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Here in the town of Kundinapura dwelt a rich learned brah mana called SOMADATTA. In his old age he begot a son by propitiating the Sun, the giver of desired objects, by observing the Vijayasaptami. As the child was given by the Sun, the father named him RAVIDATTA. By the time he was sixteen years old, he was given the sacred thread and he studied the whole literature of the Vedas and the Vedangas according to rites and mastered all the sastras. His father then, being aware of his being rich, taught him all the arts as a remedy against the danger of his being ruined in future; the secrets of harlotry as laid down by DATTAKA and others was specially made known to him. One day, calling him in private he (the father) instructed him: "Son, youth is dense darkness and it cannot be avoided by living beings; Madana is wicked and wealth is the one abode of intoxication. The mind by nature is as inconstant as a drop of water on the lotus leaf; senses are as unrestrainable as untamed elephants; the objects of pleasure are naturally fascinating (20) and amongst these especially young damsels. The beginning of the monsoon and the autumn and the other seasons are great excitants. And who can possibly resist Love, their friend? Therefore, you should conquer the group of six enemies, then the senses, then the inspiration of the wicked people in proximity, then the contact of wanton women. For wanton women, the sisters of the female drstivisa serpents, produce infatuation of the mind even from a distance. The teachings of the elders slip away from the infatuated mind; the study of Sastras glide away from a distance; teaching is brought to a naught, the sense of self-respect is lost; the pride of class, etc. disappears;

the bridge of character melts; courage fails, discrimination disappears; strength is crushed and maturity flies away. Many who have erred have been destroyed. The company of the wicked, which is void of affection by nature, should be avoided even from a distance; the sight of dhurtas is as undesirable as bad dreams and the company of singas is the unbolted door to evils. The sound of the triple harmony of instrumental music, singing and dancing is the drum announcing the banishment of wealth; songs are the hunter's songs to capture the deer in the form of mind; the merriments of pleasure-gardens are vital blows to wealth; the dips in waters for sport are the drowning of wealth; religious pilgrimages are the funeral processions of prosperity; the impassioned glances of young women bring about evil like drudgery; dice are the enemies of discrimination; the ties of friendship with singas are tightenings of fetters; gambling is the secret intention of acquiring wealth; the courtyards of prostitutes are sisters of slaughter houses; the streets in vicinity of brothels are unwholesome; therefore, being cautious, you should act in consideration of your own position. Who have not been reduced to the state of derision by acting contrary to their rank and position? We hear that even powerful kings like Pururavas and others were brought under subjection by courtesans like Urvasi and others". Now, as days passed by, when his father had died and his mother followed him, and when with the passage of time his sorrow had lessened, Spring, the fiend of the fish-bannered God and the dancing teacher of the actor, sentiment of love, set in. (It was the season) when gradually the mango groves were inlaid with clusters of buds; when the throats of the cuckoos became red with singing in the fifth note; when the Madhavi creepers were pained by the repeated blossoming (of flowers); when the thick clusters of lotuses smiled a little on seeing the perplexities of the separated people; when the forests of Kimsuka trees, because they were full of burning charcoals (in the form of flowers), appeared as if enveloped in the flames of love uprising after the smoke was seen first; when the Asoka trees causing anguish to the separated ones by the abundance of blooming clusters were flashing in all the directions like the fire of love; when buds of blue, red and tawny colours, looking like Rati's bejewelled sporting ornaments, cropped up, fascinating the minds of all; when swarms of bees desirous of the fine fragrance of the Kurabaka trees did not steadily remain anywhere, because they had no attachment like the group of the separated; when the rows of trees attained loveliness like a bride, being covered with a veil in the form of the fresh leaves; when the cooing of flocks of cuckoos was heard everywhere like the sound of the twanging of the strings (of the bow) of the flower

