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wind. This interpretation is confirmed by the reading of the Bengāli MSS., byuta-karna-bhanga; but if the sense niśćala be insisted on, translate—having the ears erect and immovable.'
1 Truly, the horses are [or appear as if] outstripping the horses of the Sun, and the horses of Indra,' i. e. the speed of the chariot seems like that of the Sun or the Wind. Harito is taken by some commentators as gen. case of harit, “the Sun,' and harīn as acc. case plural of hari, • a horse.' But ca after harīn indicates that both harito and harīn are acc. cases after atītya. In the Rig-veda we find harī (dual) and harayaḥ and haribhiḥ (I. 16, 1; 101, 10; 16, 4; 52, 8) for the horses of Indra;' and haritaḥ for the seven horses of Sūrya or the Sun' (I. 50, 8; 115, 4). In Nirukta i. 15 the different vehicles of the gods are given, and among them harī Indrasya, haritaḥ ādityasya. Hence Indra is called hari-haya or hari-vāhana (Vikram., Act III), and in Rig-veda, hari-yojana ; and the Sun is called harid-aśva. One name of the Sun is saptāśva, “having seven horses. The Bengālī MSS. read katham atītya hariņam harayo, &c., but harito harīnsća is supported by all the Deva-nāgarī MSS., and by a parallel passage in Vikram., Act I, anena ratha-vegena vainateyam api āsādayeyam.
2 "That which in my sight (appeared) minute suddenly attains magnitude; that which was divided in half becomes as if united ; that also which is by nature [really] crooked (appears) even-lined (straight] to my eyes. Nothing (seems) at a distance from me nor at my side even for a moment, by reason of the velocity of the chariot.' This is a method of describing great velocity of motion, which may be well appreciated by any one, in these days, who may have taken notice of the effect produced upon adjacent objects by an express railway speed of a mile a minute.
1 •With himself as the third,' or with himself making the third,' i.e. himself and two others. This is a not unusual compound. Compare the expression, Pāndavā mātri-shashțāḥ, 'the Pāņdavas with their mother as the sixth,' i. e. five persons, or six counting their mother. Again, chāyā-dvitīyo Nalaḥ, 'Nala made two by his shadow,' 'umbra geminatus' (Nala v. 25). Also, adhite baturo vedān ākhyānapancamān, ‘he reads the four Vedas with the ākhyānas as a fifth' (Nala vi. 9). A similar idiom prevails in Greek, aŭrós being used after ordinal numbers : thus, TETTos airos, 'himself with four others, Thucydides I. xlvi. Similarly, rpiroy hutranavrov, two talents and a half,' and 438ouoy fpuranavrov, 'six talents and a half, Herodotus I. I5, 50.
Verse 10. MALINI or MANINf (a variety of ATI-SAKVARI or ATI-SARKARI), containing fifteen syllables to the Pāda or quarter-verse, each Pāda being alike.
z wacker, wake
Il fantangan dan wacor 14 . कवत हरिणकानां जीवितं चातिलोलं the. t ramai 7 of a fafatafurat: amari: arə 1 9011 táturintis ART INFANTA AFAHET ALLAHI Arif _ar आर्तत्राणाय वः शस्त्रं न प्रहर्तुमनागंसि ॥११॥
1 "Not indeed, not indeed must this arrow (of thine) be allowed to descend upon this tender body of the deer, like fire upon a heap of flowers. Where, forsooth, on the one hand (ća), is the very frail existence of fawns ? and where, on the other (ća), are thy sharp-falling adamantine shafts?' i. e. Where is the suitability or congruity between the one and the other? What has the one to do with the other ? How great a contrast or difference is there between the one and the other ! Let not your shafts waste their strength upon an object so frail and tender, but let them be directed towards a mark more fitted to prove their adamantine qualities. This repetition of kva to express great contrast or unsuitability between two things is not uncommon. It is used by Kālidāsa again at the end of the Second Act of this play, kva vayam, &c.; also in Megha-dūta 5, thus, “Where is a cloud which is à collection of vapour, fire, water, and wind ? and where the meaning of messages to be received by intelligent mortals ?' i. e. Why deliver a message intended for intelligent human beings to a cloud ? What possible connection can there be between objects whose nature is so different? See also Raghu-v. i. 2, “Where is the race sprung from the sun ? and where my scanty powers of mind ?' The majority of MSS. read pushparāśau, some tūla-rāśau, 'on a heap of cotton.'
