०४ लब्धप्रणाशम्

TANTRA IV. P. 189.

• the loss of what was gained; hence the book descriptive of it. HERTY 10-Loc. Abs. He alone whose intellect (presence of mind) does not fail him when occasions (lit, things or works to be accomplished) arise (… under trying circumstances), surmounts (extricates himself from) a difficulty, as did the monkey when in the midst of water. y no may also be taken as a simple Loc. One’s intellect as regards works to be accomplished &c. The Abs., however, is better.e -The story runs thus (lit, is heard from mouth -near the shore of. -gives to mouth, related). to the pres. the sense of the past tense; Pán. III. 2. 118. - jagged or pointed, hence frightful मुखं यस्य. ०सनाथे - Lit. having a master ( नाथ ); hence full of very soft sand. न्यविशत्- विश् with नि is more generally used in the sense of “encamping, as in welcome. .

2. A guest, who comes after the daily sacrifice (Vais’va- deva) is performed, whether welcome or hateful, whether a fool or a learned man, leads (the householder) to heaven. -a daily sacrifice offered with fresh food to all the gods before the morning and evening meals; see Manu III. 84, 121.
3. One should not ask a guest coming at the close of the Vais, and on the occasion of a S’ráddha (an anniver- sary, fafe ) his Charana (the school or branch of the Veda to which he belongs, such as that of the A’pastamba &c.’; far-sacred knowledge (i. e. of the Vedas and their angas, ) &c.442
4. To-Wearied or tired by the fatigue of a long journey.
5. :-Unhonoured, not hospitally received. fa-breathing heavily (being dissatisfied or feeling insulted). fa &c.-The deities and his manes leave him with their faces turned away.

P. 190. Of this sort, such. -a title of address indicative of affection. ffage-with feelings of joy, affectionately. -full of, saturated with, nectar. &c.-If you have anything to do with me, your wife, (if you at all care for me, or want me for your wife). -The tasting of nectar is supposed to grant immunity from old age or death. :-has become; is accepted as. -Vain or foolish idea (or resolve or obstinacy. ) 6. The mother gives birth to one kind of brothers speech to another. The wise declare that the brother by speech is superior to ( is more important than) the brother by whole blood (lit. born of the same womb.) -not complied with or disobeyed (i. e, you have ever complied with my request). ego-Out of love for her. -properly, in your true colours. (i. e. as faithless to me and loving another.) 7. प्रयच्छसि - goes with वचन and वान्छितं यत् goes with every sentence. Since you do not reply to me joyfully nor do you grant any of my desires; since, for the most part, you heave sighs (indicative of unbearable separation) in quick succession and hot (burning) like flames of fire durning nights, &c. ffo-slackness, coldness, eagerly, lovingly. -O cunning one, O deceiver. R-is certainly abiding in, has taken possession of. –who had flown To-having seized or taken hold of his wife’s feet (as a mark of submission). into the highest pitch of anger. submissively, i-very meekly or 443 P. 191. 8. O passionate one, when I have prostrated myself at your feet and have become your servant (am ready to minister to your desires like a slave) why do you, darling of my heart, get angry with me? go-with her eyes flooded with tears. 9. O clever deceiver, that dearly loved one, on whom you have fastened a hundred sweet desires, is, indeed, sta- tioned in your heart, attractive (though she is ) by her feigned affection. One like myself has no admittance here (into your heart ); have done, therefore, with this mockery of falling at my feet. t-moreover, another consideration is this that. भणितेपि - although I actually tell you. क:- of what consequence or significance. -know that (7. e. be sure that) I will starve myself to death. See Tant. I. p. 44 and note thereon, faro-bis mind perturbed or distracted by anxiety.

10. -the diamond-cement, things joined by which remain indelibly together. See I. 263. u-lit. seizure, grasp; in the case of art it means-the idea they once entertain ( i. e. they never give it up). &c.-How can it be possible for me to kill him? full of dejection, sorrowful. far-long after the usual time, निष्ठुरत० - Very harsh. उपजीव्य - having lived on the bounty of. go-a return of the obligation. गृह० - Even by simply bringing him to our house. प्राय- Pro-There is no atonement (for the sin of this your ingratitude. )
11. An expiatory rite is prescribed by the good (ie. writers of Smrtis) for one who kills a Bráhmana…for one who breaks his vows…;but there is none such for the ungrateful, Râmà. IV. 34. 12. Cf. I. 278. The sl. occurs in Tantra 3rd also. देवरं - Acc. sing. of देवॄ or देवर. 444 P. 192. कलहा०-pre. p. of the den. fr. कल ह. इयती- इयत्परिमाणमस्याः so much, g-Who has drawn the ornamental square figures in powder (of chalk, burnet chaff &c, called in Mar. f) which are usually drawn round the seat and dish or plaintain leaf (for-dining) of a distiguished guest &c. प्रगुणित &o. - who has put on her best ( प्रगुणित excellent ) garments, jewels, rubies and other ornamens suitable for the occasion (or which it is proper to wear &c.); or this may mean-who has kept ready &c. for presentation. In this case dissolve the compound as प्रगुणितानि आभरणानि यया । वन्द- TT-A garland hung over a gateway like an arch. त्कण्ठा - उत्कण्ठया सहिता full of eager expectation.
12. A man wiser (than others) should avoid a friend who is of the form of a weaver (i. e. selfish), who, being greedy always keeps pulling towards himself (i. e. secures his own interest). In the case of the weaver-who always draws towards himself the batten and the threads of the weft,
13. He (a friend is one who) gives and receives in his turn, tells his own secrets and asks (those of his friend), dines at the house of his friend and invites him to dine with himself. These are the six signs of friendship. समुद्रान्ते– On the other side of the sea. अकृतभयः –with- ont entertaining any fear. Gogo-my body is washed over (deluged) with the billows or waves of water. : -has fallen into my power, is safe in my grip. तिलमात्रं - even a jot वाक्येन in compliance with my wife’s word. of-having secured your confidence (lit. having caused you to confide in me ). -purified i. e. purged of its impurities; hence sweetened with. a strong desire; usually this means the desire or longing of pregnancy. प्रत्यु० - प्रत्युत्पन्ना मतिर्यस्य ready witted, possessed of presence of mind, 445 P. 193. without the beart, not having the heart with me. शून्यमविद्यमानं हृदयं यस्य. अनश० तिष्ठति - lit. will rise from, will give up, her fasting. -who had promis- ed to various deities worship with proper materials (for the safety of his life). To-by a prodigious leap,
14. aaa-is an anomalous form. It should pro- perly be fara. One should not trust an untrustworthy person, nor one in one’s confidence either; for the danger arising from confidence (i. e. a person enjoying one’s confidence) cuts off the very roots (of the confider). See Mah, Bha’. I. 142 63.
15. He who wishes to gain over (make friends with) a friend once estranged (lit. affected by ill-feeling, evil- disposed courts (invites) death like a female mule by conceiving. –with abashment, feeling ashamed of himself. afmo-The object I had at heart, my secret motive. if &c.-by some means comes to confide in me. हास्येन - by joking. ते अभि० -I ascertained what you would think of the matter. -In the manner of a guest. (The Mara, word qgu is derived from this word; also occurring as प्राघुणे० प्राघुणकं &c.).
16. What sinful deed will a hungry man not do? Men reduced in wealth become cruel; good dame, tell Priyadar- shana that Ganga, will not again come to the well. P. 194. -An introductory particle used at the beginning of tales. Originally it must have meant “There is-as the story goes, there lived &c. EPIRI:-ERHIGGà sia: lit, those who take (inherit) a share of the paternal estate; hence all one’s relations. See Ya’j. S. II. 263. fn:-ha- rassed or teased. T-having mounted on a bucket attached to the water-machine (Mar. 2). -How can I retaliate the injury. 446
17. I consider that man to be born again (after having been dead, as it were, owning to the insults suffered ) who chastises (lit. wrongs in return) both the persons viz. him who has wronged him in times of adversity and him who has laughted at him when in straitened circumstan- ces. Cf. Tant. I. 339.
18. To gain one’s object one should set an enemy against an enemy; and against a powerful one, one more powerful still; for thus) there will be no trouble in bringing about his (the enemy’s) destruction; or, when the enemies are destroyed there will be no- (further) moles- tation.
19. A wise ( diplomatic) man should eradicate (root ont) a powerful enemy, harassing him by a powerful one that he may gain happiness, as one removes a pointed (te) thorn by means of one (equally) pointed. परिभाव्य - Having thus reflected in his mind. प्रियर्दशन- dear one (lit. one of charming aspect or one whose sight is longed for). -connection, ( bond of) friendship. -in this hole serving me like a fortress, whose
20. One should not associate with a man character is not known &c. :-place of residence. To-A reputed writer on law and of a treatise on Niti (especially ‘distrust or afra). -a reciter of (one who knows) the spell (of charming a serpent). -One skilled in the use of drugs which deaden a serpent. -taking his stand on his enemity i. e. wishing to have his enemity avenged. fago &c.-calls me that I should bite some one (his enemy ). er-what cannot be believed, this is incredible, that grass should come in contact with (seek the company of) fire.
21. He who is the victim of another never approaches 447 him, even in a dream; why do you talk unmeaningly thus! -A natural enemy. qfto-owing to my having suffered insults at the hands of my enemies; being contemned or humiliated by my enemies. P. 195. 22. When one’s all is going to be lost and even life is threatened (is in danger) one should bow even to one’s enemies and save life and wealth, a should be taken to mean is about to be lost.” 10-walled with stones piled up. ft &c.— I cannot find entrance there, a proper place, living in which &c.
22. That which it is possible to eat, which can be digested when eaten and which proves beneficial in the end (when assimilated in the system) a man, welfare, should eat. ga-by easy means; easily. the matter clear. तस्यi e of the well, desirous of his Thus, to make जलोपान्ते - near -Lit, the burn- &c.-Sometimes and with difficulty. the water. gero-contributing to happiness ing charcoal to his family, the destroyer of his family ( :). This sometimes also means ’the bane of one’s family ( कुले अंगार इव ).
23. The wise man who is reduced in strength (: aft- ar: whose life blood is sapped) and is without helpers should contrive to gain a livelihood which might prove to be the means of getting all kinds of happiness. Mah. Bha’. V. 34. 14. तव वचनेन - According to your direction. अरषट्ट०–by the passage afforded by the buckets attached to the water- wheel. –having placed or lodged. -No more frogs being left. :o-extirpated. P. 196. (You have accomplished) the object -Occupied. or business of your friend. To me who must stay here.

