By Bhatta Jayanta, Csaba Dezső
This play satirizes numerous religions in Kashmir and their position within the politics of King Shankaravarman (883–902). The best personality is a tender and dynamic orthodox graduate, whose occupation starts off as a wonderful crusade opposed to the heretic Buddhists, Jains, and different delinquent sects. through the tip of the play he realizes that the pursuits of the monarch don't motivate such inquisitional rigor.Unique in Sanskrit literature, Jay?nta Bhatta's play, a lot Ado approximately faith, is a curious mix of fiction and background, of scathing satire and exciting philosophical argumentation. The play satirizes numerous religions in Kashmir and their position within the politics of King Sh?nkara·varman (883-902 CE). The best personality, Sank?rshana, is a tender and dynamic orthodox graduate of Vedic stories, whose occupation begins as an excellent crusade opposed to the heretic Buddhists, Jains and different delinquent sects.Co-published by way of manhattan collage Press and the JJC FoundationFor extra in this identify and different titles within the Clay Sanskrit sequence, please stopover at http://www.claysanskritlibrary.org
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This play satirizes quite a few religions in Kashmir and their position within the politics of King Shankaravarman (883–902). The major personality is a tender and dynamic orthodox graduate, whose profession begins as an excellent crusade opposed to the heretic Buddhists, Jains, and different delinquent sects. by way of the tip of the play he realizes that the pursuits of the monarch don't motivate such inquisitional rigor.
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Iram . taraApah¯aAvitth¯aragaAsum . am . am . cam . a A kusuma A dh¯uv’ A oˆ vah¯ara A s¯amiddh¯ı. aho acchariam .! 75 sna¯ ta˚: (nirvarn . hik¯aAsth¯anam idam, r¯aj’Aoˆ dy¯anam etat. am . bhoh. am! 70 For here There are temple-towers rivalling Himalayan peaks gleaming with moonbeams; dense mango groves; delightful vine bowers full of grass; and female bees, their bodies reddened with lotus pollen, are roaming above the lotus ponds, whose water bristles with emerging lotus shoots, and imitates the autumn sky.
S¯am¯ajik¯as tava ta eva: bhav¯an prayu˙nkt¯am. p¯ar´svaAsthitah. yati kim . jano ’nyah.? tam . jan’Aaˆpav¯adena. pa¯ ri˚: Tat kim . r¯ajaAbhayam a¯´sa˙nkase? s¯utra˚: (sasmitam) Tad api n’ aˆsti. pa¯ ri˚: Tat kim . vilambase? nanu niyujyant¯am . t¯asu t¯asu Sau¯ gat’AArhat’Aa¯diAbh¯umik¯asu ku´s¯ılav¯ah.. hum indraAj¯alaAm¯ay¯aApr¯ayam . ttam. A´sa¯strakam . v¯a . v” aˆstu tadAanvitam k¯avyam . , janah. kupyatu rajyat¯am . v¯a, aham . aAman¯ah. jya t¯ırth¯ani cinomi t¯avat. Bhav¯an punah. umbakam .
Aaˆrtham abhigantum ˆ . . akam . p¯aAp¯atraApr¯ayam . umbaAbharam arpayitv¯a gamyat¯am? ya t¯avad a¯´sayam . vij˜na¯sye. Pravi´sya pa¯ ripa¯ rs´vakah. ´syate? cch¯amy enam. tya) bh¯ava, kim idam . aAvadanam a¯syate? yaih.? 30 ay Brahman, the gradual destroyer of beginningless ignorance, in which intense, fresh joy coruscates, and at the very start of whose “descent” to the level of consciousness desires for the enjoyment of other pleasing objects cease, shine forth for you. M At the end of the benediction the director says: Shame, for shame!