हम्मीर महाकाव्यम् (रणथम्भौर चौहान वीरगाथा एवं इतिहास)

38

Hammîra's. people allowed the invading army to cross the
dangerous pass unmolested. The Khân now posted his brother
on one side of the road known as the Maṇḍi Road, and he him-
self occupied the fort of Śrî Maṇḍapa. The forces of the
allied princes were stationed all round the tank of Jaitra
Sâgara.
Neither party was sincere. The Muhammadans thought they
had artfully secured an advantageous position from whence to
commence their operations; whilst the Râjputs were of opinion
that the enemy had so far advanced into the interior that he
could not now possibly escape them.
The Khân's ambassador at Raṇathambhôr, admitted into
the fort by the king's order, from what he saw there, was
inspired with a dread of Hammîra's power. However, he attend-
ed the darbâr held to receive him, and, after the exchange of the
usual courtesies, boldly delivered himself of the message with
which he was charged. He said that he was deputed to the king's
court as the envoy of Ulugh Khân and Nusrat Khân,
the two brothers of the celebrated 'Alâu'd-dîn; that he had
come there to impress on the king's mind, if possible, the futility
of any resistance that he could offer to so mighty a conqueror
as 'Alâu'd-dîn, and to advise him to conclude a peace with his
chief. He offered to Hammîra, as the conditions of peace,
the choice between paying down to his chief a contribution of
one hundred thousand gold mohors, presenting him with four
elephants and three hundred horses, and giving his daughter in
marriage to 'Alâu'd-dîn; or the giving up to him the four in-
subordinate Moṅgol chiefs, who, having excited the displeasure
of his master, were now living under the protection of the king.
The envoy added that if the king desired the enjoyment of his
power and kingdom in peace, he had the opportunity at hand of
securing his object by the adoption of either of these conditions,
which would equally secure to him the good graces and assistance

39

of 'Alâud dîn, a monarch who had destroyed all his enemies,
who possessed numerous strong forts and well furnished arsenals
and magazines, who had put to shame Mahâdeva himself by
capturing numerous impregnable forts, like Dêvagadha,
whereas the fame of the god rests on the successful capture of the
fort of Tripura alone.
Hammîra, who had listened with impatience to the ambas-
sador's speech, was incensed at the insulting message delivered to
him, and said to Srî Molhana Deva that if he had not been
there in the capacity of an accredited envoy, the tongue with
which he uttered those vaunting insults should ere this have been
cut out. Not only did Hammîra refuse to entertain either of
the conditions submitted by the envoy, but on his part he proposed
the acceptance by 'Alâu'd dîn of as many sword cuts as the
number of the gold mohurs, elephants, and horses he had the
impudence to ask for, and told the envoy he would look upon
the refusal of this martial offer by the Muhammadan chief as
tantamount to his ('Alâu'd dîn's) feasting on pork. Without any
further ceremony, the envoy was driven from the presence.
The garrison of Ranathambhôr now prepared for resist-
ance. Officers of approved ability and bravery were told off to
defend various posts. Tents were pitched here and there on the
ramparts to protect the defenders from the rays of the sun. Oil
and resin were kept boiling in many places ready to be poured
on the bodies of any of the assailants to scald them if they dared
come too near, and guns were mounted on suitable places. The
Muhammadan army, too, at last appeared before Ranathambhôr.
A desperate struggle was carried on for some days. Nusrat
Khân was killed by a random shot in one of the engagements,¹³
and, the monsoon having set in, Ulugh Khân was obliged
to stop all further operations. He retired to some distance from

¹³ Elliot and Dowson's History vol. III. p. 172.—ED.

40

the fort, and sent a despatch to 'Alâ u'd-dîn, informing him of
the critical situation he was in. He also sent him in a box
Nusrat Khân's body for burial. Upon this intelligence
reaching 'Alâ u'd-dîn, he started at once for Raṇa-tham-
bhôr. Arrived there, he immediately marched his army to the
gates of the fort and invested it.
Hammîra, to mark his contempt of these proceedings, had
caused to be raised, on many places over the walls, flags of light
wickerwork. This was as much as to say that 'Alâu'd-dîn's
advent before the fort was not felt to be a burden to, or an
aggravation of, the sufferings of the Râjputs. The Muhammadan
chief at once saw that he had to deal with men of no ordinary
resolution and courage, and he sent a message to Hammîra
saying he was greatly pleased with his bravery, and would be glad
to grant any request such a gallant enemy might wish to make.
Of course this was bidding in some way for peace. Hammîra,
however, replied that as 'Alâu'd-dîn was pleased to grant anything
he might set his heart upon, nothing would gratify him so much
as fighting with him for two days, and this request he hoped, would
be complied with. The Muhammadan chief praised very much
this demand, saying it did justice to his adversary's courage,
and agreed to give him battle the next day. The contest that
ensued was furious and desperate in the last degree. During
these two days the Muhammadans lost no less than 85,000 men.
A truce of some few days being now agreed upon by both the
belligerents, fighting ceased for a time.
On one of these days the king had Râdhâ Dêvî dancing
before him on the wall of the fort, while there was much company
round him. This woman, at stated and regular intervals, well
understood by those who understand music, purposely turned her
back towards 'Alâu'd-dîn, who was sitting below in his tent not
far from the fort, and who could well see what was passing on the
fort wall. No wonder that he was incensed at this conduct, and

