Imatges de pàgina

(TETTI सत्यमाकुलीभूतोऽस्मि।

कृत्ययोनिदेशत्वाद्वैधीभवति मे.मनः ।

gr: ufaerit: at: Elaqet yet 114911 Il fafamen A IPATUT fa ufaueta: I want भवानितः प्रतिनिवृत्य मां तपस्विकार्यव्ययमानसमावेद्य

refused, he then applied to the sage's hundred sons, by whom he was cursed and degraded to the condition of a Cāņdāla. In this pitiable state he had recourse to Viśvāmitra, who undertook to conduct the sacrifice, and invited all the gods to be present; they, however, refused to attend. Upon this the enraged Viśvāmitra, by his own power, transported Trisanku to the skies, whither he had no sooner arrived than he was hurled down again, head foremost, by Indra and the gods; but, being arrested in his downward course by Viśvāmitra, remained suspended between heaven and earth, forming a constellation in the southern hemisphere. The story is differently told in some of the Purāņas (Wilson's Vishņu-p. p. 371, note). They and the Hari-v. describe Trisan.ku as a wicked prince, guilty of three heinous sins (sanku). S. adopts this view of his character, and calls him krita-bahutara-malina-karmā rājā. Antarā= tapovana-svanagarayor madhye, 'between the hermitage and the city. The facetious allusion to Trišan·ku is quite characteristic of the Vidūshaka, and affords an example of the Vyāhāra Alankāra, S. and C. : 1 Verily I am embarrassed. From the difference of the places of the two duties si. e. on account of the distance between the place where the two duties have to be performed) my mind is divided in two, as the stream of a river driven back (made to recoil] by rocks (lying) before it' (cf. the sentiment at verse 34). Puraḥ=agre, in front,' ahead.' Although pratihatam śaile, which has struck on a rock,' is the reading of the Beng. MS. (Bodleian, 233) and most of the Deva-n., yet the other Bengāli and S. read śailaiḥ, which I prefer. The Deva-n. read srotovaho, gen. case of sroto-vah, f.'a river.' Some MSS. have srotovaham=nadā-sambandhi,

belonging to a river' (K., S., and Ć.), an adjective agreeing with srotaḥ. This verse is an example of the Yathopamā Alan-kāra, or comparison by the use of the conjunction yathā.

Verse 51. SLOKA or ANUSHTUBH. See verses 5, 6, 11, 12, 26, 47, 50.

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1 “You have been received by the queen-mother as a son; therefore let your honour, having returned from hence and having announced that my mind is intent on [zealous for] the business of the hermits, have the goodness to discharge the office of a son towards ber Majesty. Putra iti pratigrihītaḥ, i. e. tvam poshita-putro bhavasi, 'you are an adopted son, S. Some MSS. have putratvam for putra-krityam. : 2 'Surely you do not suppose me to be afraid of the Rakshasas.' . .. : 3 · How is this possible in your honour?' or, how could such a thing be thought of in your honour ?' Bhavati, loc. sing. of bhavat. Sambhāvyate may mean, 'is fitting,' 'is consistent. Mahā-brāhmana is generally used ironically. .

4 "I will go, as it should be gone by the younger brother of a king.' ____Yuva-raja, the young prince,' who was the heir-apparent and generally associated with the reigning monarch in the throne.

6 Vatu, 'a youth,' 'a lad ;' here it is equivalent to 'fellow,' 'chap.' ? Kadāćid, “perchance.' Prārthanā=abhilāshita, desire,' pursuit,'

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Verse 52. VAITALIYA, containing twenty-one syllables to the half-verse, each halfverse being alike, the first and third quarter-verses ending at the tenth syllable.


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1 'A pupil of the sacrificing-(Brāhman) bearing Kusa grass.' Yajamāna=yajvan, 'a sacrificer,' 'priest' (see Raghu-vansa xviii. II). In Telugu it has acquired the sense of 'master.' Cf. tatah pravisato Bharataśishyau, Vikram., Act III. Some read yajamānaḥ śishyaḥ. The translation would then be, 'a pupil occupied about a sacrifice.' The pupil, or religious student, certainly, did not officiate himself. Sishya, in fact, denotes a Brahmaćārin, or young Brāhman in that state of pupilage through which every Brāhman had to pass, living in the house of his preceptor, who, in return for instruction given, required his assistance in various menial offices, in collecting materials for sacrifice, and in asking alms. “Let the student carry water-pots, flowers, cow-dung, fresh earth, and Kuća grass, as much as may be useful to his preceptor; let him bring wood for the oblation to fire; let him go begging through the whole district, &c. (Manu ii. 176, &c.) Kusa, see p. I9, n. I.

? Since on his Highness having merely entered the hermitage, our rites have become free from molestation.' So read the oldest MSS. supported by K.; others pravishța evāśramam tatra-bhavati, &c.

3 «What mention of fitting the arrow (to the bow)? for by the mere sound of the bow-string from afar, as if by the roar of the bow, he dispels the obstacles.' Ka katha, 'what account ?' i.e. what necessity for fitting

Verse 53. SLOKA or A.NUSHTUBH. See verses 5, 6, II, 12, 26, 47, 50, 5I.

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