श्रीः सुभाषितावलिः श्रीमद्रल्लभदेवसंगृहीता एल्फिन्स्तनविद्यालयस्थसंस्कृताध्यापकवरेण युनिव्हर्सिटी रेजिस्ट्रारपदाधिरूढेन डाक्टर पीटर् पीटर्सनाख्येन जयपुरमहाराजाश्रितेन पण्डितव्रजलालसूनुना पण्डितदुर्गाप्रसादेन च संशोधिता उपोद्धातटिप्पण्यनुक्रमणिकादिभिर्भूषिता च । शकाब्दाः १८०७ ख्रिस्ताब्दाः १८८६ द्वितीयावृत्तिः सर परशुरामभाऊमहाविद्यालयस्य भूतपूर्वप्राचार्येण भाण्डारकर-प्राच्य-विद्या-संशोधनमन्दिरस्थसंशोधनविभागस्य भूतपूर्वाध्यक्षेण करमरकरोपाह्वेन दामोदरात्मजेन रघुनाथेन संशोधिता सा च भाण्डारकर प्राच्यविद्यासंशोधनमन्दिराधिकृतैः भाण्डारकरप्राच्यविद्यामन्दिरमुद्रणालये मुद्रयित्वा प्राकाश्यं नीता शकाब्दाः १८८२ -- खिस्ताब्दाः १९६१ मूल्यं विंशतिः रूपकाः DEDICATED TO TH. AUFRECHT शास्त्राणां पारदृश्वा विमलतमयशा वेदनिष्णातबुद्धिः श्रीमानौफ्रेक्टनामा जयति बुधवरो देवदत्तापराख्यः । यत्सूचीपत्र एव प्रतिदिनममले शास्त्रसारांशयुक्ते कुर्वन्नभ्यासलीलां भवति मतिमतामग्रणीर्बालिशोऽपि ॥ १ ॥ तस्मै श्रीनिजगुरवे पुस्तकमेतत्समर्पयति । अतिविनयेन समेतः पीटर् पीटर्सनाभिख्यः ॥ २ ॥ विद्वद्वराय तस्मै तदी यगुणगणवशीकृतस्वान्तः । वितरति पुस्तकमेतद्धर्षाद्दुर्गाप्रसादोऽपि ॥ ३ ॥ PREFACE A copy of Vallabhadeva's Sanskrit Anthology was my earliest purchase for the Bombay Government Collection of Sanskrit Manuscripts. I had gone to Jeypore to meet there the Agent and Shastri of the Search, from whom I hoped, in accordance with Indian use and wont, to learn at least the rudiments of the Art, of AcqniringAcquiring MSS. By mischance they had gone instead to Oodeypore in the heart of Rajputana. I was considering whether I had not better make a virtue of necessity, and leave Jeypore to revisit the place under better auspices, when some good fortune led me to the Public Library. There was no one in the room but a young scholar, who was reading, as I could see, a volume of the Benares Pandit. I plucked up courage, and, Sanskritam āśritya, introduced myself to him as a fellow student. Pandit Durgaprasāda came next morning to see me with a number of books which he thought might be useful to me. Among them was this Subhāṣitāvali, in the copy which he had himself used when a pupil in Kashmir. I knew enough of my business to turn first to the last leaves of the book for ready information as to its nature and contents. In the sequel something will be said of the verses on which I thus stumbled. It was clear that the book was worth buying; and Durgaprasāda's manuscript, here called A, is the foundation of this edition of the work. A year later, in the course of a visit to Ulwar, I found a second copy of the book in the library of Pandit Bhavanand of that place, who has most kindly allowed us the free use of it for purposes of collation (B). In the interval it had become apparent that our book was the same as an Anthology of which Bühler got two copies in Kashmir but which is in his Report ascribed to Śrīvara. This information was due to Aufrecht, who had obtained the loan of Bühler's MSS. and had in Weber's Indische Studien published several extracts from them, ascribing the book at the same time to the real author. These manuscripts, called here C and D were, through Aufrecht's kindness, in our hands before we went to press. Our text was, however, already formed and written out: and, on a review of our book, we are disposed to think that this circumstance has perhaps led us unconsciously to give even greater weight to A as compared with the others, and