adversis perfugium ac solatium præbent; delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur." Cf. Prov. xii. 1. 21. Some editors have vachanena, "what is the use of words?" If the reading kavachena be taken, it means, "what is the use of armour?" trans. by Regnaud, "la patience est une cuirasse." The man who has enemies within, i.e., the passions, can have no worse enemies to fear. The passions or faults of the mind are six in number-desire, wrath, covetousness, bewilderment, pride, and envy. Shaḍ-varga, the aggregate of six things, is the appellation given to them (Mon. Williams' Lex., under Shad-varga). The end of the last line, sukavita yadasti rajyena kim? "If there is good poetry, what need of a kingdom?" seems to mean that the man who is learned and intelligent has no need of external things to produce or add to his happiness. 22. Enumerates the virtues which a man must practise if he would live happily. Kalâ, in l. 4, signifies here "qualities," referring to the virtues enumerated in the preceding lines. 23. Sińchate vâche satyam, "pours truth into the speech," or "impregnates the speech with truthfulness." 24. Kaviśvarâh, "learned poets;" lit. "kings of poets." Cf. sloka 12. Rasa-siddháḥ well versed in or conversant with the poetical rasas or affections, accomplished in poetry (Mon. Williams' Lex., Rasas). The poetical rasas are ten: sringára, love; vira, heroism; bibhatsa, disgust; raudra, anger; hasya, mirth; bhayânaka, terror; karuna, pity; adbhuta, wonder; śânta, tranquillity; vatsalya, paternal fondness. 27. This stanza is quoted in Mudrârâkshasa, act ii. (p. 79, Majumdâr's series), trans. by Wilson: "Obstacles foreseen Deter the poor of spirit from an enterprise; 28. Even in adversity the foot must be constant; vipady 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 Śataka, 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, II4. 33. Also Uttararâmacharita "Naisargikî surabhiṇaḥ kusumasya siddhâ mûrdhni sthitir na charanair avatâḍanâni." "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. Phana-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 śataśo 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 nidhibaḍdha sakhyam kruddhe' pi pakshachchhidi vṛitraśakrâvavedanâjnam kuliśakshatânâm," "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-kantaḥ, "exceedingly beloved by Cf. Śak., 41: the sun." "Sparsânukûlâ 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 Śakuntala: "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 śloka, cf. Prov. x. 15. The silam sailatatat, "one's virtue may fall from a mountain slope," is contained a play upon the words sila, a "stone," saila, "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 prasrite 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 Mrichchhakatiká 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 kripanâm 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, “ Φασίν κακίστους οἱ πονηροὶ τοὺς καλούς.” 55. Cf. śloka 18. The general drift of these two ślokas appears to be the same. For the sentiment in line 4Apayaso 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). 56. "These are the seven thorns in my mind." Śalya meaning a "dart," "arrow," "thorn," and secondarily "em |