the manes; for these works will produce happiness for him in a future state, and are not in the power of destiny or fate, as all other things are, including even the deities themselves. On the idea that the gods are in the power of destiny, cf. Eurip., Alcestis, 965: κρεῖσσον οὐδὲν ἀνάγκας nigov, καὶ γὰρ Ζεὺς ὅ τι νεύσῃ σὺν σοὶ τοῦτο τελευτα. For 95. Continuation of the ideas in preceding śloka. Brahmâ working in the egg, cf. Manu, i. 9, 12, 13. The Avatârs or incarnations of Vishnu have been extended from ten to twenty-two. Those usually recognised are-1. Matsya, as the fish; 2. Kûrma, the tortoise; 3. Varâha, the boar; 4. Narasinha, the man-lion; 5. Vâmana, the dwarf; 6. Parasu Râma, Râma with the axe; 7. Râma or Râma Chandra, son of Dasaratha; 8. Krishna; 9. Buddha; 10. Kalkî, the white horse. The first three of these incarnations are apparently connected with some Hindû traditions of the Deluge; that of Varâha, or the boar, is referred to Niti Sataka, Mis. Sat., 3. Siva (according to the fable) was supposed to have killed the sons of a Brâhman, and was compelled to wander for twelve years as a mendicant bearing the skull of one of his victims in his hand. This is referred to in the Sringára Sat., 64, where it is said that persons who insult the god of love by want of susceptibility or reluctance are punished by being turned into ascetics, and pass their lives as Kâpâlikas, i.e., worshippers of Siva, who carry skulls which they use as the mendicant's jar in which to collect their food. 99. Cf. Prov. xxv. 18; Eccles. vii. 8. Śalya tulyah, “equal to or like an arrow." 100. "A field of kodrava." Koḍrava is a common kind of grain eaten by the poor, Paspalum scrobiculatum. IOI. There is no escape from fate or destiny. This sentiment is repeated usque ad nauseam throughout the whole of the Hitopadesa. Cf. however, Suhridbheda, 15, for a remarkable passage "Nâkâle mriyate janturviddhah śaraṇaśatairapi kuśagreṇaiva sampṛishța prâptâkalo na jîvati.” "A creature, though pierced by a hundred arrows, does not die if his time be not come; but if the time of his death be near, he dies if pricked even by a blade of grass." 106. The idea contained in the sloka occurs in Hit., Suhridbhedah, 67, in the following form— "Kadarthitasyâpi cha dhairyavṛitter nâdhaḥ śikhâ yâte kadâchideva." "Loss of understanding is not to be apprehended in a man of firm conduct though he be troubled; the flame of a fire which may have been overturned does not go downwards." MISCELLANEOUS SATAKAS. 1. For the comparison of a woman to a plant, cf. Mrich., act i. 26: "Gaņikâ tvam mârgajâtâ lataiva!" "Thou, a harlot, art like a creeper growing by the roadside." Also Catullus, lxi. 34 "Ut tenax hedera huc et huc 3. The creator Prajapati took the form of a boar for the sake of raising the earth out of the waters. The Taittiriya Sanhita says "This universe was formerly waters, fluid. On it Prajapati, becoming wind, moved. He saw this earth. Becoming a boar, he took it up." The Ramayana also says that Brahmâ became a boar and took up the earth." For Rahu, vide sloka 34. 8. "The drum sends forth an agreeable sound," &c. The following may explain the allusion :-The Mridanga is made of wood, and has two mouths. The right mouth is prepared with black kharali (a mixture of ashes, red chalk, the tar of the Diospyros glutinosa, and parched rice); the left mouth is simply covered with leather. The players, before beginning to perform on it, anoint this end with an ointment made of flour. The meaning of the stanza seems to be, that as the drum sounds when struck by the man who has spread the flour ointment over it, so a man sends forth the praises of the patron who supplies him with benefits. 10. This stanza contains throughout a play upon words used in a double meaning; the force of the expression is, however, untranslatable, except in the manner in which I have rendered them. Artham means 66 revenue as applied to the minister of state, "meaning" as referring to the man of letters; apaśabdham "common rumours as well as "vulgar expressions; and padam, "a place" (i.e., of fame) as well as a quarter of a verse." 13. Cf. Prov. xxiv. 16. The just man falleth seven times, and riseth up again; but the wicked shall fall into mischief. Cf. Niti Sataka, 85. 14. The answer to the question proposed in this sloka is, "No! for the swan is too noble a bird to indulge in such low practices." VAIRAGYA SATAKA. Concerning Renunciation. I. SALUTATION to the deity who is not definable in time or space, infinite, pure intelligence in incarnate form; who is peace and glory; whose sole essence is self-knowledge. The Evil Qualities of Desire. 2. Learned men are eaten up with jealousy; mighty men are spoiled through pride; the minds of some men are obscured through ignorance: therefore the eloquent teachings of science are neglected. 3. When I look through the world, I see no profit in any action. The result of good actions makes me afraid when I reflect on them; for the great enjoyments gained after long continuance in the practice of great virtues hinder men from perfect liberation, since they are attracted to objects of sense. 4. I have dug up the earth to find treasure; I have smelted minerals; I have crossed the sea; I have conciliated kings with great effort; I have spent my nights in a cemetery; I have laboured to acquire religious knowledge; but my efforts are all in vain. Desire! wilt thou not leave me ? 5. I have wandered over lands crossed with difficulty, but I have gained no fruit; I have put away from me my pride of family; I have performed services that have profited me nothing; I have cast off my self-respect, and have eaten like a crow in a stranger's house. But yet, desire thou dost still increase, ever given to evil, and art never satisfied. 6. I have suffered the abuse of evil men in hope of gain; I have repressed my tears and forced laughter, though my heart was void; I have restrained my feelings; I have bowed myself before fools. O desire, foolish desire! wilt thou lead me yet further? 7. Day by day our life slips away from us, while the sun rises and sets: our business is so great and weighty that the flight of time escapes us. We behold birth, pain, old age, ending in death, and yet we are not afraid. We are, as it were, intoxicated: we have drunk of the wine of infatuation. 8. If one were to see his wife overcome by hunger, her garments old and torn, her children hanging round her, crying with pinched, unhappy faces; though he might fear refusal and stammer in his speech, yet would he ask alms; but he would not beg to satisfy his own wants. 9. Our desire for pleasure fails; respect is no longer paid us by the world; our equals in age have gone to Svarga; our friends whom we love even as ourselves will soon follow; we walk slowly, supported by a stick; our eyes are dim. Alas! our body is subdued; it trembles at the approach of death. 10. It has been ordained by the Creator that the serpents shall gain their livelihood on air, without effort and without injury to others; the cattle have been created eating shoots of grass and lying on the ground. The same mode of living has been appointed for men who pass over the ocean of this world with subdued senses: men who seek to live in such a way as this continually go on to perfection. II. We have not meditated on the Supreme Being bringing future births to an end: we have not, through the energy of our righteousness, been able to open for ourselves the door of Svarga: we have not embraced a |