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दृष्टदोषापि स्वामिनि मृगया केवलं गुण एवं संवृत्ता ।
तथा हि देवः

अनवरतधनुर्ज्यास्फालनक्रूरपूर्व
रविकिरणसहिष्णु क्लेशलेशैरभिन्नम् ।
अपचितमपि गात्रं व्यायतत्वादलक्ष्यं

a तथा ।

lpeikar

गिरिचर इव नागः प्राणसारं बिभर्ति ॥ ३४॥

b एष आज्ञापनोत्कण्ठो भर्तेतो दत्तदृष्टिरेव तिष्ठति । उपसर्पत्वार्थः ।

"kan"

1 • There stands his Majesty eager to give (some ) order, casting a look in this direction.' Utkantha udgrīva, 'having the neck erect with expectation,' K. Here utkantha=udyata, 'ready,' 'on the point of."'

2 . • Though observed to have evil effects [or regarded as a vice], the chase has proved only an advantage [or is only a merit] in our master.' See p. 71, n. 5 at end. One MS. reads adrishta-doshāpi, ' certainly hunting shews no ill effects in our master.'

3 ‘For truly his Majesty, like a mountain-roving elephant, exhibits [bears, possesses ] a body, whose fore - part is hardened by the incessant friction of the how-string, patient of the rays of the sun, not affected by the slightest fatigue [or not weakened one atom by the toils of the chase], though losing flesh [reduced in bulk] not (in a manner) to be observed, by reason of ( increased) muscular development, (and) all life and energy:' ā-sphālana=karshana, ' rubbing,' 'drawing ;' the idea generally implied is that of moving or flapping backwards and forwards. Pūrva=pūrva-bhāga. Klesa lesair, so read S. and the India Office MS. 1060. K. passes it over. The others read sveda-lesair, but sveda was probably accidentally written for kheda, the synonym for klesa. Vyāyatatvāt =krita-vyāyāmatvāt (C.) and dridhatvāt (K.) It is the state produced

Verse 38. MĀLINÍ or MĀNINī (a variety of ATI - ŚAKVARĪ). See verses IO, 19, 20.

॥ उपेत्य ॥ जयतु स्वामी । गृहीतश्वापदमरण्यम् । किमिति

स्थीयते ।

!

राजा ।

मन्दोत्साहः कृतोऽस्मि मृगयापवादिना माठष्येनं ।

सेनापतिः ॥ जनान्तिकम् ॥

सखे । स्थिर प्रतिबन्धो भ॑व । अहं तावत्स्वामिनश्चित्तवृत्तिमनुवर्तिष्ये । ॥ प्रकाशम् ॥ प्रलपत्येष वैधेयः । ननु प्रभुरेव निदर्शनम् । पश्यतु देवः ।

मेदच्छेदकृशोदरं लघु भवत्युत्थानयोग्यं वपुः सत्त्वानामपि लक्ष्यते विकृतिमच्चित्तं भयक्रोधयोः । उत्कर्षः स च धन्विनां यदिषवः सिध्यन्ति लक्ष्ये चले मिथ्यैव व्यसनं वदन्ति मृगयामीदृग्विनोदः कुर्तः ॥ ३९ ॥

by vyāyāma, athletic and manly exercise of the muscles of the body.' A-lakshya = na vibhāvya, 'imperceptible.' Compare Act VI. ver. 138, kshino 'pi nālakshyate, and Act VII. ver. 174, avatīrno 'pi na lakshyate; also Hitop. 1. 2631, kāyaḥ kshiyamāno na lakshyate. Prāṇa-sāra, 'whose whole essence or substance consists of life and spirit' (cf. vajra-sāra, ver. 10). Bibharti, see p. 24, n. 1.

1 ‘The forest has its beasts of prey tracked, why then is it stayed ?' i. e. why do you delay ? The first clause is the reading of the Deva-n. MSS. ; the second is that of the oldest MS. (I. O. 1060), supported by K. Kimiti, cf. Hitop. 1. 2618; Gita-g. ix. 7. Grihīta=jnāta, 'found out,' ‘ discovered.’ 'The Beng. MSS. insert pratāra-sucita, indicated by their tracks,' after grihīta.

2 Māthavya (in the Beng. MSS. Mādhavya) is the Vidushaka's name. 'Be firm in your opposition,' 'persevere in throwing obstacles in his way.'

4 Pra-lap=yadvā tadvā bhāsh, ‘to talk nonsense,' 'to talk idly.' Vaidheya=murkha, 'a fool,' 'blockhead .'

& The body (of the hunter ) having the waist attenuated by the removal of fat becomes light (and) fit for exertion; moreover the spirit of

Verse 39. ŚĀRDŪLA-VIKRĪDITA (a variety of ATIDERITI ). See verses 14, 30, 36.

