०३ काकोलूकीयम्

TANTRA III. -describing the enmity (or, war) between crows and owls,

1. One should not trust a person once made hostile nor an enemy who has become a friend: see-the cave that was full of owls was burnt down by the fire set by crows. errero-having many branches. ०खगस०-०. L. inhabited by birds of various kinds. This reading is rejected because the tree is deseribed as the special lodge of crows. :-covered with very thick foliage. of- a:-having a large retinue of crows; attended by many crows. विहित० — having built a fortress. अरिम० - Lit. fa-having the destroyer of enemies ( अरीणां मर्दन. ). गिरिगुहा०-resid- ing in (who had taken shelter in) the cave of a moun- tain serving as a fort. a fort. पूर्वविरोध०—owing to previous enmity. a &c.-whatsoever crow he came across नित्याभि० - By his constant attacks. दुर्गं -the fortress ०दुर्गं—the situated on &c. -all round (i. e, not a crow was left outside that ).
2. He who being full of sloth neglects his enemy and a disease moving ( gaining strength) freely, is slowly killed by them.
3. He who would not put down (destroy) an enemy and a disease as soon as manifested (he or it appears ), is, though very strong, killed by him or it afterwards, gain- ing strength. yig:-Now, one day. :-powerful; or furious, -endowed with industry, energetic, abo knows the proper time for action. -At nightfall or approach of night, 40-causes the destruction of or works havoc upon our partisans, 390 P. 135. &e.-What steps should be taken to kgs-which is proper to retaliate or counteract this, be adopted, effer &c.-See notes Tan. I p. 12.
4. अत्र अस्मिन् विषये or एतादृशे प्रस्तावे. A minister should say something (give advice) even though unasked under such circumstances: but when consulted he should quickly (without loss of time) say what is wholeso ne, whether it be agreeable or disagreeable,
5. He, who, being asked, does not say what is benefi- cial and salutary in the end, he-a minister and a speaker of sweet things (at the same time) is said to be simply an enemy. What is meant is this-a minister, when consulted, should not simply seek to please his master by saying what is agreeable to him but guide him rightly.
6. Read in the text after the fifth Sl.-go: go सततं प्रियवादिनः । अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः ॥ It is always easy, O king, to find men who speak sweetly; but it is difficult to find one who speaks or one who (without being irritated) listens to what is wholesome although disagreeable.
7. Therefore, O king, let a consultation be held after retiring to a secluded place so that we shall find out the cause of his (enemy’s) action and effectively check him. अन्वयागत - heriditary. एवं स्थिते-matters standing thus; under such circumstances, o-striking at the proper time, seizing the proper opportunity to attack. worthy of being entered into an alliance with.