quif-of your own class 448 (family). so-distracted or perplexed at heart. If I contradict or forbid him. 25. He, who forms friendship with his enemy who is his superior in valour, eats poison, no donbt, with his own hands. 26. Men of prudence (foresight) please with the gift of a part their enemy prepared to deprive them of their whole property as the sea does the sub-marine fire (with a small quantity of its water). Vâdava or Vâdavágni, also called Aurva (because produced from the wrath of that sage) was east into the ocean by Aurva where it dries up a space of twelve kosas in extent. 27. The weak man who does not yield up peacefully even a little to a stronger person when asked to do so,.or does not give what is pointed out to him, gives afterwards (when compelled to do so) a far greater quantity (lit. a Khári of flour). A Khâri is equal to a maund and a halt. 28. When the loss of the whole impends, a wise man parts with a half (to save the other half); and he gets his purpose served (or, his want satisfied) with the half; for the loss of the whole is difficult to be borne. 29. A talented man should not allow much to be sacrificed for the sake of little: true wisdom lies in this that much should be saved as the cost of a trifle. See I. 19. 30. Just as a man with dirty clothes sits any where he likes (without the fear of soiling his clothes) so a person fallen from a virtuous course of conduct does (not care to) keep up what little character he has. P. 197. actor-in a loud voice. -ince- ssantly uttering the cries of-fie upon me, woe me ! fa- -i. e, continually kept on crying. 31. Why do you cry (now), you, whose cry is of no avail and who have brought down ruin on your family: when our partisans are destroyed who will save us ! Pro-. . how to effect your own escape and to encom 449 pass his death. गच्छता कालेन - In the course of time. कवलित Lit, made mouthfuls of, eaten up; a denom, fr. a mouth- ful. -While I live. Inst, Abs. fafatani- Having promised to offer worship and presents to various deities तदाकांक्षया - eagerly expecting his return. गोधा- a lizard. स्तोक - a little, येन — by which you are to say. तव far-against yon i. e, do harm to you at &c.- Then I pledge (lit, place in the middle as a safe-guard) my religious merit. This is a sort of oath. He means- I won’t do you harm on pain of losing my religious merit. विरूपकरणे - In the matter of doing yon harm. निःशकन- with a mind free from all misgiving; fearless. :- When I have seen danger in it. P. 198. &c.-Remove the blame of ingrati- tude attaching to me. He means-By my words I have appeared ungrateful to you. I wish to prove my gratitude. But that can be done only when you come to my house and return unharmed-all safe. Of course the Makara is trying to lure him into his snare again ). i-i. e. the sin will fall to your lot (for having forced me to have recourse to this). 33. :-having neither ears (to hear) nor a heart (mind to think). T- करालकॅसर: - Lit. having a rugged mane. परिचारकः-a servant, a waiter on. :-strokes i, e. wounds. His throat parched with hunger; p. p. p. of à I. P. to waste away &c. अन्यस्मिन्न०- One day. अन्वेषयन् आससाइ- In the course of his search came to or reached. oqia- on the margin or border of, fo-the sprouts of the Durvâ grass thinly grown. -Uncle (Mar. HIAI). EM- o-should be duly accepted (honoured), putting on me heavier loads than I can bear. ful of grass. bling (green like) running through it, fantor-by -a hand- -Abounding in tender grass resem- emerald. And with a river 450 P. 199. -grand, beautiful. -Protected by the power of my arms. -owing to this अनेनैव दोषेण very want of good luck (viz. being ill-fed ). :- ill treated (by washermen ). :-helpless; also, without a husband. ao-Lit. bursting with youth. -his limbs (body) being powerfully affected by passion. 34. Excepting (beyond) a fair woman there is nothing that may be called neetar or poison (i. e. a woman is both these ); by being in company with whom one lives or separated from whom one dies. 35. It is a wonder if one does not melt (is not affected with passion) on meeting with the glance of those (women) by “the mere mention of whose name passion is inflamed, without union or sight. व्यथाकुलितः - afflicted or overpowered with pain. पला- -as he was running. -a stroke or slap 17-exertion or effort (proved fruit- with his paw, less like ). To-Of this sort i. e. so weak. -by force. fa- ao-with a smile of confusion or shame &c.-I had not put myself into an attacking posture (); I was not ready for the spring. the position of attack assumed by an animal, #TO-come within the reach of my spring or leap. -with his own eyes; actually. P. 200.-i. e. the lion having assumed a position of attack, -grazing. go-I should have instant- ly perished or entered the jaws of death (had I not fled away) or it may mear-I was quickly led into the jaws of death, &c.—from the very fierce and thunderbolt- like stroke of whose band I escaped. :-you fled away through timidity. ao-To hold you back or to stay you (from flying). favour, or you will be pleased (to come). -showing us 451 36. Those fools, wanting in good sense, who having left off the victorious banner of the god of love, in the shape of the woman, leading to the acquisition of wealth of every kind, (or, securing all desires and wealth), go in search of vain fruits (such as are obtained by leading a life of celibacy, by observing fasts &c.) are, by that very god, very mercilessly struck down and made (to wander about) naked and shaven (as Jaina and Buddha ascetics ), some again being turned into wearers of red garments, some of matted hair and others of human skulls. To-these are vagrant smarta ascetics. IT-so called because they wore garlands of human skulls and also carried a skull in their hand to gather their alms in &c. They formed a sect which worshipped S’iva and Durga in their terrific forms of Bhairava and Chandi, The verse attri- butes the asceticism of such mem to the anger of Cupid. -as deserving of confidence, with faith, 37. A person does a reprehensible deed although knowing it to be so, being (entirely) led to it by desti- ny; else how can a man, in this world, like a deed de serv- ing condemnation? may also mean-a man of know- ledge.-under the influence of adverse fate. P. 201. - guard. Fr-having appointed (to keep watch over the body). -should better be a. लौल्यो० - through the eagerness of greed. प्रतर्पित - Having satisfied his Pitrs (departed ancestors) with libations of water (i. 6. after having performed the Brahmayajna ). N. B. The student should remember that these are the stories of human concerns, though animals take part in them. Hence the lion is represented here as offering worship to the gods &c., duties which propery belong to men only. -Lit, with his soul entirely (R) in the power of anger, burning with anger, at reluced to452 the condition of being the residue of food eaten. For food is supposed to be defiled or rendered unfit for holy purposes when part of it is eaten. See I. p. 78. fat-humbly and respectfully. संविभज्य - dividing it with निःशंकितमना:- with a mind free from all suspicion (as to the corpse being de- filed by the jackal). fa-frustrated; foiled. 38. That imposter, who having given up his own in- terest (to the detriment of his interest) speaks the truth, is dull-headed (a fool); (for) he certainly fails to gain his ob- ject and is like a second Yudhishthira (the potter). प्रमद:- deeply intoxicated. अर्धo-On the sharp point of a half-broken karpar (a kind of earthen pot; Mar aq). ft- point or end. qfe-wounded; lit, broken open or torn. - f-covered over, bathed in. 87770-On account of his having eaten unwholesome food. ai &c.–The wound festered; lit. assumed a rugged surface, fanio-was heal- ed up. दुर्भिक्षपी० - The country being famine stricken. संमुखप्र- –The stroke of a weapon when fighting an enemy face to face सकाशात् - In the presence of सविशेषेण &c. – looked upon him with (i. e showed him) special favour. P. 202. –excess of, &c.–although entertaining ousy. अन्यस्मिन्न०- One day. exceptional, favour. qri feelings of the greatest jeal- वीरसंभावनायां &c. -when honour was being done to the warriors (warlike men). futa- hostilities having arisen; when a war was imminent. - प्रक- –were being arrayed (with respect to their strength, size &c.) and fitted up (for battle). Mo-were being covered with armours and equipped for war. gufto- when the warriors were being encouraged by being entrus ted with special offices for taking part in the coming war. gro-In a manner befitting the occasion; or in the course of the business in hand, निर्जने -in private. प्रहार- fo-the effect of i, e. the wound caused by the blow. -being ashamed. aai &c.-Let him be quickly 453 turned out by being seized by the neck, a is more usual; see I. p. 23. ro-Lit. the skill of the hand; my skill in wielding the sword or using the bow. 39. Thou art brave; thou hast mastered the lores; and thou art handsome to look at, my boy! Nevertheless the family in which thou art born kills not (or, is not known to kill ) an elephant (lit. no elephant is killed by any one born in &c.) वनोद्देश–a region of the forest. अजीजनत् - gave birth to (two cubs), 3rd Aor. of caus, -a hangs loose in the sentence and does not properly stand for सिंहः; it should be तं च ( शिशुं ). The reading in the foot-note is better. P. 203. ft-excepting. 40. Even when one’s life is in peril, one should not strike (dead, kill) a woman, an ascetic (or one bearing on his person the mark of a linga of S’iva), a Brahmana, a child, and especially those who have placed confidence in one. q-eat your food, have your meal (which is necessary for you). 41. An act which is unfit to be done should not at all be done (lit. cannot be fit to be done) even when there is imminent risk to life (lit. when the abandonment of life is at hand); nor should a duty be given up (lit. omitted to be done): such is the holy law that obtains for all times. -&c.-without mutually knowing the particular species to which they belonged. fafton &c.-they passed their childhood playing or sporting together. With angry or excited looks. towords.

110 -ran or marched -just as they set out to attack. geg The natural enemy of your race. -On account of 2 454 their eidest brother taking to flight (lit. yielding to fear); or owing to the want of energy of. -lost their energy; their spirits flagged. 42. By reason of even one person, resolute and energetic, the whole army becomes energised (eager) for war; but by the break-down (or taking fright of one) it will break down (or lose courage). 43. Hence it is that kings desire to have warriors &c. –firm-minded, resolute. -energetic or spirited. -discard, avoid. -laughing at, deriding. eg:-spoke of, de scribed, the action of &c. that he fled away &c.

with his leaf-like lower lip throbbing fari &c.-knit- ting his eye-brows; the three Sikhás are the two ends and the middle part raised up in the act of knitting. परुषतर– very harsh. or secluded place. g-younger. inferior. P. 204. save his life. -having taken (him) to a private :-advised or remonstrated with, -exasperated with anger. हीनः – -desirous of his life i. e. wishing to ma in the midst of your own species. भयव्याकुल० - distracted with fear at heart. एतेषां स०– from them; at their hands. as-disgrace, mortifi. cation. -you were exposed, your real nature was known. 45. Parrots and starlings are confined (in cages) for the fault of their mouths (their power of speaking and singing). a crane. &c.-silence is golden (lit. leads to the accomplishment of all objects). 46. Although carefully guarded and presenting a horrid body, being dressed in a tiger’s skin, the ass was killed because of his voice (braying). an ass. as by cows &c.) -grass (that is eaten in monthfuls -A good thing has happened, this is a god-send. 455 -corn-fields (a barley). - -will not drive away or turn out. P. 205. co-stout or fat in body. &c.-was even tied down with diffienlty (did not easily allow himself to be tied down).fad-to bray. o-striking him with sticks &c. -Name of a person. धरापीठ - The surface of the earth. fortune यस्य. भाण्डपतिः - merchant 8 (i, e, without being invited). मद्दा- महत् large धर्न प्राघूर्णका:- as guests &c.-They were received with great honour