विदूषकः ॥ सरोषम् ॥

।

# अबेहि रे उच्छाहहेतु । अत्रभवं पकिदिं आपणो । तुमं दाव अडवीदो अडविं आहिण्डन्तो रणासिआलोलुबस्स जिपरिच्छस्स कस्सबि मुहे पडिस्संसि ।

राजा ।

भद्र सेनापते । आश्रमसत्रिकृष्टस्थिताः स्मः । अतस्ते वचो नाभिनन्दामि । अद्य तावत्

* अपेहि रे उत्साहहेतुक । अत्रभवान्प्रकृतिमापन्नः । त्वं तावदटव्या अटवीमाहिण्डननासिकालोलुपस्य जीर्णेर्क्षस्य कस्यापि मुखे पतिष्यसि ।

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; where (is) there such a recreation as this?' Medas, 'adeps or fat,'=sthaulya-jamaka-dhātu, a secretion 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 (udara); hence the flesh is called medas-krit, ‘the maker of adeps' Cheda=nāśa, 'destruction,’ ‘removal,’ 'reduction' (cf. gharma-ććheda, 'the cessation of the heat,' Vikram., Act IV). Utthāna-yogyam, the Beng. MSS. read utsāha-yogyam, but utsāha is merely a synonym for utthāna, which is applied to any kind of manly exertion. K. says it here refers especially to the act of mounting on horse-back. Sattvānām, i. e. jantūnām sinhādīnām, ' of animals such as lions, &c.' Sattva may include both the hunters and the hunted. Vikritimat, ‘affected with vikriti or vikāra,' i. e. any emotion which causes a change from the prakṛiti, or 'natural and quiescent state of the mind' (parityakta-prakritikam, K.); see p. 38, n. 2. Bhuya-krodhayoh (satoh) = bhaye krodhe ća. Utkarsha pratishṭhā, 'fame,' 'honour,' S. Vyasanam, see Manu vii. 47, 50, where hunting is designated as one of the ten vices (vyasanāni) of kings, and is, moreover, included amongst the four most pernicious (kashtatama).

=

1 Utsāha-hetuka, ‘one who encourages or incites to exertion;' opposed to utsāha-bhanga-kara, 'one who damps another's zeal,' Hitop. 1. 1987.

2 His Majesty has returned to his natural state [i. e. is no longer eager after the excitement 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

गाहन्तां महिषा निपानसलिलं शृङ्गैर्मुहुस्ताडितं छायाबद्दकदम्बकं मृगकुलं रोमन्यमभ्यस्यतु । विश्रब्धं fawai fshuni azıenfaforjanafn: veð विश्रामं लभतामिदं च शिथिलज्याबन्धमस्मंडनुः ॥४०॥

opposed to vikriti; see above. Ahindan, see p. 60, 1. 2; Daśa-kumāraćarita, p. 151, 1. 6, says, bhallūkā manushyāṇām nāsikām grihṇanti, 'bears seize the human nose.' The Beng. read śrigala-mriga-lolupasya, 'eager after a jackal or deer.'

iii. 30.

Riééhassa is Prakrit for rikshasya, Vararući

1 'Let the buffaloes 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 Mustā 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-stringloose, get repose.' Gāhantām=lolayantu, 'let them agitate, stir,' K., hence lulāpa is one of the names for a buffalo. Gāh, properly, 'to plunge into,' 'plunge about in.' Nipāna=āhāva, ‘a reservoir or trough near a well' (upakūpa). Romantha=adhara-calana, 'the moving of the lower lip or lower jaw,' K., and bhuktasya punar ākṛishya or udgirya ćarvanam, 'the chewing of what has been eaten after drawing or vomiting it up again,' i. e. 'chewing the cud,' S., Ć. Abhyasyatu=paunaḥpunyena karotu, 'perform again and again,' Ć. Tatibhiḥ=yuthaiḥ, 'by herds.' The Beng. read varaha-patibhir, 'by the chiefs of the boars.' There is no difficulty in tatibhir; many herds of animals form lines or tracks in moving from one place to another, or in grazing. Mustā, a sort of fragrant grass (Cyperus Rotundus) eaten by swine, which are hence called mustada. Kshati vidārana, 'tearing,' 'uprooting,' K.;=lunthana, 'rolling,' S. The grass would probably be bruised by their trampling and rolling on it, as well as by their eating it. Sithila-jyā-bandha= avaropita-guna. S. and Ć. observe that the above verse furnishes an example of the figure called Jāti or Svabhāvokti, i. e. a description of living objects by circumstances or acts suited to their character. They also notice the change of construction from the nom. to the instr. in the third line, and its resumption in the fourth.

Verse 40. ŚARDULA-VIKRĪḍITA (a variety of ATIDHṚITI). See verses 14, 30, 36, 39.

L

यत्प्रभविष्णवे रोचते ।

सेनापतिः ।

राजा ।

तेन हि निवर्तय पूर्वगतान्वनंयाहिणः । यथा न मे सैनिकास्तपोवनमुपरुन्धन्ति । तथा निषेडव्याः । पश्य । शमप्रधानेषु तपोधनेषु

गूढं हि दाहात्मकमस्ति तेजः । स्पर्शानुकूला इव सूर्यकान्तास्तदन्यतेजोऽभिभवाईमन्ति ॥ ४१ ॥

यदाज्ञापयति स्वामी ।

सेनापतिः ।

1 Prabhavishnu, ‘the mighty one,' equivalent to our expression ‘your Majesty.'

2 Vana-grāhinah=vanāvarodhakān, see p. 61, n. 1.

3

In ascetics with whom quietism [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,' i. e. the inhabitants of this hermitage, however passionless they may be, and however kind 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-pradhāneshu, 'in whom stoicism or self-control is everything;' who regard exemption from all passion and feeling as the summum bonum. Surya-kānta, lit. 'beloved by the sun;' also called sūrya-mani, 'the sun-gem,' and dīptopala, shining stone,' a stone resembling crystal. Wilson calls it a fabulous stone with fabulous properties, and mentions a fellow-stone called candra-kānta,

Verse 41. UPAJĀTI or ĀKHYĀNAKĪ (a variety of TRISHTUBH), each quarter-verse being either Upendra-vajrā or Indra-vajrā, the former only differing from the latter in the first syllable.