The Katha Sarit Sagara or Ocean of the Streams of Story Part 112

[430] When applied to the good man, it means "his heart was benevolent and large."

[431] See Vol. I, p. 362.

[432] I follow the reading of the Sanskrit College MS. ayati-darsina.

[433] The Sanskrit College MS. gives prachyam saila-sringa-tapovanam.

[434] The Sanskrit College MS. reads sukhite jane. The sense is the same.

[435] See Vol. I, p. 499, Vol. II, p. 296, and Grohmann, Sagen aus Bohmen, p. 242.

[436] The Sanskrit College MS. reads dhatuh sdmagryya-(sic) vaichitryam.

[437] See Vol. I, p. 379.

[438] The Sanskrit College MS. reads manye (I think) for Hara.

[439] The Sanskrit College MS. read sadrisi and anyatra.

[440] For falling in love with a picture see Vol. I, p. 490; Prym und Socin, Syrische Marchen, p. 3; and Rohde, Der Griechische Roman, p. 49, note. For the conventional signs of love in the Greek romances, see Rohde, der Griechische Roman, p. 157 and ff.

[441] Here I omit some part of the inventory of the lady's charms.

[442] The capital of the G.o.d of wealth.

[443] Bohtlingk and Roth give nagabandha in this pa.s.sage as "eine Schlange als Fessel." I do not quite see how to bring in this translation, though I fear that my own is not correct.

[444] I read dhairyad for adhairyad.

[445] Storms play an important part in the Greek romances. See Rohde, Der Griechische Roman, pp. 428 and 468.

[446] The Sanskrit College MS. has jnata-vrittanta.

[447] The self-existent, a name of Siva, Vishnu, and Buddha.

[448] I read tanna which I find in the Sanskrit College MS. for tatra.

[449] The Sanskrit College MS. has ehi for iha.

[450] I read sudurdharsham; the Sanskrit College MS. reads senanim (sic) iva durdharsham: the word translated "rhinoceros" can also mean "sword;" the adjective before it may mean "uplifted," and the word translated "inhabited by lions" may perhaps mean, "commanded by a king."

[451] I follow the reading of the Sanskrit College MS. which gives daghna instead of lagna.

[452] The Sanskrit College MS. reads vyasaktavirasirasam.

[453] I read with the Sanskrit College MS. patah for praptih.

[454] vrittantam should probably be vrittanta, and should be joined with the words that follow.

[455] An allusion to the phenomenon of the tides.

[456] The Sanskrit College MS. gives vrishta-hiranya-vastram, in which gold and garments were showered on the people.

[457] I read sapopanite with the Sanskrit College MS.

[458] See the Dummedhajataka, Fausboll's edition of the Jatakas, Vol. I, p. 259; Liebrecht's translation of the Pentamerone of Basile, Vol. I. p. 83; and Vol. I of this translation, pp. 153 and 575; also Ralston's Tibetan Tales, Introduction, p. lii.

[459] Or "black as tamala."

[460] Or "which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pandavas, who lived disguised as a eunuch in the city of king Virata. Kichaka (cane) was the leader of the host of king Virata, and was conquered by Bhima (terrible). The pa.s.sage contains another pun which will be obvious to those acquainted with Hindu customs.

[461] I. e. patatigavritti. The word seems to mean "subsistence of birds." Compare Macbeth IV, 2, 33. Pandit Rama Chandra of Alwar points out that the reference in patangavritti is to the "rushing of a moth into a candle." In the text therefore "would be a mere reckless rushing on destruction" should be subst.i.tuted for "is a mere chimerical fancy."

[462] I find tat-sambandhanuragina in three India Office MSS. kindly lent me by Dr. Rost.

[463] I read Matangarajadesagato; the reading of the India Office MS. No. 1882 is rajadesagato which would mean "by the invitation of the king of the Matangas." For duragamana in sl. 31, No. 2166 reads dutagamana, i. e. "the coming of your messenger." This makes better sense.

[464] A pun! It also means "holding prosperity, and holding out hopes to the world."

[465] All the three India Office MSS., which Dr. Rost has kindly lent me, read nisasrayah.

[466] Professor Monier Williams refers us to Ramayana III, 75.

[467] So, in the 89th chapter of the Wiikina Saga, Heime goes off to join the robber chief Ingram. (Hagen's Helden-Sagen, Vol. I. p. 242).

[468] The India office MS. No. 2166 reads matsyanyayabhayodayat.

[469] His name means "Wild man of the Stronghold" or "Demon of the Stronghold."

[470] The pa.s.sage is full of puns: vayas means "age" and "bird"; krishna "black" and also the G.o.d of that name; bhubhrit "king" and also "mountain."

[471] Killed by Vishnu in the form of a boar.

[472] Another play on words. It may mean "was the son of the Pandava Bhima."

[473] I do not understand this allusion. Pandit Rama Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabahu, often called Kartaviryya, which is related in the Uttara Kanda of the Ramayana, Sarga 32.

[474] Anjana is a black pigment applied to the eyes.

[475] Vana might mean "water."

[476] Two of the India office MSS. read cha te datta-dutah, the other reads cha taddattadutah. I think these readings give a better sense. The king of the Matangas is here Durgapisacha.

[477] I read samamanayat the conjecture of Dr. Kern. I find it in MS. No. 1882 and in 2166.

[478] Being a man of high caste, he ate with men who had none, or next to none. Dr. Kern wishes to read karye, but all the MSS. have karyam.

[479] Compare the way in which king Melias receives the proposals of Osantrix in the 53rd chapter of the Wilkina Saga, (Hagen's Helden-Sagen, Vol. I, p. 182.)