वेणीसंहारम् (आङ्गलटिप्पणीसहितम्)/आङ्ग्लटिप्पणी

by भट्टनारायणः

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वेणीसंहारम् (आङ्गलटिप्पणीसहितम्) आङ्ग्लटिप्पणी भट्टनारायणः

NOTES AND TRANSLATION OF

VENISAMHAR.

N. B.--Wherever there is a reference to a commentary, it
should be understood as a reference to the comen-
tary of Shri Appashastri Rashivadekar.

ACT I.

 According to a well-known convention of the Sanskrit drama, the author opens the play with a Nandi, which, in this case, consists of three stanzas:' नान्दी' is derived as नन्दन्ति देवता अस्याः meaning '(it is so called) because deities rejoice at it,' and it is defined as 'आशीर्वचनसंयुक्ता स्तुतिर्यस्मात्प्रयुज्यते । देवद्विजनृपादीनां तस्मान्नान्दीति कार्तिता ॥' meaning 'a Nandi is properly so called when it contains a glorification of gods, Brahmins, kings or the like, together with benedictory words.' 'पदैर्युक्ता द्वादशभिरष्टाभिर्वा पदैरुत' gives the convention about the length of the Nandi. So a Nandi may consist of eight or twelve padas and when we remember that a pada means either a word or a quarter of a stanza, we shall see what a difference there may be in length between the shortest possible Nandi and the longest. In the present case, as noticed above, it consists of twelve quarters of stanzas or three stanzas and is, therefore, of maximum length. For a Nandi consisting of twelve padas in the sense of 'twelve words' compare इदं कविभ्यः पूर्वेभ्यो नमो वाकं प्रशास्महे । विन्देम देवतां वाचममृतामात्मनः कलाम् ॥ of the Uttararamacharita.

 But it is worth noting that there are many plays whose Nandis do not conform to this convention as to length. Kalidasa, for instance, does not observe this rule; the Nandis of his plays are of any length but that prescribed. This fact shows that the convention about the length of the Nandi as embodied in the line quoted above is probably of a later origin and did not exist perhaps in the time of Kalidasa and other classical writers who seem to have taken no cognizance of it in the construction of their Nandi.

 St. I, संभिन्नमुकुलः (अत एव) निषिद्धैरपि एभिः मधुकरैः ललितमकरंदः इन्दोः करैः अन्तः छुरित इव, अयं हरिचरणयोः प्रकीर्णः पुष्पाणां अञ्जलिः अस्य सदन नयनसुभगां नः सिद्धिं विधत्ताम् ।  अञ्जालिः---The two hands held side by side aad slightly hollowed, Comp. Marathi ऑजळ.

 पुष्पाणां अञ्जलिः --Quantity of lowers contained in an अञ्चल

 Translation :-Here these towers, lying in the hollow form ed by the two palms, which are all full-blown and which, cons:que11tly, have their juice stirred about by these bees, notwithstaticling their being warded off, and which thus look as if they were lined, p1 tic inside, with the rays of thic rnoon, May these flowers, as they are being scattered about here at the feet of the divine Vishnu, bring such success to our performance as might gratify the eyes of this assembly !

 संभिन्नमुकुलः-संभिन्नाः मुकुलाः यस्मिन्. In which the buds are all opened.

 लुलितमकरन्दः-छालंतः मकरन्दः यस्मिन् of which tic juice is stirred about.

 St. 2, कालिन्द्यौः पुलिनेषु कैलकुप्रिता, रासे रसं उत्सङ्ग्य गच्छन्ती अनुकलुषां राधिका अनुगच्छतः तत्पादप्रतिमानिवेशितपदस्य उडूतरोमाइतेः प्रसन्नदयितादृष्टय कंसद्विषः अक्षुण्णः अनुनयः वः पुष्णातु ।

 केलकुपिताः–केल्या कुपिता-Angry for very Sport, angry with sham anger, offended in the course of amorous sports,

 रासः- -A kind of dance in a circle, danced by Krishna and the Gopis.

 रासे रस उत्सृज्यः -Having renounced all interest in that dance. तत्पाद &c.- तस्याः (राधिकायाः) पादप्रतिमासु निवेशिते पदं येन सः. Who proceeded, setting down his feet on the footprints of Radhika.

 उद्धृतरामोद्गतेः-उद्भुता म्ण उद्गतिः यस्य सः-in whom the bristling of hair-the phenomenon of the hair standing on endhas appeared ; of course, on account of a sudden transport of joy experienced on setting down his feet on Radhika's foot-prints.

 अनुनयः---Act of conciliating, atternpt to coriciliate,

 अक्षुण्णः -Not trampled upon, hence hot frustrated, not baffled. क्षुण्ण is past part of क्षुद्, to trample upon,

 Translation :--The unbaffled effort to conciliate (राधिका) on the part of the enemy of Kansa (that is, Krishna) who was at last looked at by his beloved witli a pleasel look 11 the occassion when Radhika having got offended in the course of arriorous sports on the sands of the Kalindi, Walked away all tearful, renouncing all interest in the dance callel Rasa and Krishna forthwith Set off in pursuit of her, and is lic trod upon the foot-priuits of Radhika, his hair stood or end (througli transport of love).-May that successful effort to conciliate (राधिका) on the part 01 Krishna lead you on to prosperity !

(Or to render the Verse a little more freely,

 May the success of Krishna's effort to conciliate (Radhika) in that he was at last looked at by his beloved with a pleased look on the occassion when Radhika, having got offended in the course of almorous sports, Walked away all tarful, renouncing all interest in the Rasa dance and Krishna forthwith set off in pursuit of her, and as he set down foot fter foot on the footprints of Radhika, had his hair standing on end for very transport of amorous delight, lead you on to prosperity !

 St. 3, शान्तान्तस्तत्वसारैः (ऋषिभिः)-शान्तं अन्तस्तत्वं शान्तान्त स्तत्वं तत् सारः येषां ते. With whom a quiet soul is the most valued possession.

 उपशमितवधूसंम्न मैः–उपशमितः वधूनां संभ्रमः यैः तैः--Who quieted the fears of their wives, ।

 Translation :--May that god Shiva protect you!--the god, who, at the time of the burning of the citik's constructed by the demon architect, मय, was gazed upon by the goddess, Parvati, wi h a loving look, by demonesses with terror and confusion, wondering what the phenomenon meant, gazed upon with feelings of pity by sages with whom quiet and peace-loving hearts are of the very essence of existence, gazed upon by Vislinu with a smile, by demon warriors with arms taken up in proud defiance while at the same time allaying the panic of their wives, and by gods with satisfaction.

Three maighty demons reinderel powerful by a boo11 well with auster penance, got three strorngholds constructed by the demon architect, Maya, and, by means of these, st about molesting the whole universe. Non: but the god Shiva could destroy these cities, He set them on fire and, at the terrific scene, lice was regarded by different parties with different feelings. He was beheld by Vishnu with a smile, which signified that Vishnu Wondered why Shankara made so much fuss about burning the three cities which were but a straw to him.  The author employs the artifice, as dramatists often do, of conveying through the subject-matter of the Nandi an indication of the nature of the action in the play itself. Thus in the Second stanza Radha's sulking and Krishina's pacifying her suggest Draupadi's long Smarting under insults without. redress and Bhima's eventual soothing of her wrath by effecting the long-sought revenge. Similarly in the third stanza, Shankarra's performance of a terrific feat of revenge and this being gazed upon by different parties with different feelings, allegorically suggest Bhiria's accomplishment of terrible revenge on the demon-like Duhshasana and others and his being then regarded by different parties with different feelings. For a detailed explanation of this allegorical application of the sta1aza, vide commentary.

 अलमतिमसन-Enough of this prolixity. अलं used idiomatically with the instrumental with a prohibitive force.

 St. 4 यः श्रवणाझालपुटपेयं भारताख्यं अमृतं विचितवान् त अरार्ग अकृष्ण कृष्णद्वैपायर्न अहं वन्दे ।

 श्रवणाञ्जलिपुटपेयं---श्रवणं एवं अञ्जालपुटं, तेन पेयम्, To be drunk with the hollow of the palms held side by side, (the ऑजळ), namely, the ear.

 अरागं-अविद्यमानः रागः ( रजोगुणः ) यस्य सः, तम्--Free from assion, passionless,

 अकृष्ण-अविद्यमानः कृष्णः ( तमोगुणः ) यस्य सः, तम्-Free from darkiness or ignorance.

 कृष्णद्वैपायन-The name of Vyasa. He acquire the com-pound name from the circumsta11ce of his being कृष्ण, that is, of a dark complexion, and also द्वैपायन, that is, born in the islanel of the Yamuna, the word द्वैपायन being derived as ्वीप: ( यमुनाद्वीपः) अयनं (जन्मभूमिः, यस्य सः द्वौपायनः, स एव द्वैपायन:

I bow to that Vyasa, so free from all passion and all ignorance, who manufactured the nectar called the Mahabharata, to be drunk with the cavity of the hands, Thamely, the ears.

P. 2.-St. 5. अपरः कुसुमाञ्जालि: इव एष काव्यबन्धुः अत्र प्रकीर्यते । मधुलिःहः मधुबिन्दुनिव विरलानपि गुणलेशान भजत् ।

 Here a new composition will be strewed before you like another quantity of flowers out of the hands; please, pick up the slender beauties, however few and far between, as bees pick up particles of lioney (from the lowers).

 कवेमृगराजलक्ष्मणः भट्टनारायणस्य.

 This description probably refers to the fact that भट्टनारायण bore in all likelihood, some such distinctive family name as सिंह, मृगराज इति लक्ष्म यस्य सः मृगराजलक्ष्मी, तस्य- Who bore distinctive designation, that is the family name or Surname, सिंह. There । are still families in Bengal bearing the Surilarme, सिंह, and some of thes Imay be descenklel, perhaps, from Bhattarnarayana's family.

 The commentator's explanation of this epithet is rather ingenious. भट्ट is a prefix denoting high learning.

 वेणीसंहार as the name of the play is explained either as वेश्या (निमित्तेन) सहारः (कौरवाणां) प्रतिपाद्यविषयः अस्य नाटकस्य or as वैश्याः दुःशासनेन ललितायाः संहारः संयमनं कृतं भीमेन, तत्र वर्णितम्. According to the former interpretation, the name refers to Draupadi's braid of hair having proved the cause of the destruction of the Kauravas. According to the latter interpretation, the name refers to the fact that Draupadi's braid of hair, having been rudely handled and dishevelled by Duhshasana, was eventually re-arranged by Bhima with the blood of Duhshasana whom, he had recently slain.

 तदत्र कविपरिश्रमानुरोधाद्वा &c.-So I request you to pay atterition to this performance, whether out of regard for the labours of the poet or out of reverence for the lofty story of the play or out of curiosity to see a new play acted.

कवेः परिश्रमस्य अनुरोधः तस्मात्
उदात्तं कथावस्तु, तस्मिन् गौरवम्, तस्मात्.
नवस्य नाटकस्य दर्शने कुतूहलम्, तस्मात्,
शैषजनं

--Actors in general. प्रवत्rर्यन्तां &c.:--Let all things be put into readiness so that । nothing be left Wanting; let, for instance, the different kinds of musical instruments be properly arranged or disposed. Let all such operations as the disposition of musical instruments be commenced at once and nothing left wanting.

अपरिहीयमानं is used adverbially.

'आतोध्यं :-Four kinds of musical instruments; (1) ततं, न् stringed instrument such as the harp or the lute ; (2) आनद्ध, a drum; (3) सुषिरं, ३ wind instrument such as a flute made from a barnboo and (4) धनं, an instrument like a cymbal.

मुनिवृन्दारकैः--May mean (r) By Sages and gods, for वृन्दारक means a god; or (2) by conspicuous sages, for वृन्दारक at ' the end of a compound means 'Chief of.'

अहो नु खलु भोः &c. Oh joy! The divine Vishnu, that wields the power of creating. sustaining and re-absorbing the whole universe, has this day done a great favour to the whole Bharata. family--1ay. to the whole body of princes-in that he as personally been acting as messenger negotiating for peace and has thus been instrumental in extinguishing the great fire of world--destruction, namely, the deadly fight between the Kaurava and the Pandava princes

 St. 6 सत्पक्षःमधुरांगेर: प्रसाधताशा: मदोद्धतारम्भ: धर्ताःराष्ट्रः कालवशात् नेदिनीपृष्ठे निपतन्ति । As a peculiarity of this season, there descend on earth flights of geese with beautiful feathers, uttering sweet notes, beautifying the quarters (in the Course of their migration: from the Manasa lake) and indulging in all manner of wild activities through joy.

 This is the Ostensible meaning of the stanza but the words suggest another meaning which is inauspicious to contemplate arud which is the one that presents itself to the listener in this case. That meaning is:

 The Sons of Dhritarashtra who have strong supporters or partisans, who are horey-tongued, who have word over all the quarters [or who have realised all their ambitions, for प्रसाधिताश्गः , may be either प्रकर्षेण साधिता. आशाः (दिशः) थैः Or साधिताः (प्राप्ताः) आशाः ( भनोरथाः ) यैः ] and who are indulging in all manner of lawless activities through arrogance, must soon lie prostrate on earth in the ripeness of time निपतन्ति, the present tense, must, in this case, be taken as denoting near future.

शान्तं पापम् । प्राहुनममङ्गलम्। Sin be allayed ! Evil be averted ! शरन्समअवर्णनाशंसया etc.--In my desire to describe the auturmnal season, I happened to use the word धार्तराष्ट्राः to denote geese; so what signifies your pious wish as expressed in शान्तं पाएँ । प्रतिहतममळम् ?”

 P.३ न खलु न जाने । ४. 1. भवतु न खलु जाने । यत्सत्यम् To tell the truth, indeed.

 St. 7 अरीणां प्रशमान निवांणवैरदहनाः पाण्डुतनयाः माधवेन सह नन्दन्तु । रक्तप्रसाधितभुवः क्षतविग्रहश्च कुरुराजसुताः सभृत्यः स्वत्याः भवन्तु ।

 May the Sons of Pandu rejoice in company with Krishna, the fire of their feeling of hostility being all quenched through the reconciliation of their enemies! May the sons of Dhritarashtra together with their Servants settle down to peace, dividing the territories among those attached to them and having their war for ever ended.

 Here again there is equivocation and the Ominous meaning Suggested is :-

 May the Sons of Pandu rejoice in company with Krishna, the fire of their enemity being quenched through the annihilation of the enemies ! May the sons of Dhristarashtra together with their servants go to dwelf in Heaven (i.e. die), decorating the earth with their blood and leaving their bodies stabbed through and through !

प्रशमः (1) Reconciliation :; (2) annihilation or death.

रर्क्तप्रसाघेतभुवः (I) रक्तेभ्यः अनुक्तेभ्यः प्रसाधिता दत्ता भूः यैः ते. • 0r, according to Nagoji Bhatta, रक्ता अनुरक्ता) प्रसाधिता (प्रकर्येण साधिता ) भः यः तं. By whom the earth (that is, the different provinces), already well-affected, is further won over completely. This appears to be Nagoji Bhatta's interpretation. He seems to take रक्ता as attributively qualifying भः and प्रसाधित । as predicatively qualifying; but in this case, the collocation of the meanbers of the compound ought rather to beप्रसाधितरक्तभुवः, Nor can both the adjectivs, रक्ता and प्रसाधिता be taken as qualifying भूः, predicatively; forरक्ता( अनुरका ) भूः यैः is absurd.

  (2) रक्तेन प्रसाधिता अलंकृता भूःयै: ते.

 क्षतविग्रहाः (1) क्षतः अन्तं गमितः विग्रहः संग्रामः येषां ते.

  (2) क्षताः विग्रहाः देहाः येषां ते.

 स्वस्थाः (1) सुस्थाः, सुखेन स्थिताः.

  (2) स्वः स्वर्ग स्थिताः.

In the latter case the Visarga of स्वः is legitimately dropped before स्थ.

 शैलुषापसद--शैलुषश्चसौ अपसदश्च! Oh wretch of an actor, St. 8. Dare you express the wish that the Sons of Dhritarastra may live in peace and happiness, while I am alive, notwithstanding that they have attempted against our lives and against our wealth by putting us into a house of lac and setting fire to it, by poisoning my food and by tempting us into the gambling hall and not withstanding that they have pulled the hair and the clothes of the wife of the Pandavas ?

 पृथुललादतः......नः सर्वान्-Drinking us up all, as it were, with a glance characterised by a fierce frown worm on the broad forehead.

 'पृथुनि ललाटतटे घटिता विकटा भ्रुकुटिः यत्र एतादृशः दृष्टिपातः । Here ends the प्रस्तावना. Bhima takes up the last words of the सूत्रधार in substance and enters the stage, ruminating upon them in anger, A प्रस्तावना that employs this mode of introducing the play by a character overhearing and repeating the last words of the prelude, is technically called कथोद्धात. It is also adopted in the Mudrarakshasa though with a slight difference which, however, makes that प्रस्तावना not exactly a कथोत्द्धात but an उद्धात्यक another kind of प्रस्तावना, There are other kinds of प्रस्तावना, such as प्रयोगातिशय, प्रवर्तक and अवलगित. The प्रस्तावना of the Shakuntala is, for instance, प्रयोगातिशय, where the first character enters immediately after the सूत्रधार has directly announced his appearance.  सानुनयम् । In a persuasive tone. सहदेव repeats the Sutradhara's utterance with a tone and gestures calculated to bring put the ominous meaning of the stanza.

 P. 4.  सोपालम्भम्ः-Tauntingly, in a tone of irony. सन्धेयाः -Fit to be treated with.

 St. 9. राजा निषेद्धा न स्याचेत् पदे पदे कृतवैरान् धृतराष्ट्रस्य तनयान् तवानुमः कः क्षमेत ।

 If the King (युधिष्ठिर) were not to restrain or prohibit, which of your younger brothers would forgive the Sons of Dhritarastra that have given us provocation at every step ?

 कृतवैराः कृतं वैरं यैः a, who have given offence or provocation, who have actively fostered hostility.

 St. I0. शिशोरेव मम कुरुभिः यद्वैरं प्रवृद्धं खलु तत्र न आर्यों हेतुर्भवति न किरीटी भवति) न च युबां (भवत:)। पुनरपि विरूढं जरासंधस्येारःस्थलमिव भीमः कुधा संधि विघटयति यूयं घटयत ।

 With regard to my enmity with the Kauravas which, indeed grew up while yet I was a child, neither our worthy brother (युधिष्ठिं), nor Arjuma nor you two have been the cause, Bhima shall angrily break up the peace as he did the chest of Jarasandha, which healed up again (as often as it was split); do you restore it (as best you may).

 The argument is that Bhima's enemity with the kauravas is all his own a and none of his brothers is really concerned in it. That is reason enough why he should not agree with his brothers in their policy to make peace-why he would have his own way and pursue the policy of keeping alive the enmity till he should have his revenge upon the enemy.

 जरासंधः-Jarasandha was a Kshatriya king born with a body, not whole and sound, but lying in two parts asunder. The two parts were joined into one by a Rakshasi, named Jara, The result was that Jarasandha thenceforward carried a Sort of charmed body and when Bhima split his chest into two, the two parts few together and formed into one ; till at last Bhima came to know the secret and he cast the two parts of the body crosswise, instead of allowing them to lice side by side and then the slaughter was final.  किनाम &c.-Do you talk of our worthy brother feeling, perhaps, aggrieved or pained? Does he know what it is to be pained or when to be pained.

 St. .नृपसदसि पाञ्चालतनयां तथाभूतां दृष्ट्वा वने वल्कलधरैः (अस्माभिः) व्याधैः सार्धं सुचिरं उषितम् । विराटस्यावासे अनुचितारम्भनिभृतं स्थितम् । अद्यापि गुरुः कुरुषु खेदं न भजति । मयि खिने खेदं भजति ।

 After having helplessly looked on Panchali in that miserable plight at the royal court, we sojourned long in the woods, wearing bark garments, in the company of hunters. Then we dwelt at the court of Virata, incognite, engaged in the most unworthy occupations. And yet our worthy brother cannot feel aggrieved against the kauravas; while he is pained when I am filled with resentment.

 अनुचितारम्भनिभृत-अनुचिताः आरम्भाः, तैः र्निभृतं यथा स्यात् तथा अनुचिता&c.-स्थितस-we remained unknown or effectually disguised by undertaking or resorting to most unworthy occupations.

{{gapat}अतिचिरप्रवृद्धामर्पोद्दीपितस्य (भीमस्य)- अतिचिरं प्रवृद्धः अमर्षः, तैन उपिंतस्य Inflamed with a rage of long growth. .

 St. T2 मया नाम युष्माच्छासनलघुनांहासे ममेन स्थितम् । स्थितमतामनुजानां मध्येऽपि विगर्हणा नाम प्राप्ताः। क्रोधोल्लासितशोणिताणगदस्य कौरवानाच्छन्दतः मम अधैर्क दिवसं गुरुर्नासि । नाहं तव विधयः।

 क्रोधल्लासित......गद्य-शोणितेन अक्षण गदा शोणितारुणगदा . क्रोधेन उल्लासिता शोणिताणगदा येन सः

 Translation :-1 confess I shall rermain plunged in the sin of disobeying your bidding. I confess I shall stand exposed to censure even among my younger brothers who have remained so loyal to their duty. But all the same, you shall not be my elder brother nor I your obedient servant for this one day while I freely brandish my gory mace and go about slaughtering the Kauravas.

 युमच्छासनलङ्घनाम्भसि is another reading and makes fairly good sense but the metaphor is far-fetched. The meaning would be plunged in the water, namely, the violation or transgression of 'your bidding.'

 नाम occurs twice and means, in each case, granted that admitting that'.  स्थितिमतम्-who maintain their moral rectitude.

 स्थितम्, प्राप्ता &c. are past participles not to be understood in their literal force but as denoting immediate future about which there is no uncertainty.

 विधेयः आज्ञाकरः, obedient, subordinate, tractable. चतुःशालकम् चतसृणां शालानां समाहारः, द्विगु समास. A quadrangle enclosed by four buildings.

 P. 5. आमन्त्रायितव्या--To be taken leave of. प्रच्छ with आ is also used in this sense.

 आमन्त्रयितब्यैव मया पाञ्चाली- To take leave of Panchali too does form part of rmy business'. This consideration determines Bhima amid his wayering as to whether he should pause at the quadrangle or turn to the arsenal where his more immediate business lay. Dramatically this prepares the ground for the coming dialogue between Bhima and Draupadi, which is the principal scene of the First Act.

 यदार्यः कुरुभि...... पश्यतु-You can yourself bear witness how our worthy brother is afflicting us with his solicitude to make peace with the Kauaravas.

 पालयतु कृष्णागमनम्. पालयतु == प्रतिपालयतु=Please wait for the arrival of Panchali.

 Bhima says the name कृष्ण in कृष्णागमनम् puts him in mind of कृष्ण and his meditation for peace, and takes occassion to inquire on what terms the peace is proposed.

 तेजोऽपकर्षः-Loss of spirit, degradation of power or prestige.

 यत्सत्यं कम्पितामिव मे हृदयस्-my heart trembles, indeed, at the very thought etc.

 St. T3 यद् अस्य भूपतेः तत् ऊर्जितं अत्युनं क्षात्रं तेजः तृपि अनेन तदा अक्षैः iदीव्यता नूनं हारितम् ।

 Translation :-That high, awe-inspiring warlike Spirit which once characterised the King has been parted with, too, by him (among other possessions) in gambling with dice on that notorious occassion.

 हारितम्-Past participle from the casual of हूमुरुपचीयमानबाष्पपटलस्थागितनयना-मुहुः उपचीयमानः बाष्पः, तस्य पटलं, तेन स्थगिते नयनें यस्याः सा. With her eyes covered with a veil of tears continually welling up from within.  St. 14. कुद्धे आर्ये अद्य यत् वैद्युतमिव ज्योति: संभृतम् तत् इयं कृष्णा प्रावृडिव नूनं संवर्धयिष्यति ।

 Translation :-Here this Panchali, behaving like the rainy season, will indeed fan into flame the peculiar fire resembling that of lightning, which has this day been kindled in our elder brother.

 वैध्यु'तम-विध्युतः इदम्'. Belonging to lighting.

 P, 6, भट्टिनी is the name for attendants to use in addressing their royal mistress. देवी is similarly used.

 नित्यानुबद्धकुरुवैरः ( भीमसेनः )–नित्यं अनुबद्धं कुरुभिः वैरं येन सः Who is constantly at enmity with the Kauravas.

 तदवधीरणाप्येषा मामाश्वासन्नति, Even this neglect brings the consolation; even this repulse is fraught with consolation for me.

 व्यवसिम्=Determination, resolution.

 St. 15. समरे कोपात् कौरवशतं न मभ्रामि। दुःशासनस्य उरस्त: रुधिरं न पिबामि सुयोधनोरू गदया न संचूर्णयामि । भवतां नृपतिः पणेन सधिं करोतु ।

 Translation:-Shall I not furiously slaughter all the hundred Kauravas on the battle-field ? Shall I not suck up blood from Duhshasana's chest? Shall I not pound Duryodhana's thighs with Imy Inace ? Let your king make peace for consideration.

 पण:-Any stipulated concession in money or territory पणेन-For the sake of such a concession.

 This interpretation appears to me more natural though the other interpretation suggested by the commentator deserves to be considered also. According to this interpretation, पण denotes a certain coin and Bhima ridicules the idea of a treaty being negotiated for the sake of five villages, Saying that the King may make peace for the sake of a पण which is, after all, what the villages are worth. This is, in my opinion, rather far-fetched. Bhima really ridicules the idea of peace being made for any sordid consideration ; for his own part, he would have nothing short of revenge.

 अश्रुतपुर्व खलु, &c.—अद्भुतपूर्व–पूर्वं श्रुतम् श्रुतपूर्वम् । न श्रुत पूर्वं अद्भुतपूर्वम् ( सुप्सुपेति समासः ).

 A compound is so named in Sanskrit when it cannot be relegated to any of the recognised classes of compounds.  अश्रुतपुर्वे खलु.....तावद्भण । These words of thine are, indeed, of a kind never hitherto heard by me; so do repeat them Once more.

 P. 7. संदेशोऽयमांर्यपुत्रेण अव्युत्पन्न इव गृहीतः-You have taken the message as if it were mearningless or without significance.

 का पुनरत्र व्युत्पत्तिः -Where lies the significance of it, pray ?

 st, r6. Translation :-Give us the four villages, इन्द्रप्रस्थ, वृकप्रस्थ, जयन्त and वारणावत and any fifth.

 तदेवमनया etc..... मन्ये । So this demand for villages by their specific names and the non-mention of the fifth by name signify, to my mind, emphatic mention of places signalised by grievous wrongs clone to us, such as, administering poison, burning the house of lac and decoying us into gambling.

 उद्घाटनम् =Bringing to prominent notice, emphatic mention.

When turned out from हस्तिनापुर, the Pandavas betook thernselves to इन्द्रप्रस्थ. At वृकप्रस्थ Bhima was poisoned. At जयन्त the Pandavas were tempted to gamble. And at वारणावत they were put into the house of lac and fire was set to it.

 साटोप==Vehemently, with vehermence, or proudly, magestically. ।

 एवं कृते लोके......भवति । This mode of procedure will, on the one hand, reveal to the public a heart shrinking from the thought of the extinction of our own race ; on the other hand, it will prove to the world the irreconcilableness of the Kuru King.

nd

 St. x7. क्रोधात् शत्रुकुलक्षय: युष्मान् लोके द्वेपयति । सभायां दाराणां कैशकर्षणं (यष्मान् ) न लज्जयति । द्वेपयति a लज्जयति are both causals.

 Traslation :-Extirpating the enemy's family in a furry is what makes you feel ashamed in public ? The pulling of your wife's hair in an open assembly does not make you blush?

 मा बिस्मार्षीः, Idiomatic use of the Aorist in the second person with the prohibitive particle मा and the temporal argument' dropped.

 चिरयति-Denominative from चिरम्, Delays.

 का खलु वेलात्रभवत्याः प्राप्तायाः । How long is it now since her ladyship arrived !  P. 8. समुद्धतामुपैं:-समुद्धतः अमषः येषां तै: (अस्माभिः):-Whose anger is stirred into Violence..

 उदासीनेषु......कुपितेषु-I have cause to be angry when you are indifferent and paasive, not when you are resentful.

 अपगतपरिभवमात्मानं समर्थयस्व--Consider yourself as one whose insults are all avenged ; depend upon it that your honour shall be redeemed, that your disgrace shall be removed.

 उद्विग्ना—Sad, dejected. ।

 St. TI. अथवा किमावेदितेन

यत् पाण्द्धपुत्रेषु जीवत्सु दूरमप्नोषितेष्वपि पाञ्चालराजतनया इमां दशा बहते।

 Translation :-Or rather, what is the good of her communicating to us (the cause of her sadness), since the sons of Pandu living and not being absent abroad too, the Panchala princess continues in this wretched plight? (referring, specially, to her disordered hair, at which he is looking according to the stage direction.)

 St, 19.अस्मिन् कौरव्यवंशदावे एष कः मुक्तवेण एनां कृष्णां धूमशिखामव स्पृशन् शलभायते ।

 Translations :--Who is this, acting the part of a moth towards this conflagration for burning down the whole Kaurava ract, (namely, the speaker Bhima, himself,) by' touching this Draupadi with her unloosed braid of hair as by touching the dark line of smoke (proceeding from the conflagration) ?

 Here रूपक and उपमा lie unhapply mixed up and thus somewhat obscure the meaning:

 The idea, expressed in the form of a plain simile, is :-Who is this, courting death at my hands, (Bhima speaking of himself as a conflagration for burning down the whole Kaurava family,) by laying a violent hand on Draupadi with her unloosed braid of hair, just as a moth courts death in a conflagration by rashly flying into contact with the dark column of smoke rising from the conflagration ?

 There is a pun on the word कृष्णा-it means Draupadi and means also dark qualifying धूमाशिखा.

 हन्त, स्थानं क्रोधस्य देव्याः --0h ! that is a just ground of resentment for the Queen. Oh I well might the Queen resent this ; there is reason enough here for the Queen to be angry.  P. 9. सखीजनदत्तदृष्ट्या ( भानुमत्या), सखोजने दत्ता, दृष्टि: यया सा. with a glance at her attendant, looking significantly at her attendant.

 St. 20. स्त्रीणां हि चेतांसि साहृचर्यात् भर्तृसदृशानि भवन्ति मधुरापि हि बिषविटपिसमाश्रिता वल्ली मूर्च्र्छयते ।

 Translation :-Women's natures grow to be like their husbands' by their constant association with them. A creeper linging to a poisonous tree, though sweet in its own nature, acquires the property of deadening all sense.

 'मूर्च्छ्यते, casual of मुर्छ, to faint or Swoon ; hence मूर्च्छ्य'ु means to cause to swoon, to bring on a swoon, to induce unconsciousness. The use of the Atmanepada here is father arbitrary on the part of the poet.

 केशहस्तेषु- हस्त, पाश and पक्ष are joined to the word कैश in the sense of a cluster, a rich mass of hair.

 युष्माकममुक्तेषु....So long as your hair is not untied, how will our Queen's hair be tied up?' The tying up of Draupadi's hair into a braid depends upon the fulfilment of Bhima's vow to kill Duhshasana, the outrager of Draupadi's modesty and, with hands covered with his blood etc. Thus the destruction of the Kauravas iimust precede the tying up of Drapaudis hair and that means the untying of Bhanumati's hair. Thus Draupadi's attendant's retort is expressed indirectly and this indirect mode of puting idea constitutes a figure in Sanskrit called पर्यायक.

 Bhima expresses his approval at the retort as one coming fitly from the mouth of his attendant and, at the same time, feels himself called upon to expedite his revenge that the talk of it may not degenerate into an idle boast. Ele, therefore, assures Draupadi in all seriousness :

  St. 2. देवि अचिरेणैव कालेन.'

अञ्चद्भुजभ्रमितचण्डगदाभिघातसंचूर्णितोयुगलस्य सुधनस्य त्याना-
वनद्धघनशेाणितशोणपाणिः भीमः तव कचान् उत्तयिष्यति ।

 चञ्चज......युगलस्य–वश्वद्भ्य भुभाभ्यां भ्रमिताचण्या गदा, तस्मा: अभिघातः, तेन संचूर्णितं कर्वीः युगलं यस्य तस्य सुयोधनस्य. 0f Suyodhana whose pair of thighs shall be pulverized by a stroke from the terrible nlace brandished furiously with thrubbing hands.  स्त्यानावनद्ध......पाणिः–स्यानं अवनद्धं धनं च शोणितं, तेन शोणौ पाणौ यस्य सः भीमः. Bhima whose hands shall be red with the greasy, Co-agulated and thick blood.

 Translation :-0 Queen, this Bhima shall, ere long, decorate your hair with hands gory with the fatty, co-agulated, thick blood of Suyodhana whose pair of thighs shall be rushed by a stroke from the terrible mace brandished furiously by my throbbing arms.

 उत्तंसयिष्यति. Denominative from the noun उत्तंस.

 P. 10. Draupadi never doubts Bhima's seriousness of purpose or his ability to carry out his resolution. What she fears is his brothers' reluctance to Support his resolution. Sahadeva promises this support ori behalf of all the brothers. A noise behind the curtain draws the attention of the parties on the stage to what turns out to be such a change in the course of events as is welcome to Bhirma, being favourable to his wish for a desperate fight with the enemy.

 St. 22. 'मन्थायस्तार्णवाम्भःऋतकहरवलन्मन्दरध्वानधारः, कोणाघातेषु गर्तप्रयघनघठान्योन्यसंघट्टचण्डः, कृष्णाकोधाग्रदूतः, कुरुकुलनिधनपातनिर्घातवाव :, अस्मसिनादप्रतिरसितसखः, अयं दुन्दुभिः केन ताक्ष्यते ।

 मन्थायस्ता...धीरः–मन्थेन (मन्थनक्रियया) आयस्तः अर्णवः, तस्य 'अम्भः, तेन मुतानि कुहराणि, तेषु वलन् मन्दरस्य ध्वान इव धीर:. Grave as the sound of the Mandara mountain reverberating in the caverns that were filled with the water of the ocean when it got rough in the process of churning Or अम्झनुनकुहरवलन्मन्दर ध्यानधीरः may be dissolved as अम्भसः तानि कुइराण यस्य तथाभृतः वर्तश्च मन्दरः, तस्य ध्वान इव धीरः-Producing a sound deep as the sound of Mandara as it kept spinning with its caverns inundated with the water of etc.

 कोणाघातेषु- amid the confused sounds of many drums and kettle-drums.

 कोणाघात is thus defined:-ढकाशतसहस्राणि भेरीशतशतानि च । एकदा येत्र इन्यन्ते कोणाघातः स उच्यते । There is said to be केोणाघात when thousands of large drums and hundreds upon hundreds of kettledrums are simultaneously beaten.

 The word कोण here probably means drums of various kinds ; कोणाघात would thus mean the simultaneous beating of many drums and thence the confused sounds produced by such beating.  कोणाघातेषु गर्जन......चण्ड:--प्रलयसंबंधिन: घनाः तेष घटाः,गर्जन्यः प्रयघनघटाः, तासां अन्योऽन्यं संघट्टः, स इव चण्ड;. Stunning as (the sound that would accompany) the mutual clashing of assemablages of clouds of world-destruction (if these are supposed to be) thundering amid the confused sounds of countless drums simultaneously beaten. In this rendering 'कोणाघातेषु' is construed with गर्जन्य: in 'गजप्रलयधनघटः' etc. But it may be construed as 'कोणाघातेषु ताब्यमानः सन् गर्जरप्रलय......चण्ड:' in which (case the meaning would be:-which, amid the confused sounds of countless war-drumns, produces : sound as terrific as that of etc. In this case We must suppose that there were intervals of countless other war-drums being simultaneously beaten, during the while that the nighty दुन्दुभि spoken of was being beaten.

कृष्णाक्रोधाग्नतः–कृष्णायाः धस्य अग्रदूतः, A sort of harbinger to announce the approaching wrath of Draupadi.

 कुरुकुलानधन...वातः-कुरुकुलस्य निधर्न, तस्य उत्पातभूतः निघतवातः. The portentous wind of world-destruction (called िर्घात) forboding the coming destruction of the whole Kuru race.

अस्मात्सहनाद...सखः-अस्माकं सिंहनादः, तस्य प्रतिसितं, तस्य सखा. The fellow of the echo of our war-cry.

 Translation:-Who can be beating this war-drum, sounding grave like the sound of the Mandara mountain reverberating in the caverns that were inundated with the water of the ocean when it became agitated in being churned, and stunning as (the sound that would accompany) the violent collision of asserablages of clouds of world-destruction (if these are supposed to be) thundering amid the confused sounds of countless drums simultaneously beaten,-which drums a sort of harbinger to announce the approaching wrath of Draupadi - which is, as it were, the portentous wind of world-destruction foreboding the Coming destruction of the whole Kuru race - and which resembles the echo of our own loud war-cry?

 पाण्डवपक्षपातामर्षितैन–पाण्डवानां पक्षे पातः तेन अमातेन- offended by his partiality for the Pandavas.

 दर्शितविश्वरूपतेन:संपातमुर्छितमवधूय कुरुकुलम् । दर्शितं विश्वरूपं, तस्य तैभः तस्य संपातः, तेन मूर्छितम् । Breaking aivay from the Kaurava camp, leaving it unconscious by visiting upon it the overpowering lustre of his universal form which he revealed (for the purpose of producing that effect).  संयन्तुम्-To seize; to capture.

 पांसन...Disgracing, dishononring.

 एवमतिक्रान्तमर्यादे त्वयि......भवितव्यम्-You having thus overstepped all bounds of morality, the wrath of the Pandavas must intervene only as the visible instrument (of your ruin.) Your Own unrighteousness has doomed you.

 St. 23, आत्मारामाः, निर्विकल्ये समाध विक्षितरतयः, ज्ञानोद्वेकाद्वियाटिततममन्थयः, सत्वनिष्ठाः, (योगिनः) ये तमसां ज्योतैष वा परस्तात् कमपि वक्षन्ते तं अमु पुराण देवं मोहान्धःअयं कथं वेत्तु ।

 आत्मारामाः, आश्मा आरामः येषां तें आत्मारामाः, With whom the inner self is the 50le resting place who find their place of recreation in the inner self.

 निर्विकल्पे समाधौं विहितरतयः—विहिता रतिः यैः ते. Who have concentrated or focused all their interest gn (the one pursuit of practising ) such absolute mental abstraction as transcends all relativity.

 समाधि is distinguished into सबिकल्प and निर्विकल्प or, which is the same thing, सविकल्पक and निर्विकल्पक,

 "सविकल्पक is the lower stage of mental abstraction while निर्वैकल्पक is the higher stage, In the सविकल्पक समाधि while there is abstraction enough to effectually withdraw the mind from the external universe, there still lingers a consciousness of individual self. When this consciousness also vanishes and therewith the relation of the cognising subject and he cognised object, it is निर्विकल्पक समाधि. ज्ञाtनोद्रेकाद्धिघटिततमोग्रन्थयः {{विघाटिताः तमसः अन्थयः यैः ते. Who have dissolved knots of ignorance by a profusion of knowledge.

 सत्वनिष्ठाः-सत्वे निष्ठा येषां ते. Who have settled down firmly in the quality of goodness; who are firmly established in the quality of goodness.

 Traslation :-How is this fellow, (Duryodhana), blinded as he is by infatuation, to recognise this ancient God, whom great sages discover as a mysterious being lying beyond all regions of darkness and all regions of light ? - sages who find their place of recreation in their own inner self, who have made it their one business of absorbing interest. to practise that higher kind of mental abstraction which is divorced from all relativity who have dissolved knots of ignorance by an exuberance of knowledge and who are firmly established in the quality of goodness.

 विहितमतयः, is another reading for विहितरतयः; it does not make much difference in the meaning. विहिता मति: यै: ते. Who have set their hearts upon the one business of etc.

ज्योतिषां परस्तात्=Beyond all luminaries or worlds of light.

 P. II. अध्यवस्यति is used in the sense of करोति ; what is our worthy brother about or what is he doing?

 मैत्रेय is not a proper form of address to be applied to a कञ्चुकिन्. The reading जयन्धर is, therefore, better as remarked by the commentator.

 यत् सत्यव्रतभङ्गभीरुमनसा (युधिष्ठिरेण) यत्नेन मन्दीकृतम्, यत् शमवता कुलस्य शान्तिं इच्छा विस्मर्तुं अपि ईहिम्, तत् इदं नृपसुताकेशाम्बराकर्षणैः द्यूतारणिसंभृतं महत् यौधिष्ठिरं क्रोधज्योतिः कुरुवने जृम्भते ।

 सत्यव्रतभङ्गभीरुमनसा–सत्यव्रतस्य भङ्गः तस्मात् भीरुः मनः यस्य स:, तेन. Whose mind shrinks from the thought of violating the vow of truthfulness.

 मन्दीकृतम्-च्वि form from मन्द, Checked or mitigated.

 नृपसुता...कर्षणैः-नृपसुतायाः केशानां अम्बरस्य च आकर्षणानि तैः  द्युतारणिसंभृतम्-द्यूतमेव अरणिः, तस्यां or तस्मिन् संभृतम् युधिष्ठिरस्य संबधि यौधिष्ठरं (क्रोधज्योतिः)

 Translation:-Here this fire of wrath belonging to Yudhishthira, kindled long since on the chip of wood, namely, gambling, by seizures of the hair and garments of the Princess, which fire was hitherto checked with effort by the king whose nature shrank from the thought of violating the vow of truthfulness and which, tranquil-souled as he is, he even tried to forget from a desire to secure peace for his family-is now yawning wide (fast gaining strength and spreading wildly) over the forest, namely, the Kuru race. क्रोधज्योति: विस्मृत is not a happy combination-not at any rate in keeping with the elaborate details with which the metaphor is set forth. We should rather expect some such word as प्रशमयितुं or निर्वापयितुम्.

 The idea of the stanza, stripped of the metaphor, is:-Yudhishthira's anger, which was first roused, on the occasion of gambling, by outrages committed by the Kaurva brothers on the modesty of Draupadi by pulling her hair and garments, but which he hitherto suppressed lest he should be breaking his pledges at the gambling and which he might have wholly forgotten in the interest of peace for the whole family, is however, now venting itself in all its violence upon the Kauravas.

 जृंभतां जृंभतां अप्रतिहतप्रसरं आर्यस्य क्रोधज्योतिः'-Let this fire of our worthy brother's wrath spread on and on with unimpeded progress.  अप्रतिहतः प्रसरः यस्य तत्-With its progress not arrested or impeded by anything.

 प्रलयजलधरस्तानतमांसल-प्रलयसंबंधिनः जलधरस्य स्तनितमिव मांसल:. (दुन्दुभिः )-Deep as the thundering of a cloud belonging to the time of world-destruction,

 The Comparison of दुन्दुभि-the drum-to the स्तनित-thundering-of the cloud is not quite logical. Nor can the want of logical consistency be explained away by taking दुरदुभि as denoting the sound of the drum, for, then, the verb ताड्यते would not fit in. To make the whole expression logical, We should expect some such form as जलधरस्त नतमसलध्वनिः दुन्दुभिः ताक्ष्यते; when the explanation would etc लधरस्तनितमिव मांसल ध्वनिः यस्य, एतादृशः इन्द्राभिः ताब्यते The expression as it stands must be rendered as if it were equivalent to the expression just given. Such a lack of logical coherency in expression is to be met with oftener than once in this author. There is another instance of this very kind in stanza 22 above.

 To Draupadi's inquiry why the war-drum is being beaten with such unusual frequency Bhima replies humorously that a sacrifice is in progress, Draupadi in her naive simplicity wonders what sacrifice it can be and Bhima takes occassion to gloat over the idea of the impending fight under the metaphor of a sacrificial performance. " It is a military sacrifice, says he.

 St. 25. तथाहि, वयं चत्वारः ऋत्विज्ञः, सः भगवान हरिः ३ पदेष्टा,' नापतिः समामावरदीक्षितः, पत्नी गहितव्रता, कौरव्या: पशव:, प्रियापरिभवक्लापशान्तिः फलं, यशोदुन्दुभिः राजन्योपनिमन्त्रणाय स्फीतं रसति |

 Translation :-We, four brothers (leaving out युधिष्ठिर) are the four officiating priests (हाता, अष्वयुं, उद्गाता and ब्रह्मा); the divine Krishna is the director of the various rites , the king (युधिष्ठिर) is the sacrificer initiated for the performance of this sacrfice of war; his wife (namely Draupadi herself) is the partner that has entered on the requisite vow of pure life (wearing artbraided hair and the like) ; the Kauravas are the easts to be devoted as victims; the soothing of the pain of insults, suffered by you, 0 beloved, is the reward sought ; this drum, therefore, is a drum of triumph sounding loudly to invite the princes.

 प्रियापरिभक्लेशोपशान्तिः-प्रियायाः परिभव:, तस्य क्लेशः, तस्य सपशान्तिः । संग्रामाध्वरे दीक्षितः । गृहितं प्रतं यया सा गृहितव्रता.

 संज्ञाता दीक्षा अस्य इति दीक्षितः, a Taddhita derivative with the suffix इतच.

 राजन्यः ---A prince, a member of the Kshatriya caste.

 स्फीतम्'-Past participle of स्फाय॒ used adverbially, स्फीतं माथा तथा—loudly, lustily.

 The compounding of संप्रग्मध्वर' with दीक्षितः here is a fault of expression (called अभवन्मयोग). The author evidently intends to connect the idea of the Sacrifice of war, not merely with the king as the sacrifice newly initiated, but with every part of this description-with the four brothers as the four priests, with Krishna as the director of rites and so on. संग्रामाध्वरे should have stood as an independant word, free to be construed with each statement. संग्रामवर चयं चत्वार: ऋत्विजः, संग्रामाध्वर इरिः कर्मोपद्दष्ठा, संभामारे नरपतिः दीक्षितः and so on. As it is, the phrase संग्रामाध्वर goes with नरपति: दीक्षित: only and cannot grammatically be construed with the the rest.

 'विक्रमानुरूपमचरितमूविक्रमस्य अनुरूपं यत् तत् object of अचरिम् or विक्रमस्य अनुरुप यथा तया, adverb modifying आचरितुम्. To achieve such deeds as our valour is capable of, to acquit ourselves as well as we can, to put forth the best that lies in us.

 P. 12 मङ्गलवचन-Benediction, expression of pious wish: किमच्चापि अलीकाश्वासनया-What good can there be in any hollow re-assurance now?

 St. 26, परिभवक्लान्तिलज्जाविधुरताननं अनिःशेवितकरयं वृदिरं भूयः न पश्यसि ।

 परिभवक्लान्तिलज्जाविधुरताननम्-परिभवस्य लान्त: ज्या व तान्या विश्वरित आननं यस्य सः, तम्. With this countenance rendered pale by shame and the pain of insults (offered by the enemy).

 अनिःशेषितकौरयं-अनिःशेषता: करन्या: येन तमु, Who has not yet dispatched all the Kauravas without a single one among them surviving.  Translations :-You shall not again see this Bhima without his having slaughtered all the Kauravas nor shall you see him bearing a countenance pale with share and the torment of insults from the enemy.

 विधुरित: is a peculiarly formed word :--It may be treated as a Taddhita derivative with the suffix इतच् from the base विधुर which must be taken as a noun : संजात विधुर अस्य इति धुवतं, where विधुरं must be taken to mean lustrelessness, ‘dulness,' 'paleness.

 याज्ञसेनीपरिभवोद्दीपितापानला:–याज्ञसन्या: परिभवः, तेन उद्दीपितः कोपानलः येषां ते. The fire of whose wrath is kindled by the insults suffered by me, Draupadli.

 अनपेक्षितशरीराः -अनपेक्षितानि शरीराणि चैः त. who neglect the safety of their own persons.

 म स्वलु......संचरिष्यथ-Do not move about on the battlefield, negligent or reckless of the very safety of your persons, (as you are apt to) now that the fire of your wrath has been kindled by the thought of insults undergone by me.

अप्रमत्तसंचरणयानि रिपुबलानि-प्रमत्तं यथा स्यात् तथा संचरणयानि One Trust move with great caution in the midst of the enemy's forces. For this idiomatic use of the potential passive participle to express a general precept of conduct, Compare विनीतवे पेण प्रवेष्टव्यानि तपोवनानि नाम in the Shakuntala, I.

 St. 27. संग्रामैकार्णवान्तःपयसि विचारितुं पाण्डुपुत्राः पण्डिताः :-संग्रामः एव एकः अर्णवः, तस्य अन्तःपयसि. The sons of Pandu are proficient in moving about in the mid-water of the ocean, namely, the battle-field-they are proficient in moving about in the thick of fight.

 The rest of the verse is a serics of compounds qualifying संग्रामैकार्णवान्तःपयसि. अन्योन्याफाल......पङ्क-अन्यान्येषां आरफलः, तेन भिन्नाः द्विपाः, तष झाधरं च मांसं च मस्तिष्क च, एतानि पड़क् यत्र तरिमन. (Mid-water of ocean) where the nud consists of the blood, the fat, the flesh and the bran substance of elephants mangled by their dashing violently against one another.

 मग्नान स्यन्दनान उपरिकृतपदन्यासविक्रान्तपत्ती-उपरिकृत: पदन्यासः यैः, तादृरभूताः विक्रान्ताः पयः यत्र तमन् Where the gallant foot-soldiers over-ride the chariots lying half immersed (in the pools of blood and flesh.)

. स्फीतासृक्पान...कबन्धे:-स्फतिं असक्, तस्य पानं, तत्संबन्धिना'गोष्ठी, तस्यां रसन्यः अशिवाः शिवाः, ता एव तुर्याण, तैः (i. १. तदनुरोधेन)  'नृत्यन्तः कबन्धाः यत्र तास्मिन् Where headless trunks dance to the music of the trumpets, namely, the inauspicious female jackals yelling in the midst of a flock of fellow-Creatures assembled to drink the rich supply of blood. Translation of the whole stanza:-

 The Sons of Pandu are expert in moving about in the middle (of the ocean, namely the battle-field, where the blood, the fat, the field and brains of elephants torn to pieces by violent mutual collisions, constitute the pervading mud, where the gallant foot-soldiers Step over the tops of chariots that lie imbedded in mires of blood and feast, where headless trunks dance to the sound of the trumpets, namely, the ominous jackals yelling together in a body when assembled to feast. upon the rich Supply of blood.

