The Kathá Sarit Ságara; or, Ocean of the Streams of Story
out of her mouth she resumes her human shape.
[345] Compare Vol. I, p. 45.
[346] This part of the story bears a certain resemblance to the myth
of Achilles.
[347] The 10 stages are thus given by Sivadása: (1) Love of the eyes;
(2) attachment of the mind (manas); (3) the production of desire;
(4) sleeplessness; (5) emaciation; (6) indifference to objects
of sense; (7) loss of shame; (8) distraction; (9) fainting; (10)
death. (Dr. Zachariæ's Sixteenth Tale of the Vetálapanchavinsati,
in Bezzenberger's Beiträge).
[348] Here the MS. in the Sanskrit College has mantrináse múlanásád
rakshyá dharmakshatir dhruvam, which means, "we should certainly try
to prevent virtue from perishing by the destruction of its root in
the destruction of the minister."
[349] See Chapter XXII for another version of this story. It is found
in the Bodhisattvávadána-kalpalatá: see Dr. R. L. Mitra's Buddhist
Literature of Nepal, p. 77.
[350] The MS. in the Sanskrit College reads súrásandrishtaprishthas.
[351] I adopt the reading of the Sanskrit College MS. adhrisya for
adhrishya, invincible, instead of adrisya invisible.
[352] i. e., Párvatí or Durgá.
[353] See Vol. I, p. 48, and Baring Gould's remarks in his Curious
Myths of the Middle Ages, Second Series, "The piper of Hamelin."
[354] Here there is an insipid pun about the army of the Pándavas
penetrating by the help of Arjuna the host of Karna. There seems to
be an allusion to Krishna also. For vivikshatím the Sanskrit College
MS. reads vimathnatím.
[355] See Vol. I, p. 176.
[356] The Sanskrit College MS. has balád for the balí of Brockhaus's
edition. For the "wager" see Vol. I, p. 182.
[357] The Sanskrit College MS. reads Tárkshyan nánákranda nityákarnana
nirghrinam.
[358] The Sanskrit College MS. has sánunayám.
[359] The Sanskrit College MS. reads vidadhyád. This is the reading
which I follow hero in preference to that of Brockhaus.
[360] Cp. Waldau's Böhmische Märchen, p. 594. See Bernhard Schmidt's
Griechische Märchen, p. 106.
[361] The MS. in the Sanskrit College reads anyam vrittátmánam:
anyam at any rate must be right.
[362] See Vol. I, pp. 104, 294, and 574.
[363] The Sanskrit College MS. reads prág for náma.
[364] The Sanskrit College MS. gives mándyam for maurkhyam.
[365] The Sanskrit College MS. gives mankshu for mantram.
[366] Duhkhávahe, the reading of Brockhaus's edition, is obviously
a misprint for sukhávahe, which I find in the Sanskrit College MS.
[367] May we compare this king to Daphnis, who ton hautô anye pikron
erôta, kai es telos anye moiras?
[368] Cp. the behaviour of the followers of the emperor Otho.
[369] Bhanga also means defeat.
[370] This vice was prevalent even in the Vedic age. See Zimmer,
Alt-Indisches Leben, pp. 283-287; Muir's Sanskrit Texts, Vol. V,
pp. 425-430. It is well-known that the plot of the Mahábhárata
principally turns on this vice.
[371] Compare the conduct of Máthura in the Mrichchhakatika. For the
penniless state of the gambler, see p. 195, and Gaal, Märchen der
Magyaren, p. 3.
[372] I read sakshyámi with the Sanskrit College MS.
[373] Prabodhya should, I think, be prabudhya.
[374] It also means, in the case of Vishnu, "by his incarnation in
the form of a boar."
[375] There is a probably a pun in súchitah.
