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Vol 10, Purna (a novel in Sanskrit), by Kavyakantha Ganapati Muni

Vol 10, Purna (a novel in Sanskrit), by Kavyakantha Ganapati Muni

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Published by Sampadananda Mishra
We have seen various types of writngs of Vasishtha Ganapati Muni in the earlier volumes of his Collected Works. We have seen his poetical compositions in numerous metrical forms, we have seen his writings in sutra form, we have seen his commentaries in prose form. In this volume we see Vasistha Ganapati Muni as a distinguished novelist. This volume is entitled as 'Purna'. This is an imaginary novel in Sanskrit written by Vasistha Ganapati Muni. It is difficult to say in which year he wrote this novel. But we can certainly say that in the beginning of the nineteenth century when writing novel in Sanskrit was very unusual,it was Vasishtha Ganapti Muni who has given us this beautiful novel entitled Purna. The word purna means ‘full’, ‘complete’, ‘finished’, ‘concluded’. But this novel of Vasishtha Ganapati Muni is an incomplete one.

The entire text, as it is available, is divided into two parts. The first part has twenty-five chapters and is complete. The second part has twenty-one chapter and is not complete. In the beginning of the novel there are eight introductory verses in which the Muni explains about the techinque he has followed in writing this novel. At the very beginning he invokes the mystic power of lord Indra to guide him in writing the novel by providing him illuminating intuition and charming speech. At the end of these introductory verses the Muni proclaims that no description here is dry and uninteresting and irrelevant. A conscious reader can very well appriceate the speech, style and diction of the Muni. The development of the story through many chapters is amazing. The novel is crowded with many characters. One would often get confused with many names. But the Muni has handled all of them so beautifully that one never gets confused while reading the novel. Indeed, Purna is a unique literary creation of the Muni. Though incomplete or apurna, Purna, because of its unique style, because of the touch of the masterly hand of the Muni, is svayamsampurna or complete by its own strength.

[This introduction continues on page 30 of the document]
We have seen various types of writngs of Vasishtha Ganapati Muni in the earlier volumes of his Collected Works. We have seen his poetical compositions in numerous metrical forms, we have seen his writings in sutra form, we have seen his commentaries in prose form. In this volume we see Vasistha Ganapati Muni as a distinguished novelist. This volume is entitled as 'Purna'. This is an imaginary novel in Sanskrit written by Vasistha Ganapati Muni. It is difficult to say in which year he wrote this novel. But we can certainly say that in the beginning of the nineteenth century when writing novel in Sanskrit was very unusual,it was Vasishtha Ganapti Muni who has given us this beautiful novel entitled Purna. The word purna means ‘full’, ‘complete’, ‘finished’, ‘concluded’. But this novel of Vasishtha Ganapati Muni is an incomplete one.

The entire text, as it is available, is divided into two parts. The first part has twenty-five chapters and is complete. The second part has twenty-one chapter and is not complete. In the beginning of the novel there are eight introductory verses in which the Muni explains about the techinque he has followed in writing this novel. At the very beginning he invokes the mystic power of lord Indra to guide him in writing the novel by providing him illuminating intuition and charming speech. At the end of these introductory verses the Muni proclaims that no description here is dry and uninteresting and irrelevant. A conscious reader can very well appriceate the speech, style and diction of the Muni. The development of the story through many chapters is amazing. The novel is crowded with many characters. One would often get confused with many names. But the Muni has handled all of them so beautifully that one never gets confused while reading the novel. Indeed, Purna is a unique literary creation of the Muni. Though incomplete or apurna, Purna, because of its unique style, because of the touch of the masterly hand of the Muni, is svayamsampurna or complete by its own strength.

[This introduction continues on page 30 of the document]

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09/30/2013

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COLLECTED WORKS OF
VASISHTHA KAVYAKANTHA GANAPATI MUNI
VOLUME TEN
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Editor
K. Natesan
Associate Editor
Dr. Sampadananda Mishra
Published by
V. S. Ramanan
President, Board of Trustees
Sri Ramanasramam
Thiruvannamalai
Tamil Nadu - 606603
Researched and Edited by
Kavyakantha Ganapati Muni Project
Guru Nayana and Maharshi: The Call and the Grace Trust
1, 8
th
cross, Tagore Nagar
Pondicherry - 605008
Copyright
Sri Ramanasramam
Thiruvannamalai
Tamil Nadu - 606603
First Edition 2008
Price: Rs. 300.00
Printed in India by
All India Press
Kennedy Nagar
Pondicherry - 605001
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CONTENTS
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PUBLISHER’S NOTE
This volume entitled PurKD, is an imaginary novel written
by Vasistha Ganapati Muni. This presents the story of king
Satyasena of Anga who was defeated by Pradyotana, the king of
Magadha. The supporters of Satyasena secretly form organisations
in order to fight against Pradyotana and help Satyasena getting
back his kingdom. In this mission Purna, the daughter of Satyasena’s
sister Manimala, plays an improtant role. Therefore the title has
been aptly given as PurKD. It is a matter of regret that the novel is
incomplete. The available text is diveded into two parts and has
forty-six chapters. Each chapter is given a title which suggests the
subject matter of the chapter. The language, style, presentation,
characterisation of the novel present Muni as a distinguished
novelist of ninteenth century. This novel has one defect, that it is
incomplete. Otherwise from various other standpoint PurKD is a
successful novel.
We trust that the readers of this volume will have a new
taste of Muni’s genius, and a very different aspect of Muni’s literary
personality.
We earnestly pray that Sri K. Natesan, who has dedicated
himself to the compilation, editing and publication of all the works
of the Muni, may continue to receive Sri Bhagavan’s Grace and
Blessings enabling this ardent nonagenarian devotee to success-
fully complete his cherished project.
Sri Ramanasramam V.S. Ramanan
Tiruvannamalai 2008
PUBLISHER’S NOTE
This volume entitled PurKD, is an imaginary novel written
by Vasistha Ganapati Muni. This presents the story of king
Satyasena of Anga who was defeated by Pradyotana, the king of
Magadha. The supporters of Satyasena secretly form organisations
in order to fight against Pradyotana and help Satyasena getting
back his kingdom. In this mission Purna, the daughter of Satyasena’s
sister Manimala, plays an improtant role. Therefore the title has
been aptly given as PurKD. It is a matter of regret that the novel is
incomplete. The available text is diveded into two parts and has
forty-six chapters. Each chapter is given a title which suggests the
subject matter of the chapter. The language, style, presentation,
characterisation of the novel present Muni as a distinguished
novelist of ninteenth century. This novel has one defect, that it is
incomplete. Otherwise from various other standpoint PurKD is a
successful novel.
We trust that the readers of this volume will have a new
taste of Muni’s genius, and a very different aspect of Muni’s literary
personality.
We earnestly pray that Sri K. Natesan, who has dedicated
himself to the compilation, editing and publication of all the works
of the Muni, may continue to receive Sri Bhagavan’s Grace and
Blessings enabling this ardent nonagenarian devotee to success-
fully complete his cherished project.
Sri Ramanasramam V.S. Ramanan
Tiruvannamalai 2008
ii
EDITORIAL
¤-- ~i:nºi”i:i¤i¤ª¤ ¤-i·¤n¸ +
¤i n:-’i¤-i’i ·ii-a ·¤i-anai-¤ ++*
vande QrnramaKarIerDcDryasya padDbjam
yo me’darQayadnQaW bhDntaW dhvDntamatntya.
I bow down at the Lotus-Feet of Sage Sri Ramana, the great
Teacher, who has shown me the Self-effulgent Supreme Lord
beyond nescience.
~iƒi:¤-a ¤-¤ +¤iainil-n +l¤n¸ +
¤-- ªºi¤la -¤ a:¤”i·i: ª×n¸ ++
oOkDravadanaW vandyaW kavnnDmDdimaW kavim
vande gaKapatiW devaW naraveIadharaW gurum.
I bow to the adorable God Ganapati, Pranava-faced, the origi-
nal Poet of poets, the Guru in human disguise.
¤-¤i·i¤a lª:i l¤al=a· =-ni-n;i¤a
·ii:·ii:a=¸l:l·i¤a¤a ¤¸¤· ¤lazi¤a +
n-·i· ln·i¤a nrl”i¤:ºi· ~i¤i¤a·ni¤a
+i-¤· +ºa¤a l·i¤i ·ia¤a +ªnl¤-ªn an· ++
vedairbodhavate girDW vilasitaiU sammodamudrDvate
dhnrairbhDratasuribhirbalavate purvaiU pratiIFhDvate
mantraiU mitravate maharIicaranaiU DcDryalakshmnvate
kDvyaiU kaKFhavate dhiyD dhanavate kasmaicidasmai namaU.
*The first verse here is by Ganapati Muni and the remaining three are by
Sri Kapali Sastriar.
iii
His wisdom is founded on the Vedas. With scintillating speech
he is poised in Bliss. His strength has its foundation on the
steadfast seers of this sacred land of Bharata. He stands firm
by the realisations of the ancients. The mantras are his close
companions. It is his good fortune to have the Maharshi as
his guru. His voice reverberates with poetry. His intellect is
his wealth. Salutations to him, the Ineffable.
-ra -¸:i:l¤ z-i a -¸:· ¤iºiila ¤i a· ªn:ºia l=;· +
+·i a l¤·i al-- ¤ ¤ªnia¸ l¤:i¤= -¤ z-¤i=aª·i· ++
dehena duro’pi hrdD na duraU prnKDti yo naU smaraKena siddhaU
kathaW nu citraW tadidaW ca yasmDt virDjase tvaW hrdayDsanasthaU.
Though physically not near to us, thou art close to our hearts.
Thy presence is intense by the mere remembrance that makes
us happy. No wonder for thou reignest shining in our hearts.
