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(asiarye, K.) Svatam =-atmiyatom or svaMyatam, i.e. mat-kritam sarvam idam, 'all that was done on my account.' Although her gestures appeared to be unfavourable, yet it was easy to refer them to myself (atma-vishayatvaropa iti mantavyam, K.)

1 'Still in the same position,' i. e. leaning on his stick, as if angabhan-ga-vikala, 'crippled by paralysis of his limbs.' See p. 62, 1. 5.

2 'My hands are not capable of extension [lit. do not go forward], therefore by words merely are you wished victory [lit. you are made to be victorious],' i. e. I cannot greet you with the usual anjali or salutation made by joining the hands and applying them to the forehead; you must therefore be contented with the salutation Jayatu I or Vijayi bhava! This is the reading of two old MSS. [India Office, 1060; Bodleian, 233]. The Calcutta ed., without the support of these MSS., adds jayatu, jayatu bhavan, 'let your Majesty be victorious.' This is sufficiently implied in japyase, which is not derived from jap, 'to repeat,' 'mutter,' but rather from the causal of ji, 'to conquer.' If from jap it could only mean 'you are caused to mutter,' whereas the sense of japyase, as the 2nd pers. sing, pres. pass, of the causal of ji, is quite suitable, and, moreover, conforms to the interpretation of K. (vijayi bhava), and to that of the Calcutta ed. (jayarho 'si). Lassen considers Sanskrit jdpyase=Prakrit jaablasi, although, with Chezy, he refers it to jap (Instit. Ling. Prak. p. 361). Most of the Deva-n. MSS. read jiabaissam for jivayishyami, 'I will cause to live,' 'I will wish life,' i. e. I will salute you with diram jiva, 'long life to you!' Cf. p. 68,1. 9.

3 'Why indeed, having yourself troubled (my) eyes, do you inquire the


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cause of (my) tears!' Thus explained by $!. yaiha ko 'pi kasyadn netrayor anguly-adikam praveiya pricdhati bhavatas cakshushor asru katham ayati tatha tvam api, 'you are like a person who, after thrusting a finger, &c, into the eyes of any one, asks, How does a tear come into your eyes?' The Vidushaka probably here quotes some proverb, and the king observes in the next line that he does not understand its application in the present case.

1 BhinnartJiam=sphutdrtham, 'clearly,' 'distinctly,'C.

2 '"When the reed imitates the character [gait] of the Kubja (plant), is that by its own power; (or) is it not (by the force) of the current of the river?' Vetasa, a large reed or cane (Calamus Rotang) growing in Indian rivers. Kubja or kubjaka, properly 'hump-backed,' but also the name for a crooked aquatic plant (Trapa Bispinosa), called also vari-kubja and jala-kubja. S\ says it is sometimes called kuvalaya, but this is usually applied to a species of water-lily. He also mentions a reading kunja, 'an arbour,' instead of kubja. Possibly this is the reading to which the kujja of the Deva-n. MSS. is to be referred, as (according to Vararuci ii. 33) khujja is Prakrit for kubja. There is doubtless a double meaning in the word, but the first allusion is to the Kubja plant. To appreciate the Vidushaka's pleasantry in comparing himself to an upright reed, accidentally transformed into a crooked plant, we must bear in mind that his natural form was that of a lame, humpbacked man (see p. 594 n. 1).

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1 'By you, having thus relinquished the affairs of the kingdom, it is to be lived as a forester [lit. it is to be existed by you having the manner of life of a forester], in a wild unfrequented region like this. Since (then) I truly am become no (longer) master of my own limbs, whose joints are shaken about by daily chases after wild beasts, therefore I will beg you as a favour to let me go just for one day to rest myself (cf. p. 60, 1. 5, with note 3). A-manusha-sancare, lit.'untrodden by man,' Taylor MS. Sandhibandha or sandhi-bandhana, properly ' the ligament or tendon which binds the joints together.' Prasad in causal Atm. is 'to beg a favour (prasada) from any one.'

2 Vi-klava, according to K. as vi-hvala, pararu-mukJia, 'distracted,' 'averse,' 'turning from,' 'disinclined.' Some read nir-utsuka, 'indifferent.'

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1 'Is it in eating sweetmeats (that you require my assistance) V The Calcutta ed. and my own Bombay MS. read khanjiae, which might equally stand for the Sanskrit khadikdyam, but the above is the reading of the oldest MSS. Khadikdyam, is given on the authority of 0. and the Bodleian MS. (233). According to Pan. iii. 3, 108, Vart. i. khddika is an admissible form.

2 Lit. 'the opportunity is taken,' i. e. now is a good opportunity; now is the time; I am all attention (avadhdnam kritam, C.); I have nothing else to do but to listen. Kshoma may mean nirvydpdra-sthiti or vydpdrdntara-rahita-sthiti, 'the state of having no other occupation/ i. e. leisure, opportunity (see Amara-kosa). The above is the reading of the oldest MS. and of Katavema. S1. has grihltah pranayah, and the Deva-n. MSS. sugrihlta ayam janafc.

3 Cf. the Hindustani ^ {tS.

* Sankara quotes an "aphorism of Bharata, as follows: 'A universal monarch is to be addressed by his attendants with the title of bhatta (=bhartd).' SeeSahit.-d. p. 178. K. remarks that only inferior attendants ought to use this title; the others, svamin or dera.

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