By F. W. Thomas

253
ART. IX.—The Janakiharana of Kumaradasa.

By F. W. THOMAS.
THE history of this little-known work is remarkable. No

manuscript of it has yet been discovered, and on the
continent of India the only traces of its existence consist
in the facts that a few of its verses are quoted in two
Sanskrit anthologies, the Qarngadharapaddhati and the
Subhasitavall, and in the Aucityavicaracarca of Ksemendra,
and that the author is coupled with Kalidasa in a memorial
verse of Rajac.ekhara—
Janakiharanam kartum Raghuvamce sthite sati
kavih Kumaradasac ca Ravanac ca yadi ksamah.
The Singhalese literature, however, has preserved to us
a 8anna or word-for-word gloss of the first fourteen cantos
and of the fifteenth in part, from which gloss it has been
found possible to piece together a text which cannot diverge
very far from the original. The first attempt at such a re-
construction was made by a Singhalese pandit for James
d'Alwis, who, in his " Descriptive Catalogue of Sanskrit,
Pali, and Singhalese Literary Works of Ceylon," gives,
pp. 191-2, a specimen of ten verses so brought to light.
But for the recovery of all the surviving cantos we are
indebted to K. Dharmarama Sthavira. In the year 1891
this scholar published at Peliyagoda in Ceylon both text
and Sanna with a valuable introduction. This work is
in Singhalese character throughout. But in 1893 there
appeared at Calcutta a nagarl text with a few notes compiled
by the late pandit Haridasa Qastrl, M.A., Director of Public
Instruction in the Jeypore State, and published after his
death by Kalipada Bandhyopadhyaya, Principal of the
Sanskrit College at Jeypore. The latter (which, however,
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254 THE JANAKIHARANA OF KUMARADASA.
has not the value of an independent restoration) was

reviewed by Professor Rhys Davids in this Journal for
1894, pp. 623-4. Dharmarama's edition was noticed in
vol. iv of the Orientalist, pp. 78 sqq., and was used by
Professor Leumann for the purpose of his discussion of
the work in the Vienna Oriental Journal, vol. vii, 1893,
pp. 226-232.
Two circumstances give to Kumaradasa's poem a special
importance. The first is the native tradition, not seriously
questioned, and accepted by Geiger in his recently published
work on the Singhalese Language and Literature, which
identifies the author with the King Kumaradasa, or Kumara-
dhatusena, who reigned over Ceylon during the years
517-526 A.D. It is thus the earliest Ceylonese work in
Sanskrit. Secondly, there is the tradition making him
a friend and contemporary of Kalidasa, for the details of
which it will be sufficient to refer to Dharmarama's intro-
duction and to Professor Rhys Davids' article in this Journal
for 1888, pp. 148-9. For these reasons, and because the poem
is written in a style of some difficulty, accentuated by the
lack of a Sanskrit commentary, I have thought it worth
while to call attention to some of its numerous peculiarities.
The reader will find appended a short abstract of the
contents of the poem, as experience shows that even in
the case of better known Itavyas such a conspectus is of
some utility.
What amount of confidence can be placed in the text of
a poem composed in complicated metres and pieced together
from a commentary? Professor Leumann, who has discussed
this question in the article above referred to, arrives at the
conclusion that " the insignificance of the variants proves
for the text a greater degree of certainty than could have
been expected." This conclusion, based on a comparison of
the seven cited verses (i, 29 and 32; iii, 2; ix, 12; xi, 63,
71, and 92), seems beyond question, though complicated by
the fact that four of these were known to the author of
the reconstruction. Two classes of divergences are to be
distinguished, those due to the editor, who could not fail

THE JA.NAKIHARANA OF KUMARADASA. 255
sometimes to arrange the words supplied by the Sanna in

an order different from the original, and those due to
variations of reading in the Sanna itself. The former case
is illustrated in ix, 12, and the latter in several instances,
of which I will refer only to one, viz., i, 29, reading as
follows :—
Garngadharapaddhati. Dharmarama.
paqyan hato manmathabanapataih ; tasya hatam manmathabanapatail.i
qakto vidhatum na nimllya caksuh ; ijakyam vidhatum na nimilya caksuli
iira vidhatra hi krtau katham tav urii vidhatra nu krtau katham tilv
ity asa tasyam sumater vitarkah. (ity asa tasyam sumater vitarkah).
As Professor Leumann has pointed out, the Sanna reads

dhdtrd for vidhatra, and supplies a word drstau, for which
Dharmarama can find no place in the text. The latter
difficulty Haridasa Qastri has removed by inserting the word
in place of tasyah, rendering it by dargane sati. Now it is
certain that the text supplied by the Qarngadharapaddhati
alone gives the general sense, namely, that indicated by my
punctuation: " ' If he looked, he was smitten with love's
arrows: with his eyes shut he could not create: how then did
the creator frame her thighs': thus were the wise at fault." We
have in fact a poetical syllogism in due form, and a rendering
in effect the same as that of Auf recht (ap. Leumann): " An
intelligent man can reasonably doubt how the creator could
have framed her thighs: he could not do it without shutting
his eyes, since if he looked he would have been at once hit
by the arrows of love." I think, however, that the above
rendering, taking hato and gakto as finite verbs, has a distinct
superiority. The question of reading is now clearer. Hatam
MUST BE a mistake for hato. On the other hand, pagyan and
drstau are variants between which we may reasonably doubt,
and I suggest that both are derived from an original drstva,
while tasyah is a corruption of pagyan. As regards gakyam
and gakto, again, there is liberty of choice. But when we
observe that the neuter would account by attraction for the
reading hatam, and that the genderless use of gakyam is

256 THE JANAKIHABANA OF KTJMAKADASA.
specially provided for in treatises on Alankara (Vamana,

v. 2. 25), further that, as we shall point out, Kumaradasa was
a poet devoted to grammatical niceties, we cannot but incline
to the view that this was the word which he used. The
question of dhatra and vidhatra, hi and nu (? uru hi dhatra nu
katham krtau tau), I will not linger over, but will merely
draw the conclusion that the sources of the poem point to
the existence of ordinary differences of reading in addition to
the special divergences due to the reconstructor. Professor
Leumann has also called attention to- the desirability of
securing a greater number of MSS. of the Sanna.
We are fortunately enabled to continue this test of the
reconstructed poem by the aid of further verses not known
to the editors. For in the Subhasitavali we find a number
of these ascribed to a poet Kumaradatta, and all these verses
are to be traced in the JanaMharana. The identification of
the two poets may hereafter, should further information be
obtained concerning Kumaradatta, prove of some importance.
In the meanwhile I will quote the verses along with one
other anonymously cited by the same author :—
Ktunaradatta. Junaliiharana.
vimalam ambu nipiya nadiâtaih
salilabharanirantaritodarah Heads vvmalavari, iiadiâtain and
klamam ivamibhavann atipanajam nbhivahann (xi, 53).
giritate nisasada payodharah.
" bhuvanadrstinirodhakaram krtam " ravikaran uparudhya krtam maya

ravikaran uparadhya maya tamab bhuvanadrstinirodhi tamas tadid
vilasitena nihanti muhur muhus vilasitena nihanti muhur muhur "
tadid" itiva rarasa rusa ghanah. ghanaitivararasa rasa ghanah (xi, 59).
divi niveîtatamravilocana
navaghananilakampitakuntalab Heads diqi and transposes 11. 3-4
visasrjuh saha varida^karair (xi, 60).
uayanavari ciram pathikanganah.
navavibodhamanoharaketakl -
kusumagarbhagatah saha kantaya The same (xi, 73).
aviditanilavrstibhayagamab
sukham aêta ciraya (jillnmkhah.

