०२ मित्रप्राप्तिकम्

TANTRA II.

P. 97. मित्रप्राप्तिकम् मित्रप्राप्ति ‘The acquisition of friends and secondly ’the work descriptive of it,’ by the ‘rhetorical transference of an epithet’. 1. :-Buddhi here means ‘political insight, the power to know what measures to take in an emergency; sound statesmanship. Trans.-Wise men, gifted with genius and well-informed, accomplish their purposes quickly, although without means, like the crow, the mouse the deer and the tortoise. Ho-is Mahilapur or Meliapur, a town situated near Madras (called Mayilpur, or the city of the Peacock, in Tamil, the Maliarpha of Ptolemy). See Wilson’s works Vol. IV. p. 11. ०स्थः - situated. महो०-very lofty. उच्छ्राय height आ- -The hollows of which were occupied by. 10- which refreshed (comforted) multitudes of travellers by its shade. quo-a banian tree (the off-shoots of which go downwards and take root). 2. The beasts of the forest () lay (rested) under its shade; its leaves all round were occupied by multitudes (flights) of birds; its hollows were inhabited by insects; troops of monkeys dwelt on its stretching branches; and the honey in its flowers was fearlessly drunk off by bees: thus affording happiness to multitudes of different crea- tures, that tree alone was all worthy of praise. A tree other than such is a burden to the earth. (or, every other tree was &c.) This sl. is attributed to the poet Bijaks in Sargadhara’s Paddhati, No. 972 (Peterson). Swift-fier; light of foot (लघु पतनं यस्य) प्राणवा०-in quest of food. going to. 346 -with the intention or object of sit-with o-with chilblained feet, splay-footed, o-with hair raised up (being tied into a knot). OTPA i. e. looking as hedious as.* -where I have my residence. लुब्धक - hunter. कालकूट - deadly poison -काल- मपि कूटयति (burns) - also called हालाहल-was the most viralent poison that sprang up from the churned ocean. P. 98. fargar-white like the flowers of the Sind, tree (सिन्दुवारः श्वेतपुष्पः). वाक्यार्गलया &c. - held back, kept in check, by the bolt in the form of. fa-Lit, speckle- necked (चित्रा ग्रीवा यस्य). सहस्र० - सहस्रं परिवारो यस्य with a retinue of a thousand followers. ao-warned against, disuaded from. f-was confined or caught into the net. 8. Unexpected death overtakes those who are over- powered by (lit. too much attached to) the greediness of tongue or those who live in the midst of water and who are ignorant (not cautious enough to save themselves), as it does the ignorant fish which live in water and which are drawn (to the bait) by the greediness of tongue. -or rather, (why blame them ?). This is used to modify or correct a previous statement. -Owing to the adverseness of fate. 4. How could Rávana not know that it was wrong (a crime) to carry away, by force, the wife of another (Sità)? *The description of the fowler in the Mass. before Wilson, it appears, was more detailed. Cf. his remark- The fowler is very minutely described ‘in the Pancha Tan- tra, as an inhabitant of the city, living by bird-catching, of an uncouth figure, with splay feet, and clumsy hands; round as a ball; sturdy, though advanced in years; clad in red garments, with his hair bound into a knot on his head, carry- ing a net and staff, and followed by dogs; in short, he looked like Destiny with the fatal noose; like the personification of Sin; like the heart of iniquity; like the monitor of the wicked; like the friend of Death." Wilson’s works Vol. IV. p. 28. 347 by How could Rama also not see the impossibility of a g old deer (being born)? Or how could Yudhishthira bring calamity upon himself by playing at dice (gambling) all at once (thoughtlessly )? Generally the intellect of those whose reasoning (discerning faculty) is bewildered (clouded) an impending calamity fails them (loses its acuteness). -Rávana, son of Vis’ravas and grandson of the sage Pulastya. दार-Lit. भ्रातॄन् दारयन्ति (cause the separation used in the pl. of) fa :. The word is Mas. and number. -This was Maricha, who assumed the form of a golden deer at the instance of Rávana and appeared before Sita while dwelling in Panchavati with Ráma and Lakshmana, in order to entice away Ráma, fo-Lit. firm in battle. This is an aluk Sama’sa, -through thought- lessness, Yud. always acted thoughtfully and yet he gambled. 5. The intellects of (even) great men go astray (proceed in the wrong way) when they are caught into the snares of the god of death (are doomed) and whose power of judg- ment is obscured by Destiny. -With his stick raised. Har-On perceiving that, being aware of the fact that. 6. He, whose presence of mind does not fail him in all (kinds of) difficulties, surmounts them without doubt, through the force of this (his behaviour i. e. his firmness of mind). 7. The attitude of the great is the same whether in prosperity or adversity. The sun is red when he rises, and red in appearance also when he sets. हेलया with ease. सपा० with the net on नोचेत् — If on the other hand; else, if, fao-allowing yourselves to be bewildered or overpowered by fear. 8. Threads although very thin and long (and so the more liable to give way), if many and lying evenly resist great tension (lit. many pullings) on account of their 348 multiplicity. The same similitude applies to (or, the same is the case with) the good (i. e. good men, although very weak can resist many difficulties and come out suc- cessful if acting in union with others &c.) The sl. is from Mah, Bhár. V. 36. 59. P. 99. 9. These, although mere birds, are carrying away my net being united; there is no doubt, however, that they will fall down as soon as they quarrel (among themselves). geo-being in close pursuit of them. -when they passed beyond the range of his sight. 10. What is not to happen can never take place; and what is destined to take place comes to pass though no effort be made (for it). What is not destined to be (remain in one’s possession) passes away even though lying on the palm of the hand (so sure in one’s possession). 11. When fate is adverse, if one comes by some fortune somehow, that passes off taking with it something else also, like the treasure Sankha (one of the nine treasures of Kubera). -in the bargain, to add to my misfortune. The means of supporting my family, maintenance. स्वस्थैः -with easy minds, free from fear, myo-To the north-eastern side of. 12. When calamity befalls all men equally no one but a friend would give assistance even though it be in mere words. -Perf of with has given and will give -advised. o-the fort (in the form) of his hole having a thousand (i. e. a large number of) openings or passages. Here सहस्र is used for a large number. अकुतो०- without fear from any side; in perfect safety. 13. Just as a snake without fangs, or an elephant destitute of rut is reduced to submission by every one (or, falls into the power of all) so is a king without a fort. 349 14. Not even with a thousand elephants or a hundred thousand horses that end is gained by kings in a battle which is gained by them by having one fort, ferqa-the Atm, is probably for the metre. See I. 231. 15. An archer (warrior) stationed on the wall (of a fort) can well engage a hundred. gefa-speak highly of, commend, fa-conversant with, see I. 232.

