महाराणा कुम्भा (हरविलास सारदा - मेवाड़ साम्राज्य के अद्वितीय विजेता, निर्माता व विद्वान्)

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Maharana Pratap.

Maharana Kumbha.
on the architectural art of building Towers
of Victory (Kirtisthamba). Contemporary
European history does not furnish an example
of a great monarch who was also a great
administrator, a great general, a great builder,
a great poet, and a great author. India, with
its great historic past, the home of religion,
science and philosophy, where great ethical
truths and cultural traditions have so deeply
permeated the life of the common people,
has been in a favourable position to give to
the world great men.
Amongst the Rajput sovereigns of Raj-
putana, Kumbha occupies a most prominent
position. His natural abilities and his
achievements place him in the forefront among
the great rulers not only of Mewar, but of the
whole of India. The best known Maharanas
of Mewar are Maharana Sānga, Maharana
Pratap and Maharana Raj Singh. Now, Maha-
rana Pratap stands by himself. He is beyond
compare. He lived in times so different from
those of Kumbha or Sanga, that no compari-
son between him and the other Maharanas is
possible. Pratap had, as his enemy, one of the
193

Maharana Kumbha.
greatest sovereign of all times in Asia or
Europe, and had had ranged against him not
only the whole might of Akbar's empire, but
also the knowledge and resources of the kings
of Amber (Jaipur), Jodhpur and Bikaner. Yet
he triumphed over this powerful combination
and succeeded in preserving the independence
of Mewar and the liberties of his people.
For sheer intellectual ability, however,
Kumbha takes the first place amongst the
Maharanas of Mewar. If we consider his
great work for the defences and the embellish-
ment of Mewar, he again stands easily the first.
As an ever-victorious monarch, he stands
unrivalled amongst the kings of India of the
last thousand years.
Sāngā also was a great sovereign, and
triumphed over all his enemies except Babur.
Maharana Raj Singh had to fight the Moghal
empire in India at its zenith, and succeeded in
defeating the attempts of Aurangzeb to
reduce Mewar to submission. But the heroic
and successful fights the Maharanas were able
to put up against the Moghal Emperors were
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Maharana Kumbha.
in no small measure due to the immensely
strengthened defences of Mewar, effected by
the foresight and wisdom of Maharana Kumbha.
Kumbha was in every respect, the equal of
Sāngā, and in some respects, his superior. If
Kumbha or Sānga's elder brother Prithviraj,
had been in Sanga's place to lead the Indian
opposition to Babur, Babur would, in all
probability, have ended his days in Kabul. If
Kumbhā is not so well known to readers of
history, it is because important Persian histories
which began to be written only with the
advent of the Moghals (Turks) in India have
given little attention to events that occurred
before Babur came to this country. And the
English histories, which are based entirely on
Persian histories, only repeat what the latter
have recorded. Sāngā's fame rests chiefly on
the accounts given of his character and his ex-
ploits by the memoirs of Babur and Humāyun,
and the histories written by writers who
hovered round the Moghal Court. Kumbha
has not had that advantage.
The Rajputs had produced men as great
and as remarkable as Kumbha, before the latter
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Maharana Kumbha.

appeared on the scene. The great Chauhan
Emperor Visaldeva,¹ the uncle of the famous
Emperor Prithviraj, who flourished in the
12th century of the Christian era, besides
being a great sovereign and a great military
commander, was also a great scholar. He
conquered the whole of Upper India, carried
his arms right up to the Himalayas, making
Delhi a tributary to Ajmer, which then became
the capital of the Indian empire. In his inscrip-
tion on the famous Siwalik Pillar, originally
erected in Gurhwal by Emperor Asoka— who
according to Mr. H. W. Wells, the author of the
Outline of History, is the greatest monarch of
all times—and which now stands in the Firoz-
shah ka Kotla at Delhi, Emperor Visaldeva
states that he had freed Hindustan of all in-
vaders from the North West. He was not only
a great king and a great commander, but also a
scholar and a dramatist, as is proved by his
drama Harkeli Nātak, parts of which engrav-
ed on black basalt slabs, are preserved in the
Rajputana Museum, Ajmer.

