Invocatory Verses-11

मङ्गलश्लोकाः-११

This verse refers to Krishna bringing Parijata tree to please his consort Satyabhama:

ओआहिअमहिवेढो जेण परूढगुणमूलतद्धत्थामो ।

उम्मूलन्तेण दुमं पारोहो व्व खुडिऒ महेन्दस्स जसो ॥ १३ ॥

(अवगाहितमहीवेष्टं येन प्ररूढगुणमूललब्धस्थाम ।

उन्मूलयता द्रुमं प्ररोह इव खण्डितं महेन्द्रस्य यशः ॥)

(You all bow to) Krishna, by whose action of up rooting the (Parijata) tree (for pleasing Satyabhama), the fame of Indra, which had surrounded the earth and whose stability was obtained by his practicing good qualities, was also torn asunder in the manner the roots of the tree were torn asunder. [Pravarasena, setubandham]
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Invocatory Verses-10

मङ्गलश्लोकाः-१०

The poet refers to the exploit of Krishna killing a demon in the form of a bull.

पीणत्तणदुग्गेज्झां जस्स भुआ‍अन्तणिट्ठुरपरिग्गहिअम् ।

रिट्ठस्स विसमवलिअं कण्ठं दुःखेण जीविअं बोलीणम् ॥ १२ ॥

[ पीनत्वदुर्ग्राह्यं यस्य भुजान्तनिष्ठुरपरिगृहीतम् ।

अरिष्टस्य विषमवलितं कण्ठं दुःखेन जीवितं व्यतिक्रान्तम् ॥]

अ : यस्य भुजान्त-निष्टुर-परिगृहीतम् अरिष्टस्य पीनत्व-दुर्ग्राह्यं विषम-वलितं कण्ठं दुःखेन जीवितं व्यतिक्रान्तं (तं नमत) ।

(You all bow to) Krishna who held between his shoulders the neck of the bull-demon with great difficulty because of its girth while the life of the demon ebbed away with considerable pain.

 [ This verse also acts as an adjectival clause qualifying Madhumathana in verse 8.] [Pravarasena; setubandham]
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Invocatory verses- 9

मङ्गलश्लोकाः-९

The poet refers to the slaying of the demon Hiranyakashipu by Narasimha:

दणुएन्दरुहिरलग्गे जस्स फुरन्ते णहप्पहाविच्छड्डे ।

गुप्पन्ती विवला‍आ गलिअ व्व थणंसुए महासुरलच्छी ॥ ११ ॥

[दनुजेन्द्ररुधिरलग्ने यस्य स्फुरति नखप्रभाविच्छर्दे ।

व्याकुला विपलायिता गलित इव स्तनांशुके महासुरलक्ष्मीः ॥]

अ : यस्य दनुजेन्द्र-रुधिर-लग्ने नख-प्रभा-विच्छर्दे महा-असुर-लक्ष्मीः गलिते स्न्तनांशुके व्याकुला विपलायिता इव स्फुरति (तं नमत) ।

 (You all bow to) Narasimha, whose nails smeared with the blood of Hiranyakashipu sparkled and looked like the upper garment of Goddess of prosperity of the great demon (Hiranyakashipu) slipping away while she ran away in distress. [ White nails of Vishnu which were partly smeared with the blood of Hiranyakashipu looked like the upper garment of the goddess of prosperity of the demon slipping away from her body as she ran away in distress. This is in continuation of the previous stanza and acts as an adjectival clause for Madhumathana(Vishnu). It is a poetic description of the luster of Hiranyakashipu fading away as Vishnu stuck his nails into his body.][ Pravarasena; setubandham]
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Invocatory Verses- 8

मङ्गलश्लोकाः-८

णमह अवड्ढिअतुङ्गं अवसारिअवित्थ‍अं अणोणागहिरम् ।

अप्पलहुअपरिसह्णं अणाअपरमत्थपाअडं महुमहणम् ॥ १० ॥

[ नमतावर्धिततुङ्गम् अप्रसारितविस्तृतम् अनवनतगभीरम् ।

अप्रलघुकपरिश्लक्ष्णम् अज्ञातपरमार्थप्रकटम् मधुमथनम् ॥]

अ: अवर्धित-तुङ्गम् अप्रसारित-विस्तृतम् अनवनत-गभीरम् अप्रलघुक-परिश्लक्ष्णम् अज्ञात=परमार्थ-प्रकटं मधु-मथनम् नमत

All of you bow to Vishnu, who destroyed the demon Madhu, who is tall yet never nurtured, who is broad yet never expanded, who is deep yet was never bent, who is subtle yet large and who is open yet whose real meaning is unknown. [Pravarasena, Setubandham ]

Note: The poet juxtaposes apparently contradictory qualities of Vishnu, whom the poet considers as Brahman.

