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The Kathá Sarit Ságara; or, Ocean of the Streams of Story

active 11th century Somadeva Bhatta

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 god of wealth. [443] Böhtlingk and Roth give nágabandha in this passage 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 dhairyád for adhairyád. [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 jnáta-vrittántá. [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 sudurdharshám; the Sanskrit College MS. reads senaním (sic) iva durdharshám: 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 vyásaktavírasirasam. [453] I read with the Sanskrit College MS. pátah for práptih. [454] vrittántam should probably be vrittánta, 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 sápopaníte with the Sanskrit College MS. [458] See the Dummedhajátaka, Fausböll's edition of the Játakas, 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 tamála." [460] Or "which were of opposite appearance, being white." The word arjuna (white) also refers to the hero Arjuna one of the Pándavas, who lived disguised as a eunuch in the city of king Viráta. Kíchaka (cane) was the leader of the host of king Viráta, and was conquered by Bhíma (terrible). The passage 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 Ráma 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 substituted for "is a mere chimerical fancy." [462] I find tat-sambandhánuráginá in three India Office MSS. kindly lent me by Dr. Rost. [463] I read Mátangarájadeságato; the reading of the India Office MS. No. 1882 is rájádeságato which would mean "by the invitation of the king of the Mátangas." For dúrágamana in sl. 31, No. 2166 reads dútágamana, 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 nisásrayah. [466] Professor Monier Williams refers us to Rámáyana 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 mátsyanyáyabhayodayát. [469] His name means "Wild man of the Stronghold" or "Demon of the Stronghold." [470] The passage is full of puns: vayas means "age" and "bird"; krishna "black" and also the god of that name; bhúbhrit "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 Pándava Bhíma." [473] I do not understand this allusion. Pandit Ráma Chandra of Alwar points out that the reference is to one of the exploits of Arjuna Sahasrabáhu, often called Kártavíryya, which is related in the Uttara Kánda of the Rámáyana, 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-dútáh, the other reads cha taddattadútáh. I think these readings give a better sense. The king of the Mátangas is here Durgapisácha. [477] I read samamánayat 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 kárye, but all the MSS. have káryam. [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.) [480] Or "of the mountains that retained their wings," i. e., by taking refuge from Indra in the sea. The pun is, of course, most intentional. [481] Krishna, in the form of a man-lion, destroyed Hiranyakasipu. The word man-lion also refers to brave soldiers. For sashpeshu No. 1882 reads sasyeshu. [482] I read with India Office MS. No. 1882 dividattordhvajhampáni; the two other MSS. agree in reading jampáni. For bhruvasálinám I read bhujasálinám which I find in the three India Office MSS. [483] The lady's name in Sanskrit is Chaturiká. [484] The king of the snakes. See for his thousand mouths and thousand tongues p. 313 of this Volume. [485] No. 1882 has mattairasamvritadvárám. [486] There is an intentional pun in this passage which may be translated, "illuminated by the moon with his rays" or "pointed out by the moon with his fingers." [487] For parasparám, I read paramparám, following Böhtlingk and Roth. This is the reading of MS. No. 1882. [488] I read vá rane the conjecture of Dr. Kern. [489] Sakárá is a misprint for Sákárá, which I find in MS. No. 1882. [490] Dr. Kern prefers tejasvinam to tejasvinám--I have adopted this conjecture, which is supported by two of the India Office MSS. [491] I read kálochitam the conjecture of Dr. Kern; it is found in the three MSS. lent me by Dr. Rost. [492] Dasibhih is a misprint for dasabhih, the reading of the MSS. [493] So king Nidung in the Wilkina Saga, (ch. 131,) asks king Sigmund to come to his palace if he wishes to marry his daughter. (Hagen's Helden-Sagen, Vol. I, p. 322) [494] Dr. Kern points out that Sraddhatus is a misprint for Sraddadhus. [495] Here No. 1882 reads griheshu kritavairasya gamane. [496] A bhára = 20 Tulás. [497] The words are, by a misprint, wrongly divided in Brockhaus's text. [498] Cp. Heliodorus III. 4. pleon apo tôn ophthalmôn selas ê tôn dadôn apêugazen, quoted by Rohde, Der Griechische Roman, p. 152, note. [499] For Sarájakávarti I read Sarájakávanti; Mrigánkadatta might be said by an admiring father to have conquered the king of Ujjayiní. [500] It corresponds to the European ceremony of