 The description here is full of disgusting or sickening details and is, therefore, in keeping with the or the sentiment of the terrible which is intended by the author to dominate the present situation.

---

ACT II.

 P. 13. 'कञ्चुकी--is thus defined : अन्तःपुरचरो वृद्धों विप्रो गुणगणान्वितः । सर्वकार्यर्थकुशलः कञ्चुकीत्यभिधीयते ॥  An old Brahmin whose duty is to Patrol the harem and who is possessed of several accomplishments and is skilled in managing every kind of affair, is called a Kalachukin. He is, therefore, an attendant on women's apartments.

 अम्बायाः पादचन्दनसमयात-पादवन्दनं एवं समयः ( आचारः ) तस्मात्.From (having performed) the customary duty of bowing to the feet of the Queen-mother.

 समयः--Customary duty, established form of etiquette.

 अन्वष्यतां देवो भानुमती। आप निवृत्ता.....न चेति the connection of the latter clause with the former is not garmmatically clear enough, The meaning is obvious:--Let Queen Bhanumati be inquired for ; I mean, let it be inquired whether She has or has not returned after the customary duty of bowing to the feet of the Queen-mother.  निहताभिमन्ययः सेनापतयः सभाञ्जयितव्याः–निद्दतः अभिमन्युः यैः ते. This adjective furnishes the ground of congratulation. 'Our generals that have recently slain अभिमन्यु have to be congratulated.'

 This mention of Duryodhana's intention to Congratulate his generals on the slaughter of अभिमन्यु which had been accomplished in a manner not at all compatible: with the established rules of honourable warfare, is the first artistic touch towards the delincation of that prince's low unprincely character.

 तन्मया दुततरं गन्तव्यमित्यहो प्रभविष्णुता महाराजस्य यन्मभ... निवासः. So I must go with haste and this shows how potent His Majesty's bidding is, since, striken down as I am with years, my dance in the harem, is a mere matter of form, The Kanchukin means that he is so utterly disabled by age that though he is on duty in the harem, is a mere matter of form and nobody expects him to render any active service, such as running on an errand. But on the present occasion, the King has entrusted him with an active duty and his bidding spontaneously evokes such respectful obedience that even the Kanchukin Cannot help going on his brand with quick steps in spite of his infirmity.

 मर्यादामात्रं-मर्यादा एव आचार एव केवलम्.  अथवा किंमति बरामुपालभेय......चेष्टा च. Or rather why should find fault with my old age, since, in the case of all attendants of harems, the costume and the mode of behaviour to be adopted are just like pine, adopted to the peculiar nature of their duty.

 आन्तःपुरिकाः ---अन्तःपुरे अधिकृताः, chamberlains, attendants on women's apartments.

 व्यावहारिकः-तत्रत्यब्यवहारयोग्य:--Fitted for or adapted to the peculiar nature of the duty attached to the post.

 But a simpler interpretation of the sentence might be obtained by understanding the word व्यावहारिक in its more Common Sense of 'customary, usual'. Thus the meaning would be :--- In the case of all chamberlains, this (the speaker referring to his own वेष and चेष्टा) is the customary costume and mode of behaviour, (irrespective) of age.

 St. . चक्षुथि सत्यपि मया उचैः न ईक्षितं, श्रुत्वापि अलं ने अकर्णित, इक्तेनापि अधिकृता यष्टिः अधिकार इति समालम्भिता, सर्वत्र स्खालितेषु दत्तमनसा उद्ध्तं न यार्त,सेवत्स्वीकृतजीवितस्य में चरसा कृतं (तत्) किं नाम ।  I never looked up though possessed of eyes ; even having heard things, I (made as if I had) never heard them enough or distinctly lest I should get into trouble by indiscreet disclosure of secrets) ; though able-bodied, I learnt on the staff supplied as part of my duty; I never walked (straight on) impudently, having to be on my guard against all possible varieties of blunders (in behaviour). So my life being thus held in complete thraldom by the circumstance of service, what mischief is there indeed Wrought by old age ?

 Every misery of his life, says the Kanchukin, is already entailed by his condition as a servafit and old age has utailed no new misery on him, अधिकृतadj. to थष्टिः rather than adj, to मया from अधिकृतं अधिक्रियते इति अधिकृत् is not a satisfactory explanation. अधिकृत येष्टिः would mean ' the stick or staff prescribed as an emblem of the office.'

 ईक्षितुं for ईक्षितं is not a breading. For then the infinitive would have to be cons with न अलं and the sentence grammatically would be गई इक्षितुं नालम् ; but the nominative form, अहं occurs nowhere in the verse while the instrumental मया occurring in the third line fits in with every other predicate, In every Case almost, the predicate is a past passive participle and ईक्षित in place of ऍक्षितुं brings that predicate too into harmony with the other predicates. For a similar reason समालम्बिता is better than समालम्च्य ते, We must not tamper with the original text but where different readings are found we may discriminate and choose such as appear satisfactory and are at the same time not exposed to the Suspicion of being interpolated emendations.

 I differ with the commentator as to the construction to be put on the first line of this stanza. The commentator construes it as उचेः (=मइति ) चक्षषि सत्यपि अलं न ईक्षितं, श्रुत्वाऽपि न कणितम् He takes अलं’ with 'न वैक्षित' and 'उच्चैः with 'चक्षुषि,' treating the indeclinable उचैः as equivalent to the adjective मद्दति and quoting his authority for so doing. He appears to be driven to this shift, perhaps,, partly by the consideration that (उचैः and 'अर्छ' as both modifying इक्षितं would, in some manner, involve resedundance, and partly by the consideration that not seeing what passes around' is,in his opinion, perhaps, a more intelligible point of resemblance between an old man with his sight weakened and a Kanchukin not looking about in order to avoid all suspicion as to his having a prying habit. But not looking up' is an equally intelligible point of resemblance since an old man bent down. with age is not able to lift up his head, while the Kanchukin dare not hold up his head for fear lest he should appear deficient in modesty. As for the other difficulty, it is easily got over by taking 'अलं ' with ‘न आकर्णितम् '.  सेवास्वीकृतजीवितस्य–सेवया स्वीकृतं (स्वाधीनीकृतं ) जीवितं यस्य whose life is mastered or held in bondage by the circumstance of service, whose life is sold to service.

 'आकाशे'-This talk in the air or cornversation with an absent party supposed to be visible to the party on the stage but not to the audience is a device often employed to Carry forward the action without introducing a scene or a dialogue which does not promise to be lively or interesting. The party on the stage generally makes inquiries and repeats aloud the answers which he or she pretends to receive, that the audience may be enlightened on what is transfering.

 'पत्युः समरविजयाशंसया' to be construed with आरन्धनियमा. समरविजयस्य आशंसया आरब्धः नियमः यया सा. Having entered on a fresh course of pious observances from a desire to ensure victory to her husband's arm on the battlefield.

 निर्वेर्तित-Past pass, part. of निवर्तय casual of वृत् with निस् accomplished, completed, performed.

 गच्छत्वमात्मव्यापाराय- Go about your business.

 स्त्रीभावेऽपि वर्तमाना--Though a woman.

 योऽयं.....,अनुभवति- Since he is still indulging in the pleasure of the company of his ladies of the harem, though his enemies, the Sons of Pandu, are already up in arms and aided by Krishna whether even in themselves they are formidable enough or not.

 Here is another touch in the picture of Duryodhana, as a morally contemptible character.

 'इदमपरमयथातथं स्वामिनश्चेष्टितम्-Here is another instance of improper conduct on the part of His Majesty, आशस्त्रग्रहणात्अकुण्ठपरशोः तस्य मुनेः अपि जेता अयं भीष्मः, पाण्दुसूनुभिः शरैः शायितः अस्य तापाय न भवति । प्रौढानेकधनुर्धरारिविजयधान्तस्य एकाकिनः बालस्य अरातिलूनधनुषः अभिमन्योः वधात् ( अयं ) प्रीतः ।  आशस्त्रग्रहणात्--आ used idiomatically with the ablative--- Ever since the time he first began to wield arms.

 अकुण्ठपरशोः ---अकुण्ठः परशुः यस्य तस्य. Whose battle-axe was never blunted or impeded in its operations.

 शायितः-Past pass. part. of शायय, casual of श. Laid low or prostrated.

 प्रौढानेकधनुर्धरारिविजयश्रान्तस्य-प्रौढाः अनेके धनुर्धराः अरयः, तेष विजयः, तेन श्रान्तस्य. Fatigued with defeating many veteran archers on the enemy's side.

 अरातिलूनधनुषः–अरातिभिः लुनं धनुः यस्य सः, तस्य. whose bow had been cut off by the enemy.

 Translation. :-The fact that Bhishma, here, has been prostrated with arrows by the Sons of Pandu causes him no anxiety - Bhishma, the vanquisher even of that renowned sage (Parashurarma) whose axe was never impeded in its activity ever since he began to practise the use of arms. While he is mightily pleased at the slaughter of Abhimanyu who was a mere boy fighting single-handed and already fatigued with the labour of oyercoming a number of veteran archers on the enemy's Side and deprived of his bow which was cut off by foemen.

 P. 14. विष्कम्भक is thus defined :--वत्तवर्तध्यमाणान कथशानां निदर्शकः संक्षिप्तार्थस्तु विष्कम्भो मध्यपात्रप्रयोजितः। विष्कम्भक is an interlude between two acts performed by one or more characters of middle rank, (मध्यपात्र's) in which case it is called शुद्धविष्कम्भक,or by characters of riddle rank and the lowest rank (नीचपात्र's) together, in which case it is called संकीणविष्कम्भक; it is employed in order to indicate briefly any events that have happened or any events that will form the subject of representastion in the immediate future.

 In the present case, the विष्कम्भक tells us of the fall of Bhisma and the slaughter of अभिमन्यु as bygone events and prepares us for the coming scene displaying Duryodhana's frivolous dalliance with his Queen. :

 विगलितधीरभावा अत्यन्त संतप्यसे—विगलितः धीरभावः यस्याः सा. With your courage so utterly lost ; so completely dis-heartened, Why do you allow yourself to be so cruelly torrmented by mental anguish, getting so completely disheartened.  अकुशलदर्शनः (स्वप्नः) अकुशलं दर्शनं यस्य सः. The sight of which is ominous.

 प्रतिष्टापयन्त्यौ (स्वप्नं) -By way of counteracting or reversing the effect of the dream. The present participal adjective is used idiomatically to denote the purpose of the action denoted by the predicate, परिहरिष्यावः. Let us resort to he remedies of प्रशंसा and देवतासंकीर्तन in order to counteract or reverse the effect of the dream.

 कुशलपरिणामः-Happy in the consequences.

 गुप्या साक्षाद्वा स्वयं अन्येन वा कृतः, महान् अल्पो वा अपकारिण अपकारः मद्दती प्रीती करोति ।

 Translation -An injury inflicted upon enemies, whether surreptiously or openly, whether by oneself or by another, whether serious or slight, bestows Supreme satisfaction,

 P. 15. समुच्छसितमिव नश्चेतसा-0ur soul has bloomed, as it were ; our heart swells with joy.

 St. 4. शिखण्डिनं पुरस्कृत्य जरति गागेये हते पाण्डुपुत्राणां या श्लाघा सैव अस्माकं भविष्यति ।

 Translation :-we shall deserve the same praise that was due to the sons of Pandu when the aged Bhishma was slairn by them by putting Shikandin in front,

 सवैलक्ष्यम्-With a look of embarassment, with astonishment.

 न समायं......विज्ञापयामि-This is not what I mean; but I submit my remark in the sense that we have never hitherto witnessed the failure of your valour.

 The Kanchukin sees that the king does not relish his plain speaking and so temporises by recourse to flattery. His words may have a double meaning. He may mean: “We never here iofore witnessed the failure of your valour ; but now for once we see your chivalry fail in the dishonourable fight to which your generals had recourse in order to kill Abhimanyu. While, the ostensible meaning of his remark may be :-" We have never hitherto witnessed the failure of your arms and therefore it is not strange that Abhimanyu has been killed.'

 The king takes the ostensible meaning and falls to ranting; but, by an ominous slip of the tongue, says the reverse of what he means.

 St, 5. सहृभृत्यगणं सबान्धवै ससुतं सद्दानुजं सुयोधनं पाण्डुसुतः संयुगे स्वबलेन न चिरात् निहन्ति ।

 Translation:-The son of Pandu shall ere long slay, in battle by strength of his arms, Suyodhana together with the whole retinue of his servants, his kinsmen, his sons and his brothers.

 He should have said 'सुयोधनः पाण्डुसुतम्' instead of 'पाण्डुसुतः सुयोधनम्,' a. correction made by the Kannchukin presently in answer to the king whose attention was drawn to the error by the Kanchukin's ejaculation and prayer'.

 अनामन्ञ्य -Without taking leave of me.

 इति व्याक्षिप्तं मे मनः-So my mind is distracted, is made uneasy; so I am ill at ease.

 एततुहिनकण.........बालोद्यानम् एतत् अग्रतस्ते बालोद्यानम् -Here is the Balodyana. garden just in front of you.

 The remaining words are long compounds qualifying बालोद्यानम्

 तुहिन...अकरमुतुहिनस्य कर्णैः शिशिरः समीरणः, तेन उद्वेल्लिताः बन्धुराः.शेफालिकाः, ताभिः विरचितः कुसुमानां प्रकरः यत्र तत् (बालोद्यानं ) Where there is a bed of flowers formed by the lovely shephalika plaints when shaken by the wind, very cold on account of (its bearing) particles of frost.

 उद्वेलिताः = Shaken, waved. बन्धुराः = Lovely, I prefer the reading ‘बन्धुर' to 'बन्धच्युत. For बन्धुच्युत can qualify शेफालिका, only if it means शैफालिका lowers instead of the plants and then शेफालिकाकुसुमैः विरचितः कुसुमानां प्रकरः यत्र would involve some redundance of expression. The meaning, however, would be :- 'Where there is a. bed of flowers supplied by the Shephalka flowers that have dropped down from their stems, being rudely shaken by the wind &c.'

 ईषदालोहितमुग्धवधूकपोलपाटललोध्रप्रसूनविजितश्यामलतासौ भाग्यम् -ईषद् आलोहिताः मुग्धानां वधूनां कपोलाः, त इव पाटलानि लोध्राणां असूनानि, तैः विजितं श्यामलतानां सौभाग्यं यत्र तत्. where the beauty of the dark-green creepers is outdone by Lodha flowers that are rosy like the reddish cheeks of fair damsels, Or it may be श्यामलतायाः सौभाग्य, श्यामलता being an abstract noun from श्यामल, The meaning would be-where the dark-green beauty ((probably, of the background consisting of the foliage) is out-done by the lowers &c.'

 उन्मीलित...शीतलं-उन्मीलितानि वहुलानि कुन्दकुसुमानि, तैः सुरभि च शीतलं च । which is cool arid fragrant with great abundance of full-blown kunda lowers.

 प्रभातकालरमणीयम्- प्रभातकालेन or काले रमणीयम् ,which looks the more attractive at this morning hour,

 P. 16. St, .प्रालेयमिश्रमकरन्दकरालकोशैः रजनीप्रबुदैः पुष्पैः समं निपतिताः अलयः अकौशुभित्रमुकुलोदुसान्द्रगन्धसंसूचितानि . कमलानि पतन्ति (=अभिपतान्ति )।

 फ़ालेय......कोशैः--प्रालेयेन मिश्रः मकरन्दः, तेन करालाः कोशाः येषां तैः The interiors of which are granulated with the juice mixed with frost.

 रजनीप्रबुदै:-रजन्यां प्रबुद्धानि, तैः Opening at night.

 अर्कीशुभिन्न......संसूचितानि-अर्कस्य अंशुभिः भिन्नाः मुकुलाः, तेषां उदराणि तेषां संबंध सान्द्रः गन्धः तेन संसूचितानि ( कमलानि ). Revealed by the deep fragrance issuing from the interiors of buds newly opened by the rays of the sun.

 Translation :-The bees, having dropped down on the ground along with the night-blooming fowers with their interiors granulated with the juice mixed with frost, noy fall upon day lotuses brought to their notice by the deep fragrance proceeding from the interiors of the buds newly opened by the rays of the Sun.

 The idea suggested indirectly is, according to the commentator that the bees ungratefully desert the flowers that supported them till the moment of their fall and seek new lowers in a thriving condition. Where in this way the imputation or rational or purposeful behaviour to an irrational creature of thing is indirectly implied in a description, there is said to be the figure समासोफि. But in the present case, the words employed in the description do not, in my opinion, unmistakably ifimply such imputation and therefore this is not a clear case of समासोफि. It is a plain description of a phenomenon in nature, fancied or real.  The king's attention is caught by another feature of the morning scenery and he contemplates it in a light that bespeaks a Sensual mind.

 जुम्भारम्भप्रवितदलोप्रविष्टै:-भानोः हस्तैः नृपतय इव स्पृश्य मानाः (सन्तः) विबुद्धाः,धनपरिमलस्तोकलक्ष्यांगरागाः एते द्विरेफाः स्त्रीभिः साघै विकचनलिनौगर्भशय्यां मुञ्चन्ति । जृम्भारम्भ--------प्रविष्टैः :-जृम्भायाः आरम्भेण प्रवितताः दलानां उपान्ता तेषां जालानि, तैः प्रविष्टाः ( इस्ताः ) That entered through the network of the edges of petals now stretched outwards at the contamencement of the blooming process.

 घनपरिमल......रागा:-धन: परिमल यस्य, एतादृशः स्तोंकं लक्ष्यश्च अंगरागः येषां एतादृशाः ( द्विरेफाः ) whose pigment of rich fragrance applied to the body is now but slightly visible. The coating of pollen dust covering the body of the drone is spoken of as its अंगराग and it is now but indistinctly visible, because most of it has been rubbed off by the caressings of the sweet-heart during the night.

 विकचनलिनी......शय्यां-विकचयाः नलिन्याः गर्भः एव शय्या ताम् The bed in the interior of the lotus now full-blown.

 Translation -Here these drones are quitting, along with their mates, their bed in the interiors of day-lotuses now fullblown, being roused from their sleep by being touched, like so many kings by the rays of the Sun penetrating through the meshes formed by the borders of petals stretched wide on account of the blooming process (of the flower) having commenced; and their pigment of rich odour (namely, the crust of pollen dust covering their bodies) is but indistinctly visible (most of it having been rubbed off in their nightly dalliance with their Sweet-hearts.)

 Here there are all the elements of समासोकि except that the imputation to the drones of another's experience and behaviour (those of kings in the present. case) is not suggested by implication but directly expressed by the insertion of the phrase नृपतन्य इव. Without the words नपतंय इव, he figure would be समासौकि ; with them it is उपमा, not समासोंक्ति.

 अनुपम्-Close upon your heels.

 अतिसंतापोपगृहीतहृद्यया-अतिसंतापेन उपगृहीतं हृदयं यस्याः सा, तया, with my mind wholly possessed with anguish.  लताजालेन अन्तरितः-Screened by this network of creepers.

 मन्त्रयमाणा-Talking secretly pr confidentially. ..........

 विश्रब्धालापः-Confidential talk.

 अविषयः खलु दुर्योधनो भवत्याः कोपस्य'-Duryodhana, indeed, does not deserve your resentment.

 St..9. मया प्रमादात् कण्ठे भुजलतापाशाः किं शिथिलीकृतः,निद्राच्छेदाविवर्तनेषु (किं) अद्य अभिमुख न संभावितासि, स्वप्ने त्वया (किं)'अन्यस्त्रीजनसंकथालघुः अई लक्षितः, प्रिये परिजनोपालम्भयोग्ये मयि के दर्ष पश्यसि ।

निद्राच्छेदविवर्तनेषु-निद्रायाः छेदेषु यानि विवर्तनानि तेषु. In the turnings from side to side (during breaks of sleep. अन्यत्रीजनसंकथा लघुः—अन्येन स्त्रीजनेन संकथा, तया लघुः Debased to the extent of engaging in wanton talk with other women.

 Translations :-Have I been guilty of loosening the grip of my arms round your neck through carelessness? Have you not been, this day, honoured by me sufficiently by lying face to face with you, in the repeated process of turning from side to side during breaks of sleep? Did you See me in dream so far debauched as to be talking Wantonly with another woman.?. 0 beloved, what fault have you found in me who deserve, at your hands, to be rebuked like a servant (if found guilty) ?

 अभिमुखी for अभिमुखं would make some difference in meaning, which, however, need not to be dwelt upon.

  Duryodhana's thoughts, as expressed here, are full of nauseating sensuality.

 P. 60 St: 12. अस्मदुपाश्रयैकचित्ता इयं प्रेमनिवद्धमत्सरेण मनसा मम अपराधले स्वयं उत्प्रेक्ष्य अतिवल्लभवात् नियतं कुपिता ।

 अस्मदुपाश्चयैकचित्ता-वयं उपाश्रयः यस्य, एतादृशं एक चित्तं यस्मैः सा. Whose heart rests upon me as its sole resort.

 This is evidently the force of the compound but the position of एक before चित्त renders the compound difficult to explain except by such device as is resorted to by the commentator, who explains एकचित्त as meaning श्रेष्ठचित्त and quotes his authority for that meaning of the word एक. One other way to explain this compound seerns possible, though this too is by no means satisfactory. It is this:--अस्माकं उपाश्रयः = अस्मदुपाश्रयः; एकं चित्तं यस्याः सा एकचित्ता, where एकं means केवलं and thence अमन्यगामि by a rather unjustifiable stretch ; thus एकचित्ता would mean ' having a mind solely given to, having her thoughts exclusively resting upon. Lastly अस्मदुपाश्रये एकचित्ता- 'with her thoughts exclusively Testing upon our support and favour. To be true to the intended sense, the compound should have the form' अस्मदेकपाश्रयचित्ता. The plural अस्मद् is not in keeping with the singular मम occurring later in the same verse.

 प्रेमनिबद्धमत्सरेण--प्रेम्णा निबद्धः मत्सरः यस्मिन् तत् (मनः) Where jealousy is excited by love.

 Translation:--This ladv, whose heart rests upon me as its sole resort, has surely herself fancied some slight error in me with an imagination in which jealousy has been excited by love, and is consequently angry with me all the more so owing to the very circumstance of my being so dear to her.

 अतिशयितदिव्यरूपिणः-अतिशयिताः दिव्याः (प्राणिनः ) येन तत् अतिशयितादेयं (रूप); then with the Taddhita, suffix, इन्, denoting possession, the form अतिशयितदिव्यरूपी is arrived at; अतिशयितदिब्यरूपं विद्यते अस्य इति । Possessed of a beauty of form surpassing that of celestial beings.

 नकुलस्य दर्शनेन उत्सुका जाता हृतहृदया च-I became eager and my heart was ravished at the sight of the ichneumon.

 The ambiguity of the word नकुल as meaning both an ichheumon and the fourth of the Pandavas occassions great misapprehension, though for a moment only, in Duryodhana' sunsteady mind, especially on account of the circumstance that Duryodhana does not know yet that Bhanumati is describing only a dream and no adventure from real life.

 तत्किमया..विप्रलब्धः --Have I been deceived then by this wretch (apparently )so deep in love with the son of Madri?

 मादीसुते ( नकुले ) अनुरक्ता- Completely attached to the son of Madi, कुलटाविमलभ्यमान....किं वक्ष्यसि :--'What will you say now, you who made so much of yourself though cuckolded all the while by an unfaithful wife?' can you hold up our head now ? किं न वक्ष्यसि or किं किं न वक्ष्यसि is also read in place of किं वक्ष्यसि । The interpretation which can be put upon the sentence then is:-' You who hitherto thought so highly of yourself though cheated all the while by an unfaithful wife, how many things would you not say now-how many things would you now Wish not said-how many things would you fain unsay now?' You would wish you had not said the many boastful things that you did say.

 एतदर्थमच......परिभ्रान्तः -It was for this very purpose that this lady sought solitude so early in the morning and is displaying such solicitude for a confidential talk with her companions. But Duryodhana, ignorant of the inner working of the vicious Woman's heart wandered far from truth or laboured under great delusion.

 विविक्तस्थानम्-A lonely place or solitude.

 अविज्ञातबन्धकोहदयसारः-अविज्ञातः बन्धक्याः हृदयसारः येन सः Unacquainted with the true character of the vicious Woman's heart, not knowing of what stuff the vicious Woman's heart is made.

 मंत्पारिग्रहपांसनि-मम परिप्रहृस्य (स्वीकरणस्य) पांसानि ( दूषिके )O woman vitiating my acceptance of you for wife, vitiating my marriage with you.

 The other reading is ''मत्परिग्रहपांशुले or पांसुले-मम परिग्रहृश्चासौ पांशुला' or पांसुला च where परिग्रह means lawfully wedded wife. ‘0 sinning wife !

 The first reading is better :

 P. 18. St. II, मम पुरः तव तत् भीरुत्वं, ईदृशानि साहसानि, अस्मद्वपुर्भि सा श्लाघा, विनयव्युत्क्रमेऽपि एवं रागः, जदमतौ मयि तच्च औदार्य, चाप ले कोऽपि पन्थाः; तस्मिन् ख्याते वितमसि कुले जन्म, एतत् कौलीनम्।

 How marked was your timidity in my presence ! while such are the adventures (of which you are capable). What praise you bestowed upon our person ! while such is your predilection for transgressing the bounds of modesty. What courtesy you showered upon me, a silly credulous fellow, while you can show Such iingenuity in your mode of antonness. in what an illustrious, pure family you claim your birth? While se deep is the Scan dalousness of your conduct.

 कालीनम् is derived from कुलीनं and means कुलीनत्व ; but it means also the opposite of कुलीनत्व- it means (1) a public scandal or (2) Scandalous act. or conduct and, with reference to this sense, the derivation of the word is a puzzle.

 विनयव्युत्क्रमः-विनयस्य व्युत्क्रमः--Overstepping the limits of conjugal fidelity.

 एष रागः-Such is your delight (in transgressing &c).

 वितमसि-विगतं. तमः यस्मात् तस्मिन् .

 अशालीनत्वम्-Boldness, immodesty.

 St, I2, पापहृदये ! यस्मिन् मत्सुरतोपभोगः रहसि चिरप्रणयनिर्भरबद्ध भावं आवेदितः, तत्रैव अस्मिन् सखीजने अद्य दुश्चरितं निवेदयन्ती न होणासि।

 चिरप्रणयनिर्भरबद्धभावम्-- चिरप्रणयेन निर्भरं बद्धः ( समर्पितः )'भावः (अभिप्रायः) यस्मिन् कर्माणि यथा स्यात्तथा. In such a manner as to disclose your whole mind unreservedly owing to long-formed familiarity.

 Translation :-0 wicked-souled woman, are you not ashamed to tell of your shameful deed to-day before the very friends to whom you used to speak, in Secret, of your enjoyment of amourous sports with me with such freedom as to disclose your whole mind without reservation owing to your long-formed intiracy with them ?

 परवनितावस्कन्दनप्रगल्भस्य–परस्य वनितायाः अवस्कन्दने प्रगल्भः तस्य Bold or audacious enough to assault another's wife.

 माद्रीसुतहतकस्य माद्रीसुतश्चासौ हृतकश्च तस्य- That wretch of a Son of Madri, the accursed Madri's son,

 अथवा इयमेव तावत्पापशीला प्रथममनुशासनीया– or rather this wicked-souled woman herself must be punished first. पापशीला-पापं शीलं यस्याः सा. Habitually given to sinning, sinfully disposed.

 प्रभातमङ्गलतूर्यरवामश्रेण-प्रभातसंबंधीनि मंगलद्योतकामि तूर्याणि तेषां रवः, तेन मिश्रः (संगीतरयः) Blended with the sound of auspicious musical instruments played upon at day-break.

 वारविलासिनीजनसंगीतरवेण-वारविलासिनजनस्य संगीतं, तस्य रवः, तेन-By the sound of the music of harlots.

 सवितर्कम्-In a conjecturing or surmising manner, in the manner of one that guesses or conjectures.

 कि नाम प्रतिबोधितास्मीति स्वप्नदर्शनमनया वर्णितं भवेत् Does it follow then from her words that she was awakened that it is after all the vision of a dream that she has described ?

 अथवा सस्त्रीवचनादेव व्यक्तिर्भविष्यति- Or the doubt will be cleared up by her friend's reply.

 P. 19 अत्याहृतम्--(महाभी तेः) Great alarm, hence secondarily, ( महाभीतिहेतुः) anything causing great alarm.  यदिहात्याहितम् तद्-अपह्रियताम्-whatever there is here ( in this dream), causing serious alarm-let that be washed off with the water of rivers like the Ganges.

 आहुतिहुतः—आहुतिाभः हुतः (हुताशनः) ; 'or, as the commentator dissolves the compound, आहुतयः हुताः अस्मिन् इति ; in this case the compound is like अग्न्याहित.

 मयापुनर्मन्दधियाऽन्यथैव संभावितम्-But dull-witted as I am, I formed a wrong impression about the whole thing, I misunderstood the whole thing.

 P. 19 S. 13. दिष्ट्या अहं अर्धश्रुतविप्रलम्भजानतक्रोधात् नो गतः दिष्ट्या अर्धकधने मया किंचित् पुरुष नो व्याहृतम्, दिष्ट्या विमूढहृदयं मां प्रत्याययितुं कथान्तं गता (भानुमती), दिष्ट्या जगत् मिथ्यादूषितया अनेया विरहितं न बातम् ।

 अर्धश्रुतविप्रलम्भजनितक्रोधात्- अर्धे श्रुतं, तेन विप्रलम्भः, तेन जनितः क्रोधः, तस्मात्. Through anger provoked on account of the deception due to (Bhanumati's account) being but half heard.

 विमूढहृदयम् विमूढं हदयं यस्य सः, तम्. Whose mind is silly or fatuous.

 प्रत्याययितुस-Inf. from प्रत्यायय, casual of इ with प्रति. In order to convince or carry Conviction.

 दिष्ट्या —an indeclinable used in the sense of luckily 'happily', fortunately.

 अर्धकथने—In the middle of her narrative.

 Translation:-Lucky it was that I did not step forth (into Bhanumati's presence) in the heat of the passion aroused on account of the misapprehension caused by my having but half heard (Bhanumati's account); lucky it was, too, that I did not. angrily utter anything harsh while yet her narrative was but half finished. Happy it was that Bhanumati did go to the end of her story so as to bring the real state of things home to me, silly minded as I am. Fortunate it is that the world is not made devoid of her through a false accusation against her.

 Duryodhana means that he was about to lay a false charge at her door and send her out of the world; but that luckily this did not happen.

 मिथ्यादूषिता—Falsely accused or vilified.

 प्रशस्तम्-Happy or auspicious; of good omen; auguring well.  अशुभसूचकम्-Foreboding ill; of bad omen'; auguring ill.

 अपघायें-Warding off, ( of course the party Sought to be kept out of hearing; in the present case such party is Bhanumati). This stage direction is to be understood more literally than one is apt to imagine at first sight. The party wanting to make a secret communication to another so as to prevent a third party from hearing, actually holds up the palm of the hand with a certain configuration of the fingers so as to form a sort of screen to shutout the third party from view and hearing. For a definition of this stage direction, cf. तद्भवेदपवारितम् । रहस्यं तु युदन्यस्य परावृत्य प्रकाश्यते ।' ताककरेणान्यानपवार्यान्तरा कथाम्।

 As, remarked by the commentator, the reading assigning the speech-aside to सखी and चैटी together is absurd and probably sparious, though it is adopted here because it is found in a majority of the manuscripts and printed editions used in fixing the text for the present edition. The sensible and probably the true reading is ' ( सखी चेटी च अन्योन्यमवलोकयतः)—सखी (अपवार्य.) The party that speaks aside is also the party that speaks aloud later and, as in this latter speech Bhanumati is addressed as सखि it follows that it is the सखी that makes both the speeches, rather than the चैटी who would not address Bharnumati as सखि.

 अलिकं-A lie, a fib, a make-believe.

 प्रियसख्या अपराधिनी भविष्यामि- I shall have done wrong to my dear friend, I shall have sinned against her.

 स एव स्निग्धो जनों यः......भणति-That person is a true friend who, when consulted, says that which is salutary though unpalatable or disagreeable.

 अशुभनिवेदनम् = अशुभनिवेदकम्. द्विजातिजनप्रतिग्रहेण द्विजातिजनाय युः प्रतिग्रहः तेन, By gifts made to Brahmans with proper religious ceremony.

 अन्तर्येताम्-Let ( it all) be warded of or averted, Imperative 3rd sing., passive, from the Denominative अन्तरय, formed form अन्तर used as an adj.

 न प्रशंसन्ति –Do not commend ( as auspicious or of good omen).

 नकुलेन पन्नगशतवधः......अनिष्टोदकै तर्कयाम. With this reading we miss इति after अनिष्टौदर्के which, therefore, must be supplied. For अनिछेदर्के is an adjective qualifying स्तनांशुकापरणं and, by लिंगविपरिणाम, qualifying also पन्नगशतवधः. Now as पन्नगशतवधः is in the nominative, it follows that स्तनांशुकापहरणं also is in the nominative and therefore अनिष्टोदर्के must also be in the nominative, being the predicate with the copula understood after it; the whole constitutes a clause by itself and must be followed by इति to show its relation as object to तर्कयामि. Or else पन्नगशतवधः should be पन्नगशतवधं, in which case each word may be supposed to be in the accusative and अनिष्टोदर्के, to be predicative adjective, the whole being object to तर्कयामि.

 अनिष्टोदर्के-अनिष्टः उदर्कः यस्य where उदर्कः would mean भाविफलं. 'The future result of which is evil;' 'the fruition of which in the future is full of evil;' or the compound may be dissolved as अनिष्टं उदर्के यस्य where उदर्क would mean 'future time' and the whole compound word would mean 'which has evil lying in its future', 'pregnant with evil', 'fraught with evil.' In either case the meaning of the compound is materially the same.

 St. 14. प्रायेणैव हि शुभाशुभाः स्वप्नाः कामं दृश्यन्ते। इयं शतसंख्या पुनः सानुषं मां स्पृशतीव ।

 शुभाशुभाः–शुभाश्च अशुभाश्च. कामम्-It is true that &c. प्रायेण-बाहुल्येन.

 Translation :-It is true that dreams, some of them auspicious and others ominous, are dreamt in large numbers; (so one need attach no significance to them). But this number, one hundred, (in अहिशतवध )as it were, touches me with my brothers, or seems to point to me with my brothers.

 पर्यायेण हि दृश्यन्ते etc. is another reading. The meaning would be 'It is true that dreams, good and bad, are dreamt alternately etc.' But 'alternately' must not be understood literally, for it is far from being a matter of our actual experience that good dreams and bad ones come by alternation or succeed one another in definite order. The sentence must be taken to mean generally that sometimes good dreams come and then bad ones and so on, and therefore no significance ought to be attached to them. The second line has the same force in either case.

 P. 20. वामाक्षिस्पन्दनम्-वामस्य अक्ष्ण: स्पन्दनं–The throbbing of the left eye (which is regarded as inauspicious in the case of a male.)  ममापि नाम दुर्योधनस्य अनिमित्तानि हृदयक्षोभमाचहान्ति How 5trange that bad omens create a perturbation of mind even in me, Duryodhana !

 सावष्टम्भम्-Proudly, haughtily.

 भजनहृदयप्रकम्पनेषु-भोजनानां हृदयानि प्रकम्पयन्तति (Omens) capable of occasioning tremor in the hearts of cowardly people, capable of alarming cowards.

 'का गणना दुर्योधनस्य एवं विधेषु of what account does Duryodhana. hold omens. like these capable &c.? What recks he of them ?

 गीतश्चायमर्थो$ङ्गिरसा-This very view (the one I am inclined to take about prognostics) is expressed in verse by the sage अङ्गिरस् . The commentator says that the word अङ्गिरसेन in place of अङ्गिरसा would make: the allusion more readily intelligible; for आङ्किरस or बृहस्पति ( आङ्किरस being one of the names of बृहस्पति ) is known to have been the propounder of rationalistic and sceptical views and may well have Written such a verse as the one quoted. But we may suppose that . अङ्गिरस was a similar writer though nothing is known after now,

 st. 15. ग्रहाणां चरितं स्वप्नः तथा अनिमित्तौस्पाति तेभ्यः प्रज्ञा ने बिभ्यति ।

 अनिमित्तौत्पातिकस-अनिमित्तानि च' । (a समाहारद्वन्द्व compound). Bad omens

 काकतालीयमू-adverb formed : काकताल with the suffix 'छ' in the equivalent in sense to काकतालवत्-- crow and the palm tree, that is tc which the palm tree broke iinmediately No the palm.tree did not give way the crow, but the breaking of the tre accidentally. Coincided in time, So one after another in immediate suics cause and effect are likened to the si Breaking of the tree. The phrase काक as an adverb,' accidentally, “by an a

 Translation -It is only by accide motions of planets (or rather their pr dreams, bad omens and portents bear fruit (show the results ascribed to them); the wise do not fear them.

 For अनिमित्तौत्पातिक तथा, there is another reading अनिमित्तान्युपकाचतम् which is better; for अनिमत्ते and औत्पिातिक are redundant as औत्पातिकं may be included under अनिमित्त ; while उपयाचितंलि brings in a new idea as denoting 'any offering promised to a. deity in the event of a particular desire being fulfilled; the same as नवस in Marathi, The efficacy of this top would be denied by a rationalistic thinker.

 तद्भानुमत्या अपनयामि-So let me remove Bhanumati's vain fears-fears so natural to a woman's heart.

 उदयगिरि रधषरः---उदयगिरेः शिखरान्तरेण विमुकः रथवरःयस्य Whose excellent chariot is separated from (has risen above) the space between the (adjoining) summits of the rising mountain, विगलसन्ध्याराग......मण्डलः–विगलन् संध्यांसंबंधी रागः यस्य एतादृशः, प्रसन्नं दुरालोकं च मण्डलं यस्य एतादृशञ्च Whose twilight rudliness is fast slipping away or vanishing and whose orb is consequently Serene and difficult to gaze upon. उदयगिरीशखरातविमुक्ररथवरविदालितसन्ध्यारागप्रसन्नतरालोकमण्डल :. शिख़रान्तरित makes good sense.

 वेन जालोकतुं शक्यम् unpleasant to look at, daz शेन-शारणतानि कनकपत्राणि, तैः सदृशः leaves of burnished gold. रणनिवर्हन--लतानां बालस्य अन्तरे आप- th a multitude of beams coming in net-work of creepers, पिञ्जरितः उद्यानसंबंधी भूमिभागः येन, be ground in the garden in yellow, प्रतिज्ञा येन सः.-A man who is accus- solutions ; an iron-willed man, or it as accomplished his vow of revenge therefore, a terror to him. ।

दुरालोकः, which is explained above,

बैंण)--कुसुमानि च चन्दनं च गर्भे यस्य एता- of worship) including Howevers and wet  समयस्तै पर्युपस्थातुं-It is time for you to wait upon (the Sun).

 संपर्या–पूजा-Worship, adoration

 साधुतरः अवसरः-A fitting opportunity, a suitable moment.

 संज्ञया परिजनमुत्सार्य-Sending away or dismissing theattelldants with a signal. उत्सायं is an indeclinable past part. From उत्साय, the causal of सृ with उत्.

 हन्त कृतोऽस्याः प्रियसख्या नियमभंगो राज्ञा-Alas ! The king is sure to violate the vow of pure life taken by our dear friend, (Bhanurmati). The seriousness of Bhanumati is throught displayed by the author in contrast with the frivolousness and levity of Duryodhana.

 कृतः-The past part is used to denote; immediate future about which there is no uncertainty. अम्बरमहासरएकसहस्रपत्र --अम्बरमेव महत् सरः,तत्र एकसहस्रपत्रमिव ,तादृश,(O sun-God !),the one thousand -petalled lotus in the vast lake, namely the heavenly vault पूर्वदिशावधूमुखमण्ड़लकुङ्कुमावेशेषक-पूर्वदिशा एव वधूः,तस्याः, मुखमण्डलस्य कुङ्कुमविशेषक इव (कुकुमतिलक इव) तादृश. Oh mark of saffron powder for the fair round face of the damsel, namely, the Eastern Quarter !

 सकलभुवनाङ्गनर्दापक-सकलभुवनमेव अङ्कने तस्य दीपक इव, तादृश. O light for the court-yard, namely, the whole world.

 कुशलपरिणामि-The suffix इन् may be the Taditta or secondary suffix applied to the noun परिणाम , or it may be the Krit or primary suffix applied to the root नम् with परि. In the first case कुशलः परिणामः विद्यते अस्य इति. In the second case कुशलं यथा तथा परिणमते इत. The ultimate meaning is the same in either case: "ending happily, resulting in good ;' 'bringing forth happy results.

 अत्र स्वप्नदर्शने......भवतु-I pray that whatever there is, threatening mischief, about the dreaming of this dream, may become, by virtue of my adoration of the divine sun, productive of happy results for my lord with his hundred brothers.

 भूमौ पातयति-Lets fall on the ground.

 तत्प्रभवति अत्र अनुशासने देषो - So you, O dear Queen, have full power to punish me.  किं सम्भ्रमेण ।, परिजनपथवर्तिनि अत्र धवलदीर्घापाङ्गसंसर्पि चक्षु विकिर । मां स्मितमधुरं उदारं उच्चैः आलप । मम पाण्योः अञ्जलिः त्वां सेवितुं प्रभवति ।

 धवलदीर्घापाङ्गसंसर्पि (चक्षुः)-धवलेन दीर्घेण च अपाङ्गेन संसर्पति, तत् शीलं यस्य तत्-Accustomed to move unsteadily across the white, extensive corner.

 परिजनपथवर्तिनि अत्र---परिजनस्य पन्थाः; परिजनपथः; परिजनपथे वर्तते असौ, तस्मिन्. अन्न stands for मयि. ( Towards me ) who stand in the character of a servant (before you ).

 स्मितमधुरम् -स्मितेन मधुरं यथा स्यात् तथा उदारं यथा स्यात् तथा

 Translatiots :-My dear Queen, where is the good of this nervous excitement? Direct towards me (lit. scatter upon me), standing in the position of your humble Servant, your eyes which are so much accustomed to move across the long, white Corners. Speak to me loudly in a manner charming on account of a sweet smile and also generous. Here my hands folded together are ready to wait ta_porn you. (पाण्योः is superflous).

 This is the mode of punishment which Duryodhana proposes to Suffer at his Queen's hands, His words apparently convey the notion of a punishment but really imply an invitation to commence amorous sports, Bhanumati is afraid lest he should come in the Way of her piety and say's :-

 आर्यपुत्र अभ्यनुज्ञाताया......अभिलाष :-Permitted by you, I have a mind to go through a certain course of religious observances.

 श्र्तविस्तरः--श्रुतः विस्तरः येन एतादृशः, श्रुतविस्तर...प्रति' I have already heard all the particulars or details about vour dream. .

 प्रकृतिसकुमार-प्रकृत्या सुकुमारं-Naturally delicate.

 अलमेनं......खेदयितुम्-Do not fatigue or torture your naturally delicate body; naturally delicate as you are, do not torture yourself, अलं, used with an infinitive, usually has no prohibitive force ; therefore the reading यास्य for खेदयितुम् is better.

 P. 22. शङ्का मा बाधते-Fear torments me; a vague presentirment haunts me.

 5t, 17. यदि एवं क्लाभ्यासि (तहिं) नः व्याप्तदिशां प्रकम्पितभुवां अक्षौ हिणन किं फलं । द्रोणेन किं । अराजविाशेवैः किं । भीम ! में भ्रातृशतस्य : भुवनच्छायासुखापास्थता दुर्योधनकेसरीन्दगृहिणी ह्वे । तव किं शङ्कास्पदम् ।  याप्तदिशाम्--- व्याप्ताः दिशः याभिः तादृशानाम् । Who have occupied all the quarters, प्रकम्पितभुवाम् प्रकम्पिता भुः याभिः तादृशानाम् - Who have made the very earth tremble (beneath their weight ). अक्षौहिणी—an army. भुजवनच्छायासखोपास्थिताभुजाः एव वनं, तस्य छाया, तस्यां सुखं उपस्थिता,.lying at ease in the shade of the thick wood, namely, the arms, ( of my hundred brothers ). दुयोधनकेसरीन्द्रगृहिणी-दुर्योधनः एव केसरिन्द्रः, तस्य गृहिणी. The wife of the king of lions, namely Duryodhana, शङ्कास्पदम्-शाङ्कयाः आस्पदम्-object of dread source of fear.

 Translation -If you pine thus, what is the use of our armies occupying all the quarters and making the very earth tremble (beneath their weight ? What avails Drona? What is the good of Karna,s arrows (lit, arrows of the king of the Angas) ? You are the wife of the king of lions, namely Duryodhana, reposing comfortably in the shades of the wood, namely, the arms of my hundred brothers. What can be the object of dread to you.

 युष्मासु सन्निहितेषु-When you are by.

{{gap} आर्यपुत्रस्येव मनोरथसम्पत्तिमभिनन्दामि I solict the realisation of your own ambitions,my lord.

 St. 18. प्रेमाबद्धस्तिमितनयनापीयमानाब्जशोभं (adj. to वक्त्रेन्दुप्रेम्णा आबद्ध स्तिमिते च नयने, ताभ्यां (करणभृताभ्यां) पीयमाना अब्जस्यशाभ येन (कत्री) एतादृशः (वक्त्रन्दुः), तम्-by which the beauty of a lotus However is all imbibed with, or by means of, yes possessed entirely with love and consequently motionless.

 लज्जायोगात् अविशदा कथा यस्य एतादृशः, तम्- Distinguished by indistinct talk on account of shyness.

 मन्दमन्दस्मितम् - मन्दमन्दं स्मितं यत्र---Marked by a gentle Smile.

 नियममुषितालक्तकाङ्कधरम्-नियमेन मुषितः अलककाङ्कः यस्य, एतादृशः अधरः यत्र तम्. Characterised by a lower lip deprived of the alataka paint by the vow of holy life (taken by her).

 (चक्छेन्दु ते ) पातु वाञ्छा परमसुलभं किं नु दुर्योधनस्य This sentence admits of being construed and interpreted in more ways than One.

 (r) परमसुलर्भ ( = अतवसुलभं } तं बेक्त्रेन्तु पातुं दुर्योधनस्य किं न वाञ्छा (भवति । Why, indeed, does Duryodhana wish to drink (kiss) your moonlike face which is really attainable ?  Bhanurnati being his wife, her face would be at his service whenever he might wish to kiss it. A thing so surely at one's "command ought not to excite that eager longing which is felt in regard to a thing not easily accessible. Then how is it to be accounted for that Duryodhana does feel such a longing in regard to Bhanumati's face? of course, not otherwise than by admitting his statement that this ambition does not extend beyond enjoying his beloved's company at his sweet pleasure. एतावन्त एवं में मनोरथा यदहं दयितया संगतः स्वेच्छया विहारमांति). Because that is all his ambition, therefore he cannot help feeling a longing for her face through it is such a familiar thing to him.

 () असुलभं ते वक्त्रेन्टुं पातुं दुर्योधनस्य किं नु परं (अतिमात्र) वाञ्छ (भवति)-Why, I should like to know, does Duryodhana feel a very eager longing for drinking your moon-like face so difficult to attain (except by rare luck as mine is) ? Because, it must be admitted, enjoying Bhanumati's company at his sweet pleasure is all his ambition.

 (3) ते वक्त्रेन्दुं पातुं दुर्योधनस्य वाञ्छा । अपरं किं नु दुर्योधनस्य असुलभम् ( पातु वाञ्छाऽपरमसुलर्भ &c. ) Duryodhana wishes only to drink your moon like face ; what else, indeed, is unattainable to him? His ambition cannot turn to any other object because none is inaccessible to him; it remains confined, therefore, to the one object of kissing your moon-like face.

 This last interpretation appears to me the most natural of the three. Next to this I should prefer the first interpretation.

 Translation of the whole according to the third meaning' :-- Duryodhana's longing is confined to drinking your moon-like face a face which is, as it were, sucking up the beauty of a lotus by means of eyes possessed wholly with love and consequently motionless, which is distinguished by indistinct talk on account of slyness, which is marked by a gentle Smile and which is characterised by a lip stripped of its alactaka paint by the vow of holy life, For what else is there, indeed, not attainable to Duryodhana (and 50, capable of exciting his longing) ? In the last interpretation is an interrogative pronoun meaning what. In the first two interpretations it is an interrogative adverb meaning ' why wherefore.

 St. 19. भीरु ! दिक्षु व्यूढान्त्रिपाङ, अन्तरिक्ष तृणजटिलचलपशुदण्डः, मङ्कारी, शर्करालः, विटपिनां स्कन्धकाषैः सधूमः,प्रासादानां निकुञ्जेषु अभिनवजलदोद्गारगम्भीरधीरः, चण्डारम्भः समीरः परिदिशं वहति । किं सम्भ्रमेण ।

 भीरु चण्डारम्भः समीरः परिदिशं वहति । सम्भ्रमेण किम्- O timid one, a wind full of violence in its activity is blowing in every quarter. What occassion is there for so much flurry and excitement ?

 चण्डारम्भः- चण्डः आरम्भः यस्य सः Very violent in its operation or activity.

 परिदिशम्- दिशि दिशि इति; used just like प्रतिदिशम्. All the remaining phrases are adjectival to समीरः.

 दिक्षु व्यूढाङ्घ्रिपाङ्गः–व्यूढानि अङ्घ्रिपाणां अङ्गानि येन सः-By which branches of trees are widely tossed about in different directions.

 व्यूढः--Past pass. part. of वह with वि-Thrown or tossed about, disarranged.

 अङ्घ्रिभिः पिबतीति अङ्घ्रिपः- A tree, so called because it sucks up moisture with its roots.

 अन्तरिक्षे तृणजटिलचलत्पांशुदण्डः-तृणैः जटिलः चलश्च पांशूनां दण्डः यत्र स: -Attended with a column of dust intermixed with straw and in constant motion ( gyratory motion, perhaps, in which case चलन् may be rendered freely by 'whirling round and round ').

 झाङ्कारी or झङ्कारी–Producing a shrill hissing sound. झाङ्कार or झङ्कार is an onomatopoetic word.

