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^«rfi: flrgw: *njfefa:
1 'This is certainly a subject of rejoicing [to be rejoiced at]; nevertheless we here are indifferent parties [have nothing to do with it],' i. e. our merits and interests have nothing to do with his conduct. This favour and protection is only what might be expected from his benevolent nature. It is possible that by vayam madhyasthah may be meant, 'we are indifferent persons,'' we have no suit to urge nor petition to present.'
2 'Because trees become bent down by the growing-weight of fruit; clouds hang down the more (when charged) with fresh rain; good men are not made arrogant by abundant riches; this is the very nature of the benefactors of others.' Kutah, see p. 55, n. 2. Bhuri, generally found in composition, but not always; see Maha-bh. xii. 1410. Most of the Beng. MSS. have dura. This verse occurs in Bhartri-h. (ii. 62, ed. Bohlen), where udgamaih is adopted for agamaih, and another reading bhumi for bhwri is noticed. Oriental poets are fond of adducing trees and clouds as examples of disinterested liberality. 'The tree does not remove its shade from him who cuts it down,' Hitop. 1. 353.
3 'The Rishis appear to have serene complexions. (Hence) I conclude they have some business that inspires confidence,' or 'some quiet and easy business.' Prasanna-mukha-varndh, so read two of the Deva-n. MSS., supported by a similar compound in Mslavik. p. 55, 1. 20. The Colebrooke MS. has mandana, and my own pankaa for vannd.
Verse 114. Van&a-sthavila (a variety of Jaqati).
c c a
verses 18, 22, 23, 6j, 81.
^ro ii gm^gm ii
1 N irvighna-tapasah, cf. p. 35, n. 3. Apt, see p. 89, n. 3.
1 'Whence (can there be) obstruction to the religious rites of the good, thou being (their) defender? How should darkness appear, the Sun emitting light [when the Sun shiues] V Tapati, loc. of the pres. part., here used absolutely. Gharrncui&au = s-ury6, £>.
s 'My title of Raja has indeed significancy.' The Rishis had, in the preceding verse, compared the king to the Sun, and rdjan is derived from raj, 'to shine.' It is, however, probable that the play is on the words rdjan and rakshitri. Cf. Manu vii. 3, raksJidrthaan asya sarvasya rdjanam asrijat prabhuh,' the Supreme Being created a king for the protection of this universe/ Dr. Boehtlingk remarks that in these cases it little signifies whether the derivation be true or false. In Maha-bh. xii. 1032, rdjan is derived from ranj, 'to conciliate.'
* 'Is his reverence Kasyapa prosperous for the welfare of the world 1 *
•nit ii vfrgiiijig•rfrf^ ii 198
rPR|wt UTOTO ^Jfftsf^? ffl
Kuialin, Bee p. 35, n. 3. Bhagaval, &c, when the letter £ is preceded by it d, or n dental, it requires the assimilation of the letters to itself, and in the case of dental n, the mark called Candra-vindu is written over, to shew that the I substituted for it has a nasal sound, Laghu-k. No. 79, see Gram. 56.
1 'Saints have prosperity in their power. He with inquiries about your safety says this to your Highness.' It will be readily remarked that the character of these Rishis is evidently that of plain, honest, independent men. Siddhimantah, lit. 'men endowed with or capable of perfection,' 'saints,' Vishnu-p. p. 45. Andmaya, see Manu ii. 127, 'Let a man ask a Br&hman, on meeting him, as to his kvAala; a Kshatriya, as to his anamaya; a Vaisya, as to his kshema; and a Sudra, as to his arogya.' The king was of course a Kshatriya, see p. 31, n. 1.
2 The third sing. aor. Atm. of upa-yam,' to marry,' is either updyata or vpayansta, Pan. i. 2,16. The Beng. have upayeme, perf.
3 'Thou art esteemed by us the chief of the worthy, and Sakuntala, incarnate virtue. Brahma [Fate], bringing together a bride and bridegroom of equal merit, has after a long time (now first) incurred no censure.' Nah, the Colebrooke MS. reads yat. Vadhu-varam, a Dvandva comp. in the neuter gender. Vadyam na gatah, probably this refers to the blame popularly laid on Fate for preventing the smooth course of true love.
Verse 117. Vansa-sthavila (a variety of Jagati). See verses 18, 22, 33,67,81,114.
A«mw ^rfi$ fa >wr^ii s^ro imtu
1 'Therefore now let her, heing quick with child, be received, for the joint discharge of religious-rites,' i. e. those Sanskaras or rites, which were performed for the child before and after birth, probably by the parents conjointly (saha); see Manu ii. 27, &c.
2 'Her elder-relatives were not referred to by her; nor by you was any kinsman asked; (the affair) having been transacted quite privately [lit. one with the other], what has each one to say to the other?' Gfuru-jana, see p. 173, n. 3 in the middle. The Deva-n. MSS. have imae for imina. The latter, which is the reading of the oldest Beng., I have retained on account of the metre. There is no reason why in Prakrit imina should not be used for the fern, instr., since imassim is admissible for the fern, loc.; see p. 37,1. 2. Ekaikam=anyonyam, 'mutually,' 8. and C. Bliannadu is the reading of some of the Beng. MSS. followed by the Calcutta J^ition: I have written bhannadu for bharwdu, on account of the metre, and on the" authority of Lassen's Instit. Prak. p. 277. The Deva-n. have him bhanami, which reading violates the metre and makes the construction of the sentence very obscure. They also read ekkam ekkassa. Eka may be for eka-janah, applicable to either gender. The commentary of C is in favour of the above interpretation.