41
indignantly asked those who were about him if there was any
among his numerous followers who could, from that distance,
kill that woman with one arrow. One of the chiefs present
answered that he knew one man only who could do this, and
that man was Uddânasingh, whom the king had in cap-
tivity. The captive was at once released and brought before
Alâu'ddîn, who commanded him to show his skill in archery
against the fair target. Uddânasingh did as he was bid,
and in an instant the fair form of the courtesan, being struck,
fell down headlong from the fort wall.
This incident roused the ire of Mahimâsâhi, who requested
permission of the king to be allowed to do the same service to
'Alâu'ddîn that he had done to poor Râdhâ Dêvî. The
king replied that he well knew the extraordinary skill in archery
possessed by his friend, but that he was loth 'Alâu'd-dîn should
be so killed, as his death would deprive him of a valiant enemy
with whom he could at pleasure hold passages of arms. Mahim
âsâhi then dropped the arrow he had adjusted on his bowstring
on Uddânasingh, and killed him. This feat of Mahimâsâhi
so intimidated 'Alâu'ddîn that he at once removed his camp
from the eastern side of the lake to its western side where there
was greater protection from such attacks. When the camp was
removed, the Rajputs were able to perceive that the enemy, by
working underground, had prepared mines, and had attempted
to throw over a part of the ditch a temporary bridge of wood
and grass carefully covered over with earth. The Râjputs de-
stroyed this bridge with their cannon, and, pouring burning oil
into the mines, destroyed those that were working underground.
In this manner all 'Alâu'ddîn's efforts to take the fort were
frustrated. At the same time he was greatly harassed by the
rain, which now fell in torrents. He therefore sent a message to
Hammîra, asking him kindly to send over to his camp Rati-
pâla, as he desired very much to speak with him, with a view
F

to an amicable settlement of the differences subsisting between
them.
The king ordered Ratipâla to go and hear what 'Alâu'd-dîn
had to say. Ranamalla was jealous of Ratipâla's influence,
and did not at all like that he should have been chosen for this
service.
'Alâu'd-dîn received Ratipâla with extraordinary marks
of honour. Upon his entering the darbâr tent, the Muhammadan
chief rose from his seat, and, embracing him, made him sit on
his own gâdi, while he himself sat by his side. He caused valuable
presents to be placed before Ratipâla, and also made pro-
mises of further rewards. Ratipâla was delighted with such
kind treatment. The wily Muhammadan, observing it, ordered
the rest of the company to leave them alone. When they had
all left, he began to address Ratipâla. "I am," said he,
"'Alâu'd-dîn, the king of the Muhammadans, and I have up
to this time stormed and carried hundreds of fortresses. But it is
impossible for me to carry Ranathambhôr by force of arms.
My object in investing this fort is simply to get the fame of its
capture. I hope now (as you have condescended to see me) I
shall gain my object, and I may trust you for a little help in the
fulfilment of my desire. I do not wish for any more kingdoms
and forts for myself. When I take this fort, what better can I
do than bestow it on a friend like you? My only happiness will
be the fame of its capture." With blandishments such as these,
Ratipâla was won over, and he gave 'Alâu'd-dîn to under-
stand so. Thereupon 'Alâu'd-dîn, to make his game doubly sure,
took Ratipâla into his harem, and there left him to eat and
drink in private with his youngest sister.¹⁹ This done, Ratipâla
left the Muhammadan camp and came back into the fort.
¹⁹ At first sight this statement might seem to be a fancy of the author
intended to blacken the character of the victor. But we read that such things
were quite possible in the tribe to which the conqueror belonged. A slipper at

43
Ratipâla was thus gained over by 'Alâ'u'd dîn Therefore,
when he saw the king, he did not give him a true account of what
he had seen in the Muhammadan camp, and of what 'Alâ'u'd dîn
had said to him. Instead of representing Alâ ud dîn's power
as fairly broken by the repeated and vigorous attacks of the
Râjputs, and he himself as willing to retire upon a nominal
surrender of the fort, he represented him as not only bent upon
exacting the most humiliating marks of submission on the part of
the king, but as having it in his power to make good his threats
'Alâ'u'd dîn confessed, said Ratipâla, that the Râjputs had
succeeded in killing some of his soldiers, but that mattered little,
for no one could look upon the centipede as lame for the loss of a
foot or two Under these circumstances he advised Hammîra
to call upon Ranamalla in person that night, and persuade him
to do his best in repelling the assailants, for Ranamalla, said
the traitor Ratipâla, was an uncommon warrior but that he did
not, it appeared, use his utmost endeavours in chastising the enemy
as he was offended with the king for something or other. The
king's visit, alleged Ratipâla, would make matters all right
again.
After this interview with the king Ratipâla hastened to see
Ranamalla, and there, as if to oblige and save from utter
destruction an old comrade and associate, informed him that, for
some unknown reason, the king's mind was greatly prejudiced
against him, and he advised him to go over to the enemy on the
first alarm, for he said Hammîra had resolved to make him a
prisoner that very night He also told him the hour at which he
might expect to be visited by the king for this purpose Having
done this, Ratipâla quietly waited to see the issue of the
mischief he had so industriously sown
the door of his wife's room is a sign well understood by a husband in this tribe,
at sight of which he immediately takes care to retire from the house. See Tod
vol I p. 56