 शर्करालः-Wafting particles of sand or potsherds (शर्करा (r}sand (2) a potsherd), शर्कराभिः अलते (शोभते) इति is the more grammatical of the two possible ways of deriving the word; the other way is to take ल ( लच् as it is technically called ) as a suffix denoting possession, applied to the Word शर्करा so that शर्कराल would mean शर्करावान्. But शर्करा does not appear in the list of the words which may form this derivative with the suffix ल. So the second derivation is inadmissible unless the list is supposed to be an आकृतिगण, which means, a list that is by no means exhaustive but indicates only a class, of which the words named are specimens and under which other words may come.

 विटपिनां स्कन्धकाषैः सधूमः- स्कन्धानां काषैः घर्षणैः. Marked with smoke produced by the friction of stems of trees rubbing against one another.  प्रासादानां निकुज्जेषु अभिनवजलदोगभीरधीरः - अमिनव जलदः तस्य उद्गारः, स इव गम्भीरो धीरश्च. Producing, amid the arbours of mansions, a murmur deep and grave like the thundering of a fresh cloud.

 The same remark that I made on मेघस्तनितमांसलः दुन्दुभिः आहून्यत some pages back, holds good here also in the case of जलदोद्वार गम्भीरधारः समीरः वहृति ।

 P, 23, दारुपर्वतप्रासादः-दारुभिः निर्मितः पर्वतः, तत्र गतः प्रसादः A palace standing on an artificial hill built of wood.

 उद्वेगकारी खल्वर्यं भीषणः समरिणः-Very oppressive or disquieting, indeed, is this terrible wind.

 उत्थितपरुषरजःकलुषीकृतनयनः-उत्थितानि परुषाणि रजांसि, तैः (करणभूतैः) कलुषीकृतं नयनं येन (कन्ना)—which has made the eye turbid with the oppressive dust raised by it.

 उन्मूलिततरुवर......पद्धतिः-उन्मलितानां तरुवराण शब्देन वित्रस्ताः (अत एव) मन्दराभ्यः परिभ्रष्ट: वल्लभाः तुरङगमाः, तैः पयलीकृता जनानां पद्धतिः येन (कारणभुतेन). Which has been the occasion of the passage of men, being thrown into disorder by horses of excellent unusual noise of trees uprooted.

 उपकारि....... सुयोधनस्य-This whirlwind is surely Duryodhana's benefactor. उपकरोतीत उपकारि.

अयत्नपरित्यक्तानियमा-- अयत्नेन परित्यक्तः नियमः यया-Who has given up her vow of austere life without much ado.

 St. 20. तन्ब्या भ्रकुटि: न न्यस्ता, बाघ्पसाललः लोचने न माच्छादित, आननं अन्यतः न नीतं, स्पृशन् अहं सशपथं न वारितः,भयवशात् मग्नपयोधरे आलिङ्गितुं आरब्धं, अयं अस्याः नियमस्य भङ्क्ता भीषणमरुत् न मम वयस्यः ।

 मग्नपयोधरमु-मग्नौ पयोधरौ कस्मिन् कर्मणि यथा स्यात्तथा. In such a manner that the breasts Sink or are depressed in the act.

 Translation :--This slim-bodied lady has put on no frown, has dimmed her eyes with no tears, has not turned aside her face, nor prevented me, with adjurations, from touching her; she is, on the other hand, impelled by far to embrace me so fast, indeed, that her breasts are depressed in the act. So this is no terrible wind violating this lady's vow, is but rather my friend.

 The figure in the concluding statement is अपन्हुति which consists in the express denial of the true character of an object : and the express imputation of a new character to it,  कामचारः-Freedom of will, freedom of action. कामेन (स्वेच्छया) चारः (आवरणम्).

 संपूर्णमनोरथस्य मे कामचारः संप्रति विहारेषु-Now that my wish (namely, that Bhantumathi should give up her vow) has been fulfilled, I shall enjoy perfect freelom of will in the matter of lovesports.

 St. 2I. घनौरु शनैः शनैः पदानि कुरु, अयि, परिवेषिनीं गतिं विमुञ्च, सुतनु मम उरस्थलं बाहूलतोपरिबन्धनं गाढं निपीडय.

 बाहुलतोपरिबन्धनमू-बाहूलते उपरिबन्धनं यस्मिन् कर्मणि यथा स्यात्तथा So that your slender arms may form a sort of bandage or ligature fastening the upper portion of my body, बाहुलतोपनिंबन्धम् is another reading but not so good as उपरिबन्धनम्. उपनिबन्धनं will have to be taken as equivalent to बन्धनं, a sense which the word does not commonly bear उपनिंबन्धनं is mostly used in a metaphorical sense.

 परिवेषिनीं गतिं विमुञ्च-(Give: up this statggring gait, recover from this recling gait.

 अलब्धावकाशः समिरणः-अलब्धः अवकाशः येन-The wind finds no access.

 संवृतत्वाद्गर्भगृहस्य-This innermost chambar being well-en- closed or well-sheltered.

 उन्मृष्टरेणुनिकरं—ऊन्मृष्टः रेणुनिकरः यस्य-With its dust wiped put.

 उत्पातसमीरणः-The portentous wind.

 न बाधते- Does not oppress or torture.

 आरोहणसम्भ्रमनिःसहमू-आरोहणस्य सम्भ्रमेण नि :सम्. Rendered powerless or helpless by the hurry and fatigue of ascent.

 आसनवेदी--A raised ground rectel for use as a seat. आसनार्थ निर्मिती वेदी.

 st. 22. तनुरत्पि रेणुः अस्याः नेत्रयोः आयतत्वात् महतीं बाधां विधत्ते । अल्पोऽपि उत्कम्प: पॉनस्तनभरित उरः क्षिप्तहारं दुनोति । मन्देऽपि याने पशुजघनभरात् ऊर्वोः वेपथुः वर्धते, मुगाक्ष्याः अवयवैः दत्तद्दस्ता वात्या(मगाक्ष्याः) खेदं सचिरंकरोति.

 पौनस्तनभरितम्र्--पानीभ्यां स्तनाभ्यां भरितमुः भरित is a Taddhita derivative formed with the suffix इतच from the noun भर and the meaning is to be explained as संजातः भरः अस्य इति भरितम् Weighted with full breasts.  क्षिप्तहारम्-क्षिप्तः हरिः यस्मिन् कर्माणि यथा स्यात् तथा. In such a manner that her necklace is consequently tossed about,

 Translation :-The dust, though (floating in the air) in but a thin mass, gives very much pain to this lady's eyes on account of their largeness, (the idea is that the eyes, on account of their great dimensions, present a larger area and take in more of the dust present in the air than would be possible in the case of Smaller eyes); tits tremor through but moderate, so oppresses her bosom weighted as it is with full breasts, that her necklace is tossed about in consequence; though her page is but slow, the trembling of her thigh is increased by the heaviness of her hip and loins; thus the whirlwind, helped as it is by fair lady's own limbs, continues to afflict her rather too long.

 P. 24. दत्तहस्ता–दत्तः हस्तः यस्याः सा. Having a helping hand reached out to it, helped.

 अनास्तीर्णमू-Without a cover, bare.

 St. 23. करभोरु, पवनाकुलितांशुकान्तं, त्वदृष्टेहारि ऊरुयुग्मं, लोलाशकस्य, मम लोचनबान्धवस्य, तव जघनस्थलस्य चिरं अध्यासितुं पर्याप्तमेव ।

 करभोरु-करभौ इव ऊरू यस्याः सा. करभ is the part of the palm extending from the wrist to the little finger and the thigh is compared to it in respect of fleshiness of plumpness ; so करभोरु is ultimately ‘a lady with plump thighs.

 पवनाकुलितांशुकान्तम्-पवनेन आकुलतः अंशुकस्य अन्तः यस्य तत् Which has the border of the cloth covering it. made to flutter by the wind.

 वडाष्टिहारि-त, दृष्टि हरतति. So ravishing to your sight.

 लोलांशुकस्य-लोलं अंशुकं यस्य तत्.' The garment of which is flapping or fluttering,

 जघनस्थलं-The hip and the loins.

 अध्यासितुं पर्याप्तम्-पर्याप्त (समर्थे) the predicate, is in con" cord with the subject मुर्म ऊरुयुग्मम्. The subject of the infinitive अध्यासेतु also must be the same, as in Sanskrit the subject of the predicate and the subject of any infinitive dependent upon that predicate must be the same, especially in a case like : the present, where the predicate asserts the ability or sufficiency of the subject to do something. That which is spoken of as able or sufficient must also be that which is the agent of the action in respect of which ability or sufficiency is asserted. Thus मम ऊरुयुग्मं अध्यासितु पर्याप्तं (= समर्थ) may be a legitimate expression in the sense "My thighs are able to sit; but that is evidently not the intended meaning. The intended idea. is " my thighs are sufficient for your hips to rest upon (तव जघनस्थलस्य अध्यासितु मम ऊरुयुग्में पर्याप्तं) " Now such a use of an infinitive in Sanskrit is inadmissible though the substitution of the dative अध्यासाय, for the infinitive, अध्यासितु would make the sentence admissible. This looseness of expression has crept in probably through oversight. But the construction may be defended by insisting, rather unreasonably, upon taking अध्यासितुं as used with a causal force in the sense of अध्यासयितुं and the genitive जघनस्थलस्य as used in its generic force, the specific force, that. of the accusative in the present case, having to be determined by the context : thus the expression may be supposed to be equivalent to तव जघनस्थलं अध्यासायितुं मम ऊरुयुग्मं पर्याप्तम् 'My thighs are: adequate or equal to the task of resting your hips.

 Translation:- O lady of plump thighs, my thighs, with their garment fluttering in the wind and, therefore, so attractive to your eyes are quite fit to serve for a long while as a seat for your hips and loins which, too, have their garment it flapping" and are, therefore, so welcome to my eyes.

 पटाक्षेपेण-Tossing aside the screen. The Kanchkin's statement of his tidings in the mutilated form भग्नं भग्नं ('Broken, indeed, broken !') seems to connect itself, in the minds of those present, with the idea of thighs (ऊरुयुग्मं), the last word of the last speaker, so that they suppose the kanchukin to be announcing the fracture of somebody's thighs while the Kanchukin is thinking of the flag-staff broken by the violent wind. Thus there ensues a conversation at. cross purposes between the Kanchukin and Duryodhana, which is further promoted by the double meaning of the word भीम in भीमेन (भीम=(1) The second of the Pandavas, (2) furious or terrible as qualifying the wind). This conversation at cross purposes like the equivocations in the प्रस्तावना is intended by the dramatist to serve as an ominous fore-shadowing of the future evolution of the action. Such a dialogue is called तृतियपताकास्थानक.

 सातङ्कं-- -with dismay, in alarm.

 व्यामोहः-Infatuation, stupefaction.  St. 24. 'भीमेन मरुता भग्नं भवतः रथकेतनं किङ्किणीकाणबद्धाक्रन्दमिव क्षित पतितम्.

 किङ्किणीकाणबद्धाक्रन्दमिव किङ्किणीनां काणेन बद्धः आक्रन्दः येन एतादृशमिव. इव, here, is not the इव of the उपमा but the इव of the उत्प्रेक्षा translatable into English by ' as it were,' as if.

 Translation :--The flag of your chariot, (with its staff) broken by the furious wind fell to the ground, uttering a cry of agony, as it were, through the jingling of its bells.

 उद्धतं (प्रलपासि)---Mannerlessly, rudely.

 मुखरयति-Denominative from मुखर in the Sense (of मुख करोति. Makes me speak, prompts me to speak out.

 P. 25, अन्तर्यताम्-Imperative, 3rd per. sing, pass of the denominative, अन्तरय, to keep off, to obviate, to ward off. अन्तर्यताम् is adopted as the equivalent of अन्तरीअद् which, however,may represent and does probably represent the Sanskrit अन्तरीयताम् . If so, the reading would be improved as अन्तर्रायताम् Imp. 3rd person. pass. from इ with अन्तर ‘to obstruct, or resist' is a far more regular form than अन्तर्यताम् as the passive of the denominative, अन्तरय to cover. The alternative reading परिहार्यताम् presents no difficulty. साचशमू-With indifference or unconcern ignoring the suggestion with disdain. दुःशला-Sister of Duryodhana, and wife of Jayadratha, king of the Sindhu country. प्रतीहारभूमिः -The threshold, or the door-way.

 अमर्षितैः, Taddhita derivative from अमर्ष with the suffix इतच. संजात: अमर्षः येषां तैः. कञ्चित् पाण्डुपुत्रैः....भवेत् May I hope that the Sons of Pandu have done nothing causing unusual alarm ? अप्रतिरथस्य-अविद्यमानः प्रतिरथः यस्यः प्रतिरथ-is it rival or equal in fighting in a war-chariot; so अप्रतिरथ is one who is without such a rival, an unrivalled or unequalled fighter in a war-chariot..

 पुत्रशोकादुन्मत्तस्य... अवस्था--Are you reduced to this state (of mental agony ) by the raving of Arjuna who is simply maddened or frenzied by grief for his son ?

 P. 26. कृतं' and अल used with the instrumental in the sense of 'though of,' ‘away with.'

 दुर्योधनबाहुपारघरक्षितस्य-दुर्योधनस्य बाहू परिधौ इव, ताभ्यां रक्षितस्य Protected as he is by the bolt-like or club-like arms of दुर्योधन.  परिघः --An iron club or bar; an iron belt for fastening a door..

 विपत्तिमुत्पादयितुम्-To play mischief upon, to bring to grief.

 पुत्रबन्धुवधामर्षोद्दीपितकोपानलाः- पुत्रस्य बन्धूनां च वधस्य अमर्षः (असहनं) तेन उद्दीपितः कोपानलः येषाम् - The fire ( of their wrath being enkindled by their inability to bear the death of their son and kinsmen - by a thirst after revenge for the death of &c.--by a deep sense of injury at the death of &c.

 सोपहासम्- Derisively.

 अमर्षिता-मर्षतीति मर्षी. न मर्षी अमर्षी. अमर्षिणः भावः अमर्षिता. (Their) nature not to forbear, non-forbearance, vindictivenes, revengefulness.

 St. 25. मम आज्ञया दुःशासनेन हस्ताकृष्टविलोलकेशवसना पाञ्चाली(मम)राजचक्रपुरतः गौर्गौरिति व्याहृता । तस्मिन्नेव पृथानन्दनः ततज्यगाण्डिवधरो नासीत् । तत् यूनः क्षत्रियवंशजस्य कृतिनः क्रोधास्पदं न किम् ॥

 'हस्ताकृष्ट....वसना- हस्तेन आकृष्टं अत एव विलोलं केशवसनं यस्याः केशवसनं केशा: वसनं च. (समाहारद्वंद्व). With her hair and garment pulled and loosened with the hand (by Dushyasana). ततज्य....धरः-- तता ज्या यस्य एतादृशं गाण्डिवं, तस्य धरः Holding his Gandiva bow strung (in a position of readiness to send forth an arrow). कृती-Skilled, expert.

 Translation :-Duhshasana, having pulled with his hand and loosened Draupadi's hair and garment at my bidding, addressed to her in the present of the whole circle of my vassal princes the words, 'A cow ! Oh ! (as helpless as) a cow  !'- even at him, the son of Pritha (Arjuna) did not level his Gandiva bow strung (in order to shoot in arrow). Now, was not that (namely, Duhshasana's treatment of Draupadi) a sufficient provocation for a young man descended from a Kshatriya family and not without skill (in the art of fighting) ?

 तस्मिन्नेव स किं नु गाण्डिवधरो is another reading and, with this reading, one interpretation would be:- तस्मिन्नेव (दुःशासने) सः पृथानन्दनः गाण्डिवधरः किं नु नासीत्-Why is it indeed, (how is it to be accounted for) that even at him Arjuna did not level his Gandiva bow ? But गााण्डिवधरः would not be the proper word to use as the predicate in the sense of the leveller of the Gandiva bow at a particular moment; for गाण्डिवधर is a standing epithet belonging to Arjuna in the sense of 'one carrying the Gandiva bow, possessor of the Gandiva bow and can be used only attributively : while ततज्यगाण्डिवधर: may well be the predicate, Another interpretation possible with the variant in question is :- तस्मिन्नेव (क्षणे, समर्थ our अवसरे) सः गाण्डिवधरः पृथानन्दनः किं नु'नासित् Was not there, living and present even at that moment, the son of Pritha, the wielder of the Gandiva bow (that is, Arjuna) ? In this case नासीत् is the predicate by itself in the sense of did not exist, was not present,' and 'किं नु' is a joint interrogative particle. And the line so interpreted balances well with the last line of the stanza, the two forming together a symmetrical pair of rhetorically impressive questions of appeal. But there is one draw-back, namely, that the idea of क्षणे or समये has to be supplied after तस्मिन्नेव rather unwarrantably. The reading राजचक्रसमितौ is equally good its also मम राजचक्रमभितः.

 असमाप्तप्रतिज्ञाभारेण---असमाप्तः प्रतिज्ञायाः भारः येन तैन,.

 It is a pecularity of the Sanskrit language that various logical relations of ideas can be expressed by means of adjectives appended to substantives. The use of an adjectives as what is called a हेतुगर्भविशेषण is well-known, and serves to intimate reason for something stated in the predicate. In the present case, the adjective intimates a condition upon which what is stated by the predicate depends, Thus the adjective may be rendered in some such way: If he should fail to accomplish the serious undertaking, (he would kill himself).

 कुरुशत......माहिमः-कुरुशतमेव परिवारः तेन वर्धितः महिमा यस्य--- Whose mightiness is augmented by there being) the ring of the hundred Kaurav brothers about him.

 कृपकर्ण.......विक्रमस्य-कृपकर्णद्रोणाश्वत्थामादिमहारथानां पराक्रमेण द्विगुणीकृतः निरावरणः (आवरणतः , प्रसिद्धः) पराक्रमः यस्य-Whose valour, by no means obscure in itself. is further strengthend by that of such eminent warriors as कृप, कणं &c. का शक्तिस्ति धनंजयस्यान्यस्य वा नामपि ग्राहितुं ते तनयस्य- What power has Dhananjaya or any other to injure your son even in thought (even to dream of using any violence against your son) ?

 St. 26. धर्मात्मजं यमौ च प्रति कथैव नास्ति । वृकोदरकिरीटभृतोः मध्ये एकोऽपि कः विस्फुरितमण्डलचापचक्रे सिन्धुराजं बलेन अभिषेणयितुं समर्थः ।

 किरीटभृत् or किरीटिन् is an epithet of Arjuna in reference to the crown of magic power conferred upon him by Indra and worn by him ever since.  विस्फुरितमण्डलचापचक्रम्--विस्फुरतं मण्डलं यस्य एतादृशं चापचके (चाप चक्रमिव) यस्य तम्. Whose bow stretched into a circle is vibrating in the circumference (in readiness to discharge an arrow).

 अभिषेणायितुम् अभिषेणय is a denominative from सेना with the preposition अमि prefixed, this necessitating the change of स् to प् and of न् to ण, The meaning is (सेनया अभियातुम्) 'to attack with in army'.

 Translation:- As for Yudhishthira and the twin brothers, ( namely, Nakula and Sahadeva, ) they are (out of the question ( that they should slaughter Jayadratha is impossible): out of ( the two remaining, namely, ) Bhima and Arjuna, which one, pray, is able to march with an army against the king of Sindhu (Javadrat) when he starls holding his circular bow with its circumference vibrating (to let go the arrow)? The two words मण्डल and चक्र' occurring in विस्मुरितमण्डलचापचक्र cannot fail to strike one as redundant author betray that tendency to verboseness in the author, of which there is abundant proof in the play.

 गुरुकृतप्रतिज्ञाभार:-गुरुः कृतायाः प्रतिज्ञायाःभारः यस्य. Who has a heavy burden (to relieve himself of) in the solemn vow that lice has taken.

 1. 27. शङ्कायाः स्थानम्-(Object. of dread or terror, source of fear.

 St. 27. रेणुग्रस्तार्कभासां प्रचलदसिलतादन्तुराण बलानां काटयः कोदण्डज्याकिणाः अगणितरिषुभिः कटोन्मुक्तदेईः श्लिष्यन्योन्यातपत्रैः सितकमलवनभ्रान्ति उत्पादयद्भिः में भ्रातृभिः समरे आक्रान्ताः (सत्यः) दिशि दिारी संपतन्ति ।

 रेणुग्रस्तार्कभासा रेणुभिः प्रस्ता अकस्य भाः यत्र तादृशानां. From whom sunshine is shut out by clouds of dust. प्रचलदसिलतादन्तुराणाम्-प्रचलन्यः असेलतः, ताभिः दन्तुराणाम् Looking indented with swords waving about. कोदण्डज्याकिणाङ्कैः- -कोदण्डस्य ज्या, तस्याः किणानां अङ्कः येषु तै. Bearing marks of scars left by the string of lie bow. अगणितरिपुभिः -अगणिताः रिपव यैः एतादृशैः, Who hold the enemies to be of no account. कङ्कटान्मुक्तदेहैः कङ्कः उन्मुक्ताः देहाः येषाँ तैः-Whose bodies have their armours put off. मिष्टान्योन्यातपत्रैः–श्लिष्टानि अन्योन्येषां आतितपत्राभि तैः, with their umbrella or parasols closely touching one another. सितकमलवनभ्रान्तिं उत्पादयाद्भिः—सितकमलवनं इति भ्रान्तिः ताम्. Giving (to an on-looker) the deceptive impression of their being a grove of white lotuses, कोटि-Ten millions.  Translation :--Millions upon millions of hostile troops, that have the sun eclipsed from then by clouds of dust (overhead) and that present an indented or uneven appearance on account of their slender swords Waving to and fro, flying Way in confusion in different directions, lacing Stilil on the battle-field by my brothers who: distinguished by marks of scars left by the bow-string who hold the foes of no account and so move about with their bodies no longer covered with armours, and who, by means of their parasols closely touching one another, give the deceptive impression of their being. grove of white lotuses.

 कङ्कटामुक्तदेहैः and कङ्कटाबध्ददेहैः are variants " the former to be (explained as कङ्कटानि आमुक्तानि येषु तथाभूताः देहाःयेषां तैः-whose bodies have armours on ; मुच् with आ and मुच् with प्रति mean ' to wear' or to put on : कङ्कटामुक्त stands for आमुक्तकङ्कट,, being regarded as belonging to the class of अहिताग्नि a class of compounds in the case of which the adjectival member may optionally stand first or second. The: latter (कङ्कटबद्धदेहैः) is to be: explained as कङ्कटैः आबद्धाः देहाः येषां तैः-whose bodies are secured with armours on.

 St. 28. दुःशासनस्य हृदयक्षतजाम्बुपाने गदयः च दुर्योधनस्य ऊरुभङ्गे तेजस्विनां पाण्डवानां प्रतिज्ञा तथा समरमूर्धनि जयद्रथवधेऽपि (सा) ज्ञेया।

 हृदयक्षता....पाने–हृदयस्य संबन्धि क्षतजं, तस्य पाने. तेजस्विनाम् at tribute used ironically.

 Translation ;-The solemn resolution of the high-spirited Pandavas to slaughter Jayadratha on the battle-field is to be regarded as of the same rink and quality with their resolution to drink the beverage, namely, the blood from the chest of Dushasana or to break the thighs of Duryodhalla with the mace.

 उपकल्पय-Make ready ; get ready. 'मिथ्याप्रतिझा...... संपादित (मरणे)-मिथ्याप्रतिज्ञया यत् वैलक्ष्य (लज्जा) तेन संपादितम्---(Death) effected through shame due to (a Sens' bf) baffled resolution, अशस्त्रपूतमू-न शत्रैः पूतम्-unhallowed by the sword. Death caused by the enemy's arm on the battle-field is supposed to be honorable and ensure Heaven, उपादिशामि -I shall bestow (such death upon him), उपदिश् used in the same sense as दिश =to offer, to present, (Or उपदिशमि may be taken in its usual sense and the sentence may be interpreted thus:--. I shall teach him (how to die) such a death.  St. 29, उद्धातक़ाणितविलोलहेमघण्टः प्रालम्वद्विगुणितचामरप्रहास: नियमितवगुवगिताश्वः, शत्रूणां क्षपितमनोरथः ते अयं रथः सज्जः (अस्ति)

 उद्धात,.....घण्टः उद्धातैः कणिता: विलोलाः हेमघण्टा: यत्र तथाभूतः With the bells of gold suspended in it jingling at every jolt.

 प्रालम्ब...प्रहासः–प्रालम्बेन द्विगुणित: चामराणां प्रहासः यत्र तादृशः- In which the white splendour of the chauris is heightened by the garland of lowers suspended close by. प्रालम्ब-from लम्ब् with प्र and आ - The garland of flowers hanging from the top of the chariot or from the flag. प्रहासः-Lit., smile or laugh and as smile is white according to poetic: conversation, the word means 'whiteness'----the play of light. On the white chuaris. is fancifully described as their laugh.

 नियमित...ताश्वः-नियामितं वल्गु वृल्गितं येषां तादृशः श्वश्वाः यस्य तथाभूतः:-Drawn by horses whose graceful trotting is clicked (for the moment.)

 शत्रूणां क्षापितमनोरथः---क्षपिताः मनोरथाः येन स:-Which is accustomed stomed to blight. the hopes of the enemies. Instead of 'क्षपितशत्रुमनोरथः, we have the somewhat irregular construction, शत्रूणां क्षपितमनोरथः; this irregularity is called सापेक्षत्वं which means the obscuring of the relation between two Words by illegitimetely interposing other words between them.

 Translation -Here is your chariot ready- a chariot, the gold-bells of which oscillate and jingle at every jolt, in which the play of light on the white chauris is hightened by the garland of flowers hanging near by whose horses have their graecful trotting checked (for the movement), and which is accustomed to blast the hopes of the enemies.

 नियमितचालगताकुलाश्वः--is a Variant for नियमितवल्र्वागताश्वः and may be interpreted thus : (1) नियामतं वाल्गितं येषां तथाभूताः अत एव आकुला: अश्वाः यस्य सः:---whose horses have their trotting checked and are, therefore, restless; tor (३) नियमित वाल्क्गतेन आकुलाः अश्वाः यस्य सः-whose horses, instinct with trotting, are restrained or reined in our (3) नियमिता: (अत एव) वल्गितेन आकुलाः अश्वाः यस्य स: -whose horses, being reined in, are instinct with trotting. (2) and (३) are better than (1)  P. 28. 'विकृत-Unshapely, ugly: विकृतं विहस्य---Grinning.

 हुतमानुष......भोजने-In the course of feeling upon the Hesh of slain people, while feeding &c.

 प्रतिपद्यते-Performs, achieves. पर्याप्त.......गारम् पर्याप्त भतः। कोष्ठागरः यत्र तादृशं (गृह). Where the store-room is abundently filled. रुधिरप्रिय-धिरे प्रिय यस्य-- Relisher of blood; a significant name as is also that of the Rakshsi वसागन्धा–वसायाः गन्धः इव गन्ध यस्याः --Whose person smells like fat, शद्धायिष्ये -- Denominative from शब्द. I shall call; let me call.

 प्रत्यग्नहतानाम्-प्रत्ययं हृताः Newly slain. क्षणमात्रमेच-The relish found must last only for a moment after all, as he will have to actively engage in fresh Work. लघु-adv., speedily, at once.

 P. 29. मत्तिकै === मते. (0 one) inebriated or intoxicated चिक्कणमू-Oily or unctuous (to the feel) (on account of &c कोष्णमू - Moderately hot, Warn. The prefix is कु changed to 'क, in the serise of ईषत्-slightly, Somewhat. With unmodified कु, the form would be कषोण्णम्. ।

 बलवत्-adv., strongly or violently.

 इतनरगज़.....दुःसञ्चरे–हतानां नराणां गजानां तुरङमाणां च शोणितं च वसा च, तयोः समुद्रः, तेन दुःसञ्चरे--Rendered so impassable by a sea of the blood and fat of men, elephants and horses slain.

 पुत्रशोक......हृदयाम्-पुत्रस्य शोकेन सततं हृदयं यस्याः तां-Whose heart is agonised with grief for her Son.

 अद्यापि शोको नोपशाम्यति-Does not (her) grief cool down yet?

 घटोत्कच -Bhima's son by Hidimba ; उद्गताः कचाः यस्य सः, उत्कचः, घटः (=शिरः) उत्कचाः यस्य. Whose head is hairless or bald.

 अभिमन्यु.......दुःख़या-अभिमन्यौःशोकेन समानं दुःखं यस्याः तया, Whose agony of mind is equal to hers on account of the grief for Abhimanyu,  हस्ति......संचितम्-हस्तिन: शिरःकपाले संचितम्. Stored in the skull of an elephant.

 अप्रमांसोपदंशम्-अप्रमांसं एव उपदेशः तम्. Condiment consisting of the heart; अग्नमांस-The heart ; उपदंश:-That at which one takes a bite now and then, hence, a condiment.

 P. 30. सुगृहिणीत्वम्-Excellent housewifery.

 संविधानम्'-(2) A plan; (2) bidding. (1) सम्यग्विधीयते अनेन कृतेन - so called because when it ( the plan ) is carried out, the object in view is well accomplished ; (2) सम्यग्विधीयतै अनैन - so called because through it (bidding) a thing is well done. The word may be taken in either Sense in the context.

 हतमानुष......पिपासस्य–हतानां मानुषाणां शोणितस्य नदी तस्याः दर्शनेन प्रनष्टे बुभुक्षा पिपासा च यस्य सः; an adjective that serves to intimate the argument for what is stated in the predicate. The meaning:- (My Heaven will be here) since my hunger and thirst will be relieved by the constant presence of a river of the blood of men slaughtered.

 P. 31 (त्वया) सुसंविधानो मे भर्ता कृतः-You have commissioned my husband with a profitable business. सुसंविधानः-सुष्टु संविधान यस्य सः-Who has a handsome provision made for him, who has a profitable business entrusted to him.

 केशेष्वाक्र्ध्य व्यापाद्यते-आकुष्य has a passive force, as every infinitive or indeclnable past part, in Sanskrit has when connected with a passive predicate as आकृष्य in the present instance is connected with the passive predicate व्यापाध्यते. The translation would be :--(Drona) is being seized by the hair and killed.

 गलं दहत्- Corroding the throat.

 अतिक्रमाचः--Let us get out of his way. v.i... तदेहि। स्वामिन्या हिडिम्बादेव्या आज्ञप्ति कुर्वः । a good reading,

 Here ends the प्रवेशक, which is defined along with the विष्य म्भक thus:-वृत्तवर्तिध्यमाणानां कथशान निदर्शकः । संक्षिप्तार्थस्तु विष्कम्भ मध्यपात्रत्रयोजितः ॥ तद्वदेवानुदात्तौक्या नीचपात्रप्रयोजितः । प्रवेशद्वयस्यान्तः शेषार्थस्यौपसुचकृः ॥. From this definition it will appear that a. प्रवेशक differs from a विष्कम्भक in nothing but the curcumstance that it is worked out exclusively through the medium of characters of the lowest order, while a विष्कम्भक as mentioned already once before, is laid out through the medium of characters of the middle order Or characters of the middle rank the lowest order together according as the विष्कम्भक is शुद्ध or संकीर्ण. In the present case the राक्षस and the राक्षस are both of them characters of the lowest order, speaking the vulgar dialect, and so it is a प्रवेशक,, The events intended to be intimated as those that have already gone by are the death of घटोत्कच, the death of जयद्रथ and other warriors and the death of Drona; while the reader of the Spectator is also prepared for the next Scene with अश्वत्थामा and for the slaughter of Dushasana at a later stage.

 P. 34 St. 4. अद्य पुरः अयं समरोदधेः रवः मुहः कुतः (भवति). Wherefore can it be that this noise in front is so frequently proceeding this day from the ocean of the battle-field ?

 All the remaining words are attributives to रवः.

 'महाप्रलयमारुत......कारी महाप्रसंयस्य संबन्धिनः मारुताः, तैः क्षुभिताः पुष्कराचे आवर्तकावा, तेषां प्रचण्डं घनं च गर्जितं, तस्य यः प्रतिरवः, तस्य अनुकारी -(Noise) that resembles the each of the fierce and deep thundering of the Pushkara and Avartaka clouds when these are stirred into violence by the winds of the superior world-destruction.

 पुष्कर and आवर्तक are names of certain classes of those mighty clouds that appear at the time of the महाप्रलय (superior world-destruction) as distinguished from अवान्तरप्रलयः ॥ inferior world-destruction. The interval between one महाप्रलय and another is immensely greater than that between pine अचान्तप्रलय and. another, Nagoji Bhatta takes the words, मारुत, पुष्कर and आवर्तक in the singular as referring to one particular wind &c. According to one commentator of the Meghaduta, पुष्करावर्तक is one compound name, to be explained as पुष्करं ( =जले ) आवर्तन्याति (पाधियां यथान्कामं भ्रमति) इति पुष्करावर्तकः, This view finds support in the fact that the words 'पुष्कर and आवर्तक' never occcur separately but occur always together and with unvarying collocation as 'पुष्करावर्तक'.

 श्रवणभैरवः-श्रवणयः भैरव :-Very terrific to the ear or the sense of hearing; or as the commentator suggests, श्रवणन भैरवः-Fearful or terrifying when heard, स्थगितरोदसकन्दर:-स्थगितं रोदस्योः संबन्धि कन्दरं येन स :-Which has filled the hollow between Heaven and Earth; which has filled the whole space lying between the earth and the sky. रोदसी- Always dual and feminine. अभूतपूर्व :-Such as was never hitherto produced or heard. The compound is to be explained just like अश्रुतपूर्व and its kind is described as सुपसुपेति समासः. Here the word ''रव' is used in the sense of some such noise as that of a war-cry or a loud roar', while its established meaning is such petty sound as that of the croaking of a frog or the like. This use of the word in a sense not commonly known is a fault which is called in Sanskrit प्रसिद्धिहत.

 अतिक्रान्तमर्यादेन-अतिक्रान्ता मर्यादा येन सः पारिकोषितः- Past pass. part. of परिकोपय, causal of परिकुप्, Provoked into anger. The adjective अतिक्रान्तमर्यादेन intimates the way in which the effect intimated by पारिकोपितः was produced.

 समुल्लङ्घ्य शिष्यप्रियताम्-Bidding farewell to all feeling of affection due to a pupil; overcoming his habitual feeling of love for pupils.

 St. 5. यद् दुर्योधनपक्षपातसदृशं, यद् अन्नप्रहे रामल्लिब्धसमस्तहेतिगुरुण वीर्यस्य युक्तं, यत् लोके सर्वधनुष्मतां अधिपतैः सांप्रतं, यच्च रुषः अनुकप, तत् कर्म रिपुघस्मरेण मे तातेन नियतं प्रारब्धम्.

 रामालुब्ध...गुरुणःरामात् (परशुरामात्) लब्धाः यै or याः समस्ताः । तयः, तैः or ताभिः गुरु तादृशस्य

 हेति :-A weapon or a missile from हि to send ; that which is Sent forth or discharged, hence, particularly a missile.'

 घस्मर-voracious, from the root घस to eat with the suffix मर (क्मरच); comp. अमर from अद् to eat. नियतुम् adv. undoubtedly.

 Translation:-My father, so accustomed to devouring enemies (i.e. so accustomed to slaughter enemies in large numbers), has undoubtedly commenced some such operation as is called for by his espousing the cause of Duryodhana, as is worthy of that valour which is uncommonly mighty on account of-the whole multitude of missiles obtained from Parasurama at the time of learning the use of missiles, as is expected of one who is reputed as the greatest of archers in the world, and as is well-warranted in a moment of hot rage.

 Another way of construing the sentence would be by taking 'अस्त्रग्रहे’ by itself with ‘युक्त' and connecting सांप्रतं ’ with शौर्यस्य and अनुरूप' with अधिपतेः रुषः, अधिपतेः being construed with 'रुषः' instead of with an independent predicate, यद् अन्नप्राहे युक्त would mean which is compatible with the adoption of arms or of the military profession.  P. 105. सजलजलधर...भासुरेणं (खङ्गेन)-सजलस्य जलधरस्थ अभी इवं या प्रभा तथा भासुरः तेन. Shining with a splendour resembling that of a cloud surcharged with water. A Sword is often compared to a cloud for darkness of colour. Properly speaking, the compound is to be dissolved as सजलजलधरस्य प्रभन्या भासुरः, there being the figure निदर्शना involved here, which consists in conveying comparison indirectly by asserting a relation of ideas which is unintelligible otherwise than as merely intimating resemblance. This mode of expressing comparison is known to the English language also and therefore an expression like the present is literally translatable into English, Thus सजलजलधरस्य प्रभया भासुरः = 'Shining with the splendour of a watery cloud.' The relation of ideas asserted here is that the word shines with the splendour of a cloud and this relation is unintelligible except in the sense that the sword shines with a splendour which resembles the splendour of a cloud.

 सुप्रग्रहविमल......त्सरुणा–सुप्रग्रहः विमलस्य कलधौतत्सकः यस्य सः, तेन Having a handle of gold which is bright and easy to the grasp कलधौत-gold स्मरुः—a handle सुप्रप्रहः-सुखेन प्रप्रहितुं शक्य:- easy to grasp.

 समरमहोत्सवप्रमोदनिर्भरस्य-समरमहोत्सवेन प्रभेदनिर्भरः यस्य तथाभूत; तस्य -Filled with joy On account of the great festival, namely, the fight (that is going on).

 तातविक्रमदर्शनलालसस्य–तातविक्रमस्य दर्शने लालसा यस्य-Who am longing to witness the brave deeds of my father. This com pound as well as the last is unchaste. Both are व्याधिकरणबहुव्रीहि compounds of a type not sanctioned by the best usage. Such a compound with the word लालसा however, is met with else-where also and therefore some treat the word लालस as an adjective. But the old lexicons do not give लालस as an adjective. If we insist upon taking it as an adjective, however in- sufficient the,authority, then a compound like the one before us, is of course, perfectly good तातविक्रमदर्शने लालसः-Eager to see &c. So in the previous compound, the word निर्भरhas to be taken as a noun though it is an adjective also; for as an adjective, it is synonymous with भृश or अतिमात्र and as we cannot have a compound like प्रमोदभशंः in the sense of “ full of joy,-so we cannot have 'प्रमोदनिर्भरः' too. So the only way to explain the compound is महोसवेम प्रमोदस्य निर्भरः (अतिशयः) यस्मिन् or यस्य सः.  कथं रणभूमेः समन्तादपक्रामती अयं महान्नादो बलानाम्-Oh! here is a great noise, all round the battle-field, of troops flying away ! The remaining compound words are, most of then, adjectives giving the harsh reflections of the speaker on the cowardly behaviour of the troops in flight. They have nearly the force of adverbs modifying अपक्रयमतां. Thus अवधीरितक्षात्रधर्माणां is equivalent to क्षात्रधर्मे अवधीर्य and उञित....गुण्ठनानाम् is equivalent to सत्पुरुषोचितलज्जवगुन्ठनं उज्झित्वा and so on.

 उञ्झित......गुण्ठनानाम्-Having cast off that veil of a sense of shame which behoves good men.

 विस्मृतः.....चेतसाम्--विस्मृतः स्वामित्कारः यैः तादृशाः अत एवं लघुनि चेतांसि येषां तादृशाः Having forgotten all the kind reception (ever experienced at the hands) of their royal master, ungrateful as they are of heart.

 अगणित......वतानाम-अगणित कुलयशसः सदृशं पराक्रमव्रतं यैः तादृशानाम्- Having disregarded those traditions of valour which may be respectively Commensurate with the established reputations of their families; having laid aside that spirit. of brave fighting which may be in keeping with the established glories of their respective families.

 पराङ्मुखाः—पराचि मुखानि येषां ते. संस्तम्भयामि causal of संस्तम्भ - Let me stay or stop (these fugitives).

 कौरवसेना......महीधराः—कौरवसेना एवं समुद्रः, तस्य वेला, तस्याः परिपालने मद्दान्तः महीधराः इव, तथाभूताः (0 king !) who are, as it were, large mountains for protecting the shore of the sea, namely, the Kaurava army.

 समपरित्यागसाहसमु- समपरित्याग एव साहसम्. The folly of quitting the battle-field, the thoughtless step of flying from the battlefield.

 St. 6. यदि समरं अपास्य मृत्यौः भयमिति (==भयं नाम) नास्ति (तर्हि) इतः अन्यतः प्रयातुं युक्तम् । अर्थ मन्तोः मरणं अवश्यमेव किमिति मुधा यशः मालिनं कुरुष्वे ॥

 Translation :---If, outside the battle-field, there were no such thing as fear of death (anywhere) (or if such a thing as fear of death did not exist, removed from the battle-field or away from battle-field) then would it be reasonable to go away from here. If, however, death is certain to every creature born, why do you sully your fame for nothing?  The commentator's suggestion. that अपास्यः should be construed with भय as the subject instead of with some word denoting warriors is ingenious. Thus the law of समानकर्तृकत्व would remain intact. It is in accordance with this construction, that the rather free rendering, 'outside' or 'removed from' for अपास्य is adopted in the above translation. With the other possible construction, in which case the sentence would be open to the reproach of ungrammaticalness, अपास्य would be rendered by 'on (one's) flying from or quitting the battle-field.' The idea is the same, of course, ultimately. जन्तुः from जन् to be born.

 P. 33 St. 7. अस्त्रज्वालावलीढप्रतिबलजलधेः अन्तर् और्वायमाणे सर्वधन्वीश्वराणां गुरौ सेनानाथे मम अस्मिन् पितरि स्थिते, कर्ण, अलं संभ्रमेण, कृप समरं व्रज, हार्दिक्य, शङ्कां त्यज । चापद्वितीये ताते रणधुरं वहति कः भयस्य अवकाशः ।

 अस्त्रज्वाला....जलधे अन्तरः–अस्त्राणि एव ज्वालाः, ताभिः अवलीढः प्रतिबलरूपो जलधिः, तस्य अन्तर्. Within the ocean, namely the hostile army, which is being sucked up or absorbed by flames, namely, the missiles.

 और्वायमाणे-Loc. of the pre. part. of the denominative of और्व which means the submarine fire or the fabulous fire supposed to be burning at the bottom of the ocean and constantly consuming water so that the ocean never swells beyond the fixed dimensions.

 धन्वी -From धन्व with the suffix इन् and not from धनुस्. हार्दिक्य i.e. कृतवर्मन्, the name being derived from the mother's name हृदिका.

 चापद्वितीयः--चापः द्वितीयः ( सहायः) यस्य-With the bow for his companion.

 Translation :-While my father, here, the commander of the forces and senior to all the best archers, continues to act the part of submarine fire within the ocean, consisting of the hostile army, which is being consumed by fiery flames consisting of missiles, O, Karna ! down with this confusion ! O Kripa ! bend your steps towards the battle-field ; O Kritavarman ! give up all fear. While my father armed with the bow continues to bear the brunt of the war, what ground is there for fear.?

 The last line repeats the idea of the first three lines, which is a family called पुनरुक्तता.  कथं न दिर्ण अनया जिह्वया-This is an impersonal Construction, दोर्णे being past part. of g 4. Atm., to be torn or rent. The meaning is the same as that of कथं न दीर्णा इर्य जिव्ह. कथमेव.......जिह्वया - How is it that, as you utter this nonsense, your tongue does not fall to a thousand pieces?'

 St. 8. द्वादशार्काः दहनिकिरणैः विश्वं दग्धं उदिताः, सप्तधा भिन्नाः सप्त वाताः वा दिशि दिशि न वाताः, पुष्करावर्तकायैः मेषैः गगनतलं न छन्नं, पापाः, शौर्यराशेः मैं पितुः पापं कथं कथयते । वाता वाताः----The first वाताः is the noun meaning winds and the second is the past part, of वा ' to blow used as the predicate.

 Translation :-The twelve Suns have not risen to burn down the universe with their fiery fays ; the seven winds each divided into seven (2.8, the forty-nine winds) are not blowing in every quarter; Pushkara, Avartaka and other clouds (of that class) have not covered the whole sky. 0 wretches ! how dare you utter evil (i.e. announce evil tidings) about my father, such ४ repository of valour?

 Ashwatthaman's argument is that hisfather Drona's death by slaughter on the battle-field is about as impossible, On account of his unequalled valour, as universal destruction is impossible, without such fore running portents as the rise of the twelve burning suns, the blowing of the forty-nine winds and so on. That relation of antecedence with the 0ccurrence of the portents bears to the destruction of the universe is ascribed here to the event of Drona's death on the battle-field and this ascription, intelligible literary, becomes intelligible as implying resemblance between Drona's death and the destruction of the universe in respect of being improbable in the near future. This figure, therefore, as pointed out in another instance before, is निदर्शना.

 सप्तहारः-wounded. A servant always addresses" his master's son as कुमार, त्रैलोक्यात्राणक्षमस्य त्रैलोक्यस्य त्राणे क्षमः (समर्थः), मोहमुपगतः-Sinks into a swoon ; swoons.

 लब्धसंज्ञः-- लब्धा संज्ञा येन सः-Having recovered consciousness.

 जामदग्न्या..........प्रणयिन्जामदग्न्यस्म. ( जमदग्नेः पुत्रस्य परशुरामस्य ) अस्त्राणि सर्वस्वं तस्य प्रतिष्ठहे प्रणयः, स. अस्य अस्तीति. (You) wlid were so solicitous to receive the all-in-all of Parashurama, namely, his missiles; so eager to come into possession of Parasurama's missiles, his all-in-all.

 P. 34. वीरपुरुषोचित विपत्ति उपगते-who has met a fate worthy of a warrior.

 St. 9. This stanza is not one continuous whole in its thought but is made up of parts, each of which is commensurate with a line and, except the last, asks for confirmation of a Conjecture as to the manner of Drona's death and is linked to the succeeding line by the charioteer's answer in the negative.

 (मत्तातः) भीमप्रियः किं भिमद्गुरुगुरुदक्षिणां प्राप्तवान् ?–Did my father, that loved Bhima so dearly, receive from him, therefore, (a stroke from) his terrible mace as preceptor's fee?

 अन्तैवासिदयालुः (सः) उज्झितनयेन जिष्णुना (किं )आसादिंत: ?--Was he then, though so kind to his pupil, overpowered (slain) by Arjuna. who perhaps laid aside the spirit of dutiful conduct (for the time) ? उज्झितनयेनजर्य उज्झिरवा. Having given up all sense of duty or propriety.

 गोविन्देन सुदर्शनस्य निशितं घारापथं प्रापितः ? Then was he forced by Krishria within the range of operation, or was he subjected by Krishna to the operation, of the sharp edge of his Sudarshanana ? A particular kind of disc carried by Krishna as his weapon was called Sudarshanna. धारा-sharp edge or point. धारायाः पन्थाः घारापथः. .

 नियतं is also read for निशितं and means ' indeed, surely, नियतं is better, too, as निशतं, though going with धारा in sense, is connected with पर्थ grammatically, which is faulty. एभ्यः अन्यतः चतुर्थात् गुरोः पदं अहं न खलु शङ्के. I cannot, indeed, imagine my father's death at the hands of any fourth person besides these.

 St. IO. एतेऽपि धूर्जटेः इव कुपितस्य महास्त्रपाणेः तस्य संख्ये तुलामुपयान्ति किम् । यदा तु शोकोपरुद्ध्हृदयेनशत्रं त्यक्ते तदा रिपणा अस्य अतिघोरं विहितम् ।

 'महास्त्रपाणे--महास्त्र पाणौ यस्य सः; a ब्यधिकरणबहुव्रीहि of the common and recognised type. Carrying a most powerful missile in his hand,' शोकोपरुखहृदयेन-शोकेन उपरुद्ध हृदयं यस्य, तेन. Whose heart was overcome with grief.. अतिधोरं, used as a substantive in the Sense of अतिघोरं कर्म-The most atrocious deed, A Euphemistic phrase used in reference to the slaughter of Drona, which, Out of reverence for his master he dare not name openly.

 Translation':---(Can even these bear comparison, in fight with him (Drona ), the equal of the god, Shiva, himself, when enraged and armed with his most powerful missiles? It was when he had laid down his Weapon, his heart being overcome with Sorrow, that the enemy accomplished that foul atrocity on him.

 The words अस्त्र and शस्त्र, Seem to ls: promiscuously used here, though, properly speaking, there is a distinction between them अन्न from अस—to throw or discharge, denotes a missile, while शस्त्र from शसू-to injure, denotes a weapon, like the sword or dagger, which is not discharged but held in the hand while being used, शस्त्र however, my apply even to a missile in its etymological sense.

 St. IT, अश्वथामा हतः इति स्पष्टं उक्त्वा सत्यवाचा प्रथासूनुना शेषेगज इति किल स्वैरं व्याहृतम् । तत् श्रुत्वा दयिततनयः असौ तस्य राज्ञः प्रत्ययात् आजै शस्त्राणि नयनसलिलं चापि तुल्यं मुमोच ॥

 पृथासुनुना शेषे गज इति स्वैरं व्याहृतम्--The son of Kunti (Yudhishthira) uttered, in a low, inaudible tone, the word, 'elephant' by way of supplementing (अश्वत्थामा हतः); he added, in an inaudible tone, the word, elephant, at the end. This is the generally accepted interpretation of the words. But the commentator seems to suggest a new interpretation ; according to which ‘शेष' means ' after the death' (of course, of Drona ) and ‘स्वैरं means without scruple, unhesitatingly. The commentator quotes his authority for ' death' as one of the meanings of 'शेष'. So the whole phrase would mean:--'Yudhishthira announced without hesitation after the death (of Drona) that the Ashvatthaman that was slain was the elephant. But the first interpretation appears to me better, because 'स्वैर' is probably used in opposition to ‘स्पष्टै' and, therefore, means inaudibly' and so ‘शेषे' means at the end or ' as supplement. 'स्वैर’ may mean ‘मन्द' or 'स्वछन्द'. Further 'तत्’ in तचछ्रुतत्वा' obviously refers to the whole of what Yudhishthira had said, including both the audible part and the inaudible part together, though the latter, being inaudible, was missed by the listener's sense of hearing. Thus the reference of the pronoun 'तत्' would be simple; while, in the case of the other interpretation 'तत्' would have to be taken as referring to only 'अश्वत्थामा हत इति, while the words that intervene, the whole of the second line, would have to be treated as a sort of incidental statement that has no logical connection with the statement beginning with ‘तच्छ्रुत्वा' ; moreover that which would have to be treated as an incidental or parenthetical statement is embodied in the principal clause and cannot, therefore, be so treated..' सत्यचाचा' has all ironical significance.