? Therefore withhold your well-aimed [lit. well fitted to the bow] arrow. Your weapon is for the deliverance of the distressed, not to inflict a wound on the innocent.' Sandhā is properly 'to unite or fix an arrow to a bow,' hence to take aim' (Draupadi-h. 149); and sandhānam, 'the act of taking aim. Prahartum is here used where praharaņāya might be expected, but the infinitive is interchangeable with the dative, and frequently has the force of that case.
Koli,dedidl, annos, ? Zar Tanus; non-dinas
1 .This is worthy of your honour, who art the light of the race of Puru,' i.e. an illustrious descendant of Puru. Compare in Vikramorvašī, Act I, sadřiśam idam soma-vansa-sambhavasya. In English we have the same idiom, 'this is just like [i. e. worthy of] one born in the Lunar race.' The two great lines or dynasties of kings according to Hindū mythology were the Solar and the Lunar. The Solar begins with Ikshvāku the son of Vaivasvata, the son of Vivasvat, or the Sun, and is carried on through Kakutstha, Dilīpa, Raghu, Aja, and Daśaratha, to his son, the great Rāma-candra, hero of the Rāmāyaṇa. Under the Lunar come Puru, Dushyanta, Krishna, and the heroes of the Mahā-bhārata, as, 1. Soma; 2. his son, Budha; 3. his son, Purūravas; 4. his son, Āyus; 5. his son, Nahusha ; 6. his son, Yayāti ; 7. his sons, Puru and Yadu. From Puru were descended Tansu, Anila, Dushyanta, and Bharata. From his brother Yadu came Sātvata, Sūra, Vasu-deva, and his sons Bala-rāma and Krishņa. From Bharata the son of Dushyanta and descendant of Puru came, after a time, Ajamīdha; Samvarana, Kuru, Sāntanu, Bhīshma, and Křishņa-dvaipāyana or Vyāsa. The latter was the father of Dhțita-rāshtra and Pāņdu. The quarrels of the hundred sons of Dhrita-rāshtra with their cousins, the five sons of Pāņdu (all of them being thus descended from Kuru and Puru), form the subject of the Mahā-bhārata. These two separate Solar and Lunar lines were occasionally intermixed by marriage, and a cross occurs at the very beginning, by the marriage of Ilā (Idā), daughter of Vaivasvata, with Budha. Paraśurāma, as a Brāhman, belonged to neither dynasty, but was connected with the Solar on his mother's side (see note to verse 22).
2 This well becomes you, whose family belongs to the line of Puru, (therefore) be rewarded with a son gifted with all virtues, (and who shall become) a universal emperor.' A ćakravartin is one who reigns over a takra, or country reaching from sea to sea. According to the Vishnupurāņa, a ćakravartin is one in whose hand the cakra, or discus of Vishņu, is delineated. There have been twelve of these emperors, commencing with Bharata, the son of Dushyanta. *
1 This exclamation usually serves to ratify any auspicious prayer or prophecy uttered by a Brāhman. Brāhmaṇa-vaćas may be supplied, the word of a Brāhman is accepted.' See the same phrase in Vikram., Act II.
2 Compare Raghu-vansa xiv. 70, i. 49.
4 •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.'
5 “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 !' Tapodhana, a devotee,' or 'one rich in devotion.' A parallel passage occurs in Raghu-v. xviii. 47, 'The earth was preserved by his arm, though without the mark of the scar formed by the bow-string' (abaddha-maurvī-kinalānéhanena). The ancient Hindūs extracted from the leaves of the Mūrvā 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.