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HARVARD
COLLEGE
LIBRARY

HARVARD COLLEGE
LIBRARY

m m

FROM THE LIDRARY OF

JAMES HAUGHTON WOODS

INSTRUCTOR AND PROFESSOR AT HARVARD
FROM 1900 TO 193S

THE GIFT OF HIS FAMILY
1935

o

THE

NITISITAKA AND VAIRAGYAS'ATAU

OF

BHARTRHARI.

Edited xoifji Notes and an English Translation.

BY

M. R. KA'LE, B. A.

• » o < >

Publiahed by

Thei Oriental Pablishing Company,

BOMBAY.

1902.

{ All Rights Reserved.)

Price R», l^.

ly

HARVARD COLLEGE LIDrtaRY

FROM THE LIDRARY OF

JAMES HAUGIITON WOODS

193S

PRINTED AT
SHIrADAkrTdAN fRESKS. BOMBAY.

INTKODUCTION.

THE POEM AND THE AUTHOR,

The little volume now offered to the pablio contains two of the
three S'atakaa of Bb^rtrhari^ one of the celebrated anthors of
ancient India. Of the history of the poem or of its author very
little is known that is authentic. The only circumstances in the
life of Bhartrhari that we know have been handed down by tradition
and the various accounts that these give can hardly be reconciled.
.Bhartrhari is traditionally represented as belonging to the royal
house of Ujjain; and though he was entitled to the crown, he is said
to have abdicated it in favour of his younger brother Vikrauia, the
founder of the Sam vat Era as he was disgusted with the worldly life
on account of the discovery of his wife's perfidy^ Mr. Sheshagiri
Shastri gives a rather curious tradition. He says: — **King Vikram-
ftditya is said to have been the son of a Brahmana caste, another of
the Kshatriya, tiie third of the V^is'ya the fourth of the S'Mra
6aste. They were called Brahmani, Bhanumati, Bhagyavatl, and
.8indhumati. Each of the four bore him a son. Vararuchi was born
of the first wife, yikraraarka of the second, Bhatfci of the third, and
)3hartrhari of the fourth. VikramArka became king, Bhatti served
him in the capacity of Prime Minister.'* It need not be said how far
such traditions are capable of furnishing us materials for^ a trust-
worthy account of the poet. Besides the S'atakaa^ another work
called the Vdkyapadiya goes by the name of Bhart|:hari. The poet
BhaUi, author of the Bhatti Kavya is also by tradition identified
vt\i\\ Bhartrhari.*.

1 This tradition seems to have given rise to N^ti S'ataka el. 2. which
has hardly any connection in the place where it stands, and may
possibly be an interpolation.

/

IV

THE AUTHOnSHIP OF THE ffATAKAS.
The S'atakaa appear to be on the very face of them a haphazard
collection of verses without any connecting link. No attempt has
hitherto been made to supply the thread of what may appear like a
continuous subject as in the case of the Bhdmini Vildaa of Pandit
Jagannithrdja, nor do we think that any such attempt was possible.
The circumstance that the verses have no bond of un-ity has, how*
ever given rise to a theory that the S'atakaa are not an original
work but a mere compilation from the works of former authors. An
additional circumstance, that some of the verses in these S'atakaa
are found in works by other authors which are not mere compilations,
has lent colouring. to this assumption. Another theory is that the
author of the- ^^afa^a^ was not Bhartrhari but that some poet
composed them in his name. This theory has neither a wide currency
nor has it any strong hold on the minds of scholars. With regard
to the former it is sufficient to remember that only a small number
to the verses in the S'atakaa have been attributed to other writers^
that these in almost all cases are persons of less note and that they
cannot be said to have preceded Bhartrhari in chronuh)gical order.
The number of verses which can at all be challenged as not being
Bhartrhari's will not exceed fifty in the two Satakaa; and even
of this number very few can be deiinitely ascribed to one writer or
another. With the exception of Kalidasa with whom Bhartrhari
has one verse in common ( si. 70 Ntti Sataka ) all others from
whom Bhartrhari can be suspected of having borrowed are persons
less noted than he, and removed by several centuries from the
period at which we think our poet can be placed. We must believe,
however, that numerous interpolations must have from time to time
been made, since the number of verses in each S'ataka has
considerably increased so much so that the three S'atakaa now
contain nearly 400 vorses* between them. The growth however has

2 The controversy as to the identity of Bhartrhari and Bhatti is
discusse 1 further on.

3 It cannot be said whether it was with regard to this circumstanoo
that Colebrooke spoke of the S'atakdka as * either throe or four ^'atakaa
or centuries of couplets.'

been so much mixed with the original that it has now become an
almost hopeless task to resort to the process of elimination.*

THE DATE OF THE S'ATAKAS.

The poet himself furnishes no evidence as to his date, nor does
he give any the least acconnt of himself in his w«irk. We must
therefore jadu:e at wiiat period in Sanskrt literature we are to jdace
tlie poet, first, from tradition, and 8e<*ondly from internal and
external evitlence. Tradition makes Bhartrliari, as has already
been said, the i»rother of Vikramadiiya the epoch-maker. Vikra-
m*8 era, the Samvat, begins 56 y«ars before Christ. Bhartrhari
being the elder hrother of Vikrama, we mii^ht suppose that
tradition places him in the first half of the first century beforo
Christ.*

The internal evidence as to the date of the S'atakas is of a
very vague and uncertain nature. The S'atakas are intersoersed
with Ved an tic phraseology, hut this in itself is hardly sutuijient
to determine their period. The doctrines of the Vedantins were
being discussed and formed for a number of centuries,* and it

4 We have a Ms. of the S'atofca* in which only 100 verpes are
given for each S^ataJcas classified under ten headings. If several
such manuscripts could be found, a collation of ihem would show if
fluch an elimination is possible. !

5 There is some difference of opinion among antiquarians as rega-
rds the beginning of the Samvat Era. Mr. Telang believes that
Vikrama was the founder of the Shaka or S'alivahana era which
dates with 78 A. D., and thus he places Bhartrhari towards the close
of the first and the beginning of the second century after Christ. Mr.
Telang*8 main contention is that Bhartphari being the author of
V&hyapadXya^ suflicient time must be allowed to elapse between him
and Patanjali * for all the vicissitudes in the life' of latter^ MaJiabha-
skya We shall show further on from evidence collected by Mr. K.
B. Pithak, and which seem to be very conclusive, that the author
of the Vakyapadiya was a Buddhist. Bhartrhari the author of the
«S'atok(/» was not a Buddhist, and therefore Mr. Telang*s objection
to accepting B. C. 66 as the date of the commencement of the
Hamvat Era on the ground of insufficiency of the period we get for
4»crtain incidents in the history of the Mahahhashya recorded by
the author of the Vakyapadiya falls to the ground.

Another date has been proposed to mark the commencement of
the Samvat Era viz, A. D. The reasoning by which the result has
been arrived at, is to speak most charitably of it, simply fanciful.

6 It is difiioult to determine the exact period in the history of
Sanskft literature which might appropriatly be called the VedAntic

(18 ihereforo difficult to bazaird al o'onjectare as to a! pairticalar period
iti the history of San<t)crt letters haTitig produced the poems. . The
pnra^as are also referred to iri the n^ork^ and as ProF. Wilson
has tried to show that none of the Pnrdi;ias date back mror^ than
a thousand years, some scholars have tried to place the IS'atakat
at so late a period as the eleventh or twelfth centnrj A. D/ It
is to be greatly doubted whether the^ reasoning of Prof. Wilson is
conclusive enough; and whatetefr vie'w might be held as to' the inleY-
polations which have been made in sonte of the Puranas, yet in
general it may be said that they or some of them at least have'
existed prior to the first century A. D., so that the mere mention
of the Puranas in a work cannot pro've any thing as to its being a
modern production.

Let us now see if external evidence will assist us rn establishing
the date of Bhartrhari. His commentators, it seems, never troubled
themselves with this qaestton. They like others before and after
tiiem appear to have followed the maxim, '^ gold is gold,' why
inquire how old it is ?" Nor is there any specific mention of the .
author of the S'atakae in any of the old writers which will throw
any the least light on his age.

There is howevar one passage in a Parsian Work the K^ilila*
U'Diwnah which bears a close resemblance to one occurring in the
Pancha Tantra^ where ao:aifi it is borrowed from Bbartrhairi. The
Persian work was a translation of the Pancha Tantra^ not directFf
from the original Sanskrt, and was written for one of the kings of
Persia between 531 and 579 A. D. The Pancha Tantra must
therefore be an older work, in existence in the year 500 A. D. at

the latest. The Pancha Tantra is not in all its parts an original
>■ ' '

age. This followed the Upanishad period and was coeval with the
Pauranic and Buddhistic periods. The greatest names of the Ved^^
ntic period are those of Kum&rila Bhatta, and the still more famous
S^ankar&ch&rya Kum&rila is supposed to have nourished about 700
A. D., and S'ankar&ch&rya half a century later. The VedAntio
age thus extended beyond the eighth century but its beginning cannot
be traced with any degree of accuracy.

7 The Pauranic age is also the subject of as much controversy as
any other period in Sansk|'t literature. The greatest name connected
with this period is tkat of VyAsa the author of the eighteen puranas^
VyAsa's name is also connected with the Vedic period, for he is said
to have arranged the Vedas as we now find them. Vy&sa may there-
fore be regarded as the link between the Vodic and the Pauranic peri-
ods, and to have lived towards the close of the Vedic age and marked
the commencement of the Pauranic age. He is therefore certainly older
than the Christian Era.

Vll

#6rk, hui (irawft largely ujioh the literature then existtngf, kmoxkH
other works it is indebted to the S'atakas^ and one stansa froMi
the NUi Sfataka has been borrowed bj the /'ancAa Tanira' and
from thence by the Kaltla-u-Dimnah, The author o\ the S'atakof
therefore mu&t hikvo lived some time before 500 A. D., that it.
we cannot pliitce him later than the latter half of the fifth century.

Bhartrhari nowhere mentions contemporary persona or incident*
nor is he referred to by any writer as a contemporary.

THE IDENTtff OF BHAJiTRIIARl AND BHATTIS*.

bhartrhari has been identified with Bhaiti, the author of th»

• • • »

celebrated Bhaiti Kdvya, As to Bhartrhari himself there is a
controversy as to whether the Bhartrhari of the SaiakaB and his
ttaoiesakc author of the Vdhyapadtya are one and the same.
So the controversy expands itself thus : — Was Bbatti another
name for the author of the S'atakas, or for the author^ of the
V4kyapadiya^ or were the three one and the same or quite di£ferent
individuals 7 That the three were not one is conclusively proved
from some evidence collected tog^thei^ by Mr. K. B. P&thak. Mr.
Pathak has proved from contemporary and other unquestionable!
evidence that the author of the Vdkyapadiya was a Buddhist.
Neither Bhartrhari the author of the Satakas nor Bhatti was s
Buddhist. The S'aidkai are not only nOt tmbued with any of the
characteristics that ought to mark a Buddhistic work for the
inculcation of moral principles ( for which the S^atakaa are intended*
but even the alleged traces of Buddhism in them are so faint that
one can confidently assert that the work is not the production of
Buddhistic genius. Nor was Bhatti a follower of Buddha. He
glorifies in his epic, the Bkafii k&vya^ a hero whom Hinduism has
idolised. A Buddhist woUld have chosen for 'his hero a coreligion-
ist rather than a Hindu divinity. So the author or the Vdkyapadiya
was a distinct individual from either of the authors of the
S'aiakas or the Bhafttkdvya, So the question to be determined
now is — was Bhatti the same as the author of the S^atakaa 7 And
we think not. In the accounts of the lives of these two individuals
there is too great difference to admit of the one being identified
with the other. If we ignore the tradition that the two were one

S Niti S'ataka^ 81. 91. Sharugadhara however quotes this verse as
•f some other poet after quoting a number from Bhartrhari.

9 This is taken here with minor changes, which do not affect the
argument at all, from the Introduction to the Bhatti Kavya Vol. I^.
B. K. Press Series.

vlU

and the same individtia1« we find very little that is commori l<y

the life of the two. Bhartrhari was a Kahatriyay Bhatti n

Brdhmana ; the former is connected with Central IndiA

»nd the latter seems from a paRsas^e in the Bhntfi Kdvya to

have belonged to the court of Valahlit. From internal evidence

offered by the S'atakas and the Bhatti Kdvya we might say

tJtat they could not have been the productions of the same pen^

The latter is as is well known a grammatical poem, and the author

shows a wonderful command in handling his words, and even from

a grammatical point of view the poem can be said to be a perfe<*t

piece of composition. Of the S'atakaa we cannot say the same.

They confront us here and there with an uncouth form of a word,

and a cluir.8y construction.^^ This in itself is sufficient to awaken

onr suspicion, and reject all theories of identity. In their religion

too they seem to be two di£fi'rent persons. Bhartrhari, though

a professed unitarian as regards S^iva and Vishnu, now and then

betrays his predilections towards the former deity^^ ; while Bhatti

IS adevout worshipper of the latter. Another circumstance which

leads to the same conclusion, is, as remarked by Mr. Govind

S^ankara S^astri Bdpat ( in his preface to his edition of the Bhatti

Kh.vya, N. S. Press Series ) that in ancient works, distinction i»

made of the quotations from the works of tliesc two poets. In th»

absence of equally trustworthy evidence or convincing argument.

the above circumstances are sufficient to dispel ail idea of th#

identity of these two poets.

THE TWO BHARTRHARrS.

Colebrooke seems to have made a distinction between the two
Bhartrharis, for when speaking of the Bhatti Kdrya he says that
its author was Bhartfhari and cautions his readers at the same
time that this Bhartrhari was not the brother of Vikiama and
author of the S^atakas, Evidently he must have been referring
to the author of the Vdkyapadiya whom he identifies with Bhatti.
We have already stated on Mr. Patha's authority thnt the author
of the- Vdkyapadiya was a Buddhist; and now we shall proceed to
snmmarise Mr. Pathak*8 evidence in brief.

The Chinese traveller I-tsing who paid a visit to India towards
the close of the 7th century states that the grammarian Bhartrhari
died forty years before his visit.** The author of the Vdkyapadiya,

10 Fur inbtances 95 N. b'., 55 V. S'. &c.

11 See S). > f^ii% iG. V. ^. 72.,58 «&c.

12 Prof. Max Muller calculates this date as 650 A. D.

the ChinPRfi pilfi: rim raja, ^as a Bnddliist who " ho1ierr<d deeply
in the three jewels, and meditated on the two-fold voidneR«."
VfiohaRprttiniis'ra, a writer of the 1 1th centnry Bpeiika of the author
of the Vdkyapadiya^ rr a Bdhya which mr^ans Veda-bdhya^ ai\d thw
word was applied to the Buddhists. This confirms thH Ktatenient
of I'tsinq: (hat the grammarian Bliartrhari was a Buddhist. Kunia-
rila indnlg^eR in a violent invective against the authoi* of the VA-
kyapantya, which it would be diflicult to understand under any
other suppnf;ition except th^t he was a BuddhiRt. So the authors
of the S'atakaa and the Vdkynpadiya must bo rcganled as different
persons, and the only objection*' wliich Mr. Telang had to placing
our poet Ro early as at the middle of the Ist century B. C. may
be supposed to be laid at rest.

THE SATAKAS

We have already said that the S'atakas arc not a mere compi-
lation. They must have been an original work, with which lalcrs
editors and copyists have perhaps tamperril, with unrestrained
freedom. The nature of the work and its very want of h common
thread as in a succinct narrative afforded facilities to uuacrupuhMik
persons to palm off either their own or others, verses as Bhartr-
hari's. On this subject we have little (o add to what we hav#
already said at pp. iv. and v.

VEDANTIC OR BUIWIIISTIC.

The S'atakas are said by Rome to he Buddhistic There mi^:M
be some faint traces of Buddhist doctrines. r>r Buddhi^<t teiminot
logy** but that hardly goes to prove conclusively that ihe S'ataka»
are the pro<lucti:m of Buddhistic intellect. On the contrary th<»
extreme paucity of auoh f)asKages as bear in whatsoever de«?ree, in^
dications of Buddhism, and the lar^e prep'-nderenoe of passaicrn
referring to tlie Yoi^a and the Vedanta philosophies ongiit to be
•considered as sufficient evidence to maintain that the S*aiakfi9: are

not Buddhistic but Vedrntic. ** On this point Mr. Telang declare*

13 See fiupray p. v.

14 the suspicion that our poet was a Buddhist rests on the au-.
thority of a CiiincBo traveller, but he refers to the author of the Vr^.
Vyapadiya and not to our poet. See Si/pro. The Buddhistic trace*
are very faint and can. hardly be detected. See ff Hf^'^ SI. 1 1', V. 8'.,

^'Trj'jr'cT N. S. 1, ^c.

15 There is frequent reference to Vod&ntic doctrines and to (heir

I ' * ' • . • • • • ! 1

ihfti after res'ling and re-reildiiig the S'atakai he failed id
trace any thing in them which can be called ]iecaliariy Bdddhtetic«
And it ie certaitily absUrd td ^ipect that tidddhidnii. with all the
wide iiiflaerice it bnce coniibiinded tn Indiii i^oiild fail to leave its
inark, faint though it be; dil any thing connected with philoBo-
i>hy and iaiorala.

Mi/ij FAT ALI STIC TENDENCYi

the charge has ofteii beeii uia^e that the fdtlilistio iehdendy
of many of the Sanskrt Writers is the canse bf the fall of the Hindu
nation. Ihili is certainly a verjr sweeping accusation. The Sans-
krt la.ignage i.s Aot vlery Widely kiiowii now, nor was it at any
lim<); this Prnkrt dialects derived from it having doiie iU function.
There wdi 'i compnrtively small nutlibcir df nierl who cbuld feiid and
write; and it is therefbire abdiird to duppode that fatalistic literature
had any influence to degrade the natioil. Side by side with fatali-
stic verses in the S'atakas there are a ' aumber of btnerd which
impress the necessity of industry on the reader. There are fatali*
Bts all over the world, in barbarous nations as well as iii civilised
ones. Fatalistic Sikhhaahita litcrative therefore cannot be accused
of being the cause of the national degradation of the Hindus.

THE PHILOSOPHY OF THE SATAKAS.

, It has been already stated Uiilt Shi&rtrhari was hot a Buddhist,
iie speaks of the Vedas with the deepest respect, and makes freq-
uent rer<^r<inces to the chief Vedantic doctrines. He speaks of
boing absorbed iii Brahma as the highest bliss* He refers to the
method of attaining this blissful position as being the eradication
Of Karma^ and the annihilation bf infatuation by means of real
kuowlocige. theae are the chief doctrines of Yedantism, and
Bhartfhari therefore must be supposed to be a follower of the Veda*
II ta aystehi of pliilosophy. Here and there he refers to Yoga, to
kho ten incarnaiiors, iind to the Qangt^s, and to the sacred regions
of the the Himalaya alfio.

THE STYLE OF THE S'ATAKAS.

Mr Dntt in his Ancient India (Epochs of History Series) re^

marks that '* Bhartfliari^s S'atakai are conspicuous among the

productions of the Indian Muse for the terse and epigrammatic

source to the Vedas in the h'atakaa; for the latter see N. iS' ISl.s G3, 65,
71,&c. and for the former ^i^ r^^W^r^ 50 V. S'., mA f^^^WfJ V.
S. 69., irv 72^ 74, 81 &c. {H{k^^ ^RpJt 59 V. S. &c.

•d

ehtftaci^r of the poems.*' The style is 6n the whol^ simple, but
somotimes thei meaning is obscure on account of an attemlpt at bre*
y'lij at the sacrifice of prespidiiitj. Some of the shorter verses are
written in a particularly graceful and forcible style which has endea-
red theid to the general reader iincl assigued iherti a place t6 the
lip of every tongue conversant in Sanskrt. The lonf^et metres arcf
on the whole free from long and perplexing compounds. In some
cases ih^re is one liile, g'endrally the last, Which contains rather
H long compound. This however serves to give the style greater dig-
nity which a tame ending could not do. True^ there is not melody
in the lines, but their artlesd and simple diction corresponds
well with the subject^ which in both the Satakaa embodied ia
this little volume, is moral and religioUs instruction. To impress
a principle on the mitid of the reader Bhartrhari generally puts
forth t wealth of illustration which is but seldom equalled; and his
delineation of character is so varied, and so striking that we lousl
beliefe that he Was a minute observer of the world. This roinutef
observation, it maj^ be presutiicd, has enabled him to discharge
his selfimposed task of a didactic poet with so much success^ as is
siftteated by the high poptilarity which he enjoys, and the tiniqutf
position which lie htllds in the history of Sanskjrt literature.

PJREFACE

TO

THE SECOND EDITION.

in the preparation of this Second Edition of the Vairagya and
ITiti S'atakfls sufficient care has been taken to revise the Notes
and Translation as critically and minutely as was possible. Much
valuable help was derived from Mr. K. M. Joglckar's lilditiou ol
the SatakoB for which we feel greatly thankful to him«

M. A. iik'hk.

CONTENTS.

The S'atakas treat of the following tliemes:—

1 Introdurin^ Nfti S^ataka.

2— *14 BT^rf^^r or Ignorance censored.
]5 — 28 r^t^^^f^r or Learning praised.
29 — 38 HRW^ir^TTr or Self-respect and fortitude praised.
39 — 51 Stray thoughts.
62 — 61 ^^ST^^r or wickedness described.
62 — 69 ^^r^ST^^r The Virtuous extolled.
70 — 79 'ITl''T^CT9[r% or the ways of the benevolent.
80—87 ^^q ^ i^f or Courage praised.
88 — 93 l^ ysf ^^ r or The power of Fortune desoribed.
94 — 102 gRTH 11^*1 H r or the praise of the power of Karman.
I03-110 General observations.

Miscellaneous.

VAIKA'GYAS'ATAKA.

2 — 16 ^^TT^^fopf. or Desire censured.
17 ^^Tlf^T^f^ »>r The power of greed.
16 H^i^TP^H or The sport of Love.
19 r^^^rnr^RTT or The power of love of pjeasuros.
20 — 4 ^^f^V^qriT or Beauty despised.
32 Ji^^gftlTTIir an address to wicked men.
23 HrPf?rrgf?^5^rnr on arrouanco.

24 — 26 pT-ff^rTrTfvnRTrTr^ The power of indf^erence.
27 — 28 jH'^^^ci?^ 7r«F<7'Tr9 The sentinDontol un unlucky ser?aut.
A?9 — 30 ^grfr^fHT JF^giT^^r^ addressed to conceited men.
31 — 33 Hr^iTrrr^T^T'^r? Description of the nature of indiffereuco

to worldly pleasures &c«
34 — 36 ^^rTT^ftr: or the way of enjoyment.
37 — 44 ^(7gff ^r^ An address to time.
44 — 109 on Disgust for worldly pleasures, freedom from care, con*

tcntment &o»

Miscellaneous.

BHARTRHARI'S S'ATAKAS.

II ?fyii^^PT ^m II

f^^55ro-f«raj=^ ?B[55^ K^rar at^r^t ^^t^ fMs'^tej?!: %: a?;!-

- - - . ... .

1. Salutatioa to that peacefal majesty whose form is pure
knowledge, infinite and unconditioned by space time &c., and
*the principal means of knowing which is self-perception.

2. She of whom 1 think ceaselessly is indifferent towards
me ; she yearns for another man, and he is attached to a third
.person. For mo pines away a certain lady ; fie on that
woman, on him, and on the God of Love, as well as on this
•woman and on me.

• •

•\ •

^wRir «Tf%cT: ^If^cr: I

•< III.

3. An ignorant man can be pleased easily ; a wise man
can be pursuaded the more easily ; but even the Uod Brahma
will not be able to win Qver i^ man puffed up with s^ grain
of knowledge.

4. One might forcibly take .out a jewel from the midst of
the jaws of a shark ; one might cross even the sea agita,ted
on account of a succession of waves running high ; one
might place op one's head even an infuriated serpent as if
it were a flower ; but one cannot please the heart of an in-
corrigible fppl.

5. Sedulously pressing sand pne might get oil even fron]|
it ; a person parched with thirst might drink water in ^

^a^rer »t<^55: ct^^i ^rcrrir: i ^'^ ^4j ^i^: ^i^ ^^r^pi i n^

£ NO ^ >S»

mirage ; roaming ( here and there ) a person might per-
<;hance find the horn of a hare ; hut no one will be able to
propitiate a confirp^ed blockhead.

6. He who wishes to divert wicked men to the path of
the good with wise words that sprinkle nectar, tries to bind
^n elephant with a tender lotus-stalk, to cut a diamond with
the edge of a /irUha flower, . and to impart to the ocean
sweetness with one drop of honey.

7. The creator has created a certainly ejBFective disguise
for ignor?inee which can be readily commanded. In an as-
sen\bly of learned men, silence is to ignorant folks a pecu-
liarly befitting ornament.

8. When 1 least knew any thing, I was, like an elephant.

^ • "v ? ^ ^s 'V r\ rs

•4

frfJrf o-^qtoii j^: f^^ zm^q^ \ R^^r ;afqm ^^m^ n^i^^^Y
fe?:: 5T^ ^^rPTgqr%r5r':^rT: fstrfcrvrc

' . ' " .11 ....■■ , ^ , , I ^

blinded by prido, ( in the case of the elephant tlio sense is by
rut ), and my mind was elated with the thought " 1 am an
omniscient being " ; when (however) by keeping^ coittpany
with the wise, 1 learnt bit by bit, my pride, like fover, was
bumbled at tbe thought '1 am a fool'.

9. When munching with zest for sweetness unparallelled
a human bone stinking, nauseating and fleshless,. covered with
a whole family of worms and clammed with saliva, a cur has
no misgivings to behold even Indra standing near ; a mean

wretch does not mind tbe worthlessness of his belongings.

10. The Ganges falls from heaven on the head of
S'iva ; from the head of the Lord of beings to the mountain
Him&laya ; from that lofty mountain to the plains ( lit. the
eartb ) and from thence into the ocean. Thus going down and
down the Ganges here has been reduced to a low position ;
or it is no wonder ; a hundred-fold ruin overtakes those that

have lost their discernment.

« - ' — -

^rf|?r ^ ^»fr?r =5 ^ai«^ ?trr*r: f^^fl: i 5=Esr^«imi«rt Cfi^ «

^ ST ^^ !T ^qV ^^ ^R ST 5ft^ JT ?pTlr T >5r&5 I

a- JT?^#» 5f^ m^ij5rr 113^^^ ^'iTJff':^ u l^ i(

5T ^^<HH«q«&: g^fJC*T^?h^ II ^« II

11. It is possible to counteract fire with water, and the
koat of the sun witli an iiinbroUa; to control a rutting elephant
with a sliarp goad, and a bull and an ass with a cudgel; to
cure illness by taking medicine, and to countermine poison
t>y the application of spells. Every thing has an antidote
prescribed for it in the S'astras^ but for folly there is none.

12. A person unacquainted with poetics, music and the
.arts is in fact a beast minus the horns and the tail ; and
it is the highest piece of good luck for beasts that he lives
without eating grass.

13. Those who do not possess learning, penitentiary
merit, or merit from charity, nor wisdom, character, virtue
or religious feeling, roam in the mortal world — a burden
to the earth — beasts in a human form.

14. Better is it to wander in company with foresters
through the inaccessible regions lof mountains, but not the
company of fools even in the halls of the Lord of gods.

>o vat

f^^^rrcTTJ ^^ w^^ ^qr^ zrm srotf^i^j i
^wt: ^; 5:q€r^R>r ^ wHt k^i qrf«Rrtt II K^ \f

Wffiwr: srfcnraJTRW^Rl Ml«\y< l lf%" 'TOqc^l

^ <n*iir«r *lMji^^^nd ^qr: wj^: ^i? ^tUt II K% n
gTf^n t i q^:i( i <J>rq^4di«-44N^^ <Tr-

15. When eminent learned men, whose speech 19 beantw
fied by words well-formed according to the S^astras and
whose Knowledge is worth being imparted "to disciples, live
poor in the dominions of a king, it is the fault of the king.
jEiven without wealth learned men are kings. The jewel*
are not to blame but the wicked lapidaries who have ap^
praised them too low.

16. The secret wealth of knowledge is not destroyed evdn
at the end of the world, does not fall into the hands of a
thief, ever yields some ( indescribable ) happiness, and when
given to those that solicit it, increases plentifully. Cast away
your pride, ye kings, towards those whose wealth is know-
ledge ; who can rival them ?

17. Do not despise wise men who have obtained the

highest good; wealth, light like grass, stands not in their

^»»— ^— —- — ^■^"— '

, 'itti^tTHr 9{^^ mm^:) ^r^m ^mi: ^^)^ \ ^fiw^^-^r-

i^^m ^: ^^: ^^ li^T ?T^r ^R n^CT» ^^TH, i

5?t^ ?i^ f^^tf yfir^ f^tcTT

^^^fft^jnst^ ^W^: II ^^ II

^ 3T^ ^ ^rvrsT^ ^^\: h?: ^^^ ft[>lt R[>^i^ i

^r 'n-31^ ^m t g >3r ^rnrfir^t ^: m ^o h

I ,-.1 11 „ i.i»

way; a lotas-fibre cannot present any obstacle to elephants
vrhose temples have been darkened by a stream of fresh rue.

18. ( If he is ) highly incensed, the creator can deprive
the swan only of the luxury ot residing in a bed of lotus-
creepers; but he cannot rob the bird ot his universal reputa-
tion for skill in separatincr milk and water.

19. Armlets do not beautify a person, nor necklaces ( or
wreaths) resplendent like the moon; bathing, anointing,
(wearing ) flowers and bedecked hairs ( do ) not make a man
appear handsome. Speech alone beautifies a person when it
is possessed in a refined state. (Other) ornaments wear away
continuously; the ornament of speech is the only one (which
fades not).

20. Learning is verily the higher type of handsomeness

* — - — -.. - , ^ I ■11 1 1 I J I — -^ *

8
^ 51^^ ^ ?Tfff ^; 5Pe^ 3mt?^ SHftfcT ^ I HiTtq; ^^c!rf%

^Tf?cr^c^;Hr^ fk r^nftf^: ^CT^tftcr ^^i ^ nf

for man, the hoard of wealth concealed and well-protected ;
it places within his reach enjoyments, honour and happiness;
it is the greatest benefactor ; while journeying in strange
lands it ( serves as ) a friend; it is the highest divinity;
learning is honoured among kings, not wealth; one des-
titute of learning is a beast.

21. If there is forgiveness, armours ( to shield one from
h:s enemies ) are superfluous; no (other) enemies (are wanted
to ruin ) a man if he has an angry temperament; if there are
kins-people, fire is redundant ( i. e, they will do the des-
tructive work of fire ); if there is a friend, what use is there
of medicines of supernatural efficacy ? What need is there
of serpents if wicked moii (exist)? What with wealth if
there is irreproachable learning ? Why are ornaments want-
ed if (one possesses) a scrupulous conscience ? If there is
sweet poesy, of what good is an Empire ?

22. The subsistency of the world solely depends on those
men who are expert in the following arts: — courtesy to-
wards one's relations, kindness towards strangers, cunning
towards the wicked, affection for virtuous men, policy to-
wards princes, humility towards the learned, bravery in

9

5rraT f^piV 5?!^ f%iiT% ^TT^ ?rei

'SWfJ'cT ^ ^^jJt 'C^rftRCT: qj^MRTJ I

«r^rd ^?^: f%nK^ ^v[^\ f^m^^ w^
rsk f^5rftnfreTf^*V ^^^ ^>fr II R^ II

^^d g^ ^^^r^l ^-g^:; sr^r^^^ ^-g^: JC^rfi-g^: i T>:tr^

Jealliig with the enemy, patience with the elders, and
shrewdnesg towards women,

23. Good company does away with the dulness of in-
tollect, infuses truth into speech, bestows great honour,
removes sin, purifies the heart, aad spreads fanxe in all
directions: say what it does not secure for anxan^

24. Victorious are the hlessed poets-in-ohief, conversant
with the sentiments, whose bodies in the form of fame enjoy
immunity from old age and death.

25. A well-conducted son, a chaste and loveable wife, a
master ready to. bestow favours, a hearty friend, honest ser-^
vants, the mind free from the least trouble, a lovely form,
nndecaying prosperity^ and a face effulgent with learning:,
all these can bo obtained by a mortal if Hari who gratified^
desires and pleases the world is propitiated.

^'^ l%T^25lftm,

f^

id

I

g^SRnrt ««ri ?rrg »jjB*tTf : i t«^i- ^i s^' ^^ ft*nr: i
^fejf qT«t ^4i ar^t RTm«rt ^ftPri af %wro^ '^R^ft^ m^i

26. Abstaining from killing life, self-restraint in appro*
Ipriating the wealth bf others, trtith-^speaking, charity when
^Occasioil requires and means permit it^ not gossipping about
%he wives of others, intercepting the stream of avarice, obei'-
^ance towards elders, sympathy for all creatures^— this is the
way of happiness common in all the sctiptured, that never
Ifails in its operation {or vitiates no othet* ordinailce ).

27. S*or fear of obstacles, nothing is began at all by mean
people; ordinary people begin and stop when thwarted by
iiiffiotilties; but good ( t. e. resolute ) men, though repeatedly
repelled by adverse circumstan<^es> do not give up what
they have begtin>.

11

^ f*»lt cT^: «Bfa: ^M nre: «» «?^ 'I^: ?ri^JT< 'RfT ^i?f ^ •

— - — >■ " « ' ' '

28. Conduct ilpright and pleading, not stooping to a sin-
ful act even when there is danger to life, never to supplicate'
the wicked nor to beg of a friend who has very little wealth,-
living nobly in adversity, and following in the footstep?
of the great,— -who taught this policy to the go=od, which is*
as diMcuIt as lying oa the edge of a sword ?

29. Though westk on account of starvation'^ emacfiateJ pr^
account of old age, almost unnerVed and reducfed to a piti-
able state, though all energy be lost and life dying out of
him, will the lion who tops all creatures great in self-respect
ever eat withered grass, when his longing' is fixed solely 6n
making a morsel of the broken temples of a rutting e^lephan^i H'

30. On securing eVen a little boiici, fleshleisis and dirty 6n
account of particles of fat and muscles (sticking to it), a dog
is satisfied although it cannot allay his hunger. (But) a lion
kills an elephant, sparing a jackal that has even fallen into
his clutches. Every one though stricken with calamity de-
sires a fruit according to his valour (or greatness).

12

« » I. » " -

31. A Jog wags bis tail, falls at the feet of bis master,
(lit. feeder) and falling on tbe ground exbibits bis mouth
and maw; but the lordly elepbant looks grave, and eats
after hundreds oi flattering words.

32. In ibis rotating worldly life, who is not born and
¥rbo is not dead ( or, what dead person indeed is not. born
Again )? Ho ( alone is truly ) born by whom the family is
raised to entinence when ho is born (in it).

33. High-minded people have a two-fold course of action
Kke a bunch of flowers, viz.^ to stand at the head (in the case
of flowere — on the heads,) of all men, or to crumble into
^iust in a forest.

34. There are eren others— Brhaspati and others, five or
fiiix in number that' are honounible ( enough ); but Raha
delighting in ( showing ) his peculiar prowess does not act

13

9f fir ^[^w^nift Itt: '♦»«ii't»w*i^«i^r
ST ^T^ Wcr: ti«rftr t^^ ic^ijf^cr: ri t^ II

iuiinictilly towards them. On the new and full moon daya
Iho dcinon-cliiof whoso head is tho only remnant part off his
body, mark, friend, eclipses only two, the bright sun and tho
moon.

35. S'esha supports the row of tho worids on his shelf"
like hood; he is ever held on his back by the great Tortoise;
even him, the ocean Consigns disparagingly into its expanse
(lit. lap); oh I the magnificence of the action^ of the great
is unbounded.

36. Better would it have been ( for Mainaka ) to have his
wings lopped off with the strokes of the thunderbolt hurled
Iby the proud Indra, strokes which were unbearable on
account of tho ilamcs of lire proceeding thickly fl-om tho
thunderbolt; but alas, for the son of the frosty mountain a
plunge into the waters of the ocean was not propei*, even when
the father ( Himalaya ) was beside himself with suffering-

14

BtSi^ ^«HT ^fT I

37. iSinco even the 3un~jewel which is insentient, begins
Ao bl^ze when touchied Jby the feet ( i. e. the rays ) of the sun
how can a fettled man then brook an insult offered by others?

38. A lion, though young, attacks elephants whose
rampart-like temples are soiled with rut; tl^is is the nature
of the valiant; ago indeed is not the cause of valour.

39. Let caste go to the nether world, and the aggregate
of virtues yet lower; let goodness of cht^racter fall from a
precipice, and nobility be burnt down with fire, let the
thunderbolt strike at once bravery which is no friend ( to
ns); wealth alone J>e ours, without which all these virtues are
as good as piece of straw.

40. There are the limbs, all the same, the action the
same, the same unimpaired intellect, an4 speech also the
same; a^d yet the same man, destitute of the warmth of
wealth, becomes instantaneously another being; ihia is
strange.

19

erra^ «t^> 5iT5Tt^^ ntT^fi- tji^^ f^^rrFT i

df^^i.^^iT?^ '%trfqnffgmErTf% 5wt; ii a^ h

41. The man who possosses wealth is noble-born; he ia(
^earned, well-i^fprpied, apd a (sound) critie; he is also aq
orator and a handsome nian; (in short ) all yirtnes resort to.
wealth,

42. On acconqt of evil qounsel 19 rijined a king, an an-
chor! tp by coiJfipany; a son by indnJgeupe; a Brahmana by
not studying tbe Vedasj a family b)' a misbehaved son,
and character by associating with the wicked; modesty by
wine, tillage by want of attentipn; affection is estranged
by resprting tp travel; friei^dship by want of courtesy; pros-',
perity is dissipated by vice apd wealth by misdirected charity
( or careless expenditure ).

43. Charity, enjoyment, and destruption are the three
conditions to which wealth js subject. He who neither gives
nor enjoys has the third coqditioi^ ( assigned to his wealth ).

44. A jewel polished on the grindstone, a victorious

X

16

^k tiSd' ^f^ei: I ^^ ^m: i ^'tt^ sf^rf^r mert^i ^wn ^ i

TT^^rr «r?fi;^ sm^f^ ^ ?a[^RWftr ^ ii «^ h

warrior wounded with a weapon, an elephant emriciatinc/
on account of rutting, riverd with their waters (lit. sandy
beds ) shrunken in winter, the moon with an only digit
remaining, a young lady exhausted by amorous spoHs, and
persons whose wealth has been bestowed on supplicants — all
these look graceful for their slenderness.

45. When poor, a man v^ishes to get a handful of rice 5
when afterwards he is full ( of wealth ) he i'egards the
whole earth as a piece of straw. Hence we must say that
for want of fixity as regards smallness or largeness in
wealth, the position of the wealthy magnifies or lessens
t lings (/. e. their value ).

4G. king, if you wish to milk this cow- like earth then
linstnourish (enrich) the nation as they do the calf; when tho
nation (the people) is being constantly enriched, the earth,
like the desire-granting creeper, yields an abundance of fruits!

17

^raiF>r^ wq^finc^^r^qT ii «\» «
srryr i»t^: qra# wrsntRr ^m «it»Tt ft^rerw't ^ \

fg^ q^«r 'wt^vrraf^ ^^t ^nrr^ 35^ ^rsh h«*mi

47. The policy of tb« ruler, like a harlot, assumes a di<«
versity of forms — sometimes it is truthful* at others false;
sometimes harsh, and sometimes coaxiing; now murderous,
and pitiful afterwards; now parsimonious, but anon, liberal;
<9ver spending wealth and ever realising large sums of money.

48. What is the use of those men becoming the king'£i
advisers ( lit resorting to the king ) ( who do not possess
the six qualities t^. ) who have not the power to com-
mand, who have no reputation, who cannot protect Brah-*
manas, cannot be charitable, cannot enjoy pleasures and can-*
not protect their friends.

49. Whatever amount of wealth,Iarge or small, might
have been allotted to (lit. written on the forehead of ) a man,
he certainly obtains even in tho country called Maru; on tho

mountain Meru he could got no more. Have patience then,

' .1.1.1 I I 1 1 1 — ^— « >

2

%6

fT^'wi

^j^i^ffenmsN^ ^vif i^f^ ^i^f «Tr
^s^ 'mftr tr^ ^m T^^ If lif^ <t^ W^' H ^\ U

» •

and do not make yourself despicable (lit. do i>ot make yaur
conduct despicable in the presence of ]| in the eyes of the
wealthy. Note that o, jar draws the same quantity of water
from a well, as from the 3ea(lit. takes the ^aii^e quantity in
9f well and in the sea ),

50. Oh magnanimous cloud, who does not know that you
nlone are the supporter of tlio CM^aAa? Why do you then
wait for our plaintive appe^^l?

51. Oh friend CArffaia, listen (to me ) with patient mind
for a moment; there j^re many clouds in the sky, but they are
pot all of tbe^i such (that a supplication should be addressed
to them); some of them nioi^ten the e^rth with showers
(whereas pothers ros^-r for nothing; do not utter your woeful
cry before every one that you see.

52. Cruelty, unprovoked opposition, lust for another's
wealth and wife, and envy tQwar4s good men and relationis:
these are natural with the wicked,

19

■: ?i^t %in^^ *ito:: II H^ ii

,■ 1 . I . . , V

5nW ^iwfcl TRT^ 3i(d^4t ?[WTS g^ %cr# '

«R^ ^»? ^'nt «%?^ ^foRT «fi" 4:^^«ili|<i t n ^« »
sy^w^r^gfiR fk: f^gjicrr ^«4ftd f% irt^j

^rfl[^r mgr f% ^^<.Mi4^i ^rt^ ft» <Jta«<l « SS"

53. Though graced by learning a wicke4 pian should be
kept at a distivnce. Is not a serpent dangerous (although it
is) bedecked witl^ a jewel f

' 54 Dullness is {attributed to a mocle^t man; byppprisy to
one who has a liking for religious observances; roeuery to one
who leads a life of scantity, cruelty to a warrior; idiocy to s^
hermit; ineauaessf to one who speaks agreeal;>ly; s^rroganpe to
a spirited man; garrulity to an orsftor^ imbecility to'a steady
man. What virtue i|^ tnerp then that is not by wicked mau
stigmatised ?

55. If avaripo fprms pfl,rt of a man's character, why
should he need other bad qualities; if wickedness, sins; if
truthfulness, religious aust0rietis; if pufity of heart, vyrhy
should he go pn a pilgrimage ? If he has goodness of }^eart,
why should he want relatives f If he has reputs^tlpq, orna-*
menU are sup^r^uous. If he possesses learning, what need
' he care for the people ( v. l. we2flth }? If 'be has a |^ad : name
why sould he need death ? '

■^

20

lf«5?I'

ftq^i 'j^: I «Ji%?f slt^ 'T^TT: I sr ft?j?cr aijy^jP>F «ift»i!^

5t?rTOiPi ^fw 'Eitr ^5% ira;«5 u,M.v» ii

V9: ^m ^^m I 3^ 55«fh ?t '^sr: i

56. The moon» pale during day-time, a beautiful woman
past youth, a lake without lotuses, the unlettered month of
a man with a fair exterior, a king hoarding wealth, a virtu*
ous man oyer plunged in misery, and a wicked man that has
had access to a king's court — tnese seven barbs(rankle ) in
my heart.

57. No one is indeed a favourite of kings whose anger 13
extremely fierce; the fire even burns the sacrificer throwing
au oblation, when it is touched.

58. Service is the most difficult thing to be done even by
sages; ( for a servant is called ) dumb if he is silent, ( if he
is ) ready with his answer, he is talkative or garrulous, if ho
stands near^ he is impudent, and then if he keeps at a di«
stance, he is timid; if he bears patiently, he is a coward;
if he cannot brook ( harsh words, insults &c. ) he is most
probably considered mannerless.

^

*\v» 9Tf^ 'gjRi^-lli^JHf^. *\^ ^\i^:-m^'., ^^f^-^^f^*

21

sflr^FT nl^^^: ^^««i^^ %t II ^^ II

^"^^^^ B^q^ §: firfl^r 1%^: ^crrn i

* 59. Who can live happily under the eye of a wicked man
vrho hates merit, who has by chance attained greatness, and
has forgotten his former mode of obtaining a living by baso
deeds, and who, free from all restraint, has whitewashed all
other wicked people.

60. The friendship of wicked men and of good men
differs like the shadow in the first and the second naif of the
day ( respectively ) — extensive at the beginning, but gradual-
ly contracting ( in the first, while in the latter ) at first
scant, but attaining subsequent growth.

61. The deer, the fish, and the virtuous, living on grass,
water and contentment respectively (find) in this world un-
provoked enemies (in) the hunter, the fisherman, and the
wicked.

Hs wsn^-iiha^, f^?^^-f^^5^. w^PT^-eiic^i^.

22

' iNrej ^JtW^ I ^ 'H ^^h ?rfuRt gf^: w^«8r: wJiifsanj; i

>o .

t J 1 - • ' . >•

^ 62. A bow tq those men in wfaoini reside the followiilg
sterling qualities s-de^ire for the company of the yirtnon?^
partiality for : the merits of others^ hamiliiy towards the^
elders, attachment to learning, love for one's oiwn wife, fear
of calumny, devotion towards the Trident- holder ( S'iva ).
strength to restrain the self, and freedom from the contact
of wicked meni

63^ Foritude in adversity, forgiveness in prosperitv^
cleverness of speech in an assembly, valour in war^ attacn-*
nieiit to fame, and untiring application to tlie Study of
the Vedas — All these iare natural with the magnanimous.

r 64; Who taught this policy — dimgefotis like lying on tte
edge of a sword-blade-to the good: viz. charitj in secret,
kind reception to him who comes to them ( lit. the house )

^sfi^Mj^ ii^fhjn[rrf Jnssrfit^qt 'Q'^'''
^^ ir?^ ^rar *rar5?q5jqitir55qc.n

\' , ^*^ , *-J *] ^ *

liilence xifter doing good, not announcing io public theit
kindn^sis ( to others )^ freedom from arrogance in prosperity^
^nd speaking of others in terms free from disrespectfulneis ?

65. Laudable charity for the hand, submission at th^
ifcct of elders for the head^ true words for the mouth, in-
t;om parable valour for victoriolis arms, a quiescent stata
for the heatt^ Vedic knowledge acquired ( by the ears ) for
thi) ears; of high-s6ul^d persons these are the ornament^
>even though they have no wealth.

m. In nrosperity the mind of magnanimous men be«*
eomes tender like a lotus, whereas in adversity it becomQ9
l^ard as a solid rock.

C7. Not the least trace of water is to bo found ^;\rhen 16

falls (lit. stands) Upon heated iron; the same lying on a

/:^« u^^^?[R^. /^ftfTfilro, ^7mo-5i?<fto, ^«i|?i:-:^?t?r:»

24

h|t^^%^ ^7^^: I ^iTF ft^T ^w cf?i: I

q?:«it 5^: %«rt ^«T^: I ei^?[r^ %nm ag^r B?itw: sgi^r-

t ^m ■■» ■^l—l^— ^1 ■■■■■■»■■■■ I ^— 1— ^^M^— ^ll^ Wl I — ^M^i— ^»^^^— ■— ■!■ I p - — ■■■■» ,m^

lotus-leaf shines assuming the form of pearls ; it is trans-
formed into a pearl when it falls into the cavity of a shell
in the sea while ( the sun is ) in conjunction with the con-
' istellation Svhit. In general, the lowest, the mediocre, and
the highest degree of excellence is imparted ( to a thing )
by association.

