राजा । अत्र खलु शतक्रतोर् एव महिमा स्तुत्यः । = सम्भावनागुणम् अवेहि तम् ईश्वराणां । किं वाभविष्यद् अरुणस तमसां विभेत्ता तं चेत्सहस्रकिरणो धुरि नाकरिव्यंत् ॥ १६८ ॥ The heaven of Indra, friend of the gods, has been made free from the plague of the Dánavas by two (means): now by thy flat-jointed arrows: and formerly by the claws of the Man-lion.' Sura-sakha: see p. 86, note 1. Tridiva Swarga: cach of the superior Hindú gods has a heaven, paradisc, or elysium of his own. That of Brahmá is called Brahma-loka, situated on the summit of Mount Meru; that of Vishnu, Vaikuntha, on the Himalayas; that of Siva and Kuvera, Kailása, also on the Himalayas; that of Indra, Swarga or Nandana. The latter, though properly on one of the points of Mount Meru, below, Brahmá's paradise, is sometimes identified with the sphere of the sky or heaven in general. Uddhrita, etc., lit., having the thorns of Dánavas extracted.' Kantaka, a thorn,' is often used for a pestilent or noxious person or thing. Dánava: see p. 268, note 2. Nata-parvabhih= nimna-parvabhih; Natáni anunnatáni parváni yesham : K. Compare nata-násikah, 'flat-nosed.' Also in Rámáy., I. i., 64, sarenánata-parvaná [bibheda sapta-tálán] which should be resolved into sarenaánata-parvaná, not anata, etc. Purusha-kesarin = nara-sinha, 'the manlion,' i.e., Vishnu; for in this monstrous shape of a creature half-man, halflion, which was his fourth avatár or incarnation, Vishnu delivered the three worlds, or earth, Pátála, and heaven, from the tyranny of an insolent demon called Hiranya-kasipu, who had usurped the sovereignty of Indra: see Vishnu-Purána, p. 126. 2 'Verily, when servants [delegates] succeed in mighty enterprises, understand thou that (there has been) peculiar condescension [distinguished Verse 167. DRUta-Vilambita (variety of JAGATÍ). See Verses 45, 72, 128, 140. Verse 168. VASANTA-TILAKÁ (variety of SAKKARI). See Verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 104, 105, 108, 123, 124, 144, 148, 152, 157. मातलिः । सदृशम् एवैतत् ॥ स्तोकम अन्तरम् अतीत्य ॥ श्रायुग्मन् । इतः । पश्य नाकपृष्ठगतस्य सौभाग्यम् श्रात्मयशसः । fafafaid: gryZÛTİ वर्णैर् अमी कल्पलतांश्डकेषु । सञ्चिन्त्य गीतितमम् अर्थबन्धं दिवौकसस् त्वञ्चरितं लिखन्ति ॥ १६८ ॥ capacity] on-the-part-of (their) masters. How indeed could Aruna be the disperser of the-shades-of-night, if the thousand-rayed-one did not place him in front (of his car)?' Niyojyáh sevakáh: Ś. Sambhávaná-gunam = = satkára-visesham: K.: see p. 271, note 1. Sambhávaná may mean ‘fitness,' 'capability,' as well as 'honour.' The condescension consisted in placing Dushyanta in front of the battle, just as the Sun places the Dawn in front of his chariot. Sahasra-kirana is one of the innumerable names for the Sun. As to Aruna, 'the Dawn:' see page 142, note 3. Dhuri = rathágre: §. agre, purobháge: K. = = 'Behold the sublimity [beauty, auspiciousness] of (thy) own fame that has reached to the vault of heaven. With the tints remaining from the colours [used in the toilet] of the heavenly fair-ones, these inhabitants of the sky are painting [tracing] thy exploits on vestments [tapestry, leaves] of the Kalpatree, thinking of verses suitable for singing.' Vichchhitti ranga, rága: Ś., Ch. Vichchhitti-seshaih = visishtair varnaih: K., i.o., kusuma-kasturikáchandanádibhih, with flowers, musk, sandal, and other cosmetics.' The first sense of the word is 'excision,' 'cutting off;' it rarely has the sense required here, of 'rouge,' 'paint.' Compare bhakti-chheda, the coloured streak (marking Vaishnava) devotion :' Megh., verse 20. Sura-sundarínám = divya-strinám. Kalpa-latánsukeshu kalpa-latá-vastreshu: Ś., Ch. The first sense of ansuka is 'cloth,' 'tapestry;' it is said to bear the meaning 'leaf,' and may be so used here in which case the idea may be that the gods are writing Dushyanta's memoirs on the leaves of the Kalpa-tree. Kátavema's