[376] So in the legend of Pope Gregory the child is exposed with a sum
of gold at its head, and a sum of silver at its feet. (English Gesta,
edited by Herrtage, No. LXI.) The story will also be found in Simrock's
Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as
in the Gesta. See also No. 85 in Gonzenbach's Sicilianische Märchen
with Dr. Köhler's notes. Cp. V. and VI in Prym and Socin's Syrische
Märchen for stories of exposed children who attain wealth and power.
[377] I read with the Sanskrit College MS. prayatah for prayátah. The
latter reading however gives a fair sense. In sl. 67 I read tishthaty.
[378] The modern Allahabad.
[379] Literally "head of Gayá." When Gayásura was engaged in devotion
on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods
came to him, and asked him what object he had in view. He said his
wish was that his body might become the holiest thing in the world,
so that all, who touched it, might at once obtain salvation. The
request was granted. But Yama complained to Brahmá that no one now
came to hell, so that his position had become a sinecure. Thereupon
Brahmá, after taking counsel with the other gods, went to Gayásura,
and asked him to give his body for a place on which to perform a
sacrifice. He consented. Then Brahmá performed his sacrifice on the
body of Gayásura, placed several gods on it, and made it immovable. His
body now lies with its head towards the north and its feet towards the
south. It is therefore called Gayákshetra. The area of Gayákshetra is
ten square miles. The interior part of Gayákshetra, about two square
miles in extent, is called Gayásirah or the head of Gayá. A more
usual form appears to be Gayásirah the head of the Asura Gayá. It
is a little south-west of Bishnu Pad. The pilgrims offer pindas
there. The principal part of Gayásirah is called Gayámukha. Sráddhas
are performed there. Dharmáranya which I have translated "Holy wood"
is a place in the east of Bodh Gayá, where Dharmarája performed
a sacrifice. Gayákúpa or the well of Gayá is in the south-west of
Gayásirah. Here pindas are offered to ancestors who have been great
sinners. The above note is summarized from some remarks by Babu Sheo
Narain Trivedi, Deputy Inspector of Schools, made for my information,
at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit
Mahesa Chandra Nyáyaratna has pointed out to me, that there is an
account of the glories of Gayá in the Váyu Purána, and another in the
Padma Purána. [These agree pretty nearly with that given above.] See
also Barth's Religions of India, p. 278, note 2.
[380] Used for filtering the soma-juice, see Böhtlingk and Roth, s. v.
[381] i. e., wonderful peak.
[382] Here there is probably a pun. The phrase may mean that the king
delighted in the dark-grey skins of the pigs.
[383] This alludes to Indra's clipping with his bolts the wings of
the mountains. The Sarabha is a fabulous eight-legged animal.
[384] The natives of India beckon in this way.
[385] The Sanskrit College MS. reads váhyasya, which I have followed.
[386] The Sanskrit College MS. gives dúrádhva-gamana-klántam vikshya
tam nripatim tadá, having seen that the king was wearied with his
long journey.
[387] The passage is full of puns; "darkness" means the quality of
darkness in the mind: and illuminated means also "calmed."
[388] There is also an allusion to the circle of the sun's rays.
[389] See Vol. I, p. 166.
[390] Vinásyaiva should be vinásyeva.
[391] I follow the Sanskrit College MS. which reads etenátyasárena.
[392] Tejas means courage and also brightness.
[393] Asrikkanim is probably a misprint for srikkaním.
[394] ushmá should probably be ushná.
[395] In the Sanskrit College MS. ati is inserted before durbalatám.
[396] The moon is the patron of the kumuda; the sun of the kamala or
lotus. Kamalákara means a collection of kamalas.
[397] The Sanskrit College MS. reads achúrnam without powder.
[398] I take anyávinítavanitáhásiní as one word, and read vilapantí
instead of vilapantím.
[399] I insert sutám at the beginning of the line. The su is clear
enough in the Sanskrit College MS. but the rest of the word is
illegible.
