०१ मित्रभेदम्

-like Om is an auspicious word (particle) and is, therefore, used at the beginning of a work. 1 A great friendship that was growing between a lion and a noble bull was destroyed by a wicked and exceeding- ly ambitions jackal. -is a strange Comp; but words like qq when added to other words in a Karm. lose their original import and have the sense of ’excellence;’ see H. Gr. § 221. (b.) P. 4. tro-who had acquired a large fortune by just means. चिन्ता समुत्पन्ना - A thought crossed or arose in his mind. af &c.-Although one has ample wealth, the means of acquiring money (lit. the production of) should be devised and put into practice or execution, fagura- is not acquired or accomplished, does not come into our possession. -he is regarded as a man (others have no value with rich men). f-mechanical skill; work- manship. There is not that kind of knowledge, gift &c. which is not sung (eulogised) of (as possessed by) the wealthy by supplicants: i. e. they attribute every kind of knowledge &c. to rich men (although they may not possess these ). Cf. यस्यास्ति वित्तं स नरः कुलीनः &c. 5-(even a stranger) acts as a relative to- wards (the rich). ara-Acts wickedly towards (does not hesitate to offend or do injury to). 6 All actions proceed (are properly accomplished) from wealth, increased and then well amassed (by proper ma- nagement) as do rivers from mountains when (sufficiently) high and well sloping. 7 That a man not deserving of respect is respected, or one not fit to be approacshed is approached, or that one who ought not (lit. does not deserve) to be saluted is salu- ted, is (all due to) the power of wealth. 8 Like (the vigour of) the organs of sense on eating, 262 all actions (business of every kind) depend on wealth: for this reason wealth is said to be the means of accom- plishing every thing. 9 This world of mortals seeking (hankering after), wealth, resorts even to a cemetery (has recourse to even despicable or horrible means); and leaving one’s father even goes far (to distant climes.) गतवयसां - Advanced in age. अर्थेन हीना:-destitute of riches (अर्थ:). भवति - accrues, is gained. विद्योपार्जनेन by acquiring knowledge (with a view to gain one’s livelihood). -usury, dealing in money, lending money at interest. -the profession of a merchant, trading. वाणिज्य - वणिजः कर्म ०ज्येन &c. - The money acquired by trad- ing is not looked down upon or found fault with, i. e. is considered as honourably acquired. 11. Begging is practised by the low i. e. is consider- ed as a mean (dishonourable) profession; and alas ! a king does not reward (service) adequately; husbandry entails a great deal of labour (or is fraught with dangers) (with the reading 4-stands in danger of being ruined by want of rain); the acquistition of knowledge is exceeding- ly difficult owing to a behaviour of humility towards a Gura (:ff: v. 1.-the act of attending on a Guru, is beset with great difficulties (and thus the ac- quistion of knowledge is not an easy task); from (if one were to practice) usury poverty (sometimes) results owing to the loss of the purse transferred to the hands of (the money lent to) others; (since all these professions have something or another to be found fault with) I think there is no mode of earning one’s livelihood superior to (or, no profession is better than) trading. P. 5. 12. Of all the means (of acquiring wealth) the storing up of merchandise is the best (or, is the only one so called); for that alone is the best (lit. commended) for 263 the production of wealth; any other than that is of a doubtful nature (uncertain as to its result). ex f of seven kinds. गान्धिक - गन्धः पण्यभस्य a vendor of perfumes व्यवहारः - dealing in perfumes or fragrant wares निक्षेप- :-Lit, receiving deposits; hence a Banking business (carried on by a single individual). -A Compa- ny’s business. qff-Lit. the coming, for pur- chasing goods, of customers of one’s acquaintance, hence securing first customers and then carrying on trade.fr -telling false prices and making money thereby, emrará -weighing goods in a false balance i. e. defrauding cus- tomers to gain money, -importing salable wares or goods. 13 Of all articles of sale, perfumery is the best; what is the good of commodities like gold and others! since in the former case what is bought for one is sold for a hun- dred. 14 When a deposit is made in the house the merchant (receiving it) prays to his (favourite) deity saying-If the depositor dies (would die ) I will make you the proferred present. is a present promised to a deity for the fulfilment of a desired object. What is meant is-It is not a safe course to deposit money with a merchant for interest, 15 A man entrusted with a Company’s business thinks, delighted at heart-I have to-day obtained the whole earth full of wealth; why want any other thing. 16 A shopkeeper, eagerly looking at a customer ac- quainted with him coming, rejoices at the prospeet of getting his money as a man does on the birth of a son. 17 Always cheating persons of one’s acquaintance by measures imperfectly filled up as also by telling false prices is the natural (peculiar) duty (course of conduct) of the Kiràtas. The Kirs’tas are a degraded wild tribe living 264 on the borders of forests (किरं पर्यन्तभूमिं अतन्ति traverse इति)- Cf. Ra’tnavali. II. 3. 18. People who go to distant foreign countries, get, by being assiduous, twofold or threefold (of the original amount) by selling goods with due care (or judicionsly विधानतः ).

agarrafa-Lit going towards i.e. which had a market for them or which were in demand at Mathura’. famous ancient city, still going by the same name, situated on the right bank of the Yamuna’ near Agra and the birth place of Krishna. It was founded by S’atrughna.g- Permitted by, taking leave of, his elders.

• मङ्गलयुक्तौ वृषभो म० स., bulls with auspicious marks, such as a white spot on the forehead or breast, a long tail &c. - art-able to bear the yoke. -a watery bank, arof-p. p. of नॄ with अव; descended to. पङ्कपूरमासाद्य - having got down into deep mud. कलितचरणः - his legs held fast in the mnd. Some take कलित to mean ‘broken’. तदवस्थं- सा अवस्था यस्य who was in that condition. P. 6. स्नेहार्द्र &c. - स्नेहेनार्द्र हृदयं यस्य with his heart wet (mel- ted) with pity. FiftieR: FR-for three nights. -broke his journey; discontinued his journey and halted there. :-The fellow-merchants. -abounding in, haunted or frequented by.

अपाया यस्मिन् full of dangers. संदेहे ०-exposed to peril, placed in danger. 19 A talented man should not (i. e. a wise man is he who does not) allow much to be destroyed for the sake of (to save) a little;(for) wisdom lies in this viz. the, saving of much at the sacrifice (cost or expense) of little. Targ— guardians. -Lit. having marked out as fit per- sons; hence having appointed. fer-Leading; together with. :-The next day; irregularly formed from and अहन् (अन्यस्मिन्नहनि ). सार्थवाहः- The leader of the caravan 265 अभीष्ट:-a favourite of संस्कृत - was burnt with solemn rites. देहिक ० ( ऊर्ध्वदेहाय साधवः ) obsequies, funeral rites. वृषोत्सर्ग - The letting loose of a bull; वृषस्य उत्सर्गः ancatat at: when a person is dead a bull is set free, as a part of the obsequial rites, to wander unchecked over the earth. आयुःशेषतया आयुषः शेषः तस्य भावः तत्ता तया As he had to live longer, as his life had not yet ended (his days were not numberd). आप्यायित ०-०यितं शरीरं यस्य with his body re- freshed or invigorated. r-resembling emerald, dark-green. far: &e-In a few days. :-fat, stout; p. p. of प्यै. ककुद्मान्. got a huge hump. विदारयन् &c used to tear up and to bellow aloud. The root joined to the pre. p. of a root gives it the sense of the present continuous. 20. A thing unprotected stands (continues to exist) if protected by fate;.but what is well taken care of perishes if condemned (struck down) by fate: one left in a forest with no one to protect, lives (if guarded by fate), while one, living in a house perishes, although efforts be made to save one (if under the frown of destiny). farar-thirst; desi. n. fr. q to drink;–: troubled by, oppressed with व्याकुल ० –व्याकुलं agitated हृदयं यस्य terrified or frightened at heart. -full of terror. -the outward expression of face giving an indi- cation of one’s inward state; concealing his bewildered feat- ures; not showing that he was frightened. चतुर्मण्डला०- remained with the quadruple circle or ring formed around. fergi. e. the lion (the king) in the centre. Immediate- ly around him are his followers(personal staff, high officers of state, body guard &c.) forming the second circle. - :-Lit. crying out like crows; hence those giving hint of the approaching danger to the inner circles. काकरवर्ग- v. 1. the body of ordinary servants or sentinels ( ); काकर probably derived from किंकर. किंवृत्ता:-scouts, men por sted or sent outside to gather information &c. end- E: eft: at: who had lost their (ministerial) office.266 P. 7. :-held a mutual consultation; began to discuss the matter between themselves. The root is usually Atm. -dear brother; भद्र implies affection. अयं तावत् - As for this (our royal master). -Battle-array (hav- ing formed). -affliction, a bewildered state of the mind. Faren&c:-What have we to do with this mat- ter; why meddle in this affair ?? 21. A man who wishes to meddle in affairs with which he is not concerned (which are no business of his) meets with destruction like the ape that pulled out the wedge. -nearness, neighbourhood -a cluster or clump of, a grove. r:-workmen, artisans, carpenter. मध्याह्न॰— मध्यमः मध्याह्नस्तस्य वेला; आनुषङ्गिक— That used to frequent the place, that was in the babit of coming there. अर्धस्फाटित:-half split or sawed. दारुमय:- दारुणः विकारः made of खदिर &c had a wedge made of the khadira tree driven into it. दारुपर्यन्तेषु - प्रासादगृङ्गाणि च दारुपर्यन्ताः the sides of the pieces of wood च तेषु (and not प्रासादभृंगदारुणि ag Mr. Apte has it). यथेच्छया – यथा इच्छा यथेच्छा तया used ad- verbially. gear:-Whose death was close at hand. चापल्यात् — through rashness or meddlesome spirit. संगृह्य- having held firmly. ar-The moment he; no sooner did he &c. -dislodged or moved from its place. 22. उपकारकारणात्–Because one can do a service to or -close attendance on, service under.

be of use to. P. 8. 24. –may be an adv,, or adj. qualifying fai. –such as noble birth, character, mercifulness &c. See com. The life which is led by men, although it be for a moment, distinguished and characterised by preeminent knowledge, bravery, prosperity and other noble virtues- the same those who know the truth call life (worth the name), else even a crow lives and eats oblations. a small river, a rivulet. -the cavity (of the maw of); Cf.-Veni. I. rg-a mean man, one without

267 ambition (who is always well contented &c). -at all, ever. -who deprives his mother of her youth. - FT-to the top of his (1) family; (2) the bamboo staff. 27. In this revolving world (where birth and death, follow each other in rotation) who, I should like to know, that dies is not born again? He is counted (regarded) as born in this world, who outshines (others in) his family. 28. Fruitful is the existence of even that grass which grows on the bank of a river, since it serves as support to the hands of persons in danger of being drowned in water. 29. Rarely are born in this world good men who more on (run their career) steadily and loftily and who remove the affliction (misery) of men, as are clouds which drift on slowly (being condensed) aloft and remove the heat of the people. 30. Learned men authoritatively assert the greatness of a mother to be unsurpassed in that she ( chances to) conceive a foetus which (when born) becomes an object of veneration even to the great. 31. A man who does not manifest his power suffers indignities, although strong: for fire when latent in wood can be touched (lit. transgressed) but not when ablaze. P. 9. -Not the chief (responsible) persons. 32. That silly raan who, not being chief, speaks un- asked before a king, meets not only with disrespect but contempt. 33. A speech should be addressed there where when spoken &c.; just as a dye takes a firm hold on a white garment. 35. A king attaches himself to that man alone who is near (in close attendance upon) him, although he may be uneducated, not bigh born or unrefined: as a general rale kings, women and creeping plants cling to what stands in immediate proximity. qr-here added in the sense of the loo, 268 36. Those servants who seek (ascertain) the causes of the royal displeasure or favour gradually gain ascendency even over a king who is haughty (lit. treats others hanghtily). 37. There is no other resort than a king to those who are possessed of learning, who have lofty aims, (ambition), who are distinguished for their artistic skill and valour and who know how to serve. 6 38. rarer through the flattering estimation of, setting a high value upon; hence through the pride of. or-qualifying kings’. Tarfa-approach, serve. Beggary throughout life is the punishment(lit. atonement) for those &c. 39. Those perverse-minded men (who caunot take a right view of things) who have declared kings as hard to please, have given expression to their own carelessness, laziness and stupidity (inability to serve). P. 10. 40. i-brought under control, tamed (by means of remedies). Of what account (lit. measure) is a king to (i. e. it is not a difficult task for) the talent- ed who commit no blunders (in serving ). 41. qci -(attains) a high post. -is known for its sandal-wood trees. 42. &c. are the marks of royal pleasure accor- ding to Indian ideas. goes with fa understood. One always gets these when a king is pleased. कर्तुमनाः- कर्तुं मनो यस्य desirous of doing. The int, loses its nasal before मनस् and काम भीतपरिवारश्च — and his fol- lowers also are frightened. &c.-These are the Shadgunas or six expedients employed in politics by states- men. Sundhi or maintenance (or conclusion) of peace; Vigraha or fighting (when necessary); Yana or marching against; A’sana sitting quiet (during a campaign, awaiting opportunities); Samderaya or resorting to a 269 fortress or the like; and Dvaidha-duplicity, double dealing. afe-I shall win him over. 48. उदीरितोर्थ:-a thing expressed in werds. गृह्यते is understood. fear-driven or impelled on by means of words. -guesses. qro-for talent has for its fruit the knowledge of the secret thoughts of others. -See Ms. VIII. 26. One’s internal thoughts are known from the expression of the face, gestures (or movements of the limbs, giving indications of inward feel- ings), mode of walking, actions, speech, and the changes (of form) of the eyes and the mouth. g has a different meaning here, for which cf. Rag. I. 20. Sis. IX, 9. निर्भयं कृत्वा - having removed his fear. वशीकृत्य-न वशः अवशः; अवशं वर्श सम्पद्यमानं कृत्वा सेवाधर्म:- the duties or obli- gations of service. -just as. P. 11. i-After completing twelve years of a forest-life, the Pandavas had to pass one year incognito. This they resolved to pass in the service of king Viràta. On this occasion the sage Dhaumya explained to them the duties of servants. :-carefully known or understood. 45. The following three seek the earth as rich with or bearing the flowers of gold (i. e. make their fortune in this world). पुष्पाणि अस्याः संजातानि सा पु०. 46. Construe वाक्यविशेषतः या प्रभुहिता सेवा सा ग्राह्या According to a special direction one should adopt that mode of service which conduces to the welfare of one’s master. And a man knowing this principle should resort to a king through that channel alone and no other. as from barren or worthless ground al- though well ploughed. 48. सेव्य ० - सोवितुमर्हः सेव्यः तस्य गुणास्तैरन्वितः one endowed with the qualities of a true master should be served although des- titute of wealth and ministers (or subjects i e. deprived of his kingdom). जीवनं मर्यादीकृत्य आजीवनं as long as life endures, throughout life. -although after a lapse of time 270 49. A wise man, although he has to sit idle like a post and gets lean being oppressed with hunger; should not seek livelihood from an unprincipled master (lit, one not self-controlled). 50. A servant dislikes a master who is niggardly and uses harsh words: why should he not rather blame (lit. hate or find fault with) himself since he does not know whom to serve or not to serve. The meaning is-A man should not serve a bad master. If he does it is his fault since he does not use his discretion in making a choice, 51. &c.-The expression is faulty here. The meaning intended is स नृपतिः सदापुष्पफलार्कवत् त्याज्यः; अर्क (Marathi रुई) is a plant the flowers and fruits of which no body cares to collect (as useless for the purpose of decoration or eating -although it has some medicinal properties). As however the line stands- must be taken to mean-always having resources or means and wealth. Trans-Servants should give up a king, possessed of resources and wealth though he may be, approaching (taking service under) whom they do not find a comfortable living, as hungry travellers resorting (:) to an Arka plant leave it, not finding relief, although it is always endowed with flowers and fruits. 52. -the queen. -the heir-apparent. 58. प्रोक्त:- when called, जीवेति प्रब्रुवन् saying-sir, of long life (lit. may you live long), he, who, clever in executing business, कृत्यं निर्विकल्पं (unhesitatingly or without putting donbts) करोति &c. forth 55. He who does not hold consultation (or talk in private) with the servants of the harem (for that would lead to suspicion) &c. P. 12 56. He, who does not transgress the bounds of duty (or propriety) even when in difficulties, thinking that he is ever in high esteem with the king, &c. g 271 may better be taken with (when there is some tempta- tion to servants to be overbearing). 58. He who regards gambling as (frightful as) a mes senger of Yama i. e. always avoids it)……and the wives (of the king) as phantom forms of women (and not real entities as far as they themselves are concerned)- 59. He who is always intent on showing hatred to those whom the king hates and acts agreeably towards those whom the king loves &c. excellence of con- and thoughtfulness (the old) one when Sl.s bet, 57-58 तद्वत् तथा यः रणं शरणं house मन्यते &c. 60. When people converse, one good sentence (or speech) gives rise to another (i. e. the versation depends upon one’s skill just as a fresh seed springs up from grown luxuriantly owing to the excellence of timely rain, The comparison to the seed shows that by a understood well-thought of speech. must be 61.-Talented men depict, as flashing forth before us (picture vividly to our mind’s eye) failure that would result from impediments forseen, and brought on by an injudicious use of policy and success as resulting from expedients properly foreseen and the wise employment of policy. नीतिगुण - Separate अनीति० in the first case. When & king enters upon a particular line of policy, wise ministers point out to him the dangers of a bad policy &c. 62. get as in the case of parrots. Good words bristle charmingly in the speech of some as in the case of parrots, lie in the heart of some as in the case of the mute, while they bound beautifully both, in the speech &c. -Inopportune, not suited to the occasion Aar-A grammatical anamoly as the root is Atm, -is charged with want of sense or discretion (or judgment). 64. by wild beasts. :-(1) Surrounded by rogues; (2) haunted -very hard to penetrate; (2) very 272 rugged or full of declivities. :-(1)hard-hearted; (2) hard to touch. :-(1) served with difficulty; (2) resorted to with pain. 65. Kings like serpents are: (1) given to enjoyments; (2) possessed of hoods; to-(1) clad in armour; (2)coverd with sloughs; (1) of crooked policy; (2) going in a zigzag way; (1) of merciless or cruel deeds; (2) acting ferociously; (1) easily prejudiced; (2) extremely wicked; (1) won over by counsel; (2) tamed down by spells. 66. Kingship (the dignity or position of a king) like Brahmanaship, which is diffienlt to attain and to which all people pay homage, is wronged (defiled, insulted) even by a small misdeed (or wrong done by a servant). Sls. bet. 65-66.-(1) Changing their words; double- tongued. -taking advantage of one’s weak points; (2) moving towards holes. fq &c. Those who, although favourites, do the least injury to a king &c. q: may qualify महीपतेः also. 67. Royal fortune is difficult to be courted, difficult to be obtained and hard to be retained; but when it settles with one, it remains long like water in a reservoir. 68. Adapting (accommodating) oneself to whatever may be the mind’s disposition of a person, a talented man should quickly win him over (bring him under his power). 69. Moreover (a) ministering to the master’s desire (or, acting in accordance with the bents of the master’s mind) is a proper (or advantageous) mode of behaviour () for servants. Or, the proper conduct of servants consists in &c. -by those who act up to the wishes or whims of, (humour). 70. Addressing words of praise when the king is angry &c. अभिमते to one who is his favourite. अमन्त्रं &c. is a mode of winning over or subduing without the use of spells or rites. Faro-May your path (journey) be happy. It is a kind of blessing, meaning-may you be successful in your undertak- 273 ing or business,- &c.-according to your desire (- नतिक्रम्य); do what you desire. वेत्रलता - A cane-staff चिरंतनः- faia: of long standing. added to adverbs of time has the sense of ‘relating to’. qqat-entitled to a rank or taking a seat in the second circle (officers immediately below the king). ffe-pointed out to him.