gloss is not quite clear, kalpa-latásu anšukábharanádi [na] vidyante iti prasiddha ; but it seems likely, especially if reference is made to page 155, note 4, of this book, that he intends to imply that the Kalpa-tree, which was a tree = Verse 169. UPAJÁTI Or ÁKHYÁNAKÍ (variety of TRISHTUBн). See Verse 41, 107, 121, 126, 142, 156, 158, 166. राजा। मातले । असुरसम्प्रहारो त्सुकेन पूर्वेद्युर् दिवम अधिरोहता न लक्षितः स्वर्गमार्गः । कतरस्मिन ्म मरुतां पथि वर्तामहे । yielding everything [see p. 272, note 1], produced the vestments or tapestry on which they might be supposed to design the adventures of Dushyanta. Giti-kshamam === gána-yogyam is the reading of Káṭavema and the Bengálí; most of the Devanagarí MSS. havo gila-kshamam: compare p. 28, note 1 at end. Artha-bandham = padam, a verso,' word.' Artho badhyate anena iti artha-bandhah padam: K. Compare in Act 2 of Vikram.: Tulyánurágapisunam lalitártha-bandham patre nivesitam udáharanam priyáyáh, etc. 1 'In which course [path, orbit] of the (seven) winds are we now moving?' The Hindús divide the heavens into seven Márgas or Pathas, i.e., paths, courses, orbits (like the stories of the Mussalmán creed) assigning a particular váyu or wind to each. Compare Vishnu-Purána, p. 212 [Wilson]. The first of these seven váyu-márgas or váyu-pathas is identical with the bhuvar-loka, or atmospheric region, extending from the bhúr-loka, or terrestrial region [comprising the earth, and the adho-loka, called Pátála] upwards to the sun. The wind assigned to this Márga is called áraha, and its office is to bear along the atmosphere, clouds, meteors, lightning, etc. The other six make up the swar-loka or heavenly region with which Swarga is often identified [compare p. 273, noto 1] in the following order :-The 2d. Márga is that of the sun, and its wind, called pravaha or praváha causes the sun to revolve; 3d. that of the moon, its wind samvaha or samváha impels the moon; 4th. that of the nakshatra, or lunar constellations, its wind, udvaha, causes the revolution of these asterisms; 5th. that of the graha, or planets, its wind viváha bears along the seven planets; 6th. that of the saptarshi, or seven stars of the Great Bear, its wind parivaha bears along these luminaries, as well as the swar-gangá, or heavenly Ganges [saptarshichakram swar-gangám shashṭhah parivahas tathá: not as Dr. Boehtlingk suggests saptarshi-chakram swarga-gah, etc.]: it appears from the next verse that this was the Márga in which Indra's car was at the moment moving; 7th. that of dhruva, or the polar-star, the pivot or axis of the whole planetary system, to which, according to the Vishnu-Purána [pp. 230, 240, Wilson], 'all the = 1 = तस्य द्वितीय हरिविक्रमनिस्तमस्कं वायोर् इमं परिवहस्य वदन्ति मार्ग ॥ १७० ॥ the celestial luminaries are bound by aerial cords, and are made to travel in their proper orbits, being kept in their places by their respective bands of air.' According to the Brahmánda-purána, from which, as quoted by Kátavema, the above account is taken, the wind of the 7th Márga, causing the revolution of the polar-star, .is paráváha [? parávaha]. Obs. katara is sometimes used for katama. All the Devanagarí MSS. read katarasmin for katamasmin. 'They call this road, freed-from-all-impurities-by-the-second-stride-ofVishnu, (the road) of that wind Parivaha, which bears along the tripleflowing-river [Ganges] located in heaven, and causes the stars [of the Great Bear] to revolve, duly-distributing-their-rays.' See the last note. Tri-srotas swar-gangá mandákiní: K. The Ganges was supposed to take its risc in the toe of Vishnu [whence one of its names, Vishnu-padí]; thence it flowed through the heavenly sphere, being borne along by the wind Parivaha and identified with the Mandákiní, or Milky way: its second course is through the earth; but the weight of its descent was borne by Siva's head, whence after wandering among the tresses of his hair, it descended through a chasm in the Himálayas: its third course is through Pátála, or the lower regions, the residence of the Daityas and Nágas, and not to be confounded with Naraka, 'hell,' 'the place of punishment.' Gagana-pratishthám = ákása-stham: S., Ch.; Were it not for this interpretation I should translate the glory of the skies:' compare p. 260, 1. 