Bowing down to all my gurus, I am indeed very happy
that I have been chosen as an instrument to carry out the most
heart-fulfilling work of editing the Sanskrit writings of my beloved
guru, Vasishtha Kavyakantha Ganapati Muni, most affection-
ately known as “Nayana” (as called by Bhagavan Sri Ramana
Maharshi). I am very certain and also feel strongly that it is only
the Divine grace and power of the Maharshi and Nayana that
have guided me to undertake this work, whatever the outer cir-
cumstances might appear to be. Besides, I am also clear that it is
the Divine Grace which has prepared me over many long years
for this work. Therefore, with utmost humility, I would like to
write these few lines as an editorial for the Collected Works of
the Muni.
Vasishtha Ganapati Muni was a colossal figure of wis-
dom and tapas, and there is no doubt that he was the most pro-
lific author of spiritual writings in Sanskrit in the 20
th
century. His
iv
writings reflected the depth and vastness echoing Vedic spiritual-
ity, encompassing varied topics, like verses of adoration to differ-
ent deities (in various metres), verses depicting the principles of
existence, aphorisms on a vast array of subjects, prose writings
such as commentaries, on Dyurveda, on astrology and even in the
form of novel. However, most of his writings have not yet been
published. The Muni, a genuine spiritual seeker who attained to
great heights and depths of spiritual realisation and wrote exten-
sively on various topics, was never concerned in the matter of the
preservation and publication of his writings. Those close to the
Muni knew that he would simply hand over many of his writings
to his disciples and would not ask for the same again, and in the
process many were slost. Nevertheless, the writings of the Muni
were an outpouring of his tapas, the soul’s seeking for the Eter-
nal. Therefore, these are not only of great spiritual value but also
immensely important from a socio-cultural viewpoint, and need to
be preserved for ages to come.
I came to the lotus-feet of Sri Ramana Maharshi in the
year 1922 through my first Sanskrit teacher, Sri Vasudeva Sastry.
I met Ganapati Muni for the first time in 1926. Muni’s son, Sri
Mahadeva Sastry, was my Sanskrit teacher in the Municipal High
School where I studied. The Muni used to come to the school
and speak to us at length on various topics (under the auspices of
the Sanskrit Association). It was at this time that the Muni initi-
ated me into certain mantras. Out of my simplicity, once I asked
him as to how to master the Sanskrit language. His reply was
immediate, direct and simple. He advised me to read and write all
his works again and again, leaving the rest to the Grace. His
advice became a mantra, which has primarily governed the rest
of my life till date. I started collecting all his works and have been
reading and writing them again and again. Although these efforts
eventually took me over completely, I feel it was really the grace
v
of Bhagavan Ramana which worked within me. Soon I began this
noble work. Bhagavan noticed it with a watchful eye. He would
sometimes ask me if I had a specific writing. He would often ask
for my notes, see them and even make copies in different lan-
guages. I consider myself blessed, as there were occasions when
Bhagavan Ramana himself would write some of the verses of the
Muni (which I did not have in my collections) in my note-book in
his own hand-writing. (The facsimile of a few of these are pub-
lished at the end of the editorial for the delight of the readers.)
Most of my collections of the Muni’s writings have come
from the late Sri D.S. Viswamitra of Sirsi in North Karnataka,
who had collected these from Sri Mahadeva Sastry, son of the
Muni. I had made several trips to Sirsi, enjoyed the most gratify-
ing hospitality of this family for months, when I used to sit and
copy the works. I was also happy that I could provide some of
the originals and other works of the Muni which Sri Viswamitra
did not possess. I have also collected many other writings of the
Muni from some of his disciples like T.K. Sundaresa Iyer,
Viswanatha Swamy, Raju Sastry, Vasudeva Sastry, Appu Sastry
and Pasupathy Sastry. As mentioned earlier, some of the writings
I received from the gracious hands of my beloved guru Sri Ramana
Maharshi himself.
In my effort towards editing these writings of the Muni, I
have taken a simple approach. I have classified these into differ-
ent volumes such as adoration, aphorisms, commentaries, etc. The
arrangement of these writings in a particular order, appearing in a
specific volume, follows either the nature of the work or its aca-
demic importance. The arrangement does not reflect chronology
as the dates of many writings are not available.
One could write volumes on the Muni’s style and diction.
My aim here is not to attempt anything on this point. The Muni,
being an aIFDvadhDnn, could write simultaneously on many topics
vi
during a given period of time. Depending upon his inspiration,
before completing one work, he would start another. He would
sometimes revise and rewrite the same topic several times. For
the sake of the totality of presentation, I have included several of
these incomplete and revised versions, since I did not want to
choose one from the other. But in the case of the Muni’s mag-
num opus, umDsahasram, which was revised seven times, only
the final version has been given in the first volume of this Col-
lected Works.
I understand the need for an English translation of all that
is compiled here, which most readers look forward to. But for the
time being, I have decided to compile the Collected Works of the
Muni concentrating on the original Sanskrit texts. (The origianl
Sanskrit texts of the first four volumes are compiled and printed
both in Devanagari and Roman scripts.) However, I feel that the
translation of the work will take its own time, as it is well under-
stood that the translation of any spiritual writing is not an easy
task.
Dr. Sampadananda Mishra of Sri Aurobindo Society,
Pondicherry, a promising Sanskrit scholar in his own right, has
helped me in editing and organising these Collected Works. It is
my great pleasure to say that Dr. Mishra has been devoting a
considrable amount of time with great responsibility of editing the
Collected Works of the Muni. He has not only prepared the Shloka
Indices for the first, second, third and fourth volumes but also has
taken the responsibility of checking the correctness of the San-
skrit texts for all the volumes and preparing the Roman translitera-
tion for the first four volumes. I have immense pleasure in having
Dr. Sampadananda Mishra as the Associate Editor of the Col-
lected Works of the Muni.
This volume contains a novel entitled PurKD written by
Vasishtha Ganapati Muni. This presents the story of king Satyasena
vii
Anga who was defeated by Pradyotana, the king of Magadha.
The supporters of Satyasena secretly form organisations in order
to fight against Pradyotana and help Satyasena getting back his
kingdom. In this mission Purna the daughter of Satyasena’s sister
Manimala plays an improtant role. Therefore the title has been
aptly given as Purna.
The available text of this novel is diveded into two parts and
has forty-six chapters. Each chapter is given a title which suggests
the subject matter of the chapter. The language, style, presentation,
characterisation of the novel present Muni as a distinguished
novelist of ninteenth century. This novel has one defect, that it is
incomplete. Otherwise from various other standpoint PurKD is a
successful novel.
I sincerely pray for the grace of Bhagavan Sri Ramana
Maharshi and Ganapati Muni, so that the work is completed with
perfection and in time. It is with a great sense of humility and love
that I dedicate this editorial work to Sri Ramana Maharshi and
Ganapati Muni, my gurus, and to Sri M. P. Pandit of Sri Aurobindo
Ashram, Pondicherry, who always appreciated my efforts in pre-
serving the guru’s writings.
Sri Ramanasramam K. Natesan
Thiruvannamalai
14.04.2008
viii
The sacred work of editing and publishing the Collected
Works of Kavyakantha Ganapati Muni would not have been pos-
sible without the Grace of Bhagavan Sri Ramana Maharshi and
Nayana. I have also felt the Grace and blessings of Sri Aurobindo
and The Mother in taking up this work. Inwardly, I have been
constantly guided by the Grace of these great spiritual personali-
ties. I have also received concrete help from Sri Kapali Sastriar
and Sri M.P. Pandit. My heart melts with gratitude to these great
souls, who have been my constant guiding spirit.
Divine help works through human instruments. Many noble
people, friends and others have been a source of constant en-
couragement and I have drunk the spirit of courage and enthusi-
asm offered by them. Among these include Sri V. S. Ramanan,
President, Board of Trustees, Sri Ramanasramam,
Thiruvannamalai; Sri Vamadeva Shastri (David Frawley), Direc-
tor, American Institute of Vedic Studies, U.S.A.; Dennis Hartel,
Sri Arunachala Ashram, U.S.A.; Sri S. Shankara Narayanan, a
well-known disciple of Sri Kapali Sastriar; Sri Alan Jacobs and
his wife, J ane Adams of Sri Ramana Foundation, London; Sri
J .G.K. Murthy, Chennai; Sri A. R. Natarajan, Sri Ramana
Maharshi Center for Learning, Bangalore; Sri J. Jayaraman, Sri
Ramanasramam and the late Sri G.L. Kantham, Guntur.
This work would not have been possible but for the
caring and loving touch of Sri D.S. Viswamitra and his wife, Srimati
Kamakshi, daughter, Srimati Indrani, and sons, Sri Divaspati and
Sri Brahmanaspati of Sirsi (North Karnataka). I can only say that
it has been possible to bring out the Collected Works of the Muni
only because of this family, who, as trustees have preserved these
for posterity. I am grateful to the entire family for their loving support.
ACKNOWLEDGMENTS
ix
All the photographs of Bhagavan Sri Ramana Maharshi
and Ganapati Muni are, copyright of Sri Ramanasramam,
Thiruvannamalai. I am grateful to Sri V. S. Ramanan, President,
Board of Trustees, for allowing me to print the photographs in this
Collected Works. Sri A. R. Natarajan, Bangalore, and Dennis
Hartel, U.S.A. have also helped me in getting some photographs.
I thank them for their support. Madam Jane Adams is the artist
who has drawn the beautiful pencil sketches of the Muni. I am
thankful to her and Alan Jacobs of Sri Ramana Foundation, Lon-
don, for permitting me to publish these in the Collected Works.
The publication of the book from handwritten manuscripts
through the use of computer was a new experience for me. Typing,
proof readings, page formatting, planning the entire layout were pos-
sible due to the sincere efforts of Dr. Sampadananda Mishra and
his wife, Prashanti. I cannot imagine publishing the Collected
Works without their help. I sincerely feel that they were specially
chosen and brought into contact with me by the unseen hands of
Grace for the completion of this work. Dr. Sampadananda Mishra
is a budding Sanskrit scholar in his own right and he has helped me
immensely in organising and editing the Collected Works. I am,
indeed, very happy to have him as the Associate Editor of the Col-
lected Works of the Muni. I am very grateful to him and his wife for
all their help and support. I bless and wish them all the very best.