P.100. तारस्व० - in a loud voice; तारश्चासौ स्वरश्च तेन । महती- trying, critical, 5-state of my danger; or the danger I am in. To-critical situation. -very great. goo-horripilated, with the hair standing on end, fer- -with a steady (fearless) mind. 16. Friends, full of affection and giving (who are a Hource of) delight to the eyes, come to the house of the magnanimous (alone) every day.

i, e आदित्यस्य &c. – see foot-note. अपूर्वाणि -ever new i. • they never cloy or become stale, ever give the same delight. 17. The happiness which is produced in the mind of him to whose house guests come every day is not found even in heaven. faa &c.-v. l. (see foot-note) no pleasure is equal to the delight which is found in his heart (he enjoys). 18. In accordance with the law of fate (a) a man obtains the fruit of his good or bad actions (done in a previous life) from that (person or thing) by that cause, in that manner, at that time, the same, that much of it and there, from which, by which cause, in which manner, at which time, which, of which measure, and where it may be due to him. 19. A bird descries flesh (bait) from a distance of a hundred and fifty yojanas (a yojana 8 or 10 miles); but the same bird does not notice, as fate would have it, the net standing near. 20. Seeing the eclipsing (lit. tormentation) of the sun 350 and the moon by the planet Ràhu, the confinement of elephants, snakes and birds and the poverty of the talented I come to think-alas, Fate is all powerful! The sl. occurs in Bartribari; see Nit, s’at. 91. P. 101. 21. The birds that sport (move) in a part of the sky meet with ealamities; fishes are caught by experts from the deep with its unfathomable waters; of what conse- quence is a bad deed or a good deed in this world or what is the use of getting a position of advantage in this world? For the god of destruction, with his hand stretebed for- ward, catches all creatures (alike) even from a distance. The reading of the last line in the Hitopades’ a is कालोहि व्यसन- To which is better. a term of address expressive of affection. Good friend, mso-servants come after their master; the master has precedence over the servant, creatures. gal-even this much. poor 22. When a king always shows great respect to his Servants they, seeing that (taking that i. e. the respect shown, into consideration), do not leave him even when without wealth. 23. Confidence ( of subjects) is the root of wealth; owing to that the elephant is the chief of a herd; while the lion, though lord of beasts, is not surrounded (attended upon) by the animals of the forest. is used as such, is treated as. V. 1. अपरं - besides, the other consideration is this. कदाचित्- goes with भवति. 24. That master, who lives in happiness while his well- behaved servants are experiencing misery, goes to hell and comes to grief in this as well as in the next world. 25. The king who has compassion for and divides gains equally among his servants can be well expected to protect even the three worlds. 26. Since a man who has friends accomplishes objects, 351 even such as are difficult to be accomplisded, one should make friends that are one’s equals. P. 102. बन्धमोक्ष:- बन्धात् मोक्षः how he was set free from the bonds, art af: &c.-Ob, how admirable the talent of this Hiranyaks, his strength and the provision of his fort, &c.-Then such exactly is the way (i. e. securing such trusty friends to assist in time) to effect (lit. which has for its object) the freedom (or release) of birds from bondage बन्धनात् मोक्षः बन्ध०क्षः स आत्मा यस्य । er but I, I on the other hand. 27. Wise men, even though endowed with fullness (abundance, opulence) should make friends: for the sea, though entirely fall (of water), awaits the rise of the moon (to swell up). बन्धन० - बन्धनं शेषः

