॥ आकाशे गीयते ॥ श्रहिणवमलोलुषो तुमं अभिनवमधुलोलुपस त्वं तह परिचुम्बिच चूश्रमचरिं । तथा परिचुम्ब्य चूतमञ्जरीं । anuauçànfugeì कमलवसतिमाचनिर्वृतो महुअर विन्दरिदोसि णं कहं ॥ १०३ ॥ ayaz fawat sfa yaf áý || 203 || either as male [Rága,] or female [Ráginí.] According to S. and Ch., the varnas intended here are of four kinds, the first two corresponding with the division of the bhávas, or affections.' Gitishu chatwára varná bhavanti yad áha Bharatah; Stháy tathaiva Sanchári tatha Rohávarohinau. ་ chatwára evaite kathitás sarva-gitishu. = Varnás 'O Bee, how (can it be) that thou, eagerly-longing for fresh honey, after having so kissed the mango-blossom, shouldst (now) be forgetful of it, being altogether satisfied with (thy) dwelling in the lotus!' Chúta-manjari = ámra-kalíká: S. Compare in Vikram., Act 2, Íshad-baddha-rajah-kanágrakapisá chúte navá manjari. Kamala-vasati kamalávasthiti: S. The fondness of the bee (which in Sanskrit is masculine) for the lotus is so great that he will remain for a long time in the interior of the flower. Compare Na pankajam tad yad alina-shatpadam, 'That is not a lotus which has no beo clinging to it' Bhat-Kávya, ii., 19; also Gunjad-dwirepho'yam ambuja-sthah, 'the murmuring bee remaining in the lotus:' Ritu-s., vi., 15; and Idam runaddhi mám padmam antah-kwanita-shatpadam: Vikram., Act 4. Madhukara: see p. 32, note 1. Vismrito: see p. 162, note 1. In Prákrit, two forms mar and sumar are used for smri: the first becomes mhar after a preposition [as in vimhao for vismayah: Varar., iii., 32], but vimarido would be equally correct according to Varar., iii., 56. Kátavema observes that under the figure of a bee, Hansapadiká covertly reproves the king for having forgotten her. Sankara and Chandra-sekhara call this verse a Prach Verse 103. APARAVAKTRÁ. See Verse 90. राजा । अहो रागपरिवाहिणी गीतिः । विदूषकः । किं दाव गीदीए अवगदो अक्ख रत्थो । राजा ॥ स्मितं कृत्वा ॥ सकृत कृतप्रण्यो ऽयं जनः । तद् अस्या देवीं वसुमतीम् अन्तरेण महद् उपालम्भनं गतो ऽस्मिं । सखे माठव्य । मद्वचनाद् उच्यतां हंसपदिका । निपुणम उपालब्धो ऽस्मीति । विदूषकः । जं भवं आबेदि ॥ उत्थाय ॥ भो व स्म । गहीविदूषकः । यद् भवान् श्राज्ञापयति ॥ उत्थाय ॥ भो वयस्य । गृहीदस्म ताए परकीएहिं हत्थेहिं मिहण्डए नाडीश्रमाणस्स अच्छराए तस्य तया परकीयैर् हस्तैः शिखण्डके ताड्यमानस्य असरमा वीदराअम्म विश्व प्रत्थि दाणिं मे मोकखो । वीतरागस्य इव नास्ति इदानीं मे मोक्षंः । chhádaka, and quotes the following from Kavi-kanthahára: Anyásaktam patim matwá prema-vichchheda-manyuná víná-purahsaram gánam striyáh prachchhádako matah. ' —Oh, what an impassioned strain!' lit, a song overflowing with affection or passion. Rága-pariváhint = anuräga-nishyandini: s. káma-sampůrná: K. Compare p. 89, note 2. = ± — The meaning of the words,' lit., of the letters or syllables. 'This person [i.e., I] once made love (to her); therefore I am incurring her severe censure on account of the queen Vasumati,' Krita-pranayo = krita-premà. Ayam jana, i.e., mad-rupah, 'consisting of me : ' S. Compare page 145, note 1. Vasumati is a name for the earth : compare p. 124, note 1. Antarena : see page 81, note 2. After krita-pranayo 'yam janah, the Calc. edit. adds ityaksharárthah, ‘such is the meaning of the words.' 'There is not now any liberation for me (suffered to be) seized by her with the hands of others by-the-hair-on-the-crown-of-my-head (and) beaten, any more than for a sage-with-suppressed-passions (if taken unawares) by a lovely-nymph.' Sikhandaka is the lock of hair left on the crown of the head at tonsure.' This was the only portion of hair suffered to remain on the head of a Brahman, but in the case of the military class, three or five राजा । गच्छ । नागरिकंवृत्त्या सज्ञापयेनां । विदूषकः । का गतिः ॥ इति निष्क्रान्तः ॥ राजा ॥ श्रात्मगतं ॥ किं नु खलु गीतार्थम् आ॒र्य॑ष्टा॒ज॑न॒विरहाद् ऋते ऽपि बलवद् उत्कण्ठितोऽस्मि । श्रथवा । । रम्याणि वीक्ष्य मधुरांश्च निशम्य शब्दान पर्युत्सुकीभवति यत ्म सुखितोऽपि जन्तुः । तच् चेतसा स्मरति नूनम् अबोधपूर्व भावस्थिराणि जननान्तरसोददानि ॥ १०४ ॥ इति पर्याकुलस तिष्ठति । locks called káka-paksháh were left on each side. The two ceremonies of tonsure are included by Manu among the twelve sanskáras or rites which every Bráhman had to undergo. The first, or chúdá-karana took place from one to three years old, generally after tecthing [Manu, ii, 35]; the second or final tonsure keśánta in the sixteenth year from conception [ii. 65]. Moksha has here a double sensee — 1. 'Liberation of the body from danger ;' 2. — Liberation of the soul from further transmigration : ' see note 3 in this page. The last was the great object of sages and devotees in their bodily mortifications, but was often obstructed by the seductive artifices of Indra's nymphs : see p. 44, note 1. 