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The epic 艢颈艣耻辫腻濒补惫补诲丑补 was written by 惭腻驳丑补 based on the story of the 惭补丑腻产丑腻谤补迟补. Mainly he based on the thirtieth to fortieth or fourty-fifth chapters of the 惭补丑腻产丑腻谤补迟补. Though this type of story is found in one hundred and fifty second chapter of 笔补诲补尘补辫耻谤腻峁嘺, fourth to twelfth chapter of 础驳苍颈辫耻谤腻峁嘺, 痴颈峁ａ箛耻辫耻谤腻峁嘺 and 叠丑腻驳惫补迟补辫耻谤腻峁嘺. 艢颈艣耻辫腻濒补, the king of Ced墨 was borned in his previous birth as 搁腻惫补峁嘺 and 贬颈谤补峁噛补办补艣颈辫耻. This story is found in 痴颈峁ａ箛耻辫耻谤腻峁嘺 (1/16-20chap.), 叠丑腻驳惫补迟补pura峁� a (7.1.38,3.15.16 chap.) and 础驳苍颈辫耻谤腻峁嘺. (4,12,12,14,21 chap.). The poet 惭腻驳丑补 obviously has collected the story of his epic from these two 笔耻谤腻峁嘺蝉鈥�痴颈峁ａ箛耻辫耻谤腻峁嘺 and 叠丑腻驳惫补迟补辫耻谤腻峁嘺. But the hint of the story is also found in the 惭补丑腻产丑腻谤补迟补.

In the tenth chapter of 叠丑腻驳惫补迟补 the story of 艢颈艣耻辫腻濒补 is described shortly. Sahadeva suggested the name of 艢谤墨办峁涐梗峁嘺 in the context of the first worshiped person in the sacrificial ceremony organished by 驰耻诲丑颈峁ａ弓丑颈谤补. According to the suggestion of sahadeva the offerings was given by 驰耻诲丑颈峁ａ弓丑颈谤补 to 艢谤墨办峁涐梗峁嘺. For this 艢颈艣耻辫腻濒补 used slang languages towareds 艢谤墨办峁涐梗峁嘺 with anger. After this many kings or members left the assembly. When 辫腻峁囜笉补惫补蝉 were getting preparation to kill 艢颈艣耻辫腻濒补 at that time 艢谤墨办峁涐梗峁嘺 amputed 艢颈艣耻辫腻濒补鈥� s head from his neck with his 蝉耻诲补谤艣补峁嘺 cakra.

The story of 笔补诲尘补辫耻谤腻峁嘺 is similar to 叠丑腻驳产补迟辫耻谤腻峁嘺. But in there are slight difference in the story of 惫颈峁ａ箛耻辫耻谤腻峁嘺, 础驳苍颈辫耻谤腻峁嘺 and Brahma 惫补颈惫补谤迟补辫耻谤腻峁嘺.

Mainly the epic 艢颈艣耻辫腻濒补惫补诲丑补 is written based on that particular story. There it is found that 辫腻峁� 岣峚惫补蝉 completed their 惫补苍补惫腻蝉补 and occupied Indraprastha firstly. With the suggestion of 艢谤墨办峁涐梗峁嘺 and the help of Arjuna Nakula and sahadeva 驰耻诲丑颈峁ａ弓丑颈谤补 occupied 闯补尘产耻诲惫墨辫补 in Asia and became the owner of lot of money and property. With this wealth king 驰耻诲丑颈峁ａ弓丑颈谤补 decided to arrange the 搁腻箩补蝉奴测补 sacrifice ceremony. After this storg the facts in thirtieth to forty second chapters of the 惭补丑腻产丑腻谤补迟补 is narrated in the epic 艢颈艣耻辫腻濒补惫补诲丑补 by 惭腻驳丑补. The summary of the story shows that from the description of 搁腻箩补蝉奴测补 sacrifice ceremony arranged by 驰耻诲丑颈峁ａ弓丑颈谤补 the story begins. Getting the invitation by 驰耻诲丑颈峁ａ弓丑颈谤补, 艢谤墨办峁涐梗峁嘺 reached to attend the ceremony in the city named 顿惫腻谤补办腻. In this ceremony all the opponent kings of 闯补尘产耻诲惫墨辫补 were also present. Nakula invited the family of 顿丑峁泃补谤腻峁ａ弓谤补 and his relatives. 驰耻诲丑颈峁ａ弓丑颈谤补 was directed in the sacrificial ceremony. Guests came to attend the ceremony. 叠丑墨峁�m补 and other assisting members were involved to perform their duties in this ceremony. The ceremony was performed perfectly. After this the time arrived to give oblation to the respected persons.

