡು । ಪಕ್ಷದೈತ್ಯ ರಶಿಕ್ಷ । ರಕ್ಷಿಸೆನ್ನ ಕಮಲಾಕ್ಷ ದೇಶದೇಶವನ್ನು ತಿರುಗಿ । ಆಶೆಬದ್ಧನಾದೆಸ್ವಾಮಿ । ಪಾಶನನ್ನ ದಲ್ಲ ಜಗ । ದೀಶಕಾಯೋ ವಾಸುದೇವ

1 ಕಂತುಜನಕ ಕೇಳೊ ಯನ್ನ ಅಂತರದಸೇವೆಯನ್ನು । ಅಂತರವಿಲ್ಲದೆ ಸಲಹಬೇಕು ! ಹೊಂತಕಾರಿ ಮುದ್ದು ಕೃಷ್ಣ 11 ಅನುಪಲ್ಲ ॥

॥ 9 ॥

clvii 145. The battle of Raichur was fought in the period of the Kuhu Yogas. Mr. Sewell says in Chapter XI of the Forgotten Empire that Nuniz probably made a mistake in saying that the new-moon day of the battle of Raichur was a Saturday. Even without postulating a mistake and with- out referring to the Muhammadan date, as Mr. Sewell does at page 147 of his work, the statement of Nuniz may be explained from the Hindu point of view. Mr. Swami- kannu Pillay, at page 59 of his Indian Ephemeris, Vol. I, Part I, defines Kuhuyoga simply as "Thyajya at meeting of Amavasya and Pratipad". This occurred on the new-moon day immediately before the battle of Raichur. Amavasya Tithi ended at 86 of the day from sunrise, on Wednesday, the 16th May 1520 A.D., according to the Indian Ephemeris of Mr. Swamikannu Pillay, i.e., at 2-40 a.m. on Thursday, May 17, 1520. Mr. Sewell gives 2-27 a.m. as the time at page 146 of the Forgotten Empire. According to the Indian Ephemeris, the ending moment of the nakshatra Krittika on Wednesday was at 23 of the day; and the next nakshatra Rohini continued up to 19 of the next day. The total duration of Rohini was, therefore, *77+ 1996 of a day; and two-thirds of it, i.e., 64 of a day is Thyajyam. From the moment Krittika ended, i.e., 23 of the day, up to 23+64 of the day i.e., '87 of the day, there was Thyajyam; and the Amavasya Tithi ended during that period at 86 of the day. Therefore, there was Kuhuyoga for 01 of the day, i.e., 15 minutes from 2-40 to 2-55 a.m. on the night between Wednesday and Thursday according to Mr. Swamikannu Pillay's

clviii Indian Ephemeris; and if, according to Mr. Sewell, the Amavasya ended at 2-27 a.m., the duration of the Kuhuyoga would be increased by another 13 minutes. The astrological effect of the Kuhuyoga may be taken to last for three days, according to Mr. Kankanahalli Narasimha Sastry's interpretation of the passage in Mr. Mandikal Rama Sastri's book (see para 136), where the phrase is used. 19th May 1520 A.D., Satur- day, would, therefore, be within the effect of the Kuhuyoga; and Nuniz having heard the talk on the subject, may have incorrectly reproduced it by the statement that Saturday was the new-moon day. The heliacal rising of the moon must have taken place on Friday according to the rule of Messrs. Sewell and Dikshit quoted by Mr. Swami- kannu Pillay at page 70 of the Indian Ephemeris, Vol. I, Part I. The avoidance of Friday for the battle may, therefore, also have been due to a feeling that up to the heliacal rising of the moon, the effect of the Kuhuyoga would be strongest. 146. The personal risk that Krishna Devaraya encountered at the battle of Raichur, appears to account for the dread with which Kuhuyogas were subsequently looked forward to. According to Ferishta, the war with the Adil Shah was not of Krishna Devaraya's seeking. Dr. Krishnaswami Ayyangar at page 28 of his Krishna Devaraya, is inclined to agree with Ferishta. He says: "It must have been that Krishnadeva went to repel a possible attempt at the capture of Raichur by the Adil Shah." At one stage in the battle of Raichur,

clix according to the Chronicle of Nuniz, (pp. 338 and 339) "the king (Krishna Devaraya) said that the day had arrived in which the Ydall Cao would boast that he had slain in it the greatest lord in the world, but that he should never boast that he had vanquished him. Then he took a ring from his finger and gave it to one of his pages, so that he might show it to his queens in token of his death, that they might burn themselves according to custom. Then he mounted a horse and moved forward with all his remain- ing divisions, commanding to slay without mercy every man of those who had fled." It was after this, that the battle of Raichur was won. 147. The dates of giants in the time of Tirumala Deva Maharaya, scn of hishna Devaraya have been brought together at page 54 of Vol. I, Part II, of Mr. Swamikannu Pillay's Indian Ephemeris under the head- ing "Illustrative Dates ". It is remarkable that all these dates range from 23rd Octcler 1524 to 11th December 1524 A.D. and are subsequent to the great Kuhuyoga of 4th February 1524 A.D. It appears to me that the statues of Krishna Devaraya and his queens at Tirupati were also probably put up during the years of the Kuhuyogas, after his return from Gulbarga as the Rayavachakamu says. I have already given my reasons for thinking that there is no cause to doubt Nuniz, when he say's that the visit of Krishna Devaraya to Gulbarga was after the battle of Raichur see para 125). Having given the Empire to his son after the Kuhuyoga, Krishna

clx Devaraya was probably under the necessity of taking Achyuta Devaraya as his associate when his son Tirumala Deva died; and this probably explains the inscriptions of Achyuta Devaraya from Saka 1448 ======= 1526 A.D. 27th February 1526 is the exact English date, for the inscrip- tion of 1525 A.D. Dr. Krishnaswami Ayyangar quotes this inscription of 1526 A.D. as No. 34 A. of Butterworth and Venugopal Chetty's Nellore Inscriptions. The Madras Epigraphist in para 47 of his Report for 1917-18 says: 'Achyutaraya is represented by a fairly large number of inscriptions ranging from Saka 1450 to 1463 although his regular coronation took place at Tirupati in Saka 1452." See also para 109 of Rao Bahadur Mr. R. Narasimha- char's Archæological Report for Mysore for the year ending with 30th June 1912, for an inscription of Achyuta Deva- raya in 1527 A.D. " Somanatha also says in the present work that Krishna Devaraya crowned Achyuta Devaraya in his own time:

तत्रांतरे स खलु कृष्णनृपोनुजस्य नाम्नाच्युतस्य नलभोजपराक्रमस्य । हस्ते महीभरणशासनलक्षण (स्य) मस्ते मणिस्तबकितं मकुटं न्यधत्त ॥

(page 76 of the present work.)

When Achyuta Devaraya was ruling the Kingdom with ease, wearing the orb of the earth lightly as an upper armlet over the bracelet on his arm, Krishna Devaraya went to Sri Vyasaraya to seek his blessings, to take with him to Heaven on his last journey. तस्मिन् जलनिधिवेलावधिं वसुमतीवलयं लीलया छत्रयति सति केयूरस्य, निरपायचतुरुपाये श्रीमदच्युतदेवराये ॥

clxi

कृष्णभूमिपतिरायुषोऽवधौ व्यासतापसमणि स सूक्ष्मधीः । स्वर्गमार्ग सुखसंप्रवृत्तये चेटिकामिव जिघृक्षुरागमत् ॥

(page 76 of the present work.) (pp. 76 and 77 of the present work.) (page 77 of the present work.)

Krishna Devaraya made his obeisance to Sri Vyasa- raya, took his great blessings with reverence, and went to Heaven, recalling to onlookers the time when Sri Krishna went to Heaven at the end of His Avatara :- तत्र स महीपतिर्भगवंतं यतिमघवंतं नमस्कृत्य विदांवर परलोक पथाधि- रोहिणीमिव तस्य महतीमाशिष मादरेणादाय प्रयाणे लीलाविषयीकृतनंदनस्य देवकीनंदनस्य पुनरपि स्मारयन्नंबरौकः कदंबानि बहुजन्म सुकृतेन वासववास्तव्य भावमभजत ।

148. The Madras Epigraphist in his Report for 1899-1900 say's in para 70 that the date of Achyuta Deva- raya's coronation was the "fifth Tithi of the second half of the solar month Vrischika in the Virodhin year, which corresponded to the Saka year 1452=A.D. 1529-30. The reign of his predecessor Krishnaraya must have come to an end about the same time. Though Achyuta was crowned in Saka-Samvat 1452, yet he appears to have been ruling as co-regent with his brother in Saka-Samvat 1449 (see No. 294 of 1897)." Earlier in the same para- graph, the Epigraphist says that Achyuta Devaraya planted a pillar of victory in the Tamraparni river. There may be an allusion to this in Somanatha's descrip- tion of Achyuta Devaraya after Krishna Devaraya's demise:- तदनु तदनुज स्समग्रगुणग्राममौक्तिकमणिगण ताम्रपण सैकतायित चेतो- वकाशः ॥

K F

clxii Inscription No. 50 of 1900 of the Madras Epigra- phist's Collection which refers to the pillar of victory in the Tamraparni River is dated in Saka 1454 expired Nandana ==1532 A.D. 149. Mr. K. V. Lakshmana Rao in the Andhra Sahitya Parishat Patrika, Vol. VII, at page 429, quotes the inscription Magadi 82 in the Epigraphia Carnatica (Volume of the Bangalore District) and suggests that ಶ್ರೀಕೃಷ್ಣ ದೇವಮಹಾರಾಯರಿಗೆ ಗಂಗೋದಕ ಸೇವಿತರಪ್ಪ, ಕೋನಪನಾಯಕರು implies that Konapanayaka gave the water of the Ganges to Krishna Devaraya at the time of his death. The date of this inscription is 1446 Saka, Tarana, the second day of the bright half of Margasira, Saturday. Tirumala Deva Maharaya, son of Krishna Devaraya, is said to be the ruling sovereign. The corresponding English date is Saturday, 26th November 1524 A.D. It appears to me that no may mean simply "who is serving water" without any reference to the last stage of Sri Krishna Devaraya's life. 150. Prince Tirumala Devaraya, the son of Krishna Devaraya, was born in the year Bahudhanya 1518-19 A.D. (See para 55 of the Madras Epigraphist's Report 1911-12, para 79 of his Report for 1922-23, and para 94 of the Mysore Archæological Report by Rao Bahadur Mr. R. Narasimhachar for 1913). Inscription No. 697 of 1922 quoted in para 79 of the Madras Epigraphist's Report for 1922-23 is dated Bahudhanya Kartika Suddha 12, Saturday; and Mr. Swamikannu Pillay whose calcula- tion is given in the report, considers the date to correspond

clxiii probably to Friday, 15th October 1518 A.D. In this inscription according to the Epigraphist, "Krishnaraya and his queen Tirumala Devi made a gift to the temple of Tiruvengalanatha of Anjanagiri (i.e. Tirumala) for the merit of Tirumalaraya Maharaya." The first inscription of Tirumala Devaraya in point of time is one of 23rd October 1524 A.D., according to the list in the illustrative dates of Mr. Swamikannu Pillay's Indian Ephemeris, Vol. I, Part II, page 54. Probably Tirumala Devaraya was crowned on Sunday, the 8th May 1524 A.D. He was then about six years old as Nuniz says. There is a Telugu verse handed down by tradition which makes Tarana Jyeshta Suddha 6, Sunday, the date of demise of Krishna Devaraya (see page 427 of the Andhra Sahitya Parishat Patrika, Vol. VII). This date corresponds to Sunday, 8th May 1524 A.D. On the same Sunday according to inscription No. 683 of the Madras Epigra- phist's Collection for 1922, which is found on the east wall of the Mandapa of the Anantasayana Swamin temple at Anantasayanagudi near Hospet, Krishna Devaraya founded the town of Sale-Tirumala-maharayapura where- in he built a temple for the God Anantapadmanabha and made a gift of several villages, in the Pandyanadu which was a sub-division of the Hastinavati Valita, for worship and offerings in the temple. The Madras Epigraphist in para 97 of his Report for 1922-23 says: This Tirumalaraya in whose honour the town was founded, is perhaps identical with the son of Krishna- raya who was crowned Yuvaraja when he was only six

years of age." clxiv It appears to me from the date of the inscription, not only that the grant was made for the merit of Krishna Devaraya's son, but also that the date of the inscription gives the date of Tirumala Devaraya's coronation. The traditional verse about Krishna Deva- raya's death already referred to probably means really that he then abdicated and crowned his son. 151. The death of Tirumala Devaraya must have oc- curred about 8 months later, i.e., in January 1525 A.D. This must have thrown Vijayanagar into gloom. Probably Saluva Thimma, the Minister, then fell into disgrace, as Nuniz relates. Ramaraja, the son-in-law of Krishna Devaraya probably became influential thereafter. Mr. K. V. Lakshmana Rao quotes in the article already cited from Vol. VII of the Journal of the Telugu Academy, a cowl from the 18th volume of the Local Records in the Oriental Library, Madras, which says that Ramaraja was ruling Vijayanagar in Saka 1448 Vyaya Vaisakha Suddha 15. This date corresponds to Thursday, 26th April 1526 A.D. The inscription of Achyuta Devaraya of 27th Feb. 1526 A.D. which says that Achyuta Devaraya was ruling in Vijayanagar has already been noticed (para 147). Probably, Krishna Devaraya went on a tour or on pilgrimage leaving his brother Achyuta Devaraya and his son-in-law Ramaraja at Vijayanagar. This probably explains the records and inscriptions of the latter as ruling at Vijayanagar. Such an explanation has to be resorted to even in previous periods of Vijayanagar history (see para 50 with respect to Harihara III).

clxv 152. Sri Vidyaratnakara Swami places the grant of Vyasasamudram to Sri Vyasaraya Swami in the year Vikrama. (See para 11.) Mr. V. Rangacharya in his Inscriptions of the Madras Presidency, Vol. I, states under No. 363 A. of the Bellary District that copper-plate grant No. XIII of 1905 of Saka 1447=1525-26 A.D. confers Vyasasamudram on Vyasaraya. Mr. V. Ranga- charya appears to equate this copper-plate grant with the copper-plate grant quoted by Mr. Sewell in Vol. I of his Antiquities at page 132, where Mr. Sewell gives the date S. S. 1442 A.D. 1520. Mr. Sewell's date is more in accordance with Sri Vidyaratnakara Swami's statement of the tradition. Sri Vidyaratnakara Swami may also have had in mind the two copper-plate grants given at Tirupati to Sri Vyasaraya Swami (see para 125). 153. The date of the grant of Vyasasamudram to Sri Vyasaraya in 1525-26 A.D., taken with the descrip- tion by Somanatha of Vyasasamudram, indicates what must have happened. The Vyasa Vijaya speaks of the Kuhuyoga as having occurred after the grant of Vyasa- samudra, but this appears to be a mistake. Sri Vidya- ratnakara Swami's statement of the tradition is more in accordance with epigraphical and astronomical evidence. After the death of Tirumala Devaraya and the fall of Saluva Thimma early in 1525 A.D., Krishna Devaraya appears to have relied on his son-in-law Ramaraja for the transaction of State affairs, as Mr. K. V. Lakshmana Rao's article shows. Ramaraja happened to be good later to Tatacharya and Vijayendra Swami, for the latter of

clxvi whom, he made a Ratnabhisheka, i.e., bath in jewels. (See Dr. Krishnaswami Ayyangar's Sources of Vijayanagar History, pp. 202 and 203 and pp. 252 and 253.) But by character, Ramaraja appears to have been quite different from Krishna Devaraya who had a deep regard for all classes of people and had a high capacity to recognize and reward merit wherever found. The Mahisūra Nara- pati Vijaya quoted by Rao Bahadur Mr. R. Narasimhachar in para 53 of the Mysore Archæological Report for 1907. says of the character of Ramaraja : जामाता भून्महीपालः रामराय इति स्मृतः ।

स कामवशमापन्नः नित्यं द्यूते च निष्ठितः । ब्राह्मणानां गुरूणां च नित्य मप्रियमातनोत् ॥

Nuniz appears to support this description (see pp. 367 and 369 of Mr. Sewell's Forgotten Empire). When the policy of Ramaraja was so anti-Brahman as this, Sri Vyasaraya evidently left for Vyasasamudra and the University followed him. Somanatha says:-

यत्तीरवासनिरतै र्यतिनां समूहै र्व्याख्यायमानमुपकंठ तरुप्रतिष्ठाः । न्ययामृतप्रभृतिषु प्रचुरं प्रमेयमुच्चारयंति शुकमाणवका श्रुतेषु ॥ आनंदमं वसतां वितन्वन् तरंगबाहाटत शंखचक्रः । मध्वागमाख्यागमपारंगता यो व्यासयोगींद्र मिवानुयाति ॥

(page 76 of the present work). When the ascetic students of Sri Vyasaraya were commenting on works like the Nyayamrita on the banks of the Vyasasamudra, even the parrots on the trees in the neighbourhood began to repeat profound truths. The Vyasasamudra with its full expanse of water, by giving pleasure to those who depended on it, and by having

clxvii ripples on its surface like the and resembled Sri Vyasaraya himself. 154. Sri Vyasaraya was not always at Vijayanagar, though he was the guardian saint of the Empire. We have seen him at Tirupati during the time of the Kuhu- yogas. (See para 144.) There is a tradition that Sri Vyasaraya composed the Tarkatāndava at Malur in the Channapatna Taluk, and that the salutation in the first stanza of the Tarkatāndava is to God Aprameya of Malūr

अनंतकल्याण गुणैकराशि मशेषदोषोज्झित मप्रमेयं । मुमुक्षुभि स्सेव्य मनंतसौख्यप्रदं रमेशं प्रणमामि नित्यं ॥

The stay of Sri Vyasaraya at Vyasasamudra for a time, before returning to Vijayanagar, may thus also be consider- ed an ordinary matter, but there is a tradition that the displeasure of Sri Vyasaraya Swami was incurred after 25 years of rule of the dynasty of Narasa Nayaka, and that, as a result, the dynasty lost its rule at Vijayanagar by the battle of Talikota. (See page 27 of web Doved 38 by Patel Sivananje Gowda of Halebid, printed in the Mysore Government Press in 1909.) The period of 25 years of rule of Narasa Nayaka's dynasty calculating it from about 1500 A.D. would end in about 1525 A.D. By this year Saluva Thimma had fallen from power; and Aliya Ramaraja was rising in influence. Saluva Thimma had been a great friend of Sri Vyasaraya. It was evidently Saluva Thimma that brought Sri Vyasaraya from Tirupati to Vijayanagar (see para 48).

clxviii 155. It was suggested in para 151 that Krishna Devaraya probably went on a tour, leaving his brother Achyuta Devaraya and his son-in-law Ramaraja at Vijayanagar. Inscriptions appear to support this sugges- tion. Inscription No. 299 of 1912 referred to in para 58 of the Madras Epigraphist's Report for 1912-13, shows that Krishna Devaraya was encamped on the Krishna on 20th August 1526 A.D. corresponding to Saka 1448 Vyaya, Mithuna Su di 13 Monday Tiruvonam. (See Mr. Swamikannu Pillay's Indian Ephemeris, Vol. I, part II, page 53). Rao Saheb Mr. H. Krishna Sastri in para 58 of the Madras Epigraphical Report for 1912-13 says:- In my report for 1908-09, p. 118, paragraph 70, refer- ence was made to an inscription of Saka 1448 from Un- davilli in which Krishnaraya and Virarudra Pratapadeva Gajapati appeared as donors, simultaneously. It looks very likely that in this year the opponent kings Virarudra Gajapati and Krishnaraya met on the banks of the river Krishna Vēni in order to get reconciled to each other and to settle the terms of peace. Otherwise it is not natural to expect a gift of both the kings recorded in the self-same inscription." 156. In Shimoga 85, we find Krishna Devaraya back at Vijayanagar. This copper-plate grant describes the date and the place of grant as follows:- शकाब्दे शालिवाहस्य सहस्रेण चतुरशतैः । नवाभ्यधिकया चत्वारिंशता गणितेक्रमात् । सर्व जिन्नामवर्षे मासिकार्तिकनामनि । शुक्लपक्षे च पुण्याया मुत्थानद्वादशीतिथौ ।

clxix

तुंगभद्रा नदीतीरे तुंगत्कल्लोल शीतले । सन्निधौ विठलेशस्य सर्वसंपद्विधायिनि ॥

The date corresponds to Tuesday, 5th November 1527 A.D. Comparing the terms of this grant with the terms of the grant in Channapatna 153, and even in Shimoga 84 which was granted to Narayana Yati, the disciple of Sri Vyasaraya who invited Somanatha to Sri Vyasaraya's Court, we find in Shimoga 85, special expressions of the high regard of Krishna Devaraya for Sri Vyasaraya: निगमागम निर्णीतनिर्जराधीश मंत्रिणे । नृपेंद्र कुटीरत्ननीराजित निजांघ्रये । निरहंकारचित्ताय नीतिमार्गोपदेशिने । शेषाय नरवेषाय शिक्षितांतरखैरिणे । पुराणपुरुषध्यान पुष्यत्पुलिकमूर्तये । मध्वाचार्यमतांभोज मार्तंडायित तेजसे ।

ब्रह्मण्यतीर्थशिष्याय ब्रह्मनिर्मलमूर्तये । व्यासतीर्थयतींद्राय विद्वदिंदीवरेंदवे ॥

The description is evidently sincere and not mere exaggeration. The phrase "for the dispassionate adviser of the right policy", निरहंकारचित्ताय नीतिमार्गोपदेशिने requires special consideration. This historical sketch would have shown by this time that the position of Sri Vyasaraya with Sri Krishna Devaraya was one of unique influence. Even if Sri Vyasaraya had gone to Vyasasamudra in dissatisfaction, his blameless and austere life, and learn- ing and record, must have exercised their magnetic spell on Krishna Devaraya returning from pilgrimage mellowed in outlook; Rao Saheb Mr. Krishna Sastri's

clxx remarks on the Undavilli inscriptions will show that by August 1526 A.D., Krishna Devaraya was in a mood of seeking reconciliation even with opponents. In Nov- ember 1527 A.D., Sri Vyasaraya was back in Vijayanagar blessing and advising Krishna Devaraya as before. And it is not improbable that, as in the case of Prince Virabhadra of Gajapati (see para 60), it was Sri Vyasaraya's intervention that saved Saluva Gundaraja who, as Dr. Krishnaswami Ayyangar points out, makes a grant from his fief of Ummattur in A. D. 1529. (See Dr. Krishnaswami Ayyangar's Krishnadevaraya, page 30 page 51 and para 108 of Rao Bahadur Mr. R. Nara- simhachar's Mysore Archæological Report for 1911-12.) 157. There is some reason to believe that, perhaps after all that Nuniz has said, the great minister Saluva Thimmarasu familiarly known as Appaji, retired into private life finally, with honour from Krishna Devaraya. The Rayavachakamu, it will be seen, closes with a description of the return of Krishna Devaraya from pilgrimage; and in the description of the return, Krishna Devaraya's son is not referred to, but the sons of the son-in-law are referred to, as being given the honour of full Durbar: and Appaji is said to have been given a bath in jewels. (See Dr. Krishnaswami Ayyangar's Sources of Vijayanagar History, page 129.) If this passage implies that Krishna Devaraya's son was then dead, and even otherwise, as it is necessary to assume a rather late year in Krishna Devaraya's reign, in order that the sons of the son-in-law might be of

clxxi sufficient age to come into full Durbar, it is permissible to assume that the return of Krishna Devaraya from pilgrimage that is referred to by the Rayavachakamu, was the return for the Dasara of 1527 A.D., after which the grant, Shimoga 85, to Sri Vyasaraya was made. Gokarna is one of the places to which Krishna Devaraya is said to have gone in his last pilgrimage. He might have gone there in the early part of 1526 A.D., before return- ing to the Krishna in August 1526 A.D. (See para 155.) Mr. K. V. Lakshmana Rao thinks, on the strength of a statement in the Manu Charita, that Krishna Devaraya probably went up to the limits of Gujerat in February, March and April of 1526 A.D. (See page 326 of the VII Volume of the Journal of the Telugu Academy.) 158. Mr. Sewell states at page 158 of the Forgotten Empire" Barros states that about the year 1523, Saluva Thimma, the king's minister invaded the main lands near Goa, which had been recently acquired by the Portuguese under Ruy de Mello." Krishna Devaraya may have visited Gokarna at this period. If so, the bath in gold and jewels that Appaji had, may have been in the Dasara of 1523 A.D. But if a visit to Gokarna by Krishna Devaraya took place in 1526 A.D., it may explain why a grant of land in the Viceroyalty of Bankapur was made to Sri Vyasaraya in November 1527 A.D. 159. It is impossible not to pause and reflect, at the close of the earthly career of the great Krishna Deva- raya. Somanatha voices with true perception the

clxxii feeling of the people of his time, when says that the close of Krishna Devaraya's life was like the close of the Avatara of Sri Krishna, the son of Devaki. (See para 147.) Krishna Devaraya's rule was like the shower from Heaven which makes the world burst forth into verdure at the coming of the spring:- समस्तभुवनमंगलकंदलसमय सलिलधारायमाण शासनचातुरीकः

(p. 66 of the present work.)

Somanatha's eloquence is fully justified, in describing the excellence of Sri Krishna Devaraya and saying that he was the crest-jewel of Kings. शिरोमणिर्भूपतीनां (p. 66 of the present work). The literature of that spring time in Sanskrit and Telugu and also in Kannada has remained to this day to cheer, guide and inspire us with its message in the labours of our own generation. 160. Krishna Devaraya's message for the revival of Hindu culture was delivered with such power that it can be felt even at this distance of time. His benedic- tion at the close of the Jambavati Kalyana (see para 1), is still not out of date. A modern reviewer omitted the first two lines of that benedictory stanza in a modern magazine, probably considering that the ideal of the Varnashrama held up there had become antiquated. But Krishna Devaraya was not a bigot, and his point of view can be best understood, by a comparison with the thoughts of the wise sovereign, who, in our own time, wielded a greater sceptre than Krishna Devaraya's, and

clxxiii for a longer period of time. Queen Victoria says to Dean Wellesley in the second series of her letters recent- ly published: "The Queen feels more strongly than words can express, the duty which is imposed upon her and her family. to maintain the true and real principles and the spirit of the Protestant religion, for her family was brought over and placed on the throne of these realms solely to maintain it, and the Queen will not stand the attempts made to destroy the simple and truly Protes- tant faith of the Church of Scotland and to bring the Church of England as near the Church of Rome as they possibly can." 161. Sri Vyasaraya continued in Vijayanagar, and installed the image of the God Yoga Varada Nrisimha- swami in the court-yard of the Vittala temple at Hampi. (See para 84 of the Annual Report on South Indian Epigraphy for 1922-23.) The date of this inscription, which is No. 710 of 1922, is Saka 1454 Nandana Srāvana ba. 2 Thursday, Vaishnava Nakshatra, Indrayoga (Tishya), Balava-Kanya lagna. Mr. Swamikannu Pillay at page 91 of the Epigraphical Report gives the equivalent English date as 18th July 1532 A.D. 162. At page 22 of the Life of Sri Vadiraja published in Kannada in Udipi, there is a story of how Vadiraja Swami opened an old treasury at Vijayanagar for Achyuta Devaraya in a time of monetary crisis. The crisis was probably due to the invasion by the Gajapati of Orissa and the allied Muhammadans which is refer- in Allasani Peddanna's Chatu verses and in red to

clxxiv inscription No. 256 of the Madras Epigraphist's Collec- tion for 1910. (See para 54 of the Madras Epigraphist's Report for 1910-11.) The year was Saka 1451, the very first year of Achyuta Devaraya's reign. Sri Vadiraja was then the disciple of Sri Vyasaraya Swami at Vijayanagar. The old treasury opened may have been the old treasury mentioned by Paes at page 282 of Mr. Sewell's Forgotten Empire. From all the information which I collected during my visit to Udipi early in 1925, it appears that the Paryayas were started in Udipi in 1532 A.D., by Sri Vadiraja Swami. It will be seen that that was the time when Sri Vyasaraya Swami was powerful at Vijayanagar, and this explains the special honours shown to the Mutt of Sri Vyasaraya Swami at Udipi. It was in the year 1532-33 A.D., that Sri Vadiraja Swami had the temple at Udipi rebuilt on an extended plan. In his long life, Sri Vadiraja had more Paryayas, i.e., in the years 1548-9 A.D., 1564-65 A.D., 1580-81 and 1596-97 A.D. It was in the Paryaya of 1564-65 A.D. that the battle of Talikota was fought. It was evidently the subversion of the Vijayanagar Empire at Talikota that induced Sri Vadiraja Swami not to put a gold roof on the temple of Sri Krishna at Udipi. 163. The Life of Sri Vadiraja published at Udipi records a tradition (page 26) that Achyuta Devaraya visited Udipi and got the Anantesvara temple and the Madhva Sarovara built up in stone at the request of Sri Vadiraja Swami in his Paryaya. The Achyutaraya bhyudayam at page 166 of the Sources of Vijayanagar History has the reading ताविवभूमिपालैः, but the copy

clxxv I obtained from the Mysore Oriental Library has the reading तुळुवभूमिपालैः. : which can easily be a clerical error for With this correction, the passage reads:

श्रीरंगपत्तन मगा ज्जयसिंधुकन्या नाट्यक्रियासमुचितं तरसावनदुः । तन्निर्गत स्तदनु तुळुवभूमिपालैः आदाय दत्त मनियत्ततया सवित्तम् ॥४६॥

Probably a portion of the money paid by the Tuluva Chiefs was used at Udipi for the construction work re- commended by Vadiraja Swami. Probably Sri Vyasaraya Swami was also at Udipi at the time, having left Vijya- nagar soon after the installation of Yoga Varada Nri- simha Swami on 18th July 1532 A.D. (see para 161). Achyuta Devaraya returned to Vijayanagar in time for Krishnashtami, Sunday 2nd August 1534 A.D.= Jaya Sravana ba. 8. (See para 47 of the Mysore Archæological Report for 1922 by Rao Bahadur Mr. R. Narasimhachar, M.A.) 164. Purandara Dasa, the disciple of Sri Vyasaraya and the well-known author of famous Kannada devotional songs, has left on record in a song the date and place of Sri Vyasaraya's demise. ವಿಳಂಬಿವತ್ಸರದಲ್ಲಿ ವಿಜಯನಗರದಲ್ಲಿ ಫಾಲ್ಗುಣ ಬಹುಳ ಚವುತಿಯಲ್ಲಿ ಸ್ಥಿರವಾರದಲ್ಲಿ. The song is quoted in the Rev. Kittel's Nagavarmana Chandassu and is also otherwise traditionally known. The date corresponds to Saturday, 8th March 1539 A.D. Sri Vyasaraya Swami reposes in the Nava Brindavana, an island in the Tungabhadra, near Vijayanagar. VII. 165. With the demise of Sri Vyasaraya, an epoch came to an end. Somanatha, with his fine insight, has said that, in that epoch, it looked as if the Sun in the

clxxvi course of his Heavenly motion had entered the bed of the celestial Ganges: -

तत्र व्यराजत समस्त तमोनिहंता मुद्रासने स निवसन्मुनि सार्वभौमः । मात बिंबइव मार्गवशेन मंद मंदाकिनी पुलिनमध्यभुवं प्रविष्टः ॥

(page 58 of the present work and page lxv of the Introduction.) 166. Krishna Devaraya's prayer in the closing stanza of benediction in the Jambavati Kalyana that Dharma may stand on all its four feet, is practically explained by Somanatha at page 68 of his work, when he says that, with Sri Vyasaraya as Chancellor of the University and as Guardian Saint of the Vijayanagar Empire, the Bull of Dharma, as represented by all the wise men of the country, began to roar with all the four feet safe and free, as in the golden age :- समस्त बुधनिधानभूतो वृषः कृतयुगइव गर्जन् चतुर्भिः पदैः स्वैर्यमाव्यतनिष्ट । It was Sri Vyasaraya's insistence on the reality of the world that gave new life, as it were, to the world :- पुनराहितावतारमिव भुवनमभूत् ॥ तथाहि । चिरादारोपिता त्परिवादादिव मिथ्यात्वा दमुच्यत झडिति प्रपंच: (page 68 of the present work). Sri Vyasaraya insisted, as Sri Madhvacharya had done before, that to make a proper synthesis, all knowledge must be sought and reconciled :- सर्वेऽपि वेदव्याहाराः पृकृतिधुरं बिभरां बभूवुः । (page 68 of the present work). He was Sri Vyasaraya was no mere doctrinaire. large-hearted. If he was at home on the heights of the intellect, he was no less at home in the depths of

clxxvii sympathy, love and Bhakti. He sang of the Lord as the Saviour of the Fallen. ಪತಿತರೊಳು ಎನ್ನಂಥ ಪತಿತರೊಬ್ಬರಕಾಣೆ । ಗತಿಯು ನೀನಲ್ಲದೆ ಅನ್ಯರಿಲ್ಲ ! ಪತಿತಪಾವನನೆಂಬೋ ಬಿರುದುಂಟುಮಾಡುವ! ಕೃತಿಪತಿ ಶ್ರೀಕೃಷ್ಣರಾಯ ನೀನಹುದು

(Kirtane No. 55, Udipi collection of Vyasaraja's songs.) (Continued on page clxxix.)