1 — In the courtly (fashionable) style. ' Pravinasya rityà: K. Nágarika here means more than 'polite.' It implies 'insincerity,' as when a man shews exaggerated attention to his first mistress, while he is courting some one else. ± See page 62, line 6, with note 3. 3 — When a being ( in other respects) happy becomes conscious - of - an ardent-longing on seeing charming objects and hearing sweet sounds, then in all probability, without being aware of it, he remembers with his mind. the friendships of former births, firmly-rooted in his heart.' Ramyáni, i.e., vastúni : S. Kátavema has rúpáni for ramyáni and sthitáni for sthiráni. Verse 101. VASANTA-TILAKÁ (variety of SAKKARí). See Verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100. आचार इत्यवहितेन मया गृहीता या वेत्रयष्टिर् अवरोधगृहेषु राज्ञः । काले गते बहुतिथे मम सेव जाता प्रस्थानविक्लवगतेर् अवलम्बनार्थं ॥ १०५ ॥ Abodha-púrvam, without any previous intimation or suggestion,' 'unconCompare the similar expressions, amati-púrvam, abuddhi-púrvam, sciously.' without any previous idea.' The doctrine of transmigration is an essential dogma of the Hindú religion. Dim recollections of occurrences in a former life are supposed occasionally to cross the mind, and the present condition of every person is supposed to derive its character of happiness or misery, elevation or degradation from the virtues or vices of a previous state of being. The consequences of actions in a former birth are called vipáka. The Kanchukí or chamberlain was the attendant on the women's apartments. Sankara and Chandra-sekhara quote the following from Bharata: Antahpura-charo vriddho vipro guna-ganánwitah sarva-káryártha-kusalah kanchukiti abhidhiyate. Jará-vaiklavya-yuktena vised gatrena kanchuki; 'The character styled kanchuki is an attendant in the inner apartments, an oldman, a bráhman, endowed with numerous good qualities, and a clever man of business. The kanchuki should enter with a body decrepit and tottering from age.' Compare this scene, and the speeches of the Chamberlain, with the opening scene of the 3rd. Act of the Vikramorvaší. 'The wand [staff of office] which was assumed by me, having to watch over the royal female apartments, thinking "It is a matter of form," much time having elapsed since then, that same (wand) has become (indispensable, or a useful crutch) for the support of me whose step falters in walking.' Vetra-yashti, properly 'a cane-stick,' used as a badge of office, like the gold stick or black rod in European courts. Avahitena, lit., 'attentive,' 'careful,' watchful,' i.e., ‘appointed to a careful superintendence or watch.' So read all the Devanagari; the Bengálí, with Sankara, have adhikritena, i.e., 'by me set over,' etc. Avarodha-griheshu: see p. 21, note 1. Bahutithe bahu = Verse 105. VASANTA-TILAKÁ (variety of ŚAKKARI). See Verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 101. भोः । कामं धर्मकार्यम् अनतिपात्यं देवस्य । तथापीदानीमेव धर्मासनाद् उत्थितस्य पुनर् उपरोधकारि कण्वशिष्यागमनम् अस्मै नोत्सहे .. निवेदितुं । श्रथवा । श्रविश्रामो ऽयं लोकतन्त्राधिकारः । कुतः । भानुः सकृद्युक्ततुरङ्ग एव रात्रिन्दिवं गन्धवहः प्रयाति । शेषः सदैवाहितभूमिभारः षष्ठांशवृत्तेर् अपि धर्म एषः ॥ १०६ ॥ यावन नियोगम, अनुतिष्ठामि ॥ परिक्रम्यावलोक्य च ॥ एष देवः । प्रजाः प्रजाः स्खा द्रव तन्त्रयित्वा निषेवते श्रान्तमना विविक्तं । sankhye: Chézy. Kátavema observes that bahu is here treated as a numeral, titha being a kind of ordinal affix. See Carey and Forster's Grammar, and Wilson's Dictionary. The latter translates bahutitha by “ manieth.” 1 — But (why should I hesitate?) this office of supporting the world docs not (admit of) repose.' Athavà : see p. 30, note 1. Loka-tantra; root tantr or tatri, — to support or maintain a family: ' see further on, note 1, p. 188. * 'Because the Sun having but once (and once) only yoked his steeds travels onwards; night and day the wind (also travels); Sesha has the burden of the earth always resting (on his head). This also is the duty of him whose subsistence is on the sixth part (of the produce of the soil).' Kutas: see = p. 54, note 2. Bhanuh, 'the Sun :' see p. 142, note 3 . ' In other chariots the horses are yoked again after an interval of rest, but the horses of the Sun are allowed no repose :' 's. Surya evambhutah san prayáti: s. Gandhavahah, lit., — the scent-bearer' = vayuh : is. Sesha Ananta, ‘a mythological serpent, the personification of eternity [anantatá] and king of the Nágas or snakes who inhabit the lowermost of the seven Pátálas or infernal regions. His body formed the couch of Vishnu, reposing on the waters of Chaos, whilst his thousand heads were the god's canopy. He is also said to uphold the world on one of his heads. He has become incarnate at various times, especially in the god Balaráma, the elder brother of Krishna. Áhita: see p. 150, note 1. Shashthánsa-vritter : see p. 83, note 2. Verso 106. INDRAVAJRÁ (variety of TRISHTUBH). See Verse 102. |