P. 14. go–decked with the thunderbolt-like nails. So as to show respect first, introducing his speech respectfully. fo-introduces a question. HI- How is it that you are seen after a long time i, e. how was it that you did not come to see me for a long time. a fenfa &c.-Your Majesty does not at all want us (has no need whatsoever of our services). -what the time demands, -the lowest. 71. Rich men have to do with (use) grass as a means (instrument) of picking the teeth &c.; how-much more so then with men endowed with speech and hande! अन्वयागताः- hereditary. Taft-Although we are not restored to our office yet &c. -Still i, e. although we follow Your Majesty. 73. स्थानेषु in their proper places. प्रभवामीति- Because ove has the power to do it. &c.-i. e. A king who does not appreciate merits has no followers (they leave him). qan-although directly descended from the line. 74. समीयमानः p. p. of the nom. verb from सम ( समीयते ). When placed on a level with (treated as an equal of) his unequals, when respect is not shown to him along with his equals and when he is not appointed to high or responsible posts (or placed at the head of affairs)-owing to these three canses does a servant leave a king. &c.-however, when a king, through thonghtlessness, appoints…to low and dishonourable posts and they do not just stick to them &c. 75. -Fit to be set in a gold ornament, ag-tin. fufa-jingles, &c.-The man who sets it there is found fault with, 274 76. What respectable man, having a course open to him elsewhere, will &c. where no distinction between (men who ought to be on the) right and (on the) left is observed (i. e. all are promiscuously treated). 77. काचे अर्थ मणिरिति… इति येषां बुद्धिः विकल्पते mis-conceives i. e. who are not able to judge well. Not a servant, even in name, will stay near (will be willing to serve) those &c. 78. Where a master deals with (treats) his servants equally without distinition (without distinguishing between good and had servants), there the energy of those capable of good work is damped. 79. A king can not be without servants nor can the servants exist without a king: this their relation is mutually dependent. What is meant is-the greatness of kings depends on their servants and vice-versa 80. A king who has no servants, although conferring favours upon men, does not shine by himself, as does not the sun without his rays (when hidden by clouds &c.) al- though luminous, et may also go with the king. 81. The nave is supported by the spokes and the spokes are planted into the nave. Thus proceeds also the wheel of the relation &c. Sa-have any value. amfit–a residence of cow- आमीरदेश–8 name situated on the mountain Vindhya to the west of the river Tápi; see A. Dic. herds; or a country of that 82. Even the hair, always borne on the head and treated with oil, turns gray if deprived of the oil (a); how should not servants then be alienated if not treated with affection although (previously) ever greatly honoured and treated affectionately. and fat have a double appli- cation. 83. अर्थमात्रं - अर्थ एवार्थ० only money; संमान०-il mere res pect be shown to them; if only honoured. or do a service to the king even at the cost of their lives. 84. far-wise, sagacious. 275 85. Having entrusted a business (d) to whom a master rests with an easy mind &c. 86. A king has a friend (lit. a helper) in him who, having done a good service to him, calculated to serve his best interest and difficult to be performed, says nothing about it through modesty. 87. f measured, in a few words. :-a deserving or proper servant, 88. यः भूपस्य हानिकरं destructive to the interest. of (किंचिद्) दृष्ट्वा तस्य नाशाय (for the removal of) अनादि पि &c. 89.-harshly spoken to, reproved in words, 4 evil, misfortune. 90.-i. e. (when he has to serve a king) who does not mind hunger &c. 91. सांग्रामिकीं &c. - भविष्यां refers to संग्राम; having got the intelligence that war is impending or about to take place स्वामिनं प्रति प्रसन्नास्यो भ० - will meet his master with a joyous countenance. P. 16. 92. fefe aft-who being in service i, e during whose administration. 94. कौशेयं- (कोशादुत्थितं fr. कोश) Silk (or a silk-garment) has for its source worms; gold can be had from stones…a lotus spring up from mud…. Rochand is the outcome of cow’s bile: the meritorious attain celebrity by the manifes tation of their merits; what have they to do with their origins. 95. -doing damage; while a cat is cherished or desired (to be kept in the house,) since it is useful (lit. does a good service) &c. 96. are re-no purpose of timber can be served. sadafa (no.useful end can be served). fat &c. I have something to tell Your Majesty. 98. of eat-Although insignificant or trivial ऐकान्तिके -in solitude or private. षट्कर्ण:- When reaching six ears (i. e. heard by three men). Fo-understanding (divining) the meaning or wish of. -a panther, a wolf.P. 17. 276 ff-with a smile of embarrassment. (confusion or perplexity.) not fit to be told. epi-such as cannot be or is 100. y &c.-something ought to be concealed from the wife &c. विपश्चित्- ‘wise man. महतोनुरोधात् According to the exigency (or the greatness or importance) of the matter or business in hand. 101. Having communicated his grief to a master who distinguishes between merits (appreciates special merit) or to a servant possessed of merits (such as devotion to his master, honesty &c.) or to a wife following her husband (in all the vicissitudes of life) or to a friend of mind one with his (his bosom) friend, a man becomes happy. With the reading fag-the meaning will be-to a sincere (or unselfish, disinterested) friend. aaqaq: that should be waited upon or attended to go one who does not require much attention to be paid to him. -. . an animal, a beast, o-His prowess must be in keeping with or correspond to his voice i. e. his prowess must be as great as his voice, Notice the cons: when the pot, par, of is used im- personally the predicate (here a) is also put in the Inst. case. 102.-back-biting, slandering; or wickedness, treachery. a &c.-But a timid or weak-minded man is frightened out of his wits by words or sound. n. 1.- a weak man, one incapable of doing any thing. - पूर्वैरुपार्जितं acquired by your forefathers, ancestral. मेरी large kettle drum. qz-a kettle drum. -a large drum. 108. अत्युत्कट &c. - यस्य महीनाथस्य धैर्य न हीयते &c. The king whose courage does not fail him when a very powerful or fierce enemy attacks him &c. The ne acting proudly; fr, उत् meaning उद्गतमदद्वृत्तिः and aff कट aided स्वार्थे. 104. Even wheu fate frowns, ft the wise, or strong- minded. शोषितानि सरांसि येन उद्धतः — boisterous with its waves 277 proudly swelling. Although the sultry season can dry up lakes it has no power over the sea. 106. शक्तिoand निःसारo have a double application- निःसार०-have A may mean honour or a self-respect, pride. Similar is the course of action of a man without honour (or self respect) and grass-bending owing to want of strength and light through absence of substance. P. 18. 107. What is the use of the beauty of him. who does not become firm (offer resistence) when assailed by another’s prowess like that of an ornament made of lac which does not retain its firmness when subjected to heat. &c.-Taking all this into consideration, my lord should pluck up or summon courage, be firmhearted. TH:-With his throat parched with hunger. argaana-Under the influence of, as they were acted on by, the wind. &c. Before I cross the range of the animal that has uttered this cry, whose roar is loudly heard. gs-This is not a wise course of action. पितृपैतामहं - hereditary. 109. fa&c.-who acts rationally, (takes a step after due consideration) and does not take action precipi- tately, will never suffer mental affliction; will not have to repent afterwards. -has come upon me, I have marrow. The comp. should have to-covered with tough skin. come by this. io- been Sam. Dwandwa. निराशीभूतः - disappoinded; this should be निराशभूत or निराशो भूतः; or the form may be defended as निर्गता आशा निराशा सा- स्यास्तीति निराशी तथाभूतः or this may mean deprived of his jaw. (आशी which primarily means सर्पद्रंष्ट्रा). दारु० - दारु शेषो यस्य reduced merely to wood-retinue, the body of servants. -with their minds agitated with fear, their hearts unhinged by fear. 110. gada particular man, (a fit or unfit person). P. 19. T-The nature of the sound i, e. what 278 sort of animal is that whose roar it is. यथोचितं उचितमनतिक्रम्य as the circumstances would require you to act, what may be advisable to do. -have you the courage or can you make bold, to go. T-What, has a good servant any choice or alternative left to him as to what he ought or ought not to do when his master commands, i, e, a good servant must execute the command of his master at any risk; he must obey orders implicitly. 111. -When the master commands, a good servant entertains no fear in any matter, is not afraid to do any thing i. e, nothing deters him from carrying out his master’s command. art-of a serpent. 112. ad fava -just considers whether a thing ordered is easy or difficult to be performed; i, e. hesitates to excute an order. : &c.-he should not be kept in service by a king if he (at all) desires his welfare. T: &c.-Getting wages from both or being paid by both (by me and by my enemy, for the service promised to be rendered to us in turn). geft:-ill-disposed, having evil intentions against me. faf-what is desired to be done, object (p. p. of the desi. of कृ). अन्यत्-as qualitying स्थानान्तरं is redundant as स्थाना• means अन्यत् स्थानं; 80 we should omit this or read F4; or this may mean ‘a second changed place’ as the lion had already come to one स्थानान्तर. 114. :-Those who do not put undue confi- dence in others, those who are always on the alert and act cautiously 116. ag face-An enemy is not reduced to sub- mission or brought under sway. Eren gods cannot sub- due an enemy without securing his confidence. For the lord of the gods cleft the foetus in Diti’s womb through confidence gained. Diti-daughter of Daksha, and wife of Kas’yapa and the mother of the Daity&c. She begged of her husband a son who would 279 destroy Indira, The boon was granted on condition that she should bear the babe in her womb for a hundred years re- maining perfectly holy. Indra knowing what was in store for him attended upon Diti with utmost humility and watched his opportunity: One night, in the last year of the prescribed period, Diti retired to rest without washing her feet. Indra then entered her womb and dissected the embryo into seven parts. But as the parts cried out, he further divided each of them into seven portions. All these lived and became known afterwards as the 49 maruts, P. 20. come to pass. fri-A good or lucky thing has &c.-Now Sanj. will come into my power or will be entirely at my disposal by my having it in my power to bring about a friendly union between the two or by setting them at war. 117. A king does not follow or act up to the advice of his ministers, either through gentility or friendship, until a calamity (or sorrow) overtakes him. 118. A king perpetually in trouble is to the advantage of ministers; hence ministers desire a king to be in adverse circumstances. Or a king in trouble is always &c. 119. नीरोगः - A man in good health. स्वामिप्रसादात्- Through your Majesty’s grace (which enables servants to execute their business.) 121. A king is declared by Manu to be the representa- tive of all gods. One should, therefore, regard him as a god and not deal with him treacherously. 122. विशेषः –4 special characteristic. भवान्तरे -la another life. दीनोपरि - cf. Mar. वर. प्रभव्जनः- -a 123. hurricane. -soft i. e. always yielding. नीचैः प्रणतानि - bending very low. स्वभाव &c. This is but the in-born disposition (or natural characteristic) of the great; a great person displays his valour against the great, aga &c.-but commits havoc upon (lit. affects violently) the lofty, unyielding trees, P. 21. 124. An elephant, though struck with the feet of intoxicated bees, hovering about, being strongly 280 attrached by the ichorous fluid on his temples, does not get angry (with the bees), possessed of enormous strength as he is one possessed of strength exhibits anger only towards one of equal might, स refers to the bull; सत्त्व is both m. and n. नियोजयामि- the obj. is a. -narrow minded, insignificant. - With a sigh of relief. 125. A business is not so well accomplished by means of weapons &c. as when brought about by force of talent. प्रसादनिग्रहादिकं - such business as rewarding merit or good service, punishing crime, and the like, -Reprovingly, with an air of reproof, refa- &c.–You will calls, summons you to his presence. know it by the result (i. e. when he will punish you for your audacity.) gear-A Bah. comp.; of good cha- racter, one from whom good things only can be expected. 3-clever in speech, eloquent (able to persuade or convince). 126. -the border all round, boundary. But a king’s mind can never be fully known or guaged.

At the proper time. प्राकृतं ordinary. कालिन्दीपरिसरे on the ground adjoining to or near Yamuna. P. 22. -graminivorous animals. haunted by, abouading in, ferocious animals. Name of Parvati in her fierce form.

-a vehicle. fari-is the territory of, under the sway of. - Agreed to, accepted. अभयदक्षिणा - The gift of the promise of safety. दापयित- क्या - Pot. p. of the cau of दा. तदत्र – प्रमाण Your Majesty is the authority in this (present) matter, is to decide or direct what next to do. fifa-Excellent minister, &c.-having (as if.) consulted my mind i. e. my inmost thoughts (you have said just what I should have said.) for the primitive afar. -stands 281 127. A kingdom is supported (its stability maintained) by ministers of unshakable mental calibre, not crooked, or dishonest (i. e. straightforward, or fair in their deal- ings), free from shortcomings (or having no weak points), and well tried, as a house is by pillars of solid strength, straight, without holes and well examined. -is can. for primitive; or and far should be supplied as subjects. 128. The talent of ministers is put to test in the ac- tion they take when a well-organised scheme fails (or peace is suddenly broken) and of physicians when the critical stage of a disease (caused by the disturbance of the three bodily humours) is reached. Who is not wise when things are in their normal condition (original state abiding in ). geo-Lit. turned towards, ready to favour.