THE JANAKIHARANA OF KTJMARADASA. 257
Kiimaradatta. Janaklharana.
<j««w»«vrstihate 'pi davanale 'pi davanale
bhramararf/*«ftbhrto 'pi vanavallh
samabhiviksya krcjanusamaprabha samabhiviksya kr<janusamaprabha
na mumucur bhayam eva mrganganah. mumucur eva bhayam na mrganganah
Subh3s., 1751-5. (xi, 75).
maniprabhesu prativimbac,obhaya
I Reads mrganka
nimagnaya balatjaijankalekhaya
visankuro varisu vancitatmana vicicchide varisu vancitatmana
na rajahamsena punar vicicchide. na rajahamsena punar visankurah
Subhas., 1812. (xii, 9).
Kasyapi.
lilagatir yatra nisargasiddha Reads gater atra (i, 28).
matto na danti musito na hamsali
itiva janghayugalam tadiyam
cakre tulakotyadhirohanani.
Subhas., 1559.
These verses present the same features as the foregoing.

In the second, third, fifth, and sixth we find differences of
order. In all but the fourth there are differences of reading,
and these not consistently in favour of one text or the other.
In the first verse the reconstructed text is the simpler, and
derives a support from the recurrence in v. xi, 58, beginning
vimalavari nipltavato Ihrgam. For such repetitions of the
same idea in but slightly different language are a strange
and most common peculiarity of Kumaradasa's style.
Another instance is to be found in the fifth verse. Here
the reading visama is preferable; but in the next line
Dharmarama's text has undoubtedly the advantage, except
that bhrto should be read. For (1) it is a comparison of the
red Lahgali 'flower' with the black bees to the fire and
smoke that is here indicated, (2) bhramaradhuli is nonsense
and one MS. has dhuma, (3) the second 'pi is out of place,
and (4) the whole idea recurs in v. 72—
samarocata langall
samuditeva krcanucikhavall

258 THE JANAKIHAKANA OF KUMlRADASA.
and v. 80—
samudayo nu vikacakrtadyuter
vitatavahnicikhakusumacriyah,
where the mhnigikha = lahgali is compared to lightning.1

In the second verse the double ghana of the Singhalese text
seems to be a stop-gap, and in the third I am inclined to
prefer digi. The only doubt in this last case is due to the
fact that v. 51 also has digi, apparently meaning ' in the sky.'
That this is the meaning intended is clear from the fact that
there is a pun in tamravilocana (=tdmrdksa) 'crow,' and the
crows are overhead (divi), not all round (digi digi). But
possibly Kumaradasa thought there was authority for digi in
this sense (cf. xiv, 44).
The general result of this discussion is that both the
Singhalese text and the Anthologies present good and bad
readings. A perfectly reliable restoration of the poem will
never be obtained from the Sanna alone, and we must fix
our hopes upon the recovery of the work in an Indian MS.
Meanwhile every additional verse brought to light will give
valuable information.
Before leaving the question of reading I will call attention
to a few passages where Haridasa's text or the Singhalese
edition need correction:—
(1) i, 4. Read skhalitendusrsta, not °endra°, with
Dharmarama.
(2) i, 85. Read yaminam, not -am, with Dharmarama.
(3) ii, 17. Read nirmana : Haridasa has perhaps misread
the Singhalese character into nirvana.
(4) ii, 69. Read kathitdgamah, not kathindgamah: the
same explanation.
1
Also a fourth time, r. 84—
" vanakrânucjikha nihatil vapus
tvayi tadlyam idaui pratipadyate "
jalam itlva vimuncati langali—
kusumahastatale jaladodayah;
amd again in T. 85.

THE JANAKIHABANA OF KUMlRADASA. 259
(5) ii, 75. kuksi&thanihcesaloka0 does not scan.

(6) v, 7. For
pramrjyamanam 9anakais tapasvibhih
kucasya mustya 'nalamandirodaram
read
kucasya mustya canakais tapasvibhih
pramrjyamananalamandirodaram,
since a bahuvrlhi is required.
(7) v, 38. For kurahgame read turahgame with Dharma-
rama; and in v, 23, vilokaya dvi° for °ddvi°.
(8) v, 43. apavarnnitam is a misprint for apavarjjitam.
(9) vii, 56. For harsaih read harse with Dharmarama.
(10) viii, 6. For sanginlh read sanginl with Dharmarama.
(11) ix, 67-8, is a curious case. Both Dharmarama and
Haridasa Qastri give Sudhajit as the name of the Kekaya
prince. This is, however, a mere error for Tudhajit, due to
the similarity in the Singhalese script of t and y.
(12) xi, 45. Read—
atanuna 'tanuna ghanadarubhih
' smarahitam rahitam pradidhaksuna
rucirabha 'cirabha'sitavartmana
prakhacita khacita na na dipita.
" By mighty love (atanu) eager to burn the deserted lover
with clouds for logs the pyre of the sky, brightly shining,
and irradiated with the lightning's (acirabha) fire {asita-
vartman), was kindled."
(13) xiii, 46. For bhuvanamahito and janitayagaso read
-tau and -sau with Dharmarama.
(14) xiv, 78. For mrgalaksanah read -laksmanah with
Dharmarama.
(15) xii, 11, mahibhujas suto (for mta), and xiii, 40,
sammadah (for °dam) seem to be required.
The poem is characterized by remarkable grammatical

and lexicographical peculiarities, and, as in the case of the
J.K.A.S. 1901. 18
260 THE JlNAKIHARANA OF KUMARADASA.
Bhattikavya, the display of such learning seems to have

been one of the objects of its composition. We find not
only a great number of rare words, known either not at all
or only from grammars and dictionaries, but also strange
forms and constructions, for which no doubt the author
considered himself to have sufficient authority. I will now
exemplify the most noticeable of them.
(1) Grammatical peculiarities.