and well treated with food, clothing &c. pleased (or, attracted) by the high honour or great recep- tion accorded to them. f &c.-what do you say to this? I think, they will not go without being insuked. ST-knowing i. e. feeling insulted. (taking insult) at a small seat being given to him, -being served with coarse food. -since he would not go. 47.-owing to the matter with regard to (water for) washing the feet. fat-the changed state of your feelings, you being altered. 48. A fool is quieted ( appeased) although sin ( wicked deed) be committed in his presence: a carpenter bore on his head his wife with her paramour. garet-Lit. wandering to another man; a bad character; faithless to her husband. P. 206. was badly or scandalously talked of; was branded with infamy. -reflected or fell athink- ing as to how to test her ( chastity). 49. नदीनां - e. fathom the depth of rivers. कुलानां- i. e. of the purity of the origin of. mous (and therefore above such scrutiny ). i-magnani- 50. The sage (Paràshara) had intercourse with (Satyavati) a fisherman’s daughter, born of the seed of 456 Vasu (one of the eight gods of that name ); and so (as the result of the connection) was born Vya’ss, the reposi- tory of hundreds of virtues; what more to say! He divided and arranged the Vedas; and yet he, the illustrious one, became the progenitor of the Kuru race when brought to a termination; alas! irreconcilable are the ways of destiny! -Because Satyavatî was found in the belly of a fish by a fisherman. For the origin of Vyása and other things mentioned in the sl. see Mahábhárata Adip. 105, 6. व्यस्यन्— pre. p. of अस् with वि; lit, dividing for ar- rangement. fa-uneven, opposed in their nature. goafa-As regards the statement (of sl. 49) that the origin of families should not be too closely examined. to-should be ascertained; should be pried into. -born of the same mother (by different fathers). -Prep. p. of the pass, of age 1 A. to kindle; when stirred up; when inquired into. a number of blemishes or short-comings. far about the statement-nt &c. -discloses tf-80 51. -very hot. -the hare-marked, the moon ( शश: लाच्छनं यस्य ). दुर्जनो हितः - It a wicked man be ever well-disposed then chastity is possible in the case of women (women can be chaste ). -still, following i. e. considering the talk of the people I will ascertain whether she is chaste or not. 52. What is not found in the Vedas or the S’ástras; what is neither seen or heard (in the world)-all that the people know; as also that which may exist in the world. i. c. people talk all manner of things without caring to to know the truth, -Having come to this conclusion; thus resolved. कानिचिद्दिo some days will have to be passed there. पाथे- 457 -provisions for a journey. eagerness. and sugar. -through great -Ready food mostly consisting of ghee 53. On a cloudy day, when there is dense darkness, when the streets of a city are difficult to pass through and when the husband is gone to a foreign country, great de- light is felt by a lewd woman. fae &c.-are to be taken as independent causes of the joy. Or afão &c. may be taken as qualifying fo; when there is darkness caused by the clouds (), when the streets &c.-( owing to the showers of rain;) cf. the reading auf which should be preferred in this case. कथंचित्- with great प्रहसि० - प्रहसितं वदनं यस्याः with a smiling countenance. अङ्ग० — the decoration of the body. difficulty. faz-a paramour, a lover. –( when the inmates of your house) will be in deep slumber or fast asleep. –After things were thus arranged. P. 207 -under the bed stead, fr-care- fully concealing himself. - v. 7. in the house, or the secret apartment, हेलया-easily. परं तावत् - But let me first (before I take any step). Pri fo-having made ( shut) the door fast. &c.-Surely it must be the vile or wicked carpenter (who lies thus concealed) to try me. -Pot. p. p. -I will make him get some idea of or understand in some measure what women’s actions are (what ready wit they possess ). To-who had formed the cavity of (folded) her hands. महाननुभावो यस्य 0 noble one ! पतित्रता० - devoted to my husband and highly chaste. To-I will completely reduce you to ashes. -with a mind entirely devoted to me i, e. with undivided attention. -The tem- ple of Chandikà, the goddess Durgá in her fierce form. -There a voice in (from ) the sky () was suddenly heard. A-In accordance with the decree of

458 fate; as ordained by providence. &c.-Although there is one (a remedy) still it is as good as non–existent ( unavailable); since it depends upon you to make use of it (which you are not expected to do). for: &c.- If it can be used at the cost of my life, if it can be done at the sacrifice of my life. The untimely death impending on (threatening) your husband will be trans- ferred to him (the other man). -for that reason, with this object in view. -will never be fal- :-After this the Nir. Ed. and Ms. read- तदुचितमाचचार which 11 sified. ततः ( तच्छ्रुत्वा Ms. ) अन्तर्द्धासविकाशमुखः स (azgl io-bis face goro-His body Foo- should have been inserted in the text. brightening with an internal smile. (marked) bristling with the hair standing on end. - the delighter of the family. दुर्जन०- दुर्ननानां वचनैः शक्ङ्कितं (ईका अस्य संजाना तत् ) हृदयं यस्य. With my heart ( mind ) ull of suspicion owing to &c. q-under the pretext of; pretending to go to. P. 208. -(see foot-note)-the vow of chastity. 9-even though you had to keep company with a stranger अनिच्छन्तमपि - even against his will. सूर्यध्वनि०- dancing to the sound of a túrya (a kind of musical instrn- ment). :-one in whom a change of feelings or affection is observed. -naturally wicked. feo- even through the company of a respectable man, TT- or rather. This is used to correct or modify a previous statement. 54. A wicked soul (an evil-natured man) whose pro- wess is exercised in doing sinful deeds never attains purity of intention (becomes a good-natured man) though properly advised by good men; just as a charcoal, how-so ever rubbed, never becomes white. 55. Having given up (discarded) Surya (the sun- god), the god of rain, Wind and the presiding deity of mo- 459 untains, a female-mouse accepted one of her species: one’s own race is difficult to be transgressed (i. e, it is diffi- cult for one to get over or overcome the promptings or instincts of one’s race, )

ada penance-forest (i. e. a forest inhabited by penance-practising sages) or grove, -as he was offering prayers to the sun. with very sharp-pointed nails or talons. Co-by a hawk o-threw at him.ro-his senses overpowereed by the stroke go-with the fem. mouse dropping from his hold. o-at a loss to know what to do. of. having recovered his senses or regained consciousness, P. 209. &c.-Are you not afraid of a breach of auty or an irreligious deed. प्रोवाच-sternly said विहंगा- Thon wretch of a bird; vile bird. -irrelevant, nonsensical अनं - Vegetable food. विहिताः are design- ed as food. 56. What is ordained as one’s proper food does not make one guilty of sin; if one eats what is not proper for one to eat, there is great sin in it; therefore no exchange of duty should be caused (i. e. one should not ask another to do what is not proper to be done ). 57. Cons.:-nat negata Rafa&c.-As wine in the case of Brahmanas, as sacrificial food in the case of those habituated to drink wine, becomes unfit to be eaten though proper for others to eat, so is the case, oh Brahmana, with others also. In this sl. the ris explained. The meaning is-every one is justified in eating his proper food. 58. Good attends those who eat their proper food; what is improper to be eaten (if eaten ) leads to great sin; how can it be then proper for you to punish me as one acting improperly? Supply a after genan. It will be 460 better to read ago not acting improperly; or qua oh you who are not acting properly. art &c.-Moreover, such is not the duty (i. e. to punish others) of sages; for they should consider what is seen as unseen, and what is heard as unheard, and be free from greediness and enmity: such conduct is com- mended for them. 59.-60. Of sages blameless (praiseworthy) and following the path of good conduct (virtue) he is esteemed the highest who is the same to friend or foe, who treats a lump of earth, a stone or gold as of equal value, who is indifferent to well-wishers and friends, who remains neutral towards those who are the object of hatred or relations and who regards equally the good and the sinful. A practiser of Yoga should always devote himself to ab- straction, remaining in a secret place. These lines, with the exception of argai &c. are quoted from the Bhagavatgîtà but very indifferently. Thus the first line is made up of parts from XII. 18, and VI, 8; the two lines. -fasa make one sl. in the Gitá viz. VI. 9. and the line a forms part of the next sl. The line सुहृन्मित्रे is again changed, the original reading being सुहृन्मि- त्रार्युदासीनमध्यस्थद्वेष्य बन्धुषु । ETT: &c.-By this act you have fallen from your asceticism; you have lost the high virtue of your penance, 61. Crying out let go your hold, let go your hold, one fell off from virtue, and another by saying ‘don’t let go’; seeing the fall of both (the third remained quiet): silence leads to the accomplishment of all objects. Or we may supply तृतीयः and अभजत; तृतीयः सर्वाथ० मौनमभजत the third had recourse to silence, the means of acquiring all objects. 461 P. 210. धौतपो०-washed garments. निरालम्बाः - निर्गत भालम्बो यासां without support. पतिता - The bawk means his interference with another’s duty lessened the stock of his religious merit and caused the fall of his garment. - To-distressed with the fear of that (i. e. the falling of his garment ). off-adv. silent. 919-even by talking with a sinner. Terro-by talking with one not respectable. To-through the fault of casting re- proach on a good man. पापात्मा - sinful by nature, कर्म &c.-one does not incur sin unless a deed is actually done. 62. In the other ages (than Kali) the sins of men trans- ferred themselves to others (as by associating with a sinner &c. see next sl.); but in the Kali age which is full of sin, he alone stands guilty of sin who (actually) com- mits it. 63. In the Krta age sin travelled to (infected) an- other from his sitting or sleeping or going or associating or dining with (a sinner). the . तत्किं टथा० - Why waste words on the subject? दाक्षिण्य०- full of kindness, or sympathy. -seeking protection. P. 211. (T):-2nd pers. sing. of the Aor. of 5, being dropped after the prohibitive particle -a religious father (i, e. by a religious act). 64. These five, viz. the generator, he who performs the sacred thread-ceremony, he who imparts knowledge (educates), and he who protects from danger, are declared in Smritis to be fathers (i. e, to occupy the position of). cf. Rag. I. 24, -the digit of the moon in the bright half of a month. cf. Kum. I. 25. aaaa quickly attained. bordering on adolescence. -unfit,

65. The manes of him in whose house his unmarried daughter attains puberty, fall, although they be in heaven,462 owing to the demerit arising from that. कस्मैचित् &c. to some supereminent or distiguished bridegroom.
66. A girl chooses an excellent husband, the mother looks to wealth ( ornaments &c. ), the father to learning (the education of the bridegroom), the relatives to family (desire connection with a person of family) and other people to dainties (only).
67. One should get a daughter married before she begins to blush, while she plays with dust and while she stands on the path of cattle. वृष्ट्वा
68. &c.-On seeing a girl in menses (before mar- riage).
69. High family (nobility of birth ), good disposition, the state of having guardians (or supporters), scholarship, wealth, handsomeness of bodily make and (youthful) age:-having ascertained these seven qualities (necessary in a bridegroom) wise men should give away their daugh- ters other things need not be considered or inquired into.
70. Wise men should not give a daugher in marriage to those who live at a (great) distance, who are devoted to duties leading to absolution, who are (recklessly) brave and who are penniless.
71. By a man desiring a happy result his daughter should not be given to a bridegroom who is not liked by her though he be endowed with beauty. &c.-What is wrong in this? What harm is there! P. 212. of an exceedingly burning nature, उत्कृष्ट०—superior to. निस्पृह : - having no liking for her. ना- &c.-Not a trace of me is to be observed; I am tolally hidden. कृष्णवर्ण:- of a dark complexion. जडात्मा-जडः आत्मा यस्य dall by nature; also जलात्मा (डू and ॡ being interchange- able) composed of water. -in a thousand directions or ways. -most desirable, E-being stopped 463 by whom I remain bound up in or confined to (one place). afro-hard in body. -steady, fixed in one place. affa-appear suitable to you, does he come up to your liking? quo-what is proper can be done. goo-decked with horripilation. -I will per- स्वजाति० form the duties proper for or peculiar to my race. of- -by him conversant with the duties of women.
72. Not gold, not jewels, not even the comforts of royalty women desire so much as they do a husband most coveted (or loved) by them. P. 213. -the rank or position of a deity. - though favoured with friendship. -you were spoiled or affected by the innate qualities of your race, gs-unduly fond of your wife, uxorious. if- Swayed or subdued by your wife. -i. e. for the sake of your wife.
73. a-treats me with disgust, shrinks from me. -embraces. -O you who have done me an agreeable service; my benefactor. कामोप० कामेन उपहतं at q whose mind was overpowered (disturbed) by passion. -married.
74. शिरसि शिरोरुहाणां श्वेतं पदं वीक्ष्य &c - Beholding the white- ness of the hair on the head (lit. the whole place of hair on the head turned white )-and that is the great cause of men’s discomfiture-young women go far away avoiding (uch a man) as people do from a Chándàla’s well having a piece of bone suspended over it. This is taken from Bhar. Vair. Sa’t, Mis. 38, where the reading for श्वेतं पदं is वर्णे सितम्. It was customary in ancient times to mark the wells set apart for the use of, or owned by, Chandalas to suspend a bone over them, that they might easily be recognised.
75. (In old age) the limbs are shrivelled, the gait falters, the teeth fall off, the eye-sight quivers (becomes unsteady), beauty itself wanes, the mouth dribbles caliys, 464 the relatives do not at all obey orders (or act up to one’s words), and the wife does not wait upon (or serve her husband): alas, oh pity! a man decrepit with (or broken down by) old age is despised even by his own sons! This is also quoted from Bhar. with some change of readings; see Vair. 111. लालायते. denom fr. लाला. शुश्रूषते - desiderative of which is Atm. -A denom. fr. अवज्ञा. पराङ्मुखी &c. - पराङ्मुखं यस्याः while she lay with her face turned away from him. P. 214. पुलका० - पुलकैः अंकितानि सर्वाणि गात्राणि यस्याः सा with all her limbs marked with bristling hair, -oh wonder! fagrar-with skill i, e, minutely, with a search- ing glance. -in a part of a corner (of the room). एवं विवदत:- while he was thus disputing with him, त्वाय चि- रयति- -as you delayed. To-died from the disappoint- ment of (unrequited) love. (Depending on her love for you she sat down without food awaiting your return. Your not returning in time gave a shock to her feelings, too great for her to bear and she died).
76. A house is not a (real) home, they (the wise) say; it is the wife that is said to be (to constitute) the home: for a house without a wife surpasses even a forest (in drea- riness or desolation).
77. Where there is a beloved even at the root of a tree that is a home; even a palace without her is said to be like a wilderness.