44
Vîrama, the brother of Hammîra, was with him when
Ratipâla paid him the visit, and he expressed his belief to his
brother that Ratipâla had not spoken the truth, but had been
seduced from his allegiance by the enemy. He said he could smell
liquor when Ratipâla was speaking, and a drunken man was
not to be believed. Pride of birth, generosity, discernment, shame,
loyalty, love of truth and cleanliness, were qualities, said Vîrama,
that were not to be expected to be the possessions of those that
drink. In order to stop the further progress of sedition among
his people, he advised his brother to put Ratipâla to death.
But the king objected to this proposal, saying that his fort was
strong enough to resist the enemy under any circumstances; and
if by any unforeseen accident, it should fall into the hands of the
enemy after he had killed Ratipâla, people would moralize on
the event, and attribute their fall to their wickedness in putting
to death an innocent man.
In the meantime, Ratipâla caused a rumour to be spread in
the king's Ranawâs that 'Alâu'd-dîn only asked for the hand of the
king's daughter, and that he was ready to conclude a peace if his
desires in this respect were granted, as he wanted nothing else.
Hereupon the king's wives induced his daughter to go to her father
and express her willingness to bestow her hand on 'Alâu'd-dîn.
The girl went where her father was sitting, and implored him to
give her to the Muhammadan, to save himself and his kingdom.
She said she was as a piece of worthless glass, whilst her father's
life and kingdom were like the chintâmaṇi, or the wish-granting
philosopher's stone; and she solicited him to cast her away to
retain them.
The king's feelings quite overcame him as the innocent girl,
with clasped hands, thus spoke to him. He told her she was
a mere child, and was not to be blamed for what she had been
taught to speak. But he knew not what punishment they de-
served who had the imprudence to put such ideas into her innocent

45
head It did not, said he, become a Râjput to mutilate females,
else he should have cut out the tongues of those that uttered
such blasphemy in his fair daughter's ears "Child," said
Hammîra, "you are yet too young to understand these matters, and
there is not much use in my explaining them to you But to
give you away to the unclean Muhammadan, to enjoy life, is
to me as loathsome as prolonging existence by living on my own
flesh Such a connection would bring disgrace on the fair name
of our house, would destroy all hopes of salvation, and embitter
our last days in this world I will rather die ten thousand deaths
than live a life of such infamy" He ceased, and ordered his
daughter, kindly but firmly, to her chamber
The unsuspecting king then prepared to go, in the dusk of the
evening, to Ranamalla's quarters, in order to remove his
doubts, as advised by Ratipâla The king was but slightly
attended When, however, he approached Ranamalla's
quarters, the latter remembered what Ratipâla had said to him,
and, thinking his imprisonment was inevitable if he stopped there
any longer, precipitately left the fort with his party and went over
to 'Alâu'd dîn Seeing this, Ratipâla also did the same
The king, thus deceived and bewildered, came back to the
palace, and sending for the Kothâri (the officer in charge of the
royal granaries) inquired of him as to the state of the stores, and
how long they would hold out The Kothâri, fearing the loss
of his influence, if he were to tell the truth to the king at that
time, falsely answered that the stores would suffice to hold out
for a considerable time But scarcely had this officer turned his
back when it became generally known that there was no more
corn in the state granaries Upon the news reaching the king's
ears, he ordered Vîrama to put the false Kothâri to death, and
to throw all the wealth he possessed into the lake of Padma
Sâgar
Harassed with the numerous trials of that day, the king in

46

utter exhaustion threw himself on his bed. But his eyes were
strangers to sleep that dreadful night. It was too much for him
to bear the sight of those whom he had treated with more than
a brother's affection, one by one, abjure themselves and leave
him alone to his fate. When the morning came, he performed
his devotions, and came and sat in the darbâr hall, sadly musing
on the critical situation. He thought that, as his own Râjputs
had left him, no faith could be placed in M a h i m a ś â h i, at once
a Muhammadan and an alien. While in this mood, he sent for
M a h i m a ś â h i, and said to him that, as a true Râjput, it was his
duty to die in the defence of his kingdom; but he was of opinion
it was improper that people who were not of his race should
also lose their lives for him in this struggle, and therefore now
it was his wish that M a h i m a ś â h i should name to him
some place of safety where he could retire with his family, and
thither he would see him escorted safely.
Struck by the king's generosity, M a h i m a ś â h i, without giving
any reply, went back to his house, and there put to the
sword all the inmates of his zanâna, and returning to H a m m î r a
said that his wife and children were ready to start off, but that
the former insisted on once more looking upon the face of the
king, to whose favour and kindness the family had owed so long
their protection and happiness. The king acceded to this request,
and, accompanied by his brother V î r a m a, went to M a h i m a-
ś â h i's house. But what was his sorrow and surprise when he
saw the slaughter in the house! The king embraced M a h i m a-
ś â h i and began to weep like a child. He blamed himself for
having asked him to go away, and knew not how to repay such
extraordinary devotion. Slowly, therefore, he came back to the
palace, and, giving up everything for lost, told his people that they
were free to act as they should think proper. As for himself, he
was prepared to die charging the enemy. In preparation for
this, the females of his family, headed by R a ṅ g a D ê v î, perished

47
on the funeral pile When the king s daughter prepared to ascend
the pile, her father was overcome with grief He embraced her
and refused to separate She, however, extricated herself from
the paternal embrace, and passed through the fiery ordeal When
there remained nothing but a heap of ashes, the sole remains
of the fair and faithful Chohanis, Hammira performed the
funeral ceremonies for the dead, and cooled their manes with
a last ovation of the tilánjali He then, with the remains of
his faithful army, sallied out of the fort and fell upon the enemy
A deadly hand to hand struggle ensued Virama fell first in the
thickest of the battle, then Mahimasîhi was shot through the
heart Jâja, Gangâdhar Tâk and Kshetrasingh
Paramara followed them Lastly fell the mighty Ham
mira, pierced with a hundred shafts Disdaining to fall with
anything like life into the enemy s hands, he severed, with one
last effort, his head from his body with his own hands, and
so terminated his existence Thus fell Hammira, the last of the
Chohâns! This sad event happened in the 18th year of his
reign, in the month of Srâvana ³⁰