with C in particular, than in our judgment, decidedly deserves. Of the four MSS. used, A and C are by far the best; but C has been corrected overmuch. A reference to the notes will show that, in several places where A, B and D agree in showing a gap C has the gap filled up, but in a manner inconsistent with what we must believe; on the evidence of the other three MSS., to have been the original text. In the Notes we have not consciously shirked any of the difficulties in our book. But we cannot hope always to have succeeded in our interpretation; and much remains in our own judgment obscure. In this connection we may point out that we have furnished a list of difficult verses or parts of verses, which will be found at the end of the book, and on which we would fain draw the critic's fire. An attempt has been made in the Introduction to put together all that is known of each poet and, so far as we could, all that has been with any plausibility conjectured about him. This has been the hardest part of our task; and we ask indulgence for the manner in which it has been executed. No one who has not made a similar attempt can know how difficult, in the present state of our knowledge, it is. We judged it better to make the attempt at the risk, or rather with the certainty of failure, the extent of which it must be for others to judge. But, should the book run to a second edition, we undertake that this part of it shall show that the editors have neglected no suggestion of improvement which may have reached them. One word as the book itself. It comes to us as a Sanskrit Anthology, purporting to bring much that is admirable, and nothing that is not admirable, in Sanskrit verse. That it faithfully reflects the taste and manners of the times need not be doubted. What judgment must pass on the Hindu Muse ? Is Sarasvati justified of these her children? Writing of Subandhu, Fitz Edward Hall has said that to real tenderness, or sensibility, or to any but mere animal attachment, he is no less completely an alien than if he belonged to another species than that of man. "In short, " he adds, "it is nothing beyond the voucher of the severest verity to rank him, with his fellow Asiatics, be it in their highest estate, as no better, at the very best, than a specious savage." Subandhu and his fellow Asiatics are here to speak for themselves. On such an issue we need not inquire how far the indelicacy of Hindu erse, to which Hall is referring, is merely "not in accordance with modern manners," and how far it is bad in itself. It is enough to ask the reader if he finds it difficult to recognise, in the verses that follow, the "touch of nature. No. 1043. This thought is as a death, that cannot choose But weep to have that which it fears to lose, "When you are away I long for you; when you are with me I fear to lose you; I have no joy either in your presence or your absence". No. 1014. Where beauty moves and wit delights, And signs of kindness bind me; There, oh there, where'er I go I leave my heart behind me. "Remember me, love. Ah, that I cannot do the heart remembers, and you have stolen mine." No. 1049. Teach me, only teach, Love As I ought I will speak thy speech, Love, Think thy thought. "Do not go' is unlucky; 'go' is a cold word; 'stay' is lording it; 'do as you please', again, is indifference; without you I die' had