&c.-To him a home is like a desert. -and a slave of your wife, under her thraldom. -direct experience (now conviction is brought home to me). -when you should rejoice; instead of feeling delighted why do you feel grieved? 80. A wife, whose actions are wicked and who loves quarrelling, should be known by the wise to be (simply) orrible old age in a wife’s form. 465 81. Therefore a man who desires happiness for self should, with every effort, avoid &c. P. 215. 82. Who, indeed (or possibly), do not perish that, through misapprehension, (ur, a wrong notion) approach a beautiful woman (lit. with large hips) thinking her to be attractive, like moths flying towards the flame (of a lamp)? 83. For, these women are, by their very nature, in- wardly (at heart) full of poison and attractive (heart- bewitching) by their outward appearance, thus resembling the Gunja’ fruits in form, fat-a grammatical in- accuracy; the correct form is-13. 84. That which is in their heart is not on their tongue; what is on their tongue is not in their expression; what they express they do not put into execution; strange is the behaviour of women ! 83. do-cut into pieces, dismembered. न वर्श -do not submit or yield (to the power of). erd:- by praises or flatteries, 86. Let this be aside; why talk of any other wickedness on the part of women? they kill, through the child of their womb. (lit. borne in anger, even the womb.) 87. A fool (one ignorant of the nature of women) will falsely attribute an affectionate good feeling to (or suppose it to exist in) a young woman who is unfeeling, great delicacy to her who is hard-hearted and sentiment to her who is destitute of it. -two mishaps or calamities. To-the loss of home. afo-the severance of heart i, e. alienation of affection, loss of friendly feeling. to-condemned by fate, those under the frown of fortune. 88. qi-cleverness, circumspection. &- 466 yours is doubly of the same sort. paramour nor &c. is left to you. &c.-neither the Afer-The Par, is probably for the metre; the root is usually Atm. -A couple of peasants. अन्य० - अन्यस्मिन् चित्तं यस्याः सा who thought of others; whose mind was attached to other persons (than her husband). remain steady. To-in search of, hunting for other uen. -who was in the habit of robbing others of their wealth. -a swindler, a rogue. fan-in private. सुभगे - Oh fortunate one, रूपं० - by seeing the loveliness of your form. to-the free gift of your love. P. 216. –more delightful or prosperous, fane- having undertaken to do so. –on the border (last stage) of youth. -very difficult to cross. mai- your purse of wealth. उत्तार०-I will take you over. परिधा०- -. e. without the fear -to the place plauned or fixed your wearing garments. of wetting them. upon.-placing her both hands on her neek. -full of grief, pensive. ao-having in her mouth a piece of flesh. उपाद० - ran or rushed towards. अवतीर्य- darting down from. -foiled in her efforts; whose efforts proved vain. 90.10-You who have lost the fish as well as &c. fay-who had lost both, her husband’s wealth &c. P. 217. -by a powerful or huge alligator. -occupied, taken possession of. -to निःसारयितुं onst or drive him out. persecuted by fate. 93. My friend is turned to my misfortune (qt) &c.; store for me? -My being struck down or into an enemy: and to add what further is there in ST &c.-Or why, it is well observed. co- Misfortunes never come single; misery follows upon misery. 467 r&c. (see foot-note )-Strokes fall again and again on a wound (a); gastric fire (hunger) increases when there is scarcity of food; enmities spring into existence (arise) in adversity; all this results when fate is adverse ! TT-by peaceful means. success see 1 sl. 481. p. 65. For the four means of -having advised; see I. -sowing seeds of or creating discord. bribery; a gift.

93. Hs who acts (lit. does a thing) having consulted those worthy persons (elders and friends) who are his well-wishers and whose advice is fit to be sought, meets with no obstacle (lit, obstacles do not come in his way) in any undertaking. -Occupied. fo-which should be employed in the present case (lit, which has scope here)!
94. &c.-To any man whatsover (i. e. indiscri- minately). fo-was deprived of her dwelling, was made homeless, see I p. 83. कुलाय - -a nest, &c.-Beaten by an untimely shower of rain and his body shaken by a violent wind. दन्तवी० - his teeth chattering. संकुचित-contracted, drawn in. go-pityingly.
95. see I. 395. P. 218. self-satisfied. herself airs. o-pleased with his own good condition; Trio-thinks highly of herself; gives
96. Who, indeed, has no pride caused by his own thoughts about himself? A lap-wing lies with feet up turned for fear of the sky falling down (or, giving way- that it might support it).
97. Yon needle-mouthed (uttering harsh words as piercing to the heart as the point of a needle), and ill-be- 468 haved wench, who consider herself wise, hold your tongue; else I will &c. o-tired out his patience, troubled or teased him. go-taking into consideration our former friendship. -At the request (bidding) of. -dearer (the ab. लोकात् expresses the sense of the compa ). न हि त्रीणां &c.-One should not, under any circumstances, confide in women.
98. She for whose sake I quitted my family and parted with half of my life, even she, setting aside her affection for me (or being cold-hearted) abandons me. Who can place confidence in women! अतिप्रा० - the greatest darling of his heart. कढई- Ff-could never desist from or cease quarrelling with, always picked a quarrel with. -out of his fondness or affection for विप्रकृष्ट distant, आर्यपु० - husband; (lit. the son of the father-in-law; a husband was thus addressed). -just as विषाद कुo-grieving for. ge-having purified himself (by bathing or touching the cavities of the body with water &c ). Such purification is necessary for every religious act, such as a solemn gift &c. P. 219. far: &c.-by repeating the words ‘I give three times-which is necessary for the solemnity of the act. Cf. the maxim- far: Taittirya Aranyaka II. 18. 6. -the moment the words were uttered. -at the entrance (the border ground) of. & flower-garden. -turning, moving. foto-with a heavenly (ethereal) voice i. e. exquisitely melodious. gay-the (flower-arrowed), god of love. -smitten with love, arger-the sin of woman-murder cansed by my death.ou-broken down (disabled or enfeebled) by diseases, a companion to talk to. -you are not able to walk, yourself (lit. to 469 carry or bear up your own self) what to say of-much less-this cripple. -whose mind was deluded by her bypocritical (cunning) speech. no-he accept- ed her proposal, granted her request. To-who was attached to (deep in love with) the large man. - being pushed.go-for the purpose, or with the object, of guarding against or preventing the avoidance of the payment of the toll and other duties, fa-being snatched off or forcibly taken away. gg-closely

following the foot-steps of the royal officers. with my heart distracted owing to my affection for him. P. 220.-The king was informed against him; he was accused before the king. He was or- dered to be put to death, -belonging to me, what was entirely mine. ce-a lover of justice (doing what is right). -Cau. of ; ask (compel) her to give it back. fan-given with a threefold declara- tion, an anecdote, a minor story. 99. What will a man, earnestly asked by women not give or do? since in such cases those who are not horses neigh like a horse or on such an occasion the head is shaven! The fourth line should better have been farts- पर्वणि &c. geo-whose strength and prowess were well known. -whose foot-stool was densely covered with the streaming rays of the diadems of numerous kings. :-whose fame was clear (spotless) like the rays of the autumnal moon. oqar-stretching to (bounded by). do-who had mastered all the prin- ciples of all the S’a’stras. :-Lit of fine taste. quq-Owing to a love-quarrel. -Although she was being propitiated in various ways. येन प्रकारेण- the means by which निश्चितं - surely. प्रसादा० - inclined to, ready to. ad-a bridle. 470 don P. 221. -Although I entertained thoughts -A good (effective) reme- against your person. dy. संविधास्यति - adopt or use it. 100. He, who, through folly (or, a wrong notion about himself) disregards (does not act upon) the advice given by the good (wise), does meet with destruction, as did the young camel at the hands of a lion, स्वकर्मा - who did not know his profession well. अहर्नि- goes with q. &c.-what is the use of other difficult professions! P. 222. -welfare, happy maintenance. :-a kind of coin. (cf. Greek Drakhmè) equal in value to about four armas, sixteen drammas being equal to a nis’ka (a dra.= 16 panas; a pana=4 Kákinis; a Kàkini 20 vara’takas or kauris). 1 ft-i. e. by selling her. -to purchase young camels. निवेद्य - having assigned आदिष्टं- was ordered i. e. they were permitted to drink milk, r To the garden in the vicinity of their residence, of-sportively, playfully. qo-the first-bred, (the eldest of them). Ho-through excess of youthful pride. -Coming afterwards (having lagged be- bind). To straying away from, f-within the sight of यावदु० - as he proceeded to go home. न कथंचित् &c.-could not by any means find his way. o-by following his voice. -having assumed an attacking posture. to- having jumped upon; a grammatical irregularity. Men skilled in the S’a’stras say that friendship is formed after walking seven steps (with a person, or by

Foot-not-af-Overcome or smitten with poverty. स्वकर्म० रतः in happy circumstances by following his own trade. rf-is not properly carried on. -four-sto- ried, having four floors, o-in the midst of thickets re- sembling a cave. go-suffering from the throes of travail. 471 exchanging seven words with him). Referring to or regard- ing (lit. putting forward) friendship &c. 102. No mishap, whether in this world or in the next, ever befalls those men who, being well-wishers, give good advice. P. 223. 103. What merit is there in the goodness of him who acts well towards his benefactors? He is said by the wise to be (truly) good who does an agreeable service to those who have done him injury. 104.