¹ For an account of Emperor Visaldeva, see my article on
him in the Vedic Magazine and Gurukul Samachar of Aswin,
V. S. 1969, Vol. IV, pp. 292-97, and my book, Ajmer : Historical
and Descriptive, page 154.

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Maharana Kumbha
The great Parmār sovereign, Raja Bhoja
of Dhārānagri, who flourished in the eleventh
century of the Christian era was a great
general, a great scholar and a great sovereign.¹
¹ The eminent orientalist, Mr. K. P. Jayaswal, in his
article on the Udaipur temple of Malwa in the Modern Review
for June, 1932, p. 604, says about Raja Bhoja :—
"The most famous king of the eleventh century in India
was Bhoja of the Parmār dynasty, who was king of Malwa
from 1010 to 1050 A.D. His undertakings were gigantic: he
surveyed the whole of Sanskrit and Prakrit literature and had
encyclopædias on art and sciences compiled, books on literary
art criticism written, vast anthologies prepared, books on the
art of poetics, on astrology, astronomy, music and architecture
composed, and Hindu law re-stated. In this survey of national
culture, he took part personally more than what Napoleon
did in the preparation of Code Napoleon. Bhoja was one of
the greatest scholars of his time, he had his own theories on
poetics. He was a very keen art-critic, and composed very
fine verses extempore.
"In the domain of kingship, he was the best general of
his time. As in Napoleon so in Bhoja, literary taste and
soldierly ability were united. In the history of Hindu law,
Bhoja is a landmark : with him the Mitakshara law, which
reigns to-day, arose. As an architect and builder, Bhoja was
one of the greatest men. He conceived the idea of turning
the parched hills of the Vindhayas in Malwa into a green
paradise and succeeded in doing so. His lake which, on
expert calculation, covered 260 square miles, changed the
climate of Malwa. In Muhammadan times when the lake was
still existing, there came into vogue the saying, 'I wish,
I enjoyed the night of Malwa and the morning of Benares.
The nights of Malwa have ceased to be of that charm with
the destruction of the lake. The lake was named 'Bhoja-
pala; pal, in the language of Malwa, even to-day means the
embankment of an artificial lake. Bhoja-pal is now pronounced
as Bho-pal."
The well known Hindi couplet
ताल तो भोपाल ताल और सब तलैयां हैं ।
गढ़ तो चित्तोड़ गढ़ और सब गदहैयां हैं ॥
"Lakes : There is only one lake, the Bhopal lake :
others are ponds of water. Chitorgarh is the
only fort; others are mere fortified places,"
shows that the people held the Bhopal lake to be the king of
the lakes of the world.
197

Maharana Kumbha.
Three great personalities emerge from the
events that crowd the life of the first half of the-
fifteenth century of the history of Mewar. The
dominating personality of the period was the
great Maharana Kumbha. During his time,
two other remarkable men appeared on
the scene; 1. Rao Chonda, the founder of the
House of Saloombar and progenitor of the
Chondawats of Mewar; who in his life, illus-
trated qualities, that illumine history and
ennoble Rajput traditions; and 2. Rao Ranmal
of Mandor, whose son Jodha founded Jodhpur
and laid the foundations of the Rathod Power,
which during the later Mughals was one of
the principal forces to be reckoned with in
Indian history.
Great as Kumbha was, Rao Chonda also
was a remarkable man. His nobility of mind
and chivalrous character not only distinguish
him from the ordinary run of chieftains in
Rajputana, but have placed him amongst the
noblest of Rajputs in India. Like Sri Ram
Chandra of Ayodhia, one of the noblest of
mortal men, and, according to the Hindus,
“the perfect man,” Chonda, springing from
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Maharana Kumbha.
the same noble stock, Raghuvamsa, has given
to the world an example of a life of high
spiritual elevation and moral grandeur, rare
in human annals.
Rao Ranmal of Mandor, who also, out of
filial love and obedience, gave up his right to
the throne of Mandor, and who, inspite of the
unjust treatment meted out to him, always
showed during his exile, the same respect to
his father, and devotion to the interests of his
country as before, was a remarkable man of
great mortal worth. Physically a giant amongst
men, a great general, and a man of immense
energy and resource and of great courage,
he repaid a thousandfold to Mewar, the debt
he owed to Maharana Mokal, by rendering
her services which a true student of history
must acknowledge with admiration. His
achievements are a source of pride to all who
call themselves Rathods.
While we pay homage to the greatness
of Maharana Kumbha, and have great
reverence and respect for Rawat Chonda,
and admiration and esteem for Rao Ran-
199