Brought within the power of my advice; ready to act up to or abide by my advice. -Happier than. The gen, is sometimes used for the abl. with the comparative. 129. Fire is (as pleasure giving as) nectar in winter, &c. -the neu. is unusual, or proper estimation of one’s ability by a king. measure; a सप्रश्रयं - Courteously, respectfully. fat-without any misgiving, fearlessly. -on attaining royal favour should act with me on terms of mutual agreement. you -asserting your supremacy, arrogantly. - -In consultation with you. I shall bear up the yoke of the kingdom i. e. I shall carry on the administration, bear the responsibility of government. राज्यधुरं should be घुi; but the form may be defended by the maxim “The rules about the changes &c. at the end of comp.s are optional. -Fit to be enjoyed; we shall enjoy. 130. Riches will come to men (acting in concert) according to the principle of hunting-one urges men (lit, 3 282 human subjects) to their duties (various spheres of action) while another kills (punishes) them (when they go wrong), as they do the game (one raises or drives the game, others kill it). N. B. This probably means-Two clever men working in uni- on can make their fortuue by inducing men to do certain things and then by threatening to punish them-having the means of rewarding or punishing men in their hands, 131. He, who, through pride, does not honour men in proximity with (in immediate attendance on) a king, whether they are the best or low or midding, falls from his position, as did Dantila. P. 23. -Now called Burdwan.o-master of merchandise of various sorts. gar &c.-Executing people’s as well as state business, rendering signal services to the citizens and to the king. gg-Because he did what was not possible for ordinary men to do, viz. to please the people and the king at the same time. 132. He, who attends to the good of the king, incurs the hatred (or dislike) of the people, while one who acts for the good of the people is abandoned by great kings; when there is thus great opposition (between the two modes of behaviour) equal on both sides, it is difficult to find one who works (equally) in the interest of the king and of the countrymen (the subjects). -may also be taken in the sense of a king, पृथिव्या अयं पार्थिवः earthly इन्द्र:. संप्रवृत्त: - Was commenced or being performed. राज० राज्ञः संनिधौ near लोकः, the people in immediate attendance on the king. g:-Together with the ladies of the harem, अभ्यर्चितः - duly honoured. गृह० who was a sweeper in गृह०-who the palace, अवज्ञया-contemtuously. अर्धचन्द्रं दत्वा &c. - Was seized by the neek and tured out, foreibly drivan away. art to place about the neck the hand with the thumb and the fore-finger stretehed out so as to resemble the crescent moon, Fag-kept on thinking. 283 133. Why should that man who is unable to retaliate an injury, get shamelessly uneasy about it in this world? Is a gram, although flying up, able to break the frying pan (in which it is fried) ? Pet &c.-While the king was in a state of half sleep and half wakefulness. -audacity, boldness. गूतासक्तस्य- -as I was engaged in gambling, sleep powerfully seized me. सें in a spirit of jealously. स्वगतं - scil. आह. So-whose course is unobstructed, who has free access everywhere, P. 24, 134. &c.-it being constantly revolved in the mind, 135. Whatever thoughts, good or evil, might be lurk- ing in the minds of men-the same, although well guarded, can be known from one’s utterances in a dream or under intoxication. 135. They converse with one person, look, full of a mour, at another, while they think of a third who is cherished in the heart: who possibly is beloved by women! 136. With a rosy hue imparted to their lower lip (lit. with the lustre of their lower lip rendered reddish-white) by their smiles they talk profusely with one; they look at another, different from this (ga:) with eyes beaming and dilated like full-blown lotuses; while mentally they brood over another still, who is a stranger to noble conduct but possesses attractive (lit. manifold) riches: on whom do women with charming eye-brows fix their love which may appear to be significant in the truest sense of the term! 138. Fire is not satiated with &c.; the sea is never over-filled with &c. 139. O Nárada, women’s chastity is due to the fact that (or women come to be chaste because), there is no secluded place (for them to go wrong), or fit opportunity or no suitor. attached to me &c. 140. 141. He who carries out their biddings (excecates 284 their business)-whether easy of performance or very ardu- ous, lowers himself in every way in the estimation of the public by his acts. 142. प्रार्थयते - offers suit to. ईषच-does even a trifling service (च-अपि ). 143. Women who cannot keep within proper bounds always keep within due limits owing to want of suing on the part of men &c. 144. No one is unwelcome to them; they have no consideration of age &c. gafa-merely because he is a man (and for no other consideration). 145. A man who is deep in love with women becomes enjoyable to them like a red garment, which being worn on the hips is dragged on hanging down by the skirt. 146. As red lac is squeezed and then thrown down on the feet by women so is a man attached to them forcib- ly deprived of his wealth and made to fall at their feet. बहुविध - in various ways. प्रसाद०जातः - withdrew his favour from. (lit. became averse to showing or was not disposed to show, favour). -Eren access to the royal palace was refused to him. 1 147: Who on getting money does not become proud (i. e. every one gets proud)! the difficulties of what sensualist have come to an end? (i. e. of no one); &c &c. asa-wounded. a possibily, I should like to know. mat :-fallen into the grip of, gone within the reach of. गौरवं गतः - met with respect. वागुरा—a net. क्षेमेण यातः — has come out safe, escaped unhurt. 148. शौचं - शुचे र्भाव: purity. कामोपशान्ति-gratification or satisfaction of the carnal appetite. -a relative of, one connected with. fa-rejected, obstructed or de- barred from entering, p. p. of t with. fa. I. A. 5. 9. P. राजप्रसा०—०दमधिष्ठितः in the enjoyment of royal favour; a royal favourite, sro-will get a blow with the palm bent to a semicircle. 285 149. संमानद्दीनोपि - Although not holding a respectable or honourable post. 150. कापुरुष mean-hearted. भीरु cowardly. पराभूति an insult, ill-treatment. For the second line some read a &c.; see foot-note:-A meritorious man does not reap that benefit, even in part, which &c. fa&c.-With an abashed look, full of sorrow and crest-fallen. P. 26. arga-at the outset of the night, in the evening. farqo-I dishonoured you with a reproof be- cause &c., and did not drive you away out of a wilful desire (, to insult you). to-which could be me- asured with &c. i. e, was very costly. thus honoured (कृतः संमानो यस्य Bah.) of me, 151. Oh, very similar is the action of the rod of a balance and of a wicked man-they are raised with a little and also sink down with a little i. e. a trifling cause ser- ves to please or incense a wicked man as a small weight added or taken away causes the arm of a balance to sink or rise. raao-Indiscrimination, thoughtlessness. what is incoherent, or nonsensical,

o-As you are a domestic of the palace. Tref-attachment or addiction to. तथा आविष्टेन—thas forcibly seized or overpowered by sleep. अयमसंभाव्यो व्यतिo as this incident or occurrence not likely to happen. -poor (innocent) man. far- लतां त्रजन्ति are not so promptly or properly managed. पीना०- on him having a huge and long hump ( पीनमायतं च ककुदस्य ।)

o &c.-This is a mark of royal favour, see supra. p. 14. P. 27. o-how he was separated from Vardb. &c. at-with greater respect (as he was struck with the candour and nobility of manner of the bull.) Protected in the cage of my arms. -Pot. p. of - go &c.-not to be inhabited by large beasts,

far-286 a conversation on choice subjects or excellent topics; or guage ist-a talk containing pithy sayings. 1 152. Union (a meeting) with good men brought about accidentally and but once knows no decay (art lit. old age which is the symbol of decay) and becomes ever- lasting. It requires no repetition (for its being streng- thened). अनेक० - प्रागल्भ्येन - whose mental faculties were developed by the deep study (lit. he having plunged into) the various s’ástras. स्तोकै:-in a few days). मूढमतिः- whose mind was not cultured, whose talent was undeve- loped. &c.-He was weaned from his wild duties and made to follow those of domestic animals i, e. he was made to give up his ferocious habits. दूरीभूतस्तिष्ठति was not admitted to the royal presence. कांदिशीक:-fr. किम् and (in which direction should we go) : repaired to different regions, fled in all directions. 153. Servants leave a king from whom no benefit accrues, although he be well born and high-spirited, as birds leave a fruitless tree though deep rooted ( the earth and buried) and lofty. 154. Servants, although well-born, devoted and having honours bestowed on them do leave a king when their allowance is withheld (or their wages are not paid). 155. The king who does not allow the proper time of payment to pass (i. e. pays his servants in time). &c. t-throughout this worldly existence; in this matter- of-fact world eqt &c.-The world is engaged in this uni- versal contest for life by using such remedies as Sa’ma and others. The means usually employed in state policy are four, viz.-(1) Saman-peace, negotiation; (2) Da’man-money- payment to secure a particular object; (3) Danda-the use of actual force, warfare; and (4) Bheda-sowing dissention, effecting a split in the rank and file of the enemies. 156-58. With snares formed by means of Sa’ma and 287 others, according to their ability, kings watch (for their prey) over countries, physicians over their patients &c. &c. and live, as acquatic animals do over acquatic animals (and live on them). प्रमादिन:- careless men. गृहेमधिन्- one who leads a married life; a householder ( गृहैदारैर्मेधते संगच्छतेऽसौ ). शिल्पिनः -People skilled in the different arts; artisans. P. 28. 159. The plans (intentions) of serpents &c, do not (often) succeed and hence the world continues to exist. 160. The snake on the body of S’iva, oppressed with hunger, wishes to eat Ganapati’s mouse; him (the snake) Kartikeya’s peacock wishes to devour; while Pa’rvati’s lion (her vehicle) desires to make a meal, of the elephant (mouthed Ganapati-mistaken for an elephant): when such is the constitution of S’iva’s household even, how can such a state of things be not found in the rest of the world, since such is but the nature of the world? afty-Kartikeya, so called as he once pierced with an arrow the mountain Krauncha, Parvatî has for her vehicle a lion. The gist of the sl. is that a spirit of strife and self-interest characterises the whole world. अप्रधानतां गतौ - thrown off from the office of chief mini- sters. go-to ward off future blame to you; that no one should blame you afterwards for not timely warning the king against such conduct. 161. -is Dhritara’shtra, who was warned by Vidura to have the dispute between the Kauravas and Pândavas amicably settled by giving the latter their due, that his whole family might not be afterwards destroyed. 162. When a king introxicated with pride and an elephant furious with rut go astray, the ministers and drivers respectively that attend upon them are exposed to (deserve) blame. To qualifies both and go. भूo कु०. FT &c.-idiom-you have drawn down ruin on yourself (lit, pulled or rubbled burning charcoal with your hands and got them burnt). 288 163. The Jackal owing to the fight between (two) ramis, I on account of A’sha’dhabutti and the female messenger through her being serviceable to another, suffered: in all these three cases the fault was of one’s own making. fam-lonely, secluded; or holy, pure. P. 29. सूक्ष्मवस्त्र - fine garments or clothes. महती वित्त- T&c.-he came to have a good parcel of money. H measure. 164. कक्षा - the armpit, अन्तर cavity. -acquisition, getting-44-expenditure. Fie upon wealth which is the abode of hardships. -It is not possible to break open the wall owing to its being compactly built with stone. मायावचनैः- deceitful words. fa: &c.-Inspired with confidence he might confide in me. 165, A man who has no desire (or who is indifferent) can never be an officer (as he cannot humour a king &c.) one who is not lustful can never love ornaments; अविदग्ध- one who is not clever, has no wit; one who speaks plainly cannot be a deceiver. &c.-Youth flies START:-unsubstantial, unreal off with the rapidity of a river running down a mountain (lit. is comparable with the speed &c.); life as fleeting (short- lived) as the fire of grass; and enjoyments as evanascent as the shadows of autumnal clouds. aqf-in the first stage of life, or youth, fan-may be taken as-fa, ( being pleonastic) since there is such absence of attachment to worldly objects in you; or 1 may mean ‘apperance or manifestation of.” 166. I consider him to be tranquil-minded in whom all passion is annihilated. Who does not come to have S’ama (absence of passion) when the vital fluids in the body are dried up? 167. Old age (i. e. its effect, the moderation of passion) first makes its appearance in the mind of the good and then in the body; but &c. 289 168. Consecrated with the Mantra of S’iva, whoever wears matted hair and applies holy ashes to his body, be he a S’udra or &c. becomes S’iva himself. P. 30 पादौ गृहीत्वा - having clasped his feet, दीक्षया &c. - Favour me by teaching me the initiatary Mantra, fa:- keeping aloof from company, seclusion. pra-is re- commended for. over 170. A king is ruined by bad counsel; &c indulgence. -by not studying the Veda; charac- ter is spoiled by having to wait upon a wicked man. –want of courtesy. -bad management; or iniquitous conduct, -inattention. -After your acceptance of the solemn vow. कुटीरक -a hut. cro-I will strictly follow your injunc- tions (lit. your direction is the authority i. e. absolute), कृतशयन० - Who had agreed to the condition as to sleeping (outside the convent), qartur-Pavitra is a kind of ring made of the kusha grass, Durvá &c. is a ceremony performed on a certain day every year when the members of a sect or family gather together, invoke a particular deity and put on Pavitras. a-on his way. -a patched garment or wallet worn by ascetics, -lord of the Yogins, S’iva. -You should carefully guard. o delighted at heart at the virtues of his pupil. gauto-in a herd of rams (lit, whose bodies were covered with golden fleece). -a P. 31. हुडु—a ram. शेषवशात्- through fury. अपसरणं कृत्वा — having moved apart. जिह्वालौल्यात्–throuzh greedi- ness (lit. eagerness of the tongue to eat). T-the scene of battle. -Collision. To-through eager- ness to taste the blood. शिरःसंपात —the clash of their heads. उद्दिश्य –in the direction of, towards. औत्सुक्येन - tben through anxiety, he having cleansed his body &c. चेतनां लब्ध्वा – having regained consciousness. फत्कर्तुं –to 290 send forth loud hissing sounds (Expressive of mental agitation and pain). पदपद्धति - the track of his foot-prints. पद्धति properly means a path or way beaten by the feet (qafa:) here a series of नगरे (प्रस्थितः ) - should have been नगरं or नगराय. कौलिक- -4 weaver. :–brought by the sun i, e. stop- ping his course at sunset; hence arrived at evening twi light onurarafo-Let the duties towards a guest be done (lit. accepted or undertaken) i, e. show me the hospitality due to a guest, 191. By receiving the guest who comes to householders in the evening, travelling with the sun, householders at- tain the dignity (or are exalted to the rank) of a god. 172. um-i.e. seats made of grass, agree- able. gg-Harmya which usually means ‘a mansion or re- sidence of a wealthy man’ ( हर्म्यादि धनिनां वासः) simply means here ‘a house or dwelling;’ or the reading graft eat h should be adopted. –are never exhausted i, e. are always to be found. Manu III. 101. 173. Cons. अतिथेः स्वागतेन &c. पादशौच-water for washing the feet, पुंश्चली - an unchaste woman. देवदत्त—the name of her sweet-heart (paramour.) P. 32. 174. A libidinous woman feels great delight when the day is cloudy or when there is pitchy darkness and the streets are difficult to pass throngh (when her movements cannot be easily noticed), or when her husband goes to a foreign land. Ratirahasya IX. 45. 175. Women, addicted to covert sexual enjoyment, consider as straw (set little value on) a bed spread on a bedstead, a devoted husband and a charming couch. 176. The lovesport (of her husband) burns the marrow of an unchaste woman, his love her bones and his coaxing words are jarring to her ears. There can be no happiness for husband and wife not drawn to each other by love. 291 sure, 177. A falling off from her family honour, people’s cen- confinement and even peril to life,- all this a woman attached to a person other than (her husband) accepte (rather than be chaste.) See Kut. M. 799, 794, 810. गतास्तरणां-गतमास्तरणं यस्याः without a covering or bed. संभाव्य having seen. अप्रमत्तेन भाव्यं you should be careful (watch my house carefully). af &c.-having put on a decoration suited to amorous purposes. -with limbs drooping owing to intoxication. -with his hair hanging loose. -suddenly wheeling back. -unusually attired. The sentence beginning with and ending with a is paranthetical. The weaver, who had already been indignant at heart owing to the evil reports about her he had heard (reaching him from ear to ear), but who had always concealed his real fea- tures, now get convincing proof on seeing her behavior of that kind, and entering the house in a fit of passion (lit. in the power of anger) &c. 201-PAT P. 33. a post, with a strong rope. fa-i. e. with the wine swimming in his eyes. अत्रावसरे-अत्रास्मिन्न० कुलटा-भटतीति अटा कुलस्य अटा wander- ing to her lover’s house; an adulterous woman. 180. I consider the life of those as laudable like that of camels, who are resolved to make an effort to seize the sweet fruit lying in difficult places. 181, When (the existence of) a second world is doubt- ful, when the evil talk of the people is much varied (evil tongues say a variety of things) and when a paramour is at command, blessed are those who enjoy the fruit of their youth. 178. Liquor manifests all the symptoms of Sanni- pata, viz.-Stupifaction (or prostration), falling on the ground and talking incoherently or irrelevently. 179. The condition resulting from contact with Varuni (liquor, the western quarter) is experienced even 292 by the sun viz. Karaspanda (shaking of the hands- throbbing of the rays), Ambarat ya’ga (dropping of the garments-leaving the sky), tejohani (loss of energy-los of splendour) and saragata (becoming furious-turning ruddy). Varuni-the west, so called after Varuna, its re gent. fo-words of contradiction and change of dress लगुडप्रहारैः ०देहां विधाय - having given her a sound drubbing (lit, with the body well thrashed or completely broker down with the strokes of the stick) 182. If by a stroke of good luck an adulterous woman finds in private a man, ugly though he may be she cannot at all, even with diffculty attach herself to (lit enjoy) her husband though handsome. To-touched by the rays of the sun i. e. will not rise from sleep till the sun shines. -the appoint- ed place or rendezvons. विमदः - विगतो मदो intoxication यस्य –for fear of the change of voice (being noticed) i. e. betraying herself by the difference of voice. fan -supply già after this; Dev. who was sleep- less owing to the loss of his money and being famished with bunger. P. 34. outrage, denomi. of 183. eat-more painful. -to insult, to . –to maim, to mutilate. Inf. of the -the god of wind. : &c.-i. e. their presi- ding deities. Mah. Bha, Adip. ch 74. 30. तादृग्रूपां - तादृग् रूपं यस्याः सा - having the same form as before. अक्षता - not wounded or maimed; whole, भ्रान्तिरपि even an illusory thought about and not really in thought even. उल्मुक–a fire-brand. विस्मितमनाः – विस्मितं मनो यस्य with his mind full of amazenent; astonished at heart. 184. The deceitful tricks which were known to S’am- bara, to Namuchi &c.–all these, summed np, women know. 293 e 3 3 3 185. They smile in response to one who smiles, and win over one whom they do not (really) love, as occasion arises (lit. according to the exigency of the time). may also mean-unfriendly or unfavourable. 186. All the craft (or the code of stratagems), that was known to Us’anas (Sukracharya, the preceptor of the demons) and to Brhaspati, cannot be placed above (can- not surpass) that known to the talent of women; how can they be kept under control (or within proper bounds)? 187. Those who represent untruth as truth and vice versa, how can they be guarded by wise men? 188. One should not get excessively attached to women nor wish their power (over one) to grow i. e. allow them to gain asendency over oneself. For with men dotingly fond of them they play as with crows shorn of their wings. 189. With a sweet tongue (lit. mouth) they (women) talk charmingly but strike with a cold (loveless-cruel) heart. &c. P. 85. 190. Hence it is that (the nectar of) their lower lip is drunk (the lip is kissed) while their heart is beaten with closed fists by men deluded by a particle of happi- ness as is a lotus by bees attracted by its honey. 191. By whom is this machine in the form of woman, resembling poison mixed with nectar, created in this world. for the destruction of virtue ? It is a whirlpool of risks, an abode of acts of immodesty, the residence of adventurous deeds or enterprises, the meeting place of faults, a dwelling for hundreds of frauds, the birth-place (lit. field) of mis- trusts, which is difficult to be comprehended even by able and eminent men (the choicest of the chosen) and which is the repository (lit. a box for) all kinds of deceitful tricks. 192. The qualities mentioned herein although bad in themselves, constitute beauty when existing in the varions limbs of a woman’s body. Thus 4 hard-heartedness is a bad quality but hard-ness in the case of the breasts 294 of women is a mark of beauty. Translate–They are seen to possess. in their breasts; a (sparkling lustre; ogling, casting side-glances) in their eyes; ar (elegance; falsehood) in their face; &c. &c, o-waviness or curliness; crookedness; o-gentleness; dulness or stupidity; a fulness, plumpness (of hips); clumsiness. fo-bashfulness or timiditiy; cowardliness. —affectionate treat- ment, employment of deceitful tricks, trickery. Why should those fawn-eyed women whose merits are this whole multitude of demerits be dear to (loved by) men? 193. -with an eye to the accomplishment of their objects; with the object of getting their ends. fe character. • &c.—women should be avoided like pots in a cemetery (the harbingers of destruction). Sl. between 193-4 of scattered about :: the mane तेन करालं fierce मुखं येषां भूरिमदस्य (abundant rut) राजि: line of, a &c. q-exceedingly timid-hearted; they yield to the power of worden. 194. At first they act (agreeably) to the wishes of a man only so long as they do not know that he is deeply at- tached to them; but afterwards when they see that he is caught into the snares of love they drag him on like a fish that has swallowed the bait. 195. Unsteady by nature like a wave of the sea, and displaying Rága (love, a red tinge) for a short space of time like a line of evening clouds, women (courtesans) who have gained their object (or made their fortune) abandon a man who has lost his wealth like red lac that has been squeezed. चलखभावा – स्वभावचला. 196. अनृत untrathfulness. साहसं adventurousness, spirit of daring or enterprice. -Excessive greediness or Avariciousness. -inborn (defects). Q SI, bet, 196.97. They infatuate, they exhilarate, they mock:-having entered the guileless hearts of men what effect do these fawn-eyed ones not produce there? 295 197. -Filled with poison internally (i. e. full of wicked thoughts; bitter to taste). P. 36. A -how should this great defect be con- cealed, how should this matter be passed off. -with a view to accomplish her object or design. grape-the razor-case. -In his eagerness, as he was in a hurry. o-behaving virtuously; following (the path of) good conduct, fo जर्जरीकृत्य — belabouring her with. धर्माधि—the seat of justice; the Magistrate’s court. -the judges, off- -Keeping quiet, remaining tongue-tied. 198. A man who is alarmed at his own act on having perpetrated an evil deed becomes one whose tone is altered, whose face changes colour, who looks shy (or has a suspi- cious look) and whose lustre is gone. 199.-who walks in with faltering steps, with the colour fled from his countenance and his brow covered with pers- piration and speaks indistinctly. 200. :–should be found ont or recognised (as an offender). 20. (While) a man who is innocent (lit, pure, without a guilty conscience) has a bright countenance, is in good spirits, speaks clearly, presents an angry look and speaks in the court vindictively and with firm-ness (without trepidation). P. 37. -presents the signs of a guilty person or offender. qona &c.-Since he has laid violent hands on a woman, शूल०- To-let woman; on account of his outrage on a him be impaled. 202. A Brahmana, &c. enjoy an exemption from death (capital punishment); the law enjoins that they should be maimed. -dismissing his sorrow consequent on &c.296 203. Even Brahmá cannot fathom a fraud cleverly devised. A certain weaver impersonating himself as Vishnu &c. g-acting with affection towards; loving. P. 38. TO-a great festival on account of a fair, तत्र – तस्मिन् ० संकुले where there was a mixed crowd of ac- tors, dancers and bards. -endowed with, possessing. go–surrounded (attendded upon) by chamberlains and eunuchs. fama &c. as if affected by poison or possessed by malignant evil spirits or planets, orfan:-grieved at his misery. आप्तपुरुषै:–by his relatives or friends. शीतो०- cooling remedies or appliances. :–prescribed by. उपचर्यमाण:–being attended to or treated. कथंचित्-re- gained consciousness or came back to his senses with great difficulty. To-By preparing a funeral pyre for me, काष्ठप्रदा० -Excess of love, -or affea covered with. पिहित- 204. Nothing that exists in this world is beyond the reach of &c. 3-not to be removed or cured.