विशेषाद० - hiding fro-hiding o-on a weighty or im- चित्रग्रीव०- imitating the voice of Chi. यस्य remaining still confined in the net. himself inside still more. portant business. मैत्रीविरो०- मैत्र्या विरोधस्तस्य भावात्. owing to friendship being contrary or opposed to the natural course of things. farrara-( see V. 1.) owing to our antipathy. 28. Friendship and marriage are proper between those whose wealth is equal and whose families are of equal rank, and not between the fat and the lean (rich and poor). I. 284. Mah. Bhár. I. 132, 10. 29. That foolish man, who, evil-minded (wanting in good sense) forms friendship with one who is his unegual, being inferior or superior to himself, meets with ridicule. -Here do I &c. -I will have recourse to sitting here without food till I die, see IV. p. 3. 30. One should not make an alliance with an enemy even though the peace be compactly formed. E-Lit the purifier, fr. q. 4 does extinguish or put out. P. 103. gr-what is not proper (for you to say), 352 what does not stand to reason. -due to some act (on the part of persons, such as insulting one, deceiving one &c.), resulting from some cause. 31. The enmity due to some cause quickly terminates by means of remedial acts (good acts done to counteract the effcet of bad acts causing the enmity); natural enmity does not come to an end without the offering up of life (terminates with death alone). -brough about by, arising from, a cause. aceiro-by doing acts of kindness fit for (calculated to remove) it (i. e. the cause). ft-by any means. शष्पभुजः-graminivorous animals. ईश्वर - rich men सपत्नी०- rival or co-wives. -a Brahmana who strictly adheres to the rules of conduet laid down by the Vedas; Eo-those who swerve from the duties enjoined by the Vedas; hence pious and impious men. पतिव्रता -a woman entirely devoted to her husband, (पतिरेव व्रतं यस्या:), a chaste lady. कुलटा-भटतीति अटा कुलस्य अटा lit, one who wanders to a house; a comp. of the S’akandh- wádi class; a debauched or unchaste woman, &c.-not that every one kills every one, but one afflicts- causes anguish to-the soul. To-This is not the proper cause अप्रशस्तं कारणम्. 32. From some cause one becomes a friend and also from a cause one becomes an enemy, of another; therefore, a wise man should employ (form) friendship and not enmity in this world. fri-for the discharge of friendly duties (that we may behave towards each other as friends). ff-the quintessence of, most essential principle of-policy. 33.-estranged, made an enemy. friends with, to win over. To-seizes -to make upon, accepts.

• female mule. See IV. 15. -avenge enmity or bear enmity. -this idea should not be fondly entertained. 369 -by the side of. go-curiosity having taken pos- session of his mind i. e. curious to know what it could mean.o-whose mind was set at ease that, who felt convinced that &c. o-clothing. ago-whose limbs were covered with horripilation arising from the joy caused by contact with his body. -attached to you or fallen in love with you at your very sight, ago-except- ing you; त्वां वर्जयित्वा & Namul form. P. 118. and let off. go-he was made to get down or descend go-a dilapidated temple, a temple in ruins, स्वैरिणी -& libidinous or licentious woman. दत्तसंo — with whom an appointment was made. -an engagement or agreement made by lovers to meet at a particular place and time. -a head police man, a constable. To-that -having

the secret might be kept or not divulged. accepted the proposal, having agreed to do so. through misunderstanding i. e. went to the wrong place to sleep. तस्य रक्षo-seems to refer to दण्डपा. अस्मद्वo is the same as . -misled by (failing to recognise him owing to) the execedingly dense darkness. having got herself married to him according to the Gán. form of marriage (which requires mutual consent only). fanfer-with the lotus of her face full blown i, e. a smile blooming on her lotus-like face. To-without due investigation, thoughtlessly. &c.-such is the ulti- mate result ( विपाक the ripening of ). विमृश्य - having thus reflected. -by the public or main road. arqfargo-a, resident or inhabitant of another place (or province). When the auspicious time &c. fixed for marriage was close at hand. AMI- At the door of the merchant’s house situated near the high road. api-On a dais in the Mandaps erect- ed (for the purpose). –who had on the mar riage string and put on an auspicious dress. 8 -the 370 marriage thread (which is worn also before marriage). आरोहक - the rider. प्रणश्यजनo frightening or throwing the people into confusion owing to the clamour of men fast running away. ro-spot, place. qui fait &c.-betook to the quarters having run away i. e, fast disappeared in the different quarters, co-whose eyes were tremulous through fright मा भैषीः - Aor. of भी, with the अ dropped after मा. सुधीरं -very firmly or boldly. स्थिरी० - having steadied or calmed down the agitation of her mind. To संगृद्ध - having seized her with the right hand. महासा०- through great intrepidity or spirit of daring. 767- harsh words, words of rebuke. Pro-Act. p. p. of re, chid, reproved, -gone i. e. committed to the hand of another. f-contrary to the usual practice, an improper thing. -having promised to give in marriage. -from peril or danger to life. off-while I live, as long as there is life in me. P. 119. arai &c.-While such occurrences were- taking place, while these incidents were happening, the night passed away. e p. p. fem. of a with fa, 1. Par. * &c.-As a great crowd of people collected there, वातव्यo the course of events, कर्णपरo hearing the events as transferred from ear to ear, by hearsay.

-hearing that a great concourse of people had gatherd these,

अखिल०- अखिलश्वासौ लोकवृत्तान्तश्च तं–hearing all those worldly incidents. q &c.-knowing the various accounts,

पृथक् and having ascertained the truth, सर्वा० युतi-along with all kinds of ornaments and a retinue. इति नगरविदितं- who was known to the people as i, e. who was proclaimed to the people as his son.