With the direction of 叠丑墨峁�m补 Sahadeva gave the first oblation to 艢谤墨办峁涐梗峁嘺. For this 艢颈艣耻辫腻濒补 becames angry for such behaviour. 艢颈艣耻辫腻濒补 reproached 辫腻峁� 岣� avas and used unpolite slang languages to 艢谤墨办峁涐梗峁嘺. 叠丑墨峁�m补 was explaining with reason why 艢谤墨办峁涐梗峁嘺 was given first preference for arghya and at that time 驰耻诲丑颈峁ａ弓丑颈谤补 gave consolation to 艢颈艣耻辫腻濒补. With anger Sahadeva took promise to kill those who criticised 艢谤墨办峁涐梗峁嘺 at that time flowers showered on his head from heaven and reproached to the insultors of 艢谤墨办峁涐梗峁嘺. To give proper lesson for such behaviour of 辫腻峁� 岣� avas, 艢颈艣耻辫腻濒补 approached other kings. 驰耻诲丑颈峁ａ弓丑颈谤补 hesitated for this situation. 艢颈艣耻辫腻濒补 smiled ironically looking at 艢谤墨办峁涐梗峁嘺 and 叠丑墨峁�m补 that time 叠丑墨尘补 got ready to kill him. 叠丑墨峁�m补 hindered 叠丑墨尘补 and started describing the bad activities of 艢颈艣耻辫腻濒补 and after this 叠丑墨峁�m补 and 艢颈艣耻辫腻濒补 started disputing again and again. 艢颈艣耻辫腻濒补 invited 艢谤墨办峁涐梗峁嘺 to fight with him and at that time 艢谤墨办峁涐梗峁嘺 started to count the number of offences of 艢颈艣耻辫腻濒补. After the completion of hundred offence 艢谤墨办峁涐梗峁嘺 amputed the head of 艢颈艣耻辫腻濒补 from his neck with the Sudar艣a峁嘺 cakra which he was holding in his hand. After the completion of sacrificial ceremony guests turned back to their house and 艢rik峁涐梗峁嘺 also came back to 顿惫腻谤补办腻. This story of the 惭补丑腻产丑腻谤补迟补 is described shortly here. Though 惭腻驳丑补 has collected the subject matter for his epic from the 惭补丑腻产丑腻谤补迟补 but that matter is narrated only in fourteenth to twentieth cantos. From the first to thirteenth cantos 惭腻驳丑补 has shown his own excellence. Also even though the subject matter for fourteenth to twentieth cantos is taken from the 惭补丑腻产丑腻谤补迟补 but in that subject 惭腻驳丑补 has changed some matter according to, his own. Some verses in the Mah膩bh膩rt膩 and the 艢颈艣耻辫腻濒补惫补诲丑补 are common.

In the 惭补丑腻产丑腻谤补迟补 (2.33.23) the verse 颈蝉鈥�

鈥溎乧膩ryam峁泃vija帽caiva sa峁儁uja帽ca yudhi峁ａ弓ira |
蝉苍腻迟补办补帽肠补 辫谤颈测补峁� pr膩hu岣� 峁�a岣峳ghy膩rh膩nn峁沺a峁� tath膩 ||鈥� 36.23 ||^[1]

And in the 艢颈艣耻辫腻濒补惫补诲丑补 the verse 颈蝉鈥�

鈥渟t膩taka峁� gurumabh墨峁ａ弓am峁泃vija峁� sa峁儁uj膩 ca saha medin墨patim |
ardhabh膩ja iti k墨rttayanti 峁�a峁� te ca te yugapad膩gat膩岣� 蝉补诲补岣� ||鈥�14.65 ||^[2]

Another verse in the 惭补丑腻产丑腻谤补迟补 颈蝉鈥�

鈥減a艣uvadgh膩tana峁� v膩 me 诲补丑补苍补峁� v膩 ka峁璦c膩gnin膩 |
kriyat膩峁� m奴rdhti vo nyastya峁� mayeda峁� 蝉补办补濒补峁� padam ||鈥� 2.44.40 ||^[3]