V. l. is also good. But if you fight, you will have two supremely excellent results. - त्तर्म - Bah. comp. न विद्यते उत्तमं यस्मात्. -a 105. One should deal with (gain over) one’s superior by bowing to him (by acting humbly ), with a brave man by using discord, a mean person by making a small gift and with one’s equal by displaying equal valour. महाच० - Lit. very clever. कठिनां — hard, tongh. क्षितितल०- having placed his head on the surface of the earth (as a mark of great respect). a-having joined (as a mark of humility). gft:-a staff bearer, a servant (more usual- लाकुटिकः ly लागुडिक: ; here a sentinel . प्रसादीकृत:- given as a present. af &c. (see ft.-note ).-Const.-i-who live on the flesh of the animals (killed by themselves) - क्षिताः अपि तृणं &c. gaf servants. &c.–This is worthy of your lordship towards 106. A great man, though reduced to the last state does not leave off his qualities as a master on account of his (innate) purity (unmixed greatness ): a conch, though put into fire and taken out does not give up its whiteness. Tata-was removed, got rid of. अपवाहितः- :-can be ma naged or brought into my power (made to act as I like)472 P. 224. 107. Where it is not possible to use Sáman (peaceful means) or concession (gift) the policy of Bheda (dis-cord) should be adopted; for that is an efficient means of winning over (or reducing one to subjection.) - brought under power, is confined. 108 This sl, is capable of having a double meaning:-(1) Even a pearl, though exceedingly pure (white), un perfo- rated (or compactly formed), well rounded and very beauti- ful, gets confined (i. e. woven in a necklace) when bored through. (2) A man desirons of final emancipation, though quite free from all taint of the mind, not holding views contrary (to the teachings of the Veda; or though of a uniform course of conduct), well-behaved and very charm- ing to look at, gets fettered down to the world when unable to concentrate his mind on the Supreme soul (lit. when his mind is not in union with the Supreme soul). अभिमुo - facing him and with neck a little raised, मुत्यु०- the jaws of death. सुगुप्तं - very secretly. शून्ये—in solitude i, e, when there was none to guard it. o-was defiled by having been previously eaten. Tro-i. e. generously save my life, fo-for a long time after he comes back here. -a leopard. o-has strong jaws. are great-by his means (I shall get the skin opened by him). चिराटोसि - Read चिराद् दृष्टोसि. How is it that I see you &c. -Then I have nothing to do with the eating of the flesh (as it will mean certain death to me). :&c.-for if a man lives he can see (enjoy) hundreds of good things. 109. See supra sl. 23. arf-chicken-hearted. og tur-by the opening made by him. -of a prowess equal to his own. P. 225.1 तदभि० - Marching upon him. दिशोभाजं-दिशः as here the acc, term, is not dropped, 473 baving made him lie scattered in the directions i, e, having thrown portions of his flesh in all quarters. -when he takes root i, e. gets strength in course of time, gets s firm footing. 111. Wealth (prosperity) can be expected in (from ) cows, penance in a Brahmana, rashness in women and feer from one’s own kinsmen. 112. There are good articles of food of various sorts; and the women too are loose (in their home-management): there is only one disadvantage in a foreign country in that one’s own race is adversely set. -loose, not very careful in managing home affairs, so that one can expect much from them. Cf. the Mara’thi word (). सारमेयः a dog. चित्रांगः - Lit, चित्रं spotted अङ्गं यस्य Properly the son of Saramà, who is represented in the Rig- Veda as the bitch of the gods ( of Indra ), the mother of the two dogs, called Sárameyas after her, who each had four eyes and were the watch dogs of Yama. She is said to have pursued and recovered the cows of the Angiras stolen by the Panis. She is supposed to represent the dawn, the cows being the rays of the sun hidden by the night. f. -lasting for a long time. Agoat &c.-were in course of being totally destroyed (lit. annihilated family by family): yo-hearing that there was plenty of corn &c. -A householder. -is not a good reading as the woman could not have been always careless. - ate food to his satisfaction. -In all the four quar- ters, on all sides. :-what are the pursuits or occupations of the people? -dealings, transactions. -having taken leave of. P. 226. -the usurper; see com; also Manusmriti VIII. 850-1.ao-By summoning up great courage. 114. What is the use of that wealth, which though 474 well enjoyable is obtained without any manly effort? Even an old bull eats grass obtained luckily (readily found, . 6. without any effort on his part). O -The waves of which were variegated (o) with the white foam produced by the turnings of the fishes frightened on hearing the splashing sound of the water dashing against the surfaces of rugged rocks (or stones). ०परायणै:- who were devoutly engaged in the performance of such acts as offering sacrifices, observing fasts, studying the proper portions of the Vedas, practising penance, ob- serving vows and silently repeating prayers. qf-who drank pure and a measured quantity of water. :- who hrad mortified their bodies by eating roots &c, whose raiment consisted only of small strips made of barks. आकीर्ण-occupied all round. कुलपति:-a patriarch; see com, -as he began to rinse the month by sipping in water and ejecting it &c. fo-having performed the rites of atonement (for the defilement caused by the touch of the mouse). लालिता - fondled. नावबुध्यसे-do not realise the fact that. of:-that the proper time of her marriage is passing. P. 227. 56. see Rigveda, Ashtaka VIIL 3 last portion. 57. Tai-to them. -purity. Rai-refined, polite. सर्व०- purity or holiness of every kind. निष्कल्मषाः- sinless. 58. A girl is called Gauri while she has not yet attain- ed puberty (lit. while menstruation has not appeared in ber). 1-before she has the marks of youth. Cf. however the verse from S’abdakalpadruma often quoted- अष्टवर्षा भवेद्वौरी नववर्षा च रोहिणी । दशमे कन्यका प्रोक्ता अत ऊर्ध्वं रजस्वला ॥ 61. Construc- (the manifestation of the signs 475 of puberty) प्रथमं इष्टान् लोकान् हन्ति (deprives the parents of ) ततः पयोधरौ हतः &c. 62. When a girl remains in her paternal house after men- struation, it is laid down that she should offer herself (to a husband, choose her husband). :-son of the Self- born Brahmà. 63. असंस्कृता - Unmarried. अविवाया - she is unfit to be married, she is socially degraded and is said in Smritis to be a Vrishali (a woman of the Sûdra class). 64. -persons of lower orders; i, e. such a girl should be married to a man of any class, 65. see I. 284. P. 228. TANTRA V. -Describing or having for its theme one who did a rash or inconsiderate deed.

1. A man should not act upon what he has imperfectly seen or known or heard or examined, as was done by a barber (as related) in the following story. qafo-is the old name of Patna, the ancient capital of Magadha or Bihar. If the same town is meant, the author must have put it in through inadvertence, as it is situated in northern India. Perhaps he meant Mahilàropya, which was a southern city, but forgot to mention it, as he has done else where; see II. p. 1. io-while discharging duties relating to religion, the acquisition of wealth (4) and the satisfaction of desire (conjugal happiness or the enjoy- ment of worldly pleasures). These are three of the four Purushàrthas or objects of human pursuit after which the fourth or Moksha can be sought. fafo-As fate would have it, through the will of providence. 1941-ing 476 to the series of insults he had to suffer. &c.–he felt exceedingly sorry. er far &c.-Oh misery! fie upon this poverty! f may be used with the Nom, as here, or with the Acc. as in धिग्वौ जाल्मान्, Uttar, धिगिमां देहभृतामसारतां Rag. VIII, 51, &c.
2. Character, purity of conduct (or integrity of purpose) forbearance, politeness, amiableness, and high birth-these do not appear to advatage when a person is without wealth (poor).
3. Self respect, vanity, worldly knowledge, grace, and beneficence-all these vanish simultaneously when a man is reduced to penury.
4. याति वयं- goes on diminishing. आहता-strack or blown off. fafo-the beauty of winter. -maintenance, supporting.
5. fago-of great or high talent. o-whose for- tune has declined. of-with the anxiety or worry of procuring &c.
6. Like the sky from which the stars have vanished or like a lake that has got dry or like the cemetery that presents a horrid view, the house of a poor man looks ghastly (or ugly) although (originally) of charming aspect.
7. Men destitute of wealth being (thus) dwarfed down are not noticed although dwelling before (the eyes of rich men) like bubbles that constantly vanish the moment they appear on the surface of water. -may also be taken with fana who are always treated as dead although born (living).
8. Leaving a man who is high born, accomplished and of good disposition (when poor), the multitudes of people attach themselves to a rich man, as though he were a wish-granting tree, although destitute of noble birth, skill and character, कुलकुशल–here कुशल is used like a nour. 477 P. 229. 9. The merit arising from actions done in a previous life is fruitless in this world, since even men endowed with learning and born in a noble family become the slaves of (serve) any person who has wealth at the particular time. Or may better be taken to mean the previous good deeds or past favours of a man (since even learned men forsake such a man when poor and serve him who has wealth &c.)
9. People do not say-this ocean is light-hearted, although it keeps roaring as it pleases: all that the opulent do is far from being shameful in this world (or, does not reflect or cast any shame on them). qo-This vain fondness for (the continuation of) life. q-a treasure amounting to ten crores of पद्मनिधिः- coins. क्षपणक - etymologically दोषान् क्षपयतीति; a Buddhist or Jains mendicant, रूपी-in the form of. वैराग्य-दिगतो रागो यस्य स वैरागी तस्य भावो वैराग्यं disgust for the world;-don’t be tired of the world. erran-will stay with you per- manently; your wealth will be everlasting. fa-Lit. placed on the wheel of thought; was perplexed by a variety of thoughts. -The dream might prove to be false or ineffective.
10. The dream seen by a person who is diseased or afflicted with grief or stricken with anxiety or overwhelmed with the pangs of love or intoxicated turns out false. -‘It is not clear what this practice was. How- ever, it appears that the custom of calling barbers to wash the feet and do other menial works did prevail among the Buddhist and Jainas before.” Gudbole, -As already mentioned. -with a cad- -secretly. पुनः - but then. नग्ग्रका:–the Buddhist ascetics. प्रभु- णीकृत्य - having got ready. विहार—the monastery of the Bud. mendicants. gel that happened to be near or at hand. -the statue of the lord of the 4 478 Jinas or the Buddlas (who have triumphed over the internal enemies). The epithet Jinendra is often applied to S’ákyamuni or Buddha. -having knelt down (in veneration). having covered (lit. placed on the opening of) his mouth with the end of his upper garment (that the saliva from his mouth should not fall out). 12, Victorious are (all homage to) those Buddha ascetics who are distinguished by the highest knowledge (which leads to salvation), whose minds have been, from their (very) birth, the salt (barren) ground for the produc- tion of the feelings of love. –the pres. indicative is used, instead of the Imper. when inferiors express a wish for the welfare of superiors or persons in a higher station, -p. p. of the denom, from which means salt, unproductive, soil. P. 230. 13. That is a tongue (others are merely lumps of flesh) which praises Jina; &c. -devoted to (finds pleasure in). Those hands alone are praiseworthy which offer worship to him. in may also be taken (by लिंगवचनविपरिणाम ) with (जका and चित्त; सा जिह्वा श्लाघ्या, तश्चित्तं काव्यं &c. for
11. What woman are you thinking of under (lit. having recourse to) the pretext of meditation? Open your eyes a moment and look at these persons wounded by the shafts of the bodiless one ( god of love): although able to protect, you protect us not. Vainly are you mer- ciful (you only pretend to be merciful ); who else can be more cruel than you? May Buddha Jina, who was thus vehemently addressed by love-stricken women, pro- tect you! This is the opening Sl. of the Nàgánanda-a play by S’rt Harsha ध्यानमेव व्याजः a pretext तम्. आतुर - afflicted with. -lit. the slayer, is a name of Cupid or the god

479 of love, With the Buddhists it signifies, like the Satan of the Bible, the spirit of evil or the devil, or the instruments of Mara, sit before Jina and try to seduce him but in vain. -the chief of the Kshapanakas, o-who got the blessing-May your religious faith prosper’. The usual form of a blessing given by a Bud. ascetic is धर्मों वर्धतां or धर्मवृद्धिर्भवतु सुख - who was given insruction in Vows leading to the attainment of uninterrupted or con- tinued (lit, a series of) happiness, fio-who had a knot tied to his upper garment (probably in recognition of the favours received). -respectfully faguro-going out for alms, -lit: a reverent hearer; a term of address generally applied to Jaina, and sometimes to a Buddha, layman (see Mudra’iâ. p. 111. ). The Buddha laymen are more often called उपासक -Wander- ing about for being received with hospitality at the time (i. c. without any definite aim ). कृच्छ्राद० (गच्छामः ) - greatly importuned. -Just sufficient to support life, to keep body and soul together. -pieces of cloth. कालो०- what befits the occasion. कपाट० समाधाय- having well placed or adjusted the two leaves of the door. Ergo-when it was a prahara and a half (about half past 10 O’ clock). Fo-as they issued out one after another. -with great inportunity. 15. Behold the wonder! Even he who is all alone, who has left off home, who carries in his hand a bowl for alms and who has the quarters for his garment (is naked) is led away by desire, gala. i. e. without any family connections. गृह०- is a bad comp, it should be संत्यक्तगृहः. P. 231. 16. As a man grows old his hair gets old (wears away); so do his teeth (i. e. decay) and his eyes and ears (i. e. they lose their power of seeing and hearing); his desire only gets strong (lit. youthful). 480 निभृतं विधाय - having carefully closed. एके - some. अन्ये- others, with their pates cloven or broken. wail, the cries of lamentation,

