जन्म यस्य पुरोर्वशे युक्तरूपमिदं तव । 94 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 Vikramorvaśī, Act I, sadrisam 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, Dilipa, Raghu, Aja, and Dasaratha, to his son, the great Rama-ćandra, 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, Ayus; 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 Satvata, Sūra, Vasu-deva, and his sons Bala-rāma and Krishna. From Bharata the son of Dushyanta and descendant of Puru came, after a time, Ajamidha, Samvaraṇa, Kuru, Santanu, Bhishma, and Krishna-dvaipayana or Vyasa. The latter was the father of Dhrita-rashtra and Paṇḍu. The quarrels of the hundred sons of Dhrita-rashtra with their cousins, the five sons of Pandu (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 Ila (Iḍā), 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 ćakra, 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.. Verse 12. ŚLOKA or ANUSHȚUBH. See verse 5. interros. राजन् । समिदाहरणाय प्रस्थिता वयम् । एष खलु कण्वस्य महर्षेरुपमालिनीतीरंमाश्रमो दृश्यते । न चेदन्यकार्यातिपातः । तत्प्रविश्य प्रतिगृह्यतामातिथेयः सत्कारः । अपि च रम्यास्तपोधनानां प्रतिहतविघ्नाः क्रियाः समवलोक्य । ज्ञास्यसि कियजो मे रक्षति मौर्वीकिणाङ्क इतिं ॥ १३ ॥ 1 This exclamation usually serves to ratify any auspicious prayer or prophecy uttered by a Brahman. 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. 3 Upa-mālini-tiram, 'near the banks of the Mālinī;' see Gram. 760. b. 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-maurvi-kinalānchanena). The ancient Hindus 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. Verse 13. ARYĀ or GĀTHĀ. See verse 2. |--|--|००००|--|०-०|००-| वैखानसः । इदानीमेव दुहितरं शकुन्तलामतिथिसत्काराय नियुज्य दैवमस्याः प्रतिकूलं शमयितुं सोम॑तीर्थं गतः । राजा । भवतु । तां द्रक्ष्यामि । सा खलु विदितभक्तिमा महर्षेः कथयिष्यति । वैखानसः । साधयामस्तावत् । ॥ इति सशिष्यो निष्क्रान्तः ॥ राजा । सूत । चोदयाश्वान् । पुण्याश्रमदर्शनेन तावदात्मानं पुनीमहे । सूतः । in what, we यदाज्ञापयत्यायुष्मान् । ॥ इति भूयो रथवेगं निरूपयति ॥ राजा ॥ समन्तादवलोक्य ॥ सूत । अकथितोऽपि ज्ञायत एव यथायमाभोगंस्तपोवनस्येति । 1 Soma-tirtha is a place of pilgrimage in the West of India, on the coast of Gujarāt, near the temple of Somanath. It is also called Prabhāṣa. The fable is that Soma, or the Moon, was here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law (Mahā-bh., Salya-p. 2011; Vishnu - p. p. 561 ). A tīrtha is a place of pilgrimage, generally on the bank of some sacred stream, or near some holy spring. The word is derived from tri, 'to cross over,' implying that the stream has to be passed through, either for the washing away of sin, or for extrication from some difficulty or adverse destiny. Thousands of devotees still flock to the most celebrated Tirthas, Benares, Haridwar, &c. 2 ātmānam, ‘ ourselves.' The sing. is used for du. and pl., Gram. 232. Ābhoga = vistāra, 'extension,' 'amplitude;' paripurna-tā, ‘fulness.' S., in explaining pariṇāha in the sense of 'circumference,' gives ābhoga as a synonym. In Megha d. 90, gandābhoga is explained by kapolamandala, 'the orb of the cheek;' and by ganda-sthala, 'the region of the cheek ;' and stamābhoga is said to mean 'fulness of breast. Translate, 'Even without being told, it may be known indeed that here (we are within) the expanse [or exuberant fulness] of the sacred grove.' 