(a) The use of the 3rd pers. sing, of the perfect atmanepad
as an impersonal with the subject in the instrumental,
a construction unknown to me elsewhere, is instanced
in the following:—
saroruham uddhrtakantakena
prltyeva ramyam jahase vanena (iii, 9).
mrdhavataravyathitena cetasi
ksanam. vicakre nikatena dantina (v, 36).
kvapi prapede mrgalafichanena
trasad ivadaya nijam kurangam (i, 68).
(Other examples occur—i, 55, neme; iii, 55, uce; and iii, 73,
cakampe.)
(b) An equally extraordinary impersonal is seen in
nrpatav iti veditapada
munina josam abhuyata ksanam (iv, 27).
(c) An imitation of a Vedic construction, sanctioned by
Panini, ii, 3. 2, with the Kacika and Patanjali, is the
use of the accusative after sanatah and ubhayatah in
ubhayatas tapodhanam (iv, 62).
hiranyaretah.9aranani sarvatah (v, 5).
utpdtam anu ' like a portent' (ix, 26) is less unusual.
(d) We find an unusual verbal construction in
yena yena harati sma tarn asau
tat tad eva punar apa yositah (viii, 45).
dutena tena tanayam duhitur didrksuh
kalasya kasyacit athendrasakham yaydce (ix, 67).
sflktam eva hrdaye 'bhinidhatte ' touches the
heart' (xv, 6).

THE JANAKIHARANA OF KTJMABADASA. 261
(e) samdh sahasrani for samdh (or samdndm) sahasram.

(/) subdhvor (v, 61) is an ekacesa for subdhumdrlcayor.
(g) The following are new verb forms :—
abibhavad (iv, 5), 'brought into existence.'
samabibhavad (iv, 16), ' honoured.'
nirayiyatad (iv, 49), ' presented.'
samdsajjita (v, 8), ' attached.'
adidhapata (x, 75), ' caused to drink.'
yeya (x, 50), ' to be gone.'
nyavvoadat, ' reported'; but nyamvidat (also
unique) seems to be required.
{h) dosd (iii, 33, and x, 3) as instrumental of dosan is
without precedent, and suhrttara (x, 39) has to be
added to suhrttama.
(2) Lexicographical peculiarities.

If the above are not the innovations of an unschooled
poet, much more patently is this the case with the choice
of words. In the appended list comprising the chief of these
I have marked with an asterisk those words or meanings
which have hitherto been traced only in dictionaries and
grammars. The remainder are, with few exceptions,
altogether new. An examination of the words with
asterisks will show that a large proportion of them is
taken from Panini and his commentators.1 Some of them,
such as dyahgulikatd, asutlvala, ilcsugdkata, kattraydh, mdgab-
dika, mustindhaya, pacyatohara, jampati, bhidelima, vitustay-,
sahghdta, are remarkable forms, and it is quite plain that
Kumaradasa was a diligent student and ransacked his
grammar for rare expressions. In one instance I believe
I can point out a Paninean word which has been improved
out of the poet's text. We read (x, 76) of Ravana's approach
to Slta in these words:—
dambhajlvikam uttungajatamanditamastakam
kancin maskarinam Slta dadarcacramam agatam.
1
Naturally many forms which do occur elsewhere (e.g. nirasyate in the middle
voice, vii, 44) are also taken by our author from Panini.

The word ajivika or djwaka ' a religious mendicant,' hitherto

known to us from only one Brahmanical source, the
Varahamihira Brhat - Samhita, might come appropriately
enough upon the lips of a Buddhist author. But when
we remember that dandajinika is contemptuously used of
a pretended ascetic, that it is a Paninean word occurring
in a passage from which Kumaradasa has culled another
of his choicest flowers, viz. dyahgulika, and, further, that
nib and nd are often indistinguishable in Southern MSS.
(whence the variants dindima and dimbima, 'drum'), it
becomes increasingly likely that this was the word actually
used. Seeing, however, that the Kacika gives ddmbhika as
the rendering of dandajinika, I will admit the possibility
that Kumaradasa in our passage is merely referring to the
sutra of Panini and not quoting it.
Another remarkable word is sanghdta, occurring in the
verse—
tatah pratikasanghato virah kekayavamcyajah
bibhrac chokadvigunitam cramam ramacramam yayau (x, 57).
The phrase pratikasanghato means, as the Singhalese
Sanna informs us, 'along with a company of counsellors.'
Now according to Patafijali ad Varttika 3 on Pan. iii, 2. 49,
sanghdta is used for sanghdta at the end of a compound,
and the Kacika tells us that the sense is then 'one
who collects, etc.,' as varna&ahghdta = yo varndn mmhanti.
Probably in these cases sanghdta has nothing to do with
sanghdta, but such a word as varnasanghdta is formed from
narnasahgha (varnasahgho yasya sa) by the suffix which we
find in karndta, gandta, bhdvdta, vdcdta, etc., regarding
the origin of which I may refer to a paper on " The
D Suffix " published by the Cambridge Philological Society,
1900. The form sanghdta recurs with probably the same
sense in kucakalagasahghdta (xi, 95).
Two other interesting additions to the lexicon are the
roots tdv and rang. The former, hitherto known only as
a suspected reading in the Atharva Veda, bears the meaning
of ' quake,' apparently, in the verse—

THE JANAKIHARANA OF KUMARADASA. 263
tarutale visamarutamaruta-
ksatatanur na latavati tavati;
viratir abjarasam prati samprati;
svam alisamhatir aksati raksati (xi, 86),
where we must note also aksati, an adverbial form meaning

' safely.' The verb rang is seen in rahgatturahga (i, 53)
and its derivative ran'ga (xiv, 21), thus confirming the
rahgati' gatau of the Dhatupatha.
A special feature of Kumaradasa's vocabulary is due to
his fondness for the figure parydya or circumlocution. In
all the kdvyas this is, of course, a familiar device, but it is
carried beyond all moderation in cases of appellatives such
as kuNgdyudhagqpaka (xi, 46), purandaragopaka (xi, 77), and
harigopaka (xi, 89), all synonyms for indragopaka 'firefly,'
and in makarakarapayi (iv, 59) = Agastya, gaganasagara-
bhogadhardngana (xi, 9) = Ganges, vasisthatanujapdtitaksiti-
pasvarvasatiprado munih (iv, 63) = Vi9vamitra, balanisu-
danajdla (xi, 68) = indrajala, pahkajaraga (xiv, 19, cf.
pankajanabha, Ragh. V., xviii, 19) = padmardga, gakranlla
(xi, 96) = indranila, dantavasas (viii, 40) = daganacchada,
sitakarakanta (viii, 92) = candrakdnta, and krsnapaddhati
(xiii, 14) with sitetaradhvan (ix, 30) = krsnavartman. Note
also sahgatdni parihrtya cdrinau (viii, 53) = brahmacarinau.
The concluding verse of the poem contains a distortion of the
poet's own name into Kumaraparicdraka. Such periphrases
cannot, however, be neglected, since, as in the case of
dantavasas, they are sometimes taken from other works
or pass into the common possession of the hams. Among
the other singularities of Kumaradasa's use of words we
may note the very numerous circumlocutions for ' king,' and
the constant recurrence of sampad and tata, the latter of
which with the noun tati must be exemplified at least one
hundred times.
For grammatical and lexicographical purposes Kumara-
dasa's learned refinements give a special importance to
the poem. The testimony of so careful a student to the
xjorrectness of a word or construction cannot be neglected.

