Canto 1 - Introduction

[Full title: English translation of the Vasantavilasa, Canto 1: Introduction]

Balacandra Suri begins his Vasantavilasa Mahakavya with a praise of Sarasvati, Goddess of Learning. He praise her to grace him with bright lustre of God Brahma who was born from the navel of Lord Visnu. He meditates upon the light of Learning which can be witnessed by abandoning the natural fickleness of human mind, and by withdrawing within all the five vital airs. only because of the power of this bright light do the wise give out the nectar of poetry through their tongues. Even though Goddess Sarasvati his addicted to reside in the province of Kasmir, she descends and necessarily resides in the lotus-like mouths of the wise, through their holy merit, in the form of graceful poetry.¹ Truly in the hole universe there is no greater benefactor than poets; because, they alone bring to life even the dead and the forgotten, by their nectar-like poetry. Kings can never repay the debt of the poets even by gifting them all their possessions; because poets endow Kings with bodies of fame which do not perish even at the time of world-dissolution. Without the compositions of poets great Kings like Rama and others would have certainly gone into oblivion.Z

144 Certainly, poets are in no way inferior to Gods. As the heavenly feet of Gods shine, so too the graceful words of poets bristle (with meanings). As the garlands of Gods do not fade, so too the fame-garland of poets does not fade. Just as the objectives of Gods bear fruits by mere thinking, so too are the creations of the poets. Only those Kings whose glories were sung by poets got their name and fame spread far and wide. These Kings alone became worthy of worship in this world as the garden consisting of their famecreepers were sprinkled and nourished by poets with their nectar-like poesy, like expert gardeners.³ Great poets are like road-side trees. From them, some obtain peace like cool-shade; some others sport as with young sprouts; still others enjoy bliss as by tasting sweet fruits. Certainly that King alone is worth to be called 'Accomplisher', or 'Great' whose deeds impel a poet to get absorbed in utilising his poetic abilities. In fact, poets get pleased by the virtues of the Kings and never with bountiful gifts. Did Valmiki receive any gift from Rama? Not at all. Royal swan-like poets can never reside in pond-like assemblies of evil Kings. Only jokers can prattle therein. Poets have nothing to do with wicked Kings.4 Only the wise understand the beauty of poetry. Verily, the ignorant destroy the flower-garland fir to be worn on the body not knowing its worth. The words of poets even though understood by the high, do not make any sense to the low. It is a fact that the sun-shine even though spreads in all the

145 ten directions of the universe becomes unable to enter the cellar regions.5 These are the five good products of the creator: (1) Sandal-wood tree among trees. (2) Moon among planets. (3) Lotus among flowers. (4) Water among drinks; and men.6 (5) Good among men. Even the stone-like poems of bad poets are shown to be free from faults by the good; verily, clouds pour down saline water of the ocean turning it into sweet water. The poems are like lotuses. Just as tender lotuses of a large pond. having beautiful form and enchanting fragrance but being closed due to the influence of the moon, blossom due to the Sun, so too poems of great poets having metrical compositions and delicate sentiments but being hidden due to the adverse criticism of fault-finding people, come to light due to the efforts of good friends. Good are like spring-season. They help the poetic compositions to sprout again which were made to wither away by winter-like haters. The good even when besieged by deceitful scoundrels lend virtues to those scoundrels just as sandal-wood trees lend fragrance to Nimba-trees surrounding them. Just as those suffering from rheumatism cannot digest and derive happiness by drinking the sweet grape-juice, so too 7

146 9 the jealous cannot appreciate and enjoy the enchanting poetry. Crows hate sweet food and desire to eat only rotten and foul things; so too the wicked hate the sweet and fragrant camphor-like good poetry. O! double tongued serpent! why do you eat the creatures at large. Swallow the herd of the wicked alone. Because, even though they are single-tongued they eat away all creatures after making them (creatures) believe them (wicked). Hence, they are doing your deed itself. The wicked even while always residing with the good do not imbibe the quality of pleasing others; serpents residing always embracing sandal-trees do not give up their poisonous nature. Deaf do not enjoy the melody of music; so too a dullard cannot relish the grace of poetry. Only those who know the secret of poetry can enjoy its beauty; can a child become thrilled by the beauty of a young damsel? 10 What is the use of that learning if one remains still a fool? What is the use of that learning if one does not compose a poem ? what is the use of that poem if it does not leave a permanent impression on minds of listeners like a line carved on a stone? 11 Poetry is like the combination of all the three Viz divine Kalpa-Vrksa, Cintamani and Kamadhenu; because, it wins over even the Gods, yields fame and bestows all desired prosperity. 12 When temples and the like are constructed to obtain fame they remain at the spot where they are built; but poetry spreads far and wide and the fame wanders throughout the world. Even the spiritual path leading to absmlute bliss is not superior to poetry; because, poetry is the tested magic ointment which shows all the three worlds together. The path of poets is not a bed of roses, it is like walking on the sharp edge of

