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1 “But (why should I hesitate ?) this office of supporting the world does not (admit of) repose.' Athavā, see p. 30, n. 3. Loka-tantra, one meaning of tantra is 'supporting a family.'
2 Because the Sun having but once (and once) only yoked his steeds travels onwards ; night and day the wind (also travels); S'esha has the burden of the earth always resting (on his head). This also is the duty of him whose subsistence is on the sixth part (of the produce of the soil).' Kutaḥ, see p. 55, n. 2. Bhānu, “the Sun;' see p. 142, n. 3. “In other chariots the horses are yoked again after an interval of rest, but the horses of the Sun are allowed no repose,' S. Sūrya evambhūtaḥ san prayāti, S. Gandha-vaha, lit. the scent-bearer,'=vāyu, S. Šesha=Ananta, a mythological serpent, the personification of eternity (ananta-tā) and king of the Nāgas or snakes who inhabit the lowermost of the seven Pātālas or infernal regions. His body formed the couch of Vishņu, reposing on the waters of Chaos, whilst his thousand heads were the god's canopy. He is also said to uphold the world on one of his heads. He has become incarnate at various times, especially in the god Bala-rāma, the elder brother of Krishna. Ahita, see p. 149, n. I. Shashthānsa-vritter, see p. 84, n. I.
Verse 106. INDRA-VAJRA (a variety of TRISHTUBR), containing eleven syllables to the Pāda or quarter-verse, each Pāda being alike.
Verse 108. VASANTA-TILAKA (a variety of SA KVARI). See verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 104, 105.
this reading, but adopts the one in the text and censures the interpretation of S. Pratishthā may have the sense I have given, which agrees with the prārthitārthādhigamaḥ and caritārthatā of the preceding lines. Atiśrama may either refer to the trouble which the king has undergone in arriving at the object of his ambition, or to the troubles of his subjects which it is his office to remove. In the latter case na ła śramāya will mean without leading to personal trouble or weariness. The Indian chattra, or parasol, from the shelter it affords has been chosen as one of the insignia of royalty. It is very heavy, and being fixed on a long pole greatly fatigues the person holding it. It is always borne by a servant; but here the king is figuratively made to bear it himself, so that he cannot give shelter to himself and others, without undergoing great personal fatigue. Na ća śramāya is found in all the Deva-n. MSS.; the Beng. have yathā śramāya, i.e. 'royalty does not so much lead to the removal of fatigue as to fatigue. According to K., who repeats the first negative before na ła śramāya, the two negatives are here employed affirmatively, i. e. to affirm that royalty does lead to personal fatigue. It is not for the removal of great fatigue and not not for fatigue. Cf. a similar use of two negatives on p. 24, 1. 10, with note.
1 Vaitālika=vandin, 'a herald, C.;=stuti-pāțhaka, “a panegyrist,' S'. He was a kind of herald or crier, whose duty was to announce, in measured verse, the fixed periods into which the king's day was divided. The strain which he poured forth usually contained allusions to incidental circumstances. In Vikram. and Ratn., only one Vaitālika appears, but here and in the Malavik. there are two. In Vikram., Act II, he announces the sixth hour or watch of the day, about two or three o'clock, at which period alone the king is allowed to amuse himself. From the Dasakumāra it appears that a king's day and night were supposed to be divided into eight portions of one hour and a half, reckoned from sunrise, for distributing which strict directions are given, thus : Day-1. The king being dressed, is to audit accounts; 2. He is to pronounce judgment in appeals ; 3. He is to breakfast; 4. He is to receive and make presents;
5. He is to discuss political questions with his ministers; 6. He is to amuse himself; 7. He is to review his troops ; 8. He is to hold a military council. Night-I. He is to receive the reports of his spies and envoys%3; 2. He is to sup or dine; 3. He is to retire to rest, after the perusal of some sacred work; 4 and 5. He is to sleep; 6. He is to rise and purify himself ; 7. He is to hold a private consultation with his ministers, and instruct his officers; 8. He is to attend upon the Purohita, or family priest, for the performance of religious ceremonies. See Wilson's Hindū Theatre, vol. i. p. 209.
1 'Indifferent to thine own ease, thou endurest toil every day for the sake of (thy) people. But thy regular-business is of this very kind. For the tree suffers intense heat with its head (while) it allays by (its) shade the heat of those seeking (its) shelter.' Athavā, see p. 30, n. 3. Vrittir, some of the Beng., supported by K. and S., have srishtir.
2 Having assumed the mace [sceptre] thou restrainest those who advance on the wrong road [set out on bad courses]; thou composest differences ; thou art adequate to the protection (of thy people). Let kinsmen make their appearance forsooth in affluent circumstances [when there is abundant property), but in thee the whole duty of a kinsman is comprehended towards thy subjects.' Atta-danda=grihita-danda; danda, 'a magistrate's staff,' taken as a symbol of punishment and justice; it is sometimes the sceptre of a king;' hence danda-dhara, dandin, 'staffbearer,' &c., are names for Yama, the god of justice and lord of punishment. Vimārga, some have kumārga, bad ways.' Kalpase = sampadyase, K. Manu furnishes several examples of klrip in the sense of 'to be sufficient,'' to be fit' (see ii. 151, ii. 266, vi. 20; also Raghu-v. viii. 40).