·TRATA ANAL SN QTIAVANO OFLYIOTS OY TIE PRESENT EDITION URARTE I lato govorilougha portions of your Sanskrit commen tary on the Buddha-charita of Ashraghosha, and I am very pleased to be able to say that it is quite satisfactory It deals folly with grammatical joints, and the explanations, it gives, are often ingerous I hope the commentary would prove very useful to the students for whom it is meant VS GHATE MA Professor of Sanskrit, Deccan College-Poona I have read come portion of Vidyavachaspati Appa Shastri Rashiradekar's edition and find that the edition 15 excellent in many respects It gives a lucid commentary of a judiciously fixed text and the English rendering of the verses also scems to be faithful and elegant I am glad to recommend the edition to the PE Strudents of 1912 EN DRAVID, MA Professor of Sanskrit, Fergusson College, Poona I went through three cantos of the Buddhacharita of Ashwaghosha edited by you with a leamed commentary in Sanskrit, an English translation and notes I find your commentary excellent It fully elucidates the text Few Sanskrit scholars of the present day possess the command over the Sansknt fanguage that you do I wish yatt had tot added the translation, becanse with a literal translation and copious notes before him the average student is stire not to make any effort to understand the test by humaselt or with the help of the commentary A commentary like yours with appropriate aitical and suggestire totes on knotty points and erez translation of some very difficult pieces would make an ideal cdition Dr Bhandazkar's edition of the Malal-Madhara is a model one 1 may assure you that I shall streigly recommend your edition 10 my students NS PANSE, Professor of Sanskrit, Fergusson College ·2 प्रियमित्रमहोदयाः । समधिगतं मया भवदीयव्याख्यासनाथमश्वघोपकृतियुद्ध- चरितम् । कृतिरिय संदृश्यते क्वचिदप्रसन्ना । भवदीया तु व्याख्या नियतमुपकाराय । परिपाकस्तु गिरी मालविकाग्निमित्रव्याख्याऽपेक्षयाप्यत्र समीचीन इति ममाशयः । येनात्र प्रसन्नानि संकुचितरचनानि च भवदीयवचनानि न च न दिशन्ति महीयां- समर्थम् । व्याध्यायतामस्य भागान्तरमपि विक्रमोर्वशीयं च । Pandit T. A. T. Kumartatacharia, Kavibhushan, Madras. I am glad to acknowledge the receipt of your letter and a part of the Text, commentary and translation of your edition of the Buddhacharita. From what I see I hope the edition will be useful to the students. The gentleman who is aiding you in translation and English notes is one already known to me His abilities are well known and I expect that part of your edition also will be accurate and instructive H, M. BADKAMKAR, Professor of Sanskrit, Wilson College, Bombay. Your edition of Buddha-charita so kindly presented is to band. After going through it I can say that of all the editions of a published so far, I consider yours to be the most reliable in point of interpretation and explanation of points bearing on Grammar, Philosophy and Retoric aud thus deserves to be read by every student. Your commentary is very lucid opd instructive even for a general reader of Sepskrit. H. L. LACU B. A Professor of Sanskrit, D. J. Sind College, Karachi. Your Commentary appears to be good. A. HILGOLIN, Professor of Sanskrit, St. Xavier College, Bombay.

·VIDYA ARATILE INTRODUCTION TO BUDDHACHARITA. S N......... Enig LIBRARY SECTION 1 DATE OF ASHVACHOSBA The author of our poem which is entered as 'Budaba Charita Kavya ( Satra) by Mr Bunyin Nurjio in his Cata" logue of the Tripitaka (P 308 ), was the Bodhisattva Ashvaghosta (India What It can Teach us 2nd Edn , Intro p xx) Ashvaghosha was the twelfth Buddhist patriarch (Miss Duff's Chronology of India p 21 ) If so, he must have died in 332 A D (Max Aluller s India What It can Teach us, 2nd Edn , Intro D **) However, Prof Max Muller says that, that list is of very doubtful value At any rate, Ashaghosta must have lived before 400 AD, as our poem was translated into Chinese by Dharmaraksha as early as 414-21 A D (Max Mulier ibid ), which is Te translated into Eaglısh by Rev Beal in S B E Vol xix According to Chinese accounts he was contemporary and spiritual-adviset of King Kanishka, whois generally supposed by scholars, on the authority of Mr Fergusson and Prof Oldenberg perhaps and also on the date furnished by Bu- / adhistic legends to have fused in the latter half of the first century AD, and to have founded the Shaka Era (JBB RAS Vol XX pp 270 and 276 ) There are twelte different views held about the date of Kanishka [See Dr Fleet in Encse Brit, new Edo under Inscriptions (Indian ) ] Dr Fleet and Dr O Franche of Berlin advocate the theory that the Vikrama Era of 58-57 Berther marks the accession of Kanishka or Coincides with that event (V A Smith, Early History of lodja, Dew Edo 541 bote) They also hold that Kanishka, Havishka and Vasudeva preceded the Kaaphuises Lings De Fleet 'relies on ·2 Buddhistic tradition that Kanishka lived 400 years after Buddha's Nirvậua, aud ou Dr. Francke's opinion (ibid). But, as Mr. V. A. Smith points out there, there is also an. other tradition which places Kanishka 700 years after the Nirvåna. Mr. V. A. Smith contends that Numismatic evidence alone conclusively proves that Kanishka who was undoubtedly a Kushan lived considerably later than the Christian Era, subsequent to both the Kadphıses; and other lines of evidence lead to the conclusion that Kanishka was the contemporary of the Roman Emperors Hadrian and Marcus Aurelius (Early History of India p. 240 ). For that very reason be bolds as untenable Mr. Sylvain Levi's theory also (cf. Dowson's Cl. Dict. Hindu Myth. 'Kanishka') that Kanishka ascended the throne in 5 B, C. (just before Christ' ) M. Levi holds with Dr. Francke that the Vueh-Chi King, who communicated certain Buddhist books to a Chinese official, is probably Kanishka. According to Mr. V. A. Smith the Kushan Empire dates only from circa 45-60 A, D, not earlier. And Dr. Stein's discoveries in Khotan prove that Kanishka was an emperor and a great conqueror. Kanishka's coins show a great likeness to Kadphises II's coins and since Kadphıses II was the son of Kadphises I and ascended the throne in about 90 A. D., as shown by the correct interpretation of the extract from Chapter 118 of the History of the Second Han Dytasty (Kushan Period of Indian, History p. 23 ), therefore Kanishka inust have ascended the throne after Kadphises II in about 120 or 125 A. D. Mr. Marshall in his article on the Archäological Exploration of India 1909-10 ( J. R. A. S. 1911 January ) remarks, "One fact, however, which seems to assert itself on this site as well as elsewhere, is that & considerable period must have elapsed between the art epoch associated with the dynasty of the Sungas and the epach of the Kuslanas. The art of the former was widely spread apd deeply rooted throughout the Northern and Central India, and must have flourished well on towards the cost of the first century B. C.. il nol longer. Yet, wien we come to the well-defined Xushaga strata (c. & the fourth straturu of the house of ·4 hundred years earlier. When it was attacked by Mr. V. A. Smith, who contended that the Laukika era was the only one of which the figures for both thousands and hundreds were omitted (Kushan Period, p. 17), Dr. Bhandarkar modified it in his review of Mr. V. A. Smith's Early History of India (Indian Review 1909 p. 405) to 260 A, D, i. e, about a hundred years before the rise of the Guptas (A. D. 350 ). Dr. Bhandarkar had originally referred 3-98 dates to the third century of the Shaka era; but since in J. R, A. S. 1909 (p. 465) it was shown by Mr. F. W. Thomas that the inscrip. tion of the 9th year is really dated in Kanishka's own era [सिद्ध महाराजस्य कनिष्कस्य राज्यसंवत्मरे नवमे], he had to accept that the Kushan dates refer to the Kushan era which had to be determined. This discovery will somewhat modify the theories of Mr. V. A. Smith that the Kushan dates refer to the Laukika era, and of Mr. Velandi Gopal Aiyer (Indian Review 1909 November ) that they refer to the Yudhisthira era, pp. 833-40 as the Laukika era was not in use before 4th century A. D. So that we find that the latest theories are not without their difficulties. Even at the present day the generally accept. ed theory is that Kanishka is to be referred to the first century of the Christian era, although the belief of some is sbaken about Kanishka's foundation of the Shaka era. This theory of Mr. Fergusson & Prof. Oldenberg is fully stated la Ind. Antiguary p. 213 of Vol. X ("On the dates of Ancient Indian Inscriptions and coios") and J. B. B. R. A. S. Vol. XX pp. 271-2. Prof. Oldenberg first sbows that 'Korano' occurring on the coin-legends of Kanishka, corresponds to the Kushana of the coins of his predecessors & the Gushana of the Manikyal inscription. Then the Professor refers us to a tetradrachın in the British Museum where in the legend he finds the word Shaka ( which Mr. A Cunataguan and Mr. Thomas show to be 'Sanab') associated with Korano, from which be argues that the Kushaus were of Shaka nationality. Further he observes that from his coins Kanishka seems to have reigned about the close of 1st cent. A. D. Further, since there appears at that time to be no Indian Prince so famous 1. Kanishka oiter whoni Shaka era can be dated, therefore the era must have been started by Kanishka. Prof. Gardner (B. M. Catel., Iodo:Scythian