³⁰ The Târîkh i 'Alâî of Amîr Khusrû gives the date as 3rd Zî l ha da A H 70
(July 1301 A D ), the siege began in Rajab four months previously —Elliot
and Dowson s History vol III pp 75 179 549

इस पृष्ठ पर कोई पाठ (टेक्स्ट) उपलब्ध नहीं है (पृष्ठ रिक्त है)।

श्रीहम्मीरमहाकाव्यम्
प्रथमः सर्गः
सदाचिदानंदमहोदयैक-हेतुं परं ज्योतिरुपास्महे तत् ।
यस्मिन् शिवश्रीः सरसीव हंसी विशुद्धिकृद्धारिणि रंरमीति ॥ १ ॥
तज्ज्ञानविज्ञानकृतावधानाः संतः परब्रह्ममयं यमाहुः ।
पराश्रयः कृतभवावसानः स नाभिभूर्वस्त्वरतां शिवाय ॥ २ ॥
यशोदयास्फीतशुभप्रवृत्तिर्गोपालमालाचितपादपद्मः ।
श्रीवत्सलक्ष्मा पुरुषोत्तमः श्री-पार्श्वः श्रियं वस्त्रनुतादतन्वीं ॥ ३ ॥
उच्चैर्वृषो दर्पकदर्पहारी शिवानुयातो विलसद्विभूतिः ।
शुभ्रस्थितिर्निर्दलितांधकारः श्रीशांकरो वीरविभुर्विभूतये ॥ ४ ॥
सचक्रहत्प्रीतिकरैः प्रभावि-प्रभाविशेषैः सुभगंभविष्णुः ।
सम्यक्प्रबोधप्रथनप्रभूष्णु र्भास्वान् सशांतिः शमयत्वघानि ॥ ५ ॥
महेशचूडामणिचुंबिपादो ऽभ्रांतस्थितिः स्फीतशुभप्रचारः ।
महामहाध्वस्ततमसमूहः समुद्रजन्मा शशभृच्छ्रिये स्तात् ॥ ६ ॥
लसत्कविस्तोमकृतोरुभक्ति र्नालीकसंपत्सुभगंभविष्णुः ।
स्वदर्शनेन त्रिजगत्पुनाना सरस्वती नो नयतात्प्रसत्तिं ॥ ७ ॥
माधांतृसीतापतिर्कर्कमुख्याः क्षितौ क्षितींद्राः कतिनाम नासन् ।
तेषु स्तवार्हः परमेष सत्व-गुणेन हम्मीर महीभृदेकः ॥ ८ ॥
सत्त्वैकवृत्तेः किल यस्य राज्य-श्रियो विलासा अपि जीवितं च ।
शकाय पुत्रीं शरणागतांश्च प्रयच्छतः किं तृणमप्यभूवन् ॥ ९ ॥
1 A.

२ श्रीहम्मीरमहाकाव्ये [सर्गः
अतोस्य किंचिच्चरितं प्रवक्तु मिच्छामि राजन्यपुपूषयाहं ।
तदीययत्तद्गुणगौरवेण विगाह्य नुन्नः किल कर्णजाहं ॥ १० ॥
क्वैतस्य राज्ञः सुमहच्चरित्रं कैषा पुनर्मे धिषणाऽणुरूपा ।
ततोतिमोहोद्धतयैकयैव मुग्धस्तितीर्षामि महासमुद्रं ॥ ११ ॥
गुरुप्रसादाद्यदि वास्मि शक्त स्तदीयवृत्तस्तवनं विधातुं ।
सुधाकरोत्सगसरंगयोगान्मृगो न खे खेलति किं सखेलं ॥ १२ ॥
श्रीचाहमानान्वयमौलिमौलि र्बभूव हम्मीरनराधिपस्सत् ।
ऐतह्यतो वच्मि पुरा तदीया मुत्पत्तिमुत्पादितहर्षहेलां ॥ १३ ॥
यज्ञाय पुण्यं कचन प्रदेशं द्रष्टुं विधातु र्भ्रमतः किलादौ ।
प्रपेतिवत् पुष्करमाशुपाणि-पद्मात्पराभूतमिवांस्य भासा ॥ १४ ॥
· ततः शुभं स्थानमिदं विभाव्य प्रारब्धयज्ञो यमपास्तदैन्यः ।
विशंक्य भीतिं दनुजव्रजेभ्यः स्मेरस्य सस्मार सहस्ररश्मेः ॥ १५ ॥
अवातरन्मंडलतोथभासां पत्युः पुमानुद्यतमंडलाग्रः ।
तं चाभिषिच्याश्वदसीय रक्षा-विधौ व्यधादेष मखं सुखेन ॥ १६ ॥
पपात यत् पुष्करमत्रपाणेः ख्यातं ततः पुष्करतीर्थमेतत् ।
यच्चायमागादथ चाहमानः पुमानतो ऽख्यायि स चाहमानः ॥ १७ ।
ततश्चतुर्वक्त्रभवात्प्रसादात् साम्राज्यमासाद्य स चाहमानः।
चक्रेऽर्कवद्भूत आशुपादा-क्रांतान् गुरून्प्ययमस्य वत्ता ॥ १८ ॥

• स्वदानजन्मोरुयशोर्जितश्री-विलोपि दानं समवेक्ष्य यस्य ।
  बलिः स पातालविलं सिषेवे त्रपातुराणामपरा गतिः का ? ॥ १९ ॥
• त्वं पाप रे कामयसे मदीयां कीर्तिं शशी येन रुषेति रुद्धः ।
  बिंबं रवेर्दिव्यमिव प्रदातुं प्रविश्य निर्गच्छति मासि मासि ॥ २० ॥
• प्रतापवह्नि र्ज्वलितो यदीय स्तथा द्विषां कीर्तिवनान्यधाक्षीत् ।
  तदुत्थधूमाश्रयतौ जहाति वियद्यथा ऽद्यापि न कालिमानं ॥ २१ ॥
  निशम्य सुप्रीतमना यदीयां कीर्तिं विचित्रोरुचरित्ररम्यां ।
  महीतलध्वंसभिया शिरः स्व मकंपयंस्तापमवाप शेषः ॥ २२ ॥