He sang that the way to the Lord does not lie through pretensions:- ನಿನಗೆ ನೇಕೃಷ್ಣಾ ದಯಮಾಡಿಸಲಹೋ ಯೆನಗೊಂದು ಸಾಧನಲೇಸಕಾಣಬಾರದು ॥ ಪಲ್ಲ ॥ ॥ ಅನುವಲ್ಲ ॥ ಸ್ನಾನ ಮಾಡಿ ನಿನ್ನ ಸಂಪದಿಪೆನೆಂದರೆ ಸ್ನಾನಮಾಡದೆ ಕಪ್ಪೆ ಸತ್ವ ಕಾಲದಲಿ ॥ ಧ್ಯಾನಮಾಡಿ ನಿನ್ನ ಸಂಪದಿಪನೆಂದರೆ । ಧ್ಯಾನಮಾಡದೆ ಬಕಸ ಕಾಲದಲಿ ॥ ೧ ॥ ಜಪಮಾಡಿ ನಿನ್ನ ಸಂಪದಿಪೆನೆಂದರೆ 1 ಜಪದಲ್ಲಿ ಮನಸುಯೆನ್ನಾಧೀನವೆ ॥ ಉಪವಾಸವೆ ನಿನ್ನ ಸಾಧನವೆಂಬೆನೆ । ಉಪವಾಸನಾಗಿರದೆ ಉರಗಸರ ಕಾಲದಲಿ॥೨॥ ಸನ್ಯಾಸವೆ ನಿನ್ನ ಸಾಧನವೆಂಬೆನೆ । ಸನ್ಯಾಸಿಯಿರನೆ ದುರುಳರಾವಣನು ಕನ್ಯಾದಾನವೆ ನಿನ್ನ ಸಾಧನವೆಂಬೆನೆ । ಕನ್ಯಾದಾನಮಾಡನೆ ಕಂಸ ಜರಾಸಂಧಗೆ ॥೩ ॥ ಜಾತಿಯೆ ನಿನ್ನ ಸಾಧನವೆಂಬೆನೆ ದಿತಿಕಶ್ಯಪಸುತರು ದೈತ್ಯರಾದರು ॥ ಭೂತಿಯೆ ನಿನ್ನ ಸಾಧನವೆಂಬೆನೆ । ಭೂತಿಯಿರದೆ ದುರುಳದುದ್ಯೋಧನಗೆ ॥ ೪ ॥ ಬಂಧುತ್ವದಲ್ಲಿ ನಿನ್ನ ಬಳಿಗೆ ಸೇರುವೆನೆನೆ । ಬಂಧುತ್ವವಿರದೇನೋ ಶಿಶುಪಾಲಗೆ ॥ ಮಂದಮತಿಯುನಾನು ಮಧುಸೂದನನರಿಯೆ । ನೆಂದೆಂದಿಗು ಯೆನ್ನ ತಂದೆ ಕಾಯೋ ನೀನೆ ॥ ೫ ॥ ಗರುವದಿಂದಲಿ ನಾನು ಮಾಡಿದ ಅಪರಾಧ ಧರಿಸದೆ ಸಲಹಯ್ಯ ಗೋಪಾಲನೆ ॥ ಶರಣಾಗತರನ್ನು ಪೊರೆವೆನೆಂಬೋ ಬಿಂದು । ಧರಿಸಿಮರೆವೆರೆನೋ ಪರಮಾತ್ಮ ಶ್ರೀಕೃಷ್ಣ ॥ ೬ ॥ 167. The epoch of Sri Vyasaraya has influenced the subsequent history of culture in India; but this subsequent history is beyond the scope of the present

clxxviii शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभि जायते ॥

अथवा योगिनामेव कुले भवति धीमतां । एतद्धि दुर्लभतरं लोके जन्म यदीदृशं ॥

( गीतासु, श्रीकृष्णः )

Dewan Purnaiya

clxxix endeavour. It is sufficient to say here that the Vaishnava traditions of Vijayanagar came over to Mysore when H.H. Raja Wodayar took over Seringapatam (see Wilks' Southern India, Vol. I., p. 43), that the Mutt of Sri Vyasaraya Swami obtained the special support of the present Royal Family of Mysore in the time of Sri Raghunatha Thirtha, otherwise known as Sesha Chandri- kacharya by reason of his work, whose Brindavana is at Tirumakudlu Narasipur, and that the support has been graciously continued by all the succeeding sovereigns of Mysore. Purnaiya, Dewan of His Highness Krishna- raja Wodeyar III of Mysore, gave a mantap with gold covering to the Mutt, and as there is a dated inscription in Sanskrit verse on the mantap, it may be quoted here:-

श्रीमद्यासेंद्रसिंहासन परिवृढतारूढ सुप्रौढकीर्ति श्रीविद्यावल्लभाख्य प्रतिकुलपतये कृष्णरामार्चनार्थे । तुंग श्रीरंगपुर्यां शुभविभवशरन्माघमासादिपक्षे षष्टयां श्रीपूर्ण पूर्ण प्रभुरदिशदिमं मंटपं हैममम्यं ॥

The date corresponds to about 22nd January, 1809 A.D. VIII. 168. The Present is an outcome of the Past, and without a critical study of the history of the Past, the problems of the Present and the Future can neither be understood nor solved rightly. The Veda says that he who does not know history goes on the downward path, while he who knows history at every step, attains everlast- ing life. योहवा अविदितार्षेयच्छंदोदैवत ब्राह्मणेन मंत्रेण यजति याजयति वा स्थाणुं वच्छति गर्तं वापद्यते प्रवामीयते पापीयान् भवतीति यातयामान्यस्य छंदा सि भवंति अथ यो मंत्रे मंत्रे वेद स सर्वमायुरेति ।

clxxx 169. Rajanatha, writing of the Saluva Royal Family, as Kalidasa wrote of the Family of the Raghus, says in the introduction :-

वर्णाश्रमाणा मवनक्रमेण धर्मं स्थिरीकृत्य पदैश्चतुर्भिः । कलिं पुनर्यैः कृतयद्भिर्व्यां कालस्य कर्ता नृपइत्यदर्शि ॥

The Saluvas, by maintaining the Varnashrama, established the Dharma firmly on all its four feet, and converted the Kali age on earth again into the Krita age of Righteous- ness, thereby showing that it is the King on whom de- pends the nature of the time. The reference is to the famous saying of the venerable Bhishma to Yudhisthira in the Santiparva of the Mahabharata. Make no mis- take," says Bhishma, "the time depends on the King: not the King on the time." "

कालो वा कारणं राज्ञः राजावा कालकारणम् । इति ते संशयो माभूत् राजा कालस्य कारणं ॥

What is meant is clear. The political environment de- termines the nature of national self-expression in the country; and it is of the utmost importance that the pro- per political environment should be created and secur- ed, in order to promote the highest national self-expres- sion all round. 170. We in Mysore are fortunate in living under the protection of a Throne pledged to the maintenance of national ideals, under the aegis of the British crown. The Sanskrit inscription on the gold umbrella of His Highness the Maharaja's throne in the Mysore Palace, closes with an exhortation to the king that he will maintain the path of Dharma followed by Dilipa, Sagara, Rama, Harischandra and Nala. (See para 114 of the

clxxxi Report of the Mysore Archæological Department for 1919 by Rao Bahadur Mr. R. Narasimhachar, M.A.) The ideals of the Mysore Royal Family will be seen to be quite comprehensive, from a verse in a copper-plate grant of the famous Kantirava Narasaraja Wodeyar of Mysore whose auspicious name is borne by His High- ness our beloved Yuvaraja.

तस्मिछासति मेदिनीं सुरपतिः काले प्रवर्षत्यलं । पृथ्वी पूर्णफला दिशश्च विशदा वर्णा स्स्वधर्मेरताः ॥ नीरोगा सकलाः प्रजा जनपदा निष्कंटका योषितः । पातिव्रत्यजुष स्समस्त मभवन्मांगल्ययुक्तं जगत् ॥

(Seringapatam 103,Epigraphia Carnatica, Mysore, Vol. I.) (किरातार्जुनीये १. १० . )

In his rule, Indra gave abundant rain; mother Earth gave bountiful crops; the ends of the earth were unclouded; people were devoted to the duties of their Varna; every one was free from disease; the land enjoyed peace women were true to their husbands; and the whole world was wedded to prosperity." The gracious condescension of the present Ruler of Mysore recalls the description by Bharavi, the great Sanskrit poet, who adopted the country of Mysore as his home. Bharavi says:- सखीनिव प्रीतियुजो नुजीविनः । समानमानान् सुहृदश्च बंधुभिः । स संततं दर्शयते तस्मयः कृताधिपत्यामिव साधुबंधुतां ॥

"He (the king) is free from pride and always treats his servants like friends, his friends like relations, and his good relations like sovereigns resembling himself."

clxxxii The support and not merely tolerance that the present gracious Ruler of Mysore extends to all faiths, though to his own faith, he is deeply attached and accords special patronage, is a feature that recalls the charac- teristic of Sri Rama :- रक्षिता जीवलोकस्य स्वजनस्य च रक्षिता It is in this environment in the State of Mysore that this work sees the light of day. Lord Sri Krishna gives the first place to environment among the causes for the achievement of any result.

enfureri aen pai qui agenda । विविधा च पृथक्चेष्टा दैवचैवात्र पंचमं ॥

( गीतासु XVIII. 14. )

Respectful acknowledgments for the conclusion of this endeavour are, therefore, first due to His Highness the gracious Maharaja of Mysore, as the cause of the environ- ment which gave Mr. M. Srinivasa Murthi and myself inspiration and facilities. 171. To previous workers in the field of Vijaya- nagar History, but for whose devoted labours, the pre- sent endeavour would have been impossible, my ac- knowledgment is next due. To Mr. Sewell whom I have not seen, but whose Forgotten Empire made a great impression on me when it was first published, and has been made use of by me constantly in these pages, my indebtedness must be specially expressed. To the encour- agement of Rao Bahadur Mr. R. Narasimhachar who has been my friend now for many years, I owe the idea of taking up this work myself. It is his kindness that secured for me the permission of the Madras Epigraphi-

clxxxiii cal Department to reproduce the picture of Sri Krishna Devaraya's statue at the temple of God Srinivasa on Tirupati Hill. To the Madras Aachæological Department and its officers, I am indebted not only for the informa- tion in their publications, but also for their courtesy in correspondence. To Dr. Krishnaswami Ayyangar, a friend of many years' standing, I am indebted for per- sonal help and encouragement. He obtained for me a copy of the Varadambika Parinayam. To Dr. Shama Sastri I owe facilities to consult the Oriental Library at Mysore and take copies. To Professor Kuppuswami Sastri of the Oriental Manuscripts Library, Madras, I owe copies of the Saluvabhyudayam and the Jambavati Kalyanam. To His Holiness Sri Vidya Varidhi Thirtha Swami, the present head of the Vyasaraya Mutt. I must express thanks for giving me access to such records as the Mutt had. I am indebted also to the Library of the Mythic Society, the Public Library and the Secretariat Library of Bangalore. Pandit Desikacharya of the Chama- rajendra Sanskrit College at Bangalore, who is also Vidvan of the Palace at Mysore, kindly corrected the proofs of the Sanskrit text. The Bangalore Press deserves to be complimented on its work. 172. Mr. M. Srinivasa Murthi started the printing of this work, but before it could be completed, his span of life came to an end. The early publication of the work in spite of adverse circumstances, is due to the steadfast devotion of Mrs. M. Srinivasa Murthi to the cause that her husband held dear, which for that very reason became doubly dear to her. She has redeemed her husband from a debt. May he now feel at ease where he is.

clxxxiv श्रीपूर्णा कुलात्मजा सुतमणि इश्रीकृष्णसंराड्भृतो । ह्येतः कार्यकलाप साधनचण श्रीकृष्ण मूर्तिप्रभोः ।

यो लब्ध्वा भुवि चंद्रिकार्यचरितं तन्मुद्रणे दीक्षित । सोऽयं श्रीनिवास मूर्ति रधुना प्रीणातु नाकेऽनृणः ॥

173. I feel like Somanatha that, if this endeavour should happen to be well received by the public, it will be, not on account of any excellence of the writing but on account of the great character, intellect and personal- ity of Sri Vyasaraya.

गर्वामिनैव वचसां मम पेशलत्वा दंगीकरिष्यति जनोऽमुमिति प्रबंधं । पोsवतंसयति यद्यतिनायकस्य तस्यामितंपचगुणं महितप्रभावं ॥

(See para 57). If, by focussing scattered rays of light from various sources, this endeavour has, in any small degree, made a contribution to Indian History and made clearer than before, the picture of Sri Vyasaraya and his times, I shall feel my labours amply rewarded, remembering the saying of Sri Vyasaraya in the Nyayamrita :-

विक्षिप्त संग्रहात्कापि क्वाप्युक्तस्योपपादनात् । अनुक्त कथनात्क्वापि सफलोयं श्रमो मम ॥

BANGALORE, April, 1926. B. VENKOBA RAO.

Mr. M. Srinivasa Murti

श्री व्यासयोगिचरितम् । सोमनाथकविप्रणीतं 1

भासामाशासुराशिं विकचनवजपाविदुमद्रोहिणीनां तन्वन्राजन्यवन्यालवनमुकुलितां कीर्तिरेखामिवस्वां । पाणौमुक्ताक्षमालां दधदखिलभुवा प्रीणितब्रह्मवर्यो योगी भोगींद्र भासा दिशतु परशुना लांछितोवांछितवः ॥ ६ ॥

उद्धंडंचंडिमानं भुजभुविदधती दृप्तनक्तंचरस्त्री गल्यामांगल्य भूषामणिगणलहरी धालधल्यापत्री । चक्रिणाशक्रवृत्तेः कुपितपतिधुतां तापसींतापसीनां प्रोहत्याशास्यकीर्तिःश (शि) । यतु भवतां क्षत्रचूडारिपीडां ॥ ७ ॥

चेलंनीलाब्जनीलं दधदधरसुधाबांधवोधिहाला हेलासाहित्य रेवत्यधरदळपुटीचुंबनाडंबरैषी । चेलातीतारिहालाहलविलसितसद्वाहुवल्लीमतल्ली भीमोरा मोभिरामो जयतिनिजरुचा वैरदश्शारदेन्दोः ॥ ८ ॥

उद्यत्सख्यामभिख्यां प्रविकसदतसीपिंछतापिंछभाभिः विभ्राणोदभ्रकुंची कुरवककळिकासंचरश्चंचरीकः यच्चाणूररेणूकरणनिपुणता ध्वंसिता शंसकंस चित्तेनृत्तंविधत्तां विबुधविबुधितः पल्लवोवल्लवीनां ॥ ९ ॥

भूयाद्भूत्यैमहत्यै परचुळकसटाकर्कशः कल्किवय षाघोषैर्विहायः कुहर विसृमरैः भीषिताशेषलोकः । पापड पुंसां कलिकलिततमोराशिकोशीकृतानां खंडखंडप्रचंडैः प्रखरतरखुरै रक्षिता यः क्षितिं वः ॥ १० ॥

प्रबंधानां कीर्तिस्थितिरनुपमोनायकगुण स्तदा तस्याप्येते विदधति, रसंग्रंथिलपदाः । प्रबंधूणां किंतु प्रतिहतमनालिंपदयशः + म प्रपंचानेतॄणां करतळवदान्यत्वसरणिः ॥ ११ ॥

भावय मनसाव्यासं यः स्ववाचासुधामुचा । यौधिष्टिरीक्षितौकीर्ति द्वाधिष्टांप्रत्यतिष्टिपत् ॥ १२ ॥ गुणेषुनेतुः कुशलेषुसत्सु नृत्यंति वाचो नितरां कवीनां । कलाधिनाथस्यकरोदयेपु तरंगरेखाइव सागराणां ॥ १३ ॥ भो भो मत्सरकुत्सितान् सुमतयो दुवैदुपगर्विता नाकाशादवतारभागिनइवाहंयून्समाढौक्यकिं । Tariyaमेकमेव शिरसः श्रीव्यासयोगीशितुः मेरुणांशतमर्हति क्षितितले विद्यासुविद्यावतां ॥ १४ ॥ चेतोतिथिर्भवतुनः सतुकालिदासो यःक्षोणिभागमवतारयतिस्म वाणीं । पाथोजसीधुसुरभिं परमेष्ठिलोका द्वागीरथीमित्र भगीरथ भूमिपालः ॥ १५ ॥

घामहे कविवाणं यश्चक्रेमर्मणोभिदां 'धन्वकोटिजुधिज्यायां तिष्टन्नेवविरोधिनां ॥ १६ ॥

पुंसां केवल तर्कसारविफलीभूतात्मनांबिभ्रतां अब्रह्मण्यनिदानवैभवकलामंभोज भूयोषितः । या यादृच्छिकवासपात्रमभवत्तस्यैदिशे भूरिशो मूर्ध्नाभीतिनतेन संप्रति नमस्कारंचमत्कुर्महे ॥ १७ ॥ पद्यानांसुकवेरदृष्टविषयानडितानामपि taraामिवभाति वागियमिति श्लाघापरान्केवलं । चार्चादिक्रिययातधाभिनयतः साहित्यमर्मज्ञतां वैधेयान्विधिरेवतर्जयतु तान्येभावनाकोविदाः ॥ १८ ॥

लोकालोकधरावधिर्नधरणी नाभ्रंमुहुःपुष्पव संचारप्रमितन वाचु (लि) (कित: कुंभीभुवांभोनिधिः ।

वाचातादृशमद्यतस्यचरितं श्रीव्यासयोगीशितुः कोडीकर्तुमनाभवाम्यहमहो को मे समस्साहसी ॥ १९ ॥ श्रीव्यासतापसमणेः चरितंनिबंधु गण्यं महाकविभिरप्यहमारभेय 1 कायैपियूधपतिना कलभः प्रवृत्तिं प्रव्यातनोतिहिमदेन परीतचेताः ॥ २० ॥

गर्वामिनैववचसां ममपेशलत्वा दंगीकरिष्यतिजनोमुमितिप्रबंधं । एषोवतंसयति यद्यतिनायकस्य तस्यामितं पचगुणं महितप्रभावं ॥ २१ ॥ अंतरायसलिलाचमनोद्यक्तर्णतालपवमानाशशूनि । तुंदिलानिकुतकानिगणानां कानिचिन्मनसिकंदल्यामः ॥ २२ ॥ नवनीतसुगंधयो नखांता, नवनीपांकुरनंदनीयशोभाः । कुशलं कलयंतु गोपिकानां कुचवास्तव्यकुटुंबिताधुरीणाः ॥ २३ ॥ वात्सल्येन पयोनिधेः सुरभितंवक्षः प्रदेशवह याचक्षाणमभंगुरांगमहसां वालाहिकीं प्रक्रियां । उद्धामांशुभसंपदं निजजुषा मुल्लालकल्लोलय तेजस्तादृशमादिमं विजयते सेव्यंगणैयोगिनां ॥ २४ ॥ वाणीनामजनिस्पृशां भगवतो मांगल्यतेजोनिधेः विज्ञातुः स्वयमेव तापसगणाः व्यासस्यसेवार्थिनः । पुंजीभूयपुरा कदाचिद खिलाः पुण्याकृतिस्पूर्तयः प्राविक्षन्परिपावन बदरिकां प्रालेयशैलालयाः ॥ २५ ॥ नवनीरदनंदनीयशोभे नरनारायणनामधेयचिह्ने । जगतां कुशलाय दीक्षमाणे महसीयत्रमहत्तपोव्यवत्तां ॥ २६ ॥

तत्रते सकलभुवनपरिपावनसलिलप्रभावं, गंभीरिमदैशिकमिव जलनिधीनां, नाभीकुहरमिव वसुंधरायाः, वारिगर्तमिव दुरित मतंगजानां, मार्गस्थानमिव रसातलस्य, तिलकमणिमिव आर्यावर्तस्य, स्थलदर्पणमिव वनदेवतायाः, प्रथमांकुरालवालमिवाकाशस्य, लावण्य रसगलनंमिव दिग्वधूनां यशः पूरमिव शिशिरतायाः, मूलावलंबमिव नैर्मल्यस्य, स्वादिमवरप्रदातारमिव सुधारसानां, उपादानमिव मानस सर्गस्य, सूतिकासदनमिव सुपर्वभावस्य, वासुदेवमिव वनमालापरिवृत, कुंडलींद्रमिव कुवलयधुरंधरं, भोजभूपतिमिव विदर्भदेशोपलालितं, हिरण्य कशिपुमिव प्रल्हादकारणं, ब्रह्मसभांगणमिव पद्मासनाधिष्ठितपरमहंस मंडलं, मन्मथकेतुमिव मकरपरिमंडितं, दनुजराजकमिव कविविलास लोलसंकरं, दिवसावसानमिव धृतरक्तसंध्यकं, पशुपतिरथमिवभास्वच्चक्र परिक्रमं तनुमपि अखिलावलोकनीयं, स्निग्धार्जुनपरिसरमपि दर्शितधार्त राष्ट्रपक्षपातं पुंडरीकसंकुलमपि निर्भयमृगाध्यासिततटं, अनपायमपि भंगपरंपरानुविद्धं, क्वचिदुपरिपोम्पूर्यमाण बुब्दुदमुकुल निकम्मृचितचिरा- यमाणदूराध गर्पणनिगज्जनयतिकुलं कचिदारभ्यमाणमृत्तिकाभिषेचन- नियममुनिजनपरिलोलनकलुषीकृतं कचिदूर्मिकागणप्लवमानकुशाग्र " तिलकुसुमा मितगृहमेधिपितृदेवत। तर्पणांजलिसमाराधनं, कचित्परिशो- ध्यमान नवीनवल्कलवसनकाषायरसारुणितावतारसरणिपरिसरं क्वचित्प्र- क्षाल्यमानतापसीजटापूलिकाविगलितविकसदिंगुदीतैलकणिकाकोरकचं- द्रकितं, क्वचिदृषिमाणवकनिवहपूर्यमाणकमंडलुशतमुखघुमघुमारवमु- खरिताशेषहरिन्मुखं, क्वचित्सहचरचंचूपुटसानुरागवितीर्णविमलविस- ६ नु

किसलय चर्वणगर्ववन्मरालीकुलसमुदंचितकिल किंचितं, कचिद्वीचीडोला पलाशसरसनिषण्णसारसनिकुरंब, मंगलगाधायमानमधुकरी झकारं, धवलबहुलकुमुदमुकुलच्छलेनधर्मांकुर- केदारता मिवदर्शयंत, अंतबिंबिततटतरुणपल्लव कैतवेन निमज्जज्जनराग़- घस्मरतामिवदर्शयंतं, उत्कंठितशैवलवलय परिवेषणमिषेण त्रिभुवन पवित्रीकरणबद्धकक्ष्यतामिवप्रकाशयंतं, अभ्रंकषवेतसशाखाकांड पटेन अशेषकलुषपेषणदक्षताबद्ध केतन पताकामिव प्रत्यक्षयंतं, निरंतराय शकुंतवृंद कोलाहलोन्मेषापदेशेन कैवल्यवितरणकृतबिरुदघोषतामिव द्योतयंतं, अप्रमेयप्रभावमतिमात्रपरिणामनाघ्रातसादृश्यमनाली ढकाल- दोषममयादगुणैवभवमसम मिवपारावारममृताधारंनामकासारमालोकया- मरकतफलकायमानविशालकमलिनी मासुः,

तस्योत्तरे तापससार्वभौमाः कूलेदृशांगोचरयां बभूवुः । महाश्रमंधामवसुंधरायाः च्युतंप्रमादादिवपद्मयोनेः ॥ संफुलांसल्लकीनां मृगपतिशिशवः प्रह्वयंत्युच्च शाखा मारुह्योपर्यधस्तात्तरुणकरटिनः सुग्रहार्थंजिघृक्षोः । कंयंते कुरंगान्मृदु निहितनखेपिनोमीलिताक्षा न्यताहीनां मयूरा, धुतगरुदनिलैरामिपं निर्वहंते ॥

यश्च निरतिशयानुभावरामणीयकसंपदा सहयुध्चैवसप्तर्षिवास भवनेन, विप्रकुशविष्टपिविष्टैः कुमारैरिवाम्नायम्य. कंद लैरिवादिमाश्रम- नियमानां, बीजैरिव तपसा, मरणिखंडैरिव ब्रह्मवर्चसकृशानो, रंडैरिव पति व्रतामरालिकायाः, सतत निहितदूर्वादलसंपादितश्यामिकाभिर्ब्रह्मवचन प्रवेशनाभियापश्चान्निर्गच्छंतीभिरिव मानसतमोरेखाभिः कमंडलुनासिका

भिरिव तनीयसीभिः शिखाभिरुद्भासमानैः, स्वर्णवेणुपर्णसवर्णाकृतिभि · रुज्वलतीभिरिव ब्रह्मतेजः शिखाभिरूर्ध्वललाटिकाभिरुन्मेषितवेषैः स्वरो- च्चारणविचरणनिरर्गलनिर्गलद्दशनकिरणापदेशेन वदनकमलमाविशंतीनां विद्यानां विकचप्रसूनांजलिविकिरणमिव वितन्वानैः, निशाकरमयूख- निर्मितयेव धवलधवलया, ब्रह्मलक्ष्मीस्वयंवरमालिकयेव यज्ञसूत्रिकया, पवित्रीकृतगात्रैः, पावकोपासनपरिचय स्थिरलग्नधूमवलयानीव कृष्णाजि- नोप (स) व्यानानिधारयद्भिः, सौदामनी दामपिंजराभिरतिचिरधार्यमाणप्रथ माश्रमनियमचलनसाध्वसनिबद्धकन करज्जुभिरिवमसृणाभिमजीवेणिका भिर्वलयितकटिप्रदेशैरिंगालमपीतिलिकित समुचितावयवसूचितसमिधा- धानविधिभिः, स्खलितपदस्कंदसमुद्धारसरसीभवदुपाध्याय भावनिकट- तरुनिष्कुट निलीनशुकयुवभि, रंकपर्यंकानिषण्णणकुरंगशाबकलेलिह्यमानद र्भपवित्रकाश्यामलितकरांगुलिप्रवर्त्तितावृत्तिगणनोच्चतराध्ययन कोलाहल- सकलदिशामुखबधिरीकरणपटुभिरध्यासितपर्णशाला जिरपाद मूलवेदिकः करांजलिसेकजंबालित केदारिकासमेधमानकलममंजरी पुंजपिंजरितोपक- ठो, वैतानवैधानरपरिरक्षणजा पत्नी जनविसारिशुन्यगोमय पिंडश्या- मायमानबहिरंगणो विकचतुलसीवनवितर्दिसोपानपरंपराप्रसाधनाराधन कर्मठजरठाचूर्णीक्रियमाणशर्करोपलशकलः, पुंजीभूतबालिकाकरकलित- कलशावर्जितसलिलधारासिच्यमानमूलालवालबालपादपोभागवाटिकांत- रालकंदलदुद्गातृसामगानसमाकर्णनविस्मृताहारविहारसारंगधः, परि- समापितस्वाध्यायहुतवहोपासनवैश्वदेवबलिदेवतासमाराधनगृहमेधिकुल प्रतीक्ष्यमाणपरमातििथिसार्धागमनानुग्रहः, स्वधितपाणिशिष्यशतानु- * सं

मीयमान समित्कुशपूलिकाप्रगुणयूपारणिफलककूटसंकटद्वारपर्यंतो, याय- जूकसमानीत पशुशाबकनिकायकांतिमेचकितोपशल्यः, श्रवणपुट- निपीयमानहरिकथारसज नितानंदपुष्यत्पुलकमुकुल निचोलितकलेवरवृद्ध तुमुलितचत्वरप्रदेशो, विस्मरणौषधिविशेषो विषमशरविलसितानां, पश्यतोहरः पातकानां प्रपामंडपः भवनिदाघतप्तानां, कालदंड: कलि कालस्य, कुलैवैतालिकः कृतयुग महापते, रन्यादृशैः अपरिमिताद्भुतगुण समुदायैः, विस्माययतीव निखिलभुवनधातारमपि विधातारं, "

मध्येस्यमंजुलदलं वटमुच्चशाखा aisunishaलीकृतदिग्विभागं । कल्पांतवातविनिपातितकालमेघ शंकाकाशमभजंत ततोमुनींद्राः ॥ मुक्त्वाफणींद्रमपिमोहनमिंदिरायाः वक्षोपियस्यवटपत्रपुटीवरेण्यां । कल्पावधौशिशयिषुः कपटार्भक स्नूपर्यंकिकां वितनुते भगवान्मुरारिः ॥

मूलप्रांते यस्यमुग्धेंदुचूडा युक्तिप्रौढैः योगिभिः सेव्यमानाः आम्नायानामर्थसंपत्तिरीतेः प्राणा, गौर्याः प्रादिवाकाभवंति तस्यकिलातिप्रमाणविस्तारभाजस्तरुणशुकतनुश्यामलनवगोमय-- (इवालेपेन) 1 विधानमसृणितायां, मरकतशिलानिर्मितायामिव मूलवेदि- कायामायतकृष्णिकाभंगिशतकल्माषितसारंगतारक्षवचर्मवर्मितेमृदुलदल संदर्भितदर्भासने निषेदिवांसं, प्रशस्तमतीनां स्थिरहस्त विस्तृत पुस्तक- + लेपन

विभागानां निजवदनकोकनदचंचरीकायमाणचारुविलोचनानां उपनिष दर्थनिश्चय(स)मर्थयमानं, किरणावतरणस्य विचित्रानुभावलोकनीयस्य समालोकयिषयाधरा- भवतीर्णमिव सहस्रभानुं, कलिकालनिरसनकलितावतारमिव कम- लासनं हृदयपुटकिनीकुसुमकुटीरवास्तव्यकैटभदमनबहिर्विगलदंशुजा- लिकानि चोलितस्येव श्यामलस्य विसृमरैः कलेबरस्यालोकप्रपंचैरका- लीनमिव मेघनिकरं दिवसमुप (नी) \यंतं प्रविकस्वरबालवारिकर्णिकार- कलिकासखीनां कुलपालिकानामिव कुशेशय बंधुकिरण निकरस्य, बाडब- ज्वालानामिव संसारसागरस्य, शाखाशिल्पानामिव तपोहाटकवटस्य, मातृकाणामिव सौदामनीदामनिर्माणस्य, जटाटवीनां कवलितगगन- कटाहोदरकुहरैः पिंगलिमप्ररोहेर्नेजावतारमिव दर्शयंतं, लेलिह्यमान- नासिकावंशमूलया परिणामपिंजरकरवीरदलाकारजुषामुखस्थयेव तत्व- ज्ञानदीपिकया, मूलिकयेवजटालताप्रतानस्य, हिरण्मयडोला सूत्रिकयेव लपनवनजलावण्यलक्ष्म्या, मुकुलकंदलिकयेव योगचंपकस्य, गोपीचंदन. रसचमत्कृतया तनीयस्यास्फुरदूर्ध्वपुंडपुंडिकया परिकर्मितफालप्रदेशं, करुणारसपूरनिरंतरनिर्याणकच्छस्थलाभ्यां स्वमूर्तिविभागनिदानहरि स्मरणानुमानीभवदृढनिमलिनाम्रेडनपरिपाटलाभ्यां विषयसंन्यासपरि- गृहीतकाषायाभ्यामिव विलोचनाभ्यां इतस्ततोनुगृह्णतं व्याख्या- विलासविवृताधरपुटविसृत्वरीभिर्बालवलाहकवारिश किरप्रथमसंगमविक- चकुटजकुसुमकेसरद्रोहिणीभि, रुत्पतंतीभिरिव शारदा विजयकेतन दुकूल पताकाभिर्वल्गंतीभिरिव विद्यामृतप्रवाहडिंडीरमंडलिकाभि, रुड्डीयमाना- अभ्रंकषविटपिविटपपटालकाव्याहन्यमानस्व-

भिरिव वदनसरोरुहमरालिकाधोरणीभि, र्दंतकांतिलहरीभि, द्वितीयमिव दुग्धसागरमुत्पादयंते, बिसमिवामलतंतुसंतति सोदरीभि र्निर्झरणीभिरिव ब्रह्मवर्चसशैलस्य, चामरिकाभिरिव योगसांम्राज्यस्य, मृणालिकाभिरिव धर्मपुंडरीकाकरस्य, हारमालिकाभिरिव सत्याधिदेवतायाः, कुसुमावली- भिरिव कृपावल्लिकाया, महीयसीभिः ब्रह्मसूत्र पुलिकाभि, स्सीमंतिंतवक्षो- भागं, कटितटो परिवेष्टितकृष्णसारत्वचं, कालभुजगनिर्मोकपरिवेष्टितमिव चंदनतरुं. कुवलयाकरशंकासमागतेनेव चक्रवाकयूना, पावनसलिल- पूरितेन कमंडलुना, परिमंड्यमानपार्श्वदेशं ऋतुगणमिव प्रज्वलितशुचि- तपस्सुरभिं, दाडिमवनमिव सततशुकसेवितं, सुहृदिवानुभूयमानसमाधि- सुखं, गंधर्वतंत्रमिव कल्पितश्रुतिमंडलविभागं, प्रभंजनकुमारमिव प्रशमि- ताक्षदौर्ललित्यं, उज्वलसुषुमाभिराममुत्फुल्ल कमललोचनमुन्नतनासावंश- मुदारवदनप्रसादं युगपदेव ते सविनयाभगवंतं व्यासदेवं समानंसिषुः ॥ अथ तपसांनिधिः समुत्थितान् सरभसशिष्यजनपरिग्राहितवृसीसमर्पणादि समुचितोपचारमुदितमनसोप्रकटितार्जवानपि प्रवणीभवतः, करुणापयः प्रणाळिभिरिव कटाक्षवीक्षाभिः पावयमानो, मधुरासारकिरागिरा तानभाणीत् । अये तपोधनाः महनीयतेजः प्रभावानां परिगृहीततृतीया- श्रमाणामिव दिनमणीनां भूयसः कालादागमनं, अपिस्वागतं ।

भद्रंकिमारण्यफलाशिनांवः सारंगयूथैकसहायभाजां । निर्विघ्नताश्रीर्नियमक्रियासु जागर्तिकिंवा सफलोदयासु ॥

किसलयतिनपीडां किंनुतापोवनीनां विटपिपटलिकाभिर्व्याहतिदवचन्हेः ।

अनिशमतिथिसाधः किंसपर्याकृतार्थाः विलसतिदृढशक्तिर्वैष्णवीकिंनुभक्तिः ॥ इत्थं क्षेमानुयोगपुरोगामियत्तामिवापरोक्षयंती सुधामधुरिम्णो, - निशम्य ते भगवतः पाराशरस्य वाणीमनणीयसीभिः आनंदकंदलीभिः कवलितमनसः सविनयमेवं व्यजिज्ञिपन् ॥ ब्रह्मन्कुतोवकाशः कुशलेतर प्रसंगस्य भगवदनुकंपानदीमातृकाणां । किंतु पुरंदरपुरोगवृंदारकवृंद कांचनमकुटावतंसायितचरणारविंदस्य भारतीजानि कुलभागधेयस्य त्रि- भुवनस्वैरपरिचंक्रमणविलास, रसिकस्य निरंतरोपकुंचितपाणिकमलां चितविपंचीगुणपद्यारोपितवि। वैधावतारक्रमबिरुदावलीगानकलावशीकृत कमलासखमानसम्य भागवतमूर्धन्यस्य तत्रभवतो नारदस्य मुखादद्यैव जगत्पापंडाक्रांतमस्माभिः श्रुतं ।

भवतोधिगतान्येतान्यखिलानि तपोनिधे । बलाहकैरिवास्माभिरंभांसीव पयोनिधेः ॥

तदा प्रसंगेन तापसगोष्टीभिः साराभिर्युगधर्मं पृ(छ) *मानेन पादे चैवहिकलेर्विश्वसनीयवेषैः पाषंडैरुत्पातवातैरिव जलनिधेः जगतः कलुषीकारो महान् भविष्यतीत्यन्वग्राहिभगवता । तथाप्यधुनैव तरुणभुजगगरलस्येव बहुलदिवसावसानसंतमसस्येव प्रलयानलधूम निवहस्येव समुज्जृंभमाणस्य किमस्य कारणं कदावाशांतिश्च ।

इति प्रकृष्टैर्मुनिभिः सपृष्ट प्रहृष्टचेताः प्रतिसंबभाषे । पाराशरस्तान्परमार्थवेदी मंदस्मितस्यंदनसुंदरोष्ठः ॥

* 'छ्य

समयसमुचितोनुयोग एष स्वचरितविद्युतिभीतभीतधीभिः व्यरचि ( यतस्त) fपोधुना भवद्भिः समवहिता श्रुणुताखिलं वदामः । मणिमानिति वातसूनुना ( हतः ) सहयुध्वा समरे पराजितः असुराधिपतिर्हरं जगद्गुरुमानंदयदयापुरा ॥ संप्रीणितेन मनसा शशिशेखरेण देयं किमित्यभिहितो दितिसूनुरेषः । इच्छामि जेतुमतिमात्रबलेन भीम मित्यब्रवीद्विपुलमानससाहसश्रीः ॥

एवं दुर्वितरं वरं प्रार्थयमानस्य मानधनाप्रेसरस्य वचनमाकर्ण्य तस्य दरहसितविकसितगंडपालिश्चंडिकाजानिः पुनरप्येवमब्रवीत् ।

शक्योजेतुं किमुस भगवान्सप्तलोकीविधाता मुख्यप्राणो मुरदनुजभिद्भक्तमूर्धन्य एषः । कृत्वा मायामतमभिनवं मोहनायामुनात्वं किंचित्कालं शिथिलयमतं तस्य तत्वावबोधं ॥

इति पुरशासनादासादितवरेण, केरलभुवि द्विजकुले कृत जन्मना, शंकरनामधारिणा, विविधमायामहीयसा, पापीयसानेनैव, वेद पदवीखंडनं, चक्रे । तत्रांतरे तस्य मणिमतो मायाविलासनिरसने महानुभावेन, पूर्वमखर्वतरगर्वशर्वरीचरसार्वभौमकुल निर्वापणधूर्वह सर्वं- कषदेदिंडचंडिमपरिपूरितदाशरथिमनोरथेन, प्रकटितांजनेयभावेन, तदनु- कनकपट्टशृंगारितप्रोद्दामभयानकगदामुखपाय सपारणायित धार्तराष्ट्रशता नंदितमुकुंदेन, दर्शितकौंतेयभावेन, पश्चाद्वैदिकाचारप्रवर्तनबद्धकच्छन, मध्वमुनिनामधेयप्रसा (रितेन) : सकलभुवनत्राणेनमुख्यप्राणेन, ब्रह्मसूत्रस्य + खलुत धित

मदनुज्ञया तदा विरचितमदृष्यंभाप्यं । तत्तु कालमेतावतं विपत्क्रिया- वसानेन माननीयेन पुरशासनवरेण दारुणेन राहुणा कवलितमिव दुश्शकोन्मेषमवर्तत मंडलं चंडभानोः । इतः परमचिरादेव कवेर कुमारिकाती (रे) * शेखरबंनूरुवास्तव्ययोश्चिरंमदुपासनेन माननीयेन पुत्रीयतोः भागवतावतंसयो, रवतीर्णयोरिव भुवमरुंधतीवसिष्ठयो, स्तप- स्तपतोरिव स्वाहानलयो, रतिपावनचरितयो, लक्ष्मीबहूणसुमतिनाम्नो र्दंपत्योर्मदुपासनमहिम्नातिपावनचरित्रसर्वातिशायिशेमुषीविशेषकंदालितः कुंमारो भविता ॥ तस्मिंश्चमदनुशासनं शेखरमिव शिरसावहन्, सएव पुनरपि भावितावेशरूपावतरणमंगलो, मुख्यप्राणो, मानुषस्यैव भावमनु- कुर्वाणो ब्रह्मण्यमनोरथमपि सार्थकीकृत्य विविधचरित्रविचित्रैः अखिल मपिभुवनं विस्माययन्, जांगलिकइव मंत्रेणसरीसृपवेगं, तरणिरिव किर- णेन तमः प्रचारं, घनाघनइववर्षेणघर्मतापं, भिषगिवभेषजे (न) पुराकलित निजभाष्यप्रवर्तनेन विमतप्रपंचितदुर्मतमुन्मूलयन् संस्थापयिष्यति- सर्वाणिधर्माणि, तदिदानीं माभैष्टेत्येवमनुगृह्णतंभगवंतं व्यासं प्रणिपत्य मुदितमुदिताः तदनुमतिपुरःसरं सर्वेपि मुनयो यथागतं प्रत्ययासिषुः ॥ इति सोमनाथकवि विरचिते व्यासयोगिचरिते प्रथमोह्रासः अथ कदाचिदतीतेषु वासरेषु कतिपयेषु, तत्र वह्निपुरे, निरवशे- षितनिखिलानेशामुखनिशांतकरणीयकठोरविविधाचरणकशितांगी, धर्म *र + नामयं

समयपरिम्लानेवनवमालिका, दिनमणिकिरणपरितापितेवदशैंदुलेखा, महीयसा गुणेन सौंदर्यादिना द्वितीयेव कमला भगवती साक्षालक्ष्मी, श्चिरादनपत्यतादूयमानमनसा, दुग्धफेनपिंडपांडरदुकूलोत्तरच्छदेस्पटिक पर्यकेकलशसागरोदरपरिकल्पिते दर्वीकरसार्वभौमतल्पे शयानमिव नारायणं कुलवृद्धिकंदलाय संततमनुवर्तमानया कयापि चिंतया; मुहु- मुहुर्निश्वसंत प्रशस्तगुणवैभवं प्रचुरतरसंपत्ति परमपुरुषाश्रयमपि प्रदी- पैकसहायं वल्लभं बह्वणसुमतिमभाषिष्ट ।

किंपटैः किंपिटीरैर्वा किंधनैः किंनुबांधवैः । किमाहारैः विहारैर्वा दंपत्योरनपत्ययोः ॥

अये कष्टं किमन्यदनपत्यतायाः । तिरयतियाकबाटफलकेब, लोकयो रुभयोः सुखागमनद्वारं । ग्लप- यति या दवानलशिखेव वनतरुपल्लवानि पितृगणमनांसि । जनयतिया- रजनीविरतिरिव कुवलय कुमुदयोदपत्योः साधारणं दुखं । दर्शयति या दृशिरिव पटलदूषिता शोभनान्यतराणि । निष्फलयति या प्रवाताहतिरिव कमलमणि (गणाशानि ) + सर्वधर्माणि । समापयति या चरमप्रणवलेखेव स्वाध्यायस्य कुलस्य प्रचारं । अपत्यहीनं कुलमागतस्य कथंप्रकाशः कम लागुणस्य मधोरिवानोकहवाटशून्ये देशेमहांतं दधतोवतारं । तएव खलु धन्यमूर्धन्याः ।

पाणिद्वयेन तनयैः परिधूसरेण मामेति मंदवचसाप्यनुनाथ्यमानैः । आलेडितान्यमृतसख्यधुरंधराणि ये भुंजते जगति मंगलभोजनानि ॥

+ गणशतानि

१५.