best be left unsaid; then teach me, my lord, what I should say when you rise to go." No. 1059. For we must needs die, and are as water spilt on the ground, which cannot be gathered up agair. "If you must go, you shall go; but why so soon? Turn and stand while I gaze on your face. Our life in the world is like the water that flows from the mouth of the runnel; and who knows if you and I shall ever meet again?" No. 1064. Rose a nurse of ninety years, Laid his child upon her knee: Like summer tempests came her teasrtears, Sweet, my child, I live for thee. "'I am going'. She hears. The day of his return is a treasure she lays away in her heart. 'Be careful in the house always'. This too she hears. 'Darling, do not grieve'. When her lord says that, she sighs as she looks up in his face, then lets fall a long glance on the child at breast". No. 1072. "She notes each day, but cannot count the marks; so fast the tears fall on her pale cheeks, as she says in her heart, 'the time of his return is not yet'." No. 1090. Ueber allen Gipfeln Ist Ruh; In allen Wipfeln Spurest du Kaum einen Hauch; Die Vügelein schweigen im Walde. Warte nur, balde Ruhest du auch. "When the sun is set, when the trees are covered with crowds of birds, and when the moon is slowly climbing heaven in the gathering red of evening, the maiden's wistful eyes tell of a two-fold pain; she has lost her lover, and it was herself that bade him go. How fares it with her? Even death were a feast to her. No. 1190. O' a' the airts the wind can blow I dearly like the west, For there the bonny sie lives The lassie I love best. "Blow wind from where my love is: you touched her, tonch me too: this is much to the longing lover, he can live with this." No. 1355. She is coming, my own, my sweet; Were it ever so airy a tread, My heart would hear her and beat, Were it earth in an earthy bed; My dust would hear her and beat, Had I lain for a century dead; Would start and tremble under her feet. And blossom in purple and red. "Let my body be resolved, O Lord, into that it came from, and let the elements resume their parts: with bended head this one thing, O my Maker, I ask of thee: may I be water in his tanks, light on his mirror, earth in his path, and the wind of his fan." The foregoing examples are taken from that part of the Subhāṣitāvali where an advocatus diaboli would probably grope for material for his accusation. The present writer would willingly lay down the book with the verses in his ear which first attracted him to it. No. 3486. Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? ... He hath showed thee O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? "In God all blessings lie: what are alms, pilgrimages, penances, sacrifices, to him who has God in his heart?" No. 3491. "Would wretched men but bear for righteousness' sake the toils they lay upon themselves in hope of gain, the life they now lead in the flesh might be their last." No. 3513. "If but my faith in thee stand firm--a faith that looks for no reward--I gladly turn my back on heaven, and care little how often I be clothed upon with flesh" No. 3514. Then they cried unto the Lord in their trouble, and be delivered them out of their distresses. "O God, I have not thought on thee, I have not glorified thee: I have not praised thee, nor magnified thy name: I have not worshipped thee with