-began to o-the guards or sentinels at the city fort or police station. कोलाहलः- uproar, mixed noise. -bathed in, covered with. धर्मा० - The court of justice. तै-i. c. धर्मधिकारिभिः the judges and other officers of the court. o-wicked deed. gå far sort fo-an incident, procedure. To-Let him be impaled. 18. Nothing should be done without being properly examined; it should be done after careful investigation; else it would lead to repentance afterwards, as in the case of a Brahmana’s wife with regard to an ichneumon, -who loved ( new born) children, Fargo-by giving it her milk, by rubbing its body with unguents, attending to its nourishment &c. qqq-brought or reared it up. -yielding to or following the evil instincts of its own species, -a &c.-might act harmfully towards; i. e. do harm or injury to. 19. Even a bad son who is ill-bred, ugly, foolish and vicious gives delight to the hearts of men. P. 232. 20. -it is said. go-but the touch of a son’s body excels that of rubbed sandal (in its cool- ness-gladdening influence). 21. People do not desire (long for”) so much the bond of affection of a brother, a father, a well-wisher or a pro- tector as they do of a son, शाययित्वा - having laid him down to sleep. गृहमरक्षितं &c.-Leaving the house vacant i, e. unguarded or un- protected. -thinking it to be its natural enemy natural antipathy. gana-with with. 1970-to show what it i. e. impelled by its its mouth covered bad done; to display its feat. रुधिर० - रुधिरेण किन्नं wet 9. -with a mind full of suspicion; or, 481 alarmed at heart. fafa-having decided or come to the conclusion. -i. e. just as she had left him. gay-her killing the Mungoose that she had re- garded as her son. laat:-having collected alms. • भितप्ता - afflicted with. प्रलपति - addressed him these dole- ful words. Ho-greedy-natured. of-over powered by. 23. One should not have too much greed, nor should one give up greed (just desire) altogether; for a wheel whirls over the head of one overpowered by excessive greed. J 23. Better.is a residence in a forest inhabited by tigers elephants, and other beasts, void of water and full of thorny shrubs, as also a grassy bed and a bark garment for clothing, than a life of poverty among one’s relatives. P. 233. 24. The master, though well served, dislikes those men who have no wealth; (even) gocd relatives leave them all at once; their merits do not shine forth, their sons forsake them; their difficulties multifly; their wives, though born of noble families, do not serve them well ( i.e., as they ought to do), and their friends whose valour is based on justice, desert them. साधुसुव० – Read साधु सुवं०. न्याया० e. whose exertions are guided by the consideration of what is right and who, therefore, may be expected to be of service to them. 25. Let a man be brave, good looking, amiable and eloquent; let him be an expert in the use of weapons and well-versed in the S’âstras; he does not at all get fame and respect in this world of mortals. T should not be taken here in the sense of fortunate or lucky, as he can not then be poor, 26. His senses with their powers unimpaired are the same, his name the same, his acute (lit. not obstructed any where) intellect the same, his speech the same, and the man too the same; but when without the warmth of482 wealth, he becomes in a moment one to be avoided: this is strange. See Bhartrih. Nit, Sat. 40. 27. In this world a man whose mind is perplexed with anxiety disregards truth, leaves off the multitude of his relations and abandoning even his mother and leaving his birth-place, quickly repairs to a foregin land, the people whereof he likes (desires to associate with ). -The river on the bank of which Ujjain stands, the modern Betwa. -name of the celebrated Linga of Sivu at Ujjain, one of the 12 Jyotirlingas and often referred to by Kálidasa; see Rag. VI. 34; Meghaduta 30-38. The twelve Jyotirlingas are thus mentioned in the S’iva Parana-सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम् । उज्जयिन्यां महाकाल- मोंकारपरमेश्वरम् (ओंकारममरेश्वरं, ओंकारं च महेश्वरे इ. पा.) ॥ केदारं हिमवत्पृष्ठे डाकिन्यां ( भीमायां ) भीमशंकरम् । वाराणस्यां च विश्वेशं त्र्यंबकं गौतमीतटे वैद्यनाथं चिताभूमौ (परली इति प्रतिद्धपुरे) नागेशं दारुकावने । सेतुबन्धे च रामेश घुश्मेशं (घृणेशं इ. पा ) च शिवालये (वेरुळ इति ख्याते) ॥ ( एतेषां दर्शनादेव पातकं नैव तिष्ठति । ) ० विधिना संभाव्य - having honoured him in the form proper for a Brahmana. fa-Pilgrims wander- ing about to gain Siddhi (superhuman power obtained by magic and such other means enabling one to gain one’s object). or fara may simply mean-to gain our object. 11 28. Coveted things of varions sorts and difficult to obtain are gained by means of the bodies of adventurous men which rise quite equal to the occasion. (That is adventurous persons who run any risk regardless of the safety of their bodies gain their object ). 29. Water sometimes falls from the sky; it also comes (flows) from the lower region (the bowels of the earth) into an excavation (a well, a tank &c.) (i. e. man gets it without an effort and also with an effort by digging a well &c.); so fate, though powerful, should be disregarded (lit. should not be considered); manly effort too, is, indeed, powerful. The first half may also be translated as-A man sometimes falls 483 from the sky (i. e. some height) into a ditch (owing to the working of fate); but he also rises to the surface of water from the lowest abyss (as the result of his own exertion). P. 234. 30. Every desired object of a man is accom- plished, without exception, by means of manly exertion; and even what you call fate is (the result of) human exer- tion called Adṛshta. (the invisible one) i. e. the sum of his good or bad actions (44) done in a previous life which exerts a secret influence over and predetermines the various conditions of his present life, and which is regarded as a quality of the soul, 31. Adventurous people count as light as straw, and it is to their credit, the extraordinary fear coming from powerful (or elderly) persons, as also their lives:- wonderful is this line of action followed by the generous-minded. एतद् &०. एतद् उदाराणामुदारैः चरितमाचरितं चरितमद्भु० १०. 32. Without subjecting the body to pain or hard- labour (i. e. it one is not prepared to expose one’s body to hardships) happiness of different kinds is not obtained in this world. The slayer of Madhu (Vishnu, even) embraces Lakshmi with arms fatigued by the churning of the ocean (i. e, even Vishnu did not obtain Lakshmi by easy means). Lakshmi was one of the 14 jewels obtained from the milky ocean when churned by the gods and the demons. See Bhág. Pu. VIII. 8.8-23. Mah. Bhar. I. 18, 19. 33. How can (Lakshmi), the wife of that Vishnu, though appearing in the terrible form of the man-lion, not be unsteady, when he, lying on water, enjoys sleep for four months. Here the fickleness of Lakshmi is humourously attributed to Vishnu’s inactivity. Vishnu is supposed to sleep in the milky ocean, reclined on the body of Sesha, for four months, from the 11th of the bright half of A’shádha to the 11th of the bright half of Kártika, 34. So long as a man does not put forth manly 484 exertions, supreme excelleuce (great fortune) is not to be obtained: even the sun, in this world, succeeds in dispelling the clouds when he enters the zodiacal sign libra (proves by his might to be equal to his enemies, the clouds). The sun does not attain brightness until he displays his valour; so a man does not attain prosperity without exploit. Some take to mean-the property or portion of the enemy, but this is far-fetched. It also ill suits the second line. The sun does not acquire any property of the clouds but gains supreme brightness by his victory. faat-A cavern. शाकिनीसाधन - Propitiating a शाकिनी (a particular female demon). श्मशाo-resorting to the charnel ground for attaining miraculous power by means of spells &c. Erie-selling human flesh (see Mál, Mad V.) and the flesh of such higher animals as horse &c. as the S’àktas offer to their Devi. - & COW, af-a magic wick. वति- -you are reported to possess extraordinary or wonderful powers. 35. Great men alone are able to accomplish the object of great men. Who but the sea can bear (support) the submarine fire? -the efficacy of which was accomplished by diffe- rent modes of preparing it, rifo-undoubtedly. q -as much as you desire. P. 235. भारभूतेन — which is merely a burden. ग्रीष्मार्क०- his body heated by the sultry sun. faferio-straying from the path safe for the seekers of Siddhi. ft-sud- denly transferred itself to. aft-would come down. fona-Wilson says-Udayana or Vatsa, the king of Kaus’ambi, is probably intended here; he was celebrated for his skill on the Vinà or Lute, see Wilson’s works, Vol. IV. p. 60. fei-the measure, the exact period. &c.-This is done by Kubera to strike terror into the hearts of those possessing magical charms. :-with- 485 out feeling. afa-free from. -as he tarried, did not turn back, long. oq-engaged in his search. following the line of his footsteps. a-sharp-edged. सवेदन - in agony क्वणन्-groaning. P. 236. विधिनियोग-the decree of fate विगईयन्-re- proaching. 19-disuaded, asked to desist from going further. 36. Better to have good sense than learning as such; for good sense is superior to the mere study of letters; those wanting in common sense perish, as did the revivers of the lion. परं मित्र - Who had become intimate friends, पारंगताः- Gone to the other side of, i. e., completely mastered, guc-What is the good of possessing knowledge, if. 3-Acquisition. :-Illiterate, destistute of. learning. ma-grants, the favour of. - from childhood. महानुभाव—the good fellow. संवि० - Let him share or participate in. 37. What is to be done with (what is the use of) that wealth which, like a wife, is confined to one man and which, not being a common property like a harlot, is not enjoyed by all passers by. P. 237. 38. This is mine, this is a stranger-such is the reckoning (consideration) of the little-minded, To the generous-minded the world itself is their family (ie., they regard the whole world as.) मार्गाश्रितैः- :-as they were travelling their way, journey- ing on. faro-Let us try or put to test our knowledge. विद्याप्रo by the virtue of our special knowlege. जीवस०- let us endow it with life, reanimate it. Hao-put together. औत्सु० - through eagerness. संयोजितं ० - supplied the skin etc. To-is being called into existence or revived. faro-I will not allow my knowledge to be in vain or barren, gro-hold, wait till 39. All those are exposed to ridicule, who, though 486 well versed in the B’Astras, are ignorant of the ways of the world, as were the foolish Pandits. &c.-A thought occurred to them while they were yet boys. -One day. -To the city shows that the एकचित्त० - As The affix ta is of Kan., modern Kananj. The sing. city is meant. विद्या०—a school or college. they studied with undivided attention or close application. horo-having asked the permission of. again irregularly added. This is the can, of a with कल् उद् irregularly formed. Other instances found in story books are मोचापयति, जीवापयति &c. नीत्वा vl-having taken with them. -a large crowed of men. To-consulted his book and said-That path should be followed which is taken by large conclave of men (the real meaning is that is the proper course of action which is followed by the majority). The is the fourth line of a sl. from the Mah. Bhár. which runs thus - तकप्रतिष्ठः श्रुतयो विभिन्ना नैको मुनि- र्मस्य वचः प्रमाणम् । धर्मरय तत्वं निहितं गुहायां महा ।। III. 313 117. P. 238. 40. He is a (true) relative (or friend) who stands by (assists) one when there is a festival, in difficulty, when there is a famine, when there is a calamity arising from an enemy, at the royal court, &c. The Pandit took fagfa in the literal sense of-one who stands in a cemetery &c. -clang to. &c.-The motion of Dharma is quick (as wrongly interpreted by the Pandit ). The real meaning is A religious duty should be done at once (i. e. the moment one thinks of it). The whole sl. stands thus - णं चित्तं क्षणं वित्तं क्षणं जीवति मानवः । यमस्य करुणा नास्ति धर्मस्य ……॥ इष्टं &c. one should unite Dharma with a desired thing. The proper sense is-one should give a desired thing (and not a worthless one) as a religious gift. The whole sl. is- सत्कुलै योजयेत्कन्यां पुत्रं विद्यासु योजयेत् । व्यसने योजयेच्छ मिष्टं ॥ आगमिष्यति &c - This is the half of an unknown sl. 4-(1) a leaf; (2) a boat. urte- 487 was being carried by the current of the river. ri- the end of his crest. 41. When the destruction (or, loss) of the whole im. pends, a wise man foregoes half (a part of it) and manages his business with the other half (the remainder) &c.

