जन्म यस्य पुरोर् वंशे युक्तरूपम् इदं तव । पुत्रम् एवं गुणोपेतं चक्रवर्तिनम् श्रनुहि ॥ १२ ॥ इतरो ॥ बाहू उद्यम्य ॥ सर्वथा चक्रवर्तिनं पुत्रम् श्राप्नुहि । । वैखानसः । राजन् । समिदाहरणाय प्रस्थिता वयं । एष खलु कण्वस्य महर्षेर् उपमालिनीतीरम् श्राश्रमो दृश्यते । न चेद् श्रन्यकार्यतिपातस् तत् प्रविश्य प्रतिगृह्यताम् आतिथेयः सत्कारः । अपि च ráshtra and Pándu. The quarrels of the hundred sons of Dhritarashtra with their cousins the five sons of Pándu (all of them being thus descended from Kuru and Puru), form the subject of the Mahábhárata, the great poem said to have been written by the father of Pándu and recited to his great-great-grandson Janamejaya. These two separate lines were, however, occasionally intermixed by marriage, and a cross occurs at the very beginning, by the marriage of Ilá, daughter of Vaivaswata, with Budha. Parasu-ráma, as a Bráhman, belonged to neither dynasty, but was connected with the Solar on his mother's side: he is said to have destroyed the wholo Kshatriya race (see the note to verse 22 ). A chakravarti, an universal emperor, a monarch reigning over a chakra, or country reaching from sea to sea. According to the VishnuPurána, a chakravarti is one in whose hand the chakra, or discus of Vishnu, is delineated. There have been twelve of these emperors, commencing with Bharata, the son of Dushyanta. This is the usual exclamation which serves to ratify any auspicious prayer or prophecy uttered by a Bráhman. Bráhmana-vachas may be supplicd; ‘the word of a Brahman is accepted.' Sce the same phrase in the Vikramorvasi, Act 2. Compare Raghu-vansa, xiv., 70; i. 49. 'If it be not (the cause of) the neglect of any other duty,' or 'if it does not interfere with the discharge of any other duty.' Verse 12. SLOKA or ANUSHTUBH, (See Verse 5.) रम्यास ्म तपोधनानां प्रतिहतविघ्नाः क्रियाः समवलोक्य । ज्ञास्यसि कियद् भुजो मे रचति मोर्वीकिणाङ्क इतिं ॥ १३ ॥ राजा । अपि सन्निहितो ऽत्र कुलपतिः । वैखानसः । इदानीम् एव दुहितरं शकुन्तलाम् अतिथिसत्काराय नियुज्य दैवम् अस्याः प्रतिकूलं शमयितुं सोमतीर्थं गतः । / राजा । भवतु । तां द्रक्ष्यामि । सा खलु विदितभक्तिं मां महर्षेः करिष्यति । वैखानसः । साधयामम तावत् ॥ इति सशिष्यो निष्क्रान्तः ॥ " 'Beholding the pleasing rites of the hermits, all the hindrances to which are warded off (by you), you will think to yourself, how much this arm of mine, marked with the scar of the bow-string, defends ! ' Tapo-dhana a devotee,' or one rich in devotion. A parallel passage occurs in Raghu-vanśa, xviii., 47, — the earth was preserved by his arm, though without the mark of the scar formed by the bow-string' (abaddha-maurvi-kina-lánchhanena). ancient Hindús extracted from the leaves of the Múrvá plant (Aletris) very tough, elastic threads, with which they made their bow-strings [maurvi], and which for that reason, were ordained by Manu to form the girdle or zone of the military or Kshatriya class. Manu, II., 42. 2 The Soma-tirtha is a place of pilgrimage in the West of India, on the coast of Guzerat, near the temple of Somanáth. It is also called Prabhása. The fable is that Soma, or the Moon, was here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law [Mahábhárata, vol. iii., p. 249 ; Vishnu Purána, p. 561.] A tirtha is a place of pilgrimage, generally fixed on the bank of some sacred stream, especially the Ganges; or in the vicinity of some holy spring. The word is derived from tri, ‘to cross,’ or ‘pass over,' implying that the stream has to be passed through, either for the washing away of sin, or for extrication from some difficulty or adverse destiny. Thousands of devotees still flock to the most celebrated tirthas, Benares, Haridwár, etc. राजा । सूत । चोदयाश्वान् । पुण्याश्रमदर्शनेन तावद् श्रात्मानं पुनीमहे । सूतः । यद् श्राज्ञापयत्यायुनान ॥ इति भूयो रथवेगं निरूपयति ॥ राजा ॥ समन्ताद् अवलोक्य ॥ सूत । अकथितो ऽपि ज्ञायत एव यथायम् श्रभोग॑स् तपोवनस्येति । 1 सूतः । कथमित्र | Iran | fài a qufà vara | gift नीवाराः शुकगर्भकोटरमुखभ्रष्टास्, तरूणाम् अधः The sense of ábhoga which is required here, has not been fixed in the dictionary. The commentators explain it by vistára, 'extension,' 'breadth,' 'amplitude.' One of them [Kátavema] gives an additional synonym, paripurnatá, 'fulness,' 'completion,' 'satiety.' Sankara, in explaining the word parináha in the sense of circumference,' gives ábhoga as a synonym. Ábhoga occurs in the Megha-dúta [verse 90] in the compound gandábhoga which is explained by kapola-mandalam, the orb or circumference of the cheek; and by ganda-sthalam, the region or neighbourhood of the cheek'. In Wilson's Dictionary stanábhoga occurs, and is said to mean a man with a round or full breast.' In Sankara's Commentary this very compound is used for 'fulness or roundness of breast.' Doubtless, the first meaning of ábhoga is 'enjoyment,' or (adhikarane) the place or seat of enjoyment;' thence it passes into the sense fulness; thence into 'roundness,' circumference;' and thence into 'circuit,' 'surrounding district,' 'region,' etc. Hence, it is clear that ábhoga must here mean 'the land stretching out in the neighbourhood of the sacred grove,' the district, grounds, or region surrounding it,' 'the domain or demesne.' Translate, 'Even without being told, it may be known indeed that this is the circuit [domain] of the sacred grove;' or 'that here (begins) the expanse [area] of the sacred grove;' or 'that these are the grounds of the sacred grove.' 'For here are the (grains of) wild-rice beneath the trees, fallen from the mouths [openings] of the hollow-trunks [kotara] filled with parrots; in other places the polished stones (used) for bruising the fruit of the Ingudi are plainly observed; the fawns too with undeviating step [i.e., not starting D afarr: afaz cyzinafuz: zan vatyan: 1 विश्वासोपगमाद् अभिन्नगतयः शब्दं सहन्ते मृगास् तोयाधारपथाश्च वल्कलशिखानिष्यन्द रेखाङ्किताः ॥ १४ ॥ अपिच । कुल्याम्भोभिः पवनचपलैः शाखिनो धोतमूला भिन्नो रागः किसलयरुचाम् श्राज्यधूमोद्गमेन । एते चावग उपवनभुवि च्छिन्नदर्भाङ्कुरायां नष्टाशङ्का हरिणशिशवो मन्दमन्दं चरन्ति ॥ १५ ॥ aside] from having acquired confidence, bear the sound (of the voice); and the paths of the reservoirs are marked with lines by the drippings from the ends of the bark-clothes.' Mukha may be used for the mouth or opening of anything, as the hollow of a tree. Garbha, as the last member of a compound, often denotes 'filled with,' as chúrna-garbhá nádih, a tube filled with powder.' The Ingudi, commonly called Ingua or Jiyaputa, is a tree from the fruit of which necklaces were made of a supposed prolific efficacy; whence the botanical name Nagelia putran-jiva or jiva-putraka [Rox.] In the Raghu-vanśa (xiv., 81) there is an allusion to the fruit being used by hermits to supply oil for lamps, and in Act 2. to