147 a sword. What ever may be the plot or the story, the rasa or sentiment must be enchanting, verily, any type of speech spoken by a beloved becomes 13 always pleasing to ears. Of course, there should be a good and great character in the plot of the poem just as there should be a firm stick to hold the sugar in a sugar-candy. 14 Accordingly this poem, VASANTAVILASA has a great and noble hero viz, Vastupala in whom do reside all the virtues of great heroes like Nala, Rama and Yudhisthira. 15 This poem is being composed for the pleasure of Vastupala's son, Jaitrasimha, who likes to listen to newer compositions and who is adored by the learned. 16 18 The author of this poem is Balacandra. There his a town by name Modheraka full of prosperity and learned people. It has been built by the Creator on the Triloki-Sila. 17 In that town there lived a reputed Brahmin born in the Modha-family who was well-versed in Jainism, by name Dharadeva. He was a mine of all virtues. He was like a Sun to the blue lotus-like begging hands of supplicants. On seeing him they folded being filled with full wealth. All the Darsanas or systems of thought approached him to offer their service and respect. So it is guessed that he was not polluted by the defects of evil Kali-age and hence Dharma resided in him peacefully.19 He was like the dark cloud to the fire in the form of the miseries of the poor people. And just as the cloud has its beloved in the form of lightning. Dharadeva had his wife. named Vidyut. She was showing good path to the seekers just as lightning

148 threw light on the right path on a dark cloudy day. Their son was named day,20 Munjala. Even though as a child he resided inside the house of his parents, he used to look upon the whole world as a mirage. He obtained the true knowledge from the words of Jaina monk Sri Haribhadra Suri. He implored his parents to allow him to study Jainism. And when they allowed, he studied Jainism and the vows prescribed in it. Consequently he studied Jainism thoroughly. Haribhadra Suri saw in him his successor and having consecrated him as a Jaina monk named him Balacandra. And when his end came near, Haribhadra installed Balacandra who had become quite learned in his place. 21 Revered Padmaditya, whose lotus-like feet were brightened by the rays of the rubies of the crown of the Caulukya King and who was the hereditary abode of learning functioned as the preceptor of Balacandra. There was Scholar Deva Suri who was like a lion to elephants in the form of rival disputants. In his family was born Udaya Suri as the moon rose when the milky occan was churned. This Udaya Suri imparted Sarasvata-Mantra to Balacandra Suri. 22 Once when Balacandra Suri had merged into Yoganidra while meditating on the Sarasvata-Mantra, divine Sarada, Goddess of Learning appeared in his dream and addressed him with respect.23 "○ child! Enough of this meditation of Sarasvata-Mantra. I am very much pleased by your devotion since your child-hood. In the past there were many expert poets like Kalidasa. Likewise you have also won over my heart by your devotion." Having uttered these affectionate words, she disappeared. 24

149 I, that Balacandra Suri, having obtained immense poetic qualities due to the grace of Goddess Sarasvati, am composing this poem named VASANTAVILASA, full of sentiments sweet like nectar. This has been composed for the entertainment of Vastupala's son, Jaitrasimha.25 The hero of the poem is Vastupala who is also known as Vasanta. He established a kingdom on this earth. His enemies ran away from the battle-field. He distributed bounteous wealth among those people conquered by him and among the needy and miserable. He built holy temples and monasteries very high. My heart has been captured by his manifold virtues. Thus says Balacandra Suri. 26 Suri.26

Footnotes for Canto 1:

1. srikantanabhiprabhavananendoh kundojvala kantirivatanotu | sarasvati vah kavitavitantakumudvati manvahamadvitiyam ||1 || 2. ceto'ncalam cancalatam vimocya sankocya payapi samam samiran | pasyanti yanmurddhani sasvatasri sarasvatam jyotirupasmahe tat | | 2 || = jyotistadiddandavati susumnakadambini murdhi yadabhyudeti | visaradanam rasanapranali tada kavitvamrtamudgrnati || 3 | | kasmiravasavyasana sana'pi sarasvati punyavasadupetya | vasatyavasyam kavitavilasarupena cidrupamukhambujesu || 4 || visvatra visdhe'tra visaradebhyah paropakari na paro'sti kincit | ye kavyapiyusarase rasayah patinatitanapi jivayanti | | 5 | | 11 sarvasvadanairapi bhumipalah katham kavinamanrna bhavantu | yato yugantepyavinasakirtisariramete vitarantyamisam || 6 || 6 || | namapi ramadimahipatinam vijno'pi ko'jnasyata bhutale'smin | asutrayisyankavayascaritram na cedamisamudayanmanisah | | 7 || 208