so much as a blade of grass: yet have pity on me when I come to thee for shelter." No. 3520. "Lord, we are one in essence: but I am thine, not thou mine: the wave is the sea's not the sea the wave's." No. 3524. They that be whole need not a physician, but they that are sick. "I am a sinner, but do not thou, therefore forsake me. What need have the righteous, who stand in no jeopardy, of thy protection? Because I am vile, and of low estate, and an evildoer, wilt thou not surely pity me more than these?" No. 3499. -- Could see the Mother with the child Whose tender winning arts Have to his little arms beguiled So many wounded hearts ! "I never forget the God-child as he lies in his cradle of figtree wood, thrusting with his lily hand his lily foot into his lily mouth." No. 3501. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. "I may not enter there; I but stand without, and weep bitterly : Lord, in mercy, let my cry for pity come up into thine ear." No. 3487. But when ye pray use not vain repetitions. ... After this manner pray ye, Our Father which art in heaven, hallowed be Thy Name. "'I worship God'--there is none other prayer than this, and this whosoever will may say. Full great is the folly of him that sees hell." No. 3490. For a day in thy courts is better than a thousand. "Better is a day spent in washing in the Ganges, listening to the Bharata, and worhipping the feet of Him who cannot be shaken than a hundred ages." No. 3505. "If I were not a great sinner; if I were not distraught with fears: if I were not clogged with sense: what needs a refuge to me?" No. 3509. Lord remember me when thou comest into thy kingdom. And he said unto him, Verily I say unto thee, to-day shalt thou be with me in Paradise. He that drinketh of the water that I shall give him shall never thirst. "Thou wilt not, Lord, refuse to save me because I have not served thee long. Is not he who drinks nectar, even in the drinking of it, delivered from old age and death. No. 3494. God is our refuge and strength: a very present help in trouble. "In sickness the Lord is our sovereign medicine; in darkness a light; and in rough places a path; in danger a protection; and, when trouble comes, a brother: he is the ship that bears me over life's soundless sea. No. 3502. I am the way, the truth and the life. "Kṛṣṇa, Kṛṣṇa, thou art merciful: be a way to the lost: be gracious, O Chief of men, to us who are sinking in the waves of time." No. 3503 "Miserrimus." I am the most miserable, Thou the most merciful: with such a tie between me and thee, O Lord, Thou most surely save me. PETER PETERSON. ELPHINSTONE COLLEGE, MARCH 1886. SECOND EDITION This is a reprint of the First Edition; minor corrections (required by the new rules about the use of diacritical marks, such as ś for श, ṣ for ष, n for ङ्, c for च, ch for छ etc.) have been made. There was an idea about revising the Preface to some extent, but the authorities rightly decided to leave it as it is, because not much was really needed by way of correction, and the preface as it is was a pointer to the real greatness of Dr. Peterson as a scholar, in spite of the handicap he suffered, seventy-five years ago, in editing such works. R. D. KARMARKAR. Bhandarkar Oriental Research InstituthInstitute Poona, 1961 INTRODUCTION (1) Adbhutaphulla. - ayate dayite manorathaśatair nite kathamcid