its furnishing them with ointment. The synonym for the tree in the Amara-kosha is tápasa-taru, 'the anchorite's tree.' Sankara calls it muni-pádapa. Abhinna-gati may also be translated 'not running away,' literally, 'not going apart or in a different direction.' Kátavema explains it by avihata-gati, 'not interrupted in their walk.' This meaning at least is suggested by abhinna-swara, 'one who does not hesitate in speaking.' The sense of the last line is settled by a passage at the end of this act, where the dust is described as falling on the bark dresses, moist with water, hung up (to dry) on the branches of trees [vitapa-vishakta-jalárdravalkaleshu]. In carrying these dresses from the reservoir to the trees, a line would be formed by the drippings from the corners. [sikhá anchala Schol.] 'The trees have their roots washed by the waters of canals, tremulous Verse 14. SARDÚLAVIKRÍDITA (variety of ATIDHRITI) containing nineteen syllables to the half-line, each half-line being alike. Verse 15. MANDÁKRÁNTÁ (variety of ATYASHTI) containing seventeen syllables to the half-line, each half-line being alike. This is the metre of the Megha-dúta. सूतः । सर्वम् उपपन्नं । राजा ॥ स्तोकम् अन्तरं गला ॥ तपोवनवासिनाम, उपरोधो मा भूत् । अत्रैव तावद् रथं स्थापय । यावद् श्रवतरामि । नूतः । ष्टताः प्रग्रहाः । श्रवतरत्वायुष्मान । राजा ॥ श्रवतीर्य ॥ सूत । विनीतवेषेण प्रवेष्टव्यानि तपोवनानि नाम । इदं तावद् गृह्यतां ॥ इति सूतस्याभरणानि धनुश्चोपनीय अर्पयति॥ सूत । यावद् अहम् श्राश्रमवासिनः प्रत्यवेच्योपावर्ते । तावद् श्रर्द्रपृष्ठाः क्रियन्तां वाजिनः । in the wind; the tint of (those trees which are) bright with fresh-sprouts is diversified [partially obscured] by the rising of the smoke of the clarified butter (burnt in oblations); and in front, these young fawns, free from timidity, leisurely graze on the lawn of the garden, where the stalks of darbha-grass have been mown.' The Commentators explain bhinna, by anyatha-bhúta, ‘altered,’ ‘made different ;' but it may also mean 'broken,' ‘interrupted,' 'partially obscured.' Arvák = agratas in front,' 'near. ' Darbha is another name for kusa or sacrificial grass (Poa cynosuroides). This was the sacred plant or holy grass among the Hindús, as was verbena among the Romans. In preparing the ground for a sacrifice it was necessary to strew it with the blades of this grass. The officiating Bráhmans were purified by sitting on it, and by rubbing it between their hands. Its sanctifying qualities were very various, see Manu, ii., 43, 75, 182; iii., 208, 223, 255, 256; iv., 36; v., 115; xi., 149; and Vishnu Purána, p. 106. The leaves of this grass are very long, with tapering points of which the extreme acuteness is proverbial among the Hindús; whence the expression kuságra-buddhi [Raghu-vansa, v., 4] ‘a person whose intellects are as sharp as the point of a kuśa-leaf.' Sir W. Jones quotes a passage from the Atharva-voda, in which this grass is addressed as a god. 'Thee, O Darbha ! the learned proclaim a divinity, not subject to ago or death; thee they call the armour of Indra, the preserver of regions, the destroyer of enemies,' etc. vol. v., p. 79. According to the Commentators this verse and the last afford an example of the anumánálankára, or figure called 'Inference.' 2 1 Compare Manu, viii., 2. ± Literally, ‘let the horscs be made wet-backed,' i.e., let them be watered |