209 3. sphuranti divyani padani yesam yesam ca na mlayati kirtimanyam | 4) yesam kriya sidhyati cetasaiva bhavanti devah kavayo na kim te || 8 || ta eva bhupah prayayuh prasiddhi ye vaci vistaramaguh kavinam | anekaso gathakagitigrhya mahyam sriyah kelimaya babhuvuh | | 6 | | udyanapala iva kirttivallivanam kavitvamrtasaranibhih | sincanti yesam kavayah katham te bhavantyapujya bhuvane nrdevah ||10 || chayamayante nirapayameke pare param pallava mullulanti | asvadayantyanyatare phalani magemanamiva satkavinam | 1991 - ta eva jatah krtinasta eva ta eva jivanti mahimahendrah | yesam gunaih karmanikaih kavitvavaiyagrayavantah kavayo bhavanti | |12 | | silena tusyanti mahipatinam na bhuridanaih kavayah kadapi | valmikimukhyaih kimu kincidattamaste mahindo raghunandanasya |13 || kuryuh kurajanyasamajatalle katham nivasam kavirajahamsah | yatra srutikrodavilodino'mi mandukanada iva bhandavadah ||14 || kim karyamaryaih kavibhih kubhumibhujam vitatovitankitanam | kim gartako laikadhana nisada nisadisamvarganamadriyante ||15 |

5) gopa vigopaya kavitvariterete bhavantye tada vijnacittah | 6) 7) 8) kanthopakanthocitamapya malyam vanaukasah kim na vinasayanti ||16|| avarjitoccaih siraso'pi vacah kaverna nicesu parisphuranti | prakasitakasadiso'pi bhasah kim bhumigehesu visanti bhanoh | |17|| su srikhandasakhi tarusu, grahesu pusa, prasunesa sahasrapatram | peyesu pathah purusesu sadhuh prajapateh saccaritani panca | | 18 || kavyasma santah kukaverapiha vidusanikrtya bhrsam disanti na kim sudhasvadu payo vidhaya ksarambudherambudharah kiranti ||16 || kavyaravindani mahasayanam suvrttabandhani sukomalani | dosakarakrantinimilitani sphurti na mitrena vina labhante ||20 || santo vasantipamavrttayo'mi jayantu ye pallavayanti bhuyah | vidvesibhih phalgunavesibhirnispatrakrtam suktilatavitanam ||21 || maharghyatamalpagunandvijihvoparodhabhaji'pi nayanti santah | svasaurabhena prasaratprabhena srikhanda vrksa iva nimbamukhyan ||22 || visdham vivasvaniva niskalankah sadosamapyu hrtadosameke | kaladino'nye tu sasiva sasvadvidosamapyadadhate sadosam ||23 || 311 210

211 draksasavrksam kavitam kavinamasvadya ye vatakino varakah | sanjatahrnmatsarasannipata na pavakacirnapadam vidanti | | 24 | | malimasah paksayuge'pi ke'pi kaka ivamedhyadhiyo varakah | tva kavitvakarpuravanih kavinamativa saurampavatirdvisanti || 25 | | 1 9) dvijihna ! kim khadasi visvalokamekam khalanam kulameva khada | visvasya visvani yadekajihvataya bhavatkrtyamami bhajante || 26 || L 10) satam sakase'pi sada vasanto'santi na santosakrtah paresam | bhavantyami candanasangino'pi kakodara lokadaraya kim na || 27 || khara ivami mukharah prakamam vamibhavanto'vakalah || mahatmanam kavyapurapravese pravrttivighnaya bhavanti nighnah || 28 || mahakavinam kavitavilasa vaiphalyamayantyavisesuvijne | kim nama bhadhiryavati prakuryuh karnamrtam venuvijrambhitani || 26 || na janate ye kavita rahasyam tesam kavitvani na kincideva | mudhaiva mugdhasya puro vidagdha varannavibhramacestitani || 30 || dha praudiprakarsatkavita puranamullanghayanti kramamarcitaiva | 7 rasatirekatpurusayitani vitanvati kasya mudhe na kanta || 31 || ti