coronation, though performed with water. [501] This is the conclusion of the story of Mrigánkadatta, which begins on page 138. [502] There is of course an allusion to the Mánasa lake. [503] Here there is a pun; the word translated "bees" can also mean "arrows." [504] The god of love, the Buddhist devil. [505] The word "rati" in Sanskrit means "joy." [506] No. 1882 has dhanyá sa cha naro, No. 2166 dhanyah sa cha naro, i. e., Happy is that man. [507] Two of the India Office MSS. read álinganadhikam. [508] I read sammadah for sampadah. I find it in MSS. Nos. 1882 and 2166. [509] MSS. Nos. 1882 and 2166 give cha tat for tathá. [510] More literally "creeper-like chain." [511] I have followed Brockhaus's text, which is supported by MS. No 3003. The other two read tatpremabhayasotkampam. [512] The words denoting "reflection" "headache" and "ignorance" are feminine in Sanskrit and so the things denoted by them have feminine qualities attributed to them. Ignorance means perhaps "the having no news of the beloved." All the India Office MSS. read vriddhayá for vrittayá. [513] Here the reading of MS. No. 1882 is Pápamúlá yatah pápaphalabháram prasúyate Tatkshanenaiva bhajyante síghramdhanavishadrumáh. No. 3003 reads práptamulá, tadbharenaiva, and bhujyante. No. 2166 agrees with No. 1882 in the main, but substitutes tana for dhana. I have followed No. 1882, adopting tadbharenaiva from No. 3003. [514] I read yas chádharmyo 'gradútuh. MS. No. 1882 reads yas chádhamyo; No. 3003 reads yas chádharmo and No. 2166 reads as I propose. [515] The word may mean "bridegroom." [516] I adopt Dr. Kern's conjecture áropya sibikám. It is found in two out of three India Office MSS. for the loan of which I am indebted to Dr. Rost. [517] The word which means "boddice," means also "the skin of a snake;" and the word translated "beauty" means also "saltness." [518] Because she really wanted to talk to Madirávatí about her own love affair. [519] I omit cha after vinodayitum as it is not found in the three India Office MSS. [520] The whole passage is an elaborate pun resting upon the fact that the same word means "tribute" and "ray" in Sanskrit. Ákranda sometimes means a protector. [521] I read bándharavat so. The late Professor Horace Hayman Wilson observes of this story. "The incidents are curious and diverting, but they are chiefly remarkable from being the same as the contrivances by which Mádhava and Makaranda obtain their mistresses in the drama entitled Málatí and Mádhava or the Stolen Marriage." [522] I adopt the reading of MSS. Nos. 1882 and 2166, parijanah. This seems to make better sense. [523] This bears a slight resemblance to the story of Psyche. [524] Cp. Vol. I, p. 301. [525] I read with MSS. Nos. 1882 and 2166 tvadnámnyudirite; No. 3003 reads tvattrásyudírite. This seems to point to the same reading, which agrees with sl. 74, a. It is also found in a MS. lent me by the Principal of the Sanskrit College. [526] The god of fire. [527] Two of the India Office MSS. read haste. So also the Sanskrit College MS. [528] I follow Dr. Kern in deleting the inverted commas, and the comma after drishtvá. [529] Bernhard Schmidt in a note on page 12 of his Griechische Märchen informs us that he considers the connexion between the Vidyádharas and the Phæacians of Homer to be clearly proved. Here we have two points wherein the Gandharvas resemble them; (1) the love of music, (2) the right of ordinary citizens to aspire to the hand of the princess. [530] I read satalam sá cha gáyantí vínáyám Sauriná svayam Dattam svagítakam káshtám gándharve paramám gatá. In this all the three India Office MSS. substantially agree. No. 1882 writes gáyantí with both short and long i and gandharva, No. 2166 has káshtham with short a, and all three have a short a in Gandharve. It is curious to see how nearly this agrees with Dr. Kern's conjecture. I find that the MS. lent me by the Principal of the Sanskrit College agrees with the reading I propose, except that it gives gandharva. [531] In the Swayamvara the election used to be made by throwing a garland on the neck of the favoured suitor. [532] MSS. Nos. 1882 and 2166 read mukhamandane i. e., face-ornament. [533] Perhaps the word also conveys the meaning, "intoxicated." MSS. Nos. 1882 and 3166, give samadátámranetra, the other by mistake átáma. This would mean the "play of the eyes a little red with intoxication and of the eyebrow." The word I have translated "palate" means the tongue considered as the organ of taste. The MS. kindly lent me by the Principal of the Sanskrit College reads samadáttámranetra-bhrúvibhramáh. [534] The three India Office MSS., which Dr. Rost has kindly lent me, read tadanyánga. So does the Sanskrit College MSS. [535] I have altered the division of the words, as there appears to be a misprint in Brockhaus's text. [536] The three India Office MSS. give Srántamjalatrishá. In