68. He is a son who pleases the father with good actions;
that is a wife who wishes unmixed good to her husband;
that is a friend who acts the same way in adversity as in
happy times. The meritorious ( alone ) secure this triad in
this world.

69. Rising by their humility, evidenoiug their own
merits by extolling the merits of others, gaining their enda
by projecthig extensive schemes for (the good of) others, and

is

*M^«flldT: ^Icj^jm: ^f^rfir:

censurinc calumniators, whose tongues (lit. mouths) are noisy
with the narsh syllables of accusation, with their patienoQ
alone — virtiious men of such extraordinary behaviour and
highly esteemed in the world-^^who will not adoro them ?

70. Trees become bent (i\ e. humble) with the harvest
of fruits; with newly-gathered waters the clouds hang very
low; good men with ( the acquisition of ) wealth becomQ
meek; this is the nature of henevolent persons,

71. The ear is graced by Vedio knowledge alone, and
not by an ear-ring; the hand by charity, not by a bracelet j
the body of beneficent people by kindness towf^rds otherS|
and not by sandal-painl.

72. Wise people thua describe the characteristice of a
trqe friend;— ^he {i.e. a good friend) dissuades (you) from sin
urges (you) to good actions, keeps (your) secrets, publishes
(your) merits, does not forsake you (when you are) in dis-
tress, and helps ( you, lit. gives you ) in time pf need*

I :. . ^ . . !• y

^ ^Tsn% f^k^ «n:fcr ?f ^ sr grrjftw^ii vsa H
^^ diM44^CT ^ WW EncWT ^^nr^t jct: I

73. The sun causes the group of sun-lotuses to expand)
llie moon causes the moon-lotuses to bloom ; the doud yields
Vrater though unsolicited; good people direct their efforts
towards the good of others of th^ir own accord.

• 74, Those are thd noblest persons who giving up thd
^ood of self do good to others; those that undertake a busi-
hess for the sake of others*, not inconsistent with their own
good are men of the middle order; those that stand iii the
way of the good of others for their own benefit are demotis
in a human form; but we know not what to call them ( lit.
Vho they are ) that oppose th6 good of others for hothing.

75. Milk onc6 gave; all (its) qualities to its constituent
Vrater; on seeing the distress of milk ( /. i?. when it was

V

27"

%wrr f^^ *f IT ^ 3iflE ir?c 11^ t^ 'ir ^^itr
"ifHtT 'iRjir ^:f^t 5:^ 4<ii4idr«dt 55^ninfil \m i|

* ^ _■ ^ ^' • **' - * "^ ** * - ' • " _^ , . *•♦• •

r* ** — ' ^ • '

tleiated) watdr sacrificed itself in the fire) ( i. 16. became etapos
rated) ;deeitig thfe distress of its friend (1. e. water)j it {viz. inilk)
b'ecame very eager to throw itself into tbb fil^e ( lit. t6 go td
tbo fire^ u e^ to boil over); and it is settled down when united'
Vrith that wdter-^such is thei fridndshifi of thd good.

76. In one part slddps Kes'ava, in another is the tost of
Ills fodS, in a third the chain of inoudtains seeking shelter, ill
abother part yet is Vadava ( submarine ) fire lf«rith all tb^
world-destroying firds* Oh how extensive^ deep and endur-^
tng is the expanse of tbd sesi.

' 77. Ciit down avarice, have i*e<Joilrse to patieride, givcf lijj
pridC) fii hot ( yoilr ) attachment dn sinful deeds, speak thc^
truth, follow the footsteps of the gbOd, serve the learned, re^
Verence those that deserve respect^ conciliate ( your) eheihies^
do not parade your good qualities^ await faiiie and sympathise!
\tith the suffering} this is thti 'viray with the good:

". 78» Very few good nleii are there who, full of holy nectai?

^ • ' • ' ~ " . Ill m — ^— »S

28

Jiwimt »T5w^ 'T^w^ir

\RMk: *re: I T3r?rrft: %55T«! i %im'^ ^vf^^m f^sn*? ^ I
»fW f^ !lRr I f?»(^cr: ^rs^: ?remtt i

*nf^ '^;nT't«!ff !T noFT^ ^t ^ gr "sr g^g: lut il

• '■■■■ >■■■ I .

ia thought, worci and aotion, pleasing the three vrorlds with
i^nmeroua aots of beneficence, rejoica ( lit. bloom ) at heart
in ever magnifying the minute good qualities of others.

79. Wh^^t is to be done with the mountain of gold or the
mountain of silver the trees growing (lit. resting) upon which
r/dmain thp 0q.me as tbey are; we honour the mountain
Malaya alope by resorting tq which even the Kankoluy the
ff^eem and the Kutaja become 9Jvndal trees,

80. With ( tlio q.c(juisitiQn of) valuable Jewels the gods
were not satisfied ; and by the dread poison they were not
terrified; they did not suspend their labours until they
obtained nectar. Resolute persons do not swerve from a
policy once determined npQHt

81. Sometimes Ivlng pn the ground and sometimes on a
IDQUcl^, sometimes subsisting on voget^bles and sometimes tast-i

._ - J- «■!<. VJ " - A.\, •

^1 wfr-^'i'n, gft: w"Rir, ^r^ft-^ra^ni.

29

^«rfe fkv^ S^fsrar ^m^ ^w#m^

»»M4l^>M^M { ^rT'PT fk^ ^^PT 11^ 5?mt t

^i^r: q?pr?r fsr^gr fic gorf f ^ ^^ «r^?»rnii ^« i)

ing rice prepared from the /yrf/t variety, sometimes wear-
ing a wallet and at others superfine garments, a bigh-sould
man pursuing (his cherished ) object does not care for ease or
hardship.

82 Good nature (kind behaviour ) is the ornament of
greatness; silence of valour, restraint over the senses oflearn-
mg, humility of Vedic knowledge, spending for worthy
objects of wealth, freedom from anger of austerities;, for-

{;lveness of a man in power, freedom from hypocrisy of re-
igious observances, and good character, which is the root of
all is even the ornament of all things.

83. Whether political persons praise or blame, whether
wealth enter ( their house ) or go away ( from it ), whether
death come even to-day or in another age, persons of mental
calibre do not swerve from the path of justice.

84. A mouse, gnawing a hole into a basket, fell at night
into the mouth of a serpent that, with its body pent up in a

< ^ f^s^RcTr-f^:^R^r. <vqn%^-ftp^^.

^*

•i

,30

* 3ir^^ fis; *<^< ><i i<i i i ^Oi^- ^Tt wfrf^3« '
icfir f^^5Rr: ^1 tidv«^«^ sf f^r^ ^%ii4v9 1|

basket, ai^d it;s limbs weakened by (starvation, bad growa
despondent. Filled witb iui meat tne serpent qdiqkly glided
dyray tl^rougb the sait^e opening ( lit. tbe same passage; viz.
•theiiol^itfade by the mouse ); seei \x\y n^6q, jtis destiny
alone that' is ihe oanso of the rise and fall qfinen.

85. A l^all, though stfqck on |ihe ground with a blo^
from the hand does rebound up Wards ;genei;ally the inisfor-
);unes of the virti^oi^^ ^re evanescent. '

86. Slpth is a dreadful! enemy abiding in the body of
man: there is no friend like ihdustrio'usness by resorting to

-^hich ^ mah is never ruined.

. 87. A tree, tlfongh'cut d'owij, grows again; the moon,
j|;h6ugh waned, wakes again; thus-reflecting good men are
not troubled in this world, when plunged in misery.

88. Indra was worsted in* battle by his enemies, though

Possessed of ^reatnesb and' prowess—^havinff Brhaspaii for
is adviser, ui» thunderbolt tor his weapon, uie gods for his
soldiers, the heaven for his citadel and Air&vata for his

•elephant; it is clear, tbeii, that it is' better to submit to fate;
oh, fie, valour is useless. ^ ' >

^^ Jf:, H^ «t%T^ ftw. ' <« f%^-^, ^Ttrfint-n^r.

^^^ '^ «ra ^ ?rr¥^f ari5t?r: i, 8r«raT ^j?^ ihbIr sn^fp \

^ » • ^ 'J •• i

- — « — : I I

89. The fruit which men get depends on action ( done itot
a former life ), B,nd, the induQetnei^t to action is in consonance
with it ( action done iii ^' previbus life ); still a wise inan
should be doiqg a thing qnly after mature consideration. ' ''

90. A bald man, pained in the head by the rays of the
sun and wishing for a shady place, halted ( lit. went ) under
a palm tree; even there, a big fruit falling ( from thej tree )
broke his pate with a crash. Yerily misfortunes' do indeed
g9 there where a luckless man goes. « -^

91. Seeing the trouble caused to the sun an^ the moon
by Bahu, the <iaptivity of the elephant and* the snake arid
the poverty of men of intellect, I cioine to . think— Oh how
powerful is destiny. ' ^ ' '

92. In the 6rst place, fate produces an excellent man, the
%o 1^5^^:, icfpTR^i Hr^r^T^o ii /

82

ornament of the earth and the mine of all good qaalities; if
it makes the man short-lived, woe to its folly.

93. When on the branch of a karira tree there is not a
single leaf, it is not the fault of the spring. If the owl cannot
see by day what blame is due to the sun ? Showers of rain
' do not fall into the mouth of the chdtaka, but why blame
the cloud ( for that )? Who is able to wipe oflf what has once
been written on the forehead by Fate ?

04. We shall bow to the gods, but then, even they are
subject to the accursed fate; ( in that case ) fate ought to re«
ceive our homage, but even fate dispenses but the fruits con-
sistent with each action. The fruit being dependent on
action, what ( have we to do ) with the gods and what with
fate I Bow to karma then, which even r ate cannot control.

95. A bow to that Karma by whose power Brahma was
confined in the interior of the pot-like primordial egg (there to
evolve his creation) like a potter; by whose power Vishnu was
hurled down into the very troublesome abyss of the ten in-
carnations; by whose power S'iva has been compelled to
wander for alms, skull in hand; and (by whose power) the sua
ever roams in the sky.

33

gf^ ?:&r !aff ^Ryn%R>s^

. ^r ^55r^ ^if ?j: ^f r/^ ?^H Hi«r: fc^iro 1 51^^?^ ft'ir^lf^TH I

96. A handsome form avails not; neither does descent
nor character ; not even learning, nor service assiduously
rendered. Good luck stored by past virtuous actions
fructifies for man seasonably as do trees.

97. Good actions done in a former life protect a man in a
forest, on a battlefield, in the midst of foes, water and fire,
in the vast ocean, or on a mountain-top, whether asleep or
careless or beset with any difficulty.

98. good man, to obtain your cherished desire, adore
that goddess — Good conduct — that changes wicked men into
good, fools into wise men, enemies into friends, the invisiblo
into the visible and deadly poison into nectar in an instant.

3

34

?sn'%iTf ^wi^W^r ?3R:^ng3r>«T*?nfT»P^T'wrs lll«o||

Do not set your heart pi^ ni^merou^ other qualities with
persistent appUqatipnt

£|9> A yf\^^ man bent on doing a thing good or bad,
fihouid first carefully consider thp result. The issue ot
gctions done in hot haste becomes, till death, like a dart,
poignant tp thp yitals,

100. The luckjess man, that does not practise penance
ou coming into this Lapdjof karma^ cooks (e. ^, is like v^ man

. who copks), with sandal-wpod ^c. for the fuel, in Vk utensil
piade pf tbe vaidtirya gem^ the oil-cake of sesamum; ploughs
( i, 0, i? lijce a p^jifi who ploughs ) the ear^h with a golden
plougbpbarp for the sake of the root of the arlca tree, and
make? ( i. e. i^ like a pprspn who makes ) q hedge round a-
crop of kodravd pf qauiphpr<-tree8 having put thern flown.

101. Through tjie fprce of destiny a thing that is pot to

35

sraff ^5 ^^i<n if Muriel' <f^ I

paf?i[%o-^;cr ^p^r Pr^j^r: ^cfrifff ^ t: 'J^ i

take place, never takes place, nor is a thing fated to take
place subverted, though a man may dive into water, ascend
lo the top of the mountain Moru, conquer eneniies in battle,
learn trade, agriculture {^nd all other arts and soiences, (or)
pass like a bird. with great effort through the infinite sky.

102, To a man possessing immense merit (laid I^y ) in a
former birth, a dreary forest becomes a capital city^ aU men
act in a friendly way towards bim and the wholQ p^rth b^-*
comes full of precious deposits and gems,

103. What is an advantage gained? The conapany of
the virtuous. "What is misery ? The company of thp^e thi^t"
are not-learned. What is a loss ? Wastipg an opportunity.
What is perfection ? jBeing devoted to one's religiou3 princi-
ples. Who is a brave man? Uue th^t has restrained bis senses,
what woman is most beloved ? One that is devoted. What -
is wealth ? Learning. What is hq.pniness ? Npt going on a
journey. What i3 kingly ppwer ? ' (f hat which places one
in command* ' < '

no

R ^^qil% ^^;

Z6

m^ ^^^»^^ l[ left « iT*rft^s I

# ^wq'^ t|[%iir: srJTr|ji; I

sffvar: firr^T ^xf^ ^?rf^\^ ii lo^ n

^?f*r^^^ eifcT^:/^^^^ I %^^ ^J^i ^^ ^T^^ \ ^4qf 5^ : I

f 104. High-souled persons have like a malati flower two
fates ( in store for them )f either to top all men, or to fade
away in a forest.

105. The earth is here and there adorned by persons
poor in unpalatable speech, rich with pleasing words, content
with connubial happiness and desisting from calumniating
others.

106. The virtue of courage of a heroic person cannot be
subdued though he is worried; though pointed downwards,
ilio flame of fire does not point to the ground.

107. That courageous man conquers the triple world

37

«^^gTTf^ ^^gtoT qrc tith i ^ ff^ t rgm^t

f^qf?5T.a(rar'«>5t 1 1% lit-* f^<^: i V^K iH^\^ ^^ftd ^Ci"^;"
»iw %5i) if^zr %^ I

'H«fJr!i Bir^^fcf 3T?im?r i aTT^r«[r«f sp^^ i t?«f ^tsr i i»?«jr

whose mind the arrow-like side-glances of women do not
hurt, the heat-of-fi re-like anger does not burn and the
numerous sensual objects do not draw ( towards them ) with
their captivating snares.

108. As by the sun of profusely glittering splendour,
«o by a warrior, though single-handed, tne entire surface of
the earth is covered ( overpowered ) with his pada ( feet «. e.
J)ower; rays -in the case of the sun),

109. The fire acts like water, the ocean becomes like a
streamlet, Meru like a small stone, the lion like a deer,
the serpent like a wreath of flowers, a poisonous juice like a
«howor of nectar, to him in whose person becomes manifedt
'good character which is prized most by all men.

110« Spirited and truthful persons rather sacrifice their

38

wltlm

MISCELLANEOUS.

*rtltw 16^ TQ^ ^^ i^^TTP^r^

»TmJ ^?T «im«T: I q4^ «i: mfn: uM: ?r§lt f^if ?Bfe^ 5«ro«

?3^^^^«i^^K* ^^mti^1 ^ ^Tcrrar^T^ II ^ II

eifJrg^ f^rs^^ t ^anr^rqr^ qjci ct^^t ^i^ ^15 5% qr^: i

lives but not their vow which is the source of modesty and
other good qualities and which they follow like a mother of
{>ure heart.

, .1. Like unto the face reflected in a mirror the heart oif
women cannot be comprehended ; their feeling intricate
like the faint mountain-track cannot be gauged; their heart
has been described by the wise as fickle like water on a
lotus-leaf; a woman growing with faults is indeed a creeper
growing with its poisonous shoots.

2. Leave aside the question whether a man wounded
while facing the enemy attains victory or heaven; th«
applause of both the armies is indeed intensely gratifying
.to the ear.

1 «r^qq-^^qq I

39

f^fl?r: sTsrf^: 'jwnt « f^^wr'^: ?r ^rat 'tflcft^if^^i*? d^*nti
gW ^m 2f fear: ?lf i%cir: i

«^f»t srraj T^ m ^ ^r

•-^^

3. As an object of surprise either Varaha or R&hu sur*

! masses all this collection of infinitely wonderful things, ( the
ormer) in that he alone bore up the earth when it was sunk
in water; the latter, the head-remnant, in that ho swallows
the enemy (the sun), and afterwards throws him out.

4. The earth is covered with ocean ; the store of watert
is a hundred yojanas in extent; the sun ever moves along U
path which is delimited by tlio sky; thus in most cases, things
are confined within well-defined bounds; but victx)rious 18
the intellectual brilliancy of the good being itself unlimited.

5. ( Let me have ) one god — Keshava or S'iva, ono
friend, the king or an ascetic, one abode — in the city or in it
wilderness and one ( thing more )-a charming wife ot a ca Y9

40

%pzt9 f55R«5w f^msrw 'jif<^qf?[«j ft: f^f ?Tr \ v{^^^^^\

6. This earth, thongh supported by the tortoise, tho
(seven) principal mountains, the (eight) principal elephants,
and by the serpent-king, does move. The undertaking of
persons with a clean breast ( alone ) does not fail even at
the time of the final dissolution.

7. Does not the tortoise feel pain in his body on account
of his burden, that it does not throw off the earth, or does
not the Lord of the day feel fatigue, in that he never remains
motionless ? ( Yes thoy do ). ]iut a wortliy man, when going
to give up his undertaking feels shame inwardly; for carry-
ing to their completion things ( once ) undertaken is the
hereditary vow of the good.

8. Who in the world does not become submissive when
"his mouth is filled with a morsel? The drum gives out a
sweet sound when its face is coated ( with dough ).

9. Thousands of mean fellows there are, who are busy

41

only in tho act of filling themselves. He alone stands at tbo
head of the good, whose self-interest is even doing good to
X)thers. The Vadjiva fire drinks the sea to fill its insatiaWe
maw; but the cloud to alleviate the heat caused by the sv.mi->
jner to the world.

10. Verily a statesman, like n poet, is never free from
the burden of anxiety, in as much as he ( statesman ) brings
in new wealth from afar, ^nd leaving the sound of bows at
a distance again bepomes engrossed in pleasing the assembly
of the wise and takes his steps slowly and slowly agree»
ably to the heart of the subjecta, ( The siepond meaning ir\
the poet's case: — he { the poet ) brings out fresh meaning
( from words which are ) far apart, leaves at a distance uu-r
suitable words, and again becomes engrossed in pleasing tho
assembly of tho wise, and composes verses sweetly accord-i
ing to popular taste ).

11. That which has been fixed as a man's portion in this

42

'mit ^^ I §^55}% ^^^ ^ ^mt a err ^^^ 1

U- — — :— ' ^ — I

Vorld by all-powerful Destiny will go lo him; patroilage of thd
5gr6kt ( lit. ^reat patronage ) is not at all the caasd ( of the
lacqaisition ). Although the cloud, the gratifier 6f the desii^es
"ot all beings showers daily, only two or three minute drops
X)f water fall into the mouth of the chdtaha,

' 12. Good men should be waited updn, though they ttiajr
hot give good advice ( in a special way ). Those that como
iroiYi them as raildom discourses serve as scriptures.

ii. Though falling, a noble man generally falls like a ball
X i, e, to rise again ); but a mean fellow falls like a lump
of clay.

14. If ever by chance the world became destitute of
iotus6», will the swan then, like a cock, scratch a dunghill ?

is. Wh^h at th6 ioo^ elephants whose temples and

43

5ft^ f^ ^lire^ sn:?^ ¥^'^11. 11 l^ il

cheeks are covered with ( lit. separated by tlie Hue of ) nitj
Btind lazy through drowsiness, the steeds tvrith thfeir gold-J»
mounted cJlp^lrisond rieigh proudly, when one is Waked froni
sleep by the sound of lutes, clarionets, drums, douches, and
tabors; — s.ll that like ( the accompaniments ) of the lord of
heaven is the manifestation of the power of virtue*

16. The joys of those who always i^ejoice irt Contentment
have not been interrupted, nor is the thirst of those others
quenched, that have their minds acri tilted by covetousnoss foi'
wealth. This being the case for whose sake was that Merd
created by Brahman ?-Meru, the peerless repository of wealth,
the glory of whose gold is for itself alone. 1 like not it.

It. Redness in lotuses, beneficence in good men, and ruth-'
lessness in the wicked— -these three are by nature established
.Respectively in the three.

18. True speech is the highest ornament; for a womaa
with the stately gait of .an elephant slendorness of the

1^ ^-mqg^5iqlCTo, 55rH-55vr,

44

»i ■- ' ' . ** ' ' ' ' ^ ■■»■■■ I ■■■_■-■■ ■II.. »^—^ ^i.— ■^i^M^M^^^a^.^.^p— i^—^— ^H^— ^

middle is the (highest ornament); for the twjoe-born, learning
^nd in addition ps^tience (are the highest o^nan^ents). Good
(charaGter is an opnan^ent for all mankind,

19. It would be better if this body falla from the lofty
peak of a high tQountaia against a rugged surface and is'
^shattered to pieces in the midst of rough rooks; better is
f.ho hand thrust into the fangs of a huge serpent of deadly
Lite, bettor falling into tho (}ro; but not the wrecking of ono'p
character,

20. Ooase from this wicked pursuit all trouble in which
jffiust be fruitless — viz, your desire to see the courage of
inagnanimpns persons give way in times of difficulty; oh

trr

%9 \^K^ RiciT, w^-^Pt, ^^y^^-^T^fq^.

45

silly creatilro^ these are not the principal mountains the
usual actions of which have ceased on account of the world
coming to an end^nor are they the oceans: — both insignificant
( on that account).

21. Like an accomplished and grown up handsome wo-
man, the Splendour of Victoty lilies the chest of warriors
lacerated with the nail-like long sword ( in the case of the
woman-sword-like nails or the tendei* nails of her husband).

22. Though he is the repository of nectai*, and the lord
of herbs, though ho is followed by a hundred physicians, and
*s the crest-ornament of Shiva's head, consumption does not
leave the Moon ; or by whom can the ordiuance of cruel
Fate be transgressed ?

46

'I* ' ' < ' H I » I I ^ I i n '

23. When good lack is favourable ^ one ( lit. closely
linked ), a splendid mansion, sportive women, and prosperity
brilliant with the white umbrella — £^11 these thino^s are ez-
periencpd for a long time; but when ijnfavourable ( lit. wh^p
its thread is snapped ) all these vanish in all directions and
become invisibli^ like a wreath of pearls the thread of which
is snapped In the sport of amorous quarrel.

■■■■•.}

NOTES..

SI. 1. The poet begins with a salutation to Brahma, the S^^'*
preme Ena^ which is, one of the three modes prescribed for thc^
opening of a poeipn by Sanskr.t writer* on P.oetics, viz. ^vSt^^^^"^
^r^Hprf^ ^r^ tT'^^I* — A. blessing (to be conferred on thd
readers), a salutation (to the favourite Deity), and an indicatiou
pf the subject u^atter are the three prescribed forms of introduction
for a poem. The Vcddntic eh^racter of the si. the student will
easily note, ff^l^ — space and time; ^^f^^^. is lit. what is cut
off from all sides, is contained in another, is measured; B^Hif^tt^
means what is unmeasured* hence undefined, unconditioned. ^\%
refers to qualities (gunas) such as ^k, 3T^^ ^c., as well as to ^^T^a
(effects) &c. 5r f^^^ ar^ff: ^^^ tT^lr^t infinite, f^^pfjj^—
r^r>H(<H P"r© intelligence or knowledge. A Karm. pf the H^l^4^*
iinft class, wf^: whose form is pure intelligence, f^^^-^ — A
Tripada Karm. This is t;he best way of taking the Com.. The
fittributes of Brahma hero expressed are summed up in the Mahf*
vafkya *^^ jilrlHH*-^ fRT* of the Taittiriya Upanishad. Another

' '■ i I'll . : ^ J I

way is to analyse the Comp. a^ a Bah. with ^f% as the secpnd
member with all that precedes as its attributive member, itself being
a Com p. of three adjectives, ^f^ is derived from ^!^ 1. P. to
settle into a solid foim+fxfv*t* ^"^ literally means what is visibly
tp the senses; hence secondieirily what is perceptible to the minfl.
The Da. sing, of neu. adj. ending in ^ is optionally formed like
that of mas. nouns; so— jt^^ or-ra^. SeeGr. §69. Pan. VII. 1.74.

|5^T5^r% &• — ^?|T3^f^"'5®^^"Pp^^PP*'*^^> manifestation of Brahma
in contemplation, q^ means 'principal, chief rather than 'sole'^
cf, the couplet qc^r?«T|^ ^^\^ ^ &c. quoted in Gr. § 154; also

Amara * q^ JpHnr^^^p^r: I HPT— Hh^^^jW^Rr . KfrPi; from in-+

( ^Pt )) ^ measure; hence the means of correct knowledge. In

: — - — ■_!: . ' ^ , J

Dandi. KavyaMjirs'a. 1.

48

this sense tlie word Zf^^^ is more common. Brahma is specially
regarded as ir^^t^TlTHT^Tf ^ capable of being realised by perception^
although there are other nutans of knowing? it snch ns Btntf ^^•' ^n**
other reading here is ^^rSfH^^^T-EITeTrrr^ which Mr. Teluiig intcrprcta
in two Ways:->>(1) to him who is tlio sole essence of self-knowledge or
(2) to him whose sole ( or principal ) essence is self-knowledge,
preferring the former, as that, he thinks, gires the ^^^ Tiew
of the Veda'nta.

m^i^r^ Ac— the dat. by ^*T:^tf?^n=*rfr€^Tn^ir^Wr^* P*^*

II. B. 16. ^X^ is one of the attributes of Brahma; c/. the S*ruti
Pfi^rrrf nrf^4 m^ M<^*i f^'^^* ^*r^-refers to Brahma
and not to the third element. Brahma is often called Vj-^ ^4tf?r*

in the Upanishads. Comp. fjtt ^q^r? Tt ^^fW^t^En^^lT &c.

Chha'ndogyaj also the S'ruti ^f^ W^rfiRT ^rf^: ( ^TTO^ )•

**]Por the idea may be compared Gregory lfyssen*s description ot
tlie divine nature quoted by the late Mr. Mansel in his Philosophy of
the Conditioned (p. 16): — It is neither in place nor in time, but be-
fore these and above these In an unspeakable manner, contemplated
itself by itself, through faith alone, neither measured by ages, not
moving along with times.'* Mr. Telang.

For the idea comp. Panchadas^i~-^^ cMt^p;q> | fcg ri' •Iff^^TrRTW

SI. 2. The present S'ioka is said by the commentators (whose
remarks are perhaps based on a tradition which is almost universal)
to refer to a family intrigue the incidental discovery of which
filled Bhartrhari with disgust for worldly liTe. It is this:^
Once upon a time, a Brahm.ina, who had come by a
fruit* which conferred immortality on any one who ate it,
gave it to Bhartrhari, os the worthiest person to receive it, being
the protector of many people. Bhartrhari gave it to his wife, who
gave it to her paramour, who in his turn gave it to a sweet-heart
ol his who again presented it to Bhartrhari. The sloka, however,

' • According to another version king Vicrama obtained the fruit
from a Yogin, he gave it to a Br^hlnana, he to Bhartrhari and soon.

49

i« qnite out oF p1ac« here as «t ha« no eonuectiou with any thing
tlrat follows. If it is the supposed expression of the ahborrence foir

the intrignes and sins of the world felt bj some one disgusted with
H, then the most natural place for it would he the VoUragifa^ ataka^
Many manuscripts, however, agree in gi^r-in^ it here^

f^r^cl^f^ — think with affectionate regard or love. ^;q" pTniTr-
Words implying love, attachment ( or disattachment ) &e. gorera
%\\Q loc. of the person or thing for whom -or* winch tlio feeling is
shown. Mr. Tclnng coufudcra the h)c. Xo bo ^f^flR" being equi-
valent to ^ff ^r^^r^rnr^- ar^^r^^-— ^"'2^^^? ^^: attached
or devoted to. ^F^ becomes 3T?^ /. £. assumes ^^l? by the
Va'rt. ^f^rra: flTT»Tf?r ( »» Sama'sa and the other Yrttis )^^rT:'
me Mafti. on ^^?^PTr^ TRTHT^^lra &c^ Kura. II [. 63.

^^ — For^ for the sake of ( Indec. J; is often compounded as
lierc. Cf^i\^^ ^^^'Ifrlr &c. Kav. P. I. When not compounded it
governs the Ren; ST^r^ lynTR"! fr% Vai-i\ S'a. 36. q-f^-gsi^f^—
pines for, feels ardent love for^ This reading is evidently prefer-
lable (as Mr. Tclang also thinks) to Tf^^^^ which may bo
Ibest rendered as '*dcilighted with all I do/'

p^ — ^is used witli the ace. »T^ — from if^ (?n'XRir%^)+3T5T-
Lit. the intoxicating god. ^^r \^l^, — The hiatus hero is allowed by

the rule-^f^^^^T^ fH^^x F^^rr ^g^^^t^' I fHmx ^«rr% ^rf%

5 ^r f^^^*rt"^<T W Sid Kau. — Sandid \\ absolutely necessary
in a grammaticxl form, in the case of a preposition and a root, a9
also in compounds; but in composition It depends on the will of
ifhc writer. Hhetoricians, however, consider it a fault called *f^^-
f^lfpsr.' See Kav. P. VII.

SI. 3. ar^r— •srrrr^ftnT w- (^rr+ir); m^i btjcTM ^j^, g^g-tT^ii.-

nscd as adverbs, \^^^ ^r^nfr% H'^r^rg': I ^K?Tf*-?TT m. is de-
rived from fT to cut, to divide; a particle. 5r%^''*^N*f tf properly
menus what is well burnt, polished and burnished; hcnec refined
with culture^ learned; jg" ^irr ^WT f^F^* jf^Tf''^* hMj learned or
wise, vain, arrogant ( with little learning; j^Hr^^^T ff^ftJ-*)*
f nrf^vy* f Vg^-, B^vlf^fffy^ f^?r^s 1 Kamaishi. <Jf. 'Little know.
4

50

^edgft fs 1^ dancerpns thmg.'* ff^ijp-denved fr. wi^ 1, 6. P. io grow
■Jt HI^HL * ^^^ ^- ^^^"5 changed to ^. before it by Un. IV.
145. t^'if^— ^^ can. means to colonr, to impart one's line
tO; Uence ta win qver, to gri^tify or prop,itiate. The c.a,u. for^
is C^^f^ Tvhen the n^e,aning U to ^port with or hunt deer;
^ee Kir, VI. ^4. Some rea(^ the line, as ?rarrRr h "Tt &c, but thi^
violates the la,w^ of metre (as it n^ake.s 17 7na'^;a^4 in. the, Pade^
Instead of 15. or^ 18) and is therefore inadmissible*

^.l. 4. Jf^W — ^".d^9.-ii witl\ gre.^t forc^^ i^^-from. jp^ to sound
+ T ( ^)r '^^^.-^ f^4 RfPC^flrRr ( tr + 3?=^: ) ^ crocpdile, a shark.
^fq— ^^F^^f^ from ^'^+??i: 5ir^. li^-alsq d^^ \?ith fqr

f^fonx f^ to. bit^. 5t^ti^- ^* '* — ^'^^ ^^ *^ mark, siamp,-jh
^r%.t means pointed, sharp. ^f^IHT.from th^ tips or points
( i. (u when held fast b,et^^ei) the poii^ts) 9f i\^ P^9;. ^^^^. fo^.
tiie pi. Of. ^>fr5f< S'a., and #TffWC Vair. S<a. ft'8. ^^FftJJf ^—

sr4Ht Tr^« g^f^^rnrn, ^T-^f^^^^v ?rr ^^rn^rprrmri^F^ ruffled

Qr f^git^ted with a series of rolling billows. <s;fi{ m. /. frpn^

3pf^--3^.- (bent, curved grf^rft-JT^) ^Pi: W^VPftf^] ^^-fc
?T»t+i?r^; ^fii tl\e nasal ) insc^r^ed by * B^^rl[«r^5p?(W J^ ' Pa^.
VI. 8, 67.— BefoiTO. tl^ft aff. j^p^ and ^^ the words ^^, ft^*
(tnd such as end in a^ ts^kei the aug. if^ ^yh^n used preposi-
tionally with verbs. J^T^fJ-J^^^ ^^J\^. like a flower. ^ ^^
f^^%fRf« ^^^* y* 1.15. ^?^i3 attached to a^ noun in tho.
^ense of ^ 5^4" * equi^lly witl^ that ^ when tl^e equality refers
%o an i^ct, ^x^ i^f^— obstinate \n holding contrary opinions,
perverse. C/. pTf^^"^ Vaiy. S/a, Mis. si. IJj.

31, 5* f^nTTrTT^— Th^ ^P^'^l pT^f^f Js always ns^d in the.
plurtvl. IhT^Rf?^^ tTWf 'Hi^ ^ fW^i I ^ r^^qf ! ^^:-^
H-T^CHft"); «T1 l^e»'« stf^nds fpr the inst^. 9iT^f^ani?r-9^rr>Tr
f«^^^ ?^^^^ I m ^ ^jf^'^fffr l^y adding ' ^ ^^^r^; mirage.
^^Trfr-?^"^ e;Kcpll'»iit oil &c., ^^T^^j'-g^ft^ sweet water— ^
ifs\^j also be regarded a^ compound \?ord|. Thj§ \Y(\y Qf talking th^

.51

/exprcspioi^s 19 perhaps better as it ^jds to the force of the arga-
jneiitf and ayoid^ ipif^)]^. It, however, does not look natural*
|B%ry-T^t^% 'par^^i '^+f?r'^ . G/, the aubhdsJuta J^ ^^Vl-

jEvherein all the things generally spoken of ^s i^bsolate impossibility
(^s are brought together.

§1. 6. o^ipy— A wil(j[ elephant, f ?^rr^ I?^^ ^ ' fftf 1*^: I
Some take it to n^ean fa serpent' but \7ith0ut propriety, as it
considerably impairs the force of the argument; cf. si. 17.
ff^?^ — To tje down. For the inf. sep Apte*8 Q. § 17(! and note,
ffn^9«rny?~^ny; ^\^ TTHTJ ( ^Iso n.). i^ is from fpr+*in:*
^9^f?'T^— has a ' metaphorical meaning here* strives, males
^EEorts. #^»Tnr:-— a diamond ( ^ 'f r^f 'fPf* )• JTnPtf:-Jrfr?lF?r5
extreme edge. n[n^ i9 known to be the softest flower. This
shows the extren^e folly Qt' the act. ^^^ — prepares one's self
for. It properly means t9 put 01^ armour and tl^us to equip
one's self fpr battlp; qf. ^JLah. Bha. gxgX'T ^'nSJ^T- It is Atoj,
in this sense, ^pjf — The root ;ft goverijs two objects ^nd the
jacc. woul4 have been more idiomatic, I^ut as iff^ is not the
principal Qbje9t but only jsecpndary it d(8pends npof^ the will
of the speaker to put it in the ace. op Us natural case. jQlIf^-

tT's^n^: shedding nectar, melliflupus. The root is sometimes used
transitively. Gf. flt^li^t^ ^ PTTr^Rr ^f%5f 5|)r?^pn* '^^!^'

^FT^ irrTqil I Bha. Vil. I 93i>lso 9?.' whei-e the idea is spme*
what differently expressed.

The rhetorical fig. her^ Js NidarsfanoJ { H\xH\f^^ ^) which is
defined as-pff ^r I * 3T^f ^r^^g^f 5=>T ^T^rfft^^: |J ?yhen an
impossible connection of things implies a comparisoii it is Pff4 ^r> 1 1
JH^^^ 5"?r7k^rT»l. ( citing pf ^n instance ), We haye here a
'Mafla^nularsa^na^ ( a ctriug of inustr^ti9n§ ) ^s the upan^qffias
or * things compareJ to' are many.

SI, 7. jE^nr^-^?^ ^THnfTL ?t 9m'9 cpmo^and, wjtWa

(I

52

one's control, ^r^^t^^r-tf^ T^ *r^: ^^V'CT fpfTTRT: always
leading to one result; hence, never failing in its effect. With
this sense c/. * ffgirr^^t^f^ fftr^Rf ' Rag. II. 57. jr^r—
efficacy, advantage. l|<f)|-di' jpr: ^^^ fi% I BT^f'TfT — t^ ( acute
intellect, learning, ) ^Rff ^^^ H^*^ Tp^cT; I fT^^ ^^TT^ ?fR^-
Ft*-^ rrq^ * Pan. V. 2. 86. then Nan. Tat.

SI. 8. ^p^^F^r*' — Knowing a little. Mr. Telang separates
^*nrr W^'^f^: to mark distinctly, as he says, the contrast
with the third line. But this hardly improves the sense.
A man is likely to be puffed up with little knowledge, not
with great knowledge. fi[T-^r*-^ with two ( f. e. the mouth and
the trnnk ) pT^cftfrT — an elephant. F%f^f^cfrf^rr[ — When I knew
something of reality. ^Jf — mark the double meaning of this word
here; ( 1 ) rut, ( 2 ) vanity, arrogance.

SI, 9. fffR"^ — Covered with, or full of swarms of insects, f'Tp'ST-
saliva, f^ilf*^ — giving out a bad stench. This is grammatically
inaccurate, f^^t f^: ^^ gives RnT^v^i^^. So to explain the
form we must add ^pft,*?^^; HT^J T^^J R'*r*=^! Karm. ^r^^^^.
But this is against the rule ^ ^^v^rr^Ffff^tfNr: ^sffft'^^rT^-
sy f^q(Tich< ; I So this way of defending the form is not very satis-
factory. See however our note on ^SHTRTJ ^ag. IV. 45.
^^^ I ^d — censured, condemned. f^^qir^-Pl^rir ^^m ^^HI-Hri^P
7^: ^ ^^i ^^ ( eating it ) with a relish the flavour of whicli is
unparallelled. Ri^^HKH i^^ay also be taken as an adverb. ^ 9^ct-*
has no fear or misgiying; does not think that he is doing something
censurable or disgusting. crffi^rFrpn'-tho worthlcssucss of one's
belongings. The fig. here is anrt'^d l ' ^g yr i J — l^ef. firHr^4 ^

Where a particular proposition is corroborated by a general pro^
position or a general proposition is supported by a particular instance
cither under a resemblance or a contrast, that is Artha'ntaranyafsvk
or corroboration.

SI. 10. farf^— ^rt^^f of S'iva. Bhagiratha a king of the solar
race, wishing to procure the salvation of his 60, 000 ancestors that

53

bad been reduced to ashes by Kapila's curse, ' propitiated by bis
penance Ganga, and induced her to come down to the earth. The
river complied with his request but directed him to find out some
one who would bear her force nh she would fall down from heaven.
Bhaginatha then propitiated S^iva who agreed to allow the river to
fall on his head. Bhagirathi\ accordingly, fell from heaven oa
S^iya*s head, thence descended to the peak of Himalaya, thence to
t&c earth und tJbence to the nether world where her waters sanctified
the oUspring of Sagara. The whole story is given in Btlmn. I«
S5. 44. For ^r^^Rf^— -some read ^f(f^ ftnc^: ?rf^fHvT^ ( liia
i.e. S'iva's mountain). irfl^JT^ >^^f?f, >X+5fr; a mountain.
BT\ifhT;— The Ganges comes down to a lower and lower position.
^^^t^ — low, base. 3ftr^ — or rather, what wonder if. Rr^^r^rerrHPI.
<^GangArtu her arrogance thought that she would bear down evea
fi^iva a^d enter into the nether world with him; she was punished
(for this by S^iva. See Ram. f^pTTrrf* — Mark the. double entente
on this word which means ( t ) great fall, and ( ii ) destruction,
ruin, ^cnrg?^ — applies to the river in its literal sense; in the
other case ii means ' in a hundred ways.' ' The fig« is Arthaf
ntaranya'^a^

Si. II. grT^— 1^ ^ ( aff. ftrj ) fire. ^;^— ;5t^f^ BTRTlilr
Tf r g^ 5|i4f^ i'JHr Jlr^^Rr ( urges men to action ) fRf. See Sid.
Kau. ou Pan. III. 1. 114. «fnr — T T^QTtflf^ BT^J f BTT? TTT:

'BTfT Ttr >nr: 1 TfitS X^i My« ^W ^r^fr^T^T^ f^ upamita
samafsa,

PrftpT — P* ?• of ^ to sharpen; also ^rRT. 'F^nr^fl^-'F^ is a

spell, a charm, ^^E^ is its employment for practical purposes.

f^ — ism. and n^M. 3^q>^ from afprf^" + ar*^ naedicine. 9t7^:

<rr«l7« ^^ 9T^rPrf?r HT^Rtj l f^f^ prescribed or laid down in

the s'afetras. ^^^'^ &<?• — «. e, for his folly.

SI. 12. ^rf^^r* — Tl»o best way is to take the comp. 8S
consisting of three things, viz ^rf^c^T (^ f^t T ^ ^ HfT* ^^^W>{^ ) poetics,
composition, #r^ft?!T music and ^htT or arts. It may also be
analysed as mV^^ "^ t^^^f^ ^ m^^X f^^J I ^sftTHPT:— The

54

yerb ^ftf. In not Aim. , and th^frefote the pfe. p. otiglit to be t/^^.
But the fortn is defended by the following rule of Pa^n. m^i^t^*
^nnf^Kllf^ '^rnro The termi^ 5Tr^ ( iTrt< and not f!\p^ )
is applied to a root vrheti it Impties habit, age or power; ^fr^ if ^fH?
( habit )i «^ fifWrfr: C age, « yming roan )y lEryt. PHMH ^
( power ). *5ftf«TFt^nQay therefore mean ^accustomed to live,* ( ;f|f-
^^Sff^ ). ^fnr^^— ^rfT iTf 'TfT^ Good luck. i|% is atdded to i^^
frfH and yfrTt ^^ <^ «• without anj alteration of sense^

SI. 13. ^ffPl Bflay hert refer to •knowl^ge of the self' or
higher knowledge, Tpir:==Such as courage, generosity of mind &cf.-
tf4:— discharge of duty or religions merit, jpf H Ti ^ rl T ^ — a burdeni
to the earth. T^^t^foifr In this world of mortals — should be
construed with 'qifi fy. H g^^l^Q" ! &c. — The fig. here is ApaknutL
^^ ^fttf^ 4 !^ ^^^ l<^ ^^ ^EfpyTgfftr;' where the real thing ( thef

matter in hand, the 9^^^ ) is denied and soiiie thing niireal
( the ^gq 'i fpT ) is affirmed in its place, that is Apahnuti, cf f^iyf^
fir^:fr^:Sl. 20.

SI. 14, q?nrr«»— 'T^V'^r^ '^r^nr q^^K <riPta joints ai part X
^^— the impassable places^ w^RPt a p. p. used as a noun ; fof ai
similar use ef. tti( ( gait ) fipc ^ HH ^lf tt ft ^; S^is. 1. 2. t^f^^-

g Khttifig ^rn^^ w'f^^Hifi^mM imr>^^ i^ag. ii, ih. qc— Tiie

derivation of this word is far-fetched, gj ?if^ tf^ ^t* he wha
grants what is desired, ^TfT ^TS^UT ^U ( nectar churned out of
the 8oa ) ar^^^T^* ^Hff^'Tni ^T'lf P^^n. V. 2. 12l (T/l Ra'mi»'«
QirrTfOI^lt^.' gtr T'RrfHff^r^rfr- ' l The wo^l howerei- is of later
growth, the original word being ^^ from which it was derived.
See note on vnSX ^^S* 1I.37,

SI. W. M l Wi44^d — m^' (such asgramfmar, rhetotto &e. )
^H^^ r* (refined, polished) ^ ^^: If: q?(f<f agreeable, charming^

^: ^RPl I ^'T^ir<y-^'Trg?f^^ ^ ^ ih^< II W I^^TTflH'^ » ^»9'' VI. 1.
189. ^Tr^fTsr: 5?J f ^srrtj ^i^ 'fl^-^ ^s inserted betweeu ^
and ^ when these senses are to be implied* ^ l^ iff i f-rlv < | |T44t' *-*by
^ we ought to understand that ?e|;^ is inserted to express the ifeDses
Already given ( i. e. »pc^ ^^PV^ '^ Pan. VI. I. 187, 188 ).

55

irfitTSfl' 'JTrvn't adding a property or oxcoUnnce; pTfTH^T %^*

frsirn:;; ^i^n^^ M^^it: ^r*r^f^^%^'ec'T*i. i 3«T^?rr ^^^f

H tj^H r ir^4^ I I'^^is «eu6e Will do iii the present case; t'<T%|F^r
?rr*Pit: ^gf^crf: ( cdllecled together ) fc^: I fpfr^^^qgii^Jt

^;in'^^f^^^ ^ \ ^id. Kau. This last 8iens<) Will al^o db^^\vhosi6
^ilpeecheiB are 'embellished t^ith qitotatiohs Frdui Ihi^ different S^aslraSw

nET^^nr^^ntfr:— Rr«ilr>-^: ^t^lr MWm* V^ i '^rn^ ^rop^rly

. means the Vi^d«fi>, but h^re it rneahs literary aquirenrents, knoVr^
ledfl^e of the different branches of learning. gR^f^ — a learned man^
*W?d hH\^ 5r: ^ft' ^'rt^^P^: ^f%:^ Aihara. Vn^-^
Stupidity, inability to appreciate the merits of. t'^:-|T^g ^«V-
H^ froni t?i:+^'^ I * ^eJ^J^rafq'^^^ ^^ST * Pan. III. g. 175v
These roots take tliis aff. gf i ^ rff g'^: ^^^T^K* ^TT^r, \^^t &c. I^^^
meanK h-icJi^ he!i'6. C/. '*i^ ^ ^^^'^ >ri^*j: H. 1. grr^^:-from gji^^
10 A. t<> censure-lit to be censured, Ot to blame. BT^rft ^Trf^t
Valued lower than tlieir real worth. Construe ^: ^q^^^: WT^i

ar^rp ?rfir?rr: % F'^ft^nw': w^^- ^'^3 ^it^'C a^^nr: ] the

fig. in the iirst there lines h f^^v^r^TH ii^ as much as the poets ard
6{)0ken of a^ ^^x though without wealth whi>eh apparent Yirodha
or incongruity is reniored hy takizlg l**)^ to mean rich in the stord
bt kn';dw]i6dge« The d^, in the last line is f ET^rf.

