Imatges de pàgina

mwfe: i

mud i irft

1 'His dignity may be inferred from his form,' lit. 'his form has its dignity inferrible.'

2 'With an eye that betrays [betokens] affection for (thee as for) a son.' PUuna, cf. p. 277, 1. 8.

3 'This is that pair [Aditi and Kasyapa], the offspring of Daksha and Marici, one remove from the Creator [Brahma], which (said pair) sages call the cause [origin, author, maker] of the solar-light subsisting in twelve forms [having a twelve-fold subsistence], which (pair) begot the ruler of the three worlds, the lord of the (gods who are the) sharers of (every) sacrifice, (and) in which (pair) Narayana (or Vishnu), he (who was) even superior to the Self-existent [Brahma], chose [made] the site for (his) birth.' Dvadaia-dha, there are twelve Adityas or forms of the Sun, which represent him in the several months, or, as some say, attend upon his car (see p. 279, n. 3). They are the children of Aditi and Kasyapa, and the gods Vishnu and Indra are reckoned among them. The other ten, according to the Vishnu-p. (p. 234), are DhStri, Aryaman, Mitra, Varuna, Vivasvat, Pushan, Parjanya, Ansa, Bhaga, and Tvashtri; but the names of the Adityas vary in the other PurSnas. Tejasah, i. e. suryatmakasya, 'consisting of the sun,' ~K..;=mryasya, S'.;-=adityasya, Che'zy. Bhuvana-trayasya, i. e. svarga-martya-pdtalasya, S. (see p. 314, n. 2). Yajnabhageivaram may simply mean 'the lord of a share of (every) sacrifice;'

Verse 191. Sabdula-vikridita. See verses 14, 30, 36, 39, 40,63, 79, 85, Sec., 176.

K r . . .

$otj II «rM$JM$l$'Hc4H II 306

^Twfe: I

tr«n n ufinnw 11

»iufta: 1

ft ^W I WHprKVll »Tf I

it seems, however, likely that yajna-bhdga is here synonymous with kratubhuj, 'a god,' though yajna-bhdj would be the more usual form. Atmabhuvah [abl. from atma-bhu~\ = svayambhuvah=brahmariah, K. and C. Parah = irestyhah. Purusha = Vishnu, K.; = Narayana, S'. and C. Bhavdya = janmane, K.; = avatdrdya, S'. Aspadam-=zpratishlhdm = slhitim, K. and S". Upendrdvatdrasya kdranam uktam bhavati, K. Dvandvam=mithunam=stri-punsayor yugalam. Srashtur=Brahmanah, K. and S^. Bkdntaram=ekantaritam, S.; e&aA purusho antaram vyavadhdnam yasya tat tathoktam. Brahmano Mari6ih, Marldeh Kaiyapah, Brahmano Dakshah, Dakshdd Aditir iti ekantaram, K. Ekah purusho antaram antardhanavi yasya tad dvandvarn, Che"zy. As Kasyapa and Aditi were the grandchildren of Brahma, they were only removed from him by Mariei and Daksha, their parents and his children (see p. 279, n. 3). Vishnu, as Narayana, or the Supreme Spirit (purusha), moved over the waters before the creation of the world, and from his navel came the lotus from which Brahma sprang. As Vishnu, or the Preserver, he became incarnate in various forms, and chose Kasyapa and Aditi, from whom all human beings were descended, as his medium of incarnation or place of birth, especially in the Avatara in which he was called 'Upendra' (or Indrdnuja, Indravaraja), 'Indra's younger brother' (according to some identified with Krishna), and in his Vamana or Dwarf-Avatara (see p. 275, n. 2). Purusha is properly ' that which sleeps or abides in the body' [puri Sete]. The worshippers of Vishnu identify him with Narayana and with Brahma, and name him Maha-purusha, Purushottama, i. e. 'the Supreme Spirit,' thus exalting him above Brahma, the Creator. Kalidasa seems by this verse to include himself among the Vaishnavas.

1 Ubhdbhydm [dat. dual], i.e. Aditi-Mdricdbhydm, S. Vasavanuyojyah = Indrajnakari, 'Indra's servant,' S\ The Bengali MSS. have vasava-niyojyo (cf. p. 273, 1. 3).

2 A-pratiratha, 'an invincible hero;' see p. 177,1. 6, n. 1 in the middle.

[ocr errors]

Verses 192,193. Sloka or Anoshtubh. See verses 5, 6,11,12, 26,47, 50, &c, 187.

R r a

tRT l Hldfrt: I

trsn 1

1 'First (came) the accomplishment of my desires; afterwards, the sight (of thee). Hence thy favour (towards me) has indeed been unprecedented.' S*. explains thus—Sakuntald-prapakam bhavad-dar&anam bhavishyati iti evam mamabhipretam asit, tdvat prabhavdd dariana-purvam nirvyudham. Tatha da naimittikanantaram nimittotpattir iti anugrahasydpurvatvam iti bhavah, 'my desire was that the sight of thee might lead to my recovery of Sakuntala. But (my meeting her) was arranged through (thy) divine power, before my presentation to thee. Thus after the effect was the appearance of the cause. The meaning is, that the favour (of my seeing thee and receiving thy blessing) did not precede (the attainment of my desire), and hence that the favour was unprecedented, as the accomplishment of my wishes ought naturally to have resulted from thy blessing.' There seems to be a double meaning in apurvah.

s 'First appears the blossom, then the fruit; first the rising of clouds, afterwards the rain. This (is) the regular-course of cause and effect; but the success-of-my-wishes (came) before thy favour.' Naimittika, 'what is connected with the nimitta or is dependant on it,' 'the effect.' Puras= pral7iamatas, S>. Sa/mpadah (nom. j>\.)=abhishta-$iddhih, S.; it is clearly meant to be synonymous with abhipreta-siddhih just above.

8 'Thus (it is that) the creators of-all-beings perform favours.' Vidhdtri must here be equivalent to Prajapati (see p. 279, n. 3).

Verse 194. Vansa-sthavila (a variety of Jagati). See verses 18, 22, 23, Ac, 180.

1&ZI TOlfaj^TtTO ^ffatrHfaf ^friUlftl^lrfi

^fa? % XTfrTHlfrT I

W *m{ %fa 9TOg^

^r^rfw ^ ^st few memi

«mfhn i

tr^ni imiN: i

1 Kasyacit kalasya, i. e. kasmini&it kale, C

2 Called Kasyapa as being of the race of Kasyapa (see p. 22, n. 3).

3 'As if one were to say, "(that) is not an elephant," its form being before one's eyes, and doubt were to arise (in one's mind) on its walking past, but conviction were to take place after seeing its footsteps; of such a kind has been the change of my mind,' i. e. my mind has passed through similar transitions. Thus, as K. observes, when Dushyanta first saw S'akuntala, he repudiated her (see p. 200, 1. 2, and p. 201, 1. 4); when she passed out of his presence, he began to relent and doubt (see verse 131); and when he saw the ring, he was convinced she was his wife. Neti, see p. 140, n. 2. Samaksha-rupe, i. e. samaksha-vidyamana-rupe, C. Paddni =pada-Shnani, C. Vikara=-svarupa,nyaihd-bha/ea, S'. May not samSayah apply to both lines f thus: 'As if there were a doubt that that is not an elephant, while he is marching along, his form obvious to the eye.'

* The Mackenzie MS. and my own have aparadha; the others, apacara. 6 'After [in consequence of] her descent to Apsaras-ttrtha,' see p. 271,

Verse 195. Upajati or Akhyanaki. See verses 41,107,121,126,142,156, &c, 183.

« AnteriorContinua »