Maharana Kumbha.
mal, the thought obtrudes itself as to why
notwithstanding the possession of the noble
qualities with which nature richly endowed
him, Kumbha, who was ever successful
in all his undertakings—successful not only
in defending his kingdom against the united
efforts of the most powerful kings of his time;
successful in punishing the enemies of his
country and his religion—failed to restore
Rajput supremacy in Upper India, and free
Western India from the tyranny and the
domination of the Afghan adventurers who
had usurped supreme power in some of those
parts, by crushing once for all his enemies;
eminently fitted as he was to do so.
The answer is writ large on every
page of Indian history. The Hindus had,
owing to various causes, the principal
one being the rise amongst them of certain
schools of religious thought, lost the one
quality necessary to achieve political success.
Maharana Kumbha, and after him, Maharana
Sanga, both failed to save India from being
subjected to foreign domination, because of
the lack of that quality. That quality is
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Maharana Kumbha.
political foresight, which comes only of full
national consciousness.
The introduction of the caste system in the
social polity of the Hindus cut up the nation
into a number of parts, each part becoming, as
time progressed, more and more conscious of its
separateness from the other parts, and sapped
the foundations of a common nationality and
destroyed national consciousness among the
Hindus.
Historical and other records show that the
Hindus long before the earliest invasions from
the North West began to take place, had,
owing to their acceptance of certain moral and
spiritual principles of life ceased to be an
aggressive race. The wish to dominate other
people for their economic exploitation or, to
impose their rule in order to force their reli-
gious beliefs on the subject races, has always
been absent from their character. They never
thought of invading their neighbours' countries
like Mahmud Ghaznavi, Shahbuddin Ghori,
Timur, or Changez Khan. Live and let live,
has been their rule of life, due to the teachings
201

Maharana Kumbha.
of their religion and philosophy, which have
influenced their lives more than has been the
case with other peoples.
During the last two thousand years and
more, the Hindus have confined their politi-
cal activities to defending themselves and
their possessions when attacked by others.
After the rise of those schools of thought,
of which the doctrine of Ahimsa was a
cardinal feature, and which produced repercus-
sions on the social organization of the people
dividing them into watertight compartments,
the Hindus as a nation, lost thought of
national preservation and national well-being,
and gave themselves up to practices which
they thought, would secure them individual
salvation. With their neglect of politics, they
not only ceased to grow and to be self assertive,
but ceased even to take necessary precautions
to preserve their national independence, and
protect their country and their liberties from
foreign invasion. It became their belief that
it was inconsistent with the teachings of their
religion and the high principles of their moral
philosophy, to attack their neighbours and
202

Maharana Kumbha.
crush them when they could easily do so,
even though this was necessary to save
their country from attack. They even went
further, and, as we have seen in this book,
spared their foes when the latter fell into
their hands, and sometimes even sent them
home loaded with gifts under proper escort,
completely ignoring the direful results of
similar previous acts of misconceived genero-
sity, repeatedly shown by Hindu monarchs.
They never learnt the lesson that the
best defence against an enemy is to attack
him, and that one can never break the
power of an enemy by limiting one's activi-
ties to mere defence. The inevitable result of
a purely defensive policy is loss of one's posses-
sions. The law of nature is that you must
advance, make progress. or fall back and dis-
appear. Individuals may comfort themselves
that they would gain Heaven by pursuing
this policy, but they would lose their freedom
and their country as surely as that the day
follows the night.
It is the first principle of political conduct
that you should not only defend yourself
203