8. बलीयसि &c. - शत्रौ बलीयास सति तं प्रणमतां &c. The riches (royalty) of those, who bow to their enemy when he proves stronger but who strikes when the proper time comes, do not go away from them just as rivers do not flow in a 391 direction contrary to the current, -irregularly derived fr. against and a water or the current of water. निन्नगाः- निम्नं गच्छन्तीति निम्नगाः see Kam. Nit, IX, 50.
9. That enemy, who is very truthful (lit. rich in truth), pious, noble, possessed of a multitude of relatives, power- ful and victorious in many battles, is fit to be made peace with. Cf. Kam. Nit. IX. 42.
10. A friendly alliance should be formed even with a wicked person on knowing that there is danger to life, since when life is saved every thing else is also saved. For the first 1. see Kam. Nit. IX. 45. &c.-He, who has been victorious in many battles, is, for that reason, fit to be made peace with.
11. Enemies quickly fall into the power of him with whom the victor-of-many-battles forms a friendly alliance, owing to his prowess. see Kam. Nit, IX. 52,
12. One should desire to form peace even with one’s equal, since victory in a battle is uncertain; no dangerous step should be taken (or, one should not risk his interest); so counsels Brhaspati. See Kam, Nit. IX, 59.
13. Victory in a battle, in the case of men fighting in this world, is doubtful: therefore that (a battle) should be had recourse to when the other three remedies (1, and) have been tried (i. e. after they fail.) ga The Par. is irregular; it is, however, found in the Veda and in epie poetry.
14. A man, who, blinded by pride, does not make peace (with another), causes, when forcibly struck even by his equal, the destruction of both, as does an unbaked earthen pot when struck by another. -v. 1. may mean-with whom self-respect is the chief consideration (91 m = ) or separate arra through pride.392
15. Const. &c. The fight of a weak man with a powerful one leads to his destruc- tion; for the powerful man destroyed his enemy as does a (of earth ). stands unharmed having stone after breaking a jar
16. Acquisition of territory, an ally and gold (money)- these three are the benefits to be derived from war: when not even one of these is to be gained one should not have recourse to it. See Kam, Nit. X. 28 where the second half is read as- i fago see Tan. I. 229
17. A lion, digging the hole of a mouse, filled with pieces of stone, gets his claws broken; or if he gets the fruit (of his labours, it is (simply) a mouse,
18. Therefore, one should not occasion war nor should wage it under any circumstances in a case where there would be no substantial gain but simply fighting. assumes an
19. One, desirious of unfailing (continued) wealth (royalty) should imitate the action (mode of behaviour) of the cane plant (which always yields and never unbending attitude) when attacked by a more powerful enemy, and never that of a serpent (which rises up suddenly and meets with destruction). See Kam. Nit. X. 32, 33.
20. काले काले-Assuming the contraction of a tortoise (i. e a humble attitude) a talented man should even bear blows (inflicted by the enemy); and at times (i. e. when- ever he would get favourable opportunities) he should rise like a black serpent (i. e. at once wreak his vengeance ). See Kam. Nit, X, 35 where the reading is the proper time comes. This reading is better. when
21. Seeing that war is imminent (about to break out) one should avert it by efficient means of peace, on account of the uncertainty of victory; one should not arms) recklessly. rise (in v. 1. One should give up rashness. 393
22. There is no precept to the effect that one should fight with a powerful person; a cloud never moves in a direction contrary to the wind. -a rule of political science. साममन्त्रं सन्धि० - counsel for conciliation leading to the conclusion of peace or calculated to bring about the cessa tion of hostilities. P. 137. न मम प्रतिभाति - does not appear advisable to me.
23. सुश्लिष्ट - well-formed. See II. 30. अत्यन्तलुब्धः- exceedingly greedy, very avaricious, covetous. -Im- pious, unrighteous.
24. One should not enter into an alliance with a man who is destitute of truthfulness and righteousness (or the principle of truthfulness ); for, although firmly allied, he, on account of his wickedness, will change beforelong.
25. An enemy who is cruel, very avaricious, lazy, re- gardless of truth, blundering (in policy ), timid, un- steady, foolish and a despiser of warriors, can easily be rooted ont (extirpated ).
26. संधानकी o mention of or proposal for peace. भूयो० &c.-will be highly exasperated; or, will cause greater disturbance (cf. अन्तःकोप, प्रकृतिकोप &c. ),
27. In the case of an enemy manageable by (the use of) the fourth remedy (i. e. Danda or war) the proposal for peace is a wrong piece of policy; what wise man (physician) will sprinkle water over the body of a person (with the object of cooling him) attacked with fever which has not yet reached the stage of treatment and which is curable by inducing perspiration only. The verse is taken from S’is. II. 54.
28. Talks about (negotiations for) peace, serve, on the contrary, to inflame an enemy already angry, as drops 5 394 of water falling all of a sudden on ghee which is very much boiled, (only) agitate it. -is no proper or adequate reason.
29. The lion, taking his stand on his high spirit (his great strength) plants his foot (paw) on the head of an intoxicated elephant, though the latter is superior in bulk, See Kâm, Nît, XIII. 16.
30. A small (weak) man, endowed with the power of energy, can kill even a big (or, physically strong) man, as a lion does an elephant :-so say the Bharadwajas. Cf. Kám. Nit. IX. 56.
31. Those enemies who can not be killed by (sheer) force, should be killed by using deceit, as Bhima killed Kichaka by assuming the disguise of a woman.
32. Enemies yield to the power of one whose punish- ment is very severe as ( people do to that of) the god of death who punishes cruelly (or who holds the fierce rod ); but they treat as straw him who puts up with every thing (is very mild). P. 138. 33. What is the good of his being vainly born, whose lustre (valour) does not overpower that of spirited men (or, his powerful enemies) and who is, (therefore, only) the destroyer of his mother’s youth.
33. That wealth, which is not marked (lit. whose body is not smeared) with the saffron in the form of the blood of the enemies, does not bring pleasure to the mind of talented men, though covetable,
34. What praise can belong to the life of that king whose territory is not copiously sprinkled with the blood of his enemies and with the water of the tears of their wives. काधिक:- superior in strength, निर्मयाद: one who has fan-one 395 transgressed the bounds of propriety or acted villainously. -marching away, flight.
35. Neither peace nor war, nothing else than a march against or from, is considered advisable in dealing with one who is superior in strength, wicked and acting improper- ly (Hataria lit. not keeping within the bounds of propriety).
36. Yána (marching off) is of two kinds:-one is for saving one’s life and wealth (treasure) when in peril (when there is danger from the enemy threatening the loss of both); the other is of the form of an expedition by one (a king) desirous of conquest (i, e. one is flight for safety; the other an expedition by a powerful king confident of success. ). यात्रा ० - यात्रा 8 march for attack लक्षणं distin- guishing mark यस्य and is nearly equivalent to यात्रारूपं of the form of. faufg-Noun in a formed from the desidera. tive base of f. 91
37. The expedition into an enemy’s territory by a con- queror, eminently powerful, is said to be very opportune (lit. commended) either in the month of Kârtika or Chaitra and in no other. कार्तिके - See Rag. IV. 14. मार्गशीर्ष and are also recommended as proper months for leading an expedition into an enemy’s territory. See Man. Smr. VII, 282, These months are recommended because they are the months of plenty and are free from the obstruction of rain. Besides there is no danger of corn-fields being devastated,
38. (But) when the enemy is involved in a diffi- culty or has weak points, all times are spoken of (recom- mended) as fit for leading an attack. Cf. Man. Smṛ. VII. 183.
39. Having well effected the protection of one’s own country by means of men who are brave, friendly (or trustworthy) and possessed of great strength one should 396 march against another’s country already occupied by one’s spies. -The attacking king should first know every particular about the enemy’s country by means of his spies. See Man, Smr. VII. 184.
40. He, who attacks an enemy’s country without know- ing its roads or any thing about provisions (a), water and corn (i. e. without knowing how to procure these or make arrangments for these ), ( not only fails to conquer that country, but) does not even return to his own country (i. e. is vanquished by his enemy and des troyed). arar V. 1. provisions of various kinds. a ga &c.-So it is advisable for you to effect a flight (the first kind of Yana ). P. 139. -read aa. Therefore, O lord, it is not at all (a) proper for you to adopt the second kind (of Yána i. e. to undertake an expedition ); you should neither enter into a war nor propose peace with that powerful and wicked enemy. -Wise men have recourse to object in view or looking to the cause adopt such a course. flight with some forcing them to
41. The reason why a ram falls back (retreats) (when fighting) is that he should (be able to) strike (with great- er force ); the lion too contracts his body when wishing to leap (upon his prey) through great rage; with their motives concealed in their hearts and keeping their deliberations and movements secret, talented men put up with anything (f) disregarding it altogether ( i, e. waiting for an opportunity they suffer any insulte not caring for them).
42. He, who, finding that his enemy is powerful, quits his country, lives and gets his kingdom again like Yudhishthira (the eldest of the Pândavas ). When Dharma lost his kingdom by gambling and was 397 asked to go into exile with his wife and brothers, he did so, knowing that his enemies were strong and his own party weak. He returned after living for twelve years in the forest and one year incognito, strengthened his party and wrested back his kingdom from the Kauravas.
43. The weak man, who, through pride, fights with a more powerful enemy, does what is desired by him ( his enemy) and brings destruction upon his own family. flee &c. &c.-Therefore, now that you are assailed (pressed hard) by a powerful enemy, it is time for you to ff-do not appear to me to be advis- able. A maintaining one’s ground. fa:-especially. яf-commends itself to my judgment,
44. having got into its own place. - च्युतः-driven or dislodged from, परिभूयते—is despised or overpowered.
45. Attacked (besieged) by a powerful enemy a king should take shelter in a forest putting forth efforts: and stationed there he should call his friends to his help that he should effect his escape (or release). See Kâm, Nit. IV. 55.
46. He, who, with his mind bewildered by fear on hear ing of the approach of an enemy, leaves his own place, will not enter it again.
47. Like a serpent without fangs or an elephant with- out rut, a king, who is out of (leaves) his own place, is easily assailable by all creatures. -lit. approachable i. e. any one can go to him and insult him or attack him, org-Loc. for the Inst. It will be better to read rgft: 50. एकोपि शक्तानां शत्रूणां शतमपि योद्धुं सहेत् &c. - Even one man……will be able to fight with even a hundred power- ful enemies &c. P. 140. 51, 52, The two Slokas ought to be taken 398 together. They constitute what is called gri. e. two S’lokas forming one grammatical sentence. Cf. at युग्ममिति प्रोक्तं त्रिभिः श्लोकविशेषकम् । कलापकं चतुर्भिः स्यात्तदूर्ध्वं कुलकं स्मृतम् ॥ Therefore, having strengthened a fortress, furnishing it with brave warriors and provisions, surrounding it with a rampart and a ditch and embellishing it with machinery, and other things, one should wait in it, always bent on fighting: for if one lives (i. e. comes out victorious) one gets a kingdom, if one dies, one goes to heaven.
48. Even weak men who live in one place are not over- powered (troubled) by even a strong man acting adversely as creepers growing together (lit. in one place) are not injured by even a strong wind blowing in a contrary direction. बलिना should also be taken with मरुता. साध्यन्ते v. 1. for a means brought under power; reduced to submission’. 54-56. Since even a large tree, strong and deep- rooted (well-imbedded in the earth) but growing singly can be uprooted by a strong (9) wind, but (a) the trees which grow in a mass and are firmly rooted are not uprooted even by a violent wind on account of their grow- ing in one place; so enemies consider a man who is single (unassisted) although possessed of valour, as capable of being vanquished and then they kill him, ga in S’l. 54 has no particular meaning; S’l. 55, should better have been omitted. S’lokas 54, 56-see Mah. Bhâr. Van, 36, 63, 64. enereo-What is known by the name of A’sana or maintaining one’s ground. same as q: the six षाङ्गुण्य- षड्गुणा: expedients. -taking shelter or making an alliance with (a more powerful king especially ). 399
49. What can a spirited man, though strong, do if without a helper (allies)? Fire, kindled in a place where there is no wind, is extinguished of itself. Fargo-who will free you from the difficulty or avert the calamity? -by mere speech even (much less by actual help ).
50. The wind becomes the assistant (helper) of the fire that burns forests; but the same (wind) puts out a lamp: who has friendship for the lean (weak) ? v. 1 for at means ‘regard or respect for." एकान्तः- -an absolute rule; the only course of action. -living together; hence union.’ P. 141. 59. Just as a bamboo growing in a cluster thick and surrounded by other bamboos, cannot be cut down, so a king who has a number of assistants () cannot be destroyed though weak: See Kâm. Nit. IX, 46. f: &c.-If then there be a resort to (or one gets the support of) the best of men what to say then (that the combination will be irresistible ). उत्तमस्योत्तमेन वा संश्रयः,
51. To whom is the company of a great man (or, men) not elevating? (i. e. whom will it not elevate or raise in rank); the water lying on a lotus-leaf possesses the lustre (or, beauty) of a pearl. न प्रतीकारो भवति-there can be no resistance on our part &c. :-opinion, counsel or advice. tai- &c.- old, who had been long in his service. Loc, Abs.; notwithstanding your presence here, although you were here. -for testing them (i. e. their qar-for knowledge); or it may mean-(arta: a) for taking a comprehensive view of the matter, a-will advise. To-what was in conformity with the (dicta of the ) science of polity नीतिशास्त्र नीतिशास्त्रस्य वा श्राश्रयः 400 based on the science of politics; or it may be an Avya. Comp. ; नीतिशास्त्रस्य आश्रयः यस्मिन्कर्मणि तद्यथा तथा in a manner to be supported by the principles of &c. aggà &c. All that is made use of at the time proper for each, (as there is an occasion for or as circumstances arise for, the use of each). -double-dealing or duplicity; keeping apparently friendly relations with the enemy with a view to throw him off his guard and to destroy him.
52. When an enemy is wicked and powerful one should deal with him distrustfully (cautiously) taking one’s stand on duplicity, now proposing peace, now fighting, &c.-Therefore an enemy is easily extirpated by those who, themselves distrustful, secure his confidence and hold forth hopes (to him).
53. Men well-versed in politics allow an enemy to grow strong once, though they have to uproot him: phlegmatic affection, when increased by means of molasses, is easily cured.
54. एकभावः- एकः भावः feeling यस्य; acting with sameness of heart; hence honest, sincere. The man who acts honestly with women, an enemy, a treacherous friend and especially with harlots, does not live (i. e. he will be destroyed by them.)
55. The duties towards gods, Bráhmaņas, one’s own self and one’s preceptor, should be performed with a devot- ed mind; the rest (other things) depends on (must be done with) duplicity (i. e. double dealing is necessary in other cases, honesty will not do).
56. Oneness of action (sincerity) is always commend- able in the case of ascetics whose souls are purified (lit. imbued with the knowledge of the Supreme soul); but not in the case of men who are attached to women and especi ally of kings. 401 -by having recourse to cupidity (to be excit ed in the enemy.) P. 142 gato-bring them to light by means of emis- saries or spies (प्रणिधि ).

66. गन्धेन — by smell or scent. पश्यन्ति-see things, चारै:- by means of spies.
67. -an auxiliary, a helper; an official connected with a king or in immediate attendance on him. See below, He, who knows the Tirthas (i. e. the real character of the helping officials) on his own side and on those of his enemies, particularly by means of secret spies, will never come to grief (or find himself in difficulty or be reduced to a miserable plight). कतिसंख्यानि - what is their number. कति संख्या येषां. :-when they are known, An instance of Inst. Absolute.