3 D 7 purus, pid सूतः । \ कथमिव । । राजा । water किं न पश्यति भवान् । इहं हि inkw, bre, sub, नीवाराः शुकगर्भकोटरमुखभ्रष्टास्तरूणामृधः 1 — For here are the ( grains of ) wild-rice beneath the trees, fallen from the mouths [openings] of the hollow- trunks (kotara) filled with parrots ; in other places the polished stones (used) for crushing the fruit of the In.gudī are plainly observed; the fawns too, with undeviating step [i. e. not starting aside] from having acquired confidence, bear the sound (of the voice); and the paths of the reservoirs are marked with lines by the drippings from the ends of the bark-clothes.' Mukha is used for any opening. Garbha, as the last member of a compound, often denotes ‘filled with,' as ūrma-garbhā nādih, 'a tube filled with powder. ' The Ingudi, commonly called Ingua or Jiyaputa, is a tree from the fruit of which necklaces were made of a supposed prolific efficacy; whence the botanical name Nagelia Putran-jiva or Jiva-putraka. In Raghu-v. xiv. 81 there is an allusion to the fruit being used by hermits to supply oil for lamps, and in Act II. to its furnishing them with ointment. The synonym for the tree in the Amara-kosha is tāpasa-taru, 'the anchorite's tree.' S'. calls it muni-pādapa. Abhinna-gati may perhaps be translated 'not running away.' K. explains it by avihata-gati, 'not stopping in their walk. So abhinna-svara, 'one who does not hesitate in speaking. ' The sense of the last line is determined by a passage at the end of this Act, where the dust is described as falling on the bark dresses, moist with water, hung up (to dry ) on the branches of trees' (vitapa-vishaktajalārdra-valkaleshu, verse 32 ). In carrying these dresses from the tank (toyadhāra) to the trees, a line would be formed by the drippings from the edges [sikchåû=anbala, Schol.] Verse 14. ŚĀRDŪLA-VIKRĪDITA (a variety of ATIDHRITI), containing nineteen syllables to the quarter-verse, each quarter-verse being alike. अपि च । कुल्याम्भोभिः पवनचपलैः शाखिनो धौतमूला तपोवनवासिनामुपरोधो मा भूत् । अत्रैव तावद्रथं स्थापय । यावदवतरामि । 1 • The trees have their roots washed by the waters of canals [trenches], tremulous in the wind; the tint of (those trees which are) bright with freshsprouts is diversified [partially obscured] by the rising of the smoke of the clarified butter (burnt in oblations ) ; and in front, these young fawns, free from timidity, leisurely graze on the lawn of the garden, where the stalks of Darbha grass have been mown.' The commentators explain bhinna by anyathā bhūta, 'altered,' 'made different ;' but it may also mean ‘broken,’ ‘interrupted,' ‘partially obscured.' Arvāk = agratahk, in front,' ‘near.' Darbha is another name for Kuśa or sacrificial grass (Poa Cynosuroides). This was the plant held sacred by the Hindus, as verbena was by the Romans. Ground prepared for a sacrifice was strewn with the blades of this grass. The officiating Brahmans were purified by sitting on it, and by rubbing it between their hands. Its sanctifying qualities were various, see Manu ii. 43, 75, 182 ; iii. 208, 223, 255, 256; iv. 36; v. 115; xi. 149; and Vishņu-p. p. 106. Its leaves are very long, with tapering points of which the extreme acuteness is proverbial; whence the expression kcusāgra - buddhi (Raghu-v. v. 4), 'one whose intellect is as sharp as the point of a Kuśa leaf.' In Atharva-v. xix. 28 this grass is addressed as a god. According to the commentators this verse and the last afford examples of anumanālankāra, or figure called Inference.' Verse 15. MANDĀKRĀNTĀ (a variety of ATYASHTI), containing seventeen syllables to the quarter-verse, each quarter-verse being alike. This is the metre of the Megha-dūta. 100000-1- ~ -- ~ - ~ || |