मातलिः ॥ सस्मितं ॥ श्रयुग्मन् । श्रूयतां । यदर्थम् अस्मि हरिणा भवत्सकाशं प्रेषितः । राजा । श्रवहितो ऽस्मि । मातलिः । अस्ति कालनेमिप्रसूतिर् दुर्जयो नाम दानवगणः । राजा । अस्ति श्रुतपूर्वं मया नारदात् । मातलिः । मख्युस ते स किल शतक्रतोर् अजय्यस् तस्य त्वं रणशिरसि तो निहन्ता । उच्छेत्तुं प्रभवति यन ्म न सप्तमप्तिस् तन ्मनैशं तिमिरम् अपाकरोति चन्द्रः ॥ १६२ ॥ greeted with a welcome by this man!' Ishti-pasu-máram máritah = ishtipasur iva máritah: K. This kind of adverbial compound is noticed in Pánini, III., 4, 45, 46. So aja-näsam nashtah is equivalent to aja ira nash tah, and ghrita-nidháyam nihitah to ghrita iva nihitah. 2 • The Mackenzie MSS. has yadartham, supported. by some of the Bengáll. ± Kálanemi, son of the demon Hiranya-kasipu, was a Daitya or Asura [see p. 86, note 1] with a hundred arms and as many heads. These Daityas were sometimes called Dánavas, from their mother Danu, who as well as Diti was one of the wives of Kasyapa and daughters of Daksha. The Rákshasas, or cannibal demons who, for the sake of human flesh, waged perpetual war with men, as the Daityas did with the gods, were related to the Daityas. 3 Nárada is a celebrated divine sage or Rishi, usually reckoned among the ten Prajapatis or Brahmádikas first created by Brahmá, and called his sons. He acts as a kind of messenger of the gods: see the end of Act V. of the Vikramorvasi. 4 • — Verily that (troop of demons) is not to be subdued by thy friend Indra : thou, at the head of the fight, art appointed [termed, called] its destroyer. That nocturnal darkness which the sun has no power to remove, the moon dispels.' 'Sata-kratuh, ‘the lord of a hundred sacrifices ;' another of Indra's thousand names. He is so called because the rank which he occupies is Verse 162. PRAHARSHINÍ (variety of ATIJAGATÍ). See verse 159. स भवान् श्रान्तंशस्त्र एवम् इदानीं तम ऐन्द्ररथम श्रारुह्म विजयाय प्रतिष्ठतां । राजा । अनुगृहीतो ऽहम् अनया मघवतः सम्भावनया । अथ माठव्यं प्रति भवता किम एवं प्रयुक्तं । मातलिः । तदपि कथ्यते । किञ्चिन्निमित्तादपि मनःसन्तापाद् श्रायुभान् मया विक्लवो दृष्टः । पश्चात् कोपयितुम श्रयुग्नन्तं तथा कृतवान् श्रस्मि । कुतः । ज्वलति चलितेन्धनो ऽग्निर् विप्रकृतः पन्नगः फणं कुरुते । प्रायः स्वं महिमानं क्षोभात् प्रतिपद्यते हि जनः ॥ १६३ ॥ राजा ॥ जनान्तिकं ॥ वयस्य । श्रनतिक्रमणीया दिव॑स्पतेर् श्राज्ञा । तद् अत्र परिगतार्थं कृत्वा मदचनाद् श्रमात्यपिशुनं ब्रूहि । unattainable excepting through a hundred aswwa-medhas, or ' horse-sacrifices :' see page 86, note 1. Sapta-saptih, ' drawn by seven steeds : ' seo page 11, note 1. Chandrah: the appositeness of this comparison depends on the fact that Dushyanta's pedigree was traceable to the moon : sce page 14, note 2; page 113, note 2. 1 Compare átta-danda: p. 191, 1. 4, and átta-dhanwá: p. 265, 1. 14. ± — Fire blazes up when the fuel is stirred; the snake when irritated expands its hood; 'verily a man generally regains his own high-spiritedness [greatness,courage] through being roused-to-action [shaken, excited].' Phanam kurute, lit., ‘makes a hood ;' phana, the expanded hood of the cobra.' Kshobhát: Kátavema has kopát. My own MS. and the Mackenzie have jantuh for hi janah. Most of the Bengálí MSS. read tejaswi sankshobhát práyah pratipadyate tejah. ' Indra, as the Hindà Jove, is lord of the atmosphere and winds: seo page 86, note 1. • — Having made acquainted with the circumstance : ' Piśuna [Informer] is the name of the minister : compare p. 236, 1. 7. इति ॥ त्वन्मतिः केवला तावत् परिपालयितुं प्रजाः । विदूषकः । अधिज्यम् इदम् अन्यस्मिन् कर्मणि व्यापृतं धनुः ॥ १६४ ॥ ज मव श्रपदि ॥ इति निष्क्रान्तः ॥ विदूषकः । यद् भवान् श्राज्ञापयति ॥ इति निष्क्रान्तः ॥ मातलिः । श्रयुनान् रथम् श्ररोहतु । ॥ राजा रथारोहणं नाटयति ॥ ॥ इति निष्क्रान्ताः सर्वे ॥ ॥ षष्ठो ऽङ्कः ॥ Let the-powers-of-thy mind be wholly and solely (exerted) to protectby-good-government (my) subjects. This (my) braced [strung] bow is (for a time) occupied in a different employment.' Távat: compare p. 264, 1. 