I do not, therefore, quite agree with Professor Leumann's

remark (op. cit., p. 232) that the use of rnaruta as a bye-
form of marut proves the author no mahakavi. On the
contrary, I should accept upon his authority the existence
of this form or of a grammatical rule sufficient to justify
i t ; and in fact the word is found in B. and It. and the
other lexica. In xiii, 34, we have the word halacarma,
meaning ' furrow/ where carma, though not elsewhere
known, obviously comes from i/car. I do not think that
Kumaradasa invented this word. But I would not defend
katuka for kataka, ' flank of a mountain' (xiii, 17). The
use also of khalu (xiii, 39) and wa (x, 72) at the beginning
of a line is quite inexplicable. It is expressly forbidden
by Vamana's Kavyalahkaravrtti (v, 1. 5). In xv, 2,1 suspect
that vidita means, not ' known,' but ' knowing,' ' informed.'
In style the Janakiharana is more artificial than the
Raghu Vamca, perhaps more than the Kiratarjunlya, but
it does not approach the extravagance of the later Kavya.
It is not so recondite as the prose of the Vasavadatta.
Many of the well-known plays upon words are to be found
in the poem, e.g. on paraga (xiv, 32), on hula (xiv, 47),
wtta (i, 35): but the more minute puns are not common.
We have a grammatical example in i, 89—
atha sa visamapadagopitartham
jagadupayogaviyuktabhuridhatum
bahutuhinanipatadosadustam
girim asrjat kukaver iva prabandham—
with plays on pada, dhatu, tuhina (tu hi na), and nipata. But
the author's favourite ornament, after the above-mentioned
paryaya, is alliteration, which is kept up without inter-
mission throughout the poem (cf. Leumann, loc. cit., p. 231).
A good instance is xiv, 44—
ninadata nadataditamekhalam
vigalata 'galatavrtasanuna
asubhuja subhuja 'surasamhatih.
pravidita vidita dici bhubhrta.

THE JANAKIHAKANA OF KUMARADA.SA. 265
But we have no very elaborate yamakas nor repetitions of

a single aksara throughout a stanza. The general result is
to give a very mellifluous flow to the poem, which in respect
of metrical skill and ease is probably unsurpassed in Sanskrit.
The vikatdksarabandha of the Gauda style is avoided, and the
general effect is rather that of madhurya and saukumarya
than of ojas. Of the arthdlahkdras in general, such as
vpamd, rupaka, utpreksd, dksepa, arthdntaranydsa, etc., only
a moderate use is made.
Kumaradasa excels in the pretty and the grandiose.
A good example of the former is a stanza describing the
baby Kama—
na sa Kama iha kva yata ity
anuyukto vanitabhir agratah
nijahastaputavrtanano
vidadhe 'llkanilmam arbhakah (iv, 8);
and so again—
taraka rajatabhangabhasura
lajaka iva vibhanti tanita
digvadhubhir udayad udesyato
vartmani grahapateh samantatah (viii, 88).
The other quality is well illustrated in the description of

the Visnu—,
nijadehabharakrantanaganicvasaramhasa
gatagatapayoracipatalatalam asthitam (ii, 2);
in the fine description of the sunset beginning—
sannigrhya karasantatim kvacit
prasthito 'pi ravir esa ragavan
astamastakam adhicritah ksanam
pacyatlva bhuvanam samutsukah (viii, 56);
and in the whole canto xiv, narrating the construction of

Kama's causeway, e.g. v, 34, where the agitated sea is
compared to a lotus—

266 THE JADUKIHARANA OF KTJMlRADASA.
pracalatungatarangadalantara-
sphuritavidrumakesarasampadi
ksubhitasindhusaroruhi karnika-
vapur uvaha patan kanakacalah.
It must be confessed that this power of grandiose imagination

occasionally strays into the ridiculous, as when the monkeys
are represented bearing mountains in their arms, while
the earth rises and sinks under their tread—
raviturangakhurahatamastakam
dhvanikrtah parigrhya vanaukasah
padabharena yayus tatam ambudher
vinamitonnamitaksitimandalam (xiv, 22).
On the whole, Kumaradasa is both an excellent poet and

one eminently suitable for educational uses.
Among the works known to him the Mahabhasya of
Patafijali must, as we have seen, certainly find a place.
Whether he knew the Kacika is a more delicate question.
He uses the verb satyapay- in the sense given only by that
work, and uptrima vitustay- marmavidh, not actually supplied
by the rule of Panini nor mentioned by Patafijali, are also
from the Kacika. On the other hand, he assigns to dsutivala
a meaning ('priest') different from the Kacika's gaundika.
Considering, however, that the aorist acakamata (viii, 98)
is also from this work (ad Pan. iii, 1. 48, and vii, 4. 93),
I incline to the affirmative answer. In the Kavyalahkaravrtti
of Vamana, who may or may not be identical with the joint
author of the Kacika, he is never quoted by name, and we
could not assume that the rule against initial khalu is directed
against him. But a verse cited in ii, 1. 13, of this treatise
bears too many marks of Kumaradasa's style to leave any
doubt of its authorship. It reads—
sapadi panktivihangamanamabhrt-
-tanayasamvalitam balacalina
vlpulaparvatavarsacitaih caraih
plavagasainyam ulukajita jitam.