Maharana Kumbha.
against attack but should, if possible, break
the power of your enemy by attacking him and
rendering him incapable of doing you harm.
Help the weak by all means, do justice to all
but also do justice to yourself and to those who
depend on you and whom, it is your duty, so
far as possible, to protect from present or
future attacks. Depriving enemies of the
power of doing you harm is doing nothing
more than protecting yourself. Failure to do
so, whether in obedience to teachings of false
philosophy, or owing to indolence or weakness,
is failure to do your duty. The adoption by
the Hindus of the foolish and futile policy of
limiting their activities to defending them-
selves when attacked, resulted in their
subjugation in the 12th and the 16th centuries
A.D. ; for they had failed to learn the lesson
that history teaches to all nations, and Indian
history so emphatically, to the Hindus.
204

APPENDIX.
I
Shringirishi Inscription, dated Sawan Sud 5, V.S. 1485
(17th July, A.D. 1428).
भ्राजावमीसाहमसिप्रभावान्जित्वा च हत्वा यवनानशेषान् ।
यः कोशजातं तुरगानसंख्यान्समानयत्स्वां किल राजधानीं ।: ६ ॥
ढिल्ली चारुपुरेश्वरेण व(ब)लिना स्पृष्टोपि नो पाणिना
राज्ञा श्रीमद्ददावदीति विलसन्नाम्ना गजंस्वामिना ।
सोपि क्षेत्रमहीभुजां निजभुजप्रौढप्रतापादहो
भग्नॊ विश्रुतमडलाकृतिकृतगढो जित्वा समस्तानरीन् ॥ ७ ॥
दत्वा...तुरंगहेमनिचयास्तस्मै ग...स्वामिने
मुक्ता येन कृता गयाकरभराद्विप्रायनेकान्यतः ।
प्रीताः स्वर्गगता वदंति पितरः स्वद्यापि सत्याशिषं
तस्या सा वि...त्त भूतले भुजो वंशश्चिरं नंदतु ॥ ११ ॥
यस्याग्रे समभूतपलायनप...पेरोजखानास्वयं
पात्साहोह्यददुः महोपि समरे संत्यज्यको...।
त्राणवशेन शुष्कवदनो मुक्तालकारुद्धवा
गश्वेनापि विवर्जितो गिरिगुहा गेहाश्रितः सांप्रतं ॥ १४ ॥
येन स्फाटिकसच्छिलामय इव ख्यातो महीमंडले
प्राकारो रचितः सुधाधवलितो देवैकलि...... ।
...............सत्कपाटविलसद्वारत्रयालंकृतः
कैलासं तु विहाय शंभुरकरोद्यत्राधिवासे मतिं ॥ १६ ॥
205

Maharana Kumbha.
II
The Samiddeshwar (Mokalji) Temple Inscription (Chitor)
dated Magh Sudh 3rd V.S. 1485 (A.D. 1429).
नेता पातोत्तराशा यवननरपतिं लुंठितारोषसेनं
पीरोजं कीर्तिवध्दीकुसुममुरुपतिं यो करोत्संगरस्थः ।
पल्लोशाक्रान्तिवार्त्तां कलयति कलयाकीर्त्तितां यस्य हेलां
पञ्चास्यस्येव मायद्गजदलनरुचेर्लीलया रंकुभंगं ॥ ५१ ॥
III
Ranpur Chaumukha Temple Inscription, dated
V.S. 1496 (A.D. 1439).
स्वस्ति श्रीचतुर्मुखजिनयुगादीश्वराय नमः ॥ श्रीमद्विक्रमतः १४६६
संख्यवर्षे श्रीमेदपाटकाजाधिराजश्रीबप्प १ श्रीगुहिल २ भोज ३ शील
४ कालभोज ५ भर्तृभट ६ सिंह ७ महायक ८ राज्ञीसुतयुतस्वसुवर्ण-
तुलातोलकश्रीखुम्माण ६ श्रीमदल्लट १० नरवाहन ११ शक्तिकुमार
१२ शुचिवर्म १३ कीर्तिवर्म १४ योगराज १५ वैरट १६ वंशपाल १७
वैरीसिंह १८ वीरसिंह १६ श्रीअरीसिंह २० चोडसिंह २१ विक्रम-
सिंह २२ रणसिंह २३ खेमसिंह २४ सामंतसिंह २५ कुमारसिंह
२६ मथनसिंह २७ पद्मसिंह २८ जैत्रसिंह २६ तेजस्वीसिंह ३०
समरसिंह ३१ चाहुमानश्रीकीतूकनृपश्रीअल्लावदीनसुरत्राणजैत्रबप्पवं-
श्यश्रीभुवनसिंह ३२ सुतश्रीजयसिंह ३३ मालवेशगोगादेवजैत्रश्रीलक्ष्म-
सिंह ३४ पुत्रश्रीअजयसिंह ३५ भ्रातृश्रीअरिसिंह ३६ श्रीहम्मीर ३७
श्रीखेतसिंह ३८ श्रीलक्षाह्वयनरेंद्र ३६ नंदनसुवर्णतुलादिदानपुण्य-
परोपकारादिसारगुणसुरद्रुमविश्रामनंदनश्रीमोकलमहीपति ४० कुल-
काननपंचाननस्य विषमतमाभंगसारंगपुरनागपुरगागरणनराणकाऽज-
यमेरुमंडोरमंडलकरवंदीखाटूचाटसूजानादिनानामहादुर्गलीलामात्रग्रह-
206