 Translation :--The truthful son of Kunti (namely Yudhishthira who has the reputation of never telling a lie) stated distinctly that Ashvatthaman had been slain and then, indeed, uttered, in an inaudible tone, the word 'elephant' as a supplenment; on hearing it, he (your father, Drona) that held his son so dear dropped down tears and missiles both together in the midst of the fight, relying on the testimony of that Prince.

 P. 35. युधिष्ठिरपक्षपातिन् - 0ne so partial to Yudhishthira Ashvatthaman's contemplation of this aspect of this father's nature is intended to emphasize the irony of the situation.

 अत्यन्त......कार्पण्यम्-अत्यन्तपरिदेवनं एवं कार्पण्यम्-The undignified behavior consisting in giving oneself up too much to sorrowing.

 St. T2. तात, मम मृषा वधं श्रुत्वा सुतवत्सलेन त्वया शरैः सह असवः विमुक्ताः । अहो ! अई पुनर्भवता विनापि जीवामि । तत् कूरेऽपि मयि तव मुधा पक्षपातः

 Translation :-Father, on hearing the false news of my death, you. so loving to your son, dropped down arrows and your life together. Alas ! but I still continue to live with out you, your parental partiality towards me though I am so heartless was all wasted.

 सोद्वेगं निश्वस्य-Having a sigh in deep indignation.

 St. I3. सानुज कुरुपतिं धिक्, अजातशत्रं धिक् विफलशस्त्रभृतो भूपतिन् धिक्, अस्मान् धिक्; यैः तदा द्रुपदात्मजायाः अद्य च द्रोणस्य केशप्रहः लिखितं इव विक्षितः स्वलु ।

 विफलशस्त्रभृतः–विफलानि शस्त्राणि बिभर्तीति or विफलं यथा स्यात्तथा शत्राणि बिभतीति विफलशस्त्रभृत्, तथाभूताः, Bearing arms that are good-for-nothing to or bearing arms no purpose.  Translation :-Fie upon the Kaurava. king with his brothers! Fie upon Yudhishthira ! Fie upon kings that have borne arms to no purpose! Fie upon us all that have, indeed, witnessed, as if we were so many pictures, the seizure of their hair of Drauipadi on that notorious occassion , and of Drona this day !

 हिमवत्सारगुरुचेतसि–हिमवतः सार इव सारः यस्य, एतादृशं गुरु च, चैतः यस्य तथाभूते-Whose great heart possesses strengh, like that of the Himalaya. mountain.

ज्ञातलोकस्थितौ–ज्ञाता लोकास्थातः येन, Who knows the tenure of life by which the world exists ; who is aware of the law of nature to which the living are subject in this world, namely that all must die sooner or later.

 न जाने किं व्यवस्यतीति-I wonder what he will set about or how he will proceed.

 St. 14. भुवि एफस्य (केशग्रहस्य) तावत् अयं दारुणः पाकः वर्तते अस्मिन् द्वितीये केशग्रहे प्रजः नूनं नि:शोषिताः (भविष्यान्ति).

 निःशेषिताः -Past pass, part of the denominative निःशेषय formed from the adjective निःशेष. तावत् has the force of already.

 Translation :-There is already here on earth the disastrous development (or the terrible Nemesis) of one outrageous seizure of the hair (referring to the bloody war then in progress, which was the result of the outrageous Seizure of Draupadi's hair). And now after this second seizure of the hair, (namely, that of. Drona's hair) the world will surely undergo total depopulation.

 नूनं निशेषिताः प्रजाः-The human race will surely be swept away without any survivors.

  Ashavatthaman apostropihizras Yudhishthira, on coming back to consciousness.

 St. 15. भवता आजन्मनः किल वितथं न उक्तम् । यत् जनं न ढूंक्षि अतः। त्वं अजातशत्रुः । गुरे द्विजवरे (मम) तात तत् सर्वे कथं मम भाग्यदोषातु एकपदे एव निरस्तम्।

 अजातशत्रुः—न जातः शत्रुः यस्य--0ne to whom no enemy was ever born. निरस्त past pass. " part. of अस् with निर to cast off, to set aside or repudiate.

 Translation :-Never indeed, did you tell a lie from the time of your birth ; and because you hate no one, therefore you are (properly called) Ajatashatru, How, through my ill-luck, was all that laid aside or banished (from your thoughts) simultaneously in dealing with my father, a most respectable Brahman and a reverend teacher.  The fact. of Drona's being a respectable Brahman and a reverend teacher' is mentioned as a further consideration that should have appealed to the scruples of Yudhishthira's mind.

 P. 36 St. 16, मातुल, येन सैन्युपतिना सह त्वं अद्य रणभुवं, यः एकः शूराणां गुमसमरकण्डनिकषणः, येन भवतः सततं चित्राः परिहासाः अभवन् सः ते स्वसुः श्लाघ्यः भर्ती के नु खलु गतः।

 गुरुसमरकण्डूनिकषणः-गुरुः समरस्य संबन्धिनी कण्डुः तस्याः निक घणः The means of gratifying the inordinate itch for fight. निकषणः from कषु with नि to rub or scratch. निकषति अनेन इति निकृषणः; that by which one scratches the itchy part of one's body and thus gratifies the itching sensation ; hence the means of gratifying the itch.

 Translation :-0 uncle, that praiseworthy husband of your sister, with whom as the general of the army, you proceeded to the battle-field this day, who was the only means Or instrument for gratifying the inordinate itch of the brave for fight, and with whom you used always to exchange varied jokes-whither, indeed, is he gone now?

 परिगतपरिगन्तव्यः-परिगतं परिगन्तव्यं येन सः. One who under stands what ought to be understood, (namely that. One must submit to the inevitable with resignation).

 अलमतिसाहसेन---Away with all thought of too rash or wreckless a step (namely, suicide).

 St. I7 मद्वियोगभयात् तातः इतः परलोकं गतः। अहं वत्सलस्य तस्य पितुः सदा अविरहं करोमि।

 Translation -My father has passed into the other world from here out of fear lest he should be separated from me; let me, therefore, secure, for my loving father, permanent immunity from that pain of separation. The second line is also read as करोमि विरहं तस्य वत्सळस्य कथं पितुः. The meaning is clear.

 संसारः-Worldly life or existence. लोकयात्रा-An established custom or practice of society; a law of society; the procedure usually followed by people.

 पुत्रैः पितरो लोकद्धयेप्यनुवर्तनीयाः-Fathers are to be served or waited upon by sons in both the worlds; in this world, by ministering to their wants and wishes, and, when they have passed into the next world, by performing Shraddha and other rites for them.  St. I8. निवापाञ्चलिदानेन केतनैः श्राद्धकमाभिः तस्य उपकारे त्वं किं जीवन (शक्तः) किमुत अन्यथा शक्तः ।

 निवापाञ्जलिदानं--(Offering libations of water mixed with sesamum out of the cavity of the hands. निवाप from वप् with नि, to offer something to the Manes.

 केतनानि--(r) Acts of inviting Brhamans (to a feast of course) hence, acts of feeding Brahmans; or (2) gifts made to Brāhmans during the obsequies ; or (3) indispensable religious acts.

 Translation :-Is it by continuing to live or otherwise (that is, by ceasing to live) that you will be able to serve your father by offering libations, by feeding Brahmans (or by making gifts to them) and by performing shradha ceremonies ?

 ‘वितानै:' for 'कैतनैः' would mean, in the first instance, sacrificial rites in general and, then secondarily, rites sacred to the manes (पितृयज्ञ, i... श्राद्ध). But these are included within 'श्राद्ध कर्माभिः ' and so ‘वितानै:' would be redundant. The reading केतनैः। is better, although opinions differ, as pointed out above, as to the exact meaning of the word.

 कृतमद्यापि....विडम्बनया-Enough of this mockery of still continuing to bear arms !

 P. 7 St. 19. शस्त्र, नोचैतमपि (व) परिभवभयात् येन गृहितमासी, यस्य प्रभावात् न खलु कश्चित् तत् विषयः नाभत्, तेन त्वं सुशोकात् परित्यक्तमासे न तु भयात् । अहं अपि त्वां विमोक्ष्ये । यतः भवते स्वस्ति ।

 नोचितम् for अनुचितं is a somewhat irregularly formed compound with न.।

 Translation :-O weapons, he who took thee up for fear lest he should otherwise suffer insults (from warriors), although thou Wast unfit (to be taken up by him, he being a Brahman), and owing to whose uncommon valour there was none that was not accessible to thee-he has cast thee of through grief for his son, not from Gowardice, I will also give thee up. So fare thou Well! 'यतः स्वस्ति भवते' is otherwise constructed by Nagojibhatta.... According to him ‘यतः' is equivalent to 'यत्र' (the suffix तम् having the sense of the locative ) and 'यत्र भवते स्वास्ति (तत्र) व अहं विमोक्ष्ये' is the syntax of the last line: 'I will also let thee go whithersoever you may fare well.'  In this stanza, there is a fault which is technically called निहेतुता and consists in the non-statement of the reason for something when such reason is expected to be stated. In the present case Ashvatthaman does not state the reason for his laying down the weapon. What he means to say is that as his father laid down his weapon put of grief for him, so he would lay down his weapon out of grief for his father. so grief for his father is really the reason for his laying down the weapon and this is riot stated, The facts that are stated can, none of the be the reason. For if his father ceased to fight in despair and sorrow for him, that should have urged to fight the more vigorously for the sake of revenge. So, that. can be no reason for Ceasing to fight. His sorrow at his father's death which is that reason finds no mention and hence the fault.

 उपेक्षु, to overlook, to pass by, to neglect; to look on indifferently. असदृशं (परिभब)-Unprecedented, unparalled.

 St. 20. आजौ शोकात् न्यस्तशस्त्रस्य नयनसलिलक्षालितार्द्राननस्य त्रिभुवन गुरोः आचार्यस्य द्रोणस्य पलितधवले मौलौ पाणिं न्यस्य नृशंसं कृत्वा अयं धृष्टद्युम्नः स्वाशाविरं याति, सर्वे सद्दध्वम् । नयनसालिलक्षालितार्द्राननस्य–नयनसंबन्धिना सलिलेन क्षालितं (अत एव )आर्द्र आननं यस्य तस्य- With his face wet, being bathed with tears. पालितं, a noun meaning grey hairs, hair turned 'grey with old age.' नृशंसं=नृशंसं कर्म.

 Translation :-Here Dhrishtadyumna is proceeding to his camp after having Committing an atrocious deed by laying a violent hand on the hoary head of Dronacharya, the teacher par-excellence in the three worlds, as he stood, on the battlefield, will his weapon laid down through grief and with his face wet by being washed with tears. Do you all bear with it passively (boy all means). (This is said ironically).

  Ashvattharman's indignation is heightend by this news about the manner in which his father came by his death. What does this mean?' says he.

 St. 27. आत्तधनुष मनुजेश्वराण प्रत्यक्ष प्रायोपवेशसदृशं विधिं आस्थितस्य : अशलपाणे: मे तातस्य पालतमालानरस्तकाश शिरासि शस्त्रं व्यापारितम् ।

 आत्तधनुषाम् -आत्तं धनुः यैः तेषाम्. It ought to be आत्तधन्वनाम् according to Panini, as this is a Bahuvri compound. अरातिलुनधनुषः occurring in St. 49 of act II is another irregularity of this kind.  प्रायोपवेशसदृशं (विधि)-प्रायाय (मरणाय) उपदेशः (अशनादिराहित्येन अवस्थानं) तेन सदृशम् --- A procedure similar to what is known as प्रायोपवेश (abstaining from food and waiting death). पलित..काशे-पलितेन मौलना निरस्तः काशः यैन' तथाभूतें. Here पलित is an adjective meaning white' or grey'. यापारि तम्-Past pass. of व्यापारय caus. of पू with वि and आ, 6, Atm.

 Translation :-Was it, then, before the eyes of princes armed with bows that the Weapon (by the enemy) on my father's head which, with its grey hairs, surpassed the very Kasha flowers (in whiteness), and was it when, without arms in hand, he lay in the attitude of one who abstains from food and awaits death? (lit. when he stood engaged in a process resembling that of sitting up without food in order to starve Oneself to death) ; that is to say, when he lay in an absolutely passive and unresisting attitude of body.

 ‘व्रतमास्थितस्य' and 'शयमास्थितस्य' are variants for 'विधिमास्थितस्य'; the former would man as he was engaged in a sort of penance like प्रायोपवेश the latter would mean when the lay in such passive tranquility as might befit प्रायोपवेश. The ultimate idea is the same. In this list case प्रायोपवेशस्य सदृशम्.

 नवः परिभवाचतारः---The occurrence of discomfiture for the first time, the advent of default for the first time.

 आत्मा परिभावितः-You suffered yourself to be insulted by &c.

 P. 38 St. 22. रणशिरसि शोकान्धमनसा देहे परित्यके श्वा काको वा द्वपदतनयो वा शिरः परिमृशेत्। स्कुरात् दिव्यास्त्रौण्द्रविणमदमत्तस्य रिपोः अयं ममैव शिरासि पादः निहितः, तस्य (पितुः) (शिरसि) करः न (निहितः)।

 शोकान्धमनसा-शोकेन अन्धं मनः यस्य तेन (पित्रा). स्फुरद्दि....मत्तस्य फुरतां दिन्यानां अस्त्राणां औघः, स एव द्रविणं, तस्य मदः, तेन मत्तः तस्य.

 Translation :-While his body lay in the fore-front of the battle-field, cast of by him, (as it were,) in a moment when his reason was clouded by sorrow, a cur might touch his head or a crow might touch it or the son of Drupada (that is, Dhrishta dyumna). So, intoxicated as the enemy is with the pride of his wealth of numerous shining, splendid missiles, it is not his hand laid on my father's head, lout his foot laid on my own head.  The argument is that when Drona lay unconscious, the enemy's laying his hand on his head could be no insult to him but it was rather an insult to his son-an insult as great as if the enemy had planted his very foot on his head,

 But the sentence admits of another interpretation and this is the one commonly adopted, तस्य रिपोः शिरसि मम अयं पादः एवनिहितः न करः-'But here I plant my very food on the head of that enemy' and not merely my hand. As he says this, he stamps his foot on the ground by way of offering a challenge, In this construction, the adjective स्फुरत &c, Would have a special propriety as furnishing a contrast between the fair play by which ashvatthaman offers to overcome the enemy and the foul play by which the enemy slaughtered his father. But in this interpretation 'एव' which ought to go always with the word which it stands has to be transferred and taken with पादः, which is positively objectionable. In view of this consideration ‘मयैवार्य पादः' &c. would be preferable, as एव then can be construed with मया somehow, though at the sacrifice of force which lies in emphasizing the contrast of पाद with कर.

 St. 23. तातं शस्त्रग्रहणविमुखं निश्चयेन उपलभ्य शङ्कां त्यक्त्वा अस्य उत्तमा पाणि विदधतः खलु ते स्मृति करधृतधनुः पाण्डुप । बालसेनातलोत्क्षेपप्रलयपवनः अश्वत्थामा किं न यातः ।

 शस्त्रग्रहणातत् विमुखम् । पाण्डुपाञ्चलि.........पवनः–पण्डिाः पाञ्चालानां च सेन एव तूलः तस्य उत्क्षेपे प्रलयसंबन्धी पवनः, तम्.

  Translation :---When, knowing for certain that my father was disinclined to use (or averse to using his weapon, you laid a violent hand on his head without scruple, did you not, indeed, think of Asvatthaman as of one who when armed with the bow, would prove the very wind of world-destruction for blowing away the mass of cotton, namely, the armies of Pandu and the Pannchalas?

 अलिकप्रकृतिजिह्मचेतसा-अलीका प्रकृतिः यस्य तथाभूतः, जिह्यं चेतः यस्य तथाभतश्च तेन, Hypocritical by nature and crooked minded.

 The Pandavas and their chief partisans are generally characterized by a spirit of chivalry and Ashwathaman is surprised at the indifference with which yet these art: passing by a deed which abominable enough itself, is rendered much more sacrile gious by the highly venerable character of the victim. Their Conduct on this occasion has banished all faith in their virtue from Ashvatthaman's mind and he has no respect for them now.

 यैः निर्मर्यादैः उदायुधैः मनुजपशुभिः भवद्भिः इदं गुरुपातकं कृतं अनुमतं दृष्टं वा नरकरिपुणा सार्धं सभीमकिरीटिनां तेषां असृड्मेदोमांसैः अयं अहं दिशां बलिं करोमि ।

 निर्मर्यादैः–निर्गता मर्यादा येभ्यः तैः; उदायुधैः–उद्गतानि आयुधानि येषां तैः. सभीमकिरीटिनाम्-भीमश्च किरीटी च ताभ्यां सहिंतानाम् (सहबहुव्रीहि Compound).

 असृङ्मेदोमांसैः-असृक् च मैदश्च मांसं च तैः, नरकरिपु is Krishna who had killed a demon named Naraka.

 Translation :-Here I (set about to) worship the quarters with offerings consisting of the blood, the fat and the flesh of all those of you, including Bhima and Arjuna as also Krishna himself (lit. the enemy of the demon, Naraka), who, brutes as you are in the human shape and wholly divorced from all moral law, perpetrated or encouraged or witnessed, with weapons ready inhand, this inexpiable sin (namely, the slaughter of Drona).

 पाण्डवमत्स्य &c.The Matsyas were those that belonged to the country of King Virata and the Somakas were those that belonged to the country of Drupada - the same as the Panchalas.

 क्षत्रियापसदाः-अपसदाः क्षत्रिया = क्षत्रियापसदाः, the adjectival member being put second as an exceptional case (परनिपातः). This dissolution of the compound is grammatically more accurate than 'क्षत्रियाश्च ते अपसदाश्च' in which the two members appear to be treated as of the same rank. This remark holds good in the case of a compound like “माद्रिसुतह्तकः (हतकः माद्रिसुतः) or a compound with अधम as the second member.

 St. 25. पितुः मूर्ध्नि स्पृष्टे (सति) ज्वलनलभास्वत्परशुना रामेण यत्, कृतं तद् भवतां श्रुति न उपगतं (किम् ) अद्य अश्वत्थामा क्रोधान्धः (सन्) रणमुखें अरिरुधिरासाराविषसं तत् कर्म विधातुं न प्रभवति किम् ।

 ज्वलद्......पशुना-ज्वलन् अनल इव भास्वान् परशुः यस्य तादृशैन. whose battle-axe glowed like a blazing fire.

 अरिरुधिरासारविघसम्अ--अरिणां रुधिरं, तस्य आसारः क्षिसः यत्र तादृशं (कर्म), आसार:-A constant flow or down-pore. विषसः:-(1) The residue of food eaten, especially the residue of such food as has been offered to the Manes ; (2) food in general, hence, a feast for ghosts or the like.

10  Translation :-Have you, Sirs, never heard of the feat accomplished by Rama (that is, Parashurama)--whose battle-axe burned bright like a blaze of fire-when his father's head was touched ( by the enemy ) ? And will not. Ashvatthaman, mad as he is with fury, be able, this day, to achieve, in the forefront of the battle-field, a like feat. characterized by an abundant flow of the enemies' blood serving as a feast for ghost or (according to the interpretation that takes 'विघस' as denoting 'residue of food eaten) representing the residue of the feast enjoyed by the manes(especially by the spirit of the father that must have been gratified by the revenge) ?

 P. 39. उपकरण- Equipment or accessory. साङ्कामिकाणि---सङ्कामे साधूनि, उपेत--–Equipped or fitted up with.

 अवश्यप्रतिकर्तव्ये......प्रतिकर्तुमु-There being this terrible fire of insult to be resisted by all means, who else besides you is there, among us all, able to retaliate effectually? निकार = परिभव, from कृ with नि.

 The reading that ends Kripa's speech with 'किं तु' as in our text is preferable since those words serve to make Ashvatthaman's interrogation more easily intelligible.

 अभिषिच्य-Kripa's part would be to procure the installation of his nephew in the office of commandership, not to perform that installation, which would be Duryodhana's part. Kripa should have said अभिषेच्य therefore; but he says 'अभिषिच्य’ from a feeling of certainty that his recommendation would not fail to be complied with so that the question of installation rested almost with himself. The reading अभिषिकम् भवन्तम् &c.' does not present this difficulty but is not, at the same time, quite free from ambiguity for, apart from the light supplied by the context, the sentence in itself may mean either (1) यदा त्वं अभिषिको भविध्य्सि तदा त्वामवतारावतुमिच्छामि, or (2) यतस्त्वमभिषिक्तोऽसि ततस्त्वां &c.

 परतन्त्रम् परः तन्त्रं (= प्रयोजकः) यस्य तथाभूतम्. Dependent on anther's will, lying within norther's control.

 St. 26, अभीष्मं अद्रोणं धार्तराष्ट्रबलं कथं भवेत् यदि तत्तुल्यकक्षः भवान् अत्र धुरि न युज्यते (= नियुज्यते) ।

 ततुल्यकक्षः-तयः (भीष्मद्रोणयोः) तुल्या कक्षा (= योग्यता) यस्य सः. Equal in worth to them. To explain 'कक्षा' as denoting योग्यता when ordinarily it never bears that sense is not, I think, satisfactory, especially when a simpler reading is to be found. 'तत्तुल्यकर्म' is preferable in my opinion, कर्म meaning युद्धकर्म.

 Translation :-How can the army of the son of Dhritarashtra (Duryodhana) exist any longer, now that it is without Bhishma and without Drona, if you, their equal in worth (कक्षा) or valour (कर्म) be not appointed at the head of the army ? कथं भवेत्। may also mean कीदृगवस्थं भवेत्- How will the army fare &c ?

 कृतपरिकरस्य-When you have girded up your loin .

 परिपन्थीभवितम्-Infinitive of परिपन्थीभु, च्वि form from परिपन्थिन्, to resist or oppose.

 परिकल्पित......करणः-परिकाल्पतानि, अभिषेकस्य संबन्धनि उपकरणानि येन सः. With the materials of installation made ready.

 सैनापत्य.....समाश्वासनया-सेनापयस्य स्वयंग्रहः, तस्मिन् प्रणयः,तेन समाश्वासना, तया. By giving him that consolation which must arise from the solicitude with which I shall volunteer myself for the office of Commandership.

ततः प्रविशतः कर्णदुयोधनौ-Here is a short scene representing Karna and Duryodhana in Conference on the latest event of the day and its significance. It serves well to show the tendency of Karna's nature towards cylicism and prepares us for that dialogue, ensuing presently between him and Ashavtthaman, which presents the spectacle of a highly emotional and irritable nature chafing and cursing in answer to the bold affronts of a cool- headed cynic.

 St, 7. तेजस्वी धृतायुधलवाभ्यां बाहुभ्यां रिपुद्दतबन्धुदुःखपारं व्रजति । आचार्यः संख्यै सुतनिधनं निशम्य शस्रग्नसमये विशख्नः किं आसीत् ।

 धतायुधप्लवाभ्यां--आयुधं एव प्लवः धतः आयुधप्लवः याभ्यां ताभ्यां (बाहुभ्याम्), विशस्त्रः–विगतं शत्रं यस्मात् तादृशः.

 Translation :-A high-spirited man would, with hands plying the oar, namely, his weapon, reach the other side of (the ocel namely) his grief over the slaughter of one dear and near to him by the enemy (he gets over his sorrow by seeking revenge). How, then, is it to be accounted for that the worthy teacher (Drona) cast off his weapon in the midst of the fight, on hearing of his son's death when the occassion demanded an active use of the weapon ?

प्लव as denoting 'a boat' or a raft' does not fit in with the idea of being held by the hands (धृतायुधवाभ्यां); for a boat is never so held. So प्लव must be taken as denoting any means of sailing through water, from प्लु 1. Atm, to move forward, and hence ' an oar or the like.  P. 40. प्रकृतिर्दुस्त्यजा-One's hereditary nature or character can never be parted with or overcome. दुस्खजा-दुःखेन त्यक्तुं शक्या.

 क्षात्रधर्म......कृतः-He lost the sternness Pertaining to the character of a warrior and adopted that meekness of spirit which is natural to the character of a Brahman (or simply ‘natural to a Brahman, if the reading is 'द्विजातिंसुलभः). द्विजातिधर्म...कृतः- द्विजातिधर्मसुलभं दैन्यं परिगृहीतम्. Karna. makes wicked insinuation against Drona and these appeal to the naturally unfair-minded Duryodhana..

 कौरवपाण्डव......सग्रामस्य ( राजकस्य )—कौरवाणां पाण्डवानां च पक्षपातेन प्रवृत्तः महासङ्ग्रामः यत्र तथाभूतस्य. While engaged in a bloody war set on foot by their taking sides, some with the Pandavas and others with the Kaurauvas. परस्परक्षयमपेक्षमाणेन = परस्परक्षयस्य अपेक्षया (इया). प्रधान पुरुषवधे उपेक्षा कृता-Remained indifferent or kept looking on passively when conspicuous men (on our side) were slain. निपुणमाभहितम्- A shrewd observation or remark, this.

 St, 28. एवं न चेत् अन्यथा कथं सूः अतिरथः अभयं दत्वा किरीटिना वध्यमाने सिन्धुराजमुपेक्षेत ।

 Translation :-Were is not so, how should that great general have otherwise looked on quietly, while Jayadratha was being stain by Arjuna, after having promised him security.

 न्यग्नोधः-A banian tree.

 P. 47. St. 29. अस्मदर्थहततात, एहि क्लान्तैः ( ... कान्तैः) अद्वैः इदं मम अङ्क निरंतर परिष्वजस्व । तव भुजयोः एव स्पर्शः ते पितुः सदृशः यः महति शोकेऽपि निवृतिं आदधाति (v..I शोकेऽपि नौ विकृतिमेति तनूरुहेषु as last line.)

 Translation :-Do you come-you who have lost your father if our cause-and embrace fast this body of nine with your weary or languid limbs (with ‘कान्तैः' handsome limbs'); this touch of your arms resembles that of your father's, since it gives such pleasurable sensation even amid this great sorrow, With the alternative reading, the meaning would be : since it makes the hair stand on end (with a pleasurable sensation) even amid sorrow.

 The commentator justly remarks that 'यः (स्पर्शः) नः तनूरुद्देषु विकृति एति' is a meaningless expression.

 ‘अलं......प्रक्षेप्तुम् which is the most common reading is an expression loosely used with the force of 'अर्ल प्रक्षिष्य', Vide note on 'अलमेन......खदयितुम्' Act II, p. 42.  St. 30 सः तव तातः, मे पितुः प्रणयवान् सखा । शस्त्रे यथा सः तव गुरु: तथा ममापि (गुरुः) । तस्य देहनिधने दुःखं किं कथयामि । गुरुशुचा मनसा त्वमेव तद् जानीहि ॥

 गुरुशुचा-गुरुः शुक् यस्य तथाभूतेन.

 Translation -To you he was father, to me, father's most loving friend ; with reference to (training in the use of) arms, as he was your teacher, so was he mine too. How can I describe my sorrow at his death? You had better conceive it by reference to your own heart, oppressed as it is by deep sorrow.

 Duryodhana is playing the hypocrite with the rather Simpleminded Ashvatthaman.

 एवं पक्षपातिन त्वयि'- When you are so partial to me--शोक...कर्त-To lighten the load of sorrow.

 St. 3. मयि जीवति मत्तातः केशग्रहं अवाप्तवान् । अन्ये पुत्रिणः पुत्रेभ्यः स्पृहां कथं करिष्यन्ति । (v.I. कथमन्ये करिष्यन्ति पुत्रेभ्योऽपुत्रिणः स्पृहाम् )

 Translation :--Though I am living, my father has suffered the seizure of his hair (i.e., suffered the insult of being seized by the hair). How will other fathers entertain any hopes from their sons (here-after) ?

 We take पुन्नेभ्यः as abl. plu. and स्पृहा in the sense of आशा, The usual construction of स्पृद्दी with the dative does not suit the context here. The other reading would be decidedly better, were it not for the word 'अन्यै'; for अन्यै अपुत्रिणः would imply the absurd idea of Drona being अपुत्री. Freed from the word ‘अन्ये' the second reading would be satisfactory. The meaning then would be : How will those that are without sons entertain any wish for sons.(hereafter)? Even अन्ये may be made to fit in somehow, if, instead of construing the words as (द्रोणात्) अन्ये अपुत्रिणः, meaning other sonless people than Drona' and implying that Drona was sonless, we construe the words as (द्रोणात्) अन्ये (पुरुषाः) ये केऽपि अपुत्रिणः स्युः ते, meaning ' other people (or simply others), I mean such as may be without sons. This may likely be the author's meaning.

 सर्वपरिभवपरित्राणहेतुना-सर्वेधां परित्राणस्य हेतुः तेन; (a very loose and clumsy compound).

 St. 32, पाण्डवीनां चमूनां (मध्ये) यो यः स्वभुजगुरुमदः ( v.l. "गुरुबलः) ( सन् ) शस्त्र बिभर्ति, पाञ्चालगोत्रे यो यः शिशुः अधिकवयाः गर्भशयां वा गतः, यो यः तत्कर्मसाक्षी, मयि रणे चरतिं यश्च प्रतीपः, तस्य तस्य स्वयं जगतां अन्तकस्य अपि अहं क्रोधान्धः ( सन् ) अन्तकोऽस्मि ।  स्वभुजगुरुमदः–स्वभुजयोः संबन्धी गुरुः मदः यस्य सः 'Elated with the pride of strength of his arms. This is again not a good compound but at least makes better sense than स्वभुजगुरुबलः which could mean possessed of great strength of arms' and thus imply a Compliment very inappropriate in the mouth of an adversary. अधिकवयाः-अधिकं वयः यस्य सः, प्रतीपः, one who opposes or resists.

 Translation :-Blind as I am with fury, I shall be the destroyer of every one, who bears arms in great pride of strength, among the troops of the Pandavas, of every one belonging to the royal house of the Panchalas, whether young or old or still only in the womb of the mother, of every one who witnessed that foul deed, of every one who shall stand in my way while I am moving on the battle-field, though it be the Destroyer of the Worlds himself.

 जामदग्न्याशिष्य--This epithet is used in calling Karna on purpose to point out that he for one Ought not to forget the life-story of Parashurama and the lessons to be learnt from it.

 P. 42 St. 33. यस्मिन् अरातिशोणितजलैः (०... शोणितभरैः) ह्रदाः पूरिताः सोऽयं देशः, तथाविधः परिभवः तातस्य केशग्रहः क्षत्रादेव, तान्येव में अहितशत्रघस्मरगुरूणि भास्वन्ति अस्त्राणि । यद् रामेण कृतं तदेव क्रोधनः द्रौणायनः कुरुते ।

 अरातिशोणितज्ञलैःअरातीनां शोणितान्येव जलानि तैः -with streams of water consisting of the blood of enemies. शोणितर्भरैः- शोणितानां भरैः'-With large quantities of the enemies' blood, अहितशत्र... गुरूणि—( 1 ) अहितानां ( = शत्रूण ) शस्त्राणि, तेषां घस्मराणि अत एव गुरूण; (2) or, according to the commentator, the word is हितशत्न etc. = आहित (पितुर्मनिं निहितं) शत्रं येन तस्य ( of course, धष्टद्युम्नस्य) घस्मराणि अत एव गुरूणि. (1) Potent and capable of swallowing the arms of enemies; (2) Potent and capable of swallowing the enemy that used the sword (on my father's head).

 Translation :-This is the very country (कुरुक्षेत्र) where deep abysses were filled (by Parashurama) with floods of water in the shape of the enemies' blood; and foul indignity consisting in the outrageous seizure of the father's hair is also of the same nature, being suffered at the hands of a member of the warrior caste (in both the cases : that of Parasurama aid that of the speaker himself); I possess the same brilliant missiles (that were used by Parashurama), so Potent and so capable of devouring the arms of the enemies. So the infuriated son of Drona shall do the very thing that was done by Parshurama (namely, a wholesale slaughter of the kshatriya caste).

 द्रौणायनः-There is a doubt, as to the true form of this patronymic. Many read द्रौणायानिः but the validity of that form in the sense of the son of Drona' is justly questioned. Even द्रौणायनः is not valid in that sense, but it will do in the sense of 'a descendant of द्रोण, in which case we shall have to assume that besides being the name of Ashwatthaman's father, द्रोण was also the name of some remote ancestor of his. The right form to use in the sense of ' Drona's son' would be द्वौणिः (द्राणस्य अपर्वं पुमान्). The reading द्रौणात्मजः क्रोधनः avoids all this difficulty.

 सुमहान्......समर्थः-Uncommonly large, indeed, is the share of the burden of the war, which Ashvatthāmall has made up his mind to bear.

 भवता कृतपरिकरः-If you fit him out or prepare him ( by investing him with commandership).

 प्राकृतिपन्नः &c. प्रतिपन्नः = प्रतिपादितः; given or granted already.

 किं युक्तायुक्तविचारणया- Why pause to reflect of the expediency or otherwise (of the step proposed).

 St. 34. अच्च स्तुतिभिः प्रयत्नपारबोधितः निशां शेषे । अद्य भुवने अकेशवं अपाण्डवं निःसोमकं भवति । अद्य दोःशालिना (मया) इयं रणकथा परिसमाप्यते । अद्य नृपकाननातिगुरुः भुवः भारः व्यपैति ( ०.. व्यपैतु )।

 नृपकाननातिगुरुः–नृपाः एव काननानि तैः अतिगुरुः excessively heavy with forests Consisting of princes. दोभ्य शालते इति दोःशाली.

 The present tense is used in every sentence here to denote what, in the speaker's opinion, must happen in the immediate future.

 Translation :---You shall sleep this day the whole night so that you will have to be awakened with effort by means of eulogies (sung by bards). The world shall this day be rid of Krishna, of Pandava and of every member of the Somaka House (i.e. Drupada's family). Brave as I am, I will, this day, finish the whole business of war. The burden of the earth rendered excessively heavy by extensive forests, namely, large multitudes of princes, shall, this day, pass away (shall be removed or lightened) .  The intended idea is improperly expressed here. That which is not the predicate logically appears as the predicate grammatically. What is intended to be predicated is, not that the king shall sleep, (for he already slept every day though his sleep was disturbed by anxieties), but that he shall be awakened with effort, his sleep being so sound. So the form adequate to express the idea would be अद्य शयितः प्रयत्नेन परिबोध्यसे. This fault of expression is called विंध्ययुक्त (improper predication).

 अस्य कर्मणः शक्ताः =अस्मिन् कर्मणि शक्ताः.

 The first unprovoked insult seems to proceed from Karna who wants to lower Ashvattaman the eyes of Duryodhana. Ashvatthaman who is highly excitable is worked up to the highest pitch of passion by insult after insult from Karna and retaliates by impotent raging and foaming. From high words they are about to come to blows when they are restrained by the King and by Kripa.

 P, 43. St. 35. तव इव में आयुधं गुरुशापभाषितवशात् किं निर्वायम् । यथा त्वं संप्रत्येव भयात् समरं विहाय (प्राप्तः) तथा किं (अ) प्राप्तोऽस्मि । स्तुतिवंशकीतैनावंदां सारथीनां कुले अहं जातः किम् । यत् क्षद्वारातिकृताप्रियं अस्त्रेण करोमि न अस्त्रेण । (.... किम् for यत् )

 गुरु......वशात् गुरोः शापरूपस्य भाषितस्य वशात्.

 स्तुति......विदाम्-स्तुतिं वंशकीर्तनं च विदान्ति तेषाम्.

 Translation :-Is my weapon devoid of potency, as yours is, from the effects of a curse pronounced by the teacher? Have I come away, leaving off figting from cowardice, as you have done just now ? Am I born in a family of charioteers that are skilled in nothing but flattering (kings) and repeating the genealogis (of princes) ?-Since you talk of my retaliating with tears not with missiles? With the reading 'किम्' for 'यत'. Do you talk of &c.?”

 वाचाट- 0 blustering fellow ! वृथाशस्त्र...विदग्ध–वृथाशस्त्रग्रहणेन दुर्विदग्ध-One vainly elated with pride at the possession of a weapon !

 St. 36. निषीर्यं वा सुवीर्यं वा आयुधं मया न उत्सृष्टं यथा पाञ्चालभीतेने बाहुशालिना ते पित्रा ( उत्सृष्टम् )।

 Translation -Whether my weapon is shorn of its vigour or is still possessed of it, I at any rate, never cast it off as did your valiant father in awe of the Panchala Prince (Dhrishtadyumna).  The attribute बाहुशालिना is employed ironically, the implication being that Drona's reputation for bravery was undeserved since he could be over-awed by the Panchala Prince.

 Karna's vilification of Drona from beginning to end is of the most unscrupulous kind and full of wilful distortion of facts.

 St. 37. सूत वा सूतपुत्रो वा यो वा को वा अहं भवामि कुले जन्म दैवायत्तम्। मदायतं तु पौरुषम्। ( २०.४. मदधीनम् for मदायत्तम् ).

 Translation :-Whoever I be, whether a charioteer or the son of a charioteer or something else, (that matters not) ; birth in a high family is a matter that rests with destiny ; while what rests with myself is heriosm.

 The place of the stanza सूतो वा सूतपुत्र वा &c. in the dialogue is different in Some versions from that. assigned here, But this difference in the arrangement of the parts in this portion of the dialogue makes so little difference in the flow of the altercation that hardly any point can be made out as a ground for preferring the One version or the other.

 St. 38. भीरुः शूरो वा सः त्रिभुवने प्रथितनुजसारः । तेन आजौ प्रतिदिनं यत् कृतं ( तत् ) इयं वसुधा वेत्ति । तेन) शस्त्रं कथं परित्यकं इति सः सत्यव्रतधरः पृथासूनुः साक्षी । रणभीरों एवं तदा क्व नु असि ।

 प्रथितभुजसारः–प्रथितः भुजसारः यस्य सः ।

 Translation :-Brave or cowardly (in your estimation), he is renowned in the three worlds for his rare strength of arms, This Earth knows what he accomplished from day to day in the course of this war, (he means the Earth must be cognisant of the number of those slain by his father); as for the circumstances in which he cast of the Weapon, the truthful son of Pritha is eye-witness in the matter, Where were you then, you fugitive from the battle-field ?

 असि is used with the force of आसीः .

 St. 39. यदि शत्रं उज्झितं अशन्नपाणयः उदायुधान् अरीन् किं न निवारयान्ति यद् अनैन मालिदलनेऽपि नृपचक्रसन्निधौ स्त्रिया इव सुचिरं उदासितम्।

 Translation :-If his weapon had been cast off, why, would not men, even when unarmed, ward off enemies (assailing) with uplifted arms-since this man remained so very quiet, like a woman, in the presence of the whole circle of princes, all the while that his head was being cut off.

 St. 40. तेन मम पित्रा दुःखिना भीरुणा वा कथमपि अध्य द्रुपदतनयपाणि न निषिद्धः । भुजबलदपध्मविमानस्य तव शिरसि एष वामः चरणः न्यस्यते ।एर्न वारय ।

11  P. 44. भुजबल......मानस्य-भुजयोः बलं, तत्संबन्धिना दर्पण आध्यायमानस्य.

 Translation :-The hand of the son of Drupada was, this day, not warded off by my father for some reason or other, whether because he was in sorrow or because he was a coward. But here this left foot is being planted on your head-you who are so inflated with pride on the Score of your strength of arms. Ward it off if you can.

 ब्रह्मबन्धो-- 0 Brahman in name! 'ब्रह्मवन्धुरधिक्षेपे' इति विश्व: ।

 St. 41. कामं जात्या अवध्यः असि । इदं चरणं तु उध्दृतम् । अनेन खडेन लूनं (सत्) क्षितौ पतितं वेत्स्यसि.।

 Translation :--True that you are inviolable by caste (you are not to be killed on account of your caste) ; but, on the other hand, here is this foot uplifted. You shall, therefore, find it lying on the ground, cut of with this sword. वेत्स्यसि stands for वेदिष्यसि and is a grammatical deviation, though scholastic subtlety may devise some shift to justify the word, as is done by the commentator, This irregularity is noted by Vamana in his काव्यालंकारसूत्रवृाते.

 St. 42. अद्य मया असौ किरीटी मिथ्याप्रतिज्ञः क्रियते । शत्रं गृहाण वा यावा वा मौलौ अञ्जलि दुचय ।

 Translation :--Take up your arm (to offer resistance, of course) or place your folded hands orn your head (of course, by way of rendering submission); (in either case) I will, this day, falsify Arjuna's declaration (namely, that he would slay Karna).

 Ashvatthaman means that he will forestall Arjuna in the slaughter of Karna.

 Another interpretation is in substance : 'Prepare to fight or render your Submission; otherwise I will kill you', This is somewhat absurd as implying that in case Karna. should accept either of the conditions dicta.ted by the speaker, even the first one, that of preparing to fight, Ashvatthaman would not kill him. The author's meaning may possibly be ; 'I have made up my mind to kill you ; so prepare to fight; if not, render your submission. If this be the author's meaning, as in all likelihood it is, he has failed to put it properly.

 तातनिन्दाप्रगल्भ' is just like परवानितावस्कन्दनप्रगल्भ which is explained already.  St. 43. घीरसत्वैः क्रोधन्धैः (सद्भिः) अत्रासितानां अवज्ञया उपेक्षितानां मन्दानां एषा विकत्थना भवति ।

 Translation :-Such swaggering is indulged in by the weak when they are passed over with contempt (are treated as beneath contempt) and let off without being made to tremble by the strong with proper resentment.

 मद्भुजान्तरानिष्पेषसुलभम् –मद्भजयोः अन्तरं, तस्मिन् निष्पेषः, तेन सुलभं (असूनांअवसादनम्) (His death) which is so easy to accomplish by crushing (his body) within my arms. स्नेहेन व कार्येण वा whether out of love or out of policy.

 St. 44. पापप्रियः सुतान्वयः अर्थ गुणिनः शशधरान्वयस्य तव कथं सखा ( स्यात् । अयं किरीटिनं हन्ता ( काकुः )।(एनं ) मुञ्च । अद्य क्रोधात् लोकं अकर्णे अपृथात्मजं कुर्याम् ।

 सुतान्वयः सुतस्य अन्वयः (= वंश्यः)

 Translation :-Fond as lie is of wrong doing and descended from a charioteer, how cart he be a companion to you, who are so meritorious and descended from the moon-god himself? He to kill Arjuna ! Leave him and I will this day make the Earth devoid of Karna and devoid of the son of Pritha, in fury.

 Ashvatthaman means that as for love, Karma is unworthy of Duryodhana's friendship from inferiority of character and rank. As for the object which Duryodharna has in view in supporting Karna, Asvatthaman would accomplish it more surely.

 P. 45. अन्यदेव......व्यामोहः-What a strange infatuation or frenzy (व्यामोहः) has come over you both (what a strange blurrillg of intellectual:vision is it that you are both labouring under) since, while le thing (namely, the task of overthrowing the enemy) is in hand ( प्रस्तुतम् ) you are waxing warm over an impertinent question (you are wasting your ardour or keenness of spirit (आवेगः) over a wrong thing) ?

 वामः पन्थाः -An unnatural development of the situation ; lit. an unnatural course : it may mean, therefore, an unnatural course for events to take,' according to the above rendering, or it may mean ' an unnatural course of action for You to take, an unnatural procedure on your part;' probably the former, स्वबलव्यसनम्- A great calamity to the army, namely, its weakening to a great extent (by the death of one of these two leaders or of both, which must result from their flying at each other's throat).  न लभ्यते अस्य दर्पः शातयितुम्- Vide note on केशेष्वाकृष्य व्यापाद्यते.

 The sentence may be treated as assertive or as interrogative. It means literally 'His pride cannot be got at or seized upon that it may be crushed; that is, the opportunity cannot be had or availed of to crush his pride;' or as an interrogative sentence, cannot the opportunity be availed of?' 'must it pass away?'

 स्वबल......विरोधः–स्वबलस्य प्रधानेन विरोधः Hostility against : the leader of our Own forces.

 St, 45. यावत् अयं पापः अरिशरैः निधनं न उपेयात् तावत् मया रणमुञ्चे प्रियमपि अनं. परित्यत्कं । अस्मिन् बलान नाथे ( सति ) परिकुपितभीमार्जुनभये समुत्पन्ने (सति) राजा समरे प्रियसखबलं वेतु. ( v.l. प्रियसखममु for प्रियसख़बलम्' ).

 परिकुपित....भये-परिकुपिताभ्यां भीमार्जुनाभ्यां यद् भयं तस्मिन्.

 प्रियसखबलमू-प्रियः सखा = प्रियसखः, तस्य बलमू.

 Translation :-As long as this wretch does not meet his death by the arrows of the enemy, I shall bid farewell to this missile though so very dear to me on the battle-field, Let the king measure the strength of his favorite friend of the battle field, when there should arise imminent danger at the hands of the infuriated Bhima and Arjuna during his commandership (lit, while he continues Commander of the forces). The objection to the reading 'प्रियसवमर्नु' is that no pronoun or other word referring to 'बलानां नाथः' of the Locative absolute phrase, can occur in the principal sentence in any case-relation but the genitive; the accusative अमुम् therefore, would be objection able, unless it is proposed to construe the Locative नाथे other wise than as the subject part of a Locative absolute phrase; for instance, it may be construed as नाथे भये समुत्पन्ने (सति) when imminent danger at the hands of &c. arises to this leader or stares him in the face, which, however, does not seem to be a good interpretation.

 कुलक्रमागतम् -Hereditary. A bitter and unjust taunt at the fact that his father had cast off his weapon.

 Ashvatthaman retorts by referring to the curse hanging upon Karna's Weapon, and the latter rejoins :---

 St. 46. यावत् अहं धृतायुधः तावत् अन्यैः आयुधैः किम् । यद्वा मम अत्रेण : न सिद्धं तत् केन सेत्स्यति ।  Translation :-While I wield my weapon, where is the need for other weapons? And what missile (i.e. whose missile) can accomplish that which my missile should fail to accomplish?

 मत्संमुखीनं = मत्संमुखम् , सौबल is शकुनि, son of सुबला,and the trusted advisor of दुर्योधन.

 P. 46. St. 47. येन नृपशुना पाञ्चालजात्मजा शिरोहे कृष्टा, येन अस्याः परिधानमपि राज्ञः, गुरूणां पुरः अपहृतम् यस्योरःस्थलशोणितासवं पातुं अहं प्रतिज्ञातवान्, सोऽयं मद्धजपञ्जरें निपतितः कौरवः संरक्ष्यताम् ।

 Translation :-That Kaurava (namely, Duhshasana)-who, beast as he is in the human form, dragged the daughter of the Panchala king by the hair, who also pulled her garment in the presence of princes and elders, the blood of whose chest I vowed to drink as a beverage-that Kauravra is now caught in the trap of my arms (now lies within the grasp of my arms); let him be saved if possible.

 This is a challenge.

 आलोडयन्तौ -Violently agitating, terribly harassing. प्रतीकारपरः-प्रतीकारः परं यस्य सः :-Seriously engaged in offering resistance, intent upon offering &c:

 समम्-Simultaneously.

 St. 48. सत्यादपि अनृतं श्रेयः । धिक स्वर्गम् । में नरकः अस्तु । यर्क युधं भौमाहुःशासनं त्रातुं अयक्तम् ।

 Translation ;--Untruthfulness is preferable to truthfulness (in this crisis when Dushshasana's life is in imminent danger). Fie upon Heaven ! (I care a twopence for Heaven. Let Hell fall to my lot (as the retribution of the guilt of being false to my declaration). The weapon, though cast off, is as good as not cast off for the purpose of saving Duhshasana from Bhima.

 अशरीरिणी भारती-Aerial voice, a voice in the air (lit, a bodiless voice).

 P 47 अमानुषी वाकू-A superhuman voice.

 Ashvatthaman's sentimental nature shows itself abundantly here in the touching out burst of a feeling of loyalty towards the Kaurava brothers.

 St. 49. दुःशासनस्य रुधिरै पीयमानेऽपि (मया) उदासितम् । आइवे दुर्योध नस्य अन्यत् किं प्रियं कृतास्मि ।

 I looked on passively, even while Duhshasana's blood was being drunk. In what else am I going to be of service to Duryodhana on the battle-field ?

 अनार्यमस्माभिराचरितम्-Our conduct has been unworthy; we have behaved unworthily.  The third Act closes with (1) the falling of Duhshasana into the grip of Bhima behind the scene, (2) the hastening of Karna and Duryodhana to Dahshasana's rescue in response to the open challenge shouted out by Bhima from behind the scene, and (3) the slaughter of Duhshasana by Bhima which also takes place behind the scene, instead of on the stage, in accordance with the rules of dramaturgy which prohibit the representation of slaughters, among other things, On the stage. (' दूराव्हानं वधो युद्ध राज्यदेशादाविप्लवः । स्नानानुलेपने चैभिर्वर्जितो नातिर्वस्तरः ॥') While the third Act ends thus, the fourth Act opens with Duryodhana's charioteer bringing away his royal master in his chariot to a retired place in order to rest him till he should recover from the swoon into which he has fallen from the effects of a heavy wound received in the fight, Duryodhana. is not aware yet that Bhima has already slaughtered his brother, Dushasana. Thus the fourth Act takes up the thread of the story where the third Act leaves it and there are no events intervening between those two Acts necessitating a विष्कम्भक or a प्रवेशक for intimating therm, as is the case with the first and the second Act and, still more markedly, with the second and the third.

 P. 48. भो भो &c. is a. call from Kripa behind the scene.

 बाहुबलावलेप......दोहदाः–बाहुबलस्य सम्बन्धी अवलेपः, तेन प्रबतितः महासमररूपी देहदः यैः ते (You Kings !) who, in the pride of the strength of your arms, set going this great war as a thing of your heartfelt wish, देहदः:-(I) Desire or longing ; hence, (2) the thing desired or longed for.

 कौरवपक्षपात......संचयाः-कौरवाणा पक्षे पातः तेन पणीकृतः प्राण रूपः इविणसंशयः यैः त. Who, irnpelled by partisanship with the Kauravas, staked or waged your highest hoards of wealth, namely, your lives.

 Both this adjective and the preceding one are intended for taunts at at the ridiculous contrast between the proud, aggressive and boastful attitude of the kings at the commencement of the war and their present attitude of cowardice and flight; 'पण' in the दिव form ‘पणीकृत' means a wager ' or ' a bet.'  निहतदुःशासन...... प्रहरणानि (बलानि) निहतः दुःशासनः, तस्य पीतावशेषशोणितं; पीतात् अवशेषः (= अवशिष्टभुतं ) शोणितम् ; नितदुःशास- नपीतावशेषशाणितेन स्नपितः अत एवं बीभत्सः वेषः यस्य एतादृशः वृकोदरः, तस्य दर्शनाद्यद्भयं तेन (निामित्तेन) परिस्खलान्ति प्रहरणानि येषां तादृशानि ( बलानि ). Whose arms are slipping (out of their hands) through terror by the presence of Bhima in an apparel that looks frightful owing to its being smeared with the blood of the slaughtered Duhshasana left after being drunk.