THE J A N A K I H A R A N A OF KXJMlRADASA. 267
Here the use of pankti = ' ten' and plavaga = ' monkey,'
the paryaya in panhtivihahgamanamabhrt = Dacaratha, and in
ulukajit = Indrajit, the alliteration, the flow of the metre,
and the subject assure us that we have a verse, the first
hitherto traced, from the lost parts of Kumaradasa's poem.
Unfortunately the date of Vamana's Vrtti1 is not certain,
while the Kacika, if we accept I-tsing's account (Takakusu's
trans., p. 176), must be assigned to the seventh century,
and Kumaradasa's acquaintance with it, if proved, would
involve a reconsideration of his own age. We must,
however, regard with suspicion the testimony of a foreign
traveller who states, as I-tsing does (trans., p. 178), that
Patanjali wrote a commentary (sc. the Mahabhasya) on the
obviously later and fuller Kacika.
Kumaradasa used also the Ramayana and the Raghu
Vamca. The former he follows step by step throughout
the story, and that in places, e.g. the account of the exile
in canto x, where Kalidasa gives only a brief summary.
He shares also with the Ramayana a few rare expressions,
such as tanucchada, xi, 17 = ' feather.' That he was familiar
with the Raghu Vamca cannot be doubted by anyone who
will compare canto xii with the corresponding parts of our
poem. But this can further be proved by decisive facts.
Not only have the two works in common such rare words
as avarna ' shame ' and ajarya ' friendship,' but we find the
following used in identical parts of the narrative :—
purusdkrti (Ragh. xi, 63 ; Jan. ix, 26), of the appearance of
Paracu Rama;
palitacchadmana . . . . jara (Ragh. xii, 2 ; Jan. x, 3),
concerning the old age of Dacaratha;
vrsasyantz (Ragh. xii, 34; Jan. x, 72), of Qurpanakha.
We will therefore waste no words in proving to this
extent the correctness of the tradition associating the two
works. Whether the Kamandakinitisara was studied by
1
Vamana quotes, without naming, the Harsa Carita (p. 203, 11. 5 - 6 ,
Bomb, ed.) in the commentary to the rule, i, 3. 26.

268 THE JANAKIHARANA OF KTJMARADASA.
Kumaradasa, I cannot decisively prove. But Dacaratha'a

admonitions to Kama in canto x seem to show some slight
reminiscences of the eleventh chapter of that work. Whence
comes the sdma auganasa of x, 26 ? With the Cicupala-
badha the poem shares a few words, such as aga 'tree,'
adhijanu 'at the knee,' while in the use of others (see the
list) it has apparently been copied by the author of the
Balaramayana.
Of the references in the poem we may mention those to
Kataha (i, 17), Kancl (i, 18), the Yavanas (i, 19), the
Turuskas (i, 20). Udyana with its viharas is, no doubt,
punningly alluded to in iii, 23—
kim kautukena cramakarina te
srja tvam udydnavihdrarHg&m
bale! tvam asyopavanasya laksmlr
ity evam Gee lalana sakhlbhih ;
while an open reference to the Buddhists occurs v, 55, as

follows:—
sthitva gune mahati tatksanalabdhamoksah
suglistayuktiphalananasampadas te
gakya ivasya vicikha ripusainikebhyac
cakrus trivistapasabhagamanopadegam.
The allusions to the Yavanas and Turuskas have been

discussed in the introduction to the edition of the Raghu
Vamca by Nandargikar, with whose conclusions, however,
it is impossible to agree.
The Sankhya philosophy provides material for puns in
the verse—
asamkhyagrhya. api tatra sainikah
pieacaraksastatibhir nirantaram
krtandhakaram rathecakrarenubhir
jagur jagat sattvarajastamomay&m (v. 27);
and in i, 28 we find a mention of the tuld(k^ti), or balance,
ordeal.

THE JANAKIHARANA OF KUMARADASA. 269
LIST OF RARE WORDS AND MEANINGS.1
aksati, ' safely' xi, 86

aga, ' tree' (Qic. iv, 33) xiv, 44
ajaryyam, ' friendship' (Pan. iii, 1. 105, and
Ragh. xviii, 6) xi, 24
atiksayisnu, ' Tery thin' i, 30
atidantay, ? sense (read atidantavad ?) v, 28
adhikarma, adv., 'in accordance with one's karma'
(Pan. ii, 1. 6) i, 83
adhikratu, adv., ' around the sacrifice' v, 12
adhiksayam, adv., ' at death' xi, 37
adhijanu, adv., ' at the knee' (Qic.) v> 39
adhipayodhi, adv., ' on the sea ' xiv, 41. 56
adhiraya,' great speed' xi, 69
adhivari, adv., ' over the water,' cf. adhipatham iii, 59
anupayogavant, ' uninvited' vii, 44
anuptrima, ' unsown,' v. supra v, 13
anuvraj, 'imitate/ cf. anvi xii, 38
anucisti, ' instruction ' (Jataka M.) x, 21
anusyandanam, ' after the chariot' ix, 15
•anyataredyus, adv., ' one day' (Pan. v, 3. 22) iv, 15
anyayita, ' ill-treated' x, 83
apaghana, ' body' (Pan. iii, 3. 81, and Naish.
viii, 11) xi, 13
ahalikrta, ' effeminatus ' v, 52
abhikopam, adv., ' in anger' viii, 5
abhivyatan (atmanepad c. 2 ace), ' address' vi, 17
abhicatru, adv., ' against the enemy ' v, 40
abhinidha atm., ' touch' (?), c. loc. xv, 6
•ambukrta, ' spluttering' (of speech), v. supra x, 17
ayahculikata, read ayahculikata, q.v. x, 24
arana • paribhramana xiv, 79
1
Any word or meaning not found in the last edition of Monier-Williams'
dictionary has been thought worth including. Words and senaes found only in
native grammars and dictionaries are marked with an asterisk. A few others
are quoted with references. A small number of the words will be found cited by
Nandargikar, op. cit., p. 125.

*avana, ' haste ' xi, 74

avanimittam, adv., 'with evil omen,' or adj., 'ill-
omened ' ? xi, 2
*avita, 'protected' (?) xiv, 28
avyahati, adv., 'beyond question' x, 31
acam • aganti xiv, 55
udas, 'take,' 'choose' iv, 34; xv, 16
asekima, ' unwatered'; for sehima see Patanj.
and Kacika ad Pan. iv, 4. 20 iv, 73
asauhitya (sauhitya), ' insatiableness' ii> 34
*ayahculikata = sahasikata, cf. Pan. v, 2. 76, with

Patanj. and Kac. x, 24
aloka(bhumi) = asthana, ' audience hall' i, 22
aclya (adj. to 59a) = diksambandhi i, 20
*asutivala, ' priest' (Pan. v, 2. 112. The Kacika
gives the sense gaundika, also found in
dictionaries) vi, 33
astha, ' servants' (?) iii, 69
ahava, 'trough' (found in RV. and Pan. iii, 3. 74) v, 13
*iksucakata, ' field of sugar-cane,' cf. Pan. v, 2. 29,

with Patanj. and Kac. x, 52
/ indukanta = candrakanta i, 25
uccairbhrta, ' overpowered' vii, 43
uttara, ' with stars distinct' (punningly) xii, 4
samutpucchay, ' uplift the tail' ix, 20
*uddehika, 'white ant' vi, 11
udric, ' shoot an arrow from a bow' vi, 43
undura * musika (Sucwrta) iv, 11
upakanci, ' near the girdle ' viii, 46
upakaryya, ' royal tent' (Ram., Ragh.) or ' *palace' vii, 4
upanitambam, ' near the hips ' iii, 46
*rbhu • deva v, 33
Rslka, 'Qiva' ix, 40
*aitihasika, ' historian' (with yamin), cf. Pan. iv,
2, 60; Vartt. 5 iv, 51