Have you known (I hope you have) the eigh- teen Tirthas on the side of the enemy and fifteen on yours by means of three secret (lit. not known as such) spies. See Mah. Bhår. III. 5, 38. fi &c.-By the word ‘Tirtha’ an official (a) is meant. आयुक्तं कर्म यस्य one to whom & duty of state is entrusted; hence an official. तद् यदि - तद् refers to तीर्थं. gfa-corrupt, treacherous. If the officials on the side of the enemies be not faithful (not discharging their duties faithfully) then this leads to the destruction of the master (the king). i-eminently good, excellent, स्यात् - will contribute to the prosperity of तथथा – They are as under. (5) -a door-keeper or warder; fr. + meaning ‘pertaining to’. (6) saat-the superintendent of the women’s apartments. (7) garers: (more usually Я) The chief adviser or counsellor general, (8) -A sort of master of the ceremonies.402 (9) fo-an introducer of persons, a gentle-man-ucher; (10) the chief justice. (11) T-the master of requests. (12) The chief officer of the army. (14) The treasurer or superintendent of the treasury. (15) The governor of the fort; (16) if this means anything it means the collector of customs or the receiver general of taxes. But more probably the 1 or the superin- tendent of prisons’ is meant here, (17) Protector of the frontier or lord of the marches; (18) favourite servants. C i &c.-By the alienation of these or when these are won over, an enemy is quickly brought under control or subdued, -the chaplet-maker or florist. Far- ध्यक्ष:- the superintendent or chief of spies. सांवत्स० — the astrologer, o-the bearer of the betel-nut-box. - -the body-guard, fo-the quarter-master. विलासिनी - the concubine. वैरद्वारेण-by exciting the en- mity of these (by one’s self or by the enemy). 89. The physician, the astrologer and the preceptor are the spies to be appointed (to watch) one’s own party; similarty (spies in the disguise of) serpent-exhibitors and lunatics know every thing that passes in the camp of the enemies. &c.-These should be employed because they have an easy access every where and enjoy the confidence of all, Tifge-These also have easy access every where and can observe the designs of the enemy without being suspected. P. 143. 70. Let spies who know their duty make an entrance into, by means of the Tirthas ( officials that can be reached-flight of steps) and sound the bottom (the very secrets) of the large body of water in the form of the enemies. There is a play here on the wood which also means a flight of steps leading into the water." Just as one can reach the bottom of water by means " 403 of a flight of steps so the spies can penetrate the very heart of the enemy through the officials and know his secret plans. प्राणान्तिकं - प्राणानामन्तः प्राणान्तः स सामीप्यमस्य which leads to the destruction of life, deadly. faf-a cock; at fa- रन्तीति विष्किराः gallinaceous birds. सोद्वेगं with dejection, sorrowfully. &c.-does not care for us at all, does not think of us. 71. -read. He, who does not protect creatures (subjects) that are terror-striken and harassed by the ene- mies, is without doubt, the god of destruction (himself) in the form of a king. 72. If there be no king to safely guide (lit. the proper guide of) his subjects then they would suffer destruction, as a boat without a helmsman sinks in the ses. TETTO- Sikandar: . See Kám. Nît. I. 10. 78. 74. The two verses are to be taken together and form a g. A man should abandon the following six, as one does a broken boat in tha sea, viz. a preceptor who does not teach (lit. explain) satisfactorily (), a sacrifi- cial priest who does not keep up his knowledge by constant study, a cowherd fond of staying in the village (i. e, who does not take the cattle to better pasture grounds outside a village) and a barber fond of going to the forest (neglecting his duty and therefore who cannot do his work well). See Mah. Bhár, Van, 33, 79-80, and XII. 57. 43-45. -of a handsome form; beautiful aspect (: Tr कारो यस्य.). साधिते &c. when the water of varicus sacred rivers had been brought, ggufi &c.-after the collection of 101 herbs had been got ready, -had been set up. * &c.-After the picture of the globe of the earth 404 ohequered with mountains, seas and the seven continents had been drawn. nitag &c.-when the golden jars, lamps and trumpets had been filled respectively with water, oil and wind from the mouth. fag &c.-when auspicious things such as mirrors &c, had been made ready. Toro &c.-when the Brà hmanas were engaged in repeating the Vedas in one voice ( all together ). समुदितानि मुखानि mouths i. c. voices येषां तेषु. अग्रमहिषी - the chief queen कृकालिका - proper name, P. 144. :-assemblage of. f-among themselves. 75. :-clever, shrewd (shrewdest, cleverest). fai of animals having jaws i, e. carnivorous animals. a mendicant wearing white garments-probably an ascetic of the S’vetâmbara sect (a class of Jaina Bhikshus). advice or opinion.

76. Plans (policies, schemes), thought out by experts and discussed with many and from various points of view and well considered, do not fail under any circumstances. समेत्य - having joined them, निरूपितस्ति० - is determined or fixed upon, settled. gear-At the commencement, when his coronation is just to begin. fa a kind of ducks. i-a species of parrots.- (Loc. Abs.) when these principal kinds of birds are in existence (available). - dreadful, deformed मुखं यस्य of hideous aspect.
77. Crooked-nosed and very squint-eyed, formidable and of an unpleasant aspect-such is his face when not angry; what will it be when he is angry? 0 The seven dwipas are-Jambu, Plaksha, S’álmali, Kusha, Kranncha, S’aka and Puskkara. The seas are also seven (according to the Purâns) viz. Kshårodhadhi, Iks’ura- sodadhi, Surâ, Sarpis, Kshirodadhi, Dadhima and S’uddhoda- dhi. The seven mountanis are- महेन्द्रो मलयः सह्यः शुक्तिमानृक्षपर्वतः । विन्ध्यश्च पारियात्रश्च सप्तैते कुलपर्वताः ।। 405
78. What object shall we gain by making this owl which is frightful by nature, very fierce, cruel and of a re- pulsive aspect, a king!
79. One mighty (lit. possessed of lustre, spirited) king proves a blessing to the world. 2nd line-ga- स्वन्त इव अत्र बहवो विपत्तये भवन्ति; if there are many, they lead to trouble ( or destruction) as many suns at the end of a Yuga cause the destruction of the world. a &c.-Then by the mere mention of his (Garuda’s) name you will be beyond the reach of (lit. not to be approched or assailed by) your enemies.
80. When there is a master, even at the mere mention of the name of the great before wicked men, good results st once. Or गुरूणां may be taken with दुष्टानां; even the mere mention of the name of the lord before wicked men though powerful &c. This accords well with the follow- ing story. P. 145. 81. Great success is achieved by the designa- tion (mention of the name) of the great; the bares lived happily by making mention of the Moon. अनावृष्टिः - drought, want of rain. यावत् continuing or lasting for. a meaning ‘as long as’ governs the Acc. -a deep pool T-overpowered by thirst. हद - & almost dead. 7-some (a). i at ease, alam-lonely, secluded from view, situated in the middle of a tract of land.

01

-will feel

•-Gangá

is supposed to flow in the sky, on the earth and in the

lower regions,

azo-That being done i. e. the journey being under- taken. -by them travelling or journeying on. -having bathed or plunged into. -i, e. the holes or burrows of the hares. -had their legs, heads and necks, broken. fia: Ga-had just life left in them. og-whose dwellings were trampled

6

406

down or destroyed by the treadings of the elephants, जर्जरित • - with bodies severely injured, oलताः- रुधिरेण लुताः covered with blood. इत० - इताः शिशवो येषां whose young ones were killed. -with their eyes covered with the moisture of tears.

82. स्पृशन्नपि - though merely touching. ing (exhaling venomous breath).

जिघ्रन् -Smell- -even while paying respect (although outwardly showing respect ).

किमन्यत्र - read oन्यत्.

83.

-for the sake of, i. e. to save.

P. 146. 84. - : habitable, comfortable, prosperous. For his own sake, a king should abandon, without hesitation (thinking about it), his land though contributing to his comforts, yielding corn and causing increase of cattle.

fo-coming down or inherited from the great-grand- father, ancestral.

ff-some means of frightening them, a scare- crow. A noun from the desider, of aft.

86. &c.–the hood should greatly be expanded. eri: &c. -the display of the hood strikes terror. ०पिकास्थानं-object or cause of fright. सा च &c. The causing of such fright depends upon a clever mes- senger (i. e. must be skilfully managed ). free a pretended or false messenger. -to say that, with the message that. fa-forbids you; orders you not to come here. TECTITE:-my followers or protegees.

-worde appearing to be credible, trustworthy or reliable. -clever in arranging or getting up a speech; knows how to address appropriate words. -skilled in, who knows, the duty or business of a messenger.

87. That is a desirable messenger for a king, who

407

possesses a handsome form (or, who knows how to con- ceal his features), who is free from avarice, eloqnent, well versed in the different S’ástras and able to know the minds (divine the thoughts) of others.

88. आचरेस - is used here in the sense of नियोजयेत्. He, who deputes as a messenger to a king’s court one who is foolish, avaricious and especially one telling lies, fails in his object.

afo-Let such a messenger be found out, if you wish to be entirely () free from this calamity.

निरूपितः - appointed or depnted. अगम्य - beyond the reach of, inaccessible to, the elephants. -sportively

(and so carelessly).

P. 147. -No fault should be found with a messenger who speaks the truth (delivers the true mes sage). aga-speak through messengers,

89. Even when weapons are raised and relatives killed, messengers ought not to be killed by a king, even when they utter harsh words.

eratafe-i, e. Yesterday. a-trodden down, des- troyed by your herd.

:-engaged or lost in medi- tation. निभृतं - silently. त्रजे - read व्रज. ०भङ्गात्-owing to the disturbance caused to his contemplation.

set out to go.

-addicted to vices. ggo-in the habit of back-biting, disposed to speak ill in one’s absence.

90 Formerly a hare and Kapinjala ( name of s sparrow) seeking justice and going to a mean judge for decision both met with destruction. s means here the lord of as or law-cases, one who decides a care.

P. 148.

–by narrating the old accounts (stories) of divine sages, Brahmana sages &c, and by

408

telling each other the curiosities seen in the course of our wanderings. ro-full of ripe S’àli (a kind of rice) corn. सोद्वे० - dejected at heart. उताहोस्वित्- or. कपिन्ज-

-As I had despaired of Kapinjala’s return. पीवर० - पीवरा तनुर्यस्य fat in body.