 रणात् प्रद्रवन्ति बलानि संस्तुभ्यन्तम्-Let the troops flying from the butte-field be stopped. प्रद्रवन्ति - Nom. plu. neuter of प्रद्रवत् pres. part, of द्रु with प्र.

 एष कृपः किरीटिना अभियुकं अङ्गराजं रथेन अनुसरति-Here Kripa, is proceeding, in a chariot, after Karna ( of course to help him ) who is assailed by Arjuna.

 शरवर्ष......प्रसरः कृपः )—शराणां वर्षेण स्तम्भितः परचक्रस्य (= शत्रुसैन्यस्य) पराक्रमस्य प्रसरः येन तादृशः'--Stopping or arresting, with his shower of arrows, the further progress of the fighting activity of the enemy's forces.

 प्रद्रुतमात्मवलमाश्वासयन्'-Speaking words of encouragement to the fugitives on his own side.

 धवलचपल...... कमण्डलुना-धवलानि चपलानि च चामराणि, तैः चुम्बिताः कनकमयाः कमण्डलवः यत्र तथाभूतेन (रथेन) In which the gold water-pots were constantly brushed by the white chowries swinging to and fro. It was customary in ancient times to keep pitchers (कलश) or other pots (कमण्डलु for instance ) filled with water in the chariot, in which a warrior went forth to battle, as a mark of auspiciousness.

 शिखराव......सूचितेन–शिखरे अवबद्धा वैजयन्ती, तया सूचितेन (रथेन)-Indicated ( to be Kripa's ) by the characteristic ensign fastened at its top.

{{gapहतगज़वजि...मालिना हताः गजा: वाजिनः नराश्च, तेषां कलेवरसहस्राणि तेषां संमर्दैन विषमाः उद्धातोः तै ( हेतुभूतैः ) कृतः कलकलः याभिः तादृशीनां किङ्कीणिनां जालेन मालते (= शोभते) असौ तथाभूतेन (रथेन), or किङ्कीणिजालमाला विध्यते अस्य इति किङ्किणीजालमाली तादृशेन (रथेन), इन in मालिन being the Taddhita Suffix denoting possession in the latter case. 'which was characterized by rows of small bells which were constantly made to jingle by the rude or severe shocks or olts received on account of there lying ( over the plain ) a. crowded mass of thousands of dead bodies and carcasses of men, horses and elephants slaughtered ' ( on the battle field ). संमर्देन विषमेषु ( = निम्नोन्नतेषु प्रदेशेषु ) यः उद्धातः तेन &c., is another way of explaining the compound: But, 'विषम’ in this case as to be treated as a substantive equivalent to निम्नोन्नतप्रदेश.।

 'अस्मदर्शन......शक्तयः-Compare वृकोदरदर्शनभयपरिस्खलत्प्रहरणानि (बलानि) ' above.

 'निहतदुःशासन.......मदोद्धतः—निहतः दुःशासनः, तस्य पौवरं उरः-स्थलं, तस्य सम्बन्धि क्षतजं एवं आसवः, तस्य पानाद्यः मदः तेन उद्धतः (भीमसेनोऽहम्). Intoxicated as I am under the influence of the liquor consisting of the blood from the fat chest of the slaughtered Dahshasana.

 रभसगामी–रभसेन गच्छति तथाभूतः. Proceeding hastily or with a will pace.

 स्तोकावशिष्टप्रतिज्ञामहोत्सवः-स्तोकं अवशिष्टः प्रतिज्ञामद्दोत्सवः यस्य तादृशः. The grand celebration of whose solemn declaration (that is, of course, its execution) has but a little of it still remaining (to be gone through). Bhima means to say that Dahshasana having been slaughtered already, it remains only to slaughter Duryodliana, 'कौरवराजस्य द्युतनिर्जितो दास is ironical.

 St. I. राज्ञः मानधनस्य कार्मुकभृतः दुर्योधनस्य अग्रतः कुरुबान्धवस्य प्रत्यक्ष कर्णस्य शल्यस्य च मिषतः पाण्डववधूकैशाम्बराकर्षिषणः तस्य (दुः- शासनस्य) जीवत एव तीक्ष्णकरजक्षुण्णात् ण्णातु वक्षसः कोष्णं असृग् मया अद्य पीतम् ।

 पाण्ड़ववधू......कर्षिणः—पाण्डवानां वध्वाः केशान् अम्बरं च आकर्षति तुच्छीलः, तस्य.

 तीक्ष्णकरजक्षुण्णात तीक्ष्णाः करजाः (नखाः ) तैः क्षुण्णात् ( वक्षसः ) Mangled with sharp nails.

 Translation :- I have this day drunk the war blood from the chest mangled (by me) with my sharp nails, of him (Duhshasana), the puller of the hair and garments of the wife of the Pandavas, while yet he was alive, and that in presence of Duryodhana, the reigning king that holds honour as his richest treasure and stands armed with his bow, and secondly, before the eyes of the kinsfolk of the Kaurava family and, thirdly, while Karna was looking on and Shalya was looking on.

 I construe 'अग्रतः' with 'दुर्योधनस्य' and प्रत्यक्षम् with 'कुरुबान्धवस्य' while I take 'कर्णस्य शल्यस्य च मिषतः'. as a separate phrase. ‘मिषतः' finds the most natural interpretation in this way as denoting looking On' from मिषु 6 P. to look on; the whole Genitive Absolute pharse कर्णस्य शल्यस्य च मिषत: has an exact parallel in 'मातवेदोमुखान्मायी मिषतामाच्छिनति नः' Ku, II 46. III 46. My construction presents one difficulty, however,namely, with regard to the meaning of the Word कुरुबान्धव which) has to be taken as equivalent to kinsfolk' ( collective ) instead of a kinsman' (singular). The commentator's interpretation of 'मिषतः' as equivalent to 'म्रियमाणस्य' appears to me not at all satisfactory though otherwise his construction is all right. The reading ‘च तथा' for 'मित्रतः' presents no difficulty : the Construction of the second li11 in that case would be 'तथा च कुरुबान्धवस्य कर्णस्य शल्यस्य च प्रत्यक्षम्' in the presence also of Karna and Shalya, who art: friends of the Kauravas.

 कौरवराज्ञ... मारुतः- कौरवराजपुत्रा एव महावनं, तस्य उत्पातमारुतः (मारुतिः = भीमः--The portentous wind for the destruction of the great forest, namely, the Kaurava princes. मारुतिः , lit. the son of the wind-god and hence Bhima.

 'अस्मिन्नपि अनार्यो$नार्यमारिष्यति--:This savage: fellow may perpetrate a Savage deed upon this prince also.

 P. 49, सरसीसरोज....किसलयः--सरस्याः सबन्धीनि सरोजानि, तेषां । विलेालन, तेन सुरभिः शीतलश्च मातरिश्वा, तेन संवाहितानि सान्द्राणि किसलयाने यस्य तादृशः (न्यग्रोधपादपः). With its thick foliage constantly waved about by the cool wind rendered fragrant by its shaking the lotuses of the lake (i.e. by its contact with those lotuses in blowing over them).

 मातरिश्वन is derived by Yaska as मातरि ( अन्तरिक्ष ) श्वयति इति. or मातरि श्वसिते इति. मातरिश्चन्, the wind is so called because it moves about (श्वयति ) or it breathes (श्वसिति) within its mother, namely, the middle region of the atmospheric region ( अन्तरिक्ष) which is called the mother of the wind because it is within that region that the wind is born, संवाहित-lit. Shampooed; hence, waved or moved to and fro.

 समरब्यापारखिन्नस्य–समरव्यापारेण खिन्नस्य. Fatigued with fighting work.

 'सरसीसमीरणेन गतक़मों भविष्यतिगतः कृमः यस्य तथाभूतः भविष्यति.-गतः क्लमः यस्य तथाभूतः भविष्यति। Will be eased or relieved of his fatigue by this breeze from the lake.

 अयाचिततालवृन्तेन-अयाचित (= अप्रर्थितोपनतं) तालवृन्तमु, तेन, in apposition to समीरणैन. Which (wind) is, as it were, a fan found without being sought for; this fill found unsought.

 'हरिचन्दनच्छटाशीतलेन (समीरणेन)--हरिचन्दनस्य छटा (= समूहः)

12 सा व शीतलः तथाभुतेन. Cool as a thick layer of wet sandal powder of the superior order called हरिचन्दन.

 अप्रयत्नसुरभिणा–प्रयत्नेन प्रयत्नसुरभिः न प्रयत्नसुरभि तादृशेन, Fragrant without (being made 50 by) human effort; fragrant without the intervention of artificial means; fragrant with such fragrance as is not artificial (but natural or spontaneous).

 दशापरिणामयोग्येन-दशायाः परिणामः, तत्र योग्यः तादृशेन. Well suited (as a remedy) for a serious disorder in the normal condition(of the bodily system, especially the nervous system) ; hence capable of serving as a natural cure for an acute form of bodily derangement of the nature of a swoon, such as that from which Duryodhana was now suffering.

 St. 2. पार्थादभयं दत्वाऽपि द्रोणेन सिन्धुराजः न संरक्षितः । भीमसेनेन हरिणे इव अस्मिन् दुःशासने कुरं कर्म कृतम् । समरे अरीणां दुःसाध्यां अपि प्रतिज्ञा लघुमिव पूरयित्वा कुरुकुलविमुर्ख दैवं एतावता अपि सकामं मन्येऽहम् । or सकामं न (इति) अहं मन्ये ।

 Translation:-Drona failed to save the King of Sindhu (Jayadratha) from Arjurna even though he had promised him Security. Here Bhima has perpetrated the most atrocious deed upon this Duhshasaria as ( a lion might do ) upon a deer. But after having this carried out or fulfilled, on the battle-field, even such declarations of the enemies as Were difficult of execution, (with such ease) as if they had been very light (or easy of execution), Fate which is so unpropitious to the Kaurava family is not, I believe, Satisfied or content even with this much.

 The charioteer fears that the unpropitious Fate intends still to do something worse towards the completion of the programme of mischief which it has set before itself.

 The commentator construes the last line somewhat differently, talking the adjective सकामम् attributively and the adjective कुरुकुलाविमुखम् predicatively. The interpretation thus is Fate (that is, of course, adverse fate ) which has had its desire gratified (now that it has carried out the solemn undertakings of the enemies) has, I fear, not still turned away from the Kuru, family (कुरुकुलात् विमुखं ), that is to say, has not still withdrawn its mischievous activity from the Kuru family. It seems to be intent upon doing still further mischief, Thus the ultimate meaning is the same in either case but the mode of arriving at it greatly differs.  St. 3. मदकलितकरेणुभज्यमार्ने प्रकटैकशालशेषे विपिने इन हत-सुकलकुमारके अस्मिन् कुले त्वमपि विधेः कटाक्षैः अवलोकितः।

 मदकलित...भज्यमाने-मदेन कलितः कंरेणुः, तेन भज्यमाने (विपिने), which is being devastated by an elephant wild with rutting (मदकलित) literally would mean seized with the wildness of rutting.)

 प्रकटैकशालशेषे–प्रकटः एकः शालः एव शेषः यस्य तथाभूते (विपिने). Which has but a single tree left standing out in bold relief.

 'हृतसकलकुमारके–हताः सकलाः कुमाराः यस्मिन् तथाभते (कुले).

 Translation :-You too are lying within the range of the frowning glances of Fate, in this royal family which has had all its other princes already slain and which thus looks like a wilderness that is laid waste by an elephant wild with rutting and has but a. single tree left standing out conspicuously.

 St. 4. अक्षतस्य गदापाणेः संशयं अनारूढस्य भीमसेनस्य एषापि प्रतिज्ञा त्वया पूर्यते ।

 संशयं अनारूढस्य- Exposed to no manner of peril or danger.

 Translation :-You (0 Fate,) are about to fulfil even this (out-standing) pledge of Bhimasena (namely to kill Diuryodhana) while yet he is himself without wounds and is willing his mace without so much as being exposed to any manner of danger or uncertainty (to his life or personal safety).

 अक्षमाः संप्रति वाहास्तै रथोमुद्धोदुम्। ( अपवार्य) मनोरथं च । Your horses are now unable to draw your chariot; (aside) and your mental chariot too. The charioteer means to intimate to the king that the horses are weary and cannot draw the kings chariot and, at the same time, he wants to intimate to the audience that even if the horses could draw the chariot, they would be unable to draw his mental chariot, meaning there was no possibility of his carrying into effect This purpose to rescue Duhshasana.. The words 'रथ' and 'मनोरथं' are used here in alliterative antithesis, a form of rhetorical ornament employed by this author more than once and forming one of the features of the artificiality of his style. Comp. 'अकृष्णं कृष्णद्वैपायनम्

 P. 50, साकृतम्- With special significance or meaning about his tone which must have indicated his impatience at the difficulties which his charioteer seemed to be making.

 कृतं स्यन्दनगमनकालाातपातेन स्यन्दनगमनेन युः कालातपातः तेन कृतम्, None of that delay which would be caused by our proceeding in the chariot !  अरातिविमर्दसंघट्टसंचारी-अरातीनां बिमर्दः तत्र संघः तत्र संचारेतुं शीलं यस्य तथाभूतः ( दुयोधनोऽहम् ). One accustomed to move amid the crushing crowd of enemies, विमर्द and संघट्ट mean the same thing and the use of both the words there is another proof of the author's tendency to verboseness, although we may somehow split the idea into two Component elements and assign them to the two words each to each respectively; thus we may insist upon taking the word 'विमर्द' in the sense of a crowd or a throng'. merely and the word 'संघट्ट्' in the sense of 'friction or mutual rubbing of bodies and the whole phrase 'विमर्दसंघट्टसंचारां' would literally mean ' one accustomed to move amid the close friction of throngs of enemies.

 St. 5. असौ पापः उदायुधः (सन्) मे समक्षं प्रकृतिदुर्ललितस्य बालस्य पापं व्यवस्यति । अस्मिन् व्यवसायिनं मां किं निवारयसि । क्रोधो नाम ते नास्ति। न करुणा । न लज्जा।

 प्रकृतिदुर्ललितस्य-प्रकृत्या दुर्ललितस्य. प्रकृत्या=naturally or rather habitually, दुर्ललितस्य -दुष्टं यथा स्यात्तथा ललितस्य(= लालितस्य) past pass. part. from लल् I0. U. Indulged or fondled to excess; over-indulged ; hence very dear, According to the commentator, however, who, it seems, Cannot tolerate the liberty with which लालितस्य has to be treated, not very legitimately, as equivalent to लालितस्य, ‘प्रकृतिदललितस्य' means प्रकृया दुर्ललितस्य (दुर्लभप्सावतः), naturally wayward in his cravings', it being implied that he had been brought up with so much indulgence that he was consequently a spoil child.

 Translation :–This wretch, (namely, Bhima) with weapon uplifted, is perpetrating the foulest outrage upon my child so habitually fondled or indulged. Why then do you prevent me from proceeding against him ? Can you really feel no resentment (against the enemy), nor Compassion (upon the condition of Duhshasana) nor shame (at the thought that you are not only yourself unable to help by driving the chariot, but, further, you are dissuading me from proceeding to attack the enemy. ?)

 Note the idiomatic construction with the potential passive participle in 'निवृतेन भवितव्यं वृकोदरहतकेन,' the accursed Bhima, must have retired (from the battle-field).

 मदामा....पाण्डव-मम आज्ञया विरोधिताः पाण्डवाः यैन तादृश. विक्रमैकरस-विक्रमः एव एकरसः यस्य तथभूतः, One imbued exclusively with the sentiment of valour, मदङ्कदुर्ललित-मम अङ्के दुर्ललित - One fondled in my lap, अराति......मृगेंद्र-अरातिकुलं एवं गजघटा तत्र मृगेन्द्र इव तादृशः.

 St. 6. स्वं वृथाग्रजेन मया यथेष्टे उपभोगसुखेषु नैव युकः ( v. j. मुक्तः) न हि लालितोऽपि । वत्स अस्यः तव विपत्तेस्तु अईं हेतुः। यत् अविनयं कारितोऽसि । न च रक्षितोऽसि ।

 Translation :-An elder brother merely in name as I am, I did not introduce you into (I did not feed you with) Sensual pleasures of every kind to your heart's content, nor did I fondle you enough. While, my darling, I have been the cause of this your sad fate, since I set you to a lawless course of action but failed to protect you (in the hour of clanger), मुक्तः' &c. would mean I did not let you loose upon sensual pleasures &c, I did not leave you free to indulge in sensual pleasures to your heart's content.

 P. 5, विरूपं कृतवानासि-You did an inproper thing.

 St. 8. 'यत् तस्यैव में अनुजद्विषः पाण्डवपशोः गदाशानिकृतैः क्षोदैः न विबोधितोऽस्मि । तामेव दौःशासनी रुधिरार्दशय्यां अहं वृकोदरो वा आशु न आधिशयितः।

 Translation :-(You did an unhappy thing) since I was not awakened (as I should have been) by the bruises made (upon my body) by the bolt like mace of that beast of a Pandava, the enemy of my brother; and since also either Bhima or I did not at once lie prostrate (as ought to have been the case) on the very bloody bed on which lay Dushshasana.

 St. 9. अपि नाम मृत्युः भवेत् । न च वृकोदरः हन्ता भवेत् । घातिताशेषबन्धोंः में किं राज्येन जयेन वा ।

 Translation -Is death to (overtake me ? and not Bhima to kill? What do I care for sovereignty or for victory, now that all : brothers have been slain?

 शरप्रहार-कायः---शराणां प्रहारेण ये व्रणाः तत्र वद्धाभिः पट्टिकाभिः अलंकृतंः कायः यस्य तथाभृतः-With his body decked up with bandages wrapped round the wounds made by strokes of arrows.

 This man, Sundaraka by name, is Duryodhana's Scout on the battle-field and, corning back with information to be communicated to the King, is searching for him on the battle-field. In the course of his search and inquiry, he comes across scene after scene of woe and misery and, though these scenes are not represented on the stage, Sundaraka is supposed to be witnessing them and his descriptions of them which are meant for the audience posses a good deal of pathos about them and cannot fail to excite pity and horror. Though the soliloquy so devised is drawn out to a rather tedious length, the prolixity is compensated by a pretty good variety in the pictures of misery and woe which it presents.

 P. 52. 'आर्याः अपिनाम......न वेति. The word 'इति' in this sentence cannot be construed and is probably spurious.

 बद्धपरिकराणाम्--बद्धः परिकरः येषां तथाभूतानाम्. (Standing ) with their loins girded up,' because they have just come away from the battle-field and have not yet ungirt their loins.

 घनसन्नाहजालदुर्भेद्यमुखैः (कङ्कवदनैः)–घनः सन्नाहः जालमिव, तेन दुर्भेद्यानि मुखानि येषां तथाभूतैः '(With pincers)' the tips of which are incapable of being blunted by the solid wire-gauze coat of mail. In pulling out the darts the pincers were used and these penetrated through the solid coat of mail without their tips being blunted.

 अतिकरुणं खल्वत्र वर्तते- Here there is a most tragic scene.

 रक्तांशुकनिवसनया–रक्तांशुकं निवसनं यस्याः तादृश्या. Dressed in a red garment. समग्रभूषणया - Wearing all ornaments.

 A lady setting about to perform self-immolation after the death of her husband would dress herself in a red garment and put on all possible ornaments as symbolic of that blessed wifehood which she must enjoy after such feat of self-immolation. The appearance of such a lady is intended to bear marked contrast with that of a woman who is content to live after her husband as a widow with her person stripped of all ornaments and otherwise disfigured.

 P. 53. अन्यस्मिन्नपि जन्मान्तरे--The expression involves redundance. We should expect either 'जन्मान्तरेऽपि' or 'अन्यस्मिन्नपि जन्मनि'. The commentator has, however, made an ingenious attempt to explain away the fault. He says that the present life itself is a जन्मान्तर with reference to past lives and the life to come is, therefore, अन्यजन्मान्तर with reference to the present life.

 अकृतव्रणबन्धः--अकृतः व्रणानां बन्धः येन तादृशः Who have not dressed or bandaged their Wounds.

 शून्यासनं तुरङ्गममुपालभ्य- Reproaching a horse with a vacant saddle' They must have been reproaching the animal for having allowed its rider, their master, to be unhorsed.

 सर्व एव भागधेयविषमशीलतया पर्याकुल जनः– Every one is in distress owing to the cruel attitude of Fate.' विषमं शीलं यस्य तत् विशमशीलम् , तस्य भावः विषमशीलता; भागधेयस्य विषमशीलता, तया.

 अवस्थानुरूपं (==अवस्थायाः अनुरूप) व्यसनमनुभवन् - Suffering some calamity proportionate to his rank or position.

 अन्विष्यमाणोऽपि न ज्ञायते......वर्तत इति– Vide note on ‘अन्विष्यतां देवीं भानुमति' &c. The meaning is, though searched for he is not found; I mean it is not found where he is.

 तस्य खल्विदं जतुगृहध्यूतविषशाखिनः फलं परिणमति' Here indeed, there is maturing the fruit of the poisonous tree, namely, the house of lac (set on fire) and the gambling.

 The remaining words are adjectives qualifying 'विषशाखिनः and serve to set forth the subordinate metaphors auxiliary to the principal metaphor in जनुग्रहधूतविषशास्त्रिनः"'

 निर्भत्र्सित ......बीजस्य–निर्भर्त्सित विदुरस्य वचनं, तदेव बीजं यस्य. of which tree the Seed consisted of Vidura's word reviled.

 अवधीरित......ङ्कुरस्य-अवधीरितः पितामहस्य हितोपदेशः, स एव अङ्कुरः यस्य. Of which the sprout was the wholesome advice of Bhishma set at naught.

 शकुनि......मूलस्य-शकुनेः प्रोत्साहनादि, तदेव विरूद्वानि मूलानि यस्य. 0f which the roots struck deep in th: Soil consisted of Shakuni's incitement etc.

 संभूत......वैरालवालस्य-संभूतं चिरकाल संबद्धं च वैरं, तदेव आलचालं यस्य. Of which the basin was the hostility conceived and fostered for a long time.

 पाञ्चाली......कुसुमस्य -–पाञ्चाल्याः केशग्रहणं, तदेव कुसुमं यस्य. Of which the flower appeared in the seizure of Draupadi's hair (by Duhshasana).

 विविधरत्न.....दिशामुखः--विविधानि रत्नानि,, तेषां प्रभाः, ताभिः संवलिता सूर्यकिरणाः, तैः प्रसूतं शक्रचापसहस्रं, तेन संपूरितानि दशानां दिशानां मुखानि येन तथाभताः (रथः)-Which has filled all the ten quarters with a thousand rainbows engendered by the ray's of the sun when blended with the rays of the various germs (with which the chariot is studded.)

 यथा......रथो दृश्यते तथा तर्कयामि etc, यथा-तथा used in the sense of यतः--ततः, or यस्मात्-तस्मात्।  प्राकृतपुरुष इव-Like a man of mean rank ; like a low or ordinary man.

 अश्लाघनीयायां भूमौ- In a not very enviable place or spot ; in a wretched locality.

 पाञ्चालीकेशग्रहकुसुमस्य (फलं)—पाञ्चालीकेशः एव कुसुमं तस्य (a Karmadharaya compound here and not a Bahuvrihi compound as in the sentence where it qualifies 'विषवृक्षस्य.') The meaning is 'This is the fruit ripening out of the flower etc.

 धौरेयाः-A Taddhita derivative from घूर्, meaning 'horses yoked (to the chariot)'.

 किं आकुलमपि पर्याकुलयसि मे हृदयम्-Why do you further distract my mind which is already distracted enough. पर्याकुलयसि is a Denominative from पर्याकुल.

 अविस्पष्टकथितै :--With indistinct or half-suppressed communications. कथितै , past pass. part, used as a substantive.

 P. 54 कृतकुटिलभ्रुकुटीभङ्गभीषणललाटपट्टेन- कृतः कुटिलभ्रुकुटीभङ्गः येन तथाभूतः अत एव भीषणं ललाटपट्टं यस्य तथाभूतः तेन ( अङ्गराजेन ) --Who had knitted up his arched eye-brows and whose broad forehead consequently looked fierce. The first part of the compound contains so many redundant words !

 अविज्ञातसंधान......वर्षेण-अविज्ञातौ संधानमोक्षौ (संधानं च मोक्षश्च) यस्मिन् कर्माणि यथा स्यात्तथा निक्षप्तं शरधारामयं वर्षं येन तथाभूतेन (अङ्गराजेन) Who sent forth a shower of arrows with such rapidity that his acts of adjusting the arrows on the bow and of discharging them were seldom to be marked.

 ततस्तत:--The major part of this Act is rendered highly undramatic by the interposition of this scene between Sundaraka and Duryodhana, where the former narrates and describes rather too minutely the progress of the fight, as observed by him on the battle-field and the latter listens, interrupting now and then with 'ततस्ततः' or, at the most, with an expression of applause when the narrative mentions any deed of valour on the part of warriors on his side, especially on the part of Vrishasena, the son of Karna.

 उभयबल......धूलिनिकरण—उभयस्य बलस्य संबन्धिनः मिलन्तः ये दीप्यमानाः करिणः तुरगाः पदातयश्च तेभ्यः समुद्भुतः धुलीनां निकरः तेन (विस्तीर्यमाणेन अन्धकारेण), (On account of darkness spread round) by the mass of dust raised by the rush of the glittering (glit tering, of course, with their rich accoutrements) elephants, horses and foot-soldiers of both the armies.

 पर्यस्त.......संघातेन–पर्यस्त; तेषां तेषां ( वीणा) गजघटानां संधातः तेन ( विस्तीर्यमाणेन अन्धकारेण )-(On account of darkness spread round also) by a large number of hosts of elephants belonging to different warriors lying about in disorder on the battle-field. ‘घटा' and 'संघात' are not both required.

 अन्धीकृतमुभयबलम्- Both the armies were rendered blind, as it were, (by the darkness &c.).

 दुराकृष्ट .....टङ्कारेण-दूरं आकृष्टः धनुर्गुणः तस्य आच्छोटनँ (comp; Marathi सोडणे), तस्य टड्कारः तेन, 0wing to the sharp twanging produced by the bow-string being let go after having been previously pulled a long way.

 ज्ञायते गर्जितं......जलधरेणेति - There arose (in the minds of onlookers) the impression that it was the thunder of the cloud of world-destruction.

 P. 55, अन्योन्य...पिशुनयोः ( कर्णभीमयोः ) अन्योन्ययोः सिंहनाद इव यद् गर्जितं तदेव पिशुनं ययोः तथाभूतयोः. Whose loud war-cries, resembling the roar of a lion, served to indicate their respective identities. पिशुन-' Indicative of something;' here indicative of their respective identities.'

 विविध......भासुरमु-विविधानि यानि परिमुक्तानि प्रहरणानि, तैः आहूते कवचे, ताभ्यां संगलितः ज्वलनः, स एव विध्युच्छटा (विद्युतां छटा = समूहः), तया भासुर (समरदुर्दिनम्). Which was lit up by lightning flashes in the shape of the sparks of fire Shot forth by their armours when these were struck by the various missiles discharged (by them at each other).

 गम्भीर......जलधरमू-गम्भीर स्तनितं ययोः तथाभूतौ चापौ एव जलधरौ यत्र तथाभूतं ( दुर्दिनम् )-Which was characterized by clouds in the shape of their bows the twanging of which was deep like thunder.

 प्रसर......वार्षि –प्रसरन्तः शरा एवं धारासहस्राणि, तानि वर्षांति तच्छीलं (दुर्दिनम् ) Which poured down myriads of streams, namely, the arrows that shot through the air.

 तयोः समरदुर्दिनं जातम्- Between them there arose a rainy day in the form of a scene of active fight.

 वज्रनिर्धातनिर्घोष......महावानरः वज्रस्य निर्घात:, तस्य निर्घोषः स इव विषमं रसितं यस्य तथाभूतः, ध्वजाग्रे स्थितः महावानरः यत्र तादृशः

13 (रथवर: )', Which was distinguished by the great monkey ( Maruti) seated at the top of the flag and uttering a, cry as terrific as the sound of a thunder" stroke, ‘वज्रनिर्घातः' is a stroke of thunder;' or according to the commentator, वज्रं च निर्घातश्च तयोः निर्घोषः, where 'निर्घात' means 'a hurricane' or a stormy wind. The whole phrase 'वज्रनिर्घातनिघषविषमरसितः' would mean whose cry was as terrific as a peal of thunder or the howl of a. stormy wind. For the second meaning of 'निर्घात ’ compare 'कुरुकुलनिधनोत्पातनिर्घातवातः:' in Act I, Page, 17.

 तुरङ्गम......दुर्दर्शनः—तुरङ्गमाणां स्ंवाहने यापृतः वासुदेवः तस्य शङ्केन चक्रेण असिना गदया च लाञ्छिताः ये चत्वारः बाहुदण्डाः तैः दुर्दर्शन: (रथवरः). Which could not be gazed upon owing to the presence of ) the four stalwart hands-marked by the conch, the discus, the sword and the race respectively-of Krishna who was there busy driving the horses.

 आपूरित... मुखकुहरः (रथवरः)—आपूरितौ पाञ्चजन्यः देवदत्तश्च तयोः तारसितं, तस्य प्रातिरवः, तेन भरितानि दशादिशामुखकुहराणि येन तथाभूतः- Which filled the cavities of all the quarters with echoes of the shrill blast of the Panchajantya (Krishna's conch) and of the Devadatta ( Arjuna's conch) when these were blown.

 आकर्णाकृष्ट......जीवः–आकर्णे आकृष्टा कठिणकोदण्डस्य जीवा येन तथाभतः (कुमारवृषसेनः)--Who had pulled the string of his bow as far strong as the ear.

 दक्षिणहस्तो......सारथिकः-दक्षिणेन हस्तेन उत्क्षिप्ताः शराः, तेषां पुङ्न्खाः तैः विघट्टनं, तेन त्वरितः सारथिः यस्य तथाभूतः (कुमारवृषसेनः)-Who had been urging on his chariotee (of course, to drive on the chariot fast) by pricking him with the forked ends of the arrows that had been pulled out (by him) with the right hand,पुङ्स्त्र, ‘the forked end of an arrow at which the arrow is fixed on the bow-string before being discharged ' Or the whole compound may be otherwise interpreted thus ; दक्षिणहस्तेन उत्क्षिप्तानां शराणां ये पुटखाः तेषां विघट्नाय त्वरितःसारथिः येन तथाभूतः Who urged on his charioteer to unfasten the ends of the arrows ( the ends at which the arrows were tacked together in a bundle) as he held up the arrows (for the purpose) in his right hand. विघट्टन (1) rubbing or pricking,-(2) unfastening or loosening.

 तेनागच्छतैव इव ......रथवरः---' While yet driving up towards the spot, he, in a moment, covered Ariana's splendid chariot with arrows as thickly as a tree in blossom is covered with bees. शिलीमुखाः ( शिली मुखें यस्य सः ) (1) ‘an arrow,' so called because it is furnished with a sharp point ( शिली } at the tip of it ; (2) 'a bee', so called because it has a sharp thorny tooth in its mouth, कुसुमितः–कुसुमानि संजातानि अस्य तादृशः.

 विदलितासि - विदलिता असिलता, सा इव श्यामलाश्च स्निग्धाश्च पुड्खाः येषां तादृशैः (शिलीमुखेः). The forked ends or roots of which looked as dark and smooth as a thin sword blade if split into two (so as to have the appearance of being forked).

 शाणशिला......शब्यबन्धैः-शाणाशिलायां निर्शिताः श्यामलाः शल्यबन्धाः येषां तथाभूतै: (शिलीमुखैः). The dark-coloured tags of which were ground on a whet-stone. निाशत-Past. part pass. of शो with नि.

 तीक्ष्णविक्षिप्ताः (भलुवाणाः)–तीक्ष्णं विक्षिप्तं येषां तथाभूतः or तीक्ष्ण यथा स्यात्तथा विक्षिप्तः, Discharged with marvelous quickness.

 P. 56, उद्दीपितकोपो......भीषणेन कुमारवृषसेनेन)–उद्दीपितः कोपः तेन उपरक्तं मुखमण्डलं, तत्र विज़ाम्भितः भ्ऱुकुटभङ्गः, तेन भीषणः तथाभूतेन. Looking fierce with the frown which spread over the round face that got suffused with anger provoked (by this reproach hurled at his father- गुरुजनाधिक्षेपेण). The phrase 'कोपोपरक्तमुखमण्डल' implies the metaphor of the moon eclipsed by Rahu.

 कुमारवृषसेनेन निर्भत्सितो गाण्डीवी बाणैर्न पुनर्दुष्टवचनैः- Prince Vrishasena taunted Arjuna in return by means of arrows, not by means of foul words.

 The three adjectives, मर्मभेदकैः etc., are to be applied both to ‘बाणैः' and to 'दुष्टवचनैः'.

 'श्रुतिपथकृतप्रणयैः-- श्रुतिपथे कृतः प्रणयः यैः तथाभूतैः, Lit, 'That cherish a longing for region of the ear;' so, as applied to बाणैः, the adjective refers to the arrows being pulled on the bowstring as far as the ear; as applied to 'वचनैः, it would refer to the tendency of words to fall on the ear of another and make themselves heard.

 निशित......मन्युना–निाशतशराणां अभिघातेन या वेदना तया उपबातः मन्युः (= क्रोधः) यस्मिन् तथाभूतेन (किरीटिना).

 'चण्डगाण्डीव... घोषेणचण्डगाण्डीवस्य जीवायाः शब्देन निर्जित: वञ्जनिर्घातघोषः येन (कत्र) तथाभूतेन.

 बाणनिपतन......प्रसरेण बाणान निपतनेन प्रतिषिद्धः दर्शनस्य प्रसरःयेन (कत्र) तथाभूतेन. who effectually arrested or stopped the activity of the eye-sight with the shower of his arrows, that is, so thoroughly filled all the quarters with his arrows that the eye could see no object.

 प्रस्तुतं शिक्षाबलानुरूप ( शिक्षाबलस्य अनुरूप ) किमपि आश्चर्यम् Commenced a marvelous operation (in fight) that was indeed well worthy of his excellent training.

 अविभाविततूर्णार.........करतलेन-न विभावितानि तूणीरमुख धनुगुण व गमनागमनानि यस्य तथाभतं, शराणां संधानमोक्षयोः चटुलं च करतलं यस्य तादृशेन (कुमारवृषसेनन), Whose hand was so quick that its movements from and to the mouth of the quiver and the bow-string could hardly be marked and whose hand was equally quick in adjusting arrows on the bow and discharging them.

 मुहुर्तविभ्रमितवैरानुबन्धैः मुहूर्तं बिभ्रमितः वैरानुबन्धः येन तथाभूतः ।(वीरलाकः). Who suspended their hostilities for a. time.

 P. 57, अवधीरित......शालिनः––अवधीरितं सकलं राज्ञां धानुष्काणां च चक्रं येन तथाविधन पराक्रमेण शालते अस तस्य ( सुतस्य ). Who was possessed of such valpur as defied the whole circle of princes and warriors.

 हर्षरोषकरुणासंकटे (वर्तमानस्य)–हर्षस्य रोषस्य करुणायाश्च संकर्ट तस्मिन्नू (वर्तमानस्य). Labouring under a conflict of the feeling of joy, rage and pity. 'संकटम्' as a noun is used here in the unusual sense of a perplexing or distracting combination or mixture.' 'संकट' as an adjective meaning crowded with ' or full of ' is well known: compare 'संकटा ह्याद्दितामांना प्रत्यवायैरिस्थता,' Uttar, I, 8. The several considerations to which the different feelings were due are easy to imagine.

 अङ्गराजस्य निपतिता शरपद्धति......वृषसेने-Karna's volley of arrows fell upon Bhimasena. and his eyes dimmed with tears upon Vrishasena... Mark the alliteration in भीमसेनै and वषर्सानै.

 उभयबल......अमर्षितन-उभअबलातु प्रवृत्तः साधुकारः, तेन अमर्षितः तथाभतेन. Angered by the shouts of applause proceeding from both the armies (of course, at the brave fighting of Vrishasena).

 नरेन्द्रलाञ्छनै (सितातपत्रे)-नरेन्द्रस्य लाञ्छने (= चिन्हभूते). (At the white para.sol) that served as a mark of royalty.

 विरथः–विनष्टः रथः यस्य तथाभुतः. Deprived of his chariot.

 लूनगुणकोदण्ड़लूनः गुणः कोदण्डश्च यस्य सः

 मण्डलानि विरचयितुं (प्रवृत्तः–' (Set about ) tracing circles with his movements, that is, wheeling round and round. This is a better reading than ‘मण्डलाग्रेरेण विचरितु ( प्रवृत्तः )' which would mean '(set about) moving to and fro with a sword.'

 अगणित......भियोगेन–अगणितः भीमसेनस्य अभियोग: येन तथभूतेन (अङ्गराजेन). Disregarding BhirmaSena's onslaught; never caring to parry Bhima's onset.

 P. 58, ताताधिक्षेपमुखर–तातस्य अधिक्षेप मुखर. 0 one so clamorous in reviling my father.

 मुग्धस्वभावस्थापि-. Though so naive or raw in his character (as a warrior).

 शरसंपातं समवधूय-Shaking of the volley of arrows.

 निशितशराभिघातजातमन्युना–निशितानां शराणां अभिघातैः जातः मन्युः यस्मिन् तथभूतेन (किरीटिना). Who was exasperated by the strokes of sharp arrows.

 किरीटिना गृहीता रथोत्सङ्गात् शक्तिः चिमुक्ताच कुमाराभिमुख़ी- Arjuna took up the skakti from (where it lay in the interior of the chariot and discharged it at the boy warrior. शक्ति was a missile of unusual potency forming a conspicuous part of Arjuria's armory.

{{gapक्वणन्कनक......विराविणी (शक्तिः )-क्वणन्तीनां कनककिङ्किणिव जालं तस्य झङ्कारः, तेन विराविणी -Noisy with the jingling of the whole lot of its tinkling bells of gold.

 मेघोंपरोध......निर्मला मेधरूपः उपरोधः, तेन विमुक्त नभःस्थलं, तदिव निर्मला (शकिः ). Looking clear as the sky when it is free from the screen of clouds.

 निशित......मुखी—निर्शितं श्यामल स्निग्धं च मुखं यस्याः तथाभूता (शक्तिः ). Having a sharp, dark-coloured and glossy tip.

 विविधरत्न...दर्शना-विविधानां रत्नानां प्रभया भासुरा अत एव भीपणं रमणीयं च दर्शनं यस्याः तथाभूता. Shining with the light of varied gems and hence looking at once awful and charming.

 शक्ति प्रेक्ष्य विगलितमङ्गराजस्य हुतात् धनुः etc -Note the ungrammatical character of the sentence here, 'प्रेक्ष्य' should be ‘प्रेक्षमाणस्य.'

 विगलित...सलिलमपि. (When Karna beheld the blazing shakti ) there slipped down from his hand the bow with the arrow, from his heart that courage which is the natural virtue of a warrior, and from his eye, the tear,' This rhetorically framed sentence with several subjects connected with a. common predicate involves the figure called तुल्यर्योगिता in Sanskrit.

 'सिंहनादम' has to be explained rather curiously as equivalent to सिंहस्य नाद इव नादः यस्मिन् कर्मणि यथा स्यात्तथा—adverb modifying रसतम् ।

 सुचिरं निध्याय-After having gazed long (by way of fixing his aim).

 अर्धपथ एव–अर्धः पन्थाः अर्धपथः तस्मिन्, While yet it was on its way (through the air). The myth relating to the Ganges being split into three parts by the god Shiva is told in the Mahabharata, Vanaparva..।

 P, 59, कलमुखरेण ( adj. tu साधुवादेन ) कलश्चासौ मुखरश्च तादृशेन. (Shouts of applause) which were at once loud and pleasant to the ear. The phrase is by no means readily intelligible and may perhaps be spurious. The commentator's explanation कलेषु (= मधुरेषु ध्वनिषु} मुखरः (=प्रधानः) is far-fetched.

 अन्तरितः समरतूर्यनिर्घोषः-The noise of the war-trumpets was drowned (by the shouts of applause).

 Sidhas and Charanas are orders of demi-gods.

 धनुर्वेदशिक्षाचतुरत्वम्-धनुर्वेदाशिक्षया चतुरत्वम्. The skill attained by the study and practice of the art of war.

 तचाप्येतत्प्रेक्षणीयम--It is well worth your while too to witness this (Sc. fight between Arjuna and Vrishasena).

 साभिप्रायम्--Significantly, that is, with a. tone which signified that he was eager to know what followed.

 अविनयनोकर्णधार-अविनयरूपा या नौः तस्याः कर्णधार. '0 helmsman for (Steering) the ship of insolence ! Karma is addressed as one who leads people along the path of insolence and unrightebusness, Mark the alliteration in कर्णधार' कण.'

 मम परोक्षम् In my absence; behind my back, परोक्षम् = अक्ष्णोः परम्, lit. outside the pale of one's view.

 परिवृत्य व्यापादितः =पंरिवृतः व्यापादितश्च-Was hemmed in and slain.

 P. 59, स्मर्तव्यशेष करोमि स्मर्तव्यः शेषः यस्य तादृशम्. 'One of whom there remains nothing but what may be merely remembered;' hence, 'dead and gone. A periphrasis meaning 'I am killing'.  कालपृष्ठं-The name of Karna's bow.

 'सावहित्थमू-अवाहित्थया or अवहित्थेन सहित यथा स्यात्तथा.अवहित्था or त्वम् is आकारगोपनम्, 'Suppression of all manifestation of the inward feeling. In the present case Duryodhana must have been pained at the mention of Arjuna's resolution to slay Vrishasena and his mental agony would naturally tend to break out in sighs or otherwise ; but Duryodhana suppressed these manifestations of his inward agony.

 P. 6o, प्रतिषिद्ध...रम्भेण–प्रतिषिद्धः भीमसेनस्य समरकर्मारम्भः येन तथाभूतेन, Who prohibited Bhima from continuing this operations of the battle-field.

 अङ्गराज......कूलंकषे–अङ्गराजवृषसेनयोः यौ रथ तावेव कूले, ते कषतः इति. Which ( two rivers of arrows ) tore away the two banks, namely the chariots of Karma and Vrishasena.

 अन्योन्यस्नेह...विशेषाभ्यां ( कर्णवृषसेनाभ्याम् )—अन्योन्यस्मिन् यः स्वः तेन ( हेतुभतेन ) दर्शितः शिक्षाविशेषः याभ्यां तादृशाभ्याम्. Who displayed or put forth their best skill for very love to each other. Their very lives being at stake, each of them put. forth the best that in him lay in order to save the other.

 ताररसित......वर्षेण. तारं रसितं, तदिव जीवायाः निर्घोषःतेनैव केवलं विज्ञात बाणवर्षे यस्य तथाभतेन (गाण्डीविना), Whose pouring forth of arrows could be marked by nothing but the. incessant thunder like twanging of his bow.

 गण्डीविना तथाचरितं पत्रिंभिर्यंथा etc. 'Arjuna wrought such a marvel with the arrows that etc. The verb लक्ष्यते agrees with the last nominative 'वीरलोकः but is to be construed with each nominative separately with a due change in its form in each case by what is called वचनविपरिणाम.

 The v. 1, गान्डीवताररसितगोधनिर्घोष etc. is to be rejected.

 अतिक्रान्ते (शरवर्षे)- Ended or finished.

 विमुक्ताक्रन्दै (कौरवबले)-विमुक्तः आक्रन्दः येन तथाभूते. (When the Kaurava forces) had set up a loud wail; amid the wail of the Kaurava forces.

 ‘पश्यामि' (v. 1. प्रेक्षे) is historical present and is equivalent to ‘अपश्यम्'. In this sentence there are other readings but these do not fit in with the context.  'गदायुद्धप्रिय ' and प्रियदर्शन.' Note the difference of meaning here, due to difference in the position of the word प्रिय' in the Bahurihi compound. गदायुद्धप्रिय-' One to whom fight with the mace is dear ; प्रियदर्शन-' One whose presence is dear (to another, to Duryodhana in the present case).

 P. 61, 'दुःशासनानिर्विशेष दुःशासनापेक्षया निर्गतः बिशेषः यस्मात्तथाभूतः One in whom there is no point of distinction or inferiority as compared to Duhshasana ; hence, one who is quite like Duhshasana. (to me), as dear (to me) as Dushasana.

 St. I0, पर्याप्तनेत्रं अचिरोदितचन्द्रकान्त उद्भिद्यमाननवयौवनरम्यशोभं तत्ते आननपङ्कजं प्राणापहारपारवर्तितदृष्टि ( सत् ) कर्णेन कथमिव दृष्टम् ।

 पर्याप्तनेत्रमू-पर्याप्ते नेत्रे यत्र तथाभूतम्. Possessed of large eyes.

 अचिरो......कान्तम्-अचिरमेव उदितः यः चन्द्रः स इव कान्तम्. Charming as the moon recently risen.

 उद्भिद्यमान......शोभमु-उद्भिद्यमानं नवं यौवनं, तेन रम्या शोभा यस्य तादृशमु. Marked by a splendour peculiarly attractive owing to the fresh youth just bursting forth.

{{gapप्राणापहार...... दृष्टि-प्राणानां अपहारेण परिवर्तिता यत्र तथाभूतमू. Marked by eyes rolling about in the agony of death.

 Translation -When that lotus-like face of yours, possessed of large eyes and charming as the newly-risen moon and marked by a complexion peculiarly attractive owing to fresh youth just budding forth, had its eyes rolling about in the movement of your slaughter, with what feelings, indeed, call karna have gazed upon it.

 St. IT.. 'प्रत्यक्ष हतबन्धूनां (अस्माकं ) एतत् हृदयं परिभवामिना अत्यर्थं दृश्यते । कुतो दुःखम् । कुतौ व्यथा । प्रत्यक्षम् अक्ष्णोः समीपे.

 Translation :-0ur nearest kinsmen being all slain before our very eyes, this heart of ours has altogether been burnt down by the fire of humiliation ; so now how can there be any sorrow or any anguish of mind ?

 Duryodhana means to say that successive discomfitures, the most intolerable of their kind, have so completely deadened his soul to all sense of sorrow or mental anguish that those who can feel regret or sorrow seem to him Comparatively blessed : 'पुण्यवन्तो हि दुःस्वभाजो भवन्ति,' says he.

 किं प्रतिपन्नम्-What course was adopted?  अश्रुजलं उज्झित्वा-Wiping of the tear.

 सुतवधा...... पराक्रममु–सुतस्य वधसंबन्धी यः अमर्षः तेन उद्दीपितः पराक्रमः यस्य तथाभूतम्, Whose valour was sharpened by his rage at the slaughter of his son.

 अन्तरितः- Was covered or screened. The word may be the past pass. part of the De-nominative from अन्तर or of with अन्तर्.

 P, 62, कूबरः-The pole of a carriage.

 बहुप्रकारमू-बहवः प्रकाराः अस्मिन् कर्मणि यथा स्यात्तथा. In a variety of ways.

 स्वस्ति ......विज्ञापयति. Here: is a specimen (of the idiomatic form of opening a letter, prevalent in Sanskrit. एतदन्तम्--- एतद् अन्ते यस्य तद्यथा स्यात्तथा. 'For this the last time.'

 St. 12. अस्त्रप्रामबिधौ (अय) कृती । समरेषु अस्य तुल्यः पुमान् नास्ति । भ्रातृभ्योऽपि अयं मम अधिकः । अमुना पृथासूनवः जैयाः । इति यत् ( = यतः) अहे (त्वया) संभावितः दुःशासनारिश्च मया न इतः (तत् = ततः) त्वं भुजयोः वीर्येण बाष्पेण वा दुःखप्रतिकार एहि ।

 Translation :-." 'This man is most proficient in the use of every variety of missiles. There is no man who is a match for him in battle, He is dearer to me than my very brothers : he is sure to vanquish the sons of kunti. Such were tie: dreams you cherished concerning me, while I have failed to slay: the enemy of Duhshasana (viz.. Bhima). Since this is so, seek relief for your sorrow flow either of strength of your arms or by means of tears.

This is Karna's message of despair to Duryodhana. He means to say that he must die soon without being able to realise for Duryodhana army of those high dreams which the latter cherished all along ; Duryodhana must, therefore, either help himself to such revenge on the enemy as might bring him some consolation for his heavy loss, or, if unable to do so, must lighten his sorrow by giving it an outlet it tears.

 v. l. त्वत् for यत् in सत्संभावित ct, and तं for त्वं ॥ त्वं दुःखप्रतिकारमेंहि etc. These variants are to be rejected 'इति अई त्वत्स्ंभावितः’ would be : faulty expression for ‘इति अई त्वया संभावितः the fault involved being what is called अविमष्टावधेयांश, which consists in a part of the predicate not being expressed with sufficient prominence; in the present case the part ‘त्वया' of the

14 predicate 'त्वया संभावितः ' would be slurred over or obscured if, instead of being expressed as an independent word, it were compounded with 'संभावितः.'

 किमारम्भोऽङ्गराजः-How is karna engaged now? What is lie about ? किमारम्भः-कः आरम्भः यस्य तथाभूतः.

 St. 13. पार्थान् हत्वा बन्धुवर्गीय अशिवं सलिलं दत्वा कतिपयैः मन्त्रिभिः च

 अरिभिश्च सह् बाष्पं मुक्त्वा अन्योन्यं पुनर्भावि गाढेपगूडं  सुचिरं कृत्वा दुःखितौ निवृतौ च (सन्त) इमां हततनुं संत्यक्ष्यावः ।

 अशिवमू-The water is spoken of as inauspicious because it pertains to the funeral rites. अन्योन्यं adv. गाडोपगूढ़मु-गाढं उपगूढम. A fast embrace, उपगूढ़ being the past pass. part, of गुह् with उप used in th: -neuter as a substantive, अपुनर्भावि, न पुनर्भवितुं शील अस्य हति. Which is not to recur ; hence, final.