किंवा पूर्वतनेषु जन्मसु नतादृशं सुकृतमावाभ्यां चरितं । तदा स्तां । सहजालीकाः किंशाकुनिकाः । बंध्याशिषः किंवसुंधरानिमिषाः । उध्दृतानुभावं किमुपश्रवणं । निश्चयापटवः किंनिषादयोषितः । विगत विचारणाः किंविप्रश्निकाः । गलिताभिधेयंकिंगौलिकावचनं । असिद्धि- परतंत्राः किंपरममंत्राः । विरचितासुरभावः किंव्यासदेवः । देवता- शून्यानिर्कित्रिभुवनानि । अथवा समस्तं वितथमेव ।

पुष्यत्कृपालहरि पूर्णकटाक्षवीक्षा संत्रायमाणजगता सकलोत्तमेन । कंसारिणास्मदभिकांक्षणपूरणाय किंवा विलंबनविधिः क्रियते नजाने ॥

इति महीयसा शोकवेगेन करु (णा) माचक्षा (ri ) ( प्राणनिभां वल्लभां अमृतोपमेयैर्वचनैराश्वासयदाचख्यौ ।

मागाविषादमधुना महिले श्रुणु त्वं वेगादिस्फुरति मे विपुलोरुभागः । विद्रावितानतभयो विमनस्थयोन भद्रागमे सतुहरिर्भगवान्प्रमाणं ॥

इत्यनेन कुशलोदर्केण सब्रह्मचारिणेव सुधारसस्य, वैतालिकेनेव निद्राणहर्षस्य, प्रास्थानिकपटहेनेव शोकस्य, मनोरथमिव हस्तेन सम- र्पयतार (सा) स्नो, दयमानयावरवर्णिन्या, किमपि भाषमाणश्चिरादनति सुखं सुष्वाप । तदनु परितापमनयोरवेक्षितुमधीरैव शनैरशनैरपयाति विभावरी समये । भवानीरमणनटनवेगभ्रश्यमानविधुमंडलइव शशि- +ण 8 णः स

मंडलेगगनपथसंचारपरिश्रममपनोदितुमिवावतरतितटमपरांबुधेः । नभो- मंडलमारुरुक्षोज्योंतिस्सार्वभौमस्य पुरस्सरेणारुणसौविदल्लेन किरण - कनकवेत्रलतया समुत्सार्यमाण इव दूरीभवति तारानिकरे । हिमकर- विरहानलधूम धोरणी ष्विवकुमुदवाटिकायामुत्पततीषु मधुकरीषु, पयसि जशय्याप्रबुध्यमानकमलामणिमेखलाक्वणितेष्विव समुन्मिषत्सु सत्सु सारसरणितेषु, पुटकिनीवनपर्यटनचटुलजलदेवता चरण मंजरीशिंजिते- ष्विव समुदंचितेषुकलहंसविरुतेषु, प्रत्युपाध्यायगृहदेहलीमंदमंदमध्ययन- मुखरतांमुंचमानेषुमाणवकेषु, समारब्धपावनमधुमथनमंगलस्तोत्राडंबरेषु जरठभागवतेषु, पिपासतामग्निहोत्रघेनुस्तनंधयानांबर्बरारवैर्जर्जरितेषु यज्वभवनेषु ।

संमोदबाष्पसलिलैस्तरलभिवद्भिः 'वाराललोचनचलाचलपक्ष्मपङ्गिः । स्वप्नोपलब्धकुशलाभ्युदया शुभांगी प्रबुद्ध सा प्रथममेव जवेन भर्तुः ॥

अनुपदमेवमुक्तनिद्रं, मुकुंद, हरे, मुरशासन, शरणं भवेत्ति संकीर्त्य- शयनतलादुत्तिष्ठतं प्रियतमंप्रदक्षिणीकृत्य चमत्कृतनमस्त्रि (त्य) यासाज- गादस बहुमानं । अये भद्रभद्रं । अयंहिसुप्रभात दिवसः । इदानीं तुस्वप्ने परमकारुणिको, भक्तजनपारिजातः, सभगवान्पाराशरः, स्वयमेवागत्य भद्रेप्रसादितोस्मि युवयोस्तपसादुश्चरेणेतिमधुरसासारमुचावाचावद*य- मानंदयत् शरीरिण्येव शुद्धदेवतयाकयापिशंखशुक्त्यासुधारसबुडुदमु- कलाकारजुषा केनापिखं मौक्तिकमणिना कौमुदीघनसारपूरितब्रह्मांडक- *न

रंडकेन मौक्तिकच्छत्रेणेव प्रज्ञासाम्राज्यस्य मूलकंदवलयेनेव करुणा- , लतायाः, दंतताटंकेनेव शारदायाः, स्फटिकपादपीठेनेव पद्मायाः, विधूतकलंकेन कलासमग्रेण स्थेयसा केनापिचंद्रमसा च शेखरितां कांचन कांचनपात्रिका मदृष्टपूर्वी ममपाणौव्यसीसृ (ण) त् । अनंतरं च कश्चिंदगण्यानुभावोनाम्ना ब्रह्मण्यः सद्यएव योगी समागत्य मनीषितं युवयोर्वर्धयिष्यति ॥ तदवश्यं युवाभ्यांतदनुशासनानुवर्तनजागरू- काभ्यां भवितव्यमिति अनुगृह्यांतर्दधे ॥ ततस्तां करतलेवर्तमाना- मवलोक्यकिमिदमिति मृदुविस्मयमानया तथैव समुदमी लिमयेति ॥ मंगलप्रथमावतारसरणिं वाणीमाकर्ण्य तस्याः समुदंचितरोमांचप्रपंचकं- चुकितसर्वावयवो हर्षमयमिव निखिलमपि लोकमवलोकयन्नभिनवमि- वात्मानं मन्यमानः, कैवल्यसुखमपिनिराकुर्वतीं ( नस्वीकुर्वत ) मनसा निरंतरोत्संगनिषण्णस्वकुमार (स्य) परिरंभणोत्सवमनुभवतीमब्रवीत् ॥

पूर्वमाश्वासितं येन मयासंसोदबिंदुना । अद्यतं सागरीकृत्य मांमज्जयसिशोभने ॥

नजातुचिदपि गिरोमहतामपरथा भवंति । अधुना फलित- ममुना यतो जीवन्भद्राणिपश्यतीतिवचनेन । आवयो रत्रैवलक्ष्यते मणिमुकुरइव पुण्यचरितं ॥ किंनाम प्रसूते नारायणवरभक्तिका- मगवीति ।

मणि विरचितमंचा मंदमुत्थायहृष्टः । चिरमथसमुपास्यन्स्वानपूर्वदिनेशं ॥

2 + ज

तत्रांतरे

अमृतरसधुरीणैर्हव्यजालैःसलाजैः । स्तुतिभिरपि समिद्भिः तोषयामास वह्निं ॥ सार्धं द्विजन्मभरसौ सकलश्रुतीनां । पारंगतैरपि च भागवताग्रगण्यैः ॥ धीमान्समारभतदेव गृहेविशेषा । त्पूजोत्सवं कलयितुं पुरुषोत्तमस्य ॥ शिष्यैौधेन यदृच्छयैवसमहांस्तेजोमयेनावृतो । भिक्षूणामधिनायको प्रतपसां ब्रह्मण्यनामामुनिः ॥ कावेरी समुपाजगाम विलुठत्कल्लोल (माला ) * वली । वाताघातविलोलितांबुजगलन्माध्वीकरीवर्धितां ॥ श्रेयः पट्टण गोपुरंदितिभुवांडंभच्युतिप्रक्रमो । निर्मर्यादकृपाप्रवाहलहरी निर्याणकच्छस्थली ॥ संसाराटविमार्गशौल्किकपतिः संमोदकंदश्रियो । निर्णीतिर्वचसामलीढजनुषां निद्रातियत्सैकते ॥

या खलुसकलपरममुनिजनावगाढसलिला परिणतपृथुफलभरा नम्रैराम्रैर्गगनकुहरविसृमरसौरभकुसुममाला गुरुभिरगुरुभिर्विटपजनित तरणिकिरणावतरणनिरोधैः न्यग्रोधैरामूलकलित फलस्तबकनिराडंबरैः औदुंबरैः शाखाभुजालिंगितलतावधूकैर्मधूकैः जलधरपदवीलंघना कलहोदारैः कोविदारैः वियोगिजनमानसवितीर्ण गाढवरशोकैरशोकैः निस्सीममधुरिमप्रचुरीमंडितफलैः कंटकिफलैः मदनविजयपिशुनबहल- * मला

मुकुलैर्बकुलैः तांबूलिकापरिरंभसंपादितकुतुकैः क्रमुकैः धवलितदिगं- तरालफलभारैर्नारिकेलैः घटितविशंकटतटप्रदेशा क्वचिद्विकचकुव- लयचयशतभरितमधुरिमधुरीणमधुरससपीतिककरंबित बिब्बोकांडंबर- होललोलंबकदंबमेचकितापदेशेन निरंतरकालिंदीसन्निधानमिव संद- र्शयंती । क्वचिदुच्चंडनालपुंडरीकषंडमंडनायमानकेसरसृजदुग्धीसमु- द्धतजालपादमंडलपांडिमव्याजेनत्रिपथगा समागममिवागमयंती । क्वचि - दुत्फुल्लकह्लारवातपर्यटनसरससारसमिथुनयूधमस्तकशोणिम विस्तारमि- षेण सरस्वतीसंगमसंभावनामिवोद्भावयंती धात्रीव दक्षिणदेशस्य, जटा- लतेव मुक्तिकन्यायाः, प्रहारिकेव पातकमलिम्लुचानां, संमोदागमप- द्धतिरिव सागरस्य, कल्याणपरंपरेव कवेरस्य, पण्यविशिखेव पुण्यसं- चयानां, अर्गलेव दुर्गतिद्वारस्य, संव्यानशाटीव सर्वंसहायाः, वागु- रिकेव भवभयमृगस्य, कीर्तिलतिकेव कैवल्यस्य, त्रिभुवनपरिपावनी सर्वासामपि सरितां अधिदेवताविजयते भागधेयलक्ष्मीरिव मध्यलोकस्य ॥

तदनुसलिलैःपुण्यैस्तस्याः सुधारससोदरैः । निभृतमवधीं नीत्वामाध्यंदिनीं नियमक्रियां ॥ सपटुमतिभिः शिष्यैः सार्धंतटे मुनिरुत्तरे । बहुल विपुलं बन्नूराख्याग्रहारमियायतं ॥ आकृष्य सह्याद्रितटाज्जवेन कूलंकवेरात्मजया तरंगैः । उत्कूलितस्याश्रममंडलस्य पुष्णाति यः पूर्णगुणेन शोभां ॥ यत्राधिवासं रचयन्द्विजौघो निसर्गचित्रैर्नियमैर्मुनीनां । चिरंतनानां जगतिप्रतीतां सप्तत्वसंख्यां शिथिली करोति ॥ वीक्ष्यहियायत्रयुवाभिरूप्यं प्राणान्स्वयं पंचशरोमुमोच । भस्मीचकारेति तमीक्षणेन प्रवादमात्रं फलितंपुरारेः ॥ द्विजन्मनां यत्र दुरापपारां श्रियंसमालोक्यचिरायमाणां । अभूवैब्राह्मण इत्यमोघमपि श्रुतेर्वाक्यमलंममार्ज ॥

यत्र विस्मयनीय पावनचरितापसारित पातकानां, पाषंडमत खंडनाय भूमंडलमवतरिष्यतो भगवतः परमेष्ठिनो मुख्यप्राणस्य परिचि- चीर्षया प्रथममेवावतीर्णानामिव सत्यलोककुटुंबिनां महानुभावसुगृह मेधिनां विचारकृत्ता वेदवाक्येषु, शंकमानता शास्त्रपाठेषु, खंडता परम तेषु, निर्मर्यादता विद्यासु, निग्राहकता हृषीकेषु, बहुभाषिता वादेषु, भीरुकता पापेषु, हिंसकता यागपशुषु, लोलुपता हरिकथासु, विस्मृ- तता दुश्चरितेषु ॥

नातं वंदे रामेणस्थापितं पुरा । वीक्ष्य विस्मयमानोसा मुमुदे मुनिपुंगवः ॥

तदानीं वांछित सिद्धसाधनाय माधवाराधनां विधाय विविधा भिर्दक्षिणाभिर्विस्मापितमनसो ब्रह्मसदसो नेदिष्ठफलजुष (माशिषां कोटीःकोटीरयित्वा सविनयं विरचितानुचर्यया भार्यया सह देवालया न्निष्क्रामन् संफुल्लमानसपरिपाको बल्लणसुमतिर्नातिदूरे विहाय निद्रा विहारमनुजिघृक्षया भगवंतं रंगदेवमिव दक्षिणदेशं समायातं मस्तक तलविन्यस्तपुस्तकभारैस्तरुणप्रायैः शुचिभिर्धर्मैरिवाम्नायानामतेवासिभि- रनुगम्यमान मभिनवजांगलिकदललोहितेन विद्रुमविस्तारेणेव तेजाबु- राशे रुत्पातसंध्यारागेणेव संसार[+]स्य पल्लवपटेनेव तपश्चूतस्य, मृदुल मृदुलेन काषायवसनेन, बालातपमकालीनमिव प्रबलयंतं तरुण शिरीषकिं जिल्कमंजुताभंजनरुचा, विलसदपांगशोणिम चुंबिताग्रेण श्रवणवामलूरु [+ वासर]

समुत्पतितेनेच शतमखधनुरंकुरण, कालकनीनिकामणिजंबूविश्रमसमा पतितेनेव तनुतरशुकशाबकेन, किंचिदाकुंचितेन महनीयरहस्या- मिव मुक्तिपदवीमुपदिशताहरितपत्त्रस्तबकावतंसेनकवलितकर्णमूलंकवा डफळकविशालवक्षस्थलप्रेखोलितयाप्रसृमरकलेवरदीप्तिकोकनदवाटसंदे- हादनुसंरंत्येव मधुकरधोरणिकया, विश्वंभराध्युषितहृदयमंटपस्य वलभि- दुपलकल्पितयेव बहिर्मंगलतोरणमालिकया बहुल्या तामरसबीजगुलि - कात्रजापरिष्क्रियमाणं वनसरसीविहरणस्कंधावसक्तबालकुवलयदामान- मिव कुंजरकुमारं कनकपिंगलगोपीचंदननिर्मितैः परिसरजागरूक पंच- मुद्रिकाविन्यासैः प्रांशुभिरूर्ध्वपुंड्रैः पवित्रीकृतसमुचितावयवं लंबमान मंजरीधुरंधरं चरिष्णुमिव सुमेरुतटराजच्छाखिनं, जर्झरीतिलककल्मा- षितेन समुच्छ्वसितपर्वणाषड्गुणितकौपीनमुद्राचमत्कृताग्रभागेन दुर्ज्ञा- नविपिनखंडन परस्वधेनेव भवभुजंग विपापसारणवेत्रेग विरक्तिलतिको- पघ्नस्तंभेनेव दुष्कृतमदावलतोत्रेणेव मुष्टिविधृतेन तनीयसादंडेन किंचि दासिंजितवामांसकूटर्तित्रिणीसारशोधनमेदुरितथालथल्यं, स्वतेजसावि- निर्जित बंदीकृतमिव नवमरीचिमालिबिंबं समुदप्रया नासिकया सोयमेव तत्र भगवतः कारुण्यभाजनमितीव पुरतस्सूचयतं ताम्रकमं- डुलं पाणिना दक्षिणेन बिभ्राणं, पटीरदारुफलकघटितांचटकुचटकुरु- तेनसमाधिविजयानुकारिणीं चरणेन पादुकांस्पृशंतं, पावनपवनजपस्पंद मानाधरविवरविगलद्द्मलदशनाभीशुनिचयेन चित्तनैर्मल्यप्रवाहमिवोद्वे- लयंतमतिप्रगल्मैरितस्ततोनयनविक्षेपैरंतर्गभीरिमाणमिव ज्ञापयंतं बद्ध मूर्तिमिव मध्वराद्धांतं, मूलकोशमिव महामंत्राणां वै ( कटि ) ई कमिव 8 ऋषि "

२.२

वैष्णवाचाररत्नानां, खलीनमिव दुर्ललितेंद्रियघोटकानां, नीडमिव नियमशकुंतानां, चंक्रमणरंगमिव षड्दर्शनानां, विजयस्तंभमिव तत्व - ज्ञानस्य, ललितमिलिताकृतितत्तादृशवैभवं योगिनमेनमवलोक्य विस्मय कबलि हृदयो भक्तानुकंपिना व्यासदेवेन स्वप्नसमयानुगृहीतस्य सही :- यसोब्रह्मण्यशब्दस्यायमेवार्थ इति चेतसा निश्चिकाय । ततोसौ सरभसमुपसृत्य

साकंपाहूं सरसिजशा संप्रणामे तदीयां । गौ कृत्वा निटिल टिकागोपिकाचंदनेन ॥ पाणेः कुंडीं प्रचुरविनयः पावनीमादधानो । भक्त्यास्वीयं मुनिवरममुं प्रापयामास गेहं ॥

स तत्र हृषितहृषितमनाः तनुतरतरुणकर्बुरलोमसंदानितेन पारिजातकुसुमकेसरसुकुमारेण समवायेन पंचवर्णासारसांग कुरंगीसह चरचर्मशेखरितेन परिणाहिना चित्ररलकेन संघटितायामंतर्मंटपवित र्दिकायां, विविधधातुशबलितप्रथमधरणीधराधित्यकायां प्रभातसमयेनेव बालमाताडमंडलं मंदमात्मना समुपवेश्य तमेनमर्थ्यादिकया प्रशस्य या परिवस्यया विकचोपचारभूयसा वचसा च शिष्यैस्सह मोदया मास ॥ कृतभिक्षंच परिगलितश्रांतिभरंचिरेण तदनुमत्या स्वयमपि निर्वर्तिताभ्यवहृतिरादरादासाद्य पुष्करितांजलिः पुंखानुपुंखसांद्रतरबाष्प गद्गदकंठः किंचिदाकुंचितपूर्वकायः प्रश्रयेण यतिपरिवृढमाबभाषे ॥ स्वामिन्नहमिदानीं कृतार्थीकृतोस्मि संदेशहरेणेव भाविभद्रस्य विवर्तने नैव प्राक्तनसुकृतस्य कुंभलिकेनेव शोकस्य कुठारकेणेव कल्मषपादपस्य

प्रसादकेनेव वंशस्य सव्यवायकेनेवानंदबीजस्य धन्येतरदुरापेन महता तत्रभवतः समागमनेन माननीयेन ॥ तथापिदुर्लभतया महत्सन्नि - धानस्य, निरंकुशतया संमोदस्य, चपलतया रसनायाः, समुचिततया . समयस्य कृपालुतया तत्र भवतः प्रियतमतया प्रश्नाभिधेयस्य तरलत- याचात्मनः, किंचिद्भवते विज्ञापयामि ॥

श्रीकाश्यपान्वयमणिर्मम तातपादः । श्रीरामदेव इति दीप्तयशः प्रभावः ॥ कस्यापि मस्करिपतेः करुणाविलासा । त्यासोष्ट षट्पटुधियः प्रथितान्कुमारान् ॥

तादृशेषु समनोविकास निपुणेषु प्रथमानयशस्सुरभितेषु कनीया- नृतुषु शिशिर इवाहमतिचिरमपुत्रतया वात्ययेव तृणभ्रमिः भ्राम्यमाणः प्रियतमयातया कंदलितोत्साहः पुनरपि श्रोत्रियसुतां कांचिदक्कम्मा भिधांपर्यग्रहीषं ॥ तथाप्येतावंतं कालमनुन्मेषितकुलांकुरस्य वांछितो - दयस्तत्रभवतः कारुण्यकणिकायत्ततमः ॥

इत्युक्तो यतिसंसदामधिपतिः पश्यन्प्रतीच्यादृशा । दंपत्योर्विहितावतार मनयो स्तत्तादृशं पौरुषं ॥

वाचा गाढतरार्थया परममित्यन्वग्रहीत्सादरं । भक्तप्रार्थन पूरणेष्वभिरतिं संतोहिसंतन्वते ॥ -

शिष्यैस्समं द्रुततरैरथदेवपेटी कुंडीबृसीवसनदंडलताग्रहैश्च । एवं प्रतोषितहृदा गृहमेधिनापि देवालयप्रति गृहान्निरगात्सयोगी ॥ योगिनस्तस्यकरुणा कामिनीवीक्षणात्तदा । सकाण्वतिलकोधत्त भूरीन्पुलककुड्मलान् ॥

तावन्महात्मनस्तस्य तेजःपुंजं समीक्ष्य दुर्निरीक्षमगमदपर- वारिराशितटं हीणहीणइव भगवानंशुमाली । मंदमंदं संकुचितांचलास्तरुणचरणायुधशेखर श्रीजुषोविरह क्लावानां सरोजिनीनां सद्यएव पुनरागमनाय सशपथंस्पृशंतइव शिरांसि व्यराजंतसरसीरुहेषु मिहिरकराः । अस्तंयाते दयिततमभास्वति, पर मुखावलोकन कलुषकातराइव न्यमीलयन्पुट किन्योनालीकनयनानि वि- योगशोकस्पुटित निलिंपधुनीपुलिनको कमिथुनहृदयक्षरत्क्षतजप्रवाहेणेव संध्यारागेण रंजितमभूदंबरतलं । कामिनीजनमानापजिहीर्षया केली रमणधीवर विस्तार्यमाणेनेव मेचकगुणविरचितेन जालेन मंदमंद- मापतता तमसा समजनिसमावृताजगती ॥ निस्सीमचारणपथसंचरण रयभरपरिश्रांत दिनकररथखरतुरगखुरखलीनखंडितलपन परिगलितार्द्रफेन बिंदवो नभसिसमालक्ष्यत तारनिकराः । नकेनापिमानवता भवितव्य- मिति पुरंदरदिशि मदनमहीपतेरिव मणिविजयघंटिकासमुदजृंभत शिशिरकरमंडली ॥ एवं सति क्रमेण सकलामपिसायंतनीं नियम विधामशेषयित्वा परिणामपेशलशाल्मलीतूलतुंदिलतुंग दुकूलो पबर्हदृढ निहित कपोणिभागबंधुरदक्षिणेतरपाणिपल्लवतलसमर्पित कपोलमूलंमृदुल कृष्णसारचर्मपरिस्तृते धवलकंबलोदरे शयानेन सुखसंवाहनकुशल शिष्यजनोत्संगप्रसारितंचरण किसलयेन प्रसंगेन पुण्यांविविधपुराणकथा- मभिहितवताभगवता तीर्थपादेन कानिचनसौवस्तिक स्वस्त्ययनसाध- नानि संविधेहिसाधयेति विहितानुमतिः काश्यपकुलमणिरुन्मस्तकां- जलिः प्रतिजगाम निजनिकेतनं ॥

यतीश्वरादीहितवस्तुलाभं स्त्रियासमं चिंतयतो रजन्यां । तल्पांतराले शयितस्यतस्य कल्पा इवासन् घटिकाविभागाः ॥ उत्तरेद्युरुदिते दिवाकरे सत्तमंसयतिनां कृतक्रियं । आनिनायशुचिरादरात्पुनः संचितोचितसमस्तसंविदं ॥

तत्रनवीननैष्ठिकीगोमयालेपन चित्रिते बहुप्रसूभिः मांगलिकाभिः विशारदैः पिष्टोपलचूर्णैः निर्व्यूढचतुरस्रप्रसाद धनलेखामनोहरमसृण- मसृणे महामंटपकुट्टिमे सरभसशिष्य जनसमर्पिते बृसीफलकेसमुपविष्टः तपोनिधिरखिलश्रुतिपारदृश्वभिरंतेवासिभिः स्वाहासहायं भगवंतं हुत- वह माधाप्य हरितहरिताभिः मरकतमणिमयूखशलाकापरिणाहिनीभिः कुशमुष्ठिभिः चमत्कृतपरिस्तरणालंकरणंजव निकाभिर्बलयितमिव सुमेरु शिखरं शैवालमंजरीभिः परिवेष्टितमिव निबिडकोकनदवाटवसलपट- लिकाभिः प्राकारितमिव पल्लवितसहकारं, पावनमूर्ति तं त्रिभवनप्र- तीक्ष्यं गोकर्णमात्राभिर्बहुविधाभिरग्रवतीभिस्समिद्भिश्च लाजशर्करादि मिश्रितैरार्द्रतिलैश्च बहुधा यथाविधि संप्रीणयामास ॥ तस्यसन्निधावेव प्रसादलक्षणैः प्रदक्षिणज्वालैः श्लाघमानस्येव हविर्माधुरीस्थालिकायां हव्यशेषं अयातयामं स्वयमेवादायत्रिधाविभक्तं चिरेणाभिमंत्रितं वधू सखस्य तस्यगृहमेधिनो हस्ते समर्पयन् इत्थमभ्यधात् । एतदुपयोगा दूर्जस्वलायामरण्यामिव पावकानामचिरादेव भविष्यत्यपत्यानांत्रितयं ।

पुण्याय भूरियसे तव पुष्कलायै भूत्यै मुदेवपुरुषस्य पुरातनस्य । तत्रोत्तरस्य तनयस्य च संप्रदानात्संप्रीणयिष्यसि मनोममसप्रियाकः ॥

इत्यभिहितमात्रएव मेधावी प्रसादसूचितानुमतिः प्रियतमवदन

मवलोक्य दुर्लघंसंस्मरन् वचनं व्यासदेवस्य तत्तथेत्युदितवान् । वधू र्मिथस्तानि हव्यकबलानि अभोजयत् ॥

सल्लकेरिव वने महावल: पल्लवानि मृदुलानि वाशितां । तत्र कंचिदतिवाह्यतापसः कालमस्यकरुणापयोनिधिः ॥

पूजनैः पुलकितस्ततो ययौ चन्नपट्टणमभिस्वमालयं ।

कालक्रमात्कलितदौहृदकंदलश्रीः स्साभीममध्वमुनिनामसमेधितौद्वौ । कन्यामसूत कमलामिव सिंधुवेला दंतावलेंद्रमिव दीप्ररुचसुतंच ॥

इति श्रीसोमनाथ कविविरचिते द्वितीयोल्लासः ॥

अधत्तपुण्यैरथगर्भमेषा पुष्यत्प्रभावं पुनरायताक्षी । स्फुरन्मणिपुंडूकवर्तिकेय कवेरिवोक्तिः कमनीयनर्थं ॥

उदरंगतवति भगवति गर्भछलेन परमेष्ठिनि मुख्यप्राणे देव देवे तदवकाशप्रकाशप्रकाशन सुकृतेनेव तादृशेन तस्यामध्यममपि महत्तामभजत । तदा [*] सिकानलिनपचेलिमदलसेवयेव मंदमंदमांसलितमभू- त्कुचचक्रवाकयुगलं । तद्गंधवाता हूतेव मधुपमालानीलनीलाविरराज रोमराजिः । तन्मुखविहरणतुमुलकुतूहलशारदाकिरण निकुरंबेणेवबहिः प्रसारिणा शनैरशनैः धवला बभूव तनुलतिका । तदनुभावभारेणेव [* सर]

समुदग्रेण नाक्षमेतां पदात्पदमपिचलितुं किसलयपेशलौ चरणौतत्प्रवि- चिक्षिषयेव समुद्वेलयास मजनि तरलतरला नयनयुगली । तदलंकारवर - धारणविलोकन विलज्जितानीव विरलतांयातानि भूषणानिततः परिण- तेसमये ।

सुतमजनयदेपा शुद्धता भाजिलझे ग्रहगणशुभवीक्षा गौरवोद्दामभाग्ये । विधिमिव निरपायं विश्ववाचां निदानं नरकदनुजहंतुर्नाभिनालीकपाली ॥ अभादभीशुप्रकरैरयं शिशुः सुमेरुकुंजीकृतसूतिकागृहैः । अभूतपूर्वैरमलैरिवात्मनो हिरण्यगर्भत्वमिव प्रदर्शयन् ॥

तदा दिशा मुखैस्साकं प्रसन्नतामभजंतमनसि । मंगल शंखध्वा- मेनसह समुदजृंभंत प्रीतयोबांधवानां । अमरतरुप्रसूनवृष्टिभिस्सार्धं सम वर्तंत मातुरानंदबाष्पसलिलानि । समीरशाब कैस्सम काश्यपकुलाधिपः सुस्पर्शनस्सकलजनानानंदयामास । कनकांबुजकंदलोपमानं मुखमालोकयतस्सुतस्यतस्य नयनात्पितुरश्रुवारिपूरो निरगादंतरवानिव प्रमोदः ॥ सशिशुर्निसर्गमधुराकृतिः यथाविधि जनकविहितया जात- क्रियया, दिनमणिरिव जृंभमाणया, दिवसमुखश्रिया, पावक इव पवित्र- या हविराहुत्या, चंद्रमाइवासन्नया शरदा, सहकार इव संप्राप्तया वसंत- संपदा, स्वाध्याय इव सुशिक्षया समावृत्या केशवोत्संगइवारूढया कलशाब्धिकन्यया, सद्यएव कमपि रामणीयकविशेषमुदशेषयत् ।

भवितैष यतीशितेतिनूनं परमार्थेन दिजानतेव बालः । गुरुणासगुरोर्मुदं ददत्या यतिराजाभिधया प्रसादितोभूत् ॥

क्रमेण सकुमारकोजन्मांतरानुवर्तिनीभिरिव निजासनकमलो- दरदृढलभवराटिका पिंगलिमछटाभिर्वपुरालोकमंजरीभिर्विमानोदरमिव शय्यासदनमादधानः, शमघनजनइव निविष्टतरुणतरणिमंडलसौभा- ग्यावतारइव, चंपककलिकानां शोधनोपलइव ज्वलनज्वालानां अपहा -- सकइव, तटिल्लतानां औरसकुमारइव सुमेरुसुषुमायास्सारइव पीतवर्णस्य विविध कनकरक्षागुलिकामालिकाभिरितिकुटिलतरक्षुनखरमणीय मंजुल मध्यभागाभिः कोरकितकंठमूलः, मुहुर्मुहुरास्वादनकेलिमृदुलतरस्य चरणांगुष्टस्य, वादकोलाहल पराजित विमतसुमतिजनोपचरणीयहढचरण विधिसहिष्णुतामिवाभ्यासयन्नुत्तानतलेन पादारविंदद्वयेन मणिगण तुंगसमस्तराजमकुटकोटिसन्यासपरिपाटीमिव भाविनीं विवृण्वनूपाणि तामरी दलायमानांगुष्टग्रसनविहारेण भवित्री मिवात्मनः परमहंसतां प्रकट यन्, सरसिजमुकुलाकारायमाणदृढमुष्टिकया करगृहीतमिवतत्वराद्धांतं सूचयन् आकस्मिकेन घनाघनगर्जितेनेव गंभीरेण रोदनध्वनिनाखांड निकपाखंडमंडलामिव संतर्जयन्, चंद्रिकाधवल कौशेयवितानकलितमरकत मणिश्रृंखलिकांचललंबिनं, विरहास - नतया समागत्य सेव्यमानंश्याम- लनालकोमलं विकचनिजासिकाकोकनदमिव, पद्मरागमणिकंदुकम- वलोकमवलोकंदरहसित मंकुरयन् पर्यंकिका शयनकुतूहलमायां ललित ललितां कामपिदशामत्यवीवहत्

अंकाक संचरनर्भकोसौ तत्तादृक्षः प्राहसल्लीलयैव । पद्मात्पद्मं पर्यटतमरालं राशेराशि रंजयंतंविधुंच ॥

+ सह

लाल्येन द्विपमृगराजशाबकाभ्यां मंदेनाजिरभुवि जानुचंक्रमेण । पर्यंतप्रसृतनिजप्रभासरस्या मभ्यस्य प्लवनमिव व्यराजतासौ ॥