88

91. Men do not experience ( find) that happiness &c. which they enjoy, though poor, in their country, their town and their own house,

-revilingly, blaming him for it.

place of residence. qr-harsh things.

92. One cannot establish one’s mastery over a pond, a well, a tank, a temple and trees after they are once abandoned,

P. 149. 93. Enjoyment is proof ( of ownership) in that case in which things such as land and others are enjoyed for ten years in one’s presence (with one’s know- ledge ); neither a witness nor documentary proof ( lit. a writing) is necessary for it.

94. This law (1) applies to men, as stated by the great sages; in the case of beasts and birds ownership lasts so long as they are in possession of a thing.

F&c.-If you regard the Smṛti law as binding or as an authority. :-The sharp-jawed ( g ). कृत० - having taken Kus’a grass in his hand. ऊर्ध्व० - ऊर्ध्वो बाहू यस्य with arms raised. अर्धपाद०-touching the earth with the half parts of his feet.

-a discourse on religious matters;-delivered this exhortation on religion. असारः - अविद्यमानः सारः यस्य without substance, unreal, -Family-relation is like jugglery, a mere de- lusion; or, is short-lived; vanishes in a moment. मुक्त्वा &c. - leaving righteousness; here मुक्त्वा has the sense of-except, without. &c.-There is no other course

409

open to man (to save himself) than righteousness (doing religious duties and securing merit thereby ).

95. The bodies are not everlasting (ie. are perishable in a moment); prosperity is not at all permanent; and death is always close at hand (ready to overtake a creature); therefore, a store of religious merit should be made,

96. without the securing or laying by of any religious merit. &c.-He does not ( cannot be said to) live though emitting breath like a blacksmith’s bellows.

97. कौपीनं- कूपपतनमर्हतीति कौ० sin; it also means the secret parts ( तत्सम्बन्धात्त प्याद्वा पुरुषलिङ्गमपि । तत्सम्बन्धात्तदाच्छादन- aft a piece of cloth which covers those parts). Proficiency in religious matters without the performance of religious rites is as useless as the tail of a dog which neither covers the private parts nor keeps off mosquitoes or gnats. The 1st line may also be taken with qr-which does not make one wear a Kaupina (lead an ascetic’s life) nor removes passions (which are like &c. ).

98. got-worthless corn; shrivelled grain;

&1&-

Amara. Those who do not regard religion as the canse (of all that happens) are like the Pu. in corn &c. See Mah. Bhár. XII, 181. 7.

99. :-better, more valuable or of greater conse- quence. पिण्याक-oil-cake. मानुपात्- मानुषस्येदं मानुषं a human concern; religious duty is of greater cousequence than hu- man affairs (secular concerns).

100. Men, regardless of religion (who do not attend to their religious duties) are created like beasts, for the use of others, being mere voiders of urine and ordure and eaters of food.

P. 150. 101. Those versed in politics commend stea- diness (patience) in all actions; but speedy is the course of religious duty, which is attended with many obstacles.

410

(religious duties should be promptly executed since these are beset with &c. ),

102. The principle of Dharma is briefly explained to you, O people; what have you to do with a detailed descrip- tion? Doing good to others leads to merit; giving trouble to others, to sin.

103. Hear the essence of religon; and having heard it lay it to your hearts:-The 2nd line may mean-(1) 3: परेषां च प्रतिकू न स० One should not do what is unfavourable to oneself or others; or (2) one should not do unto others what one regards as unfavourable to one’s self; or (3) aft- कूलानि आत्मनः समाचरेत् न परेषां one should do what is against one’s interest with regard to one’s self (if he has to do so at all) and not to others. -an expounder of the principles of religion; a preacher of religion.

व्रतवै० - विकलस्य भावो वैकल्यं deficiency; his vow may be interfered with or disturbed. •द्वारेण - according to the rules of law. हीन०- हीनं वदतीति हीनो वादोरयेति वा one who makes a defective statement; one whose cause is wrong. anta &c.-refraining from doing injury to life is the only path of virtue ( or sanctioned by religion ).

104. Since Dharma is said by the wise to be grounded on ahims’a ( abstaining from injuring or destroying life) one should protect (not kill) even a louse, a bug &c.

105. He who kills even carnivorous animals is said to be a cruel man and goes to the horrible hell; what to say then of him who kills harmless ones.

qar-the real meaning.

rice seven years old.