-the god of love.

-the pangs of love.

-as large as (lit,

having the expanse of) the

frontal globes of rutting elephants.

saffron paste.

-moist with

&c.-The lower lip resembling the bimba fruit is (red and passionate ); -depressed, and base. कुटिलक - curly or curved; अलकं hair (or read अलिक the fore- head):-let these cause pain when pictured by the mind. But the cheeks being white (without any defect) should not do so.

Te

P. 39. -Fortunately, thank God. offer- presided i. e. watched over.

by words that cannot prove true i. e. by false assurances, fo-moving by means of pins or pivots.o-Garuda, named after his mother Vinatá (विनताया अपत्यं पुमान्). चिरज-old शङ्ख &c.-These are the weapons and insignia of Vishnu.

297

कौस्तुभ—is the gem Vishnu wears on hia bosom. ०विज्ञानं - the art of moving the pivots guiding the motion of the go-living on the top-floor of the seven-storied

eagle. palace.

go-by false witty (amorous) speeches of your own. वात्स्यायनो०- According to the procedure laid down by Vat. -a worm (an insignificant creature before you ). पावन :- the purifier or deliverer. उपकल्प्य - having duly fitted me or assigned me to you. -O blessed or fortu-

nate one.

fg-what again then of i, e. how much less then &c. गान्धर्वेण - Gandharva is one of the eight forms of marriage mentioned by Hindu law-givers. The mutual consent of the bride and bridegroom is the essential thing in it, no other ceremony being required for its conclusion. See Manu. III. 27. -with his descen- dants. argo-her tender lower lip. (lit. her lip resem- bling a tender leaf.) os-its being bitten or injured. -can be known or perceived to be like those of.

P. 40. -gathering together, in a body.

205. The birth of a daughter (Lit, that a daughter is born) is a source of great anxiety. fan-Lit. indecision, perplexity.

206. When born she (a daughter) afflicts (lit, takes away) the mind of the mother; and as she grows up the an- xiety of the relatives also grows. When given in marriage to another she is (likely) to commit a foul (sinful) deed; it is difficult to separate daughters from misery (worry to the parents.)

&c.-The warrant of death is upon him; i. e. his days are numbered; he is sure to be punished with death. oai-the limbs of whose body were scratch- ed with nails. -disgrace, stigma or stain. - Why have you damaged (wrecked) your character. all-all- looked at i. e. marked as his victim. -Even though things have come to such a pass, even though you 298

have gone so far in your indiscretion. [qo-in a man- ner frightful on account of the vehemence of anger, भयं च लज्जा च ताभ्यां नतं hung down आननं यस्मिन्कर्मणि. चेत् - II.] goo-having all her limbs covered (lit. marked) with the hair standing on end. fa-Lit, you rise by your good fortune (a); hence, I congratulate you on. निशीथे-at mid-night. वर्षाणां शतं व०; वर्षशतादीषन्यूनं almost equal to a hundred years. far-lying concealed. P. 41. -as mentioned before. orfan-washed over or deluged with, a-will come under my sway. सीमाo the border kings. मर्यादा० encroached upon their boundaries; or, treated them insultingly (trans- gressed the bounds of decorum). :-should be so informed, the matter should be made so clear to him that; i. e. you should so persuade or request him that &c. - न्मात्राः — of what account or significance. उद्वास्य- having devastated. Ro-only the rampart (i. e. the capital) was left to him. of-such choice perfumes as cam- phor, aloe, musk and others, on-air is the reading found in the existing editions. But the M. gen. is difficult to understand. To take it as a Bah. qualifying of without propriety; and the also becomes redundant. So it is corrected into af. Perhaps the author wanted to write पेयादिपदार्थान्. स्थानभङ्गोभ० - We shall be driven from our place; the city will be lost: :-stricken with fear. फणाटोपो० - The display 207. निर्विष - without venom. of the hood strikes terror. is rigny-making efforts to defend, or engaged in defending the place &c. -a more welcome or desirable thing, very excellent (as the reward would be a place in the eternal world as mentioned in the next sl.) P. 42. :-destitute of valour or energy. gin- सैन्य:- -With his army well-equipped or drawn up. - :-Just as he was remembered, merely by being re- membered. दारुमय० - दारुणो विकारो दारुमयः गरुडः तस्मिन । 299 resolve (to die). fafgaf:-making a solemn declaration, with a firm -enter into, transfer your spirit to. कौलिकसाहसा० whose mind was diverted or who sas delighted at heart with the weaver’s adventure or enterprise. अवाप्ततेजसा - who had gained fresh vigour or additional power. fanart-the essence of or the most desirable thing in this mortal world. P. 43. nafar aft-When matters have taken such a turn, under such circumstances. f &c.-what will be advisable for us to do; or what shall we be able to do? -my talent will be stimulated i. e. will suggest a remedy to me.. 209. But his talent when employed (set into operation) by a man of genius can destroy &c. What is meant is- The schemes devised by a man of genius are surer and wider in their effect than even steel instruments. -The ripeness of talent i. e. although you possess talent of a superior order. &c.-Although I am physically unable yet I am able (to accomplish my object) by nsing a stratagem. 210. What one can accomplish by means of a strata- gem is not possible to be achieved by physical exertions or valour. कनकसूत्र a gold necklace. निपातितः-destroyed. प्राणसंशयः - Uncertainty or risk of life. लुब्धः -the greedy creature. 212. हेति - Weapons. उपायज्ञ : one skilled in using expedients or devising remedies. P. 44. 213. A crane perished through excess of the greediness of tongue by being seized by (or in the grip of) a crab. ०सनाथं - full of मुक्ताफल० - resembling strings of pearls. कुलीरक:-a crab. समेतः-accompanied by. सादर- earnestly. -Uncle (as a term of address). Trefa- taking of food. i-marked with eyes &c. (the Inst is उपलक्षणार्थे); ०नेत्रेण would have been better, सनिश्वासेन - Sighing, heaving sighs, o-owing to the extreme 300 want of desire (unwillingness) on my part (to eat fish). TO-A sitting without food till death follows. RT-A twelve years’ drought is close at hand, is impending. fuffo-Name of the fourth asterism figured by a cart. It is also called o after Prajapati, its pre- siding deity. The passage of the planets Saturn, Mars. Venus &c. through it is supposed to foreshadow evil. -A celebrated Indian astronomer who flourished in the 6th century. His principal works are Bṛhatsamhità and Bṛhatjataka. He died in 587. A. D. 214. When Saturn (the son of the Sun) in his heavenly journey passes (f lit. to pierce through) through &c. are:-Indra, the god of rain. 215. When the cart of Praja’pati is passed through (by planets) the earth, being covered over with ashes and pieces of bones (of the persons burnt) appears to prac- tise the vow of a Kápálika (a skull-bearing ascestic), after having committed sin, as it were. See Var. Brh. Sam. IX. 25. When a planet passes through the cart of Rohini there is want of rain followed by a terrible famine. The earth, not yielding corn, causes the death of creatures and thus commits sin, It becomes parched and arid and is covered with the ashes and bones of the persons that die in consequence of the drought. In this condition it is described as practising the vow of the Kápàlikas who also, to atone for their sins, go about naked, with their limbs covered with ashes and a human skull in the hand for collecting alms. 216. -Mars, so called on account of its reddish colour. तस्माद्भेदाद्यदनिष्टं तदेव सागरः. The whole world is (plunged and) destroyed in the sea of the calamities resulting from that. See Brh. Sam. XLVII. 14. The metre of the sl. is mixed (fa) as the first 3 pàdas are in the Ratho- ddhatá metre and the fourth in Svágatà, 301 Additional sl, अशरणीकृताः - rendered helpless. शिशु-their children asking for food and drinking water heated by the solar rays and mingled (with dust). See Brh. XII, where the reading is ●पिठराम्बु. P. 45. -used here actively in the sense of who have played with.’-by their respective relatives. गोधा - an alligater. शिशुमार - (शिशुन् मारयति) the Gangetic porpoise. 40-Not even so much as their seed will be left here. बीजं शेष: बीजशेष: बीजशेष एव बीज. उद्धरिष्यति onght to be taken here as used intrasitively; or supply a as the subj. It will be, however, better to read afteà pass. The reading aff-will be left’-found in the El. College Ms. appears to be better, flo-beautiful with beds of lotuses. far &c.-having confidence in him. er- a:-wicked-minded; or having evil intentions. at leisure. farafo-by telling them false news and mes- sages. -as usual; he got his livelihood or fed himself as usual; or as if it was a permanent source of gaining his livelihood. The reading नित्यमेव is simpler. अन्य० दिने – me day, after thit. for-tired of, disgusted with.