Appendix.

अप्रमाणितजितकाशित्वाभिमानस्य निजभुजोर्जितसमुपार्जितानेकभद्र-
गजेन्द्रस्य म्लेच्छमहीपालव्यालचक्रवालविदलनविहंगमैन्द्रस्य प्रचंडदो-
र्दंडखंडिताभिनिवेशनानादेशनरेशभालमालालालितपादारविंदस्य अस्ख-
लितललितलक्ष्मीविलासगोविंदस्य कुनयगहनदहनदवानलायमानप्रता-
पव्यापलायमानसकलवलूलप्रतिकूलक्ष्मापश्वापदवृंदस्य प्रवलपराक्रमा-
क्रांतढिल्लीमंडल गूर्जरत्रासुरत्राणदत्तातपत्रप्रथितहिंदुसुरत्राणबिरुदस्य
सुवर्णसत्रागारस्य षड्दर्शनधर्माधारस्य चतुरंगवाहिनीवाहिनीपारावार-
स्य कीर्त्तिधर्मप्रजापालन सत्त्वादिगुणक्रियमाण श्रीराम युधिष्ठिरादिनरे-
श्वरानुकारस राणाश्रीकुंभकर्णसर्वोर्वीपतिसार्वभौमस्य ४१ विजय-
मानराज्ये तस्य प्रसादपात्रेण विनयविवेकधैर्यादार्य्यशुभकर्मनिर्मलशी-
लाद्यद्भुतगुणमणिमयाभरणाभासुरगात्रेण श्रीमदहम्मदसुरत्राणदत्तफुर-
माणसाधुश्रीगुणराजसंघपतिसाहचर्य्यकृताश्चर्य्यकारिदेवालयाडंबरपुरः-
सरश्रीशत्रुंजयादितीर्थयात्रेण अजाहरिपिंडरवाटकसालेरादिवहुस्थानन-
वीनजैनविहारजीर्णोद्धारपदस्थापनाविषमसमयसत्रागारनानाप्रकारपरो-
पकारश्रीसंघसत्काराद्यगण्यपुण्यमहर्घक्रयाणकपूर्य्यमाणभवार्णवतारण-
क्षममनुष्यजन्मयानपात्रेण प्राग्वाटवंशावतंससं० सांगरसुत सं०कुरपाल
भा० कामलदेपुत्रपरमार्हत सं० धरणाकेन ज्येष्ठभ्रातृ सं० रत्न भा० र-
त्नादेपुत्रसं० लाषाराजासोनासालिगस्वभा० सं० धारलदेपुत्रजाञ्जाजाव-
डादिप्रवर्द्धमानसंतानयुतेन राणपुरनगरे राणाश्रीकुंभकर्णनरेंद्रेण स्व-
नाम्ना निवेशिततदीयसुप्रसादादेशतस्त्रैलोक्यदीपकाभिधानः श्रीचतुर्मु-
खयुगादीश्वरविहारः कारितः प्रतिष्ठितः श्री वृहत्तपागच्छे श्रीजगचंद्र-
सूरिश्रीदेवेंद्रसूरिसंताने श्रीमत्श्रीदेवसुन्दरसूरिपट्टप्रभाकरपरमगुरु-
सुविहितपुरंदरगच्छाधिराजश्रीसोमसुंदरसूरिभिः ॥ कृतमिदं च सूत्र-
धारदेपाकस्य अयं च श्रीचतुर्मुखविहार आचंद्रार्कं नंदतात् ॥
शुभं भवतु ॥