THE JANAKIHARANA OF KUMARAD ASA. 271
aucanasa, adj. with sama (' according to Ucanas') x, 26

*kattrayah, ' three vile ones,' Patafij. and Kac. ad
Pan. vi, 3. 101 x, 9
kadana, ' destroyer' viii, 54
*kandhara, ' cloud' xi, 62
kandhrti, ' cloud' xi, 66
*karlri, ' part of an elephant's tusk ' v, 36
*karkaca, ' sword' (punningly), cf. the verse quoted
by Vamana, Kavyalahkaravrtti, iv, 3. 7 i, 18 ; x, 8
kalahamsika (fem.) ix, 21
*kaca, ' yoke-pole ' xiv, 66
kikata, ' poor ' vi, 38
kinaca = Yama (Naish., Balar.) ii, 27
kulicayudhagopaka = indragopaka xi, 46
krsnapaddhati = krsnavartman xiii, 14
kaitava, ' trickery' (Balar.) viii, 52
kaumuda, ' lotus bed' (or ' lotus,' Bhag. P.) iii, 58
kramabandha, ' crouching (or perhaps ' circling')
of a lion preparatory to springing' ? xiv, 78
sahkrid-, 'creak' (alsoin Kiratarj., HarsaOar., etc.) v, 59
*klamatha, ' weariness' iv, 51
*klamathu, id. ii, 60
khuragrahaka, perhaps appellative, = ' a horse's
hobble' xii, 2
gadgadita, ' throbbing' (utterance), cf. Pan. Qiksa x, 18
*gunya, 'virtuous' (Pan. v, 2. 120) vii, 6
grhya = *(1) bahya, ' outside' ix, 18
(2) ' friend,' ' intimate ' x, 28
(Cf. for both senses, Pan. iii, 1. 119,
and Kac.)
gopatimani = suryakanta xiii, 19
caturamcikrta, ' in four portions' iii, 4
candrakin, ' peacock' (Qic.) i, 51
carma in halacarma, ' furrow ' xiii, 34
jam, onomatop., ' splash' xiv, 26
*jampatl,' husband and wife' (gana to Pan. ii, 2. 31,
and Xac.) viii, 49
jyestha = jyaistha (Var. Br. S. and Dictt.) xi, 92

272 THE JANAKIHARASTA OF KUMARADASA.
abhivyatan (atm. c. 2 ace's), ' address' vi, 17

tanucchada, ' feather' (Ram.) xi, 17
tamravilocana = tamraksa xi, 60
tav- (tavati), ' crouch ' (?) xi, 86
*timita, ' wet' and ' quiet' xiv, 46
*tirl, ' arrow' iii, 6
*tutuma = musaka iv, 55; vi, 11
*vitustay-, 'comb out one's jata': tustay-is given in
Panini, iii, 1.21, and vitustay- in the Kacika v, 21
daka, ' water' (Divyav.) xiv, 18 and 50
dantavasas = dac,anacchada (Kumara S. v, 34) viii, 40
dasta, ' near,' ' next t o ' ix, 10
dandajinika, v. supra (dambhajlvika). x, 76
didhitimalin = amcu° xi, 1
*dlpra, ' bright' (Pan. iii, 2. 167) vii 7
durnaha, ' hard to fasten' (of a girdle) viii, 37
devatamukha, ' fire' iv, 21
devanagolaka, ' play-ball' xi, 68
druhina = Brahma (cf. druhana) iii, 31; iv, 39
abhinidha, atm., c. loc, ' touch' (?) XV, 6
samupanam, ' arrive' (of time) iii, 77

*nityagati, ' wind' xiv, 7
nirantarita, ' quite filled' xi, 53
nirudhi = prasiddhi (the phrase nirudhim agata
recurs Kirat. ii, 6) ix, 41
nirjivika, ' reft of life' x, 83
nirdantatva, ' toothlessness' x, 17
nirmokay-, ' let go' like a slough or veil x, 85
niryatay-, ' present' iv, 49
nivarhaka, ' oppressor' iv, 47
nistha, 'levee' (?) iii, 69
*nlgara, 'covering' (Patafij. and Kac. ad Pan.
.
iii, 3. 21) an. 45
naipuna, ' dexterity ' vii, ix,17
pankajaraga = padmaraga xiv, 19
pankajamani, id. xiii, 16
pankita, 'muddy' xiii, 13

THE JANAKIHARANA OP KUMARADASA. 27S
pahkti in Panktiratha, panktisankhya, panktimukha

(for reff. see B. and E.. with nachtrage) i, 12; xi, 4
patatpati, ' Garuda' xi, 15 ; xiv, 25
"*padika = pedes (gana parpadi) v, 28
parikalpa,1 (1) ' apportionment,' iv, 5; (2) ' fancy,' vii, 28
pariksobha, ' disturbance' iii, 36
parirodita, ' reduced to tears' viii, 84
parivijana, ' fanning' x, 85
parisravana, 'stream' xi, 47
paretapati, ' Yama' xiii, 28
*pac,yatohara, 'open robber' (Patanj. and Kac. ad
Pan. vi, 3. 21) iv, 22
palika, ' mass,' ' collection' xii, 6. 21
pavana(ka) = pavana, *' water' xi, 61
purandaragopaka = indragopaka xi, 77
*prsatka, ' arrow' (Indian Wisdom, p. 405, n. 1) v, 34
pranivaka, ' submission ' or ' contrition' xii, 52
praticchandas, ' image' ( = praticchanda) vi, 13
pratijanma, adv., ' at each birth' iv, 42
*pravara, ' covering ' (Pan. iii, 3. 54) x, 82
prahara = prahara, ' portion of time' (cf. ardha-
praharika) xiii, 2
prarnam (Pan. vi, 1. 89, Vartt. 7), ' chief debt' vi, 51
protsveday-, ' make to sweat' i, 17
bala vidya, ' mantravicesa' (cf. bala • *osadhi) iv, 51
balakaya, ' army ' (Divyiiv.) ix, 16
*balimukha, ' ape' xii, 38
balay-, ' to be young ' vi, 24
bhadra, used of an elephant, ' manageable ' (Ram.
i, 6. 26) X, 7
*bhargavay-, ' resemble Paraeu Rama' vi, 23
*bhidelima = bhettavya (cf. Patanj. and Kac.
Pan. iii, 1. 96) iv, 59
bhoji, ' earth' i, 85
manita, 'noise,' 'clink' (of jewels : for a different
sense cf. B. and It., s.v. man) xiii, 42
1
The two senses here employed correspond to the two senses of the verb
parikalp-.