SI, 16. 'fr^T^-'Trf* '^tf^cT ^ftH'^.iii which the eyes (^=eye)
tnovc, •hence visible to; it generally means ' within the scope oE ^
( iff meaning an in^'-i^a )^ it «I^ means a pasrturage, where J\i
Dieans a cow. The word is irregularly formed by * ^^r ^tili &Ck*
Pan III. 8. 119. fc|r*rf^ -indescribable. 5««rrf&-yr here means
•to bring About.* Cf, for this sense f^jprpTFrf^r^ 2«^f^ ^ % Vair. S^^a*
84-- The word very often occurs in S'akuntala. ^ft^qr^S — ^<*T is
a day of Biahma equal in duration to the four Tt/^as ( 4,320,000
jrcarfi ) rolling up 1000 times, wlii<*)i ulsv) measures the duration, of
creation. Vidya is not destroyed like every . other thing at the ^w^
of a halpa. Cf. for the idea-f^^ JTcT^T^jfCT ^TffRr Ht "^^^
^fWPri, and Kum. I. 30; also H "^X^^^H "^ KT^l^^

56

JTvrrT*! W S^ibliiV. fTII.^^ &c.-Givc np youp pcide or sense of personal
grcotiwss towards tbei» r. #; a«i witk cowrtesy, and humility^
towards them. §r ^-^^4: is iised wkli the iost.-^ c/L aT.^^F^8: ^
Xfk^' Bk. XV. G5w

SL 17. ^CTPj-TCHMI^^ H^J the^hrgTiest obfect to be aimed
at, the Tiighest trnth t. e. Knowledge about Bpabma or tlA
Supreme SpirH, qprgrT.-see s^ 7. py^^jfr- Wealtli-tbat kisig-
mficant thmg ( Kke gvnss )» The contpast is between q^Hf^ ^^^

I^^FPf ^''^r^^ ^i:^ ^^rni. l 'nr^'f » hindrance..

Tlie- figure here h nfimk^ ' H T wbicb is defined as Slf?(^HqTTF

5 m r ^rnrr^^'F^ RPi3i^ ^^ ^i4^fli^ ftmfr: ir K. P.-where on#

common quality is expressed m two difEereut ways in two different,
sentences;^ e. (jr. rir^Jf ^rr3l% ^: ^I^n'CTTSFlt I Chandra V i.

SI. 18^, The idea expressed in the »l. is this-A king evea
thougli angry with a learned roan can at the most djBprivo bira o{
his external comforts bat do him no further iujnry-he cannot
peprive him of his great inherent virtuef^. VF^f^^^-^P^Hf^^^i
^ ( a bed ) ffX^^f^^ Pf^rnSf: ^ ^ RfWRf: ^^^\ fHfiXJH, a^^y mean
*wholIy, entirely/ if taken with 9f?fT; or 'exceedingly, Ttry much/
when taken with grP^T. ^'•^"sn'J^f «^The power of separating milk
from water is supposed to belong to all swans. Cf, ^|T ^^f
nm^^^ ^^2 ^^i[m ^^fnm^H^'mn^i f*a". Tan. I. sfrwkR;-

cR-: II Bha'm. Vil. 1. 12 *lirT%.^— f^^^vf^^ ^TT^: | See note on
jT^^^ si} 3* The word is used here in the sense of 'natural skill
or capacity,'

SI. 19. %?grr— ^ irrsF^^ ^h^ftt %^: an armlet. #Eli?Tr—
polished or refined by culture. Cf. Ka'li. #r^R^?^^ HKr T^«^
^nrr ^ 'pV f^^jnrrnsar' ' Kum, l. 28, where Malli. renders the word
^^^^T^ by «^r^^T*T?^r UflTJ I Here of course the "word meajua
more than that, ^fm — Lasting for ever.

57

Sl< 20. 5fftr — is used here irreRT^ '"s >8 well known* ; or it may
have the sense of 'indeed, venly* as in ^l^ •rpT r*T^ or 5f mi^
^TO'^^fH^' Vikra. JT^gr^TJTCtl — The comp. may be taken in two
^ays ITB^ j{m rftjf ttc^ very carefully protected^ or R^^^THtf
X^ Tc^ '^ carefully concealed ( from view ) and • protected. C/\
?^^1t1^ T ^'^ supra si. IG. ypr ^^ft — contributing to pleasures.
Hr»TF^Orftftr ^m^ from >frir+fr-h^: (3T) added |rf>,+t;
^R^fi" ^HrfpB^r^^rgffp^j' Pan III. 2. 20. z is attached to ^ in these

Benses; iq-^f^^? f^m. ^i^s:^v ( nr*^^^), ^^T^T^J (3Tr2??^r«tr);

Sid. Kau. ^^off JTf' the preceptor of preceptors, or the greatest
of the great. For the gen, n^^ see Pan II. 8. 41. ( ^?TV
f^nC^I ) and A. G. § 89. The fem. of ?r^ is tt^ or jt^: | The

rule is «fr# J'^^'^^rq;' I Pan. I V. I. 44. ^ •^^ ■M i'Trn^f^ \ Varft.
—Adjectives of quality ending in ^ not preceded by a conjunct
consonant, except ??r^, form their fern, by adding f optionally. See

Or, § 319. q^— q-^^rrRr »rT: ^^frf^^TrT ^^i i ^^>?4-^ Ui>. i.

10. XX"^^ ^rf^fcfr — The construction is rather uuidiomaiic Fron> a
grammatical point of view. The rule of Pan. is *=Tfr^^ ^ ^'^TF^'

11. 3. 67. Past p. participles ending in ^ when used in the senso
of the present tense, are used with the i?;cn.; Tl^ H^m 5^*» 'jf^'^f
^r- The loc. may be explained as ffq'q^rfvrf?^, ?T*I^ fH^^ Sf^*^^
or the whole may be taken as a comp. word meaning well ( ^ )
respected ( ^f^mr ) by kings ( ^^STP?: )» I^Wf^?^- 'T^:—
Comp, sl.s 12, 1-3. Fig — As there arc many rupdkas in this si.
the figure of speech is Mald--rupaka, A i^^ is defired as ri^jT^-

^^fx ^i^TpfrT'nr^- — the identity of the ^^^[^ and ^S^k^ is
Itapaka ( I. e. when two things known to be q^Jte diffev<>nt from
each other are identiticd together to show their great resemblanco
to each other the fig. is UUpaka ),

SI. 21. c|r^^?f — is uuduutcdly a bettor reading. The other
reading ^'rflTT "^eans *why need conciliatory words* /. e, these are
superfluous, s^fvj":— Anger itself is a greAt enenjy as it causes nnith
I*estle83ness and worry to a man. ^ffH &c, — Because the daydd'ia

are a fire that internally consumes, gc^fl^fr RTrpT^Rfr: I P*".

58

y. 4. 150. fp[^ blecomi^s ip( ftfteir^bir j^wbeii thie ftende is <a

triehd or i loo'; Bt^iTW ^CT^«» flff^* I Si^ ^*'*. »lNrTOr — T
M'TOT ( 'f ^r HTfJT ) 9^17^ blanieldsdy commendable And not
BTf^T^nnf^f^crr Mark the dilterence bf nieaning between BT^N?
lit id vppa both'forined by the aff. ^f; the former moans what is not
lit to be spoken, \Vhat deserves blam^; the Utter 'what ddght ildt to
be named; as b?^ ^ri^ BTJ^ I^^^T* See Kan. 6n i^ad. III.; 1.

101 ( stfCrTty^TT^t 'flSff^^rs^rR^r^l ) irWr-modesty. ^^?ft?Tr-
U used here in the sense of 'good power of composition, poetio
genius. C/. f?r>T^f^^ f^ si. 55. beldw,

SI. 22. frRr<T2f— :.generesity, kiiidness. CJ. ^Ripfr ^rfc^f^ S'^*
kai f rfff^^r^^ Ra<. I. 81. ^r^«r— ^innEir H^FTs I This is to pay
lit for tat ;f8Jr:— politic behaviour; a conddct Of policy. BTT^TC^
^^tHtT^; rectitude, strdightForWardneds. ^^(t{T — cadtionsnesd,
thre>Vdneds, ?^r^rl^'l^ —stability or preservation of Social order.

Si. 23. f^^f^ qrN* ^f^^— **a cdrious phrase; It ineans 'caiisds
Wen to be Al\V.iys truthful or vdrAciodd. ^^-^T^-^r^, ^+^.
fi'^M birliigs dbodt; lit. graiits. W^nf^fcT — purifies, enlightens.
Sfrtr^r—^t/** the similar use Of ^Sajr* in English poetry. Cf. ffif ctififf t

y»Ti^ R»T?<V^f>r ^Rit^»T#'5?Jffi-g[nrrRf i #5 fk^ sR^r ^-
W^frfif ^jf: ?mf f^5 T »T^?r«Tr?ntftr H Bha'm. Vil. 1. 119. Also
'Tfr^f^T ^^«t: ^^^ 'fr«frrr^c^: ; ^?fr f^ ^n: ^rtc* jtw^ &o.

Fig. — In the last Hue there is artfrTcRT^rr^ Mti^ f C * There is also
^T^fr^rC ( mx^a^^ ) in the first three lines; ^^ (^Erfff^* ^
if^'it^ 'flMf SfflT^^Rr ^'T^i When d ctLBiA noun occurring once
is conuootei with a plurality of verbs we have the ( s^cOnd kiild of )

Si. 24. ^?rf^ (Jlory to; ven^rdtiori tO ( implidd )i 5rffrftnif-=^
'rfhrf fT* SfT* fff^^rr^fm; *tf^:'lPan. V. 2. 115; (1)
hieritorious, whose works iii'e goodi ( 2 ) adepts in the preparation
biP medicines. r^f^nn's-'C^ f^T^rl perfect or accomplished ill the
Basaa of s^iiiioients 1. e, capable of depictiilg the various senti*
meuts, and tliei^eby touching the possions and feelings of men-.
(«rhat co^atUutes the soul of poetry), masters of the poetic art. Th9

59

\Ba$a$ are eigHt irt littdbdrj viz. i^y i i^fti^ ^K f qf r- f rl^l^^ H ^f H*:*! r» I
4hr*^n^ "^ Km* VT^^ T^: ^: II ^rn% is also added Some
ftlscf add a tenth-^r^^r^^ ^. The Ita8a3 are more or lc^9 (i
ti^cesSarJr factor df eteiy poetid fcorajiogition: But rifcijd'tdltig i6
Via'iVandtiia thejr cHnstitiite the visry t§§endo bt poetr^ ( •sihce hei

defines gffs^ as ^r^ Wri*i«[^ Sjfr^'i) tV^T^ \s aUo fi S'lishi
ivord. Thfe side meariiiig is * who are skillisd in tbrtn aging tnercnfy
( ^ )i which when prepared in a particular waj is sripposecl
to grant fexcimptidn frbra old tig^.' il^:^5r-^^riii:q": cirnr: j
*rir is iri^egulary defivdd fdrm f^, ''^f^^fi^^^mfk^^fn^i
^fNt Bt#rf^%m ^ ^^: I f^+%5r, ^^ ^: I Pari, ill: Sf 41;

^rt^TPrr^rft^T^: ^tfn *^f ^^iimt: II Sitbhai The fi^.
ih this si. is. S'leshdi

SI. 25. tj}-^ son} 1^ f ftr i ^.- M tM 5: I Un. IH. 35;
^^ftt-'— well-beJiayed. l^— H^ ^h-fr 'TmpTfrr Amara. srai^-^
*^S^— ^TIT^ g^ it^nt^ 9f^'' TOfff^f ^J^: TOffT'?^';
teady to fttvoilr^ favotirttbiy disposed; a^#fr%-3f^Rr% W ^ ^
from I to purify Ac.4''F#l %^r«f I refined, polished: herice'
ekjfant or beautiful t^ith. Pfe^f rft<— ft?^ ^^m W^P^t i Hr-
*l^r^ WPt: 1 habitually pleasing the t^orld^ j«>y of the world
( Vishnu being the iliost pbpulilr deity ) I'he fig. h^re is
g^^T^f^r (and not fr^^) which is defilied As pT^frTT?
^;S^i ^ yf^t^^tftpfaf I l^i P.— d coiilbinatidn bf severril ob^
jects having the sftnle attribute ( here, acquisition of the various
things mentioned ) the objects being either all rcl&vaut or all
irrelevanti

Sl» 26. ^nWi — restraint over the mind ( 1. e such a desire )
g^^-^at the proper time, timely ( charity ). ^^rqr — is cquivftlent
here to '^V[r^fy^ addordnlg to oile's power or nieaus. ^^frf'' — ^^1^-

„ ,^ ^ ^ ning" sileUco Mritli regard to spi^nk-

Ini? about other peoples' wivesj ill such cages Hrpf'^^ans *r collection/

i|^— Is connected with 5^f?f« by ?Err^^?%rt ^*nji^Tr?(

( when the conuectiou is easiljr uud^rstdod ) ^Hf^i | For a

60

Bimilar idea, c/1 Vffh^^4 4l ' ^ ' t^^ TR I S'a. V. ^ffRf is tlie fem»
of 2^, Pan. IV I. 77. H^wTIW?!:— The idea recurs at Vai.' S'a.

si. 45. ( sTfw 'rm ffl" &o.). ^mi^:— ^ HT^^f ^^^ ^Efirrr: i ?m?

;^!fr^ «f(ij I See Vart. on Pa'n. V. 1. 124. Common to all the
S'dstraa. ST^q^fTI^fT^: — BTJ^fcT: f^Rl^^E^ whose application ( ope-
ration ) is unobstructed t, e, never failing in producing the desired
effect. *Wliich violates no rules or ordinances.' K. T. Telang.
^'HErni — Blessings of all kinds.

SI. 27, ^fhl"; — by low or poor-spirited men, men incapable of
sustained exertions. f^Tfrei^f f[fr>Tt f^5?r?ftfW f^+f+^+^J I
^y>'^T: — men of the 2nd class. Cf, MudrAr&kshasa Act. II. 70,

SI. 28. fir^T — Agreeable and yet 8^^;^r ^^M T ^HS f ^T "^^^ de-
parting from justice, just. ff^« — course of conduct, behaviour,
iin^-— »n^r>S^^ftcr I TT^+ITT'^BT^F^I see PAn. V. 2. 114 A.
dirty or foul deed. 3T^?fr: &c — Because BTPTSTf^^'t'yRI^ ^ Tfirart*
Trf^TTl ^^-^For dori. see supra 21. Mr. Joglckar takes this
in the general sense of * a noble minded person ' deriving it as
I^PT^ W^ ^f ^« as opposed to 9T^^*'* But I am inclined to
'take it rather in its restricted sense of * a friend ' who alone may
be appealed to for help, under any circumstances though not every
good person. The force of aff^ is then properly brought out. The
use of the sing. ^^ also shows that that is the intention of the
poet. Otherwise he should have used the plural corresponding to
fr^*' ^r^« W^ni — Acting nobly, keeping up one's dignity. Cf,
S^is, IX. 5. TfH^PT^pS' &o. — Tread, follow, in the foot-steps; ( Of
the groat). ^^ — is here used for ^nrFfS" advised, dictated. BTi^-
VTITrpr^»t— -Those meanings can be assigned to thlsj — ►( 1 ) arpET^ir*
rr^f ^'nrf^ 5*^^ ^r^ vow of lying on the edge of a sword.
Off ^«^gFr5|rr^^?nT?«Tni KM, p. 369. , ( 2 ) or as Mali!
explains it ( Kag. XIII. 07.) ^^x JT^Wr w5 ^^g^^T^^rfT^T^^ I

'^^RT ( moving on ) gF^r^^r^^vnr^ffftOT^il I Or ( 3 )
according to some ^r^^ jp.tr ??r^ Pr>?r^ ^3^ ^^HT fWr^PT
^^^f^ I Or ( see com. ). This explains the extreme difSouIty
pf the course of conduct marked out for themselves by the good.

61

81. 29. An Awjokti, ^r*T -parched with; ^+5rr&l^ ^: 1 1^51— P»
p. of fr^ to bo reduced Pan. VIII. 2. 55. RrTU5^in'2J* — Almost
full of wrinkles, or decayed. N, B. At the end of a com p. 5ff2f
may be translated by ( 1 ) for the most part, almost* as
^?nTW; ( 2 ) abounding or rich in, full of; as ^rR^irnff %^: ;
and ( 3 ) like, resembling; as ^^^rTJTr^' TV^H^- r?rTvrfrF>Tfrr:—
iRfT^fr f?f^rcnfw I Cfr^T?r naeans %if«^ lustre, fire; hence vigour,
energy.

TT^^;?;^ &c. — HtTT: intoxicated, furious ^ ^ ^gr xa^ f^
T^5^r: %«rf r^PTW ^ 3f»*rr: ^'^rf gr^?^: a mouthful of flesh, ?f^
Tf^J ^ ^ ^^' Hr'l*{?3^r ^f r ^ whose desire is fixed solely
on eating <&c. »rrf»t^r'l— Tf^ ^i^ m ^^^* great in self-respect
Oir honour. ^T^Rn::—3T'T*m^r^ ^ ^TT^RT 3T1tHt: I 11%^^ fRf

iT^^fTf^ pTW^irr I ^^ Hft "%^ nfirmn'ft^tr^^^rrrH.

( Rag. IX. 55 ) ff?T I ^rgfTfrff^RTfCfTT: I Sid. Kau. qfr^R^t-^
^%^C: 3T^?rr^f%; as applied to the pollen of flowers, both %^nr
and ^^C are correct* but as applied to the mane of a lion ^^IT is
the only correct form. Hence %^K^i8 the only correct form
and not %^rt^ >vheii meaning a lion ( as written in some
lexicons ).
SI. 30. pfiff^— The word Jfrg* is curiously derived in Manu

Sm. V. 55-*iTr ^*T^f^r65^ '^^ H^HTHi^^^^^^ \ T^^hr^E^

'iNr^RTfF^'rft'PrT: H BTf^'ir— a small bone; ^ in such cases
is used in a diminutive sense* it may also have a deprecatory
sense here; j>R<HH ^T^ aT7W^»l« The reading ari^^ ^: has
no special propriety here. Rff :— ft'T^f^, a word of the ^^ftf^ft"
class; f%^r ^r?<T^^ni; I Sid. Kau. ^R^TJ^ worthy of, in
Iccdping with, one's greatness or magnanimity of heart; inherent
disposition or character ( according to Malli.; see com. on Rag.

VI. 21. ) Fig. — Ariha'ntarantfa'sa, For the idea Comp.

?ft'Trrfl' ??^ 5 ^HTf II i^i»a. VI. I 49,

SI. 81. srvrvrrr^'inni— ( l ) H^ fft'l^ ^om\ on his knees
( 2 ) falls at the feet of another. Both the senses seem

(11

fo be ifjtended. p^pj^-Jh^ ^jy^c pf food. ipTjirT:-!^ »»
the end of a comp. indicatQS| Qxoellence; compare tl^e sicqilar ns^
o{ such words >s ^^, jrijc 4q. &e^ Amara. IIL 1. 6^.
^r^— with patience' or 8|^iioi]3iies|. '^rf^J— wjtl) hun4red§
of cajoling expressions or words of qqaxing ( addressed to him )•
An 4wyP^(* ( ^ *^*>^d of Aprmtutapras'amsaf,, )

SI. 8?. HftTfSPr— Rotating, revolving: — ^n ide^ tljat fits
}n well with Samaa'ra which n^eans { ^hat in which the sou}
passes from one corporeal existence to another. ^: ^F ^ ^ ^Tn^*?
wtio indeed being dead is not born agfiin ? ' This is the sense
in which the late Mr. Telang. seems to take this passage. It
seems however simpler to construe it as laRi 9r mr: sfi)' ^r ^ ^faj^
' who is not born and who is not dead: birth and death are tlie
necessary conditions through which every one must pass. Cf.

y ^rm^ i^ ^fr 'f^* ^^^ ^?r^ "^ '' Bgj ii.' ^7. ?Erg^%7

elevation,' eminence/ a' rise' in status.'

91. 3?. x^-^ ^^fr ^^^f } f^yofoid • #5^T^ ^^^

fmi RrPT';^ tl^^^f^Jr^l I I*an. Y. 14^, 43. ^ is optjonaljy
substituted for ^gfij' in the case' of ft-orfij;; f^^, f^, l^M ^

Sr^- *iil'^ir'T^ '^'T- ' ^T^^fir* npble-njinded, high-souled
.!)^he other reading |^ Tntr ^^ &c.' means :—^There are two courses
( of action ) for '&c,' The former is preferable as it implies an
amount of . consideration and determination Qn the pai:t of the
'!hianiih(n. wfSf ^ Ac— ( 1 ) stands at the head of all; (2) stands
on the head <&c. ]?or the idea expressed here comp. ^frnffV

tjrPrr* fr^T^^ Rnsrr ifSr ft^M ' ^i V l^ii^n'r*; ii uttar.

f^^^cT^ — ^A liigh-inindcd man rather thah occupy a low' position
retires from society aiid leads a secluded lifq. J^ig, Upama'\

SI. 34. ^f^E^—forni^[^ speech + <ff^ the lord of ; here the
planet tJTupiter, tft^P^rn^^rC^^J &^ ^R^ ' Yt/rt. on
Pan. YI 1157. ^ is subtituted for the ffn^l of<|i^andHi^
w^en followed by 5^ and'ei^ when the sense is a particular deity
and a thief rcapectiycly; so ?r?t+«tr^=:^^«^nr« ^fRr^» — wel|
respected or esteemed t\ e. of middle size.

63

p|:^o-.^.$i^^f% ^%q:: iinusnal, uncommon; or T^^^ |fH
trT- I f?rT?T: ^: ^^^ complete, hence uiiconimon; f^^^r: F^HS
Rrtt^? M ^rp^: lEff^ bent on pqifoyujing deeds of i^nn§nal valonr*
^pCf^ A denoni. from |t meaning ^ ^rdR[; derived ^i,th tbci
aff. ^PHR by the i;nle ?[niflT^f t^'=f^%'^»-5J ^T^V Pa'n III. L it
?»Md brilliant, ^r^:— r. L revolving, ^f^ ^: by n^^tftcinp^
&c. Pa<n. HI. 4, 72. q^ — The time of new or Tull mobii
( opposition or conjunction ). ^q"R'%^rfr?T: — ^«r^*T^$t^: ^T?^

btt^tT^^?* The allusion here is to the severance of the dsiudirs
head ai the time when the nectar that was churned ont of the
ocean was served to the gods, and Ra'hu attempted to drink it bj
loining their line. The sun and the moon informed Visliuu of the
fraud, whereupon that Deity severed the demon s head with bis
^iscus. But as the demon had tasted a lit^l^ quantity o£
qtnrta \he head lived and is supposed to wreak its vengeance
on the two luminaries. See Mat. P.u. Adh. II. 5. ]{8,. 16., Bh^g.
ip. VIII. i). 23-2'6i ^The fig. is ^fsn^ggJl^^rc RS ' the ' action of
Rahu which is not the matter in' hand f arg ^ HrT ) implies tie
action of an inveterate wicked man which is the matter intended
to be described,

SI. 35. 4 ^ ^ ti' ^ h >^ch T.he flat surface of ( extensive board formed
by ) his hoods. Gon^p. Mat. Pu. CCLIX. 7. H^irS'B*^ — on
the back. Ayy. Gomp, This is less common though by no means
eery ' rare, ' comp. Bv. f ^Q; "l^ai. ' JII. '4b.feaslil.7O;
VII. h and 70. BWti V. 4. V[pr t[\^ ^^ ^i ( Pan!
fl. 1. 18. Tlio words «n^ and jtv.^ are optionally compounded
)yith a noun in the gen. case into iein" Ayy., ' the' final sf of these

being irregularly Y f^ni^^nt T^^ft '^'fr^TTprir I ^id.
Kail. ) changed to !f; optionally llier^" is the Gen. Tat; e, g.

srrirriTnrra:, T^R^-^pf. When the last wprd has the sense of the
jbc. the final may be pjit^nged |o a^^ as hpre, the sense

i^pHig 5^ ^y'% See Gr. ^ 274. f^lTp^ff-'R^ P'^pS^'^y v^^^%

64

tlie bosom ( Jf^rif^Tt sec Amara. 11. 77. ); hence a portSon,
a corner of the ocean's surface, ffff^ i|'f^ *fff?nfr4 I'OC. Tat,
Tlie Tad. all. ^ ( f^f ) is necessarily added to a Tat. ending
in arfv^ by Pan, V. 4. 7* at^TRTn^ with bnt scanty regard.
The ocean seems to take but little notice oF the Tortoise
with his immense body^ For the story, see Mat. Pu. Chap.
CCXLIX. 26, 27. StfTir e-t presses Iiere * wonder, astonishment,'

( ^Tf% ). pT.-^lnTt'r:— 5f ftr«f?r ^^r ^f^rt. The fem. of ^:^*h:
18 formed in three ways, so t!ie other forms of the pi,

are pf t^JTP ftnd f^.-^ftl^: ; see s^f rt^Pt ^^' §226. The fi^. is
arthdntaranydsa ( confirming the general proposition about the
ningnaviimity of tiie actions of the great by the particular instance
of the sea),

81. 36. ^'^^^ — Indra. The word here may be Rtpft ^^
n^T^j Hl^ Sn5^ Tftr »m^r or— ^nL. The former is
derived by * '\ifr^^ Un. L 15i)} the latter by *it^^r ^^H* I*^n.
Vl. 4. 128. g^nrrit* ^;5*-— Maina'ka, sou of Hima'laya and Menu.

1^^ f^^Tnr%fTr^ ^ffJ^rwrrTrflL Knm. 1. 20. Allusion-Formerly
tihe mountains had wings with which they flew about and grew very
troublesome. To stop the evil Indra lopped off their wings witli his

lluinderbolt when hundreds of them flew to the sea for protection.
Only Maina^ka escaped the fate which overtook others. For this
legend, see Ra'ma^ Sun. K. Adh, I. 115-119. For the physical
explanation, see Notes on Rag. 1. 68. Mark the use of the word
^«arcf here. In the construction of ^TC^i^sr ^ or 5T5^-*i s"ch a word
\s not usual, its signification being implied in the construction
itself. Mr« Telang*s note.

. SI. 87. in^-«nj — since tlienj in as much as. qr^J ?^J- ( 1 )
touched with the rays; ( 2 ) with feet. rTrT^^ — of pre -eminent
valour; f^ showing excess ( ^*n;.) 'H ^r ^ f^ ^r^nrfr \H\Hi Pan V.
2. 121. pryftr-insult. Cf. H^?|TMr^ t^^ ^ft f^r Ff^^fTT: I
I^Hm^T^f^ I'^fTtT ?f %Wrf^ ^hT^ II Utt. VI. 1^; also ^Ki'mi

65

fNrn'iT'Tr f^ l?^r TTf^^?rr ll Kir. I. 45, where f^^fK >» th« same a
pi^f^ . Of. also III. 44:. V, L pT^frT which nearly means the
same things It properly means ' change, agitation; ' hence what
causes such agitation^ offence, injury. Fig. f^^cf.

^Ml j t^fi nft ( wall-like ) excellent cheeks; the excellence consist-
ing in their hrcadth or massirettcss. * JTOfiS^ffi^pT^r* ^5- WTf''^-
^ t f r S pl^ jgf: ' Ginarainamdhodadhi quoted by Malli. in his ^om. oa
I^&g. V*. 43. Or this may mean ^the temples and cheeks.
fyff% properly means B wall, fr. f^ to separate; a wall separates
two rooms, hence any thing that separates, distinguishes ( used at
the cad of a Earm. Comp« ). Jf^fif — * nature,' a permanent trait in
one^s character; opp. to fTfTRT* Comp. si. 52, last line. For the
idea comp. Kalidasa-%^ret ft T ^^: ig4H^% Bag. XI. 1.

*nd tiror ^ ^mnn ^^» fr^^r^^^gr I

Si. 39. Tiifcl^ff ^^ — "^^^ '^^^^ of the sL is that all these
qualities sink into utter insignificance when compared to mo*
ney. If one has money these Ate nothing to him. Comp. si. 41.
^t^ — Vlrtnous conduct, character. It is a word of constant oc-
curence in Bhar.; €/. Slokas 13, 42< 82, 109 &e, arnT^Tf:—
noUildty of birth. Cf. Mai. Mdd. II. 13. S'a. IV. 18. i^j^ %Ttf^-
Bravery is said h^ve to be an enemy as it often proires an obstacle

«

to earning money. A braye man cau never stoop to such mean
Acts as it sometimes becomes necessary for a seeker of wealth to
perform.

jBL 40 frf^Jrarn"— tf^T is peculiarly derived by Pdn. . (V. 2.

^3.) jrp:fr^rPF5rf^i%5rfH^f%5T^s-R x^

is the soul^ the lord of the body. It ia thus explaiued by Yaman

N^5

06

f^TPTl AlsQ-T^ir^rfT'rr J^^AL r Bh^ttoji, Ther^ are twci kfnds

of Indriif^'s, . Jn^nen^riyaB ancj Karmendrii/as, ilins giT^i^ \>j

f^^Trt ^1^ 't^ ^^^ ^f ^ \\ '^'T'l is the eleventh organ of sens?
inrhich is internal. In the Vedftnta ^^^J ff^^ ^T^^iK' and f^nf
Qre 8ai4 to be the four internal organs. According to some
these are the different faculties ponstituting the mind or ar*^!-*
CfPPf. Others add ^^t^fpc^ to the list making up a ^^^*
qr^ is evidently used here for the mii^d a^d not in the sense
of the Vedcintt'ns, ^^p^^^—\\r\ve^pMhed^ in full ( un-impaired )
vigour. ?n^ii[;-power of speech. STtfr^Ti;.— Copip. pfrnr ^^X
Pt. !!.• ^rfNt^Hi;. Mv. BT^^* &c, — becomes quite a changed
rnan ( in a^ n^uoh as he is differently treated by the Vforld at large);
see the next si.

SI, 41. ^tflHj:— !»% arm? nobjy born; ^pyH-?^': ( f?T )• Of, for
the ideas contained in the three sloka^ 89-41 th^ well kno^Yn Su-

m^ ^T^^^rr*. ^'^ ^r^cT: u Also ^5T*T^^^r2r?wvpr5wPrt^n?ti

^^ VW^ I ^Nr^r2?^^«^rnr fny^^: qft^^t ll Fig. Kavyalinga,
^ JTr- ^^^HT'irT'% explaining the reason of ^ weaHhy man
tiding considered clufPT &c.

8). 42. ^*V^?52Tn^--5#ir H^ ^^ ^ f ^Mf <TW Hr^: l Of, Qabha,
*5*fT^ q^^rTr^r^.* ?J^: — attachment to \Yorldly objects, associ-
ation with men.f^:-*TfwnTr j{v^j ^j ^^^r^flr»r ^T^^ I fkwcm
^rrRr f^ir^ PiPt; ^\^^ ^^^W « ^rnr^:— frR^rrr: t{^^\ \ ti^rRr

^f^f^^^' from ?pi^+ gfr^q^ ( BT^ ), ?^?^q:r^— serving, propi-
t ating a wicked map. In doing this one is likely by habit to lose
his good disposition. 5fq"Zf— impudence, impolitic conduct. B^T-
^f^pT — V*"t of proper care or siipervision. 9^|Tnn]T?''-^c&i'elc83-
))e§s . or . indiscretion ( not exercising prudence and jiidgment) in
/expenditure, including charity, is evidently a better reading than
.^[1T(tJ &c. where ^^fir means * liberality, giving away* Fig,
H^^rf^r r^^f^r^ indicating tl^e cpmraou attribute.

67

jSl. 48. 'if^J-rp.^ssf^ge out; money goes olit in tliisse three
^ayd. ^ &Q, The language here is rather condensed, f^'^^
ought to be supplied from the first- line after tTE^ lyhich means
* his ' answering to Tfi.

SI. 44. ^TPfl'^rS'J— Gut or polished on a polishing stone, ^ft^-
f«tf?T — forcibly struck i. e, wounded with weapojis. Tf^'T'.—
'T^T ^^' Ii>st. Tat,; reduced by the flow of rut. Here ^«T
has the same meaning as ^^T ( thin, which is a mark of
beauty ), This is preferable to ^^^Tf : which is a Bi^h. and
implies tho cessation of the flow of ):ut, and therefore the
poet uses the rather unusual Inst; Tat. ^f^^ — ^[^TfiTf^
jnwrPr ^^T Bah., ^^^nr from ^ to become dry or thick + Trr2
shrunkeii. Gf. ^^: ^^^H^V i^^^Tt^^Jl^^^f^S^fi I + + +

?T>T^: ^^^^^ mt^ f^ H^ ^^i^W' ^ Mi^^- m» 7. Asthe
floods subside ja antumi^ the rivers shrink b^ck into their proper
beds and look beautiful with their pellucid waters, 0/» 'ffT^Tffi^r

iT»T^rr«ar^ ^^m W ^^^ ^ Bhatti, II, I. Also Rag. JV,
19. 2J,

^t^rJi^:— ( ^^T ) ^^t ^^ ^^> ^^ ^: I Such a moon is
considered not only beautiful but also an object of reverence,

V. 10. JJoTH^ciT'T'Tnrgr^tr^ JTHTT^'^^f ^W f'T^i Kir. 11.

11. For the poetical accouut of the waning of the inoon, supposed
to be drunk h} ti^rns by the gods, pitrs (J-c,, see our Raghu (V.16.)
and note thereon, ^f^jp^;— Aii abs. noun from tl^. The aff.
fRfcf^C X^ji^) is, optionally added to form abstract nouns to ^,

^>Hf?i. 'IS. ^ &o. *^^^rrf^^ fiT^frr' P^n V. 1, v^2.

Hl^5&c.-— -as Chi^rudatta, the Ijcro pf the Mrch.; and not in vices.

Fig, Dtpaka, as the common attribute ^r^ is mentioned
once with regard to < t{^ ' which is iTfTrf ( matter in hand ) and
tvith respect to hPt &c. which are arq^grT. * ^irfP?R5

vpf^^ TFrrrOTfrfrr?»T5rnir ( f^^ ) K. p. x.

68

Sl« 45. <r R^ ^: — Hedaced in circumstances every wayC q^ )»
completely poyerty-stricken, y^fjc properly means the palm
hollowed (fnf^f^NE^B^* ^r?T: Amara ); hence by Xaiba/iana' what
is contained therein; also a measure equal to two palas, ^^ztTH*^
^^ governs the dat. See Pdn. I. 4, 56. ^'L'^: full of, »ci7.
wealth, .opp. to qfC^/hT:* Mark tho force of the prepositions vtft
and qi][. ^h«4€|f?r ( a ▼ei*h capable of a very large number of
meanings according to context* here, ) thinks, considers. ^^T^RTI

9T^: — hence; i. e. because of the fact mentioned above, b^*
^TP^^ — The state of having no fixity, uncertainty. ^qf^TfTrf*
M^qh r ^ tT^ HFT* I ^be last two lines are somewhat puzzling and
have been di£ferently interpreted. The best construction is — «f^$

»rf5 ii^<^:a^^ r Bi ^^ p grn^ ^rPrrnr^^ &c. The meaning i& that
since there is variability with regard to the greatness or smallness
of the same things it must be concluded that it is the state of life
of those possessed ;of wealth that causes the things so to appear.

SI.. 46. jpT^fli^ — Desiderative of 3i|r ; although a f^^^ root
it is here used with one object ftrf^SPlr^a Karm. The Fig.
• here is ^rqef^. tt^r-^^uivalent to ^f^. bt^ seems to have been
used here in a wider sense :-now, at present. This verse
gives a very sound advice to princes to secure the prosperity
of their states. The last three liucs contain an ^^m and the
metaphor of the first has not been kept up.

SI. 47. fli^— murderous, cruel, bloody. From f^fi;+?c added
tFTr«QftFt by • 5rf%?|rfi:iT ^c. ' P^n. III. 2. 147. BT^TH'-H^
^T tC ^WP I ^ith an eye solely to wealth; greedy. q^T^-liberal,
munificent, f^sf ^^^7 ^^ taken either as adj. or adv. in the
dissolution of the compounds, ' Fr??r5^T^r ^^^ JP5^^^^r^^t*Hf»
The fig. is g^TTf*

SI. 48. BTHBT — M l ^fgh< ^^ ^» power to enforce command. Bh-
marshi considers the word frrfTTr^fPl to bean j^tfcy^fTT i. «. as
including all people. The Brahmanas are specially mentioned aft

69

most deserylhg help and' protection, their priestly avocatioii
making it impossible for them to defend themselyes with arms &c;

^^ T^ ^ yrr T JTItTP — with whom these six qualities
( special aeqnsitions ) have no prevalence i. e, who do not possess
them, frf^fhrt^nr — taking shelter with a king t, e, becoming

royal servants or favourites* or qrf^ niay be taken as Yoc*
eiagular.

SL 49. Rf5T^?rTCf?rf^fin— >nH%^ ijig-: ( also n.) trftin^; f^
TT^S' R^'f^^IH. HFW& — H?? 18 the waterless tract now known;
as Matwir. ^^r^^iffi; ^Jfrrf^ ^fyRT^ f HT l^f; ^ f- ^+^ Uni
I. 7« %^— ^on the mountain Mern, the store housO' of wealth.
According to the Furdnas the mountain Meru is formed of gold
And jewels. It is the loftiest mountain on earth and the centre
round which the whole firmament revolves, ^pv^ ff^ ^f ^IPU' —
do not act or behave in an abject manner. The last line shows that
on' the capacity of a man depends his fortune, and it should be
rightly undierstood to counteract the effect: of the fitst which is
fatalistic The fig. is fi^Ftf* See si.. 57.

SI. 50. iflT^ — moving within the range of the senses ( ifr );
hence, known. See supra si. 16. ^r^v^ft^TT^ — words expressive
of our pitiful condition, supplication. The fig. here is Bf^^Hfisi^^r.
Some liberal person is addressed with these words which apparently

refer to the cloud. snr^^ST^^ is thus defined: — iT^T^t l^ M^ l ^r

w ^ %^ JT^prrM^ K. P. X.
SI. 51— ^rrr^nnROT— ^n^>^ ^ fi^H^^ ^t; with close, or

assiduous attention, ipnT^: — such, referring to ^r^^rv|K in
the above s'loka. Although the s'lokas are not much connected
with each other still the poet allows the ellipsis to remain because

it is so easy to supply it. ^rf^ ••• %1%f^-6ome... others. ^^
'n^fflC fR^ W^ j[^:-before ; every one that you see. The fig,
i8Wr^5?nr^^ here.

TO

81. 62. s^rgnTTf^f t -r^^attseless strife, nnprovoked quarrel*
^Ti refers to eaoh of tlie nominatives foregoing4

81. 53. Ever/ serpent of a particular species is supposed to
have iu its crest a jewel which shines by night. 'The verse is
attributed to Cha'nakya. See Kdvyasangraha p. 293. and S'a^rng«>
adhara p. 63.* Telang. The fig. is fS'F?! by ^TT^'nJ. There is
however a mixture of ^^rg if f^f^g^ ^ also*

SI. 54* The language ,hiere is somewhat condensed, ^rr^:;
J^T^: and iforzf^ have to be supplied with every clause; . fftuH f ^t
Ufteq-: Jffn: ^^rrs'^rPri^ tt^^T^ &c. 51% thc^^ <wie who likes to
stick fast to religious observances. qfrPT^is derived from f e Rty q ' , .
gi^— ordinarily means JT?r5!^rf}r^ (from 'Tt+^'IL* ^^^ vt being chani«
ged to ^ by Un. IV. 123 ) on*i giveii to corttetoplation; hence
here a man of teserve, one who keeps silence. * ^M^HT Sft's*
Amara. Veddntic meaning is f :^c^f^HH*(l«* 9^ ft^-

^^: I «ft?mn>r2nKtvr: fttrfrv?r§PTFc^% u Bg. ii* 5G. a??pctn'-"S-

^arf ^ ^fT; I P(f^^ g^*r?^ ft'cr^ gfarc* l The piossessive aff. c
here implies censure. stPT is used here ^f^fT^ '• ^* ^^ express
possibility; or it may have the sense of 'indeed.' ^T^cT* branded^

SI. 55. ffpT— is refgafded aS the greatest of all evils, being the
origin of most of them. Of. 'rfw ^R^^ sfTrtTFt.' n. I. 27. ^^

«r^rRTHt ii:s" ?rr^?rr ^ ^mt ^v i ?fpT: ^t^%i^ wni, ^f^ N^

^:<TpT%r^^f^1 M Bhag. P. arjf^-Here the ;lf1* shows f^fhT or
opposition. ^^: — If a man has ^vfv^r his courteous condnct will
easily win over strangers and so there will be no lack of relatives to
him wherever he may go. »f^: — The other reading \^^: yields a
better sense and ought to have been preferred. Bhartrhari considers
Vidi/d as the best treasure. Cf.. SI. 16, 20, 21, and 103. BT^nT^:-*
C/. ^rf^cf^ 'qr^fS ^i^l II M R^^ I Bg* II. 34. •if ^ftalfcrTK-
ft«T%^ iPr^ ^^: I Mrchh.

n

Si. 56. f^^b^f^%;T ( Inst. '|?f^ ) ^^i rehdered pAle hf
( the overpowering light of ) day. BT^^CH;— ^rfl *| Hfl't^t ^^ I
Nan^ Bah. ^nr?t:-^^$ aTtfrfrT^^^ rt^ I Cf. 'dnlett^red, illi*'
terate' in JSnglisti. Waiit 61 learning becomes a disgrace mord
nlarked in such a case. ^ETcfrrf^^rJ — Here the wOfd ^^ is to bd
ehiphasised. ^qr^or-Both aratrjf arid ^t^T arfe admissible as
th6 j are used by classical writers. The change of 5f to "t is ex*
plained by deferring it to thd ^^df? gi*Oiip.-oif ^: j^p^; — a wicked
man gone to the courtyard of a king's palace. This may ^IsO bd
metaphorical— who has curried royal favour. This sl. is quoted in

the K. P. &d an instance of the fig. ^^^^T- 3T^ ^rfirf^ ^^^^
^[PF^ ^rt^^rr^PrRrrfff^ ^*TTr^f>rTiftT: ( of causes which are partly
agreeable and partly otherwise )• It id denned As — rTf^T^t^'

%cf)^TT«.^4^K^Tlt«hl' W^ I '^g'^r>S^ I Here the tooon alone
obscured by day is sufTicient to become a ^alya ( sore aJDOiiction )
and yet othei!s &i^e mentioned^

SI. 57, ffrnrir-Here the word is used in its general
sense; any sacrificer ( comp. ^f ^ f)i(^ S^a. 1\ ) and has nothing
io do with the priest of that name at a grdat sacrifice* ^{gT*t-^
This is not the pre. p. of th6 ro6t as it is always Par.^ but formed
with the afT. 'qr H^ t.l see note on ^fWn*'^- sl. 12. TT^i-^
3^^^f^R^. fire- 5^+ of^ ( 3T5I7 y The fig. is f^^rT which is thus

defined— p-FcT: yft^ (^'TTpft'T^^m^^W) ^Erf^TT ^-
ftTiPTH I K. P. X,

SI. 58. '^^Tt— '^S^T ^ ^^TTSPT: I ^^ frota «^5+?^ (5T«t)
a possessive affix added to the words of the f^i^rf^ class; see Pkn.
V» 2v 97.$ garrulousj officious, ^(^^^l — The proper form is
^^INr:» if wo add BTf^ W^) ^y ^n^Pt«C — I*^"^ 11^* 2. 155.
Gf. Amara ^^l^iT'F'Tr^rT^ ^r'^ftV*' But as the form stands it
ought to be explained as ^iFH^ftfft ^T^'Tt ^ft^^T: 5r?T« ^^h^«»
«T^nr?^ — timid. For the meaning of \PW^ cf, * ^?j^ JPRFTr ^ifit-^

72

?IT^Mt' Kag. VI, 20. 9T1^t^rt(: — noble-born^ polite in behavlonr,
courteous. ^rftRRpt — Yogins Lave anpcrhiman power by their
practice of contemplation and so thej must know every thing. But
this is unfathomable even to them, ^^qr^i^;— difficult to obtain

success IB; difficult properly to carry out. The other reading
^f^[f7; for "g i f dt^ ; avoids repetition, the meaning in that case
being ^delirrous'; bnt when we look to what the common
parlance is in this connection, this reading does not seem to
be preferable.

SI. b^: ^•^-gr^[Tftmn btPst^: ^mf ^ ^ ^nwr*, ?r^;

Bha.; of one that has brightened all wicked men, u e. a scoundrel
of the first rank, who has brought credit to the whole class, f^^
^gpy-^C ^I^W^ r* RrtTt: ) nnbridledj one licensed as ft were to
indulge in all sorts of wicked deeds. Sff'^l^ &c. s?r'^Nr ( ^TOH^)

H^r^ ^lfr f'* ^. It will be inappropriate to analyse as ^^^ffit:
since it continues evien now. With the reading f^^cf for f^^^ the
jS'ense is- — 'whose indulgence in wicked conduct commenced before is
now developed. -Telang. In this case dissolve siP'srniT TVn^ Rr^q[?Tf

SI. 60. This verse very cleverly describes friendship as
l^e find it in the- world.- Insincerie friendship shows at its high-
est at the very beginning, but gradually vanishes and' is'
cfompared to the shadow in the morning which is longest at sun*
rise, and goes on contracting till noon. A good man*s friend*

ship however is hardly perceptible like the mid-day shadow but
goes on steadily increasing.

inff-^Fein. of jnp; also tt^; see note on SI. 20. f^^^b ^ — to be
connected with ^|^vt>l &c» by what is called l^ g R ^sft ^T'^T^ like
^^re^HW JT^SP^i see ^oie on if^ SU 26, The fig. is ^T^.. .

73

SI. 61. h«t:-&c.— ^«nnT#^a Dvandvfl. o^^: ftfttfr ff^-^
^^ H»r*Ftnr«% %^^. Bah. pT^si^rrT— those that are caww?*M/y
enemies; fH'Kin'^'T Ift^J I The fig. of speech here is ^ll^liJ^HI'
which is defined as • ^qirr^^ WH^ SKPr^TPTT ^HT^^^: K. P. x*
Here ^S)^^, >it^ ^nd Pvgj^ are mentioned as the respective
enemies of ^, iffTT and ^SR-.

SI. 62.' 01(^1^ — close application, strong attachment. ?^ ^•

^ntgif^J— *There is also ff^li^ H??nr bere; j^ ^: ^^i^i ?lWn^

gfr fTt I We have preferred the sing, to the plural as it keeps

up the uniformity of construction with regard to the use of
the sing, throughout.