[400] I read with the Sanskrit College
MS. Kusumapurákhyanagaresvarah. But Kusumapurákhye nagare svarát,
the reading of Professor Brockhaus's text, would mean "an independent
monarch in the city of Pátaliputra," and would give almost as good
a sense.
[401] I follow the Sanskrit College MS. which reads baddhvá for
buddhyá.
[402] The Sanskrit College MS. gives the reading,
sadanshtrásankatamukhah, which I follow.
[403] I read avikrite with the Sanskrit College MS.
[404] Guna means virtue and also string; kara finger and tribute; the
kaliyuga, or age of vice, is the last and worst. Vaikritam in sl. 2,
may perhaps mean "anger," as in 79. sl. 2.: see B. and R. s. v.
[405] Oesterley (p. 221,) tells us that a similar incident is found
in the Thousand and One Nights, Breslau, Vol. I, p. 62.
[406] i. e., possessed of beauty.
[407] I read visvasya with the Sanskrit College MS. in place of
visramya which means "having rested."
[408] I adopt Dr. Kern's conjecture of hata for ahata.
[409] I read param with the MS. in the Sanskrit College.
[410] This idea is also found in European story-books. See Kuhn's Sagen
aus Westfalen, p. 277; "Diese Unerschrockenheit gefiel dem Teufel
so sehr, dass sich sein Zorn nicht nur legte, sondern &c." See also
Grimm's Irische Elfenmärchen (which is based on Croker's Tales), p. 8.
[411] Sramana.
[412] I read with the MS. in the Sanskrit College lipta for klipta,
and púrna for púrva.
[413] See Addendum to Fasciculus IV, being a note on Vol. I, p. 306.
[414] The Sanskrit College MS. reads nishkampam. But perhaps we
ought to read nishkampa, "O fearless one." Satyam must be used
adverbially. Kulabhúbhritám also means "of great mountains."
[415] I read netraiseha for netre cha with the Sanskrit College MS.
[416] Perhaps pátitát would give a better sense.
[417] The story is here taken up from page 232.
[418] The Sanskrit College MS. reads sa kritártham.
[419] So in Melusine, p. 447, the hero of the tale "La Montagne Noire"
rides on the back of a crow, to whom he has to give flesh, as often
as he says "couac". At last he has to give him flesh from his own
thighs. The wounds are healed instantaneously by means of a "fiole
de graisse" which he carries with him. See No. 61 in Gonzenbach's
Sicilianische Märchen with Dr. Köhler's notes.
[420] The Sanskrit College MS. reads kopita for mánada i. e., "Since
I was separated from you by the curse of the enraged Nága."
[421] Ganesa, who is represented with the head of an elephant. In
sl. 8 I read with the Sanskrit College MS. vibhrashtapathá.
[422] This word means the sons of Dhritaráshtra, and also geese with
black legs and bills.
[423] This also means "in which Arjuna was displaying great activity."
[424] There is also an allusion to Siva's having drunk the poison
that was produced by the churning of the ocean.
[425] There is an allusion to Vishnu's having obtained Lakshmí from
the ocean when churned. The passage may also mean that the beauty of
the lake was permanent.
[426] This expression also means that "it rested on the head of the
serpent Ananta:" which was true of Pátála or Hades.
[427] See Vol. I, pp. 99 and 573, and Brand's Popular Antiquities,
Vol. I, p. 225.
[428] The Petersburg lexicographers read kalanayá for kalatayá. The
three verbs correspond to the three nouns.
[429] The Sanskrit College MS. read dínáyám for dírgháyám.
[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. áyati-darsiná.
[433] The Sanskrit College MS. gives práchyám 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
Böhmen, p. 242.
[436] The Sanskrit College MS. reads dhátuh sdmágryya-(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 sadrisí and anyatra.
[440] For falling in love with a picture see Vol. I, p. 490; Prym
und Socin, Syrische Märchen, p. 3; and Rohde, Der Griechische Roman,
p. 49, note. For the conventional signs of love in the Greek romances,