 Translation :-Let us kill Kunti's sons, offer the funeral dibations to our kinsmen, shed tears in company with our few surviving ministers and the few surviving enemies, exchange a fast final embrace for a long while and then cast off this accursed bodies of ours, at once woe-begone and gratified.

 They are woe-begone because they have lost so many dear souls and they would be gratified when they should have their revenge upon the enemy.

 अथवा......संदेष्ट्व्यम---Or rather I have no message to send concerning sorrow, The: word ' अथवा ' is superfluous. For the sentence शोकं प्रति etc. looks like: no modification of any part of what at Duryodhana its already said, but. it is rather a new statement.

 P, 63, St. 14. वृषसेनः ते पुत्रः न । दुःशासन में अनुजः न । अहं tवां किं बोधयामि । त्वं माँ (किं) संस्थापयिष्यसि ।

 Translation :--Vrishaseha is not (exclusively) your son nor is Duhshasana : (exclusively) my-brother. (They are, respectively, son and brother both to you me alike). So where is the propriety of your consoling me-or of my composing you?

 हेषासंवलितः (नेमिध्वनिः)-द्वेषाभिः संवलितः. (The: rumbling of the rims of the tic wheels) blended with the; neighing of the hoses. तथा = ततः कारणात् or तस्मति.

 सन्जीकुरु ( Sc. रथम् ). अतिबीभत्सम् - The foulest mischief or trick.  त्वदेकशेषबान्धवौ ( एतौ तातोऽम्बा च )-- त्वमेव एकः शेषः (= अवशेषभूतः) बान्धवः ययौः तथाभूतौ. Who have in you an only kinsman surviving.

 St. 15. आवां तातं अम्बां च दृष्ट्वा अद्यैव रणं उपगतौ । विनतः (सन्) ताभ्यां शिरासि घ्रातः अहं च दुःशासनश्च । तस्मिन्बाले अरिणा प्रसभं तामवस्थ प्रापिते अपगतघृण( सन् अई ) पित्रोः पार्श्व गत्वा किं नु वक्ष्यामि । विनतः ( सन् ) प्रातः to be Construed with 'अहं' and 'दुःशासनः' rarely and not jointly.

 प्रापिते- Past pass, part, of प्रापय caus. of आप with प्र.

 Translation :- It is this very day that we: both met our father and mother and then went forth to battle. Browing (before them), I was by them smelt on the head; so was Duhshasana. Iikewise. And now that darling (namely, Duhshasana) being forcibly reduced to such a sad predicament (that is, Slain) by the enemy, what am I to say to my parents on approaching them, ruthless as I have been so absolutely ?

 In ancient times it was customary for elders to actually smell their: youngsters (on the head by way of blessing them when the latter took leave of the former before engaging in any work of enterprise.

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Act Y.

 कुरुकुलकाननैकशेषप्रचालः-One only sprout surviving out of the whole wilderness, namely, the Kuru family.

 स्वैरमु-Slowly, in a leisurely manner.

 St. f. कडुवदनैः शल्यानि व्यपनीय कङ्कटे उन्मोचिते ( सति ) व्रणपट्टकेषु बद्धेषु (सत्सु) शनकैः कणे कृतापाश्रयः (सन्) निर्जतसान्वितान् नरपतीन् दूरात् लीलया लोकयन भवन पुत्रक (अपि) वेदना सह्या' इति पापेन मया न पृष्टः ।

 Translation :-- A miserable wretch as I am, I have not made the kind inquiry "my dear son, is your pain bearable?" after the darts should have been removed from your body by means of pincers and you should have cast off your armour and your wounds should have been bandaged and should have reclined on Karma's person at your leisure and be triurnphantly surveying from a distance all the princess when they should have been already vanquished first and afterwards appeased.

  Dhritarashtra States in detail amid what circumstances he wished to have met his son and curses his own fortune at the sad course, events have taken.

 निर्जितसान्वितन्—आदौ निर्जिताः पश्चात् सान्विताः तथाभूतान.

 अतिगाढप्रहारवेदनापर्याकुलस्य-अतिगाढ़ः प्रहारः तस्य वेदना, तया पर्याकुलस्य ( ते ). This adjective practically gives the reason for what is stated in the principal sentence, namely, ते वाणी न प्रसरति. Your tongue is silent or inactive because, probably, you art: so agonised by the pangs of your deep wounds.'

 P. 6. आकृतपूर्व: -Unusual, unexampled, unparalleled ; lit hitherto never practiced. अव्याहारः - Refusal to speak, silence.

 St. 2. अम्ब अहं अप्रतिकृतानुजनाशदर्शी (सन्) तातस्य तव च बाष्पपयस हेतुः जातः । अत्र वः विमले भरतान्वये दुजातं सुतक्षयकरं मां सुत इति किं मौषि ।

 अप्रतिकृतानुजनाशदर्शी-अप्रतिकृतः यः अनुजानां नाशः तं पश्यतीति. 0ne witnessing the slaughter of his brothers without avenging it.

 दुर्जातम्-I will-born, as a disgrace to the family ?

  Translation :--A spectator as I have been of the slaughter of your sons without avenging it, I have Proved to be the cause of my father's tears as also yours. 0 dear mother ! then why do you regard me as your son-me who am rather the destroyer of your sons and ones unworthily born in this pure race of the Bharatas ?

 मार्गोपदेशकः-A guide.

 St. 3. मातः ते वचः किमपि असदृशं कृपणम् । क्व सुक्षत्रिया भवती क्व च एषा दीनता। निर्वत्सले सुतशतस्य एतां विपत्तिं त्वं न अनुचिन्तयसि । अयोग्य मां रक्षसि ।

 निर्वत्सले निर्गतं वत्सलं (= वात्सर्य) यस्याः तथाभूते. 'One who is divorced from all parental tenderness.' 'वत्सल' is a noun in the compound ‘निर्वस्सले.'

 Translation :-- 0 mother, your words are astonishingly mean and undignified, What a strange incongruity between your character as a worthy Woman of the Kshatriya caste and the meekness of spirit (which your words betray)? 0 0ne divorced wholly from parental tenderness, you do not mind.the tragic end of your hundred sons but care merely for the safety of me who am so unworthy (of your care) !

 नूनं विचेष्टितमिदं सुतशोकस्य- Indeed, this (that is, Gandhari's becoming to meek - spirited ) is a result wrought by grief for the loss of sons. Duryodhana means that ( Gandhari's unexpected loss of so many sons has wholly: unnerved her and caused her spirit to degenerate most deplorably'.

 अपुष्कलम्-Not ample or wide hence, of no universal application, of limited application. 'इदम्' refers to लोकवाद in sense though not grammatically. Duryodhana means that the common proverb that because the pitcher has slipped down into the well, the rope too is not to be dropped in, is not just in ever case; for, says Duryodhana, when that which is to be served does no longer exist, the instrument that serves is needless. Thus in the case of the rope and the pitcher, when one pitcher is lost, another pitcher can be supplied for the rone to serve and the usefulness of the rope may continue ; and there may be e many cases analogons to this and there the proverb may hold good; but it cannot hold good in the present cast, since Duryodhana has lost all the souls dear and near to him and it is not possible to replace them that he might love them and be serviceable to them; so there is no good in his living longer. He speaks of his brothers as 'उपक्रियमाण's' and of himself as the 'उपकरण'.

 St. 4. अद्य मया निहतपुत्रया कुन्त्या सह युवां शोकेऽपि विराजमानौ सन्ती तनयानू अनुशोचतम् ।

 Translation :-Do you keep mourning for your sons, looking all the better (for doing so) in company with Kunti who shall have all her sons slain by me this day'.

 P. 66. एतदेव प्रभूतं यत्...etc. Even this is much that atleast you are not to be mourned for, that is, you are alive and not to be bewailed like your brothers. v.l. यत्त्वमपि तावदेको नानुशोचितव्यः,' 'यत्त्वमापे तावदेको जीवसि। कमन्यमनुयाचिष्यामि । तनात अकालस्ते समरस्य । But in this reading ' कमन्यमनुशोचिष्यामि' is unintelligible.

 अपश्चिमं कुरु पितुर्वचनम्-- अपश्चिमं ' may be interpreted in more ways than one ; it may be treated as a नञ्तत्पुरुष compound ( न पश्चिमम् ) and may be taken as a predicative adjective qualifying ‘पितुर्वचनम्' and the whole sentence would he 'make these words of your fathers anything but the last (that he matters), implying list if Duryodhana should refuses to comply with his father's request, the latter would die broken-hearted and would utter no more words, संजय, therefore, entreats Duryodhana not to let things come to such a pass. Or, secondly,'अपश्चिमम्' may be treated as a Bahuvrihi compound meaning 'final or 'last' (न पश्चिमं यस्य, lit. 'that which has no successor or for which there is no last, 'hence, 'last' and the adjective may be taken to qualify ‘पितुर्वचनम्' attributively, or predicatively: in the former case, the meaning would be 'Do this, the list bidding of your father's; the latter would leave him to his own sweet will for the rest. In the latter case, the meaning would be 'Allow your father's words to be final', that is, 'do not contradict him or oppose him but obey his bidding.

 St. 5. वयः बलेन दायादाः न गणिताः तौ द्रोणभीष्मौ हतौ। कर्णस्य आत्मजं अग्नतः शमयतः फाल्गुनात, जगत् भीतम् । में वत्सानां निधनेन'अधुना रिपुः त्वयि शेषप्रतिज्ञ्ः।

 दायादाः–दायं आदते or अत्ति असौ दायादः, A co-parcener; lit, One who comes in for or eats a share in the property of a common ancestor, hence, a et-sharer or co-parcener.

 शेषप्रतिज्ञ्ः -- शेषा( = अवशिष्ठभूता ) प्रतिज्ञा यस्य तथाभूतः-One whose solemn declaration or pledge is , outstanding or remains unexecuted. ञ्न्{gap}}Translation :--The illustrious Drona and the illustrious Bhishma, in reliance on wli0s strength the co-parcerners were set it naught (by us), have both been slain. The world trembles before Arjuna who has killed Karna's Son (Vrishasena) before its eyes ; now that my (other) sons have fallen, the enemy (of course, Bhima) has his solemn declaration remaining unfulfilled with reference to yourself (alone). So, my dear son, give up all your prides towards the enemies and tend these your blind parents (referring to himself and this wife, Gandhari).

 Dhritarashtra enumerates the unfortunate occurrences on his side and tries to persuade his son to leave off his policy of war with the enemy, which might lead to his own fall : on the battle-field and leave his blind parents entirely supportless in their old age.  ‘तात' is a term of endearment used by an elder in addressing a younger in a tone of mild persuasion. Comp. Marathi 'बाबारे'

 V. L. 'देवा वा’ for 'दायादाः;' here 'बा' would have to be taken, in the unusual sense of 'अपि' 'वत्सानां निधनाच मारुतिरसौ शेषप्राज्ञस्त्वयि' for the third line. This reading is good.

 यावत्प्रणिति......प्रज्ञावताम्- here seeking to vanquish the enemy (विजिगीषु) is fit to be counseled (ought to be counseled by the wise as long as he lives.

 'उपदेष्टयभूमिः '==उपदेशभूमि , the potential passive: participle, ‘उपदेष्टव्य' being used in the neuter gender as a substantive and so, as construed with the phrase ‘उपदेष्टव्यभूमिः' the noun denoting this agent of counseling (प्रज्ञावन्तः ) must stand in the genitive cause, and 'प्रज्ञावताम्,' therefore, cannot be treated as equivalent to the: instrumental 'प्रज्ञावद्भिः '. The meaning of the whole phrase is fit object of counsel for the wise.

 शणुमस्तावतु......मुपदेशमू-Said rather tauntingly. 'We are ready to listen from yourself as a wise man any fitting counsel to be offered to us. In 'अस्मान् प्रति’ ‘प्रति' is used as a कर्मप्रचनीय.

 यदि प्रकृतिमापद्यस- If you would master your anger, if you would regain your cool temper.

 संधतां युधिष्ठिरम्-‘धा with सम्' as meaning to make peace with, is intransitive in Sanskrit ; so when used transitively as here, 'संधा' means 'to win over,' ' to (conciliate. The resulting idea is the same , however .

 ईप्सितपणबन्धेन–इप्सितस्य पणस्य बन्धन. (1) By stipulating such terms as may be acceptable (to the enemy); or (2) by forming such all agreement or coming to such an understanding as may be welcome (to either party).

 In (1) पण terms stipulated; in (2) पण---agreement or treaty.

 तनयस्नेहवैक्लव्यात्-तनयेषु or rather तनये यः स्नेहः तेन वैक्लव्यं, तस्मात् (निमित्तात्), ()wing to her being overcome with tenderness towards her sons or rather her surviving son, Duryodhana.

 बालिशत्वेन--Owing to his puerileness or immaturity of judgment .

 प्रभवति पुत्रनाशजन्मा हृदयज्वरः-पुत्रनाशजन्मा===पुत्रनाशात् जन्म यस्य तथाभूतः, It is the anguish of mind due to the loss of the sons that prevails or asserts itself.  अस्खलितभ्रातृशतः-अस्खालेतं भ्रातृशतं यस्य. None of whose hundred brothers had fallen.

 अवर्धारित...सामोपन्यासः-अवर्धारितः वासुदेवस्य (===वासुदेवकर्तृकः, subjective genitive) साम्रः (==सामकर्मकः, objective genitive) उपन्यासः यैन तथाभूतः- I refused to entertain or repudiated , the overtures of peace made by Krishna.

 P, 67. दृष्ट्रपितामह..विपत्तिः–दृष्टा पितामहस्य (भीष्मस्य) आचार्यस्य (द्रोणस्य) अनुराजचक्रस्य च विपत्तिः येन तथाभूतः, Now when I have already witnessed the fall of Bhishma, Drona and the whole host of our vassal princes.

 उदात्तपुरुष....वहम् उदात्तपुरुषस्य व्रीडां आवहति तथाभूतं (साधम्). Calculated to bring nothing but shame to I mall of honour.

 असुखावसानम्---असुखं अवसाने यस्य तथाभूताम् (संधिम् ). That must result in misery or wretchedness.

 'नयवैदिन्' is ironical here.

 रिपोः (=रिपुमपेक्ष्य ) हीयमानाः नृपाः परान् संदधते किल । अधुना अहं दुःशासन हीनः । पाण्डवः सानुजः ।

 Translation :- It is, indeed, such princes as are losing their ground before the enemy, that seek reconciliation with their adversaries whereas, at present I am the losing party, being being of Duhshasana (in fact all the brothers) while Pandava (referring to Yudishthira) lists all his brothers living.

 The idea is that as Duryodhana is the losing party and Dharma the gaining party on the field of battle, Dharma would not accept any proposal of peace coming from Duryodhana.

 v.1. 'कथम् for ‘परान्' and for the second line 'दुःशासन हते हीनाः सानुजाः पाण्डवाः कथम्,' .This reading too would give the sane idea but in a round about way. Thus the meaning of the two lines together would be 'How is it possible for kings, who have lost more than the enemy on the battle-field, to bring about peace ? (For the victorious party would not accept overtures of peace; coming from the losing party ; a negotiation for peace is likely to succeed only when it emanates from the comparatively victorious party.) Now when Duhshasana is slain how can the Pandavas, each with his brothers living, be looked upon as losing party ? This is a question of appeal expecting the answer that the Pandavas are the victorious party and the negotiation for peace, in order to succeed, ought to proceed from them and as it does not, peace is not possible. But this is a very round-about way of arriving at the intended idea and so the reading is not good. 'सानुजे’ for ‘सानुजाः' would go with ‘दुःशासने' and in other respects the meaning would be the same.

 दैवापकृष्टम् दैवेन अपकृष्टम्, Controlled by Fate; dependent upon Fate.

 विपत्तौ-विपत्तिं' is used here in the sense of ' death ' as in so many other places before.

 बहुच्छलत्वात्-बहूनि छलानि यत्र तथाभूतः ( सामः ) तस्य भावः,तस्मात्. Because war abounds with various modes of treachery or foul play.

 उपपत्तियुक्तं (वचनम्)-Sensible, reasonable.

 St. 7. एकेनापि अनुजेन विना पार्थः मरणं प्रतिज्ञातवान् । भ्रातृणां शते निहते दुर्योधनः जीवितुं अभिलषते । तं दुःशासनशेाणिताशनं अरि भीमं गदाकोटिना भिन्नं (सन्त) अहं दिक्षु न विक्षिपामि। कृपणः (सन्) संधिं विद्ध्याम् ॥

 Translation :-The son of Pritha (viz. Yudhishthira) has resolved upon suicide if he should lose but one of his brothers, while (you mean) Duryodhana must wish to live even when all his hundred brothers have been slain! Shall I not mangle to pieces with the point of my mace and throw to the four quarters (the body of) that foe, Bhima, the devourer of Duhshasanna's blood ? But instead, shall I prove to be so thoroughly devoid of self-respect as t0 sue for peace ?

 P. 68, तदात्मापि तावत्संस्तभ्यताम् (Of course, युवाभ्याम्) - The word 'आत्मन्' in Sanskrit is equivalent to the reflexive pronoun in English, and is always used in the singular even when referring to two or more persons. The meaning is ; 'Compose at least yourself in the first place'

 त्वदेकशेष......वलम्बना-The compound may be dissolved as त्वमेव एकः शेषः येषां तथाभूतानि अवलम्बनानि यस्य, or it may be dissolved thus :-शेषं अवलम्बनम् ( Karmadharaya ) and then त्वमेव एकं शेषावलम्बनं यस्याः सा. The ultimate meaning is, of course, the same.

 तपस्विनी-Poor, unfortunate.

 अवल्म्बताम् directly agrees with the nominative ‘गान्धारी' but is to be construed with 'अहम् ' with a due change in form by विपरिणाम.

15  शरणम् in apposition with ‘कम्' 'supporter, helper गान्धारी कमवलम्बता etc. To whom is Gandhari to resort to for help as also myself.

 St. 8. कालंतभुवनाः भुक्तैश्वर्याः तिरस्कृतविद्विषः प्रणतशिरसां राज्ञां चूडासहस्रकृतार्चनाः अभिमुख ऋद्धान् अरिन् घ्नन्तः शतं आत्मजः ह्र्ताः(तस्मात्) अम्बया सहितः तात: सगरेण ऊढां धुरं वद्दतु ।

 Translation :-Your hundred sons, who had established their supremacy over all regions and were in the enjoyment of Sovereignty, despising the enemies and receiving homage from thousands of princes when they bent down their crowned heads, and who used to slay enemies that opposed with fury have themselves been slain now ; so you, 0 father, must bear, in company with mother, the same yoke that was borne by Sagara, i.e. must bear, with resignation, the same hard lot that was borne by Sagara when he had lost all his sixty thousand sons at a stroke. 'सगरेणोढं धुरं वद्दतु' involves the figure, निदर्शना, for explanation of which, vide note p. 60, line 6. The story of Sagara is told in chapters 38-42 of the Balakanda of the Adhyatma Ramayana.

 'विपर्यये त्वस्य (मदुक्तस्य)' In every case opposed to what I speak of in every alternative running counter to this one (that I propose); hence, otherwise.

 भीरुजनत्रासजननी-भीरुजनस्य त्रास जनयतीति. Calculated to fill timid people with alarm.

 ज्ञायताम् ( Sc. किमेतदिति understood ). अतिभैरवः etc. is to be treated as a separate sentence and not to be construed with ज्ञायताम्.

 रहः परप्रतीघातोपायाश्चिन्त्यताम्- 'Let some expedient be devised for smitting enemy covertly or unawares. Dhritarashtra, already a man of crooked maxims, is represented here as one who is still further deadened to all sense of honour and all sentiment of chivalry, by that timidity which is natural to old age and blindness.

 St. ( 9 A and 9 ). प्रत्यक्षं हतबान्धवाः परे मम रहः हन्तुं न योग्याः । कि वा तेन कृतेन यत् तैः: इव रणे प्रकाशं न कृतम् । मातः भवतीसुतक्षयकरः अहं एकः । अरयः कियन्तः । दैव केवलं साम्य एतु । (ततः) अधुना मेदिनी निष्पाण्डवा (भविष्यति)।

 P. 69. भवतीसुतक्षयकरः --भवत्याः सुतानां क्षयं करोतीति. Duryodhana takes this epithet to himself in a mood of extreme self-dis-paragement; the compound भक्तीसुत instead of भवत्सत is irregular as there is no satisfactory authority in favour of the feminine base भवती used in a compound.

 The first two lines are an answer to Dhritarashtra's counse and the last two are an answer to the difficulty made by Gandhari.

 Translation :-The enemies who killed my kinsmen openly ought not to be slain by me secretly. For where is the merit in achieving that which is not achieved openly on the battle-field as has been done by them (i.e. the enemies) ? Mother, I who have really been the cause of the death of your sons, am. indeed, single:-handed; but how many are the enemies? (they are but five). Only let fortune become even-handed (in its dispensations) and even low the earthi shall be devoid of the Pandavas.

 साम्यं एतु = सम्ं भवतु. ७. ४. 'शाम्य' and 'साह्यं' for ‘साम्यं' and 'श्लाघ्यं केवलमस्तु दैवमधुना etc.' and 'सह्यं केवलमेतदेवमधुना etc,' for the first part of the second line. But ‘साम्यं' is a more regularly formed word than 'शाम्यै' and 'साह्य' and makes better sense than श्लाघ्यं etc.; while the reading 'सह्यं केवलं' etc.' is positively unintelligible.

 अलमप्रियश्रवणपराङ्मुखतया-अप्रियस्य श्रवणात् य पराङ्मुखता तया अलम्, Enough of shrinking from hearing evil tidings! Enough of fighting shy of unhappy news !

 St. I0. त्यक्ताजनरश्मिः पार्थाङ्कितैः मार्गणैः अङ्किततनुः वाहैः स्यन्दनवर्त्मना परिचयात् शनैः आकृष्यमाणः अङ्गपतेः वार्ता पृच्छतां (जनानां) विलोचनः जलै: आवेदयन् शल्यः शून्येनैव रथने कुरून् शल्ययन् ( ७, ८.कम्पयन्) शिबिरं याति ।

 पार्थाङ्कितैः (मार्गणैः)-पार्थस्य अङ्कः संजातः येषु तथाभूतैः, marked with the name of Arjuna.

 'पृच्छताम्=पृच्छदूभ्यः शल्ययन्-Pres. part from the denominative of शल्य, meaning शल्ययुक्तान् कुर्वन्, pricking or tormenting as if with thorns. क्म्ययन् for शल्ययन् is easily intelligible.

 Translation :-Having off whip and reins, bearing all over his person arrows marked with Arjuna's name, drawn along by the horses slowly because of their acquaintance with chariot-tracks and communicating to inquirers the tiding relating to Karna by means of tears, Shalya is retiring towards the camp in a vacant chariot, thus tormenting the Kurus (with that spectacle) as with thorns.  हा । हताः स्मः---Alas ! we are undone. !

 St. 11. शून्यै कर्णस्य रथं (शून्य) मनोरथमिव अधिरूढेन प्रविशता शल्येन यथा शल्येन अयं जनौघः मूर्छितः ।

 यथा शल्येन = शल्येन इव, 'शल्य’ has got two meanings : (:) a thorn ; (2) the hero of that name who acted as charioteer to Karna and after the death of Karna, as commander of Duryodhana's forces.

 Translation :-Here this concourse of people is pained, as by a thorn, My (the spectacle of) Shalya entering seated in Karna's chariot now vacant, thus riding, as it were, a baffled hope.

 Mark the alliteration in 'रथं मनेरथं' and in शल्येन यथा शल्यैन.

 St. 12 भीष्मे द्रोणे च निहते यः अवलम्बनं आसीत् सौऽपि अयं मै वत्सस्य सुहृत् शूरः राधेयः हृतः ।

 Translation :-Here is slain that friend of my child's also, the valiant Karna, who was his chief support when Bhishma and Drona had been slain.

 P. 79. St, 13. अन्धः अनुभूतशतपुत्रविपतिंदुःखः भार्यया सह शोच्या दशां उपगतः अहं अस्मिन् अशेषितसुद्गुरुबन्धुवर्गे दुर्योधनेऽपि भवता निराशः कृतो हि ।

 Translation :- I, already a blind man Smarting under the grief due to the loss of a hundred sons and reduced to the most wretched condition together with my wife, am now driven by you (0 accursed Fate! भो हतविधे ) to despair even with regard to this Duryodhana, who has now completely lost the whole lot of his friends, elders and kinsmen.

 St. 14 अयि कर्ण मयि स्थिरां मुदं उद्गिरन्निव मे कर्णसुखदां गिरं प्रयच्छ । वृषसेनवत्सल सततावियुक्तं अकृताप्रियं मां विहाय यासि ।

 Translation :-0 Karna, bless me with words charming to the ear, thus breathing forth, as it were, lasting joy towards me. 0 loving father of Vrishasena, are you passing away, leaving me behind-me who was never separated from you and never did you any injury?

 St. 15. तात मम प्राणाधिके तस्मिन् अङ्गानां अधिपे हृते ( सति ) उन्च्छुसन्नपि अहं लज्जे आश्वास का कथा ।

  Translation :-Father, that king of the Angas (i.e. Karma) who was dearer to me than my very life, having been slain, I am ashamed to so much as breathe ; why talk of consolation? Mark the alliterative antithesis in 'उच्छुसन्' and 'आश्वासे'

 St. 16. शत्रुहतं शोच्यमपि तं वत्सं दुःशासनं न शोचमि । न च बन्धुवर्ग शोचामि । येन तु कर्णे अतिदुःश्रवं असाधु कृतं तस्य कुलस्य समरे निधन कर्तास्मि।

 Translation:- I no longer lament even that dear child, Duhshasana, slain by the enemy and to be so deeply mourned ; nor do I lament. the whole lot of my kinsmen. But I am determined to effect on the battle-field a wholesale slaughter of the whole family belonging to him who has perpetrated on Karna this foul deed so shocking to hear of.

 V. 1. For the second line, 'येनातिदुःश्रवमसाधु कृतं न कर्णे कर्णस्य तस्य निधने निधनं कुलस्य.' This reading is adopted by Jagaddhara and interpreted by him thus :- 'Now that Karna has fallen, the whole family (of the Kauravas) is (as good as ) fallen- Karna by whom nothing evil and shocking to hear of was inflicted on the ear, that is, by whom no shocking outrage was perpetrated, to hear of which Would have been painful. But the idea is riot logically very congruous; for the mere fact that a person has never committed a grave outrage shocking to hear of can be no high claim to admiration or love so profound that his friend might be justified in speaking of his fall as bringing with it the fall of the friend's whole family. If, however, we choose not to emphasise the adjectival clause 'येनातिदुःश्रवं' etc, but take it as put in by the author without any special propriety in order merely to secure the punning alliteration in ‘कर्णे’ and ‘कर्णेन' (which is quite in the manner of the poet), then there is no ground for objection against the reading, which therefore, cannot necessarily be spurious.

 St. I7. मामुद्दिश्य प्राणान् त्यजन्( कर्णः ) केनचित् न निवारितः तत्कृते बाष्पं त्यजतः मे दीनस्यः किं वार्यते ।

 वार्यते (= वारण क्रियते) is obviously a passive form used impersonally, though the root is transitive and therefore a regular passive construction would have been preferable; thus ‘तत्कृते बाष्पं त्यजन् अहं दीनः किं वार्ये would be a more natural form for the sentence to take, Usage, however, allows the impersonal construction even with a transitive root as in 'जितं मन्मथेन' but in such a case the object of the action is generally suppressed and the root becomes a quasi-intransitive root. While in the sentence before us, the impersonal construction is strikingly peculiar in as much as the object of the action is present.  Translation :-He (Karna) was prevented by none from parting with his very life for my sake ; then why am I, a. meek fellow, dissuaded from parting with (i.e. shedding) tears for his sake?

 Note the idiomatic construction in 'प्राणानु त्यजन् न निवारितः' in the sense of ‘प्राणानां त्यागात् न निवारितः ।'

 अस्मत्कुलान्तकरण (कर्म)-अस्माकं कुलस्य अन्तः क्रियते अनेन इतिं. Calculated to result in the destruction of our whole family.

 P. 7. St. 18. चक्रायुधसारथैः अस्मत्सेनाकृतान्तस्य इन्द्रसूनोः तस्य शरैः भूमौ निमग्नचक्रः (सः कर्णः) निहतः किल ।

 Translation :-While the wheel of his chariot lay driven into the earth, he was shot down, it is said, by the arrows of the son of Indra. (i.e. Arjuna), the destroyer of our army and one whose charioteer is the disc-armed (Krishna).

 St. I9. कर्णानन्दुस्मरणात् क्षुभितः मे शोकसागरः वाडवेन इव कोधर्जन शिखिना पीयते ।

 Translation:--The ocean of my grief which was agitated by the thought of the moon consisting of Karna's face, is now being drunk up by the fire of my fury as by the submarine fire.

 Duryodhana means that the thought of Karna's dear face stirred his grief into violence but the grief is now losing itself in the fury excited by the knowledge of the unfair manner in which Karna was slain by the enemy. The idea is elaborately expressed under the metaphor of the ocean swelling under the influence of the moon by the law of gravitation and shrinking again to its normal volume under the action, as poets suppose, of a mysterios fire lying at the bottom of the sea and absorbing all surplus quantity of water so as to keep the ocean within proper bounds.

 St. 20. अयं शोकजन्मा दुःसहः ज्वलनः मां दद्दति । समानायां विपत्तौ में संशयितः रणः वरम् ।

 Translation. :-This unbearable fire engendered by grief is (already) burning me clown (to death). So there being the same wretchedness in store for me(in either case), war with all its risks seems preferable to me.

‘में' to be construed with both ‘विपत्तौ ' and रणः वरमू.' 'विपत्तौ may be directly taken in the sense of ' death" also, as the word is so often used in that sense by our author and then the meaning of the Locative Absolute phrase would be " My death being alike inevitable (in either case). Duryodhana means that whether he stops fighting or Continues it, he must die a miserable death in either case; for in the former case he would fall a victim to grief and in the latter case he might be slain by the enemy.

 'संशयितः'-संशयः संजातः अत्र इति, hence जीवितसंशयान्वितः (रणः) -Involving great insecurity or risks to life.

 v. 1, 'वरं संसयितुं‘रणे'' Not a good reading in as much as the object to ‘संशयितु' has to be supplied from the context and secondly the use of the infinitive in place of a noun in the nominative case is not admissible in Sanskrit.

 St. 21. तनय साहसेषु नित्यं संशयः भवति । भीमं भीमं उत्प्रेक्ष्य एतत् (६,८. मम) हृदयं द्रवति । मानशौण्ड अनिकृतनिपुणं ते चेष्टितम् । अरीणां संगरं छलबहुलम् । हा हृतोऽस्मि ।

 मानशौण्ड-माने शौण्डः. 0 one with a keen sense of honour.

 छलबहुलमु छलानां बाहुल्यं यत्र तादृशम्, a peculiar Compound. The compound, however, is not without the sanction of usage. Compare ‘अभिरूपभूयिष्ठा,' 'प्रमोदनिर्भर' ‘कपटप्रचुर' etc. In every one of these cases, the adjective part is translatable by abounding with consisting of etc. Thus ‘छलबहुलम्' means 'abounding with foul tricks.

 अनिकृतिनिपुणम्-न निकृतौ निपुणम्, Not conversant with treachery or foul play.

 संगरमू-The word is masculine but here it seems to be used irregularly as of the neuter gender, unless we choose to take the word to be in the accusative as object to 'उत्प्रेक्ष्य’ along with 'भीमम्' and 'चेष्टितम्'; but this node of construing the words does not appear to me so natural as the one we have adopted.

 Translation -My Son ! there is always uncertainty of issue in adventurous undertakings and my heart quails at the thought of the ferocious Bhima. 0 one so sensitive to honour, your dealings are innocent of treacherous practices while the enemy's (method of) warfare abounds in foul tricks, Alas ! I am undone !

 St. 22.यॆन पापेन में हृदयस्य मनेारथः सर्वांङ्कचन्दनरसः नयनामलेन्दुः, अम्ब तव पुत्रः, तात तव नयैकशिष्यः कर्णः हतः तत्र सपदि शराः पतन्तु।

 Translation :-Let my arrows fall at once upon that wretch (i.e. Arjuna) who slew Karna, the delight of my heart, the cool sandal juice for all my limbs, the bright moon for my eyes, son to you, 0 mother, and your pupil. par excellence, 0 father in the study of politics.

 P. 72, St. 23. राजन् भीष्मे गते द्रोणे हते कर्णे विनिपातिते शल्यः पाण्डवान् जेष्यति (इत्येषा) आशा बलवती ।

 Translation -Bhishma having passed away, Drona being slain and Karna being knocked down, there is strong hope, indeed, that Shalya will overcome the Pandavas !

 The expression is ironical and implies that it is silly to hope that a third rate general like Shalya will succeed where first rate generals like Bhishma. etc. have failed. This mode of indication by which the words indirectly convey the opposite of what they directly denote is, in Sanskrit, called विपरीतलक्षणा

 St. 24, कर्णालिङ्गनदायी पार्थप्राणहरोऽपि वा अयं आत्मा अनिवारितसंपातैः अश्रुवारिभः( नन्वभिषिक्तः P. 7I. )

 अनिवारितसंपातः-अनिवारितः संपातः येषां तथाभूतैः (अश्रुवारिभिः) - Whose flow is irresistible or not to be checked.

 Translation :-(There has been installed in the office of commander-in-chief) my own self who shall, therefore, either embrace Karna (i.e. die and meet Karna in the other world) or take the life of Arjuna ; and (the installation has been performed ) with the water of tears flowing with such an irresistible force.

 कर्णालिङ्गनदायी and पार्थप्राणहरः are उपपद compounds.

 St. 25. एकरथारूढौं त्वां इतस्ततः पृच्छन्तौ प्राप्तौ । 'Then in answer to the question 'कश्च कश्च' the second line :– स कर्णारिः स च कूरः वृककर्मा वृकोदरः ।

 Translation :- There have arrived here the two, driving in the same chariot and inquiring for you there, there and everywhere. Then in answer to the question : which two?' the second line :-' that enemy of Karna (namely Arjuna) and that ruthless Bhima. of wolfish deeds.'

 प्रतिपत्तव्यम् = विधातव्यम्.

 समागतोऽस्माकं शोकापनौदी जनः ( शाकं अपनुदतीति ).' Here have arrived those who must drive away our sorrow. Duryodhana means that lie has now found within his reach those whom he would fain kill and whose slaughter is bound to lighten his own and his parents grief for the death of his brothers and of Karna. The word ‘जनः' is always used in the singular even when referring to more persons than one as here; it. refers here to भीम and अर्जुन.

 P. 73. अयथातथमू-In a disorderly manner"; pell-mell; अलमावयौः शङ्कया = अलमावाभ्यां शङ्कित्वा.

 St. 26. ध्यूतच्छलानां कर्ता, जतुमयशरणोद्दीपन:, सः ( = तादृशः ) अभिमानी, कृष्णाकेशोत्तरीयव्यपनयनमरुत्, यस्य पाण्डवाः दासाः असौ दुःशासनादेः अनुजशतस्य गुरुः, अङ्गराजस्य मित्रं राजा दुर्योधनः क्वास्ते कथयत । न रुषा द्रुष्टुमभ्यागतौ स्वः ।

 कृष्णा...मरुत-कृष्णायाः केशानां उत्तरीयस्य च ध्यपनयने मरुदिव.

 Translation :-Where is sitting that king Duryodhana, the eldest of the hundred brothers, Duhshasana and others, the friend of Karna, the author of the rogueries in gambling, the setter of fire to the house of lac, that personification of Pride; the very wind for taking of the garments and tossing about the hair of Draupadi, (above all) he of whom the Pandavas were the slaves? Do tell us, for we are come to meet him ; not in fury.

 v. 1. 'पुरुषाः' for 'न रुषा’ where 'पुरुषाः' is the vocative, The commentator's reason for preferring the reading 'न रुषा' does not appear convincing. For, he says, ‘न रुषा' serves the purpose of making the speaker's statement of the purpose of coming corroboratory of the assurance already given in 'अलं. शङ्क्या ', But even 'दृष्टम्' by itself when understood in contrast with योद्धम् might serve that purpose quite as well. इष्टुमभ्यागतौ स्वः, न योष्टुम् । तेन अलं शङ्क्या। .

 उपक्षेपः-Protestation or declaration; tone of speech.

 संप्रति वाचा व्यवस्यन्ति- Are now operating with the tongue,

 कथय गत्वोभयोः etc. The genitive 'उभयोः' is Listed in the sense of the dative उभाभ्याम्.

 अनुलङ्गनीयः सदाचारः-(The dictates of) etiquette must. not be disobeyed ; the rules of good conduct must not be infringed.

 पित्रोः नमस्कृतिं श्रावय-The genitive 'पित्रोः' is used for the accusative ‘पितरौ.'

 विश्राव्य स्वकर्म नाम च वन्दनाया गुरवः = गुरवः स्वकर्म नाम विश्नाव्याः ततः- परं च वन्दनीयाः-One should announce one's deeds and one's name before elders and then bow to them. That one's name should be announced while saluting an elder is what is laid down in

16  मत्कराग्र......तास्थानि–मम कराग्राभ्यां निर्भिद्यमानानि अत एव रणितानि अस्थनि यस्य तथाभूते (शरीरे). Haying its bones fractured by my palm and fingers and consequently made to produce a succession of sharp clinking sounds.

 Translation :–You utterer of harsh words, world I not kill you even here that you might join Duhshasana, if my respectable brother (Arjuna) were not to throw an obstacle in the way of your body undergoing a fracture of its bones effected by my palms and attended with a succession of sharp sounds?

 v. 1. गुरू न कुरुतः' for 'गुरुः न कुरुते. Each of these readings has its difficulties. In the case of the former reading, 'गुरुः' would refer Dhritarashtra and Gandhari but there is nothing in their words addressed to Bhima and Arjuna., (in fact Gandhari has not spoken at all) which might be taken as amounting to an attempt on their part to dissuade Bhima from using violence against Duryodhana. We may, however, suppose that their very presence imposed a sort of moral restraint owing to which Bhima could not carry his outrage so far as to kill Duryodhana before the very eyes of the latter's parents, In the case of the latter reading, Arjuna being the younger brother, Bhima cannot be expected to speak of him as 'गुरुः' unless we stretch the meaning of that word and take it to mean merely 'a respectable man.' 0f course, Arjuna's words to Bhima can well be construed to imply dissuasion. 0n the whole, I am inclined to prefer the reading 'गुरू न कुरुतः' as it appears to me very unnatural that Bhima. should speak of Arjuna as 'गुरुः' in any sense.

 St. 33. युष्मत्कुलकमलिनीकुञ्जरे भीमसेने कुद्धे (सति) यत् त्स्त्रीवत् शोकैः नयनसलिले परित्याजितः असि; यच्च भ्रातुः वक्षःस्थलविघटने साक्षोकृतः असि एतत् कुरुपतेः तव जीवितस्य कारणं आसीत् ।

 युष्मत्कुल......कुञ्जरे–युष्माकं कुलमेव कमलिनी, तस्याः कुञ्जर इव तथाभुते (भीमसेने). Who is an elephant for (the destruction of) the lotus plant consisting of your family.

 Translation :--The fact that sorrows have made you shed tears like a woman and the further fact that you were made to look on passively when your brother's chest was torn open, constitute the reasons why you, a vile king, have lived to this moment though Bhima, an elephant for the lotus-plant of your family, has been wild with fury.

 What is meant is that Duryodhanla Was Sparred so long because he was to be made the victim of multifarious sorrows and humiliations. According to the commentator's interpretation, however, he was spared because no violent hand could, under the laws of righteous warfare, be laid upon him while he was weeping like a woman and looking on passively when his brother was being slaughtered, instead of fighting with a spirit of revenge as he ought to have done, in which case Bhima might have attacked him without infringing the laws of military courtesy.

 P. 75. St. 34. बान्धवाः त्वां मद्गदाभिन्नवक्षोऽथिर्वेणिकाभीमभूषण रणाङ्कणे न चिरात् सुप्तं द्रक्ष्यन्ति ।

 मद्गदा......भूषणमू-मम गदया भिन्नानि वक्षसंबंधीनि अस्थीनि, तेषां वेणिका, सा एवं भीम भूषणं यस्य तथाभूतम्, 'Bearing the frightful decoration of the braid-like series of bones of your chest torn open by my mace. This adjective as well as 'सुप्तम्' qualifies 'त्वाम्' predicatively.

 'न चिरात्' is a compound equivalent to 'अचिरात्'.

 Translation :-Your kinsmen will ere long, behold you lying dead on the battle-field and bearing the frightful decoration of the braid-1ike bones of your chest ripped by my mace.

 यद्येवं नाश्रद्धेयो भवान्- If so, then indeed you are not to be disbelieved. Bhima is to be understood to say this with a significant tone and look so as to call attention to the other possible meaning of Duryodhana's words, which is favourable to the former, According to this meaning, 'मम' in 'मद्गदा' etc. is to be taken with 'वक्षोऽस्थिवेणिका' instead of with 'गदा' and the 'गदा' spoken of is that of Bhima, and not that of Duryodhana, so that the whole compound is to be explained thus: गदया (of course भीमस्य गदया) भिन्नानि यानि मम (i.e, दुर्योधनस्य )अस्थीनि तेषां वेणिका एव भीमं भूषणं यस्य तथाभूतम् ; ‘सुप्तम् ' would mean simply 'lying asleep instead of 'lying dead, Thus the stanza would mean : ‘ Your kinsmen will, ere long, behold you lying at ease, wearing the frightful decoration of the braid formed of the bones of my chest fractured by your mace. Bhima means to say that this will, indeed, happen in the long run. But, says he, let me tell you what event lies in the immediate future. (तथापि प्रत्यासन्नमेव कथयामि) .

 St. 35. श्वः प्रभाते नृणां पश्यतां पीनाभ्यां भ्रमितगुरुगदाघातसंचूर्णितोरोः कूरस्य तव शिरसि आधाय स्त्यानेन आंद्रेण च त्वन्मुख्यश्नातचकोहलनगलसृक्चन्दनेन श्वानखाग्रं अकः (सन् ) स्वयं भीमं भूषणं अनुभविता अस्मि ।

 नृणां पश्यता, a Genitive Absolute.  भ्रमितगुरु......तोरोः–भ्रमिता या गुरुः गदा तस्याः आघातैः संचूर्णितौ ऊरू यस्य तथाभूतस्य ( तब ). Whose thighs are mangled by the strokes of the mighty mace whirled round etc.

 त्वन्मुख्य......चन्दनेन त्वं मुख्यः यत्र तादृशस्य भ्रातृणां चक्रस्य उद्दलनेन गलद् यद् असक् तदेव चन्दनं तेन. With the sandal pigment consisting of the blood dropping down after the mangling of the whole host of brothers headed by you.

 आनखाग्रम् an Avyayibhava compound.

 Translation -I will myself wear a frightful decoration, being smeared all over, to the very tips of my nails, with the sandal pigment consisting of the thick and greasy blood constantly oozing out of the mangled bodies of the whole group of brothers headed by you - I will wear this decoration, planting my foot on your head, you ruthless fellow, to-morrow morning before the eyes of princes when your thighs shall have been crushed by strokes from my heavy mace whirled round by my stalwart arms.

 आक्रान्त.........यशाः-क्रान्तं परशुरामस्य अभिरामं यशः चैन तभाभूतः ( युधिष्ठिरः )- 'Who has attained the very enviable glory of Parashurama, that is, who has achieved a brilliant triumph similar to that which was formerly gained by Parashurama.' The figure is निदर्शना which has been already explained.

 प्रताप......स्वजनःप्रतापेन तापितानि दिमण्डलानि, तेषु स्थापितः स्वजनः येन तथाभूतः (युधिष्ठिरः), Who has stationed his own garrisons in all the quarters now completely reduced to subjection (lit, harassed) by his uncommon prowess.

 St. 36. आप्ताः जनाः रणशिरसि हतानां देहभारात् बन्हिसात् कुर्वन्तु । अमी बान्धवाः बान्धवेभ्यः अश्रून्मित्रं जल कथंचित् ददतु । गृधकङ्कैः खण्डितान् ज्ञातिदेहान् इतनरगहने मार्गन्ताम् । अयं भास्वान् रिपुभिः सह अस्तं प्रयातः । बलानि संड्रियन्ताम् ।

 'अश्रुन्मिश्र्म्--अश्रुभिः उन्मिश्नमू. वन्हिसात', a Taddhita derivative formed with the adverbial suffix सात् in the sense of, अधीन so that. वहिसात् कृन्ता means 'to commit to the flames.

 मार्गन्ताम् मार्ग of the first conjugation is usually Parasmaipaclini and the use of the Atmanepada form here is irregular, in view of which the commentator would prefer even the rather rarely found reading ‘मृग्यन्तां ज्ञातिदेहा इतनरगहने खण्डिता गन्धकङ्कैः for the third line.  Translation :-Let the nearest relatives of those slain on the battle-field cremate the dead bodies of the latter ; let these (surviving) kinsmen offer, somehow with a heavy heart, to (their dead) kinsmen the funeral libation mixed with their own tears; let people search for the dead bodies of their kinsmen torn as they are by vultures and herons, in the thick mass o slain people. Here the sun has set along with our enemies (i.e. the sun has set and our enemies have fallen too) ; so let the forces be withdrawn.

 The artificial form of expression in ‘रिपुभिः सह भास्वान् अस्तं प्रयातः ' is an illustration of the figure of speech called सहोक्ति.

 St. 37. युष्माद्विजयि इदं धनुः कर्णक्रोधेन एतानि अहानि त्यक्तम् । अस्मिन् शूर शून्यै रणे वने इव भवतां प्रौढ विक्रान्तं आसीत् । अनवजितन्यस्तहेतेः पितुः उत्तामाङ्ग स्पर्श स्मृत्वा उपेतः पाण्डवानां कल्पामिः द्रुपदसुतचमूचस्मरः द्रौणिः अस्मि ।

 युष्मद्विजयि–युष्मान् विजेतुं शीलं यस्य तथाभूतं (धनुः) an Upapada compound. 'Capable of vanquishing you.'

 एतानि अहानि-accusative of time showing duration.

 अनवजित......हेतेः-अनवजितः, न्यस्ताः हेतयः येन तथाभूतश्च, तादृशस्य (पितुः). Who had laid down his missiles without being vanquished.

 घस्मर- Vide note p. 59.

 Translation:-This bow, so surely capable of overcoming you was cast of (by me) so long owing to resentment against Karna ; and, on this battle-field thus left devoid of true warriors, your valour loomed conspicuous as in a desolate wilderness. But here am I, the son of Drona, the fire of world destruction for the Pandavas and the wholesale slaughterer of the army of Drupada's son (i.e. Dhristadyumna), now approaching with my memory brooding over the outrageous touch of the head of my father when, without being vanquished, he had laid down his missiles.

 P. 76. द्रोणवध......पावकः-द्रोणवध एवं परिभवः, तेन उद्दीपितः । क्रोधरूपः पावकः यस्य तथाभूतः.

 अमरोपमः-अमरः उपमा यस्य तथाभूतः ।

 प्रत्युपगमन and प्रत्युद्गमन mean stepping forth in order to receive.  अङ्गराजधाशंसिना–अङ्कजस्य वधं आशंसते तथाभूतेन.

 वृथायौवन....भरेण-वृथाभूतः यौवनस्य शस्त्राणां बलस्य च भरः यस्य तथाभूतेन. Vainly possessed of an exuberance of youth, arms and strength.

 विरागः--Disaffection, bitterness of feeling.

 St. 38. कर्णेन यत् कर्णसुभगं तत् बहु उक्त्वा यत् सङ्गरेषु विहितं तत् त्वया विदितम् । एषः द्रौणिस्तु अधिज्यधनुः (सन्) अभ्यमित्र आपतितः। नृप अधुना प्रतिकारर्चितां त्यज ।

 अधिज्यधनुः—अधिरूढा ज्या यस्य तथाभूतं धनुः यस्य तादृशः, an irregular form for ‘अधिज्यधन्वा'.

 'अभ्यमित्रमु=अमित्राणां अभिमुखम्, an avyayiblaava compound.

 Translation :-You are already aware what (i.e. how little) has been achieved by Karna in battles after all his tall talk that was so delightful to the hearing ; whereas here is the son of Drona (i.e. the speaker, Ashvatthaman himself) advancing against the enemy with his bow strung ; so, 0 king, banish all anxiety as to revenge on the enemy.

 साभ्यसूयम्-----with indignation (at Ashvatthaman's exultation over the failure of Karna).

 किल---Verily, indeed.

 Translation :-Verily you are going to fight after the death of Karna. ; then wait also for my death. For who is Karna and who is Suyodhana? (i.e. what difference can you make between the interests of the one and those of the other ? कर्ण and सुयोधन are so perfectly identical in interest that the enemy of the one can be no friend of the other.)

 The constancy and disinterestedness of Duryodhana's friendship to Karna, with which even Ashvatthaman is struck is one redeeming feature in the otherwise malignant and cruel nature of Duryodhana, This very trait of his character, however, leads him to spurn the sincerely loyal offer of services from Ashvatthaman.

 अपराग-Estrangement or alienation of sympathy.

 किंमस्या ..मयोक्तम्-what unpleasant thing have .I said, which is at the same time untrue ? च = At the same time,  'क्रोधस्थानम्-Vide note, p. 14

 St. 40.आत्तचापैः क्षत्रियैः अकलितमहिमानं युष्मद्भाग्यदेषात् समरशिरसि विपन्न मित्रं अधिराजं समक्षं पारिवदति । अस्मिन् अर्जुने वा मम को विशेषः (इति) कथय खलु ।

 अकलितमहिमानम्-अकलित: महिमा यस्य तथाभूतम्. Whose prowess Could not be measured.

 Translation :-He (i.e. Ashvatthaman) is openly traducing my friend, Karna, whose prowess was past measurement by rival warriors armed with bows and who has fallen on the battlefield owing merely to some flaw in our fortune. So tell me, indeed, what difference is there to me between this man and Arjuna ? (To me they are alike enemies as traducers of my dearest friend).

 P. 77. St. 41. बाल्ये अमुना सह विभज्य पतिं स्तन्यं भवान् न स्मरति । त्वदङ्गविवर्तनैः मुदितं च मम क्षौमं (भवान् न स्मरति) । तत् अनुजनिधनस्फीतात् शोकात् अतिप्रणयाच्च विकृतवचने अस्मिन् त्वया चिरं क्रोधः मा क्रियताम् .