In the 艢颈艣耻辫腻濒补惫补诲丑补 is鈥�

鈥�惫颈丑颈迟补峁� may膩dya sadas墨damapam峁沺峁�itama cyut膩rccanam |
yasya namayatu sa c膩pamaya峁� 肠补谤补峁嘺岣� 办峁泃补岣� 艣irasi sarvabh奴bh峁泃膩m ||鈥�15.46 ||^[4]

These verses prove that 惭腻驳丑补 is indebted to the 惭补丑腻产丑腻谤补迟补. Not only he has taken the subject matter from the 惭补丑腻产丑腻谤补迟补 but he also copied some verses from the 惭补丑腻产丑腻谤补迟补 as it is. Though the subject matter is taken from the 惭补丑腻产丑腻谤补迟补 but his incomparable excellency expressed in the 艢颈艣耻辫腻濒补惫补诲丑补 is very great.

Literary characteristics:

鈥淩egarding the literary qualification of the poet 惭腻驳丑补 the following cut and dried verses are rife among the populace.

a. 辫耻峁�p别峁�u 箩腻迟墨 苍补驳补谤墨峁�u 办腻帽肠墨 苍腻谤墨峁�u 谤补尘产丑腻 辫耻谤耻峁�e峁�u 惫颈峁ａ箛耻岣� |
苍补诲墨峁�u 驳补峁単腻 n峁沺atau ca 谤腻尘补岣� 办腻惫测别峁�u 尘腻驳丑补岣� kavi 办腻濒颈诲腻蝉补岣� ||

b. 耻辫补尘腻 k膩lid膩sasya bh膩raverarthagairavam |
nai峁�adhe padal膩litya峁� m膩dhe santi trayo 驳耻峁嚹佱弗 ||

c . t膩vad bh膩 bh膩raverbh膩ti y膩vanm膩ghasya nodaya岣� |
udite nai峁�adhe k膩vye kva 尘腻驳丑补岣� kva ca 产丑腻谤补惫颈岣� ||

These versified lines are spoken in praise of the poet 惭腻驳丑补 who has been raised to the equal rank with the far famed poet 碍腻濒颈诲腻蝉补. These praises should not be explained away on the plea of panegyrical hollowness. However much encrushed with a good deal of untruth they may be, they still contain a grain of truth; and unless there was a marked prominence in the poet their origin would not have occurred. The second verse declares that the poet鈥檚 composition had all the three requisite merits鈥搗iz happy similes, gravity of significance and happy choice of words.

In other words the poet鈥檚 personality had the conjoint merits of 碍腻濒颈诲腻蝉补, 叠丑腻谤补惫颈 and 艢rihar峁�a Who had each a singular deftness in one or other of the trio.

The work 艢颈艣耻辫腻濒补惫补诲丑补 itself evinces, the poet鈥檚 profound scholarship in the 辫耻谤腻峁嘺蝉 system of philosophy, polites, grammar, rhetoric etc. But on scanning him finely we find that he is more a scholar than a true born poet. He had poetic susceptibilities no doubt but his gift in this direction was not so wide as was that of 碍腻濒颈诲腻蝉补 and others. The metaphors and similes are often highly artificial and laborious rather than spontaneous and facile. But the poet eclipses the fame of others by the astounding art of life like description. The description is a faithful representation of the actual state of affairs and his art lies in holding before the mind鈥檚 eye of the reader the exact photo of the thing he is describing.

The poet will ever be remembered by posterity for his power of writing, his power of character painting and his true appreciation of melody.^[5]

Footnotes and references:

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[1]:

惭补丑腻产丑腻谤补迟补, sabh膩parvan, p. 725.

[2]:

Haridas Siddhantavagisha: Op.cit., p. 578.

[3]:

惭补丑腻产丑腻谤补迟补, p. 741.

[4]:

Haridas Siddhantavagisha: Op.cit., p. 635.

[5]:

Sitanath Kavyaratna and Pandit Madhad Dass Sankhyatirtha, (Ed.): 艢颈艣耻辫腻濒补惫补诲丑补, (canto-II), pp. 5-7.