dine 2076. paśyantī nijam eva patyur adhare dantakṣatam duyate 1588. The verse āyāte dayite manorathaśatair is in the Śärngadharapaddhati and Süktimuktāävali ascribed to a writer called Adbhutapunya, who is doubtless to be identified with our Adbhutaphulla. Compare Note on No. 2075. The form given to the name in the later anthologies may have been due to the desire to make a better Sanskrit word of it. The verse āyāte dayite marusthalabhuvām, our No. 2075, which is in the Sarngadharapaddhati ascribed to Adbhutapunya, is found in the Sarasvatikanthabharana and in the Dasarūpāvaloka (Aufrecht). ( 2 ) Aparājita ( Bhaṭṭāparājita ). - kṣutkṣāmeṇa katham kathamcid anisam gātram kṛśam bibhrată 1024. Author of a Mrgānkalekhakathā. A contemporary of Rajasekhara's. See under that author. (3) Amaruka. acchinuaṁ nayanāmbu bandhusu kṛtam 1407. anyonyagrathitāruṇānguli 1099. asadvṛtto nāyam 1607. à dṛṣtiprasarāt priyasya padavim udvikṣya 1056. alokayati payodharam 1743. äśliṣṭā rabhasād viliyata iva 2241. känte talpam upāgate 2147. kālaprāptaṁ mahāratnam 892. kim bāle mugdhateyam 1380. kṛtakamadhurācăre tyaktvä ruṣã 1047. kva prasthitäsi karabhoru 1946. gacchetyunnatayā bhruvaiva gaditam 2079. cațulanayane śūnyā drstiḥ 1097. capalahṛdaye kim svātantryāt 1176. calatu tarala dhṛṣṭā drstih khalā sakhi mekhala 1575. tais taiś cāṭubhir ajñayā kila taya vṛtte rativyatyaye 1367. dṛṣtvaikāsanasamsth'te 2069. paṭālagne patyau namayati mukham 2056. pattram na śravane'sti bäspagurunor no netrayoḥ kajjalam 1185. paśyāṣleṣaviśīrṇacandana 2133. bhrūbhedo gunitaś ciram 1578. mugdhe mugdha tavaiva netum akhilaḥ 1161. yadi vin hita sünya dṛṣṭih 1625. yad rātrau rahasi vyapetavinayam 2212. yātäḥ kiṁ na mi:lanti . 2 sundari 1342. yāte gotraviparyaye śrutipatham 2108. sati pradipe satyagnau 1235. sakhyas tāni vacāṁsi yāni 2145. sǎ yauvanamadonmatta 1212. surataviratan vrīḍāveśa 2106. Author of the Amaruśataka. Anandavardhana quotes him, and refers to him by name. The Sataka has suffered from interpolations and it should be noted that of the verses found in most copies two are in this book ascribed to Argata Nos. 1774 and 1947, one to Vasudeva No. 1048, one to Pulina No. 1583, one to Bhadanta Dharmakirti No. 1617, one to Vijjākā No. 1141, one to Durvahaka No. 1323, one to Ratnakara No. 2023, one to Silābhaṭṭārikā No. 1633, one to Adbhutaphulla No. 2076, and one to "a certain poet from the south country" No. 2215. On the other hand, of the verses ascribed in our book to Amaru only five, Nos. 1056, 1176, 1161, 1342 and 1946 are in the Amaruśataka. " Aufrecht writes the name Amarūka, but notes that in his opinion Amaru is probably the correct form. The form Amarū owes its origin to the desire to make a good Sanskrit word of the name the form Amaru is more easily handled. Only the verses written in the Sārdūlavikrīḍita metre appear to have formed the original collection. Some of the verses attributed to Amaru [in the Särngadharapaddhati ] are not in the present very incorrect editions. On the other hand we find other verses which in the Indian editions are ascribed to this poet, in our manuscripts of the Sarngadharapaddhati either given anonymously, or ascribed to a different author". Z. D. M. G. XXVII. 7. In a commentary on the Amaruśataka the author is referred to as विश्वप्रख्यातनाडिँधमकूलसिलको विश्वकर्मा द्वितीय:, from which it would appear that the poet was a goldsmith by caste. In his paper on the Sarngadharapaddhati Z. D. M. G. XXVII. 