I am greatful to all the well-wishers who have contributed
immensly to the Kavyakantha Ganapati Muni Project,
Pondicherry. I am indebted to Srimati Chitra, Sri Mukunda
Padmanabhan and Sri Guruprasad, Srimati Kamalalakshmi,
Vasudha and Sri P.N. Viswanathan for their support and encour-
agement. Sri Vamadeva Sastri (Dr. David Frawley), Director, Ameri-
can Institute of Vedic Studies, U.S.A. has always been a continuous
source of inspiration without whose help the publication of the Col-
lected Works could not have been possible. I have no words to
thank him other than expressing my sincere feelings of gratitude.
x
I am thankful to Kishor Tripathi of Sri Aurobindo Society
who has helped Dr. Sampadananda Mishra in the Proof-reading
of this volume.
I must express my deep gratitude to the Trustees of Sri
Gitagovinda Pratisthanam, Pondicherry, for their constant support
to us in the undertaking of this project.
I am specially grateful to Sri Aurobindo Society,
Pondicherry, for extending us the necessary help needed for bring
ing this volume out.
Sri Saphal of the All India Press, Pondicherry, has taken
special interest in printing this Volume. I feel indebted to him for
bringing out the book in a beautiful way in a short time.
Finally nothing would have been possible without the help
of my family members. My wife, Smt. Gnanambal, who is not
with me physically at this stage, has done a lot of personal sacri-
fice. She helped me to carry on with the Muni’s work by taking
the family load on herself. She was an ardent devotee of Bhagavan
and Nayana. I can feel her happiness and satisfaction and continual
encouragement from a different plane even now. My children and
their families have supported me constantly during this work.
I bow down again to the Grace which made me its instru-
ment in carrying out this work.
Sri Ramanasramam K. Natesan
Thiruvannamalai
14. 04. 2008
xi
KAVYAKANTHA GANAPATI MUNI
AN INTRODUCTION TO HIS LIFE AND WORKS
Vasishtha Kavyakantha Ganapati Muni (1878-1936) be-
longs to the rare race of intellectual and spiritual giants who
crowded into the narrow corridors of the last quarter of 19
th
and
first four decades of the 20
th
century to endow life, letters and all
endevours with meaning, purpose and altitude. He was a valiant
soldier in the cause of Truth and Divinity. For communing with the
Divine, certainly he was well-endowed, gifted as he was with mar-
vellous powers of mind, intellect and soul. Even highly learned
people of our time wonder at his indubitable versatile genius, keen-
ness of perception and understanding of our modern problems,
though he had never been to school all his life. His powers of
intellect and intuition had solved and untied many mystic knots.
His wide scholarship and studies in religious lore harmonized in
him all religions and schools of philosophy. He was a master of
metaphysics and his gift transported him into regions whence he
could see the entire manifestation. In fact, he belonged to the or-
der of the Rig Vedic seers who were gods among men.
The Muni’s life story is sweet and all-absorbing and has
been beautifully rendered in the famous biography VDsiIFha
Vaibhavam by his foremost disciple, Sri Kapali Sastriar. Ganapati
Muni was born in Kalavarayi near Bobbili in Andhra Pradesh on
17
th
November1878. He belonged to a family of Sri Vidya ini-
tiates (in vDsiIFha gotram), which had actually migrated from a
village near Kumbakonam in Tamil Nadu in the late 16
th
or early
17
th
century (later the family was well-known as the
“Ayyalasomayajulu” family). His parents, Narasimha Sastry and
Narasamamba, had three sons, Ganapati being the middle one.
xii
Nearly a year before his birth, on the holy day of rathasaptamn,
his mother had been to the famous surya (Sun) temple at Arasavalli
(near Srikakulam in Andhra Pradesh) to offer her prayers and
worship. She stayed overnight in the temple after the traditional
worship to the Lord. In the next early morning she had a dream in
which a beautiful woman with golden divine radiance emerged
from the corridors of the temple, approached her with a shining
pot of fire and giving it in her hands vanished. To her utter aston-
ishment, the moment the fire pitcher came into contact with her, it
entered her womb and assumed the form of a child. Soon after
her return to home from Arasavalli, she showed signs of preg-
nancy. She believed that her child was a divine gift of God agni
(fire). While she was waiting to deliver the child, her husband,
Narasimha Sastry, had gone to the holy city of Kashi (Benares in
Uttar Pradesh) in November 1878, where he also had a unique
experience. When he was performing tapas in the ohuKoi-
gaKapati temple (near Visweswara Ghat) he had the vision of a
little child emanating from the Deity and coming near him. After
these wonderful experiences by both parents, Ganapati was born
in the parental home of his mother on 17
th
November 1878. The
father appropriately named his second son Ganapati, rooted in his
conviction that the child was an emanation of God Ganapati him-
self. It may be noted that the Vedic deity agni (Fire) is none other
than gaKapati described in the purDKas and worshipped in the
tantras. Ganapati himself was conscious of his divinity. He has
expressed this in his most famous poem UmDsahasram and has
said that he was born as an amsa (portion) of God Ganapati. He
has also expressed his conviction about the identity between him
and God Ganapati, the guiding spirit of his corporeal existence, in
his work HerambopasthDnam (Glory of Ganapati).
Ganapati was educated entirely at home. His father,
Narasimha Sastry, like his ancestors, was an expert and well-
xiii
versed in mantra QDstra, astrology and Dyurveda. With this tra-
ditional family background, proficiency in these subjects came
naturally to Ganapati. When he was only 10 years old, he was
able to prepare the pañcDOgam (almanac). He finished studying
the classical Sanskrit poems and then devoted himself to the study
of grammar and poetics. At the same time he delved deep into the
writings of Vyasa and Valmiki. Again and again he read the
Mahabharata. His horizon widened and his intellect mellowed with
an ever-deepening perception. Like the ancient Rishis, Ganapati
wanted to experience immense strength and power by the prac-
tice of tapasyD through mantra japa and meditation. Although
married at an early age to Srimati Vishalakshi, he started visiting
one sacred place after another for his tapas when he was 18
years old. He used to stay in one place for a few days or even
months. In one such visit to Bhubaneswar (in Orissa, where the
famous “Lingaraj” temple of Lord Siva is located), during his
tapas, Ganapati had a vision, in which Goddess lalitDmbikD
(bhubaneQvarn) appeared before him, offering divine nectar. As
Ganapati tasted this heavenly nectar, the Goddess watched him
with a sweet smile, full of grace. From then onwards, the sweet-
ness of the nectar became an integral part of him. After this inci-
dent, Ganapati’s intellect developed a rare sharpness and he at-
tained complete mastery over poetry. Indeed, the literary work
composed after this incident is endowed with a distinct sweetness
and grace.
When Ganapati was staying in Kashi, he came to know
that an assembly of scholars (harisabhD) would be held in the
famous city of Nabadwipa in Bengal. On the advice of his friends
he got a letter of introduction and went to Nabadwipa. There he
excelled in all the difficult tests that he was put to with an effortless
ease that stunned his examiners, who unanimously conferred the
title kDvyakaKFha (one who has poetry in his throat – voice of
xiv
poetry) on him forthwith. He was only 22 years old then (details
are in Volume 11).
Ganapati repaired to the south of the country in his 25
th
year. From Kanchipuram he came to Arunachala (Thiruvannamalai)
in 1903 to perform tapas. He visited twice Sri Brahmana Swamy
(who was later named as Bhagavan Sri Ramana Maharshi by
Kavyakantha himself) before he accepted a teacher’s job at Vellore
in 1904. Later in 1907, he resigned his job at Vellore and returned
to Arunachala. It was at this stage that he sought and gained the
grace of Sri Brahmana Swamy (Bhagavan Sri Ramana Maharshi).
An intellectual and spiritual giant who had high achievements to
his credit and a host of followers as well, Kavyakantha still felt
that his life’s purpose was not fulfilled. He remembered Brahmana
Swamy whom he had met earlier and approached him for his grace
and gain inner realization, peace and true import of tapas that he
still lacked. On 18.11.1907 Kavyakantha approached Brahmana
Swamy, who was staying in the Virupaksha cave, and prostrating
himself at his feet said in a trembling voice: “All that has to be
read I have read, even Vedanta Sastra I have fully under-
stood. I have performed japa and puja to my heart’s con-
tent. Yet I have not up to this time understood what tapas
is. Hence have I sought refuge at thy feet, pray enlighten
me about the nature of tapas.” For quite sometime Brahmana
Swamy gazed silently at Kavyakantha. He broke his 11 years of
long silence and spoke gently, “If one watches where his no-
tion of “I” springs, the mind will be absorbed into that.
That is tapas. If a mantra is repeated and attention is di-
rected to the source where the mantra sound is produced,
the mind will be absorbed in that. That is tapas.” The scholar-
poet was filled with joy to have found his guru, and announced
that the upadeQa (teaching) was original, and that Brahmana
Swamy was indeed a maharshi and should be called so thereaf-
xv
ter. He gave the full name Bhagavan Sri Ramana Maharshi to
Brahmana Swamy, whose original name was Venkataraman. Thus,
the meeting was of profound significance not only for Kavyakantha
but also for the world at large, which could learn from such a high
authority about the real stature of Bhagavan Sri Ramana Maharshi,
the Silent Sage of Arunachala. Following this momentous meet-
ing, Ganapati composed his great devotional poem,
UmDsahasram, a thousand verses in praise of UmD, the Divine
Mother, as a part of his tapas in gratitude to the great Goddess
for having given him the Maharshi as his Guru (Master). This work
is the magnum opus of Sri Vasishtha Ganapati Muni.