 त्वदङ्गचिवर्तनैः–तव अङ्गानां विवर्तनैः, अनुज..स्फीतत्--अनुजानां निधनेन स्फीतात् शोकात् (कर्णवधसंबन्धिनः शोकात् ). The grief that is referred to here must be taken to be the grief for the death of Karna; for, otherwise, if we take the grief to be no other than that for the death of the brothers themselves, then the expression in the text must be condemned as a loose one standing for some such expression as, ‘स्फीतात् अनुजनिधनशोकात्' or even ‘अनुजनिधनशोकात् so that 'अनुजनिधन’ may be connected with शोक and not with ‘स्फीत. स्फीत' past. pass. part. of स्फाय्.

 क्षौमं A linen cloth,' derived from क्षुमा which means flax.' क्षुमायाः तन्तुभिः निर्मित क्षौमम्- 'Cloth made of yarn from flax.'

 विकृतवचने--विकृतं वचनं यस्य तथाभूते (अस्मिन् दुर्योधने), whose words are rude.

 Translation:-Do you not remember how in your infancy you used to share with this (Duryodhana) his mother's milk ? Do you not remember also how in your childhood you used to crumple my linen garment by rolling your body on it frequently? So do not continue too long to foster your resentment against this Duryodhana who has talked so rudely to you partly on account of his grief ( at the death of his friend) which is augmented by

17 the death of his brothers and partly on account of his deep friendship for Karna.

 St. 42, यत् तव पिता वितथेन शस्त्रं मौचितः यत् सः तादृशः परिभवः तथाविधे अभूत् एतद्विचिन्त्य आत्मनि बलं पौरुषं च (विवंन्त्य) दुर्योधनोक्तं अपहाय विधास्यास इति (इदं अन्यतू त्वया वक्तव्यम् ।)

 Translation :-Mindful of the fact that your father was deceived with a lie into laying down his weapon and that afterwards the outrage so execrably foul was perpetrated on him and mindful also of the uncommon valour and heroism which characterize you, you will acquit yourself as best you may, unmindful of Duryodhana's words.

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Act

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 Act V does not carry forward the action much and is, therefore, in that respect, undramatic. But it is still superior to Act IV in that the scenes and the dialogues are more lively. The opening Scene of Act VI pre-supposes a declaration on the part of Bhima to the effect that he would slay Duryodhana that very day or Commit suicide in case he should fail to make good his declaration. Duryodhana, therefore, lies in concealment in order to avoid an encounter with Bhima, till that day should pass away. Shalya also is slain. Such is the situation when Yudhisthira appears on the scene with Draupadi, a. lady attendant and a man named Budhaka.

 P. 78. St. I. भीष्ममहोदधौं कथमपि तीर्ण द्रोणनले(कथमपि) निवृते कर्णाशीविषभोगिनि प्रशमिते शल्ये च दिवं याते जये स्वरुपावशेषे प्रियसाहुसेन भामेन अमी सर्वे वयं वाचा जीवितसंशयं समारोपिताः ।

 निवृते--निर्बुत is here used in the sense of 'ended or ' ceased '; the more usual sense of the word is 'happy', at ease.

 स्वल्पावशेषे---स्वल्पः अवशेषः यस्य तथाभूते जये. “When victory has but a small part of it remaining to be accomplished, the part referred to being the slaughter of Duryodhana.

 वाचा जीवितसंशयं समारोपिताः–'वाचा' refers to Bhima's recent declaration that he would slay Duryodhana that very day or in default of it, commit suicide.  Translation:-Now when the great ocean, namely, Bhishma has been crossed, the great fire, namely, Drona has been put out, the venomous snake, namely Karna, has been killed and Shalya has passed away to the other world in fact, when but a little is wanting to make our triumph complete - Bhima who is such a lover of adventure has recklessly thrown us all here into jeopardy of life by his utterance (namely, the declaration mentioned above.)

 Yudhishthira means that. Bhima's thoughtless pledge may fail to be redeemed within the short time specified and then he may have to put an end to his own life and, if he should die, all those who held him dear, might also die of grief.

 The similitude's employed in this stanza are appropriate and serve to indicate the comparative Worth of the heroes mentioned. Thus Bhishma is well compared to the vast and deep ocean difficult to cross ; Drona, to a great and terrific fire difficult to extinguish; and Karna, to a vindictive snake which it is dangerous to let go alive ; while Shalya, a very tame hero in comparison with his predecessors, is spoken of in plain language as having passed away.

 अपर्युषिताम्--The negative of पर्युषिता, fem. of the past pass. part. of बस with परि; पर्युषित means (I) 'Standing overnight,' hence, (2) ' stale ' also ; here, however, the word is used in sense (I) and so अपर्युषिता means 'not standing overnight'; thus अपर्युपिता प्रतिज्ञा means 'solemn declaration that must not stand unfulfilled overnight, i.e. must be fulfilled this very day ( विलम्बासड़ा प्रतिज्ञा).

 The gerund उपलभ्य goes with the past part, प्रनष्टस्य (कौरवराजस्य) who has disappeared on coming to know of Bhima's declaration which admits of no delay but must be executed this very day.

 पदवी-The path one has gone by or trodden ; the track.

 अतिनिपुणमतयः-Very shrewd and resourceful.

 तेषु तेषु स्थानेषु परमार्थाभिज्ञाः--Acquainted with the ins and outs of different localities. Of the two explanations of the compound परमार्थाभिज्ञाः, namely, परमार्थतः अभिज्ञाः and परमार्थस्य अभिज्ञाः I am inclined to prefer the latter, चराः spies. भक्तिमन्तः loyal, devoted.  पदुपटहरवव्यक्तघोषणाः-पटुना पटहस्य रवेण व्यक्ता घोषणा येषां तथाभूताः Who should get their proclamation effectually advertised by loud beat of drum. सुयोधनसंचारवेदिनः-सुयोधनस्य संचार विदंतीति (an Upapada compound). Familiar with Duryodhana's movements.

 प्रतिश्रुत......क्रियाः–प्रतिश्रुताः धनपूजारूपाः प्रत्युपक्रियाः येभ्यः तथाभूताः, Who have ample rewards promised to them in the shape of money grants and honours ; who are encouraged with a promise that they would be handsomely remunerated in money and honours.

 समन्तपञ्चकमु-कुरुक्षेत्र, so called because round about this region there were five tanks excavated by Parashurama (समन्तात् पञ्चकं ,,, हद पञ्चकम् यस्य तत्). The word is governed in the accusative case by the adverb समन्तात् समन्तात्समन्तपञ्चकम्-round about Samantapanchaka.

 St. 2. पङ्के सैकतै वा सुनिभृतपदवीवेदिनः दाशाः यान्तु । कुजेषु क्षुण्णवीरुन्निचयपरिचयाः बल्लवाः संचरन्तु । ये च रन्धेषु अभिज्ञाः स्वपरपदविदः (ते) व्याधाः व्याघ्राटवषु (संचरन्तु) । ये वा सिद्धब्यञ्जनाः चाराः. ते च प्रतिमुनिनिलयं चरन्तु ।

 सैकते-Derived from सिकता and meaning 'a sandy region.

 सुनिभृत......वेदिनः-सुनिभृतां पदवीं विदन्ति तथाभूताः (दाशाः)

 क्षुण्णवरुन्निचयपरिचयाः (बल्लधाः)-क्षुण्णानां वरुधां निचयेषु परिचयः मेष तथाभूताः. This is a loosely formed व्यधिकरणबहुव्रीहि Compound meaning 'who have an acquaintance with the look of clusters of spreading creepers when trodden (by animals).

 स्वपरपदविदः-स्वेषां परेषां च पदानि विदन्ति तथभूताः ।

 'व्याघ्राटवीषु--- व्याघ्र प्रचुराः अट्व्यः तासु, a cornpound formed like शाकपार्थिव (= शोकप्रियपार्थिव).

 सिद्धव्यञ्जनाः-सिद्धस्य इव व्यञ्जनं येषां तथाभूताः a compound after the model of मृगनयन. Bearing the marks of an ascetic, hence, disguised as ascetics.

 प्रतिमुनिनिलयं मुनिनिलये मुनिनिलये, an Avyayibhava compound.

 Translation :---Let. fishermen well acquainted with the secret tracks over mires or sands go about as spies through those regions ; let cowherds that are familiar with (the peculiar look of) stretches of creepers when these are trodden (by men or beasts) move about through tracts overgrown with creepers; let hunters well able to distinguish between their own footprints and those of others and intimately acquainted with lairs and hiding places go about through wilderness abounding with tigers; and let those that look like ascetics visit every hermit's dwelling.

 St. ३. रहः शङ्कित आलपन्तः ज्ञेयाः। सुप्ताः (ज्ञेयाः) । रुगार्ताः (ज्ञेयाः)। मदिराविधेयाः ( ज्ञेयाः) । यत्र मृगाणां त्रासः, वयसां विरावः, नृपाङ्कपादप्रतिमाश्च (सन्ति तानि स्थानानि ज्ञेयानि) ।

 'सङ्कितम् -an adverb modifying ‘आलपन्तः' and meaning in the manner of one, who fears, being overheard. The word is derived from शंङ्का with the Taddhtia suffix इतच् and is to be explained as सङ्का सञ्जाता अस्य इति शङ्कितः ; it is thus primarily an adjective but is used here, as many adjectives are, as an adverb in the neuter accusative singular.

 रुगार्तः-रुजा (= रोगेण) आर्तः मदिराविधेयाः मदिरायाः विधेयाः (= दासाः), नृपाइपादप्रतिमाः–नृपाङ्कयुक्ताः: पादप्रतिमाः।

 Translation :-People (who may be found) talking confidentially with the timidity of those who are afraid (lest some one might overhear them) should be watched and searched into, as also those found asleep and those that may be suffering from some ailment and those that may be under the influence of drink. So also scenes characterised by the terror and confusion of deer or by the unusual noise of birds or by foot-prints displaying marks of royalty, should be carefully searched.

 The propriety of each one of these specific directions is easily intelligible. Thus people talking so as to avoid being overheard, may be in possession of the secret about Duryodhana's hiding place. People sleeping or oppressed by an ailment or labouring under intoxication may blurt put the secret if they possess any. While any signs of unusual commotion among antelopes or birds would betray the fact of their being rudely disturbed in their quiet homes by human presence and thus a clue might be obtained as to the whereabouts of Duryodhana's place of concealment. Footprints carrying marks of Royalty must presumably be those of Duryodhana and no other.

 v. 1. 'वने विचेयाः' for मदिराविधेयाः. But this variant, though very commonly adopted, does not give satisfactory sense; for वने विचेयाः which is, of course, the predicate for 'सुप्ताः' and रुगार्ता:' cannot mean ' should be searched into or examined ' but would rather mean ' should be searched for in the woods'; now it is difficult to understand how the search for Duryodhana would be helped by a search for the sleeping or the dead (लुप्ताः) and the dying (रुगार्ता:), unless by a stretch of imagination we suppose that Duryodhana, besides being expected to lie in hiding somewhere, was, as an alternative Possibility, expected also to be foundl lying asleep or dead or suffering from a sudden illness, or pretending to do so in order to escape detection. This surmise does not seem to me to be so natural as the one implied in our text as interpreted above.

 P. 79. कश्चित्-a particle used idiomatically in the sense of 'May I hope ?' or I hope'.

 देवीकेश......हेतुः-देव्याः ( द्रौपद्याः ) कैशपाशस्य यः स्पर्शः तद्पे पातके प्रधानहेतुः (दुर्योधनः). Duryodhana is so characterised because it was at his bidding that the outrage referred to was committed by his brother. समरगोचरं पृच्छ (= अथ समरगोचर गतः इति पुच्छ)-Inquire rather whether he is caught within the range of fight (i.e. forced into single combat), instead of inquiring merely whether he is caught within the range of sight (i.e. sought out). The messenger means to say that the search has succeeded so far that not only is Duryodhana found but he is even drawn into single combat.

 कथं समगोचरों वर्तते में नाथः-How now ! Is my lord engaged in combat (does he stand exposed to the risks of a combat) ?

 St. 4. विषयाद् विना अपि उरुविक्रमस्य (पुरुषस्य) चैतः त्रस्तं (सत्) विवेकपरिमन्थरतां प्रयाति। । रणेषु उच्चतगद्स्य वृकोदरस्य भुजयोः सारे जानामि च परिशङ्कितञ्च ( अस्मि )।

 विवेकपरिमन्थरता—विवेके परिमन्थरः तस्य भावः. Stupidness in judging; inability to form a correct estimate of chances.

 परिशङ्कितः== जातशङ्क:

 Translation :-(Even) in the case of a man (conscious) of superior valour, the mind is sometimes seized with fear even without cause and then it grows t00 dull to judge aright. Thus I am conscious of Bhima's uncommon valour in engagements when he is armed with the mace and yet feel great misgivings (as to the issue of the combat).  The idea is that even a stout-hearted man is unnerved by a vague fear when his dearest interests are at stake and then he feels great diffidence even where he need feel none. But this idea.is not expressed here with sufficient clearness.

 v.l. 'भ्रातुर्विनापि विजयादुरुविक्रमस्य' for the first line; and 'विजये परिशङ्कितश्च,' for 'भुजयोः परिशङ्कितश्च' in the last line. The first variant is decidedly inferior as अपि would be quite out of place where it is; it would have to be construed with 'उरुविक्रमस्य भ्रातुः', a procedure which is against the established use of 'अपि'. Moreover with this reading there would be a clumsy repetition of the same idea in the two halves of the stanza instead of an orderly development of argument such as we have with our reading, the first half constituting a sort of general proposition and the second, an application of it to the speaker's own case. The variant 'विजये परिशङ्कितश्च' is as good is the reading in the text or perhaps better.

 St. 5. प्रिये, गुरूणां बन्धूनां क्षितिपतिसहस्रस्य च पुरः पुरा नृपसदसि यः अयं अस्माकं परिभवः अभूत् तस्य पारं अद्य प्रायः द्वितयमपि गमयति-- नः प्राणानां क्षयः कुरुपतिपशोः तस्य निधनं वा ।

 यः अयं परिभवः–अयं here refers riot to the nearness, in time or place, of the thing spoken of, namely, the indignity which Draupadi had suffered, but to the vivid presence of it to the consciousness of the parties Concerned.

 द्वितयम्---here means not * both ' but either of the two.

 गमयति = गमयिष्यति.

 Translation :-O dear, either of two events, the destruction of our lives (which must take place in the event of Bhima falling in the combat) or the death of that brute of a Kuru king will, this day, in all likelihood relieve us of (the oppressive memory of ) the notorious indignity which was inflicted upon us formerly in the king's assembly hall in the presence of elders and kinsmen and a thousand princes.

 If Bhima should fall, all the Pandava brothers would put an end to their lives in sorrow and all memory of the indignity would die with them; if, on the other hand, Duryodhana should fall, the fulfillment of revenge Would wipe away the indignity.

 P, 80 St. 6. नूनं अद्य तेन प्रतिज्ञाभङ्गभारुणा वीरेण ते केशपाशः वध्यते सः अस्य ( केशपाशस्य ) आकर्षणक्षमः ( वध्यते ) च ।  अस्य आकर्षणक्षमः- He who had the audacity to pull your hair, that is to say, Duryodhana. 'आकर्षणक्षमः' is not a happy expression, being used in the sense of 'आकर्षणप्रगल्भः'

 वध्यते-There is a pun on this word : with 'केशपाशः' it is the passive of वंध to bind, while with ‘अस्य आकर्षणक्षमः(दुर्योधनः)' it is the passive of वधू to kill, the letters बू and व् being interchangeable both in spelling and in pronunciation, especially among the Bengalis, which latter fact we may suppose not without plausibility, to be corroboratory of the fact that the author of the Venisamhara was a Brahman of Northern India.

 Translation :-Surely the warlike Bhima being afraid of the violation of his vow, will, this day, tie up your hair and kill the audacious puller of it (namely, Duryodhana).

 v.l. ''स चास्याकर्षण प्रभुः' for ' स चास्यकर्षणक्षमः', there being no diffence in meaning. But some would interpret this clause in another way taking सः as referring to Bhima and अस्य ( केशपाशस्य) आकर्षणे (बन्धने) प्रभुः, as the predicate of. सः. The meaning thus would be 'And he (Bhima) is capable of so binding it (your hair). But to take आकर्षण' as meaning 'बन्धन' (braiding) is unwarrantable.

 अस्ति –A word without meaning, used idiomatically to introduce the account.

 सेनापतिनिधन......उज्झितासु-सेनापते: निधनेन निराक्रन्दाः (अति: शयितः आक्रन्दः येषां तथाभूताः) विरलाश्च योधाः, तैः उज्झितासु (समरभूमिषु). When the battle-field was deserted by warriors whose ranks were already thinned and who made exceedingly heavy mourning over the death of their general (first Shalya and afterwards Shakuni)

 v. 1. 'निरानन्दाः' and 'नराक्रन्दाः'. for 'निराक्रन्दाः' The former is a good reading and means 'cheerless', 'gloomy,' 'sad'; but the latter is meaningless.

 रिपुबल......चक्रासु-रिपुबलानां पराजयेन उद्धत वलिंगतं यासां तथाभूताः, विचित्रेण पराक्रमेण समासादितं विमुखानां अरातीनां चक्रं याभिः तथाभूताश्च, तासु (युष्मत्सेनासु ). when your troops, stalking about fearlessly. on account of the rout of the hostile army, completely overpowered, with their unusual bravery, the whole multitude of the enemy's forces as these were turning away from the field.

 'न ज्ञायते = न अज्ञायत. कौरवाधमः=अधमः कौरवः. comp. माद्गीसुतहृतकः.  अवधताम्, a singular form, to be construed with देवः' and 'देवी' separately.

 'एकरथं आरुढौ- आरूढौ' is a past pass. participle from a transitive root used actively ; so too आरब्धौ'.

 'अनासादितवन्तौ'is faulty for 'न आसादितवन्तौ',the fault being अविमृष्ट विघेयांश (one part of the predicate, in this case the negation, not being apprehended with due prominence in the compound).

 जलधर......पिङ्गलैः–जलधरसमयस्य निशा, तस्यां संचरितः (= जातसंचारः ) विद्युत प्रकरः, स इव पिङ्गलाः तैः (कटाक्षैः) (By means of glances) which glowed red like a succession of lightning flashes playing at night in the rainy season.

 यत्किंचनकारिता–यत्किंचन करोति तस्य भावः. The wanton or mischievous working (of fate). संविदितः-- Known to (Bhima).

 प्रत्यग्न......निवसनः–प्रत्यग्नं विशासिताः मृगाः, तैः लोहितानि चरणौ निवपनं च यस्य तथाभूतः, Whose legs and clothes were gory with (the blood of) deer (or beasts in general) recently killed. मृग- (1)- a deer, (2) a beast.

 श्वासग्रस्ता......पदया-श्वासेन प्रस्ताः अत एव अर्धश्रुताः वर्णः, तैः अनुमेयानि पदानि यत्र तथाभूतया (वाचा ). (In language) of which the constituent words had to be gathered by inference from syllables which, being lost in his hard breathing, were but half heard, पदपद्धती- Two tracks.

 समवतीर्णप्रतिबिम्वे--समवतीर्णानि प्रतिबिम्बानि (= पादप्रतिमाः ) यत्र तथाभूत पदपद्धती. Exhibiting clear-cut foot-marks.

 तयोरेका स्थलमुत्तीर्णा न द्वितीया-One of the two tracks returned (i.e. marked a return) to dry land but not the other.

 This latter track presumably represented the foot-steps of Duryodhana who must have proceeded to the water-side but must not have turned back, उत्तीर्णा, Past Passive Participle used actively.

 परत्र मारः प्रमाणमू- Further (what use to make of this discovery) it rests with you, 0 prince, to decide.

 परिज्ञायमान......लाञ्छनामू-पारज्ञायमानानि सुयोधनस्य पदलाञ्छनानि यत्र तथाभूत (पदवीम). Where the foot-marks of Duryodhana were distinctly recognisable.

 सलिलस्तभ्भनीं विद्यां-The incantation or spell for making water absolutely motionless.

18  'तेन सरसीं एनां अधिशयितैन भवितव्यम्-' He must be lying here in this tank.' Note the idiomatic impersonal use of the pot. pass. part., 'भवितव्यम्' and also the idiomatic use of the Past Pass. Part. 'अधिशयित' of the transitive root 'अशिधी' in the active with the object 'सरसी' retained.

 रामानुज - The younger brother of Balarama, i.e. Krishna.

 संकल......तिरिक्तम्-सकलानां दिक्संबन्धिनां कुञ्जाना पूरितं (= पूरण्ं) यस्मात् तस्माद् अतिरिक्त यथा स्यात् तथा ( सर:सलिलं आलोदय)-(Having agitated the water of the tank) with greater violence than would just have the effect of deluging all the bowers growing on all sides of the tank. The compound is in the neuter accusative singular, being used as an adverb. The same is true of the other two compounds noticed text below.

 उद्भ्रान्त.....शकुन्तलम् उद्भ्रान्तं सलिलचराणां शकुन्तानां कुलं यस्मिन् कर्मणि यथा स्यात्तथा. With such violence that the whole multitude of aquatic birds flew up in confusion consequently.

 त्रासोद्धतनक्रग्राहमु-त्रासेन उद्धताः नक्रा: ग्राहश्च यस्मिन् कर्मणि यथा स्यात्तथा. With such violence that crocodiles and sharks became frantic with terror.

The last three compounds may be treated also as adjectives, qualifying ‘सरःसलिलम्', still the ultimate import of the description being the same.

 P. 8r. St. 7. नृपशो,, इन्दोः विमले कुले जन्म व्यपदिशसि। अद्यापि गदां घत्से । मां दुःशासनकोष्णोशोणितमधुक्षीव रिपु मन्यसे।दर्पन्धः ( सन् ) मधुकैटभद्विषि हरौं अपि उद्धत चेष्टसे। अधुना (पुनः) में त्रासात् समरं विहाय पड्के लीयसे ।

 दुःशासन......क्षीवम्–दुःशासनस्य कोष्णं शोणितमेव मधु तेन क्षीवम्.

 Translation :-0 beast in the human shape, you claim birth in the pure race of the Moon; You still wield the mace; You look upon me as all enemy intoxicated with drink in the shape of the warm blood of Duhshasana; blind as you are with pride, you behave insolently even towards Krishna, the chastiser of the demons Madhu and Kaitabha ; whereas now you fly from the field and lie hidden in mud in awe of me or through dread of me.

 मे त्रासात् = मत्तः त्रासात्.

 St. 8. मया कौरवान्तःपुरेषु प्रसह्य हतपतिषु व्यामुक्तैः केशपाशैः पायाख्याः मन्युवन्हिः स्फुटं उपशामतप्रायः एव । भ्रातुः दुःशासनस्य उरसः स्रवत् असृक् पीयमानं निरीक्ष्य क्रोधात् भीमसेने किं विहितं यत् असमये अभिमानः अस्तः ।  अन्तःपुरम्, here used in the sense of 'a lady in the harem. प्रसह्य, a gerund used with the force of an adverb meaning by force,'उपशमितायः–उपशमितः प्रायः यस्य तथाभूतः,' Most of which has been put out;" or some treat प्राय as a sort of termination like कल्प in the sense of ' almost'; thus उपशमितप्राय means ‘put out. In whatever way the formation of the word is explained, the meaning is the same.

 Translation -The fire of Draupadi's wrath has been almost completely put out in an unmistakable fashion by means of the unloosing of the braids of the ladies belonging to the Kaurava harem, whose husbands have all (except Duryodhana) been slain by me by violence. Having witnessed the blood of your brother Duhshasana in process of being drunk (by Bhirma) as it gushed from his (Duhshasana's) chest, what vengeance did you wreak upon Bhima (i.e. the speaker), wherefore you have so prematurely bid farewell to all spirit of self-vindication ?

 नामाङ्गलानि व्याहर्तुं अर्हसि- You should not utter inauspicious things,' 'Pray, do not utter etc.' Note the idiomatic use of अर्ह with an infinitive in Sanskrit in the sense of ' should ' of ' ought to. '

 क्रोधोद्धतम्,an adverbial compound to be construed with अवतीर्य and meaning with a pace wild with fury.

 गदापरिघपाणिना--- गदा च परिधश्च or गदा परिघ इव, पाणौ यस्य तथाभूरेन (वृकोदरेण). Carrying in this hand the made and an iron club, or the club-like mace.

 तत्सरः समन्तात् आलोडितम्-He stirred the tank all round

 अवतीर्य-Inasmuch as Bhima has already been described. As having stirred the water of the tank, his descending to the waterside just now seems unintelligible; moreover as some of the description of the manner of stirring seems to be repeated here, there is probably Something wrong in this part of the text.

 उल्लंघिततीरम् etc. are all compounds in the accusative singular, neuter, used adverbially to modify the predicate आलोकितम्.

 उलाङ्घिततीरम् –उल्लङ्घितं तीरं येन तद यथा तथा—So violently that as a consequence the water was splashed up over the very bank.

 उत्सन्ननलिनीवनम्----उत्सन्नानि नलिनीनां वनानि यस्मिन् कर्माणि तद्यथा तथा. In such a manner that clusters of lotus-plants were destroyed in that process.  अपद्धविमूर्च्छितग्राहमू–अपविद्धाः मूर्च्छितान्न ग्राहाः यस्मिन् कर्मणि तध्यथा तथा. So that sharks received severe blows from the water in motion, and were stunned. उद्भन्त etc. explained above.

 अतिभैरवारवभ्रमितवारिसंचयमू–अतिभरवः आरवः यस्य तथाभूतः भ्रमितः वारीणां संचयः यस्मिन् कर्मणि तथा. So that the mass of water, as it whirled round, produced a fearful noise.

 अवार्यक्रोधोद्धतभ्रमितभषिणगदापाणिना in place of अवतीर्य क्रोधद्धतगदापरिघपाणिना is better especially in the light of the note on अवतीर्य above.

 St. 9. सुमथनात् क्षीरोदधेः कालकूट इव आयस्तभीमभुजमन्दरवेल्लनाभिः उभ्दूतकोपदहनोग्रविषस्फुलिङ्गः सः सरभसं सरसः मूलं त्यक्त्वा उत्थितः ।

 आयस्त......वैल्लनाभिः-आयस्तौ भोमस्य भुजौ मन्दर इव, तस्य वेल्लनाः तभिः . 'आय त ' is not a happy word; 'Hard-striving is the meaning,

 उभ्दूत...स्फुलिंगः-उभ्दूताः कोपदहनरूषाः उग्रविषस्य स्फुलिंगाः यस्मिन् तथाभूतः ।

 Translation :-As the deadly poison, kalakuta, rose out of the milk-ocean through powerful churning, So in consequence of the violent whirlings of the vigorously working Mandara like arms of Bhima, he precipitately left the bottom of the tank and rose (to the Surface), emitting fumes of deadly poison in the shape of burning rage.

 P. 82, करयुगलो......भीमगदः—करयोः युगलेन उत्तम्भिता तत एव तोरणीकृता भीमा गदा येन तथाभूतः. Holding his terrible mace in balance (over his head) between his two hands and thus, as it were, turning it into a sort of arch.

 विश्वमितुम् is evidently intended to go with both ‘लनमानः' and 'अध्यासितवान्', though, of course, the use of the infinitive with लज्ज is far from idiomatic in Sanskrit, idiom requiring the use of the pres. part. agreeing with the agent, If, however, we refuse to take the infinitive with 'लज्जमानः' on this account, ‘प्रकाशम्' cannot be well construed with ‘लज्जमानः' except through 'विभ्रमितुम्'.

 अन्तःसालिलम्-सलिले अन्तः an Avyayibhava compound. 'In the water.'

 निषिद्धसमारभ्भौ-निषिद्धः समरारम्भः ययोः तथाभूतौ). Being dissuaded from commencing fight (inside the tank).

 स्थलं उत्तारितौ- Were induced to come up to dry land;उत्तारितौ is the past. pass, part. from the causal of तु with उत्.  विशीर्णरथसहस्त्रम् etc. are all Bahuvrihi compounds and adjectives qualifying 'रणस्थानम् '.

 निहतकुरुशत......जबुकमू निहतानि यानि कुरूण शतं गजानां वाजिनां, नराणां च सहस्राणि तेषां यानि कलेवरणि तेषां समदें संपतन्तः गृध्राः कङ्काः जम्बूकाश्च यस्मिन् तथाभूतम्. Characterised by the spectacle of large numbers of vultures, hero11s and jackals falling upon the thick pile of the dead bodies of the hundred Kaurava brothers slain und of thousands of elephants, horses and human beings massacred.

 अस्मद्वीमुक्तसिंहनादम्-अस्माकं वीरैः मुक्तः सिंहनादः यत्र तथाभूतमू. Resounding with the loud war-cries uttered by our warriors.

 अपमित्रबान्धवम्-अपगतानि मित्राणि बान्धवाश्च यस्मात् तथाभूतम्. From which the friends and kinsmen (of course, of Duryodhana) had all disappeared.

 अचौरवम् is redundant, the idea being already presented in 'नितकुरुशत' above.

 आयतं उष्णं च निश्वसितवान्–Heaved a deep and hot sigh आयतं and उष्णं are adjectives used as adverbs in the accsing neuter.

 मैवं विषादं कृथाः पर्याप्ताः पाण्डवाः समायाहमसहाय अति ' Do not sadden yourself with the thought that we, Pandavas, are enough and to spare, while you are single-handed, for fighting work'; that you have to fight against odds. Note the direct form पर्याप्ताः पाण्डवाः etc.' required by the Sanskrit idiom.

 St. I0. सुयोधन अस्माकं पञ्चानां यं सुयोधं मन्यसे तेन दर्शितस्य आत्तशस्त्रस्य ते रणोत्सवः अस्तु ।

 सुयोधमू-सुखेन योद्धुं शक्यः तथाभूतमू. Easy to fight with.

 द्ंशित—Clad with an armour. दंशः संजातुः अस्य. The armour gives an unpleasant sensation to the wearer like that of something biting the skin.

 Translation :-0 Duryodhana, you are free to indulge in the fighting sport, duly mailed and armed, with any one of us, five, whom you believe to be the easiest to fight with.

 St. rr. कर्णदुःशासनवधात् युवां मम तुल्यौ एव । प्रियसाहसः त्वमेव अप्रियोऽपि योढुं प्रियः।

 Translation :-0wing to the slaughter of Karma (by one of ya) and of Duhshasana (by the other), you are both alike in my estimation. But yourself, (0 Bhima) who have such a passion for adventure are welcome (as an adversary) to fight with, though otherwise So unwelcome.

 परस्पर......स्ङ्ग्रामौ--परस्परयोः क्रोधेने यः आधिक्षेपः तत्प्रचुर परुषः वाक्क्लहः, तेन प्रस्ताविनः घोरसड़ग्रामः याभ्यां तथाविधौ. Having commenced a deadly fight after a harsh altercation, in the course of which they angrily hurled many taunts at each other.

 विचित्रभ्रमभ्रमित......दण्डौ–विचित्रेण विभ्रमेण भ्रमिता या गदा तया परिभासुरी भुजदण्डौं तथाभूतौ. With their club-like anus set off by the mace as it was whirled round in all amazing fashion.

 मण्डलैर्विचरितुम is in substance the same as मण्डलानि विरचयितुम् in Act IV, for which vide P 57.

 अपर्युषितप्रतिज्ञे-नास्ति पर्युषिता प्रतिज्ञा यस्य तथाभूते ( मारुतौ,, i.e. भीमे ). a. Locative Absolute phrase प्रनष्टे कौरवराजे is another Locative Absolute.

 महानासिन्नो विषादः-very heavy was par anxiety or uneasiness.

 निष्कपटकीभूतम्-Past part. of भू with the चिंब form from निष्कण्टक which is a Bahuvrihi compound and an adjective. ‘Cleared or rid of thorns .e. enemies."

 निष्कपटकीभूतं भुवनतलं परिकलयतु भवान्-Sir, you may count upon the earth being cleared of thorns (i.e. rid of enemies) : you may take it that the earth is cleared of thorns. अभ्युदयोचिताः समारम्भाः —Ceremonies of festivity appro- priate to (the accession of) high fortune or glory.

 प्रचन्ताम्-Impera... 3rd plu. of pass. प्रवर्तय caus. of प्रवृत्. Let there: be Commenced ceremonies etc. Let there be held ceremonies etc.

 St. 12 ते राज्याभिषेकाय रत्नकलशाः सलिलेन पूर्यन्ताम् । अत्यन्त चिरोज्झिते कबरीबन्धे च कृष्णा क्षणं करोतु । शातकुठार भासुरकरे क्षत्रद्रमोदछदिन रामें क्रोधान्धे च वृकोदरे आजौ परिपतात संशयः कुतः ।

 रत्नकलशाः –रनखचिताः कलशाः Pitchers set with Precious stones.

 अत्यन्तचिरोज्झिते-अत्यन्तचिरं उज्झिते. Left off or omitted for too long a time.

 क्षणं करोतु-(1) Let her find leisure for or prepare herself for; (2) or if we talke the word क्षण in the sense of 'rejoicing, or 'festivity, then the phrase may mean Let her indulge in the pleasure of. But the first interpretation is better, because her hair was to be braided ript by herself but by Bhima and so the message would be unintelligible, unless we stretch the force of the locative 'कबरीबन्धे' a little and interpret the sentence thus 'Let her indulge in jubilation at the prospect of her hair being braided presently.

 शातकुठारभासुरकरे -शातः (Past. Pass. Part, of शो ) कुठारः, तेन भासुरः करः यस्य तथाभूते. With his hands shining with his sharp battle-axe.

 क्षत्रनुमोच्छेदिनि–क्षत्राः एव द्रुमाः, तान् उच्छिनत्तीति.

 Translation :-Let pitchers of precious stones be filled with water for your coronation ceremony. Let Draupadi prepare herself for the braiding of her hair", an operation that has been omitted or suspended now too long. What doubt can there be (as to victory, when there rushes to fight this infuriated Bhima any more than when there rashes to fight Parasurama, the destroyer of the trees in the shape of members of the Kshatriya caste, his hand shining with his sharp battle-axe.

 P. 83. विकल्पय- 'To doubt,' but here rather to treat as a matter of option ' 'not to treat as binding.'

 संविधातृणां पुरःसरा:-Leaders armong the conductors of the festival.

 यथाप्रधानं etc.-Chamberlains in their due order of rank, अन्तवैशिक, from अन्तर्वेश which means a private chamber or 'harem' ; अन्तर्वशे नियुक्तः आन्तवैशिकः ।

 दौवारिकाः –द्वारे नियुकाः. Door-keepers.

 भुजबलो...सागरस्य- भुजयोः बलेन उत्तीर्णः कौरव (कृत) परिभवरूपः सागरः येन तथाभूतस्य (वृकोदरस्य ). Who has crossed the ocean of foul insults, offered by the Kauravas, by strength of his own arms, i.e. who has avenged all those insults by his own personal valour.

 ' निर्व्यूढ भारस्य-निर्व्यूढः (निःशेषण ब्यूढ:) दुर्वहः प्रतिज्ञायाः भारः येन तयाभूतस्य. Who has completely fulfilled his grave vow so difficult to fulfill - has completely carried out his heavy under taking so difficult to carry out.

 सुयोधन...अभञ्जनस्य–सुयोधनस्य भ्रातृणां शतस्य उन्मूलने प्रभञ्जन इव तथाभूतस्य. Who has proved to be a sort of tempestuous wind for uprooting (the trees in the form of) Suyodhana's hundred brothers.

 'दुःशासन...नृसिंहस्य-दुःशासनस्य उरःस्थलस्य विदलने नरसिंह इव तथाभूतस्य. Who has played the role of the god नरसिंह in tearing open Duhshasana's chest.  दुर्योधनोरु......विजयस्य-दुर्योधनस्य ऊरुस्तम्भयोः भङ्गे विनिश्चित: विजय यस्य तथाभूतस्य--Whose success is assured in the matter of breaking the pillar like thighs of Duryodhanna.

 प्राभञ्जने-प्रभञ्जनस्य अपत्यं पुमान् प्राभञ्जनिः, The son of the windgod ; प्रभञ्जन, from भञ्ज़ to break or destroy is the wind so called from its habit of uprooting and destroying plants and trees.

 स्नेहपक्षपातिना मनसा -With a heart devoted through attachment, मङ्गलानि कर्तुम्-To hold festivities.

 आकाशे-Read note, P. 26

 सर्वतोऽधिकतर...नालोकयसि-Don't you behold the same already going on even on a grander scale than you would have?

 अनुक्तहितकारिता--अनुक्तः । अपि हितकारिणः, तेषां भावः. The disposition to serve (the lord) unbidden (bespeaks heartfelt loyalty प्रकाशयति मनोगत स्वामिभक्तिम् )

   प्रियख्यापकः–प्रियस्य ख्यापकः. The announcer of happy tidings, पारितोषिकम्  a reward  so called because it springs from the satisfaction given to the party Served (परितोषात् प्रभवतीति पारितोषिकम् ).

 सङ्ग्रामहस्तेन प्रार्थितो भवेत् etc.-भवेत् भवेत् '. Pot. used with the force of the Conditional अभविष्यत्-अभविष्यतः. जरासन्धघाती the slayer of Jarasandha, is, of course, Bhima.

 P. 84. हतसकल......राजन्यासु–हताः सकलाः सुहृद्वीराः बन्धुवीराः अनुजाः राजन्याश्च यत्र तथाभूतासु अक्षौहिणीषु. शरीरमात्रविभवः शरीरमात्रं विभवः यस्य तथाभूतः ( धार्तराष्ट्रः), having no other possession left but his own person.

 सुदूरमतिक्रान्तः (प्रतिज्ञाभारः )-Left a long way from fulfillment: left unfulfilled in a great measure.

 'सकल रिपुजयश्च' adopted in preference to the reading सकलारपुजयस्य, because the genitive 'रिपुञ यस्य' would go with 'प्रतिज्ञाभारः' and the solemn declaration would refer to the subjugation of all enemies instead of to the slaughter of Duryodhana. concerning which we know Bhima has recently made a definite declaration. While our reading gives the idea of both the objects being sought. .

 शङ्के must be taken as equivalent to शङ्कितवानस्मि i.e. as denoting near past; in Sanskrit the present tense form may be used. to denote near past or near future. Thus the meaning is 'I thought of as probable, I anticipated. If we should insist ==

शीर्षकपाठ्यांशः

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शीर्षकपाठ्यांशः

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शीर्षकपाठ्यांशः

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शीर्षकपाठ्यांशः

शीर्षकपाठ्यांशः

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on taking It literally in the present, such a statement would be inconsistent with the definite account given by Panchalaka, on receiving which Yudhisthira and Droupadi are now aware that the combat was settled between Bhima and Duryodhana by the latter's own choice. And it was on the strength of this very information that Jayandhara ventured to contradict Charvaka's statement that he had come from the Scene of a combat between Arjuna and Duryodharma.

 St, 13. रणे क्रोधोदृगृर्णगदस्य मारुतेः सदृशः सत्यं नास्ति । कौरव्ये पुनर् यथा देवे सीरिण ( तथा ) इयं कृतहस्तता (विद्यते ) । उद्धृतधातराष्ट्रनलिनीनागाय में वात्साय स्वस्ति अस्तु । अहं तस्य सुयोधनेन समरं शङ्के नैव इतरेषाम् ।

 क्रोधदूगुर्जगदस्य--क्रोधेन उद्गूण गदा येन तस्य. उदृगूर्ण, Past. Part. of गुर with उत्.

 कृतस्तता-कृतः हस्तः (= अभ्यस्त हस्तकर्म) येन तस्य भावः. The state of being well practised in the use of arms; the state of being well skilled.

 उद्धत..... नागाय-उद्धताः धार्तराष्ट्राः एव नलिन्यः तासां नाग इव तथभूताय ।

 सौरिन्-The bearer of a plough (an epithet of Balarama); comp. हलिन्।

 Translation :-There is, doubtless, no match in fight for the wind-born (Bhima) when he flourishes his made with fury; the Kaurava adversary (Duryodhana) likewise possesses skill in as high a degree as the Divine Balarama himself does. May it fare well with my child, who is, as it were, an elephant for (the destruction of the lotus plants in the shape of the haughty sons of Dhritarashtra. ! I did anticipate that he and not any of the rest would have a fight with him.

 क्षुद्वान् -Hungry; derived from क्षुध् with the Taddhita suffix, वत्.

 अतिथिः -A guest or a casual visitor; derived as (1) न विद्यते तिथिः अस्य इति, He who may turn up any day without appointment or (2) अतति इति from अत्, to be always on travel.

 चार्वाक-The source of this character and of the story of his treachery is to be traced to the Santiparvam in Mahabharata the author has borrowed from the Mahabharata but has invented a dramatic Scene and setting for what he has borrowed. अकाला$यं समुदाचारस्य- Etiquette is out of season now; form of polite behavior is unseasonable. 19  P,85, मुने इदमासनं etc.-Yudhisthira's speech here and the Rakshasa's reply to it seem to be out of place, inasmuch as they purport to be such an exchange of civilities as was repudiated by the pseudo-sage in his next preceding speech. There is, probably, something wrong with the text here. 'को$त्र भोः सलिलमुपनय ' should precede 'मुने इदमासनम्' etc. in which case the exchange of civilities after the order for water would be quite in the fitness of things.

 भृङ्गारः-A pitcher of gold. शिशिर......संपूर्णः-शिशिर च सुराभे च सलिलं, तेन संपूर्णः, उदन्या-Thirst ; the word is an abstract noun with the suffix अ in the feminine from the denominative base उदन्य meaning 'to wish for water, य being the suffix demoting wish added. to the noun उदन, water. उपस्पृशन् - Sipping water as a common rite of sanctity.

 प्रतिदिनसुलभस्वजनविनाशेषु–प्रतिदिन सुलभः स्वजनानां विनाशः यत्र तथाभूतेषु सत्सु (संग्रामेषु), (Wars) being attended with the slaughter of near relatives as an incident of every day occurrence.

 The argument is that men of the Kshatriya. caste are great sinners, in spite of themselves, in virtue of their very profession and holy sages ought to avoid receiving food or drink at their hands.

 सरस्वती...... स्पृशा-सरस्वत्याः शिशिरः तरङ्गाः, तान् स्पृशति तच्छीलः; तेन (मरुता) (By help of the breeze) blowing over the cool waves of the Sarasvati.

 अनुचितोऽयं etc.-Very improper is this formality (namely that of fanning) towards us.

 मुनिजनसुलभेन---मुनिजनेषु सुलभेन ( कौतूहलेन ) Out of curiosity such as is naturally found in sages. बलवत्तरया शरदातपस्य 0wing to the oppressive heat of the autumnal sun.

 अपर्याप्तम्-Only half finished; unfinished.

 सधैं विषादं नाटयन्ति- At this point they all look sad because they are alarmed at the prospect of Arjuna entering the lists against Duryodhana, the former being, in their opinion, comparatively a weaker hand at fighting with the mace than Duryodhana.

 P.86.'वृत्तं तत्-' (As for the combat between Bhima and Duryodhana) it has already taken place; it is already a thing of the past. This announcement leads those present to infer that Bhima has already fallen, and consequently Yudhisthira and Draupadi faint from the effects of sydden grief ( मोहमुपगतौ ).

 संज्ञां लभेते—Recover consciousness.

 आः दारुणमुपक्रान्तं मया नृशंसेन-Alas ! Wicked fellow that I am ! I have set about a very cruel deed (in telling the news of the fight to these people) !

 St. 14. अस्मिन् पदे संदिग्धे ( सति) एवं युधिष्ठिरः दुःख आस्ते । वत्सस्य तत्त्वे निश्चिते प्राण त्यागात् अयं ( युधिष्ठिरः ) सुखी ( भविष्यात ).

पदे-Refers to the word वृत्तम् ' दुःखम् -adverb.

 'Translation :----It is while this statement (namely वृतं तत् ) continues ambiguous that Yudhisthira must remain unhappy. When the truth about his darling (Bhima) is known definitely, will be happy by ending his life.

 अत्रैव = युधिस्टिरप्राणत्यगे एव. सम्क्षेपतः- In brief; विस्तरेण--- In detail.

 St. 15. ब्रह्मन् संक्षेपात् विस्तरेण वा सर्वथा कथय । वत्सस्य किमपि श्रोतुं एषः क्षणः मया दत्तः ।

 Translation :-0 Brahman, do tell me by all means, briefly or at length, I set apart this moment of my life for listening to the tidings about my child, whatever it be ; i.e. this moment I am intent upon listening etc.

 P. 87. St. 16. कौरवभीमयोः तस्मिन् गुरुगदाचोरध्वनौ संयुगे सीरी सत्त्वरं आगतः । तस्य अग्रतः चिरं सङ्गरःअभूत् । हलिना तु प्रियशिष्यत अवलम्ब्य रहसि संज्ञाहिता यां आसाथ कुरूत्तमः दुःशासनारौं प्रतिकृतिं गतः ।

 गुरुगदाघरध्वनौ–गुर्वोः गयोः थोरः ध्वनिः यत्र तथाभूते ( संयुगे ) This is a bad त्रिपदबहुव्रीहि compound ; the sense is obvious but the right form for the compound to take in this sense is ‘घोरगुरुगदाध्वनी' Or it may be defended thus:--गुरुः गदाघोरध्वनिः ( गयोः घौरः ध्वनिः) यत्र तादृशे प्रतिवृतिः-Revenge.

 Translation :-During the progress of that fight between Duryodhana and Bhima which, by-the-bye, was characterised by a fearful noise produced by the huge maces of the combatants, there arrived the plough-armed (Balarama) in hot haste. In his presence the combat went on a while, till at last Balarama actuated by a feeling of partiality for his pupil (Duryodhana), clandestinely made a sign, which that eminent Kaurava picked up (acted upon) and had revenge upon the slayer of Duhshasana (i.e. killed Bhima).  परिभवः......जीवित--परिभवस्य प्रतीकाराय परित्यक्त जीवितं येन तथाभूत --0 one that sacrificed his life for the sake of revenge for insults received by me!

 सौगन्धिकाहरण -सौगन्धिकस्य आहरण ( कमलाविशेषस्य आनेतः ) 0 fetcher of the rare lotus-flower !' For the allusion here as well as the stories:of the differet enemies killed by Bhima (जटासुर, etc ) read the Mahabharata.

 'चाटुकार-0 one given to fondling me with bladishments; one accustomed to flatter me.

 धार्तराष्ट्र...प्रालयवर्ष-0 hail-shower for (throwing a blight over) the lotus plant in the shape of the Kaurava family!

 समाश्वास् to take comfort; समाश्वासय because, to administer comfort, to console.

 आधीयतां समाश्चासः -Have recourse to consolation.

 कथाशेषः-A part of the account yet to be narrated.

 चौरसुलभा गति-The fate incidental to (the life of a warrior i.e.death on the battlefield.

 समग्रसंगलितं ( बाष्पम्)-The tear which had clean slipped out of the eye (i.e. beyond the possibility of being recalled or suppressed).

 प्रत्यग्र चर्चितम्----- प्रत्यग्रम्य क्षतजस्य छुट्या चर्चित (गदाम् ) Smeared with a quantity of fresh blood.

 संघित्सुना ( वासुदेवेन ). Desiderative noun denoting agent from धा with सम् . 'Who wished to make peace.' सोपहासम् -adverb modifying 'आहूयमानः'

 भ्रमित.... ध्वनिना ----भ्रमितायाः गदाया: झंकारः, तेन मूर्छितः गम्भीरः वचनस्य ध्वनिः यस्य तथाभूतेन ( कौरवराजेन ). Whose grave voice was blended with the whiz of the mace that he flourished.

 'तृतीयाऽनुजः- तृतीयः' does not strictly qualify 'अनुजः' , in sense; for Arjuna was not the third younger brother of Yudhisthira. तृतीयः, therefore, simply means 'the third of the Pandayas.'

 अकृतिन्—Unskilled. For this meaning of कृतिनु, compare - यूनः क्षत्रियवंशजस्य कृतिनः कोधास्पदं किं न तत् St. 25, of Act II.

 कामपाल is Balarama.

 स्वरथं आरोप्य द्वारकां नीतः स्वरथं आरोपितः द्वारकां नीतश्च was seated in his own chariot and taken off to Dwaraka.

 P. 88. तदेव प्रतिपन्ना......वया- 'You found the way by which to follow Bhima at the very instant by putting away the Gandiva bow. The idea is that Arjuna being unskilled in fighting with the mace was sure to share the fate of Bhima when he cast off his bow and proceeded to fight with the mace'.

 उपेक्षितुम्-To look on with indifference; to neglect.

 का:तारव्यसनबान्धव-कान्ताब्यसने (वनवासं) बान्धवः My great friend in the perils and hardships of our forest life.

 मच्छरोर......कातर-मम शरीरस्थिते विग्छदांवपये कातर. 0 one dreading the idea of my life being cut short !

 जनुगृह...यानपात्र-जतुराहरूपा या विपद् स एव समुद्रः, तस्य तरणाय यानपात्र. 0 vessel for crossing the ocean in the shape of the danger of the a lachouse!

 विजयमल्ल–विजयाय मल्लः 0 wrestler that vanquished किमरि ! etc.

 St. 17. वत्स निर्लज्जस्य दुरेदरब्यसनिनः में भक्त्या सीदता समदद्विपायुतबलेन त्वया दासता अङ्ग कृता । मया अद्य अतः अधिकांकि नाम अप, कृतं यत् अनार्थ अबान्धवं मां सपदि त्यक्त्वा ( त्वया) गम्यते । सा ते प्रतिः अधुना क्व (गता )।

 दुरोदरव्य्सने बिद्यते अरय इति दुरोदव्यसनी-One addicted to the vice of gambling. दुदरम् is derived as दुष्टं समन्तात् उदरें (= मध्ये ) यस्य तत्, 'that which is beset all round with nothing but evil;" that which is pregnant with mischief ;' gambling is so called because it is disastrous in its consequences to him who practises it.

 सीदता ( त्वया )-Sinking to a low, humiliating position.

 समद......बलेन-समदाः ये द्विधाः तेषां अयुतस्य इव बलं यस्य तथाभूतेन ( त्वया).

 त्वयि अपकृतम् = तव अपकृतम् which latter would be more idiomatic.