207

Maharana Kumbha.
IV
The date of composition )of Sangītarāja as given at the
end of a manuscript copy of it in the Bikaner State
Library is Wednesday the 13th day of the
dark half of Kartika, Sambat 1509, Shaka
year 1374 (11th October, 1456 A.D.)
श्रीमद्विक्रमकालतः परिगते नंदाभ्रभूतक्षितौ
वर्षेञ्चाग्नलेन्दुशाकसमये संवत्सरे च ध्रुवे ।
ऊर्जे मासि तिथौ हरे र(क)विदिनेहस्तर्क्षयोगे तथा
योगे चाभिजिति स्फुटोयमभवत्संगीतराजाभिधः ॥
V
The Kumbhalgarh Inscription, dated Magsar Bad 5, V.S.
1517(A.D. 1460) engraved on stone tablets originally
fixed in the Mamadeva (Kumbhaswāmi) Temple,
and now kept in the Museum at Udaipur.
( Third slab. )
॥ अथ राजवर्णनं ॥
अतः श्रीराजवंशोत्र प्रव्यक्तः [ प्रोच्यते ] धुना ।
चिरंतनप्रशस्तीनामनेकानामतः क्षणात् ॥ १३८ ॥
( Fourth slab. )
माद्यन्माद्यन्महेभप्रखरकरहतिक्षिप्तराजन्ययूथो
यं-खानः पत्तनेशो दफर इति समासाद्य कुण्ठीवभूव ।
सोयं मल्ल्रो रणादिः शककुलवनितादत्तवैधव्यदीक्षः
कारागारे यदीये नृपतिशतयुते संस्तरं नापि लेभे ॥ १६६ ॥
यात्रोतुङ्गतुरंगचंचलखुराघातोच्छितै रेणुभिः
सेहे यस्य न लुप्तरश्मिपटलव्याजत्प्रतापं रविः ।
208

Appendix.
.. तच्चित्रं किमु सादलादिकनृपा यत्प्राकृतास्तत्रसु-
स्त्यक्त्वास्वानि पुराणि कस्तुवलिनां सूक्ष्मो गुरुर्वा पुरः ॥ १६६॥
शस्त्राशस्त्रिहताखिलंपटभटव्रातोच्छलच्छोणित-
च्छन्नप्रोगतपांशुपुंजविसरत्प्रादुर्भवत्कर्द्दमम् ।
त्रस्तः सामिहतो रणे शकपतिर्यस्मात्तथामालव-
क्ष्मापोऽद्यापि यथा भयेन चकितः स्वप्नेऽपि तं पश्यति ॥ २०० ॥
अमीसाहिरग्राहि येनाहिनेव
स्फुरद्ग्रेक एकांगवीरव्रतेन ।
जगतत्राणरुद्धस्यपाणौ कृपाणः
प्रसिद्धोऽभवद्भूपतिः खेतराणः ॥ २०२ ॥
कीनाशपाशान् सकलानपास्यत् यस्त्रिस्थलीमोचनतः शकेभ्यः ।
तुलादिदानातिभरो व्यतारील्लक्ष्याख्यभूपो निहतप्रतीपः ॥ २०७॥
मेदानाराङ्गलसादुल्लसत्तद्धेरीधीरध्वानविध्वस्तधैर्यान् ।
कारं कारं यो ग्रहीदुग्रतेजा दग्धारातिर्वर्द्धनाख्यं गिरीन्द्रम् ॥२१२॥
...............................
अथ महाराजाधिराजरायरायराणेराय-
महाराणाश्रीकुम्भकर्णवर्णनम् ॥ २३२ ॥
माभूत्क्षुभ्यदनुच्छदुग्धजलधिस्वच्छोच्छलद्वीचिरु-
क्तसत्कृतपूर्वपूरुषयशस्तत्संकुचद्वृत्तिमत् ।
इत्थं चारु विचार्यकुम्भनृपतिस्तानेकलिङ्गे व्यधात्
रम्यान् मण्डपहेमदण्डकलशांस्त्रैलोक्यशोभातिगान् ॥ २४१ ॥
या नारदीयनगरावनिनायकस्य
नार्या निरंतरमचीकरदत्रदास्यम् ।
तां कुम्भकर्णनृपतेरिहकः सहेत
वाणावलीमसमसंगरसंचरिष्णोः ॥ २४६ ॥
योगिनीपुरमजेयमप्यसौ योगिनीचरणकिंकरो नृपः ।
209