Afa:-this was the culminating point of their folly सूत्रिका’ maccaroni’ called in Marathi शेवई. दीर्घसूत्री- q; one who has (to do with) things like long threads. The real meaning is ‘Delay is dangerous’, This also must be part of some verse. –a kind of cake made of wheaten flour, much flattened and extremely thin, called in Mar. ‘Mándá.’ fafo-that which has a wide extent does not last long (does not con- tribute to long life, shortens life as interpreted by the Pandit). af-a kind of cake (called art in Mar.) made of rice and Masha ground together and has a number of little holes. -When there are weak points (loop. hcles) misfortunes or difficulties multiply.

• ridiculed or laughed at by the people. This should be -the ways of the world, the mode of be- haviour in the world. अकारण - not an adequate or proper cause (he partly admits the truth of Su,’s remark). Here the meaning of the negative particle is तदल्पत्व or अप्राशस्त्य. बहुबुo even men of great talent perish when led to ruin by adverse fate, af-live happily. P. 239. 42. See I, 326.

43. Here is S’atabuddhi (the possessor of a hundred talents, being carried away being ) placed on the head and Sahasrabuddhi, hanging down; while I, Ekabuddhi (having one kind of talent alone), oh beloved, sport in clear water. शत० - the hundred-wit. वेलायां-on the edge, गोष्ठीग०- while they were assembled together. -a reservoir 488 of water. fa:-among themselves, fargo-with faces dejected. -remain here firmly.
44. The intentions (or objects) of …… and of evil- minded men do not succeed; and hence does the world exist. See I. 159. afenfo-Modes of moving in water.
45. There is nothing in the world inaccessible to the talent of the talented. For it was by the force of talent that the Nandas, though armed with swords were slain by Chanakya. Chanakya, assisted Chandragupta and enabled him to get the throne of the Nandas, kings of Magadha. See I. notes p. 1.
46. Where there is no access to the wind or to the rays of the sun, there the intellect of talented men penetrates. P. 240. -Lit. handed down by or come from successive ancestors, heriditary.
47. The happiness which men experience in the place where they were born, although it be a bad one, will not be found even in heaven charming on account of the contact of celestial beings (or things). -Which dictates a flight, tells me to flee. G&c.-Canght all the tenants of water, of the low, middle and high order, such as &c. -a crab, गतिविशेष० - by their knowledge of special movements, गुरु- o-on account of its weight, -absolutely, exclu- sively. t-standard of action; cannot be depended upon. off-should not be disregarded, or transgressed. –pride of learning.
48. Well sung, uncle; although disuaded by me you did not desist (from it ); extraordinary is the gem tied round your neck: well earned is this mark of distinction () for proficiency in music Į 489

-Lit. puffed up or flushed with pride. bearing bundles. afro-breaking through the fence. fro-a field af cucumbers. P. 241 चिटिका —a kind of cucumber (Mar. चिबूड ). A-free from clouds, clear, bright with moon-light -in what strain or mode of music. वृथान० - Why stir up danger for nothing ? चौर्य - we are engaged in a theivish act. निभृतैः - silent. अत्र - when A:-silent. engaged in such acts. 50. A man suffering from cough should refrain from stealing; a sleepy man also should not think of a theft; and one affected with diseases should give up the greedi- ness of tongue (a great fondness for eating);-if they care for life in this world. gro-has not a sweet melody. io-resembles-is as jarring to the ears as- the sound of a conch, &c.- Don’t concern yourself with a business which is not proper- ly your own; do not do a rash deed. ace-the flavour of ( pleasure arising from) song. 51. The nectar born of ( arising from) the symphony of musical notes drops into the ears of blessed men (alone) at a time when the darkness is dispelled far away by the autumnal moon-light and when a beloved is near. उन्नदसि - rattle or bray aloud स्वार्थο- which will come in the way of or lead to the loss of your own interest. 52. There are seven notes, three octaves, and twenty one scales; the quavers are fortynine-these constitute the whole body of sounds. 53. There are three positions of the pauses, six A’syas (a technical term in music), nine sentiments, thirtysix Ra’gas (modes or airs) and forty emotions (or, feelings). 54. Thus the parts (or, divisions) of music are men tioned to be 185 in number. These were formerly clearly stated by Bharata, in addition to those mentioned in the Veda, 490 com. The seven Svaras are represented by 1, R,,,, ध, नि and named as - निषादर्षे भगान्धारषड्जमध्यमधै नताः । पच्चमश्चे- त्यमी सप्त तन्त्रीकण्ठोत्थिताः स्वराः । For Gramas and Murchkunas see ala is a protracted tone with different modulations in music, a Key, note &c. -v. 1. represents the mark- ing of time of musical intervals by striking the hands &c. The number 185 is obtained by taking the Svaras as 21, 7 for each grama. Ta sage of antiquity whose work on music and the dramatic art is well known. 55. There is nothing in this world more pleasing than music even to the gods, Rávana captivated (won over) the three-eyed God (S’iva) by the delight (pleasurable sen- sation) caused by the sounds proceeding from dried muscles (forming the strings of his musical instrument.) अनभिज्ञं - unskilled in, ignorant of, रटन-braying. घर्षयन्- grinding, gnashing. P. 242. (with a hole in it). :-being belaboured, -a mortar o-getting over his pain owing to the nature of its race, as is usual with animals of its kind. 56. In the case of a dog, a horse (mule) and particu- larly an ass, the pain caused by striking does not last longer than a muhurta (a space of 48 minutes). far-having broken to pieces, shattered. 58. A man who has no talent (power of judgment or discrimination) of his own and does not act up to (follow) the advice of his friend meets with death like Manthara, the weaver. पटकर्माo - while engaged in weaving cloth. ०काष्ठानि - the wooden tools or instruments used in weaving. कर्तितेन- when hewn or sawed into pieces. व्यन्तर—a sprite. समुद्र०- ca-refreshed or invigorated by breezes cool on account of their contact with the sea-waves. 10-wooden appa- ratus or tools. auto-upon the sprite having agreed to it Enying so it will be, 491 P. 243. is favourably disposed towards, ready to grant a favour. 59. A king, always intent on doing justice, obtains glory in this world and again, by its power, rivals with the gods in heaven. मन्त्र:-consultation. स्वल्पमतयः - whose intellect is of limited scope; who are narrow-minded, 60. भूषणाo ornaments and other things, न ताभिः &. but a wise man should not hold a consultation with them. 61. Oh king, that house is extirininated where a WO- man, or a gambler or a boy is the ruler (at the heat of affairs)-so says (this is the opinion of) Bhargava, E- otherwise known as Sukra or Us’anas is a well known writer on Niti. 62. So long as a man does not listen to the words (advice) of women he has a cheerful countenance and is attached to his elders. 63. These women, who ever consult their own interest, are solely intent on their own happiness; there is no one who is their favourite, not even their son, unless he contri- butes to their happiness. f: &c.-what power of judgment or counsel have barbers? 64. A wise man should not take counsel with wander- ing players, bards, mean persons; barbers, children and beggars. Tuff-Royalty, the administration and manage- ment of a kingdom, fo-ff:-(Owing to the cares of) peace, war, marching against (an enemy), lying in wait or maintaining a post, taking shelter (with a powerful ally) and duplicity. These are technically called Gunas in treatises on State policy. See I p. 10. and notes. 65. The moment a man entertains a desire for a king- dom he (also) thinks of courting (lit, the mind seeks ) difficulties; for at the time of coronation of kings the492 pitchers pour down trouble along with water (on their heads). P. 244. Considering the departure of Ráma (to the forest), the confinement of Bali, the residence of the sons of Pándu in a forest, the destruction of the Yádavas, king Nala’s loss of his kingdom, king Saudása reduced to that plight, the slaughter of Arjuna (Ka rtavirya) and also. marking how the lord of Lanká was subjected to in- dignity-and all this on account of a kingdom, one should not wish for it (a kingdom). The Vrishnis, a subdivision of the Yadavas, perished owing to internal dissensions. Sauda’sa-son of Suda’s, was a king of the Solar race who came to be known after- wards as Kalma’s’apàda, According to the Mahabharata while he was hunting in a forest he encountered S’aktii, the eldest son of Vasishtha, whom he insulted and was cursed by him to be a man-eating demon. 67. Since (4) brothers and even sons, and also re- latives wish for (desire to encompass) the death of a king for the sake of his kingdom, one should leave that at a distance. -produce. -&c.-all our (ordinary) ex- penses are defrayed. fao-special purposes will be served; the duties to be done on special occasions will be performed. लोकo-both the worlds will be secured, अश्रद्धेया- deceptive.o-the devil in the shape of desire (which never leaves a man); the delusive phantom of desire. 68. He who bestows thought on (enjoys sweet fancies about) what has not come to pass and what cannot well be expected to be possible, lies, turned white, as did the father of Somas’arman. -with (ground) barley. after he had eaten of it. ido-that remained Fo-a peg (originally probably a part of an elephant’s tusk used as a peg).ch P. 245.-having suspended it by. -a 493 eot. eyes. month. -with eyes solely directed to it; with fixed -Owing to their bearing young every six- i-by their means. 3-a mare.

-Having four wings (halls or sets of rooms) on all four sides and a court in the middle. प्राप्तवय० - प्राप्तवरां . . will mean प्राप्तो वरो वरणं यया who will be chcsen by me; or वर may mean ‘dowery’. i-rich in beauty, very beauti- ful, when able to crawl on the knees. re-will be attending to its contents, be -leaving the lap of, arg-will a stable of, reading it. ध्यानस्थि०

approach or be near the hoofs of. sq-being deeply engaged in house duties. ro-Absorbed in thought or reverie विडम्बिo mocked or deceived. बाध्यते - is subjected to misery. 69. He, who does a deed through greed and pays no beed to the result, meets with mortification like king Chandra, ०रताः - fond of playing with. यूथाधिपः - the chief of the troop of. ofa-conversant with the principles propounded by Us’anas, Brhaspati and Chanakya, all well known writers on Niti (state and domestic politics). अनुष्ठाता- who put them into practice, acted upon them. fr: - fearlessly. महानस - the kitchen. सुपकारा:-cooks. P. 246. कांस्य ० - a vessel made of bell metal. आस्वादल०- excessively fond of tasting :-very passionate or irrascible. -with the thing that happens to be near. उल्मुक a fire brand. ऊर्णाo-covered with an abundance of wool. ०कुटि-stable. शालिहोत्र-8 famous writer on veter- inary theraputics and surgery. वसा-marrow. दाघदोषः - the injuries caused by burns are removed or cured. -this is sure to come to pass, 70. o-It will undoubledly lead to the destruction of- 71. Therefore a man wishing to live should avoid from a distance the house where there is always a quarrel with- out cause. 494 72. Great houses are destroyed by dissensions (lit. dis- sension proves the end of), friendship by ill words, king- doms when they have bad kings and the fair name of men by evil (ignominious) deeds.. f&c.-your intellect or power of perception is weakened. 73. In the case of an infant, and especially of an old man, the mouth is without teeth, the saliva dribbles out every day and the intellect does not operate in any quarter, -the pleasure obtained from which is like that obtained in heaven. भक्ष्यविo choice eatables. कषाय०- fruits which are astringent, pungent, bitter, salt and juice- less, soiled or bedimmed with. P. 247.