7 Aufrecht quotes under Amarūka as follows: I. acchinnam nayanāmbu 107, 13. "Not in edd. : and given anonymously in DR. p. 158" 2 alasavalitaih premārdrair 103. 3. Our No. 1098 (Kasyāpi). 3 idaṁ kṛṣṇaṁ 113, 4 सुभाषितावलिः १ तां भवानीं भवानीतक्लेशनाशविशारदाम् । शारदां शारदाम्भोदसितसिंहासनां नुमः ॥ २ अनपेक्षितगुरुवचना सर्वान्ग्रन्थीविभेदयति सम्यक् । प्रकटयति पररहस्यं विमर्शशक्तिर्निजा जयति ॥ अथ नमस्कारपद्धतिः ३ दिक्कालाद्यनवच्छिन्नानन्तचिन्मात्रमूर्तये । स्वानुभूत्येकमानाय नमः शान्ताय तेजसे ॥ भर्तृहरेः. ४ जगत्सिसृक्षाप्रलयक्रियाविधौ प्रयत्नमुन्मेषनिमेषविभ्रमम् । वदन्ति यस्येक्षणलोलपक्ष्मणां पराय तस्मै परमेष्ठिने नमः ॥ प्रकाशवर्षस्य. ५ नमस्त्रिभुवनोत्पत्तिस्थितिसंहारहेतवे । विष्णवेपारसंसारपारोत्तरणसेतवे ॥ पुण्यस्य. सुरासुरशिरोरत्नकान्तिविच्छुरिताङ्घ्रये । नमस्त्रिभुवनेशाय हरये सिंहरूपिणे ॥ हलधरस्य. ७ नमस्तस्मै वराहाय हेलयोद्धरते महीम् ।। खुरमध्यगतो यस्य मेरुः खुरखुरायते ।। ८ नमस्तुङ्गशिरश्चुम्बिचन्द्रचामरचारवे । त्रैलोक्यनगरारम्भमूलस्तम्भाय शंभवे ॥ भट्टबाणस्य. ९ अभिप्रेतार्थसिद्ध्यर्थं पूजितो यः सुरैरपि । सर्वविघ्नच्छिदे तस्मै गणाधिपतये नमः ॥ १० नितम्बालसगामिन्यः पीनोन्नतपयोधराः । मन्मथाय नमस्तस्मै यस्यायतनमङ्गनाः ॥ विटवृत्तस्य. १९ अनन्तनामधेयाय सर्वाकारविधायिने । समस्तनन्त्रवाच्याय विश्वैकपतये नमः ॥ कस्यापि. १२ ओं नमः परमार्थैकरूपाय परमात्मने । स्वेच्छावभासितासत्यभेदभिन्नाय शंभवे ॥ १३ कुलशैलदलं पूर्णसुवर्णगिरिकर्णिकम् । नमोधितिष्ठतेनन्तनालं कमलविष्टरम् ॥ १४ कर्णिकादिष्विव स्वर्णमर्णवादिष्विवोदकम् । मेदिष्वभेदि यत्तस्मै परस्मै महसे नमः ॥ १५ नमो वाङ्मनसातीतमहिम्ने परमेष्ठिने । त्रिगुणाष्टगुणानन्तगुणनिर्गुणमूर्तये ॥ नमः शिवाय निःशेषक्लेशप्रशमशालिने । त्रिगुणग्रन्थिदुर्भेदभवबन्धविभेदिने ।। एते पण्डितजगद्धरस्प. १७ समस्तलक्षणायोग एव यस्योपलक्षणम् । तस्मै नमोस्तु देवाय कस्मैचिदपि शंभवे ॥ १८ संसारैकनिमित्ताय संसारैकविरोधिने । नमः संसाररूपाय निःसंसाराय शंभवे || यथा तथापि यः पूज्यो यत्र तत्रापि योर्चितः । योपि वा सोपि वा योसौ देवस्तस्मै नमोस्तु ते ॥ २० सदसत्त्वेन भावानां युक्ता या द्वितयी स्थितिः । तामुल्लङ्घ्य तृतीयस्मै नमश्चित्राय शंभवे ॥ एते केषामपि. २१ नमः स्वतन्त्रचिच्छक्तिमुद्रितस्वविभूतये । अव्यक्तव्यक्तरूपाय कस्मैचिन्मन्त्रमूर्तये ॥ २२ आसन्नाय सुदूराय गुप्ताय प्रकटात्मने । सुलभायातिदुर्गाय नमश्चित्राय शंभवे ।। २३ चराचरजगत्स्फारस्फुरत्तामात्रधर्मिणे । दुर्विज्ञेयरहस्याय युक्तैरप्यात्मने नमः ॥ २४ विष्णुर्वा त्रिपुरान्तको भवतु वा ब्रह्मा सुरेन्द्रोथवा | भानुर्वा शशलक्षणोथ भगवान्बुद्धोथ सिद्धोथवा || रागद्वेषविषार्तिमोहरहितः सत्त्वानुकम्पोद्यतो । यः सर्वैः सह संस्कृतो गुणगणैस्तस्मै नमः सर्वदा ॥ २५ श्लोकोयं स्वामिदत्तस्य तत्स्मृत्यै काव्यलक्षितः । योकरोत्कविनामाङ्कं चक्रपाणिजयाभिधम् || २६ भवबीजाङ्कुरजलदा रागाद्याः क्षयमुपागता यस्य । ब्रह्मा वा विष्णुर्वा हरो जिनो वा नमस्तस्मै ॥ हेमाचार्यस्थ. २७ कस्तूरीतिलकं ललाटफलके वक्षःस्थले कौस्तुभं नासाग्रे नवमौक्तिकं करतले वेणुं करे कङ्कणम् | सर्वाङ्गे हरिचन्दनं सुविमलं कण्ठे च मुक्तावलीं बिभ्रत्स्त्रीपरिवेष्टितो विजयते गोपालचूडामणिः ॥ अथाशीर्वचांसि २८ अविरताम्बुजसंगतिसंगलद्बहलकेसरसंवलितेव वः । ललितवस्तुविधानसुखोल्लसत्तनुरुहा तनुरात्मभुवोवतात् ॥ आनन्दवर्धनस्य. २९ लक्ष्मीकपोलसंक्रान्तकान्तपत्त्रलतोज्ज्वलाः । दोर्द्रुमाः पान्तु वः शौरेर्धनच्छाया महाफलाः ॥ हर्षदत्तस्य. ३० पातु वो मेदिनीदोला बालेन्दुद्युतितस्करी । दंष्ट्रा महावराहस्य पातालगृहदीपिका || मातङ्गदिवाकरस्य. ३१ मदमयमदमयदुरगं यमुनानवतीर्य वीर्यशाली यः । मम रतिममरतिरस्कृतिशमनपरः स क्रियात्कृष्णः ॥ भागवतामृतदत्तस्य.