uchchaiḥ stheyam one must retain dignity in misfortune (Telang); uchchaiḥ-steya firmness of character. = 30. This sloka occurs at Hitop., Subridbheda, 39. 31. Vadana-udara-darśanam-kurute, "makes the showing of the interior of his mouth." Cf. Hitop., Subridbheda, 40. 32. Parivartini samsâre, "while he passes from one birth to another," or while transmigrations go on; parivartini means "revolving, constantly recurring." This sloka occurs in Hitop., Introd., 14, the order of the lines being reversed. On this Bohlen remarks in his notes to the Niti Sataka, that in the Arabic translation of the Indian fables known as Kalilah and Dimnah, there verses have been altered to avoid suggesting the doctrine of metempsychosis. Cf. Hitopadesa, Mitralabha, 114. 33. Also Uttararâmacharita— "Naisargikî surabhiṇaḥ kusumasya siddhâ mûrdhni sthitir na charanair avatâdanâni." "The fitting place for the sweet-smelling flower is on the head, not to be trodden under foot."— Uttararamacharita, act i. (p. 10 of Majumdara's series, Calcutta, 1874). 34. The fable to which this śloka refers is as follows:-After the deities had produced the amrita by churning the ocean, Rahu by a stratagem introduced himself among them, and drank some of it. The deities of the sun and moon discovered the theft, and told Vishnu, who cut off his head. The amrit had, however, made him immortal, and he was therefore placed among the stars, where he periodically shows his displeasure at the way in which the sun and moon behaved by swallowing them. This is supposed to take place whenever an eclipse occurs of either the sun or moon. 35. Phanâ-phalaka-sthitam, "placed on the flat surface of his hood." 36. The explanation for this stanza may be supplied from the fable which represents Indra as cutting off the wings of the mountains. Mainâka, the son of Himâlaya, took refuge in the ocean and so escaped. In the Ramayana he is supposed himself to relate the circumstance to Hanuman :— "Formerly the mountains were winged, and flew through the heaven as swiftly as the wind. And as they flew hither and thither, gods and men were filled with fear lest they might fall. Then Indra, filled with wrath, cut off the wings of the mountains with his thunderbolt. And as he approached me, brandishing his weapon, I was cast down into the ocean by the mighty Pavana. And my wings being concealed, I was helped by your father and took refuge in the ocean.”—Ramâyana, v. 8. In the Bhaṭṭikavya, viii. 8, the line occurs- "Pitrâ samrakshitam sakrât sa mainâkâdrim aikshata," "He (Hanuman) saw the mountain Mainâka which had been saved from Indra by his own father." Cf. also Raghuv. "Pakshachchhidâ gotrabhidâttagandhâḥ saranyam enam sataśo mahîdhraḥ nripâ ivopaplavinaḥ parebhyaḥ dharmottaram madhyamamâśrayante." "The mountains by hundreds fled to him for refuge when their pride had been taken from them by Indra, when he cut off their wings; as kings assailed by enemies fly to that king among them who is distinguished for his honour."Raghuv., xiii. 7. Cf. also—“Pakshachchhedodyatam śakram śilâvarshîva parvataḥ,” “As a mountain sending forth a shower of stones (attacks) Indra who is approaching to cut off its wings."Raghuv., iv. 40. Cf. also Kumara Sambhava-"Asûta sâ nâgavadhûpabhogyam mainâkamambho nidhibaddha sakhyam kruddhe' pi pakshachchhidi vṛitraśakrâvavedanâjnam kulisakshatânâm," "She brought forth Mainâka, the delight of the daughter of the serpents, who made an alliance with Ocean, and so, though the enemy of Vṛitra was angry, knew not the stroke of the thunderbolt when the wings of the mountains were cut off.”. Kum. Sam., i. 20. Bhartrihari in this stanza appears to bring forward Mainaka as an example of want of firmness. It would have been better for him to meet his fate with resignation and firmness than to have fled, since his father Himâlaya had been overpowered. 37. Savitur-ina-kântah. Ina, from root in, means "powerful," "mighty," "glorious: so a name of the sun. Some readings, however, savitur-ati-kantâḥ, "exceedingly beloved by the sun." Cf. Śak., 41 : "Sparsânukâlâ iva sûryakântâs tadanyatejo 'bhibhavâdvamanti." "That (energy), like sun crystals (which are) cool to the touch, they put forth from (being acted upon) by the opposing influence of other forces."-M. Williams, Sak., p. 74. 39. With this sloka begins the section relating to riches. Abhijana means, in this passage, "caste," or, according to Telang, "nobility of birth," as in Sakuntala: “Abhijanavato bhartuḥ ślaghye sthitâ grihinîpade," "Stationed in the honourable post of wife to a nobly-born husband.”—Śak., Mon. Williams, p. 175, note. For the idea contained in this sloka, cf. Prov. x. 15. The silam sailatatât, "one's virtue may fall from a mountain slope," is contained a play upon the words sild, a "stone," śaila, "stony," and silam, "disposition.” 