274 THE JANAKIHARANA OF KUMARA.DASA.
madhyelalatam, adv.,' in middle of forehead' i, 59; iii, 22

maruta = marut (cf. B. and E.) x, 79 ; xi, 71
*marmavidh, ' piercing vital parts' (AV., Bhatt.) x, 67
maci = masi xiv, 19
*macabdika, 'ushers preserving silence' (cf.Patafij.
and Kac. ad Pan. iv, 4. 1) vii, 46
mukullbhu, 'contract' vii, 70
*mustindhaya, ' baby' (' fist-sucker ' ; cf. Pan. iii,
2. 30, with Patafij. and Kac.) x, 17
niryatay-, 'present' iv, 49
yamaghati = yamaghosa, ' water-clock ' vii, 41
*raktaksa, ' buffalo' x, 5
*rang-, ' leap' (rangatturanga °saranga) i, 53 ; x, 71
ranga, ' restless' (?) xiv, 21
rangi, id. xiv, 47
rajacukhay-, 'resemble a rajacuka' ii, 31
udric-, 'shoot with' (a bow, cf. puray-) vi, 43
rupya, ' suitable' v, 11
*rekhay-, ' make a streak ' (gana kandvadi) i, 72
rohitavajin, 'fire' iv, 3
layin, ' keeping time' xiv, 36
lalatya, adj. to lalata (v.l. lalata) vi, 55
*lutika, ' spider's web' iv, 56
vamcyaja = vamcaja (cf. Vam. v, 2. 54) x, 57
*vanada, ' cloud' xi, 55
*vanaukas, 'ape' xii, 50
vapra, ' field' (Dharma-carma) xii, 18
varnalingin, ' disguised as a twice-born man' x, 77
*vahnicikha, name of a plant = Langali xi, 80
vadava, adj. to vadava, 'the submarine fire' (cf.
Qariigadharapaddhati, 284 and 109, 5;
Subhus., 1759) viii, 62
varl = vatl, ' elephants' enclosure' xi, 93
viksana(m), adv., ' intently' xi, 28
vitustay-, see tustay- v, 21
vidravana, ' frightening' = vidravana x, 73
*vinila, 'black' i, 66
*viplus = viprus, ' spark ' viii, 68
THE JANAKIHABANA OF KUMlRADASA. 275
vi9adabhru • mayura xi, 48

visnuvartman = visnupada, ' sky' viii, 67
*visari, ' fish ' ix, 33
visrasa, ' old age ' (Balar.) vi, 35; x, 2
vrtha vidha, 'make light of' ix, 35
*vrsasy- • maithunecchayam (cf. Pan. vii, 1. 51, and
Ragh. xii, 34) x, 72
vyasphalay-, ' slap' iii, 34
vaibudhalaukika, adj. to vibudhaloka ( = svargya) v, 11
anuvraj- = anvi-, ' imitate' xii, 28
gakranila = indranlla, ' sapphire ' xi, 96
*pakla = priyamvada, x, 48 = ' compassion' (?) xiii, 38
9ayalu, ' slothful' (Pan. iii, 2. 158, Qi<}.) ii, 14
carabhavant-, ' containing 9arabhas ' xiv, 47
*9ayika, ' sloth,' illustrating Pan. iii, 3. 108, and
ii, 2. 15, with Patafij. and K59. ii, 72
9ukanana, ' horse ' (cf. Bam. T, 12. 36) xii, 18
9itakarakanta = candrakanta viii, 92
*sangraha, ' fist' (Pan. iii, 3. 36) xii, 34
*sanghata, v. supra x, 57; xi, 95
•satyapay- = satyam Soaks. (Kac. ad Pan. iii, 1. 25) i, 86
samagrata, ' integritas' v, 46
samutpucchay-, ' lift up the tail' ix, 20
sarvajanina, v. sarva°
* l
iv, 64
savyapadecam, adT., ' with a gesture' (or excuse) iii, 47
*sarvajanlna, ' belonging to a whole people,'
Patafij. and Kac. ad Pan. v, 1. 9 (read
sarva0) iv, 64
*sitacchada, ' goose' xii, 7
sitetaradhvan = krsnavartman ix, 30
sisevisa, ' desire to cultivate' ii, 65
sita, ' furrow in the sea' (punningly) x, 90
sudhajit = Yudhajit (misreading) ix, 67, 68
suhrttara x, 39
*saukharatrika, ' asking if one has slept well'
(Patafij. and K59. ad Pan. iv, 4. 1) iv, 49
skandha='body'(?) ii, 15
•stambakari, ' clustering' or ' rice' (?) xii, 27
J.K.A.S. 1901. 19
276 THE JANAKIHABANA OP KTJMARADASA.
sthapatya = *sthapati, ' chamberlain' vii, 1

sthaman, ' weight,' ' force' (Balar.) vii, 20
vyasphalay-, ' slap' iii, 34
*syada, ' speed' vi, 22; xiv, 24
protsveday-, ' make to sweat' i, 17
harigopaka = indragopaka (Subhas. 1722) xi, 89

halacarma, ' furrow' xiii, 34
hiranyaretahcarana = vahnigala v, 5
hrdayaluta, ' good sense': for hrdayalu (cf. Pan.
T, 2. 122, with Patafij. and Kac.) x, 10
ABSTRACT OF THE POEM.
Canto I.
(a)^vv. 1-11. Description of Ayodhya.
(b) vv. 12-25. King Daearatha.
(e) vv. 26-44. The king's wives.
{d) vv. 45-74. Dagaratha goes hunting and shoots a
hermit's son.
(e) vv. 75-90. The boy's death and the hermit's curse.
Canto II.
(a) vv. 1-8. The gods visit Visnu, who is described.
(b) vv. 9-18. The gods laud Yisnu.
(c) vv. 19-32. The latter inquires the cause of their-
depression.
(d)1\v. 33-73. Brhaspati in reply describes the acts and
power of Ravana, and implores the help of Visnu.
(e) vv. 74-79. Visnu promises to come himself to the
assistance of the gods in the form of an avatar named
Rama.

THE JANAKIHARANA OF KTJMAKADASA. 277
Canto III.
(a) vv. 1-13. Description of Spring.
(b) vv. 14-24. Sports of the king and his wives in the
garden.
(c) vv. 25-31. The king describes the scene.
(d) vv. 32-58. The sports in the water.
(e) vv. 59-62. End of the sports.
(/) vv. 63-68. The sunset described by the king.
\g) vv. 69-75. The night.
(h) vv. 76-81. The morning and the reveilles by the
minstrels.
Canto IV.
(a) vv. 1-14. Birth and growth of Dacaratha's sons.
(b) vv. 15-29. Vicvamitra, whose sacrifices are disturbed
by Raksasas, approaches Dacaratha with the request
that Rama may join him as a protection. The
request is granted.
(c) vv. 30-49. Dacaratha's parting counsels to Rama, who
prepares with his brother Laksmana to accompany
the sage.
(d) vv. 50-58. The three reach the hermitage,, where Rama
remarks upon the desolate aspect of the infested place.
(e) vv. 59-61. The RaksasI appears.
(/) vv. 62-69. Vicvamitra encourages the brothers not to
spare her, though a woman.
(g) vv. 70-73. Death of the RaksasI and presentation of
divine weapons to Rama.
Canto V.
(a) vv. 1-10. Entrance into Vicvamitra's hermitage.
(b) vv. 11-24. Vicvamitra assigns his task to Rama, who
relates the history of the place and describes its
peaceful life.
(c) vv. 25-51. An army of Picacas appears and is destroyed
by the brothers, Marlca and Subahu being killed.