The Muni had the unique experience of kapDlabheda. In
the summer of 1922 at the Mango cave of the Arunachala hills,
the Muni had several yogic experiences, arising from deeper parts
of his being and invading his physical consciousness (resulting in
great physical pain). During this, he visited his Master and told
him of his inner and physical experience. His most compassionate
Master, Sri Maharshi, comforted him by placing his lotus hands
on his head. On the very night, he had the experience of the culmi-
nation of kuKoalinn sDdhanD, resulting in the most unique experi-
ence of kapDlabheda. His cranium was broken into two parts; a
distinct sound caused by the breaking arose from the passage,
which joins the two holes of the ears. A line of smoke going out of
the head was perceived there. The Muni later spoke to his dis-
ciples about this yogic experience and that this has been men-
tioned in the sixth chapter of the taittnriyopaniIad, quoting
vyapohya QirIakapDle bhurityagnau prati tiIFhati (“having sepa-
rated the two parts of the cranium, he stands established in Fire as
BhuU, the earth element”) and mentioned several great effects of
the power of yoga experienced at this time with their secrets. It is
usually believed that the physical effects of this great experience
are such that the body cannot sustain long following this event.
xvi
However, in his case, with the strength of his own tapasyD and
the Grace of his most compassionate Master, he lived for fourteen
long years (although he had to observe certain physical restric-
tions, such as that he could not shave his head nor could put his
bare feet on the ground) after this experience. This event speaks
volumes on the extraordinary nature of his tapasyD and the fact
that he was perhaps the greatest Master of tantra born on this
earth. In fact, the final revision of his magnum opus UmD-
sahasram after this experience, remains, testimony not only to his
supreme mastery over the tantras but also his ability to find the
reconciliation and concordance between the Vedic, Upanishadic
and the Tantric schools of thoughts. The kapDlabheda experi-
ence also reconfirms the conviction that he was the direct aWQa
(portion) of the Vedic deity agni (who resides as the power of
kuKoalinn in the mulDdhDra of human beings).
The poet seer Kavyakantha Ganapati Muni met
Sri Aurobindo on 15
th
August 1928. He stayed at the Sri Aurobindo
Ashram for about a fortnight. During this stay at the Ashram, the
Muni meditated with The Mother a few times. After one such
meditation, The Mother expressed that the Muni was a real yogi
who could plunge into great depths the moment he started medi-
tation and that she had not so far found any person abiding in Her
spiritual consciousness as Ganapati Muni did. Further, at the in-
stance of Sri Kapali and Sri S. Doriswamy Iyer, the Muni trans-
lated some portions of Sri Aurobindo’s The Mother
(mDtrtattvaprakDQikD) in chaste Sanskrit verses with some notes.
On reading the Muni’s translation, Sri Aurobindo seems to have
very generously observed, “It far excels the original.” It is also
worth mentioning that the Muni presented to Sri Aurobindo the
last and final version of his UmDsaharam (written in his own hand-
writing after his experience of kapDlabeheda) with specific notes
on each chapter before his meeting in 1928.
xvii
It is more than six decades since the great Kavyakantha
Ganapati Muni passed away in 1936. He was a great tapasvn,
whose one aim in life was the restoration of BhDrata MDtD (Mother
India) to her ancient greatness. Unlike others who aim at libera-
tion for themselves, this great soul believed that he must obtain the
grace of God not for himself but for the nation and through it for
the betterment of the world. Towards that consummation he had
done penance since his early years and this, too, very rigorously
during the last years of his life.
The Vedic seers were by no means recluses from the af-
fairs of the world. In fact, these Vedic seers made themselves the
superior vehicle through which the divine forces of heaven played
for the welfare of humanity. To become one such perfect instru-
ment in the hands of the Maha Shakti was the goal towards which
Ganapati worked and dedicated his entire life. Although the Muni
was a giant personality, he was very humble in his day-to-day life.
This can be proved by two incidents in his divine life. The Muni
and his beloved disciple, Daivarata, did tapas in Padaivedu near
Vellore in the year 1917. As a result of the tapas, certain Mantras
were revealed to his disciple Daivarata. Ganapati Muni, the guru,
recorded the Mantras as they came down from the lips of Daivarata,
his disciple. He even wrote a commentary on the Mantras, as
Sankara did for his disciple, Hastamalaka. There is yet another
incident to which I would like to draw the attention of the readers.
The Muni was verily a fountain of love and affection for his pupils
and followers far and near. This did not deter the guru and QiIya
from having a difference of opinion at times. The Muni blessed Sri
Kapali Sastriar and permitted him to follow Sri Aurobindo.
A scholar poet, Sri Vasishta Ganapati Muni has many spiri-
tual and other writings in Sanskrit to his credit. UmDsahasram,
gntamDlD, ramaKagntD, ramaKacatvDriWQat and saddarQanam
are a few titles well-known among his disciples and others. But
xviii
very little is known about his other numerous Sanskrit writings,
covering a wide variety of topics: praises and prayers to various
deities (stotras), poetic compositions (kDvyas), philosophy
(darQana), logic (nyDyaQDstra), medical science (Dyurveda),
astrology and astronomy (jyotiIaQDstra), commentaries (bhDIya),
novel (DkhyDyikD), letters (patrDKi) and other research works.
His versatility can also be judged from his writings sDmrajya-
nibandhanam (a proposed constitution for India) and
lDlibhDIopadeQa (a new language for the Indian people). He was
spontaneous in composing all these either in verse form (Qlokas)
or in the form of aphorisms (sutras) or prose form (gadya). Nev-
ertheless, all these were the result of his tapas, an outpouring of
his soul in seeking or gratitude to the Divine.
Of his stotrakDvyas, umDsahasram, indrDKisaptaQati,
pracKoacaKoitriQatn and gntamDlD are meant for those longing
for a great spiritual realisation. The indrasahashranDma is a com-
position of thousand names of indra culled from the Rigveda,
which are strung into a garland of one hundred and eight verses.
The ramaKacatvDriWQat (40 verses in praise of Bhagavan
Sri Ramana Maharshi) is chanted daily both at the Sri Ramana
Ashramam and in innumerable homes of the devotees of
Sri Ramana Maharshi. The Muni had an unique ability of render-
ing philosophical thoughts in the form of poetry (Qlokas), and his
writings viQvamnmDWsD, ramaKagntD, saddarQanam and
tattvaghaKFDQatakam remain in testimony to this. RamaKagntD
is in the form of recordings of questions put forth by disciples and
the answers given by the Maharshi and is one of the most cher-
ished writings of the Muni. His saddarQanam is the Sanskrit ren-
dering of Sri Maharshi’s Tamil writing, ulladu narpadu (Forty
Verses on Reality) on which his beloved and learned disciple,
Sri T.V. Kapali Sastriar, has written a faithful commentary in
Sanskrit. This reflects the spirit of Sri Maharshi’s original teachings.
xix
Of his vast and variety of sutra writings, it would be diffi-
cult to single out any one as more meritorious than the others.
DaQamahDvidyDsutram (the ten cosmic powers of the Divine
Mother as described in the tantras) is an outstanding composi-
tion, in which the Muni has described the ten cosmic aspects of
the Divine Mother and their significance. Here he has also brought
out the association of these ten cosmic aspects of the Mother
described in the Tantra with the corresponding Vedic deities.
Thereby, not only he has been able to bring forth a link between
the Vedas, Upanishads and Tantras, but also has been successful
in dispelling several wrong conceptions on the significance of these
deities. These compositions reflect Muni’s great powers of Yogic
perception. The way in which he has expounded the different dei-
ties such as kDln, tDrD, sundarn, bhuvaneQvarn, pracaKoacaKon,
etc., and correlates them to the Vedantic concepts has once for all
removed all antagonisms and has bridged the so-called gulf be-
tween the Vedantic and Tantric schools of philosophy. RDjayoga-
sDrasutra is a short and concise exposition of the Upanishadic
methods of the inner quest. Caturvyuhasutra is a revelation of
the cosmic divinities wherein he has expounded the four important
emanations of the Vedic deity Indra (DkDQa, kDla, vidyut and
surya). JaiminnyatarkavDrtikam is his own interpretation of the
sutras of Jaimini, where he has advocated that the Vedas are in-
deed pauruIeyam (of human origin). Further, in this he has given
his own interpretation of the mnmDWsD philosophy, placing it on a
higher pedestal in relation to Vedanta. His QabdapramDKacarcD
also discusses the origin of Vedas. PañcajanacarcD and
vivDhadharmasutram are related to social aspects. In the former
one the practice of “untouchability” is condemned with the au-
thority of QDstras. In the latter he deals with marriage as a sacra-
ment. His other sutra writings also include cikitsDnuQDsanam
(Dyurveda) and gaKaka-kaKFhDbharaKam (astronomy) as well
xx
as sDmrDjya-nibhandhanam (a proposed constitution for India).
The prose writings of Vasishtha Ganapati Muni too are
extensive and these include: commentaries on several texts including
Vedas and Upanishads; study on the different characters of the
great epic poem MahDbhDrata; letters to Sri Ramana Maharshi,
The Mother of the Sri Aurobindo Ashram, and others.
His commentaries on Rigvedic mantras and the nQopaniIad,
though brief, are revealing and illumining. The Muni has given his
own original spiritual interpretation of the mantras, and he was
highly critical of the ritualistic interpretation of Rigvedic mantras
by Sayana. His commentary on the nQopaniIad is original and is in
the light of the teachings of Sri Ramana Maharshi. His bhDrata-
caritramnmDWsD is unique as it establishes a link between some
of the important characters of the mahDbhDrata and those men-
tioned in the Vedic texts. ramaKagntD, saddarQana and the com-
mentary on the upadeQasDram (thirty verses written by Sri Ramana
Maharshi in Sanskrit), are most popular writings of the Muni
which reveal the greatness of the teachings of Sri Ramana
Maharshi.
His novel, purKD, in Sanskrit, though unfinished, is unique
in many ways. The style and diction that the Muni used here make
it an unparalleled novel of his time. It not only depicts the ability of
the Muni to write beautifully and spontaneously in Sanskrit prose,
but it also records his power of expressing the feelings of the heart
and not just the logic of the mind.
In the letters of the Muni to Sri Maharshi and The Mother
of the Sri Aurobindo Ashram, one can find the art of letter-writing
in Sanskrit. Through these letters he was able to express lucidly
his deepest aspirations, concepts and thoughts.