 Translation -- Dear child, out of mere devotion to me who am, indeed, so shameless and such a notorious gambler, you stooped very low and submitted to a state of actual slavery though you were as strong as a thousand wild elephants put together. What greater Wrong than this have I done to you to-day, on account of which you are passing away so suddenly, leaving me thoroughly helpless and friendless ? What has become of that your former love for me ?

 The variants are 'निर्वत्ससलम्' (used as an adverb modifying त्यक्त्या ) and येनासि दूरं गतः' for प्रीतिः क्व ते साऽधुना'. The idea that we get from the stanza read this is the same as that given by our text, the idea of the clause 'प्रीतिः क्व ते साऽधुना’ being contained in the adverb 'निर्वत्सलम्' of the variant; only the unkindness of a younger brother towards an elder cannot appropriately, be spoken of as निर्वत्सलव and this variant is, therefore, inferior from that point of view.

 St. 18. सः कीचकनिषूदनः बकहिडिम्बकिमरिहा मदान्धमगधाचलप्रगुणसँधिभेदाशनिः गदापरिघशोभिना तेन भुजयुगेन अन्वितः तव प्रिय मम अनुज: अर्जुनगुरुः अस्तं गतः किल ।

 बक...हा--बकश्च हिडिम्बश्च किमंश्चि, तान् हन्तीति. The slayer of Baka etc.

 मदान्ध......शनिः-मदान्धः मगधः, स एल अचलः तस्यप्रगुणः (= प्रकृष्टः गुणः यस्य तथाभूतः ) सधः, तस्य भेदे अशनिः ( भीम; ) Who was, as it were, a thunderbolt for breaking up the strong joint (of the chest) of, the haughty mountain-like Magadha King (Jarasandha) v.l. ' मगधाधिपद्विरद' for 'मगधाचलप्रगुण,' As the commentator points out, the metaphor of a mountain (अचल ) fits in better with the metaphor of thunderbolt ( अशनि ) than the metaphor of an elephant (द्विरद ). But even in our reading 'प्रगुण' is rather obscure in the sense of 'सुदृढ'.

 Translation:-He, the killer of Kichaka, the slaver of Baka, Hidamba and Kirmira, a thunder-stroke as it were, for splitting up the well-built chest (lit: joint) of the haughty mountain-like Maghada Prince (Jarasandha), he I, mean, who was endowed with a pair of marvelously stalwart arms that looked so handsome with the mace and the club, who was your beloved husband, my younger brother and Arjuna's elder brother, has, indeed, vanished out of existence.

 शिथिलयितुम् (= शिथिलं कर्तुम् )-Infinitive of शि थिलय, demon, from शिथिल, To grow slack or loose with regard to.

 समुदाचारः, means 'decorous conduct '; sense of decorum ; 'regard for polite manners'.

 P. 89. किं नाम वैपरीत्यं......जनेन-What sudden reversal of nature was observed by people, during all this while, in you who have proved to be so short-lived. Here there is a reference to the belief that when a person nears his end, his nature undergoes a sudden change, which, therefore, serves as a fore-warning of his approaching end. Ancient writers on medicine deal with this point.

 St. I9. वत्स करदीकृताखिलनुपाम् मेदिनी में दत्त्वा यत् लज्जसे यच्च द्युते मया पणीकृतोऽपि हि न कुध्यसि ( प्रत्युत) प्रीयसे यत् मत्स्यराजभवनै मम स्थित्यर्थं सूदतां प्राप्तोऽसि एतानि विनश्वरस्य ते चिन्हानि सहसा दृष्टानि ।  करदीकृत---- नृपाम्---अकरदाः करदाः संपादिताः करदीकृताः अखिलाः नृपाः यत्र तथाभूतां ( मेदिनीम् )' Where all kings were made tributary. 'विनश्वर, adjectival Taddjta derivative formed with the suffix वरच् from the root नश्न with vi; comp.ईश्वर्,भास्वर etc.Translation ;- Child, that you blushed, (instead of holding up your head with pride), after making over to me the whole territory with all rulers therein rendered tributary-that though you were betted as a stake by me at the gambling, you did not resent it but were still well pleased with me - that in the royal household of the Matsya King (Virata] you deigned to remain as a cook in order to make my existence possible-these facts which were, indeed, observed unexpectedly were ominous signs of your being about to perish (signs of your being on the eve of your death).

 कृष्णाग्रज सुभद्राभ्रातः----Dharma. implies in addressing thus that Balarama. as the brother of Krishna, who had so entirely identified himself with the cause of the Pandavas, and as the brother Subhadra who of was the wife of one of them (Arjuna), ought. to have had nothing to do in bringing about the catastrophe which is, after all, no reality but only a thing believed on the false testimony of Charvaka. This very idea is expressly set forth in the next stanza.

 St. 20. ज्ञातिप्रीतिः मनसि न कृता । क्षत्रियाणां धर्मः ( मनसि ) न ( कृतः) । तव अनुजस्य अर्जुनेने रूढं सख्यं अपि न गणितम् । कामं भवतः शिष्ययोः स्नेहबन्धः तुल्यः भवतु । कः अयं पन्थाः यत् मन्दभाग्ये मयि त्वं विमुखः आसि ।

 Translation :-You did not consider the love which a kinsmarn owes to a kinsman; nor did you consider what the duty of Kshatriyas required (namely that a Kshatriya ought to stand strictly neutral while witnessng the fight between two combatants) ; you again not mind the unconimon friendship that has grown up between your younger brother (Krishna) and Arjuna. I admit that your love for both your pupils, viz., (Bhima and Duryodhana) may be equal; but what. all unnatural attitude is this, that you are so unpropitious to me, an unlucky fellow !

 मूर्च्छ्या कि मां अतिसंधत्से- Why do you steal a march upon me by falling into a swoon? 'Why do you deceive me etc.? But by this deception Yudhisthira may mean either that Draupadi unfairly leaves him alone to bear the whole grief escaping from it herself by passing into a state of unconsciousness; or he may mean that she unfairly has more of the grief to herself and leaves him less of it so that her share proves large enough to cause a swoon while his is to0 small and leaves him still conscious.

 P. 90. फुल्लपुष्पदामानि' ---फुल्लानां पुष्पाणां दामानि '. Chaplets of fullblown flowers, दारिका ' young maid-servants.

 'अचिरगतम् ---- Not long gone; gone but recently.

 'चिता-' A funeral pile, past pass. of चिं to heap of pile.

 अनुबध्नन् -Conforming to or following.

 चितासविभागेन- 'By providing a funeral pile for her.' Here the word 'संविभाग' which properly means 'sharing some thing with another,' is loosely used in the sense of 'प्रदान' giving or providing.'

'तपस्विनि'--A pitiable or poor woman.

 St. 21. चाप अपविध्य तस्यैव देहरुधिरोक्षितपाटलाङ्गी गदां आदाय संयाति भ्रातृप्रियेण अर्जुनेन अद्य यत् कृतं तदेव ममापि हि श्रेयः । कृतं जयेन ।

 देह...पाटलाङ्गम् देहस्य रुधिरेण उक्षितं अत एव पाटलं अङ्गं यस्याः तथाभूताम्.

 संयति, Loc. sing.of संयत्, ‘ battle ' or ' fight, being a root ' noun from यत् with सम् it is also derived by some from संयम् subdue; but the first derivation is satisfactory because 'संयत् is found actually used as a verb in the sense of fighting; compare the sentence in the Taittiriya Brahmaana, ‘देवासुराः संयत्ता आसन्', where संयत्ताः means engaged in fight,” “at war'.

 हि-connects the idea in the stanza, with the idea in 'अलमथवा धनुषा.'

 Translation :-For it is better for me to do that which Arjuna did to-day in battle out of love for his brother, Bhima, when he flung away the bow and snatched up his very mace with its sides gory through being smeared with the blood of the body. Away with victory !

  Yudhisthira means that Arjuna. placed himself at a disadvantage and this invited by throwing away the bow and taking up the mace, and must have, by this time, fallen. He had better follow his example, says he.

 रिपुजयविमुख-रिपुजयात् विमुख (चेतः ). Recoiling or turning away from the idea of vanquishing enemy.  The Kanchukin's remark refers only to the monstrous nature of his advice, but the Rakshasa's guilty conscience leads him to fear that he is perhaps known in his real character. सुस्निग्धमु, adverb. Kindly प्राकृतेन इव-Like an ordinary man.

 St. 22. परिघपीवरबाहुदण्डौं वित्तेशशक्रपुरदर्शितवीर्यसारौ तौ भीमार्जुनौ क्षितितले प्रविचेष्टमानौं तयोश्च निधनेन रिपुं कृतार्थं द्रष्टुं शक्ष्यामि ( किम् )।

 परिघ......दण्डौ-परिघवत्पीवरौ बाहुदण्डौं ययौः तथाभूतौ.

 वित्तेश....सारौ–वित्तेशस्य शक्रस्य च पुरे दर्शित: वीर्यसारः याभ्यां तथाभूतौ. Who displayed their remarkable valour at the city of Kubera and of Indra. respectively. For the allusions, read the Vanaparvam. v.l., 'नो' and 'किंम' for तौ वितैशशक्रवणाधिकवीर्यवन्तौ ? for the second line.

 Translation :-Can I bear to see Bhima and Arjuna. struggling on the ground at their death-I mean the two brothers who were endowed with bolt like stalwart arms and who had displayed their best valour at the capital of Kubera and the capital of Indra respectively ?

 महुर्नय–दशे–मम दुर्नयेन प्राप्ता शोच्या दशा याम् तथाभूते. O lady reduced to a deplorable condition through my bad morals ! The speaker refers to his vice of gambling and its consequences.

 यथा संदीप्यते पावकः तथा—etc. यथा—तथा=यत:–ततः, or यस्मातुः तस्मात्, Compare यथा...... रथी दृश्यते तथा तर्कयामि at page 53 and the the note on it, P. 95. The only difference is that in the one it is the ground of a conclusion that is stated, in the other it is the ground of the action proposed to be taken.

 P. 9. वचनं कृ = To obey, to do another's bidding. वचनं श्र = To listen to another's words; to obey. Compare Marathi 'सांगितलेले करणे or ऐकणे'.

 मुनिजनावरुद्धं इदम् This (act) is incompatible with the character of a sage-is unworthy of a sage.

 समिन्धयामि-catus, of इन्ध with सम् used, however, in the same sense as the primitive. अनुपलक्षितः–unobserved.

 बलदर्पित - Elated with the pride of superior strength. विषमः- Fearful jarring. ।

 अपरमपि......विलम्ब्य ते-ah Interrogative Sentence meaning 'Are you bent upon hearing some more unhappy news and is it on that account that you delay ?'

 निवर्तय-Send back; caus. of निवृत्.

20  P. 92..St. 23. अम्ब येन तत्र जतुवेश्मनि दीप्यमाने ( सति ) सुतैः सह भुजयोः बलेन निर्वाहिता असि तस्य बलिनः प्रियस्य तनयस्य ते पापं आख्यामि । अन्यः ईदृक् कथं कथयेत् ।

 निर्वाहिता-Carried away or removed in safety. The form is past pass. part of the caus. of निर्वह, the use of which in this sense seems to be rare, But निर्वासिता, the variant for निर्वाहिता, is a still more improper word to use in the sense required here. Again our reading is certainly better than also the reading 'कोऽन्यस्तवाम्बकथयत्कथमिदृशस्य.'

 Translation :-0 mother, I communicate to you very evil or cruel tidings-indeed who else can (have the heart to) communicate such? — about your son, so dear to you and so powerful who formerly when the house of lac was on fire, bore you together with your sons out of it ( in safety ) by strength of his muscular arms.

 पांडवकुलबृहस्पतिः -The Brihaspati of the Pandava family, Brihaspati being the preceptor of gods, proverbial for wisdom. Of the Pandavas, Sahadeva was the most noted for wisdom, as Bhima was for bodily strength.

 'सकल......वडवानल---सकलकुरुकुलमेव कमलाकरः, तस्य वडवानलः, adj. to माद्रेयः (the son of Madri, Sahadeva). "The submarine fire for the lake, viz., the whole Kuru family. 'दावानलः' for वडवानलः would be. inappropriate, says the commentator for दावानल means 'a forest conflagration and that idea cannot be connected with a lake. But it may be pointed out here that कमलाकर also means 'an assemblage of lotuses and in that sense the idea of दावानल may well be connected with it, and this metaphor would be more apt too.

 अप्रतिकूलमू-Never disobedient or ill-disposed.

 आशंसनीयमू-Fit to be blessed (by me), being much younger. This word is employed in order to emphasis that inversion of the natural etiquette which is implied in 'प्रार्थये,' Ordinarily Yudhisthira ought to bless Sahadeva and not to request his favour, The inversion would correspond, for instance to a form of letter-writing in Marathi where an elder, writing to a younger, opens his letter with 'नमस्कार विज्ञापना' instead of with 'अशीर्वाद्'

 असंमूढ़े व्यसनेऽभ्युदये च ( अनुजं सहदेवम् )-whose head is never turned, alike in adversity and in prosperity;. retaining self-possession alike etc.  अविरलमालिङ्ग्य - Having embraced fast (of course, in imagination). So too शिरसि आघ्राय.

 St. 24. भवान् मम हि वयसा दूरेण अल्पः, श्रुतेन समः, सदृमकृपया बुद्धया ज्येष्ठः, मनीषितया गुरुः । अतः शिरसि मुकुलौ पाणी कृत्वा अर्थये । मयि स्नेहः विरलतां नेयः । पितुः वारिदः भव ।

 अल्पः = अल्पीयान्. With the reading त्वं for ''अल्पः' 'दूरेण’ Would be the predicate by itself and would mean ‘दूरः'।

 सहजकृपया–सहजा कृपा यत्र तथाभूतया, Characterised by natural humanity. कृतसहजया standing for सहजकृपया-would mean 'acquired and natural ' and बुद्धया in this case would mean 'ज्ञानेन.

 Transitions:-You are much junior in years, my equal in learning, my superior in moral sense distinguished by an innate tendency to universal sympathy, my senior in wisdom ; hence, placing folded hands in the forehead, I request this of you, that you should weaken your love for me and live to offer the funeral water to our father.

 Yudhisthira fears lest Sahadeva. might follow him in death out of deep love for him.

 'नकुलस्यापि ममाझावचने स्थातव्यम्-' Nakula too owes obedience to my bidding. नकुलस्य is to be construed with the Pot. Pass, Part. स्थातव्यम् used impersonally ; नकुलस्म स्यातव्यम् = नकुलेन स्थातव्यम्, it being Optional to use the genitive or the instrumental of the noun or Pronoun denoting agent with a Pot, Pass. Part.. in Sanskrit. Thus Yudhisthira's message from this sentence onward is to be taken as addressed to Nakula. This point becomes more clear when we adopt the reading that gives दुच्यतां नकुलः after वचने स्थातव्यम् though this reading is found only in One copy, the Andhra copy. If, however, we adopt the reading 'नकुलस्य ममाज्ञया वचने स्थातव्यम् --नकुलस्य' ' will have to be construed with वचने and त्वया will have to be supplied, and the meaning will be : You will also act under the guidance of Nakula by my bidding (i.e. because I bid you ) In this case the whole of the message from beginning to end has to be taken as addressed to Sahadeva and the advice ' not to commit suicide will be repeated twice to the same brother in stead of to each of the two brothers in turn, as appears more natural, Again अपि in नकुलस्यापि is without propriety in the second case.  St. 25. श्रुतविशदया प्रज्ञया अस्मान् विस्मृत्य पाण्डौ क्षीणे ( सति ) अश्रुगर्भान् उदकपृषतान् प्रदातुं दायादानां अपि तु भवने यादवाना वा कुले कान्तारे वा कृतवसतिना सानुजेन ( स्वया ) शरीरं रक्षणीयम् ।

 श्रुतविशदया –श्रुतेन विशदया(प्रझया) — By (exercising) your thinking faculty enlightened as it is by culture ; by (bringing to bear upon the question your wisdom so refined by culture.

 अश्रुगर्भानु-अश्रूणी गर्भे येषां तथाभूतान् (उदकपृषतान्) अश्रुमिश्रान्.

 पाण्डौं क्षीणे - Now that Pandu must be repining at the thought that the chance of the continuation of his line diminished by the death of so many of his sons.

 Translation:-You, together with your younger brother(Sahadeva) should forget us (i.e. drown all thought of us and get over the grief at our death) by reflecting with a head rendered so clear by culture and, in order to offer libations to our repining father Pandu, in drops of water mixed with tears, you should preserve your life or continue to live ( instead of putting an end to it, ) staying even at the house of our coparceners or in household of the Yadavas (Krishna and Balarama) or in the woods (if possible.)

 v.l.विस्मृत्यास्मान् शृतविषदया स्वाग्रजौ चात्मबुद्धया for the first line. This reading would fit in better with the view that the whole message, including the second stanza, is addressed to Sahadeva. But that view is very probably not correct and the latter part of the message seems to be addressed to Nakula, a view with which our reading containing the word सानुजेन fits in well.

 स्पृष्टिकया = स्पर्शेन, formed with the suffix क added to the abstract noun स्पृष्ट from स्पृश्.

 अकालहीनम-कालेन ( सुसमयेन ) हीनं यथा न स्यात् तथा. Before it is too late ; without loss of time or delay.

 अद्य उत्तरायाः चतुर्थी मासः प्रतिपन्नस्य गर्भस्य - Note the idiomatic construction, for which there is a parallel construction in Marathi, 'उत्तरा गर्भर राहिल्याला आज चवथा महिना संपला or चार महिने झाले.' In English it would be differently expressed, Lit , 'It is to-day the fourth month completed, i.e. it is now four months, since Uttaras conception; but more idiomatically, Uttara has been pregnant for four months now '.

 कुलस्य प्रतिष्ठापकमू- The child that must prove the continuator, or the mainstay of the line,  P. 93. St. 26, शाखारोधस्थगितवसुधामण्डलेमण्डिताशे पीनस्कन्धे सुसदृशमहामूलपर्यतबन्धै सुमहति तरौ दैवात् दग्धे ( सति) अयं छायया अर्थी जन्ः तस्य अस्मिन् सूक्ष्माङ्कुकुरे कमपि आशाबन्धनं कुरुते ।

 शाखा...मण्डले-शाखानां रोधेन स्थगितं वसुधायाः मण्डलं येन तथा भूते ( तरौ )-रोधः, a close formation. मण्डिताशे मण्डिताः आशाः येन तथाभूते. पीनस्कन्धे-पीनः स्कन्धः यस्य तथाभूते.

 सुसदृश......बन्धे-सुसदृशः महतः मूलस्य पर्यंतबन्धः यस्य तथाभूते.दैवात् = दैवदुर्विलासात्.

 Translations :-Now when the big tree that covered a large area of earth with shade by the Compact formation of its branches, that beautified the quarters (with its far-stretching brain ches), that had a trunk proportionately bulky and was surrounded by a. wide network of strong roots well worthy of itself-now when such a tree has been burnt down by a foul stroke of fate this woman (Droupadi) in search of a shade is fixing a strange or silly hope upon this delicate sprout of it (viz, the foetus in Uttara's womb).

 अध्यवासितम् - What is resolved upon.

 St. 27. ते भ्रातुः तनयेन, शौरिगुरुणा, गाण्डीविनः श्यालेन, तस्यैव अखिलधार्तराष्ट्रनलिनाव्यालोलने दन्तिनः वृकोदरस्य आचार्येण हलिना उन्मतेन मत्तेन वा त्वत्सुतकाननं दग्धं यस्य आश्रयात् ननु मही शीतल (आसीत्) ।

 अखिल.....व्यालोलने-अखिलाः धार्तराष्ट्राः एव नलिंन्यः, तासां व्यालोलने, In tearing up the lotus-plants,namely, all the sons, of Dhriatrashtra. श्यालः wife's brother. उन्मत्त, wild with delirium, मत्त, wild with intoxication.

 Translation :-Balarama, your brother's son, Krishna's elder brother, Arjuna's wife's brother, the instructor (in the use of the mace) of Bhima himself who proved as good as a wild elephant in destroying the lotus-plant in the shape of the sons of Dhritarastra, has burned down, whether with the wildness of delirium or that of intoxication, the whole pleasant grove, vis, your sons, by resorting to which the whole world (hitherto) found itself, indeed, in a cool and comfortable situation.

  Balarama is described here in such terms as serve to see forth the different ties of love by which he was bound to the Pandavas and a regard for which ought to have made him shudder at the very idea of causing the extinction of the Pandaya family. The irony of the supposed situation is effectually brought out by this device.  भागयेय means the same thing as भाग, 'One's fortune, 'lot, destiny ' or 'stars, being rmerely an ornamental suffix, comp. रूप and रूपधेय, नाम and नामधेय.

 अस्मद्वचनात्-In our name.

 St. 28. सत्यं हली मम वत्सस्य निधने हेतुः भवति । एषः ते सहज सुहृदः मधुरिपोः भ्राता । अतः क्रोधः न खलु कार्यः । यदि च प्राणिषि ततः वनं गच्छेः । अकरुणां क्षात्रपदवीं पुनर् मा गाः ।

 Translation :-Balaraanna is, doubtless, the cause of my child's (i.e. Bhima's) death. (But at the same time) he is the brother of your natural friend, Krishna So you should foster no feeling of resentment (against him. If you survive (the combat), you should betake yourself to a forest but no more continue in the cruel career or avocation of a warrior.

 उद्धताशिस्त्रा...जनः- उद्धताः शिस्त्राः एव हस्ताः, तैः हृतः आहूतः अस्मद्विधः व्यसनी जनः येन तथाभूतः (हुतवहः). Beckoning, with its erect flames as with hands, persons in affliction like us to approach.

 आत्मानं इन्धनीकरोमि- Let me make fuel of myself ( for this fire), i.e. let me throw myself into it. अपश्चिम, last.

 P. 94. राजसूयसंतार्पित etc.-Here are points of description which serve to set forth the cruel irony of fate in the fact that the fire-god is claiming has his victims the very persons at whose hands he has received so much pious service, directly or indirectly, and to whom he has come to be so tenderly related.

 सुग्रहीतनामधेयः---Of venerable or sacred memory; lit. whose name is well uttered or uttered with spiritual benefit accruing to the utterer, स सुगृहीतनामा स्याद्यः प्रातः स्मयेते बुधैः

 St 29, तात अद्यप्रभृति अस्मत्तः पुनः ( यत् ) दुर्लभं ( तत् ) इवं मया दत्त वारि अम्बया साधे वया निपीयताम् ।

 Translation :-Do you drink, 0 father, together with mother (Madri) this water offered by me and never again to be expected from us from this day forward.

  v.l.( व दत्तम् ' for ' बारीम् ' and एतद्दतम् for " मया दत्तमु.' In this variant 'दत्तम्' is repeated twice, awkwardly enough. अम्बया must be taken as referring to Madri, Kunti being still alive.

 St. 30, एतत् जलं जलजनीलविलोचनाय भीमाय ( ददामि ) भोः तव ममापि ( एतत् ) अविभक्तं अस्तु । पिपासितोऽपि ( ख ) एक क्षण तु विषहस्व । अयं ( अहं ) त्वया सह् पातुं जवात् आगतः अस्मि ।

 Translation :-Here I pour out this libation of water for Bhima of eyes dark as a blue lotus, 0! Let it stand as joint property to be shared between you and me; have patience for a while though you may be very thirsty here I am coming quickly to drink of it in your company.

 सुक्षत्रियाणां गतिं उपगतं (भीमम्)-- Who has passed into that state of spiritual existence which is assured to all blessed warriors ;' this blessedness of a warrior consists in his being slain on the battle-field.

 अकृती-(I) Lit. unskilled, hence unable; or (2) too unlucky.

 St, ३८, अम्बास्तनयुग मया पीतं तदनु भवता पीतम् । वत्सलतया मदुच्छिष्टैः रसैः वृत्तिं जनयासि । वितानेषु अपि सोमे तव मम च विधिः एवं अभूत् अघुना एवं कथं निवापाम्भः पूर्वं पिबासि ।

 Translation:- I sucked mother's breast and after me did you. 0ut of love for me you used to subsist on such liquid nutriments as were left after I had partaken of them (or you used to feed on my leavings of liquid nutriments) : at sacrificial sessions too, this very order was observed in the matter of drinking the Soma juice. How is it then that now you set about drinking the funeral libation before me?

 जनयसि is used in the sense of habitual past.

 P. 95. St. 32, कृष्णे येन अम्बा अपि रुदितेषु गान्धार्याः सखी कृता तस्मै सहसा दिवं गच्छते ( भीमाय ) जलं देहि ।

 Translation -0 Draupadi, offer the water to him who, now suddenly departing heavenward, has turned mother into Gandhari's companion in mourning.

 St. 33. असमाप्तप्रतिज्ञे महाभुजे त्वयि अस्तं गते मुक्तकेश्या एव प्रियय। ते सलिलाञ्जलिः: दत्तः ।

 मुक्तकेश्या-मुक्ताः केशाः यस्याः तथाभूतया. Having her hair still loose ;' ' with her hair not yet braided. केश is one of those words which, at the end of a Bahuvrihi compound form their feminine in ई. The construction of this sentence is not in strict conformity with the common idiom in regard to the Locative Absolute in Sanskrit. In accordance with this idiom, the subject of the Locative absolute phrase must not re-appear in the principal sentence in any case except the genitive denoting संबंध. In the present case ' 'त्वम्' which is the subject of the Locative absolute re-appears in the principal sentence in the Dative (तै) which is, therefore, faulty. Even if we take ‘ते’ as genitive, it is a genitive not denoting संबंध but used instead of the Dative as it is to be construed with ‘दतः' The more idiomatic form for the sentence to take would be : असमाप्तप्रतिज्ञाय महाभुजाय अस्तं गताय ते मुक्तकेश्या एव प्रियया सलिलाञ्जलिः दत्तः।

 Translation :-You, of long arms, having died before making good your declaration (to the effect that you Would braid her hair with hands smeared with Duryodhana's blood), our beloved has offered you the libation of water with her hair still unbraided !

 The point is that Bhima. having failed in his attempt someone of the survivors at least ought to have carried out the, revenge and enabled Draupadi to offer her libation with their hair duly braided in the manner Bhima. would have. But the pity is that nothing of the sort has taken place.

 एष कौरवापसदः -This wretch of a Kaurava. अपसदः। (= नीचः) कौरवः or कौरवेषु अपसदः preferably the former, क्षतजाभिषेकपाटलिताम्बरशरीर:-क्षतजस्य अभिषेकेण पाटलितं अम्बरं शरीरं च यस्य तथाभूतः. With his garment and body gory by being bespattered with blood.

 समुच्छ्रित...प णिः-समुच्छ्रिता वा दिग्धा भीषणा च गदा, सा पाणौ यस्य तथाभूतः. Holding uplifted (iii readiness to strike ) a bloody and fearful mace.

 उद्यतकालदण्ड इव कृतान्तः -Looking like the god of death himself armed with his all-destroying club. परिमार्गमाणः- Read note on 'मार्गन्ताम्', P, 126.

 P. 96. हा दैव ते निर्णयो ज्ञातः- 0 destiny, thy nature is as curtained meaning that the issue of the combat is decided and Arjuna has fallen. It is really Bhima. that has come off victorious and wants now to meet Yudhisthira and Draupadi, but these parties have been deceived by Charva ka and they mistake Bhima for Duryodhana, especially. because Bhima is disfigured by his bloody ointment beyond all possibility of being recognised at first sight.

 स्वयंवरस्वयंग्राहदुर्ललित–स्वयंवरे यः मम स्वयंप्राहू (i.e. मया कृतं

तव पाणिग्रहणं स एव दुर्ललितं (दुःखहेतुः ललितं ) यस्य  तथाभूत. '0 one, who cherished the accused or ill -fated desire to be chosen by me at my choice-marriage !' Or the compound may be interpreted thus : मम स्वयंवरे स्वयंग्राहेण दुर्ललित ( दुष्टुं यथा स्यात् तथा ललित), ‘0 one, fondled by me even to a fault after being chosen for a husband at my choice-marriage. These two interpretations correspond to the two possible meanings of 'दुर्लललित' considered at P. 92, स्वयंवरस्वयंग्राहकुटुम्बिन् or कुटुम्बक is not intelligible.

 त्रिलोचनांग etc. The fight between Arjuna and the god Shiva which forms the theme of the Kiratarjuniya , was a source of great fame to Arjuna.

 निवातकवचो etc. Nivatakavachas were a race of demons who were exterminated by Arjuna, at the request of Indra.

 बदर्याश्रम etc. 0f the two sages par excellence, Nara and Narayana, of the Badari Ashrarama, Arjuna was an incarnation of the former and Krishna, of the latter. The compound मुनिद्वितीयतापस must be treated as Loc. Tat., not Gen. Tat.

 गन्धर्वनिर्वासितदुर्योधन-गन्धर्वेभ्यः निर्वासितः दुर्योधनः येन-One who rescued Duryodhana from the hands of the Gandharvas. निर्वासित, which means ' banished ' or ' exiled ', is here used in the sense of 'rescued, which is rather curious.

 St. 34. अयि तात वत्सलां अम्बां विनीत अनभिवाद्य मां च गाढं अनुपगुह्य मया अपि अनुक्तः ( त्वं ) एतां स्वयंवरवधूं दयितां अदृष्ट्वा दीर्घप्रवासं कथं गतः असि ।

 विनीतम् used as an adverb modifying अनाभिवाद्य and गाढम्, as an adverb modifying अनुपगुह्य ।

 वत्सलाम् वत्सल is derived from वत्स with the suffix लच् (i.e. ल) denoting longing or yearning.

 Translation :-0 dear, how is it that you have proceeded on the last long journey respectfully saluting Our tenderly loving mother, without embracing me fast and without being addressed by me, without, again, visiting this beloved of yours (who became) your wife by her own free choice ?

 यथेष्टम्- At his sweet will or pleasure; unhesitatingly; unscrupulously. एवं अवस्थिते i.e. मूर्च्छायां अवस्थिते.

 क्षतजासवमत्त......भूयिष्ठाः–क्षतजमेव आसवः तेन मत्ताः, तथाभूताः ये यक्षाः राक्षसाः etc., ते भूयिष्ठाः यत्र तथाभूताः (पुरुषाः ). Men who have about them, for the most part, Yakshas, Rakshasas, etc. drunk with blood, Read note on. छलबहुलम्,' P. 127.

 उपलक्षणं- A rough description,

21  St. 35. सलीलं करेण ऊरू परिघट्ट्यतः दुर्योधनस्य पुरतः या अपहृताम्बरा सा दुःशासनस्य करकर्षणभिन्नमौलिः द्रौपदी पुनः क्व प्रदेशे ( वर्तते ) इति कथयत ।

 P, 97. करकर्षणाभिन्नमौलि --कराभ्यां कर्षणेन भिन्नः मौलिः यस्याः तथाभुता.

 Translation :-Tell me at which place is to be found that Draupadi whose garment was pulled in the presense of Duryodhana as the latter audibly struck: his thigh with the hand in wanton sport, and whose braided hair got dishevelled by being dragged by Duhshasana's hands.

 सनिषङ्गम्----निषङ्गेण सहितम्. Together with the quiver.

 गंदाकौशलसंभृतं or-संभूतम् ( भुजदर्पम् ) -(Your pride of personal bravery fed fat by, or arising from, your skill in the mace fight; your pride resting upon your skill etc.

 St. 36. तं प्रियं अनुजं जरासंधशत्रु तं च वत्स कुपितहरकिरातायोधिनं अपश्यन् ( अहं ) कठिनचेताः त्वमेव प्राणितुं न शक्तोऽस्मि । बाणवषैः तव असून् अपहर्तु पुनः ननु( शक्तोऽस्मि ) .

 कुपित ......योधिनम्-कुपितः यः हर एव किरातः तेन सह् आयुध्यते तथाभूतम् , He who fought with the furious god, Shankara, disguised as a hunter, (i.e. Arjuna).

 Translation :- I cannot live, as you do, hard-hearted as you are in the absence of that dear brother, the killer of Jarasandha and of that darling, the opponent in fight of the infuriated god, Shiva, in the disguise of a hunter. But, indeed, I can take away your life with showers of arrows.

 v. l. 'न च पुनरपहर्तुम्' for ‘ननु पुनरपहृतुम्. Yudhisthira surely does not mean that he cannot take away Duryodhana's life, and, yet, this alone can be the meaning of the last line with the reading 'न च' etc. Our reading, therefore, is better.

 St. 37. अहं न रक्षः न भूतः। प्रक्रामें रिपुरुधिरजलाल्हादिताङ्कः निस्तीर्णोप्रतिज्ञाजलनिधिगद्दनः क्रोधनः क्षत्रियः अस्मि । भो भोः समरशिखिशिखादग्धशेषाः राजन्यवीराः कृते वः अनेन त्रासैन । यत् हतकरितुरंगान्तहितैः लीनैः ( युष्माभिः ) आस्यते ।

 रिपु......ताङ्गः–रिपोः रुधिरमेव जलं तेन आल्हादितानि अङ्गानि यस्य तथाभूताः आल्हादित is better than आप्लावित.

 निस्तीर्णो...गहनः—निस्तीर्ण उरुप्रतिज्ञा एव जलनिधेः गहने (= गहनः जलनिधिः ) येन तथाभूतः, Who has completely crossed the deep ocean, namely, the solemen and heavy undertaking.  समरशिखि...शेषाः-समरः एव शिखीं तस्य शिखाभिः ये दग्धाः तेभ्यः। शेषाः (अवशिष्टाः). Surviving those that perished in the flames of the great fire of war.

 हृतकरि---हितैः लीनैः युष्माभिः आस्यते an impersonal construction equivalent in sense to अन्तर्हिताः लीना; यूयं आध्वे.

 Translation :-I am neither a goblin nor a ghost ; but I am only a furious Kshtriaya whose limbs are now thoroughly gratified by the pleasant water consisting of the blood of the enemy (Duryodhana) and who has completely crossed the deep ocean, namely, the perilous undertaking. 0 warlike princes, survivors of those that perished in the flames of the fire of war, away with this terror of yours (which appears) in this, that you are lying hidden behind horses and elephants slain !

 चितासमीपम- The close proximity of the blazing funeral pile'; the spot next to the funeral fire'. समीप is here a regular noun and object. to 'संभावयामि' and not an adverbial a causative, which it most commonly is. संभावय -To honour or do justice to, of course, by having recourse to.

 P. g8. अभिपातय caus., 'to throw into' or force into, from अभिपत् which is a transitive root implying motion.

 परिकर बध्नाति– Vide note, P. 94.

 नयनपथावरोधिनः–नयनपथं ( = नयनयोः पन्थानं ) अवरुन्धान्ति तथाभूताः ( मूवजाः ). (Hair) that obstructs your views.

The way in which the words ‘संहर्तव्या' and 'संहरामि' are used here and 'वेणीसंहारं' below ought to decide the question as to which of the interpretations put upon the title 'वेणीसंहार' is preferable. Vide P.5.

 St. 38. पाप आशैशवात् अनुदिनं जनितापराधः, भुजयोः बलैन मत्तः, हृतराजपुत्रः ( त्वं ) अद्य में भुजपञ्जरस्य इदं अन्तरं आसाद्य जीवन् पदात् पदं न प्रयासि.

आशैशवात् (= शैशवात् प्रभृति ), अनुदिनम् (= दिने दिने ) an Avyayibhava compound. जनितापराधः---जनिताः अपराधा. येन तथा भूतः ( त्वं दुर्योधनः ). हतराजपुतः--हतौं राजपुत्रौ( भीमार्जुनौ ) येन.

 Transaction :-0 villain, you, who have, from day to day, wronged us ever since childhood, being elated with the pride of strength, and who have, indeed, slain the two Princess (Bhima and Arjuna), shall, however, not stir an inch alive now, having got into the space within this cage of my arms (i.e. into my grasp).  सुयोधनशङ्कया-सुयोधन इति शङ्का तया.

 दिष्टया वर्धसे-You are to be congratulated.

 दुर्लक्षव्याक्ति--- दुर्लक्षा व्यक्तिः यस्य तथाभूतः. Whose identity is not easily to be recognised; who cannot be easily known or recognised.

 निवृत्यम् ( त्वया ) an impersonal construction employed idiomatically for the active निवर्तस्व.

 P. 99 अलीकवचनैः-- With deceptive words, Vide note P. 37.

 St. 39. (तस्य दुरात्मनः ) शरीरं भूमौ क्षिप्तम् । इदं असृक् निजाङ्गे चन्दनाभं निहितम् । चतुरुदधिपयः सीमया उर्व्या साधैं लक्ष्मीः आयें निषिक्ता । भृत्याः मित्राणि अखिलं कुरुकुलं ( इति ) एतन् रणाग्नौ दग्धम् । क्षितिप एकं नाम यत् ब्रवीषि तत् धार्तराष्ट्रस्य अधुना शेषम् ।

 चन्दनाभम् , an accusative used adverbially to modify ‘निहितम्. ( चन्दनवत् ).

 चतुरु......सीमया–चतुर्णा उदधीनां पयांसि सीमा यस्याः तथाभूतया.

 निषिक्ता means अर्पिता or संक्रमिता, a curious use of the word, no doubt. But 'निषण्णा' the variant for निषिक्ता, is no happier word; and besides, निषिक्ता which is passive in force while निषण्णा is not, is a more proper member of the. series 'क्षिप्तम्, निहितम् ' etc, Bhima is enumerating his own achievements rather than merely items of triumph.

 Translation :-Duryodhana's body has been laid prostrate on the ground, and here his blood has been laid all over my limbs after the fashion of a sandal pigment ; his Regal Splendour together with the Earth bounded by the four oceans has been transferred to you, worthy brother | His servants, his friends, the whole Kuru family - these have been burned down in the fire of war. 0 King, the name alone that you are uttering is what now remains of that son of Dhristarashtra.

 स्वैरं मुक्त्वा -Slowly loosening his grip.

 St. 40. रिपोः निधनं तावत् आस्ताम् । इदं शतशः आख्याहिं योऽसौ बकरिपुः ( स एव ) मम प्रियः भ्राता त्वमसि । (to be read as a question]. संयति रुधिरासारसलिले जरासंधस्य उरःसरसि तटाघातकीडाललि तमकरः ( एव ) भवान् । (again, to be read as a question).

 रुधिरासारसलिले–रुधिरस्य आसारः (= प्रवाहः ) एवं सलिले यत्र वस्मिन्.  तटाघात.....मकरः—तटस्य आघातः एव क्रीडा तस्यां ललितः मकर: A crocodile playfully enjoying the sport of striking against the embankment of a lake.

 Translation :- Let alone the topic of the enemy's death; tell me this first a hundred times-whether you are really that brother of mine who was the mortal enemy of Baka-whether you are really he who was, in one of his battles, a crocodile, as it were, fondly indulging in the favourite sport of butting against the embankment of the lake in the shape of Jarasandha's chest where the water Consisted of the fast-gushing blood.

 उक्षित in सुयोधनशोणितक्षितेन is p. p. fro उक्ष, to sprinkle.

 P. 100 दिष्ट्या वधस etc.--Note the idiomatic use of the phrase दिष्ट्या वृधू with the instrumental of that which forms the ground for congratulation.

 St. 41.कान्ते येन नृपशुना तेन दुःशासनेन राज्ञां सदसि कृष्टा असि तस्य एतानि स्त्यानानि मम करयोः ( विद्यमानानि ) पीतशेषाणि असृञि स्पृश । मद्गदाचूर्णितोरोः कुरूणां राज्ञः इदं अङ्गे अङ्गे निषिक्तं अतिसरसं असृक् तव परिभवजस्य अनलस्य उपशान्त्यै ( कल्पेत )।

 पितशेषाणि--पीतेभ्यः शेषाणि ( अवशिष्टानि ). अङ्गे अङ्गे - In or on every part of the body, just as, ‘दिने दिने' means 'every day ' or गृहे गृहे means in every house. But when a noun is repeated twice in this way, it is generally singular and so the reading 'अङ्गेष्वेङ्गेषु सक्तम्' is not good. परिभवजस्य–परिभवात् जातस्य ( अनलस्य ).

 Translation :- Dear wife, touch this thick blood in my hands, the remnant of what I have drunk, belonging to that brute of a man, the notorious Duhshana that dragged you before the assembly of kings. And this blood, so pleasant (to the touch), of the Kuru King whose thighs have just been mangled by by mace-this blood, being smeared over every part of my body is calculated to cool down your burning anguish from the indigrities you suffered.

 तव may be construed either with परिभव in परिभवजस्य or with अनल itself, but the latter way of construing is better as being free from the fault of एकदेशान्वय and also as yielding a charming poetic conceit of the sort which constitutes the figure of speech called असंगति. It is a matter of daily observation that an effect is produced in the place where the cause Operates; when, therefore, the fancy of a poet represents the existence of a Cause and its effect in two different places, apart from each other, there is असंगति there. Thus in the present instance Bhima is made to say that the cooling salve,namely, the enemy's blood laid over his limbs, is calculated to relieve the burning sensation that oppressed Draupadi.

 धार्तराष्ट्रकुलकालरात्रिः-धार्तराष्ट्रकुलस्य कालरात्रिः (वेणी) The dark destructive night for the whole Kaurava family. Just as the night of universal destruction brings death to all, so Draupadi's braid brought destruction to the whole Kaurava family.

 St. 42. यस्य मोक्षात क्रोधान्धैः अतुलभुजवलैः क्षतनरपतिभिः पाण्डुपुत्रैः प्रत्याशं पार्थिवान्तः पुराणि मुक्तकेशानि कृतानि सः अयं कुपितयमसखः कुरूणां धूमकेतुः कृष्णायाः कॅशपाशः बद्धः । प्रजानां निधनं विरमतु। राज्ञां कुलेभ्यः स्वस्ति ।

 प्रत्याशमु—आशयां आशायाम्. In every direction.

 पार्थिवान्तःपुराणि-The harems of kings, i.e. the ladies there of. मुक्तकेशानि–मुकाः केशाः येषां तथाभूतानि ( कृतानि), 'Had their braids untied, ' of course, by being widowed. कुपितयम: सखः--कुपितस्य यमस्य सखा. सखि becomes सख at the end of a Tatpurusha compound.

 Translation :-Here is tied up Draupadi's hair, through the loosening of which the sons of Pandu, all of matchless personal valour, became wild with rage and, killing large numbers of kings, forced the ladies of their harems to unite their braids- which was, in fact, the companion of (as destructive as) the frowning god of death himself and was a portentous comet for the whole Kaurava family. Let, therefore, the killing of people cease; and may it fare well with royal families ! Of course, such as had survived).

 अभिनन्दितः-Hailed with joy नभस्तलचारिणा नभस्तले चरीत तथाभूतेन (सिद्धजनैन). Wandering through the heavens.

 P. ror कुतस्तस्य......मङ्गलान्याशास्ते - How can he come in for anything else than victory, for whom the ancient Person, the divine Narayana himself invokes blessings?

 St. 43. देव कृतगुरुमहृदादिक्षोभसंभूतमुर्ति गुणिनं प्रजानां उदयनाशस्थानहेतु अज अमरं अचिन्त्ये त्वां चिन्तयित्वापि जगति दुःखी न भवति । किं पुनदृष्ट्वा ।

 कृतगुरु......मूर्तिम् कृतः यः गुरुः महदादीनां क्षोभः तस्मात् संभूता मुर्तिः यस्य तथाभूतम् (त्वाम् ). 'Whose material form sprang out of the great commotion of मद्दत and other principles. Here there is, doubtless, a distinct reference to the Sankhya theory as to the Origin of the universe. According to that theory there is an eternal non-intelligent subtle principle called प्रधान which is nothing but the equipoised state of the three qualities of सत्त्व, रजस and तमस्. This balanced condition gets spontaneously disturbed by the necessity of individual souls having to reap the fruits of their former actions and प्रधान evolves into a succession of grosser and grosser forms-first into महत् which is still a subtle principle, next into अहंकार, then into the five, तन्मात्रः (the subtle essences of the five cosmic elements आकाश, वायु, तेजस्, अप् and पृथिवी), and the eleven इन्द्रिय's (viz. the five ज्ञानेन्द्रिया’s, the five कर्मेन्द्रिय' and the अन्तःकरण or the internal organ); the five तन्मात्र’s in their turn develop into the five महाभूत s or gross elements. These constitute in all twenty-four principles and पुरुष, the intelligent entity co-eternal with प्रधान, is the twenty-fifth. We should, therefore, expect the क्षोभ or mighty movement to start with प्रधान rather than with महत्, which is, however, the first in the series of products resulting from the great disturbance. प्रधानक्षोभ would be a more intelligible phrase than महदादिक्षोभ, which latter, therefore, must be taken to mean ' the great process of evolution into महत् etc. मदादिक्षोभ being equivalent to मदाद्याकारेण परिणामरूपः क्षोभः.

 The theological view set forth in this stanza is by no means that of the Sankhyas, but it is that electric view, combining and reconciling the tenets of the different systems of philosophy, which reconciling the tenets of the different systems of philosophy, which seems to have prevailed by the time when the several 'दर्शन's the older ones especially, had already grown old enough to be invested with sanctity and credited with divine origin.

 गुणिनमू - Characterised by the three qualities of सत्व, रजत् and तमस्.

 उदयनाशस्थानहेतुम्–उदयस्य नाशस्य स्थानस्य च हेतुः तम्. To hold that the supreme spirit in conjunction with प्रकृति or त्रिगुणात्मकमाया constitutes the God with attributes capable of creating, sustaining and destroying the " universe is certainly no Sankhya doctrine which believes in the eternal soul ( पुरुष ) never coming in to activity and believes in no God apart from this पुरुष.  Translation :- 0 God, in this world there is no possibility of a creature continuing wretched after the has but meditated upon You ; how much less, when he actually sees You ! You Whose ermbodied existence originated with the great evolution, once started, of the प्रधान into महत् etc.; who, when thus invested with the qualities of सत्व (Godness), रजसु (Passion), तमसु (Darkness), became the cause of the creation destruction and sustentation of the universe; and who are unborn, undying and inconceivable.

 The commentator dissolves and interprets the compound, कृतगुरु etc., in a different way though the ultimate notion is the same. His explanation is कृतं गुरु (= विशाल ) महदादि येन तथाभूत: क्षोभः यस्य तथाभूतात् (प्रधानात) संभूता मुर्ति. यस्य तमू - whose embodiment arose from प्रधान (... by conact with प्रधान ), the disturbance of which produced the vast universe in the order of महत् etc. The mode of dissolution does not appear to me natural.

 कल्पिताभिषेकमङ्गलाः-कल्पित अभिषेकरूप मलङ्गं यैः'ते.. Who have made everything ready for the auspicious ceremony of coronation.

 'स्कन्धोत्तम्भिततीर्थवारिकलशाः-स्कंधेन उत्तंभिताः (= उद्धाः) तीर्थवारिकलशा: यैः ते. Carrying pichers of holy water on their shoulders.

 अभिषेकं ( = अभिषेकसाधनं वस्तुजातम् ) धारयान्तः –Holding in readiness the materials of the coronation rite. विशंकृतम् - Wronged pr deceived.

 पुण्यजन is 'a Rakshsa ,' the derivation being ironical; पुण्यजनः=पापजन.

 महाश्चित्तविभ्रमः कृतः--Created a very grievous misapprehension.

 पुरुषसाधारण्या बुद्धया तुष्यामि-पुरुषेषु साधारणी, तथाभूतया बुद्धया etc. 'I find myself contended, having as I do a heart which I but share with the common run of men. I have no extraordinary heart or ambition, and so cannot form any higher wish.

 St. 44. क्रोधान्धैः (अस्माभिः) सकलं रिपुकुलं हतम् ते पञ्च वयं अक्षताः । मम दुर्नयोपजनितः पाञ्चाल्याः निकारार्णवः तीर्णः । देवः पुरुषोत्तमः त्वं आदृतः (स) सुकृतिनं मां भाषसे । अतः परं अन्यत् किं नाम प्रसन्नात् भगवतः अहं याचे ।

निकारार्णवः–निकारः (=परिभवः ) एव अर्णवः. The ocean of humiliation. दुर्नय- Bad morals or gambling.  Translation :-The whole family of the enemy has been allready slain by us with will fury; while ourselves, all five: of us, are unscathed, The ocean of Panchali's humiliation brought on by my vice (of gambling) has been crossed (the humiliation has been avenged). You, the Divine Person, speak with me with kind regard, so very blessed am I. What other blessing beyond this can I ask of you, now that you are pleased ?

 इदम तु or sometimes इदमस्तु भरतवाक्यमु. The closing stanza which must be benedictory, is called the भरनब कम or lines sacred to भरत, the supposed founder of the dramatic art.

 St. 45. जनः अकृपणम् अरुक्श्रान्त पुरुषायुषं जन्यातू । भगवन् पुरुषत्तमें ( त्वयि ) द्वैतं विना भक्तिः भवतु । भूपः दयितभुवनः विद्वब्दधुः गुणेषु विशेषाविद् सततसुकृति प्रसाधितमण्डलः भूयात् ।

 अकृपणम् (कापभ्यरहितं यथा तथा ) and अरूक्श्रान्तम् (रुजा श्रान्तों यथा न स्यात् तथा ) are used as adverbs modifying जीव्यात्. पुरुषायुषम्, accusative: denoting duration ; आयस् compounded with पुरुष in the Genitive Tatpurusha becomes आयुषः पुरुषम्य आयुः = पुरुषायुषम् meaning the maximum term of a man's life, which is supposed to be a hundred Years. ' गुणेषु विशेषावर ' ---Appreciator of merits; discriminator between merits and merits, प्रसाधितमण्डलः–प्रसाधितं मण्डलं चैन सः (1) 'Who adorns the whole country i.e. is an ornament or ; (2) 'Who has thoroughly conciliated or won over the whole circle of tributary Princes. Either meaning is applicable here. Vide note on ' प्रसाधित ' p. 7.

 Translation :—May people live the full term of life assigned to man (i.e. a hundred years), exempt from wretchedness and unexhausted by illness ! 0 Divine Being, may there prevail ( among men ) wholehearted devotion towards You, the Highest Person ! May the king be loving to his subjects, the friend of the learned, the appreciating patron of merits, one ever engaged in meritorious deeds and an ornament. to the whole country.

 v.l. 'अकृपणमतिः कामं' for ' अकृपणमरुत्रान्तम्' and 'भवतु च भगवद्भक्तिधं विना पुरुषोत्तम' for the second line. कामं अपगमतः ( जनः ) - Endowed with a mind thoroughly free from all churlishness. The second variant makes no difference in meaning.