वाणी यशोंकुरसखी महनीयशोभातस्थानने सममदृश्यत दंतराजिः बिंबे विधोरिव सुधारसबिंदुरेखापतिस्सरोजइव भासुरमौक्तिकानां ॥

वोढुमात्ममहिमानमुदारं नक्षमाक्षितिरितीवसगाढं । अंगुलींसमवलंब्यजनन्याव्यातनिष्ट मृदुचंक्रमभंगीं ॥ लीलासु यावदुदितं प्रथमं पितृभ्यां वक्तुं बहूनि निपुणोपि सतावदेव । पश्चादभाषत निरंकुशकीर्तिमिछन् बाल्येपि तद्वचनपालनलीलयेव ॥ तौ दंपती धन्यतमाग्रगण्यौ सुतोसिनौ कस्यवदेति पृष्टात् । एकस्य निर्देशमवेक्ष्य पुत्रादानंदगर्भं हसितंव्यधातां ॥ चरंतमिंदु नभसिक्षपासु प्रगृह्यदेहीत्यवदत्सवित्रीं । स भूयसा कीर्ति सुधाकराणां तं मातृकीकृत्य सिसृक्षयेव ॥

इत्थमतिवाहितद्विहायनो गुरुणाविधिवदनुष्ठितचूडाविधानो यतिराजः पंचमेवयसि चलाचल शिखंडकै बधवकुमारेस्सव योभिरनवद्या मतिहृद्यतमां लिपिविद्यां परिचितुमारभत । तत्र

प्रमोदभारात्परितस्समुत्थितै रजोभिरंगैरमणाभिघाक्षरं । वकारमादौ लिखितस्त तरिशशोस्समालिलिंगेवतनुंवसुंधरा ॥ ॐकाररूपं लिखितंचतेन भूमौ स्वकीयागमसूचनायै । विरिंचिपत्न्याप्रहितेनचर्चां चकारतालछदवेष्टनेन ॥ श्रीमदष्टाक्षरीनाम्नो मंत्रस्य समहीयसः । अंतरंगतयास्पृष्ट्वा नकार मलिखत्परं ॥ अच्युतोस्य लिपिदैवतमये श्रृंगमेवमृदु विष्टरमासीत् । भद्रकुंभपरिपाटिमवर्ण पादएव परमाक्षतपात्रं ॥ उपशाखीकृतमानसेन नवोद्गमाया धिषणालतायाः । विचित्रितस्तेन करेणरेफोविद्यागमद्वारधियं व्यधत्त ॥ बालेन तेन नवहलकपत्रभासा व्याकुंचितांगुलिकया विहितोयकारः । चक्रेवदान्यमणिरेष इति प्रबुध्या क्षोणीप्रसारितकरोदरयुग्मर्शकां ॥ विनिर्मितस्तेन विशेषरागात्सरोजुषः पुष्करभूपुरंध्याः । अलाबुकूटत्रयहारिशोभां वीणेतिशंकां विदधे णकारः ॥ प्रच्युतानि वदनात्पटुलालाचार्ष्टषंत्युरसितस्यविरेजुः । बिंबितानि पुनरछतनुत्वादक्षराणि मनसेव धृतानि ॥

एवं कतिपयैर्वासरैर्यथातथं गृहीताशेषलिपिविशेषेण, नगरमिव तोरणेन, यशइव वितरणेन, पुण्यमिव सत्कर्मणा, प्रमोदमिव महोत्सवेन, सौधमिव सोपानेन, विजयमिव वीर्येण, समयोचितमखिलमपि वर्णसमु- दायमलंचकार ॥ सप्तमेवयसि गुरुणाविधिवदुपनीतः तपसादुश्चरेण लब्धमिव निरपायनिलयः ब्रह्मवर्चसस्सनिर्गत्य निकेतनान्नियमद्वितीय एव शुकइव नीडानिगुरुकुलान्यध्यवात्सीत् ॥ प्रथमं कुलगृहमिति स्वातंत्र्येण रुचिरपदक्रमैः प्रविश्य तस्मिन् सुखविलासजुषि ततामहे- यापातिभिरिव दायप्राप्त्यै कलहायमानैरितरेतरैरुपनिषत्कुटुंबिनीभि- स्सममचिरादयमाक्रम्यत ॥ केवलं सविधिरतिचिरमनूचानानसेवत गुरून् ॥ नाभ्यासापेक्षया लोकाचार इति व्यधायितेन मुहुरधीता- वृत्तिः । नप्रमादभिया । पुरातनत्वगौरवादवततारशिक्षादिष्वस्य शेमुषी । नलक्षणाभिक्षतया । मधुरतरस्वरोच्चारणशुश्रूषया जनास्तत्र तमप्राक्षुः । नपरीक्षितया । एवमुषित्वा हायनानि चत्वारि गुरुकुलेषु समेघमाननिरतिशयमेधाप्राशस्त्यकचलित दिगंतरालः स यतिराजो-

भक्त्या विनयेन सपर्यया दक्षिणाभिश्च समावर्जितमानसैर्गुरुभिः कुटुं- बिनीसहायैः प्रास्थानिकप्रणतिविधानाद्विरहासहिष्णुतया निर्गलंतीभि- र्बाष्पसलिलधाराभिः स्त्रपितशिखंडकः, कथंकथंचिदासादितानुमतिः कृछ्रेण मनस्स्वकीयमप्याकृष्य केनापिपश्चादाकृष्यमाणाभ्यामिव चरणा- भ्यां मातापितृचरणकिसलयसंदर्शनजनितकुतूहलेन शनैरशनैरभजत निजनिवासं ॥ तत्र प्रथममंगैरष्टभिरालीढवसुधातलेन भूरिणा संप्रणाम विधिना चिरोत्कंठितमनसा संमोदबाष्पधारालवदनौ दृढतराश्लेषाभि लाषपुनः प्रसारितभुजौ मातापितरौ प्रकटोच्चारितशर्मणा सप्रश्रयपद स्पर्शनेन, निकाममहोत्सवगुणाकृष्टा निवसरभससमागतान् बंधुजनांश्च गाढया परिरंभणक्रियया, त्वरितगतिसंभ्रमादतिप्रणामनिश्वासान् सदय सत्सुहृदश्च वत्स सविधमेोहीति मधुरिमपुषा लालनालापेन, चिरम- दृष्टया तरलतरैर्विलोकनैरवलोकयतोमाणवकांश्च यथाक्रमं संभाव्य, ततस्तैरादरेण पृच्छ्यमाणो निजप्रवासोदतं निरवशेषमकथयत् । ततः परमपि तत्रैव सकूलंकषेण विद्याविशेषाभिलाषेण बहुश्रुत्या परिणत रसिकभावभाजां लालाजलायितव्याकरणफणितीनां सकाशाद्विपश्चितां अपाठीत्सालंकाराणि सनाटकानि काव्यानि ॥ तत्रांतरे श्रुत- निखिलवृत्तांतेन तत्रभवता गुरुणा यथार्थनाम्ना ब्रह्मण्ययोगिना स्व- प्रतिबिंब व प्रेषितः कश्चिदग्रणीरंतेवासिनां प्रथमोपायइव भाविताव- तारस्य, व्यवसायइव कार्यसिद्धेः, प्रभावइव घटनाया, यशोराशिरिव लालित्यस्य, शाबकइव वैधग्धस्य, महापुरुषो, दशरथमिव गाधेयो, बल्लणसुमतिमाससाद । सरभसविहित सपर्याविधये तादृशमस्मै- गुरुवचनमवोचत् ॥ अपिभवान्कुटुंबिन्यासह मंगलेन वर्धते ॥ ननु

कल्याणी विशेषेणजननीवात्सल्यभाजनं कुमारिका ॥ भद्रेण कश्चि- कुलधुरंधरस्समेधतेज्यायान् । कुशलीकिमितरः कुमार इति ॥ ततश्च राजपरिणाह धवलतनुतरोष्णीषांचलादामुच्य साक्षादाहृतचक्रमिव गुरोः पत्रंप्रादात् । असावपि तत्सविनयमंजलिना गृहीत्वा नयनस्पर्श पूर्वं शिरसि निधाय स्वयमेव वाचयित्वा मोहेन स्तब्धमनाः लिखित इवासीत् ॥ क्षणादेव पुनरवलंबित धैर्यलेशो वर्धिष्णुनासह सागरेणेव मेधाविना सद्यएव संधानिर्वहणजागरूकेण भवितव्यमित्येतावंतं गुरुले - खाराद्धांतं रहसिगृहिण्यैन्यवेदयत् ॥

दृष्ट्वा सुतं चिरतपः परिणाहलब्धं विद्याभिरूप्यविनया दिगुणैककोशं । स्मृत्वा मुनेर्वचनमप्यविलंघनीयं डोलायमानहृदया जननी बभूव ॥

अन्येद्युरुदिते युगप्रमाणं भगवति भास्वत्यलंध्यतया व्यासदेव शासनस्य झटितिनिर्वहणयितया प्रस्तुतकार्यस्य विनयपर्यायतया तनय- स्य जाल्मतरतया चात्मनेोजाययासह कृतनिश्चयस्तं पुरोधाय गुरुशिष्यं विदितवृत्तांतेन साकंकुमारयतिराजेन स मंदमंदं तत्रभवतो महामुने रभ्याशमगात् ॥ तत्र प्रथमं स शिष्यः प्रणिपत्य गुरवे प्रांजलिर्न्यवे - यत् ॥ स्वामिन्भगवतः करुणापरिणामेन कुमारेणसह काश्यपवंश्य- स्समागत्य द्वारमध्यास्तइति ॥ सोब्रवीद्वदतं त्वरितंप्रवेशयेति ॥ अथ तेन समानीयमानं शरद्विकच काशप्रकाशया ललित निर्विशेषया सुकु- मारोष्णीषकया द्राघीयस्याबंधुरित मस्तकेन, कुसुमितशेखरेणेव कुंदमही रुण, विमलविमलया दुकूलसंव्यानशाटिकया दृकपथलेखयेव, गगना § त्

- 2 .

भोगेन सनाथीकृते, विधृताप्रपदीन विशदकंचुकेन कुसुंभरागनिर्णि- क्या मर्मरमुचा, प्रछदपटिकया विहगरुतमुखरया गैरिकततिभुवेव तुषार गिरिशिखरेण परिकलितमध्येन प्रांशुना महापुरुषलक्षणपक्ष्मलितेन • जनकेन परिष्कृतपुरः प्रदेशं, अच्छाच्छानामंगुलिकावलिमालतीमुकुला- वर्तसायमानानां पदनखरमणीनां प्रसृमरमयूखरेखाव्याजेनांगुष्ठमात्र निष्ठ्यूतैकसुरसरिद्वर्णिनोवामनस्य निकाममतिशिशयिषया बहीरवतार यंतमिव भागीरथीश्चिरवियुक्ततया समागत्य गाढंप्रणमतेव प्राक्तनजन्म गुणेन, स्पष्टीभवतेव सकलतीर्थानुरागेण, समुदंचतेव लेखाकमलमरीचि जान, कुलोपाध्यायेनेव विद्रुमलता किसलयानां, सवयसेवयावकरसस्य, कर्णेजपेनेव कुरविंदसौभाग्यस्य, चरणतलशोणिम्ना, पद्मरागमणिमयी - मिव पदवीं वितन्वानं तिलकेनेवांघ्रिसुषुमायास्तुला फलकेनेव कल- भगतिसौभाग्यस्य, दरबुद्बुदेनेव लावण्यसरसः सदसद्विकल्पगोचरेण लक्ष्णतमेन गुल्फयुगलेन सकलमहीपालप्रतीक्ष्यतां प्रथयंतं, शाणोलि- खितेनेव वृत्तानतमध्यभागेन नटनस्तंभेनेव मंदगतिलासिकायाः जंघाद्वितयेन पुष्टस्मरतूणीरस्य पूर्णावतारमिव पुंख्यंतं, प्रचंडतरचारु- तामंडितोरुकांडेनाखंडलवेतंडशुंडादंडस्य पुनर्जननचर्चामिवोद्दामयं तं पिशंगस्य संध्यापयोदशंकया समालिंगितस्येव सौदामनीदाम्नो, नाभी कुहरविनिर्गतस्यैव गर्भस्थितहिरण्यदीधितिवलयस्य, जन्मान्तरविलग्न- स्येव त्रिपावकी सौहार्दगुणस्य, त्रिगुणितस्य मौंजीकलापस्य, भासापरितः समुल्लसंत्या, भगवंतं पीतांबरमिव विडंबयंतं, सिंदूर धूसरितवपुषं कनक श्रृंखलासंदानितोदरमिव स्तंबेरमशाबकं, मौक्तिकगभस्तिरचितयेव मनोरमया साक्षात्समासक्तयेव धातृकुटुंबिनी निर्मलमनःप्रवृत्यामृणा- 3

लिकापरिवेष्टितमिव कोकयुवानं, लाजावल्यावेल्लितमिव जातवेदसं, रज- नीरमणकलयांचितमिव दर्शमार्तंडं, त्रिपथगया परिवेष्टितमिव हाटक- गिरिकूटं, यज्ञसूत्रिकया परिपूतवक्षोभागं कठोरशशिलांछनतापिंछपिंछ- वांछनीयच्छविना सुकुमारलोमसंतानेन, कलिंदकन्यातरंगेणेव सरखती. प्रवाहं, द्विरेफपोतचक्रेणेव सायंतनौषधिशाखिनं, कृष्णाजिनपटेन शब- लीकृतकलेबरं, अकुटिलात्मप्रमाणपरिणाहाग्रावलंबिधवल कौपीनं ब्रह्म- चर्यविजयध्वजमिवाषाढं पाणिना सव्येन धारयंतं, परिणाममेचका- कारेण प्रथमाश्रमनिष्ठाया इव विभ्रमकुवलयकंदुकेन, सरसीरुहशंक- यानुसरतेव कादंबपोतेन, नारिकेलकमंडलुनाध्यासितदक्षिणपाणिकमलं, स्वबिरुददरशृंखलसूत्रिकाभिरिव मेखलाभिस्तिसृभिर्बंधुरेण स्वयमेव घुमघुमारवप्रपंचनापठनापरतंत्रनिध्वानोद्धतस्य पांचजन्यस्य मदसंचय मिव लुंपता, कंठकंबुना परिशोभमानं, यहछयाविवृताधरपुटनिस्तृतैरस- नांचलसंचरण चुंचुविद्यापदनखांशुभिरिव रदनकिरणैःक्षपाकरकला- सहस्रमिव कंदलयंतं, कालिंदीतरंगमदखंडनिकयोर्निरंकुशनटनविलास चटुलचरणस्पुटितयोश्शारदा महेंद्रमणिनूपुरखंडयोः प्रफुल्लशाखयोरिव नासावंशस्य नीलवितानशाटिकयोरिव विलोचनस्य मधुकरवीथि कयोरिव वदनराजीवस्य कुटिल कोटिकयोर्भूलतयोः प्रसर्पणजुषारोचिषा दिशिदिशि कुसुमशरकोदंडकोश निवेशानिव प्रकाशयंतं तप्तजां- बूनदसगर्भेण गोपीचंदनरसेन विहितैः तेजः प्रभापराजितानां प्रद्यो तनानामंशैरिव प्रेषितैः द्वादशाभिरूर्ध्वपुंड्रैरुपास्यमानसमुचितावयवं, दंडमात्रेण चिरमज्जनलग्नेनेव तीर्थशैवलेन धूमप्ररोहेणेव ( नय) * स्तनू * तेज

३५.

नपातो, वालेनेवब्रह्मवर्चसचमरस्य कंपप्रायेण शिखंडकेन शेखरितं कल्प- प्रवालकौशेयकपरिवीतं त्रिलोचनविजिगीषया तपस्तपंतमिव कंदर्प इयद्भावमिव रामणीयकस्य वास्तुमिव महालक्षणानामग्रभूमिमिव नयन सुकृतपरिणतेरर्थमिवाश्चर्यशब्दस्य प्रमाणमिव गांभीर्यस्य दृष्टांतमिव आदिमांश्रमस्य निर्णयमिव ब्राह्मण्यस्यात्मानमिव विनयस्य शनैरशनै- रुपसर्पतमेनं वर्णिनं निर्वर्ण्यविस्मितेन कबलितहृदयश्चिरादात्मानं सिद्धसंकल्पममन्यत ॥

उपसृत्य ततस्सुतेन साकं शतकृत्वः प्रणिपत्यसंनिषण्णं । गुरुरेनमवेक्ष्य कौतुकेन प्रकटार्थप्रमितामवोचदुक्तिं ॥

अयिभद्रपुराबभूवुस्त्रैशंकवादयो महापुरुषाः सत्यसंधाः

अपितेषु महानुभावभाक्षु स्वयशः पूरवलक्षसर्वदिक्षु । स्वयमेव वितीर्णसंविदब्धि कमपित्वाभिव नावलोकयामः ॥

इत्यादिवचसानुगृहीत सचेतातत्करुणापूरमयमात्मजं कालमे - घोमहांतं सरित्प्रवाहमिव सागरेण गुरुणा तेन संयोज्य त्रिचतुरवासरा- नंतरं स्वधामप्रतिययौ ॥ ततः परं पितृजन निर्विशेषमुपलालयन् समुनि- रस्य वटोराबाल्यप्रायामकुतोरोधां मेधां अनविद्यां विद्यामव्याहतांवा- वदूकतां अपामरमाचारमनामयं विनयमविकारमाकारमवार्य धैर्यमति- प्रमाणं गंभीरिमाणं महाराज (पु) रिपूजनसूचनविचक्षणं लक्षणमप्यसकृ- दालोक्यतमेनं जगतिपाषंडबुर्बुरषंड कंटकितानामुन्मेषणाय वैदिका- चारपदवीनामाश्रमं तुरीयं संक्रमयितुममंस्त । तावदसौकुमारोयतिराजो प

निर्मलनिजनैपुणी विशेषमणिमुकुरप्रतिफलितं तथाविधं तस्यभावं निधाय शैशव चापलेन चिंतासंतानसहायस्ततो मंदमंदमविदितएव मध्यंदिने पित्रोः सकाशं प्रतिप्रस्थितः

मध्येमार्ग वनशिखिसमानातपैः क्लांतकांतिः । पायचायं सरसिसरसि प्रौढयोदन्ययांभः ॥ शाखाजातैः कबलितदिशः कस्यचिन्मूलमागान् । न्यग्रोधद्रोस्सतुसिकतिलं श्रांति निर्वापणाय ॥ शनैः प्रत्यभिज्ञायै तत्रनिद्वातनीयसी । आदर्श यिनैल्यसिद्धये भूतिराविशत् ॥

तत्क्षणे वटपत्रपुटादिव गगनपथादवतीर्णेन सुपर्णोपवाह्याधिरू- ढे कोटीरकोटिघटितांजलिनिलिंपमुनिनिवहस्तूयमानमहिना, पार्श्व- प्रवर्त्यमाननानागीतिश्लाघाकंपमानमकुटाग्रेण भगवतालक्ष्मीसहायेन बोधित निजावता करणीयः निद्रासंगमविहारस्वेदैरिव हर्षाश्रुवारिशीकरैः कोरकितावलोचनो विस्मयपुलकित चेतास्तरसाप्राबुध्यत ।

उत्थायशीघ्रमुररीकृतभिक्षुभावः संमृज्यनेत्रयुगलीं सलिलनकुंड्याः । अभ्यागमत्सविनयेन गुरोस्सकाशं कार्यांतरादिव विनिर्गतएवभूयः ॥

तदनुगणरात्रमतिवाह्यगुरोः प्रत्ययं प्रसंगादिनाश्रमतारतम्यं- विवृण्वतः सानुनयः वाचाशिष्यभावं याचमानस्य मनोरथपूरणाय भुवनमंगलाय च बहुगुणपण्यवीथ्यांतिध्यां क्षेमंकर भासुरेवासरे अपाकर- णावतारे तारे, स्थास्नुतालमेलमे प्रभाते प्रभाकरइव पावकाज्जोतिष्कालापं

तस्मात्तपसाजाज्वल्यमानात् द्रुहिणकेतनपटमिव परमहंस लक्षणोदारं यथाविधि चतुर्थाश्रमं पर्यग्रहीत् ॥ तेन विधिनाशाणोल्लेखिनेरत्नायेव सद्यएवऊर्जस्वलाय प्रकटशंखचक्रलांछनाय तस्मैतापसाय महेयीचर्वितैः - पुनरुत्य शोधितैः नीवाररूपैश्विरेणादधानाय शरीरयात्रामावृत्तिभिर- गणेयाभिः फलोन्मुखेन महीयसा केनापिमंत्रेण सह कौस्तुभेन कमलामिव नारायणाय पारावारोमहतीं व्यसाभिधां प्रादात् ॥ इति श्रीसोमनाथकविविरचित तृतीयोल्लासः

अथ तस्य गुरूपकंठभाजो विशदा व्यासयतीश्वरस्य कीर्तिः । तरसाभिययौ दिगंतभूमिं कलशांभोनिधिनिर्जिगीषयेव ॥

क्रमेण सनिसर्गगभीरचेतास्तुंगतरशृंगालिंगितपयोधरान्धराधरा- ननोकहनिवहविकसितकुसुममधुधारासंपातदामितदावदहनानि वनानि मदकलकलहंससंसदा लोलितनलिनगलितपरिमलपरि (मले) +न सललित व्यलीकमेदस्विनीस्त्रोतस्विनी श्चातिशयनृत्तकलामत्तकाशिनीगंजीरझंझ- लितमुखरित सौध शिखराणि नगराणि आश्चर्यतपश्चर्यादीप्रमणिपेटि कामठिकाश्च विलंघ्य निरंतर निषेव्यमाणानेकदशशतमुख फणिति मधुरिमाधरीकृतसुधैर्बुधैः प्रतिभट घटा डंबरजंबालर विभि: कविभिः प्रकटितत्रिदशभुवनप्रत्यादेशं देशमगाहिष्ट ॥ 1 मेल

सुरकरन लिनानां धोरणी चंद्रभासां कलशजलाधिकन्याकाम पूजाफलश्रीः । मरकतमणिसानौ वारणाधीश्वराद्रेः प्रविकसति विधातुः प्राक्तनी पुण्यमुद्रा ॥

अपिच

सांम्राज्यं पवनाशिनामधितुलाकोटिस्पुटं कल्पयन् । कुर्वन्मूर्ध्नि कुमुद्वतपरिषदामानंदघोरं कुरं ॥ वामेनादिधनुर्धरस्य मधुरामाज्ञां समाराधयन् । भूमौ कोपि रसालमूलरसिकः पुष्णाति मोदं दृशोः ॥

तत्र पर्यटतं समीक्ष्य तं वैज्ञानिकं सुलभाय यशसे स्वयमेवा- ह्वय पालयतां पुंखानुपुंखतदीयवाचो विस्मापितानामपि विपश्चितां चेतांसि प्रायेण मस्करी किं सुरगुरुरपि वा तादृश इत्यकथयन् ॥

प्रापाश्रमादेष तुरीयमाद्यादतीवतद्धि स्वयमप्युदग्रान् । गुणानुपेत्य श्रवणाभिधानान्मध्यस्थितानुत्तरमाललंबे ॥ मान्यस्य तस्य महतो महतां सकाशे षड्दर्शनान्यपिधराधरसन्निभानि । विद्याबुभुक्षितवतो धिषणामहिम्नो प्राणादिमाहुतिदशां प्रथमं प्रजग्मुः ॥

इत्थमचिरादेवाधिगतसमस्त विद्याय सततं विवादयिषयास्फुरता दशनवाससा तर्जनइव शारदावाचारभटमपि तस्मै महायोगिने जातुचित्तेजोविशेषमसहिष्णुना केनापि ब्रह्मबंधुना धार्तराष्ट्रेणेव दुरात्मना भीमसेनाय गरलं कबलगोपितं प्रायुङ्क्त ॥ अरुंतुदेन तेन तस्य तनुश्शरदीवशैवलिनी बाहुलीब शशिमंडली शैशिरीव सहकार - लता दिनेदिने सुषुमैकशेषं तनिमानमभजत ॥ तावत्सभक्तवत्सलेन करुणा वशंवदेन भगवता गरुडध्वजेन स्वप्ननिर्दिष्टायास्साक्षादिव धन्वं- तरी कुलदेवतायाः कस्याश्चिन्महौषधिमूलिकायास्सद्यस्तनेनेव योगेन

प्रत्यासन्नरूपयामूर्त्या ग्राहमुक्तइव गजयूथनाथः पूर्वादप्यधिकम- शोभत ॥

[8] भूरिषु दिनेषु यतिप्रवेकस्तेजः प्रणम्य वरदं द्विपशैलचिह्नं । देशान्पदर्शति विचित्रवचःप्रभावस्तस्मात्समुल्वनगरी शनकैरयासीत् ॥

तत्र सततविहिताधिवासं सनकमिव महर्षिभिर्ब्रह्मवादिभिरंते- वासिभिरुपास्यमानं प्रतिविबुधविटपिपाटनक्रीडनकठोरकुठारधाराय- माणवाग्गुभं हरिदंतरविसर्पियशः काशवनप्रवर्तितशाश्वतशरत्समयावतारं निक्षेपभाजनमिव मध्वमुनिरहस्यस्य साक्षात्कारमिव धैर्यस्य विरुदपद्य- मिव सद्गुणग्रामस्यालानमिव गांभीर्यमदावलस्य महात्मानं सकृदाकर्णि- तनिजागमनप्रसंग पुलकितमानसं लक्ष्मीनारायणयोगिनमासाद्यभक्तया प्राणंसीत् ॥

एनसदृष्ट्वायतिसार्वभौमं तेजोभरें दीपितदिग्विभागं । स्वाहांचिराद्गाढतरस्वकांत वियोगबाधाविषयं शशंके ॥ अस्मै ततो व्यासमुनीश्वराय जाज्वल्यमानाय तपःप्रभावैः । शिष्योपनी सकुशासनाद्यै र्यथोचितं सत्कृतिमाततान ॥

इत्थंकारं प्रकाशितादरप्रधिष्णुस्तस्य (चिर ) *स्तेजोगौरवं संपा- दयिष्यन्नमोहजुषां विदुषां गवेषणीयमशेषेण तस्मात्त्रयीशिखरतत्वरह- स्यमसा (ही) त् ॥ सच प्रशस्ततयादेशस्य पवित्रतयामहातीर्थानां भूयिष्ठतयामहत्संघस्य वत्सलतयाविद्यागुरोः प्रशांततयामनसश्च समग्रसन्निधानवैभवस्य भगवतो नृसिंहस्य कांक्षमाणः करुणां भूय- सीं शरत्समयइव प्रसन्नसलिलाशयः समरइवारब्धवीरासनो रथइव ६ यातेषु 'यशत्सी *

विघृताक्षमालो, वनोद्देशइव प्रविकस्वरजपो धिषणइव नियमितमरुद्गणः तरुरिव दरदरी दृश्यमाननेत्रभागः निवृष्टबलाहकइवाचंचलस्तपस्तप-

महनीयं तत्रैव चिरमवसत् ॥ तं दिव्यपुरुषममुं प्रविबुध्यमानस्तेजोभरेण तपसा च धिया महिम्ना । विद्यागुरुस्समयवित्प्रमुखः कदाचित्प्रोवाच वाचमुचितां भुवनोत्सवाय ॥ अये जगति विजयते केवलं शारदायामेव हृद्या निखिलविद्या ॥

भार्गवएव प्रतिभटप्रतिभा प्रतिभा धिषणएवाप्रतिहतमेदुरमदावदा- वदता, विकर्तनएव विस्मापिततेजः प्रपंच स्सुधाकरएव सकलजनमनः प्रीणनंनैपुणं, विभावसावेव विश्वासित लोकबुद्धिशुद्धिमेदिनीधराधिप- श्रृंगएव विशेषधौरंधर्यं मंदारमही रुह एवानन्यसामान्यावदान्यता भग- वति वासुदेवएव विचित्राणि चरित्राणि ॥

अभूतपूर्वाभ्युदये त्रिलोकी पटीकुटी[+] भवदुश्चकीर्ते । समस्तमेतत्तु समेधमानं त्वय्येकवास्तव्यतयासमिंधे ॥

अतोदिनविरामेणेव खलजनवयोव्यामोहचूर्णेन सरोजिन्याइव चिरेणानिद्राणायाः वैदिकाचारमंद्रायाः दिनकरइव भवान् प्रतिबोध- कामठी भवति । तत्र सर्वेषामपि धर्माणां राजा सेतुरिति न्यायेन भवता सर्वदा तदातदास्थानीस्थेयुषा भवितव्यं ॥ पुराकिल योगिनो निस्संगा अपि महांतो दत्तात्रेयादयः जगदुपकरणाय राजन्यसभा- लंकारा भभूवुः ॥

इत्युक्तवंतमथ तं स तथेति वाचा तुष्टं विधाय नरसिंहनवीन गुप्तां । शिष्यैस्समं कतिपयै रुभि शशीव संप्रस्थितः प्रति महाचलराजधानीं ॥

7 [वो]

मार्ग विलंघितवतः क्रमशो महांतं मध्येदिनं वनतरुप्रकोपगृढं । अग्रेसरस्य यतिनाममलांबुगर्भमग्रेसरो नयनयोरतिथी बभूव ॥ स्नात्वा स तत्र सलिले शिशिरीभवद्भि भानोरगोचरतया परितः कराणां । देवार्चनामकृत शिष्यजंनाहृताभिः कल्हारतामरसकैरवमंजरीभिः ॥ तावदस्य सरसस्तमपितो दक्षिणाद्विपिनवृक्षमंडलात् । रोदसीकबलयक्षिवोद्गात् कोपि ( क्रोड) (निकरो भयानकः ॥

तमाकर्ण्य तस्य चेतः किमिदमिति चिंतां यावदाललंबे । तावदेव कौचन ब्रह्मदंपती दावपावकालीढबालसहकारस्येव विवर्ण- भाजो विस्रंसितावयवसंधिबंधस्य बाहूपपीठमाश्लिष्य धार्यमाणस्य द्वादशवार्षीयस्य कुमारस्य वदनं वीक्ष्यवीक्ष्य करुणं विलपतौ शनै- शनैस्सविधभुवमासेदतुः

अन्यस्य तस्य सरसो महति प्रतीरे विन्यस्य तं तनुभवं विधिना परासुं । तौ पती श्रवणयोः कटुभिर्विलापैः कूलंकषं रुरुदत्तुः कुरराविवतौ ॥

तौ भगवानपि व्यासयतिः किंतु कृपालुतया [*]हजहास- मानो निरंतरनिष्यंदमानबाष्पयवनिका (म) व्याहन्यमानविलोचनपद- मासाद्य तमग्रजन्मानमप्राक्षीत् ॥ अथ गृहमेधिन कुत्रस्थो भवान् कथंकारमस्मिन्कंटकिते काननप्रांते कोवा हेतुरस्य कुमारस्य परा- सुतायाः ॥ 8 कोल

इति पृष्टो द्विजातींद्रः तेन तेजोमयेन सः । rearer शोकांधो बागदया गिरा ॥

* [मुहुः]

भगवन् किमिति ब्रवीमि जननांतरमेदुरितानां परिपाकमिमं मेदुरितानां अत्र दिशि दक्षिणस्यां वर्तते पंचषघटिकाभिरासाद्यः कोविदग्रामः । तत्र वास्तव्य कुटुंबिनोरावयोः कुलतंतुरेष कुमारः । अयंतु प्रभातएव समिदाहरणाय सवयोभिस्संधुक्षितकुतूहल: कंट्रक तरुमंडलगहनं गहनमेतदागत्य स्वैरं मृगराजवद्विचचार ॥ चरंतमेनं विनिहंतुकामेन कृतांतेन नियुक्त इव कश्चन जरद्वट विटपिमूलकोटर- स्थोददंश महान् दंदशूकः ॥ दष्टमात्रमेव विषविप्लुष्टवपुषं नष्टचेतनं दृष्ट्वा तमेनमिष्टैः कतिपयैस्संयंत्रितचेतास्तं वटमूलप्रदेशमासाद्य प्रलया शनिपातितमिव पादपंपरेतमेनमपश्यं ॥ दृष्टवांश्चामुं भुजांतरमारोप्य समुन्नीतजनघोषतयावलंबितधैर्यलेशः प्रदेशमिमं समुपागमं ॥ समु- चिते मयि वर्तमाने किमेनं ममतातं विधिरीदृशीं दशामनैषीत् ॥ इत्यादि विलप्य पुनरपि गृहिण्यासममाचक्रंद ।

आश्वास्य तौ वाग्भिरयंरुदंतौ व्यासो यतिर्विस्मयनीयकर्मा । अभ्युक्ष्य कामंडुलुकीभिरद्भिराजीवयत्तं पुनरेवबालं ॥ सुवा प्रबुद्धमिव तं सुतमुत्थितं तौ निर्विण्णविस्मयपयोनिधिमग्न (चेतौ) ] । पुष्यत्प्रमोदपुलकांकुर मांसलेन बाहायुगेन पितरौ परिषस्वजाते ॥ सुतेनसाकं सुकुमारभासा कृतप्रणामौ कृतिनं यतींद्रं । जायापती तावदरण्यभागादानाययामासतुरात्मगेहं ॥

तत्राहानि द्वित्राणि सत्राशिष्यैस्समाराधितो भगवान् सुमतिं तं कृपयानुगृह्य तत्रस्थां महाचलपुरीं शनैश्शनैरुपासीदत् ॥ त्रिविक्रमो- चित्तौ

नतिमदप्रक्रमभुवा, पटीयसा प्राकारवलयेन परिचुंव्यमानह (नु) *न्मुखा- लोकालोकाचलेन वलयिता धरणिरपरेव या समालक्ष्यते ॥

गेहे गेहे यत्र धृष्यंति रात्रौ मुक्ताबद्वेष्वंगणक्ष्मातलेषु । प्रालेयांशोबिंबितं चिह्नभूतं प्रायंत्रायं कृष्णसारं हरिण्यः ॥ मध्येदिनं गोपुर शृंगहेमकुंभैरभेदं गतमब्जबंधुं । प्रजानगेकेवलमूष्मभावैः पार्श्वस्थिता यत्र च वालखिल्याः ॥

यत्र कायकांतिविशेषाधिवासोस्तवसुखातिशयानुबुभूषयावती- र्णानामिव विद्याधरीणां मधुरयोः कंठनालकरतलविपंचिकानिनदयोः श्रोतारः कुशलापि भेदं निर्णेतुं नपारयंते ॥ यत्र तपनीयमयीषु सौध- धोरणीषु विशंकटमणिविटंककुलायनिलयिनः शुकशाबकाः परिणत दाडिमलोभेन कुतूहलमंडलितपक्षतयः चटुलचटुलेन लेलिहंतिपद्मरा- गशकलानि ॥ यत्र च बिरुदपदकटकायितभरतमुनिफणितिमर्म- निर्णयानां सकाशान्नर्तकानां प्रत्यहमभ्यस्तमात्रस्य विद्याविभागस्य परीक्षामिव दधानः भगवान्नृत्यति धूर्जटिस्संध्ययोरुभयोः ॥ यत्र- चाकषाणि हर्म्याणि रिरंसयाधिरोहतामुल्लंघितगणनासरणीनां गणि- कानां माणिक्यभूषणमहः पुंजैर्दिशि बहुधासमेधमानभावनैर्विभाव- यपि वासरति ॥ यत्रच वसतामतियत्नसृष्टैक कुबेरस्य भगवतो वेध- सोपि मनसि विस्मयमुलयतां नरपतीनां समीक्ष्य संपत्तिमनियत्ता- मधोक्षज (रक्षस्थन्यं), † केवलं कौस्तुभसहायमवबुध्यते ॥

तत्र द्विपेंद्ररथघोटघटासमृद्धावीथीर्विलंघ्य विविधा विचलत्पताकाः । दूरात्समीक्ष्य सतु कस्यचिदुच्चभक्तेः प्रत्युद्यतो बुधपतेरभजन्नितं ॥