arrowed-one practising with arrows for conquering the three worlds; (21) when the rows of bees on every flowering tree looked beautiful like the string of the bow prepared by Spring with a garland of black Kunda flowers for the fish-bannered God, the best archer in the three worlds; when the leaves of trees gleamed as if they were the chaplet of the Glory of the garden come during Spring; when the Malaya wind, carrying the perfume of the newly blossomed Bakula flowers, blew gently from the southern direction for enkindling the fire of love in the heart of travellers when the banner of Manmatha made of silk was waved on every tree by the continuously blowing Malaya breeze like the love of couples; when the love songs which were like the songs of the hunter for captivating the deer in the form of love; of the women busy swinging and not afraid of the embraces of their pitiless lovers spread in all directions as if they were the proclamations of the victorious rule of Smara; when the nights became short as if out of compassion (thinking) 'who amongst the separated lovers would bear our long duration?'; when during the days, heat increased as if due to repentance (thus) 'Ah! how much more will the separated lovers suffer at our coming during the Spring, which is a friend of Ananga and the abode of all pleasures?'; when the directions were enveloped by the thick mass of pollen from the clusters of open lotuses spreading with the winds, looking like the fire of calamity indicative of the destruction of the separated ones. And when it seemed that from everyside from the earth uprose the fire of love of the separated ones in the form of garden ponds full of thickly growing Kokanada clusters, the trees in the pleasure ponds continuously putting forth new sprouts, the Asoka trees marked by numerous clusters of flowers and the forests of Kimsukas flowering in all directions. Once, (in spring) RAVIDATTA was thus spoken to by a company of Vitas; "Today is the festive procession of the fish-bannered God. If it is not seen what is the use of life? What is the use then of this fruitless pair of eyes? Ah, gentle one! even if you have no curiosity, still complying with our wishes you should definitely come to see it. If you do not come, have we no authority over you to make you fulfil over desire? Therefore, come along, we will go'. He remembered his elders' instructions and did not wish to go, yet, as if forcibly instigated to go forward by youth that followed him, and as if pulled in front by the senses as by friends, like an intoxicated elephant, he went to the pleasure park called KUSUMAKARA. The (garden) was like a storehouse of weapons or a place of enjoyment or the house of pleasure of the fish-bannered God because of the buds on various rows of trees or because of the abundant blooming flowers; which (garden) looked splendid with the

Bakula trees, emitting under the pretext of the fragrance of the flowers the scent transferred to it by mouthfuls of wine by the women intoxicated with youth; where at some places, at the base of pleasure hillocks, the Kurabaka trees stood like lovers with hair standing on end due to the opening of innumerable buds at the touch of the pot-like breasts of the women inebriate with youth; where at some places the sides of the pleasure lakes were adorned with Tilaka trees looking like the storehouse of the flowery-arrowedone's weapons, with the thickly grown sprays of blossoms opening as they were made the object of the eyes of the doe-eyed ones, as long as a garland of Kuvalaya petals, with their corners inconstant due to drinking; where the border regions of Ananga's mansion was decorated with branches of Asoka trees which were like the abode of the fire of Love, which (trees) were marked by an abundance of bunches of flowers and leaves on being kicked by the lotus feet of the women, which (feet), had natural redness as if they were coloured with the Alaktaka dye; where at some places the sides of the .... the tanks looked beautiful with the ... trees looking like the golden necklace of Rati because the rows of thickly growing yellow flowers were opening out at (22) the sweet and soft notes issuing from the throats of the slightly intoxicated women. (The description of of the pleasure park, KUSUMAKARA, ends, here. There RAVIDATTA sees the mansion of Madana which is made of white crystalline stones. In the mansion he sees lovely woman looking like the presiding deity of Love. Seeing her RAVIDATTA wonders about the skill of production of the creator, that ) 'This one, who by her loveliness has put aside the beauty of the divine damsels has been created (by the creator) with great efforts after giving up his other creations in order to prove his skill in production. Since the beautiful things that are used to make her limbs do not resemble even singly the Kamala, the Kuvalaya, the Asoka, the moon and other things. On seeing her he thought-'Oh in creation this is an unparalleled achievement of Prajapati; a matchless type among the class of women; a new sea of loveliness; an elixir of the life of love; a new form in forms; an incarnation of youth even of youth; the loveliness of loveliness; an excess of beauty even of beauty; a flood of ambrosia for the eyes of the onlooker; a chip of camphor to the eyes of young women; another creator for the creation of Ananga's body; gain of an unconquerable and a novel weapon to Madana; another magnet for attracting the hearts of all people; an embodied fruitfulness of the eyes of all men; another pleasure-ground for pleasures; the one cause of perplexing people by her own coquetry; the one abode of love; the life of learning, (23) the stage for the teacher of cleverness; the highest glory of greatness; an unparalleled home