१ ] पूर्वजवर्णनम् ३
जयश्रिया प्राप्तमहावियोगान्संमूर्च्छयन् वैरिगणान्निकांमं ।
यो युध्यवाची पवनायितोपि चित्रं द्विजिह्वान् सुखीचकार ॥ २३ ॥
प्रस्पर्धते मद्यशसा ऽस्य सूनुः शशीयमर्पात् किल यौम्बुराशेः ।
गांभीर्यलक्ष्मीं हरतिस्म किन्न सुतापराधे जनकस्य दंडः ? ॥ २४ ॥*
तदा ऽख्यया जायत चाहमान-वंश स्त्रिलोकीविहितप्रशंसः ।
शश्वत् सुपर्वावलिसेव्यमान उत्पत्तिहेतु र्नरमौक्तिकानां ॥ २५ ॥
तस्मिन् स्फुरद्विक्रमचक्रवाला वंशे बभूवु र्बहवो नृपालाः ।
त्रिवर्गसंसर्गपवित्रचित्र-चरित्रविन्नासितपापभाराः ॥ २६ ॥
पराक्रमाक्रांतजगत्क्रमेणा भवन्नृपो दीक्षितवासुदेवः ।
शकासुरान् जेतु मिहावतीर्णः स्वयं धरायामिव वासुदेवः ॥ २७ ॥
सपत्नसंघातशिरोधिसंधि-च्छेदादसिं कुंठतरं निजे यः ।
प्रतापवह्लावभिताप्य काम मपाययत्तद्रमणीदृगंबु ॥ २८ ॥
छिन्नद्विषन्मंडलमौलिमूला-सृक्पूरदिग्धासिलताछलेन ।
रणाजिरे यस्य करे विरेजे व्यक्त्तानुरागेव भृशं जयश्रीः ॥ २९ ॥
प्रवाद्यमाने रणवाद्यवृंदे संपश्यमानेषु दिवः सुरेषु ।
शौर्यश्रियं यो रणरंगभूमा वनर्त्तयद्देलदसिच्छलेन ॥ ३० ॥
भास्वान् जितो यन्महसा ददाति झंपां किमद्यापि न वारिराशौ ।
उन्मज्जति व्याकुलितो ऽन्वहं द्य सुदुस्त्यजं हा ! हतजीवितव्यं ॥ ३१ ॥
तदंगजन्मा ऽजनि नाभिजन्मा-र्हणाचणः श्रीनरदेवभूपः ।
तनूदरीलोचनलोभनीय-तनुश्रिया र्जितकामरूपः ॥ ३२ ॥ *
अशात्रवं विश्वमिदं विधातुं क्रुद्धे परिक्राम्यति यत्र भूपे ।

• राज्यश्रियं पातुमरातयः स्व-कोशादसून्यांचकृषुर्न खङ्गान् ॥ ३३ ॥
  संख्येपु पूर्वाचलचूडशोभां बाहुर्यदीयः कलयांबभूव ।
  म्लानिं नयन्वैरिमुखांबुजानि रराज यस्मिन् नवचंद्रहासः ॥ ३४ ॥
  प्रतापवह्नि र्ज्वलितो यदीयः स्थाने यदन्यायवनान्यधाक्षीत् ।
  जगज्जनाश्चर्यकरं तदैतत् यद्वैरिणां कंपभरं ततान ॥ ३५ ॥

[Page Header]
४ श्रीहम्मीरमहाकाव्ये [सर्गः

नखावलीनां कपटेन पुत्र-पौत्रान्वितोप्येष पतिर्द्विजानां ।
जितोहमैतत् यशसेत्युपेत्य लग्नो यदीये पदपद्मयुग्मे ॥ ३६ ॥
श्रीचंद्रराजेन नयैकधाम्ना ततो धरित्री बिभ्रांबभूवे ।
वक्त्रेण कीर्त्या च निशाकरं द्वि र्जयन् स्वनामाऽतत यो यथार्थं ॥ ३७ ॥
यस्य प्रतापज्वलनस्य किंचि दपूर्वमेवाजनि वस्तुरूपं ।
प्रज्वल शत्रौ सरसे प्रकामं यन्नीरसेऽस्मिन् प्रशशाम सद्यः ॥ ३८ ॥
चापस्य यः स्वस्य चकार जीवा-कृष्टं रणे क्षेप्तुमनाः शरौघान् ।
जवेन शत्रून् यमराजवेश्म ऽनैषीत्तदेतन्महदेव चित्रं ॥ ३९ ॥
यस्य क्षितीशस्य च यन्महासे रन्त्योन्यमासीत्सुमहान् विरोधः ।
एको विरागः समभूत्परेषां दारेषु चान्यो यदभूत्सरागः ॥ ४० ॥
तस्मादशोभिष्ट महिष्ठधामा महीमहेंद्रो जयपालनामा ।
यः सिद्धविद्यो जगति प्रसिद्धिं जगाम चक्रीतिजितारिचक्रः ॥ ४१ ॥
भिन्नद्विषत्कुंभिघटाकटाह-कुंभोच्छलच्छोणितशोणशोचिः ।
यस्याहवे खङ्गलता प्रतापा-शुशुक्षणे रर्चिरिवोल्ललास ॥ ४२ ॥
अनेकधाष्टापदसारदान-दक्षो वशीभूततराक्षचारः ।
यो द्यूतकृच्चतुरंगयुद्ध-क्रीडास्वजेयः समभूत्परेषां ॥ ४३ ॥
विदारितारातिकांरिद्रकुंभ-विलग्नमुक्ताफलकैतवेन ।
करे यदीये करवालवल्ली जयश्रियो हारलतेव रेजे ॥ ४४ ॥
यत्कीर्त्तिपूरैरभितः परीते विश्वत्रये सूरिभिरित्यतार्कि ।
तप्तं प्रतापै र्ध्रुवमेतदीये र्विलिप्तमेतन्नवचंदनेन ॥ ४५ ॥
यदीयकीर्त्यापहतां समंतात् निजां श्रियं स्वर्गधुनी विभाव्य ।
पतत्प्रवाहध्वनिकैतवेन कामं किमद्यापि न फूत्करोति ॥ ४६ ॥
रणे कणेहत्य निपीय रक्त-मधून्यरीणां वदनांबुजेषु ।
शिलीमुखा यस्य समंततोपि क्षीबा इव क्षोणितलं स्म यांति ॥ ४७ ॥
यस्य प्रसर्पद्विष्मायुधस्य प्रत्यर्थिनां संगरसँगतानां ।
स्वेदः प्रकंपो बलहानिरुच्चै रभूद्वधूनामिव वल्लभस्य ॥ ४८ ॥