However, it is difficult to summarise the thoughts, percep-
tions and literary ability of the Muni. The Muni, indeed, was a
versatile genius and can be compared with Kalidasa and Shankara
xxi
in poetic renderings, with Vyasa in sutra writings and with Patanjali,
Shabara and Shankara in writing commentaries. The writings of
the Muni are not just some products of literary activities but are
the records of his unique Yogic experiences and subtle visions and
will be a guiding spirit and lamp for the centuries to come.
Sri Ramanasramam K. Natesan
Thiruvannamalai
xxii
We have seen various types of writngs of Vasishtha Ganapati
Muni in the earlier volumes of his Collected Works. We have seen
his poetical compositions in numerous metrical forms, we have
seen his writings in sutra form, we have seen his commentetorial
writings in prose form. In this volume we see Vasistha Ganapati
Muni as a distinguished novelist. This volume is entitled as PurKD.
This is an imaginary novel in Sanskrit written by Vasistha Ganapati
Muni. It is difficult to say in which year he wrote this novel. But we
can certainly say that in the begining of the ninteenth century when
writing novel in Sanskrit was very unusual, it was Vasishtha Ganapti
Muni who has given us this beautiful novel entitled PurKD. The
word purKD means ‘full’, ‘complete’, ‘finished’, ‘concluded’. But
this novel of Vasishtha Ganapati Muni is an incomplete one. The
entire text, as it is available, is divided into two parts. The first part
has twenty-five chapters and is complete. The second part has
twenty-one chapter and is not complete. In the begining of the
novel there are eight introductory verses in which the Muni explains
about the techinque he has followed in writing this novel. At the
very begining he invokes the mystic power of lord Indra to guide
him in writing the novel by providing him illuminating intuition and
charming speech. At the end of these introductory verses the Muni
proclaims that no description here is dry and uninteresting and
irrelevant. A conscious reader can very well appriceate the speech,
style and diction of the Muni. The development of the story through
many chapters is amazing. The novel is crowded with many
characters. One would often get confused with many names. But
the Muni has handled all of them so beautifully that one never gets
confused while reading the novel. Indeed, PurKD is a unique
INTRODUCTION TO THE
CONTENTS OF VOLUME TEN
xxiii
leterary creation of the Muni. Though incomplete or apurKa,
PurKD, because of its unique style, because of the touch of the
masterly hand of the Muni, is svayaWsampurKa or complete by
its own strength. There have been not many novels written in
Sanskrit during ninteenth century, but whatever novels are available
belonging to this period, PurKD will have an important place among
them. This Novel has one, and only one fault, that it is incomplete.
Had it been complete it would have been an unmatched Sanskrit
novel of the early ninteenth century A.D.
In this novel the Muni describes about the story of king
Satyasena who once ruled over Anga, and his defeat by king
Pradyotana who ruled over Magadha and who was also a very
good freind of Satyasena. The story is as follows:
Long ago there were three kings: Shaunaka, Kapeyo
Vajrabahu, and Kaundinya Parvatanatha. Earlier Shaunaka was
the chief minister of king Puranjaya who ruled over Magadha and
Anga, and Vajrabahu was the army-chief. Both Shaunaka and
Vajrabahu were skillful and wise in handling all types of affairs of
the kingdom. They two were true leaders. The subjects of Magadha
were not happy with king’s rulership. The king also did not care
the wise advice of the Minister and the Army-chief. It thus happend
that both Shaunka and Vajrabahu snatched away the kingdom
from Puranjaya. Shaunaka started ruling over Magadha and
Vajrabahu ruled over Anga. Kaundinya Parvatanatha was a very
powerful king who ruled over Andhra. The subjects of these three
kingdoms were extremely happy with their kings.
Shaunaka had a son by the name of Pradyotana. He
consecrated the throne of Magadha to him and went to the forest
for doing tapasyD. Pradyotana had two wives: Prabhavati,
daughter of Parvatanatha, and Padmavati, the fifth daughter of
Srinatha Bhatta, a celebrated person of the capital city of Magadha
called Girivraja.Vishakha and Vishvasara were the two sons of
xxiv
king Pradyotana, respectively born from queen Padmavati and
Prabhavati.
After the death of Parvatanatha, his son Suchandra ruled
over Andhra. He had two wives: Jayatsena, the daughter of Sanaka
who was the elder brother of Shunaka; and Shalini, the daughter
of someone called Subhavya belonging to Srikakula. Suchandra
had a daughter named Madhumati. Jayatsena was the mother of
Madhumati. From Shalini he had another daughter named Malini.
Because of Jayatsena’s untimely death Madhumati was taken care
of by her maternal uncle Indrasena who was the senDpati or army-
chief of Suchnadra.
Vajrabahu, the king of Anga, had three children: two sons
named Satyasena and Chitrasena; one daughter named Manimala.
After the death of Vajrabahu, Satyasena ruled over Anga. He was
a simple and honest king. He kept all his subjects happy. He was
happy with his kingship and had no intention to conqure other
kingdoms. Pradyotana and Suchandra had a completely diffrent
mentality. Suchnadra in the South and Pradyotana in the North
conqured many small domains and brought them under their control.
Seeing the rise of Magadha, Sumati, the chief minister of Anga,
alarmed king Satyasena of the possibility of Pradyotana attacking
Anga. He inspired king Satyasena to rise and show his valour to
the kings of Andhra and Magadha. But Satyasena ignored. He
had great trust in his freindship with Pradyotana.
King Pradyotana had a different nature. He had thought of
attacking Anga many times, but his freindship with Satyasena
always stood before him as a moral issue. He was waiting for
some excuse. Meanwhile, Pradyotana’s personal secretary
Maudgaly Jambuka presented a false story before him. He said to
the king that Samitinjaya being unsuccesful in raising voice against
king Pradyotana is now hiding in Anga, and is protected by king
Satyasena. Pradyotana now got a fine excuse to attack Anga. By
xxv
the time Satyasena came to know about this, Pradyotana had
encroached into Anga. He had a very difficult time then. His son
Simhasena had just died a day before. Queen Champakavalli was
bed-ridden. Satyasena was not in a position to fight with
Pradyotana. He sent a messenger requesting a tie with Pradyotana.
But nothing was of any use. Finally, the battle took place and
Pradyotana got the victory over Anga. Satyasena ran away with
two of his army leaders, Balabhadra and Nagadhara. When the
fighters of Pradyotana tried to catch them they killed many of those
fighters of Pradyotana. Chitrasena, the younger brother of
Satyasena came in the refuge of Pradyotana and was protected.
His sister Manimala too was with him. protected by the king.
Satyasena’s daughter Rajasena was a child. She was taken up by
Pradyotana. She grew up in the palace of Champa, the capital
city of Anga, under the rulership of Pradyotana. King Pradyotana
returned to Magadha after having appointed his representatives in
the Anga kingdom. Chitrasena was given a position in Anga. But
he lived his entire life like a slave of Pradyotana.
Satyasena’s sister Manimala afterwards was given in
marriage to Vishalaksha. She gave birth to a female child, and the
child was named Purna.
Satyasena’s daughter Rajasena was living as a captive in
the palace of her father’s enemy. King Pradyotana had decided to
give Rajasena in marriage to his youngest son Vishvasara. His
eldest son Vishakha is either dead or lost. He was not seen
anywhere. Rajasena did not accept her marriage with Vishvasara.
But she was forced to do so. Vishvasara is in love with many
other girls like Bhramari, Chandraprabha, Madhumati etc. He has
even given them words that he would marry them. But seeing him
married with Rajasena these girls now turn their face from
Vishvasara. Rajasena is revengeful. In the first few days after her
marriage with Vishvasara she did not even talk with him. She always
xxvi
considered him as the son her father’s enemy. She wants to take
revenge on Pradyotana and is ready to kill even her huband
Vishvasara, if necessary. So to fulfill her mission she decides to
come close to Vishvasara under the pretention of love. Vishvasara
dissapointed by the refusal of Madhumati, Chandraprabha etc.
turns towards Rajasena who with all love accepts him. But
Vishvasara does not understand that he is being constantly cheated
by the love of Rajasena.
Both in the Anga and Magadha kingdoms, two or three
powerful organisations grow up and these started working secretly
in order to harass and fight against the rude king Pradyotana.
Among these organisations Udayankarasangha is the most
powerful, and people connected with this organisation work
sincerely to bring back Satyasena to rule over Anga and Magadha.
King Pradyotana is very much afraid of this organisation and is
not at peace.
Till the sixth chapter of the first part of the novel we see that
this is how the story was narrated by a wandering lady monk
named Devarakshita to Purna, the daughter of Vishalaksha and
Manimala, the niece of the defeated king Satyasena. From the
seventh chapter of the first part till the end of the available text we
see that the Muni has described the present situation of Magadha
and Anga, the workings of one secret organisation named
Udayankara-sangha, and the active participation of its members
in reestablishing Satyasena in Anga. From this point onwards we
meet new characters, young and old, and new stories connected
with the life of these characters etc. In each chapter herefrom we
see dialogues between two or a few characters where the issue is
either related to the political situation of the country or the workings
of Udayankarasangha or about some matrimonial matter. Each
chapter in this novel has been given a title, and the title itself suggests
the subject of that chapter. For example the chapter titled
xxvii
asidhenukayD pratyuttaram describes the heroic deed of Purna
who uses her knife (asidhenukD) for stabbing severely a man named
Virasimha who was chasing her and forcing her to marry him.
In different chapters of this novel we meet cahracters like
Vishnusharma, the nagarapDla of the capital city of Magadha.His
father Bhavasharma is introduced in this novel as a miserly person.
Devasharma is the elder brother of Vishnusharma. Bhavasharma
had one daughter named Chandraprabha. Vishnusharma is a
powerful, wise and trustworthy officer of king Pradyotana. But at
the same time he also is a powerful member in the Udayankara
organisation which is working to reestablish Satyasena in Anga.
