राजा । अयम अरविवरेभ्यश् चातकैर् निष्पतद्भिर् पिशुनयति रथस् ते शीकरक्लिन्ननेमिः ॥ १७१ ॥ मातलिः । क्षणाद् श्रायुष्मान् स्वाधिकारभूमौ वर्तिष्यते । राजा ॥ अधो ऽवलोक्य ॥ वेगावतरणाद् श्राश्चर्यदर्शन: संलच्यते मनुष्यलोकः । तथा हि शैलानाम् अवरोहतीव शिखराद् उन्मज्जतां मेदिनी पर्णाभ्यन्तरलीनतां विजहति स्कन्धोदयात् पादपाः । सन्तानात तनुभावनष्टसलिला व्यक्तिं भजन्त्यापगाः केनाप्युत्क्षिपतेव पश्य भुवनं मत्पार्श्वम् आनीयते ॥ १७२ ॥ = in the last verse, the transition would merely be from one Márga to the next. 1 Here [ayam] by the chátakas flying forth through the interstices of the spokes, and by the horses glistening with the flash of the lightnings, thy chariot, the rings [circumferences ] of whose wheels are bedewed with mist, betrays (our) progress over clouds whose bellies are pregnant with rain.' Ara = nemyavashtambhah : the Bengáli MSS and the Mackenzie read aga, 'a mountain.' Ara-vivarebhyah chakrávayavánám vivarebhyo antarála-pradesebhyah : K. Nishpatadbhih nirgachchhadbhih : K. : see p. 253, note 1, at end. The Chátaka is a kind of cuckoo [Cuculus Melano - leucus]. The Hindús suppose that it drinks only the water of the clouds, and their poets usually introduce allusions to this bird in connexion with cloudy or rainy weather see Megh., verses 9, 23, 113; Ragh., xvii., 60. So Trishákulais chátaka-pakshinám kulaih prayáchitáh valáhakáh: Ritu-s., ii., 3. Haribhir = aswaih, especially Indra's horses: see p. 11, note 1, and comparo Ragh., iii., 43. Achira-bhásám vidyutám: S. Gatam, etc. Teshám meghánám upart úrdhwa-bháge gatam gamanam : K. Pisunayati = suchayati : K. 'The earth descends as it were from the summit of the upward-rising Verse 171. MÁLINÍ or MANINÍ (variety of ATI-SAKKARÍ.) See Verses 10, 19, 20, 38, 55, 109, 110, 120. Verso 172. SÁRDÚLA-VIKRÍDITA (variety of ATIDHRITI). See Verses 14, 30, 36, 39, 50, 63, 79, 85, 86, 89, 97, 98, 111, 137, 138, 149. मातलिः । माधु दृष्टं ॥ सबहुमानं विलोक्य ॥ श्रहो उदाररमणीया पृथिवी । राजा । मातले । कतमो ऽयं पूर्वपरसमुद्रावगाढः कनकरमनिस्यन्दी सान्ध्य दूव मेघपरिघः सानुमान् श्रलोक्य॑ते । मातलिः । श्रयुग्मन् । एष खलु हेमकूटो नाम किम्पुरुषपर्वतस् तपसां सिद्धिक्षेत्रं । पश्य । [emergent] mountains. The trees, from the elevation [coming-into-view, rising, appearing] of (their) trunks, lose their state of being enveloped [concealed, wrapped] in their foliage. The rivers whose-waters-were-lost-innarrowness, become visible [acquire manifestation] from the expansion (of their waters). Behold! the earth is being brought up to my side [near me], as if by some one flinging it upwards.' In the same way to a voyager in a balloon at a very great height, the surface of the earth would seem flat, the trees would be compressed within their foliage like mushrooms, and the rivers shrivel into threads or tiny rivulets; but, on descending, the mountains would appear to stand out, and the earth to recede from them, the trees would exhibit their elevation, and the rivers their breadth of water. Unmajjatám = udgachchhatám: K. Avarohati = adho-gachchhati: K. Parnábhyantara, etc.: The Colebroke MS. and my own have parna-swántara; the Taylor, parneshwantara; the Mackenzie, parṇa-prastara; Káṭavema, parnántara-vilinam. Skandhodayát = krodávirbhávát: K. Santánat = jala-vistárát: K.: the other Devanagarí have santanais. Tanubháva, etc., Tanubhávena súkshmatwena adrishtam salilam yásám: K. Vyaktim bhajanti, i.c., vyaktá bhavanti: K. ''What mountain yonder is seen, bathing itself in the eastern and western ocean, pouring down a golden stream like a bar [bank, gate] of evening clouds?' Parigha occurs in p. 86, 1. 