3. The root pàl, ‘to protect,' in reference to a king or his officers, implies protection by a just administration of the laws. Samyak pál occurs frequently in the sense of 'to govern justly.' Adhi-jyam : see page 8, note 4 ; and compare page 68, line 1; page 87, line 2. Verse 161. SLOKA OF ANUSHTUBH. 76, 81, 87, 125, 127, 146, 154, 155, 160. See Verses 5, 6, 11, 12, 26, 47, 50, 51, 53, 73 ॥ अथ सप्तमो ऽङ्कः ॥ ॥ ततः प्रविशत्याकाशयानेन रथाधिरूढो राजा मातलिश्च ॥ राजा । मातले । अनुष्ठितनिदेशो ऽपि मघवतः सत्क्रियाविशेषाद् अनुपयुक्तम् दूवात्मानं समर्थये । 1 मातलिः ॥ सस्मितं ॥ श्रायुभन्॑ । उभयम् अप्यपरितोषं समर्थये । प्रथमोपकृतं मरुत्वतः प्रतिपत्त्या लघु मन्यते भवान् । गणयत्यवदानतोषितो भवतः सो ऽपि न सत्क्रियागुणान् ॥ १६५ ॥ राजा । मातले । मा मैवं । स खलु मनोरथानाम् अप्यभूमिर् ‘Although I have executed (his) commission, after-such-a-distinguished reception (on tho part) of Indra, I consider myself as unworthy (of so much honour).' Satkriyà-viseshàd: compare p. 40, 1. 11; p. 134, 1. 18. The ablative may imply 'in consequence of,' 'after.' Anupayuktam, i.e., tädrik-satkriyáyá ayogyam : Schol., Chézy. Samarthaye == aragachchhami. 3 Compare page 8, line 3, note 2. 3 'Your highness makes light of the prior benefit (conferred by you) on Indra, (compared) with the (subsequent) mark-of-distinction (conferred by him on you). He too (Indra) takes no account of the distinguished honours (bestowed) on your highness, being-filled-with-admiration at your heroicachievment.' Prathamopakṛitam, i.e., rákshasa-jaya-rúpam púrvopakáram: K. Pratipattyá sambhavanayá. Avadána = paurusham, a deed of heroism :' K. The Colebrooke MS. has toshito instead of vismito. Satkriya-gunin sambhávaná-viseshán: K. Guna appears to be used at the end of a compound with the sense of visesha : compare line 2 of verse 168. The following is the Bengálí reading: Upakritya hares tatha bhaván laghu satkáram arekshya manyate: Ganayaty avadána-sammitám bharatah so'pi na satkriyám imám. Verse 165. VAITÁLÍYA. See Verses 52, 133. विसर्जनावसरम॑त्कारः । मम हि दिवौकसां समचम् श्रद्धासनोपवेशितस्य अन्तर्गतप्रार्थनम अन्तिकस्थं जयन्तम् उदीच्य कृतस्मितेन । आमृष्टवत्तोहरिचन्दनाङ्का मन्दारमाला हरिणा पिनद्धा ॥ १६६ ॥ मातलिः । किमिव नामायुनान अमरेश्वरान् नार्हति । पश्य । 1 ‘That honorary-distinction on the occasion of (his) dismissing (me) was certainly beyond the compass [reach, place] of my hopes.' i.e., exceeded all my expectation. Abhumih = asthanam, asthánam, ‘want of place' arishaya, — beyond the reach : ' K. The expression occurs again in this act, and in Málavik., p. 35, line 4, Abhúmir iyam málavikáyáh. ± — For a garland of Mandára (flowers), marked with yellow sandal from (its) rubbing on (his) breast, was fastened ( round the neck) of me; made to sit on half his throne, before the eyes of the gods, by Indra, smiling and looking up at (his son) Jayanta (who was) standing by and inwardly longing (for the same honours).' Amrishta, etc. : The breast of Indra was dyed yellow with a fragrant kind of sandal-wood called Hari-chandana [compare Kumára-sam., V., 69], and the garland, from coming in contact with it, became tinged with the same colour. Wreaths and garlands of flowers were much used by the Hindus as marks of honorary distinction, as well as for ornaments on festive occasions, and to adorn sacrificial victims: compare page 222, line 1, note 1. They were suspended round the neck [see page 151, note 1], or placed on the head. Mandára is one of the five everblooming trees of Swarga, or Indra's heaven. Another of these trees is said to be the Hari-chandana mentioned above, and another the Santána; but the two most celebrated are the Párijáta and the Kalpa-druma, or tree granting all desires. Jayanta is the son of Indra by his favourite wife Paulomí or Sachi. Verse 166. UPAJÁTI OF AKHYANAKÍ ( variety of TRISHTUBI). See Verses 41, 107, 121, 126, 142, 156, 158. |