&c.-crowned him heir- apparent, युवा चासी राजा च युवराजः तस्य भावः । It was an ancient custom in India for a king to appoint his eldest son, when he came of age and was properly educated, as the

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heir apparent or Yuvara’ja and to entrust to him certain offices under him. See Rag. 111. 35 and notes thereon,

स्वशक्त्या - according to his means. संभाव्य - having hon- oured. पितृमातरौ - should more correctly be मातापितरौ, as the mother ought to take precedence in a comp.; see H. G. 198. (c) अभ्यर्हितं पूर्वम्. बावृतौ - accompanied by or to- gether with all the members of the family. -in the company of all his relatives, qt fao-plunged into great distress. er-i. e. Laghupatanaka. STEREO- undoubtedly. :-parched up with or reduced by hunger. क्षुधा क्षामः p. p. of क्षै 1. P. भक्ष्यस्थाने स्थितमपि - although you were his proper food.

क्षुत्वाम:

113. One should secure that friend, the most desirable one (H), whose mind undergoes no change in prosperity (a lit. when he has wealth) and who ever remains a true friend.

114. असंशयं - अविद्यमानः संशयः यस्मिन् The wise say that the testing of friends should be made in this world by these signs, so as to leave no doubt (about their sincerity) as that of the sacrificial fire is enjoined by those learned (in the sacrificial rites. )

115. He, who continues to be a friend when the time of adversity comes, is a true friend; when the time of prosperity comes even a wicked man becomes a friend.

अत्रविषये – as regards this subject. नीतिवि०-against the rules of conduct.

116. No body is absolutely the friend of any one or the enemy of any one; for one is seen to be destroyed by a friend or saved by an enemy through some purpose (object to be gained).

P. 120. 117. सिद्धमन्त्रं - cooked food. ०पभोग्यानि- capable of being enjoyed. faaf:-those who can dis-372

tinguish between what is permanent and what is short- lived; hence able to take a proper view of things. faro-

self-controlled.

118. Not even five steps do these hard-hearted riches accompany a man when going even to Yama’s house (i. e. dead), although they be well collected, protected like life and not even used (as ornaments) on any part of the body. वियोजितैः- विशेषेण योजितैः, नियोजितैः would have been better. पञ्चपदी - पन्चानां पदानां समूहः lit five steps are not gone over.
119. आमिष flesh. भक्ष्यते वित्त० -90 is a rich man fed upon every where i. e, his wealth is used in different ways &c.
120. A king charges with crimes a man who is very rich although he be innocent (in order to extort money from him); while a poor man though guilty of an offence is left unmolested every where (as nothing can be got out of him). प्राप्तः दोषः यं असौ प्रा०.
121. &c.-pain is felt when it is lost or is to be spent; fie upon wealth which is the resort of troubles.
122. If these people were to wish for final beatitude and suffer even a hundredth part of those hardships which they, being full of ignorance and so longing for wealth, suffer, they would get it. वैराग्यं न कार्य - you should not show indifference to or cease to take interest in the concerns of this world owing to &c.
123. What is considered to be his own or a foreign country in the case of a man, steady-minded and of high talent (a)? Whatever country he resorts to, the same he makes his own by the might of his arms; the lion quenches his thirst with the blood of the lords of elephants he kills, just in that forest which he, armed with his jaws, claws and tail, enters, circumstances. 373 &c.-does not suffer misery under any
124. See supra sl. 56. a treasure of wisdom. -a store of intelligence, -are not to be compared with an ordinary person, i. e, you stand far above ordinary men.
125. The goddess of wealth comes, of her own accord, to reside with a man who is endowed with energy, who is not dilatory, who knows the theory and practice (of doing a thing), who is not addicted to vices, who is brave and who is grateful and firm in friendship. fo-not procras- tinating or slow in accomplishing a business.hol P. 121.1-by the operation of destiny (lit. coming of the result of past actions). -what is not one’s own i. e, what one is not destined to enjoy.
126. A man is not able to enjoy wealth (even) after acquiring it (when fate so wills it) like Saumilaka who was bewildered on reaching a large forest. -cannot mean here foolish.’ It means who was perplexed, who did not know what to do owing to adverse fate. -who knew -possessed of ० रन्जितानि - chequered or variegated with the weaving of threads in different ways. पार्थिवो ० – पार्थिवानामुचितानि fit for kings (to wear). Go-more than what was necessary for procuring food and clothing. only how to weave coarse cloth. a large fortune; were in highly prosperous circumstances. -rich in, error-lit, does not owe me any- thing; does not yield me anything proportionate to my labours; I shall not prosper here; cf. the Mar, word ( धारजिणी नसणें ). मिथ्याप्रo it is a wrong saying that.