Maharana Kumbha.
कुन्तलाकालतवैरिसुन्दरीविभ्रमे रमितविक्रमोऽगृहीत् ॥ २४७ ॥
अरिन्दमः स्वांघ्रिसरोजलग्नं विशोध्य शोध्याधिपतिप्रतीपम् ।
अरंतुदं कण्टकमिद्धतेजा भंक्त्वा क्षिपद्भूमितलेऽसिसूच्या ॥२४८॥
येन वैरिकुलं हत्वा मंडोवरपुरग्रहे ।
अनायि शांतिं रोषाग्निर्नागरीनयनांबुभिः ॥ २४९ ॥
विगृह्य हम्मीरपुरं शरोत्करैर्निगृह्य तस्मिन् रणवीरविक्रमम् ।
पर्यग्रहीदंबुजमंजुलोचना महीमहेन्द्रो नरपालकन्यकाः ॥ २५० ॥
नानादिग्भ्यो राजकन्याः समेत्य क्षोणीपालं कुम्भकर्णं श्रयंते ।
सत्यं रत्नं जायते सागरादौ युक्तं विष्णोर्वक्ष एवास्य धाम ॥ २५१ ॥
स धन्यो धान्यनगरमामूलादुदमूलयत् ।
पुरारिविक्रमो यागपुरं पुरमिवाजयत् ॥ २५३ ॥
ज्वालावलीवलयितां हृतनोद्यवालीं
मन्नीवरवीरमुदवीवहदेष नीरं ।
यो वर्द्धमानगिरिमाशु विजित्य तस्मिन्
मेवानमंदमदवद्धविधीनघाक्षीत् ॥ २५४ ॥
जनकाचलमुच्चशेखरं बलवन्मालवनाथमस्तके ।
प्रवरं गिरिदुर्गमुद्धतश्चरणं वाममिव व्यधादयम् ॥ २५६ ॥
महोच्चजनकाचले निखिलमालवक्ष्मापते-
र्गलेपदमिवन्यधादमितविक्रमो भूपतिः ।
सरांसि जयवर्द्धने कृतपुरेपि यो वर्द्धने
महामहिमशेखरे विपुलवप्रमुग्रद्युतिः ॥ २५७ ॥
जनकाचलमग्रहीदलं महतीं चंपवतीमतीतपत्
गिरिसुन्दरखोलखंडनावनिवज्रायुध एष भूपतिः ॥ २५८ ॥
प्रत्यर्थिपार्थिवपराजयजन्महेतुर्वृंदावतीपुरमदीदहदेष वीरः ।
तद्गर्गराटगिरिदुर्गमपि क्षणेन संक्षोभमापयदपारपराक्रमेण ॥२५९॥
मल्लारण्यपुरं वरेण्यमनलज्वालावलीढं व्यधा-
द्घोरः सिंहपुरीमवीभरदसिप्रध्वस्तवैरिव्रजैः ।
210