SI. 63. ^l4H4dr — ^clevcrncss in speech, command over lan-
guage, eloquence, ^s^^^ ^^ — From the way in which tho
study of the Vedas is' frequently referred to in these S'atakas
life may infer that Bhartrhari was not a Buddhist. Cf. sl«
^5, 67; see Introduction,

SI. 64. ^^nr means arrf^ according to the commentary and the
Vis^vakosha; the word also means haste which sense will also
do here if we take f^if^ to mean ^TfTCf^T^ ^s remarked by Mr.
Telang — * It would mean the flutter of preparation to do due

honour.' PrtPpTT* — fH^H * BTPPTT* ( insult, contempt ) ^^r9(
^rf^* ^C: essence, gist 'm^\ ffX^^l I conversation about others
without meaning the least o£fence; even the pith of which is
free from disrespect to others* ^f^v^irr^T^^—the vow of stand-
ing on the edge of a sword| also, explained otherwise as the
practice of continence even in the company of a young wife.
See notes on SI. 28. This SI. is quoted in the Kuvalay4-nanda
M an instance of ^Sf|i(|<4^K| with the following variations:— »

74

'^t^^:! Rr^^tr ^H^ifftr ^^^ nrg^ir^? ^^JT^^^raPFfri

SI. 65. ^^iff'*— cliArifcy. Cyi ^^ qrf^: si. 7i. ^cJTT^^r: — some
take tins with ^ITPT as well as with the nominatives following it, with
the necessary change of gender. f^»rf^^-ft^^VfrESfK^ f^^rf^^ft
orer victorious; ^f'T'^y^'^ &C'. Some separate f%*rR" making it
an adj. to ^i^q^. ^f^ — Loc. siiig. of '5^ which optionally becomes
5*^ from the ace. plural. ^ffT also occurs as a word by itself, but its -.
use is rare. *^^r^^ I'^^TTT^ 'W*'* I Amara. 'sr^T'l. — ^o\y knowledge*
or knowledge in general. Cf. 6U 71 infra. The fig. is f^r^t
since there is the manifestation of the effect H»^^ although its cause
^^ has bteen denied; ftT^znr: [ ^J ] jrf^l^^T' ^=in^^P?fr-

fl^rt^r I K. p. X.

SI. 06. #f r^?y &(J.— Rjc^prf ^^rm: pj^^q'nT.* i wvr^
^fTsgr 't?rr'^: rr^n* fwr^^nr* lik<i a dense ( ^^f ) line ( ^rnf ) of

rocks &c. The fig. here is ^qr^i ^ the simile-expressing
\^ord being omitted in the compound ^fTcT^fp}!^* I^or a similar
ide& see si. 6$.

SI. ^7. VrprfRr ^ ^i|jr^— even Its nanio h not heard 1*. e. no
tr&de of it is left. ^TR"^ V. 1. known 1. d. through the medium
of the ears. gT|fnfrfttl''tf— hy reason of its possessing the form of
ia pearl. *^^^lT7n^~Ii^ Swati t. e. while the sun is in conjunction with
the Constellation Svati. It is supposed thilt at the time of the sun
coming 111 eoi)juhclioA ii^ith this constellation the pearl-shells burst
open and the rain-drbpS that thej^ reeeive into their cavity form

•

pearls; see Brhatsamhita of Varahamihira XV. 13. Cf. ^TPSfff^^
^^TfCT a M4U I. 6. ^»Jfiff^9Kit-^A t^^arl of first Watef ; isrq; is

cyidently preferable to ^r[ . BT^ &c.i*-^3f\;^ <t*-^8WV ^*nfif '
.aT>sr-Tn tTTf ^r 5^r ^W I *rnr% — Since this verb is repcat€id'
a strict rhetorician would detect in this ^TpTifTTT^lN' ( *'"e fault of
repealidgaword with the same meaning ). tli^ fig, is 3T^!^di«^«(ra..

Si. 68; Sioiiie take if^ with >t«:, b«t that is not good; thd.
colisiritcliott should be ^ ^^ flrT^ ^^ISf rr ^?«FH^»I. meaning * she,
that wishes good only to befal her husband deserireS td b^,
called * wife, ' ^t7^>|. Mal^k this gehdbr of this word which is
neu.; the geiider of Sknskyt words in some cases is quite arbitral*/ .
as remarked by I^an.— f^ifJTftri^ t^nfTTM^^^rRS'^^^ I OA
tlie word ^\x which is masc, and is always usdd iii

• . * • -

the plural. S^y^frt^r-J'y^ fKitPl 5*^?^- The a£f. ftfH; (0=?^)
ts add to ^ after the words mentioned in the Sutra gcf^J^HRT'^^*
U'^tj trcT: I Pan. III. 2. 80.

61. 60. H^^H)vTT«^^: — rising to greatness by humility, ^^r*
^f Jar^rfi — pres. p. of the causal of k^x^ l^hcir appreciation of other
people^s merits is in itself a sign of their possessing merits. f^cTrr^— *

%^^nf^ gitrRr If^rf nn: atr^T^sf^f^. j^f^^^rJ- rebuking*

Contemptuous silence ig tile best treatment for a Calumniator.
^rvt'^^t-BTrV^^ftrrr tidmirable, «q^t ( ^^ft^H! ) ^^ H. I'he
fig. hero is ftfhTrHW.

SK "^O. ^fttyf3i#^:— liahging Vei*y low. atj^S^tfJ— ifol
haughty, ^^Rfp^: — with the acquisition of i^ealth. This sh.
occurs in the S'ak. Act, V, l^he figures in tiiis si. accordin|jt*
to Raghavabhatta are f^qr^T?!!'. 'TR^fJTRTT^'^r'tr ( RfT^^ ^Nf-

SI. 71* C/. si; 65. supi'a. The fig. here is q-ft^nprr as the
S'astras &c» al'e specially mentioned as imparting beauty to
tho ear ^c» to the exclusloti of tlid ear -ornaments &c. It ig

76:

thus defined ftypBRTT'TI^ 'TT Sfrf^ ^ ^H^t-H^ ' I ^ll^Fir^^rftfTT
iTft^^Wr ff ^ ^9^ U K. P, X.

SI. 72/ <nr^— Theabl. by * ^Trrrnfrfrftf^^f: ' Pin. I. 4.
27* 7^<^^ ^^^^ wbioh a person is warded off is put in tbe abL
case, ftr^inr ^inr^t— may mean ( 1 ) fH ^Tmf^ ( fir^PK^
9pfPt ) Rrt S|q<i€<R [ urges ( his friend ) to apply himself to a
Kork beneficial to him* or ( 2 ) afr^ifr«f ^TlT^^'^ — sets himself
about the accomplishment of his friend's good. The dat, is

to be explained by * f^JrrtffTTf^ ^ ^\^f^ WrRrsf: ' P^n. 11.
3, 14. When an infinitive of purpose is not actually used
in a sentence its object is pnt in the dictt. case; qr^^ ^ff ^ ,
H i ^ r ^^ l i^S ^rnft^^f- Sid. Kau. btpt^ ipf: STm^T: I

SI, 73. P f ctfHft<tii)fj | — causes to bloom, opens. A. denom. yerb,
derived from RpeVT'cr with the aff. f%?f ( • ). f^^fT^-f^r^nf: Wk^i
(fold) BTfqn;; full blown or expanded, iryi f I W^^tf;^ ^ oi| \ <^ t^
^ r f^qfi^^!!*.^! :' Amarav |)^^-a white lotus. Like|[r^ it is a
lotus blooming at moon-rise. Hi|«h'^i(4' — a collection of ; properly a
circle of; ^ ;R^ r <^ 5 TT^*!.! Amara^ ^iT^^rf^* — *o be taken with
all the three — ftfcfnc, 'qipjf and sn'n^.. arPT^tT — application,,
resolutely setting oneself about. Figv Artha^ntaranja^sa.

SI. 74. 'ij% — Mr. Telang reads q-^ *some'. ?r qrf, however, serVes
as a better correlative of ^ and gives proper force to the main asser*
tion, o ^gei; ;; — wlio bring about, accomplish. 7^>T^: — OTT^

^ETnhr BTPlTi'^TM ^ <• ^* without sacrificing their own good.
^^nflTq'— «. «. f«rr$ ^rrwf^rg^. See note on f^ffTTT 8l. 72. ^
fHvifif — Read ^ jr frf^-

SI. 75. ;j^ — at first, i. e, before it was placed on fire. ^fTT—
(1) heat; (2) trouble. (^ — 3T?r\jnc^ Mark ! or,, surely, verily.
xi»HH<i — eager. ^;f 9\^H 9^^ — reunited with the same water.
^ T M l ^ - — becomes calm, settles down. The stanza draws a very
nice moral lesson from a common occurrence in the kitchen. The
jullk on being well heated begins to boil over, but if water ia addedr

77

toit, it settles down.-r-Xhci I fig, is -ar^fF^Tt^nrnir; there ia also

;S1. 76, f^i — when repeated this has . the sense of here — there'i
ih one place, in another, ^^j? or f^c^ is described as lying on
the water of the ocean, and so' he is called ^t^^ir gfY ( Amara. ) and
^[fkrf^Pf^^- 3rt%^^— family, a host of ( ^EPfRft^: fTtsyiiL)- trtt^ftf-
qp^— Of Kes'ava's enemies-the demons. For the account of the
K&lakeyas hiding themselves in the sea see Mali. Bhar. Van, P,
101, 105. ^QT^rf^f &c. — chains of mountains seeking sheller
(^8ciL from the wrath of Indra ). See note on sU 36. Com p.

•l^^ ^T^Hlt 'T^^R'TnT^^ 11 According to the Hariy. Maindka
appears to be the only mountain that took refuge in the sea. The
poets speak of more mountains as having taken refuge probably
only to magnify the greatness of the sea. ^^I?: — with the fires
that destroy the world at the end of the creation. The commentator
lEa'marshi gives to this word the sense <|<tit^ ^ yy ^ ia f) <| f ^^qr: i^
addition, but this is quite obscure. ^^ is also a particular cloud
though it is not intended here. For ? ; 8 <iHHM see Matsya Pura^na
OLXXIV. 49. €«. wg., and Mis. si. 9. This may be looked
japon as an instance of BTsr^^tfR^^r the a?5r^^ being not directly
mentioned.

SI. 77. In line 3 the Kiruayasagar Edition reads iT^RTPnT
for. ij'csTf^ which will only suit with the reading q^nPl for
^ni. 5°rRL; as it stands however it is entirely objectionable
Mr. Telang thinks the construction of the stanza to be similar to
that of Sis^ I. 51, which is according to the- Siitra ^g^^^v^^rn^*
(^i|^ . In such constructions all the verbs must be in the Impera*
tive mood. Here irrTH^MT* must be considered as equivalent in
sense to the Imperative mood, fjy ^ urn^ — Mr. Telang adopts tho
reading '%f&rr»i.. But then what does q?f^ refere to ? Certainly
to the actions indicated by fyj^^ &c, so this amounts to ^cH^ ^(kH
^Eftir ^f&Tni,' ty^PT is therefore better. Such acts are the sign of &o»

SI. 78, .3'^<V55«i^;— full of nectaiious holiness >. or holy

78

|[r^^ I magnifying to the ^ize of a mountain, making mncn of.

^fnf?rf:"^some, few, rare, Mr. Telang compares with this the usq

of ^f^ in Bhag. VII. 3, q%^ ^r-^r ?F^r "^T ^^^raH*Nii^
X^j{T^: I Ra'iparghj,

SI. 79. ^ HPrft the mountain of gold, ^. ?|*r?nf5r- — Kaila^sa
being white ( on account of being covered with snow ) is
considered to be a mountain of silver. This cannot be IIima-»
lay a as gome take it. Cf. Meg. I. 58. ?ar^ &c.~The trees on
other mountains are the same tliat they are, they are not changed
into saiidal trees as they would be if they grew on the Malaya
pionntajn. !N(a1aya, a mountain in the south of India famed for
jts sandal trees. H r^ fH^ -we hpnour. Cf. ^^^ imr ^^J Rag,
yill, and Malliua'^iha's com. thqreoii. The fig. is F^Ct>=lPTra"-

SI, 80. T^HfT^'* — with the 13 valuable jewels (churned out
of the oceaii before obtaining the 14th — neqtar ) ifj'JTf^q'T ^flf^
ff ^nftr — ^^d "ot *'*^^® affright at the appearance of tlie dreadful

poison. f^f^r^??^-The abi. by ^*f KH I ff ^r'Tir'n'f rtrHi3'T^*'5^r-

fTij^l Vait. See A. G. § 76. Cf. TfTK^^^H^T ^ ^Tftc^^n^rT I
Tlie fourteen jewels are mentioned in the fpUowjng verse — 17^^:

c^frTf^^ryrr: i 3^^^^: 5En?3(?rr r^^ ^fv^- ^w^^ '^P?^ K^^u^

^rgf^ srfifff'T f^%^ ^ H^t^*?. ll For tKe story, see lla'md. Bal,
10 4:5. Blia'^ pT Yill. 6-8. Ni^ S'a. 27. The fig, here

is STiir^fTr^^W.

SI. 81. 9rr^ — n^ay better be taken as an ady. of tinae; at one
time, at another. " jtji^ ^^fr — *rifJ'?nT4t will be a better reading as
remarked by Mr. Joglekar. ^r^^Tr^^-^CTp^^^ ^f^^f ^T* Having
a liking fqr S'ali (a superior kind pf paddy ) only. q^itjjvqTO— One
waring a wallet. f^52rr^-f^5i|r*iri'W S{Ki I »nT^?--Jr^^ »Pr:
BT^'Sf^^ ^J 'HT^^; (from HTfl+f^Rr: ) high-soulcd, also wise,
f^ shows Jr|-?[r^ir. ^rr^f^-C ^r^ sr^^^ Iffrr ) One that seeks
lo gain his object. This as well as c fi vai r v TT^? and ^f-K f^ tflT are
formed by affixing ^ q; ( pTR: ) by gc^STFrT^ f^f^T^rTT^f^ ( ^

19

jfl lidded i^ a r^ot in tb.^ 4Siense or *]Q the listbit of. Ythfi^ it Is. prfin
c^ded bjr a noui^ npt.de^o.ting a class). . ^ .'

S^. 82. ^q-^»j— Subduing tb^ pf^sajiou, tranquillity. STHft^— »
One possessing absolute power. Tbis is tbe only concrete noun
used in tbe sloka for SfHT^^. f*^Q ^\^^ f— freedom from hypocrisy^
^^rni!. &c;— sonie take this to mean *of all persons, ' in which sense
3^ would be superfluous. ^^cf^K^m cause of all i. e, ^^^>
(I^Ht Tr &c. ^W-a rigbteons course of conduct.

SI. 83. ^r?f ^r-r-is equivalent here to ST^^. ?irf^^?(-See si.

2S. supra. vfhT:-f^^ ff^»f(?r^'T?f^ff!:^^T^cft^ i\ Ramarsbr.
The wise.

SI. 84. >miXR^— >Wr WW ^^> rTf^-wbose ' hopes ( of
escape ) had been baffled. 3RT»^ &c.-- c||iu.^ /ftpgrtr. ?T5^^ rT^;
whose body was pressed in the basket, ^pn* *<^Rf^'^t:^—
whose limbs had been weakened by hunger. prnTrf*!^ — ( f^^
3Tf^%; Pr^: Rffir Uu. 95. III. ^ftr ^^^) raw flesh. ^ ^^—
When a noun ' indicating ^cause* is U9ed the effect is often put in
the Loc; Apte's Guide § 95.

SI. 85. ^r^ &c.-r?:rr3 f ^ ^p^ ^T^ ?tqT^- The word frr has
a double application here* asi applied tp the ball ^r^f rf means
well-rpunded; in the other case it means 'of virtuous conduct^
whose course of actions i£^ well-regulated. C/. * f?^ R^'?r^^Rn%4

ir^Tprr»C ^^s- v. 33. Br^^nf^'r: 5? Rrs^f^ ffEgfh^r: 1 not

abiding, short-^lived. The Fig. is arq^^^^^F^ and Irq'.

SI. 86. H5^:— **Tfr^T?^H.^*H^r^l^r^"3:^S^'^ P^. IV.
1. 161; »r5 + ^q[ with augment «(;, q^^Sf; with 3f>|^ we have HTJ^.
TT^^rff^T— 1^968 not Quffqr, is not ruined. The construction of thip
second line is rhetorically faulty as Tsi refers to ^TT*? which is not
prominent being the member of (^ compo.\ind^ The Fig. is- ^qcf r in
the flrst half and ^^m in the aecojE^d.

Si. 87. ^T^^^-increases, waxes. Tl^e root f^ with ^piy, pasa,
means to grow in buU^, to thrive, as. B^f^ means to decrease in
bulk. . ^yc(C2(?^raro not grieved. f^JrTr- — overpowered by diffi-*
culties, ^ ^ RfTfT — is perhaps a better reading being easier*

80

SL 88. ^— guide, adnaer. Cf. lT»ir^%?Tft tf^*<*>a i ^*(IU4
Mud. II. ^^^fH — ^be spiritual adviser and counsellor of Indra,
For derivatioti see si. 84. ar^irf : ^n? ^^s — who, as is well known
( l^nv ). enjoys the favour of Hari. qxHIf:— nr WT: ^»g^f^HHL
|Trfni.rni*fT5 (^rr.); Ht. sprung from water. The name of
ludra's elephant obtained at the cliurning of the milky ocean.
^^;^^rrT-~iuay he taken as a Tat. or a Dwandwa. The
latter is preferable. . ^"^ — means here the accompaniments of
royalty. ^fH": had to yield, was routed. f^^^Ropj — A poetical
license. The poet's meaning is \^ ^rr+ ( Tl%5 ) l^^KJ^ and so the
two words ought not to have been compounded. As it stands we
may explain \%^ ?[rrt It^TTT'I. I Pt^ Rt^ &c.^Thi8 may . be
taken in two ways: — P^^r? as an interjection, and f ]crr ^t^
separately; or the whole together as meaning — 'Fie upon vaia
valour.

SI. 89. finf . f*« e. the good or bad result of their actions,
happiness or misery. <iff|-H?«|fi — *aT^'ft ^:^ ^rnnT: I Amara. Cf*
Sl.fl. 94, 96, 97. Here there is a reference to the two of the three
divisions of Karma made by writers on metaphysics, viz. ^f^f^,

z([K^^ and pF^nrfT. ^^ ^^^TT^ gr^ Hrs?ni=Sf^^

Q'f^^lT^T ^TfK*' ^rr^: ^'he construction should be noted. When the
potential pass. p. is used as predicate the noun or adjective coming
after it (as ^t^cfT here) must. agree with the agent ( gf^^ r here )•

SI. 90.^ ^nr«Tr?:-a bald-headed man. ^nrcf HfPi;— broke with
a loud report. " The fact of the tree being ?tI^ ( Palm ) adds to
the force of the lines as it gives little or no shade*' Telang. The

fig. is ^i rt<<r€ ire , Cf. Hcftrt frTfffH Ifwr* I a^ftrt

SI. 91. H^^\>j^*t — trouble from qf — viz. ^ff • Cf. the last
line with f fefeid HP i tF^fir ifrf^^ ^: ^Tif : H. *In the Kdvya*
sangraha this stanza is given as Vetklbhatta's. p. 89/ Mr«
Telang's note. The fig. is yr^t ^-Hi^^ l ^ and 6RT5^rf?yT.

SI. 92. ^irfcT the subject to this is f^fcf: to be supplied from
the context. 4!rr7^'— some commentators interpret this as iT^nr^*

81

It scorns, however, to be used here 3TT>Tn^ 'indeed/ does create.
tr^q-^^^fi^—The jewel of a man (J^q- ipr r^^RL); ^^® ^^^^ ^^ '"®"*
It may also be explained thongU not preferably as j^q: T^pH"
( jewel-like ), Cf\ ^nfr iTr^ ^c-jH" cIST^Rm W^-^ I.Malli.
on Uag. XVL 1. ajrj^^iir— an ornament (bcautifier) of.
Here Fff?; ( 3T?T ) is added g^^fr. rTf r>— tT^ refers to J^^?^-
Some take this to be equivalent to ^trrft". ^r^^TT^Tf^— ^ ^ ^^'
tfc'ff^: the inotncut a man becomes a Parmharatna* riV^^^ ^

SI. 93. ^^r— is equivalent here to ^f^. fhfT^^cT^ f^TO*"
jriic spring is the season for the trees to gut forth new leaves.
^^ a thorny shrub growing in a desert; it is eaten by sheep and
camels. ^7^ — an owl. arft" stands for «^. ^^^ — ^^TCfiT W^fft
^^: i ^^nrr g^Rr 5fi*fpT tfr* ^r^frr ( urges men to action ), from
^-f ^^1[.^^ft; ^RTfr ^; i* is irregularly derived by * cr»Tti«ita,5
&c.' Pa^ii. III. 1. 114:. t^|7i?i7ggir— The l>ifd ^\n^ is supposed
to drink only a few drops of rain water when the sun is in Svdlt\
Various discr-cpant stories arc current about this bird with which
every one is familiar. %q':-^f% ftr3i?0f^«

SI, 94. ^TT^^'f'— A denominative. W^^^ is added to ^t{: ia
the sense of 'paying homage to'; TTT^^f^ %^riLl ^J^T^nfh^- 1
Sid. Kau. on Pa'w Ilf. 1. 19. a-^ — here used to introduce

' so

tin objection — but, arc they not &c, 7 ^rffqfvj':— accursed fate. Cf.

^^^^^^ S^ak, VI. G. frTr^rvn^r%?iPrf if nrf^^ f^^r^: \ Sis. XI.

"04:. The word ^^ is also similarly used. See Vair. S'a. sl. 8.
The word ^tfqr is more commonly used in this sense bnt at the end
of a comp.; sf ^cfj f^R;HR% ^RMF^^ri^H 1 Mud. II. m^- ^^
^H^d^H 1 Utt. I. ^r^Tr:— ^<r 'T^B^J^Rr ^^nr? I "nder the
power of fate. The gods, Indra included, are finite beings whose
<?xistence as separate deities terminates at the end of a Kalpa and
whoso sovereignty in heaven is not permanent. Jnrfft^Rf &c. — fr^

%Tt^^^ RfTfy^^^^ ^^ U^H^ri ^H^4»ti; rnf?rf^^ s^r^ft^T^ pre-
determind, fixed ^H^qrfi' ^rf& ff%. Even VidJu has no arbitraiy
power to dispense fruits. It is entirely guided by men*s actioni^ iu

N-G

82

the distribntion thereof. The poet here distingnishes between
Vidht and K&Tman. — ifTi^^T:— Every action must bear its fruit,
good or bad. Cf. '^ ftr gFR^Pf ^fNr5%' Mahdbharata, and the well
known Srarti '^ l ^-tf^ ' ^^ffif^ efr^' &c. sf ^^^i iTH^frT — The dat.
by *;T»r:^f^fT^Tf R'TTn^^^i^s-^irw' I Pan. II. 8. 16. Heron'
SH^frl is equivalent to sfff?^ | The gen. may also be useii with

words like jj^ &c.; 'sp^ff^^ ^rff^R' ^TT^: I ^ 'TjtlSt^T^^"
^^flf ftr5HI Sid. Kan. Tiie Fig. here is ?=nx wbich ib defined as

MTtiMia^^^^ T ^T^c^K: 'irn'l^:' I K. P. x. S'ara or climax is
that in which excellence rising successively ultimately reaches its
culminating point.

SI. 95. g 7 < 5r t^ <f ^ — ^ike a potter. Here the aff. ^ refers to
the f^Rirr 2^X the work of forming things which Brahmd has to do
like a potter fashioning his clay-things, ff ^r^ Hf^r^- in the
cavity of the immense vessel of the primordial cg^, ( bursting which
Brahm^i came out and out of which tlie universe sprang). See Maiui.
I, 11 — 13 and Mat. P. II. 24:. et, seq. ^^-because the two
shelves of the eg^ from tho extrumo boundaries of the universe
within which every existing thing is situated, f^^rf^ — restrained^
chained down as it were, f^^l — The name is thus popularly de*

rived— iT^in-ff-^Prf ^'^ lET^^r ^r^^ 'Tfr^'PT: I ?I^»Tr%^f«^^ I^OT-
ff ^nrr^' JT#<r^r<^ n ^^rTcrrr^^ — two constructions are possible: —
( 1 ) TfT niay be taken as meaning a forest ( f^r ^tiKT ^ 1^ )
and R fr ^ cK% as a Bah. comp. meaning 'beset with great difficulty/
(2) The other way is to take jj^h as an adj. qualifying ^ ^Itfch ^
( a noun ) moaning *tho groat dilTionUy.' Tho latter way is pre-
ferable, Vishriu was cursed by Durvdsas to undergo the peualty
of being born on the earth ten times. The ten incarnations are given
in the following couplet— h^W- ^»ff ^f^V ^n%^ ^[U^^- I K(^

?'^+t Un. II. 22. Tlie S^rntis derive tho word dilTerently. Cf.
^T'^n^'mr^'^SSr^ ^^^ I Also ^^: ^t^nfT ^l^HT^ f IT^ft

^^^2r»i. I ^m f f^^ ^^Tw Fy^?^iT# Pr^ « Ska. P. ^T^jT^rpr-

^>r-~^'TnTO^^Pr3^*^Tr<^'*i » Madhyamapadalopi comp.

83

m^ft^ — a Imman skull. The story of Rn<!ra's begging with a skull
in liis hands is given in the Ska. P. ^;^: — see si. 93. According
to Ramarshi the term ^^ includes the stars and other heavenly
bodies ( ^j^^ f^^TfWTIL I 'T^^JTrf % Tf r ^f^ ^Hf^ I We
extract the following from Mr. Telang's notes: — "The sentiment
of this stanza again shocks the orthodoxy of the commentator.
One copy of the commentary has the following. ?r5Trft"^^t^'rr^-

TT srr^^^ ^^ Tf^ ^ ^^f%?ri i rer^^rTt^^ ^^ i

'T^^^^FT^rU^ II But the idea is not so uncommon a one as this
indicates. Thus in the Yoga-V^sishtha quoted in the commentary
on the Ramayana p. 12 ( Bom. Ed. ), we read rt?frplr ^rPtrir f^T^i

^rf^cT^ w^^ ^ II Rfif^^nt ft rtT^i^g ^ i ^vm^^ H1%«^i%-

And this is given as the occasion of Vishnu's incarnations. An-
other account of them may be seen at Matsya Puran XLYIL, 6L
103-4, where Bhrgu says to Vishnu : «r^^% ^rprrfi" ^^'H'^^ ^

Prif^r II ^t^ttt^ ^rHii5%f nrf qr'jTT^^ftr ii frrrttRTPr5jR5T Tfi*

>ir^ 2T: JT: II w'Nr?^ ^ ft^TTtfra W^% TTJ^f^^ U This stanza
in Klivyasangraha p. 6."

Remarks: — The si, is faulty in many ways as regards the
construction and meaning of almost every line. The Tad.
aff. ^ is used in such instances as ?rr9Pr77>^Ht ( see
Pan. V. 1. 115.). Here ^ has a distinct relation with
9|>fl^lr t. e. the Tw^' Now here JTr^rt^fi^ is to be taken
with Pr^pnr wherein the action is implied. Then the
construction becomes fi^ff ^ ^(^H^ <^ mwr"^^r"^l1^ PT^?f :
&c. Here *>TPTirf^ goes well with Brahina but not with
^V^l^ as it is abflurd to suppose a gHTHT to be confined
in a pot. Again Ramarshi says ^T^F'^^THf^ Pf^*^ *• *•
lj^tr5>jr''S'rf^ f^\jfj R^lpRf: — but then what is the meaning
of vffTT? In the second line there is nothing objectionable
but the construction is ambiguous, ij^ being a noun as
well as an adjective. In the third line the comp*
SF'Tr^^lI^JT^ is to be understood as a Madhyamapadalopi.

84

Then follows pi^n^Til.. Now what relation is there between
aifqfp^o and f^^^^^*l ? If any sense is to be given to the clause we
must understand q^pT^rrrr^'nr'ni taking it as ^ cff^^ft ^g'^gTt
Perhaps the poet wrote oj^^r-; qualifying ^;, ^ being a mistake
for ^^l committed by sor^e careless scribe. Again in the fourth
line the causal sense so prominently expressed by pnrf^, f^TT and
^iilKfi altogether disappears ^p^fif being used. Thus there is the
fault called JHfiJPT^.

SI. 96. BmrfrT'* — stands for ^^THT^Ifr * a graceful form'
4it^f^ — bears the desired fruit. ;^pq[fifrq— Fate is of three

kinds; ^p ejcf> STIT^-Tr and Ofi^nrTT. There is a reference hero
to the first kind. The fig. is f?9RF7 the predicate expressing the
\f^ being only once expressed. There is also g'q'RT.

SI. 97. *r?r^— BWfr% ^51^=^1^51:^^ 'st^j; fr. bt^ water-

+ the matub aff. ^, the ?si;^ being irregularly dropped before it. RpT-
TT?'^*! — in a critical or trying position, f^^rj is a generic Hoim
for difficulty. Cf. Bhatti VI. 88, and Bg, II. 2. where the
yeneraliie S^ankaracharya renders f^q*^ by ^EPT^^4T%* .3^1»tn'f%
J'^^rPT — This and the preceding si, show that the author believed
in a former birth, which Buddism does not recognise. See
Introduction,. Cf. Htf^^t flT5"frr l^rflnTI.1 I't- !•

81. 98. ft^— a well-wisher. Cf. f^^ ^: ^113% ^ f^JTj: I Ki.
I. 5. sr^^T^fni— BT^ofr: Jlf^ Avya, or bettor, BTW^f^^" JTnW'cru
Tat., by the V^rt. 'sr^^rrf^J W^TO^ ft^'hr^r' I igrn'yTf t^*l— Pro-
perly the very deadly poison produced ut tlio churning of tho
ocean; hence any virulent poison. ^f^?ir^r — virtuous conduct.
Cf * A\t^^ l ^f^Tfft -^ ^rf^^r* I S'ft. V. 15. '•With the reading
^f^fiisfn'^i which would seem to mean "crookedness," the meaning
of the Stanza must be **that which makes wicked men of good
ones," &c. This is also the meaning according to Ramarshi with
the reading •^flff'^Tni, which he interprets to be either 5gT^^T?ft
or^JT^jfl-, TO^ RFTrrcT^STTf «!r*5r H?rf^ (commentary)." Mr.
Telang. «ij^; - used adverbially here, meaning 'with persistent
application.* ST. Wf — au energetic effort.

85

SI, 99. q^ftTfrfJ STfVTT^l'— The result should be oonsidcrcd
^rf^T^:-till death; c/. f^Jft^f^TnT:, and *;fx^?5fWTFTT^^7ni' Rag-
VIII. 45, XIX. 56. also Veni. IV. G.ft^r^:-( from f^+T^+^s^
or 5R^) originally means cooking, and thence ripeness, develop-
ment, consequence. ^Fzrg^^r: fT^^ClT ^^ f ffrT rfs^fl"?^ '-burning
( i, e. giving pain to ) the vitals of tlie heart like the barb of an
arrow. The fig. is Upamd. ,

SI. 100. ^iffffr— a cooking vessel; ^Ufrf^ RT^^^T'T^ I l^jS —
lapis-'lazuli; Rrj^ bt^ >t^jj; ( ^Ji ) so called because first obtained

from the mountain Vidiira. fd<^i?| fyl' — The cake of sesamum after
oil has been pressed out of it, oil-cake. f^ry?jrfrf- Scratches, ploughs.
*r%5?%^^ — The root of the A^^ka {calatropis Gt'gantta, ^^ in Ma-
rathi ) is a worthless plant. Cf. the proverb ^^ % gH ^ R^^ fefTT^f
1^ 5r*t5^ I cff^^fro.-^-i^ — (^<^ m, =:a collection ) a collection oE
karpufva trees. fRfU^— from f to cover, to surround+f^ (frli*!.);
which surrounds, a hedge. gffJT^TTr'lr-clfhr^ is a kind of very
poor and coarse grain, and is commonly known as ^^eR". ^^^JPT—
lit« the land of religious rites i. e. this world as opposed to
Hir^^ft' ( such as Swarga, the world of the moon &c. ). The idea
is somewhat similar to that of Bishop Butler who calls this
a world for man*s probation.* — Tolang. Hindu writers refer
by this to India ( the land of Bharata HTrf^ ) which is the fittest
land for the performance of religious rites. It is laid down ill .
S'ruti ( see Chhand. Up. ) that men repair to the world of the
moon <&c. to reap the benefits of their ' meritorious deeds* and when
the fund of happiness laid in store there for them is exhausted
they come down again to this world of mortals to perform knrmn.

Cf. 5F*pa^*r^^ft»r*i. >Trtrr ^^ \ Kad. p. 457. cfr4^PTf*r»rr xrrc^

^^^ ^^ ^re^< I Rj^mh. Ayod. K. ^^J^pfft^ ^^^ qfT^^PfC^
inrr* quoted by Mr. Telang from Muir, V. 325. ^qr^— is used
here in a wider sense; as meaning the performance of one's religious
duties of all sorts, necessary to elevate him to heaven. The idea
expressed here is this. Men who waste the opportunity of securing

86

bedven ( or mohsJiaf ) by practising tapat given to tliem by birth
in this Vforld are as foolish as one who <&c. The fig, is HITTn^f^f F*
81. 101. The moral Mr. Telang drat?s from this verse is **A
roan may do the most difficult and dangerous tbings in order to do
wliat is fated not to happen, or to avoid what is fated to happen*
But he will fail," There is no reference in this verse, however, to
'^avoiding what is fated to happen." The verse says that although
ft man may dive into the sea ( for pearls or other gems ), go to the
golden mountain Meru, conquer enemies in battle, or carry on
trade and so forth, no wealth comes to him if it is fated not to
come; ( ^lW^T^^^ff>S*f^M: ?W H^rftf ) for how can that be counte-
racted which ia destined to happen? H^^ &c. — i. e. for pearls Ac.
•mnr^^TT^'^ WT^PT I M^fhr* f^W: — According to some the
9idyaf$ are three, viz. ^ir^r^T^ or metaphysics ( BT^^qT^^rf^fTr)*
irtV *he three Vcdas, and 5ftRr or ^a>^<OlB administration of
justice. According to some they are four viz. BTp^^fK^lefff ^^
m^ ^'^'ftfrpgr ^P^rtf I K&mandaka. The usual number of
Vidyds, however, is fourteen—BT^Pf ^I IAJ ^ifO jftm^ 5=2rPTI%-
^F^TT: I jn«T ^^r^ ^ f^crr W^rragf^ l See Rag. V. 21,
€in^: — These are said to be 64. ^fr^^T^^RT: — in obedience to the
power of fate.

SI. 102. ^^ Q^TTrff NiM^ r ff i — 18 friendly disposed towards
him. ^rf?rf^<»— ^ may qualify f^rRf as well as ?c^; ^"^ifr ^
mf^ ( f'Tvnft ^^rpT ^ ) Prf^r^Trf^ ^ or ;5f^Tnr= collection a
of choice things, and jowcls. Ramarshi takes it as ^f^rvrr ^CpfV^
i^»^t^^^ PT^^r vi r ^*<tM i r ffiplftrpRf ^\ For the alleged
fatalistic tendency of the Hindus in general see the Introduction.

SI. 103. ^nT^«^rf?r: — losing an opportunity, letting slip right

time. ^PRT^ ( ^ft*l«^lft ^^T^^T^ ^s^ ^^ ihlrtt^ ) ^^^jj^:
Hfii^ r gtfH ; or ^R^ may mean *a condition' an engagement^
•Not keeping an engagement. BT^^r^TT — H^J MjtW- ^ JW
ITRTT: m or qi! j: vj ^TJ^ JnPTT^r* ^k^ ^X 'If^P I Obedient
or devoted to her h^isbaud. 9Tr^mn7>L— -BTRIT power to enforce
obedienos j^ ^ j^^ \ The fig. is ^f?[^?S^; see si. 71.

87

Si. 104. ^nft f — Not scpavalilo ns ipfr f^ as trO" is a dud
form. ^ must be taken as a particle layiug stress on the preceding
word. 'Verily there are &c.\ It is, however, rarely used in clas-
sical literature. Mr. Telang remarks — " The first line is un-
grammatical unless |f is taken as an expletive by itself. Bat
1^ is not used in the class of works to which these S^atakas
belong.'^ Tiie verse occurs here with slightly different readings
in sloka 33 q, v,

SI. 105. ar fV^^'^ ^ffiS^? — l>y those who are poor only in harsh
words «, e. who will not utter harsh words, arr^ — ^^<^^ !«•
^4KhRh&: — For a similar expression, cf. ^^jf^f^ Kff{'- I ^-

(or^) ^rf = censure: a^^r^i^Ti%^ff^r^rfr7^r^^5^ I ^TTW^
^5^er ^ ^^m Pr5=^r '^ T^^. M Amara.

SI. 106. cTif f^W-p. p. of mvi^ denom. fr. ^ff^ (frfc^^mhJ:)
of one who is despised, afflicted, worried. Mr, Telang rightly
remarks that BT^9^^^ f5?T^^ is not a usual construction,
and that therefore the reading ^iTrfq-fiff ( see foot-note p. 34 ) is
better. This, however, is open to another objection, for it involves
the ^q-^ai-qiJThci, the word rf ^H ^r^X— though S^^^^ ^J the
lexicographers for 'fire* being hardly if ever used by the poets. The

fig- is f?"F?r«

SI. 107. ^ ^^f^ — do not wound or pierce. The reading
tgHfi rT * cut or wound ', is not so appropriate as the idea of piercing
is prominent gFi^r^f^T^O^n — arrows in the form of glances*
^^rji-^^Trf that which reduces size; hence fire; ^«i;+3TF3" ( ^)-
Construe ^^ f^T^ ^r^W^ T ^?nrf^, ^^VTi T ^flf a"d so on.

SI. 108. IT^ifirRni — (1) covered over with his rays; (2) trod-
den under the feet, subdued. Mr. Telang tliinks that in the
latter seuse there would seem to be an allusion to the Vlimana
incantation of Vishnu. ^i|nT-(f»'om ^qrPJ + ^C^ Un. 2, 18.)
profuse, wide. %^iT — (1) valour* (2) lustre; light. The figures
arc Upamd. and S^lesha.

SI. 109. ^F|[^^^ ^FnTT^^—^^ liere means towards him.
^^^% &c. are denominative verbs, formed according to the

88

Sutra *5ff^: ^^^ (^f) ^^n^'W ' P^n. III. 1. 11 and are con-
jngated in the Atmanepada. qrt^pi^— acts like a canal, t. #•
assumes the narroivness of a canal. ^c yni% — becomes tame
like a deer. i{f^^^^'—n wreath of flowers, a garland, ift^jq-
ifrt^^ — produces the effects of a shower of nectar. Mf^H*—

• SI. 110. f^'SPrx &c. — This is interpreted in three ways: — (1)

555srr ipr jtt ^^1^: (2) f^isTR^ ^ 5«m§Vr &c. and (8) i^r-

srnir % XPrr* «fcc» For taking arrf^ nnderstood in (2) there
is no authority. (3) though not quite unacceptable does not
seem to be intended. In (1) tlie word Bft^ has hardly any pro-
priety. It is therefore better to take it as w^X ^ ^n^cp^ mod-
esty and many other qualities ( as Mr. Telang does), o^r^iir^^^*
f^^ and STj^f^HRr ^^7 <^^so be taken with both, S^ni^ and
"Sm^ and interpreted as (1) ^HT?^ ^^ ^^ ^T^f in which the
heart t. e, motive, is pure; ('2) ... ^^ ^R^^TT* whose heart is pure;
(1) always going with one, binding. (2) devoted or attached, life,
always following one. 9^R^^r% ^T^nTf^'^l^l here may be
taken as a noun in the ace. ( comforts and even life ) or as an
adverb, meaning 'easily, without difHcnlty' (this is preferable

being more forcible); cf. ^^znT^^Qr^ ^ Hnf^PTT ^C ^^T^f^ ^
^^r^R^rf^?r?T1 n Nai. I. 50; for the former sense comp. ^

sfri^ % s^Erw Uttara. I. ^nri^HS^<Hf%5ri— ^^^IR^ iSRqr fiftHIL
s9^nTH^^c[t rC; for s^t^^r s<^e slokas C2, 98. The aff. ^ is add<*d
for the metre, as a Bah. would have expressed the same sense. See

note to SI. d Svpra.

MISCELLANEOUS.

SI. 1. The word ^^rfil in the second line is to be construed
with each of the first three lines. ^^\ i^^HmfSPi—i^^ heart of
women cannot be comprehended ( lit. seized ). BTi^n^ has a two-
fold sense (1) not to be fathomed <&c.; (2) not to be felt or
touched by the hand. *rnr — rteal feeling, inward motive. 'hT^^FT'
m^ ^^?:' Y^dava-kosha, quoted by Malli. in his com., on

89

Rag. II. 26. q^tT ^^c. — Zig-zag like tlio narrow (footpath in a
mountain, jc^^t^^f^^^^^ a common expression to denote im-
BteadinesR. m^ — Mr. Telang takes this in the sense of * verilj 'j
it may perhaps be taken in the sense of SffcRr^ ' as is well-known.^
Cf. my^^^^Jin^ti ^ft?*l «Tflift^*Tfrn[r^T'^T^»l— Mohamad^
gara. f^%: ^4f ^f^^TI: — growing with the faults; i. e, as the woman
grows the faults develop in her. The fig. is upama'.

SI. 2. 3?f>rS9!r <S^c. — killed with his face towards ( not turnoil
away from ) the enemy; or in the front line. • For the idea of the
first line comp. STT^^TJ PlUF'fM' pFT^ms^l" »Ifffj%rT: I m^-
Tf^r: ^t ^'fF^r W^ '^lf{^^^TJWS^V* W Manu VII. 89- also B^.
II. 38, or the following stanza quoted by Mndhusddana Saraswati
under Gita I. 31— yrf^*T^ 3^isr> ^^ ^irT^^^STr^^'ft I ^tRpTT^ %-
nS^V K^ ^Prgri^r ^rr: U Telang. Rigg fTrT?[-ltiti that be apart,
leave aside all consideration about. Gf, ftTSTJ rt | g f ^^ tfr ^fft^ir Vik,
^r^^IT:— piaise— m^ %{^ ^V^l W^^H, 'iT^"rg^:-'sTTT S'^r^^fRT
^^TT9^: I Leaving aside all consideration of the attainment of
heaven or victory, the applause of both the armies is not an inf^igni-
ficant gain for a man who falls wounded in the front rank \n
a battle.

SI. 3. sr>TTf^ — stands at the top. ^x\^ — the third incarnation
of Vishnu who lifted up the earth when the demon Iliranyakslia,
brother of Hirapyakashipu was carrying it with him into the depths
of the ocean, and killed the demon. The reading f??l^fr^: is
evidently a misprint occasioned by a copyist's blunder, and so it
has been changed to ^T^T ^f^^* The former hardly gives any
sense. 7^^^^: ^* ^* ^iH not do, as the tusks of such a var&ha
cannot with any propriety be compared to Mukulaa. Rl^:^^:--
Prr^ ^^ $^i ^^ H'- I ^X'* the other i. e. jj^. For the allusion see
note on ^T^'V^^t^fTfT: SI. 34. The greatness of Vara'ha consists
in lifting up tho earth on his tusk, and of Ra^hu in being
generous enough to let go an enemy whom he has in his clutches.
The figures are o|7f5^ffyqr »nd ^trr^^.

SI. 4. ^?^-the ocean ^^cf^f^ ^T^^^; from ^^^+^?T? ^^^
is changed to ^51;^ by ^r^^f >sft' *«[* I Pa'n. YIll, 2. 13, ^nfT.

90

^Tnx: — ever moving along a path. m9}j[ is derived from ^rinVl
fsf^zf Tf^uf^; arT» '^F^Tf ^J I The space of the sky althongb it
Uiay appear extensive is repeatedly traversed by the sun. ^fHT^Rf*
comprehends, takes the measure of. HT^: — things. ^9iT?( clear,
well-defined. BT^f^gSTr — boundaiy-marks. g^friifyr: -encased as
the flower is in tlie bud; confined, delimited. U^^H^HM ' — opening,
blooming of the intellect, hence its brilliancy. aT^Ef^TT — T PT^CT^
^VtF 'RTTfr ^^^ ^J 1'he fig' Jn ^his si. is ^iff^^\ which is
defined as OT^ ^H I ^I ' ^^^ ^ ^R^J ^3" IpT W- There is eifo
when the superiority over the ^q'JfTrf ( the standard of comparison )
of what is different from it is mentioned, as that of ^f?ff STJcfls^^
over ^ &c. here,

SI. 5. The idea of the si. is that one should make once for
all a choice of the alternatives stated and act accordingly; HHlt"^
ftR^ TfrT >TRlr fi:. JT + «^^. ^f ^f'^ ^; he should have the one
or the other, and nothing between these,

SI. 6. gfjjT — % ^^ j^rf^ ffir; ^r^; » tortoise. Here the great
Tortoise-the second incarnation of Vishnu. ^'«4r^(4 — Name of
the seven principal mountain chains. These are — 'rt^jfl' Ht4^:

nr^ — The elephants of the quarters; supporting and guarding
them. The names are thus given by Amarasimha-q'n^r^* y^-

f\^ ^fT^: frgfr^R-: u 2«qf??T: ^rl^V^TJ ti^rft^v Tf^^nr^r: H

The Ram^yana gives them differently, viz, Yiriipdksba for the
East, Saumanasa for the West, Mahapadma for the South, and
Bhadra for the North.

JT^^vT-what is undertaken. ^Ht^HH^ r^ — of those whose minds
arc pure i e. who never use equivocal language but state ia
unmistakable terms what they would do. ^c^rf^ ought to be
'«rt^I%. It is not clear what the gist, of the si. is. The
connection between strong-mindedness and amalamanasatva is not
very clear. Probably the poet expresses here the same idea as he
docs in the last line of the next sloka. The fig. is o^fll^cfr*

SI. 7. ^T^^Tq-— 5f^ "JFTPT ^Frt: W^fr bt?F^ I A tortoise. Here the
second incaruatiou of Vishnu. Mr Telang reads the third line as

91

RFi ^^fiTrgt^^r^r 'TT^ <fcc. snggesling tlint \he line should
be taken as a question and that for this it ^vould be better to read
TcF '^r^ffr^Tf,! *^"^ further remarks — * The reading f%r[ is more
appropriate to what I think is the intended sense, but to obtain
that ?r must be got rid of.* R^t^: &c.-construe ^rTTRtn^ 'ft^nsRf
(^) irf^^^r^'ESS Pr^lf • l pItT— An observance that is binding.
The sloka occurs in Mud. II. The fig. is HUt^^tTl'y^r^.

SI. 8. fq-o^— a ball of rice. Cf. ^^ ^ffTif ^JT^Tf^f{: pTONtPT
Hhr^f' I Vik, II. This metaphorically means *Avhen bribed*.
^^ir — •^*^^^*'s ^^^^ originallj made of earth, g^^f^f — refers
to the practice of applying kneaded flour to a Mrdanga before it
is played upon. The fig. is aT^t^^rTT'^ra''

SI. 9. ^^>^^o— ^^>j^or^^ s^RF^^ "^^ ^m^ w^ ^^W'

bent upon, exerting themselves for, Cf, ^T^t ^r ^ W{\^ %^^»I.I
H. HT'fl-J-The leader of; ar^f fT^rfrf^T f r. BTir + 5ft+ft7T. C'^) by
*^^f3ff^ &c.' Pa'n. III. 2. Gl. The ;fT is changed to ^r nftcr
anr and ^[^ by the va'rt. aTTI?Tr»Tr»-^ 'T^^'tI' ^F^^: I f ^J'C*— •
J:?^ «{^^ ffer ; shows the extreme selfishness of Va'dava.
qr^g'^i-The submarine fire; also called Aurva; see si. 76. ^fl^—
^r?R^^ ^J-'T^^^s ^5?r* a corap. of the ^^r^Ff class,
^pjrj-qnalifieg ^sf^TfT; caused or intensified by. f^f%srTr^ — The
dat. is rfnt*^ by the vart. rTRt.^ '^H^ ^"^^f I The cloud is
mentioned here as the type of ^q[,

81. 10. In this si. a minister and a poet are described as
having a similar function to do by epithets which are slishta.
|j^rq[-( 1 ) from afar; may also be metaphorical; ( 2 ) far
apart i. e, by using words in a slishta or secondary ( f^RFPRT )
sense; by presenting a striking picture to the mind far beyond
the conception of ordinary men. s^if — ( 1 ) wealtii or a political
end ( 2 ) the intended sense. B^qr^sf ?^^^r- A voiding wrangling;
or ofTensive words; or better still take the whole as '^FT'ET^'t
the twanging sound o.f the bow, t. e, achieving lofty aims by
a wise stroke of policy without having recourse to war.. ( 2 )
faulty or offensive expressions, wrong words. H^HHf — ( 1 )
assemblies of good ( or politically clever ) people, political bodies;

92

( 2 ) assemblies of learned ( able to appreciate ^l^f ?T ) men.