* रि + वक्षस्थल्यं

अथ तस्य महासने वसन् गृहिणः पूजनमन्वमन्यत । अभिवेदिसमंत संस्कृतं यजमानादिव पावको हविः ॥ एवं तेनाभ्यर्चितो हर्षमाणकोटिं नीत्वा कर्म सांध्यं समस्तं । ध्यायन्नेवं चेतसा व्यासयोगी सार्धं शिष्यैस्तां त्रियामामनैषीत् ॥

अपरेद्युरुदिते निशीथिनीसमयनिर्दयनिश्शोषितनालीकिनी हर्ष- दोषाकररोषेणेव घुसृणरसमसृणितच्छायाकांचनकुंभिकापरिरंभसंभ्रमेणेव प्रथमगिरिशिखरविपिनविविधजपादलनिकुरूंबप्रतिबिंबेनेव हरिचंदनद्रव- संभावितसिद्धमुनिजनार्घांजलिसलिलांगीकरणेनेव पाटलवपुषि भगवति भानुमालिनि नातिदूरमंबरतलमवलंबमाने निर्वर्त्य निखिलानि प्राभाति- कान करणीयानि महतीमास्थानमंटपिकामधिवसंतमनतिसमीपवर्तिभिः कनककेयूरमणिगणप्रतिफलनच्छलेन शरणं भवेति भुजचंडिमानमिव सांत्वयद्भिः सामंतमहीपतिभिरुपास्यमानं सकलकलाविचक्षणानां कटक- मकुटहारादिभिर्भूषणजालिकाभिः रत्ननिर्विशेषविभवानां बहुविधां धर्म- पदवीपरिपाटिं निश्चितवतां विपश्चितां वदनकमलेषु सकैौतुकं दत्तद्दष्टि शुभपरतंत्रमंत्रपरंपरानिराकृतसुमंत्रादिभि रताभिरूप्यप्रविशिशिक्षयि- क्या बहिर्गतैरिव निजविवेकसंतानैरनुकूलाचरणरंजितपृकृतिभिरमा- त्यवर्णैरधिष्ठितनेदिष्ठमणिकुट्टिमं कालसरीसृपकठोराकारभीषणयाकोशपु- टादीषदुद्भूतया पुनरपि विरचितप्रस्थान मंगलाय विश्वदिग्विजयाय धूमधोरण्येव प्रतापानलस्य कादंबिन्येव भुवनमंगलांकुरस्य वेणि- कयेव वीरलक्ष्म्या : रोमरेखयेव सांम्राज्यदेवतायाः कलिंदकुमा- रिकयेव कीर्तिगंगायाः निर्मलया निशितधारया कर्बुरितासनभागं शातकुंभस्तंभावसत्कृतगया (?) सौम्यताजुषा वपुषा पुनरुद्भवंविभावयंत

मिव भगवंतं नरकंठीरवं वरवर्णिनीभुजलता विधूयमानश्वेतचामरिकाभ्यां तरंगिणीवीचीलालितहंसमालाभ्यां शरत्समयमिव विशेषदर्शनीयसौभा- ग्यसंपदमाप्र†दलंबमानधवलकंचुकैरुभयतः कपोलतलडोलायमाननील- पटव्येपगुणानि रक्तशीर्षण्यानि धारयद्भिस्सिदूरितकुंभनिप्यंदमानमद- जलधारैर्बहुभिरैरावतैरिव दंतिभिरालोकयालोकयेति सोसूच्यमाननिय- मसेवासमागतमहाप्रधानपुरुषसंघातं राजानमपि सर्वमित्रमुदारगुणमप्य- दीर्घसूत्रमचलमपि सततसानुकंपं कृष्णसारमपि शार्दूलविक्रमं महोच्छू- यमपि नितांतगंभीरं कालमेघमिव भुवनधुरंधरं कौस्तुभमिव त्रासदोष- परिक्षीणं सरस्वतीनयनमिव ब्रह्मदर्शनोत्सवपरं मंदानिलमिव सुस्पर्शन मपरिमितयशसमसदृशरामणीयकमगणनीय विद्यावैशद्यमप्रमेयलालित्यं सिंहसंहननं नरसिंहमहीपतिं पुरोधसा सह भुवनबंधुर्नामसचिवादिभिः प्रश्रयेणानमितपूर्वकायः करतलपिहिताधरो मंदमंदमुपसृत्याधिकंठं स- विधमेवमब्रवीत् ॥ स्वामिन् देवेन बहुधानिशमिततादृशानुभावस्स- भगवान् व्यासयोगी पूर्वेद्युस्सायमागत्य हिमगिरितटमिव जाह्नवीपूरः कमपिकोविदावासं पावयति । अत्र देवः प्रमाणमित्यपससार ॥ राजातु तदाकर्णनमात्रेण समेधमानकुतूहल: समुत्थितइव मनसा ससंभ्रममव- लोक्य सभामंडलं आत्मप्रतिबिंबमिव तमेव तत्रभवतो मुनेरानयनाय समुचित पुरुषैस्सह पुरोधसा च तरसा संप्रेषयामास ॥ 1 [4]

अथ चंचलचंचलालतै जलवाहैरिव पर्वताधिपं । पुरुषैर्मणिवेत्रपाणिभिः परिवीतस्स मुनींद्रमभ्यगात् ॥

૪

शतशः प्रणिपत्य दूरतः समयज्ञः सचिवस्तपोनिधिं । अवदद्भगवन्नृपो भवत्परमानुग्रहमिच्छतीति सः ॥ तावदेष स तथेति दयालुर्भूपतेरभिसदस्सह शिष्यैः । आदिभिक्षुरिव नाकिनिकायादालयं सुरपतेर्निरगच्छत् ॥

तेन सचिवेन पुरस्कृत्यानीयमानं सकुतुकमालोकयतां पौरजानप- दानां दृढलग्गैरक्षिपातैरंगीकृतभिक्षुभावं सहस्राक्षं कचिदतिप्रमाणैदानवा- रिलहरीपरिमलपारणपरायणभ्रमरपटलांधकारितहरिदंतरैश्चूलिकालग्नसु- वर्णांकुशलतैः प्रवर्तिततमःप्रदीपिकालेशैरिव निशीथिनीयामैः कर्णकुहर- निकटलंबिपांडुकंबुभिर्दरीमुखदरीदृश्यमान केसरि किशोरैरिवांजनशिलो- च्चयैः प्रलयकालांबुदप्रतिबिंबैरिवमदावलकदंबकैश्च क्वचिदतिजवनैरुद- प्रतरपूर्वकायैरुच्चैश्रवोविजिगीषयेवदिवमुत्पतद्भिरितस्ततो वालहस्तवि- क्षेपयाकंकाटिकारयभररभटीमिव (?) धिक्कुर्वाणैर्भीषण द्रुततरहेषितनिध्वा- नेन महात्मानं गरुत्मंतमिव तर्जयद्भिः अखंडमणिखचितकनकभां डपरिमंडितैर्मेरुगिरिभिरिवमहोत्सेकैर्वनायुजबाह्री ककांभोजप्रायैर्घोटकैश्च क्वचिन्मेचकवारवाणनियंत्रितस्कंधभागैर्विनमित मतंगजमदमषि कलुषित सटाच्छटै रणकंठीरवैरप्रपोतप्रतियोधकलिकायमानधवलचामराभासुरकुं- भैः मौक्तिकैश्च क्वचिदचिरनिर्मुक्तकालभुजगभयानक विकोशकरवा- लैर्विद्रुमरसारूषितानिसंहृतांकणनिहतरिपुयोधगणविधीयमान मानभिदा व्यथासहनतया बहुधावतीर्यप्रेत करग्राहमनुनयंतीव सप्तसप्तिमंडलानि फलकानि धारयद्भिरुद्थितकुंचिकैश्वर्मभिश्च कचिद्विशिखनिरोधौ- षधिगुलिकोग्रस्थूलभुजादंडैस्संवर्तककुपित रुद्रञ्जुकुटिघोरत्विषि धनूंषि दधानैः पश्चाद्धटितकला पकलापेन सततमायोधनविहरणाय प्रेर्यमाणै

धनुष्कैश्च क्वचिद्दर्शनावसरपरीक्षमाणैरुपायनपाणिभिर्नियणायानुविधा- राजकृत्यमनुयुंजानैरंतरीपांतरागतैरपारैर्नरपति- यिनो दंडिनः प्रतिकलं भिश्च क्वचिदधिमणिवेदिनिषेदिभिरशेषनीतिपारदृश्वभिरार्यवेषैर जहद्विबुध जनसेनः करोदरबदरीफलनिखिललोकव्यवहारैः परिणत (प) योभिर्धर्मा धिकारपुरुषैश्च कचिन्नवनवपेशलालापकुशलैः प्रथमशिष्टैरिव भगवतो भृंगरिटे : प्राप्तावयवैरिव पंचमरसविशेषैः परिहासकैश्च तुमुलितानि भयंकरदौवारिकमहाहुंक्रियासमुत्सार्यमाणजन विमुक्तमार्गावकाशानि बहूनि कक्ष्यांतराणि विलंघ्य शनैरशनैरागच्छंतमध्यक्षेणेव कनकद्वि- पस्य सीमोपलेनेव विदुमरोचिषः कुलदैवतेनेव कुंकुमस्य मर्मांशेनेव सिंदूरस्य दिशि दिशि वदातामहता वपुरातपेन साटोपेनेव सरस्वती सरित्प्रवाहेण सर्वतः साभामंटपमापूरयंतं व्याकोचमातुलुंगदलसुषुमा लघिमनिर्माणकर्मठेन रक्तपटपरिस्तोमेनेव चतुर्थाश्रमदंतावलप्रज्वाल पटलेनेव ज्वलनस्य मृदुलकाषायपटेन परिवीतं बालातपच्छदोपगूढमिव प्रथमाचलशिखरं नंदनतरुपल्लवाकीर्णमुखमिव जगन्मंगलपूर्णकुमं, संध्या पयोदनादकुंठमिव तरुणतपनमंडलं समंततः इदस्नातोत्थितमिव जम- दग्निकुमारं चिरेणसमुत्सारितेन पुनर्गतकल्पनाय शरणागतेनेव रागेण गृहीतचरणयुगलं प्रत्यग्रबिससूत्रिकाद्राघीयसीभिर्निजागमनकुशलं राज्ञे निवेदयितुमिव दूरतएव पुरः प्रसर्पिणीभिः श्वेतद्वीपदर्भशलाकाभिरिव पावनीभिः पदनखादीधितिभिर्मणिकुट्टिमेषु पिष्टोपलचूर्णप्रसादनरेखा इव कल्पयंत तिलकजलकर्बुरि * वासवमणिसंवलितकार्तस्वरवसुधातल किरणनाळेनेव अन्यादृशविश्राणनाभ्यासिषया समुपागतेनेव कल्पलता § व * [त ]

स्तंभेनेव भुजाभिरामतानिर्जितैर्वेणुकुलैर्निरंतर सेवनाय प्रोषितेनेव मुष्टि धारितेनतनुतरेण दंडेनाघ्रातवामभुजशिखरं पावनतीर्थोदकपरिपूरित लंबमानमिव करतलरेखाकल बिंबं पंजरमिव नियमशुकस्य पद्मराग कमंडलुं हस्तेनापसव्येन धारयंतं श्रवणकुहरसतत निपत द्वासु नकथा तरंगिणीलग्नशैवलमंजरीकयेव तरुणतुलसीकर्णपूरिकया श्यामलित कपोलपालिं प्राथमिकमलयानिलमृदुलास्यदलनलालनदरदळितचंपक दळपिंजरेणकौशेयकेन परिकलितमूर्धानं फणिकुलफणामणिमसृणित सुरसिंधुलहरीशिखरितमिवभगवंतं महादेहं स्निग्धतारकेणकारुण्यतटाक परीवाहेण प्रगल्भविक्षेपणचक्षुषा त्रिभुवनीमिव तृणीकुर्वाणं पंचमुद्रि- कापुष्कलितोर्ध्वपुंडिकापरिमंडितमश्रोतारंक लि विलासताना, मनभिक्षम मर्षस्य वैदेशिकं रागराज्यस्य दुर्लभमहंकारस्य दुरीकारं मदविकाराणां आप्तबंधुमार्जवस्य, प्रत्यूहमशुभानां, अमार्गमनृतस्या, गणनीयं मोहस्य, विलासं विश्राणनस्यांगीकारमखिलविद्यानामशनिपातमहितपादपाना मुन्मेषं वैदिकाचारस्य, निगल मंद्रियाणां राकाभंचंद्रिकायामहीयांसं भगवंतं तं व्यासयतिसार्वभौमं दूरादेवावलोकयन् नरपतिः कंदलित इव विस्मयेन, पल्लवित इव भक्तया, कुसुमित इव विनयेन, प्रफुल्ल इव प्रमो देन, फलित इव पुण्येन, समृद्ध इव भद्रेण, सकलैरपि राजलोकैस्सह सरभसमासनादुत्थितः त्वरयंतीमिव प्रत्यागमनं महता मर्मररवेण कठोरशरदिंदुकौमुदीमिव सूक्ष्मतरां पटी कटितटेहढमा (रह) न्नुिपसृत्य धरातलपरागतिलकितललाटवक्षोभागः भूरिशः प्रणनाम ॥ तेन भगवता . समनंतरमाशिषः प्रतिपादितामभिनवकलहंसिकांडकमनीयां करकमल + बन

जनितामिव मुक्तां घनतरकारुण्यरसदुग्धरसपिंडितामिव गंधगुलिकां अंजलिना सबहुमानमादधानो लोचनस्पर्शपुरस्सरं शीर्षे निधाय भक्तया स्वयमेव दत्तहस्तावलंबनो महीपतिः तं तापसकेसरिणं गिरिशृंगमिव तुंगकृष्णाजिनोत्तरासंगं वेत्रासनमारोप्य विधिवदभ्यर्च- यामास [ तदनु तदनुमत्या स्वयमपि दूरतः कृता (त्मानो) पवेशो विनय विकचां वाचमवोचत् ॥ भगवन्प्रतिसमुनिमषितं मम प्राक्त (नी ) नसुचरि तसंदोहेन । अयं खलु पलायनसमयो मदीयस्य दुरितस्य । शोधनो पलेनेव मणिमुकुरमद्यतनेनभगवदागमनेन निर्मलितमात्मकुलं । अधुनाविमुंचति ममचक्षुश्चिरेणभगवदनुभाववर्णनाकर्णनसमुदीर्णसुख पूर्णयो *रीय, भुवनमिव भगवदधिष्ठानत्वेन सकलमुनिवृंदवंदितस्य सनंदनस्य सन्निधानेन संदानितंबिभिद परमानंद सत्यलोकस्य ॥ मन्येहमिदानीं भगवतो दर्शनादेक तमविरह विधुरमतिस्निग्धमर्यमवर्ग ॥

इत्यूचुषो नरपतेर्नरसिंहभावमाकार गोपिकलयन्निव भास्वराभिः । दंतावलीविसृमर घुतिपूलिकाभिः संप्रत्यवोचत मुदा यतिसार्वभौमः ॥

राजन्नैसर्गिकीखलुतवान्वयस्य परार्ध्यसमाधीनां साधूनामेवंविधा समाराधनविधिबद्धा श्रद्धा ॥ किंब्रूमस्ते, विचित्राणि चरित्राणि प्रवर्त- यंति यानि देशेषु कंटकारीणामेककालनाशं ध्रुवं । दर्शयति यानि सांपरायकनिहतरिपुमहीपालेषु युगपदेव वयसां वियोगयोगौ ॥ कारयति यानि द्वीपांतरेषु प्रतापचकितसामंतकरांशानामेकदैवछेदलाभौ ॥ अपारयंति यानि वैरिनगरेषु सममेव केतूनाममोकामोकौ ॥ किंबहुना ॥ + [[मो] * कर्णयो 4

नृपनलनहुषादेन तिमार्गाध्वनीन सकल इव दिगंतैः केवलं कीर्तिभावैः । भुजजितभुजगस्त्वं भूप, तेना (वि) (शेषे गुरुमपिवचनानां कोमलानां महिम्ना ॥

इत्यनुगृह्णत्येव भगवति महानुभावे व्यासयोगिनि घटिकावि- भागप्रकटनपटुः पटहनिध्वानबंधुर्मध्यंदिनसमयशंकी शंखस्य गंभीर- ध्वनिरुदजृंभत ॥ निशम्यतावदुचितज्ञेन भगवतोऽतिक्रामति देवतारा- धनसमय इति विज्ञाप्य सह राजलोकै रुत्थितेन प्रांजलिना दूरमुपगम्य तेन वसुधाधिपेन विसृज्यमानो विबुधैरावेष्ट्यमानो मंत्रिभिराभाष्यमाणः पुरोहितैरालोक्यमानश्शिप्यैरनुर्नत्यमानो वंदिभिरभिष्ट्यमानः पौरजनैर- भिवंद्यमानो ब्रह्मसंघैस्स भगवान्व्यासयोगी भुवनबंधु ( नगेन) + साचवा- धिपेन निर्दिष्टनिर्दिष्टनरपतिप्रहिताभिर्विविधाभिस्सपदातिभिस्समग्राम तिविशालामने कशालाबद्ध विताना (ना) मपरिमितस्थूणामभ्रंक सौध शिख राममृतमयवापिकामभिनवामपरामिव वैकुंठभुवमवनितलमवतीर्णामिव पितामहावसतिं शाश्वतीं मठोपकार्यां शनैरशनैः प्राविशत् ॥

पदार्थसंधैर्ललितैः परिष्कृतं प्रवृत्ततालध्वनिलक्षणांचितं । कविप्रबंधं यशसेवनायको विगाह्य भूना समठसमैधत ॥ तलोदारै रुचितवचनै स्ताननुज्ञायसर्वान् स्वस्वावासं प्रति सविनयं कल्प्यमानप्रणामान् । पूतैस्त्रातस्तदनु सलिलैः पूजयित्वा स देवं साकं भिक्षामकृत बहुभिः कोविदग्रामणीभिः ॥

+ ति नाम्ना

तदनु महापरिणाहेन मृगपतिपोतसटाव्यापृतेनेव पेशलेन चित्ररल्लकदंशितोपरिभागेन शतमखचापपटलीशलाकानुबंधेनेव शारदा भ्रखंडेन सुकुमारतुलभरिततुंग दुकूलपरिधानशेखरितभागेन धवलकंब लेन सनाथीकृतं भुक्त्वा स्थानमंटपमधिरूढः कृततीर्थसेवनः भगवान् शिश्रूषया समागत्य सेवमानानां सुधियां केनचिदतिसमीपोपविष्टेन मधुरस्वनेन पवनलिपिग्रहणेन विदुषा शिष्येण पठ्यमानस्य महतो भागवतवाक्यसंचयस्य तत्वभावमर्थतात्पर्यं बोधयन्नेव वासरमनैषीत्

तस्योदंतं जगदुपकृतौ योगिनो जागरूकं मध्येवारांनिधिमधुरिपोर्मास्ताशींद्र मंचे । निद्राभाजः कथयितुमिव द्वेषिणो दानवानां प्रापत्कूटं सपदि तपनः पश्चिमक्ष्मारस्य ॥ विहितसकलसंध्याकर्मणश्चेतसा तमशममृदुभाजो ध्यायतो वासुदेवं । जनयितुमतिनिद्रामक्षमा तस्य भिक्षो रजनिरपययौ सा तर्जितेव क्षणेन ॥ एवमुपयातेषु बहुषु पुंखा नुपुंखभूपति बहुमानेषु दिनेषु ॥

कदाचिन्निर्दयाभ्यामर्दन विहारसह नदोर्दंडैस्सामंतनृपशार्दूलैस्संमर्दितां विवेकरंहस्विभिरमात्यसिंहैः परिबृंहितां विविधानां पुरोधसामुपरोधेन समेोधितसंबाधामत्यद्भुतयुक्तिभिस्तटस्थैर्विद्वद्भिरुपासीनां परिपंथिगिरि घटापक्षविक्षोभणपविभिः कविभिः संभावितामपारविस्मयभारोदरैः पौरैः परिपूरितामगणनापदैर्जानपदैरासादिताममंदसुंदरस्तुतिकंदलनंद नीयैर्वेदिभिस्तुंदलितां प्रतिभटविपिनदावपावकैस्से व कैरेकी कृता मा- स्थानींमहीयसीं सुधर्मामिवसुरपतेरधिवसतो नरपतेर्नरसिंहस्य समक्षं चिरादुक्तधर्मातितिक्षवःकामिनइव कलितावलेपाः, करटिनइव कल्लो -

लितमदभराश्चक्रइव समाहृतबहुमन्यवः पुंजीभूतविद्यातिरेकादहम- हमिकया विवादयिषमाणाः खरतरगर्वाः सर्वेभट्टमुख्यास्सर्वे दुर्वादिनो मनीषिणा भगवता तेन तपस्विना व्यासयोंगिना प्रसंगादिव स्वयमेव महतीं जरूपकथामारभंत ॥ तत्र प्रथमं नियंत्रिते निरूपणीये समुपजाते वादिप्रतिवादिनिर्धारणे कल्पितेषु समुचितगुणसमग्रेषु विषमसंख्यानेषु सभ्येषु संभृतेऽस्तसंमते महत्यनुविधेये स्थापिते लिपिकरव्यवहृतिमुखे लेखके समाबद्धायां सकलनिग्रहोच्चारणसंघायां निदर्शनप्रयुक्तानु साधकानुमानचमत्कृतौ कंटकोद्धारणे अभ्युपगतायां वीप्सायामुपनय- निगमनयोस्तथातथेतिनिर्देशे सर्वनामानुवादने सिद्धसाध्यप्रयोजकानां स्वशब्देन स्पुटभूतहेत्वाभासपदेन वा समुद्भवत्स्वपिमतभेदेषु मणि- कारमतमनूद्य विरचिते समयबंधे ॥ तदनंतरं

इतरेतरमुच्चयुक्तिभारास्तरसोपर्युपरि प्रकृष्टहर्षाः । कथतामभवन्गतास्तदानीमुभयेषामपिवासरादशाष्टौ ॥ स(पदा)*युक्तिपरंपरैः प्रतिभटान्वाग्गुंभकोलाहलै जित्वा व्यासमुनिस्सखेलमखिलान्मध्येमहीभृत्सभं । पाठांतेबिरुदाक्षरावलिमिव व्यक्तं लिखन्निग्रहं तानेवाकृततुंगजंगमजयस्तंभान्व्यथाकीलितान् ॥ समीक्ष्य तं तत्र नृपो विलक्षः प्राबुध्यत त्रीणि मुखानि मुक्त्वा । भुवं गतं तादृशमेव तेजो वाग्देवताप्रेमकलारसज्ञं ॥

तदानीमेव प्रहृष्टमनाः वसुमतीपतिरष्टापदरसलिखितबहुविध बिंबाडंबराणां वसनानां संफुल्लहल्लकदलतल्ल समुल्लासिनीनां कुल्ला थि- [[म] * [द्यो]

५.३

कानां शुकपोतपक्षतिसुषुमावंचकानां नवमणिकिरणजागरणमांस लित फलफल्यतृणीकृतचिरंतनमानस्य चतुरंतमानस्य शरदुदयनिर्णेजित कौमुदीपूलिकासुकुमारयोर्धवलचामरयो बहुलरागप्रकटनविपंचिकायाः कुंचिकायाः निस्सीमप्राभवदात्रीणां कनकपात्रीणामगणनीयगुणग्रा- माणां ग्रामाणामनवरतमतिथिजनपूजन कर्मठानामितरेषामपि (बी) यसां वस्तूनां निचयमदात् ॥ तस्मिंश्च विनीतवतिविशेषादार्येप्रयुज्य कुशलगर्भितामाशिषमंबुधेरिव ततोराजभवनात्कालमेघइव सभगवान्वर्षे ra कलापिनइव कलाविदस्संमोदयन् गिरितटमिव मठालयमध्य- तिष्ठत् !!

जित्वैवमेव बहुधा परिपंथिवर्गं प्रोद्दामकीर्तिनिबिडोरुनभःकटाहः । संस्थापयन्सकलधर्मकुलं यतींद्रस्तत्रावसत्सबहुलाश्शरदः सुखेन ॥

ततस्सनरसिंहभूपतिः अपरमिवमारं कुमारं समग्रगुणं तं मारायनामानमधिराज्ये समभिषिच्य कालपरिणामेन जेतुमिव विक्रमेण शक्रं द्राघीयसा शुभचरितसोपानपथेन दिवमध्यरुक्षत् ॥ तमपि स- भगवान्यायेन पथा संचरमाणं प्रचंडरिपुमंडल विहरणशमितदोर्दंडचंडि- मकंडूविशेषं कोविदकुलसेवनकुतूहलिनं गुरुरिव कुलिशपाणिं क्ष्माप- तिमनुगृण्हन्तरंगिणीमिव राजहंसो मारुतमिव मलयमेखलातरलमणि- रिव हारलतां शशांकइव शंकरमकुटं, तां पुरीं चिरादलमकरोत् ॥ ॥ इति सोमनाथकवि विरचिते व्यासयोगिचारते चतुर्थोल्लासः ॥ + [बंही]

अथ नरसभूपालस्याप्तैरमात्य मदावलैस्सयतिवृषभश्शश्वत्संप्रा- र्थ्यमाननिजागमः भुजगनगरीं भूमिं भित्वोपरीवसमुत्थितां विपुल वीथिकां हृद्यां विद्यापुरीं समुपागमत् ॥

स्वेन गाढमुपगूहमान पापपयोपरि लुठत्तरंगया । या विडंबयति जंभभेदिनस्स्वर्धुनीलहरिभूषितां पुरीं ॥ वाराशेस्सुतयानिशं सुरभितं वक्षः प्रदेशं वह मंदीकुर्वदभंगुरांग महसा वालाहिकीदुर्मदं । उद्दामां शुभसंपदं निजजुषा मुल्लोलकल्लोलय तेजोयत्रपरंपरं विजयते श्रीविट्ठलेशाभिदं ॥ चलदूंगावीचीकलकलितसौभाग्यभरितं विहायस्स्वं यस्यां विपुलमपि कैलाससदनं । स हेतोः कस्माद्वा सकलजगदीशोपि भगवान् विरूपाक्षः साक्षाद्विशदयति साम्राज्यपदवीं ॥ यातुंगस्थिरभर्मगोपुरांतराळप्रत्युत्पस्फुटबहुमौक्तिकावलीनां । भूयिष्ठैर्बहिरभिसारिभिर्मयूखैः कौबेरी हसति पुरीमिव प्रकामं ॥ यस्यामुदारनृपमंदिर चंद्रशालावातायनेदरपरिक्रमगाढलग्नां । दीपाग्रधूममपिकां शिशिरांशुबिंबे मोहात्कुरंग इति मूर्खधियो वदंति ॥ हर्म्यावलीषु सह सारसलोचनाभिर्निद्राजुषां प्रतिविभातमधीश्वराणां । वातायनादुपगतो मरुदापगायाः वैतालिको भवति सांद्रमरुत्किशोरः ॥ अलंकृतानां हरिणेक्षणानां दिने दिने यत्र च दीप्रभासां । कपोलभागाः कलधौतकांताः परस्परं दर्पणतां भजते ॥

यस्यां धरणीतलखचितमणिशिल। फलकानामुत्पततादीप्तिपटलेन सततमंबरपथेन संचरमाणयोः पुष्पवतोरवतरता रोचिषा च प्राणिनां

नित्यानामिव न कुत्रापि छायादृश्यंते ॥ यात्र च निशि सौधात्रमणि- कुट्टिमजुषो मुग्धवारहरिणीदृशो मर्गिवशादासन्नानि तारकदंबकानि मौक्तिकधिया कुतूहलिन्यः करकमलेनादायादायजंगमतयासभीतिससं- भ्रमं प्रतिमुंचति ॥ यत्र च रमणीनां चरणतलरागपराकृतरामणीयक भरैर्मित्रकरामर्शाश्वासितैरपि विदलितहृदयैरनवरतं सरोगैह्रीयते सरोरुह निवहैः ॥

यत्रांगनानां लपनार्थितश्रीर्निरुद्धमंदस्मितकौमुदीकः । विभावरीशोपि सृजत्यजत्रं प्रालेयलक्ष्येण सवाष्पधारां ॥ लीलागतैर्यत्रविलासिनीनां प्रावीण्यसिध्यै बहुशो नुनीय । स्वजातिभिचोदित एव कश्चिद्रह्माणमद्यापि बिभर्ति हासः ॥ इतस्ततस्संचरतां जनानां रथ्यासु यस्यां बहुलक्षपासु । वितर्दिकास्तंभमणीमयूखः करोति नित्यं करदीपकृत्यं ॥ मंदार सौरभ्यमनोहराणि संकंदनाराम सहोदराणि । यस्यास्समीपोपवनानि 'विसिष्मिये व्यासयति महात्मा ॥

ततः नरसमहीपालः क्रमेण नगरोपकंठमागच्छंतमेनं भगवंतं व्यासयोगिनं सचिवमुखादाकर्ण्य संबध्यमानकुतूहल: प्रत्युज्जगमिषया सराजलोकः सरभसमासनादुत्तस्थौ ॥ तावदत्र संभ्रमैस्सज्जीकृत्य करद्वयधृतखलीनगुणैरसकृत्क्रियमाण मृदुतरचपेटास्पालनस्सांत्वनैस्सा- दिभिस्सपदि समुपनीतं चटुलतरखुरपुटतया जुगुप्समानभूतलस्पर्श वपुष्मंतमिव सुकृतराशिं वदनराजीवपराजिततया तुरंगभूयमंगीकृत्य वोढुमागतमिव सारंगचिह्नं गंडोपलमिव कैलासशैलस्य न्यासीकृतरथ्या- मिवार्थस्य विजययात्रा समुत्थापितरजःपुंजपूरणचकितचकितेन दुग्घसा-

गरेणेवोपलीकृतमुन्नमित कर्णपल्लवमुनिमषित हेषारवमुत्तुंगधवलतुरंग- मधिरूढः किरीटतटघटितमुक्तामणिनिकरसमुत्पतितेनेव प्रभाचक्रवा- लेन सितातपवारणेन संपादित च्छायः कमलकर्णिका कर्णपूरेणेव राज्य- लक्ष्म्याः कुंचेन कनकनालेन परिवीज्यमानस्सविधवर्तिभिर्विविधनटन लालनपरतंत्रघोटकधावनप्रकंपमान कर्णावतंसैरा प्तैर्महाप्रधानैर्निविडित परिसरोविशालविमलोष्णीषकलितैरामुक्तकंचुकैराविष्कृतहार मणिनिष्क- परिपाकैरुद्गमितचलांचलभुजांचलैर्मागधैः पार्श्वे सहेलमुच्चैः पापठ्यमान विक्रमबिरुदमाकर्णयन् भुजारोपित निखिलवसुमत्यतिवेलभारतया व्यप- गतश्रमैस्सनृपनिकरैस्सेव्यमानो बहुभिः कुलगिरिभिर्विकटकर टिकटाह- निश्रुतमदप्रवाहस्तंबेरमैरनुरुध्यमानः परिस्फुरत्तपनबिंबप्रतिफलनान्य- परोक्षितप्रतापज्वलनानीव विक्कुबाधिधारयद्भिरायुधानिकालकवचनि- चोलित स्कंधैरंबर संचारलग्ननवमेघखंडैरिव चारणगणैरपरिमितयेधैः परिवेष्ट्यमानः सततपरिचितपरिश्रमक्रीडनादतिमांसलितावयवैर्विचि- त्राणि मंडलवलयानि विस्तारयद्भिः किलकिलामुखरमुखैः फलकपाणि- भिर्देदीप्यमानपुरोमार्गोबृंहितेन द्विरदानां हेषितेन हयानां क्ष्वेलितेन योधानां आलोककोलाहलेन दंडिनां भांकारेण भेरीणांघणघणेन नि- स्वाणानां धुंधुमितेन महलानां जुजुमितेन डिंडिमानां झंकारेण झर्झरीणां घुंघुमितेन शंखानां कूजितेन वेणूनां कलकलेन काहलीनां शब्दाद्वैतामिव जगतीं कुर्वाणः स नरदेवो नगरादतीत्य पदवीं गव्यू - तिमात्रां पुरुषोत्तमशंकया सेवासमागतयोरिव दुग्धाब्धितरंगयोः पार्श्वे धोधूयमानयोस्समाह्वयतोखि कृपाभरेण तस्य भगवतो व्यासयोगिनः श्वेतचामरयोर्युगलं दूरादेवावलोकयामास । तुरंगमादवततार । स च

मध्यमभागेन पद्भ्यामेव संचरमाणः सुमेरुतटरुहेण सुपर्णाकारेण लक्ष्णपर्वणा समु- ज्वलद्भगवत्तेजःप्रपंचासहनतयादूरमपसृतेनोर्ध्वभूतेन वज्रोपलशकलस्थपुटितकुप्य शेख रितकोटिद्वयेन दंडेन परिशोभमानाया दृढनियंत्रितरक्तपटपट्टवितानोपरिभागायाः कनकशिबिकायाः मध्य- मध्यासीनं करतलोत्तानितपुस्तक विभागावलोकनजागरूकमनवरत चाल्यमान कुंचमंजसो परिसरमतिनिबिडतया कृच्छ्रलभ्यमानपदाव- काशंया शरदंबुदविशद विशदोष्णीषसंव्यानवसनया फणितिविलासस्य भरनैपुणीं याचमानयेव त्रिपथगया बहलयाब्रह्मपरंपरया सेव्यमानं कलितमधुरस्वरगभीरिमतृणीकृत किन्नाराणां गांधर्वनिगमपारावारपा- रहश्वनामुच्चावचां नारायणभुजापदानगाधामुच्चैरुद्रायतां विस्मयनी- यानु (भावस्स भगवान् व्यासयोगी) 1 । अमुष्य किल वाहनमादि- भिक्षोरिव समुद्वहंति शैबिकनिर्विशेषमवसरेषु स्मरणमात्रकृत- सन्निधानानि विनमंति महाभूतानि । अनेन खलु पुरा तीर्थपर्यटनेषु अधिकांतारमपहरतेत्युदितमात्रात्सविभ्रमाः कुंभीलका अपि दारुणाः प्रेष्या इव केवलं तरुपल्लवानि चिरमुपाहरन् । अस्य ननु त्रिवासरोप- वासश्रांतिजुषो भगवान्बालगोपालः वत्सलतया सुहृज्जनस्येव रहसि साक्षादागत्य सुधामंडलनिर्विशेषं नवनीतपिंडं हस्ते दधानः मणि मंजीरझंझलितमनोहरं तांडव विलासमदर्शयत् । अस्मै किल कृत- निर्मित्सवे चतुराननायेव प्रेमभारेण साक्षात्सन्निहिता भगवती भारती महनीयमहः प्ररोहां कामपि मणिलेखिकां व्यतारीत् । एतस्य खलु भवंति वर्षावग्रहयोः कटाक्षवीक्षावशंवदामेघाः । अस्मै हि जना #+ भावं तं भगवान् व्यासयोगिनमपश्यत् ]

मनसाप्यपचरंतो व्याधाइव स्वयमेव वयांसि नाशयति । एतस्य किल वीक्षणमात्रेणाभिमंत्रितया विभूत्या तिलकितनिटिलभागनृपतयः समर शिरसिकृतवीर्यकुमारवत्प्रतिरिपुललिताकृतीनां भागवतानामुद्दामैः कर- तलतांडवितमणितालध्वनिभिः परिपूरितसकल दिगंतरालं महातपस- मुपसृत्य कोटीरकोटितलावलंबिमणिकदंबपरिचुंब्यमानमहीतलः प्रश्रयेण शतशः प्राणंसीत् । भगवानपि मोदमानमनाः स्मित किशोर केसरिता- घरकिसलयोवार्षिककलमशा खाभिरिव शोभनफलांतर्वर्तिभिराशीर्भिः कुशलानुयोगपुरोगमैस्समुचितैर्बहुभिरुपचारवचनैश्च संवर्धितेन निज- निदेशाम्रेडनाधिरूढतुरगेण तेन सनत्कुमार इव शतक्रतुना परिष्क्रिय माणश्शनैरशनैर्नगरमगाहत ॥