&c.-By Aja is meant

106. If by cutting trees (for making sacrificial posts &c. )… and sheding a profusion of blood (lit, causing mud with blood) one can go to heaven, &c. 411 GT-But I will decide as to who should be the -properly, rightly, justly. winner and who the loser, -the dispute or matter at issue. P. 151. dispute. 107. prestige). -the real nature or cause of your -through pride (i. e. to keep up one’s -delivers a wrong judgment, decides a case unjustly (lit, not according to justice).
107. -read . He, who gives a wrong de- cision about a horse, kills (is guilty of killing) one creature &c.
108. He, who seated in a court (of law), does not speak out distinctly (does not give his decision in clear terms i, e. does not declare, the truth fearlessly) should be abandoned from a great distance (i. e. such a judge should be dismissed like one to be avoided from a great distance ); or it is justice that he should declare the truth (the king should see that he does justice). fat-free from any misgiving, full of confidence. qui-quickly. fam &c.-Their confidence was so much gained by him that &c. -lying on the lap. with his saw-like jaws. &c.-i. e. you too will meet with the same fate as that of &c. ( die like them). -as each liked, each according to his choice. अभिषेo about to be crowned. केनापि हे०- with some object in view; for some purpose. Afa-obs- tructed. -together with our relatives, descen- dants &c.
109. What is pierced with “arrows grows again;…… but the wound caused by speech in the form of words bad- ly spoken and obscene is never healed. against gr., though found in epic poetry. Mah, Bhár, V, 34. 75, XIII. 104, 83, -The Arm, is The sl. is fr412 P. 152. 111 When a man utters, without cause, in this world, a speech which takes no note of (in which there is no consideration of ) place and time, which is not good for the future, which is disagreeable and which is deroga- tory to one’s dignity, it is not a speech but poison itself.
110. A talented man, though endowed with strength, should not turn another into his enemy: what wise man will needlessly swallow poison, thinking he has a doctor (to save his life)?
111. A wise man should not, under any circumstances (a), give utterance to the reproach of another in an assembly; and even that should not be spoken, though true, which, when said, would cause pain,
112. He, indeed, is a talented man who does a thing after having discussed it again and again with his well meaning friends and himself carefully () considered its propriety (lit. the ground for doing it) by the power of his own intellect; and he is the abode of wealth and glory. भवतं - read भवनं. अन्वया०— hereditary. एवं गते—such being the case, under these circumstances. -Other than the six usual expedients. eo- a big i, e. powerful measure.
113. Men, possessed of varied talent and having good worldly knowledge, are able to deceive even those who are preeminently powerful, as did the rogues a Bráhmana with respect to a goat, fire. ano-who had taken the vow of keeping the sacred R-over-cast. 50-to ask for a goat. -next or coming new-moon-day. will offer a sarcifice i, e. the . mentioned (recommended) in the S’ástras. a fat body, stout. A qo-I -such as is To-having P. 153-running here and there, geo- came facing him, confronted him, say-of to-day; to. 413 day’s fall of frost or cold will be useless (i. e. it will have no effect upon us). oqfta &c.-having changed his dress. -( coming before him) by a side way. आहिता ० - आहितः kept up अग्निः येन, बाला०- O you young (foolish) keeper of fire, -against the practice of the world. -a ridiculous deed, what will expose you to laughter.
114. : go-are declared to be of equal (equally unholy) touch. afano-represent as, Tat. (अध्वनः अन्तरं) a short distance on his way. Fat-a Gen. मृतवत्सः - -8 dead calf.
115. -a beast, a lower animal. :-a foolish or ignorant person. -will be purified by taking the Pan, or practising the Chá, vow. qo-so called from its being made up of the five products yielded by a cow. They are affai. e. milk, curds, clarified butter, ( ghee) urine and cow-dung. is a religious observance or expiatory penance which consists in regulating the daily quantity of food according to the waxing and waning of the moon: thus it consists of fifteen mouthfuls on the full-moon-day, is then diminished by one mouthful every day till it is re- duced to nothing on the new moon-day and is increased again in a like manner in the bright fortnight. See Yàj. Smr. III. 324 et seg. and Man. Smṛ. XI. 217.
116. 2nd line. Bathing, with the garments on, is prescribed for the removal of his sin. go-with intent to go to, in the direction of. P. 154. 119. There is no one in this world that is not deceived (i. e. every one is deceived) by the modesty of new servants (as they are anxious to gain the favour of their master, and hence theire modesty ), by the words of guests, by the weepings of amorous ladies and by the 414 prolix speeches of designing persons. :-enmity, opposition.
117. One should not excite the enmity of many (many should not be turned into foes); -great many men, -a huge serpent. अतिदर्प:- Lit. having great pride ( अतिगतो दर्पो यस्य Fogo-the way directly leading to his hole (the usual entrance to his hole). ness of his body. कति व्या०-several he killed. perforated. -on account of the huge- :-was harassed or distressed. प्रभूoon account of the great number of the ants. -with his whole body :-can not be disobeyed i. e. will necessarily be acted on. fager-turning me into, treating me as an enemy. &c.-Having smeared my body with blood brought (from some source) in such a way that the spies of the enemy might be convinced of it (might believe it to be true). gofro-by a well planned act; in a well-organised manner. go-made them favourable, having gained their favour. &c.-I have known it well ( am con- vinced of this) that we shall not gain our object by any other means.
118. Men, well-versed in policy, call that a fort which is provided with the means of escape, while that which is destitute of the means of egress is a prison in the form of a fort. &c.-nor should you feel any pity for me. P. 155. When war breaks out, one should look upon (consider) one’s servants, although dear as life, desirable protected and fondled, as dry fuel (i. e. who must sacrifice their lives for the king).
119. One should always take care of one’s servants as of life and nourish them like one’s own body for the 415 sake of one day, that they should be serviceable to him one day) viz, that on which there is an encounter with the enemy. :-Be forbidden or prevented (from following the line of policy determined upon ). go-vain or useless hence a sham quarrel, उच्छृङ्खल० - उद्गता शृङ्खला a chain, hence restraint : with unrestrained i. e. desparaging words. Put-punishment, fo-who acted as the enemy’s spy. -the calamity that had overtaken the minister, guara-It is through (by the force of) religious merit that an enemy is found who being frightened takes to flight?
120. When an enemy is in the act of fleeing that is one weak point (a fit opportunity to attack him ); another is when he takes shelter in another place when he is easily subdued, the royal servants being engaged (and therefore not prepared to resist an attack ).
121. An enemy cannot be subdued even by gods without taking advantage of his weak point. सम्प्राप्य- having discovered. See I, 116, अधःपरि० – Having surrounded it from below. बन्दिभिः - by the bards, -i. e. before they take shelter &c.
122. An ennmy taking shelter behind even a hedge cannot be conquered by one desirous of conquest; what to say then of one who has taken shelter in a fort furnished with excellent provisions. P. 156. ao-When things were being thus dis- cussed, at this conjuncture, rar &c.-without get- e स्मद्वृत्तान्ता ting any tidings or information about us. -as they came (i, e. without accomplishing any thing to mark their coming).
123. -The sign or characteristic of talent (here the faculty of judgment and determination). 416 at &c.-Therefore, better is a thing not undertaken than to have it obstructed in the very beginning. fagro-full of (lit. possessed by) amazement, rataito– The day gone by, yesterday. युष्मव्यापा० - युष्माभिव्यापादिताः gs killed by you.
124. A man inferior in power should not, if he desires his own welfare, wish even in mind to stand (even think of standing) on hostile terms with one more powerful; for, in this world one who acts the part of a reed is not killed; while it is clear that one who behaves like a moth (reck- lessly rushes upon danger) suffers destruction. 341770-By giving presents.
125. -on seeing i, e. discovering. ::-Ins. abs.; if it (life) be saved. To-suspecting me to be your partisan. my protection or refuge. rof- -In some eds only four ministers are mentioned. See p. 83. P. 157. ft-Lit, without any consideration or thinking about the matter; at once.
126. A weak enemy should be killed before he attains power; for, after he gains power according to his own valour he becomes invincible or one difficult to be conquered. स्वस्य पौरुषं स्व०; तरय बलं स्व० लं; प्राप्तं स्व० येन. 130, Since (a) an opportunity presents itself but once to a man eagerly expecting it, it is difficult for him to get it again if he does not wish to do a thing at the proper time.
127. See the funeral pile that is lighted up and my hood that is broken, the friendship which is re-formed after being destroyed grow not again by means of affection. fo-Though engaged in cultivating his lands. soro-at the close of the sultry seasen. i-dis- 417 tressed or oppressed with heat, g-stretched over. -having This should be प्रसृतै; or read प्रसारितवृद्द as one word. क्षेत्र०- The deity (presiding over) the field. formed this resolution. :- -a shallow vessel or earthen pot. -having offered. दीनार—a gold coin. निरूप्य सम्प्रo-same as अवधार्यं above. (Cf. the Mar. word a ). having appointed. इत्येवं jP. 158. अमुक्त० न मुक्तममुक्तं अमुक्तं जीवितं येन; not losing his life. ao-with fangs containing deadly venom. संस्कृत: - burnt in the due form, तथैव सम० thought that to be so.
128. He, who does not show favour to those who seek his protection, loses what is actually in his possession, as did the swans in Padmasara, conflict. -formed of gold, golden. -a quarrel, a –such being the case, Your Majesty is the authority i. e. is to order what is to be done next. तारस्वरेण — with a loud voice, loudly. यौवनो - Through the infatuation or inconsideration of youth. P. 159. o-costly, of great value. a. कण्ट०- अविद्यमानाः कण्टकाः यस्मिन् without thorns ie rival kings or dangerous enemies.
129. A story is told that an enemy who sought protec- tion was duly honoured by a pigeon and presented with his flesh.
130. A certain fowler (lit, bird-hunter) who was of mean behaviour and like the god of death to animals, used to roam over a great forest.
131. He had no friend, &e.; he was left by them all on account of his cruel deeds, 418
132. 2nd line. and who cause terror to creatures, are like serpents.
133. sig:-one day.
134. Now, while he was in the forest all the directions became dark with clouds and there was a heavy fall of rain with violent wind as at the time of the destruction of the world,
135. मुहुर्मु०-again and again, constantly. अन्वेषयन्- looking for, seeking. This should properly be erfasan. afto-shelter. P. 160. 141-2. When he saw for an hour that the sky had the stars clearly displayed (i. e. that the rain had ceased) he got to a tree &c. &c.-I seek his protec- tion, F-pierced with, shivering from, cold, re- गतं चेतः यस्य fainting from. 143, 144, -who had lived there for a long time. -void of interest.
136. A woman, who is devoted to her husband, who considers her husband as her life, and who is intent on (takes delight in) doing what her husband likes and what is to his interest &c.
137. fr-what is measured, little. 151.-even by offering your life, at the cost of your life,
138. शाकुनिक:- शकुनैर्जीवतीति One who lives by killing birds, a fowler, afro-he is suffering from cold and hunger; offer worship (welcome) to him.

183. हर्षा०—transported with joy. घनं - dense, बहुनिर्वै – full of great disgust (for the world.)
184. विरता० - with all desire gone. निर्दग्धाo-his sins entirely burnt up i, e. being quite free from sin. conferring a benefit, doing a favour. g-omit a. What to say then that it (well-being) is desired of one seeking protection. विप्रकृत-injured, harassed by. पुष्टये भ०- will be for adding to our prosperity and will show us their weak points.
185. fa-just for the good or benefit of one. विवदन्तः – should be विवदमानाः, as वद with वि is Atm in this
sense.
fugo–whose only wealth was the presents or dona tions given by others. qfara:-who was destitute of, i. e. had not the means of enjoying, such pleasures as the use of fine garments, ointments &c. -covered over with hair, beard, and nails grown.
P. 164.
soro
प्ररूढo
:-whose body was blighted up
fo-a couple
-from the time they
with cold, heat, wind, rain and the like. of young cows or calves. were young. यवस-grass.
संवर्ध्य - having fostered or
reared up पुष्टिं नीतं-nourished बन्धनपा–a rope or cord for tying them, geo-read in the com.- प्रविरला तीक्ष्णदन्तानां ( तीक्ष्णाश्च ते दन्ताश्च तेषां ) पंक्तिर्यस्य having thin rows of sharp (pointed) teeth.
nose prominent or raised up.
of his eyes clearly displayed. veins.
low cheeks.
o-with the bridge of his
Co-with the red corners -with protuberant
-with limbs depressed. –with hol- a &c.-whose body, hair and beard were
tawny like fire well kindled with sacrificial oblations. क्रूर० - क्रूराणि कमोणि यस्य whose actions are cruel. जातप्र-
:-who was inspired with confidence.422
who eats only at the time of the sixth meal i, e. on the evening of every third day (as an expiatory act.
See
Man, Smr. XI. 200. ). -having the same
एककार्यों object in view (viz. to do injury to the Brahmana ). कालमन्वे० - Looking for an opportunity. नैष न्यायः-this is not proper (for you to do ). -would wake up. Si-useless, to no purpose, an obstacle. ST0-as they were thus disputing, each saying that he would accomplish his object first, and a quarrel ensued.
-being careful or on his guard.
1 P. 165. -By meditating on and repeating the spells pertaining to the proper (lit. desired) deities,
guio with a stick or club raised or held up.
186. -weak or vulnerable points. -keep secret,
देव० - Lit. देवस्येव शक्तिर्यस्य; having the strength or power of a god.-on account of a serpent residing in the cavity (lit. the ant-hill) of his stomach.