(I shall use him) as a condiment (that will give relish to me). वध्यानां शिला वध्र्यशिला the stone against which the victims were dashed. स्थले न प्रभवति - has no power or cannot prevail on land. ance. Fai &c.-Remember your she might bless you at the time prepared for death. ’ दंश-a tooth. white like a lotus-stalk, a T-means of susten- favourite deity (that of death); hence ‘be मृणाल०- मृणालस्य नालमि- rafa &c.-The loc. abs, is unidiomatic as the same (a) is the subject of the main sentences, गृहीतः and मृतः; इत्युक्तवान्स would have been better. a fa-is a question. Is there any cause of safety (which makes you return)? : &c.-we are wait- ing here full of anxiety and with patience. आयुःशेषतया - As I had yet to live (as the lease of my life was not yet over). 302 अभिप्रायं ज्ञात्वा - having divined his intention or object. राजाधिष्ठानं – The residence or capital of a king. प्रमादिनः- who may be careless. -a string or necklace of gold. हार—a pearl necklace. तद्ब्रहणेन - In the act of its being taken away; for its being taken back. -Accord- ing to their will; . e. they flew up to go to where their will would lead them (withont fixing upon any particular spot as their destination). r-near or on the margin of the lake (goes with a &c.; who had placed their gold necklaces &c. on the bank &c.). -eunuchs. -With its hood 4 spread out or the body raised. : &c.-cf. the Eng. Knowledge is power’, q -did not cease killing i, e. ever went on killing, continuously killed. art-a spotted antelope, P. 47. समयधर्मः - A solemn contract or agreement (धर्म a duty that is binding). :-a duty proper for a king. राजधर्म:- 218. -(1) consulting his resources, or royal power; (2) according to his bodily strength. T-pro- perly a medicine containing purified mercury; hence any potent or powerful remedy. A Rasayana must be taken in very small doses, otherwise it will do harm, gf-(1) prosperity; (2) nourishment. What the sl. purports to say is this-A king should not seek to enrich his treasury all at once but should draw as much money from his subjects as he can do with safety and that too by gentle means. The meaning of the sl, is made clear in the following slokas. 219. Land (a kingdom), though unproductive, yields fruit (a good revenue) when pressed for payment by con- stitutional means as the arant, though rough, gives rise to fire when churned in due form and with the recitation of the Vedic verses. fafa in the first case means-the course prescribed by state policy, the method of government. मन्त्र - counsel, the advice of ministers; hence निधिना मन्त्र० means-by constitutional methods. -chured for (re venue) i.e. mode to pay taxes &c. at may have the sense 303 of being roughly handled. When a king governs his coun- try according to the dictates of policy and the advice of his ministers people pay the taxes levied although the tax- ation may weigh heavy upon them at times. 220. The protection of subjects conduces to glory and swells the treasure in the form of heaven (i. e. the obtain- ment of becomes surer and surer every day &c.), but their oppression assuredly leads (fa) to the destruction of religious merit and to sin and infamy. 221. The king-cowherd should take the milk in the shape of wealth of the cow of subjects gradually protecting and nourishing her (at the same time ); and he should follow a course (policy) of justice. 222. A king, who, through a wrong sense of his king- ly power, destroys his subjects like a goat, will enjoy plea- sure but once and not a second time at all. 223. A king desirous of benefit (revenue) should, with special efforts, look after the growth of his subjects with the water of gifts and honour (should take care to see that his subjects are in a prosperous condition and kept well pleased with the bestowal of gifts and honours) just as a gardener, wishing for fruit, tends the young saplings with special care by pruning (a) them, by keeping them in good order (H) and by suppling them with water. 224. A king acting the part of a lamp, although draw- ing up oil in the shape of wealth from his subjects is not observed to do so by any one by reason of his intrinsic bright qualities. Herein a good king is compared with a lamp. Just as a lamp gradually sucking up oil by its wicks is not observed to do so (nobody minds the consumption of oil) owing to the bright light it gives, so a king, with shining good qualities, although taking money from his subjects is not observed to do so by his subjects owing to the blessings derived from his rule, 304 225. Just as a cow is reared up and milked in time so are subjects taken care of and made to give to the king his due. When a creeper is watered and (thus) grows luxuriant- ly it yields flowers and fruits. The meaning is that a king wishing to have a large revenue must attend to the general prosperity and well being of his subjects. 226. Just as the minute germ of a seed when nouri- shed with care yields fruit in time so do subjects when well protected. 227. Gold, vehicles of various kinds and other things of that sort, a king obtains from his subjects. 228. Kings who bestow favours on the people prosper, while they meet with destruction if the people are destroyed; there is no doubt as to this. P. 48. :-full of happiness, relieved of their anxiety. :-one disgusted with or tired of life. वैराग्ययुक्त:- -According to the order of the species (in which the animals were to go) वार: -turn वेला० कृत्वा - having trangressd the appointed time. -excellent, capital. सृऋणी -the corners of the mouth, agro &c.-I will strip the wood of all its animals for my morning meal, प्रज्वलितात्मा - his sonl inflamed or burning with rage. प्रस्ताव-turn, अन्तराले- on the way. विवरात्रिर्गम्य- rushing ont from a cave समय०- according to the requirement of the agreement. In the next line it means-on terms of an agreement or forming an agreement with me. -Lit. of the form of a thief thief-natured; an imposter. farero-keeping four hares here as hostages. कोपाविष्ट - highly incensed or enraged. P. 49. 229. (The acquisition of) land, an ally or gold (money)-these are the three fruits of (objects to be sought by) war. When a single one of these is not to be obtained one should not make war under any circum- stances. 230, Where the gain is not very great and where 305 defeat is certain-there (under such circumstances) a wise, man should not proceed by giving (act in such a wary as to give) rise to war, -For the sake of (i. e, to recover or keep up) one’s land. This was the lion’s motive in seeking a fight. afran-or when an insult has been offered. The cunning hare purposely adds this just to inflame the lion’s spirits. दुर्गाश्रयः - दुर्गमाश्रयो यस्य protected by a fortress, विष्कं०- obstructed, stopped. ::-difficult to be overcome or subdued. f 231. The object which is not gained by means of &c. is gained by means of a single fort. The reading a sa is faulty as regards the metre, as fa is short. 232. :-stationed on or behind a rampart, protected by the rampart (of a fort). धरतीति धरः धनुषो धरः ; a bowman, an archer. -a hundred (soldiers of the enemy), -holds out against, resists, keeps at bay. प्रशंसन्ति speak approvingly of, recommend. विचक्षणः- fafa one well-versed in. 233. Formerly Indra had a fort built for him through the divine power of Vis. at the advice of his preceptor &c. Hiranyakas’ipu-son of Kas’yapa and Diti. By virtne of a boon obtained from Brahma, he usurped Indra’s sove- reignty and oppressed the three worlds. Owning to his oppression of his son, Prahláda, he was killed by Vishnu, as Nrsimha. 234. He (Indra) pronounced a blessing that &c. :- सन्ति there are. 235. यथा दंष्ट्रा - without the venomed fang. मदहीन. - out of rut. a-falls into the power of. 236. He, who does not put down an enemy and s disease as soon as they make their apperance (the moment they are produced), is killed by the same gaining strength (when grown), though he may be powerful, 237. By one desiring one’s welfare a rising enemy306 should not be neglected (connived at); for the wise declare the two as of equal power when growing, viz. a disease and he (an enemey). Sis, II 10. P. 50. 238. Cons. क्षीणबलोपि शत्रुः मदान्यैः पुरुषः प्रमाददोषात् उपे- fa &c. An enemy, although weak (lit. possessed of little strenght) if neglected by men blinded with pride through the fault of carelessness, then he, al- though manageable at first, becomes difficult to be subdued afterwards like a disease, which, though slight at first and easily curable, reaches the incurable stage if neglected in the beginning &c. 239. He, who will go (against-attack-his enemies) after having properly estimated (guaged) his strength and consulted his self-respect and energy, kills many though one (single-handed or unaided) as Bhargava (: ge पुमान्) did the kshatriyas. Or मानोत्साहो may be taken as obj. to -he who will manifest his self respect and energy after a due consideration &c. Bhargava is better known as Parashurama. 240. He, who without computing his own strength as well as that of his enemy, faces (attacks) him through eagerness (in haste), meets with destruction like a moth in fire (Bying towards the fire). वही पतङ्गवत् स नाशं याति 241. He, who through the pride of his strength (eta), marches forth to destrory a powerful enemy, comes back, shorn of his pride, though strong, just as an elephant though powerful returns humbled (a) and with his tusks broken when going to crush an elevation (a raised bank). arù safe-stood in the front, started ahead. fer- ag-uttered the roar (characteristic of a lion). f&c.-there arose from the well a as loud as the roar on account of the echo -If you permit me, if you approve यथा - अभिप्रेतमनतिक्रम्य as desired by you. sound doubly यदि भवान्क- of my plan. राजप्रयोजनं- 307 my sovereign’s interest. -Owing to perplexity, not being at ease. 242. Cons. यस्य पराभवं नेच्छेत् तस्य यदशुभं &. तद् ब्रूयात्. One should point out to him whose defeat (ruin) one does not wish for, what may be good (to his interest) or bad, what may be repugnant to (lit. fit to be hated by) him or agreeable to him, P. 50. साभिप्रायं - अभिप्रायेण सहित with some purpose underlying it, full of meaning; earnest. -entertains treacherous thoughts, has eyil designs against (your Maje- sty). &c.-And so he spoke to me confidentially (lit. taking me into his confidence) and in private. -I have ascertained or marked. -his strength and his weak points, o-I will gain sovereignty over all the beasts. with (having) you for my prime minister. a mighty (IT) blow of the thunderbolt. the thunderbolt fixed राग love येन. -resembling संजीवके निबद्धः 243. प्रमाणं - the chief or central authority. तं मोहात् &c. - Pride takes possession of him on account of his being drunk with power; through pride he gets disgusted (dis- satisfied) with a state of servitude; when filled with disgust a desire for independence takes hold of (lit. sets foot in) his mind; and then owing to his desire for independence he even seeks the life of the king. संजी० तावत् - As to, as far as Sanj is concerned. भृत्यो०- That one is a servant or not a servant does not lead to any definite conclusion; does not prove any thing. अन्तो यस्य तदे० न एकान्तिकमनेका • It is not invariably trne that a servant will always be faithful or that one who is not a servant will be disloyal. 244. ai fini i. e. sovereignty &c. People wait upon a king because they are unable (to wreat his sovereignty from him). aft mo-The disposition of my mind (my feelings) 308 towards him cannot change i. e. I cannot bring myself to entertain evil thoughts towards him. 245. -affected with many distempers; broken down by many ailments or diseases. Although doing wrongs or acting disagreeably, a beloved person is ever a beloved person. &c.-And hence does this come to be a fault or blunder (of policy). It is a mistaken policy ever to regard a favourite as such i. e. never to distrust him. 246. The person on whom a king fixes his eye more often (i. e. whom he regards with special favour) the same whether low-born or of noble descent, becomes the recept- acle of wealth. P. 52. -moreover, the other consideration is. गुण०-a special merit or qualification. तदस्मान्न०- That object cannot be gained through him. :-but, on the other hand. ferri-Vanquishing or subjugation of the ene- mies. दूषयित्वा - having accused him of felony. हन्यतां supply एष:. 247. संसदि उक्तो भवति is praised in an assembly. तस्य &c.-His fault should not be mentioned by one afraid of belying or going against one’s own solemn declaration, afe-affirmation, a solemn statement; going coun- ter to. What is meant is this-When a king pronounces his opinion about a person in a court, he is supposed to do so after due deliberation; if he changes it afterwards he is likely to be accused of being over-hasty in his judgment. -All things considered; from every point of view. fa &c.-we cannot show any anger towards him (Hav- ing promised safety to him, we cannot destroy him under any circumstances). 248. This is taken from Kum. II (sl. 55) where it forms part of the answer of Brahman to the gods, reques- ting him to free them from the oppression of the demon Ta’raka, sa:-from me;-he ought not to be destroyed by 309 me; for it is not proper for one to cut down a poisonous tree after having reared it up oneself. विषवृक्षोपि — on this Mallinath observes — विश्वृक्षोपि स्वयं च्छेतुं न सांप्रतमनर्हः । असांप्रतमित्यनेन निपातेनाभिहितत्वादृक्ष इति द्वितीयान्तो न भवति अनभिहिते कर्मणि द्वितीयाभिधानात् । As the relation of the object and verb is expressed here by a particle, fq. is put in the Nom. Case, असांप्रतं being equivalent to न युज्यते । 249. In the first place one should not show favour to (lit. grant the request of) supplicants; but when shown, it should be cherished every day; that one should throw down a person after having raised (elevated) him, brings shame to him; for, to a person already stationed on the ground, there is not fear of a fall (for when a man is raised to a higer station and then degraded that is humiliating to him; but when he is not raised at all, there is no chance of bis falling down). 250. What credit (or praise) is due to the goodness of one who is good to one’s benefactors (those who confer favours upon one) &c. fa evil to him. &c.-I will not act in a hostile manner; not do 251. He loses his life who does not kill one whose wealth is equal to his, whose power is equally balanced, who knows his weak points (or shortcomings) and who is persevering and able to deprive him of half of his kingdom. ref may also mean ’the object to be gained; hence who is equally ambitious. fa-is dissatisfied with or disattached to you. मांसादः - मांसमतीति. अवध्यo not to be obtained owing to your inactivity in killing (your resolution not to kill) your victims. If the reading be a be obtained) न भवतीति अ० येन- azafa: &c. You will never clined or disposed to hunt, dissolve and (to ९ flesh to eat (मांसाशनेन)- think of, will never be in- 310 252. भृत्यैः — better read मत्यैः by men. P. 53. 253. Not even the name of the water lying on heated iron is known (no trace of it is found or left); the same water, when lying on a lotus leaf, assumes the beauti ful form of pearls (lit, shines by assuming &c.); the very water, when dropped into the shells of the ocean when the sun is in the constellation Svàti, is converted into pearls (themselves): generally a man comes to have qualities of the best or middle or the worst sort according to the company he keeps. 264. -through the fault of associating with; (: :) or, in consequence of the bad influence of. 4-change of disposition or character;-go astray. प्रसङ्ग.—association with. गोहरणे- for seizing by force the cows of Vira’ta. 255. :-asylum, shelter. -bed chamber. sleeping apartment. -very white; bere has the sense of excess (afa तयोर्युगलं ). यूका - a louse. मत्कुणः - A bug. असाधोरपि — even to a wicked man. 256. Come; you are welcome; take comfort (or refresh yourself); here is a seat for you; you appear very weak, don’t you? (); is it all well with you? I am glad to see you:-it behoves good men, at all times, to accord a reception in such terms even to a low-born person coming to their house: such is the duty of householders laid down by writers on religious law (f) which is a speedy way to heaven (an easy means of securing heaven). is treated here as a root of 1st conj.. … ply अपि before कुशलं or किं after it. युज्यति - used for युज्यते for the sake of the metre. -of different tastes such as pungent, bitter, as- tringent, and sour, owing to the vitiating property (or injurious nature) of the food taken. 311 विविध &c :- विविधानि व्यञ्जनानि condiments च… चोष्यं articles to be sucked (such as the juice of a mango fruit &c.) (things to be licked ) च स्वाद्वाहारश्च तेषां वशात् owing to सौख्यं संपादयामि I shall gratify my tongue. P. 54. 257. &c.-That much alone (viz. the gratification of the tongue) is the essence of existence (the object of life) to which the effort of man is directed. 258. If action in this world will not contribute to the pleasure of the tongue then no one &c., or will be under any one’s control.