तेजोविशेषादतिदुर्निरीक्षं, रथ्यासुरथ्यासु, कुतूहलेन । तत्रैनमालोकयतां जनानामुच्चावचं भाषितमेवमासीत् ॥

अनेन खलु भद्रमेकैकतया लक्ष्यमाणास्सुखेन विजयलक्ष्मी- स्वयंवररमणा भवेयुः ॥

इत्यादि पौरवचनं निखिलं च शृण्वन्वीक्षाभिरेष विलसत्करुणाकरभिः । व्याकीर्णनव्यमृदुपुष्पपटीरचचवीथीरगाहतमेडुरवैजयन्तीः ॥ तदनु समठसागात् क्ष्माधिपेन प्रदिष्टं स्फटिकमणिमयूखश्शार सोपानमार्गं । विपुलकनकवेदविद्रुमस्तंभराजिं मृगपतिरिव कुंजं मेदिनीवरस्य ॥

तन्न व्यराजत समस्ततमोनिहंता मुद्रासने स निवसन्मुनि सार्वभौमः मातबिंब इव मार्गवशेन मंद मंदाकिनीपुलिनमध्यभुवं प्रविष्टः ॥

अर्चयंतमिममर्ध्यपूर्वया भागधेयपरिणाममात्मनः । पार्थिवस्सपदि पर्यपूजयत्पांडुसूनुरिव बादरायणं ॥

स च भगवाननतिसमीपोपविष्टमगणनीयस्यात्मगुणवर्णनस्याक- र्णनेन संकुचंतमिव सकलावयवैर्दुर्वहेण विनयभारेण प्रीभवंतं निदर्शनी क्रियमाणानां प्राक्तनपार्थिवानां द्राघीयसीभिः कर्णकुहरमावि - शंतीभिः पावनकथातरंगिणीभिः सिकतिलमिव तुमुलपुलकितकपोल- मुद्वहंतं नरपतिं प्रांजलिं चिरेण भगवानभिगमनाय तमन्वजानीत् ॥ तस्मिन्गते समुचितं सकलं करणीयं क्रमेण स दिवानिशमत्यवायत् ॥ एवमेव भक्तया संभावयंतं रहस्येनं धर्मपदोपदेशेन प्रत्यहमनुगृह्णन्वि- विधानीक स्तेजो रसातलसांम्राज्यधौरेयकलावाकमलासनालिंगन सुखमक्ष- ममिति केवलं निपुणमतिभिः शिष्यैराशंक्यमानस्तपोनिधिस्तत्रैव चिरमवसत् ॥

बहिर्गतैरंतरमप्रसारैराच्छादितं व्यासयतेर्यशोभिः । ब्रह्मांडमालक्ष्यत शुक्तिलिसंतपः प्रकुर्वाण इव प्रथिने ॥

एकदा तु तस्य व्यासमुनेरन्यादृशपरिपाटिं मनोवृत्तिमिव शारदायाः पार्थकृपाणीमिव कर्णारुंतुदामैरावतसलिलक्रीडामिव क्षोभ- करीं समीरगतिमिवामोदहारिणीं वसंतलक्ष्मीमिव महाशोकसंवादां विजयकथामाकर्ण्य विषवल्गविटपिन इव महेयया परिवेल्लिताः प्रयाग पुलिन प्रदेशा इव सन्निहितसरस्वतीविलासावरवर्णिनीकटाक्षा इव श्रुतिपारदृश्वानो भूपतय इव दुर्वारशास्त्रप्रणेतारो गंडोपला इव मही- भृत्कटकस्थितिजुषः शबरा इव बहुपक्षव्याहारकृतमुखाः केचिदंगवंग कलिंगमालवचोल केरलादिविविधदेशेभ्यस्सरोषोद्वेगमापतितमात्रा एव विपश्चितः संघीभूयाहंप्रथमिकया वादेन विजिगीषवो राजकुलद्वारतो- रणस्तंभनासायां दवकरजिह्मायामिनीं बिरुदपत्रिकां बबंधुः ॥

आडंबरेण महता भुवि दृश्यमानाः सर्वेपि ते युगपदेव धराधिपस्य । आमर्दितां सचिवपौरपुरोहिताद्यैरास्थान भूमिमधिरुह्य ततो निषेदुः ॥ वैदेशिकानां सुधियां क्षितीद्रः तादृग्विधामारभटीं समीक्ष्य । तं व्यासयोगीशितुरानुभावं जानन्नपि त्रस्त इवावतस्थे ॥

अत्रांतरे शिष्यमुखादाकर्ण्य तथाविदमुदतं ।

संप्रेषितेन पुरतो विकलय्य पत्रीं तांशैबिकेन तरसा यतिकुंजरस्य । आगच्छतो नृपसभां गगनावगाही तालध्वनिस्समुदजृंभत संभ्रमेण ॥

तदानीं

कल्प्य मानजगदद्भुतमोदः कथ्यमानपरतंत्रविभेदः । विद्विषामभवदाहितखेदो व्यासयोगिजयतालानिनादः ॥ आकर्ण्य तावदवनीरमणेन योगी प्रत्युद्गतिं कृतवता विनयेन दत्ते । पीठे, घनाघनइवाद्वितटे न्यषीदन्मंदस्मितोदयतृणीकृत वैरिसंघः ॥ आसनाद्युपचितं महीभुजा व्यासयोगिनममुं विरोधिनः । नासहंत इमघोषजादयो वासुदेवमिव पार्थपूजितं ॥

ते च दर्पोन्मत्तैर्बिरुद पत्रिकायास्तथाभूतेन छेदने द्विगुणित रोषावेशा विमतसुमतयो यूथपतिमिव मतंगजाः प्रवावदूकतातिरेकेण धिषणमपि तृणायमन्वानं बसवाभट्टनामानं कंचनकालिंगमनीषिणं पुरस्कृत्य भगवता तेन तापसकेसरिणा सह विजिगीषया पक्षद्वयस्थाप- नावतीं कामपि कथां प्रारभंत ॥ तत्र यथापूर्वं निर्व्यूढेपि सकले संघ । विकचवदना (i) 1. विवादयिषोर्यते कुलधवला दंता (वेलाकनवलगु) रितस्ततः । [ [] 8 [विरेजु]

गगनतटिनीपूरागभीर ( मध्व) मतांबुधे प्रतिभटसुधी (प्रज्ञापद्मावलीर्नव) * चंद्रिकाः ॥

सुधापरिमिलोर्मिलास्सुरसरिव्यवाहाटी किरीटतटकुनप्रकटपटवोद्दामराः । त्रयीयुवतिचूलिका सुमनसो यतिव्यासरा जिरोनृपसभाभुवं ध्वनिमयीमिवातन्वत ॥ किं वा भूमीधरालीपतनपरवशः प्रौढभोलिघोषः कल्पांतोज्जुभिझंझाक्षुभितजलनिधिः सार ( हलाहली ) किं । किं वा दंभोलिकारापतनपरिलुठन्द्भूमिभृद्भीमघोषः किं घोणीशानघोणा हतबलिसदन प्रोत्कटध्वानलक्ष्मीः ॥

इत्युत्प्रेक्षंत वाचा (टि) मरिसुधियो व्यासभिक्षोरुदयां ॥

परस्परोज्जृंभितयुक्तिर्गुभाः समुल्लसत्तादृशवरवादाः । अथ तदानीमुभयेपिधीराः क्षणादिव त्रिंशदहान्यनैषुः ॥

अन्येद्युरेव विस्मयमानैस्सर्वैरपि सभ्यैरुपलाल्यमान वाग्वैखरी- प्रभावः स भगवान् झटितिप्रयुक्तैरनभिहितप्राद्यैरज्ञानादिभिः पशुपति- रिव शूल शिरोभिस्त्रिभिः कांश्चिदाख्यायमानवसाग्रहिणी यैरप्राप्तकालप्र- मुखैर्जनार्दनइव भुजदंडैश्चतुर्भिः कांश्विद्भाषितगृहीतप्रपुरोगमैः फल्गुन इव शरनिकरैरमोघैर्निग्रहैः कांश्चिद्विमतविबुधलोकान्सलीलमेव निरा- कुर्वन्निजयशः प्रपंच इव दिशामंडलं महतीं विजयलक्ष्मीं समा- श्लिषत् ॥ तावदपयशसा सह दीर्घीभवंतं निश्वासं दधतां मध्ये तेषां ॥

वैलक्ष्यमारचयतोपि कलिंगसूरेस्तस्य प्रदातृमणिना मुनिना वितीर्णं । मध्येनरेंद्रसभमप्रतिभां गतस्य वैवर्ण्यमेव वपुषि प्रकटीबभूव ॥

* [ प्रशांबुजावलि ] + [कोलाहल : ] ↑ [ मारभटी]

केषांचिल्लालांबुनासाक, महंक्रिया प्राशुष्यत् । परेषां स्वेदेन सममानंदो निरगलत् ॥ इतरेषामाभीलेन सह लज्जा समजनिष्ट । अन्येषां विस्मयेन सार्धं साध्वसमवर्तत । एतेषां आत्मनिंदया सत्रा- स्वमतसंदेहः प्रादुरभूत् । अपरेषां स वासरः स्वप्नसमय इवालक्ष्यत । तदनु भगवान्यतिकुलावतंसो व्यासेोपि चेतसा विस्मयभरं शिरसा श्लाघाकंपं चक्षुषा हर्षबाष्पं वचसा विजयस्तुतिं वपुषापुलकितमुकुलं पाणिपल्लवेनांजलिं यौगपद्येन विभ्राणेन नरसमहीपालेन पश्यतांप्रत्य- र्थिनां समक्षमेव समर्पितैः प्रकटितदुग्धडिंडीरपिंडपांडिमो पहसनैर्दुकूल वसनै र्मेरुतटवास्तव्यचारणोपवन कूपगभीरिम कलहैर्हाटक कटाहैश्च कुरु- विंदशलाका निर्मितेनाकलितमृदुलशिखावल (य) पिंछदलावली पवित्रेण धवित्रेण च परिणतामलपृथुल निस्तुलमुक्ताफलखचितया चरणतलपुस्तक विन्यासकबलिकया मणिपादुकयुगलिकया च विशंकटनिकट तटिनी तटाक दीर्घिकोदारकेदारिकारामाभिरामैर्ग्रामैः कांचन शिबिका कुंभचामर विविधजनपदमठालयमणिपीठिकाभिः परिवसितो राजसदनात्सर्वैरपि सभासद्भिरनुगम्यमानः पुंखानुपुंख विजयतालकोलाहलले लिह्यमानसकल- दिग्वलयो विस्मयमानहृदयैः पौरजनैः प्रतिविशिखं बहुमान्यमान- विद्यावैभवो मंदमंदं निजमावासं प्रत्यासदत् ॥

प्रावादुकस्य परिपंथिजनस्य जेता योगीश्वरो नरपतिश्च तथा वदान्यः । अन्योन्यमुच्छ्रितकृपारसभक्तिभाजौ व्यत्यस्तवासभवनाविव तावभूतां ॥ धानुष्कवत्तस्य वदान्यभावो न्यपातयद्वद्ध्यशः कलापः । पंक्तिंमहावापलतो विमुक्तां सन्मार्गणानां धनलक्ष्मणादौ ॥ क्षोणीवल्लकितल्लजे जितमहामेरुदयास्ताचल स्थूलालाबुफले विशालतटिनीतंत्रीसमावेल्लिते । तन्वानो महतो गुणे कतिपयग्रामान् हसन्नादरं व्यासो ब्रह्मसभामुदे यतिपतिर्ग्रामान्बहून्व्यातनोत् ॥ तस्मिन्यतौ वितरणेन धनाधिनाथांस्तन्वत्यधिक्षितितलं सकलान्बुधेंद्रान् । सर्वज्ञतामपिवन्नविवेद देवः को वा सखेति कुलशैलसुतासहायः ॥

एवमेव स मुहुर्मुहुर्यदुपतिरिव सुभद्रानंदहेतुना विजयेन क्रमेण विमतमतं खिलीकुर्वाणः सलिलसेचनेनेवारामं वैदिकाचारप्र वर्तनेन धर्मसंचयमुदंचयन्विश्राणनकुंज र विशदचामरायमाणयशःप्र- काशो लोकद्वय कुशलागमसाधारणद्वारायमाणचरणारविंदसेविनां शिष्य वर्गाणां तत्वबोधोपदेशेनानन्यसुलभमुक्तिमत्तकाशिनीघटनपटीयसीं हरिभक्तिमुद्दामयन् चूडामणिमिव कोटीरो भूपतिसभां भूषयन् भूयसी समास्सुखमतिष्ठत् । ततस्स महनीययशःप्रचारो नरसनृपतिविक्रम- गतिनामभिः वीरनरसिंहकूलंकषगुणसंपदः कुमारस्य भुजचंडिमसहचरीं विधाय महतीं वसुमतीमनवरतमधिसुधर्मममरगणिकागणवीणागुणपथ पथिकनिजविक्रमभोगावलिश्रवणजनितविस्मयेन पुरुहूतेनाहूत इव दानवबलविजयाय चारणशातोदरीकरांजलिशतप्रकीर्यमाणनंदन कुसुम मधुरझरी परिरंभशिशिरीक्रियमाणचत्वरी त्रिदशनगरीं लोचनयोर्गोचरी चकार ॥

स बभार ततो वसुंधरां चतुरंभोनिधिचारुमेखलां । कुलशैलकुलानि केवलं जगतोदिक्वरिभिस्सहांचयत् ॥ तस्याभीक्ष्णजैत्रयात्रा सुखेना धूलीपालीचूलितान् सिंधुबंधून् । दानांभोभिस्त्वंगदुत्तुंगभंगैः प्रत्यापत्तिंप्रापयामासपाणिः ॥ विद्यापुरीगिरिदरीविहिताधिवासं कीर्तिच्छटासटमुपायचतुष्टयां । श्रुत्वैव वीरनरसिंहमहीपतिं तं दिग्वारणैस्सममराति मृगा विबिभ्युः ॥ आरब्धघोरसमराजिर गोचरारिनार जिन स्मित सुधाकर कृष्णरात्रिः । तस्यप्रतापसुहृदाकरवालवल्ली श्वश्रूत्वमापसुरवारविलासिनीनां ॥ तत्प्रतापदहनस्य सर्वदक्क्रोड दुर्ललन केलि शालिनः । तापभारमिव सोढुमक्षमोनीरधौ सनिममज्जबाडबः ॥

तेन सकलगुणगणमणिखनीभूतेन विवाहविधिनेव प्रकटितकर- ग्रहणेन चंद्रमसेवान्वर्थराजशब्देन पुरहरेणेवाचलकोदंडेन हेरंबेणेवरण सहायशरजातेन योगपथेनेव समुज्जृंभमाणप्रतापानलमंडलदुर्निरीक्ष महावीरपरिवृतेन पोषकेणप्रश्रयस्य, सादिनाराज तुरंगभद्रपीठेन धैर्य- साम्राज्यस्य, पुण्यकीर्तनेन वसुधाधिपेन, हंसेनेवकमलाकरः, प्रत्यहमुप- सेव्य कृतयुगसमयइव धर्मैकसहायः कुशध्वजइव श्रुतकीर्तिप्रभावो देवकीनंदन इव नरकविध्वंसिचरितः लक्ष्मीवक्षोजइवाच्युतप्रतिष्ठापित पृथुलाग्रहारो, वीणागुणइव श्रुतिमार्गसमुन्मेषणजागरूकः कोकलोकइव भूयिष्टविप्रयोगो, मलयगिरिरिवसदानंदस्पर्शनो, मन्मथइवसन्निहितसुम- नोमार्गणो, वक्षरशंकुर्विपक्षाणां, गरलग्रंथिमुकुलः कलिगुणानां, बिरुद - डिंडिमः पुंडरीकाक्षभक्तेः गिरिकंदरोधैर्यकंठरिवस्य मणिकुंभो मध्वमत गोपुरस्य, दौवारिकोनियमकोशस्य, भगवान्सतपोनिधिः निरवशेषित सकलदुर्वादिकुलगर्वतया निराकुलमानसः सकलधर्मजीवातवेतत्वमतस्था- पनाय तात्पर्यचंद्रिकातर्कतांडवन्यायामृतप्रमुखानि निधिनिकुरंबाणीव महनीयार्थगर्भितानि नूपुराणीव दृढपदबंधनानि, मुनिकुलानीबाबाधित [मान:]

६५.

योगानि, भार्गवचरितानीव जीवहरिभेदनपरायणानि सुधानिष्यंदनानीव विबुधलोकसेव्यानि प्रमदाजनमनांसीव प्रौढतरमानानि गीर्वाणवृंदानीव धिषणाकारीणिताराणीव शंसितविधुमुख्यभावानि राजकृत्यानीवालीक- वादिमर्मभंजनानि महीयांसि भूयांसि क्रमेण व्यरीरचत् ॥

तस्माद्यते.स्समुपसृत्य दिगंतरेभ्यस्तानि श्रुतानि मुहुरादधिरेबुधेंद्राः । अश्रांतविष्णुपदसेवनजागरूका वारीणि सागरपतेरिव वारिवाहाः ॥ विसृमर (महमि)*थ्याज्ञानांधकारभिदाकृता महितविभव संतन्वत्याच मध्वमतांबुधेः । विमलितमभूद्योगि व्यासाननें दुसमुत्थया 'सपदिभुवनं (1) तात्पर्य चंद्रिकयातया ॥ व्यासयोगिलसदुक्तिनर्त की कल्पितं कमनतर्कतांडवं । पश्यतस्सदसि, कस्य मानसेऽतृतिरादित पदं विपश्चितः ॥ न्यायामृतं निगमवारिनिधेर्गृहीत्वा श्रीव्यासयोगिहरिणा प्रवितीर्यमाणं । पीत्वा भृशं, सुमनसो धिषणाभिरन्यान्सर्वानमंसत, तृणाय, सपत्नवर्गान् ॥

एवं भगवतस्तस्य तादृक्षां प्रचुरशास्त्रप्रणयनप्रवीणतां लोका- लोकशिलातलचंक्रमविलासलोलकेसरिनिकर दायादशंकांकूरणकारणं यशः प्रसरणं च द्वीपांतर भूपालसंप्रेषितप्रधानपुरुषैरसकृत्समर्प्यमाणानि बहुविधोपहारपूजनानि च वीक्षा विशेषमात्रेण निग्रहानुग्रहकरण- समुदयकौशलभाजनं तेजश्च वितरणलवावलेपदुर्ललितनिलिंपोपवन प्राशस्त्यपारणलंपटं पाणितलपाटवं च विलोकमानस्सवीरनरसिंहभूपति- राक्रम्यमाणइव मोदै, रार्लिग्यमानइव विस्मयैरालिप्यमानइव विनयै- * [ जगन्मि] + [सर्वं ] • 5

रारुह्यमाणइव रणरणकैरवलंब्यमान इव श्लाघनैरजादिवदशरथोवासिष्ठं पितुरधिकमेव भक्तिभारेण तं यतिवरिष्ठमभ्यर्चयामास ॥ ततोपयाते बहुवासरपरंपरा पिचंडिलेसमये ।

कृष्णे कनीयसि महीयसि सद्गुणौधैर्विन्यस्य भारमवनेर्मकुटेन साकं । धीराग्रणीर्दिवमगात्सनृपस्वधर्म प्रोत्तुंगकोशगणनामिव कर्तुकामः ॥

तदनु समस्तभुवनमंगलकंदलसमय सलिलधारायमाण शासन चातुरीको विविधसुचरितचकोरनिश्शेषकबालितधुंधुमारादि वसुंध- राधुरंधरयशश्चंद्रिकामंडलः प्रतिभटराजमहिषीकुचकमलांतरचारिहार हंसावलिसमुच्चादननवमेघमालायमानकरवालस्सकललोकांगीकृत शास्त्रः शेषइव गृहीताहीनभावो, नारायणइव द्विजवरसंगप्रियः, सुरपति- सुधर्माधिरूढो, विकर्तनइव वृत्रलवित्रप्रतापपरिपूरितदिग्मंडलः, सत्क- विरिव विबुधजनोपलाल्यश्लोकदोहः, कोदंडदंडइव गुणप्रवण:, भृगुरिव जनितकाव्यः, कलभइवांतस्थितदानवारिः, कुशध्वजइव जनकानुवर्तिचरितः, सरित्प्रवाहइव निजशब्दसंदर्भः, गौरिव निराकृत कविकुलकोलाहलः, हरिवंश इव युद्धसमुद्धतबलः परदारविमुखोपि रिपुनृपतिखंडनपरः जैवातृकोपि निष्कलंकः सर्वज्ञोपिजिंहगसंगपरिहीणः महासेनोपि स्निग्धतारकः,लोकबांधवोपि कुवलय क्षेमंकरः, नरेंद्रोप्यज्ञात भुजंगव्यापारः, सुबाहुरपि रामानंदमूर्तिः, अभीमोपि दुश्शासननिग्रह जातप्रीतिः, अपामरोपि सन्निहितसुमनोगणः, शिरोमणिर्भूपतीनां नभोमणिर्विपक्षांधकाराणां, ग्रामिणीर्धन्विनां, अग्रिणीवैज्ञानिकानां, पार- दृश्वा सकलविद्यानां सकृष्णरायो जलनिधिपरिधानप्रसाधितं धरावलयं

भुजावलयमिवा(तीतलायां) / भार ॥ समरमहीषु दृढपाणिकृपाणलता- समजनिसततं विविधवीर्यविलासनिधे र्विबुधविमानसौधनिगमोपविधि प्रण (मि) विरोधियोधे ॥

कालांबुदावलिरुचा करवालपल्यां तस्य प्रतापतपनेनसमुज्वलेन । श्रीकंठहासधवला जनितायशः श्रीः कार्ये गुणानितनियं कलुषी चकार ॥ तस्मिन्प्रवसरे रणेषु द्विषां समु[स्वास] *यितुं स []] । स्ववासिनस्ते स्वयमभ्यकांक्षन्कूलंकषां कौशिककोपमुद्रां ॥

तस्य च सकलभूपालसार्वभौमस्य विजयमंगलयात्रायां दिशि दिशि विचरतः पुरस्सरायमाणं प्रलयकालप्रकटितनटनजटाटीरधूर्जटि निटिलंतटनयनपुटकृपीटभवसाटोपशिखाछटाटवी विघटितब्रह्मांडस्फोट- नरटितपाटवपरिमोटनलपटं पटहध्वानमाकर्ण्य सर्वतः संप्रधावितानां विरोधिवसुधाधिपानां, विपिनभूमय एव राजधान्यो, गिरिकंदरा- प्येव मंदिराणि, शिलातलान्येव सिंहासनानि, पादपमंडलान्येवात पत्राणि, समीरणाएवतालवृंतानि, चरणावेवोपवाह्यौ, दावानला एव दीपिकाः, कीचकाएव कुशीलवाः, पंचकाएवाली कवादिनः, कंदमूलप्रदेशा एव कनककोशानि, झर्झरा एव धारागृहाः, स्वकराएवारालिकाः, स्वस्तिकधान्येव प्रच्छदवसनानि, जानून्ये वावरोधनानि, महीतलान्येव मंचानि, बभूवुः ॥ तादृशेन सकलगुणगण संकेत मदनेन प्रांशुना, नय- विचाराभ्यां,मांसलेनकीर्तिकरु+भ्यां दुराधर्षेणशौर्यगांभीर्याभ्यांललितेन विद्यासुषमाभ्यां प्रसाधितेन सौजन्यवितरणाभ्यां प्रवणेन भक्तिविन- याभ्यां, चित्तानुवर्तकेन भागवतमूर्धन्येन तेन कृष्णमहीपालेन त्रिसंध्यं , 5 [[तिलीलया] 8[यिनी ] * [ त्साद] [[मिं] [[णा]

कुलदेवतेव मकुटतटमालतीकुसुमशेखरीक्रियमाण नखमयूखजाते महा- नुभावे मार्तंड इव मरीचिप्रकांडैस्संतमसमंडलानि प्रतिभटबुध- डिंभक भूधरडंभारंभसंभेदनजृभिजभरिपुदभोलिघेोषायितैर्गभीरैवाग्गुभैरे- वोपहतप्रचंडानि खांडनिकपाषंडमतानि कथावशेषं खंडितवति भगवति तस्मिव्यासयोगिनि पुनराहितावतारमिव भुवनमभूत् ॥ तथाहि ॥ चिरादारोपितात्परिवादादिव मिथ्यात्वादमुच्यतझडितिप्रपंचः, शल्यश- लाकयेव लक्षणयाच निर्वेदमसर्वेपि वेदव्याहाराः प्रकृतिधुरं बिभरां ब- भूवुः, विधु(तमभिधेयाप)\स्मृतयः आश्चर्यभूतां तात्पर्यसरणि प्रकटयामा- सुर्बोधोपपादननिपुणानि, पुराणानि निरंतरं प्रावर्तत रंभाकुचपरिरंभादि परमार्थप्रयोजनविगलितव्यावहारिकफलरोगा, यागाः । जवपरभिदा- वदावदेन तत्वबोधेन निर्निरोधेन बभूवे । अरमरं रम्यतरम्येदेवता तारतम्ये नारायणमुख्यभावविवरणा पाराय, [*] विचारणोल्बणाजनानां धिषणा । अक्षीणलक्ष्मीसहायाचरणभक्तिभाजनमानसा बभूवुरिहैव सारू- प्यभा (जा) इव शंखचक्रलांछनाः सकलद्विजातिसंघाः समस्तबुधनिधान भूतोवृषः कृतयुग इव गर्जन् चतुर्भिः पदैः स्वैर्य (माणमज) +-निष्ट अथ जातुचिद्वाममात्रं गगनतलमधिरूढे भगवति (पुटकि) ई नीरमणेसमाप्य वैभातकी नियम (इव) * महांतस्सर्वतः प्रत्यग्रसुधाद्रवालेपमसृणितद्विरद रदनैरिवविरचितं व्याख्याविलासकौशलगूढाभ्य (ससयि) पिया क्षितितल मुद्भिद्य मंटपाकारेण परिणतमिव कुंडलिसार्वभौमं, भणित माधुरी पराजितया सुधया निजमंडलैः नियमएवोपहारीकृतं दिगंतचारिणीभि- यश: छटाभिर्बंदी कृत्योपनीतमिव चंद्रसदनं स्वप्रतिष्ठापनप्रसन्नेन [[ताभिधेया अपि ] *[]] [[ज] [[माव्यत] [[पद्मि] *[क्रिया] [[सि]

, धर्मेण निरंतर सेवनायेव निजांशपरिकल्पितं विरहासहिष्णुतया मही- तलमवतीर्णमेव प्राग्जन्मवाह्नराजहंसं व्याख्यामंटपमधिवसंतं कैटभ- भेदिनाभिपुंडरीकपुटवासिनमिव भगवंतं हिरण्यगर्भं, कलशसागरजठ- रोदयजुषमिव कमलिनीबंधुं ऐरावतकुंभपीठभास्वरमिव सिंदूरतिलकं कैलासशैलमेखलाप्रतिफलितमिव कनकगिरिशृंगं, पुरस्कृतयतिकुलानां पुस्तकविभागालंकृतपाणितलानां वाग्वैखरीनिराकृततया शरणा- गतानामुत्तुंगानामिव सरस्वतीसुरसरित्पूराणां संख्यावतामप्यगणना- पदानां कर्मठानामप्यनिवार्ययोगानां गृहमेधिनामंतेवासिनां वेद शिखरार्थत (त्वमर्थं) व्याकुर्वंतं मध्वमतविजयशंखायमानेन कंठनालघुम- घुमितेन कालमेघमिव गर्जितेन गगनकटाहमापूरयंतं वामेतरश्रवणा- (वणी) Sवलंब मौक्तिकाक्षसूत्रेण चक्रवाकावसज्जितमृणालिकावलयेन नालीकेन वदनेन भासमानं राद्धांतनिर्णयप्रकाशिकया व्याख्यानमुद्रि- कया पृष्टजन्माभ्यासेनाप्यन्यसूरयः भवद्भिरेतावदपि सादृश्यं न भजे - रन्निति शिष्यान् प्रतिगणनास्तचक्रमिव प्रकाशयंतं जानुभागनियंत्रित योगपट्टिकया व्यत्यस्तचरणतया तपनीयवेणुकांडघटितमिव सरस्वती पीठं तं भगवंतं व्यासयोगिनं रभसादासाद्य विंशकोशस्तदनंतरं कर्णिका मुकुलचिह्नितकर्णविवरस्कंधावसक्तचर्मकः खर्वपर्वदंड: कालायसनिर्मि- तेनेव कर्कशेनातिप्रमाणेन वपुषा लक्ष्यमाणः दौवारिको रचितांजलि - रानमय्यपूर्वकायं प्रश्रयेण दूरतस्थितो व्यजिज्ञपत् ॥

द्वारि कृष्णनृपतिस्समेत्य सस्स्वामिनः सहपुरोहितादिभिः । दर्शनावसरमीक्षतेधुना पाकशासनइवाब्जजन्मनः ॥

†[त्वं ] $ (वाणी)

तावत्प्रवेशनविधौ गुरुणानियुक्तैरिशष्यैरुपेत्य विहितावसरः प्रधानः भक्तया नृपो भगवतः पदपद्म मौलिमवनौ नमयांचकार ॥

भूप (यू) * थोपचरितं पुलकोदय श्रीः स्पष्टीभवद्विपुलभक्तिरसप्रचारं । दूरीकृता (नि) (कमपृच्छदर्थेगितज्ञो योगीशिता, नवसदागमनस्य पातुं ॥ तुष्यन्नभीष्टां स्वयमेव पृच्छां व्यातन्वते व्यासयतीश्वराय । कृत्वांजलिं कृष्णधराधिनाथो विज्ञापयामास विनीतपूर्वं ॥

स्वामिन्प्रतिभटवादिविजयेषु भगवद्वचो (i) पलायितमिव स्वदे (श) गूढविच (रंतं) * सच्छास्त्रसुत्र मजालस्य, प्राणभूतं मायामतस्य, तत्वं व्यामोहकशब्दाभिधेयस्य, भूमिमनृतस्य, दुष्टपक्षं बंधिग्राहमिव गृहीत्वा शुकनीयाकारायमपुस्तकायामाबध्य विद्याधरपात्रनामा कलिंगाधिपतिः कैश्चिदहंयुभिः विपश्चिद्भिः प्रबलितोत्साहो भगवते व्यासयोगिने प्र- दर्शनीयो दुस्त (1) युक्तिसह विस्तारितोयं महान् ग्रंथइति स्वसेनापति- करेमह्यं (प्रैषतत्)† ॥ तदवश्यं तमेतं कतिपयैर्दिनैरेव दुर्लंध्याभिर्वचो- युक्तिभिर्भगवान् शरद्बलाहकमिव झंझाभिश्श (S) कर्तुमर्हतीति पुस्तकां सन्नि (घां) * संदर्शयामास ॥ व्यासतपोनिधिरपि तामादाय रहसिसूचित विमतमतामवतिः पुरस्तादेव भूभृतस्तस्य मुहूर्तमात्रे बह्वीभिरतिवज्र- पाताभिरुपरिदूषणानवप्रकाश (प्र) दायिनीभिर्युक्तिपरांपराभिः शतशः खंड यित्वा पुनरपि कलिंगाधिपतये झडितिग्रंथमेनं प्रेषयेति तस्मै भूपतये प्रादात् ॥ विलोक्यवाचा विभवं तदी (य्यं ) ) विशेषतो विस्मयमानचेताः कृष्णक्षितींद्रः कृतसंप्रणामस्तस्मादनुज्ञाप्य सगेहमाप ॥ $ [युग्मेसव्यंरस्व] [स्त्व] + [हि ] + [ मि: ] $[शे] *[रत्] + [र] + [ प्रैषिषत् ] 8 [कली ] *[धौ] [यं]

यावंती विषयाहृता भुजबलं यावत्सपत्नाजिता यावतश्ववदान्यता करसरोजाताश्रया यावती । यावत्यो धनसंपदो गुणगणो यावांश्चयावद्यश स्तावत्कर्तुमियेष पूजनंमसौ श्रीव्यासभिक्षोर्नृपः ॥ इति व्यासयोगिचरिते पंचमोलासः अन्येद्युरेव नृपतिप्रहितः पुरोधास्साकं प्रधानपुरुषैः सचिवैरुपेत्य । तं व्यालयोगिनंममुं तपसां निधानं (वि) ( ज्ञापयद्विनयभावविनम्रमौलिः ॥ भगवन्निदानीं खलु ॥ सतुनृपतिरमात्यै स्सार्धमास्थानमागाइलाभिषु विशिखानां वैजयंत्योनिबद्धाः । तरलनव पुष्पास्सर्वतोराजमार्गा गगनतलमशेषं गाहते तूर्यघोषः ॥ स्वामिन् भवंतं स्वयमद्यरतैराकांक्षते भूरमणोभिषेक्तुं । कूटाग्रभागं कुलभूधरस्य प्रसूनजातैरिव पारिजातः ॥ तं भक्तिपल्लवितमागमनोत्सवेन स्वामिन् प्रसीद बहुमंतुमपारकीर्ते । पुष्पांजलि: प्रतिकलं भगवन्नरस्य कोणेपि यः कलयते कुलदैवभावं ॥

एवंकार, तेन पुरोधः प्रधानेन संप्रार्थ्यमानस्सभगवान् व्यास तपोनिधिः क्षणं विचिंत्य भक्तवत्सलतया करुणामसृणहृदयः सभाजि - गमिषया मणिबूसीवरादुदस्थात् ॥

गोविंदतापसमुखैः कुशलाग्रगण्यै स्तेवसद्भिरखिलैरनुगम्यमानः । मंद मठात्सनिरगाद्वदनारविंदा द्वेदैः पुरस्कृत इव प्रणवो विधातुः ॥

[[व्य] $[सु]

घंटास्वनोमध्वमतद्विपस्य त्रयीमयीतिस्तनयित्नुघोषः । तस्याथतालध्वनिरुज्जजृंभे श्रीव्यासभिक्षोश्शिबिका पुरोगः ॥ यां यामतीत्य स (म ) *निर्विशिखामयासीत्सासासमुत्थितजनांजलिराजपूर्णा । उन्नालदंडसरसीरुह कुद्मलानां साधर्म्य केलिमतनिष्ट शरनदीनां ॥ राज्ञां सभांक्षौमवितानयुक्तां व्यराजयद्वयास्यतीश्वरोसौ । शरत्पयोदावलि संकुलांता माकाशसीमानमिवाब्जबंधुः ॥ तस्मिन्नृपस्सविधमागत इत्यमात्यैस्साकंस भांगणातला त्वरितैरुदस्थात् । पूर्वाचलाश्रयिणि पूषण, पद्मवाटात्सौरभ्यपूरइव चंचलचंचरीकैः ॥

उत्थाय स निखिलैस्सामंतमहीपालैर्झडिति सीमंतितोपांत सरणिं नरपतिरात्मानमनुकंपयानुग्रहीतुमापतंतं, कमलबंधुभवनवापिका सतीर्थमिव कनकचतुरंतयानपरार्ध्यमध्यमध्यासीनं, कालांजनरस निर्णे- जनसंस्क्रियासमुन्मिषिताक्षरमणिवेदिकायां करकमलमधुपधोरणिकाया मिव पुस्तक विभागरेखायां निभृतनिक्षिप्तचक्षुषं नासिकानालभाग प्रतिफलितेनेव नयनयुगलेन स्वच्छतरोपलोचनगोलकेनानुमितवार्धक- दशातिशयंधर्मशास्त्रभूष[†]वरवालहस्तेनेवधवलचामरिकायुगलेनपार्श्वतः परिवीज्यमानं, वैदिकसरणीनर्तन चरणमणिमंजीर सिंजितैरिव पुरत- स्सरैः कनकतालध्वनिभिस्सुरपथकटाहं तुंदिलतं, मध्वमुनींद्रप्रकरणै- रिव मूर्तिमद्भिः शिष्यैर्ब्रह्मसंधैरासेव्यमान परिसरं तं भगवंतं यतिकुंजरं सरभसमुपसृत्य तच्चरणनखमणिकिरणाजिघ्रावग्रिमभागेन किरीटिना- महतीमनन्यसुलभां धन्यतामाजहार ॥ तत्र भूप शरत्काले राजहंसमिवांबुजे स्वर्णपीठे स्वयंदत्ते व्यासभिक्षु न्यवेशयत् ॥ *[मु] + [क]