Io-mostly consisting in your tasting

the juice on tipe fruits.

74. Blessed are those who do not see a friend over- taken by calamy, their own place forcibly seized by another (, at enemy), the destruction (cr, suudugation) of their country &c.

with his body fiercely burning; prep. par. of the irequentative of ज्वल्. तृणप्रा० प्रलुठतः - As he rolled on the ground covered with a large stock of hay. egita- broken, blinded, far-having broken or torn asunder, angelag:-threw into confusion, caused great agitation among. af-full of sorrow, distressed. m conversant with the work of S’áli. i. e. proficient in the art of treating the diseases of domestic animals, of a remedy to allay the burning heat of.

11

75. The injuries caused to horses by being burnt with fire disappear (are cured) by means of the marrow of monkeys like darkness at sun-rise,

चिकित्सितं - treatment. भागिनेय-a sister’s son. नृपा- q8-a vile king. -lit, one sitting apart on account of one’s ill deeds.

&c.—how can I do

injury to him by way of paying him out (retaliation).

495

76. He, who, through fear or self-interest (or, wilfully) puts up with the insult offered to the persons of his family by another (or, an enemy) should be known to be (considered as) the meanest of men.

०मण्डितं - adorned or beautiful with the beds of सूक्ष्मेक्षि०- with searching eyes. -forest animals.

P. 248. -the line of footsteps going towards (there is ingress and no egress). EU-a monster. -the hollow stalk of धूर्ततर-exceedingly shrewd. दूषयति-can do harm to me, despise me. q lit, with an ampli- fication or diversity of speech, by means of my eloquence or clever speeches. o-having enticed him. face- throws into the back ground, surpasses. gat-quite secluded from view.

-you have a proof in this, you will be convinced by. ne klace &c. oro-seated vehicle like a men à.)

-if you at all want a in a dola (a swing or a

77. A bow to thee, oh goddess, Desire, by whom even the wealthy are made to do unworthy deeds or seek in- accessible spots.

78. -a man who has a hundred (coins), f:- he who is a master of.

P. 249.

aaa-The desired object is gained. आसाय - having got to. साधितं - avenged. क्षयजं - arising or sprung up from.

80.

One should meet a deed by a counter deed (i. e. do an injury in return for an injury done), and a murder by a counter murder. I do not see any sin (or, crime) in this. One should act wickedly towards a wicked man, शोकाविष्ट:- overwhelmed with grief, पदातिः - Walking on foot ( ). -taking the way by which be

had come.

81 The enemy is killed; a friend is gained; the jewel- necklace is not lost; and water was drunk by means of a

496

lotns-stalk-well accomplished all this, oh monkey on the fig tree. ( बटे वानरः वट०).

आपदर्थे - for uase in adversity. एवंविधं in this plight,

82. That friend, who having deserted his friend when overtaken by calamity, becomes hard-hearted and (thus proves) ungrateful (to him) undoubtedly goes to hell owing to that sin.

&c.-If one has the power to help in a case within one’s reach (admitting of a remedy) ry. -beyond the reach of man. Tqt &c,-Besides the more I see the distortions of your face due to the pain caused by the turning of the wheel, the more I think of this that I should quickly go away that no calamity should befall me also. P. 250. 88. From the colour that I see of your face, oh monkey, you are seized by Vikàla: he, therefore, lives who runs away (beyond his reach). सर्वलक्षण०-endowed with all anspicious marks. कृतरखी०- whose protection was well ensured, who was well guarded. Tenforzonerei-the condition of being possessed by. qar-at mid night or the dead of night, fa- (1) at an unseasonable hour; (2) at the time of Vikála (i. 6. his coming, as understood by the demon).

any remedy to keep him off or to prevent him from doing what is his prowess, So how powerful he is. -with the stroke of the -the best horse. whip. स्थिरीकर्तुं - to stop him. वेगाद्वेग० -more and more -who disre- speedily, swifter and swifte still. garded the drawing or pulling in of the bridle-bit. fore-that thus disregard or do not mind the pull &c. qi-fall of dust; & shows ‘possession’. drop myself. -I will -I cannot hope to live. ro-his tutelary deity. निष्क्रान्त: — passed under वटप्ररो० - having cought hold of a hanging off-shoot of the banian tree, who regained hope. just clung to it, 497 P. 251. art-false, vain. io-diffident at heart. Fain-with faltering stepe, with a stumbling gait, e- f-superior to, more powerful than. with agony or pain. not the proper cause, -writhing IT— E-Vanished, ran away. q-befalls, comes to pass, 85. That Rávana, who had the mountain Trikûta for his fort, the ocean for the ditch, demons for warriors and Kubera for his treasuser (lit. whose wealth came form Ku). and who had the science of politica composed for him by Us’anas, perished in obedience to the will of fate. 86. A blind man, a hunch-back, and a princess with three breasts-all three gained their objects by wrong means when fate turned favourably towards them. मधुपुर -the modern Mathurà. orto-causing evil. :-should be consulted. a fa-you will not of- fend against (i. e. you will not be guilty of doing what will expose you to blame in this world and deprive you of the next world.) 87. The intelleet of him who always enquires, listens (to the advice obtained ), and lays it to heart constantly, ever grows like a day-lotus by the rays of the sun. P. 252. 88. A wise man should be always enquiring; for a Brahmana once effected his escape, although caught by a huge demon, because he asked a question. अग्रे सर: - the yonder tank. कमलोदर०—soft or tender like the interior of a lotus. -I am under a vow. आर्द्रपाद:- with wet feet. मोक्षोपायः-the way to escape or get out of his clutches. ro-the act of offering worship to the deities. ऊर्ध्व - after the performance of तस्याः प्रति- fari-any remedy to counteract the evil foreboded by her birth. 89. When a daughter is born to men, with limbs defective or in excess, she will be the cause of her hus- band’s death as well as of the loss of her own character (or, virtue ). 498 90. Again, a daughter, who, having three breasts, falls within sight, does kill her father quickly; there is no doubt as to that. उद्वाहयति - marrier. देशत्यागेन &c. he shonld he asked to leave the country or banished the country &c. If this be done no offence will be offered to both the worlds (you will be acting in a way commendable to both the worlds). पटहशब्देन — by ransing & drnm to be beaten घो- qui-proclamation, ofi-Although the proclama- ticn was being made. P. 253. -A bont to reach womanhood, w To-his guide by holding a stick, gu-shonld be touched (sounded by way of accepting the offer ). oq-brought on by. -our misery will end. 91. Modesty (or shame), affection, clearness of voice, discretion, goodness of heart (mental ease), vitality, passion, relationship with one’s kinsmen, absence of pain, sports, discharge of religious duties, knowledge of the S’ás- tras (or, action in conformity with sacred precepts), a talent like that of Brhaspati, purity and the thought about (desire for) conforming to the rules of conduct-all these proceed in the case of men when the pot in the form of the belly is full of grain (i. e. when men are in affluent circum- stances). 92. Let the man be blind or dead, affected with leprosy or a pariah, let him accept the girl with the lac of gold coins; “he will have to leave (on conditon that he leaves) the country. जलयान - a boat or ship. कैवर्ताः -the boatmen. मूल्येन &c. having purchased a honse. Too-managed the house- hold affairs. fafa: &c.-a change of feeling (i. e, a feel- ing of love) for the hunch-back arose in the mind of- 98. T-of a burning nature (which is impossible). B-of good taste (i. e, has sweet water); then there can be chastity in women (women can be chaste). 499 -At another time i. e. sometime after, P. 254. घंठी - dry ginger. संस्कार्य - having flavoured it by mixing it with. face-with defective eyes i, e. the blind man. तक्रमादाय-having put buttermilk into the pot सप्रश्रयं- rospectinily, modestly पाचनाय - for being roasted. वव- a ladle (mar. q). Hof &c.-licking the corners of the mouth, &c.-l’hen as he was stirring up the fish, the black covering of film dropped from his eyes being fumigated with the vapour charged with venom. gut- thinking it did him much good. go-being restored to -action. sight, having regained his vision. plan to bring about my death. उताहो-or. स्वाकारं गू-Conceal- ing his real features or true state. fa-to enjoy. s distracted or over-powered with. qaa-as before i.e. feign- ing blindness संगृद्ध - having taken hold of सामर्थ्यात् - through main force. erat :-became straight, 94. Those who are born of the same parents, but have different heads (live in discord ), enjoy their earnings se- parately and are disunited, perish like the Bháranda birds which have one belly but separate necks and which being disunited eat fruits brought by each separately. P. 255. -is a kind of bird supposed to live in the country of the Uttarakurus, t-thrown up by the waves, ard-wonderful, such as was never enjoyed before. हरिच० One of the five heavenly trees. अव्यक्तेन &c. - by fate remaining invisible. -little, a small part -being exceedingly delighted. -became in- showing respect -cruel, g- tent on giving him an embrace, a kiss, and addressing him sweet sxpressions. रुपाo base creature निरपेक्ष-निर्गता अपेश्वा यस्मात् you bo have no regard for another; who are indifferent. Recen -on account of the insult suffered at your hands. -on 95. One should not eat a sweet thing alone, one should not wake up alone while others are sleeping; one should not go on a journey alone; and one should not think of gaining wealth alone. 500 96. On a journey, a companion, although he be an insignificant person, does a good service; a crab that was taken as a companion, saved the life (of a person). प्रयोजन०-on account of some business. निरुप०-free from harm or danger. P. 256. -owing to the pressure of the business. कर्पूर०—in the midst of camphor tables. कर्पूरसहज०- on account of its natural fondness for the smell oftcamphor, g-being delighted, -with a mind full of faith. afro-from being killed by. 97. As is the faith of a man in incantations, a holy place (or a respectable person), a Brahmana, God, an astrologer medicine, one’s preceptor ( or, spiritual guide ), so is the success obtained by him. Thns ends the fifth Tantra. Here we should naturally of expect some reference to the king at whose instance Vi- shnus’arman made the compitalion for the instruction his sons or to the princes the.nselves as in the Hitopades’s. Wilson, however, thus gives the concluding portion as found in the copies consulted by him. Vishnus’armá, having thus terminated these narratives, asked the princes, what more it was necessary for him to say. The princes replied-Most worthy preceptor, we have learnt from you all that is essential to the duties of a king. Then we have only to wish, answered Vishnu- s’armà, that this S’ástra may be considered as a mirror, reflecting light friendly to other sciences, and facilitating- to those, who are acquainted with its contents, the acquir- ment of workdly wisdom. When the king found his sons were instructed in this manner, in the course of six months, in the substance of all the Sástras, he was highly delighted with their im provement, and acknowledging that the sage had fulfilled his promise, loaded him with unprecedented wealth and favours.