11) kim tena yenaiva kudhiradhite'dhitena kim tena yato na kavyam | kavyena kim tena na yatparesam rekham vidhatte drsadiva citte || 35 || 12) vasikaroti tridasanprasute yasamsi datte'bhimatam samrddhim | kalpadrucintamanikamadhenucaitanyamurtih kavita kavinam ||36 || 13) yatrasti tatraiva gatam satam syatkirtyai krtam devakuladivastu | kavyam tu visvak prasaratprasute yasamsi visvesu visaradanam || 37 || sada cidanandasamrddhiheturadhyatmamargo na parah kavitvat | trikalalokatrayadarsanaya siddanjanam naparamasti kincit || 38 || na jayate laksanamantarena tadekatana tu vinasameti | krpanadharavratavatkavinam suduskara kapi kavitvaritih | |36 || yatha tatha va'stu katha raso'tra srotrapriyah syatkavitavisosat | kantodita vagasamanjasapi rasayanam karnakusesayanam ||40 || 14) kurvankavindrah kavitamatindrapatram kathamatramupadadita | 8911 na sarkara bandhamupaiti tavadyavanna madhye nihita salaka ||41 || 15) nale ca rame ca yudhistire ca vasikrta yaih kavayo gunaste | 42 srivastupale sma vasanti sampratyatastadiyam kavayami kincit | 76 || 212

16) srivastupalangasya navotkipriyasya vidvanjanamanjanasya | srijaitrasimhasya manovinodakrte mahakavyamudiryate'ho | 75 || 17) ududhalaksmikamamudhapauramito'sti modherakanamadheyam | puram pura visvasrja trilorisilaniveso vinivesitam yat | | 42 || ka 18) srimodhavamsidayasailabhanoryasmadavapyasu vasu prabhutam | vaniyakanam karakairavani sankocamapuh prabhrtani tani || 48 | | " 19 ) yada yayustam vidhivatsaparyagattum samastanyapi darsanani | tadvedmi tasminkalikamadosairadusite nityamuvasa dharmah | 146 | | 20 ) daridralokatiिdavambudasya kanta'bhavadvidyudivasya vidyut | sanmargamudyotayati sma sadyo ya dehinam durdinamaksipanti | | 51 || 4911 20) pitroh padopastividhi sadoja mujnjalanamajani tattanujah | samsaramalokayati sma yo'mum jalasvarupam nivasangrhe'pi | 52 || 52|| samahitah sriharibhadrasuriguro giro pattavivekasampat | kathancidevanumatah pitrbhyamabhyasadajjainamatavratam sah ||53 || vi purnah samagrabhirasau kalabhih kramena bhaviti grrurvibhavya | tam pritacetah kila balacandra ityakhyaya diksitamabhyadhatta | | 54 | |54|| 213 1

ghi adhitavidyam tamatha kramena samaruruksurdivamayuso'nte | nyavivisadvisvanamasyapadah masminpade sriharibhadrasurih | | 11 sva ta 22 ) caulukyabhupalakiritapadmaraganidyotipadapadmah | nicchadmavidyakulasadma padmadityastadadhyapayita babhuva | 156 | | di vadibhapancananadevasurigacchekadugdhodadhisitarasmih | - munindurasyodayasurinama babhuva sarasvatamantradata | | 57 || 14011 23 ) sarasvatadhyanavato'sya yoganidramupetasya muhurtamekam | svapnantaragatya jagatpunana srisarada sadaramityuvaca | |70 || 24 ) he vatsa ! sarasvatakalpaklrptairetairalam dhyanavidhanayanaih | abalyatah sambhrtaya'timatram bhaktyaiva te tosamupagatasmi ||71|| yatha pura''sankila kalidasamukhya manisanidhayah kavindrah | mamaurasi bhaktivasikrtatmastathasi vatsa tvamapi prasutih | | 72 || ittham sa vatsalyamatucchamicchanurupamalpetaratustisustam | udirya devi saparicchada'pi giro'dhibhuh kvapi tirobabhuva | 173 || 25) so'ham sarasvatyasamaprasadasampaditanalpakavitvaritih | kavyam sudhasvadurasam vasantavilasamityetadudaharami | | 74 | | 214

srivastupalangabhuvo navoktipriyasya vidvajjanamajanasya | srijaina simhasya manovinodakrte mahakavyamudiryate'ho | 75 || da 26) samrajyam yadisisriyadbhuvi rane yadvairino'dudravada yadavyaughama susravagururanadhinesu dinesu ca | yatpunyasthitimuccakairvyaracayadvisve vasantah krti tamo'sya gunaih pravisya hrdayam yenoparudda vayam || 77 || 215