एमो षाषणुकण्ठो भट्टा इदो दिपदिट्ठी एष्व चिट्ठदि । उषमप्पदु एष आज्ञापनोत्कण्ठो भर्त्ता दूतो दत्तदृष्टिर् एव तिष्ठति । उपसर्पतु अज्जी ।

आर्यः ।

सेनापतिः ॥ राजानम् अवलोक्य ॥ दृष्टदोषापि स्वामिनि मृगया केवलं गुण एव संवृत्ता । तथा हि देवः

अनवरतधनुर्ज्या स्फालनकूर पूर्व

रविकिरणसहिष्णु क्लेशलेनैर् अभिन्नं । अपचितमपि गात्रं व्यायतत्वाद् अलक्ष्यं

गिरिचर दूव नागः प्राणसारं बिभर्त्ति ॥ ३८ ॥

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1 ‘There stands his Majesty eager to give (some ) order, casting a look in this direction.' According to Kátavema utkantha udgriva, ‘having the neck erect with expectation.' It is here equivalent to udyata, 'ready,' 'in the act,' 'on the point.'

"

± — Though observed to have evil effects, the chase has proved only an advantage in (the case of) our master.' Drishta-doshà may perhaps be translated

' regarded as a fault : ' See the end of note 5, page 71. One MS. reads adrishtadoshápi, ‘certainly hunting shows no ill-effects in our master,' etc

3 — For truly his Majesty, like a mountain-roving elephant, exhibits [bears, possesses] a body, whose foro-part is hardened by the incessant friction of the bow-string, patient of the rays of the sun, not affected [broken, weakened] by the slightest fatigue, though losing flesh [ reduced in bulk] not (in a manner) to be observed, by reason of ( increased) muscular development, (and) all lifo and energy.' Asphilana = karshana, ‘rubbing,' ‘drawing :' The idea generally implied is that of moving or flapping backwards and forwards.

púrva-bhága. Klesa-lesair; this reading is given on the authority of Sankara and the oldest East-India House MS. (No. 1060). Kátavema passes it over. All the others read sweda-lesair. It may be suspected that sweda was accidentally written for kheda, the synonym for klesa. Vyáyatatwád = krita-eyáyámaturàt [ Ch.], and dridhatcàt [K.] It is the state

Verse 38. MÁLINÍ or MÁNINÍ (variety of ATI-SAKKARÍ.) See Verses 10, 19, 20.

॥ उपेत्य ॥ जयतु स्वामी । गृहीतश्वापदम् श्ररण्यं । किमिति स्थीयते ।

राजा । मन्दोत्साहः कृतो ऽस्मि मृगयापवादिना माठयेन ।

सेनापतिः ॥ जनान्तिकं ॥ सखे । स्थिरप्रतिबन्धो भ॑व । अहं तावत् स्वामिनश् चित्तवृत्तिम् अनुवर्तिष्ये ॥ प्रकाशं ॥ प्रलपत्येष वैधेयः । ननु प्रभुरेव निदर्शनं । पश्यतु देवः ।

मेदश्छेदकृशोदरं लघु भवत्युत्थानयोग्यं वपुः

सत्त्वानामपि लच्यते विकृतिमच् चित्तं भयक्रोधयोः । उत्कर्षः स च धन्विनां यद् दूषवः सिध्यन्ति लक्ष्ये चले

मिथ्यैव व्यसनं वदन्ति मृगयाम् ईदृग्विनोदः कुतः ॥ ३८ ॥

produced by vyȧyáma, 'athletic and manly exercise of the muscles of the body.' Alakshya = na vibhárya, imperceptible.' Compare in the beginning of Act 6, kshino 'pi nálakshyate, and Act 7, avatirno 'pi na lakshyate : also Hitopadesa, line 2631, káyah kshiyamáno na lakshyate. Prána-sáram, 'whose whole essence or substance consists of life and spirit.' Compare vajra-sára, page 13, line 4. Bibharti, see page 23, note 1.

1 ‘The forest has its beasts of prey tracked, why then is it staid ?” i.e, Why do you delay?' The first clause follows the reading of the Devanagarí MSS.; the second is adopted from the oldest MS. (East-India House, 1060), supported by Káṭavema. Kimiti, Cf. Hitopadesa, line 2618; Gíta Gov., ix., 7. Grihita = jnàta, found out,' 'discovered. The Bengali MSS. insert prachára-suchita, ‘indicated by their tracks,' after 'grihita'

Máthavya is the name of the Vidúshaka. In the Bengálí MSS., it is written Madhavya.