«r^H— ( 1 ) step; ( 2 ) words. ry | ch f ^f l o~-( 1 ) by consulting

public opinion, ( 2 ) by going along with the current of ideas
and conforming to the tastes of his times. For a similar
comparison between a minister and a poet see Mud. IV » 2;
Sis. XI. 6.

SI. 11. Trgrorr — T^TTrftnr ^3*, "sed in a literal sense, powerful,
Imving power to dispense, R^TTft^— 3TF^?T^ i^'^fcf'i; R^ma-
rslii,' marked or settled as one's measure i. e. portion destined
to fall to one's share. ^q' H'^ t ^ — Lit. go to, fall to one's lot.
Comp. for this sense of ^»j[ with g^q*, ^^<|HH I t T *!^ ^HHffcSlch > f^d
S'ak. V. 19, srr^r^^T^ i i<^tjT^^ &c. Meg. Some read
77T%^ suppljing ^^ as the subject, but then the construction
becomes clumsy. ^TTTTI. — «• ^« ^^ obtain more. BTHEnr — directions,
there is also an indirect reference to the other meaning — ^hopes,
expectations', ff ^TF- — A. Bah. Comp. * ^pftf)' ^^^ ^^RTf-
n'^ ' Pan. V. 4. 73. ^<s^t ^f ^f ^Ffr: fl^^ ^^ ( H
substituted for the final vowel ) ^^n{ I Sid. Kan.

SI. 12. q'ft«^T^?TS^r' — Sliould be attended upon. ;qvf^ &c.—

t. e, if they do not give special instruction &c. ^f — It will

l)e better to read sfY to suit the metre. ^I'^rcirMT' — randara talk;

^^ k^ ItRt ^r I T^r^n? I ^^rr^rrPr — precepts, information that
can be safely relied upon.

SI. 13. ^s^cFTTr^T — a curious phrase probably used for the
metre; the regular one would be e^J^^cKm^ ^rTfrTi in the manner of
the fall of a ball t. e, to rise again. %^ ^$ cR^^inT^
^ff^J^^rrrrn; ^^r ^F^^: 'TrCSf^q^ftr l Ramarshl. C/. sri^oT
^rgi^prr'T^^nf^r^^r fr^TT^: supra si. 85. ^?qr|f?r — better read
T^ft"* ^r^J — An honourable man, a man of merit. Jjf^^'T —
a lump of clay, which remains sticking to the ground and
never rises up.

SI. 14. BTT^n: — "»• sweepings, dust, from BT^fT + BT^ ( ^^-

^^^ tf?T ). fr?FTr3r-|R^%or T%^ ^rffrfcr a cock. See Vai.
S'a. f)2 Fiu:. arsT^gcTJT^^r.

SI, 15 ^TTPhT^ — Hf^rft* V' ^* is easily intelligible. PnfH'Wrr:*
dull with the nightly sleep, ^fhrr ^c. — For the idea expressed

93

here, comp. Kir. I, 38 and Rag. V. C5. iff^r^sK-^qT — The
lord of the world of gods «. e Indra; or it may mean the gods
of heaven. ^r?*^-qualifie8 rf^*^ understood. f^f^FlnT — properly
a flash of lightning; hence manifestation. Construe sfr^r*
fHftM^r: RtOT^ f ftT ^ &c. — When the relative stands for a
\rhole sentence such as is represented by * that ' in English, it
is always used in the sing, number and neuter gender. See
Apte'fl Guide. § 25. Tiie fig. is ^^tT which is described as
^fT^ i^^S^J ^T^T ^-be description of the excellence of a thing.

SI. 16. ^^>q^o— ;^^f^ Pri^ always or greatly, hi^Uj
STSfftTT; delighted. Mr. Telang reads ^^g^ir^fSf^r:
but we do not see the propriety of JTHt^ and gf^ which mean
the same thing. f^fi — interrupted, unaltered; they enjoy
unmixed felicity ( not affected by the report about the treasures
of Meru ). The joys of ordinary men are often interrupted by
misfortunes, the thwarting of their desires &c. ^^f — mark the
contrast. The happiness of the one never comes to an end; the
thirst of the other never ends and makes hitn perpetually miserable.
f^ &c. — The sentence ends with ^^:; supply ^: or Iplf^: ^l^
as nom. to fpq^. This indicates Vairagya, and eo the si. is out
of place here. The idea seems to be this-;-A sane person never
does any thing without some motive. But it is diflicult to see
what the motive of Brahma was in creating Meru. Those who
are self-contented have nothing to do with it. If the object be to
gratify the lust for money of avaricious persons, Meru with its
unending treasures can never fulfil it. '* S^arngadhara p. 20
ascribes this to Vidyapati. " Mr. Telang.

SU 17, ^frM^l fl ^i Hr -^^ vi4chOd?m qfT'T^rfl^ rT^HT^M

f^nramr— ^r>S'T^^ a?^ Pra^TJJLl • ^?5^^r H^T^^ ^ni^ ' l Pan.
V. 2. 42.

SI. 18. ^•srrr^prr— 'nrw ff ^^^t 1^4 ^n?^:; with tho

gait of an elephant; hence a beautiful woman. If the read-
ing be cR^, TnfT^^r vrould mean a female elephant; pro-
tuberant temples being regarded as a mark of ugliness in
her case. Probably we should read Hvill^-Hl^: &c. Modesty ia

94

tlio CRRG of wora*»n as well as &c. This also expUins tlie force o^f
^. ^^ &c.-(7/. 55|^TRfsr ^#^ITTH^ ^fVct TC ^«(op^| si. 82.
above.

SI. 19. ^^' — The top or peak of a nionntain. RpT'T— ft^
Pff^ Tr H^ I uneven surface, sr ^: lrfhTnr?r^:^ne should
value cliaracter above every thing.

SI. 20. f^r^:^' — painful, disagreeable on account of constant
disappointment. ^RFH — an effort accompanied with bodily or
mental trouble. BTt.^ ^^ f^y— a resolute undertaking. J^^^^f^
means here *a foolish attempt.' f^ff &c. — C/» ^ffRPT^flf ^TT^ft

^^-^^r H^ vftcnn' I ^r^^rrTr^—^RPF^ ^j Brqi^r: destruction

of every thing ^iT?^f% I This corresponds to 'f^Tff ' in the casi
of the *mahata.* ^^fH^Tm^fi — who depart from their usual
course m, ( I ) remaining firm and supporting the earth; and ( 2 )
keeping within the limits. Men truly great are not ^'^r^T^^T
in f^qr but the mountains and the oceans are. crcTf^RSTtTt — see
note on ^f^q'f ff mis, si. 6, ^gj: — mean^ and not ^smalV, Mr.
Telang says — '*!, however, prefer EFc^«TrRT%'^5^HiTfT5r«fPTr ^"^
^?7f^F$rrrT: ^Xr'T^f^f^ T 1^ ^n^re^: . it may also do to
take it as ^fFtrm^fT gr?y R |?grft^; s^'^pT^HF^r: ^^[V^ f (^T^^)
T %% *iWir5^^: I Il*^marshi*s comment runs as follows :-!f% 'l^F^ff

TT'^ft^rn"- ^TT % rT^. The idea of the Stanza, as explained by
us, is a common one. Comp. Kirhta XI., 54, and still better
.because more closely alike is Viracharita p 110 ( Trith. ), 5f cKHrtt

.f^^r^['FjRr>T'T: ir* It will bo seen however that Riim'arshi's expla»
nation is more to the point, as already explained by us above. Cf,
Bh^g. P. yill. . 24, Mr. Joglekar quotes-firrtt !p:'T^^"r>S«5^

95

fig. is s^ff^?5ir; see Mis. el. 4.

SI. 21 ^rT^rfrH^^l. — The space between the arras f. e, chest,

sFrrfn*sp:^--applie8 to ^ and ^^T\ (1) gfrr^nr: ^frr^i^^

the nail-like sword; (2) ;^5T^r<T X^ SF^^ff: the sword-like nails.
In the second case the padas may also be cfT^, qrw, the hair, and
ernCfi?* For the idea of the nail-marks inflicted by lovers on the
bodies of their beloveds comp. ^^ ^^^^ ^^TTTrTRf T^^fTtPfN"
^R-^^^^R. n Knm. III. 29. oj^q^^f — instructed in, well versed

in (love affairs), ^r?mr-*^fH^ ^PTHr^^tr^rnTr^f '^ '^\f^i^'

Amara. A woman in whom amour is produced. Since the wonis
g j TcqTf and jfi^ are used ^l^^\ here simply means a woman. The

fig. is ^^^\.
SI. 22. 5Tr'T'^n^r^r^njr--^f)r^: ( fr- ^rsc to burn ) in^ vjf^^

BTT f RT Mt^f^! I A plant, a medicinal drug.; also an herb which

dies after becoming ripe. Tiie moon is often called the Lord of
herbs, probably because plants thrive under the influence of moon-
light. Cf. Rg. X. 85.— ;^r^^rf|?^ ^R^: ^r^ %ft^ ^^'

where Sayana says—KfrT^jfhT^^Tmf^crr ?RTS^ ^tT^r^^

5T?f^^nT* U Hv. XXV. Sec also Vay. P. XXVIII. 12. 16. Mat.
r, XXIII. 10-13. More probably however sfrq^qTRT is Soma, the
plant, the juice of which formed the well known beverage of the
ancient Rishis. By a curious misapplication of names the terra
soma came to be an appellation of the moon and so all the epithets
of Soma the plant were transferred to Soma the moon. See notes
on Rag. II. 73. Prsrfr-f^^-5^»Tr?frT'* » physician, ^n^pp^— -(I)
a hundred physicians; ( 2 ) name of the 24th lunar mansion ( the
S'utata'raka's ) containing one hundred stars. 3T7?f^ — an ear-ring
or an ornament worn on the head. All these adjectives indicate
that the moon had the power to counteract the effects of the dis-
ease, ^ f S f ^ ^HT — consumption which attacked the moon; also con-
sumption in general. So called becau^e it is, as it were, the prince

96

of diseases. ( ^W rfiTPTT CPTT ). Cf. XX'S^:^^^^ n^PTT 'er^: ^
^r^^cTPt ^^^^* IL. 9G; commenting on which Malli. quotes from
Va'gbhfttta— ar^^rPCnrr^^'Sr ^JTFTjrr^TJ I ^T^nR-^TT ^^: ^fft*

Tnrr '^ ^r^^rr '^ n^r^r^^rr ?rrfr ^Tr?: Il The moon was cursed to be
eternally consumptive by his father-in-law, Daksh, for paying sole
attention to Rohini and neglecting his other daughters. At the
intercession of his wives the sentence of eternal consumption was
commuted to one of periodical consumption.

SI. 28. V^H — amorous sport; it is also one of the hafvas of
love or S^rngdra. *^nrT%^r5T?^r: — «• «. universal sovereignty, an
emperor only has the privilege of using a white umbrella. Cf, arj-
ft HF ^ K frl M T^rrr: Rag. IX. 15. Bf^f^TfT — interwoven i. «, con-
tinuous. Rf^S"^ — when the continuity is broken. BT«T^ — ^«f^.-
g^t^f ( in love-quarrels ) ^fj^fif ( *"<i sports ) %i^f\ : tF?pfr ^W
TTft. The propriety of the words BT^;jro is not clear. Probably tho
idea is that pearls dropped down at such a time are not noticed* so
Lakshmi Vanishes imperceptibly. Ff^r?"?[^?TR.— t^'t. the state of
being visible only at the end of quarters i. e. not within the reach
of eyesight, Tiie words may also be taken separately ff^r^ f^ vnct R ;
fro** ^A^ISA'^?!! JJ^rfif Running in all directions disappears,
Mr, Telang proposes the reading g'^^H"?[^r?n'»l. ^^^'^^^^ Mr. Joglekar
suggests the construction '^^^^ f^^: ^^[f^ ; f^^^Rm.

ii 5sfyn^wT 5mt It

^5?r 3T^Rn'^^5^r: ^^e^i^crt :^r2Hf?^«fr ?^4: i 3Tcr: gmf^*T>

1. See stanza 1, Niti-S^ataka.

2. Wise men ( who can appreciate good speccli ) are oVor-
povvereil by jealousy; rich men are blinded by arrogance;
and by ignorance are smitten the rest of the people. (Hence)
good speech is absorbed in the body ( of the poet, and findi
no vent for want of encouragement).

Bniw* 3^^wf ^sR^f^r ^ ^ f^^^Rf : {

IT^STT^rSTRcf^^bir ^RT^TOT ^frcTT: ^HVM f^T^TT?

1^^: H$q^^ ^r^^r ^^^^^^i^^f i vj^f^t: sftqvnfr^t ^^i^

II - ' - '*

3. X do not ei^pect Hfo \n this world to turn out Lappy;
tlie result of meritorious deeds inspires ^ne with fear as.l
contemplate it; and enjoyments long experienced in return
i'pr accu^Qulated stores of pierit assu^ne mighty proportions
to make the enjoyer miserable, as it were.

4. X dug np the earth e:i(pectiQg to find a treasure;
^melted ore;i fouqd in mountains; crossed the lord of rivers;
assiduously propitiated kings; passed several nights in the
cemetery solely intent upon obtaining incantations; ( but
after {\11 ) X have nut obtained even a broken cowrie. Leave
pe no\v, thpu Greed,

ft ^P^rt 5irfcr^Jjif%T!fa*fi-ef^^HRgr%: 1 ai'^qHT ^n f^^iu
\^\: ^\ ^'tt^m ?^fr^ ^5r^r% 1

5. I wandered over the country impassable on account of
numerous diffipulties, but did not obtain any thing; giving
pp the prpper pride fqr race and lineage I served (but) to no
purpose; banishing all sense of seU-respeot, I dined in
strange houses, fearing like a orow (of being driven away at
any moment); but thou waxest still, oh Greed — delighting
.in wicked deeds — and art not satisfied.

6. Intent upon propitiating them, 1 endured with great-

A

rar ^sr5inncnlmrf%Tn:aV ^th^ 5fr>rq^^ i

5^19t: ftr5j%: ^Ic5%; I eTg^i:qT^t ^-^i 9Ti^ ^i^fl^c q# q^qt:

difficulty the taunting words of wicked men; checking in
my tears, I even laughed with a vacant heart; I calmed
down my heart, and even bowed to the wicked. Disappointed
Greed, in what other way wilt thou make mo dance ?

7. With the setting and rising of the sun life becomes
shorter and shorter day by day; the lapse of time is not felt
in business which weighs down a man with the great weight
of work; the feeling of disgust is not awakened on beholding
the aggregate of birth, old age, misery and death; the
world has been maddened by drinidng the intoxicating wine
of delusion.

8. If a man did not see his wife distressed and wearing

^\: ^if: ^^^ ^^^ ^^J^^ZJ:}^ ^^^^ ^^^^ g^ ^zk ^^^i^ ^r

%5T ^^ I q^^RT 3Tq^^55^0T;!n ^I^I^^^T eTT^fft^c^cJC | ^^fqr

5^3^qr ^r^: ^Pi^'^^^m \

>— i— - —

a care-worn appearance, with hungry and noisy children
ever tugging at her threadbare raiment with piteous, looks,
what man, who respects himself, would, for the sake of his
accursed stomach say — " Give me " — the syllables being
broken and absorbed in the gurgling throat for fear of the
supplication being rejected.

9. The desire for enjoyments is dccad ; the pride of youth is
bumbled: co-oval friends valued as life itself have sped quick
to heaven; ( 1 have ) to stand up slowly supported on a staff;

«^r&5R5rn'cn

51 vqrr^ qc[rft>5mp5r f ^ ti ^i jKRif^fr^

the eyes are obstructed by pitch darkness, still the body fears
injury from death; how wonderfully shameless it is I

10. The creator ordained the air to serve the serpents
as food — not involving the sin of killing life, and accessible
without any effort; animals living on land he made to eat
grass; ( but ) to men, whose talents are capable of bearing
them over the ocean of life, he has assigned such a living
that while in pursuit of it all their good qualities are inva-*
riably brought to an end ( exhausted ).

11. For the purpose of severing all worldly connections
we did not, according to the prescribed rules, contemplate
the feet of the Lord, nor did we accumulate religious merit
which is capable of bursting open the doors of heaven ; nor
did we embrace, even in a dream, the pair of stout { full-
grown) breasts and thighs of a beautiful woman. We (have

* *

n^?[f!f :^i^ ^^m Ig^cT^if jt ^* f%5 H^^if gsrr 1 55lrf%d g^

been serviceable ) flimply as axes iu cutting down the forest
in the form o{ otir mother^A prime of life.

12. We have not enjoyed pleasures, but we have beeti
J>reyed upon (by the destructive influence of time); we have
not undergone austerities, but we have been harassed ( by
Worldly cases )i time has not lapsed^ but the lease of our life;
our greed has not decayed but We have*

13. We forbore but not thix>ugh forgiveness^ We relin-
tjuishcd domestic happiness — but not willingly; we endured
the pain caused by inclement cold^ wind and sun — but did

1^ it^u '^^^\: ^^K. qf^r.-^ft^^, i^^H,.

8 /

€tgr: i%5 cT^t 5r ^H^ I f^r^ifii^RT^: f^^sfmix^ »rf f^^ hct^

»itc5^if^ l^fk^ H^f^er I f^3 t^^r gnsoiT ^t^t??^ i ^|rc^t[?^iji-
^^jfF^sRr ^^if^?:m: ^^n%^Pt ^ ^^€iih ^\k^l^: \

}^%^ f^^lr ^ig: ^ Iflrc!: i q$ ^^f^^: i erfr ?c^T«^?f i tjcrtr-

/■ ,.-.1 1— . , — ___— i—— _____ — ' -

not ( thereby ) practise austerities; day and night did we
think of wealth — but not, with restrained vital airs, of the
feet of S^iva. We did the yarious actions which ascetics
perform; but as to the several fruits ( obtained by them ) wo
have been deceived

14. Wrinkles have made an inroad on the face; with
gray hair the head is marked out; all the limbs become
feeble; greed alone keeps its youthful vigour.

15. What a wretchedness is it, thtvt the same strip of
amhara ( sky» cloth ) covers the sun by day with which the
moon is covered at night ?

9

^jmx: 'Fcitt: i ^ fl ^^^f ^r: ^ i 51% f^f^^ ^fcr ^^\ ^^>
^^4 ^'gri^g ^qj- 5i3[q55B5i^ or^'cf f^:«m s^rng^ ^?TmR55^uf

f^^^^^ s^T^m: ^-jfrt5;T zin^fl^aT^^i ?n^ ^f m ^quiii^o^faft-

^— ^i^»^— — ^^M" -■ ^1^—^——^ I [■■■■■II ■l^1^^^»^^»^—^^^»^.^i^—i ^— — — ^W^^^.^^^— >■ ■■■■Mlll.l !»■■ !■ ■■»

16. Even after remaining with one for a long time
pleasures must vanish. "What mora is tbere in pleasures
tearing themselves away from one, that one does not of one's
own accord relinquish them? When vanishing of their own
accord, pleasures end in keen anguish for the mind; but
when relinquished by one of one's own will, they produce
eternal happiness on account of tranquillity.

17. When self-restraint developed by discrimination be-
comes manifest, and when the strong hold desire has upon

10

^^^\ ^^j: qf<«^ 9n%^ m^^{^ ?aRr m ^hmf^i g^nlrtr^tstTT
ir?rs 'RHtt 5^^: ^c|UKQ.dt ^^r^r^q^

>» • • , <

tnan is relaxed^ there appears that perfection ( the last stagd
of contemplation ) wherein even the lord of gods, becomes
an object of pity, wretched ( as he is under the influence of
desire ) ou account of the strong distraction of enjoying
greatness vrorn out through age»

18. A dog) lean, blind and lame, crop<-eared and talMess
(through disease), covered with abscesses clammed with pus^
and with its body covered with hundreds of worras> ex*
bausted through starvation^ decayed with age, and having
the brim of an earthen jar placed round its neck, follows a
bitch. Madana scruples not to smite even one that haa
already been smitten^

TT f f 1 ■■■■■■>■

11

^cRt wN?T?«R- ^^r^i^^AU ^g^E^atr

19. Alas I the mind does not give up ( its longing ) for
carnal pleasures even when one has to eat food obtained by
begging, and that too unsubstantial and once (only in a day)^
I when he has ) the earth for his couch, and only his self
for his attendants, and when his raiment is a wallet of a
hundred threadbare rags ( stitched together ).

20. The breasts which are fleshy protuberances are com-
pared to golden jars; the inouth which is the receptacle of

.phlegm is likened to the moon; the hips * * * (^fe des-

_'. , I - I I I.I - - - - I I - I I I - iii^

V

12

q^3 Jim I jftjusfq erirRTci: ^flr^ijct JTc^q^^^^^fr 5^ ^^ ftftr^

5f q>5nTO^T5fHr?cT^^f^jrqTOTT-

QT^pF?^ ^cTci 3[r^5T ^e^^ ^ ^ra^l s^r^5ri^^^^rCTRi=Esr^% 1

cribed as ) rivalling the trunk of an elepbanfc-king, Mark
how the despicable form ( of a woman ) has been heightened
by a certain class of poets.

21. Let a moth fall upon the flame of a lamp not know-
ing its power; lot the fish throngh ignorance bite the baited
flesh; but even we that know better do not give np sensaal
objects complicated by a net of difficulties. Alas I how
mysterious is the influence of infatuation.

22. Fruits for a meal, sweet water for drink, the ( bare )
surface of the earth for a bed, and barks for raimnent, are
(all) good (preferable) enough; but 1 cannot tolerate ( lit.

13

•

sanction ) the inipudenco of wicked men, all whoso senses
have been maddened by the fresh ( acquisition of) wealth as
if by drinking wine.

23. The world was formerly created by certain large-
hearted blessed persons; by some it was sustained, and by
others it was conquered and given away as if it were grass;
other noble persons even now rule the fourteen worlds.
\yhat morbid infatuation is it then that men become subject
to when they have acquired rulership over a few towns ?

24. You are a king, wo too are raised aloft by our pride
for the wisdom acquired from the preceptor whom we served;
you are known for your greatness, (even) our fame the poets

14

«riP?iP^^ij^^-5r ^^ ^^^: iRr 5T^r e?(%^^fT: f^^^l ^ir?^ ei?2it^
HfcM ^ ^I ^^<^^l ^55f^: 5^1^^;^ 'P^?

^^1«t4 gfrqo^r g^s^ir^^: 5r«5>:^^ ^flg[vr ^cufSfcf: ^rg «15^:

f! : '

ppread in all direptipns; thu^, oh 4igni6er ( or mp^rtifier qf
pienj the diflference between ua is not very great; iif you turi^
away your face frqu^ U3, y(Q tpQ ^v^ utterly indifferent
( tPYv^rds you ),

25. What honour is it to kipgs to obtain ( the rulprsbip
of ) the ei^rth, whiph yf^s pot left unenioyed evep for a ppior
inent \)y hundreds pf kipgs; tut the Jords pff^ part pf its
( earth's ) part, and pf even a spaall pcirt pf that ptirtx-iools
that they arp^- re^'oipp wfeep pi^ the poptrjirjr they ought
to grieve } I

g6. The clpd of earth is epcirpled \>y the watery edge.
Even when taken as a whple, it is ipdeed very small; as it

15

^\^\^ I ^i^^ ^^r^i^^r^'r ft^r^j^-^pnt m^^g^^%;§r% l«i.f^^g^K

is it is npportiQned by a number of kings mid enjoyed aftex-
hundreds of battles. Abject and exceedingly poor, tbey^
therefore, give or would give nothing. Fie upon those mie^q
fellows who wisli to get even from them a single coin.

27. Of what yalue, indeed^ are we in a royal palaco
since we are neither actors, nor flatterers, nor singers; nor
have our heart set on hating others^ nQr are we handsou^e
women bent down with the burden of the breasta ?

28. Learning formerly served to remoye the pain ( of
Existence ) of those who possessed self-restraint. In conrao

16

51^^ ^w q2^r ^T^^^t ^: ^^i^: If^^^: Ig^ir «?rs^ j^t

of time it began to secure sensual happiness for sensualists.
Seeing that the rulers of the earth are now avorsQ to
learning, alas I it is even going down and down.

29. He (lit. that un-namable person) alone was born whose
white skull was, by the enemy ot the God of Love, held aloft
on his head as an ornament; ( and yet ) what height of mor-
bid presumption is there in men when a few persons solici"*
tons of saving their own lives bow to them.

30. You are the lord of riches in full, we too of words in all
their senses; you are brave, our skill in the act of subduing

^r-H?[T^viT, y^m^j; ^rcr«?55o-5if^f^Hc5i^q:; wf ^im m\^. ^i^-

1>

*f«iHr2rft=^Tft^^^r. \ ^%: ^a: cf^^ 5^=^ ^^i^j^ \ w^^mn

^^r^: ^c^ft: fi[r^ fttr^ ftitfir rrcf^ir; \\%\l
55 8f ^^f,. sn^r^r 3?(^i??i?r5c5)%, ^^[^: ij^ ^d&r: mh ^^^\ gi%t

;fir*Tcy vrfl5:?T: ^iF'cir: ??*T^^f: w: I 5^r7 ^?:f^'^l: ^^g^^lf:
^^?;5ET^s^ ^^lk: \ ^5 Rf^ fe^ ^ %{^ ^hi^^^^i^^t Pi^: R^rg^r:

tills i'cverbh pride of a controversialist is inexhaustible; iliosQ
who are filled with wealth serve you, even me serve thoso
that have a longing to listen to me that the taint of their hearth
may he removed; if you have no respect for me, the lesn
Jbave 1 for you; oh king, here I am off.

*M. The time ( that was ) happy oil account of the enjoy-
ment of lovely women is passed, and liaving for long wan-
ilcrod along this avenue of the woH'ld We are exhausted; now
( rem»iining ) on the bank of the Ganges { lit. the river of
lieu veil ) we send forth ( lit, extend ) with deep sighs our
cries (of invocation ) with the words — S'iva, S^iva, S'iva.

32. Pride being on the decline, fortune being dissipated

18

the mepsdlicant ba^ving gone without wealth ( charity X the
lelations having diinini^bed ia nunfibar, attendants having
gone avray, and youth having gradually died out, only one
thing ( lit. only this ) is proper for the wise viz. a habitation
lK>niewhere in a brake in a cavern of the mountain, the rocks
of wWch hftvo been purified by the waters of the Ganges.

33. AUck-a-dayl ( my ) heart why dost thou enter the
dense mass of misery (suffer much distress) in order to please
the hearts of others by daily propitiation ? When with the
powers of the Chintdmaiti spontaneou-»Iy rising in thee, thou
^rt inwardly satisded, what object of thine foregone-desire
will not satisfy ?

19

34. Enjoyments are exposed to dangers from disease,
noble birth is liable to a fall, \t^ealth is exposed to danger
from the king, dignity to misfortune, an army to fear from Ihe
enemy, beauty to danger from old age, knowledgeof-S'astra to
controversy, merit to danger from wicked men, and body to the
fearof death; all objects are tbus beset with danger; asceticism
^lone is invulnerable on earth.

35. For the sake of this life ( lit. these vital airs ) that
are compared to water on a lotus-leafj what indeed have we,"
destitute of dit^geirnment, not done ? — when in the presence of
the rich whose minds, are blinded by the pride of wealth,
we, shameless that we are, have committed the sin of setting
forth our own virtues.

«s <»

20

^«n ^^sr ?T^^ qrcT* %^^^ ci^ftf s^^i i .

^ '36. That delightful city, that great king, and the circle
of teiidatory kings, and that assembly of eminent scholars at .
his side, the ladies ( of the court ) with their iacQS,. liko
tlie disc of the moon, and that group of haughty princes, ,
those bards, and those stories — bow to Death through whoso,
influence all these things have become things of the past
(lit. things to be remembered ). .;-

• ;^7. Those from whomvvo were born have long since passed

21

,awaj; those too, with whom we grew up, have been consigned
to the region of memory; now here we are, with our isiU
approaching nearer and nearer day by day, reduced to the same
state as that of trees ( growing ) on the bank of a sandy river«

38, In a certain house where there were many, ther^
( now ) stands a solitary person; even there where there wjw
one man and many foll(»wing him, there is not one loft at
last; thus revolving day and night as if they were two dic«%
the God of Death plays ( at dice ) with his wife Kali making
mortals their dice-pieces and the earth the board.

39. In this world in which life is to be measured by a

« — — — • — — -»*

22

' ■» " !»■■■■ MM- — ^i»^ I I.IM ■■■IMIM. ,■ » I ■■■■■»■ ■■II. II I ■ll^l^^^— K^— — ^^^— — IMMl ^

few winkings oi tbe eye, we do not know what to do, whether
we should taste nectarioua juice of diverse kinds of poetry, or
drink the streams of philosophy; whether we should modestly
lead a householder's life in company with n wife ennobled
hy virtues; or whether we should dwell on the banks of the
heavenly river practising penanoe.

40. Can those blessed days be ( in store ) for me, when
I having fixed myself in the Padmdsana posture on a slab ia

yo ^5r-5(3; ^q-^ ^•-^irW, ^sifcs^r^ 5r^eR[f^iir: tot^^-

215

^^t^5: ^^^r: I H^??j mtx^ wrsit 3j«iiJif ^ art nm: fi mt^ ^r

f^^isr «i«?Tr«> 'SR.'^aii "wi^g t/^Tcrr u «^ ii

»

the Himalayas oq the bank of the Ganges, and having gone
to the sleep of concentration while in the act of constantly
contemplating Br&hman^ the old stags ( growing ) fearless
will rub their body against mine ?

41. Oa nights when all sounds have been hushed up^
sitting at ease somewhere on the sandy bank of the heavenly ;
river, the surface of which ( bank ) has been whitened by the i
brilliant and all pervading moonlighti and grown despon-
dent on account of the wearisomeness ( lit. magnitude or
expausiveness ) of Worldly existence's when shall we have our
eyes flooded with copious tears proceeding from supreme
bliss, we having taken ( to the repetition of ) the words
" Siva, S'iva, S'iva "?

42. Mahadeva is the go J, and the stream of the gods (the

vi 5^rt-3«?ro, 3irTi-3Tr^^ ^^-o^^gr; wac[-3{rf?i.

24'

TTHirr^^wt f^«<fei^4*ir ^^gin^ftnft i

Ganges ) alone i» the stream (for me); caves are (my) aboJe, *

und even the qaarters (my ) raiment; the Destroyer is ( to

me ) as a friend; and my vow — such conduct ( as is ) fi-ee

fcom meanness; or why say more ( on thfs snbject ), let mo

be wedded to the Vuta tree alone ( leakl a life of seclusioa -

and piety ).

^ 43. Desire is, indeed, a river, having for its water the objects
of destre.» agitated by waves in the form of coveioasness, bavinf^
for sharks the passions, and for birds the misgivings ( of tw&
heart ), destroying the tree of conrage, difficult to cross on,
account of eddies in the fonn of infutuation^ very Jeep and
htrving anxiety fcrr its steep ( lit. high ) biinks; the great
ascetics of pure heart, who have crossed it ( the river )
arc happy ! -

>» ^^^w— »^—

\ \ ^->^^; ^^-9ir54l*

25

Pthr^jt ^^?i »r^?T I Mrcr:«^iR«r «^ 5??fr a^JT e'iJi: f5iiT5'

f ; ... . .

^^^^i 3^: 5iTqjn ^ix5Tr^^??r ^r^^irrfrfrf 5:^m^fi^ i ^^7^

8?5=<t; ^'^d 5Rrd ^«rr ^E^rTT^ir i vi'iR^j^ sgc^^r^TH^^i f^^i^'n:
«r4s?^ 55^ f^^ ^f ^nt ^Ri'^: ^ ^f ^5qr ^^5^ .^^2it R«c^^; :

.4-t. friond, while searching this triple world us
far as worldly life prevails, none such has come within the
range of our sight or hearing as can easily become ( lit.
I>ossesses the facility of becoming ) the post for fastening by
means of self-res traiut the elephant of the mind intoxicated .
by the deep seated and secret attachment lor the iemale
elephant in the form of the sensual objects.

45. Seated on a stony couch in the cavern of a mountain,
may I in the intervals of contemplation recall with an in-
ward smile those days which seem to be longer to one
experiencing the grief of ( having to address ) supplications

26

qf^q^^^ «8r<fF8[^?r m f%i^r: ^ig^: ^^^r^ I f^«rmt ^i^RC.'

to the wealthy, and which ( days ) appear to be shorter
( to one ) who.'^e reason is set aside by the allurement of
sensual objects.

4C» We did not acquire untainted knowledge; nor did we .
amass wealth; wo did not even serve our parents with acon^
centrated mind; » * » Like crows we have passed thia
period ( of our life ) craving a morsel from others.

47. Having given away every thing with a heart full of
tender compassion, and remembering the course of destiny
which has an adverse ending in this worldly existence, wo

27

>r^ ff ^ f M ^ f ^fl[T:fii fiii^Mi fiT f^Pg^-

sball in a sacred fo res fc pass tlie niglitlil with the ra3'S of th^
full autumnal moon, the feet of Hara being the sole refuge
of our mind.

48. Here we are satisfied with barks, and you with silk
garments; the satisfaction is equal in this case and the dis-
tinction is without a difference. Let him be ( called ) poor
whose greed is boundless; the heart being content who is
rich and who is poor ?

49. Though reflectinor for a lonfj time, 1 do not know of
"what great pMiance this is the result. — viz. this unrestrain-
ed rambling, this meal free from niggardliness, the coin-
pany of the noble, this learning having for its fruit ( the
observance of ) the one vow of controlling the senses, and

this mind moving ( but) slowly towards external objects.

-

28;

^^rinrq*) m^vi i{^ «T:?^r$^:i3i* H'^rt^.-ifq^^oi ftj^^n^TJiir^^t
Q'^^Tr: ?«rwr:^-?Tsi5Tfrr^^ s^f^^r: s^^rf^ s^ifci^fifr ?rr

^^ ^pq^^ irnfcT f^?t«w error: ii ^^ ii

50. Tlioso blosseJ ones — whose band is (to them) a clean:

1)ot, to whom ahns acquirod by wandering is (an) inex-
laiistible (supply bt ) food, to whom the extensive ten quar*
tors are as a spotless garment-, and the earth as a spacious
bed, whose development is in accepting renunciation, who
are contented witu themselves, and who have got rid of a
number of opportunities of hnmiliation-^root out Karma*

51. These kings whose minds are as unsteady as a horso

»t55T ^^^aiWHiT ?r3^crtft9rr^RSJ«q' fern;

HT ^T 9iv(q25ft ^^^^^ ct^^t 5fl^ ^^^ sr^ ^^^ ^w^ ^f5i?F
f^5irT% I 'H^me'ft^T ^v%' 5fir jf:^! cTj^cft ^5«r^t ^^51?^ 55T»5Tr

^■afc— — — ^— i» ■■■■■■■^^■— ^ I I > fc M !■■■■■■ ■■.■■■.,,, I I I, 1^1 I I 11 ■■■■rihi.uaif

a4'e difficult to be propitiated; while We have a high ambition,
and our heart is set on a lofty position. Old age de-
spoils the body and death robs (one) of the entire existence;
friend, there is nothing advantageous to a wise man in
this world except penance, ' •

52. Sensual objects are as ephemeral as the lightning shin**
ing in the midst of the cloudy canopy; life is frail like th^^
.water collected in the row of clouds scattered by the wind;
inomeutary is the youthful happiness of mortals; taking this

iiito consideration, wise men, fix your mind at once on

contemplation of the Supreme Spirit, which it is easy to do

when one is a perfect muster of ( lit. by being perfect in )

patience and concentration. : -^

^^ 3f^-3I*lT; ?5[^JTrr^P.^r;^2Sxir?>-lf$5i2»I%; .

80

^.^^•. ?i5^-^^iflH5TMr5i5 ^O^T^^ ^TH^^ f^W:i

53. Blessed is the man of self-respect, who, living in^a
holy city or in a trackless forest, rather goes when hungry
from one door to another — the vicinity of which has been
darkened by the smoke arising from the fire into which
oblations have been offered by Bmhmaiias reciting the Vedic
mantras with the proper accents, in order to fill the cavity of his
stomach, with a broken pot covered with a piece of white
doth; but not so the man who daily humiliates himself in (the
presence of } his kinsmen, of equal rank with him.

54. Is he a low caste or a Brahmana ( twice-born ), is he
a S lidra or an ascetic, or is he some great saint, whose
ir^tellect is acute enough to understand philosophical truths:

^\ ^^^fl\^l '^R-irT?r; '^fi^rn^r, 5iifT:-5iR^: g ^^m-

^5Tw: w^v H^ a^^fHq^. •hmi«?ro, ^rHT5^«imr.

91

w^]^^^J: ^i\: i eri^^i fq^q^qf^ffrrlr sft^nw'si: i }\^\ nF% m^-
aiE'T ^r^T ^f^'^ cT^T y^w ^: ^n5!^?T arr^rn: qrT'Tj^rir i s?^5F

ascetics, when tlins spoken of by people gairuloiis on
account of the doubts rising within them, quietly go their
vray neither ofFenJed nor pleased at heart.

55. How very ble-ssed indeed are some persons who with
their shackles of worldly ties snapj)ed, and not looking out
for the irreguhir course of serpentine sensualism, pass, in the
farthest corner of a forest, the night delightful on account of
the expanse of the sky being brigliix>nod up by the winter
iiioonshine, solely engrossed by an anxiety to ac'|uire merit.

56. Now be pleased, oh heart, cease from those tmuble-

32

^r^fl'^^ gjcmt rft=^2OTf^t «uq^%5T ngririr ^^\\^ ^^^'^^\ 5>4Twt
^qrfirfli^ 1 ,i^^^^ s^if^: «^«?Tig[^r^T: t: ftifm ^fr^qt ^qi^ i
^?TR^^^Rt ^H^^^q[q=2i^q^T5t »i^qq% ij55^Siftfq;^qf1ri%^rq: i

somo abyssal sensual objects; resort to the path of final bea-
titude which is capable of removing in a moment all misery;
.assume a peaceful frame of mind; give up your wavelike un<-
iiteady course; never be attached to transient vvorldly hap-
piness.

" /)7. Let ns (?;o to the forest, arise, oh you desirous of accom-
plishing yourcherished object,where even the name of big folkd
is not heard, whose niinds, mean fellows that they are, are eVer
distracted by inconsiderateness and wliose speech is marred
by the effect of the disease of. wealth. Maintain yourself
now on sacred fruits and roots, and making the earth your
^couch (cover yourself ) with fresh rough barks ot trees.

^ *-

33

f^^lftfcf ?:rJTf^: I =^'^rv|: ^?^$5r =|^?Rr>: t%u^t^ 'i^^

5Tjr ^%rr: srf^^r ^5Hr f^rlr^r^qr ^nx^t \\w<\\

^^i: I ^^^r: ^riw ^f^^r ^r qjq^r: 1 ^r^^J^rrl'mJit ^fxff^i f^^q-
^>^2i^qf%'^?qqf^^ ^m ^^^m^^w4\ \ q^r ^liq^jwRrq fqcit-

58. Oh heart, sweep off infatuation, acquire that devotion
to the moon-crested god ( which grants the highest bliss );
and form an attachment for the banks of the celestial stream ;
what faith ( can be placed ) in waves, bubbles, streaks of
lightning, in women, in the tips of flames, in serpents, and
in the currents of rivers ?

59, Bo hankering after the enjoyment of worldly plea-

34

«

^^m ^B^^w. ^?5?r ^irq ^^er i m^^ ^w\^ n^ r^K^
i^^q^cj^ 1 1:^^^ ^^'i^\ ^^$5r ^^^r ^^ ^?i: i ^^55^5^^ «^f^q^-

sures it* so it is with yon — if j'on have in front of you sing-
ing, at your elbow sentimental poets of tb© South, and
behind the sportive tinkling of Ibo bracelets of the maids in
attendance holding ohowries in their hands; otherwise, oh
heart, enter at once upon the contemplation of IBrabman.

60. Desist, wise wen, from associating with women —
from the momentary happiness. Be attached to Alercy,
Friend-ship, and Reason, Neither the fully developed orbs
of breasts covered with a wreath, nor the round hips having
a tinkling girdle round them set with diamonds, can be your
salvation in hell.

CI. mother. Wealth, repair to some one else; do not

3S

%^ q[^ ^{^^^ eiqR^f qf^^f ^qqnH 5^ ^(^^^ \ m^^r

^ ^ ^4" ^f^5irefr?jrfa^?:r^nTtt i

f% ^rrcTiT^r ^^ ^^4^ %^ ^^ ^^k n ^^ n

yearn for me. We are not hankerers after pleasures. What

are you to those ( i. e. to us ) who are free from desires*
We now wish to live on barley-flour obtained by begginc;
( and placed ) in a hallowed vessel of paMa leaves, stitched
together at the moment.

62. Our view ( at first ) was that you are we and we
are you ( u e. you and we are the same, have no diverging
interests ); what has happened now by which you are you
and we are we ( i, e* you and we have had diverg-
ing interests ) ?

63. Why are those suggestive i^lances, young lady

36
5fE: I 5^ ^i 5fq5Trc5 ^m{i{^ g^tfc^^T «r?^ri?: i

^Hni-Jt^ ^m\: %^r 5^icT^<^ ^^=^^5T ^ ^^^: ^r?: ^w ^^Tc5r ?[rr-

ftp ct:^kdMdcqd*MciH5^^t^frqr^-
's^nrrsr^j^OTT^Foy'rar ^^^ ^i^^x ^nrF^r HcITJ \\V\i\

T^ x^m K^h^^ ^^^^ ^B^'^^ q^^^ ^ f%H' I lt^nl[4?

1^ '■'*'■ ' '

darted from j'our sportively half-closed ( eyes ) ? Desist,
oh desist; vain is this effort (of yours). Now changed beings
lire we; youth is gone; our yearning ( is only ) for tho
farthest part of a forest; iulatuatiou has subsided: and we
look upon tho meshes of the world as straw.

C4. This young woman constantly darts towards me her
eye that steals the beauty of the blue lotus-leaf. What is
designed by her ? Our infatuation is gone; the feverish
flame produced by the striking of the flowery arrows
of the God of Love has been blown out; and yet tho
poor girl persists I

G5. Is tliere not a delightful mansion for habitation, is

37

^'^t: ^^it^^^-^: ^r^^r: ^H^rmr: Tci?cr«r TcT^r: sit^hi: ^cH^^ft

l':^rqrTrr5Tr%^?EJT^q^5r^^Rr^cna^5ycrr^ u %\ U

9T«r5rr M<^^\ f^#n ^^^si^r^r ^2:r f%f*?r% er^sf^ eig^t: 1

H^rr^ Cr^^'^sqcMqpq^cr i

not music &c. pleasing to the ear ( lit. fit to be heard), is not
the happiness of the company of one as ( dear as ) life itself
more to (a man's ) taste ? But wise men have resorted to a
forest considering all this as unsteady as a shadow of a small
lamp flickering in the wind ( caused by the wings of ) a moth
madly falling upon it.

66. Have bulbous roots disappeared entirely from the
valleys, or the rivulets from mountains, or have branches
bearing delicious fruit and yielding bark-cloth disappeared
from trees, that the faces of wicked men devoid of courtesy,
are looked at in eager expectancy ; — faces, the creeper-like
eyebrows of which are made to dance by the breeze of prido
at having obtained with difiiculty a small sum of money.

^

38
gn HN^lVf q^ n4^<^<dl H^^4i : II ^VS II

5rCT^ ^ ^TRfT ^R*^y*ofiil^vi% II \^ II

w m^) I ^^^ 3 eT^'^iTftr%3'5rc^ict g^^t ^rr^: ftrsf tj^f^

67. Are the Himalayan retreats, which are cool on ac-
count of the spray of the waves of the Ganges, and the
charming slabs of which are occupied by Vidyadharas no
more, that men are fond of a morsel from others ( doled out)
with an insult ?

68. When the great mountain Meru struck by the fire
at the time of the destruction of the world falls, when the
seas which are the abode of a large number of sharks and
alligators dry up, when the earth supported by the feet of
mountains, goes to its end, why talk of the hnnxan body
tmsteady like the end of a young elephant's ear?

3d
^JWT^Tr ^^15: ^TPcTt qrf^rqr^ ^i^^^s I,

I ^5P^ ^^ I T?^T^ erirfT^: ft:^2?: 1%^^: ^Fci: ^«it!f-

5rmr5 fk^: ^^^^^ ii n^MK d d : ft?

Bqj55i^ ^mr^ %%,-^l(^ m: (^^; srrKr: ^ct: PkH^x ^ ^if^cTwr-
^%: I Tl^ «t^ I f^fli^cTr ^^'^rn 1 s\m\k^: ^^^: ft^riFT qr
ik^h ^^^im^^xifk ^qfrrfH: ^^rifir^r: ^f^rrr^^r: 1 ^?q ft^^
^^fcn^^c^cT ^^Tr^' 5fcr f|rff^r 1 ^rg^crt ^f|[5rr crgfii: ^Ot: i

■■■' - — ' . " *

69. When 0, S'ambhu, shall I be disconnected from the
world, free from desire and peaceful, and have for my pot
my hand ( only ) and for my garments the quarters, and
( thus be ) able to root out Karma,

70. What, if wealth capable of granting all desires is
obtained ? What if the foot is placed on the heads of the
enemies ? What if we honoured supplicants ( or friends )
with riches ? What if the bodies of mortals have stood ( 1. e.
lasted ) for a Kalpa.

40
erfcT'^T^ ^^^^ f R^^fl^ I '^i: ^^^sf%' 5fcr ^?^i ^^m ^^

71, AVliat if one lias a tbreadliaro wallet or a spotless
wliito silken cloth ? Wliat if one Las only one's wife, or is
snrroiintled by a splendid army of horses and elephants ?
What if delicious food is eaten, or coarse food towards the
close of the day ? What if there is not the light ( of the
knowledge of Brahman ) manifesed inside (1. e. in the heart)
or what if there is the glorification in which the fear of
worldly existence is destroyed ?