अहमह मिकयेवस्वामिपादारविंदमणतविबुधयू (प) ‡ स्सालहल्लोहलश्रीः । प्रहतकुशलवाद्या प्रांतधावत्पुरोधाः क्षणमजनिसभा, सा कौतुकेनेव सृष्टा ॥ तत्र स्फुरन्मकुटकोटिषु बिंबरूपं तं योगिनं सरसिजासनमेवबुध्वा । उन्मस्तकीकृतकरांजलिवारिजानि तस्मै नृपावलिरिवासनयांचकार ॥

तदनु सकलदिग्मुखमुखरीकरणनिपुणताधुर्येषु मंगलतूर्येषु । भक्तिविनयपरमानंदकंदलितसुहृदयेषु राजनिचयेषु, समापितसकल संविधानसंपादकृत्येषु अमात्यभृत्येषु, निरंतरोद्धुष्यस्वस्त्ययनसूक्त पदवीसमापितेषु पुरोहितेषु, निरवद्यविद्यावैभव श्लाघाकंपमानशिरस्सु परिसरपापठ्यमाननानावादविजयबिरुदावलिपक्ष्मलित चाटुप्रपंचेषु कविसंचयेषु, आकौमारचरितारंभ गंभीर यशस्तुतिकृत केलिकेषु विस्मयस्मितपक्ष्मपुटलो चनेषु पौरजनपदेषु, स किल कृष्ण महीपालः स्वयमेव करकमलेनादाय कनककुंभमिमं भगवंतं व्यासताप समादरान्माणिभिरभिषेक्तुमारभत ॥ सुमनस्लु,

तं व्यासभिक्षु सकलैस्सरत्रैर्भूपोभिषिंचन्पुरतो बुधानां । वाराशिपुत्रीमकुटाग्रभागमाशावशानाथ इवाबभासे ॥ शास्त्रार्णवाः षडपि, तेन सुखेनपीताः श्रीव्यासयोगपतिनेति चिरायभीता । आत्मोद्भवैर्मणिगणै रवनींद्रमूर्ति स्तस्याभिषेकमतनोच्चतुरर्णवीव ॥ भुविनृपइव कृष्णो भूपतिर्वाबुधोवा नवमणिभिरमुंयोनार्चति व्यासभिक्षु । सकलमणिसमूह स्तंविनिंदन्नियोच्चैः खलखलइति शब्दं कल्पयचापभूमिं ॥

†[थै]

भिषेकमायो महीभुजा तत्रतत्र ससृपुर्निपातिताः । दीपिताखिल दिगंतभित्तिनाधिक्कृताइव मुनींद्रतेजसा ॥ ऊर्जस्वलैर्बहुविधैर्मणिभिर्व्यराजीत्प्राकारितस्स भगवान्प्रमुखो यतीनां । लोकाभिमोदनविचक्षणवर्षशंसी नानारुचापरिधिनेव नवांशुमाली ॥

तत्र भगवानर्थसरणिलंघनजंघालान्युपादानानीव तेजसां त्रयाणां, असदृशस्वतेजोबिभिक्षिषया क्ष्मातलमापतितानि सतारकदंबानीव ग्रह निकुरंबाणि, पुष्पाणीव भूपतिभक्तिविमललताया, स्स्फुलिंगानीवं निजतपस्तनूनपात, स्समुदं (तम) रीचिप्रपंचवंचितसभामंडलमंगलमणि दीपिका समुन्मेषयत्नानि क्षोणीसुरयत्नविश्राणितावशेषाणि तानि राशि कारयित्वा नानादिशांचलेभ्यस्समागतानां कुंडलाय, तुंडिराधिपानां, केयूरायकेरलानां, हारायपारशीकानां, मकुटायलाटानां, अंगुलीयकाय कलिंगानां कंकणायकोंकणानां निष्कायतुरुष्कानां चूडनायगौडानां तरलाय चोलानां, कांचीगुणाय पांचालानां अन्येषामपि भूभुजां वदा न्याग्रणी समिक्षुः प्रादिक्षत् ॥

हस्तांभोरुहमानतांगुलिदलं विस्तारयद्दातृतां विद्राजिषु तस्य तत्र सदसिव्यासस्य योगीशितुः । युष्माभिर्भुविपंचजन्मभिरियं भोक्तुं ध्रुवंशक्यते रत्नानां पटलीति सूचनमिव व्यातन्वदालक्ष्यत ॥ संभावनावाप्तिसमुन्मदानां कवीश्वराणां कमनीयवाचां । हल्लोहलैस्सानृपतेस्सभासी दुल्लोलकल्लोलितजालमार्ग ॥ संपचीस्सकलदिगंतरार्जिताया तादृश्यानेरसमहीपसूनृतायाः । ब्यातानीत्समुचितमेषइत्यशेषैस्सश्लाघेसदसिजनै स्सकृष्णरायः ॥

S[चन्म]

एवं समधिगतसपर्याविशेषस्स भगवान् समुत्थाय कनकासना - दतिप्रगल्भेन करुणारसमंदरेण मकरंदनिष्यंदकरंबितेन अरविंददानेव वीक्षाविशेषेण च सुधामधुरिमांतर्वलीभिर्भक्तिरसश्लाघनभारतीभिश्चक्षिति पति कृतार्थीकृत्य समधिरूढचतुरंतयानो वाद्यमानानवद्यमंगलातोद्य- मंडलानिध्वानपिचंडलितब्रह्मांड भांडोदरेण त्वरमाणसामंतनरदेवकुमा- रकराधिष्टितशुनासीरतुरगचटुलतर खुरशिखरझर्झरितधरातलविसृमर- परागकदंबजंबालितदिगंतस्तंबेरम करटकट हेनपुराप्रधावितदंडिलोकवि- शालीकृतालोककोलाहलोद्वेजितश्रवणकुहरसैनिक (जं) * धानुपातेन नयेन धर्मइव साक्षादनुगम्यमानो जनमयीमिव उपहार प्रसूनमयीमिव उपायनमयीमिव अंजलिमयीमिव हर्षमयीमिव भूयसीं राजवीथीपरं- परामतीत्यकरधृतकमंडलुदंडमंडनै ब्रह्मवादिभिरपरिमितैश्शिष्ययतिकुलै- रुपास्यमानः प्रतिहारपरिसरं महांतं महाश्रममशिश्रियत् ॥ ततः *[सं]

भक्तया स तत्र प्रवणीकृतांगंकरांगुलीभिः कलिताधरोष्ठं । श्रीव्यासयोगी स्मितपूर्वबाचा तमन्वजानीत्सदनायतुं ॥ समान्याचरितः कास्चित्समान्यकृतकल्मषः । अत्ययेवहदत्यर्थं अत्यविदुर्महायशाः ॥ ग्रामे व्याससमुद्रनामनिततस्तेनप्रतिष्ठापिते तेनाखानियतीश्वरेण भुवनश्लाघ्यस्तटाको महान् । निद्रातुं सजुगुप्सितेन मुनिना पीतोपितत्सागरो दैत्यidevigative शुद्धां बुरुत्पादितः ॥ दिग्वेतंडप्रकांडस्थपुटकट (दुद) (क्षालिकाकेलिकुद्भिः कल्लोलानां कबै: कबलितधरणि कांतपाथः कलापं । यं संवीक्ष्य प्रमोदादद्भुतमवतरतः पश्चिमांभोधिबुध्या रोद्धुं सप्ताश्वसत्पीन्प्रतिदिनमरुणो यत्र भारं विधत्ते ॥ प्रौढाः स्त्रातुमुपागताः प्रियतमै स्सार्धंतरंगावली . वेगोत्कूलितबुदबुदैर्मृगदृशो यायामुहुर्वचिताः। तास्तावल विनम्यमानमनसो फूत्कारबुद्धाच्छय तीरे पश्चिमशुक्ति गर्भगलितान्मुक्तामणीन्गृह्णते ॥

यत्तीरवासनिरतैर्यतिनां समूहैर्व्याख्यायमानमुपकंठतरुप्रतिष्ठाः

न्यायामृतप्रभृतिषु प्रचुरंप्रमेयमुच्चारयंति शुक्रमाणवकारश्रुतेषु ॥ आनंदमंतेवसतांवितन्वन्तरंगबाहाघृतशंखचक्रः । मध्वागमाख्यागमपारगंता यो व्यासयोगींद्रमिवानुयाति ॥ किंबहुना ॥

त्वं गत्त रंगावलिघोषिता शैरंभाभिराच्छादित सार्वभौ (मः ) । । यस्याभ्रनिष्यंदिसमानभासः कराइवाभांति चतुस्समुद्राः ॥

तत्रांतरे सखलुकृष्णनृपोनुजस्य नाम्नाच्युतस्य नलभोजपराक्रमस्य । हस्ते महीभरणशासन लक्षण नमस्तेमणिस्तबकितं मकुटन्यधत्त ॥

तस्मिन्जलनिधिवेलावधिं वसुमतीवलयं लीलया छत्रयति सति केयूरस्य निरपायचतुरुपाये श्रीमदच्युतदेवराये ॥

कृष्णभू (S) प्रतिरायुषोऽवधौ व्यासतापसमणि ससूक्ष्मधीः । स्वर्गमार्गसुखसंप्रवृत्तये चेटिकामिव जिघृक्षुरागमत् ॥

तत्र समहीपतिर्भगवंतं यतिमघवतं नमस्कृत्य विदांवरपरलोक पथाधिरोहिणीमिव तस्य महतीमाशिषमादरेणादाय प्रयाणे लीलाविषयी [ युग ] + [मा: ] 8 [म]

कृतनदनस्य देवकीनंदनस्य पुनरपि स्मारयन्नंबरौकः कदंबानि बहु- जन्मसुकृतेन वासववास्तव्यभावमभजत ॥ तदनु तदनुजस्समग्रगुण ग्राममौक्तिकमणिगणताम्रपर्णी सैकतायितचेतोवकाशश्शुभ दिनरणमुखा भिमुखन्ननीपकविमतावनीपकदंबक निरवधिविधीयमानदानद्वयी लीलाभि प्रहरीकीलालप्रवाह प्रणीत तरंगिणीसह स्रस्वयं ग्रहोत्सवसुखभवानुभवचतुर चतुरकृपालवाचालवीचीसूचितनिजभूमिसीमाजलधरलक्षित टिद्घटानिरा घाटक्रीडनाडंबर क्षेमंकरमेघंकरसमयस्संततसंतमसनिरंतरसंक्रांतचक्रवाल शैलोच्चयपश्चार्धकटकतटपरिसरकासारचिरकालशयालुकैरवकाशयसौख- मयबिका (य) *मानयशश्शशिप्रकाशमाविष्कृतोपायचतुष्कप्रवणितशुष्क मदतुरुष्कलुष्कराजक चूडापरिष्कारमणिनिष्क्रांत रोचिष्कलापपुष्करित चरणपुष्करोधरायुवतीश्वरोमताचारमहीवरोधपारायणपरावनीशपराभावुक परकामनिराश्रयमाण भगीरथपतिरथनहुषांबरीषमरुत्तनयपरीक्षिदुन्मु- खमहिलेदुरंतशातकुंभस्तंभसौभाग्यगभीरिम कुंभलिकायमानभुजाशिखर मंजुलपंजरनिवासगलत्सर्वंसहा शारिको नलिनासनललनाहंसिकासंसेव्य- मान वदनकोकनदस्वच्छंदनिष्यंदमानफणितिरसपारणलोलुप कविलोक लोलंब पृथुलभुजबलावलेपसंदीप्तिपूर्वदेवनंदीकरणकांदिशीकपुंरदरपू [ ] यणपारायणनारायणचरणस्मरणांकूरणपंतूपकरणपकोन्मेष श्रीमदच्युतदेवनृपतिरधि ( कम ) धिकां (नासीनमासी) / [ तारिरासीमांतवमन्ति(शा)\मशासीत् ॥ संखेसंखेलभाजःप्रतिभटपरभूपाल कोटीरकोटी वल्गत्खड्गा [ ] गान्विनोचितमय [ ] त्यक्तां वैर्जातभंगौर्विपुलभुजबलैर्वैरिभिस्तेतु- *[भ्य] [[का] ‡ [ सीमानंनाशि ] S[ देश ] ]

शस्त्रैस्सताधिर्मे पितृमृत्युरुरिव यंत्रासांत्वानो [ ] कृपा- यादोर्वल्लीपद मरणसंप्रतिभटक्ष्माभृत्कीर्तिश्रीराशि बहुलक्षणदयासंपन्न क्षोणींद्रान् समितिशतधाखंडित भूपयोभिः पुनरपि समयोजतियः । संग्राम वर्षसमये मदीयो वर्षानसृबिंदुवला रिकोपान् । तत्रापि विद्युत्प्रसरे [ शत्रूणां शरणं रणावनिषु यः पाणौकृपाणौजसाश्रस्तानां निजहस्तंतोस्तधनुषां धिक्कोटिघाटि [ ] पांत करवालमेघः ॥ ] ना विवराणिवारु- घटागण्यान्यरण्यानि वा सिंधूनां सलिलानि वा तृणमणिप्राग्रासकर्माणि वा । तेनाजाधिराजपरमेश्वरेण नरसनरपाल [ ] परम भागवत विनयवितरण पराक्रमादिभिर्गुणैः पूर्वातिशयालुराश्रीमदच्युत महाराजेन स भगवान् व्यासतपोनिधिर्विसभजक महापूजनविशेषं कंचकपालं पर्यपू (जता)† ततः कदाचन तत्र भगवतो व्यासतापसस्य चित्तानुवर्तकः प्रियतमशिष्ययूथनाथो दुस्तर [ ] राशिना चिकायमान शेमुषीविशेषोद्राधिषु वादगोष्टीपराजित परानुष्टित चर्वण विधि परिणकिरणमणिस्फुटित च [ ] लसुधाद्रवालेपायित वितरणयशः प्रकाशस्वयंवरपतिस्सुधानताया विहारभूमिर्विनयस्येव नोवेदस्य भारत [ ] परिज्ञानस्य सहचर [ ] स्साहित्यलक्ष्म्याः शाणोपलस्समाधिरत्नस्य वंशकांडोमाधव- भक्तिमुक्तायाः निर्व्याजपरो पकारपारायणः नारायणयतिः क्षीरकल्लो- लितकल्लोलमल्लं मल्लपरंपराक्षालिका केलिलालितोपशल्येक गिरिशेखर मुररिपुमुखकमलवपापरिमलगर्वललितैरसहाय सहकारमूलवासरसिक + [ ज्यत ]

वलयांकपद L

] रुहारविरहमाणसुरसरिद्रुमनिशिकर निर्वर्तितहारभरणप्रयोजनैः कांचीपुरगंधवहस्तनंधयैरपजिता पवनतरुमंड लैर्मंडितजनपदमंडने सकलागमकलाव्यापृतिकुशलकोविद कलानिराकृत दुहिणपुरदुरहं श्रीमति गोविंदतीर्थपुरनामनिर्मिताग्रहारे वास्तव्य कुटुंबिने महोत्सेधवत्सकुलवेतंडघंटामये सोमनाथकवयेशिष्यमुखेन प्रविलसदा वर्तमिव करुणापयः प्रवाहस्य, कनकताटंकमिव क्षेमाधिदेवतायाः, परिपूजनीयमाशी : (पा) त्रं प्राहिणो * [ ] अथ विविध महाराजलोक विशेषपूजनप्रकटित पांडित्यमहिमभारएव नानादेशसं चरमाणान्निवृत्तमात्रो महामणिमंटपमध्यभागाधिरूढः परिसरवर्तिनो बहुश्रुत्यं परिणतरसिकभावभाजः कोविद कुंजरान् स्वेनकृतं नाटकप्रकरणं श्रावयन् स सोमनाथकविरपिशुभं यौदिने तेन महापुरुषेण गुरुशिष्येण प्रतिपादितं तदाशीः (पा) त्रिं सबहुमानमादाय स्वयमेव वाचयन् वाचयित्वा कदाचन विदग्धैः नानादेशादागतैर्व्याकरणनैपुणी समु- द्वीकृतफणिमायकाचार्यैर्विविध झंकारपद्धतिमर्मशताभारवैवधिकैश्शि- ष्यैर्विद्वद्भिः परितस्समुपास्यमानस्य तत्र भवतः स्वामिनस्सन्निधौ प्रासंगिकेन पथा, सतिगणनेयति कविकेसरिणां विशेषेण सोभगतश्रवण सरणिमवतारिता भूत्तावकीनावैदग्धी तस्मादालोकनेनामिघलक्षतक्षत स्वामिनश्चरणकमल स्वेनं भवता त्वरितमागंतव्यमित्येतावंतं गुरुलेखा सिद्धां(त)† नेदा(प्य)\सां विदुषां निवेद्य मोदमानेनमनसा चिंतामेव मनिष्ट ॥ अहो वाचामगोचरशिष्यपरमाणौ मयि नारायणतपोनिधे- र्महानयं वात्सल्यभारः इदं खल, महापुरुषतायारूपं । यदसन्निधानेपि [[ ] *[त्] + [4] [] 8 [य]

महतां सभासमक्षमपरजनकौशले यस्य महितं यानमुद्घाटनं । नैसर्गि कीखल्वेतादृशीप्रक्रिया महाप्रकाशस्य पुरुषस्याप्यनिमित्ताप्यविस्मयनीया खलु जगदाह्लादानकार्मठीसुधांशोः । निस्सहा अपि महांत समाधेरप परोपकारमेव खलु परमाचारं विदंतीति ॥

शिष्येणाथ गुरोश्च मंत्रमहता देदीप्यमानस्तदा तेनाशुसरह भीरफणिति श्रीसोमनाथः कविः । काले कंदलदीप्रसालकलिकाजाले शुभंयौ दिने वीथी वेल्लिततुंगकेतनलतां विद्यापुरीं प्राविशत् ॥

तत्र सपरिच्छेदैः कतिपयैरनुगम्यमानःसंगजसार्वलौकिककीर्ति- केतककलिकाप्रवर्तितानपायप्रावृषेण्यसंपदवतारस्वप्नसमयप्रकटित समग्र सन्निधानप्रसादवेदः प्रधानावरोधविश्राणितमणिकेयूरभूषणधारण समेध मान चतुर्विनयकविता निताखंडपांडितीशाश्वतशिबिकाधिरूढ प्रतिभट टंकपाटनपुटत [ ] दुर्वादवादकतावरुिदुपघ्नकृित धिषणा हंकारो नैसर्गिकानन्यसुलभसौजन्यसंवहनगुलिकासमार्जितहृदयासक- सुवातिलो कलालितचरितसोमनाथकविसुधाधिदेवताशिरः कंपन संपादन कार्मठीधुरीण माधुरीतिल कितफणितिभिरवतं सितरसनांचलाभ्यां स्वतिर्वि- बाभ्यामिव शुभगुणाभिजाताभ्यां कविभ्यां साकंप्रश्रयेण नमस्कृतः पूर्वं तन्नारायणयोगिपुंगवं पुरोधाय व्यासतपोधनस्य विश्वपावनं मठद्वारमुपासीत् ॥ तावत्सनारायणयतिः प्रथमतः प्रविश्य तस्मै भगवते व्यासतापसाय सविनयं व्यजिज्ञपत् ॥ स्वामिन् भगवद- नुकंपनीयशिष्यकुलावतंसश्चतुरशीतिलेखिनिनिरंतर विलेखनक्रियाक्षम- मुज्जृंभणवाग्गुंभनवैभवस्यतादृशस्सोमनाथकविर्भवदीयचरण सरसीरुह-

सिषेविषया समागतत्यांतेवसतः न्ययुंजं तस्सेवायै भगवत्पदोदवसदो विद्वन् कवींद्रयतिनां ते बसता निवेदितवता स्नेहात्पुरस्कृत्य आनीतः प्रथमं विलोक्य चरणौ व्यासस्य योगीशितुर्दृष्टःस्वां सफलांव्यधत्त युगलीं. श्रीसोमनाथः कविः । यदीयाबिरुदावलिरेवं भुविजागर्ति । जगति परिभ्रमति ये लीढालीढव्याकरणैकदेशाकाश लेशावलोकनमात्रा दुपजायमानया विकचधिषणया विद्रामवविद्राव्यवहारव्यापारेणसमवि- ततचिंतासतापंनृत्तचित्तौ बहुदिवससमाहितैः कतिपयपदैर्गद्यं वा पद्यम- परिसमाप्तमारचय्य बहुप्रबंधकर्तारवा प्रसरेण पामरान् भ्रमयंत रीतिवृद्धाश्रमातं दधाना विलसितप्रतिभां सभां विदुषां प्रविश्य साहसादायपाकैश्श कैमुखर मुखर द्राक् श्लाघयद्भिरिव शिरः कंपेन परंपर मिंगितज्ञैरधिकैः पाणिनीयैर्विडंबमानास्तुशब्दनवमालिकाकवयः तेषा मसौराजयतिप्रतीत श्श्रीसोमनाथकविलोकनाथैः । देव्याः गिरां जन्मदिनं यदीयं विधातुरासीद्विरहैकहेतुरिति यत्पितामहस्य सकल भूतलप्रतीतसप्तविंशतिनाटकप्रकरणप्रबंधमणिदर्पणप्रतिबिंबित वाग्देवता नुरागस्य षड्दर्शिनीप्राड्विवाकस्य समनुष्ठितसदाचारसप्राणित सकल स्मृतिवचनाभिधेयस्य यज्वरभास्करपौत्रस्य देवराज सोमपीथिकुमारस्य भट्टगयामूर्ति भास्करस्य जगद्विजयपद्यमिममेव सूचयते ग्रामान् बुक्कमहीपतेरपि गयामुक्तं सुत्राणतः कुप्यंगाढपतिर्गजान् गजपते केश्वराद्वाजिनः रत्नच्छत्रकलां च चामरवतीमांदोलिकां कांचनीं लब्ध्वारायविभाटतो हरिहरान् किंभास्करो वांछति ॥ यज्जननी पितामहः कालमेघाध्वरिपुत्रं निर्विद्यतादूयमानतातचरणमनः प्रमोद विषयद्वात्रिंशद्वर्षदेवसिद्धोपि मानयताप्रेसरविविक्तसौवतल धूल्यक्षर

परिचयादारभ्य सद्यएव सर्वश्रुतिसागरपारदृश्वत्वमादिश्यं पृथग्विधसप्त तंतुक्रियाप्रबंधपरितर्पितैरमरगणैः अगणेधिकृतेनाखंड चंद्रमसाराकाश्चकर निशिदिनिन्मिकलाः । तादृश स्सकविवराभ्यामवरजाभ्यामलंकृतपार्श्व भागमुपसृत्य सरभसं नवचित्रकंबल शेखरितशिखरभागे महास्थान मंटप मणिवेदितलेनिषेदिवान् स्वकर्तृकाणि शास्त्रप्रमेयजालानि समंतादुप- न्यसांद्भः शिष्यवद्भिर्वालकिल्यैर्वासराधिकमिव वर्धयतोपकंठं शुचिमति धनवीरतुंदिभेन कुरुविंदमणिकंदलसंदानितेन तीर्थनारायणेन वदनराम णीयकपरीक्षिततया सेवितुं ससंभ्रमवात्सल्यः मकरंदपूरितेनन लिनेनेव देदीप्यमान पार्श्वप्रदेशः प्ररोहितानुरागमारेणेव लोहितेन समागतेन सरस्वतीसरित्तरंगेणेव कोमलेन काषायवसनखंडेन समालिंगितवपुषं विकासविशेषप्रकाशितेन निरतिशयकरुणाप्रसादेन विलोचनेन महांत वात्सल्यभारममर्यादयंतं भगवंतं व्यासयतिकेसरिणं शतकृत्वश्चरणार- विंदयोरमंदभक्तिरखंदिष्ट । वृद्धाय निजनिदेशाम्रेडनवशेन विहितास- नोपवेशं तं कवींद्र सभगवान् मधुरहसिनकिरणकियोगं कुरतरलिता नरया वाचाकुशलंप्राक्षिपत् । अये मधुर [ ] ताकुटुंबिन् वत्स सोमनाथकवे कारुण्येन कमलासहायस्य वर्धसैकिमव्याहतेन मंगलेन । इत्थंकारमादरपुरस्सरेण क्षेमानुयोगेन कृत [ ] तजसेनलाभ स्सकविः स्वामिन्भगवतः कटाक्षवीक्षणघटीयंत्रप्रवहित करुणासलिल धारासेकानुबंधकिसलयितक्षेमारामसीमस्य जनसविधभूसंचारगोपिकथं- कारस्मृतिकल्याणतरकर्णि इति विज्ञाप्य तद्विषयकमिदं पद्यमहरित् । वादनिपुणैर्मंदानिल राजिक्षौमनिर्मितसुधायितकीर्ते हासभूतसकलाहित विद्वन् व्यासतापसमणे विजय (सि ) * । आकर्ण्यहर्षमाणेन तेन भगवता *से 1

श्लाघाशिरः कंपनैरनितरसुलमैरुपलालितस्सकविः प्रत्यहं प्रदर्शितेषु बहुविधकलावधानपांडित्येषु प्रतिपादितैः पारितोषिकविशेषैर्बहुमान्य मानस्तत्रैव वासराणिकतिचिदवात्सीत् । अथ जातुच्चित्रैस्सुरभिलमंडले गगनपथचंक्रमणलीलया पंचषानपनीतघटिकाविभागानखिलमेषसंविधि मशेष इति महतीमाख्यानि कामधिरूढस्यागणनीयानुभवैयगिभिरंतेव सद्भिस्सनकादिभिस्सरसिजासनस्येव संसेव्यमानस्य नानादिगंतरादुप- जिहीर्षया समानीतैरपरवसुमतीपतिभिः प्रणामक्रियाप्रवणितकनकमौलि शिखरमौक्तिकनिकर निर्विशेषित चरणनखमणिलेख कनकरसपारावार यशेमिरालंकारिकैश्च वाणीनिराकृतपतंजलिप्रायैः पाणिनीयैश्च विवाद विनोदवशंवदताचंडिमकंडूलजिह्वामही कारमात्रशिक्षित विपक्षपक्षया- तिकैर्नैयायिकैश्च निरंतरसप्ततंतुक्रियासंतति संतत [ 1 धापित पुरुहूतपुरोगमसुरनिकरचिरविरह विधुर विबुधयुवतिजनविधूतकर्णावतंस कैश्चनवरसबंधुरबहुलप्रबंध प्रणेतृभाव सहज पाहायैरवकुंठमतिभिःकंठी- रवैश्च बाहाटवचनानुलोचनविवेचनेन धन्वंतरिज्ञानेयभाग्भिः षड्भिश्च करबदरायमाण कालत्रितयविज्ञानावज्ञातसुरासुरगुरु [ ज्यौतिषिकैश्च संमुखीक्रियमाणचरणमणिपीठस्य भगवतो व्यासतपो- निधेस्समक्षं तत्कटाक्षत्रीलाप्रसादसूचितानुमतिस्ससोमनाथ कविः अन- तिसमीपवर्तिनौ परस्परोपमेयसुषुमाकारावतिमधुरशालीरवाग्भिः परतंत्रित सामाजिक श्रवणपुटौ कंबुकंठकलकंठनामानौ पाठकौ तदीयपावनचरित कोरकितं सकल विबुधगणश्रवणाभरणं निरुदाहरणमुदाहरणमपारयत् । तदा तदाकर्ण्य भगवान् संमोदवशंवदहृदयश्लाघमानानां सर्वेषामपि तेषां सभास्ताराणां ततः कदाचनक्षीरकल्लोलिनीकल्लोलमल्ल परंपरा- ]

लिक्षालिकाकेलि [ ] लितोपशल्यकरिगिरिमुररिपुमुखकमल वपापरिमलपारणगर्वदुर्ललितैः असहाय सहकारमूलवासरसि कव [ तितहाराभरणप्रयोजनैः कांचीपुरगंधवाहस्तनंधयैरुपजीवितोपवनमंडले ] कपर्दिकुहरविहरमाणसुरसरिदूर्मिशीकरारववचीनिर्व- तुंडीरजनपदमंडनेसकलागमकलापव्याकृतिकुशलकेोविदुनिराकृत हि- णपुरंदराहंकारे श्रीमति गोविंदतीर्थपुरनामनि महावास्तव्य कुटुंबवत्स कुलवेनंडघंटामणिम्बनसस्यप्रकटितत्समग्रसन्निधानप्रमदवेधतः पूरिका- विश्राणितमणिकेयूरभूषणधारणसमेधमानचतुर्विधकविताविलासस्ससोम- नाथकविस्तस्य भगवतो व्यासयोगीश्वरस्य विश्वपावनमठाश्रमद्वार मुपासीदत् ॥ यत्पिता सकलभुवनप्रतीतसप्तविंशति नाटकप्रबंध्य भावमणिदर्पणप्रतिबिंबित वाग्देवतानुरागस्य षड्दर्शिनीप्राड्विवाकव सदाचार संप्राणित सकलस्मृतिवचनाभिधेयस्य यज्व पौत्रस्य देवराजसौमवीथिकुमारस्य भट्टरायमुक्तिभास्करस्य दिग्विजय पद्यमिदं ग्रामानिति पिताजननीपितामहः कालमेघाध्वरिपुत्रनिर्विद्यता- दूयमान तातावचरणमनः प्रमुमोदयिषया त्रिंशद्वर्षदेशीयः अजनि व्यासयोगी सूक्तिं तेनाकांक्षं तल्पजल्पं परेतां । लीलांबोधौ नीरघौ गंधलालां पातुं लालसाः किं भवंति ॥ ॥ इति सोमनाथकवि विरचिते व्यासयोगिचरिते षष्टोल्लासः ॥ +[बिलासक ] ॥ श्रीपतये नमः ॥ भास्करस्य

APPENDIX.

(From the Mythic Society Journal, October 1924)

VYASARAYA, THE HINDU UNIVERSITY AT VIJAYANAGAR AND SOME SUBSEQUENT HISTORY. By B. VENKOBA RAO, ESQ., B.A. New light has been thrown on Vijayanagar History by a palm leaf manuscript in Nagari characters which was found with the family of a Brahman priest of the Madhwa community who worships at Tirumakudlu in the Mysore District at the Brindavana of Sesha Chandrikacharya who was a Swami of Sri Vyasaraya Mutt, the present head- quarters of which is at Sosale in the Mysore District near Tirumakudlu. It was known for a long time that the manuscript was there, but as it is the only manuscript of the work so far known, the family who had possession of it was unwilling to part with it. Recently however it became possible for me through the exertions of Mr. M. Srinivasa- murthi, Sarvadhikari of Sri Vyasaraya Mutt, to obtain the manuscript for examination. The manuscript being not in the Devanagari but in the Nagari characters which are rather unfamiliar now-a-days, I had to obtain a skilled reader to read the manuscript. As the style is highly ornate and descriptive like the style of Bana and as the incidents described are not familiar, I had to devote my scanty leisure for many days in a period of over a month personally to examine the historical references in the book. Luckily my labours were richly rewarded and the manuscript* is now in If any readers of this book can secure other copies of the work they are requested kindly to send them to the publisher who will arrange to get the manuscripts used for purposes of collation and supply printed copies to the owners of the manuscripts. *

2 the hands of Mr. M. Srinivasamurthi, the Sarvadhikari of Sri Vyasarayaswami Mutt, who is making arrangements to publish it. 2. The manuscript is entitled "Vyasayogi Charitram", i.e., "The Life of Vyasayogi" and consists of six Ucchvasas or chapters. It is a work in Champu style and is in both prose and verse. In the first chapter, the author makes obeisance in verse to the ten Avatars of Vishnu, praises Kalidasa and Bana and says that he is attempting to write the life of Vyasayogi according to his capacity only, as it is impossible for him to do full justice to a life full of inci- dent of a scholar whose learning was of encyclopædic range. The story begins by narrating how the Devas go to Veda- vyasa and ask for succour, as real knowledge has disappeared from the world. Vedavyasa promises to send Madhwacharya again into the world. In the second chapter, a Brahman couple of Bannur in the Mysore District are described. They feel keenly the absence of children and pray to God. Vedavyasa in a dream offers progeny to the lady giving her a gold plate full of light and points a sage Brahmanya Thirtha as the person through whom the desire for children would be gratified. Soon after, the ascetic Brahmanya Thirtha appears and being pleased with the devotion of the couple, gets a sacrifice made in fire and gives three morsels of consecrated food to the couple and promises them three children. The last child will be a son. Brahmanya Thirtha desires the last son to be given to himself and returns in due course to Channapatna, near which place his hermitage lies. 3. In the third chapter, the birth and education of the hero of this biography are described. Brahmanya Thirtha claims and obtains this boy in due course. The boy who

3 is well educated in all the humanities of the time studies under Brahmanya Thirtha for some time more. Brahmanya Thirtha seeing the intellect of the boy and considering that he is fit to be ordained and to fight and win over unbelievers gives him Sanyasa and confers on him the appellation of Vyasa. 4. In the fourth chapter, Vyasa, after remaining with his Guru Brahmanya Thirtha for some time, starts on a tour. He visits many places in India and comes to Kanchi. Then he goes to Mulbagal and stays there a long time studying under the teacher Lakshminarayana Muni other- wise known as Sripadaraya. Sripadaraya then advises Vyasathirtha to go to the Court of Narasa who had then recently begun to rule the Penugonda kingdom. Sripadaraya advises Vyasathirtha that in the interests of the good of the country, Sanyasis may live in the capitals of kings. Vyasathirtha takes the advice of his Guru and goes to Penugonda (Mahachalapuri). King Narasa is very cordial. Vyasathirtha spends a long time in Penugonda expounding philosophy. 5. The fifth chapter begins with a description of Vijayanagar. When the emperor Narasa enters Vijayanagar, he pays homage to Vyasathirtha. All the learned men of India come and hold a disputation and Vyasathirtha comes out victorious. He is honoured by the emperor Narasa and himself honours learned men with valuable gifts. The emperor Viranarasimha, the son of Narasa, succeeds Narasa and treats Vyasaraya with reverence as Rama treated Vasishta, the Guru of Dasaratha. Vyasathirtha composes the works Tatparya Chandrika, Nyayamrita and Tarka Tandava. Then the Emperor Krishna Devaraya succeeds Viranarasimha. A fully deserved eulogy of Krishna Devaraya is given.