Apart from the above characters we come across in the
novel the follwoing characters: Vishamasidhhi who is in charge of
training the army people of king Pradyotana, and Katyayani is his
wife; Indrasena the army-chief of Magadha, and his wife Bhadra;
Harimitra, the treasurer of Magadha kingdom, and his wife
Tanumadhya; Vachaspati, the court priest, and his wife Sinivali;
Ranayana, the principal of one Kanyakula, and his wife Kantimati;
Satyaratha, the only son of Srinatha Bhatta who is a most
respectable person of the kingdom.
Katyayani, Bhadra, Tanumadhya, Sinivali, Kantimati were
the daughters of Srinatha Bhatta. Apart from these five daughters
he had two more: Padmavati who married king Pradyotana; and
Rajakali was given in marriage to Virabhadra who was a
daKoanDyaka in the army of Pradyotana, and came in the refuge
of Satyasena and after being excused by him ran away from the
battle for the sake of saving his life.
We also come across the names of Gajavira, the head of
the Udayankarasangha; Sumati, one of the officers of Gajavira
working in Anga; Kalanatha, the personal officer of Gajavira;
Ruchirashva, the head of Parantapasangha, another organisation
constantly harassing the kingdom od Magadha; Virasimha, son of
xxviii
J ambuka, woking as a sahasrapati in the force of Pradyotana;
Manorama, the daughter of Ranayana; Phalini, the daughter of
Nagadhara who lost his life in the fight between Pradyotana and
Satyasena; Malati, mother of Phalini; Yashodhara, the husband of
Malati’s sister Mallika and causin of Nagadhara; Aparajita, a lady
living the life of a tapasvinn after her husband’s death; Bhramari,
the daughter of Varakarma and sister of Sukarma who is working
as a sahasrapati in the Magadha kingdom; Sulakshana, daughter
of Ripunjaya, a vassal of Pradyotana; Vilasavati, daughter of
Jambuka; Kanakavalli, daughter of Hiranyanabha. Most of the
male characters are important officers of king Pradyotana, and
most of the female characters are their wives and daughters. Here
we see one female character Kamasena who is a prostitute and
she had her love with Sukarma, the brother of Bhramari. But finding
Rudrasena to be more wealthy than Sukarma, she falls in love
with him and turns away from Sukarma, and afterwards she was
also rejected by Rudrasena.
Thus, we see in the novel a veriety of characters, each one
contributing something towards the development of the story.
The entire novel is written in a fine style. Here one finds that
the language of the Muni in this novel has been simple, lucid,
consistent, and here one feels the original force, spirit and the flavour
of the Sanskrit language. Thus, the simplicity and lucidity of
language, excellent character-building, powerful imagination,
charming descriptions, all these make this a novel of its own kind.
Sometimes we see that the descriptions are so powerful and living
that they leave indelible impact on the mind of the readers. The
message of Srinatha Bhatta to all present on his birthday ceremony
is one of the best of its kind. By reading this message one enters
into a serene world; one starts turning within, reflecting on oneself.
To give a feel of the Muni’s language and style, and to end the
introduction to this volume, below is given the above message.
xxix
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=-¤-·| ª¸ ·|¤- ¤|ª ¤ ¤- - -|t ¤r ª¤||ª|- ·|¤¤ ·|ª¤
-|-¤||-¤| Ÿ|r· ¤·|= -ª= ·||=·| =-¤-·|¤·||¤·|-=¤
ª¤ª¤|¤·|·|· · ·|a| ¤t¤ª|¤-¤ ·|¸”|º||=|- -ª¤|¤-¤|=||-¤¬ª¤
ª¤¤ ¤|·|-¤|-¸ · :-· ¤· ·||=·| =-¤z ¤|-¤|Œª|¤ ¤|·|=t|¤
- ¤·||¤-·¤=¸ ·'' :|- -ª¤|ª-|-¤||-¤Ÿr·-¤-·|| |-¬¤· ·
-ª=|-¤ =…|--·|¤ ·-¤-¤ -·|t =º| =| ™-¤ | -ª-¤ ”|| ¤·|| ·
¤ ·|= |¤¤|·|¤-·¤| |¤’||º|ª¤ |¤”|¤· · ¤·|=¤ ¤| ¤- -ª-¤ ”|º|=¸ ·''
¤|·|=t· == |¤·|| ¤|·|-=¸ · = =- :|- =-¤·¤|·’||·¤ ==
|¤-| - |¤|Œ-¤·|¤-¸ ·''
|¤¬=|·· ¤ª| ¤|·|-¤|ª- |¤-| ¯''
¤|·|=t· ¤ª| ·|-~¤¤ª¤ |¤¤|t ¤·|¸ ¤·|¤||’|”||:|·|-|-ª- =|·-·
-ª| =n=¤·|¤-¸ ·''
|¤¬=|·· ¤·| a|-|=ª -¤ |¤-| ¯''
¤|·|=t· =-¤|- == |¤-| |t=|¤- ·-¤¤ ¤-¤|·-· ·''
|¤¬=|·· -ª¤ |t=|¤-·=- ¤| t-· ¯''
--· ¤|·|=tª¤| -¤ ¤·
¤|·|=t· ¤-||¤- =-¤= -=-¤ r ·-· · -|ª=-==¤
|¤’||º|ª¤|-¤ ”|º| ¤ ¤ ·-¤|-¸ · |¤’||º| - =t ¤=-¤¬- ¤|·¤ |¤¤
(¤ ¤·|¤|=|= |¤- == |¤·| ·''
|¤¬=|·· ¤·| =-· ¯''
¤|·|=t· |¤’||º|· =t -- ¤|·¤|¤¤·- ·|·|’|ƒ·|’|º|·=|·|·
|¤- ¤¤-|· · -·| =·¤ =|· ªº||--¤ª| |-¤¤|-|·|·| |-= |¤-
|’|-|·|¸ |¤z ·''
|¤¬=|·· .==--|”|=¸) |¤|=ª =-¤=¸ ¯''
¤|·|=t· -«|·’|· =-¤=¸ · ¤-¤«|ª’|| ¤|·|-¤|-¸ ·''