72. If there is devotion towards S'iva and the fear of
( ever-recurring ) death and birth is present to the mind, if

- — y •— "

41

f^^¥^ Wfff^ JTTST^ '^rq^ST I

there is no attachment lor relatives and no perturbations
( of mind ) caused by the God of Love, if there is a forest
uninhabited and free from the fault of contact, and indif-
ference towards worldly life, what else is to be desired ?

73. Therefore contemplate that Brahman which is endless
undecaying, sublime and pervading; what is the use of these
wrong notions ? Sovereignty and other pleasures approved
of by mean people follow in the train of Brahman.

74. Oh mind, with your celerity you dive into the nether

rs •»

42

^Erenr>:^ ^^rf^cn: vrmij[ ^ftfra 5mm% 11 vsh tl

^ct: I ^^^ il^^^ R^ct ^«rr ^?nfT«n siR^r: ^r^m: f^^rr ^:
fttsT Pif^^lgjfr m\\^ ^^\km: 5:!%crr: w ^ ^si^\^\ ^mi^m^zPi

wCr T^^ 5i«^ f^a^jIMMiH ^s^r^cTr

world, soar beyond the heavens, and wander as far as the
encircling directions. How is it that even through a mistake
yon never remember that pure Brahman which is ( always )
beneficial to oneself and by which you attain beatitude*

75. Knowing that the night is the same and again the
same day, ignorant people run busily in the same manner,
resolutely setting about their diverse vocations. Oh, how do
we not, through infatuation, feel ashamed (though) disgraced
by transactions in which there is a repetition of the enjoy-
ment of pleasures, and by this worldly life of such nature/

76. Like a king possessed of by no means small wealth

4S

5iTc=T 3?^^" =^ ^^ =^ ^\^^ h ^rs^r ^^^ %qr ^r ^s^r 31%: ^i^flrt
11^^ errf^Jfqr ^ Ir^r^^^i^^ii^^: fk^^n fkim ^qpd i ^5 \^^^^

^^ f^ff^ iriio^^ ^f^ p 5f^ i!Tcq4q^ I

aa ascetic, with ashes profusely besmeared ( to his body) and
peaceful, sleeps quietly, delighted in the company of the
woman viz. indifferece ( to worldly attachments ), the earth
( being to him ) a delightful bed, his creeper-like arm a
spacious pillow, the sky his canopy, the favourable breeae
Lis fan, and the moon being to his brilliant lamp.

77. Having attained that knowledge of Brahman com-»
pared with which even the sovereignty of the three worlds is
not palatable, do not fix your attachment on pleasures con-
sisting of food, clothes, and honour. That indescribable
pleasure alone is the highest which is constant and by the
experience of which the sovereignty of the three worlds and
other pleasures lose their flavour.

44

5:^ ?T^2T T=^5Tr 5^%: ^^^r: ft«^^ ^ir^ ^r«R$5 R^Tc5iriT5e4-
^^fti??CTcm> ^ 3Tr^^; cT^^T ^c^^ ^r^ ^tf^tji: ^-^ 5rt«a": ^^^

^Rq^T: ^Tsrqr^r: 1 ^^^^ err^qr: «ift«T^ ^"sr^^q^^ ^r ^q^^jJiT-

78. What is the use of the Vedas and of the smrties, of
reciting the Pnrknas, of the S'astras of mighty extent, and
of the distractions of rites and ceremonies. Barring one
encompassment of the entrance into the seat in which there
is joy to the soul — encompassment which is like the world-
destroying fire in the act of annihilating the array of mis-
fortunes arising from worldly ties, all things else are mere-
tricious.

79, Life is fickle like the wave; the splendour of youth
remains only for a certain number of dajs; wealth is, liko

45

^T?C2f ^\^ sTJ^^ff^: ^^ mi ^frgn: ^T'ni*? sr^fSr f^q^ ^m^

— _ . _ ■■■■■_ - - ir

thought, momentary, pleasures are like the flashes of lightn-
ing in autuinn; oven the embrace of the beloved, encircling
the neck, lasts not for a long time; so have your attention con-
centrated upon Brahman to cross the ocean of worldly dangers.

80. The mere ( insignificant) group of worlds is nothing
for the temptation of one who has restrained his mind. Is ever
agitation produced in the sea by the motions of a female fish ?

81. When there was ignorance (in us) produced by the

influence of the darkness of passion, even the whole world

• ' — 1

46

"^y^^^r M(i^n: mjm: 1 ^Tfl^ir ar^^fh ^m^^ ^^\'?^'^^^

?lt vn^^clh% ^m I ^5T^f|^: f^h: wtsfcT: f^Tt^I^: ^^5^55!?

was then looked upon (by ns) as consisting of women only;
now having applied the collyrium of better judgment, our
sight has been cured, and regards the whole world as
Brahman.

82. Delightful are the moon-beams,and the natural scenery
in a forest; the happiness arising from the company of the
good is gratifying; the narratives in poelio-works are pleasing;
charming is the face of the beloved shining with the tear
deposited on it by anger; everything is charming; but no-
thing ( is charming ) when the mind is distracted.

83. There is rarely ( found ) an ascetic, living on alms,

47

^5TrqT^^iT^<mt^fk^r ^^ qt srsr?^ il ^y 11

«rqiT?T: HJ?^cT: ^l?^^ m\m ^^ ^^HcT: sit 'l^ ^§TR %^^

srrcw^^^rf^ cfT^r^ Br:f qr qir^S^; ^^^x msj-

« ' " ' '«

free from attuchment ( though ) in the midst of the people,
his movements ever under his control, attached to the path
which is free from giving and taking, wearing a wallet
made of old threadbare clothes thrown away in the streets,
not caring ior honour, not proud, and wishing solely for the
enjoyment of tranquil pleasure.

84. Ob earth, wind, light, water and sky, that are to mo
in the place of mother, lather, friend, loving relative and
brother, here do I fold for the las t< time my palms in salu-
tation to you; by means of pure knowledge resulting from
the preponderance of merit accumulated by virtue of asso-
ciation with you, all the trammels of infatuation having been
removed, let me be absorbed in Supreme Brahman.

85. While this corporeal tabernacle is at ease, while old

48

^^Or^ ^Vi I 5f^r^t ^f%r: m^^^^^ ^sif^^i wifcf^rg^r i
V^^: I ^T^^n^f^m^5if i^r^rr ?irit^qr?^^ ^ 50%?^ ^iq^ f%^«p-

^-eri55t ^^ij? I ortr ^Rr %'^ i ?Z5^«iR^«iT^Tq ^ f^f^^Pt h^
^m^ T%f^Tft ^x^^\ ragrK^

age is at a distance, while physical power is Dnimpaired
while life is not yet exhausted, so long only should a wise
man make a great effort for the welfare of his soul; of what
good is an attempt to sink a well when the house is ablaze ?

86. AVe did not in this world acquire learning capable
of refuting a host of controversialists, and befitting mo-
dest persons; we did not lead our fame to heaven by shatter-
ing with the point of our sword the temples of elephants,
we did not at moon-rise sip the nectar of the tender-foliage-
like lower lip of our beloved; alas I like a lamp in a tenant-
less house, our j^outh has indeed passed away uselessly.

87. Knowledge in the case of the good does with haughti-

49

f^ 3^ ^5^r*3tr% ^^y^TJ^Rr: ^cir^cfi^ift

^^FT^n: ^^qr: ^^??^ i?^ sflro ^i^: I cricTf5ITfH5gT^^?Tc!: I

^pt^i'^^j^r R^q?^c# ^tctf: I ^^c^^rr^ ^55: frms^> ^^ m ^^v^i
BT^fjrg^^ aT^fjTjTj^ ^^^J ^w ^T'^rr nm: ^r^ot ^rf^ i

uess and vanity; in the case of others (lit. some) it is the
cause of haughtiness and vanity. A secluded place .in the
case of self-restraining persons leads to salvation; in the
case of love-sick persons it is a further incitement to love,

88. Desires have already been absorbed ( by reason of
uon-fulfihnent ) in the heart; youth has changed into old age;
alas ! in the absence of appreciaters of merit, skill (lit. accom-
plishments) in the different limbs of the body has gone to
a state of sterility; relentless and powerful death, the all-des-
troyer, is advancing rapidlj''; vvhat is to be done (lit. proper ) ?
Ah 1 have it; with the exception of the two feet of the
Enemy of the God of Love, there is no recourse.

'■1' . -- ^ . ^— ^fc^^"—^— »i^^^^— ^li^W^^— ^^^^— M .^ ,

50

^nrr §i^>^<jm^ ft^er ^rf^ t^^ ^s^

5^1 iT55TfiTc5iq^ 3Tr# 5^ ^?if^ ^fcr I ^[#i: e^T^^Pi; ^wfi[-
i?# 5^1^: 'fkr^TT: a^'r^^: g^i'^fcT ^^r: i 5ttcit^^^=^5!H i fiq^^f^

5:^ 5pft«^ ^rt ^?T^^?^^nr 5T% d^r^c^j^Ao

iwr^i: 5JiTf^ %: 1 ^^if^ ^R*?)!^ q»«ii^ =^ ^: f^ 9T=4f5rcqi

89- The removal of pain man wrongly considers as hap-

f)iness itselt — when the mouth is being parched with thirst,
10 drinks sweet and fragriint water; when oppressed with
' hunger he swallows rice mixed with vegetables and other
things; and when the fire of love is kindled he clasps Ms
wife closely.

90. Having bathed with the waters of the Ganges, and
worshipped Thee, oh Lord, with fruits and flowers undeiiled,

«B?i5 ^^ '^v^j.^t ^^l^^\'m^v^l \ ..

51

^w ^\\^^ ^^^l^l^ jftr ^m^u ^gc^r ^cq?r |:^ ^f ift^^ i

w* €r^ 5:^^ ^f^fit 'T f^»5?Trr?^ s= $ ** »5 '»*MTn: ^^i

and having fixed my attention, sitting on a stony couch in
the gorge of a mountain, on thee, the object of contemplation,
when shall 1, Enemy of Smara, be free from the pain of
serving a master having hands and feet just like myself, by
Thy grace, ready to obey the words of the preceptor, living
on fruits (only) and self-complacent.

91. I consider those men to be supremely rich, who have
pever joined their palms overhead in token of submission, to
whom a slab on some mountain-side is as u couch, a cave in
a mountain as a home, to whom the barks of trees are as
raiment, the deer as friends, whose subsistence is by the
sweet fruits of trees, who find an agreeable beverage in sprincr-
water, and to whom learning is as a ploasure-giving consort.

92. When there is the river of the throe worlds the lustre-

52

*■ ' ' ' — "^P^— I ■.■■.■■■I II ■— ^M^^^^ — II lirf ■■■^■■— ■■■^fc^^— M^.— ^M^— ^l^^— ^^^— ^»

of whose waist garment touches the head of S'iva, and which
with good fruits and with the barks of the trees lining
its banks furnishes a splendid livings what wise man is there^
who with the intense pain from the fever of poverty, would
face harrowing miseries, if he had no commiseration for his
ill-placed family ?

&3. Alas I why do wise men live elsewhere, rejecting
Kas'i where the most rigorous penance (a life of entire absti-
nence) is (like) varied dinners given in gardens, where a strip
of cloth to cover (the body ) is decent raiment, where the
glory is an unlimited wandering for alms; and where ap*
preaching death is like a blessing.

53

ft^Tc^ se^^ftf w^fk xr^Rflr 5r^5 ^^rf ^pgr: I

%^^cf T^rq^TT 5TTf^ w^ t^^ f^^%3-

ft^^Rr ^qt S[T^5 ^'^t 1 1 =1^: ^i^ f^V^ ^^c^r fir^^^ Ifirg: i
%^w gift fStg'gr: ^^irft^: I ^k^J ^^^: f^^^^r*^^: I Oinrfi

fttR ^i^r^rt ^^m^t 'i^^^^ ^<^4ifN=5di% w^: i

I ftq^ra I m^ ikf^: f%q^^ ^^: tT^^ mc!^^ ^1?^^ siqi^r:
53^ q^j^qu'ir: qft^5)5^ ^^cT^ ^^^li* ^(^^ i i^§q ^

«

94. Oh heart, leave those at whose gate (are heard) such
replies as '^ this is not the time for you (to see the master ),^'
"(he is) now in private," "the master is asleep " and "if
you were to see him after waiting he would get angry"; and
do you go to the temple of the Lord, the ruler of the world,
vrhich gives unbounded happiness, and which is free from
hai'shness, the cruel words of gatekeepers not being heard there*

95. Beloved one, wicked fate, having like a skilful potter,
rolled our mind into a bail as it it were clay, whirls it round

54

^ ^ 4^rY*^ qflnfflr: ^^y?^: f% c^f ^«rr srsqfe 1

^ ^P5^^ T^^T, ^T^o^^^ 3|iR:^: 2<iic^rt: f% ?«?r ft^4* ^^
JR^U^ ^: cr5Jif%: cSt^: =^s=^^: mz\^: era y^f srtc^^c^'^: l

^ ' . . — — — — f^' ' J »

nnd round by placing it on the wheel of anxiety which
revolves by experiencing a series of strokes from a number
of misfortunes which can be compared' to a staff; we know
not what fate will do.

96. Between Mahes'vara, the Lord of the worlds, and
Janardana, the Pervading Spirit of the universe, I have no
conception of any difference; still my attachment is towards
the new-moon-crested God.

97. Why do you, oh God of Love, tpouble your hand

55

swf^fct ?R?irR m^«?^ RcT^ift ^% ^[ ?[n:m ?ff2T5T4i I ftsrifiT^r??):
8?5[r ^?^r555 fH^5{^m% 9Tfcif^JT55r QTc^cT^r "f%-crr ^irrfSr: i

with the twaiigings of your bow ? Why do you, oh cuckoo,
chatter ineffectually with your soft and sweet notes ? Oh
young woman, enough of your glances, affectionate, artful,
charming, sweet and unsteady; our heart has tasted the
nectar-like contemplation of the feet of the moon-crested God.

98. Happily lives the ascetic (with his) strip of cloth ex-
tremely threadbare, torn in a hundred pieces, and a wallet
to match, (with his ) uncared for dinner on charity got with
ease, (with his) bed in a forester a cemetery, (with his) equal
regard for friends and foes, (with his) extremely serene
contemplation in a secluded place, and glad that all his
errors arising from pride have been -correcticd.

99. The different enjoyments are of a transient nature

i6

M«i«? f^^ I ^ ^ft^: 3Tt9 sqnrt: I www: qF^r: %^ ^5lTf?^
^^wft wf^^f^ wivft^^t ftq^ft^am I

and by them is constituted this v^orldly life; what for should

Iou then Yrander, oh people ? Bef'rain from your actions,
f our word is to be believed, concentrate your mind, pni
on account of the snapping; of tlio bonds of desires, within
its cell which can be controlled when passion has been
rooted out.

100. Of the blessed persons who dwell in the hollows
of mountains and contemplate the supreme light, birds
drink the tears of delight, fearlessly resting on their laps;
our life on the other hand is being wasted, we enjoying tho
delight of sports in pleasure gardens adjoining the moat
(lit. a well) of a castle reared by our imagination.

%oo o^^i-o^^^iJ^; ^^]l^: ^T\fkfi; qft^^%-q\[ ?Sft*.

51

?:^^or ^^cT^^rc^q^cfr jt^e^ ;t 1% %5r mill ©HI
'crfN: 5TW M?:^d5f f^f^r ^ranfrd gf^^icni \\\o^

jfT^T 5^n^: f^f^^: 9fn^: ^^^if^r ftf ^5W f^W jf^*^'^^ V^
m: ^?ir^ I gg: ^155: srici srrcf simqi^ f^^^rni^ ?^f^#

^' ^^i^^—ll ■™- i» M I — — ^ ^ III I »^.^^M I »■ ■,■■■ »

101. Birth is beset with death; youth flitting like lighin-**
ing with old age; contentment with cupidity; the felicity of
renunciation with the sportive movements of youthful wo-
men; virtues with malicious people; wood-lands with ser-
pents; kings are surrounded by wicked people; even pios*
pority is affected by inconstancy. Or what is there that is
not smitten by something else ?

102. The health of man is undermined by hundreds of
mental and physical infirmities; to where theie is wealth, mis-

^^^^••^^^• 1 9

58

«?ftiTi%2Tcf ft^^^ ^jfm ^^#^T 9T^^ BTwrwT^ fir^s^fcfH*

^ s^ttRtt gr^n^t ^Hf5^ ^^rrfif f^yff ^

» — — '

fortunes come thronging as if the gates are opened to them;.
Death hastily asserts his supremacy over every helpless crea-
ture that is born; what thing is there then, that despotic
Fate has made immune from danger ?

103. With their bodies cramped njien have to remain with
dilHculty in the womb in the midst of impurities; in youth
the enjoyment of pleasures is difficult on account of the
distraction arising from the pain of separation from one's
beloved; surely even old age is unwelcome, ( for at that pe-
riod ) the refractoriness even of women is conspicuous; say,,
oh men, if there is even the least happiness in worldly life?

104. The life of men is limited to a hundred years;!

J _ —— - I ... I iB-i-i- Tn ^tm-w^

59
'er^^T^^ gr^^^qiort q^^r^^^ e?^ httJ gK^^'sfrf^ m^

f% ^^^ 9?T5 \^^ g:q*Tin*Tii5jT grq^m^-c^fq vt^th g^gr-er i
m 5T RrHri%.5T ^r ^^\ siirft sTrfHr^r'?^ ^^Sc^^r ?5f%^rfr: 1

half of it passes away in thenight; of the remaining half one-
half made up of its first and last fourths is occupied by
youth and old age; the remainder 4s passed in servitude'
&c., waited on by disease and grief for the separation (of re-
lations). Whence can there be any happiness for morfcjils
in worldly life which is even more unsteady than a wave ?

105. Those who, by the knowledge of Brahman, have
acquired discrimination and possess a refined intellect, do what
is hard to do, in that they renounce riches which contribute to
pleasures, being absolutely unselfish; ( these ) wore neither
obtained before, nor are they now; nor is there any gua-
rantee ( lit. firm belief) as to their attainment; and although
they are accessible only to our imagination ( lit. desire) we

are unable to renounce them.

« — • i '

not^ efqq^Rq^P^q:. *fI5;rqi^-^T^^vTo ^TfTM^q^-mR ^m:i

^

60

5T?r qfter'^'i-cfT *?c^«?'cft «^ s^irffrf sift Rr^ ^w*
^f^er I ft^^^ra: ^I%jr^r^«rr eii:^: srci ^r airf : qft^^f?r

ftc^4: I

sr ^^^ I ift^} q^: 5^w ^ 5!^q?n: n^^ i ^rfir^r^^r^^Tcr i ^n^

wani* V I

106* Old age stands threatening like a tigress; like enemies,
diseases smite the body; life runs away like water from a
broken jar; and yet, oh wonder, man commits wickedness.

107. (In old age) the body becomes emaciated, the move-
ments are slackened, the row of teeth is displaced, the vision ib
obscured, deafness grows (upon man), and his mouth slobbers;
the relations do not obey his order and his wife does not serve

)iim; alas I even the son acts inimically towards an aged man.

»■■ . , — . , ., II »* • I ' " '

61

«T^ f^^^5 TKT^: afT'ir?: I ^^fi?f^ qftix^^T^fB^^^: \ frw:
f^H^: ?{CT b: I ^^?IT sftorif^ art tr ^: ^z 5^ 5i2^?r 1 ^^f^;
«?f^^r ^fqm ?rg: ^?: ^^ ^ ^^: ^^ttf^ jjt^tjtj?^^ ^m^
'gc^r: m^t 5TqO %5r sT^fjf^T ' q^r^r ' ?Rf ^^\^\ 1 eft r%^Tlf •

?l5t 'SIT 5^ ^T 'w ?=rire5ft ^T^ Kciwrs

i?i5ft 5«ii^t ^?i5f w-^\ K[\^^^ I ^rlf qiqi^l 1 ^r^it ^ij^: #0?

2'2TR$$ * i^^ {^^ %^ ' 5r% Sojq^: ^q^^: i?»? {k^m:
^r^ « '^r^r f ^rrPr ^^ ^^t ^^^FJ?fq irft ?t^ ^^^rifq ^^^

108. Like an <acfcor, a man for a time plays the child,
and then for an instant the youth delighting in pleasures;
for a moment he plays the part of poverty ; at another he is
full of prosperity; and at the close of life he retires beliind
the curtain of Yama's seat, his limbs wasted by old age, an4
his body graced by wrinkles.

101). May my days pass in some sacred forest, while mut-
tering the words "S'iva, S'iva, S'iva" with an eye regarding
equally a serpent or a wreath, a powerful enemy or a friend,

62
MICELLANEOUS.

srflrg^rFT ^?cf^ ^[rn^crw ^Enr^cr'crj n

fifj^sr ^^^rm: f^ro^ ^rt H u ny^ q^a-

a gem or a clod of earth, a bed of flowers or a stone, a blade
of grass or a group of damsels. ^ ;

1. Every thing gives happiness (lit. all directions are
fall of happiness ) to a man who is poor, self-restrained
peaceful, of an equilibrating mind, and ever content at heart.

2. Time never returns; it is passing uselessly which was
neve^* considered (by you); (you) accommodated (yourself)
to the various conditions, .which are adverse on account of
the concurrence of a hundred difl^culties; or what shall we
say? What harm have you nottlone yourself? Every now
and then you have been repeatedly doing the same.

63

^Tft^r?iT^at ^t ^?:ftrfcr gic^sr tj^uft ft^^cr: 11 ^ 11

' "^ ■- W_LM1__I _l I I I ■! _l _ I _ ' II I a, a llll _■__ !■ ■!■■■■■ ■! I 1

3. The insatiable boiler of the stomach, which is clever ia
rdissolving ( lit. cutting ) the knot of high pride which is dear-
ly prized, which is like the bright moonshine in causing
the lotus-like higher virtues to bloom, and which is like an
axe in cleaving asunder the creeper-like, great and becoming
modesty, causes humiliation.

4. We live on charity, cover ourselves with the direc-
tions for our garments, and lie down on the surface of the
oarth: what have we to do with big folks ?

5. "Arise, my friend, and boar for a moment the heavy

64

$rT: ^wr ^^ r4 »^ d T ^ f^W^vflr^ 5r ift^ v^t \\%\i

^^c5: I f^ftcf: Tin: M\ h% 1 f^gw: 5555^r^T ^amw: ^ b: I
«rfm^ 5^1^ ^^: OT^: I 5^'ni ^ ^T: ^r: c!W iimr r^ ^^m:
^^): ^t f^^'T s^f^?: am ^^ gr^: ^ wr. 'tr^ ft^rffer^f^t

burden of my poverty. I am now iutigued, and shall long
enjoy the happiness yon enjoyed from death." Thus address-
ed by a poor man who had hurried to the cemetery, the corpse
remained silent, knowing that death was better, far better,
than destitution.

G. Among worldly-minded persons stands conspiouous
S'iva, who took (for himself) half the body of his beloved,
and to whom there is none superior among worldrenounoing
men who has given up his attachment for women; the
rest of the people smitten with the poison of the cobra-like
and irresistible shafts of love, and therefore maddened,
are able neither to enjoy nor to reject pleasures mocked
by the God of Love.

7. Thcso (/. e. women) lauf^h and cry for some purpose;

65

^ci^ %i^ qt ^m =^ ft^m^T^cT ^ikH^ ftr^H ^xnf^^ ^^^ .
5r ^ft^i^iPt ft^ef^cT cT^HrfK-n f * =^ ?rfrci ^ cfT<=^t ^^ti'^cT^t ^tt*:

^?!^^>: ^^^^^ hist: ^r^5?* ^if3»4 ^m# f^^^crr 1 ^^:

make ( others ) confide ( in tbein ) but ( themselves ) confide
not; therefore a man possessed of nobility of birth and
character should abandon >vouien as one does a jar in the.
oeinetery,

8. When shall I pass my days like a moment crying out
" Have mercy, oh Lord of Gauri, Destroyer of the Three
Cities, oh S'ambhu, oh Three-Eyed God," having placed
on my head my folded palms, wearing a small strip of
doth, and residing in Varaaasi ( Benares ) on the bank of
the river of gods.

9. To brutes alone would be dear those fawn-cvod
(women) whose faults are their recommendation (lit.
merit ):— whose hardness of the breasts, unst^eadiness of

66

^^: cTTc5cTr =^J^c5?Tr ^% Bif^Tm i 5% ^^4 sjc^r^^: q$

?ii: f^: q^^t ft^r: 1 H 5 iTy^ioTfJi 1 er^r: ^ ^^iR^^rg w^

5Tr^?r %5r ^rsf^Twrcr ^"r^RTf: HUM

tlio eyes, and falsehood on the tongue ( lit. month) aro
praised; crookedness of the hair, dullness of the face, and
plumpness of the hips, commended; and timidity of the heart
and deceitful tricks towards their beloved (husbands) always
mentioned ( with approbation ).

10. In some places there is music of the lute, in others
cries of ala^ I alas I ; in some places there is the conversation
of learned men, in others tne brawls of men intoxicated
with drink; in some places there are charming ladies, in
others women with leprous bodies; 1 do not know whether
worldly life is full of sweets or bitters.

11. Deformed in limbs and lisping in speech, here are

*j-

-1^

^o mmm^.

67

^^yra^ 'ST ^^T^ ^^ ^^ fl fk^s[^*. II IR II

^cf :^^f^ 5^FRf f^^nr^ g^T^arfrqt 5^t 11 ^^ 11

=^^r^t %^^T^ ^TfRi^T ^'sr^Prff^r =^f^: 5-^^r ^r ^^^^f^^

^jv^: f^vjfcj: ^[Ji^q^55vr: qfr^i^jaq; ej^f ^: 1 Hw. {^4 Ki^^ ^j

you that have been made the biifFoon of a farce, while flat-
tering; what part (1 do not know ) will prolonged life make
you play, such as you are, with your ears bordered with
grey hair.

12. Wealth is evanescent, life is unsteady, and youth in
life is fickle; in worldly existence which is fleeting merit
;ilone is unchangeable.

13. Hara, the lamp of knowledge, shines bright in the
heart of ascetics as if it were a house, being resplendent
with the beautiful digit of the moon worn on his crcsf, as if
it were a flickering flame, shaking at the top of wick-like
happiness, having with ease burnt the unsteady Kama ( God

<■-

68

t5^r j?r f^3=a^ i ^^^ctt jqf: ^r ^^ic^Tcf err? ^qrSr% » ^qrsjRt

NO VO ^

K^^J ^rm: ^\m ^V^^^ ^^^^lii^ ^^^m\^ s\\^^ m^: iif

0\

g^^^ ^-^ ^M ^5c4 ^^r ^ft«??g^ R^md cr^irf^^^^^ ^Cr^^r^H.

*»'■■■■ " -!-■■■■>< 1 I 1 I. M ■1.--^ — I— - - » — -— ■^— M»^»^— .1 M^ •^^■W '■ *

of Love ) as if lie were a moth, and expelling the dense
darkness of unbounded infatuation appearing inside ( i. c\
in the heart ).

14 Do not even for once, oh heart, think fervidly of this
unstable wealth which , is like a harlot sporting in the
houselike eyebrow of kings; ( for now ) entering through
the gates of houses in Benares clad in a wallet we await in
the line of its streets for alms dropped into the palm of our
hand which serves us as a pot*

15. The Tortoise alone was born that offered to bear on
his back ( lit. ottered his back for ) the heavy burden of the
world; the birth of Dhruva ( alone ) is to be praised, regu-

69

'm^^^ ^m^^t ^%Vm^ vF^ifg ^q^^fcf II K% II

^[%^i:?r n=cg-dfi% ^'^^rr%nr: e*T?: ^>^^: < ^^imr ?ff%ar ^r

*\

I !■■■ 1^1 !■■■■ ■^■l■^ ■■-■ IBM I ■» ^^""^^^"""^ I 1^— ^^— 1 M _ I I I I « ^^^^M^^H^a^w^^

la tod by whom, tho pltiuetaiy system revolves; other crea-
tures ill the world are, like the insects in an udumhara
iruit which possess wings to no purpose, as it were bora and
dead ( simultaneously ), since they are not able in any way
to do good to other ( and since ) ( both ) the present world
and the next have become unavailable to them.

16. A man infatuated on account of ignorance, enters
on a worldly career which is like a prison, believing tho
world to bo constant, on seeing the prime of life, the lovely
wife, the boundless wealth, the^sons esteemed by the good, and
the towering mansion; but the lucky man renounces the
world, knowing it all to be perishable in a moment.

17. Possessed of abuses as you are, you may pour abuses

A

70

^: gft: ^S: ^wr | ftsR^^ f ^c^^ ^^R iF^rfjRi??? ^^if ^w^^
^*t ^'^ f^sr^r %: wit: ^^^^^ ^^: h^ s^^: ^ sjqT^Rr i if

ayo, yon may; for want of them, we are unable to give you
abusos; it is known all the world over, that wluvt tboro in'
can bo t^iven; no one ever gives to another ike born of a
liarc.

18. Alms are not unattainable to me in my path lined
by rich gardens; tbe earth is full of frnits, and the skins of
(leer and tlie barks of trees ( serve as ) rain>ent; with joy*
or with sorrows, there is in fact the same result. Who will
then give up the Three-eyed God, and bow to the man
blinded by tbo pride tor a particle of wealth ?

19. With a sword we did not cat asunder elephants; wd

Tl

^wr^ w^ ^rarw «^ cTtT w ^x^^i i

I f%xT f% wr 5^r^ 'nler: w*{r% w^^ ^^ %^\\^ (k^i^^m i
cTW ^5: ^^^fJr^ift I ^^ sTfrRr^: ^?i^ ^q^fcT ^t!^^ ^^r% Jf 5
ep3[?ir ^^iPt H^r% I 3Td>?TJ?f^ 5T wi?rf^ ^ nrrlr aT^^?T?i?i: 1 aicf-

a- -[■■II --_--^^_ -^

did not harrasH our enemies; * * »

we did not sip the noisy water of the streamlets of the Hima-
hiyiis: we passed our time like crows desirous of obfiiiniug a
morsel from others.

20. Why do you wander for nothing, ob mind ? Rest
yourself somewhere. A thing that naturally ( lit. of itself )
takes a particular course does take it; it changes not,
Without, therefore, remembering what is past, or speculating
about what is to come, do you in this world experience
fruits, the coming sind going of which cannot be determined
beforehand.

72

^K^ %^o^ ^rg^ ^i^^ ^Fi t j^k^^: f^r^q* ^«n ^^rrrwr ft^eqRt

21. Some mortal can, even without casting off the body,
acquire a desire for the knowledge of nn interrupted and
^uineine (leli^^lit, wliich is easily to be liad through the grace
of S'lva, and which is possessed by Yogins. who use the uand
as a pot, who are contented witli ahns which ar© intrinsically
pure, who sit any where, and who ever look upon the world
as almost like grass.

22. My mind desires to go to S'ankara, ita scruples in
the investigation of Scriptural meaning being completely

$rq^^ifq >TTt H^^ 5T IF^T *iiTrqcTT^: g^nr
%cr: ^cq^rm^R^ift^ ft^^n q5i^^9 t»

By you Bali was not liberated fmm the nether worl«]; denth
was not done away with; the dark spot on the moon was not wiped
away, nor were diseases rooted out; nor was S'esha's biiinlen light-
ened (by you) for a moment by supporting the earth. Oh lieart
you suiter torment day and night by the false pride of being good*

73

«

^f?^ ^^T^ cT^q •^ffTJrf scrft ^orr: ii r^ ii

iftiTcTf srft f q^r: jw. ^mq ^5^^ 1 ^i^ircici: |
W^ ^Tfr cTcT: ff? ^J?^?W«I^r ^T^ETCr?^ cfcr: f%

nw w^\ era*: f% ^jicrgnTfjfqRrT ^fift^r rTcr: f%
c%^ larFcT^cfcT: f% ^ftg^n^lr^f^cf> ^r ^ar: f^n; R>iil

mn^ \ ^ft'nt g^nroir =^^^: IiIct; i ^^^^ ^Hl^^^\^^^J^ f%R^i^

Bet at rest, it3 delight iu poetry full of various sentiments
being turned away, and all its wild doubts ( lit. expanse .of
doubts ) being totally dispelled,

23. There are the fruits of trees obtainable at will iu
every forest without difficulty ; at intervals there is the cool
and sweet water of sacred rivers, a bed made of the tender
leaves of creepers is soft to the touch ; ( altho^ugh tU©ae s^v^
available ) mean persons do yet suffer pain %i the g^tes o|
the rich.

24. What if ( you have ) excellent rice, oof^ coarse meal
at the close of the day ? What if ( you have > a sh-ip. of
.cloth, or a long white piece of it ? What if ( y<xa have ) one
wife, or a number of them endowed with, hundred qualities ?
And what if you wander all alone,, Qjr are surrounded by
hundreds of elephants and horses ?'

\^ ^•^s^'^rn, ^^I%^J1^.

^^ "^i.

74

5rw>t i=r^jrar4jf ^wf^f^ ^f^ ^fWVwwt li \\ ii

?8i^JTJt ' ^§^f *i*!fc»i^35[ 5^1: ^ qRH5!ii5^^^qr ^^r^i ^in^w ^-
^R^ qft^ ^Pfj^: ^5f t(5T^ ^j^PrsfFJfi^n: ar^^ft . ft^r f^f^: d

25« Charity is a cow that yields all desires; a wallet
J>rotects from cold; (my) devotion to S'iva is firm; what thea
is the use of viches ?

^iu The great ascetics say that the Worship of S'iva U
ix treasure of iiie:!thaiistible happiness which cannot be refused
to any one — worship in which there is ( 1. e. which enjoins )
inaiiiteiiance on charity, in which tbere is no degradation,
which yields unparalleled happiness which always removes
foar, does away with th© haughty pride resulting from
wicked jealousy, and counteracts the down pour of miseries,,
which is easily accessible every day at all places, is preferred
by tte good, and is holy.

Cs ±

%% 3{5||^§^-3T5ITcl5^. l^^'^^J^.

75

^^ '^f^fir ci^^r: c5^-ci: ^iJim^: Jr?? i f^^ ^^ ^f^cir: ^ri5?: «i^;f-

^ 1 II M l l.i •

27. An ascetic, tliougli ho has abandoned all desi.es, li<M
down on the ground like a king, having the earth For his
conch, his croepor-like arm for a pillow, tho sky lor a canopy
and the moon tor his lamp, experiencing pleasure in hid
miion with the woman called lienanciation, and tanned on
all sides by the attendant mi ids — -the quarters, wiih their
chauries — tho winds*

28. Pleasures are transient like the high wave, life is
li'\blo topasikaway in a moment, youthful happinoss last? lor a
few davs onlv, love for the cherished is fickle; knowing

— - ' ' .«...■

\^, viw-^R-^^; ^TW,-^^f:. aii'^;o-^fS: r%^ig i^^VU

76

5^qsft ^ ^^cT eig: ^?r ^q?Er trqr qr>if%: .f 5ri% ^fcT ^\m II

'M^jn-nbcif^ Tf^c^pq^RT ^rf^n^^rr

iberefore that the entire worldly existence is destitute of any
good, ye wise teachers, make the attempt with a mind skilful
{n doing good to the people.

2d, Toll mo, oh deer, where did you perform penance
and of what name, that ( by virtue of it ) you have never to
ftee the face of the rich or to tell lying flatteries, you do not
hear their haughty words, or run to them with some ex-
|)OGtation, but you eat tender grass when it is time (to eat)
ftn J lie down at ease when sleep comes (to your eyes).

30, Bame a« Nitis'ataka si. 2.

i^m'^'^^^r 'IP <

1% 'zi^q-^H ^V S^it^q;; ^?w-^[r^i5n.

77

w^5i ^3r ^ ^fo^rcj^qr^q ^i^i: ^^cr?!; qftf^ mw<m ^^k eif^^
^mri xr^rrar f^orfcr ^r ^^ifq 5rcrv:rr

5^r 5n*<iif^ fymi^ ^\^^^^ 1 ^^jii^ ^Tct: %ct: 5t ^cT^i <1^
9?^^^: fi[<io| 3??t: cTilrq^ ft^^^ 8T^^4? «w ^5T qfe^ Sc^i

81. Seeing the white colour of the hair on the head,
which is the place where men are defeated by old age,
young ladies go away leaving them at a distance, as they do,
leaving a well used by low-castes over which a piece of bone
is suspended.

32. Oil brute, how many times and what preparations of
yours, desirous of drinking of the water of the ocean of
mirage in the form of wealth, have not been baffled ? (Very-
often they have). Yet your hope is not dispalled; your
heart must certainly be formed of adamantine stone since it
has not yet been broken into a hundred pieces. •

78

f% Hm sTTHH^Hr 5f ^HT^^5^ II ^^ II
^vKt ^g^Ergf^iT ^ ^^br tg: ii ?« n

/|<?: ^fr ^^ff ^^r? : ^^>: m^^i^r^r^cJl w$fr ^5: Pfecj ^^-

i[^T^ ^nnff H^fcT 5^vrf% ^^j^^raf
^ ^ il5 ^T ^^^gq^TF^^irrerrTi; 11 ^mi

^vPB[ ^ ?i^o^ ?iftfl5t ft«ii%: ^?3f^: I 5??ircT f^i |[r5>: ^f qft-

•i"^— ^^^^^^^

33. What is it tbat lovely eyed ( women ) do not do ?

Having entered the affectionate heart of men women fas-
cinate them, madden them, mock them, despise them, gladden
them and grieve them.

24. A lion, strong, and Jiving on tlie flesh of elephants
and hogs ruts it is said once in a year. Tiie dove eating
only hard pebbles ruts dpily. Say what the reason here is.

35. Residence in a sacred forest, and oh joy, association

79

?T9qTfH ^[T^lHlf^ I Icfl^r t?^l%VTT 1K*T1% 'F?5^c!t ^Blf-clt ^f^lrflr

^u?^ ^^m ^ct: ^^^fctiII^p^t ti^: ^qr ^^\ ^^ m hi ^\'

fftTI^''^^^: ^ fl ^^ ifr! ^ftiq^t ^HTfT^I 5^fJR: I

^Hrn^^^^w^ ^r% cTcft f>:w ^^T^^crrq;^ 11 ^vs 11

with the deer, sacred maintenunce on Iruits, stones for couches
on the bank of everj river — such are the materials for those
that like devotion to God. To those whose minds are fixed
on renunciation alone, whether ( they live in ) a house or a
forest, it is all the same.

36. We are quite content with those delicious syllables
( utterances ) sweeter than honey or clarified butter which the
Divine speech (the Upanishads) sends forth from its ambrocial
and immortal body; as long as there are under our arm a
quantity of barley-meal procured by begging for our mainten-
ance so long do we not wish to live on wealth acquired by

servitude.

- < <

eo

«m#qt ^^^^^ ^qU^m%;T ^u&o^rfJri'^ crtcq^ni

37, If you do not want to be engulfed in the ocean of
worldly existence, then leave at a distance this river assuming
the form of a woman having aibout (the banks) cruel monsters
(in the case of women, having a cruel heart) encircled by
waves which appear like the three furrows on the belly, hav-
ing a pair of chakraicdka birds on their wing in the form of
two high and plump breasts , and decked with a lotus in the
form of the face.

38. The five senses clever in ministering to their own
advantage, which have marred jSiiprome bliss have duped mo
who am now being revolved in (the midst of the objects of)
the five senses, in one place there being a melodious song,. in
another a dance, in a third sweet-flavoured viands, in a fourth
a spreading perfume, and in a fifth the touch of the breasfal.

NOTES.

SI. 1. See si. 1. Niti-s'ataka. Instead of this some Mss. read
^^TT^t^^ &c. for which see foot-note and mis. si.

SI. 2. The poet herein gives three causes of the decadence of
learning — first, learned men themselves do not encourage it being
jealous of new aspirants for literary honours; secondly, wealthy
men in their own self-sufHciency despise knowledge; and lastly,
ignorant men do not encoarage it because they cannot appreciate
it. ^'T^- — the great, the riciu BT'^hJ'nT^rrrJ — They are incapable
of understanding and appreciating Q^f^* ^pt — from ^ + tK'— •
absorbed and hence wasted away; perished^ c/. infra, si. 28 and 9.

SI. 3. ^^rrNT^ '^fC^I'i— The course of life in this world;
incidents of worldly life. BT^T^fRr — to expect something good
out of, to see in prospect; c/. ?f=q- ^^tjT^'nf^ Bhg. I. 81. f^qicR':
—result, pr^^tf: % — to me when I am reflecting, when I take
a right view of tiic matter. See Ni. S'a. 87. Nr^fT'J^hn":— (1)
enjoyed for a long time, or (2) enjoyed after a long time, as Rama«
rshi takes it. The former is, however, preferable as long enjoyment
is required to make a man attached to worldly pleasures, which is
implied in the succeeding line. JTfFlfr *IRr^ — become big; assume
large proportions; hence tempt men with the magnitude of pleasures.
«?ra4 ^rgft"^ — ( their object in assuming big proportions and
tempting men away from Moksha being ) as it were to make (men)
unhappy. The more a man clings to pleasures the more miser-
able he becomes for he is always disappointed; cf, ?r ^TP' ^TPT:

^r^rr^rgTHH^T ^p^^ftr i ^^^r ff^T^^^^ ^ ipnrfH^^ « Mann

II. 94:» r^r^f^*^— and not f^onT"rr^.

SI. 4. Pff^^ry^r — i»^ <iho expectation of ( finding ) a treasure.
ikHTcfr: — fused, smelted. v^pH":— Metallic ores, minerals. JfsnTT-
>:pT — here, means securing the magical power with which some
incantations are supposed to endow a man who repeats them ac-
cordino: to prescribed rules. tI[*RTI% — the cemetery being the usual

N-6

82

place for sncli practice, stfrr &c«-*a broken oowrie shell. fpTOTf
.derived as ^nt: $^ btT; a comp. of the <i^ r 4< f R [ class.

81, 5. %^ vr^'i[ — The conntry has been traversed ( by rae).
The constrnction is peculiar. The subj. vpBff is understood. By
the sdtra 'n^sr^^T^* Pan, III. 4. 12, ?f is added vfT^ to
words implying motion. ^ is an aco. of place. Mr. Telang cites
as a parallel instance *f^n!TM'rrt ^(f^ ^ ^ gPfTf' Pra. II; Cf*
'SFTWr^ VTF^ ^H^h^^l^ Utta. I. ^JT^^^ — ( meals were ) eatea
( by me ). ein^r^ bTRT^^ — with fear like that of a crow. The
' meaning is — Being an nnwelcon^e gnest at the house of strangers
I was afraid they might at any moment drive me ^wayj'ustas people
drive away a crow. Mr. Telang puts on this ^ different ipter*
'pretation. He says. — *'The Fear, however would rather seem to be
the fear of being seen by others eating at the house of a strfinger.**
There is no warrant, however to take the word stranger to i^ei^ii n
person of a different caste. ^Mfif — The Paras, is for the xnetre;
it should be '^^^^r^, ^^ ^^ g^P^i increase, grow strong, K^marshi
takes «rrr^^|^?[?nr as a Bah. dissolving it as qr^eir^pT f^^: yTPC.
Zfm (%rnjrT^ ) ^ hut this is ungrammatical.

SI, 6. ^l^qT: — taunting words. anTP^— humouring, pleasing.
f g ^P '^gy HH^f with a vacant heart; though my mind was not sympathetic^
Some construe as ( (^c^HT ) ff^rlHR ^F%T *Ml«hl^Pl*«ffi^'"^'l
H^H f ^Efti; but this is rather farfetched and is not so forcible. f^rT-
^EtP^^* f^^K^^y mind revolted against these things but) I controlled
my temper. irf^TfcT &c.-Trf?rfrrr ^: ^^ ?WH; ( HI^qF^f )-'0f blunted
faculties, senseless, wicked, iffqra [ HnTTs ^TTOT: Wc^'* ^ff^jfijs ]
(0 greed) of fruitless expectations. q<? gyf ^ — To incite to something
bad. A derivative of this word is sometimes used in a similar sense
in Marathi ( HM << ^ » )

SI. 7, gn^. — Time, t. e. the passing away of time. ifPET: — fear^
or disgust, ^wy &c. — a corap. of the ^H l t^ l iifl l class. ifr^T^-^
*0^y^ii the aff.J j^T is used in the sense of *excess' (or *made of),
3T H |t| HR ii ( vm^: Jp^ ^tRtT ^TR.). itRPCT— derived from ^+ftfC^
(fr)+?r^( BTT) — ^that which intoxicates. ^i=HTf^H*i-35^M *glj
there is no special propriety of taking ^?T i^ the sense of f^.

83

8U 8. The adjectives in tbe first two lines reqnire to bo
(distributed between Hj^It: and itf^^i according as they end in
.the instr. or the nom. f^|^%: — ^ expresses pity. piUil — miserable
(#Tr) derived as f^imr ^J fKr^nCT ^T^n—Lit. having
nothing to do; hence perplexed, at a loss to know what to do.
^1^ &c. — Avy. comp. ^«>^3T^^?rr^ — for the sake of the accursed
stomach. The word f r\^ is often used in the sense it has here. Q/.
y^^fT vff ^^U ^ iif gBT* fr^'NTIrlsfr ^^^ I H. I. See notes on Nit.

S'a. si. 94. »rfnE^-ir^r^ »pr: H^r^Rr ^T^'fl' (from »T?r^+ftrT^:)

a high-souled person,

SI. 9. ^q'^Tpr:— -Ramarshi explains this as equivalent to
Jtf^^*-^g vft JF^rrf ^ ^ >T^f ^: , which is equivalent to
35^^f^?^^:; another way is to take it as J^^ ^*rpT: respect
among men^ The first is preferable, ^^Tpfp — similar, hence,
contemporary^ ^RrT &c. — ' ^f^rt ^RT' equal to life, valued or
esteemed as life itself. The other interpretation placed on this
expression— a]ftf^ ^^ ^ ^nrf can hardly be acceptable. ^^-The
word is an indeclinable ( ^^f:o^^-Amara. ) and has generally the
sease of the ace. or loc* It is compounded with certain nouns;
as^fit, ^^^, ^^CT?, (W^+n?l) &c.>JE:— impudent, shameless
< rn^sr ). The 5g. of speech is f^r'prr.

SI, 10. H^ 3nnt q ? |> 4 ^ — W(. has here two acc.s one of which
is changed into nom. on account of the passive. Rl^I^A'-^Hr^
free from the sin of causing the destruction of animal life. Cf.
Goldsmith;-*.

" And from the mountain's grassy side^

A guiltless feast I bring."
^rar* 5?rr^r5*r5 ^er'-beasts were created so as to live on grass|
grass was fixed to bo their food. Wrft^ff^* — lying on the lawnj
^t<t means a natural plot of land, ^^c &c.-To those that do not
possess the faculty of reason, God has assigned a cheap easy liveli-
hood; but to those who can think out the means of their salva-
tion ( t. e. men ) He has assigned a mode of life in pursuit of
vhich all their good qualities are exhausted. The struggle for

84

existence, in the case of man, engrosses all his energies, and leaves
him neither time, nor energy to seek eternal hliss. The lower
animals, however, which are powerless to effect their salvation
have a comparatively easier livelihood assigned them by God.