Lit. desire to eat; hunger; desid. n. fr. y. fat -When sunk into deep sleep; when sleeping soundly, ro-fire mouthed i. e, you give a smart bite. -capricious; have no control over your- self; you will bite him even when it is not time to do so, enfreat-much to be coveted, exceedingly delicious.To- through extreme eagerness eagerness caused by the greediness of tongue. 260. सुतप्तमपि &c. - of शैत्यं हि यत्सा प्रकृति जलस्य Rag. V. 54. 261. Even though fire were to be cool and the cool- rayed (moon) burning by nature, it would not be possible to change the nature of beings (i. e. it is rather possible that the fire would be cool &c, than that a creature should change its nature). सूच्यग्र०—-As if pierced with the point of a needle. इति- so saying, -with a keen or searching glance. e-quickly. 262. One who discards one’s own kinsmen and admits to one’s presence strangers assuredly suffers death as did the king Kakudruma (of the following story). P. 55. -sharp. re-into the house of a washerman that was hard by. for-indigo-juice. :-overpowered, attacked. -not recog- -its own dye. nising him as. 263. One (permanent) is the grasp of the Adamantine, 312 glue, of a fool &c. . e. these stick fast to whatever they catch hold of. -a kind of cement so adhesive that things fixed with it remain permanently together. For its preparation see Var, Brhatsam. Chap. 57. -resembling ‘in colour the neck of Hara, or poison or the Tamala leaf; may also be taken as हरगले यद्गरलं the poison on the neck of Hara. 263. चेष्टितं actions. तस्य तस्मिन् भाव्या०-distracted or bewildered with fright. -the office of the Keeper of the betelnut box. Formely it was an office given to very confidential and trustworthy persons only. मात्रमपिo did not condescend to talk to them even राज्य- fo-while he was thus dircharging the duties of a king, carrying on state business. ro-in conformity with his royal duties. गूगाल०

P. 56. -a pack of jackals. srema Aor. pass. of g. पुल० – पुलका अस्याः संजाता असौ पुलकिता तनुर्यस्य with his body horripilated or covered with the hair standing on end. ft- पूर्ण-overflowing with. सारस्वरेण–in a lond voice. वाहिताः- misled, made fools of; or, made to carry loads, used as servants; he has lorded it over us. प्रत्ययः - convincing proof. वधिष्यामि - used for इनिष्यामि by oversight (as a is not found used in classical Sans.) except as a substitute for in the Aor. and Benedictive). -At the time of attending or coming to the council. -seated in a place not proper for him i. e, above his rank. With a fierce or cruel look (in a defiant attitude). सोद्वेगा० - उद्वेगेन सहितः सोद्वेगः आकारो यस्य with a dejected countenance or look. 265. a-who know how to discriminate, men of discrimination (since friends are attracted to them). -on business, wishing to have their object accom- plished. 266. Those who serve kings have their wealth at another’s (i. e. the king’s) disposal (or in another’s 313 power :); their mind is always ill at ease (or never free from anxiety); and they have no surety of their own lives. (For if they incur the king’s wrath their lives might also be threatened). शरीरस्य 267. To-their mastery over their bodies; their independence; the fools have lost &c. 268. In the first place, birth causes very great pain (to be born in this world is painful); (to add to that) there is constant misery (a state of wretchedness; and to make matters worse) one has to earn one’s livelihood by servi- tude; Oh the series of calamities !! 269.-are heard as mentioned or recorded. Another reading is व्यासेन परिकीर्तिताः । व्याधितः - व्याधिरस्य a: one of a sickly constitution or debilitated by diseases. sar-a (homeless) wanderer (whose life is, therefore, wretched). Ao-one perpetually doomed to serve. 270. He is unable to eat at pleasure; sleepless through anxiety he is not required to be roused from slumber (or, he does not rise free from sleep i. e. he is not allowed to sleep soundly); and he cannot converse freely (lit. with- out fear) and yet a servant lives (drags on a miserable length of life) in this world! P. 57. 271. Those who have called servitude ‘a canine mode of life’ have wrongly said so; for a dog acts according to his will (pleasure) in this world, while a servant acts according to the direction of his master (a dog has a free or independent course of action; a ser- vant has not). 272. Sleeping on the ground (lit. the ground serving as a bed agar), observance of celibacy, getting lean and eating lightly (scanty food) or quickly-these a servant does like an ascetic: the difference is that made by sin and merit (in one case they lead to sin in the other to religions merit). 314 273. If a man were to suffer part of the hardships such as exposure to cold or heat and the like, which he (as a servant) undergoes for the acquisition of wealth, he would be free from the trammels of worldly existence (he would get Moksha). 274. What is the use of that Modaka (a kind of sweet- meet-hence eating rich food) which though soft, well- rounded, very sweet and attractive, is obtained from service. The meaning is-a life of dependence, however luxurious it may be, is wretched ). सचिवानां-is कर्तरि षष्ठी, सचिवैः मन्त्रभेदं &c. It is not proper for ministers to disclose the secret plans of their masters, a plan formed by a king in consul- lation with his ministers; a particular line of policy to be followed in a particular affair. 275. He, who, being appointed a minister (lit. well posted in the ministerial office), divulges &c. 276. The minister, who gives out the secret policy of a king, causes his murder without a weapon-so has Nárada declared himself, शस्त्रेण वधः शस्त्रवधः न० श० अ०. नेह एवपाशस्तेन बद्धः-bound to you by the ties of friendship. 277. When a man meets with death in some way or other, owing to his having placed confidence in another, the latter incurs the sin of that murder, since it arises ont of that (confidence). Manu has made this statement. gi-Lit, in a manner to be heard by four ears i, e. in my hearing alone. f &c.-It is not proper that we should live (get our livelihood) by being treacherous to (by treacherously killing) a friend. 278. Even after killing a Brahmana, a man can absolve himself of the sin by making a fitting atonement, but never those who prove faithless to friends. सामर्षेण - अमर्षेण सहितेन full of anger; indignantly. -you blockhead, P. 58. 279. A wise man should kill an enemy whom 315 it is not possible to overcome by any other means, even though he might have given his daughter in marriage to him; there is no sin if such an enemy is killed. 280. When engaged in battle, a man should not pause to consider what is fit and what is not fit to be done: for, formerly &c.

Torg-As’vattha’man. Eo-son of Drupada, king of the Pánchàla country and brother of Draupadi. In killing him while asleep As’vatha’man only returned tit for tat in as much as Dhri, had killed Drona while sitting in a contemplative mood with weapons laid down. profoundly secret. qm-whatever you think proper or advisable to do under these circumslances. सवैराग्यं- वैराग्येन सहितं यथा तथा despondently. 882 281. Women fall into the hands of bad men; a king is generally wanting in (lasting) affection, wealth seeks a miser and rain falls on mountains and inaccessible places (where it is not wanted). 283. भैक्ष्यं-food got by begging, alms. नाधिकारेण - by holding office (under a king i. e. by serving a king whose displeasure nobody knows when one will incur). 284. -some read a’. fear-alliance by marriage, matrimonial connection. To-The rich and the poor or strong and weak. Mah, Bha’r. Adi. Adh. 131. 10. 285. To enter into.o-friendship exists (or is proper) between those whose dispositions and pursnits or habits agree (are similar). does not mean here a calamity but that to which a man attaches himself heart and soul; his pursuits; it may mean here habits (generally vicious or bad) such as smoking, drinking, hunting &c. gen-Mark the root sense; even though 1 were to try to clear his mind of the dirt of anger; to please him by removing his anger. 286. He, who gets angry, having some cause in view, is surely pacified (has his anger cooled down) when that cause316 is removed; but how can that man be pleased who dislikes (or hates) another without cause. is the opposite of and means want of affection, dislike. 287. Of servants who are attached (to their master) and obliging (always attending to the good of their master) who devote themselves to pursuits, calculated to do good to others, who know the principle of faithful service and who are far from being treacherous (to their lord), destru- ction is certain when they commit faults; as to success in their object (credit for their work) they may or may not get it; therefore, service of the lord of the earth, as of the lord of waters (taking to royal service as to a sea-faring life) is always attended with danger or uncertainty. 288. Supply at: after . In this world even a service (a favour conferred) by some, loving through real affection, is looked upon with displeasure, while direct injury done by others, serves to give pleasuse. So on account of the difficulty of properly guaging (understanding) the nature of) the minds of kings which are the receptacte of a variety of feelings, the duties of servitude prove to be extremely intricate being beyond the grasp of even Yoging (men who have obtained superhuman powers). भावस्निग्ध-भाव feeling; loving from the heart; having real affection, qui-difficult to be fathomed; hence pro- perly grasped. -Those attaining superhuman power by the practice of contemplation; those who have the power to perceive things out of the ken of the senses. -innocent (although -favour shown to me. I have done no wrong to him. 289. : &c.-As co-wives being exasperated do not bear the favours shown (by their husband) to their fellow- wife although of charming form. 290. The merits of meritorious persons are eclipsed by one possessed of superior merits; the flame of a lamp sheds its light at night but not after the sun has risen, 317 -receptacle of merits, hence a man possessed of merite. -by your well arranged speech; i. e. you will so frame your speech that he will be pleased. — weak, insignificant. 291. पण्डिताः - clever. क्षुद्रा:–mean-minded मायोप०- living by fraud or clever tricks (मायया उपजीवन्तीति ) - कृत्यमकृत्यं a good or bad deed. the meaning of the ne- gativ particle a being cut or reproach. अस्ति - प्रतिवसति स्म अस्ति is often nsed at the beginning of a tale or narrative as an introductory particle. jackal गां विकृतां (harsh) वाचं मिनोति (ntters) इति. & P. 60. सार्थभ्रष्टं - सार्थाद् भ्रष्टः that had straggled_or strayed away from a caravan. ग्राम्य:-domestic. तव भोज्यः- fit food for you, fit to be eaten by you. E 292. He, who kills even an enemy coming to his house, confident (of safety) and not apprehending danger from any quarter, will be guilty of sin (equal in gravity to that) arising from the murder of a hundred Brahmanas. विश्वास्य - having inspired confidence in him. तस्य पृच्छत:- as he (the lion) asked him. pf-Proceeding from, con- sequent on, or relating to his separation from &c. -do not subject yourself to the hardship of carrying loads. शष्पाग्राणि - the spires of tender grass. दन्तमुशल० - दन्तौ मुशल इव तयोः प्रहारैः with the strokes of the pestle-like tusks. :&c-somehow i e. through good luck did not lose his life, srg-owing to their inability to kill. यावत् - When, विश्वस्तः-full of confidence, without any misgivings. fancy a-having persuaded our master I shall so manage it that. P. 61. पथ्याशी- पथ्यमश्नातीति Your Majesty too has to eat wholesome food and at the proper time. partaking or eating of wholesome foot -basest of smuers, -the flesh. 318 293. तथा प्रधानं— is of such superlative importance. तदा एव दोषः भवति you will be guilty of the sin of &c. वधाय नियो- जयति - offers himself up for being killed. क्षुन्निरोधात् - On account of your checking i, e. not satisfying hunger; if you allow yourself to be starved. af:&c.-What is the use of these our lives &c. - -something untoward or undesirable i. e. death. 294. -with all efforts i. e, every effort should be made to save &c.; for, o-the spokes (of a wheel) cannot move on when the nave has given way (is broken). For the sense of a compare supra, sl. 43. Or a may be taken transitively. The spokes are not able to support any weight (as the wheel is then broken). g-great i, e. very serious or dangerous; His Majes- ty is in a critical or precarious condition. -Let us &c.-We shall discharge the debt we owe to our master for favours received. make, offer up. 295. That servant in whose sight (presence) his mas ter suffers misery, while he keeps body and soul together, goes to hell. बाष्प०- बाष्पेण पूरिता दृग् येषाम् आप्यायनं - nourishment, satis- faction. 296. -through devotion (and not through com- pulsion);-he attains the highest (q) position, free from &c. P. 62. 297. The flesh of a crow, as also the remains of a dog’s food and these too, scanty and wanting in sub- stance What is the use of eating these which produce no satisfaction. -scil, by you (a). You have repaid the debt you owed to your master for having fed you; you have shown that you are true to your master’s salt. :-Lit, ang ang gf art az the expression of bravo, bravo’ or well done; hence praise, approbation. TO:-1. e, confers. 319 always at the disposal brought up with (their) 298. The lives of servants are or service of their master, being wealth; since such is the case (or, since the lives of ser- vants &c.) no blame (or sin) arises resulting from their being taken away. नखायुध० - नखा आयुधानि यम्य since you have nails for your weapons. 299.-even when life is abont to pass away. Fara &c.-and particularly when it affords but scanty food. कौलीन्यं - कुलीनस्य भावः conduct befitting high birth; nobleness or magnanimity. :-At the cost of my life; i, e. having killed me. –Lit, that knows no end; eternal. -exceeding ly great. 301. Faithful (so lit, obedient) servants who die in the cause of their master get a permanent residence in heaven and leave behind an undying fame on earth. शोभनानि वाक्यानि - handsome speeches. THE FI-I will also address him a speech, which is suited to the time or which befits the occasion. समर्थय- fa-will applaud or commend. P. 63. 302. Those evils which a man wishes even in his mind to over-take his kinsmen, just befall him &c. - जातौ भवाः स्वजात्याः born in the same family. 303. That post (or, that resort to) which those who offer sacrifices in due form or even those who gain super- human power by abstraction do not attain, excellent servants who quit their lives for their master attain, o-has mean-hearted servants about him. 304. People (subjects) do not feel affection for a king whose ministers are corrupt or dishonest; (for) he will act like a gander attended upon by vultures. 305. A King though of the form (nature) of a valtare 320 is fit to be served by conncillors of the form of (resemb- ling) swans; while one &c. 306, Affected by the poison of the ear what will a foolish man not do? he will even be a Buddhist mendicant or (be a Kápàlika and) drink wine in a human skull. 307. Although struck with the foot or beaten with a hard stick, a snake kills, as is well-known (f), him whom it touches with its fang. But this quality possessed by a wicked and dangerous man is surely something inde- scribable, in that he touches one at the ear while he destroys another root and branch. 308. Extraordinary (lit, contrary to that of the world) is the way of killing of the serpent in the shape of a wicked man: he comes in close contact with (whispers something into) the ear of one &c. 309. Even of a Guru (a preceptor, father &c.) who is conceited, who does not see what is proper or what is not proper to do and who takes to the wrong path, the aban- donment is sanctioned (by the S’àstra). - कार्यमकार्य; here the sense of the negative particle is unfitness, impropriety. 310. He who has given offence to the great should not feel confident (of safety) at the thought that he is at a dis- tance: for, the arms of a talented man stretch long with which he destroys the offender. 811. Construe- ये सुशीला धीराः यान् लोकान् यान्ति तान् स्वर्गैषिणो नराः तीर्थैः प्राणान् समुज्झन्ति ते क्षणेन न यान्ति. Men desirous of heaven do not obtain those worlds by bathing at holy places, by practising penance or by giving hundreds of gifts accompanied with a good present of money (fig), which noble warriors obtain in a moment by dying in battles, 312. If they die, heaven is obtained; if they live the 321 best of fame: these two advantages are not outside the reach of the valiant, 313. That fruit (reward) is immediately obtained by those who fall (lit, are killed) in a battle, which is obtain- ed by men by means of sacrifices in which handsome Dak- shina’ is given, which are performed in due form, which are undertaken for the propitiation of the gods (lit. for making oblations) and in which Brahmanas are honoured with presents duly bestowed, and by such means as living in a hermitage in a holy place, offering oblations to the gods, practising penance, (4) and observing such vows as Chándrayana and others. P. 65. fer-sharp, piercing, pointed. r-hav ing explained matters to him, having awakened, to a pro- per sense of his position–. I shall so work him up that &c. :: what i, e. how unequal. 314. On seeing that an enemy is powerful one should verily hide (and thus protect) oneself, while the mighty should display their valour pleasantly (in the spirit of mercy i, e. without undue severity). To-As the light of the autumnal moon is bright but not dazzling so their valour should be tempered with mercy,-said in con- trast with a or one should keep into the back ground, not risk a fight. 315. ascertained. lapwing. -without having properly estimated or To –begins hostilities. ff-a kind of -when the season of breeding came. आसनप्रसवा- आसन्नः प्रसवो यस्याः whose delivery was at hand, when she was near confinement. fafari-be carefully marked or found out. समुद्रवेला चटति - the tide of the ses reaches or overflows this place. &c.-what power has the sea got that &c. fo-will injure or harm, fat-free from all fear, without the apprehension of danger. 322 316. If a mother is to be called ‘The giver of birth to a son’ by having a son who, afraid of a defeat or injury, leaves his own place, then on whose account can she be designated a barren woman?" qfz-miserable or insignificant bird. P. 66. 317. Who possibly has no pride brought about by one’s thoughts about one’s own greatness (lit. conceived in one’s mind) ?; (e.g.) the tittihha lies with its legs turned upwarder for fear of the sky being dismembered (and falling down). The tittibha in its pride believes that it would support the sky, were it to give way. -proof; see how it bears out its words; or, the Himit of its power. oft-at least out of curiosity. -under the pretext of the tide (i. e. outwardly showing that the eggs were taken away by the tide.) T-through (lit, having recourse to) vanity or egotism. 318. He who does not act up to the advice of friends desiring his welfare, he, the evil-minded one, &c. दुर्बुद्धि: - दृष्टा बुद्धिर्यस्य whose mind in perverted, who has not the wisdom to know his interest. देवर्षिमहर्षी &c. - देवर्षि a sage raised to the dignity of a god, such as af, y, effe &c. ft-one of the ten Prajapatis, Marîchi and others; see Ms. I. 34; or a great sage. There are seven kinds of fes mentioned; see our note on S’ak. p. 183. (notes p. 108). 7-sun- set. ०संश्रयं कुरुतः used to repair to their nest. तदुःख०- Grieved at his misery. Go-having only its mud left to it and war &c.-How will you fare, what will be your condition? -Perplexity, anxiety.