127. प्राप्त्या पूर्वजन्म कृतकर्मफलप्राप्त्या इत्यर्थः. That birds fiy into the sky or descend to the surface of the earth (in search of a thing) is according to the results of their 374 actions in a previous existence (i. e. even the movements of birds in search of food &c. are regulated by the law of Karman); for nothing comes to us that is not given previously (and thus laid in store for us ).
128. What is not destined to happen does not surely happen, and what is fated to take place takes place even without an effort (on our part); what is not destined to be (with us) vanishes although placed on the palm of the hand (so near in our possession).
129. Just as a calf finds out its mother even from the midst of thousands of cows, so the action done in a previ- ous life follows its author (doer).
130. तिष्ठेत्व० - तिष्ठेत् तु अथ construe अथ नराणां प्राक्तनं कर्म शयामेन सह शेते &c. आत्मना सह तिष्ठेत् it remains with ( sticking to) the soul i. e. the law of Karman operates throughout one’s existence.
131. Just as shadow and light are always connected with each other so are action and its doer invariably linked to each other. if the mas, is aganist gram.; it should be संश्लिष्टे -be devoted to, or engaged in your business here with close application, ser fan-here so means a strenuous effort, adventure (such as going to a foreign land &c.) P. 122. 132. Just as clapping is not possible with one hand, so the fruit of action is not known to appear forth if unaccompanied with an effort (industry)
132. Lo! The food oblained at meal-time through the working of fate (luckily) can not enter the mouth by any means without the exertion of the hand (unless the hand is used)
133. The goddess of wealth approaches (comes to abide with) the lion-like (eminent) man who is industrious; 375 it is the weak-minded (lazy persons) who say-it is fate, it is fate (that gives ); setting aside fate entirely put forth manly effort to the best of your strength; for if after an effort is made there be no success where is the fault in the case? ( i, e. one is not to blame ); or, see- where was the fault? Where was I wrong? See Hit. I. 37. Intro.
134. Objects desired to be accomplished succeed by in- dustry and not by idle wishes; the animals of the forest do not certainly enter the mouth of a lion that is asleep (if he sleeps).
135. Desires are not accomplished, O king, without exertion; it is the cowardly who say-what is destined to happen comes to pass.
136. प्रयच्छति - The subject to this is कर्मकरणं. If a man ex- erts himself (lit, does an act) to the best of his ability and (yet it) does not lead to success he is not to blame in that case; for his manly effort is thwarted or rendered vain (lit. concealed) by fate. सुवर्णशo three hundred coins of gold. पर्यटतः while he was travelling through. -through the fear of the wild beasts. -having climbed up to the root of a huge branch of a banian tree. Af-at mid-night. रौद्रा०—of frightful aspect. कर्त:- Voc. sing. of कर्तृ the disposer of things. -is not destined to have -the god of action. तत्परिणति - the end or any more wealth than &c. व्यवसाo - to industrious people. final result of that (whether they are to enjoy what they get or not) rests with you. :-awakened or roused from sleep. ofo-the purse containing the gold. साक्षेपं - आक्षेपेण सहितं यथा स्यात्तथा revilingly, cursing his fate, -easily, or, so suddenly. so-whose efforts have been vain or rendered fruitless. P. 123. fatigued. 376 -although greatly exhausted or -with eagerness to go home or reach his house. तादृशौ — of the sort described before. दृष्टि०- coming within the range, of sight. dost thou blame me. उपालभसे is more usual. दुःखमा०-aggrieved or distressed. उद्बध्य० - व्यापाo I will hang myself up and put an end to my existence. the noose round his neck. to throw himself down. &c.-having thrown go-just as he was going &c.-do not take such a precipitate step, desist from this adventure. af ft-I will not bear to see you possess even a cowrie more than what is necessary for &c. is rarely used in the Parasm. is more usual, ger-with your (spirit of) adventure. To &c.-Moreover, my sight. cannot be obtained in vain (must carry with it its reward). -which can not be enjoyed.