SI, 11. M^H r iPfP^fry — Cutting asunder, or utter destruction of,
the bonds of ^^nT <• ^- oblaining salvation or unification with
the Supreme Being. This is attained by means of Yoga^ and
then there is no re-birth for man. This is the highest ideal; the next
one is ^t( <&c — J^ii is attained by means of religious merit, vows,
sacrifices &c. The reward of these is ^^, and after the heavenly
happiness is enjoyed for the prescribed term, there is again rebirth,
again the acquisition of ^^^ by religious merit, again re-birth, and
60 on till the end of the creation, ^: — f^f^^r«19M^<^4
.gnv^ni. The student can easily see the difference between ^(^r^-

f^rPsgrRr and ^E^itqiRr. The latter is nothing («r«^) as compared to
the former. 2(ri^^^ — Not a happy metaphor, as ^^ expresses a
plurality of ideas. The poet could have as well said ^W'ff^ &c«
^^ is probably used for alliteration, ^^Pl^ — The plural is used
to indicate self-disparagement,

SI. 12. q^^?T ^rfTTJ — desire (which was never satisfied ) has
preyed on our minds ( like canker on a bud ). Some supply gti 'i ^ - ^ f
l)ut that idea is expressed in ^r^r«'- tTRr--*- «. with cares and anxieties,
^^^qf ^nrfTJ-our bodies have been wasted away • or it is we (men) that
havie had onr exita^ In popular language we say that time passes* but
really speaking it is not time that passes; time is eternal* but we have
our exits from this world. The idea is nearly repeated In the next
cloke. H50JT T 5fHt-c/. si. 14. infra, ^fhrr weakened by old age,

SI. 13. ^rP^J^— We forbore, pardoned, Cf. WP^ above.
T ^*nrr hut not through forgiveness i. e, through inability to
retaliate 'J^rf^rT &c. — The happiness which was not ours was
as good as roliuqnishcd; only wo were discontented, and therefore,
we could not claim the merit of saints, though we did not enjoy
pleasures. ?jt^: — We had to put up with the inclemencies of the
weather <&c. on account of poverty ( as R&marshi suggests ) bat

85

that does not entitle us to the merit of penance.- v^tT^h — ^.^
were engaged in contemplation, not of the feet of S'iva, but of
wealth. Thus though we did the same actions that are done by
sages' viz. forgiving, renunciation, endurance, and contemplation
as to the fruits of those actions we have been deceived. We
went Ithe wrong way, and hence our disappointment. For f^nr*

Vik. I. 1. The fig. is f^^ufrf^.

81. 14. All parts of the body indicate the advent of old age»
Greed alone grows young, t. ^., though old we feel as greedy, or
more, as when we were young. arnfiT^ — Over-riden, on which
a footing has been made by, q'RT^T-gray hair; *TfH<? ^i4^| ^^r^'?,
Amara. hc^ here may also be taken as an I'q'lT^^ t. ^- iudi«
eating kindred things — the feelings of the mind. ^RT'^rnfft-^lW?-
^r^[^ is young. Cf. »ft^?% ^^W: %OT fs^err ^fWf^ ^flTStrfJ I

^*lr^^^5^ 'HT^ ^'^ei^sfiT ?r^^r^?r Ft. v. i6.

81. 15. • ar^ i y^^p ^ - — ( 1 ) a part of the sky, and (2 ) a strip
of cloth, ^f^fhr*— covered, clothed, or surrounded; p. p. from
«% with Hii, ^ifc^r^L— ( fST 'TRt: ^ «rr ^r^ n^ HTTO wretched-
ness. The poet bewails the wretchedness of the sun and the
moon who are her.e described as having but one strip of cloth
in common to cover themselves with. The fig. here is |^ which
is thus defined: — ^lyq*: ^ ^r^^ lpfrfl'F^TI^«iir'5dr H^'J I K. P. x*
^Vhen in the same sentence more than one meaning is possible

is Ir^.

8U 16. NrrrTgr^TrPr— «ven after staying long. f^i|-— 13
here used in the sense of the vanishing of pleasures, and is
explained by the words JT^T^* W^?f>^^^ below, ^^^ni— of one's
own motion, voluntarily. tTfttTrTnT-uiark the sense of q'ft; they
trouble in every way. ^Tl^^^— ^T is the same as inTi^; comp»

if^^f^ II Bg. II. 71; also 70. 72. It is not used in its technical
Veda^ntic sense ( for which see the next si. )

SI. 17. Rr^s^rnfTr^— f^%^ is the same as Pmrrf^TRT^^"
f^^ * discrimination of the real from the unreal. When one

86

inows vflierein lies permanent happiness, wbicb alone can be called
true happiness, be tries to acquire it, For thb pnrpose fPT and
others ( SPT- 1HlHiR<nini^ l ^ <CnJM ^ ^I^ ^ r : I Ved. 8a'.) are
necessary. &mchl i[r means *anfolding, budding*' hence development.
When one has discrimination, one should try to acquire g^ama
and others. fPT w defined as ^Hi:< f l l <r^ ' H^mRg^lTlR-rhR l SJ I ^ ifl'
9^1^ fSt^: <• ^* restraining' the mind from all other objects and^
devoting it to the bearing of the recital of holy texts &c. ( t. 0»
'PTT* Prf ^ ' ^ r ^l^ &c.)' <^ l <tfj^ niay also be taken as an adj;: see
com. f^RfpEffvr when it blooms and so prodiK3fes the wished for
result viz, the annihilation of all desires (^pn* ^flM^ H^ ^l^^f^)-
rap-lofty, hence strong attachment ( ^ ^"rfirJ — ^that well
known perfection ( of contemplation ) vie what is called ^l^^T^
in which one enjoys the joy of Brahma.

^i l ^*^ &c. — 9{m t ^fHf ( "^orn otki^ i, e. whose charms ortf
lost by long nse or which is overpowered by old age ) iqiV^ %^ >
^ <M{^*I ( ^^^ complete hold which it has on Indra ) lt^ ^: in%7s
distraction or reproach ^vf ^TT' I A Brahmavid who enjoys the^
isupreme delight of Brahma is bajppier than Indra whose sovereignty
and greatness are finite and who is to be pitied for falling a yictim
to these. «mqH*i"~( <^* '• ) Indra, although Unable to resist '
temptations, longs, nevertheless, to enjoy the delight of a Brabma*
knowing man.

SI. 18. sirrT:-one-eyed. n?rc-^ Pr^THSTrt P>Ai^ ^WT^T* &e.
V. l. The dog: is supposed to thrust its month, being pressed by
hunger, into the brim of a jar in the hope of finding something to
eat in it and so get it stuck round its neck» This si. seems to be
out of place here.

SI. 19. fWr^^^-Fw^ ^TOT'l-frTRr— should also be takelii
with l{eh ' <| | C*i » s<> AS ^0 fi>i^^ ^1^0 meaning — even the coarse food
could be had for but one meal; it was not sufficient for the two
ideals in the day. $^i/hf &c. — insert ' ^^ f^HFTt:' before iffST*
Mk\ in the com. In spite of abject poverty, says the s^ka,
attachment to worldly objects does not die out. f^^^RTT ^ ^iT^CtlT*

rf^ V. U in this case some such word as aT^«TPi[. moat bd

(itipplkd. But this reading loses force since there is no beauty ill
saying that the pleasures do hot leave us. It is the mind that
must relinguish them. Hence the reading adopted in the text
is preFerable,

31. 20. c^f^ 4Hf f^:— by particular poets. JJ^^^if-magnified
praised, made much of.

Si. 21. For m^ r <:*^H, ^ome read <| r ^ | ^€(i( ^ which is equivalent
^ ^ l^l^iHcftH R — power to burn. * if ^ r ^*^H > <^^^ <^lso be easily
understood from the context to mean the same thing,
^y pg ^'^^t^-to which a fish-hook is attached, ^l^fi ^rc^t^^T^I
Amara. The moth and the fish are not sentient beings and they
cannot perceive danger, but men, sentient beings that they are,
are ruined by their desires, ^rf^-intertwined, complicated, tff T**
inscrutable, mysterious.

81. 22. qnt-^6' 0. I* is not appropriate. i(r^nr-a bed or couch;
A- ^+^3? ( H^ ) added ar fil^A^ ' Qf* ^[C^ ^ ^ si. 19 supra^
also 57, 76. ^^ <&c — upstart wealth often produces intoxica^
tton. ar^TrS'l'-to consent to, to tolerate. Cf. infra si. 57«

8U 23. r^ J(4 C4 ^ —large-hearted, generons-minded-refers to
Brahma and other praja'patis, or to Brahma alone, the pi. being
ased arrf^. f ^ g ^iH — upheld, preserved-^refers to Vishnu and
others or to Vishnu alone, f^ &c.-probably a reference to Paras^n-
rama, who conquered the world, and presented it to the Bra'hma-
^as. ^fcf^^ &c.— when supremacy has been acquired over a fe^
towns. ^^^^K■-C/• ^r T^ nit 't. Ni. si. 8.

SI. 24. btRrFT — ^just pride. HpTf — may mean (1) m^ ^(JIlfH
(^^^* ) f f^; <)ne who confers honour ( on his dependants );
and ( 2 ) ^\^ fji% (^T^f ) ?f% from ^TPT + TT (ST^^?PT^) one who
subdues the pride ( of the enemy ); tlie second sense however seems

to bo intended here, qcirrT^TcT*' — totally, utterly.

SI. 25. ST^rfrnri' &c. — The sovereign is considered as the
busband of the earth by Sanskrt poets. Cf. «n1%^: ^F^nfWf^:
^here the king is spoken of as the husband of the earth, ^ f^
lif i)p|-:— .what honour is it indeed 7 qiri;^ is here used in the same

88

way as ?^m in g^: «^ ^ T W^ N'i. S'a. 82, AUo Cf. ^ik^^^^^
^ rn^nfrr^ &c. Kir. I. 31. o^%f% ^r^r^r;— 'the loc. is noteworthy.
Pa'n. II. 8. HO. pp^ ^R^^-Mr. Tclaug here remarks that 'for
having so little' they should have grieved; bat it would be better
to suppose that they should have chiefly grieved for beipg the
lords of jj-rfT i f^gl ^yif.

SI. 26. griTS": &c. — The whole earth is a ball of clay encircled
by the line of water ( sea ); it is indeed yery small, and is
parcelled out among themselves by a number of kings after
hundreds of fights. These petty chiefs are poor and abject; the
poet therefore despises those that wish to get something oat
of them, ^i^^ft^^^i is preferable to HFft"^^ which simply
means having divided '.

SI. 27. f^i — flatterers, panderers. ITT^STTJ — ^tj? ( ^TT ) added
^T^PC. TC &c. — A ms. in my possesion reads ^^nftwynr Ifr T^HI..
A royal court is frequented by buffoons, flatterers, and licentioas
and malicious people. Tlie poet says, as he is. none of these, a
royal court is not the place for him. Mn Telang here quotes from
Juvenal the following parallel lines:—'

** What's Itome to me, what business have I there ?

I who can neither lie, nor falsely swear,

Nor praise my patron's undeberving rhymes. '*

SI. 28. |g^rfcT% — to remove the miseries, to console them- for
iheir privations. Or f^^TJl' may mean HTTr^r^T and ^|^ the
trouble of birth and rebirth. f^^r^ij<J(K<y^ ^TtTT— ( ^^ course
of time ) it came to bo the means of attaining sensual pleasnros;
it became subservient to sensualism, mtclplgia — averse or
indifferent to the study of S^4stra; or not disposed to encourage
learning. The same cause of the decline of learning has been
given already in si. 2. supra. ^v^i ^H^wVs^i \ ...... ^fH*!^

5>nf^:«ni M fRr-is derived from if ;i^+^5|\

SI. 29. gffr^pr— indescribable, unnamable. ^ ^rrSf: ^TRft?^~
he alone was born; he alone deserves to be counted as having been
born, the birth of others is as good as nothing. 9^: — on high^

89

or 60 as to give it high honour. ^ ' rfc K Kfl pT^ — for the purpose oE
decoration, as a decoration or ornament. It is well-known that
S^iva decorates himself with a string of the skulls of those who fall
on the battle field &c; comp. efr^f^ ^ ^rfU ^ ^%\ \ ^ <* f I Kum.
V. 78. That deity does not, however, give preference to one
skull in particular, nor does he wear it on his head, as the poet
seems to imply. qXT^fT &c.— jrnTprr ^jplr inprr TRT^^ni^:;
^^o^ ( derived from 5 to go + Fg?;, ( 3T?r ) ^^^ ^^ 3?^ ^ )-^
sloping ( JT^or: ^HMiffs^ff ^^ 5 '^J^T^' I Amara; ) inclined,
disposed. ^f>f: ^^R^: — instr. absolute, same as the loc. absolute
^ ^T^^ ^^9 or the iust. may be f tfi' ( the whole being equivalent
to ^«rf ^nr^: as Mr. Telang has it. ?f^^r^«f^:— excess of feverish
or morbid pride. .

SI. 30. For a similar idea see supra si. 24. ^^ — The use
of the pi. shows that the speaker wishes to assert his own greatness,
TH'f^'lL — ^^n'^'^'T?^! we are the solo masters of the wealth o£
words i, e, we rule supreme over the domain of letters. PlTri — The
gen. by the rule. BT^^'Sf^^ ^Af^ ( ^^ ) I JPan* i^. 3. 62
Words meaning to remember, or remembrance and the roots %^^
and f^ govern the gen. of their object.

^rnr ^c.—3T^^»I— inexhaustible. ^W^^r'{ 'T^t* HT^:, ^TT )
skill. HRiH^i^d^ ( T^: H«t:, ^^ ^fHi ?f^^; ( For fRf see note
tupra b\, 28 ) — to remove tlie taint of their understanding*

5fTO"iI— -much more so ( 3fr^^ ^T ). comparative of g.

SI. 31. FjT^f — lovely, attractive; when a n. ( f>s;vf{X ) it means
a beautiful woman, ^if — Properly 'fortunate *, hence pleasant
charming. ^^Pr is derived from ^ to move+STPTi by Un. II.

^<fi«^^^^fH^ '^ II Amara. f?f:f^>f^: — of the heavenly river; see
note on ^r supra si. 9. ^iTT ^ ' ^f^ ftTC^ ^^^* — We raise ( lit,
stretch forth ) our cries of invocation. J^^i — ?frc r^5^«* ( ^•''ifT' )
Amara. ^^r^: — with sighs. <|^re|nT is &n onomatopoeic formation.

Si, 32. ^QPT ^f^T^ — Bamarshi explains this as 'wealth bejng^

{)llttUicmei(i oilt^, in coiinection T^ith thd U^i ti^o lines, lioW^tfdf;
tliid primary mcianing will not Suit, ahd fte tnnSt hare tl)6 secondary
sense Mtealtb being destroyed' herd. . ^tsitHt—C f^ + ^T^)
ivithont getting liny tnoney ( in dharity, for irhich he comes )*
«llt^e|)<r^r — The Ganges is so called from the king Jahnn. 'The

fiver Ganges when bronght down from heaven by the
tiusterities of Bhagiratha ( see N'f. S'a. si. 10 . ) was
forced to dow ovei* earth to follow him to the lower regions.
In itd Coarse it innndated the sacrificial ground of king Jahna
who being angry dr^nk up Its waters. But the gods and sages,
and particularly Bhagiratha, appeased his anger, and he consented
to discharge those waters from his ears. The river is therefore
regarded as his danghter.'* Apte's Sk. Dictionary. Another
account of the descent of the Ganges, hoWeveri states that Jahna
Was a Rishi performing penance and that the Ganges in its coarse
having disturbed the sage in his concentration by flooding the
country where he was, the sage in anger Stopped the course of the
river by pressing it under his thigh. At Bhagiratha's earnest
entreaties, however, he let the stream flow again. ^S^^, ^[Ai and
1^^ are given as synonymous termS) and some think that two of
them are redundant. Bat ^^ has a clearly different shade of
meaning. pTgr ^j^»M> ^ ;gfi% t^H l f^rMT^^dl^^ ' Amara. A gn?^
is a hollow in a mountain covered over with a thicket, f^ is a caye,
a hollow dug out or opened up in the side of a hill; and ^19^ though
given by some to mean the same ( ^p^ H" cfiv^<) ^f ^^, Amara. )
should rather be taken here to mean the gorge or defile between
two hills, in which sense it is used further on in si. 66. Qif^B|i^'— •
somewhere. The reading cfi^-^fi^i^ o is simpler.

SI. 33. rp^x^ ^^f— *^ propitiate. |f?jgirf?r9nt— Confused mass
of misery. Cf. ^^chftrSHL Bhg. II. 62. Sl^sy^ ^fi^% ^; ^i^-^
f^ (%h Un. 1. 54. ^f^^ Tt^ ^ I Amara. Mr. Telang reads
^f^rfY(. He says '^Rt^ might mean ifs^^f^ but this requires a
strttining*. ^TTgf^ ^<^' — The f^^dlHf*^ is supposed to be a jewel
the possession of which gives any desired object. When the mind
is content it has acquired the power of the nFCinTT^; foi^ haymg

91

nothing to Tvish for the mind can say that it has given itself whtA
it longs for. f^STfr: McRt^H i &c. — When all desires have been
foregone, every desire has in fact been gratified. C/« Gita II. 70,

71. ^f r ^t Mg*^i?% ^Rr ^^ cf^fwrrs i ar^ jt^T^ w h^-

^^nr ?W ^EPTV^ U Kathop. 2. 3. 14.

SI. 84. J7^ — ^rt7 is here used in the same way as * birth ' in
English in the sense of * noble birth.' The reading if^T ^or in%
in l« 2 is not to be preferred; because ^i^ by itself is a blemish
and cannot be linked with otiier good things mentioned in the
verse; secondly, all the expressions indicating danger are predi-
cated as directly producing evil eftects on the objects named,
while no direct effect can be produced on jf^ by the fear of
being considered spiritless. There is therefore a want of symmetry
if we accept the reading i^^ instead of m^. If we take ^^ in
its Vedantic sense of 'reticeuse' it will be inappropriate, as Mr«
Goglekar remarks, to link it with other material things so opposed
to asceticism, jof-comp. ^ iMiH jVH^ ^iW ^t^S^ ^Hpff f^
iTTTOi^'K^: I Vik. I. cramanga. 20,

SI.. 36. jff^o — this comparison is very common. Cf, ^ff^*
^t^^Ki^fhH f^K^ ^^pnTrf^rfPTfiRRrW^flL Moh. M. 5. ^
goes with STpTprr^; between these two sometimes a word
may intervene. 8n^ & rich man; derived from 9Tr+^%-^«vr#
T^fNrrrft*' Pr 51 J^Tch UTTfcfcKH. — self-praise is forbidden, and is
therefore considered to be a sin, Cf. J^ J% t|r^ ^fS^T f 5

*^^ PT^^nfrf^r^i I Nai. II. 48. tjrrr^ ^y^pit ^rfn ^wi R^^^irT^-

%jj^: I Subh.

SI. Bij, fTUfi ^ would be better for symmetry, ^pr^ ( l3[f^•^
T^J 'Effl^'* border, frontier, rpi H^: ^PT^: ) means a frontier
king, a tributary prince. f^TT^ — a wise man. ^nf^ rnfl'r^^^t'* ^«
involves tautology since ^rnTrcf^ffi has already occured. Tilt^t-—
(p.p. of ft^ with ^1^ ) originally means exceeded, overflowed, hence
haughty, f^^-a collection. ^^R^H^Tn^i — became matter of
liistory.

SI. 87. To explain ?rl^nfr: Ramarshi adds ^7m%|% ^:. This
t?ill do very well. But Mr. Telang thinks 9fpiff to be an ia«

92

stance of f^^ pr^and refers for a parallel instance to Rag. IIL:
50. In the passage referred to, however, the cauftal .sense is not .
At all justifiable, wliich is not the case in the present passage.

fe^rfSFT &c.— fH^r^rr: i^ ^ ^M i *t^ g[i%?H^ y l PJ^n. v. 2. 105.

CTTfi^Sid. Kau.

SI. 38. ij^— used here in a doable sense: (1) a honse; (2) a
square on a dice-board. ?f^ ^^:^ -^^d there are ) many after •
him, }'. e, many who follow or depend npon him. The last two lines
describe the game at dice in which the god of death and his wife
are engaged. The world is their dice-board, mortals the dice-
pieces ( ;EnT'*M^&i*^thi <-r i i|d '€rf,) and day and' night the two dice*
fi^iva is the Destroyer in the Trinity and is described in the Fari-
nas as playing at dice with his wife Parvatf.

SI. 39. '* Human life being only as long as a few twinklings
of tlie eye how are we, the poet asks, to secure the four ^J^f^^n^s
vis \^4, 37^, ^9f, and nf^ > '* This seems to be what Ra^marshi
thinks of the verse. The reference to ar^ in the text is of the
faintest character. ^C^nf^f^;-*?^ with BTP? governs the ace.; ^,
however, is not mentioned among the prepositions given in tho
sutra. vnflff KPij-Mark the alliteration in this si.

SI. 40 f^HP l fi ^ M i ^f ^q gf is a particular posture in religious
meditation, thus described i—Trfpd ^T^ fT?^ ^ g ff CT ^ ^SRT*
«5f?T: I ^TTTV^ ^rTrpn" ^Pft ^^n^ f?f W . U Or gr^^ &c. see
com. ^r^R^-*A sleep of meditation or contemplation.' ^|^:
TT^t Rr^f^^cTCs^rf r%: rrs^r PrJrr l contemplation of the mind
on Brahma is here likened to sleep because the Yogi is dead to the
external world during the time of meditation — his mind tiakes
cognisance of no external objects like that of a man fast asleep,
j^ ^>Tt5?j-j| — will they ever be J gpj^^r^-A denora. from ^fp'T
{ ^^'^|>l. BTvJpFf^H^ ). The other reading ^«T^^^n% &c. adopted
'by Mr. Telang ( see foot*note ) is more poetical but requires some
^uch expression as *from me' to be supplied.

SI 41. jRy^— tff^frft^ ?rg^55t Amara; a sandy bank left Jby

98

tededing water; goes tvith^^ftHi. g^^^^^«^—tlle heavenly River, thd

Ganges. «r^pft'Ttft[fn';--HTPTr ^wi^TRnf^^ ^ft^v 1 5^5.?5ra^qf-

t^pfhrrt Ra'marBhi; or ^f^^^^^TIT^ &c.8ee com. Any of the two
senses will do. STfTi^'^^J— arrrf i^W ^^* ^* ^; ^^o have taken
to ( i. e. are repeating ) the words. T^T^^F ^^ ^* is simpler
anrFfh^rT &c. — Bah, The joy referred to is, of course, that result-
ing from the manifestation of the Supreme Deity in contempla**
tion. The reading iTf^^^^*' is meaningless unless we take arr^-
q-^T^to mean. * earnest cries, fervent prayers,' against the rddha

sense of BTf^.

SI. 42. 3THt^rft?^— the Ganges. ^ft^:-the quarters. ^%^ — Kot
showing one's poverty, or (2) freedom from meanness. Q^fT-^f
is used here either in the sense of f|^ or ^g^T^ (as also), f^^ip

&c.-To be brief, in short. ^Rr^q"! &c.-it is difl&cult to see the propri-
ety of calling the Vata tree * a dayita'C probably the poet refers
by dayiia to 'J^^^rr'^H' in which the wife plays a conspicuous
part. * Let the Vata tree be my home' i. e. let me renounce the
pleasures of the world and take to a devotee's life worshipping
S'iva sitting under a Vata tree &c.

SI. 43. TF'T- Verily, forsooth; i or • may well be considered*
fTf?— A shark. f^?T%-misgivings, doubts; 3Tft*r5:frrT ^f Hr%^f?f
f^rr^^rfrT %c«rrf^: gr^r: Ramarshi. ^4j»r*4Rr5ft- felling the
tree of courage on its bank. *Cf. Supra. f^ei^flicspf^rifc^T^PT:
SI. 37. 3^^-an eddy, a whirlpool, tf^-the bank of a river,.
The comp. should properly be rffi'^; but it may be defended by

the maxim ^ffr^lTcTf^r'^f^^^*' ^^n TR^rTfJ — those that have
crossed it ( the river ) t. e, have conquered desire.

SI. 44. arrtr^r^-fi^^^nTJj^ &c. — (Searching through )* the three
worlds where the course of worldly life prevails. — Telang. The
mind is deeply attached to sensual objects as the elephant is to
his mate. In order to secure the elephant, there must be a strong
post ( BTHTf^ ); Aiid to curb a sensual mind a strong control or
ref^traint. The post and the restraint, the elephant and the mind
and the sensual objects and the female elephant, are the pairs

94

compared here, and the poet says that he never met nor eve?
heard of a strong-willed man who resisted the temptation of
sensual objects, ^ft^^into^ficated. ^^Hfc^H — ^NTT ^^ W^Pt
» post for fastening or securing, ^i^ cTfcTT?*

SJ. 45. ^r^Trt — appears long. BTT^q* means allurement or
distraction* one commentary explains it also as ^TTf^* ^I^Hil^l*
the gen. by BT^nr^^^f 5K^tf«T' I P^n II. 8. 52, %.^PT«®%—
( vm^ is defined by Patanjali as *k{^ iT^^^^Tpmr ^'TPTh! ) (1) »*
the end of my contemplation; (2) during the interval between two
^EPrrf^s. The idea is— after I shall have dropped my ^RTf^f I shall
smile at the life of misery I now lead. May the time come when I
shall be free from desire and renouncing the world enjoy the
happiness of a ^fTrN**

81. 46. ^'sj^^-^'properly desire to hear; hence secondarily
•service, attendance*. ^iTTT^ci-^CF^r^ ^Tll^^ ^H l ft<ft *t. firmly
placed, concentrated.pnfl': — may be regarded as t f cK^^t^ , HRfT ^

Pr?fr "^ R^n; by f^x ^r^' i PAn. i, 2. 70, Jinir ^^ -rhi Pmr

^f^^ ( also ^irfrPtrT?^ ) ^^: I TC &c.--rCoveting a morsel of
food from others. qrr^Rc^— C/. supra ^rfr *lMNif ^ 4<4|$^*ir'

^^^r ^r^T^ I SI. 5.

SI. 47. i^lft4— given away. p. p. of w with |%. lere^T — ^young,
tender, f^n^r &c.— having an unfortunate resalt. F^f^tft: — the
motions i. e, the workings of fate, flpn^-the night. (^M\ H X W(^
^PTT Amara. T^TH is a prahara or 3 hours ( ^ ^RtTft^ ^T^
Amara )• and the night is considered to have only three praharei^^
the first half watch and the last half watch being excluded. tETTT — 9
protector, saviour.

SI. 48. 5^:— is a better reading than ^ ^^: as it gives a
good contrast with ^^:. f^rff^'^ f^^tq-:— Rdmarshi explains
as follows:— 3T^ ft%^: H^rrTt ^ f^^t \ fNff $^: BT^rf^T^^: I Sfljr
f^^ ST'^t 'Tr^'Jjr^; I The philosopher says to the king, what
you regard as greater satisfaction is not so in my estimation. Mr.
Telang does not think R2imarshi's explanation to be satisfactory,
Aud proposes that ff ^cf should be taken to mean, 'greatness^'

05

a^«^. This is certainly no (mproretQent on Rilmarshi's intorpretatloii
which is quite uaobjectionable aud .gives good sease. The fig. 19

SI. 49, aT=5ffnf^— ^/ ^TTrff%Nit. b1. 49. ^«TOiT— tranqniW
lity, or peace of mind, subduing the passions entirely, irf^: T^^^*
»fjj;^( the mind too ), moving ( but ) slowly towards external
objects. The mind is solely occupied in contemplation ^nd hardly
bestows any thought on external objects. The internal objects for
a comtempltitive njiiud jire itself and the supreme soul* while the
entire creation constitutes foreign things. Those latter ^re referred
to by the word iff^.

SI. 50. ^^R.— (adj. ) obtained by begging; (n.) same as
PtW» food collected together by begging. ^^ f^^r^^v«r«9i1*
Amara. f^^^^r <&o. — The development of the mind consisting
in renouncing all worldly attachments^ or THTTfrt may mean — the
end, close, or termination; hence the closing act of life. When a
man has accepted asceticism ( ^:^hTtTr ) he has no worldly actions
to perform. His accepting asceticism is therefore the last act of
his life. ^?2|^^ &c. — Those who have abandoned ( i . e, got rid of)
the multitudes of contacts (t. e, opportunities) of self-humiliation
( in supplicating others. ) — Telang. s gy T H c |>?[ luay also meaa
misfortunes, calamities.

SI. 51. 5i'i|-^wf^T!T: — neithervery oommon nor a good simile;
a horse is known for fleetness and not for fickleness. It means 'rest-
less like a spirited horse. Cf. Bana*s description of Lakshmf-f ^f f^

longing for ( eminence }• Ii^ line 4 the word a^gq^ ' seems to be
redundant.

SI. 52. f^rtfnf— rlit. expansion; a canopy; hence a collection or
mass spread all round, ^^if^^-ligbtning ; f r. ^^PT^a cloud and ar^.
HT^— frail, liable tq speedy djisolution; from H^s^+^T^ (^)»

m^Ht^ f H^ r — the indulgences of youth, youthful happiness,
Bamarshi. explains t^iTT^f hy v^rTTTt and another commeii^^ii'j l>7
^Tfit'TRy^TT; but neither of these is i^atisf^tory, ^nt— ^CT

9d

(teettts to be naed here in the sense of * Union with, or man{«
festation in contemplation of, the Supreme Spirit. Its usual
meaning is N'TTf frf^^v^: ' controlling the functions of the mind/
by means of which the individual soul may be incomplete union with
the Supreme soul. ^^^nTn% &c.— ^^ ( by patience ) HT ^PTT-
f^^rf^: success in the acquisition of the Sam&dhi by patient con-
templation. Some take the comp. as ^^ <«f ^ETW^^ ^fl^^- Sa-
mddhi is the last and the most perfect stage of meditation, the.

eight stages being tr'TPTJT^n'^R'sTPrr^n^jR'Tr^rr^m^r'^^'W'rr^-

^rST^rf^ I nr^^'t — 2nd. pers. pi. Imper. of \^r with ft", jf^
Rr^r^^ — Form your inclination towards, &k your mind on.. The
figures are Upamd and Karyalinga.

SI. 53. «nrft— the edge, f^cf &c. The edge of which is cover-
ed with a piece of white cloth. SfTTn'fl' — a broken pot. . ^m^f &c.-

says Ramarslii. The meaning here is 'the formulas or systems
manifested in the three Vedas/ the proper method of performing

(sacrifir^es). So this means ?fr3»T?^|f^Pf^nTrqrfv^1crrJ. Malli, com-
menting on Kara. If. 12 says ^2(?cr TFH'T'f r^JKr fftT ^P^T^V
^Tn^F^Trrrj^rrnE^^^J l This meaning will also do here— the
Vedas pronounced correctly (with proper intonation and accent).
^ — of a smoky colour, blackened. ^^p»^ — the adjacent part.
^Xt ynC ^tT: — going from one door to another, ^oi— a^* idecl,
expressing preference, and used with the clause containing the
thing preferred ( which is put in the nom. case )• See Apte's
Guide § 301.

gF^rarF^-f^vnn-:^??^: fr. grt^+^sn^C^) by 'Rfurfip-ih-'

^* P^n. IV, 3. 54 , jTtT being a synonym of ^^. JHF^: 4i^|#^'
m^ fTf^^rfrrfl^Pt ^ \ VisVa: The sense intended by the poet
however is ^^ ^ ^ ^^ rf^^^^i rPT H'^fJ I But this is inadmis-
sible from a grammatical point of view. ^TT^f ^^ may be added
to simple words, and not compounds. Vamana remarks — ^H^lif

'97

f^%f HT5??rf^: llfffir^T r fl I The form may be defended by explain-
ing it as 3Fsr7^ ^rrvT^if qrj being afHxcd by *^Br ^fry* ' ^^^*
IV. 4, 98.

SU 54, ^^ &c, — whose intellect is keen in discerning (think-
in;? out) the trutli, discrimination of the real from the unreal.
9?<TW <^<^* — ^is^ ™^n do not care what others speak about theci,
but silently go their own way. (^^Tf. — this word Ramarshi el-
aborately explains by ^%^^ ^%^ 3TrT5=f^^=^::; * by themselves';
or 'without mcdilliug with others' will do.

SI. 55. ^T^ &c. — the worldly ties which proved an obstruc-
tion to them having been snapjKjd. Brnftf^r— a serpent BTr^^N^
PT'mr* Angara. STf^F^T^ is derived from ^J^J (a serpent's
fang )-ff^ ( W^^r H^T^^l l^rii^^ f Afrf^: ). The derivation more
usually given is fr, BfrW'T.+ fT^ the comp. being classed under
tlie 5^rf nf^ class. The second line ^PTf-^T^f^^^^' &«• means
{ those blessed person ) that do not seek the crooked course of
serpentine sensualism. Mr. Telang takes f^^f ^i^h BTf^f^ &iid
f^oys *the course of worldly objects which are like dangerous snakes.'
^C^T^ST <^c* — tlie night which is delightful on account of the sky
being lit up with the winter moonshine. HPTr^-ex pause. ( s4^ >f ^ -
T ^q^ ^TP ^^"r^^r). T8r»% — The Aim. is only for the metre, there
is no special propriety of the Aim. ^ij storing up. ^KT — from
ZT 9 con. to tear.

SI. 56, ^f^f^T^r^— the objects of the organs of sense. ^rniT-
^gR- — troublesome; it goes with «TrW?f|7J. f^TH, governs the abl. of
the object from which cessation is nueant. ^^'f^TPPi^ (the obj. of
B^3s^ in 1. 1. ) — the path of final beatitude, '^^n^ is the same as

#Rr- gFiT: ^it-^nfr^ 'SWrpri^^mr^Ji i ifrMtrr^.*— Amara.

^TTft^ go^ ^^^^^ Wl^' ^r^ HrT which is necessary for one enter-
ing on the ^^Rft*!: nf^ — course, movements. Of. f^^^fv'^^f
pffv^tflr: si. 49 supra, ^^:-again, with persistence.

SI. 57. The reading JT^Rinr violates the metre. We have
therefore changed it to iTTf^n? Tho construction is fif^t tlie
desired object q^TRC^ ^7 <&c, Mr. Joglekar reads fs^^v ^n%^:

N-7

98

bnt there does not seem to be any propriety of ftf^:. ST^i^^-noi
pleasing, liarsli to the touch; rough. ^»^^fO|f— goes witli JTr^TTflTt
and means 'of rich people*; c/'sl. 91. pi^ &c.— pr^n"! 9"^'^* a»
rudeness, vanity &c. Mr. Tclang's readiiisj is Pi|Tt*» ^f>y which
is redundant as wo have already got P(jfcffij[4 '.

SI. 58. Addressed to tlie mind, irnt^ Imper. 2nd sing. Some
read jfff THfTrTPi— of those who have clean swept infatnation
fH'^inour reading means Jjftng'i;f, ^jCTJfpj of the grounds on the
bank. BTre^fT^r^JT- resort to the vicinity of, ^ qx ll5^Rr:-wh«t
faith can be placed ? the answer being none, ^fhsr 'rf?^ v, L may
equally do. Cf. ^VlP'^vilk^ J^^ RtTT ^ ^ ^^ "^ ^J "^ RT'^^tP^ I
H^RT-T^ Tf?Trt W^T fTMF T^arfir.

SL 59. ^ri%«^R?in SF^ni:— Fr. ^^TT+W^T^ meaning * of
that place*, poets of the Deccan who were masters of the VaUlar^
bhi style of composition which is regarded as the best. The Vaid,
Btylehas ton qnalities; see K&\'ya. I. Siih. Dar. describes it as »Tf^^-

«^3:^ ^^ Xf^T t'rf^rf^'T^fn' I STf frTr^^ff^ IfiffOfdll^^rl 11
^ i gy ^g^^ ^l — but tins is not possible except in very few instances,
and so the didactic character of the verse cannot be marred by its
apparent acquiescence with the enjoyment of pleasures.

nrftcR'^^ ^Tf^l"— Sauiadhi is of two kinds according to the
Vedantins, viz. ^f^^FCTcF and pTft^T^^T^FT corresponding with the
terms ^ET^JT^rm a»»d 3T^':JT5rrfT of the Yoga. Prff cF«^^r^<> is thus
explained in the Vod. Shra f^f?*<rMch'^5 ^Tr^^dHrRfi^h^'^^^^ir^-

^jl\ * An exclusive concentration upon the one Entity without
distinct and separate consciousness of the knower, the known and
knowing, and without even self-consciousness.* — Telang.

SI. CO. ^t^^r. ^. ft«d JTOT power of discernment, are here called
^>j^^ — ladies who are desirable comparcious. ?[r?[:«»ni.— Protector,
saviour. HW^< ^r a ^a^s^ ^^^^ set with jewels.

SI. 61. ^T^^ ;j;-^ sometimes followed by f^ is used with a
form of the Tmperf. or Aorist with the aug. s? dropped. Cf. fe«?f
HT?*T *T»T: Tf^ &o, Bhg. II. 3. nT't^^J— the dat. by * ^?t^ftfc^?|«'

99

Pnn. I. 4. 86. In the case of the root ?^ the object desired is
put in the dative case, ^ff^r^ — from ^^+3?!^ ('^r) by
' ^%?Tf — ' Pan. Ill, 2. 158, Ptot^^ — barley-flour (obtained
^y ) begging. fptT»^— livelihood

SI. 62. A question to an estranged friend. Once our in-
terests ^Yere common; now you and we have no connection. What
has happened in the meanwhile to estrange us ?

SI. G3. TIic si. describes the state of feelings of one in whom
Vairagya is i)rofJuccd. ii;^rn'*-(l) slow; (2) crooked. STfWr car-
nest desire. ^pT: — wasted; has ceased. 7|4|^fFS^ — this network
of the world i, e, all its intricate and confounding incidents.

SI. 64. JT^rr'^r^ — one that robs another of its brilliancy t.. e,
is as brilliant as that, possesses its brilliancy. Cf, ^IJX^^V^^*
Rat. I. 3T*n^r RT^PT^n^i; — What can she have intended ? what is
licr object. ^n^lfj" — miserable, wretched; expresses pity. Also
sometimes used as a word of contempt.

SI. 65. jfitT^ — the dat. case as indicating the result, ^qtj^-
the tapering flame, grp^r — shadow. Kamarshi explains it by 3Tr?!T-
S?f2T?f|'^r — ( tlie contrary of light) which Mr. Telang does not
accept He gives it the meaning of *flame';but when we consider the
word ^r^f^^i the word ^nrr would be redundant if it were takeu
to signify 'llamc'. Tbe shadow thrown by the flame of a lamp is
even more unsteady than the flame on account of its magnitude.
3Tr^?^c^ — having fully comprehended or known.

SI. 66. gf^f^— the slopes between two hills, see si. 82. qn^"-
forcibly t. e, against one's wishes. JTinT— courtesy, courteous be-
liaviour. 'ffM^iT'T^r ^*fr.' Amara. The last line is adj. to g^ ff^.

^TT^r^iH Bhug. II. quoted by Mr. Joglckar.

SI. 67. ^it^?t: ^^r^rrPr — retreats in the Himalayas. ^nr>TFf
&c.— coveting from others a morsel plus indignities.

SI. 68. 7|^— since, when. vij^forvT^^^: — by the feet f the hills
at the foot) of mountains; the mountains are said to nphold the

100

earth and have had a nnmber of sjnonymons words to denote them
from this circumstance, sach as ifffrw, ^{^> ^^* Raniarshi gires as
an optional meaning *^r^*. The word qxf presents some difficnlty in
the way of accepting either sense, as the serpent S'esha has no feet^
as also monn tains. Tlie adjacent hills of mountains are howeret
regarded as tiieir feet and the mountains arc described as support-
ing the earth with their feet. So we may accept the meaning
'mountains' and reject ^S'esha*. The fig, is ^r^^uWPcT**

SI. 69. fir^frRTr— ( ^^: rp^ BT^fir T^^yrftm ) g<^^^^g alone in
the world. 'Trnr^TnT' — to whom his hand is scrvieeablo like a pot,
cfT^f^^vf '-s essential to avoid the repetition of births and deaths.
Cf. S'ariraka Bhashya on Brah. Su. IV. I. 14. 19.

SI, 70, ^f^<7 &c. — ^'PT R^rHl, — Nouns showing duration of
time are put in the ace. case. Piln. II. 3. 5« For ^^^^ see notes
Nit. 16.

SI. 71. y r » T y y?g — of clean textnre. ^f^Wl — silken cloth.
^ f ^ ^^ By Pan. VI. 3. 101. ( see com. ) ^;<l is substituted for gr
in a Tat. when the latter member begins with a vowel; coarse
food. s^tK &c. — The idea is — A man who has renounced the
world and devoted himself to the service of God entirely is indifferent
to all such things as are mentioned in the s^loka.

SI. 72. Hi"M*^ ^PT^ iff^^^— If the fear of the repetition of
births and deaths is present in the mind of man, he will try to
obtain final rest or beatitude* bnt if he is not afraid of the said
repetition or is unaware of it, he will not work out his salvation.
Cff^^l ^^^ ^^'^^' compound. Cf, this with SI. 70. supra,

SI. 73. BT*iT — '^ot subject to old ages as it is f^ffsFTTT:; comp.
^^^ Wl ^H -i^^ ?W' Tait. Up.; J^CrTR^t Rf: I Rag- X. 19. iTTTI

— The highest, tf^ g:cfr5T m ^^ >rnrr^^ ^Ptir^^ i ^nnr
qrrr ir^^r tt ^>Tr ^^ ^ittuf I Ramarsiu. T^mf^—Cf. The

S^utis q;cr?^ ^rff^fff^H^ 'g^^ ^r^TTT^^? itlH^rtr^fP^rr ^ and

Ilamarshi; or rather fancies, dreams, as Mr. Telang takes it.
^^fjpor; — those that follow, depend uponj or that are

101

subordinate; inferior. ^ qr m<^1c|iHrll '* — biglily valued by mean
people. fTTT niay also mean poor, to be pitied ( for losing sight
of the real); com p. supra 'sm^^^ M^i^H^^^ X^^^^^l I si. 17.

81. 74, m^^ should be taken as a Voc* some take IFT^^FT^T
as a com p. to mean *with the swiftness of thought (lit. mind),'
and suppose that the verse is addressed to man in general.
Ramarshi favours the former view, orrg — with the negative means
'Never.' 3Trt»T'ft^*l7-3Tr^*r^ f^H. tending to one's benefit. arr^F^-
'^^r^'fr'frTKT^r^ W- \ Pan. v. l. 9. aTn»r?j;.. f^'^^'T' and
compounds having vf)^ for their latter member take ?^ ( f «T ) ii^
the sense of *cr^^ f^^H^; RS PfH^ft'fr'T &c.

SI. 75. PpfrT^l — resolutely, steadily, or secretly. JsT^xF-** *•
repeatedly enjoyed, hence stale. cFffSr^f: — disgraced; or tormented.
See ^fi^^Jl supra, SI. 71.

SI. 76, ;yq^nT'I.— pillow; fr. ;rqr+\srr+'F^ ( 3?^ )• f^PPl-*
m. n. a canopy. nRT?^^ ff^ fr. ?t^ with Rr + q-s^ ( 3T ). nrntf^-
nrrrr—Cy. supra 5r^?r ^r^^Wfs?^R->J^^»r*T1 where ^f^'TT.
%^ and sjgr *i'e likewise called wives. ^^^ — an adv. here. 3T^5
&c. — from the adj. ^^ the fern, forms are ^|5r or ^T*^. ^ftT has two
meanings viz, ( 1 ) 'prosperity' as applicable to the king and ( 2 )
•ashes' aB applicable to the Muni, Cf, Mis. SI. 27. ir^ra.

SI. 77. »W^% — Some such word as FJS^ or ^rf^^ ^'rf
should be taken as understood after this locative. H^^IAIT^^ &c. —
The knowledge of Brahma as expounded in the Upanishads* the
highest truth taught by them ( the f cur Mahav&ky as especially);
Ramarshi explains this by qXTr^T^rr^ ( ^ ^fXd ^'cT ). Mr. Telang
says-** It means whose commands are great; thus in the Upani-
shads q^f^ ^f H^C^^ ^ffHf ^m^ m^H^^ f?r^?T: l or
HT'?r>S^TrcrW* ^^ ^^'l ^l*® greatness consisting in the great powers
which obey those commands." But llamarshi's sense seems to be
more natural. The knowledge of Brahma is called Mahds'dsand
because it comes authoritatively from the Vedas, it being the high-
est truth taught by them, ^^f*^ — indescribable. C/. ftcRK * ^ifr^-

102

g^;rf>j^<i^ 'er WT '^ g?^. utt. sTTOH'-i^. t' for vf^xtf. f^rnf^-

ever existing, steady, permanent. Cf. with this si. 73.

SI. 78. ^^IMM T H^Jt — ^he comparison of heaven to a village-
hut shows the contempt with which a Yedtlntin longing for Moksha
treats the pleasures of heaven, pHSTT — Sport. >nW?\^: iJii'^H i—
Udmarshi explains ^*^H f l>y in'f%r>« Mr. Telang takes it to mean
'expanse' ' large extent/ but without any apparent authority. The
meaning which naturally suggests itself from the primary meaning
'arrangement' of the word, is •predestination' prearranging for
future births.' ^ r ^iiH»^f &c. — ^\t^ the compassing or e£fecting
of &c. Rdmarshi explains — HI^HH'*-^ V[^ HKHH'*^ ^^ ^^ ^^

?R ^ ^A l gh<^^Hj»i<l > =| f i*1 >l[.l ^ fi l ^f Tygy: — mercenary doingfs.

at

SI. 79. g^FTft — momentary, transient like thought; m^ sign!-
fies-a little less than, almost equal to. tH^^HfH^ eh^qt^^^i^^^i ';
-Pan. V. 3. 67. q^r &c.— ^^ffT: qnick motions, flashes. ^4ijjt*f "
sttbs, embrace, derived from jrf with ^q'4- ^ ( H'T^qh ' Hfi" ^' )•

SI. 80. ^i^x^ft — a small fish. ^ps^^Tn* 'HTg ^TRT^-a question
implying the negative answer in itself — ' Is ever agitation prodaced
&c. ? ' — * Never.* ^g- ever, at any time.

SI. 81. ?FinC &G' caused by the effect of the darkness of Love.
Love is often described as blinding men's eyes. ^^WC <&c. — f^f^cfi
is here called colly rium because it sharpens, restores, or preserves
the sight of the mind ^nfhj?Tr— Made even, rectified, corrected.
Enmarshi explains it by PTflr ch^^r * Mr. Telang takes it to mean
Mooking on all things alike.'

SI. 82. ^ir ^jyg &c.— company of religions people can not but
be pleasing, tpn^-glistening, beaming; cf. sf ipTr?Rrf ^SF^JiH!^^
^^>TRt7nt ^'a1^* ilamarshi gives ^^7^1 as its explanation, ^[m^
fltf -^placed ( there, by anger, ). srr^ ^^d i a^^*^ ^^ — When the
mind has become unsteady, when it is not in its usual mood,
nothing pleases it. Wlien the thoughts as to the mutability of
this existence cross the human mind, it becomes unsteady and then
it cannot relish anything.