5, with the sense of the bar of a gate,' but it may also denote the gate itself. Sánumán, lit., possessed of table-land,' 'a mountain having extensive level ground on its summit.' 2 Hema-kúta, 'golden-peaked,' a sacred range of mountains lying among the Himalaya chain, and apparently identical with, or immediately adjacent to Kailása, the paradise of Kuvera, the god of wealth, as it is here described as the mountain of the Kimpurushas, or servants of Kuvera. They are a dwarfish kind of monster, with the body of a man and the head of a horse, स्वायम्भुवान्मरीचेर् यः प्रबभूव प्रजापतिः सुरासुरगुरुः सो ऽत्र सपत्नीकस् तर्पस्यति ॥ १७३ ॥ aqātā¤ ̧ayefa || राजा । तेन ह्यनतिक्रमणीयानि श्रेयांसि । प्रदक्षिणीकृत्य भगवन्तं गन्तुम् इच्छामि । and are otherwise called Kinnara: aswa-mukha, turanga-mukha. This mountain is also here described as 'the scene [place, field] of the perfect fulfilment of penance.' The Mackenzie MS. has tapaswinám for tapasám. 'That Prajapati [Kasyapa], who sprang from Maríchi, the Self-existent'sson [ie., from Maríchi, son of Brahmá], (and who is) the father of the gods and demons, practices penance here along with his wife (Aditi).' An account of Kasyapa, who, as son of Maríchi, is called Márícha, is given in page 22, note 1, and p. 86, note 1. He is here said to be one of the Prajapatis, or fathers of all created things, who were Brahma's sons, created by him to supply the universe with inhabitants, and who, after fulfiling their mission, retired from the world to practise penance and prepare for death. The Váyupurána certainly reckons Kasyapa, with his father-in-law Daksha and other sages, among the Prajapatis, but he does not belong to the seven original Prajapatis of whom his father Maríchi is one, nor to the ten cnumerated by Manu [I., 35]. Of the thirteen daughters of Daksha married to Kasyapa, the eldest, and his favourite wife, was the Aditi introduced here, from whom were born the gods and particularly the twelve Ádityas, the several representatives of the sun in the twelve months of the year. From Diti, Danu, and others of the remaining twelve, came the Asuras or demons; and, from Vinatá, Aruna 'the Dawn,' [see p. 142, note 3] and Garuda, 'the vehicle of Vishnu and king of birds.' Swayambhuvát Brahma-sunoh: K. Surásuraguruh: as to guruh, see p. 173, note 3, in middle, and p. 91, note 1, correcting the typographical error in the second line of the last note, 'venerable hermit' being a misprint for venerable parent.' Sa-patnikas, i.e., patnyá aditya saha: compare such compounds as sa-strika, sa-sríka, etc. 2 = = Compare page 68, line 9; page 91, line 1. Sreyánsi subháni, kasyapa-darśana-namaskárádini, lucky occasions,' 'opportunities for obtaining blessings, such as visiting and paying homage to Kasyapa.' As to pradakshini-kritya, see page 160, note 1. Verse 173. SLOKA OF ANUSHṬUBH. 84, 87, 125, 127, 146, 154, 155, 160, 161. See Verses 5, 6, 11, 12, 26, 47, 50, 51, 53, 73, 76, उपोढशब्दा न रथाङ्गनेमयः प्रवर्तमानं न च दृश्यते रजः । अभूतलस्पर्शतया निरुन्धतस् तवावतीर्णा ऽपि रथो न लक्ष्यते ॥ १७४ ॥ मातलिः । एतावान ्म एव शतक्रतोर् श्रयुग्नतश्च विशेषः । वल्मीकार्द्धनिमग्नमूर्त्तिर् उरमा सन्दष्टसर्पत्वचा कण्ठे जीर्णलताप्रतानवलयेनात्यर्थसम्पीडितः । श्रंसव्यापि शकुन्तनीडनिचितं बिभ्रज जटामण्डलं यत्र स्थाणुर् इवाचलो मुनिर् श्रसाव अभ्यर्कविम्बं स्थितः ॥ १७५ ॥ 1 —A noble resolve, ' 'a prime idea,' 'a first-rate conception : ' compare p. 204, 1. 