T. e. a stranger coming. P. 161. 154. -his sin. -do not show hatred to him, -Aor. 2nd pers. sing. A.; the Aor., with the aug. dropped, is often used with the prohibitive particle in the sense of the Impera, …..T-thinking that 419 he took your beloved a prisoner अहं स्वकृतैरेव प्राक्तनैः कर्मभिः I am caught by the bonds of actions done by myself in a previous life. 156. due to or caused by my imprisonment. &c.-having fixed your mind on duty. 157. fo-conforming to duty and propriety. :-approaching him humbly or modestly. 158. &c.-you should not be uneasy at heart; you are in your own house here. 161, 2nd line.-Warm your limbs here unsuspiciously and being free from fear. 162,-We all, tenants of the forest, live upon what we get by chance (a lit, what comes to our hand). I have nothing in my possession by which I can satisfy your appetite. 163. One maintains a thousand men, another &c.; while I, an insignificant creature, not having done any meri- torious deed, find it difficult to maintain my own self even. 164. -in a house (a house-holder’s stage of life) beset with troubles of various kinds. 165. I will, therefore, so use my body of miserable existence (or, which is maintained with difficulty) that I shall not have to say, when a guest comes, that I have nothing to give him. 166. af-will satisfy.go-wait for a short space of time. P. 162. 167. धर्मात्मा - धर्मः आत्मा यस्य he of a charita- ble nature. Having spoken these words, the bird, of a charitable disposition, went round the fire and entered it as he would his own dwelling. 168.fo-greatly affected by the feeling of pity. 169. 420 certainly he does not love himself, -is enjoyed ( its consequence is suffered ). वा 170. I, therefore, evil-minded (qqi ar fada) and given to wicked deeds (पापं कर्म पा० तस्मिन् रतः ) taking de- light in doing evil deeds) &c. 171. Surely this magnanimous Kapota, thus offering up his flesh, has well shown (set) to me, a wicked creature, an example of an opposite nature (i, e, of kindness, mercy). 172. From to-day, I will mortify my body, denying it comforts of every kind, just as the hot season dries up small quantities. ( reservoirs) of water, 173 Bearing (exposing myself to) cold, wind and heat, with my limbs emaciated and dirty (regardless of the beauty of person) I will devote myself to the discharge of high religious duties by observing fasts of various kinds. 174. -The small stick fixed in the cage as a perching rod. 176. fat fo-what benefit is a woman to get by continuing to live. 177. कुलपूजा - read कुलं पूजा separately. Pride ( or self- respect), vanity, egotism, high birth, respect at the hands of relatives and power to command menials and servants- all these vanish at widowhood. 178. कृपणं piteously. दुःखमस्याः संजातमिति दुःखिता भृशं दु:० . excessively afflicted with grief, 179. -celestial, heavenly. fan-scated in a celestial vehicle or balloon i. e. transformed into a god. P. 163. 180. He, too, having obtained a heavenly (resplendent) body, spoke the following words which were true to their meaning. प्राक्पुण्य०- 182. The deified Kap. enjoyed happiness &c. q That was the result of their previous meritorious deeds. 421