What is to be done with that wealth which re- mains an exclusive possession (is confined to one man) like a wife, and which is not enjoyed by all passers by being common property like a harlot, See V. 37. 139. The man who has a store of wealth is served in this world though he may be miserly, low-born and always avoided by good men (as unworthy to associate with ). 140. Good mate, I have carefully observed for ten and five years those two, which hang loose and are yet firmly attached, (to see) whether they would fall down or not. f-sharp-horned. To-through excess of the vigour of youth. far-tearing up. It is a common sport with bulls. Cf. मदोत्कटाः ककुद्मन्तः सरितां कूलमुद्रुजाः । -tender grass resembling &c. Rag. IV. 22. (green like) emerald. go-excessively covetous or greedy; प्रकृष्टो लोभः यस्य. 377 P. 124. gf-the sandy bank of a river. T -you should closely follow him, be always at his heels, तत्कि वृथा - why do you then set me to labour which will prove vain or bootless. 7-another thing or consideration is this. 141. gan things which are certain (he is sure to get) fa-seeks, runs after. 142. A small river is easily filled up; so is the cavity of the hands of a mouse; a mean fellow who is easily cen- tented is satisfied even with little. -should always be energetic. 143. The goddess of wealth abides there permanently where there is an energetic commencement of work, a firm checking of hesitation (lit. idleness) and a combination of wise policy and valour, 144. It is fate (that does every thing )’-so thinking one should not give up one’s industry; for no oil can be produced from sesamum without exertion. &c.-V. 7. without steady labour, givi far 145. Wealth, even though given to that unlucky man, who, dull of intellect, gets satisfied with little, passes off (lit. is washed off) from him. 146. Worthy of salutation (praise-worthy) are those who abide by their, resolution once formed; a (mere) high station is not of any use of what consequence is the poor chátaka bird that has Indra for its water-bearer? - कृतः निश्चयः कृतः a resolution once formed; सोस्त्येषi those who stick to that. The second line is meant to illustrate the statement in the first line. The chàtaka is an insignificant bird and yet it never swerves from its determination to drink rain water alone. Indra, the mightiest of gods, is the god of rain; and as such, in spite of his greatness he has to do the servile duty of supplying water to the little bird. 378 Afa-tired of, disgusted with. -almost about to drop down. &c.-you should not act in any other way, should follow the bull alone. P. 125. 147. A man is able, in this world, to manage all his affairs independently (of his own free will) so long as he is not forcibly held back by being checked (lit. wounded) by the goad in the form of his wife’s words ( advice). 148. A man incited (impelled) by the words of a woman thinks what is unfit to be done as fit to do, what is difficult to go to as of easy access and be eaten as fit to eat. what is not fit to निर्वेदात्- through dejection or sorrow. गुप्तधनः- गुप्तं धनं 44 one whose wealth is guarded (and not to be enjoyed by one as one likes ). उप० - उपभुक्तं धनं येन one who enjoys his wealth (but has not any thing to spare beyond what is required for the necessities of life. -nature, the manner in which they enjoy their wealth. Another reading for is fed which means their actions, behaviour, chy &c.-you should make your choice of one of these, अभवितेन—which cannot be enjoyed. दत्त० - दत्तं च तद्भोग्यं च which can be given away or enjoyed safely (but not saved). -disappeared, vanished from view. अदर्शनं गतः -having found it (the house). Fo-having scold- ed, reproved (for baving entered the house). -forcibly (notwithstanding he was asked to leave the house). :- -without respect (with reluctance). additional. To-the acquisition of gain; it is my duty to allow a man to gain his due. fago fago-suffering from diarrhoea. car-v. 7. here a means a malady, ailment. रुजाभि० o-overcome by pain. pain. of- for a moment. This reading, however, does not suit the context. It is better to read oभूतोऽक्षण without rest or ease. तद्दोषेण- on account of the effect of that disease (i. e. counteract it). 379 -with such rites of hospitality as rising up to receive him &c. fafo-who was honoured by being provided with food, clothing &c. splendid (spacious) bed. qo-getting on s P. 126. -the act of repaying or compensat- ing. 5-from the house of a merchant (on credit.) राजप्रसा० - प्रसादाज्जायते इति the outcome of the king’s favour; i. e. sent by the king as a mark of favour (being led to do so by Karman to enable him to meet the ex- pense incurred). 150. The fruit of the (study of the) Vedas is the keeping up of the sacred fire (i, e, the study of the Vedas ought to induce. a man to be an agnihotrin) and the fruit of sacred lore is character and wealth; the marrying of a wife has for its fruit conjugal pleasure and offspring and the fruit of (the possession of) wealth is charity and enjoyment. &o.-I do not at all want to be, I have nothing to do with being. -If it be barren of, if it fails to give enjoyment. 151. If people are to be considered as wealthy by that wealth which is buried in the house, why should we not call ourselves rich by that same wealth (since they derive as little benefit from it as we). 152. Giving away in charity is the real saving of money just as giving escape to the water lying in a lake is the proper mode of its preservation (keeping it in a good condition). 153. As regards wealth, it should be given away in charity and enjoyed, but should not be merely stored ups for lo, how others take away the wealth (honey) of the bees stored up by them. 380 154. Charity, enjoyment and loss-these three are the ways in which money finds its passage out; he who neither gives away his wealth nor enjoys it, has the third course left to his money (to pass off). furq &c.-for merely keeping it hoarded up, since it leads to trouble. 155. Serpents drink in (live upon) the wind and yet they are not weak; wild elephants, although they live upon dry grass, gain strength; the best of sages pass their time (subsisting on) roots and fruits; contentment is the highest treasure of man. 156. Whence can those, who are greedy of wealth and run here and there in search of it, get that happiness which is the possession of those who are satisfied with the nectar of contentment and whose minds are tranquil ? 157. Great is the happiness enjoyed by those who feast on (lit. drink) nectar-like contentment; while unin- terrupted misery is the lot of those men who are discon- tented. 158. When the mind is curbed all the organs of sense are also curbed; when the sun is hidden by the clouds his rays too would be concealed. 159. Great sages, who are tranquil-minded, say that putting an end to desire means the peace of mind; desire is not removed (lit. does not turn back) by the enjoy- ment of objects as thirst is not by resorting to fire. 160. What, indeed, do men not do for the sake of wealth? They censure even those who do not deserve to be censured and highly praise those who are unworthy of praise, 161. Desire for wealth, even when a man has it for the sake of religious duties, does not do him any good (and sbould therefore be given up ); for it is better not to touch 381 mud, keeping at a distance, than to wash it off afterwards. For शुभा०—there is another reading सुखावहा which is not so good. 162. In this world there is no other treasure equal to (the merit arising from ) charity; there is no other enemy than greed; there is no ornament equal to (precious like ) good disposition; and there is no other kind of wealth which equals contentment. The reading af for faf in विधि निधि the first line means ‘duty, an act enjoined by sacred law’. 163. That there should be want of wealth in the form of self-respect is the highest form of poverty: S’iva’s (only) wealth is an old bull; and yet he is the greatest of gods. The idea expressed here is this-It is not really want of money, but want of self-respect, that constitutes real poverty, as exemplified in the case of S’iva, who, thongh having no other kind of wealth than his old bull, is yet most dreaded and regarded as the greatest god owing to his sense of self-respect. 164. :-Can easily be found. 2nd 1.:-but it is difficult to find one who speaks or listens to (acts upon) what is wholesome though unpleasant. 165. They are called real friends who speak to men things which are wholesome though disagreeable, på Gerai Tai &c.-while they were thus discoursing. लुब्धक० - frightened by hunters. ससंभ्रमं - in confusion or hurry. -a cluster of reeds (S’ara grass ). the reservoir of water; pool. fa:-betook to, resorted to. -carefully.