of matchlessness the breath of good fortune; the life of good form; the presiding deity of the graces of love; the seal of creation of the world of Prajapati; the unrivalled mistress of the mind-born-one; a magnet-doll for drawing the hearts of people; the charm of attraction of the minds of all the people; love even of Love; coquetry even of coquetishness; sweetness even of sweetness; generosity even of generosity; the life of even the Fish-bannered God who was consumed by the fire of Hara's eyes; the cleverness of cleverness; the field of fortune even of good fortune; the source of happiness of the onlookers; the wand of delusion for the people of the world; the embodied knowledge of magicians in subjecting the minds of the clever people; the main cause for producing disgust for other lovely things; she brings good fortune even to good Fortune; she is Madana's laughter at the creation of the other Creator; the pride incarnate of the mind-born-one; the radiance even of refulgence; the beauty even of beauty, the perfection of the creatorsculptor; the one happy and chance production of the Creator for the blooming of the lotus-faces of men; a tossing wave in the ocean of love; the cleverness of cleverness; a new thing for novelty; a new gush for the original creation of Prajapati; the beauty of beauty; the theatre of mind-born-one for the entertainment of all people; the perfect splendour of splendour; the seed of wonder; the annihilation of remembrance of a similar thing; ; the one resort resort of distinctive elegance; the beauty of beauty; the grace even of grace; the unique love of love; .; the youth of youth; the infatuation of infatuation; the wonder even of wonder; the cause of respect even of loveliness; the one abode of distinctness; the one cause of making ugly the moon, the Kamala, the Kuvalaya, the Indivara and so on; the limitless beauty of endlessness; the bow string of Kama; the embodied residence of the mind-born-one; attachment even of Rati; the goddess of ill luck to the entire class of women; the cause of uprooting men of ordinary intelligence; the Nandana garden for the production of the wishfulfilling tree of the sentiment of love; the embodied essence of the world; ; matchlessness of matchlessness; the new dancing teacher for the dancers in the form of the iris of all men; the new enemy of Siva for giving rise to Madana; ; the banner of the victory of beauty; the complete absence of similarity; the cause of satisfying the thirst of the eyes of all the people and the cause of the eternity of the flowerarrowed-one. Thinking thus (about her) he stood there a long time as if stupefied, as if fainted, as if painted, as if infatuated and as if his body was stricken by the abundance of Smara's arrows. She also on seeing the youth of charming form and opulent appearance became enamoured of him for a moment. She frequent

ly glanced at him with affectionate eyes and exhibited her love by amorous gestures. Inferring his affluence from his form, she thought-'Ah! after a long time a after a long time a treasure had been obtained; after a long time the tree of hope has bloomed, desire has flowered, and ambitions have borne fruit. (24) Therefore, hence forth, let artful graces revive and let the secrets of harlotry become manifest'. Thinking thus, she started talking smilingly to a friend nearby and looked at him now and then making graceful movements. RAVIDATTA, who till now had not experienced the charms of love knew that very moment that she was enamoured of him, and as if coached by the Fish-bannered-one himself, understood that the gestures were directed to him only. He became doubly excited in mind with love, and thinking that his reactions should not be known to the others, he slowly entered (the mansion) and after performing the worship of Kandarpa, the destroyer of the pride of the three worlds, and offering salutations duly, he went away. Then under the excuse of seeing the pleasure park, with the mind not fixed elsewhere, thinking of her only, he proceeded towards his house. She also, following him with her friends, not avoiding his glances and exhibiting various love gestures, went to her house. When two or three nadikas of of the day remained, she, VINAYAVATI, sent her dear friend SANGAMIKA to his house. Going there she stood at his doors for a moment, then announced by his young friends, she entered. Taking her seat she said: 'I have something to say, give me a private audience', and stopped. RAVIDATTA, recognizing her as her (VINAYAVATI'S) companion, was pleased. He indicated with his eye-brows the company of friends to go elsewhere. Getting an opportunity she said: "Good one! though this is against your rank and position yet as I am inflicted by anguish because of my mistress, I tell you this, please listen. Since your lordship came within the sight of my mistress during the festive procession of Madana, you have entered her heart cleft by hundreds of arrows of Smara. Since then her heart is pierced by a shaft, her mind is intoxicated, her body trembles and her breathing is heavy; her eyes are anxious to see you, her ears are delighted to hear your virtues, her speech is pregnant with your name, and her desires are to be united with you. You are a righteous man, therefore give my friend the boon of life. Take compassion on the wretched one by coming there yourself. In your smrtis and other sastras it is said that the killing of a woman is a great sin. If you do not oblige her by coming now then know her indeed to be dead".