8. Prathamah kalpah = mukhyah pakshah: K. ± ‘The circumferences of the chariot - wheels cause no sound, and no dust is seen rising-in-advance ( of us ) ; the chariot of thco reining-in (thy steeds), although it has descended ( to the earth), is not observed (to have done so ) by-reason-of-its-not-touching the surface of the ground.' Upodha-sabdàh = prápta-dhwanayah: K. Compare upodha-rága: Vikram., Act 2. Pravartamánam may mean ' rising in front of us : ' compare p. 10, 1.3. Nirundhatah = nigrihnatah : K. Na lakshyate : see p. 70, note 3 at end. In the First Act of Vikramorvasí, when the car of Purúravas touches the ground, the direction is rathávatära- kshobham nàtayanti, 'acting the concussion ( caused) by the descent of the chariot.' Such, Mátali remarks, is the difference. between the car of Indra and that of mortal heroes. 8 — Where stands yon sago, towards [facing] the sun's orb, immovable as Verse 174. VANSASTHAVILA (variety of JAGATÍ.) See Verses 18, 22, 23, 67, 81, 114, 117 119, 145, 150, 161. Verse 175. SÁRdúla-vikrídiṬa (variety of ATIDHRITI). See Verses 14, 30, 36, 39, 50 63, 79, 85, 86, 89, 97, 98, 111, 137, 138, 149. 172. राजा । नमस् ते कष्टतपसे । मातलिः ॥ संयतप्रग्रहं रथं कृत्वा ॥ महाराज । एताव अदितिपरिवर्धितमन्दारवृक्षं प्रजापतेर् श्रश्रमं प्रविष्टौ खः । = = the trunk-of-a-tree, (his) body half-buried in an ant-hill, with (his) breast closely-encircled by a snake's-skin, round the throat excessively pinched by a necklace (formed) of the tendril of a withered creeper, wearing a circularmass-of-matted - hair enveloping (his) shoulders (and) filled with bird'snests.' Valmikárddha, etc.; so read K. and the Mackenzie MS.: the other Devanagari, valmíkágra. Valmika [ krimi-krita-mrittikáchaya] is the mound of earth thrown up by the large ants of India. These hillocks sometimes rise, in Bengal, to the height of eight or ten feet, and are held sacred: sec Manu, iv., 46, 238. Such was the immovable impassiveness of this ascetic, that the ants had thrown up their mound as high as his waist, without being disturbed, and the birds had built their nests in his hair. Sandashta-, etc. áslishta-nirmokena: compare p. 121, note 2. The serpent's skin was used by the ascetic in place of the regular Brahmanical cord. This thread or cord, sometimes called the sacrificial cord yajnopavita, might be made of various substances, such as cotton, hempen or woollen thread, according to the class of the wearer, and was worn over the left shoulder and under the right. The rite of investiture with this thread, which conferred the title dwija 'twice-born,' and corresponded in some respects with the Christian rite of baptism, was performed on youths of three classes, at ages varying from eight to sixteen, from eleven to twenty-two, and from twelve to twenty-four, respectively: see Manu, ii., 36, etc. Latá-pratána =latá-santána, the spreading part of a creeper.' Jatá-mandala is the circle or bundle of matted entangled hair which ascetics allowed to grow on the crown of their heads, and which fell in long clotted tresses over the back and shoulders. Jatá is, especially, Śiva's hair so plaited and arranged, through which the Ganges meandered before its descent upon the earth. Nichitam puritam: K Sthánur sákhá-hinas taru-skandhah. Abhy-arkavimbam = súrya-mandalábhimukham: K. The Mack. MS. has adhyarka, etc. Kashtam krichchhram tapo yasya sa tathoktah: K. = 'Possessed of the Mandára-tree reared by Aditi.' This was one of the five trees of Swarga [see p. 272, note 2], and is probably the tree intended here, as, in verse 176, the Kalpa-tree also is said to have graced Kasyapa's |