103

SI. 83. ^^ i ^ fy &c. — pif^F^rT: whose moV^ements are under
control; who practises self-^restraint. BTIT^ &c. — an frgFt^
5?^^^; ^^fht V. L sewn together, patched with. ^ ^^rg^^pftT &c.-
HTHTt "lay he here regarded to be the same as ^Tf, enjoyment;
llaniarshi takes it to mean qfr^jfrrrr* Of. ^^X^^^^T!* Ni*^« 29.

SI. 84. Href:, rTTtT &c. — The Vocatives are significant. See com.
The five elements perform the same functions as the various relatives
mentioned and serve to nourish the body &c. 3T^ — read ar*^?^:—
last, as I have to take no further birth, ( for he says further on
^^t'$rfrr% t^^') this salutation must be the last from me,
H^i^-overflow, abundance. rf)^-merge, be absorbed into.

SI. 85. ^W» — at ease, lit, in its nature i, e, not enfeebled
( weakened ) by diseases &c. cR'py^rT'i^'i — The human body is
frequently referred to as a *house' for tliercin dwells the soul. ^ETT^^
&c — and as long as the senses retain their faculties unimpaired.
The last line very pithily expresses an idea which brings home to
the most careless reader the necessity for striving to save his soul.

SI. 86. ^rff &c« — Mr. Telang proposes that this adj. and
fMWlf%"?Tr should denote two kinds of learning and quotes the
Bubhasliita fTOT f^^rfHT ^A '^HT &c, to support his position.
There, however, two kinds of persons are specifically mentioned as
possessing two kinds of learning. Here we have no mention made
of two persons of different temperament as in the suhha' shita; but
the adj. F^JTT^ft'f^cTr seems to have been purposely added to signify
that the kind of learning meant here is not that which falls under
the category *( i^rn^ ) pf^f f^^rfT^".; Eminent learning is
ca2)able of refuting an antagonist, but it need not at the same time
be prone to controversy when it is possessed by good men. SfTf^-
^T*^^ — ('. ^. the elephants of the enemy. ?rf^^ which is the fittest
period of life for achieving the three things mentioned in the
foregone lines,

SI. 87. HPT haughtiness. ftf^VK qi — ^lonely, solitary p. p. from
f^^ with H". ^'^^TPL— of those who restrain ( their minds ).

' SI. 88. :3frnfr:-have died out. Cf. nd^H^ S^Trftf^ SI. 2.

104

W^^nr<7?TT ^rr^: — h^je become sterile, have borne no fmit. ^pn^^
fT^—in the absence of appreciators of merit, ^pff*^: — ^^BfrvRr*
lfif?lr. ^^h^r ^'^fif ^, ^FtT^ be who destroys things that are
luade. 9r^^- — unforgiving, unrelenting- ^PTT f ft«l% ^W fftf I
IKIfirnni — i'bis is the reading in some copies, in which case
separate f^+Bfr + ^HPl.} a^f being taken ^Hiy i as Mr. Telang
suggests.

SI. 89. TpTrT — mixed with. Slcflchlil f sin^: ^l!WL— The remo—
yal of pain is happiness. Really, there is no sach thing as happiness
says the poet. What is felt to be as such is merely on account of
the pain being removed. p|i|«f^qT«f wrongly thinks.

SI. 90. iJ^ — (i', e. Yon ) who deserve to be contemplated.
Rfptv^ <fec. — There does not seem to be any propriety of q[S I
^ I ^H f iTH * — finding delight in self ( i. e. in the contemplation of
the self or Brahma ). ^ H^i^i*^ —On this R^marshi observes ^Epr-

^iT^frfr ('T^'W ^rf^ ^nr^rl" ^r^ n^^) f^ %m^ >qFT^rwTW?f?i

?7: I his only inquiry being that touching the method of conteia-
plation. this reading however violates the metre.

SI. 91. ^^-prf^^r^EF^Rr of a spring, ^f^ proper. f^T^nr^^

beautiful woman. ^?^ — for deriving pleasure which is usually had
from woman's society. The dut. is ff|^^-Mr. Telang wIk) reads
X^^ supposes that ;c might be a mislection for ?Er ( #^f f?^^ 9<f^
BT^prr )• 't^r^fc^: — ^^nJ- ^r^afn^: the bow of obeisance.

SI. 92. fV<y f o i?l<:i R <t — the Ganges, so called becanse it flowf*
through the three worlds ^^, ij^f^, and 4 r <f r <5 » sflfT-^he tie-knot of
a woman's under-garments and sometimes the garment itself.
^T^T^cft^* providing, supplying; for ff% comp. the preceding sloka.
g'7?riRf ^ Rr < lr-f-^a'>nT% btt^ ^ f ^^^rrftnTr^ trying or pamfnl
circumstances; or j:?!^<TfH«Tnr ^ poignant pain (lit. misery cutting
like a poniard). For a similar idea e/. ^TF^TJ^: &c,-Sl. 8 8upr<u

SI. 93. ^sHfMcfl^ ?C9':-is in the case of an ascetic the same as

105

^^ > *tU W^'r^*nTf^rf«l"5 in the case of ordinnrj mortals. The two
expressions are here identified and mean that to the ascetic penance
is like a garden-party. Some take the two expressions as separate,
but then there is hardly any propriety of garden parties in the case
of a saint, arftlt fwnr4 1«'^3^1 — ( where) roaming for alms over
an immeasurable distance is a glory. 9^ is here used ?5[^. to
show the poet's regret at wise men staying elsewhere, and not in
Benares.

SI 91-. The first line and half of the second contain the replies
of gate-keeprs or guards to supposed questions, ^jt^:— the ])ro-
per time. \^\:M — He (the master) is now engaged in confidential
matters; or as Mr. Telang takes it-now he is in private. JT^^ —
IC^^rfrT V. I, does not make good sense. pf'^ftTHt-of the ruler of
the creation, ^qiftcff (fr. ^'C + Scir) a door-keeper. BTT^^ —
may be taken as a separate word or as part of the preceding com-
pound word, nT:#4 &c— f?r:^fhT ^^ ^ff^iftr I conferring un^
bounded happiness.

SI. 95. Rrq'f'rg- «fec. — ^^Jr^ is preferable to JTrTPT which re-
quires a straining The mind is here identified with clay, fate
with a potter, anxiety with his wheel, and calamities with his
rods. Fate whirls the minds of men by causing tliem anxiety
and plunging them in misery.

SI. 96. % ^f^f^rTfrf'firfl^T — I see no difference, I have no idea
of difference between &c. STRTTnT — knowledge, idea. »r^?TR-^
the plural is used because according to the Hindu notion there
are 14 worlds.

SI. 97. — %f^ — KAraa, the god of love* cf. %f^rRTr?r TTT-

TTpET — why do you trouble yonr hand. 7|rrft^: — ?T"IT^' f*» '•
?f + 3Tr^, ^l^r^PH (fr. 7^+3?=^) or ^ ff^ ^n^f W^rfrT
ZW' an onomatopflp.ic word. ?3^nTrT however is better and has
therefore been preferred. For the third line cf supra, ^J^ ffr^Tf*
gj'f^T'ft &c. si, 63. f^^ affectionate; f^f^ cleverly cast,
artful.

106

SI. 98. ^'^AidC— extremely ragged. p e< ^ | fi|^^^ r ^ i > ~perWErr
act of contemplation. Also a thought about (i. e* a wish for) a
secluded place. i.^RTrd^ ^c. — delighted at the total destruction
of cgotiHui and errors; or HWH Tfr* ^^1 he taken as TfT^snTT^*?
in which case it would mean errors arising from egotism or pride*

SI. 9 J). H^J p if-H^ : — evanescent by nature. ||f^ ^fpH" >T^:—
And worldly life (is formed) of them only. ^p^H, — enough with»
^imfhsrwni - fix in one place, gfrr*ftf^fTn%— which is (now)

under control «)n account of desires being uprooted. ^VIRf^*-^
in your own place. The mind is called its own house.

Si. 100. i^r^^ff:— birds. B^f^^^rP — an «^w^ comp. »<h7cU
j'C. — for the di£ferent ways of dissolving the comp. see com.

*r^lT^'PK rq < < U r ^ r ^ r ^ palace built in the mind; t. e. building castles
in the air.

SI. 101. srnitr^ — is more forcible than aTn7rcf. ft"^R—
Sportive movements, amorous actions, ar^^^or f'PJJprJ — afflu-
ence (marred) by inconstancy. OTfcfT* — ^^T^^TT'* ^» ^- does not
make good sense.

SI. 102. arrf^ — mental torment, anxiety ; nnf^— -bodily
ailment, disease. f^fcTUTT: — to which a door has been opened,
for which an entrance is effected, ^irrtr ^ > d*C — every bom being.
F^T^ — helpless. BTT^T^n^ ^PClfiT — takes entirely in bis custody*
BTT^THn^— I»i one's possession. *glf> iVH^*i^ ' (Pkn. V. 4, 54.)
Hn%: ^^ni* The aff. ^p^ is added to express possession and used
with a form of the roots fi", ^or BT«; or ^^f^. mn — indeed, I should
like to know; c/. t.^c^f Tr'T J^F ^1^ ^ ^PTTT &c. Nit. 54.
fff^^rTI — Standing well or (irmly, secure, safe.

SI. 103. i^^^T^with great difficulty; modifies ^^1%. ar^lT
—unfit for sacrifice, hence impure, dirty. pT^n^tf — regulated by
boundaries; hence confined in a limited area; pent up. s^fif^^—
means ^pp^^vf or pfM^* ^^^^ ^^y ^^ translated by on account of.
TpPpTpi &c. — This is taken by some with the second line; it is how-
ever preferable to take the third line as one assertion, HflO^^irH^^^df
being the reason why old age is an evil. Ramarshi supports this
view. The construction in this sense would be (^^Tf) •inff'Tni'^-

101

81. 104. ^ ^^ |> j»^ TtW '^p^t-Explain ft^tmlf^ T^ff-

f^^^: I $qr ^trCff'TT^: 'ngrft^^^TftR^rft^^J l Human life
extends over 100 years. Half of this is passed in the night.
One fourth of the latter viz, 12^ years is passed in childhood and
old age each. (In computing this the night-time is not taken into
consideration, and the day is supposed to be of 24 hours as usual;
this makes the 1 2^ years equivalent to 25 years for boyhood and
for old ago.) Mr. Telang suggests that ^^ «n:^r>J^rvJ»^ should

be taken to mean ufM^ I t l ^i nt («• «• ftl^?ir>J)^^TT^*l» «• «• ^»lf ^^
the 50 years passed by day-time. This gives 25 years for youth
and old age together* a^q^ — should be taken as an adv.* besides,
another thing is that &c.

SI. 105. f^T &c.-those who possess {^^^ disrriniination (between
what is real and what is unreal ) from their knowledge of Brahman,
^^r^tft" ^:^'T9r« — absolutely free from all desires. ?f ^ Kvit
?5TT^^^.* — (we have) no firm belief in their attainment; we are not
sure that they would be attained, gfT ^ I H r^ <&c. — Although they
(enjoyments) are seized only by desire (i. «• by imagination); al*
though they have come only within the scope of the imagination^
and not been actually secured.

Si. 106, <y RH ' ^g i'rft— threatening; ^ 5rf^f5=?T — The use of the
ace. for the loc. is rather usual, fft^^rf^— oozes out, gently dis-
appears. ^^ cl Hr^ift ! — (people) do injury to themselves, or commit
evil deeds.

SI. 107. ^cfrf^SRYl — Shrunken, shrivelled, emaciated, q* ?pj^
does not serve, does not attend to. BTf'W^^-- ^JH^ f^V^tT^
A dcnoni. verb.

SI. 108. The comparison of man with an actor pervades the
whole verse, ^RiT^^: — delighting in enjoyments, ^^r^''^—
at the close or termination of this worldly existence. ^JT^r^Vw^-
fR^fTT — ^n\^^ vrnfr, ^T ^^R'sft r* » curtain; as an actor retires
behind the curtain on the stage, so man retires behind the scat of
death from the platform of the world.

108

SI. 109. ^c^fH — breaks the symmetry as there is no adj.
qiialifyinif any other noun. ^ ^f ^^ ^ — ?|pT is used here more
for the sake of alliteration than aa being the recognised opposite
of ifof as the other parts above are. ^Ilfof — ^SfHff ^f^* ^^*I from
^r-f-«n? (jt) a collection of women, ^prf^^-of one that eyes all
thinij^s equally, having an equal regard for all things.

MISCELLANEOUS.

SI. 1. STf^fT^pT: — one having nothing, extremely poor. lfp?r:-'
with desires restrained, self- controlled ( Cf. fHj^^ m^ l fii i^ l 7f
f^'inrfr^^ l )• OT'^- — whose mind is always at peace. The
Yedantic meaning of ^q* has been already explained; ( it is not
however intended here). ^*f^ff^' — «• ^. equally regardless of
liappiness or misery, &c. ^^jfT'^'r: — A. poetical license; Q'^jETHC^*
is the correct form.

SI. 2. 3T^rT<cff — wliich never returns. ^cTl^rTr: various, f^^^-
8<'e SI. 8 supra ; distressini^, causing affliction, ^fj^ rrrffj—
Mr. Telaui^'a rendering will also do — *Alas ! what self-injuiy
is there, having done which to yourself, you have not immediately
worked at the same again. (^r^rTf^TIR'rt rrr^Trrf ^ J^T^f^ «^^Rmi).

SI. 3. STPfTtT'* — 3?fvfJTfTJ ^* TfPTnf- great self-respect. The
deniaiidfi of the stomach make one completely forego all self-
respect 5^r — nol)ler; higher. T^r^T — a collection. sp^f'T —
the water lily that hlooins at sunrise It fades at moon-light. Cf,
ST^T^TT^fM '^riT^i:*fr*n?r«'^' S'is. XI. 64, where the sun rise is
described. The moon-light like 7i?rn7?fr makes the lotuses of
virtues fade away. Real 'to fade' instead of *to bloom* in the
translation, f^j^jy^— .f^jr^rr (f^5?* ^^r ^^S ^) f^<T^f^ ^

&c. gr^rrc^r * small hatchet. Pr^C? — a pan or boiler.

81. 4. This si. u;ive3 expression to the thoughts of some one
diss^ustcd with n>yal service. arr^P the quarters J[^ ^TO": C/.

109

81. 5. ij^ — heavy, unbearable. V)7r^flr?r — a poor man.

SI. 6. ^rf'Tt. — one in the power of lov6, an amorous person,
Pr^nfTP — S'iva and Parvati form together a single body the
right half being male and the left one being female. Cf^
%Wrr^q?5TrTT^cf ^0^%* ^^>: &c.' Intro. slokas to
Kad. Pt. II. Hlll^l^— S'iva though the greatest of lovers is
also greater than the greatest of tiiose who have renounced the

world. (7/. * 5r trfT^rr.-^r^r ^t^n^rrr ^^ ^^^^ffrr ^ '^if^
^9^:^: \ Kir. xviii, si. f^>jjr%flrrnFT Ft*t^hit'^ ^r ^wr^^frw-

Kum. V. 73. oo?n^^5'^— lying in a stupor, the poison having
pervaded his body, ^fq*: — other tlian S'iva. Ordinary people never
enjoy (as they would do, for they are only cfiinfi^F^TrT ) plea-
sures and also are not able to renounce them.

SI. 7. This stanza occurs in the Mrchhakatika with variants.
^TPT^r^ &c,-i. e, by people who possess ( at all care for their )
noble birth and character. These are the people who are likely
to profit by this counsel Cf. ^^^rPT IT^prR^ ^-^ItK ^^ H%fl, I
^T^[rTf^fH*^r* — l^ots used at funeral ceremonies or in cemeteries*
The fig. is Kavyalinga.

SI. 8. qirr*^^'}' Benares. Rrj^f ^ — this alludes to the story of
the three Furas or towns of the demons, of gold, silver, and iron,
situated in the sky, air and on earth, and built for them by Maya,
which were burnt down by S^iva along with the demons inhabiting

them. See Kum. VII. 48. WW^'I.— merely means here— loudly
uttering.

SI. 9. gRT ^^^ TI — This and the other corresponding words have
here a double significance, which can be easily made out. ein^r^~
(1) cruelty; (2) hardness. arrfl'^F— (1) falsehood; (2) forehead; fr.
BTt^ + ^f^lPl Un, IV* 25. ^rf^F^-(l) crookedness, dishonesty. (2)
curliness; »rr^^-(l) stupidity. (2) gentleness; ^^l^r — (1) sluggish*
ness, unwieldiucss. (2) plumpness; JTf^ir^^ft^: — CO practising deceit
or fraud; employment of tricks. (2)8preading a charm upon,
^pij^^l'q — the eyes of women are often compared to those of the

deer. Cf. fn^ft, fn^'SRr &c.

110

SI. 10. The idea-The world presents puzzling scenes to the
mind of a thinker, ^orntf : — is preferable to ^^T^T^ as opposed

^: ( ST ) — means an asseaibly conversing on dilTerent topics as well
as a conversation ( containing pros and cons ). * 'fr^ ^^Tnrfwr^nff**
ftsT^ir^' f7% ^ff^ I the latter meaning is preferable as directly
oppossed to^ff^.

61. 11. This si. occurs in the Anar. R. pnr«T — deformed,
^STJ — the same as '^rj, coaxing speecli, flattering expressions, STf^HT
one of the ten kinds of Ilupakas thus defined — ^^ ( HfT^ )

qf^o -grey-liaired. ^ df^v j|^-;fg forms its cans, as 7f7^rB in
the sense of * to cause to dance.' ^xz^ means ST?l"Wr^frftr*> P^W'
tomimic representation of situations.

SI, 12. ^ftncRT^^I-The prime of life, youth. "^FST^^—
transitory, unsteady, Cf, Nai. I. 6., Kir. XI. 80. '^ff ^f^
^ P Sl^t^S H I Amara-'q't^ is reduplicated by the Vartika * ^ fl*^T *T -
TfcT^^f ^T ff ^^*T^^r>-^ra?^F?r ^TfT^^^ij' l and the final H of
the reduplicative syllable lengthened.

SI. 13. ^^ntRRr &c. In this SI. Hara is described as a
)amp having for its flame the crescent moon, burning the moth
of Kama, and dispelling the darkness in the form of ^i^, ^^f^HT
worn as a head-ornament, 'q'^gj^-moving, quivering. rflwr^»>3r*-
see Kum. III. 72. f^ — (1) a wick; (2) the condition of ijxt^TTT-
a mass or heap of; ( an uncommon word, see Mai. Mad. V. 29.),
^r^r^^l-romoving, entirely dispelling. Cf, Nai III. 7. fir'ini'^-
^r^f^^T^T ^^^-shines pre-eminently. This is given in some mss,
as the introduction SI. of the Yairagja . s'taka, and it appears,
with good reason. Fig. Riipaka.

SI. 14, arrwr — earnestness. ^qiTJ^o -Fortune very of ten depends
upon the royal favour a man enjoys and its stability or otherwise
is to be determined from a look of pleasure or a frown that the
king's face wears. Lakshrai is therefore compared to a dancing
girl dancing in imitation of t|)e movements of a prince's eye-brows.

Ill

tvord of the cnr^rrft" group and therefore it takes the ?nT'=K'lf^^^
fW% Of, ^^^jr^tTn^^C*' SI. 83. Bupra, H^yiTrfT Ac-construe

SI. 15, ^^: — refers to the second incarnation of Vishnu • see
note on JKifyq'r^ Ni. Sa. si. 35. qf — the son of Uttanapada,
a king of the solar race. His de7otion to vishnu was so great that
he was elevated to the rank of a heavenly body and now remains
suspended in the sky as the polar star. His history is too well
known to the Indian student to need any mention here. His account
is given in Apte's Sk. Dictionary,

^irr^o?r^^r:— ^mr-* sinitv tot ^^rf • (l) ^^o form factions
(join one side or the other) to no purpose; some understand it in
the sense given in the translation — ^^^T^firPT T^^FK?^ rJi * »lit?1 *'-
t^^nr^fr: IfgRrft' T ^i^fv^^-as quoted by Mr. Telang. (2) who possess
wings to no purpose, rffqfl^^fff &o — an idiomatic expression for
*in no way.' There is also an indirect reference here to the position
of Dhritra and Kurma who by their situations support the universe.
?(?Tr«^rf '=^^Frr<>-5TW^'^fi'f '=^< ( the fruit of the tree ) ?T^r^:
&c. Every one has seen tiie little winged insects in an udumharok
fruit; grji^ir^'T^^, ^fJ^fi'ft' ^c are proverbial expressions like
^TT^^^f^ meaning * any useless person.'

SI. 16, 5^ &c,-These, singly or together, efit^^pft blessed,
happy, fortunate; cf ^^ ^fT^ZTrf^ rT^l^rft^F I Rag. VI. 29
Prf^^^-sticks fondly or closely to. n'^with pr is Atm, *^f%^:*
Pan. I, 3, 17. ^^nT^r^TT? — ^ITPJ^ of course to a philosopher
yt[^^ &c. — Hi ^^^?n% ^ >T^^* I ^'^r^ means abandoning all
desire; Cf. ^TT^^rnTT ^m\ ?^r^ ^^^TT^ ^rnft" f^:| Bg. XVIII. 2.

SI. 17. irrfr^iT^!—?^?! expresses Pr^fT ( bccauso nothing bet-
ter can be expected of you ). ^^ ^M^["l — see Niti, S'a. si. 5.

81. 18. *{^rTR— BTTCPT means a garden, but more probably
here Melight, pleasure;' his path is full of delight because he is
free from ajl desire. '^^—(1) bark; (2) skin, ^p^: &c,— ^I4Tt

112

Telang says — *The result is the same with what are called pleaanret
or with sorrows; i. e. whether I am in worldly affluence or otherwisei,
I get food and clothing in one case as in the other'. But ¥n^
and j:^ here seem to refer to the two courses of life marked out,
viz, that of happily living on alms and worshipping S'iva or that of
living a miserable life of sycophancy and humouring rich men*
m^ — should better be rendered by 'similar* than by 'the same'*
The result, viz, obtaining food and clothing is similar in both cases
but not the same as the one is full of happiness, the other
attended by misery, ni^sf, <>^f r^ — mark the contrast suggested
by these words.

SI 19. ctiifd*f :-<. «. elephants belonginsr to the enemy. The mean-
ing of the first line is- We did not distinguish ourselves as successful
warriors. Cf.\ 2. SI. 86. MdH <»"fgr 4^4><^j{ v- I- the boardlike t. e.
expansive and fleshy or well-rounded (pR-sgf) l^ips- irTtWrjTTT«
tautological expreK8ion,fnrq[ftndipfTgnT "i^^ft'iinff the same thing. For
the idea com p. ^ttR ^^\^ g^fT^f^ff ^ »^T^^i r"ir ^ ' Uttar. II.
14. q^:-the reading ^^: makes no sense. The fourth line is
the same as that of si. 40.

SI. 20. ^^ni &c. — The line gives expression to fatalism. Cf.

q- y q^ II H. 1. The line may also be interpreted as-things happen in
the best way when they are allowed their natural way. They are
not brought about so well, by exertions. 3T^^vP(fspi|;^_not forming
anticipations or expectations. Bifj^ff^-^j^ *to be' with 3^5 is Par;
BO this must be taken as a form of "n^ to get or obtain which is P.
A.J or separate btj^H" ^HfTPl:

SI. 21. qr^^-a denom. verb. ^^r^-f>r^ipr f^ what is
obtained by alms; fr. pT«T.+3T. ^T^H^T^i-a little short of, almost
equal to, grass. iM^I^Hrvl. ^ ^f|fT»t I ^T^T^Tpn^: I * PPTnTT

e^^r ^rr^ S^r^^rrg Tan, v. 3. 68. t^sTf^RrRrf^Pa^^sif s'^^m^

^nr^ ( the prefix ^%)^ ^m^ "^ "Sm^ T 3 'TW? I t^T^-- ^*
^^m^ ; &c. Sid. Kau. s?^^rrnf^ &c. — Even though the body is
not cast off i. e, he will not have to wait for a second birth. ^-

113

?^^^ IS used liere transitively. It is generally nsed intransitively
«nd in the sense of *to be fulfilled, to become.' Cf* Kum. II. 54 &c.
Additional SI. — ifr^-A demon} his story is too well known
to the Hindu student to require any notice here^ see A. Dictionary.
^^n^***-t. ^ the diseases in the world. We did not free the
people from the diseases humanity is heir to. Mr. Telang who
reads the last line as ^HT^RPFTr f^^^f ^Tf^ c7«f|% remarks.— 'The
stanza occurs in the Mahanataka«; The last^ line is not metrical aa
it stands. In the Mahanittaka it runs thusr— %(f: ^^J^^nPnTT^"
^#r f^^ f% Rail^ I There are also other difEerences^?
Mr. Telang.

•■■ SI. 22. ^^n^n^PRt^^Ashness, over-haste or thd .folly of ^0. ^n^nrcr^
the various sentiments which are the very essence: of poetry,
f^cR^q' — doubts, conflicting ideas. See also si. 73.

SI. 23. !rf^ ^g T H L — *** every forest. H^fHr ^^ adj. ( Bah. comp.)
or. adv. Read the last line — ^^«% ^^rfT't' tlff^ >?pTHt &c. For the
idea expreseed here comp. SI. 18.

SI. 24. Cf.. with this %upra SI. 71. Hs^-H^?i%; Pan. III. 4.
68. That which becomes or exists preeminently; hence excellent,
rich. cfTf^n* — ^^^f^nr^nTH^ I ^fftr?T would better keep symme-
try with ^Tfr. ^rrar— ^l^^rifffrt fr. ?r^ cau.+BTt by Un. Ill,
132. ftltiH^ t ^ — white and costly ( being silken ). q^nr *rr^— what
if your possessions are restricted to one wife.( and nothing else
I. e. if you are absolutely poor). ^[nTjnT &c.— jrf^^f multiplied;
the whole means ' what if you have an immense fortune.* The
translation follows Riiranrshi hero. '* On the first line Rdmarshi
adds arr^lT^ Prf^^^fr^T^^Trff^^^'; similarly on the second

^[freOTf5=R^^7^rT^^n^» on the third >ft»Rt^^^7?^rf^^rr^ Rr?:^-

^rir, on the last ff^^r ^?[^T5^ tnT^^lH^^^^PT^ ^ fT$^J I q^f

^^T^7^r^; T^mt; ^^c^iTH^^r ^Rr ^Tn'j I --Telang

SI. 25. ^r^Tj^r— *|f : ^5^^' Pan. III. 2. 70. fRr ^^ (ST)
^?^^: qrf^V I fulfilling all desires. The thought has been
expressed more than once in this S^ataka.

Si. 2G. arl^^-iu which there is no self-abasement; in which
one has not the misery of undergoing humiliation; or making

114

libject ^application. 9T7f^9?^-This reading ris better tlian "irifflp
i^ as itmearly means the same 'thing as bt^tN'. 9TirRTf^ may mean
knowing no obstraction, producing every desired effect. >«f)f7f^Ef^-
V, L shielding ( Ilt« eovering ) from fear. 9TfH>TFr-nitty also
mean -'egotism^' ^^^^^^fij after day, always. ^ I ^FM^ — m^y
also be taken as ^^j^ ^ ^ fW "^ l'^gFT»t- tfl<l^^^ fr. •^+5*1^
(T)f Un. IV. 150. That an which people sit down to worship or
contemplate; 'hence hero-worship or 'the system of worship; it* may
•have.here tlte-^ame meaning as that of ^js«| r q . ar^r^-If the
reading 'tlTsrnTfW^l>e adopt^in the first line this shonld be taken
to mean *that cannot be opposed,' 1. e, made to give way by being
proved 'inferior; Mr. (Telang who does not nnderstand the word
9T^fr4 in 'this sense suggests that ar iiR r g ^sf should be preferreS
»to B4Mf?l^d q[, . Wrr^ may^lso be taken ^ith i?^R|^f^fi| aa we
have done in translation.

SI. 27; Of, with this si. 76. ehf^ch — ^a pillow; it properly
ineans a small round .pillow for the check. X^^K^ y P fi ^* — *
highly poeHcal line. T^^— *<an ascetiCi a devotee* and not .nece-
ssarily a'Budhistic mendicant.

• Si. 28. ^^jjr— This adds to the ^r^fey^. ^T^— Jtfr. Telang
translates this by * breaking^ preferring it .to its usiial sense of

*' <'g<^ r * but we .think ^'tlie sense ef *<i(fj|' is more poetical and
better as it corresponds to HHT the idea of breaking or vanish-
ing being left to be implied. The waves rising in sucoessioa
Rr5TrPr— thcACc. by oVrnTT^^^i^^Hi^^fTr* Pan II. 8. 6. i^h|^:-
aisfr«f : being instructors of people. The word has- no special propri-
ety here. It seems to be used here for alliteration, ^^nw-^m^y
also mean •'^TF beautiful, the 'srr^?^ lying in its excellence, ^cpf^
^ ^ MAIty *^ Aniara. Tir^:— effort; may mean an effort to lead
people to Mok^ha; or -may -simply refer to the transactions of daily
life. C/. ;q^<^r^< > tt^8 ' i:^Tft'^t(Q IFTST: Bg. III. 21.

SI. 29. ?5Rir»fNr%-see si. 66, 92. src^rnTT hopes, expectations.
Here the poet envies the happy lot of the deer. Cf. dhe idea in
Vai. 6^a. si. 10. fig. ^iI^fliT^W.

115'.

Sl» 80. The s«mo as Nifcl S'a si. 2. with certniii v^ariallons?

SI. 31. ^rr'Tft>n'— ^RrfTtT* 'TftT^r: the- injiTry or ravages?
done by old age. C/. sm^flPT Rr5"?rr "STO" Tft^f^M^^ «tt/)ra-sl. 1061-
The reading fT^f 5*rrerflC^ i» easier. We need* not in* tWis case-
supply J^. fr.j^ as object to ifftC^: STtTrPm^^^^^* Telang
says that this refers- to* tlie bit of. bone suspwided^ over- a*
€handalakii^pa.

SI. 32. ^PTTt^T—attempts^ well-made; niidertakliigs properl5fi'
commenced. Cf. Bg. IV. 119 fr^-hecause of hot becoming wiser
by experience. ^tr>^ T ^Ht?i;^^-The many calamities-- with whicE*
worldly life-is- fraught ought to* rend the heart.

SI. 88; This&l. occurs in. tHe* Mrchi ^P^^rf^— ^ «: b> theiir
blandishments and sportive gestures, ^r^^f- — such a- man falls a»
ready victim to their charmSi ^R y T^ H r-^^ftrk. the- pun on. ^TTT
which means (J-) beautiful; (^)» crooked,. destructive;

SI. 34. ?5rr— rough. The moral. is-Magnanimous: persona •
never, become, slaves of passions*.

SI. 85» ^^f"^ particle-expressive of joy. Ijft^ Tft^T^*"*"*
favourite idea with, the* poet and referred tO' in^ nuiny places-
ff^--^/. BUfira- si. 57; ^ C ^ tfrry Hr ^^l^ ^ rg^yt :"' Pan. llt^cfHI^'

T* *crr I ^^N m<m -^r ^, ^^(^a^^ik^ n 5«qrf^ 'Eif «rRT i Sid^

Kau.^ — ^({An^!^'4i- whose mind&arfi 6et*onttrauq[iiility alone {^i% e».
who are self-eestcaiaied),..

SI. 36. ^^rnfsr — is superlatfJirei. Rs use witK^ the ablative ts

unusual. Construe--^ irpKrc^fi^f^ ^9^Tr?R^> ^ 'i^s ^[?TW
f^ftf r^T^ 3f «<* imiTrfl'%^ <Skc; |?ft ^rrg^r-The Veda. especially
the Upanishads which* ai*e- ohiefljf concerned with Brahma. No
earthly enjoyments give^tltof> pleaftuve to>a.Yogin» whicluthe ieacli>-
ii'ng of the Upanishads* do; ari^jfTir may also' be taken separately.
The Vedas are eternal. \J^ — support,- sustenance. There may
also be here a- reference to the di vibe 8peeoh< of the poet whose
substratum is RaBa sending fbi:t& aa- i'mn&ortar creation sweeter,
than honey &c;

SL 37. ^4tfTfi, &c. ^iff^TRfF^ f^^V^. the folds .of skim

116

above the narel of a woman regarded as a mark of beauty ( Cf.

Kuni 1. 39 ), Inr fncyr#«rr»iL ^r?^ ^r?^* i

9€|?f &c. — pairs of cliakravaka birds are nsnally described as
haunting riv^r-banks. ^fr^Rr l^^s two meanings (1) ^r< JHFff^s
^^^ETPl i(^ which there are dangerous aquatic animals; (2) l^r;
^^n^r* thoughts or minds ^Tf^f: I € [ ^K r " i < i — Samsdra is the sea
to which, the river in the form of a woman leads a man.

S). 88. . f^iq^ifftf «— The Indriyaa which are often compared
to horses tempt a man fnrther and further away from real
bliss ( ^^^ ).

SUPPLEMENTARY NOTES.

ON THE METRES IN THE TWO S'ATAKAS.

1 The vowels 3r> ?i ^t ▼ and ^ are short and the rest long. The
quantity of a syllable is determined by the vowel it ends in. A syllable
with a short vowel is called wg or light, and one with a long vowel
is called jr^ or heavy.

2 But if a light syllable be followed by an Unuswafra or Visarga
or by a conjunct consonant the syllable is made heavy. A syllable
at the end of a quarter of a si. may be short or long as the exigency
of a metre requires it, ^TTJ^rT^ ^H R^flT ^ JF^^I ^^h ^^[W^H

8 A short syll. is marked as w ,and a long one as — . The follow-
ing letters are symbols representing dififerent triads (Tfs) of light
and heavy syllabloaj— .

^ ^--; K " ^-;?T--^ ;>T-^^;^^- ^;H^ ^ -;^ — -
if w >- N* . If represents a heavy syll. and w a light one.

The following couplet will help the student in remembering the
long and short syllables forming each Gaua— a^fftH^qj^^j q^ar

qrf^ Brtn-<jL I H^ffTT hxi qrP?T ^^\ g 55t?r^^»i II

4 The following are the metres occurring in the two S'atakas:—

B^fq;, iTTirrf^, wT^ft, Wt^q. jaft^f^fT, H^^ ^*?Tftr^wrr, 'nl^'sft,
%X3^, ^^m^, I i^onx'^, fff^ft, wi^^frfr, ^^ku «ir«# and jrflfJr.

Their definitions and schemes;—

117

lT55't^'~^3?7 ^^ Slokd isidcfTued us— (J^if ?yy ^thf ^iRifr
ft^g^W: \J!^^t^ m^\^\ V^^Tw^ «Trf: \\ In an Anushtup the
fifth sy 11. ought to be short and the sfxth long in all? qitarters^
The seventh should be short in the second and fourth qtHurteits only*
Other syllables are governed by no rulew

I. 1, 14, 24, 32, 33, 50, 53, 57,66, 85, 86, 8^, 104, lOS. Misc.
8, 13. II. i, 2, 14, 15, 02, 09. 80, Misc. 1. 4, 12, 2o.

BTT^^PT^ — I^ is a mixture of Indravajrst and Upcndravajrd^
See below. I. 7.

jffrttTry^^Hn^ Tftr q23^r3^r?r?T^rfr: II A mixture of i^. and ^^.
forms ^qnim Sch. ofGrfcf5TiT»Tl3r?T5|iTni
I. 12, 13, 41, 60, 71, 80, 97, 106. II. 12.

^5rfR»f^— Hf^r^ %3Tr^5fi %^wr%: t Sch. of G. i? «t jt, jt n.

I. 48. Mis. 5.

^Bf |cfrt^q% ^^r ?^* ll The first and third quarters contain six
mdtrda (8ylh.bic instants) and the second fourth eight each, followed
by a xt\^ <^ud a short and a long syllable. See also Apte's
Dictionary.

II. 27.

^ T i t^P^ H — gm^HP^TTf f ^^ nfr I Scb. ^, ^, h, ^c*

I. 52, 63, 91, 92.

%i5rw—^^r gf ^^^s^fttf w Sch. 5r, tr, ar, r.

L 70. Misc. 18. II. 87, 96, Misc. 22.

^T^FtfRnr^-^^r ^-^ii^^^^r ;tw^^ m i Sch. ^, h, ^r, n, n.

I. 2. 18, 23, 27, 3 J, 40, 46, 47, 59. 68, 72, 73, 79, 83, 96, l02,
107, 110. II. 19, 67, 70. 72,73,74,106, Misc.7,11, 30, 31, 33, 34,

HrR^— ^^T^^3^^ Trr'^^ HfiJlr^lS-: I Sch. ;r, ^> 'T, ^, ^*

I. 17, 78, 99. Misc. 22. II. 22, 48, Misc. 17, 38,

Sch. 5n, H, IT, f{, ^, w, n.

I. 4, 5, 56, 76. II. Misc, 20,

tl8

^i ff, T, T.

1. 6t. Misc. 10. II. 38, 40^ 44, 45,. 69,. 68, Misc. 27.
Fijraft'Vi— ^#^tf^^« 'I'TW^TtyT' »T: ftmft«fl« I Soli, qv if, ^f, ^, M;

1.. 8, 10, 28, 36, 4i, 45. 64,. 65,. 8T, 94,. Miac. 8^ 4.. 19. II.. 6^ 9;
16. 17, 18, 2D, 21,' 25, 28, 29,. 31, 83, 35,, 87. 89, 41, 42, 47, 49>.
61, 55i 64, 68, 76, 81, 89. 108, 109 Misc. 2, 8, 10, 18, 23, 82, 35.

ffHV--^ ^ HlHrtiM: ^"^l^tfHf ^m I Sch. 5f, ^,.if; r, ^. i^, «T-
1. 9, 35i Misc. 20. II. 23^ 60, 95, Misc. 3.

Wr ^* ^f <Ti ?r, n"*

' I. 6i 11, 15. 16, 19, 20, 21. 2M, 25, 29, 30; 84, 39, 42, 49, 51,
54, 55, 62, 67, 74,. 75., 77. 82, 8*4, 88, 90,. 93,. 95^ 98, 101, 103,.
109. Mis. 1, 7, 9, 11, 15. 16, 23. 11, 3. 4, 5; 7, 8, 10,11. 13, 24; 26,.
82, 34, 36. 43, 46. 52. 54, 56, 57, 58, 61, 65, 75,. 77, 78,. 82, 83,.
84,85,86,88,91, 9-3,94, 97,98.99,100, 101,. 102, 101105*
107, Misc. 5, 6. 9, 13, 14, 15, 16, 17, 21, 26, 28, 29, 86*, 37..

T, ^, T, ^.

I. 26, 69, 100. II. 30, 50, 53, 66, 71, 79, 90, 92, 103, Mise.24.
Wfx^ — This belongs to the class of metres regulated by the nnm-
hev of mStrds or syllabic instant^v

^reK^ ftal^ ^j^* ^sff^ itf^iI' H

1.3, 37, 38. 43, 61, 105. Mis. 1, 6, 12, 14. 17, 21,

'ftf^— MT^Jf^RF^^ ^^: q-n^WftcTT nft^: I That is Git! whose*
third and fourth quarters are like first and second quarters of air
dryd*^ t. e, whose first and third quarters contain 12 matr&s and
aecoud and' fourth 18^ mdlrds^.

1. 17.

BOMBAY UNIVERSITY.

iEXAMINATION PAPERS.

1868

!• Translate irito English, '{a) Nit. S'a. 15u f6) Ntt. S'a. 94-

II. (a) Give 'the names 'of the metres of iJhe a?bov6 verses.

Divide oneiHne'of each verse into feet according to

the Hindu ond European systems of prosody. Where
-nro the csosm-as an hath Torses *?

i(h,) (Explain all compounds in .the above Terses.

((<;) What .religious idea .is contained in the seco-
nd verse. Illustrate dt^by andther vveree from the
Nitishataka.

III. (a) Explain the construction of«lT»l — Tiand that of
f^Hj ^S^ i &o. with the instrumental case. Quote

instances from .the l^tishataka for these con-
sructions.

^(b) Explain the force of the particle ^in such ques-
'tions as ^:-^nT sfv^iRr^.

•((J) What 'force has the particle arPr in such expressi-
ons as ^jsPr, ^%^Pr, •«<*^rO>sr?.

lY. Quote two verses from the STftishataka on one ^of the
ifollowing subjects.

(a) The difficulty of befriending fools.
:(&) The .necessity of acquiring wisdom.

(c) The power of riches.

1869

I (a) What are the subdivisions of Vairagyashaiaka 7

'{b) What are the effects of time as given by Bhaiiiiv
hari ? Quote one or two 'ofhw verses on this sub-
ject or give an outline of his description of time in
prose in Sanskrit.

II Translate into English. <a) VaL S'a. Mis. 20, <6) VaL
S'a. 7.

120

fh) Explain nnd annlvfie the following componAds, re-
ferring them to their soveiml classes,

«(c) Give as many synonyms of ^rrf^nr, ^^T^IL »nd urt as
you may have met with in yonr reading,

*{d) Is there any difference in meaning between IT &^n^ 7
if so illustrate it by two or three examples.

i(e) What is the meaning of Brfip^r? Give its equivalent

in Sanskriti
III To what does Bhartrhart ooinpare life to . illnstrato

ists sho<rt duration ? Give the simile be has ofiea used*

1873
TransUte 13it. S'a. 34, 64, 75 and write notes on T?nr«

Quote two verses to illustrate and give an outline of thd
general teaching of (a/) the inTPTTO^ or (b) the ^fT^rar^OT*

1875
^Translate the following closely 4—
(a) 16, Vai. S'a. (b) 33, (o) 56. {d) 18.

2 (a) Give the metres and ganas o( b & o of L

(ft) 111 stanza (c) one copy reads «?l ^Itfehr^^T'O^^'Tnf ^Sic

which reading do yiou prefer, and why?
<<?) Explain the word ^^x^ in stanza 2.

3 Explain (a) ^^ftrtj^R^R: {b) TTRT^rr?^- SfT^^: (c) fsfff-

^^ . •« .««vi|,| «f *ifeS'7 . •-^« •• • .pi ^ uoi * Vairagya 47*.
Explain grammatically the words,

'Quote and explain the Stanza in the Vairagyashataka in
which "STTW is likened to a river,

4 Quote: verges from the Vairagyashataka of purport
sunilar to the following.

(a) Poor and content is rich and rich enough;.

(6) Learned men are not inferior to kings.

. 121^

1878
Translate into English, (o) Vai. S'a. 41.

^^^ ^^ ^r^ ^r** "*

Name and dissolve the compounds above. Translate an4
explain.

1885

Translate into English adding notes where necessary.
Vai. S'a. (a) 21. (/;) 17. {c) Vai. S'a. Mis. 6.

2 (a) Dissolve the compounds (b) "sm^ TT:, (c) Hnf* Hrf^•

'rirr^tj, F^g^ ^Tm f^}^ ^r^r: and name them. Givo
and name the metrical schemes of the last two verses.
(b) Write a short note on JT^rrTTf^rrirr:'

3 Explain clearly the following.

(a) ^ ^r J^: 'TF?T?T^'T5l7>rr5TH^ TI^T %5T ^r^f^^rf^

(b) nf^ ^^o^f^^PT ^JVT ^^^ ^frm

4 (a) Give eight instances of ungrammatical or irregular

construction's used by Bhartrhari.

{b) Quote the verse in which the wisdom of great men
is declared to be unlimited and paraphrase it in
Sanskrit in your own words*

lit

1890 '

Transli^to into English :— NIL S'a. (a) 69. (b) Hu, A^
Name and di^splvd the compounds in the above.

Explain giving the context.

(^) rffff ^^^fv^"^ ^R ^^^ ^FTrfei
(c) 5nr: «*^iTr5% f¥5iT«T ^wnft<rfi Vrn^ni.
(fl^) PTTHfT- s^'iinTT ^5f^n% h4 % f%^m

if) «tft TT^rfH ^ ^rsgr: ^*^^4>iiid i»i
(^) 3T?^^^r ^Frf !?M^^^ '^ ^•*r''^f?r ^
(A) i?r^»rr>^»TTv^'fr'^R5'T: ^*^^?rr ^?ra

3. Discuss the question whether Bhartrhari is the aaihon
or mere compiler of the Shatakas. Do yon find any
evidpnce in the Shatikus to shqw that h^ wor3hipped a
pi^rticular god ? What >Yqre his favourite places pf
resort a$| a devqteq ?

4> Give a synopsis of the views embodied in the Shaiakaii
regarding,

(a) The predominance of **Kannan.''
(h) The use and greatness of knowledge,
(c) Thp evanescent nature pf humt^n life and pleasures.

5. Derive and explain the meaning of the following wordsf.

Shrih. 1893-18^4.

Translate the following.
,7at S'a. (a) 69. (t) Vai. S'a. 33, (c) Nit. S'a. 64.

Explain the following giving in each case the jsubsia^noo
(yf the whole stanza.

HTwr T^T ^^^ '^ ^^^^^ "^r «

123

_?s_»»

Solve the fpl|owing compounds.

(6) Make grammatical notes npon.

m^KT^tV:, ^TTf^tTrM aTRfl-f^^r:, '^IT'l* aTn»PT?«T: and n^^i;?^;
Quote verses giving Bhf^rti'bari'^ views on any twq of
ibe foUowjng.

(a) Extrcn)c difficuUy pf the duty of servants,

(b) Coraparison pf the king with the poet.

(c) lUpmparison pf the king with the ascetic,

1898

What have you to say with reference to tlie following
points put forward by some scholars to prove thit the age
of the author pf the Shatakas should be brought down to
al^out the 8th or 9th century A. D.

(1) Resemlblauce jn ideas and phraseology between tb^
jSh^tqikas and Shankaracharya-s «srork.

(2) Mention of the Puranas in one of the Stunzas of ih^
y ai ragy asl) Jjitaka.

(3) Mention of Buddbt^ as a tenth incarnation of Vishnu
in onQ of the passages.

II What part of India did Bhartrhari look upon as pro^
iducing^ the best o{ poets. ()uote in support of your answer.

124

III Explain the following forms and give their meanings,

^^R. ftRfrf?m-, ^T'Hrfir. R^^^r. ht^h^toTi^, hmi^^ i 'fhr-

IV Translate, (a) Nit. S'a. 98-

N, B. Mention and discuss the different variants for
mfwm. (b) Vai. S'a. 83.

Dissolve the compounds J^sfRr^*^.', ^xHTf^'MTfrefrf IRI^

1900.

1 Translate into English: —

(a) Nit. S'a. Mis. 10, (b) Vai. S'a. 33.

5 Explain with reference to the context:—

n^^T ^^Pr TO^^ '^ '^Y'^r^rftT ^ n

6 Quote stanzas from the Satakas which contein-*

(a) Ideas similar to the following: —

(ii) ^rftsrw 'KT f i^^j^'^r t ynr^rrPTtrr i

(b) A description of* 5/va as a lamp of' hnowUdge

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