१] पूर्वजवर्णनम्

• स्फुरद्धृतिः प्राप्तलसत्प्रतिष्ठो विशुद्धवर्णः स्पृहणीयवृत्तः ।
  कीर्त्तिं स्मरन्सत्कवित्परार्थ-हेतौ मतिं क्वापि न यश्चकार ॥ ४९ ॥
  विरुद्धवासादिह मां न कोपि वेत्तीति बिभ्यत्किल यत्प्रतापात् ।
  दारूणि वह्निः प्रविवेश नोचे तद्धर्षणात्तत्प्रभवः कुतः स्यात् ॥ ५० ॥
  कामं यदोजःसृजि वेधसोपि स्वेदोदयः कोपि स आविरासीत् ।
  प्रसर्पता येन नदीवदंबु-राशेरपि क्षारमकारि वारि ॥ ५१ ॥
  तद्वास्तु तत्तद्धनवस्तुसार-प्राग्भारवीक्षास्तुतधातृसर्गं ।
  स्वर्गश्रियं जित्वरकांनिकांत-मतिष्ठिपत् योऽजयमेरुदुर्गं ॥ ५२ ॥
  अदीपि तस्माज्जयराजभूपू स्त्रैलोक्यविख्यातयशःस्वरूप ।
  यत्कीर्त्तिचंद्रैर्मुखमंडलानि दिकामिनीनां सुरभीवभूवुः ॥ ५३ ॥
  यशो विताने स्फुरिते यदीये व्यक्तो यदाऽलक्ष्षि न शीतराश्मिः ।
  तदादिशंके विधिना व्यधायि तदीयबिंबांतरयं कलंकः ॥ ५४ ॥
  यस्मिन्महीं शासति राजमार्ग-प्रोलंघनं तुंगसुरालयेषु ।
  *निख्रिंशताऽस्त्रेषु मदो द्विंपेषु करग्रहोऽभूत् करपीडनेषु ॥ ५५ ॥
  जगत्प्रदीपे किमु यत्प्रतापे पतंगवद्व्यान्निपपात भास्वान् ।
  पतंग इत्येतदमुष्य नामा ऽन्यथा कवींद्राः कथ मामनंति ॥ ५६ ॥
  सत्यं किलैकोदरजोपि चैक-नक्षत्रजातोपि सदृग्भवेन्न ।
  अप्येकतोसेः सममस्य जात मुष्णं यदोजः शिशिरं यशस्तु ॥ ५७ ॥
  सामंतसिंहो नृपतिस्ततोऽभूत् मत्तारिदंताबलवारसिंहः ।
  यस्य प्रतापैर्नपतोश्चक्रं बभूव भूषैव कृपाणदंडः ॥ ५८ ॥
  *अहो अहोरात्रमहोदयश्री र्यशःशशी यस्य नवो बभासे ।
  *नान्यायसिंहीसुतलब्धभीति र्नामित्रधाराधरलब्धकांतिः ॥ ५९ ॥ (३ष्ट!
  महीभृतां मूर्धसु यत्प्रतापो भास्वान्नवो भात्किल यः प्रसर्पन् ।
  तताप शत्रून् विधुतातपत्रां स्यक्तातपत्रात्र पुनः कदाचित् ॥ ६० ॥
  पिस्पर्धिषू एष ममैदूहीनौ पातीति कोपादिव यस्य कीर्त्तिः ।
  जटास्वटत् स्वस्तटिनी छलेना-हरोह मौलिं हिमराश्मिमौलेः ॥ ६१ ॥