P. 128. proceeding from. -what was fit for or suited to the place and occasion. प्रभूतसुः- breathing heavily, panting. ago-with frightened or bewildered looks,382 166. A man bewildered by fear breathes forcibly and rapidly, looks about (lit. in the directions) and finds no peace. त्रास - fear, fright. प्रहारादुद्वारितः escaped from being struck by the arrows of hunters व्यापा० o-must have been destroyed. शरणा० - शरणमागतस्तस्य मे to me who have come to you for protection. properly means a protector; hence means to approach one as a prote- cter, to seek one’s protection. to, beyond the reach of, hunters. inaccessible 167. Two remedies are here (in this S’ástra) prescribed (pointed out) for one’s escape when an enemy appears:- one is from the (skilful) movement of the hands (i. e. dis- playing valour by using one’s weapons skilfully); the other arises from the fleetness of feet (i. e. by having recourse to a swift flight).

घन—dense, thick. स्वगृहो० - स्वगृहस्योन्मुखाः स्वगृ०; उद्गतं मुखं auta agat-with their faces towards their homes, home- wards. -many. f-being free from fear. fo-who had become friends, who had formed friend- ship with one another. -fitly, aptly, appropriately. 168. Men of talent, who wear the cloaks of horripila- tion caused by their tasting the flavour of good sayings (conversation on charming subjects) live happily even without the company of women. What is meant is- The touch of a woman’s body causes the hair to stand on end; this is done in the case of talented men by the pleasu- rable sensation caused by good or pithy sayings in the course of their conversation and so they feel happy. 169. What donation can he, who does not lay by a store of pithy sayings, give in sacrifices in the form of discourses? I, e, what witty saying can he put forth when 383 there is an occasion for doing so in the course of a con- versation? he will have to keep quiet and so will have to cut a sorry figure. 170. How can he have a good saying (play his part well in a conversation) who does not grasp what is once said to him or who does not reproduce it himself or does not possess a store of choice sayings? for keeping ornaments and other valuables; collection of good or pithy sayings. gf-a box hence, here a o-At the time of their meeting (when they usually met ).o-distressed, uneasy at heart. P. 129. -in a perilous pit or ditch.. -through greediness to eat tender grass. 171. An evil is feared in the case of a person gone even to the garden attached to his house by those lovingly attached to him through fond affection; what then in the case of a person living in the midst of a forest in which there is fear on account of the many dangers (actually seen) ? -through our slow motion i, e, our inability to move swiftly. off:-held fast or firmly caught in a trap. शोक० – शोकेन व्याकुलितं मनो यस्य whose mind was agitat ed or perturbed by sorrow. To-tormented at heart all the more. 172. Generally the agitation ( agony) caused by grief in the case of men, although slackened or even destroyed, is again accelerated at the sight of a friend (or relative). -At the end of i. e. after having shed tears. gqo-A proper (good) thing has happened that I have seen you. 173. If a friend is seen when loss of life is at hand it brings consolation to both afterwards, whether he lives or dies. 384 प्रणयात् - through friendly affection. मम वा० वाच्यौ - should be thus addressed at my request. 174. Whatever harsh things I might have spoken (to you) unknowingly or knowingly, the same should be forgiven me by you two, with a mind full of affection (lit. filling up your mind with nothing but. love i, e. only lov ing remembrances ). f: &c.-When you have friends like us yet living? An instance of the Inst. Absolute, art &c.-Again, those who are men of fortitude (a) do not allow them. selves to be flurried in the time of calamity. 175. Construe संपदि यस्य हर्षो न विपदि विषादो न रणे च भीरुत्वं न तं भुवन० कं सुतं &c. विरलं- rarely. आश्वास्य - having cheered up. चित्राङ्ग – Chis being caught into the trap or net. formed a resolution to free Chi, faguraro &c.-who had from the bonds, P. 130. ffffaro-touched by i, e. entertaining some faint hope of life. 176. Wise men should secure friends who are spotless (sincere ), that a calamity should be removed; for no one who is without friends in this world can surmount a difficulty. दक्षमति:– दक्षा clever, competent मतिर्यस्य sagacious, circum- spect. -cut; Impera. of the Cau. of 6 Conj. here used in the sense of the primitive. fa-want of con fidence, disbelief in the influence or teaching of. He means-when science fails to produce its intended effect what is the good of studying it. i i. e. how तेन त्वां पृच्छा०-ie. you came to be caught &c. &c.-Even reasoning or power of discernment is overpowered by fate. 177. The talents (power of judgment) even of the great go wrong (lit. move crookedly) i, e. they are led to take a wrong step. See Supra S1, 5, 385 178. Even profoundly learned men are not able, by the power of their talent to wipe off the line of characters formed (written) on the forehead by the Creator ( i, e. go against the predestined course of destiny). It is a common belief that on the forehead of every creature his fature is written by the Creator. Cf. 19. लिखितं तन्मार्जितुं कः क्षमः । लिखितमपिललाटे प्रोज्झितुं कः समर्थः । &e. O संतप्त - pained or tormented at heart. आस्तां तावत् &c. - In the first place let the talk about the hunter be aside. Sifato-he has acted against the rules of policy, has done an impolitic act. अस्य कारणाद-on his account, खं- the sky. दिगन्तरं - अन्यां दिशं दिगन्तरं to another direction i. e. will bound off, qe ga: &c.