Canto VI.
(a) TV. 1-8. Vicvamitra conducts the brothers to Mithila to
see the bow of Janaka.
(b) w . 9-15. They stay on the way at a long deserted hut
of Gautama, where Rama restores to life a woman
(Ahalya) turned to stone, the victim of one of Indra'a
youthful misdemeanours.
(c) vv. 16—30. Kama reaches the birthplace of the Maruts,
Mithila, who celebrate its glories.
(d) vv. 31-32. Arrival and welcome at Mithila.
(e) vv. 33-41. Vicvamitra addresses Janaka in com-
plimentary terms.
(/) ••• 42-46. Janaka displays the bow.
(g) vv. 47-59. Rama breaks the bow and is chosen as
son-in-law by Janaka. The people praise Rama.
Canto VII.
(a) vv. 1-6. Meeting of Rama and Sita.
(b) w . 7-18. Sita described in Rama's words.
(c) vv. 19-21. Sita withdraws.
(d) vv. 22-34. Love of Sita and Rama.
(e) vv. 35-62. Dacaratha arrives with his sons and
charioteer at Mithila, and the marriage is celebrated.
Canto VIII.
Sambhogavarnana. (vv. 55-92, fine description of sunset
and night.)
Canto IX.
(a) vv. 1-25. Dacaratha departs with his sons and their
new wives from Mithila. (vv. 4-9, Janaka's counsels
to Sita.) The journey.
(b) vv. 26-45. Appearance of Paracu-Rama, who fights
with Rama. (Speech of Rama, 32-34; speech of
Paracu-R., 36-43.)
(c) vv. 46-66. Entry into Ayodhya.
(d) vv. 67-68. The Kaikeya king sends his son Yudhajit to
fetch Bharata from Ayodhya.

THE JATUKIHARANA OF KUMARADASA. 279
Canto X.
(a) vv. 1-42. Da9aratha proposes to install Rama as king :
his speech on the duties of a sovereign.
(b) vv. 43-45. Intervention of Manthara.
(c) vv. 46-56. Departure of Rama to Citrakuta.
(d) vv. 57-61. Bharata brings the news of Dacaratha's
death.
(e) vv. 62-68. Rama admonishes and calms Bharata, and
induces him to return to his sovereignty.
( / ) vv. 69-70. Death of Viradha.
(g) v. 71. Removal to Pancavatl.
(h) vv. 72-75. The incident of Qurpanakha and he*
brothers Khara and Dusana.
(»') vv. 76-90. Ravana carries off Slta.
Canto XL
(a) vv. 1-22. Fight between Jatayu and Ravana: the
former with his dying breath reports to Rama the
rape of Slta.
(b) vv. 23-24. Rama, removing to Mt. Muka, meets with
Hanuman and becomes his ally.
(c) vv. 25-37. Fight between Hanuman and Bali.
(d) vv. 38-80. The Rainy Season.
(e) vv. 81-96. Rama describes the Rainy Season.
Canto XII.
(a) vv. 1-10. The Autumn.
(b) vv. 11-37. Rama's description of the same, and account
of Sugriva's improper advice.
(c) vv. 38-52. Laksmana remonstrates with Sugrlva, who
makes his apology.
(d) vv. 53-56. The monkeys go forth in search of Slta.
Canto XIII.
(a) vv. 1-5. Rama's dejection.
(b) vv. 6-25. Sugriva describes to him the mountain.

(c) vv. 26-44. Hanuman's return and report.

(d) vv. 45-46. Kama advances to the sea-coast.
Canto XIV.
(a) vv. 1—45. The monkeys build the causeway over the sea.
(b) vv. 46-50. Kama describes the scene.
(c) vv. 51-81. Continued description of the causeway and
the passage over it.
Canto XV.
(a) vv. 1-22. Angada, being sent as envoy to Ravana,
delivers his message.
Canto XXV.
The colophon of the work.


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253

ART. IX.—The Janakiharana of Kumaradasa.

THE history of this little-known work is remarkable. No

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has not the value of an independent restoration) was

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sometimes to arrange the words supplied by the Sanna in

As Professor Leumann has pointed out, the Sanna reads

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specially provided for in treatises on Alankara (Vamana,

" bhuvanadrstinirodhakaram krtam " ravikaran uparudhya krtam maya

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These verses present the same features as the foregoing.

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where the mhnigikha = lahgali is compared to lightning.1

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(5) ii, 75. kuksi&thanihcesaloka0 does not scan.

The poem is characterized by remarkable grammatical

Bhattikavya, the display of such learning seems to have

(1) Grammatical peculiarities.

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(e) samdh sahasrani for samdh (or samdndm) sahasram.

(2) Lexicographical peculiarities.

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The word ajivika or djwaka ' a religious mendicant,' hitherto

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where we must note also aksati, an adverbial form meaning

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I do not, therefore, quite agree with Professor Leumann's

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But we have no very elaborate yamakas nor repetitions of

The other quality is well illustrated in the description of

and in the whole canto xiv, narrating the construction of

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It must be confessed that this power of grandiose imagination

On the whole, Kumaradasa is both an excellent poet and

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Kumaradasa, I cannot decisively prove. But Dacaratha'a

while an open reference to the Buddhists occurs v, 55, as

The allusions to the Yavanas and Turuskas have been

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LIST OF RARE WORDS AND MEANINGS.1

aksati, ' safely' xi, 86

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*avana, ' haste ' xi, 74

*ayahculikata = sahasikata, cf. Pan. v, 2. 76, with

*iksucakata, ' field of sugar-cane,' cf. Pan. v, 2. 29,

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aucanasa, adj. with sama (' according to Ucanas') x, 26

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abhivyatan (atm. c. 2 ace's), ' address' vi, 17

samupanam, ' arrive' (of time) iii, 77

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pahkti in Panktiratha, panktisankhya, panktimukha

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madhyelalatam, adv.,' in middle of forehead' i, 59; iii, 22

vi9adabhru • mayura xi, 48

sthapatya = *sthapati, ' chamberlain' vii, 1