in every limb. Tato &c.-Although treated with vari- ous appliances and the use of medicines prescribed in good medical works by eminent physicians, having various remedies at command, he could not be restored to health ( or cured ). स्वास्थ्य० – स्वस्थस्य भावः the state of being restored to one’s original state, aft-enjoy the fruit of the actions done in the previous life or lives. वैदेशि० - विदेशे भवः तस्य foreigner or stranger निजवि०- the fruits of her own past deeds. go-accepting the command with the words ‘so it will be done’. aftard at: with a small retinue or number of attendants, प्रतिपय - having accepted or considered as आवासरक्षा०- having told him to take care of or look after the house, o-having done buying and selling business, -resting his head on. 423 P. 166. -torment, trouble, -contami- nated, defiled. To-full of gold coin. no-disclosed, laid bare. fuo-by drinking mustard seeds boiled with old sour rice-gruel. fae-concealed behind the branches (of trees). -touching or affecting their vital parte. अव्यङ्ग - free from bodily defect, विविधो० — better read fafiqo-the enjoyment of the fruit of her deeds in a previous life, and that was done accordingly at fao-with a con- i. e. Sthirajîvi’s life was spared. cealed or inward smile. 187. विमानना-disrespect understand, भवति after this. to-destroyed with the root (i, e. the king). 188. Coustrne — ये हितं- ते मित्ररूपा रिपवो हि इति विचक्षणैः संभा- aq. Those, who, disregarding benificial advice, act ad- versely (or in a manner contrary to one’s interest) are certainly (R) enemies in the form of friends. 189. A king, who, having got imprudent (or impolitic) ministers, acts against time and place, loses also what he actually possesses, just as darkness vanishes at sunrise. 3for-not, able to serve any purpose. P. 167. go—having me in stock (or service). समुद्धर्तु - to resene me from misery. वैरयात०-for the re- quital of enmity or retaliation. -clever in speaking feigned or pretended (deceptive) words. - born in the species of. 190. fan-speaking out what was to the interest of his master. -By me residing in the middle of the cave, ryant faro-reflecting over my secret thoughts (or aims) and other things. -will take precautions, will be on their guard. शुचिः honest. भवस्पाद - भवतः पादो 424 भवत्पादौ भव० पद्मे इव तयोः रजः तेन पवित्रीकृता तनुर्येन यस्य वा my body rendered pure by the dust of your lotus-like feet, a -when his request was acceded to. -excellent, best. प्रकृष्टमांसा०-a sumptuous meal of flesh. पोप्य०-be- ing fed or nourished. 191. -the fowler, the man who fixed the nets. P. 168. catching birds. -engaged in the avocation of -(whose possession is) fraught with danger. राज्ञे निवेद० - I will myself present the bird to the king. विकसित ० - नयने च वदनं च नयनवदनं ( स. द्वं० ); fa a 4 whose lotus-like eyes and face brigh- tened. अश्रद्धेय० - अश्रद्धेय च तद् व्याधवचनं च अश्र०नं तस्मिन्प्रत्ययः अश्रद्धेय० - यः अश्र०ः एव ०मात्रं तेन परिगृहीतस्तेन - accepted merely through confidence in the incredible words of a hunter. -on the lofty arched gateway. –so far; this much. 192. He, who takes action before a thing comes to pass (i. e. provides for the future or takes precaution before- hand), shines (lives happily); he, who does not provide for what is to happen, comes to grief; old age came over me while living here; still I never heard the words of a cave (knew a cave to speak ). -Lit. having sharp or piercing nails. P. 169. –Some beast must come &c. fra:-silent, fergo-a line of the footprints of a lion. ज्ञास्यामि - ascertain the truth. फूत्कर्तु - to hiss out. तूष्णीं -resuming silence; becoming quiet. Here off is treated as a preposition; also तूष्णीं भूत्वा समय: - agreement, ao &c.-I should address you and that you should call out to me (respond to my call). comes. when he 425 193. Such actions as the movements of the hands and feet and also the speech, of those whose minds are agitated with terror do not proceed; and their tremor is also great ( they tremble greatly ). वेपथु from वेपू+अथु; Cf. श्वयथु fr. श्वि, दवथु from दु &c. sai &c.-will become my prey. fa-filled with its echoes. ff-far seeing, fore-sighted, prudent. 195. heriditary, To-descended in order (of generations), fara-not at a distant date, before long. P. 170. 196. Wise men should consider them to be enemies in the form of ministers, who, giving up a good line of policy, serve adversely (in a manner opposed to the interest of their master). स्वकुलाये - in his own nest, 197. A man, doomed by fate, makes friends with an enemy, hates and destroys a friend, considers good as evil and an evil thing as beneficial. कुलाय० - under the pretext of building a nest, दाहसाध्या- capable of being readilfy burnt or destroyed by fire, auto- a stick from the wood. go-equal to that of falling into Kum. (a kind of hell in which sinners are baked like a potter’s vessels). oo v. l. will die in the manner of &c. v. l. our meeting. 198. When a business to be promptly attended to arises and a man delays (its execution), the deities, being angry, undoubtedly put obstacles in his way. 199. When any action, and especially one about to be attended with fruit, is not done at once, time saps its juice (i. e. it does not prove to be so advantageous when not done in time). गृहया०-read गृहया० - read गृहाया० when you return home (to your own place). Age-with an easy mind (lit. free from 426 anxiety or agitation). To not being able to get out on account of the door being “blocked up. P. 171. 200. It is better for men of meritorious deeds to fall into blazing fire than to be in company with their enemies even though it be for an hour. w-with the desire of or having an eye to the fruit aimed at (lit. to be obtained in the future). 201. Even poison swallowed with the object of accom- plishing an end acts like nectar, in the case of all creatures: no hesitation should be made in such a case, 202. A wise man, even though powerful, should, look- ing for better times, reside even with a mean person, dis- agreeable on account of harsh (lit. thunderbolt-like) words; did not Bhims, possessed of extraordinary strength live, as a cook, in the house of the king of the Matsya coun- try, with his hands occupied in holding the laddle, dirtied with smoke and engaged in troublesome tasks? 203. A talented man, expecting better days to come, should do the deed he has in his mind, of whatever kind, whether difficult or good or censurable; did not Arjuna whose hands had become hard on account of his touching the thick and flashing string of his bow,, Gândiva, live, with his girdle shining in his sportive dances? -the name of the bow of Arjuna, which he had obtained from the god of fire when he assisted him in consuming the Khándavavana, See Mahábhá, I. 225 &c. -Arj. so called because he could pull his bow with equal force with either of his hands. 204. A wise man, earnestly wishing for success, should conceal his own might, although endowed with calibre and energy, and should depend upon the workings of fate, Did not the Majestic son of Dharma (Dharms, the eldest 427 Pandava) suffer trouble for a long time in the house of Viràta, together with his brothers who were equal in valour to Indra, Kubera ( the lord of wealth) and Yama? (or although he had at his service his brothers &c.) 205. The two sons of Mádrt, endowed with beauty and noble birth, and possessed of strength, became the servants of Viràta, being engaged as the keepers of cattle (and horses). P. 172. Did not Draupadi rub sandal in the house of the king of the Matsyas, being contemptuously addressed by the ladies in their pride as Sairandhrî ? even she, who, by her matchless beauty, by the qualities of youth, by birth in a noble family and by complexion, was like the goddess of wealth (Lakshmi), was reduced to a miserable condition according to the turn of adverse time (destiny). Slokas 202-6 refer to the residence of the Pandavas in the house of Viràta under different disguises. Thus Dharma lived as Kamka, Bhima as Ballava or cook, Arjuna as Brhannatà, Nakula as master of the horses, Sahadeva as a cowherd and Draupadi as Sairandhri, doing menial work. See Tan. 1. p. 11. ferro-the vow of lying or standing on the edge of a sword. :-an assemblage or company of. -whose intellect is unobstructed in i. e. penetra- tes or has deep insight into. qr as it really was, in its true state (rightly understood my motive or intention). a-who simply enjoyed the titles of ministers. -not versed or skilled in the principles of policy. 207. A servant, who comes as a deserter from the enemy, disaffected and ready to join their company, should be set down as a spy from his having such duties to perform; he must always be discontented and corrupt, 428 209. Enemies strike at their foes whenever they observe them to be careless with regard to their sitting, or lying down, or marching or while engaged in taking drink or food. 209. Therefore, a wise man should, with every effort and diligently, save his own life, the abode of the collection of three (viz.Dharma, artha and Ka’ma); for if he is care- less he is destroyed, 210. Whom, eating unwholesome things (or, not observing regimen ), do diseases not afflict? (i, e. they afflict every one). What bad minister does not stand guilty of mistakes in policy? whom does wealth not make proud (or haughty)? whom does Death not strike down? and whom do carnal pleasures, when resorted to, not give pain? 211. The reputation of a greedy person is lost; friend. ship of a wicked man; the family of one who gives up the actions proper for it; virtue of one given to amassing wealth; learning of one addicted to vice; happiness of a miser and the sovereignty of a king who has careless ministers, (i, e, when a man becomes greedy he loses his reputation; a wicked man loses the friendship of others &c.) eftero-by being in the company of the enemies. -actually. 212. A wise man should gain his object by placing insult in the front and honour in the back graund (i. e. always expecting insu.t at the hands of others and not honour as long as he has to gain his end ); for folly lies in losing on’es object. 213. A talented man should even bear his enemies on his shoulder, looking to the time (. . when the time is such); many frogs were killed (and devoured) by a huge black-serpent (by doing so). 429 -the western mountain. -Lit, whose venom was mild, less deadly. go-How shall I live with easy means of subsistenceor easily maintain myself. धृतिपरी o-as if he was quite patient or contented. 3 -come to the surface of water; or on the margin or skirt of the pool. -Uncle (a term of address showing affection); cf. the Mará. word II. -as usual, विहरसि - movest about. क्रमः सज्जित: I put myself in an attacking posture. gamai-deeply engaged in their courses of study. faman:-noticed, observed, on- -my mind being bewildered by its resemblance, ०जीविकया - gettting thy livelihood through their favour. P. 174. -better read no lit. on the region of his hood i. e, on his large hood. seniority; in order of age. -according to -room to sit. 214. A going by sitting on (riding) an elephant, or on horse-back, or driving in a car, or being carried in a ve- hicle borne by men, is not so pleasant to me as my being borne by Mandavisha. छद्मना—Cunningly, through craftiness. आहारवैकल्यात्- through want of food. era such is the curse pronounced by the Brahmana i. e. I cannot eat without permission, -Unceasingly, continuously. 215. These frogs of various kinds have been secured by me with a stratagem; how long will they not be ex- hausted when devoured by me? with his mind led astray (his power of per- ception obscured) with affected words (by Mand.)- 4-ridden by. 216. यथा वायोस्मि why I allow myslf to be ridden by or used as their vehicle by. 8 430 P. 175. अन्यासक्त० - अन्यस्मिन् आसक्तं मनो यस्याः सा ; with her mind attached to another. faz-a paramour. ga -a kind of sweetmeat (made of flour mixed with milk, sugar, cocoanut &c. ). -without the knowledge of भर्तुश्रौ०— her husband, 30-whose ready wit was roused or called up; or who had presence of mind ( meaning inborn). Tof-for this reason-she thought to her- self- If I offer these to the goddess &c. -hav- ing performed such acts as bathing the goddess, applying to her rubbed sandal, offering garlands of flowers, incense, oblations and other things. f-respectfully or reverently asked. Aor. of the cau. of with fa. कृतकं च तद्वचनं च कृतकवचनं तेन वश्वितं मानसं यस्या:; whose mind was misled (who was duped) by the artificially uttered words of her husband. नाई L &c.—I do not see at all; I have become totally blind. सुतरां compar. of सु. देवीप्रसा०-i. e. this is the result of the favour of. -come close or within reach, पाणि - heels, विविधा ०-of different tastes, व्यग्रह०-distracted at heart, fa-contrary to expectation, disagreeable, untoward.-wishing to conceal his real form ( as giving a clue to his inward thoughts). gefra his evil purpose or wicked design. P. 176. 217. - when burning; 2nd line, But the wind which is gentle but charged with frost destroys even the roots. TET: of great mental strength or fortitude. 218. The greatness of the great, who wear the ornament of wise policy, lies in this that they do not give up what is undertaken even in a calamity giving rise to difficulties. After-v. 7. even though overtaken by difficulties. 219. Nothing, indeed, is begun by the weak-minded (lit, low men) for fear of obstacles; mediocres begin a thing 431 but desist (from their undertaking) when hampered by obs- tacles; but those possessed of excellent merits, (men of the best sort) although obstructed by a thousandfold difficulties do not abandon what they have once begun, with fa is Par. 220. ऋणशेषं-part or remnant of a debt. निःशेषं कृत्वा - baving totally removed it. ef-does not come to grief. eife-bears fruit, comes to a prosperous termination or is crowned with success. &c.-valour alone does not lead to the accomplishment of an object.. 221. न हि हताः are not really killed सुहताः-are to- tally killed (so as not to rise again). -talent, political insight. 222. When a man destined to prosper undertakes s thing, his intellect expands (is able to take a full view of the business to be accomplished ), his memory becomes strong; his policy, leading to the desired results, is not thwarted; his speculative reasoning (or, foresight ) proves successful; his mind attains loftiness and he takes delight in doing laudable deeds. folde aq &c.-Sovereignty is obtained by a man endowed with (unerring) policy, munificence, &c. P. 177. 223. A man, who takes delight in the com- pany of a person who is munificent, brave and wise (learned), becomes meritorious (accomplished ); having merits he gets wealth and from wealth majesty; possessed of majesty he can enforce command and thence acquires kingdom. ० फलाति-read oलानि. अनुकृत्येन - acting in conformity with the wishes of the enemies; अनु कृत्यं यस्य or better read त्वया नु by you going there as a 4 or a malcon tent (a man432 who deserts his master being ill-treated by him; cf. Kám, Nit, XII. 22. -humouring him (lit. having entered his heart). 22. Even when an object (such as the destruction of an enemy) is capable of being gained by stringent (or forcible) means, it is both good and proper to resort to it from the beginning. (For even) the best of trees which has a lofty top, which is the very essence of the forest and which is fit to be treated with consideration even by the respectable, is cut down (as when one has to gain one’s end viz. to make a road through a forest ). A Ms. reads the sec. 1. as… भूतो जनानां… पार्थिवेन्द्रः. faraftan &c.-what is the use of saying that which, afterwards, is unaccompained (unsupported) by action or which it is not easy to accomplish afterwards. 225. Construe :- अनिश्चितै… उक्ता गिरः फलैः विसंवादमुपागताः सत्यः &c.-The words spoken by those who are not resolute, who shrink from a determind effort and who betray (show) hundreds of faults successively (a), when failing to attain their end (when not corresponding with fruit), become an object of laughter among men. ogg-trifling, unimportant, TT: &c.-disregard should not be shown i, e, they should be promptly executed. 226. Some men, who with careless minds neglect a duty to be done, saying-‘I can do this,…this is of small importance; this can be done without an effort; what anxiety with regard to this,-experience the pain of misery easy to obtain (so natural) in times of adversity. 227. One can sleep with an easy mind in a house &c. the serpent in which is taken a captive or bound up. -better read ag in which a serpent is always seen, 433 228. How can there be happiness, which must find room in a heart full of restlessness () (i, c. where it can not exist) so long as those, who are earnestly anxions to maintain (lit. are ardently fond of :) their self-respect, pride and valour, have not accomplish- ed (lit. gone to the other side of) their purposes, which are momentous on account of the object to be gained being attainable by mighty efforts, for the accomplishment of which blessings have been given by relatives and friends (lit. loving i. e. interested persons), which depend upon wise policy, the spirit of adventure and loftiness of mind and which come up to the height of desire (fulfil ambition). P. 178. &c.-The work undertaken by whom has come to a successful end. This should better have been अवसितारब्धकार्यस्य अञ्चल - with the royal umbrelia, the throne and royalty ever unshaken. 229. T-such qualities as giving protection to subjects and the others. 230. The king who has a liking for merits, dislike (aversion) to vices and affection for good servants, enjoys for a long time royalty, characterised by waving chámaras and banners and decked with the white umbrella. आत्मा व्यंसयि० - allow yourself to be elated or puffed up with; fr. अंसू with वि. यत्कारणं - since, for. वंशारो० दुरोराहा- It is as difficult to ascend (manage, secure ) royalty (the goddess of) as it is to climb up a bamboo tree. oro- -taking delight in falling off (vanishing) in a moment she is difficult to be held fast (made firm) although held up (secured) with hundreds of efforts. प्रशस्ता० - म्भिनी- Although cleverly propitiated she deceives in the end. fagao-flying to (attracting) the minds of many, like वानo the monkey-species which is also विद्रुता०-ie. विद्रुतमनेक- Raat; whose unsteady (lit. not fixed on one object) 434 पद्मपत्री० minds are differently attracted. qo-who does not embrace any one firmly like water on a lotus-leaf which does not keep contact with (stick to) it. extremely fickle. (2) very fast. T—(1) I not permanent or steady. दुरुपधारा - दुर्गन उपचारों यस्याः; difficult to be served or waited upon; (2) whose bite is difficult to be cured. सन्ध्याभ्र० - Like the line of evening clouds she is मुहूर्त— (1) whose attachment is momentary (2) whose red colour lasts for a short time. -(1) naturally evanescent or transitory; (2) naturally fragile, easily broken. like the nature of a snake, uzo-vanishing after be- ing seen for a moment. 232. dag &c.-one should direct one’s mind to difficulties . e, one should expect or foresee difficulties and take precautions. -should be set on or directed to. Excepting this the verse is the same as V. 65, &c.-No one is, indeed, beyond the reach of (unassailable by) calamities. 232. q-restriction, confinement. ai-of the Yadavas, aro-teaching of dancing by Arjuná, See supra sl. 203. &c.-Man, in this world, puts up with every thing, in obedience to the power of fate (lit. time ); for other particulars See V. 66. 233.-i. e. what is left of him after all, although so exaled. Similarly, where is Sagara, who fixed the bounds of the sea! Sagara was a king of Ayo- dhya, of the solar race and a remote ancestor of Ráma. He was so called because, when born, he was affected with poison (Sa with, and gara poison). His sons, while engaged in the search of the sacrificial horse, excavated the earth and the tremendous chasm thus formed was filled with water and came to be known as the Ságara or sea.