-He, again, is an acquatic ani- mal and I am greatly anxious at heart as to how he would fare on land. o-the burning heat of the fire of a मित्रव्यसo friend’s calamity. 179. Who can bear separation from a beloved person or from (i. e. loss of ) wealth if there be no union with friendly persons which is like (lit. a little short of) a powerful medicine (in relieving pain). : should be Hal. 180. It is better to abandon life than to suffer separa- tion from persons like you; for, life can again be obtained in a second existence but not persons of your description. P. 131. आकर्ण० - शरा अस्यन्ते are thrown अनेन इति शरासनं, f t who had fully drawn his bow (lit, pulled the bow-string to the ear). go-the bonds made of sinews.with dejected countenance owing to the escape of the deer, -whose labour (effort) was rendered vain. स्थलमध्ये—on the ground. संपाo-provid- ed. q-lamented; Imperf. of with qft, 10th. Conj 20-a calamity has befallen (us). 386 181. Before I have gone to the end of one misery, as to the other side of the ocean, another has befallen me ! Misfortunes multiply when there are weak points (misfor- tunes never come single ). 182. For a read . It is difficult to get a bow made of a good bamboo and a friend and a wife born in a pure race-a bow which is elastic and also becomes straight and which does not give way in the hour of danger, and a friend and a wife who are humble, straightforward and do not lose courage in adversity. 183. in a brother (lit. born of the same womb), Frat-close, sincere. यदि तावद - If in the first place. मार्गश्रा० of me like one fatigued on the road (while journeying). fo-that was my resting place ( a source of consolation). Taf9- another consideration is this, 184. These three are the fruits of (benefits) arising from) a friend, viz, a great gain in adversity, the com- munication of a secret and release from calamily. -ceaselessly, continuously. व्यसन ० - व्यसनानि difficulties, misfortunes एव शरास्तैः, ०भ्रंश - loss of जीवित०- the condition of life. 185. The body has calamities near at hand; wealth is evanescent; and unions are followed by disunions-this is true just in the case of all creatures. सर्वमुत्पादि भंगु० - everything that is created is transitory. P. 132. 186. When there is a wound strokes fall upon it constantly; gastric fire becomes stronger when wealth decreases; and hostilities arise in calamities;- misfortunes multiply when there are loop-wholes. afa should be वर्धते. 187. By whom is this jewel viz. Mitra, which consists 387 of two letters created which affords protection when a danger comes and which is the abode of joy and con- fidence? आक्रन्दपरौ - crying alond; आक्रन्दः परं ययोः दृष्टिगोच० - is not taken beyond the range or out of the reach of sight. To-a remedy to set him free or to effect his release. 188. He, who, on having met with a calamity simply laments through perplexity, just adds to his lamentation and never goes to the end of it (his difficulty). क्रन्दनं वर्धयत्येव &c. ; or construe क्रन्दनं तस्य व्यसनं वर्धयत्येव his crying adds to his misery simply; he &c. 189. The only remedy against calamity, as declared by those versed in Niti (the science of conduct) is an energetic effort to root it out unaccompanied by dejection. It will be better to read विषादपरिवर्जितः. 190. That is the best result of (plan formed after) deliberation which is arrived at for the preservation of what is already acquired, for the acquisition of what is yet to be acquired and for the release of one smitten with calamity. aafar lit, a gain that has been an ac- complished fact. faqat upon ). :-Let my advice ( plan) be followed (acted i. e. of the hunter. : go-with gentle strokes of my bill. o-will scratch, peck at him. -by the belief engendered by (the conviction brought about by) my pecking at him, on- the binding strings made of Darbha grass. gaat-very quickly. &c.-Happy (or excellent) is the plan devised (thought out) by you. -should be considered as delivered or released. 191. The energetic condition (degree of hopefulness 388 or cheerfulness) of the mind indicates beforehand, in the case of all creatures, whether a business is to succeed or not: a wise man knows this and no other. O -lying on the margin of a pond situated near the road. r-with the crow perched upon him. a-by the pain caused by his being caught &c. वराक : - the poor creature. सविशेष० - his life not being spent up then. -as soon as be entered, with great difficulty, this forest &c. a-entirely in my power being securely tied. -thus reflecting, so thinking. P. 133. उपाद० - Ran towards, व्रजोपम० — with the strokes of his jaws hard like (lit. comparable to) adamant. खण्डशः कृo - was cut to pieces. अप्राप्तस्या०-even before he could come up to him. Gep. Abs. fa-abashed, discomfited. 192. O god of destruction, in the first place this stout deer though caught into the net was snatched away from me by you; then I got the tortoise; but he too is lost to me certainly owing to your bidding: here I wander in the forest, emaciated with hunger and abandoned alike by my children and wife! Do what (mischief) you have not done (me) yet; I am ready even for that. परमान०-experiencing great joy. सुभाषित - by the diversion got from choice sayings and the narration of stories. :-fraudulently, insincerely. 193. He, who gains friends in this world and does not act crookedly towards them, does not, under any circum- stances, suffer the pain of humiliation (or, defeat). P. 134.