|¤¬=|·· ¤ |=|ª == z|-·|| ·||-¤t|¤ |¤=·| |t=|¤- ·-| |¤’||º|· ·
¤|¤ª--¤|·º| -ª¤ ¤|·¤|¤¤ª¤ |¤|ª- ª¤|-¸ · = |¤=¤·|¤-|¤
|¤·| ¯''
¤|·|=t· -¬|¤¤|=|·|-|¤ -¤¬|·- |¤- ·-· ·''
|¤¬=|·· -¬|¤¤| =|·||¤-¤| ==· ·||·-º|º÷ ¤¤¤|=|-
-ª¤ =|-· ª¤|-¸ ·''
¤|·|=t· = (¤ -ª¤|ª’|· ª¤|-¸ ·''
--- iw .kkZ
|¤¬=|·· .=¤ªº||=¤) =t|-ª’|| ªª¤- |¤¤-|¤·-· ·
=º| | |¤¤-· ¤|-|-¤¸¤|=ª |¤”|==†º- =¤-|=¸ ¯''
¤|·|=t· ¤”||-¤¸¤=¸ ·''
|¤¬=|·· ¤·- := ¤-||-- -¤ |¤-| =|¤·||=|¤ -|¤·|¤-¸ ¯''
¤|·|=t· -==¤· =· · ·||·-|ª|t-|¤¤|t|-=¤ =--r|¤|·
¤|-zª ·¤||¬-| ª ·º||¤¤’| ¤- == |¤-| - ¤||·-¤|-¸ · =-¤ |- ¤
|t=|¤- ·-|· - (¤ ¤|-|-¤-||· ¤·|¤¤|·|- == |¤-·|’|¤· ·''
|¤¬=|·· ¤· = ¤|·¤ |¤¤· ¤ª-¤ |¤·| ==|¤|·|== ¤|·|-¤|-¸ ·''
¤|·|=t· -|-ª-ª¤ -|= =n -|¤·|¤-¸ · -|-ª¤ a|-¤¸¤ (¤
=· · =¤| -¤-|=-=¸ · = ·º|-·|·ª¤ |¤-| ª¤||ª|- ·''
|¤¬=|·· =º| =| ™-¤ | -¤ ==|¤|·ª-¤¤| · a= ¤ ·«|º||¤· ·''
¤|·|=t· ¤|-||= --¸ ·''
|¤¬=|·· .=-ªª¤· º|) |¤ =--| ”| º| ¤- - ·||·-| |¤-|=¤-| ¯''
¤|·|=t· =| ¤¤|¤ ¤¸º| |¤¬|=|- -·|||¤ =·¤ ==|·-¤|--
|¤·|||- -|·- =t-¤r ·|¤|- · ·||=¤| |¤¤-| ¤|·|=·|· =-¤|-
== ·||·-¤·| ¤¤-- · --¤=|ª-| == =|-| =|--¬ · ==
--. ¤|·|=tª¤| -¤ ¤·
¤ |-¤-·||-¸ ¤|¤ --¤|-¤ |-t-=|=|-¸ · ¤|ª =|- -| Ÿ·
|-¤-·| ¤·¤|-|ª| == ¤|-¤-·|¤’||+· ª¤-| ª¤|-¸ · = ¤-=n
¤··¤·| ª¤|-=-«|º||=¸ · -ª=|ª¸ ·|-ª|·¤· ‘||·| ¤|··z|-
|¤-|=¤-|=¸ ·''
|¤¬=|·· .«|º| =|--|·||ª·|-¤|) =º| | |¤ =-¤=-ª¤ ª·||-
a|- -¤ |¤·|| ¯''
¤|·|=t· - = =|¤ ·|| =·|¤|-¸ |·||¤r¤ª ’| |¤- ·-· ·'' .ª¤·-=¸ )
-|ª=-== ¤-¤-|¬ |-”¤-|=¤|·|¸-¸ · -’|+|:¤ ·¤z¤·|· ·
|¤-·|--¤· ª·||-=|¤ - ¤·|¤-¸ · -|ª-| =-·||”|º| ª¸· ·''
|¤¬=|·· =º| | =a|t=·¤ =|¤ ·|| = - =t |¤-|=¤-| ¤|·º|¤=¸
-|·|¤·-¤ =-·|||”|”¤ ·''
¤|·|=t· (¤ ¤·| |¤=|¤ ¤r=¸ · -|¤-- ¤|-=¤|¤· ¤|-¤z
==||ª- ‘||+· ·''
|¤¬=|·· =º| | --¤;|¤¤|¤ |¤=|¤ |¤¤- =-·|||”|- =-¤ |-
¤|a¤|-=¸ =¤=º|· =t=¤|--¤ ¤ª= ª¤=¸ ¯''
¤|·|=t· ªº÷-|¤¤| ¤¤¤·-· |¤ =¸¤¤|- ¯''
|¤¬=|·· |-¤ ¤|=|-· ª¤’|=|º|=¸ · = ¤|Ÿ’|· ¯ -¤ =-¤
|¤- =· ·''
--÷ iw .kkZ
¤|·|=t· -ª¤ ¤|·¤-|¤|· ‘|-¤|-¤ª·¤¤||·|¤| · -·|¤|·-|-¸
=t=¤-· =¤=º|· = ¤·=¸ · ¬’|·ª¤ ªº÷-|¤¤ª¤ =|:--¤|
¤|=|-| =t=¤|-· · ¤|¤-- ¤|- = ¤z|:…|-| =¸-¤- -|¤--
¤|- - -ª¤ ¤ |z· · .=ª-·|=¸ ) ¤·¤- =| ·|- ª|·¤· ·
-|¤·|-¤-||ª= -ª|a ¤- ==||·|¤|·¤|- ·''
|¤¬=|·· -¤ |¤¤|t· ¤ª| ª¤|-¸ ¯''
¤|·|=t· ¤t¸|- |¤·|||- ¤·¤|-- ¤|·¤|-·|-· · -ª=||,--¤|
·|¤|- ·''
:-¤|·|·||¤ ¤=…|¤-··| ==¤=¤¤~¤|-| ¤|·|=t· ¤-·¤=|t ·
¤|ª |¤¤|t|-¤|·¤ ·|-ª|·¤·º| =n ªº÷-|¤¤¤ª¤| ª|¤- -|t
-||- =¤|º¤|¤ |¤·|||- ª¸·|·|¤¤· ·''
|¤¬=|·· -¤ ¤ zª-·| --¤=|-|ª-z|- · ¤·| = |-”¤|ª¤· ¯''
¤|·|=t· ¤|ª -¤ ªº÷-|¤¤¤ª¤|=·| - ¤ |¤= ¤ ª-|t ª ¤’|= º|
=t=¤|-¤ª¤| ª|¤-|- ·|-ª|·¤·º| ¤+·¤=¸ · -ª| ¤|¤ |=z
ª¤|-¸ ·''
(-|¤|-¤·||¤¤+| |¤¬=|·¤|·|=t¤||=·|· =-·||”|º||’|· · ¤·||
--¤|-¤|- ¤--¤ ¤ ·|-¤| |¤¬=|·| ¤|·|=tª¤ =¸ ¤-=…|¤ ·-¤|-¸ ·
¤·||- |=- -ª¤ |·=- =-¤·|=¸ · ª ¤’|=| =t=¤|-· ¤ ·-· = ¤= º|·
-- ¤|·|=tª¤| -¤ ¤·
ª·||- · ¤|·|=t| ªº÷-|¤¤· ¤ ·-| ¤¤¤ ·-| · ª·||- · =t|¤ -|t||·º||
|¤¤¤¤·-|· ¤·|| ·|¤·|-· =-|¤|-ªº÷-|¤¤¤|· =¸¤-=-=-¤
==|¤| ¤|·|=tª¤ ª·||- =t=¤|--¤- |-¤+·· -·|| ·º|¤|·|
-|= ¤|¬ª’|¤|-· ‘|-¤|--¤- ª¤’|=º|· ª·||- · :==¤ ·º|¤|·
=-| ·=|¤| -- -¤ ”| |·|”| =·¤ ·|¤¤|-¤·º|¤|ª|- |¤”|¤· ¤|a¤ ·-
|¤ª=-·¤· ·
-|ª=·| ¤ |ª- =|=--|·¤ ~¤¤ª ¤· ¤=|¤ |¤”|¤=|·|¤ ·-¤ =t¤ ·| º|
|¤· ·¤¤|ª|-¸ · -|·|¸|-¤=|¤ ¤¤¤=|-=¸ · -|ª- -·| ¤|·|=tª¤
=-¤-·|· ·
-ª| |¤|ª-|¤¤|ª|·|| ¤|·|=t· =t|¤ ¤=º| - ‘|-¤· º| |-”||ª-|¤¤ ·-
=t =|¤ =ª||’|¤=|-ª· ==·|||”|r |¤·=¸ · ¤ |¤ª-¤| · =-·||”|º||·| ·
¤¤¤|=-· · -·| =|-ª· ª¤-|¤ª·||-·|-·¤|-·|-=-|t·|:·|¸-¸ ·
-.. ¤|-¤ ·|==Ÿr’|·|· ¤|-¤ ¤|¤=|-r|¤=|·=¸ ·
‘|¤¤·|¸|º=·||·¤·¤|º| ¤|¤|- ‘|||·| ¤·-||- º|-|-|=¸ ··
--| ¤|·|=t· ‘|-¤·¬ =|-ª·ª¤|--·=|¤«|-|=¸ · ·¤-| |¤”||-| -·|
|¤¤ -|=¤ ·¤---| --||=¤ = ¤ ·=|·|=·=·=|=¤ ¤=-|¤|
¤ª-¤ =|ª¤ |-|¤|·¤-=-¤|-| |¤,-¤¤|¬·|=|-·| ¤¤¤|--| ·¤ z|
ª|t-· =|=---;=-ª¤ =··|=-|¤-· |¤¤| ·|||·-¤|=|-¤¤|=¸
-¤|-z=|-| =·| =-|=¸ · ¤ -¤|º¤|-ª|¤¤ ·|| ·¤---| -|=|-| ¤¤ -|
·||-|¤·|¸-|=ª·||-· --¸¤||¤¤ =¸¤¤·||-ª--| |-¤-|| -|ª=·|¤
«|º| · -ª¤|=|-¤|--|¤| -¤|ª-ª¸·|¤=·¤--··||-¸ · ¤|·|=tª¤
--· iw .kkZ
¤-ª·||=-=·|¸|¤¤·· · --|:·¤|·|¤· ‘|-¤·ª¤ ·
¤|·| ·-¤-¤|·|=t| ¤t |·|- =ª¤ ·-· · ¤t |·|·|·|-|-ª-· ·
¤t |·|·-|=¤ ¤ r· ¤t |·|·|’|||·|¤ |·|-· · ¤t |·|·|·|r -· = ªº÷-|¤¤|
n·|¸-¸ · -|¤ ¤|·|=tª¤ ¤|t¤-=|t=| · = ª··|· ¤|·¤ ¤¸º||¤|·
‘|¬|·¤|-|¤|=¸ · -- ¤|¤|· ¤ ¤ ·¤ -ª|¤·Ÿ’|| |¤-|=¤-¤|·
¤º|«||º||=”| ¤·|¤=· ·
--· =¤º|| := - ¤º||·
(¤|-|¤’| ¤¤·º|=¸
lq o.kkZ bes u i.kk%
=-¤ |- ·|·· ¤|¬=|’||=|¤|=|-¸ · =·| =-| =|-ª·ª¤ ··| · t|-=º÷¤=¸
-¤·-| · -ª| -·| =·|=-¤| Ÿr| |¤”|ºº|¤ª-| |-z--| ·||=·| ·
=·|=-| =|º| | ¤|·¤=|º| | |¤ - ¤·’|-=¸ ¯''
·||=·| ¤¤- ¤-¤-|·=ª|-¸ ·
.’||’|¤ª-|¤-|=¸)
-÷. - ¤·’|-=|ª=~¤-|”| ==||ª- ·
‘||-·|’|¤| =| |¤¤=|º| ‘|||ª- ··
=·|=-| =-¤. =|-’||¤·-¤=|,·| =º|| ·''
