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DECEMBER, 1874.]
NOTES ON THE 27TH CANTO OF CHAND.
341
X
11
for tuman, and that the reading chau given in some of the MSS. is better than tau. I would then render the Shah formed four squadrons. The line Sdhi Chinhdb su uttaryau is translated
the vanguard of the Shâh crossed over ;' but I see no reason why Chindb should not be taken in its much more obvious sense as the river of that name, when the rendering would be the Shậh crossed the Chinêb. A little further on, the engagement in question is distinctly described as having taken place at no great distance from Lahor. In the next line Sambhali seems to me the verb'gathered together,' rather than 'king of Sambhal.'
33. (Kavitta, p. 20.) The astrological terms in this passage have not, I think, been quite correctly apprehended. Whenever it is required to draw a horoscope, or make any other similar calculation,
197 the first preliminary is
the construction of the figure in the margin, which is called a kun. dali: the 12 houses into .which it is divided invariably follow one another in the order indicated by
the figures; the first house having the special name of lang, while the four centre houses, viz. 1, 4, 7, and 10, are collectively called kendra, and the eight outside houses, viz. 2, 3, 5, 6, 8, 9, 11, and 12, a poklima, the Greek á óklipa, declination. Further, in deternining an auspicious date there are tive matters to be considered the bar, or day of the week; the tithi, or lunar day; the nakshatra or planet; the joga and the kirana. The bar and the tithi are given in the first lines of the stanza as Tuesday the fifth'; the lines that follow refer to the three remaining particulars. The text stands thus:
Ashta chakra jogini
Bhog, Bharani sudbi ari. Guru panchami Rabi panchami
Asht Mangal npip bhari. Keindra Budh bharath bhal
Kar trisal chakrabaliya. Subh ghariya raj bar lin bar
Chanbyau udai krurah baliya. This is rendered by Prof. Hoernle :-"Ashta Chakra Yogini and the transit of Bha. rani are auspicious for war; Guru Panchami and Ravi Panchami are inauspicious for the white-marked horse of the lord. Indu and Budha make war prosperous with the trident and the disc in their hands. An auspicious hour the king selected and marched forth; the valiant one at the rising of Krur." The explanations that I have given above will, I think, suffice to
prove that the following is a preferable rendering: "The company of the eight Yoginis is auspi. ciously placed, and auspicious for battle is the Nakshatra Bharani. The conjunction of Jupiter and the sun in the fifth house and Mars in the eighth house are also auspicious for the king. Mercury falling within the kendra is good for fighting, for one who bears the marks of the trident and discus on his hand an allusion to the art of palmistry, or samudrik). At a favourable hour the great king marched forth with his forces, at sunrise, with cruel might.'" The meaning of the works translated *cruel might' is a little obscure. Krûr is a technical term for the three 'evil' planets, the Sun, Mars, and Saturn, and in this sense it seems Prof. Hoernle takes it: but questionably, since the dies Martis has been specified above as favourable to the king. As to the Yoginis, further explanation may appear necessary. They are believed to be eight in number and to occupy in succession the different points of the compass, moving all together in a body. It is unlucky to face them or have them on the right hand, but lucky to move in such a direction that they are left in the rear or to the left. 34. (Doha.) So rachi uddh avadh adh
Uggi mahanbadhi mand Barani khed nrip bandayan
Kaun bhai kabi Chand. The two first lines have been omitted in the translation, and the two last rendered which of the servants of the lord can describe his pain, O brother Chand P' In the first line, uddh and adh mean up and down;' avadh, 'round about ;' in the second the alternative reading bidhi should be substituted for badhi ; and kaun bhai in the last line is which you please.' The general meaning and style of expression will be best represented by a verse in ballad measure :
From high and low and everywhere,
In every kind of way, I call some emblem of his care;
Take which you will, I pray. Then follow the emblems, or similes:
So pants the warrior for the break of day As parted love birds for the sun's first ray. So pants the warrior for the close of night As saints on earth crave heaven's full power
and light. So pants the warrior for the battle-morn, As restless lovers, of their love forlorn. So pants the warrior for the rising sun As sick men pray that the long night be done. So longed the warrior-camp for break of day As beggars long a prince may pass their way. So longed the monarch for the orient fire
As faithful widows for the funeral pyre. Mathurd, October 4, 1874.