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Invocatory Verses-7

मङ्गलश्लोकाः-७

द्रोणः पृथिव्यर्जुनभीमदूतो यः कर्णधारः शकुनीश्वरस्य ।

दुर्योधनो भीष्मयुधिष्ठिरः स पायाद् विराडुत्तरगोऽभिमन्युः ॥ ९ ॥

अ : यः द्रोणः पृथिवी-अर्जुन-भीम-दूतः शकुनी-ईश्वरस्य कर्णधारः दुर्योधनः भीष्म-युधिष्ठिरः अभिमन्युः उत्तरगः सः विराट् पायात् ।

May that Supreme Person protect us, who showers (mercy) like a rain-bearing cloud, for whom the Bright and the Terrible act as messengers, who acts as a pilot to the Chief of birds, who is invincible and  terribly steady in battle, who excels in sacrificial performances. [ Bhasa, Pancharatram ]

Note : The poet cleverly brings out the names of many characters in the play, although the meaning of the verse is derived by interpreting the proper nouns as common nouns.

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Invocatory Verses-6

मङ्गलश्लोकाः-६

जयन्ति बाणासुरमौलिलालिता दशास्यचूडामणिचक्रचुम्बिनः ।

सुरासुराधीशशिखान्तशायिनो भवच्छिदस्त्र्यम्बकपादपांसवः ॥ ६ ॥

अ : बाण-असुर-मौलि-लालिताः दशास्य-चूडामणि-चक्र-चुम्बिनः सुर-असुर-अधीश-शिखा-अन्त-शायिनः भव-छिदः त्र्यम्बक-पाद-पांसवः जयन्ति।

The dust particles under the feet of Shiva, which are caressed by the head of Bana demon, which are kissed by the orb of gems on the head of Ravana , which repose in the locks of hair of chiefs of Suras and Asuras and which cut asunder the cycle of birth and death flourish in all their glory. [ Bana, Kadambari ]

जयत्युपेन्द्रः स चकार दूरतो बिभित्सया यः क्षणलब्धलक्ष्यया ।

दृशैव कोपारुणया रिपोरुरः स्वयं भयाद्भिन्नमिवास्रपाटलम् ॥ ७ ॥

अ : यः क्षण-लब्ध-लक्ष्यया बिभित्सया दूरतः कोप-अरुणया दृशा एव रिपोः उरः स्वयं भयात् भिन्नम् इव चकार सः उपेन्द्रः जयति ।

Vishnu, brother of Indra, who made the chest of demon Hiranyakashipu break on its own due to fear, by looking at it for just an instance with his eyes red with anger with an intent to break it flourishes in all his glory. [ Bana, Kadambari ]
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Invocatory Verses-5

मङ्गलश्लोकाः-५

रजोजुषे जन्मनि सत्त्ववृत्तये स्थितौ प्रजानां प्रलये तमःस्पृशे ।

अजाय सर्गस्थितिनाशहेतवे त्रयीमयाय त्रिगुणात्मने नमः ॥ ५ ॥

अ : प्रजानां जन्मनि रजो-जुषे स्थितौ सत्त्ववृत्तये प्रलये तमः-स्पृशे त्रिगुणात्मने सर्ग-स्थिति-नाश-हेतवे त्रयीमयाय अजाय नमः ।

Salutations to the BirthlessTrinity, manifesting as three qualities of rajas (activity),sattva (knowledge and virtue) and tamas (mental darkness), causing creation, sustenanace and destruction of Beings by assuming the quality of rajas during birth, sattva during sustenance and tamas during annihilation.  [ Bana, Kadambari ]
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