• We cannot continue to live now &c.

319. -adverse. &c.-for, if one has courage one can sometimes find a way out of the difficulty. As 323 when a ship is wrecked even in the midst of the sea, the voyager wishes (tries) &c.
320. When calamities befall, a wise man should strive ( यतते stands for यतेत) with an effort &c. P. 67. सनार्थ-युक्तं full of कोटिभागयोः seized it with myself hanging by it, at &c. नयथः - you will carry me (नेष्यथः). संगृह्य - having the extremities गच्छता - passing (through space). व्यवस्थितं - situated. वक्तुमनाः-wishing to after-situated. say this. a. The nasal of the inf. is dropped before काम and मनस्. 321.–one who provides for the future (lit, what is not come), prudent. go-ready-witted :- 494: one who says-what is to happen must happen (f तद्भवति इति), a fatalist. सुखमेधेते-prosper happily, continne to live in happiness. मत्स्यजी० – Fishermen. आहारवृत्तिः -We have got enough for our maintenence. foun तोपमं - कुलिशस्य पातः तेन उपमा यस्य terrible like the falling- (stroke) of the thunderbolt.
321. :-ab. (weak men should flee away from &c.) संश्रितव्यः - shonld properly be संश्रयितव्यः नान्या० - they have no other course open to them.
322. Those wise men who have a pleasant (safe) resort open, elsewhere though it may be, do not (wait to) see the downfall (overthrow) of their country or the destruction of their family. r&c.-It is my desire also; I also like the same, P. 68. 324. Afraid of going to foreign lands, full of many tricks and imbecile, crows, weak-minded men and deer perish in their own places.
323. • याति = यायात् or यास्यति why will he (ie, he will not) suffer ruin out of (undue) love for his country. It is only weak-minded or poor-spirited men that &c. The meaning is-Enterprising men go to even distant places and prosper rather than perish in their own country, while 324 timid men, unwilling to leave the land of their ancestors, perish where they are. argof&c.-depending merely on their words; mere- ly because they have said &c. fo-come to us from our grandfather and father i, e. ancestral. go-If the lease of our life is spent up; if our death has approached. -perforce, certainly.
324. See sl. 20, supra. यत्प्रतिभाति — what appears to be reasonable or proper to you. together with Yat. &c. .-Karm compound. Tele-having stirred it up i. e, ransacked it. - यद्भ०- &c.-i. e. of what couse- quence? how unequal will be &c.
325. The anger of powerless men (simply) tends to their (own) distress (only makes them uneasy without doing the least injury to those who offend them); an earthen pot, boiling fiercely, burns its sides only consi- derably.
326. See supra, sl. 24. $29. -Power of energy. :-Lit, one who does not tamely bear or put up with an insult, unforgiving; hence a spirited man, a man of mettle. A spirited man faces an enemy especially when in full power, just as the enemy of the moon (Rahu) attacks the moon when full-orbed, even to this day.
327. The lion plants his foot on the head of an infuri- ated elephant, with the darkish ichoral fluid exuding from his temples, although by far his superior in size. P. 69. 341. The pádas (rays-feet of even the young (morning) sun ( a man of lustre-spirit) fall on the moun- tains (kings): where is use made of the age of those who are born with (naturally possessed of) heroic lustre? i, e. their age is not considered or taken into account; cf. तेजसां हि न वयः समीक्ष्यते । Bag. XI. 1, 325 To-To the condition of being a dry bed only i, e. not a drop will be left. -the river Ganges, so named after Jahnu, being regarded as his daughter. See Hit. 1. 1. and notes thereon अष्टादश०-should be अष्टादशभिः विप्रुष्- f. a drop.
328. • dejection, being dispirited; to the absence of dejection or disgust; energetic work, perseverance. fort-cf. Eng. A faint heart never won a fair lady.’ Trans.-Energetic or indefatigable work is the root (prime cause) of wealth: my beak is as hard as iron (a) the days and nights are long enough; cannot the sea then be dried up?
329. परभागः परश्चासौ भागश्च. The highest portion or part; hence an exalted post, excellence or eminence. god-(1) to enter the zodiacal sign libra; (2) to ascend a balance, to be weighed against, hence to prove equal to, to be equally powerful. Supreme excellence is beyond one’s reach (lit. difficult to be obtained) only so long as one does not put forth manly efforts: even the luminous sun dispels the masses of clouds when he enters the sign libra (is equally balanced against his enemies, the obstructing clouds ). fauzo-entering into hostilities.
330. The combination of many things, although in- significant (wanting in strength), is irresistible: a rope is made out of grass by which &c.
331. चटकाo-should be oकूटाभ्यां एवं महाजन० &c. Au ele- phant met with his destruction through hostility (by be- comingthe ene my) of many, viz. the sparrow, the wood- pecker, the fly and the frog with his followers. निलय – residence. धर्मार्तः oppressed with heat. P. 70. -Excess of pride. go-his trunk. विशीर्ण - p. p. of शू with वि. अभिभूता - overtaken with the calamity of, aggrieved by the destruction of. &c.- न326 could not by any means cease lamenting. -fruitless, unavailing.
332. -mourn over,keep grieving for. far- -see com.
333. शोचितुमर्हन्ति इति शोच्यानि न शो० अशोच्यानि not fit to be lamented. See Gità II. 11. -one not having a proper conception of things; a fool. if-two undesirable things, viz., his ignorance and undeserved lamentation. In this world the (loss of) creatures is not to be lamented; that fool who mourns for them gets one misery as resulting from another and he (thus) falls a victim to two undesir- able things.
334. Since the person deceased, being helpless, has to taste the tears, mixed with phlegm, shed by the relatives, one should not certainly lament, but perform the exequial rites according to one’s means. This is a quotation from Yajnavalkya. गजापसद - a cursed elephant; अपसद् fr. सद् with अप one deserving to sit apart as the worst of the lot; hence cursed, wretched.
335. I consider him a great man who confers benefit on him who has done him a service in times of adversity and inflicts injury on him who has laughed at him when the times were hard.

&c.-cf. A friend in need is a friend indeed. -in prosperity. 341. He is a true friend who stands by one in &c. -devoted. -who knows how to obey i. e. obedient. ffa:-happiness. 8 P. 71. सुद्भूता - सुहृद् भूता a compound सुप्सुपा. वीणारवा- Lit, uttering a sound like that of a lute. Er- -a desirable or beloved companion. -wronged or injured. कर्तुमर्हसि - kindly help me &c. किमुच्यते &c. why need words in this matter (to induce me to help you). 327 842. An agreeable service is done to friends that they should make a return of it; but again when there is a business to be done for the friend of a friend, have not friends donc it (disinterestedly)? i. e. they have. The meaning is that friends ought to be useful to the friends of their friends. 343. Plans thought out (devised, a line of policy chalked out) by learned men (those who know their busi- ness well) who are well-intentioned, of unimpeachable con- duct, well-versed in the science (of politics) and preeminent or conspicious by their intellect, fail not, under any cir- cumstances, in their intended object, तस्थु:-remained waiting. अथ.-upon that. क्रियन्मात्री &c. - Of what account is an elephant before a large body (of men &c.) enranged (provoked by him) i.e, he can be easily van- quished, should be acted upon; (my plan) should -swollen with the pride of rit. To-attracted by or eagerly de- sirous of the pleasurable sensation caused to the ear, he will close his eyes. 80-i. e. the wood-pecker will go and pierce his eyes through. -Hearing the be carried out. which being done.

croaking of me seated, with my followers, on the skirt of a pit &c. r: &c.-:-union, combination. Thus a combined effort should be made by which (we should all unite in the execution of the plan so that) the injury might be retaliated. हृतचक्षुः- हृते चक्षुषी यस्य whose eye-

og-in combination with. -having taken counsel together, after

sight was destroyed.

consultation.o-vain or bootless labour.

P. 72.

344.

-infatuated by pride. See supra, sl. 241.

वैरानृण्यं - अनृणस्य भावः आनृण्यं वैरस्य आनृण्यं requital of

(the debt of) enmity, taking revenge;

he will avenge

the wrong done to us. If on the other hand,

328

stato-shows his pride i. e. does not sympathise with us through pride, proves too proud to take notice of us.

345. -powerful, endowed with the power of righting a wrong. data-i. e. one has the consola- tion of having done one’s duty. See supra sl. 101,

-Therefore we go; i, e. let us go, then,

-in plaintive tones.

re- &c.-began to wail, say-

ing. -Lit, something against the order esta- blished by the Veda; hence something that should not be allowed to take place, and hence here-a serious injury or calamity (that requires immediate attention):-Oh the calamity! What an insult! :-of virtuons or good conduct (one that could not have done wrong). af &c.- The loc. abs. shows here defiance &c. . ‘Inspite of your being our lord &c. -utterly lost, all done up. -just as they like, wilfully (being free from all

fear).

346. On seeing a foul deed done (with impunity) by one, another also does the same: people are the blind fol lowers of one another; no one cares to know the truth.

347. चाटु-read चाट which means fone who gains the confidence of a person with the object of deceiving him. Subjects should be protected from being molested by rogues robbers and persons of wicked conduct as also from the machinations and frauds (of designing persons).

348. धर्मष० - षष्ठो भागः षड्भागः A king who protects. his subjects gets a sixth part of the religions merit of &c.; aria-he also gets a sixth portion of their sins if he does not protect them. See-Manus. VIII, 304.

349. -(1) heat; also (2) distress or pain cansed by. The fire produced from the heat (distress) caused by the oppression of subjects does not cease until it has &c.

350. बन्धु ie the protector. अबन्धूनां - नास्ति वन्धुर्येषां

-.e. the guide of. qr-those who abide by the law those whose conduct is just,

329

P. 73. 351-53 see sls. 223, 226-7 supra,

स दुःखदुखितः - sympathising with them in their misery or distress. साभिमानं - अभिमानेन सहितं यथा तथा । with the air of (wounded) pride. &c.-pay him my humble respects.

354. See sl. 47 supra.

अपमानस्थानं - cause for insult. ०आश्रयभूतेन - who serves his divine self as the place of repose. -angry

प्रणयकुपितं through love-in the proper place, just.

355.

one’s son.

-should treat affectionately as one does :-welfare. Cf. sl. 97 supra.

356. See 83 supra.

पाधोमुख - hanging down his face through shame. त्वदाश्रयो०-elated or grown prond by being your abode or seat of rest.

P. 74. go-for fear of bringing shame to yon (for having done something without your knowledge or per- mission).

357. A heriditary servant (i. e, one entirely devoted to the interest of his master) should not, at any time, do that which would be derogatory to (the dignity of)his master or cause pain to his mind, even though he has to lose his life.

35. Since punishment meted out to a servant for his fault is considered as punishment awarded to his master, the shame too, arising therefrom (the fault of the servant) must be considered as his.

servant of a great man punish him for fear of he would consider the the master too ought deeds and set things

The sense is this- When the commits a fault and one does not offending his master thinking that panishment as inflicted on himself, to be ashamed of his servant’s bad right. So in the present case Vishnu must punish the sea his servant, for the wrong done to Garuda &o

330

-Presided over by fire i. e. after it was discharg ed the arrow was to change into fiercely raging fire #adarāta &c.-Until now I have been treated with a ever increasing affection and favour. And I have neve seen him offended or gone out of temper. प्रत्यय:-

-thi will convince you. Frai–(having three lines i.e. knitting or raising the eyebrow). of-and not .

-well-disposed, favourably inclined. gre -. e. under cover of darkness

the dusk or evening.

तदनुप्रवेश :- accommodating oneself to his desire and win

ff:-dictate of policy, a politic step.

ning him over.

361.

P. 75. 362.

-If life exists (i. e. be preserved ).

ta &c.-One should raise onesel from a low state by any means, foul or fair (i. e. withou any consideration of right or wrong ); and when one is in a prosperous condition one should practise virtue of righteousness (secure religious merit to wipe off past sins)

863. That fool who uses wealth even when he has to danger) loses his life; and life is also lost to him.

artifices to preserve his lose his life (his life is in being lost his wealth (aa)

effaf-I have sown the seeds of policy (discord): the future (the result) depends upon what is ordained by fate, देवेन दि० दे०, -ते आयत्तं दै०.

362. Even when fate is adversely disposed, a wise man should do what is proper to be done for keeping off all blame from himself ( that no blame should be attached to him for having omitted to do the necessary) and for the steadying of his own heart (self-satisfaction for having done his duty).

365. go-that excellent or eminent man who is given to industry (persevering ); here shows habit, Coward- ly people (i. e. men shrinking from exertion) say fate is fate (i. e. fate is all powerful; its course cannot be altered

3

f

t

331

by any human effort). Having undermined fate (withous thinking at all of fate) put forth manly efforts: if, after an effort is made, there is no success, what blame is there ? (i. e. one is not to blame (or, see where the fault lay- where the effort was faulty); the meaning is-if a right effort be made it must be attended with success.

fro-by false representations. -split, rup- ture, who were in the enjoyment of happiness. कोपसागरे नि० - hurled into the sea of uneasiness. कोप-dis- turbance of the peace of mind, disquietude.

366. That man who leads to the path of misery one who is not his opponent and who is in the enjoyment of happiness (happily situated) will be undoubtedly miser- able through every existence.

भेदमात्रेणा० - You are satisfied with merely having caused a split between them. far-in doing evil (lit. what is not suited to one’s form), in ruining others.

367. A wicked man knows only how to spoil (or ruin) another’s business but not to accomplish it (lead it to success). A mouse is able &c.

368. See supra. sl. 236.

P. 76. ministerial office.

-by his having deprived us of our

369. He who wishes to seize the post of a person coming to him heriditarily is the natural enemy of that person; he should be extirpated although a favourite (or, apparently kindly disposed) towards him,

ref-disinterestedly, without expecting any re- turn from him.

370. If a good man give access to his post to a wick- ed man, the latter, coveting the same, becomes able to bring about his destruction; for this reason, men of ripe under- standing should not allow access to the mean; for we

332

learn from a popular saying that even a paramour may become the master of the house,

aeft &c.-I have contrived or planned this remedy to bring about his death; or it might lead to his desertion of the country.

371. Having rendered the heart callous and speech sweet like the juice of sugarcane one should kill an evil- doer in that case, (i, e, where otherwise injury might be done to one’s self); one should not hesitate in such a case. गुणत्रये - three advantages. उपस्थिते - are at hand or in prospect.

372 Getting another into difficulty and accomplishing his own end, a wise man should enjoy (its benefit) without allowing his intellect to be confused, as did Chaturaka in the forest.

o-Lit, having jaws as hard as adamant. af दंष्ट्रे बस्य । अन्यदिने - one day. प्रसववेदनया — by the throes of child

birth, pains of travail.

away from the herd,

P. 77.

ET-that had wandered

a young camel.

o-spike-like or conical, go-enjoying the pleasure derived from conversations cn divers subjects. -reached the stage of i. e. attained youth, Heft- –through the strength of youthful vigour (lit. the condition of being in rut ) क्षतविग्रहः-क्षतो विप्रहो यस्य whose body was wounded. (He inflicted so many wounds on his body that &c.). आश्रयसमा० - आश्रयेण समा०त तस्मात् owing to his having resorted to him for protection, by reason of his being his protegee.

-having explained matters to him.

-I shall so work him up.

373. In this world to the talent of the acute-intellect- ed there is nothing that cannot be destroyed or reached or attempted successfully; therefore one should use it.

fact-without expressing doubts, unhesitatingly.

-If I contribute to the welfare of or do what is to

the benefit of. righteous deeds.

333

of shall have done a hundred fagoto by having it back twofold. -communicate or report this (to him i, e. the lion) as my object, viz. let that, which is for the good of my lord, be dene. T-in this transaction, viz. faguero. प्रतिभूः - security, gnarantee. द्विगुण० - For double the amount ( द्विगुणा चासौ वृद्धिः तया ). धर्म० – Dharma being made the security. To-Very fair or fine. -Keep a vigilant watch over.

P. 78. क्षुधालुः - क्षुधां न सहते इति oppressed with hunger. o-shall represent before. fao-will not suspect. रिक्तीकृत०—having the heart drained of its blood. भ्रूक्कुटिं

-knitting the eyebrow i. e, with a frown of anger. उच्छिष्टतां नीतः - reduced to the condition of being the remains of food eaten i.e. defiled by being eaten previously. fa-kindly. -I shall not appear to be guilty.