६ श्रीहम्मीरमहाकाव्ये [सर्गः .
स्पर्धां विधित्सोः सह येन संख्ये स्वस्याविवेकत्वविलुप्तबुद्धेः ।
तृणानि दद्भिर्दधतः पशुत्व मनागसे स्मारिगणा गदंति ॥ ६२ ॥
ततोभजद्राज्यरमामन्नंता-नंतापति गूंयकनामधेयः ।
येनानिशं धर्मतरूर्द्धरित्या मुत्सर्गनीरैरभिषिच्यतेस्म ॥ ६३ ॥
उद्दामधाराजलवाल्किं य-त्करांतराले करवालमेघं ।
अभ्युन्नतं वीक्ष्य विपक्षमान-हंसोद्रुतं मानसतोप्यनेशत् ॥ ६४ ॥
उच्चारयन्वैरिपशूंस्तृणानि निस्त्रिशदंडं च करे दधानः ।
निरंतरं भूषितसर्वदेहः सत्यां वितेने निजगोपतां यः ॥ ६५ ॥
पलायितानां रिपुभूपतीनां पिवन् कणेह्य यशःपयांसि ।
तत्स्त्रैणनिश्वाससमीरपुष्टो यस्यासिदंडो भुजगायतेस्म ॥ ६६ ॥
तन्नंदनश्चंदनवज्जनाना मानंदनो नंदननामधेयः ।
निहत्य शत्रून्समरे समग्रान् स्वसाच्चकारावनिमा समुद्रं ॥ ६७ ॥
आलोकमात्रेण शुभानि पुष्णं स्त्वार्थदृष्ट्या च तमांस्यपास्यन् ।
प्रजा विवस्वानिव वृत्तरम्यः संवर्धयामास निरंतरं यः ॥ ६८ ॥
पुरः परेषां किल पक्षपातं विहाय के नाधिकमाहुरेनं ।
नाजौ यथादीदृशदेष पृष्ठं निजं तथा वक्त्रमहो परेपि ॥ ६९ ॥
पुरः परेषां किल पक्षपातं विहाय केनाधिकमाहुरेनं ।
यथा स्वकोशादयमाचकर्ष खड्गं तथाजौ वसु वैरिणोपि ॥ ७० ॥
यस्य प्रतापो भुवि वाडवाधिक्षेपायदंहः कलयांबभूव ।
तःसंप्रमाष्टुं किमसो प्रविष्टः पारेबुधेस्तीरतपोवनानि ॥ ७१ ॥
भयार्त्तवप्रायितबाहुदंडः सर्वास्त्रविद्योपनिषत्करंडः ।
लीलापराभूतसुपर्वराजः क्ष्माभृत्ततो राजत वप्रराजः ॥ ७२ ॥
ज्वलत्प्रतापज्वलनोपतप्ता प्रत्यर्थिभूभोगजुषां जयश्रीः ।
यदीयनिस्त्रिशनिशातधारा-पाते व्यधान्मज्जनसञ्जलीलां ॥ ७३ ॥
सरीसृपस्यास्य च खङ्गयष्टे राकारमात्राद्यदि साम्यमासीत् ।
दंष्ट्रा हरेत्प्राणगणान्यदाद्यः परो द्विषां वीक्षितमात्र एव ॥ ७४ ॥

१ ] पूर्वजवर्णनम् ७
सर्वातिशायिद्रुतना विधात्रा विधित्सितौजोधशसी यदीये ।
अवश्यमेतौ रचितौ प्रशस्या-भ्यासाय तिग्मद्युतिशीतरश्मी ॥ ७५ ॥
शंके प्रतिक्षमापतिकीर्तिलोप पापोपशांत्यै विदधेस्य कीर्तेः ।
स्नानं मुहुर्नाकनदीप्रवाहे शुभ्रत्वमासी त्कथमन्यथा स्यां ॥ ७६ ॥
अप्यस्तदोषस्य बभूव तस्य दोषद्वयं कामवशित्वलोभौ ।

• सेनां कुमारीं बुभुजे मृधे य ललौ तथैको विजयश्रियं च ॥ ७७ ॥
  यत्कीर्तिगानं विनिशम्य शंके हरः प्रनृत्यन्ससत्प्रमोदः ।
  छुटज्जटानिर्यदमर्त्यसिंधु-पय प्रवाहैरिव शुभ्र आसीत् ॥ ७८ ॥
  खेलत्सु भूरिष्वपि याचकेषु दानैकलीलारसिकस्य यस्य ।
  दा पृष्ठचारी किल यो नकारो यदि प्रियोसौ न परः कदाचित् ॥ ७९ ॥
  अनल्पसंकल्पनकल्पवल्लीं विपक्षपक्षव्रजभेदभल्लीं ।
  त्रैलोक्यलोकावलिवंद्यपादां सेवापरत्प्रत्तमहाप्रसादां ॥ ८० ॥
  शाकंभरीस्थानकृताधिवासां शाकंभरीं नाम सुरीं प्रसाद्य ।
  विश्वापतिर्विश्वहिताय शाकं-भर्या रुमां यः प्रकटीचकार ॥ ८१ ॥
  ततो धराभारमुरीचकार जितारिचक्रो हरिराजभूपः ।
  शक्राधिराजस्य रणे निहत्य तन्मानवन्मुग्धपुरं ललौ यः ॥ ८२ ॥
  रणाजिरे वैरभृतां भटाना मेकोपि यो ऽनेकत्या चकासे ।
  प्रपश्यतां निर्मलनीरपूर्ण-पात्रेषु तारापतिवज्जनानां ॥ ८३ ॥
  भ्रांत्याप्यदभ्रेषु धराधरेषु कुत्राप्यनासादितयोग्ययोगाः ।
  पौरा इवौदार्यमुखा गुणाःस्म दिवानिशं यस्य पुरे वसन्ति ॥ ८४ ॥
  अनेन पेठे पठताक्षराणि किं नो वृथा बोध्यथवा निदानं ।
  निषेधतेो स्मान्विशतो निषेद्धु मेवेति यस्मिन्कविवाग्वितर्कः ॥ ८५ ॥
  अस्याऽवनीमघवतो ऽसिलतांबुराशे-
  रक्ताघता सुमहतीति किमद्भुतं नः ।
  अस्याद्भुताद्भुतमिदं तु सनीरतायां
  सत्यामपि स्फुरति यज्जडता स्म नैव ॥ ८६ ॥