1

3 — Be firm in your opposition,' ‘Persevere in throwing obstacles in his way.' Pralap yadvá tadvá bhásh, 'to talk nonsense,' 'to talk idly.' Vaidheya murkha, ‘a fool,' ‘blockhead.’

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s — The body (of the hunter) having tho waist [belly, abdomen] attenuated by the removal of fat becomes light (and) fit for exertion; moreover the spirit of living creatures is observed (to be) affected with various emotions, through fear and anger; and that is the glory of the archers when the arrows fall true on the moving mark. Falsely indeed do they call hunting a vice;

Verse 39. SánDÚLAVIKRÍDITA ( variety of ATIDINITI). See Verses 14, 30, 36.

विदूषकः ॥ सरोषं ॥ अबेहि रे उच्छाह हेतुश्र । अत्तभवं पकिदिं विदूषकः ॥ सरोषं ॥ अपेहि रे उत्साहहेतुकं । अत्रभवान् प्रकृतिम् आपणो । तुमं दाव अडवीदो अडविं श्राहिण्डन्तो णरणामिवालोआपन्नः । त्वं तावद् श्रटव्या श्रटवीम् श्रहिण्डन् नरनामिकालोलुबम्म जिएरिच्छम्म कमावि मुहे पस्मिमि ।

लुपस्य जीर्णर्त्तस्य कस्यापि मुखे पतिष्यमि ।

राजा । भद्र सेनापते । श्रश्रमसन्निकृष्टस्थिताः स्मः । श्रुतम् ते वचो नाभिनन्दामि । श्रद्य तावत्

whcro (is) there such a recreation as this?' Medas, ‘adeps or fat,' or rather sthaulya-janaka-dhàtu, 'a scrous sccretion causing fatness : ' K. It performs the same functions to the flesh that the marrow does to the bones; its proper seat is in the belly [udaram ] : hence the flesh is called medas - krit, 'the maker of adeps' Chheda = nása, 'destruction,' 'removal,' 'reduction.' Cf. Gharmachheda, — the cessation of the heat : ' Vikramorvaśi, Act 4. Utthána-yogyam ; the Bengálí MSS. read utsáha-yogyam, but utsuha is merely a synonym for utthána, which is applied to any kind of manly exertion. Káṭavema says the word here refers especially to the act of mounting on horse-back. Sattwánám, i.e., jantúnám sinhádínám, animals such as lions, etc.' It probably refers both to the hunters and the hunted. Vikritimat, 'affected with vikriti or rikára, i.e., any emotion which causes a change from the prakriti, or natural and quiescent state of the mind [parityakta-prakritikam : K.]; See page 37, note 2. Bhaya-krodayoh [satoh] bhaye krodhe cha. Sankara explains utkarsha by pratishthd, ‘fame, honour. ' Vyasanam : In Manu, VII., 47. 50., hunting is designated as one of the ten vices [ryasanáni ] of kings, and is, moreover, included amongst the four most pernicious [kashtatama].

Utsáha-hetukah, 'One who encourages or incites to exertion;' opposed to utsáha-bhanga-karah, 'One who damps another's zeal:' Hitopadesa, line 1987.

His Majesty has returned to his natural state [i.e., is no longer eager after the cxcitement of hunting]; but thou, wandering from forest to forest, wilt probably fall into the jaws of some old bear, greedy after a human nose.' Prakriti, ' the natural, quiescent, state of the soul' as opposed to rikriti; see above. Áhindan: see p. 60, 1. 2: Dasa-kumár.: p. 151, 1. 6. Nara-násiká : Kátavema in explanation says, bhallúká manushyánám násíkám grihṇanti,

argai aftur faqraafaci 2}? Y38 atfeá

छायाबद्धूकदम्बकं म्मृगकुलं रोमन्थम् श्रभ्यस्यतु । faxxi fauni acıeafafug yurafa: qmu

विश्रामं लभताम् इदं च शिथिलज्याबन्धम् अस्मि॑द्धनुः ॥ ४° ॥

'bears seize the human nose.' The Bengálí read srigála-mriga-lolupasya, eager after a jackal or deer.' Richchhassa is the Prákrit for rikshasya, in accordance with Vararuchi, III., 30.