·||=·| -||ª- = =|-’||¤· · =| ¤||¤z -|¤|== -¤¤-¤|
=|º|-¤¤|·|¤-¸ ·''
=·| =-| ~ - =¤| =º¤|· ¤¸ ¤ ¤| ·| |-| |-¤ ·|¤¤|¤| ¤| · -¤¤-¤|
¤ ·|·¤ º| -¤¬|·- |t=|¤- ·- :|- · =-¤ - - ª¸ - =º¤||¬-|=¸ ·''
--· iw .kkZ
·||=·| -|·|--ª-|¤ (¤ ¤·¤||¤’|||¤¤|=º||-=+· = ¤-·|· ·
- ‘||¤-|¤· -t=¤ ¤·-|·¤=º||¤t- ¤|·---·¤º| ª¸|”|-| - ‘|=
-·| · ª||·¤|ª|¤ -ª·º|¤ª ·|¤|- ·''
=·|=-| .=-ªª¤·º|) |¤ --¤|·---·¤=¸ ¯''
·||=·| |¤¤=|º| ·|º| ·
-. =Ÿ|’| ¤¤| ¤‹|-¤|- ·|+=¸ ·
-ª¤·--·|| «|¤¤|- ‘||+=¸ ··
=·|=-| .ª¤·-=¸) ¤=|¤ ª-·| ¤|=¤=|-| =¤ -·¤-||-
a|¤- ·'' .¤ ¤|’|=¸ ) ¤|-||= =º||=¤¤º=·-¤||ª-| ª¤·||¤|-¸ ·
-ª=|-=¤| ¤ |¤=|¤ |-”¤¤º ¤-¤¤- · |¤ ª-·| ·|·| ·|¤|-
ª·º||¤ =º¤|· ¯ --|t| =-·|·¤·|·¤ ·''
·||=·| = ¤||=-|-| =-·|· · ª-·|| ·|= ¤|·- ª|-¤-¤=¸
:-¤--|-|=¸ · -ª- =| ¤·|| · -t ª¤·||¤-· ¤|·º|¤, |”|º|| · ¤-·
-·. ·|¤- ¤·|¸-| ¤|-=º||=r=¸ ·
¤·¤’|·||¤| =t|ªt ¤r=¸ ·
-·. :t ¤t ¤- - ¤·¤-|-¤=¸ ·
ª--=|-=|·| -ª|¤ =-|-¤=¸ ··
--º =¤º|| := - ¤º||·
=·|=-| =-¤=+ =º¤| ·
-·. =ª= -|=-ª| ·- |--=|·=¸ ·
·|¤|- ¤--| |t==|¤ ·||·=¸ ··
·||=·| .t=--|)
-º. |-ª¤=’||·|| ‘||’|¤ª-¤=¸ ·
·º|’|-=ª¤|· ¤|¤¤-·¤=¸ ··
=·|=-| ·||=¤|¬=-¤·|-=a|=|-¸ · ·||=·| ¤-=·|=-¤|· ¤|¤-|
=·|=-| ¤ ·-”|º||·-||·|r · =·|=-| ¤-· ¤¤·-=-=-¤|t
¤|·º|¤,|”|º¤| =º¤| ¤| ¤| ·|+=¤-¤ª|¤”|¤· ·''
·||=·| ·|-- = =|-· ·||-· ¤ ¤-|·|¤-¤¬- ‘|a· · ¤¤|··|
¤|¤ - ·|·¤ƒ -|t |ª··|| -| -|·| -| · ¤ƒ (¤|¤|’|r· · «|||--| :|¤
-|¤¤||- · |-|-ª-|:|¤ -|-=¤|- · ·||-=-|:|¤ - -«|||¤·||- ·
|¤¤=|º| | -=¤|t=¤||ª”|=|’|¤ ‘||-=¸ ·''
=·|=-| ¤|ª = ‘|a· =º|| =t·|=¤||·º|| ¤-=…|¤·¤|-||t
‘||-·”| ‘|·|· ª¤||ª|- =-¤ ·''
·||=·| -ª| ·|¤-¤”| ’||-ª-a· · = ‘||-· ¤ºa -·· ª¤|-¸ ·
-ª=|ª”| (¤ ¤·=¸ ·''
=·|=-| .|-·¬ª¤)
-.· iw .kkZ
.·. -=-=-|-| ‘|-|=t-|¤· ·
-¤¤-¤-¤| - ·||¤ - -|¤· ··
·||=·| =-¤=+ =º¤| · ¤¤ =¤ |¤¤|t ¤r ¤|-|=· · -·|||¤
-|ª=-¤ª= |-¤-|=· · ¤¤·|-ª|-¤|·| ·''
=·|=-| |¤¤=|º| | (¤· ¤|-||¤- ¤+·¤=-¤- ¤|-¤| -
=-¤ª¤|-¸ · «|=-| =| -·| ·|¤-| · |¤·||· ª¤·-¤| ·||-¬ ¤¤·¤¤|
·|¤-¤·|-¤| =¤-|| · :-·¤· ª¤|--·¤º| ¤|¤¤|·|| |-¤-|¤-
;·¤=|¤·¤¤|=-¤-¤|¤| |¤”|¤·· -·||t ¤|-¤|Œ-=|t|·¤¤· ¤-
¤¤¤¤|’| -·|= -|t ¤·-|·|| ª¤|=¸ ·''
·| |=·| |¤ ¤=|º| | =-- r||ª= ·|¤-¤| -ª|· º| =|--¤- - · : ¬¤ ¤
;«¤-¤-¤ = ¤||¤-¤|·|||¤”|¤=¸ · =-¤|- == ¤-|¤’||-· ¤º||
-|¤·¤¤|· · -ª=||·|·|¤º||¤ ª|-·¤ -|¤ª ¤||ª- +º|=¸ · -|¤ªª|-
·|¤-| · -- -|¤-| ·''
=·|=-| --¤| ·||· :¬·¤¤-- ¤·-| -¤· ¯ =-”¤| (¤ - ¤|·
|-¤| ·¤| :|- =-¤ · -·|¤| =- ”¤ ¬ ¤ ·-=|¬·ª¤ ¤ ¤ ·-=¸ · -ª¤|a¤|
|¤-| -º|=|¤ - ¤--|-¤|t· ·''
·||=·| ¬| ·||¤-|¤|¤ =-¤|ª- ·«|¤ª¤|¤=|--|=¤ ·|¤|- ·
= =- ”¤ª¤|’||ª¸ |”|-ª¤ ¤ ¤--· · : ¬· ¤ |¤¬=|-- - - |ª-|--·|·|
¤¤--- ·''
-.· =¤º|| := - ¤º||·
-·| =·|=-| ¤|Œ|-|-¤-| ¤|’|=|Œ¤|=š|º¤ ¤-|¤’||-
-|º|¤|-|ª|¤ ·||=¤|· ¤|º|| -¤ª¤|- · ·||=·| -|-;|«||-¸ · -
¤¤|¤ ¤||”|¤|ª-·|||¤ ¤-¤¤·|·|· · -·||¤|ª|ª¤ ·||=·|
=|º|, =¤º|| := - ¤º||· ·''
=·| =-| =|º| | ¤|¤-=n -¤¤| ª-|= º| -|¤ª ¤ =¤| ¤ -¤|¤-=¸ ·
-¤¤| =n ª-||· =¤º||¬-|¤’||-|-ª¤=’||·||- ¤¤,|·| · =¤|
-|º|¤,|·| ¤-¤|¤-|· ·''
·||=·| =--r||ª= =º¤|· ¤¤-¤=-¤|·º| · -·|||¤ |¤·||-
==|--·|-=| |ª-|--·|·| ;·¤=÷·tº| ¤-=¸ ·''
=·|=-| -¤¤ª- ¤¤·¤- -ª|¬·º| =|«||ª-||=|- =|·|¤|
=-¤-- · =º|| ¤ - ¤|¤|-r =¤º||·|=¸ · -·|||¤ -··||· =¤º||· ·
(- ¤ |-|·|ª¤¤ ·-¸ : ¬·ª¤ ¤ªº| ¤ |-·ª¤ ·- |- ¤+·¤=¸ ·
-ª-¤|¬·ª¤ ¤·|| · -¤ =º|| |-·ª¤ ·-| ·|¤ -¸ · ª|«|º||¤·|== |¤·
¤·|| |¤ ª-| ¤-· ¤|-t- ‘|¤·¤|-¸ ¯''
·| |=·| .t=--|) == |÷¤-¤ · =t ·¤¤t|·· ¤r :-¤|¤a|¤ =¤|
=º|| ¤||¤-| · == ¤|¤=¤·|·|· · (¤=t ¤|¤ =º||=¸ · (- = ¤º|| ·
¤º||¤·-¤ ª|¤--|=¸ · == ¤||¤-¤|·||·| ¤º|| (¤|¤·¤¤|· · -
=¤º||· ·''
=·| =-| .ª¤·-=¸ ) :¤ |¤¬=|· º| ¤|Œ-| · -ª¤|· == |÷¤-¤|
-.- iw .kkZ
|·|«| ¤º|·|| ·º|| -,¤-|+ ·'' .¤ ¤|’|=¸ ) ·|¤- · ¤ ·|= =º|| ·-¤-
·t|-¸ · -t ¤”||¤”¤||= ¤º||-=-”¤,|·| ·''
·||=·| =-”¤,|·|¤”|º|=¸ ¯ =|ª- -t=¤ ·t|-¤| ·-¤¤=¸ ·
-t=|¤ =-”¤¤|-|¤¤ ·|¤||= ·''
=·| =-| .t=--|) =º|| = -·| ·||”||¤ ·’|-||¤ ·|º|- - ¤|-|-||-
=-¤ · =¤º|¤-|¤’|-· ¤º||· ¤|¤· ¤Œ=-”¤-¤| ·||·· ª¤|-¸ ·''
·||=·| =¤º|¤-|¤’|-· ¤º||· ¤|- ·|¤¤· ¯''
=·| =-| ”|º¸ ¤-| -|·||º| -¤ =t=||º| · -¤ ·’|-¤º|=¸ -¤| n ¤ ·¤·
=¤º|· ·''
·||=·| .=|¬¤=¸) -|¤z-=·|-| ª|¤- |¤ =n =º¤ ¯''
=·|=-| - ª|¤- · ª-|=¤|·|¸-¸ ·''
·||=·| - ¤|-|-¤t ·|=¤||=-| =¤º|ª¤ =|t=|-=¸ · (¤·
=¤º|| =|Ÿ·¤|· =¤-=·¤||¤-|¤|-=¸ ·''
=·| =-| -|¤ = ¤= º|ª- =|·|| · =a|·|’|-= ¤º|| -|¤
=|=¤||¤-|¤ -|·|¸¤-¤¤|a|· ·''
·||=·| =-¤=¸ · -·|-| ¤|-||= ¤|·|ª|¤ ¤¸··| ¤·¤|- ·''
-.. =¤º|| := - ¤º||·
=·| =-| ·|| ·--¤º|· ¤ ª”|| (¤ -|Ÿ’|| ¤¸ ··¤||-= -|t| -|¤¤||-
|¤|¤·|·|=’||¬,|·| =¶| |-¤¤|=|--ª¤-·|-||- =÷·z|-- ·
|¤¤=|º| | =¤·|| ª¤-| -|·| |-·¤·|·|| · -¤ ¤ª”|¤|-¤-ª¤
¤||-|-¤-·|-’||¬ª¤|¤·|·|· ·''
·||=·| =-¤=¸ ·''
=·| =-| ·-¤|¤· · ¤|¤-=º||· t|-·-¤ -¤ |¤ª-|¤ª ¤ == =- ”¤·
¤º||-|ª|¤ ¤|¤¤· ·''
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