435 P. 179. :-Prthu, son of Vena. He was pro- duced from the right arm of his dead father. He was a great king and the earth received its name Pṛthvi from him. See Pṛthu for other particulars in Apte’s S. E. dic- tionary. :-The son of Sûrya and the progenitor of the solar race; See Rag. I, 12. See A.’s Dic, T-Surely; were they not? -They were called into existence or prominence and laid low-( destroyed). 23. Yuvanás’va. A great king of the solar race, son of -Victorious over the three worlds. सत्यत्रतः - सत्यं व्रतं यस्य; lit, who observed the vow of truth- fulness. Name of Dharma, the eldest Pandava. A king of the lunar race, the son of A’yus and grandson of Purûravas and father of Yayâti. He was a powerful and pious king. He was temporarily raised to the post of Indra when the latter lay concealed under waters to stone for his sin of Bráhman murder (for he had killed Vṛtra who was a Brahmana ). Anxious to win the love of Indránt, he, at her desire, caused himself to be conveyed to her house in a palanquin borne by the seven sages. On his way be asked the sages to move on quickly saying Sarpa, Sarpa. At this Agastya got angry and cursed him to be a Sarpa or serpent’, and he dropped down in aserpentine form from which he was relieved by Tudhishthira. &c.-These, who shared with Indra his seat, with their chariots and best of elehants, are thought to be so made by the great Kâla and also taken off from the world, 235. That king (any king), his ministers &c. were seen (brought under his influence) by (Fate) and destroyed, -unsteady like the ears of a rutting elephant, -solely intent on doing justice. 436 तावद् - In the first place; or एष तावद् as for him, he &c. argo-by the influence of the particular hour of time. fa-alienated, separated from. 129. Of kings whose minds are set on war, the treasure is exhausted &c. -with the enemy (Meghavarna ). 130. The self born (Brahmá) has declared that policy should begin with &c. and end with Danda or war, (forcible measures); 3 is the worst of them all. P. 180. 131. Works, accomplished by means of a policy of peace, never produce bad consequences. Like the minds of the good they always contribute to pleasure. 132. The wise man who employs the policy of punish- ment &c.-is like the man who drinks the decoction of patola (3 Mar.) in a bilious affection when it can be easily put down by means of sugar. 133. quo-the rustling of leaves. (i. e. that are so cautious). -by gentle means. 134. Is not the lotus-plant scorched up by the falling of snow or frost &c. 135. He wades gently through water out of compassion for creatures (lest they might be hurt by his treadings). Oh, the acquatic bird, crane, is very righteous!! (i. e. the crafty bird does it simply to delude and destroy his enemies the fish. 136. -whose fever is to be reduced by perspira- tion being induced. See supra sl. 27. -even a wicked enemy can be subdued by means of treachery. 137. Since even an enemy, pre-eminent by valour, is Overcome &c. 138. &c,-who is desirous of a kingdom and is powerful. 437 139. One should render the chief person on the side of the enemy an object of suspicion (or, win him over to one’s side) by false (cunningly written) writings and liberal gifts of money, as Chanakya did Rakshasa. Rakshasa, the minister of the Nandas, wishing to restore the Nanda dynasty entered into an alliance with Malayaketu, the son of Parvataka, and planned an expedition against Kusumapura, the capital of Chandra- gupta. Chanakya, however, by his stratagems succeeded in making him an object of supicion to the prince who dismissed him from his service afterwards. 140. A king should seduce the army (of the enemy) by bribery, since it can then be easily overpowered, like good timber when eaten through by worms. P. 181..141. See IV. sl. 108 p. 36. रक्ष्यः - should be prevented. उपप्र०—attracted or seduc ed by bribes. 142. A man, overpowered (or swayed) by greed, looks to money and not to the calamity (his action leads to) &c. 143. A wise king satisfies his enemy to remove his desire (to do evil) by gentle means &c.. For Vádara see IV. p. 8. sl. 26. and notes. father (so 144. An enemy may be the killer of his cruel ); but even he, when lured by bribes, confidence in and deliver himself up to his enemy. 145. will repose :-(1) Stationed in a fort; (2) living in a difficult place ( fishes). -Men avoid giving bribes &c. 146. See supra sl. 62. P. 86. 147. R-for ftat. When a king employs other means than force in the case of an enemy, the latter, 438 knowing him to be a coward, marches against him of his own accord (even though unprovoked ). 148. 1st line.-What is the use of that wealth, though splendid (or, increasing) which is obtained without the display of valour ! 149. Wealth is certainly mentally possessed by every one; but in reality it is possessed by those who follow a very rigorous policy (lit. inflict severe punishment). 150. 2nd line:-But it is enjoyed, like a harlot, by those who are industrious and who pay money in the form of valour in a battle. 151. द्विषतां मूर्धसु पादम् अदत्वा पुरुषः श्रियं नाश्रुते, A man does not enjoy (or, get) wealth without placing his foot on the heads of his enemies, variegated with the jewels in their crowns and with their rays spreading upwards. 152. Wealth is drawn to themseves (by men) with arms which are of the size of the trunk of a powerful elephant and which are reddish brown by the bright rays of the shining (a) sword drawn in haste. See Kám, Nit, XIII, 14. 153. The wealth of the enemy reduced to submission by being overpowered by valour becomes, of her own accord, the wife of one, although gone to sleep on the lap of another (the enemy). 154. A man, always trying to rise, should adopt the course of action of the lion and enjoy the Sr of the enemy by seizing her by the hair (forcibly) as one does an im- modest woman. See Kám, Nit. XIII. 11. -advocating the object to be gained as de- pending on ‘force’. P. 183. -seizes, attacks. :-a member of a species attacks another of the same species. 439 156. Those, who, in this world, being destitute of mercy a full of apprehension, strike those who utter words of pity, who have sought their protection and who have received many wounds, go to Raurava and other hells. Another reading of the 2nd line is g भये सुखे वा. 157. 158. 159. -rich in Dak. and other things. See IV. 22. Even the crows do not eat the flesh of those, when dead, who, being honoured and having gained their, object, do not become grateful. P. 184. 160. When unknown persons (whose cha- racter is not known) enter the fort of a king, there is no doubt that enemies also quickly enter it. arms. -The cage in the form of the valour of their 161. -inborn, natural. foto-a jewel serving as a lamp. 162. :-Kubera i, e. whose wealth came from Kubera, See IV. 85. परिग्रहा०-even against the advice of my followers or ministers. ferro-why should Sthir, say much. -He outwardly means-(1) nobility of birth; really- (2) the family I belong to.

163. As is the destiny of a man so are his inclinations or thoughts; such is bis mind, such are his impressions and such his servants, (i. e, every thing conforms to the will of fate).
164. A man in distress will lay all his grivances be fore a king; &c. a-guilty of a crime or going wrong. 440 mago-TJifficult or dangerous position of his fort (which afforded no means of escape). -has all the disadvantages of a fort as described before. Tert- weak, of feeble structure. P. 185. i -with regard to me. हित:- also he inwardly means - अहितः च तत्वानुरक्तः- (1) really attached to you; (2) a truth; true to my mission. 177-8. see p. 80; 218-9. go-attached to ala-for so long a time. P. 186. 179. 2nd 1.-These grow again and again; therefore, no remnant should be left. 180.-see supra 221. ago-This is the result of Your Majesty’s glory indicating future prosperity. -mere executers of duties assigned to us.
165. see 222. तत्तव भवि०- I knew by the errors of judgment committed by the enemies of you, who were destined to prosper, that they were doomed by fate. fa-shrewd, sagacious. fo whether they are destined to prosper or to be ruined.
166. see II. 84. iga:-turned towards i. e. favourable. fo-endowed with sound judgment or unerring talent. P. 187. 183. argo-wish to raise to prosperity. o-endow him with right understanding. Mahàbhà. V. 35, 40.
167. हिंसितुमि० — wish to destroy or ruin विश्ले०- deprive him of talent.
168. When talent is clouded and destruction is at hand, a wrong policy, which appears as right policy, never leaves the mind. NOTES. 80:-