'Let the buffalocs agitate-by-their-plunges the water of the tanks, repeatedly struck with their horns: let the herd of deer, forming groups under the shade, busy themselves in rumination; let the bruising of the Mustá grass be made in (undisturbed) confidence by the lines [herds] of boars in the pool; and let this my bow, having-the-fastening-of-its-string-loose, get repose.' Gáhantám lolayantu, 'Let them agitate, stir:' K.: hence lulápa is one of the names for a buffalo. Gáh is properly, 'to plunge into,' or plunge about in.' Nipána áháva, a reservoir near a well [upakúpď]: Amara. Romantham adhara-chalanam, 'The moving of the lower lip K. and bhuktasya punar ákṛishya or udgirya charvanam, 'The chewing of what has been eaten after drawing or vomiting it up again:' Ś. and Ch. i.e.,

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=

chewing the cud.' Abhyasyatu = paunahpunyena karotu, 'Perform again. and again' Ch. Tatibhir yúthaih, 'By herds.' The Bengálí read varáhapatibhir, By the chiefs of the boars.' There is no difficulty in tatibhir; many herds of animals form lines in moving from one place to another, or in grazing. Mustá, a sort of fragrant grass [Cyperus rotundus] of which swine. are fond, and are hence called mustida. Kshati vidáranam, 'tearing, uprooting: K. and lunthanam, 'rolling: Ś. The grass would probably be bruised by their trampling and rolling on it, as well as by their eating it. Śithila-jyá-bandha = avaropita-guna. Śankara and Chandra-sekhara observe that the above verse furnishes an example of the figure called Játi or Swabhávokti, i.c., 'Description of living objects by circumstances or acts suited to their character.' They also animadvert on the somewhat unusual change of construction from the nominative to the instrumental in the third line, and its resumption in the fourth.

Verse 40. ŚÁRDÚLAVIKRÍDIȚA (variety of ATIDHRITI). See Verses 14, 30, 36, 39.

L

सेनापतिः । यत् प्रभविष्णवे रोचते ।

राजा । तेन हि निवर्तय पूर्वगतान् वर्नग्राहिणः । यथा न मे सैनिकाम् तपोवनम् उपरुन्धन्ति तथा निषेद्धव्याः । पश्य ।

शमप्रधानेषु तपोधनेषु

गूढं हि दाहात्मकम् अस्ति तेजः ।

स्पर्शानुकूला दूव सूर्यकान्ताम्

तद् अन्यतेजोभिभवाद् वमन्ति ॥ ४१ ॥

मेनापतिः । यद् श्राज्ञापयति खामी ।

Prabhavishnu, 'The Mighty one.' This more nearly corresponds to our expression His Majesty' than the other common titles swámin, bhartṛi, etc. 2 Vana-gráhinah vanávarodhakán: see page 61, note 2.

1=3

In ascetics with whom stoicism [a passionless state] is predominant (over all other qualities), there lies concealed a consuming energy [fire]. That (energy), like sun-crystals, (which are) grateful [cool] to the touch, they put forth, from (being acted upon by) the opposing-influence of other forces' ie., The inhabitants of this hermitage, however passionless they may be, and however agreeable as associates when unprovoked, contain within themselves a latent energy, which, when roused by opposing influences, will be put forth to the destruction of those who molest them as a crystal lens, however cool to the touch in its natural state, will emit a burning heat when acted upon by the rays of the sun. Sama-pradhaneshu, 'to whom stoicism is everything;' who regard exemption from all passion and feeling as the summum bonum. Súrya-kánta, lit., 'beloved by the sun,' also called súrya-mani, 'the sun-gem,' and diptopala, 'shining stone,' was a stone resembling crystal. Wilson calls it a fabulous stone with fabulous properties, and mentions a fellow-stone called chandra-kánta, ‘moon-beloved,' or chandra-mani, 'moon-gem.' It may be gathered from this passage that its properties resembled those of a glass lens, and it may be presumed that this instrument was not unknown to the Hindús at the time when this play was

Verse 41. UPAJÁTI or AKHYÁNAKÍ (variety of TRISHTUBH), each half-line being either Upendra-vajrá or Indra-vajrá; the former only differing from the latter in the first syllable.