42. Sanga, translated "society," with the idea of "attachment to objects of sense," the detachment from all worldly desires being the devotee's chief aim. 44. Mada-kshino-nagaḥ, "the elephant is weakened by the flow of mada." All the things mentioned do not lose their beauty or glory through the diminution of their powers or their resources; a noble man who has given away his riches is not less noble because he is poor in consequence of his liberality. 45. Sprihayati, “longs for," followed by dative prasṛite, which the commentator explains by tusha, which means "grain," but the ordinary meaning of prasṛite is a "handful.” The meaning of this sloka, as explained by Telang, is as follows:"Since in different states of life the same things are regarded as great or small, therefore it must be concluded that it is the state of life which causes the things to appear so." The word kalayate (kal) means in this place "to consider or reckon." 46. The comparison between the earth and a cow is a common one among the Hindus; in fact, the word go means both the earth and a cow (cf. y). Among other passages the following may be referred to :Yathaiva mama Kâma dhuk," "Just as Kâmadhuk is mine."-Nala, ii. 18, where Kamadhuk, the cow of plenty, is a figurative way of speaking of the earth which supplies all desires. And "Dudoha gâm sa yajnâya śasyâya maghavâ divam,” “He milked (exhausted) the earth for the sake of sacrifices, Indra the heaven to give the people food."-Raghuv., i. 26. Tena is used as correlative to yadi by an unusual construction (Telang). 47. This sloka occurs in Hitopadeśa, Mitrabheda, 182. Bohlen in his note on this passage refers to the character of Vasantasena in the Mrichchhakatika as a well-known typical character among the Hindus, equally famous with Phryne, Lais, &c., of the Western world. 49. Man's life is predestined by fate, and the amount of enjoyment that he has is in proportion to his own capacity for enjoyment. Mount Meru is the Hindû equivalent for Olympus. It is generally used as a synonym for a wealthy place. "Vittavatsu kripaṇâm vṛittim vṛithâ mâ kṛithâḥ,” “Do not vainly act an envious part towards the rich." Cf. "Kuru priyasakhivrittim sapatnîjane," "Act the part of a dear friend towards thy fellow - wives."-Sak., M. Williams, p. 173 and note. 50-51. A dialogue supposed to take place between the châtaka, a bird fabled to live solely on the drops of rain, and the rain-cloud. The moral of the fable is contained in the last line of sloka 51. It is no use to ask favours of mean persons. 52. The section with which this sloka begins sets forth the characteristic marks of the wicked man. 53. Cf. Hitopadeśa, Mitralabha, 90, for this sloka. 54. "Branded," añkitah. The virtues of the good are branded as vices by evil-disposed persons. Cf. the Greek proverb, “ Φασὶν κακίστους οἵ πονηροὶ τοὺς καλούς.” 66 55. Cf. śloka 18. The general drift of these two slokas appears to be the same. For the sentiment in line 4"Apayaso yad asti kim mrityuna?" "If there be disgrace, what need of death?" i.e., one should prefer death to disgrace, cf. Hor., Car. iii. 5 (the speech of Regulus). Śalya 56. "These are the seven thorns in my mind." meaning a "dart," "arrow," "thorn," and secondarily "em barrassment" or "distress," is not uncommonly used to express this idea. Cf. English proverb, "A thorn in one's side; also 2 Cor. xii. 7. Mukham-anaksharam svâkriteh, lit. "the inarticulate mouth of (one having) a handsome form." 58. This sloka occurs in Hitopadeśa, Mitrabheda, 25. 60. With this sloka may be compared Prov. iv. 18. 62. With this śloka the section begins in which the characteristics of virtue are described. = 63. This sloka is given in Hitopadeśa, Mitralâbha, 32. Vâkpaṭuta "skill or ability in speech," "eloquence." "The desire of glory." The readings differ between abhirate and abhiruchi. Bohlen makes a distinction between these two words, but they both contain the same idea of pleasure in a thing-desire after it. The Scripture, Śruti, "that which has been heard or revealed," as the Veda; the Smriti, "that which has been handed down by tradition;" such as the laws of Manu. 64. "Cheerful hospitality to strangers" (sambhramavidhiḥ), lit. "preparations conducted in a hurried manner, with the view of honouring a guest." Upakṛitiḥ, "assistance," "favour," meaning here the favours which others have granted, in opposition to kritva priyam, "the kindness one has done oneself." Asidhârâ vratam, "the vow to stand on the edge of a sword," used as a proverb to express a task which is impossible. a 65. Prakriti-mahat, "great in nature" (tat purusha comp). Cf. Śrutimahat (Śak., 199), "great in the knowledge of the Veda." 66. For the sentiment contained in this sloka cf. Prov. x. 25, "The righteous is an everlasting foundation;" also Hor, Car. iii. 3 "Justum ac tenacem propositi virum Mente quatit solida, neque Auster. Dux inquieti turbidus Hadriæ, |