Saying so she stopped. On hearing this, RAVIDATTA for a moment: remained perplexed as to what should be done. He was tortured on the one hand by bashfulness, on the other by love, on the one hand by discrimination, on the other by agitation, on the one hand by the instructions of the elders, on the other by the intoxication of youth. After sometime he thought-'let it be so at present'and spoke tenderly, with affection, to SANGAMIKA: - "Is there anything that remains for me to be said? The eyes of your mistress even by chance do not fall on the unfortunate, what to say of a heart full of love? All people desire her company, and the fact that she desires (anyone) is not possible even for Desire to desire. Therefore, I accept what you say. But this is contrary to my rank and position, so as my relations and elders (But RAVIDATTA after going there once, habitually went to her and gave her riches. Though his elders came to know about it--) (25) thinking that what he gives is very little, he every day gave her costly ornaments, hundreds of gold pieces and various clothes, giving up the sense of shame and disregarding his elders' instruction. She perfectly understood his Nili raga and arranging picnics, festival of the third, religious pilgrimages and receiving presents from him she divested him of all his wealth and made him a pauper. Then through SANGAMIKA she sent him a word: "Today an old acquaintance, a merchant prince called VASUDATTA, has come from Suvarnadvipa after amassing a lot of wealth. Being attached to VINAYAVATI he moves about here and there saying that if she calls him even for a night he will give away all his wealth to her. Therefore you should stay at your place for two or three days (All this wealth has been) given by you and this also will be of use to you". RAVIDATTA sat would Having told him thus, he was driven out. in his home considering what she would be thinking she be united with him? Would he not become her lover also - thus he neither ate, nor slept, nor spoke, nor heard. He did not find peace anywhere as if he was pierced by a thorn in the vitals, and as if bit by a scorpion. When two-three days passed thus he went to VINAYAVATI'S house in the company of Capalaka. He moved about to and fro. No one talked to him, no one noticed him. On seeing him they insulted him. Even then, with his passion redoubled, he

spent that day in false hope looking towards her with a raised neck. Next day, wandering the same way, talking to one of her servants he went to SANGAMIKA'S house. There, when she did not speak to him, he said to her "SANGAMIKA, I have done as you bid me do. Two-three days have passed. Now why this delay?" After he said this, being disregarded by SANGAMIKA he followed her repeating the same thing. Then SANGAMIKA spoke to him as if he was not known to her:-"Who are you sir? What is this talk about two-three days? and what delay? Why do you thus speak like a madman?" Thus rebuked by her he passed two-three days moving about here and there, sticking on to her. On seeing VINAYAVATI from a distance he used to smile and make amorous actions like one insane. He did not know anything even when her men derided him. (26) Being thus disregarded by VINAYAVATI and laughed at by her servants, giving up shame of his elders he spent the remaining days of his life considering himself to be fortunate that he could see her at times. Thus oh Daughter! knowing his unflinching raga, harlotry was brought to a successful end (by VINAYAVATI). As a cloth dyed in indigo though washed by soda and the like by different methods does not leave its colour, similarly a man possessing Nili raga, even when ruined in a hundred ways, does not give up his deep attachment. THUS ENDS THE FIRST TALE OF RAVIDATTA IN THE SRNGARAMANJARIKATHA COMPOSED BY MAHARAJADHIRAJA-PARAMESVARA SRIBHOJADEVA.