Page:The Indian Antiquary Vol 1.pdf/137

 APRIL 5, 1872.]

BANABHATTA'S CHANDIKASATAKA.

Datte darpät prahãre sapadi padabharotpishta dehâvašishtām Šlishtāmā Śringasya kotim mahishasuraripor nāpuragranthisimni | mushyādvah kalmashāni vyatikaraviratävä dadānah kumâro

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mātuh prabhrashtalilākuvalayakalikākarnapū rádarena || (5) Trailokyátankanāśye pravis'ati vivaše dhātari dhyānatandrām

indrädyeshu dravatsu drawinapatipayah pālakālānaleshu | sparsenaivätra pishtvá mahisham atirusham trăsayantam jaganti pātu tvåm pancha chandyāścharananakham ime nāpare lokapalāh || (9) Kunte dantairniruddhe dhanushi vimukhitajye vishānena múlal

lāngülena prakoshthe valayini patite tat kripáne svapāneh" | šūle lolánghrighâtair lalitakaratalát prachyute düram urvyām

sarvānginam lulāyam jayati charanataš chan dikā chūrmayanti || (102). Translation.

1.

“O brow, do not interrupt thy coquettish

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does never wear, Glory to her, who crushed with her foot M a h is h a like the lac-dye of her soles and who threw him away, when he had be

come worthless through the taking of his life-juice. 4. Glory to those jets of blood that issued from M a h is ha, when he was struck by Devi's trident, and that made the gods ask themselves in perplexity, ‘Has Death, greedy to swallow

the three worlds put forth his three tongues at once Or are the roads, which Vishnu steps on, lit up by the brilliancy of Krishna's lotus feet? Or have the three Sandhyás appeared (at once) in consequence of the devotions of the enemy of Cupid 7"

5. When M a h is ha, the enemy of the gods, struck out of pride, the tip of his horn, which became the sole remnant of his body, that was crushed by the weight of (Devi's) foot, became entangled in the knot of her anklet,_May Kumar a who at the end of the combat took

it up, supposing it to be the bud of a lotus fallen from his mother's ear, take away your sins. 9. May the five toe-nails of Ch a n di—not

these other guardians of the world—protect you, since by their mere touch they crushed the over furious Mahisha, who made the worlds tremble,

O

while the Creator, who was to be exiled for the

face, throw off the (expression of) passion! O hand, why brandishest thou the trident in ex pectation of strife. He is no longer alive.” Speaking thus De v i reduced, as it were, to their natural state her limbs that showed signs of rising anger. May her foot that stole the vital spirits of the enemy of the gods, being placed on your heads, take away your distress.

torment of the world, helpless entered weary meditation, and In dra, with the other gods, the Lord of Wealth, the Guardian of the Ocean, Yama and Agni, took to flight. 102. His teeth held firmly the spear, his horn had entirely unstrung the bow, his tail, like a

play !

2.

O lip, what mean these contortions !

Whilst his bellowing of defiance, that

surpassed the roar of the ocean, was conquered by the jingling of her anklets, and whilst the blood, flowing from the wound inflicted by his encircling horn, was mistaken (by the goddess) for the lacdye of her foot-soles, she placed, by mistake, her foot on the shoulder that resem bled a touch-stone, and took the life of Mahisha.

May that female Siva give you happiness. 3. The worshipful goddess assumes, through her anklets that make the hare-bearer's bright ness fade, or through the moon-like brilliancy of

bracelet, encircled the elbow, from her hand, her sword had fallen, by the spasmodic blows of his feet the trident had been flung from her

graceful hand, far away on the ground—Glory to Ch a n dika, who (then) crushed all the limbs of the buffalo with her foot.”

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As the story of the Jaina commentatorf has gained a fresh interest by the recovery of the Chandikó Sataka and as it is not improbable that other statements which it contains may prove of use of students of Sanskrit literary his tory, I give in conclusion a translation of the

introductory Kathá which describes the origin of the Bhaktāmarastotra, as far as it relates to

affection of a son and who certainly purifies us,

M a y ár a and B fin a. It runs as follows:— “Formerly there lived in Amarávati Ujjayini, Sri Ujjayini, a Pandit, named Mayāra, who had

—MS. against metre and sense.
 * Langulena prakos'the valayite tatkripanasya pāneh.

of the reigning Pattadhári Gunachandra, in the Vamsävali,

+ Though the commentator does not mention his name, or

at the conclusion of the book. S'ritilaka of the Abhaya devavamsa was the teacher of Rajas'ekhara, who wrote the

her toe nails, such a splendour, which Jahnu's

daughter, who was flung into her course by the

time, it is very probable that he lived at the beginning of the

15th century, as he names S'rítilaka Sūri as the predecessor

Prabandha Kosha in 1347.