८ श्रीहम्मीरमहाकाव्ये [सर्गः
[दंतपृष्ठफणचक्रसहस्रैः] क्रोडकूर्मभुजगाधिपा दधुः ।
क्ष्मां सुखेन भुजयैकया दधत्तामसा वतत कं न विस्मयं ॥ ८७ ॥
उद्यच्छौर्यविनिर्जितोर्जितरिपुस्तंवेरमौघोनघ-
स्त्रीसंचालितचारुचामरयुगव्याजोलसत्केसरः ।
आत्मीयासनमाश्रितो वनजुषा मीशस्वभावं दधत्
जज्ञे सिंह इवोन्नतक्रमगतिः श्रीसिंहराज स्ततः ॥ ८८ ॥
एतेनोत्रासितानां प्रतिधरणिभुजामुल्लसद्दुर्यशस्सु
स्फूर्जत्पर्जन्यमालाललितमुपगतेष्वाजिभूमौ समंतात् ॥
किन्न स्थाने तदेतत्प्रवसितमचिरान्मानहंसैर्यदेशा-
मश्चैर्यद्वा प्रवृत्तं विरहविधुरिमालिगनात्तद्वधूनां ॥ ८९ ॥
क्षारोप्यंबुनिधिः शितिद्युतिरपि प्रासूत यस्मात्कथं
शुभ्रांशुश्च सुधामयश्च सविधुस्तुल्योहि पुत्रः पितुः ।
आसीदुत्तरमस्य नो ऽद्य नृपते र्यस्य प्रसर्पद्यशः
पीयूषैः परिपुष्ट एष उदधिस्तादृग्भवँ स्तज्जनौ ॥ ९० ॥
लक्ष्मीरमेषपराश्रिता मपिवला दाकृष्यभोगास्पदं
प्रीत्या स्वस्य तनोति मां च जननादप्येकपत्नीव्रतां ।
स्वस्माद्दूरयति स्तुतां कविजनै र्न श्रोतुमुत्कंठते
क्रुद्धेतीव विपक्षभूमिमभजत्कीर्ति र्यदीयोच्चकैः ॥ ९१ ॥
बाणे महीमघवतोस्य तथा कृपाणे
पाणौ स्थितेप्युभयमद्भुतमेतदासीत् ।
एको दधाव समरे परलक्ष्यहेतो
रन्यः स्वकोशमपि दूरमुदौज्झदेव ॥ ९२ ॥

• अगाधं पाथोधिं गुरुगरिमसारं सुरगिरिं
  पृथकृत्वा वेधा न खलु कृतकृत्यो मम मते ।
  द्वयं निर्मायास्मिन् पुनरपि किलैकत्र भगवान्
  तथा प्रीतः सृष्टिं व्यधित न यथा तत्प्रणयने ॥ ९३ ॥

१ ] पूर्वजवर्णनम् ९

• यत्सौन्दर्यवशीकृतेव विजयश्रीकन्यका संगरे
  सर्वानप्यपहाय राजतनुजान् दौर्भाग्यदग्धानिव ।
  उद्वोढुं यमुपागता करतलं स्पृष्ट्वापि सद्यो महः
  सूनुं कीर्तिसुतामसूत तदिदं लोके महत्कौतुकं ॥ ९४ ॥
  कर्णाटश्चटुपाटवप्रकटनो लाटः कपटप्रद-
  श्चोलश्वासविलोमहृत् परिगलद्वीजर्जरो गुर्जरः ।
  अंगः संगररंगभंगुरमतिः संपद्यते स्म क्षणात्
  दिक्कुक्षिभरि यत्प्रयाणपटहध्वाने समुत्सर्पति ॥ ९५ ॥
• “गांभीर्येण विनिर्जितोहममुने” त्यंभोनिधे त्वं वृथा
  खेदं मास्म कृथा जनः किल जनं दृष्ट्वा समाश्वासयेत् ।
  सत्त्वाधारतया तथोन्नततया पश्यैष देवाञ्चलो
  जिग्ये ऽनेन तथा यथा नयनयो र्हित्वा गतो गोचरं ॥ ९६ ॥
  यावत्कर्तु मयं ववांछ विलसत्कोदंड माजौ करे
  तावद्वैरिनृपः पुरैव विलसत्कोदंडमाधात्पुरः ।
  एतस्मात्कयमन्यया प्रकुपितात्साक्षात्कृतांतादिव
  प्राणत्राणविधिर्दिगंतबलिभूः स्वर्गं गतानामपि ॥ ९७ ॥
  निर्विण्णोयमरीन्निहत्य गणशोप्याजौववाह क्षमां
  इत्याकर्ण्य निधत्त दर्पिततमान् रे भूपुजो मा भुजान् ।
  दुर्लक्ष्यं किमु वेधसापि चरितं जानीय नास्याखिलं
  बाह्यामेव वहत्यसौ सुमहतीमेनां न चांतर्गतां ॥ ९८ ॥
  पंचाप्यस्य करेण दानविधिना कल्पद्रुमा निर्जिता
  एकैकां कलिकां बलिव्यतिकराद्दत्त्वांगुलीं स्वामिव ।
  आसन्नांगुलिकाः स चाभिरभवत्पंचांगुलिः पप्रथे
  लोकेपि व्यवहार एष न भवेत्प्राग्भिः किमंगीकृतं ॥ ९९ ॥
  उज्जत्येष विपक्षवृत्तिमपि नो खड्गं करात्कर्हिचित्
  नांगुल्यापि यदि स्पृशेद्वृणवतोप्यस्मान्सपक्षानपि ।
  2 k