King Prataparudra of Kalinga sends a work on philosophy for criticism to the Emperor Krishna Davaraya. Krishna Devaraya gives it to Vyasathirtha and is agreeably sur- prised at the quick and sound criticism offered by Vyasa- thirtha. In the sixth chapter, Krishna Devaraya seats Vyasa- raya on a golden throne and makes an abhisheka to him with all kinds of precious stones. After this bath, Vyasa- raya makes to the learned men present profuse gifts of the gems showered on him. The spectators observe that Krishnaraya was indeed the worthy son of Narasa who had done a similar abhisheka before for Vyasaraya. Krishna Devaraya after being purged of his sins by this abhisheka is highly successful. He confers a village on Vyasaraya where the latter builds the famous Vyasa- samudra tank. This tank is in the Madras Presidency close to the border of the Kolar District. 6. Krishna Devaraya then takes the blessings of Sri Vyasaraya and departs to heaven. Achuta Devaraya, the brother of Krishna Devaraya, succeeds. Vyasaraya continues in Vijayanagar holding discourse with many learned men. Narayana Yati of Kudli Akshobhya Thirtha Mutt introduces Somanatha, the author of the present work, to Vyasaraya and Vyasaraya says in Sanskrit: "My dear boy, poet Somanatha, are you-in unbroken prosperity by the grace of the Lord of Lakshmi?" Somanatha remains in the Mutt of Vyasaraya and shows his writings which are admired. Somanatha describes himself as belonging to the Vatsa Gotra. He belonged to the family of Yajva Bhaskara. Yajva Bhaskara's son was Devaraja Somapithi; Devaraja Somapithi's son was Bhatta Gayamurti Bhaskara. This Bhaskara had several gifts from the kings Bukka and Hari-

5 hara. Somanatha describes himself as one versed in the four kinds of versification and one capable of keeping eighty- four pens working at the same time. 7. Vyasaraya is known to have sat on the throne of Vijayanagar; yet the vivid description of the sixth chapter of this book is a revelation. All the available historical particulars will be discussed in the Introduction to the Vyasa- yogi Charita when it is published. But it may be stated here that the evidence fairly points to the following con- clusions:- (1) That the Kuhuyoga during which Vyasaraya sat on the throne of Vijayanagar according to tradition, corresponds to the period that ended with the Raichur battle fought on 19th May, 1520 A.D. according to Sewell; (2) that the privilege of displaying the green flag on a camel which the Vyasaraya Mutt even now enjoys originated in the Hindu-Moslem amity that followed the great battle of Raichur, and (3) that Vyasaraya was at the head of what was practically a Hindu University in Penugonda and Vijayanagar for a period of about fifty years from about 1487 A.D. to 1539 A.D. when Vyasaraya entered Brindavana on the island in the Tungabhadra. 8. Brahmanya Thirtha transferred his Mutt to Vyasa- thirtha in the year Sarvajit according to accepted tradition and Vyasathirtha then went on pilgrimage. A few years later Brahmanya Thirtha departed from this life about the year 1475 A.D. after a great famine leaving his Brindavana to the care of Sridhara Thirtha from whom the Brahmanya Thirtha Mata at Abbur is descended. Sripadaraya must have entered Brindavana before the end of the fifteenth century before his student Vyasaraya sat in state in Vijaya- nagar in Naiasa's time.

9. Krishna Devaraya, the greatest emperor of Vijaya- nagar, is to this day remembered with affectionate pride in the Telugu country and the works of the Telugu poets whom he patronized keep his memory green there. We in Mysore have no less reason to be proud of him. He was a Kannada Sovereign. He was a son-in-law of a Prince of Mysore and he was the disciple of the great Guru Vyasaraya of the Mysore country who achieved a continental fame and whose works are still a living fount of thought and inspiration to students of Indian philosophy. 10. The influence of Vyasaraya at Vijayanagar and on Hindu thought in the whole of India was not less than that of Vidyaranya who died about a century before Vyasaraya sat in state in Vijayanagar and received the homage of King Narasa. Vallabhacharya and Chaitanya were younger con- temporaries of Vyasaraya. Chaitanya took Sanyasa from an ascetic of Vyasaraya's line. Vallabhacharya was honoured in Krishna Devaraya's Court in an assembly in which Vyasaraya presided. Kavi Karnapura of Bengal refers in his Gourangani desa Dipika to the works of Vyasaraya as the Vishnu Samhita. Vyasaraya was the Guru of a dis- tinguished galaxy of students Vijayendra, Vadiraja, Lakshmi- kanta and others, who, by their works and students, kept bright the firmament of Indian philosophical thought for a long time after he himself disappeared. Till the middle of the seventeenth century and so long as the last kings of the Vijayanagar line and their feudatories of Tanjore and Madura ruled and the old order of things still continued, support and criticism of Vyasaraya's works continued to be the occupation of the learned in philosophy. Madhusudana Sarasvati, Appayya Dikshita, Vijayendra Swami, Tarangini

7 Ramacharya, Brahmananda Sarasvati and Vanamali Misra are scholars famous in this field of thought. 11. By the time that the last traces of the Vijayanagar empire were disappearing, Shahji by his conquests and by the aid of his principal minister, Naro Pant Hanumante, a Madhwa scholar and financier trained in the school of Mallikamber, connected Tanjore in thought and outlook with Maharashtra and with the neighbourhood of Bangalore in the Mysore State. Sivaji then came into prominence and Raghavendra Thirtha who has commented on Vyasa- raya's works and lives to-day in the love and reverence of people, remained for a long time in Kolhapur in the centre of Mahratta thought and influence. Raghunatha Narain Hanumante, the son of Naro Pant, became the Amat Pradhan of Sivaji and it was he who, by his negotiations in the Golkonda kingdom, made it possible for Sivaji to undertake the tour of pilgrimage in Southern India after his coronation. Sivaji returned through Bangalore to Maharashtra in this tour. Janardana Pant Hanumante, a brother of Raghunatha Narain Hanumante, was the Samant Pradhan of Sivaji. After the death of Raghunatha Narain Hanumante, Sambhaji advanced his brother Janardana Pant Hanumante to the position of Amat Pradhan. Janardana Pant Hanumante was in the council which declared Rajaram regent in A.D. 1689. After Janardana Pant Hanumante died, his son Thimmoji Raghunatha Hanumante was raised by Rajaram to the rank of Pratinidhi. Grant Duff gives further particulars in his History of the Mahrattas. 12. The Mahratta power rose and declined as the Vijayanagar power had risen and declined; and the centre of Indian philosophical thought which accompanied the centre

8 of Hindu political influence shifted, especially after the fall of Seringapatam and still more after the fall of the Peishwas, to Mysore where the headquarters of all the principal Mutts are located. His Highness Sri Krishnaraja Wodeyar III and Dewan Purnaiya were the patrons of the Indian learning of their time. The thinkers and pontiffs of the Madhwa school of thought which believes in the reality of the world and of effort and progress, moved their headquarters from the time of Madhwacharya in the thir- teenth century from country to country in India as conditions changed, receiving support even from the adherents of alien faiths on account of the love and reverence they command- ed in the country from the mass of the people. The history of these thinkers and pontiffs is a history of the culture and thought of later India in the South including Maharashtra. If we have to understand the problems of modern India aright in this sphere of culture and thought, we have to study the history of these pontiffs and the works they have left behind, because these pontiffs lived and moved among the people and won their respect and love in transition times and they live even to this day in the realm of Indian philosophical thought; and the problems of society, culture and thought which they had to solve are not, after all, far different from the problems of our transition times to-day. This history has yet to be explored and studied in detail.

NOTES. A Professor Venkatesvara Iyer of the Mysore University has kindly drawn my attention to the following stanza of the third Ashtaka of the Sripadarājāshtaka, as probably giving a clue to a date: - जिवानीतं नृपेण प्रबलगजपति कंकणद्वंद्व : मेकं । यस्मै दत्तं मनोज्ञं ; तदनु नरपते भगनार्यै; निशायां ।

यद्रूप श्रीरमेशः परिजनसहिते जागरूके द्वितीयं । दत्तं भूपालमौली पुनरपि तददात्सोवतान्मां यतींद्रः ॥

(Stotra Mahodadhi, First Part, page 413.)

I have consulted Rao Bahadur Mr. R. Narasimhachar and the meaning of the stanza appears to be this:- "The king defeated the Gajapati and brought two bracelets. One bracelet the king gave to Sripadaraja and the other to a sweetheart. At night, God in the form of Sripadaraja, appeared before the king, when he was awake and surrounded by servants, and returned to him the bracelet given to Sripadaraja. May Sripadaraja of this miracle protect me." The king referred to in this verse cannot be Krishna Devaraya and the conquest of Orissa cannot be that of 1515 A.D. It will be seen from the Introduction in this book, that 1515 A.D. is too late a date for Sripadaraja. The bracelets referred to in this verse are perhaps included in the presents mentioned in the following verse of the Salura- bhyudayam at the end of the fourth canto:-

अथ शरणगता हतावशिष्टैः सहसुभटै स्सहसार्पितोपहारम् । अहित मधिकदीनमन्वगृह्णात् कलितदय स्सकठारिसालुवेंद्रः ॥

10 2. It is probable that these presents were given by the Kalinga king to Saluva Narasimha I, soon after the period thus described by Dr. Krishnaswami Ayyangar under the heading 'Narasimha's move. northwards' in his Little Known Chapter of Vijayanagar History :- "In 1475-76 (A.D.), we find him (Saluva Narasimha I) strongly posted in Rajahmundri as against the Bahmani Sultan, when he invaded Rajahmundri in consequence of an invasion of the Telingana coast by the king of Orissa. In spite of the much vaunted boast of the Burhan-i-Maasir, Narasimha was able to hold his own both against the Gajapati and the Bahmani kings." In this view, the following verse in the fourth canto of the Saluvabhyudayam probably refers to Kondavidu :-

हतावशिष्टैश्च गजैरगात्पुरं कलिंगराजो युधिखंडितादरः । स शैलदुर्गं तपनाध्वरोधकृत् विशालसालं बहुयंत्रसाधनम् ॥

That Kondavidu had been taken before by Narasimharaya is mentioned by the Burhan-i-Maasir, when describing the exploits of the Bahmani Sultan in 1480 A.D. After taking Kondavidu (), Saluva Narasimha I prob- ably went to Rajahmundri, as stated in the Burhan-1-Maasir. It is likely that Narasimha kept aloof in the battle between the Bahmani Sultan and the Orissa monarch, and later, returned to Chandragiri making peace with the Orissa king, after the receipt of presents as stated in the Saluvabhyu- dayam. It is likely that Kondavidu which was taken by Narasimha in this campaign was retaken by the Bahmani Sultan in 1480 A.D., as stated in the Burhan-i-Maasir al- ready cited. If so, the loss of this fortress probably weighed heavily on Narasimha's mind, so much so, that he left it as an injunction on his successors to retake it. (See

the Chronicle of Nuniz pp, 307 and 308 of Mr. Sewell's For- gotten Empire.) 3. In the Saluvabhyudayam in the third canto, before the Kalinga expedition, the Prime Minister says to Saluva Narasimha I :-

अयमवसर एव जैत्रयात्रा मनुपमपौरुषवारिधे विधेहि । समुचित समयोप्तबीजरीत्या प्रकृतमिदं फलवद्भवेत्प्रकामं ॥ शिशुरय मचिरागत प्रतिष्टः श्रयति न मूलबलं स्थिरावलंबं । इति किल भवतो निरस्तशंकं नृपतिकुलं निखिलं निरुद्यमं यत् ॥

"Your forces are dis-spirited on account of your youth. Now is the time for you to show your valour and go on a con- quering expedition. This is the sowing time when effort will lead to a rich harvest." Dr. Krishnaswami Ayyangar apparently interprets these verses as meaning that Saluva Narasimha I proceeded on the Kalinga expedition immediately after his accession. The following is a passage from the Little Known Chapter, from under the heading "Narasimha's move northwards":-- "Having beaten back Kapilesvara he returned to the south, made a progress through his dominions to see that all was right, and went up to the Telingana frontier at the time when Kapilesvara's vaunted invasion of Kanchi was undertaken some time after 1457, the year of death of Sultan Alauddin II." It appears to me, on the other hand, that the verses in the Saluvabhyudayam may be understood in a different sense, remembering the tendency of poets to pass lightly over unpleasant periods and to linger with pleasure over bright periods of history. It is probable that some years after the accession should be allowed for the troops having become dis-spirited() and for a proper opportunity having

12 occurred (3). The Kalinga invasion that occurred soon after the accession of Saluva Narasimha I, does not appear to have ended with complete victory for Narasimha's side. Para 56 of the Madras Epigraphist's Report for 1906-07 quoted by Dr. Krishnaswami Ayyangar, in the same context as the passage now quoted, shows that there was confusion caused by the king of Orissa and that festivals consequently ceased for ten years previous to 1472-73 A.D. in the Siva temple at Jambai in the South Arcot District. Under the heading 'Inscriptions confirm these conclu- sions', Dr. Krishnaswami Ayyangar himself says in the Little Known Chapter :- "Up to A.D. 1467 grants in which his (Narasimha's) name occupies a prominent place are found only in North Arcot and Kolar Districts. In the seventies they extend from Tirukoilur to Nagamangala, A grant dated A.D. 1481 at Kankanahalli refers to our Channapatna province." It will be seen, therefore, that the Kalinga expedition of Saluva Narasimha described as a victorious progress in the Saluvabhyudayam should have been in seventies of the fifteenth century, just before the time of the reference of the Burhan-i-Maasir to Narasimha at Rajahmundri. I have already said elsewhere (see paras 82 and 102 of the Introduc- tion) that the progress in the south of India should have been after 1476 A.D. Dr. Krishnaswami Ayyangar in the Little Known Chapter under the heading 'Criticism of the Theory', refers to the records saying that Mallikarjuna and Dhanayaka Thammanna were "ruling in happiness in Penugonda in connection with the administrative business of Narasinga". This may merely mean that Narasinga was then a minor or an inexperienced young man and that

Mallikarjuna was helping him. Dr. Krishnaswami Ayyangar under the heading 'Virupaksha possibly a usurper', in the Little Known Chapter, says :- " What then is the significance of Mallikarjuna and his Danaik Thimmanna's move to Penugonda on the business of Narasinga's kingdom? Was it jealousy of the rising power of the chief, or was it the suspicion engendered by incapa- city at Headquarters? It may be either or both." A third alternative will be seen from the above discussion to be possible--namely, the minority or youth of Narasimha and the peril to his kingdom from the invasion by the Orissa king Kapilesvara. Dr. Krishnaswami Ayyangar has observ- ed that the earlier inscriptions of Narasimha acknowledge the suzerainty of Mallikarjuna, and it is Virupaksha's name that appears but sparingly afterwards. 4. The verse of the Sripadarājāshtaka quoted in the beginning of this note may, in the light of the foregoing discussion, be taken to refer to an incident of circa 1476 A.D., after Saluva Narasimha I had returned from Kalinga. This agrees well with the conclusion in the text of the Introduction (see para 90). B. The It will be seen that Somanatha in his Introduction invokes the blessings of the Ten Avatars of Vishnu. Buddha is not one of the Avatars so contemplated. Some scholars think that the omission of Buddha by Somanatha from the ten Avatars is an indication that Somanatha was not a Vaishnava. Again at page 68 of the Sanskrit text, Somanatha says, speaking of Krishna Devaraya's time, that all Brahmans placing their faith in Vishnu.

14 obtained the emancipation known as having a Form similar to Vishnu, and had marks of the conch and discus on them: अक्षीणलक्ष्मीसहाय चरणभक्तिभाजनमानसा बभूवु रिहैव सारूप्यभाज इव शंखचक्रलांछनाः सकल द्विजातिसंघाः Some scholars think that this reference to the conch and discus being stamped on all Brahmans, is probably an indication that Somanatha was a Smartha Brahmana. C. At page 18 of the Sanskrit text, the verse beginning with श्रेयः पट्टणगोपुरं and ending with निद्रातियत्सैकते appears to refer to God Ranganathaswami of Seringapatam. If so, it is an interesting reference, as the year of Brahmanya Thirtha's visit was circa 1440 A.D., Sri Vyasaraja having been born in 1446 A.D., after his parents had two other children (see para 110). D. At page 20 of the Sanskrit text, the following verse occurs: नाम्नां कयित्वा तं वंदे रामेण स्थापितं पुरा । aiga faenunaiset gyà giàġna: 11 Here तं वंदे is probably a clerical error for तंदेव. And नान्नांकयित्वा probably modifies. The meaning would then be :- "Brahmanya Thirtha saw the God Rama installed after his own name by Rama, and felt delight." The founder Rama was evidently the father of Ballana Sumati and the grandfather of the future Vyasaraja. The Rama temple is even now the largest temple in the place. (See para 27 of

15 the Mysore Archæological Report for 1910 by Rao Bahadur Mr. R. Narasimhachar.) The Janmanjaneya temple which, according to tradition, marks the birthplace of Sri Vyasaraja, was probably built in the campaign of installing Anjaneya idols undertaken by Sri Vyasaraja (see para 11 of the Introduction). The construction of the Rama temple by the grandfather of Vyasaraja shows that the family was a well-to-do one, and it justifies the description by Somanatha in the same context of the boundless wealth of the Brahmans of Bannur :-

fzaznai ya gerqqni fari ammìau farrermont । अभून्नवै ब्राह्मण इत्यमोघ मपि श्रुतेर्वाक्यमलं ममार्ज ॥

E. Para 50 of the Introduction :- For Harihara III, see also para 59 of Rao Bahadur Mr. R. Narasimhachar's Mysore Archæological Report for the year ending with 30th June 1908, where Harihara's inscriptions of 1417 and 1420 A.D. are quoted. See also para 53 of the Madras Epigraphical Report for 1909-10. F. Para 83 of the Introduction :- In the statement that the worship of Jambukesvara brings the Empire of Jambudvipa, an ancient legend is alluded to, of a spider having become a Chola king by worship at the place. See page 10 of the Madras Epigra- phical Report for 1891-92.

16 G. In para 107 of the Introduction, it has been suggested that Brahmanya Thirtha probably came to notice in the famine of 1423-25 A.D. The mothers of Sripadaraja and Brahmanya Thirtha were sisters according to tradition. (See para 69.) Sripadaraja also must have been, therefore, a young man in 1423-25 A.D. Svarnavarna, the Guru of Sripadaraja, therefore, probably flourished in the period 1370 to 1430 A.D. Srirangam was made safe for Hindu worship in 1370--71 A.D. (see para 36). Svarnavarna whose Brindavana has been discovered in Srirangam must have gone to Srirangam after 1370-71 A.D. The date of Svarnavarna cannot be deduced from Mulbagal 1 of the Epigraphia Carnatica, Kolar Volume, for the reasons given by Rao Bahadur Mr. R. Narasimhachar in para 94 of the Mysore Archæological Report for 1908--09. H. The Koyilolugu appears to say that Saka 1411-1489 A.D. was the date of the defeat of Koneri Raja by Narasa. (See Indian Antiquary, Vol. XL, p. 142.) But the dates of the Koyilolugu cannot be taken without critical examination. The author of the article, Mr. K. V. Subrahmanya Iyer him- self, notes that there are mistakes in the dates of the Koyilolugu with respect to the Muhammadan advance on Srirangam and the dates of the Nayak kings of Madura. The statement in the Koyilolugu (Indian Antiquary, Vol. XL, p. 142) that Vira Narasinga Raya (meaning Saluva Narasimha I) was ruling the Vijayanagar kingdom with Kanigiri in the Nellore District as his capital, is rather strange. The dis- cussion in the text of the Introduction to this book about Konetiraja is, therefore, not superfluous. Konerinmaikondan

17 was a title of Chola as well as Pandya kings (see para 96 of the Madras Epigraphical Report for 1907-08); and Saluva Narasimha I defeated a Chola king according to the Saluva- bhyudayam before going to Jambukesvara. Rather the Chola king fled, and this has been taken in the Introduction to indicate that Narasa was simultaneously attacking the Chola king from the rear. (See para 95 of the Introduction.) Para 76 of the Introduction :- I. The Uttaradi Mutt is perhaps included among the Mutts which were the seats of wonderful austerities. The year was about 1468 A.D.; and the pontiff of the Uttaradi Mutt was then Raghunatha Thirtha; and he was a particular friend of Sripadaraja, the Guru of Sri Vyasaraja, as the follow- ing sloka from the श्रीपादराजाष्टकम् shows :-

पातु श्रीपादराजस्सखिवर रघुनाथार्ययुक्तः कदाचि गंगास्नानाय गच्छन् पथि नृपसदनं प्राप्य भैक्ष्यं ययाचे । पादप्रक्षाळनार्थं स्थितवति यतिपे भर्त्सनादस्य कोपा हे दग्धेतिन पदयुगलगतं यो ररक्षावनीशम् ॥

Sripadaraja must have gone to the Ganges with Raghunatha Thirtha after 1444 A.D., when Raghunatha Thirtha became pontiff of the Uttaradi Mutt. Sripadaraja must have been senior to Raghunatha Thirtha by age and prior ordination. Para 90 of the Introduction :- J. The inscriptions at Tirumale collected in Vol. I of Mr. V. Rangacharya's Inscriptions in the Madras Presidency, show that the sovereigns whose family deity was God 8

18 Srinivasa of Tirupati, made it a point to make presents at Tirupati on important occasions in their lives. Chittoor 14 of Saka 1378-1456 A.D. probably represents the succession of Saluva Narasimha I to his ancestral state of Chandragiri. Chittoor 10 of Saka 1385=1463 A.D. by Saluva Thimmaraja for the merit of his brother Narasingaraja Udayar (Saluva Narasimha I) probably shows that Saluva Narasimha was then a minor. (See Note A.) Chittoor 9 G. of Narasimharaja Udaiyar of Saka 1393-1471 A.D. probably represents the period when Sripadaraja sat on Saluva Narasimha's throne. Chittoor G. of Narasimha Deva in Saka 1397=1476 A.D. probably represents the period of Saluva Narasimha's victorious return from Kalinga. K. Para 154 of the Introduction:- Sri Vyasaraya was probably not always at Tirupati. Even when he was doing worship at Tirupati, he had a number of disciples who could officiate for him at the worship when he was away. Compare शिष्यैस्समं कतिपयैरुदुभिश्शशीव संप्रस्थितः प्रतिमहाचलराजधानीं ॥

(page 40 of the Sanskrit text.)

L. Para 56 of the Introduction :- A snapshot of the time when Sri Vyasaraya was the Chancellor of the University of Vijayanagar is preserved in Gada's Sampradaya Kula Dipika in the third Prakarana, where it is said that Vyasathirtha presided at an assembly when Vallabhacharya visited Vijayanagar in the time of Sri

19 Krishna Devaraya (see para 84 of the Madras Epigraphi- cal Report for 1922--23). M. Para 159 of the Introduction :- The literary works in Sanskrit and Kannada of which Sri Vyasaraya and Vadiraja are the authors, are being actu- ally studied even to-day. Purandara Dasa's and Kanaka Dasa's Kannada works also live to-day. Kumara Vyasa, the author of the Kannada Mahabharata, probably lived in the same period and was probably a Vaishnava Brahman of the Madhva school, as stated by Pandit Shamachar in the Introduction to his edition of Kumara Vyasa's Mahabharata published by the Oriental Library of Mysore. Rao Bahadur Mr. R. Narasimhachar in Vol. II of his Karnata- ka Kavicharite, says that Kumara Vyasa was probably a Veerasaiva living in about 1430 A.D. It is not unusual to claim Brahmans as non-Brahmans. Kalamegha discussed in the Introduction appears to be so claimed from the informa- tion kindly supplied to me, by Mr. Chengalvaroyan, Tamil Pandit of Mallesvaram High School. The object of the claim in such cases is probably to use the work of the author, without scruples of conscience which may exist, if the author belonged to a different community. N. Para 118 of the Introduction:- Probably in spite of all that Nuniz has said, Immadi Narasimha quietly accepted a subordinate position and was not murdered at all. In the Madras Epigraphical Report for 1909-10 in para 54, the Epigraphist remarks that the Devulapalli plates dated in Saka 1427=1504 A.D. assign

20 20 to Immadi Narasimha the position only of a provincial ruler. The plates say :- सोयं नृसिंहरायस्य तनयो विनयोज्वलः gufosfaltz: Fafamafa yas 11 Mr. Jayanti Ramayya Pantalu in Epigraphia Indica, Vol. VII at page 80, says, that these plates do not represent Immadi Narasimha any more as a king of Vijayanagar, but as the ruler of the province of Penugonda. 1753-25. Printed at the Bangalore Press, Mysore Road, Bangalore City.

ADDENDA ET CORRIGENDA. FOR THE INTRODUCTION. Page Line For Read iii 21. शौडस्य शस्य 5 Vasaraya Vyasaraya vii 7

(... Indian Ancient....) (...Ancient Indian...)

1 here X xii 18 श्रीविठ्ठलेशाभिदं xxvi 16 ( .... A.D.), षट्ज there श्रीविठ्ठलेशाभिध (......A.D.). षट्च Xxxii 24 xxxviii 23-24 Sri Madhvacharya, to Vidyaranya 22 27 वेदभाष्यदि xlii 29 Page 4212 xlvi 25 no xlvii 21 जारव्या " 27 व्याचखौ xlviii 23 XII - - 20 presen lxvi 11 जातश्रया Sri Madhvacharya. वेदभाष्यादि page 4212, No. 5414. on जाख्या व्याचख्यौ XIII present जाताश्रया lxxiv 21 नध्य न्यध्य lxxxv 2000011 లం २० । XCV 20 वारणा वारण xcvi 24 ruin. ruin." cix 29 कौधैः कौघैः cxxvii 27 युगवाणा युगवाणा

Page Line For 2 Read CXXXV 13 Krishnaswam Krishnaswami Kalinga, cxxxvi 13 Kalinga; cxxxvii 30 inscriptions cxlv 26 पल्यां " 29 स्वर्वासि clx 6 1525 A.D. clxxii when says clxxv 3 तुळुव 5 " तुळुव 9 Vijyanagar clxxvii 15 inscription वल्यां स्वर्वासि 1526 A.D. when he says तौळुव तौळुव Vijayanagar ಉಪವಾಸವಾಗಿರದೆ ಉಪವಾಸನಾಗಿರದೆ clxxx 16 माभूत् राजा माभूद्राजा clxxxiv 4 सोऽयं सोऽयं FOR THE SANSKRIT TEXT. Page Line यथास्थितम् परिष्कृतम्

निष्ठुरेपृष्टभागे जनिभिय निष्ठुरे पृष्ठभागे जनिभयं

श्रीः शं "

धालधल्या थालथल्या

पल्लवो वल्लभो 33 m

यौधिष्टि " "

द्रष्टां प्रत्यतिष्टिपत् चाचदि यौधिष्ठि द्राधिष्ठां प्रत्यतिष्ठिपत् चर्चादि

3 Page Line यथास्थितम् परिष्कृतम् ૪

कुतक कुतुक

उद्धामां उद्दामां

समिधा समिदा

निषण्णा " निषण्ण

प्राढव प्राविवाका

," गोष्टीभिः निश्चय(स)मर्थयमानं विलास, रसिकस्य गोष्ठीभिः निश्चयं समर्थयमानं विलासरसिकस्य

= " सपृष्ट सपृष्टः

मानमनसा मानमानसा स्पटिक " स्फटिक

आलेडिता अलोडिता "

मधीरैव धीरव

समये । भवानी समये भवानी

बुधेः । नभो परांबुधेः नभो " तानिकरे । हिमकर तारानिकरे हिमकर

" देहली देहलि

किंनाम प्रसू किंनाम प्रसू

पट्टण पत्तन

संदर्शयंती । क्वचिदु

गमयंती । क्वचि-

जिल्क

परखनेव संदर्शयंती क्वचिदु गमयंतीकचि- जल्क परश्वधेनेव

सिंजित संजित

परिवस्यया वरिवस्यया

नैव नेव

Page Line यथास्थितम् परिष्कृतम्

समुचित समुचित

कुड्मलान् कुट्मलान्

बिंदवो बिंदव " " लक्ष्यत लक्ष्यंत

प्रसारितं चरण प्रसारितचरण "

प्रसाद धनलेखा प्रसादघनलेखा कुशमुष्टिभिः कुशमुष्टिभिः

वसलपट वसनपट "

त्रिभवन " त्रिभुवन

" प्रियतमवदन प्रियतमावदन

वधूर्मिथस्तान वधूमिमांतानि

कंदलश्रीः कंदलश्री "

" तदा [] सिका तदा सिका foot- 2 [*सर] omit note

चिक्षिषयेव चिचीषयेव

" जृंभमाणया, दिवस जृंभमाणा दिवस

मालिका भारति मालिकाभिरति

मानांगुष्ट " मानांगुष्ठ

तालछद तालच्छद

पुनरछतनुत्वा पुनरच्छतनुत्वा "

लब्धमिव लब्धस्येव वर्चसस्सनिर्गत्य ,, "

सविधिरति "

رو गुरून् ॥ नाभ्यासापेक्षया वर्चस्यनिर्गत्य सविधिरिति गुरून्, नाभ्यासापेक्षया ।

" वृत्तिः । नप्रमाद वृत्तिः, नप्रमाद

Page Line

" ,,

•

तमप्राक्षुः ।.

पुनः प्रसारित यथास्थितम् शेमुषी । नलक्षणाभिक्षतया परिष्कृतम् शेमुषी, नलक्षणाभिज्ञतया । तमप्राक्षुः पुरः प्रसारित प्रणाम प्रमाण " ॐ, सदय सदयं

कश्चित्कुल कच्चित्कुल "

सुकुमारोष्णीषकया सुकुमारोष्णीषिकया

निस्तृतै निस्सृतै

" द्वादशाभि द्वादशभि

गृहीत गृहीतः सचेतातत्करुणा " در सचेतास्तत्करुणा

अनविद्यां ,,

अनवद्यां भागान् । मागात् । ""

आभ्यागम अभ्यागम

प्रत्ययं " प्रत्यहं

رو सानुनयः सानुनयं

ज्योतिष्कालापं ज्योतिष्कलापं "

महेयी माहेयी "

संपातदामित संपातशमित " foot- मेल मिल

note

घोरंकुरं ॥ धोरंकुरं ॥

तदीयवाचो विस्मापित तदीयवचोविस्मापित 2 2 2 2 "

तर्जनव तर्जतइव

प्रायुङ्क्त ॥ प्रायुज्यत

तनुश्शरदीव तनुश्शारदीव

३८ २२ धन्वंतरीकुल

देशान्पदर्शति "

रहस्यमसा (ही) त् ॥ ,, foot- सी Page Line यथास्थितम् परिष्कृतम् धन्वंतरि कुल देशात्प्रदर्शित रहस्यमग्रहीत् ॥ omit note

वयोव्यामोह वचोव्यामोह

वार्षीयस्य वर्षीयस्य "

विवौतौ ॥ विवैतौ ॥

" जहासमानो समान

प्रजानगे प्रजानते

वासास्तव वासोत्सव

कुशलापि 22 foot- 23 विक्षस्थल्यं कुशला अपि विक्षस्थलं note

हर्षमाण कोटिं

މލ सत्कृतगया (?) सततया

धारयद्भिरुग्रथितकुंचिकै हर्षमाणः कोटिं धारयद्भिरुग्रथितकुंचिकैश्च- वर्मभिश्व र्मिभिश्च

वदाता वदान्यता

साभामंटप सभामंटप 2 3

प्रसादन प्रसाधन

नाभ्यासिषया नाभ्यसिषया " re

मनभिक्षम मनभिज्ञम

22 दुरीकारं दूरीकारं

विज्ञाप्य विज्ञाप्य

" साचवा- सचिवा-

7 Page Line यथास्थितम् परिष्कृतम्

५१.

शिश्रूषया शुश्रूषया

སྙ एवमुपयातेषु. एवमपयातेषु

" स्तुंदलितां स्तुदिलितां

तितिक्षवः तितिक्षवः

9° मदभराश्वक मदमराइशक

न्न्यायेन न्यायेन

मानपापपयोपार मानयापपयोपरि

परंपरं परात्परं " भिदं भिवं "

५५.

यात यत

हासः ॥ " हंसः ॥

वोपली वोपदी

निश्रुत निस्रुत

foot- † [ भगवान् • • .] [... भगवंतं note

भागनृपतयः भागो नृपतिः

मेदुर हतसुमेदुर "

मयूखश्शार मयूखस्फार

इव मिव

विदमुदतं । विधमुदतं ।

" छेदने छेदेन

मतांबुध मतांबुधः

तुरंगभद्र तुरंगस्य भद्र

22 भूयिष्ट भूयिष्ठ

मंडल: मंडलः, सुरपतिसुधर्मा सुरपतिरिव सुधर्मा دو .]

Page Line यथास्थितम् परिष्कृतम्

ग्रामिणी ग्रामणी अग्रिणी अग्रणी " "

वालपल्यां वालवल्यां

जनितायशः श्रीः " जनिता, यशः श्रीः " "

" गुणानितनियं गुणानितिनयं मदनेन प्रांशुना, मदेनेन, प्रांशुना

कुलदेवतेव 6 निर्वेद सर्वेपि धुरं ,, कुलदेवतायामिव निर्वेदमापन्नास्सर्वेपि धुरां " دو

मासुर्बोधोप.... नि, पुराणा मासुः । बोधोप... नि पुराणा " ---

जव जीव

स्वैर्य स्थैर्य "

चिद्वाम चिद्याम "

नियम यमिन މ

मवतीर्णमेव मवतीर्णमिव 3

कयाष्ट "

विशकोश دو

2 دو " 2 3 foot- 8[युग्मेसह्यस्स्व] note नीयाकारायम

युक्तिसह

دو

तमेतं नवप्रकाश कयास्पृष्ट विश्लथकेश [युग्मविन्यस्त] नीडाकारायां युक्तिभिस्सह तमेनं नवकाश [य्य] 8 (य्यं) रसिंजितै रशिंजितै किरणाजिघ्रावग्रिम किरणराजिघ्रामग्रिम

Page Line

लक्षण न " सीमांतवमन्ति संखेसंखे....कर्माणिवा " ور समयोजतियः । यथास्थितम् मकुट

७७-७८ १९-९

• भूपयोभिः परिष्कृतम् लक्षणस्य (णेन) मकुटं सीमांतमवन्ति may be slokas भूपयोधिभिः संयोजयतियः । श्रस्तानां श्रांतानां "

" [ ] नाविवराणिवारु [शैला ] नां विवराणि वारुरु

तेनाजाधि तेनराजाधि دو

र्विसभजक महा विभजन कमा "

कंचकपाल कंचनकालं

गोष्टी गोष्टी 33 " परानुष्टित परानुष्ठित رو

पुरदुरहं पुरंदराहंकारे

विविधझंकार विविधालंकार 33 मर्मशता मर्मज्ञता " دو

गणयति कवि " सोभगत 2 " " دو

कमल स्वेनं गणने कवि भगवतः कमलं स्वेन नेदा नेदी "

दाह्लादान "

चतुर्विनयकवितानिता रूढ "

वरि स्वतिबिंबा "

कवयः दाहादन चतुर्विधकवितावनिता रूढः वीरु स्वप्रतिबिंबा कवयः ।

Page Line यथास्थितम् ८१ ११-१३ तेषामसौ. .. " 10 परिष्कृतम् Sloka. नाथः कवि "

देव्याः गिरां " तुरिति " " "

" दर्शिनी सप्राणित पद्यमिममेव सूचयते देव्यागिरो तुः । इति दर्शनी संप्राणित यज्ववर पद्यमिदमेव सूचयते । ""

यज्वर

" " १७-२० ग्रामान्... वांछति ॥ Slokas

सुत्राणतः गाढपतिर्गजान् " " द्वाजिनः " "

कांचनीं "

प्रमोद विषय "

देवसिद्धोप सुरलाणतः । गौडपतेर्गजान् द्वाजिनः ॥

कांचनी । प्रमुमोदविषया देशीयोपि دو

دو

मानताग्रेसर " or 5

र्वालकल्यै नरया मानवतामग्रेस वालखिल्यै ननया " دو कुशलंप्राक्षिपत् ॥ कुशलमप्राक्षीत् ॥ 3 " मधुर [ ] मेदुर [सरकवि]

دو महरित् मुदाहरत् " २१-२२ वादनिपुणै ... विजय (सि ) * may be sloka. 33 foot- *[से] [व] note

९ यशेभि यशोभि " ११ [ ]

.Page Line यथास्थितम् ૮૩ पांहायैरवकुंठ 11 परिष्कृतम् पांडित्यैरकुंठ

" बाहाटव बाहटव

[ ]

" शालीरवाग्भिः [मनीषाविशेषः ] शालीनवग्भिः

" पारयत् । पाठयत् ।

सरसि सरसिकैः "

नामनि महावास्तव्य नामनिर्मिताग्रहारे

प्रबंध्य प्रबंध "

"2 दर्शिनी दर्शनी 2 2 2 2 2 2 विवाकवसदाचार " विवाकस्य सदाचार "

1 m 5 w 2 यज्व यज्ववर देवराजसौमर्वाथि देवराजसोमपीथि

तातावचरण तातचरण व्यासयोगी सूक्ति . परेतां । ......किं भवंति Sloka-- सोयचक्रे व्यासयोगीशसूक्तिं तेनाकांतल्पजल्पं पठतु । लीलांबाधौनीरधौ गंधलालां Page Line पातुं धीरालालसाः किंभवंति ॥ FOR THE NOTES. Read For 12 20 in seventies 17 18 न 18 15-16 at Tirupati. Even 16 " at Tirupati, he had in the seventies नम्रं at Tirupati, even at Tirupati. He had