11. There is doubtless a doubleentendre. Jyotinshi, etc., i.c., saptarshinám dhishnyáni: K. Pravibhaktarasmih, i.e., asankirṇa-rasmayah tejánsi yasmin karmani tat tathoktam: K. Vartayati sanchárayati: K. Dwitiya, etc., i.e., dwitiyena harer vishnor vikramena páda-nyásena nirdosham: K. Tasya váyor, etc., i.e., tasya pariváhákhyasya váyor márgam panthanam imam grihnanti ámananti. Pariváho [sic] náma swar-gangám saptarshi-mandalam pravartayati shashṭho váyuskandho yathoktam brahmánda-puráne: K. The story of Vishnu's second stride was this-An Asura or Daitya [see p. 86, note 1] named Bali or Mahabali, a descendant of Hiranya-kasipu had, by his devotions, gained the dominion of Heaven, Earth, and Pátála. Vishnu undertook to trick him out of his power, and assuming the form of a Vámana, or dwarf [his 5th Verse 170. VASANTA-TILAKÁ (variety of SAKKARI). See Verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 101, 105, 108, 123, 121, 144, 148, 152, 157, 168. | । राजा । मातले । अतः खलु सवायान्तःकरणो ममान्तरात्मा प्रसीद॑ति ॥ रथाङ्गम् अवलोक्य ॥ मेघपदवीम् श्रवतीर्णो स्वः । मातलिः । कथम अवगम्यते । avatár] he appeared before the giant, and begged, as a boon, as much land as he could pace in three steps. This was granted, and the god immediately expanded himself till he filled the world, deprived Bali at the first step, of earth; at the second, of heaven; but, in consideration of some merit, left Pátála still under his rule. Another account makes him comprehend earth in his first step, the region of the air in his second, and heaven in his third. Hence tri-vikrama, tri-páda, as names of Vishnu. The Bengálí MSS. have in place of tasya dwitiya, etc.; tasya vyapeta-rajasah pravahasya váyor márgo dwitiya-hari-vikrama-púta eshah. 1 'Hence, indeed, do-I-feel-a-delightful-repose in all my senses [organs] external and internal,' lit., 'Hence my inner soul along with my external organs fecls (a pleasurable) repose.' Compare in Vikram. end of Act IV., twad-darsanena prasanno me saváhyántarátmá, i.e., 'body and soul,' 'my external and internal being,' 'my outer and inner man.' And again, Urvasi-gátra-sparsád iva nirvritam me sa-hridayam sariram. The organs of sense [indriya] according to the Sánkhya system are divided into two classes, external, váhyendriya; and internal, antarindriya. The external are of two kinds: the five organs of perception,' jnánendriya, viz., the ear, eye, skin, tongue, and nose; and the five organs of action,' karmendriya, viz., the throat, hand, foot, organ of excretion, and that of generation. The internal organs are three, viz., manas, the mind,' or organ of thought; buddhi, 'the reason,' or organ of apprehension; ahankára, 'individuality,' or 'selfconsciousness.' Chitta, 'the heart,' or organ of feeling is sometimes added, Amara [I., 4, 17] divides the indriya into two grand classes-1. karmendriyani; and 2. buddhindriyáni or dhindriyáni, 'intellectual organs;' the latter comprises the jnánendriyáni with manas: this seems to be the popular. division. Compare Vikram., Act iii., Bhavitavyatánuvidhayini buddhindriyáni. 2 'We have descended to the path of the clouds,' i.e., to the atmospheric region between the sun and the earth, the Márga of the clouds and of the Ávaha wind: see p. 275, note 1. The chariot must, therefore, have traversed with the speed of lightning, the four intervening Márgas of the planets, lunar constellations, moon, and sun. If the Bengálí reading, pravahasya, be adopted |