-disregarding me i, e. my bidding, inspite of my

telling you not to eat it, so-frighten me. -by the lion. बृहन्मानं – a large multitude of camels. सक्तान्- related to. पितृ० . e. the manes of शष्पादोपि - although graminivorous.

374.-not fit to be approached. 3o-accepts, takes up; just as a mule holds up (bears) the foetus which proves her death.

f-peace of mind; happiness; or cessation of hosti- lity; see Bh. Vilása I. 125.

P. 79. 375. If in some cases (aaa) misfortunes should overtake men striving to do their duty, as evil luck would have it, then talented men should stick to their duty all the more (lit. especially): for the common saying is well known in the whole world that a hot lotion (lit. made from fire) is beneficial to those burnt by fire.

:-in the sec. line means (f); and also policy- when a misfortune arises from a person it is a wise policy

334

to conciliate the very man. Sanj, on a second thought says-Or, it is no use going to the lion. I should leave the thing to the operation of destiny, and so says-

376. Or rather, in this world, in the case of embodied beings who always reap the fruit of their own deeds and whose actions are well regulated, whatever is to happen, whether good or evil, inspite of their will (f) and ac- cording to (lit. earned by) the innate disposition of their minds, does take place. There is no room here for (it is not a matter to be decided by) reasoning.

fo-must be taken to mean here-the course of whose actions is well regulated-fixed, viz. good actions leading to good results and vice versa. निकामं-नि means cessation as in Faf, independently of the wish of creatures; or it may be taken with afa meaning ‘certainly.’

377. Calamity (adverse result) itself is more to the honour of one who emulates with the great: the breaking of their tusks is creditable to elephants when engaged in tearing up a mountain.

878. Even a mean person earns praise on even meet- ing with destruction from a great (man) like a bee seeking the rut juice beaten off by the ears of an elephant.

379. Like a house in which a cobra is lurking, or like a forest infested with wild animals, or like a lake beautiful with the beds of lovely lotuses abounding in alligators, the abode of kings which is the (chosen) resort of villains of various kinds, habitual liars and rogues, is, like the sea, approached (by men) but with pain and with a mind full of misgivings (or frightened). • &c.-may also be taken with at the abode of kings which is like (as fierce as) a house &c.

P. 80.

-greatly frightened, startled. - contracting his body (ie. assuming an attitude of defence).

fa-severely mauled or torn,

335

उल्लिरूप- having scratched or pierced. कथमपि &c. - having with difficulty escaped from him (freed himself from his grip ). पुष्पितः पुष्पाणि अस्य संजातानि असौ पुष्पितः । Resembling a Palas a tree in blossom (i. e. they were covered over with spots of red blood which looked like the flowers of the P. tree).

380. They are truly called ministers who, well versed in politics, settle by the power of their intellect, by peace- ful means alone, affairs which else would lead to the risky course (a) of adopting violent measures (0) and which can be accomplished with great trouble; while the sovereignty of a king is placed in a balance (i. e. in a state of uncertainty-is endangered) by the impolitic acts of those who desire by forcible measures and wrong policy to attain results that bring in unsubstantial and scanty benefit.

उत्तम उग्रः दण्डः तद्रूपं साइसं. दण्ड here does not mean ‘panish- ment’ but the last of the four political expedients, viz. an appeal to arms or an open attack on the enemy. It refers to the risks of such a course,

मन्त्रबुद्धि - the power or ability to counsel. अथ-on the other hand. -it will be an unwelcome thing; a disaster. to-on account of his life being in danger, he will die. ( i, e. even though the lion fails to kill him, the effects of the fight will). What is meant is this–If the king dies, it will be a great calamity. Suppose the king does not die and Sanj. also is not killed; but this cannot be, Sanj. will die &c. And so there is loss at least of the minister; while sound statesmanship dictates that there ought to be always good feeling between the king and his Sachiva and that danger might arise from the loss of either. -Accomplishment of one’s object by gentle or peaceful means. :-Since you love war you cannot make a good minister.

881. It is laid down by the self-born that policy begins with Sa’man or peace (i. e. is the first measure) and336

ends with war (which is the last measure when others fail) Of these chastisement by an appeal to arms is extremely execrable: it should be employed as the last resource.

382. &c.-If biliousness can be cured &c. if: &c,-why use the decoction of Patola (called ang 3, snake-gourd).

383. far-by one knowing policy.

-for, affairs accomplished by means of Sáman do not lead to had results. 584. - The darkness (in the form of difficulties) arising from an enemy entirely disappears (is dispelled) only by &c.

मन्त्रिगति - The course of action to be followed by a mini- ster viz. that of providing against calamities. - would be a better reading as being in accord with what follows.

P. 81. arro-The remedies or measures to be adopt- ed at the beginning of an undertaking. go-Having at command a good supply of men and means, o-The proper division or assignment of time and space (for the operation of policy). imminent.

-having in-

tellect of opposite nature.

385, 386. See sl.s 128, 367, supra.

387. Those kings, who, following the counsel of mean persons, do not follow the path pointed out by the wise, enter, thereby, (as it were), a cage of calamities, surrounded by troubles of all kinds, the way of escape from which is difficult to be found.

388. A king, who, though an abode of merits, has bad ministers about him, is not approached (by men i. e. no men like to serve him), like a pond that has ferocious alli- gators in it although full of clear sweet water.

389. The enemies enjoy the wealth of those kings who delight in the company of servants who talk of arti- cles of different flavours but have never drawn (lit, troubl-

337

ed) a bow (who are clever at the table but have seen little of war).

P. 82. A piece of wood that can not he bent never bends; a razor cannot be used on a stone. Oh needle-beaked one, know that advice is not (should not be ) given to a bad pupil (one that will not remember and follow it).

ST-violent, strong. The reading

the context.

is against &c.-beaten or buffetted by the down- pour of the streams falling from the rain-pouring clouds. &c.-could not find comfort or rest any how. Cf. p. 70. 1. 4. afo-desiring to kindle them into a blaze, wishing to get a fire out of them. :-Lit.

साटोप full of pride due to great preparation or readiness to pour down rain; the clouds yet appear to be in full swell. ( i, e. the rain is not likly to cease soon.)

391. The discriminate man who wishes for his own welfare should not speak with (give advice to) one who is often hampered in his efforts, one who is a gambler and one who has sustained a defeat (because these persons get vexed easily and resent the advice given to them). -one who knows how to discriminate between fit

and unfit persons.

392. That indiscriminate man who enters into con- versation with a hunter, with one whose efforts have been vain (or are misdirected ), with a fool and with one ad- dicted to vice, suffers defeat (contempt or disregard ). -not minding, disregarding, his words, To-was seized by the wings and dashed against.

393.-only serves to irritate them-(and does not satisfy them).

mai

P. 83. 394. Advice should not be given to any per- son whatsoever (i. e. without discrimination ); fo lo, one having a good home was rendered homeless by an in- considerate ape,

338

कम्पमान—stretching कृतावासौ - who had taken their residence (built their nest) on, arar-tempestuous rain; or, a gust of wind. hafra-violently or forcibly shaken.

Factorio-With his teeth chattering.

395. Endowed with hands and feet you appear to possess human shape; you are distressed by cold; why, fool, do you not construct a house?

&c.-Why don’t you restrain your tongue ?

896. Needle-mouthed,. ill-behaved, the cursed one, professing to talk good sense, does not fear to chatter like this: why should I not kill her then! qfocaccifa प० नी । The reading ●मानिनी shonld have been noticed and preferred.

&c.-being anxious on my account,

396. Advice should be given to one who has faith (in the adviser) and especially when one seeks it. What is said by way of advice to one wanting in faith is like a cry in the wilderness.

effe &c.-The moment he was addressed, no sooner was he talked to than &c. fare:-taught or instructed; p. p. p. of far which is the Prakrit form of a cau. of शिक्ष. साधोः &c. instruction given to a worthy person (pupil) leads to an excellent or blissful result, -competent, able to grasp and retain what is taught to him. गुण-excellence. संपद्यते –tends to, produces.

398. What can scholarship do (what good result can it produce) when directed to or employed in the wrong place? It is like a lamp set into a pot covered up with dark- ness (i. e. through the sides of which its light cannot come out. )

P. 84.

-Depending upon, or taking your stand on, your wisdom which you do not possess,

339

399. A wicked man, delighted at the misfortune of others does not mind his own ruin even; generally the (living) decapitated trunk dances at the commencement of a battle (when persons fall in numbers) although the head be lost.

400. -known (i. e. the story about them). gut &c.-(where in) the son (of one) caused his father’s death with smoke owing to his vain (misdirected) wisdom.

401.

go-different kinds of languages, dresses &c. जन्मनः &c. is equivalent to तस्य जन्म निष्फलं fruitless is the existence of.

402. A man does not properly acquire learnning, wealth and a knowledge of arts, so long as he does not travel from country to country over the earth with a heart full of joy (spirit).

403.

-A part of land measuring only a Kosa will appear like a tract extentding over a hundred Yojanas. F-that much (as much as may be

P. 85.

required ).

404.

-swerves or wanders from the proper path, is tempted. The Atm. may be for the metre,

405. fanai. e. the wealth of a rich man is enjoyed. go-hava a large family. -the member of a family. yigit: &c. I am Dharmabuddhi (righteous. minded) indeed (as my name signifies, while you are ETTO).

406. -The Neu, gender is irregular. qet

-Accusing each other of the theft. ifttur- The judgement hall, a court of justice. g:-The officers appointed to dispense justice, judges. For fri- asked to pass through some ordeal ( such as holding a piece of red-hot iron in the hand &c. ). :-decided.

-case.

407. When there is a dispute, the documents about it

340

are called for (or, are required to be put in for exami nation); in the absence of a document witnesses are required; and when no evidence is forth-coming, an ordeal is resorted to as the last resource (a)-so declare the wise.

P. 86. Even when a S’ûdra can appear as a witness in a dispute, an ordeal is not to be resorted to ( not sanction- ed by law); what to say there where there are deities standing as witnesses.

afton nef-Lit, will become ripe; i. e. will be se- cured by us permanently. -having loudly declared that which &c.

-When I shall make a solemn

declaration of the truth.

409. see sl. 183.

यावत्

faro-with their eyes dilated or expanded through wonder. &c.-As they were considering what, ac- cording to law (lit, from a legal point of view), would be the proper punishment for the theft of wealth committed by Dh. &c. afo-with combustible materials, feão- With the eyes broken or bulged out.

-having

suspended him i. e, hanged him up.

410. A wise man should think out a remedy but he should (at the same time) consider the evil it might lead to (or the dangar that might result from it.) The cranes were devoured by a mungoose while the foolish crane was (helplessly) looking on.

P. 87.

frago-On account of the dejection or grief caused by the young ones being devoured. बाष्पपूर०- his eyes covered over (swamped) with a flood of tears, go-Acting in that way, in that situation. - right and wrong (i.e, which might appear to be to his ad- vantage but really prove to be ruinous).

411. Having made the speeeh soft (pleasing) like butter and the heart very hard, one should so advise

341

one’s enemy (lit. an enemy is so advised) that he would perish with all his family.

पापबुद्धि:- of wicked intentions, प्राणसं०-since you have exposed to danger or imperilled the life &c. -• कस्य भावः crookedness.

412. Who will see, even after an effort, the passage by which the refuse of the food of pea-cocks is expelled (from their bowels), if the foolish creatures will not themselves (of their own accord) dance (by raising up their plumages) when delighted at the thunder of clouds.

308 तस्मान्न मया - Therefore you should not be in my company i. e. you are not fit to be my associate.

413. -made of a thousand weights (s) of iron. &c.-There it is possible for a hawk to carry off &c. P. 88. 414. He is the worst (silliest) of men, who, having enjoyed pleasures in a country or a place by the force of his power, lives in the same, after he has lost his wealth.

415. That man, who utters pitiable words in the very place where once he, full of self-conceit, led a life of gaiety for a long time, comes to be censured by the people (is treated with scorn).

-made of a heavy mass of iron (i. e. iron weighing several lbs). To-carrying in his hands the accessaries of a bath such as fresh garments, a towel &c. &c.-Afraid of (not daring to displease) him on account of the theft committed by him,

416. No one acts agreeably to the wishes of another merely through devotion except through fear or avarice or some motive for it (lit. cause leading to the effect).

417. Where an excessive regard is shown, without there being a cause for it, there a suspicion should be enter- tained, that would lead to happiness in the end.

342

P. 89. TET-A proper

understanding

being brought about between the two; or the matter with regard to each being explained to the other.

419. Generally in this world the low-born calumniate the high-born, the un-fortunate the son of fortune, misers a donor (one who is munificent), the honest the dishonest, the money-less those possessed of riches, the deformed those having a lovely body, the impious the pions, and foolish men those who are well versed in the various S’a’stras.

420. The learned are an object of hatred to the illiterate, the penniless to those having a large fortune, those devot- ed to religious observances to those who are habitual sinners and chaste ladies to those who are unchaste,

हितमप्य० - In doing good to him you have done him injury.

421. It is better to have a wise man for one’s enemy than a fool for a friend, &c. Cf. agafant विरोधोपि समं महात्मभिः । Kir. I. 8.

-Very much attached to, greatly devoted to. P. 90. ar ff-While he was fanning him, inconsiderate निषिद्धा -driven off स्वभाव ० - Naturally or rash. शित०—sharp-edged. पूर्वजन्मoon account of the impression (left on his mind) by his actions in a previous life. fa-selling. In this sense, however, the root is Atm. See Pa’n. I. 3. 18.

the S’a’stras.

-sacred or scriptural precepts, sayings from

422. An unchaste woman becomes (affects to be) bash- ful;……; a hypocrite shows himself to be considerate and a cunning man becomes a sweet-talker.

उथमो विहितः - made come into my hands.

he separation from you.

preparations to go. मम चटितम् - afo-by the mere mention of -does not take pleasure

343

in any thing. किराताः - किरं पर्यन्तभूमिं अतन्ति इति People of degraded tribe living a life of hunting or depradation and infesting the border grounds of forests, जर्जरीकृत्य- being belaboured. विलो searched. तदापि मां तदा मा- मपि. अरत्नं- who have no jewels with me. मुञ्चामि - I shall procure their release.

423. fag-does not spare (lit. let go his hold on). (fat) ya:-is sure to overtake, is certain in the case of. 424. pq &c.-he reaches the world of highest bliss, having penetrated through the orb of the sun.

P. 91. :-his mind moved or affected by.

425. One who betrays his friend &c. oftar-sup- ply faga: as long as the sun and the moon endure i, e, for all times.

426. A king is sure to be ruined on the loss of his territory as of his talented servant; but this equality between the two (land and a servant) is not properly expressed; for &c. i. e. an able servant is of greater importance than land,

427. See supra sl. 247.

428.

one’s life.

o-When (any one of these) aims at -eating every thing i. e. even things

condemned by the S’a’stras.

&c. a servant wishes of his an office, a know or re-

429. goff-Merciful, tender-hearted. who is disobedient (lit, going against the master ). अधिकृतः- -one estrusted with responsible officer. -one who does not member what is done for one’s self by others i, e. who is ungrateful.
430. Now full of truth, now uttering falsehoods, now harsh now of agreeable address, sometimes cruel, at others merciful, now given to hoarding money, now liberal, at one time incurring a heavy expenditure, at another baring 344 a good treasure at command-does the policy of a king, like a harlot, appear in a variety of forms. All the adjectives in this sl. apply equally to royal policy and a harlot, Fcot-notes. Sat one who does not injure or punish others (i. e. one who is mild.) -Garuda. fear-those who have a true knowledge of the soul and the nature of the world. P. 92. -The Ms, reads o:; but it makes no sense, so it is changed to कुब्जके ( or read कात्). रङ्गवाटी - 8 theatre, an enclosed place for sports. aero-When all had free access to the king. Ha-having concen- trated his mind on it; having put himself in a contempla- tive mood. P. 93. गूढमन्त्रेण-speaking mystically or secretly. आकार्य- having called. देशान्तरिन् - stranger, प्रतियो०- 8, the stranger is asked to supply the last two lines. Team- asked (the man who gave him the information). introducing himself as a Bra’hmana,

T-By means of the parrot विशेषकार्ये - to gain our special object. स्वविया go-Proud of his art. P. 94. निष्कृतिः — atonement न च विश्वासेन समु० - you should not approach him trustingly (i. e. should deal with him cautiously. -injustice. P. 95. भृगुकच्छ - The border of a table-land, घटनीयं- to be made into ornaments. P. 96. प्राग्भार- a large store. वल्लिटद्धिव्य०- The calamity arising from allowing the creeper to grow. NOTES.