kings p. 2) was convinced that ·5 this settled the matter", and that no tumismatist could hesitate to accept it Mr Rapson ("Indian Coins "pp 7, 16 and 18 ] Bühler's Encyclopeedia, Strasburg 1898, also refers the date of Kanishka to the first century after Christ, thinking that it is also possible that Kanishka and his saccessors have perhaps to be referred to the second century of the era used by Sodasa (who probably began to reign 19 110 BC VA Smith's Kushan Period p 44), Liako Kasuluka. and others The have seen that Ir Varshall has also stabscribed to that view (in J RAS 1911 January ). and Professor Eggeling bas (as also Prof Jacdonell and Prof Cowell ) accepted it in Eacsc Brut 11 hrs article on Sagskrit when referring to the date of Ashraghosha It is true that scholars doubt whether Kanishia is a Shaka, that beliei b-og refuted lately But perhaps they thunk that the Indians might have confounded the Turks with the Shalas as they confounded Yaranas ( Ionians ) with the Vahomedans But there are not many followers of the theory that Kanishka began to reign 91 57 B C as originally held by Mr A Can- Dingham, who reluctantis changed it to 80 A D (circa ). Its present eminent stipporters are Dr Fleet (Encyc Byſt. new Eda under Hiadoo Chronology and Inscriptions, Indian), and Dr O Franche of Berlin This view is adopted by Mr. Burgess ('lodian Architecture, Encyc Brut new Edn). But tbe view of Vr V A Smith is steadily taking COD terts One great name is that of Prof Davids (Buddáist India and Encyc Brit Kanishka') This view is adopted by the writers in the new Eacyc Briton "Indian History and' Vueh Cou' Prof Rhys Davids assigns otr poet to the sape period on the ground that the very fact that a work ou the life of Buddha tras composed in elegaat Sanskrit addressed to the larts showed that it could not have been sitten earlier that the oldest inscription in pure Sanskrit which belongs to the mare of the second terrary AD (mz Fut of Rudradâman of the year 72=150 A D if 72 is Shaka ) cven though our poem be the earliest (Buddhist India P 315) Watters ('On Itan Chrrang's Trareis in India' Vol II p 104, see also vol I P 209) says "this great Buddhist Ashraghosha who apparently lined in the second century of our era, tas a poet, musician, scholar, religions controversialist, and zealous Ba- ·6 ddhist monk, orthodox in creed, and a strict observer of dis. cipline." His history has an obvions bearing on the disputed Kushan chronology. Ashvaghosha was a pupil of Pârshva, who took a leading part in Kanishka's council. M. Toucher also holds, from letemoignage des bas-reliefs ( = the testimony of bass-reliefs) that Ashvaghosha lived in the second century A. D. [ vide 'L' Art Greco-bouddhique vol I. p. 623. ] Dr. R. G. Bhandarkar in J. B. B. R. A.S. (pp. 407-8) advocates under Ornate Poetry Prof. ,Max Mullers Renaissance theory in a modified form and assigns Ashvaghosha to the end of the third and the beginning of the fourth century of the Christian era, which is the period of Kanishka's Teign according to bim. He thus draws Ashvaghosha nearer to Kalidasa (with whose Raghuvamsha and Kumarasambhava his Buddhacharita is compared ) who lived towards the end of the fourth century A. D. in the time of Chandragupta II according to him (J. B B. R. A. S.). We must pote here that according to the list of patriarchs the twelfth Buddhist patriarch died in 332 A. D. Therefore Dr. Bhåndarkar is likely to have arrived at the correct date. Mr. V. G. Aiyer (Ind. Rev. 1909 p. 840 ) says that Ashvaghosha may well have composed his poem between 27 A. D. and 65 A. D. ( the period for Kanishka in his opinion ), because he proposes to prove that the Sanskrit Ius. cription of Rudradaman of Giri Nagara is of 15 A. D (and not 150 A. D. ), being of 72 of Samvat. We have now done as regards our enumeration of authorities for the date of Kanishka whose spiritual adviser Ashvaghosha, the author of our poem, is acknowledged to be by all scholars. We see no particularly strong evidence on any side and feel therefore the less prepared to make a triumphant assertion like one learned conteraporary Mr. Nandargitar in lis latroduction to Buddhacharita p. XXII (we..... declare that Ashraghosha was a conteinporary to Kanishka, one of the three Kusháp kings and lyrd betweey 2,7 xd 65 A.D.'), which may appear very hazardous to scholars, who are looking forward to epigraphical discoveries at Mathura to settle problems connected with the dark period of Indian History that of Kushan kipgs (J. R. A. S. 1910 p. 1314).

·2 Wheterer theory is accepted, some difficulties remaia. Scholars are cot agreed eren regarding the list of kings. Mr. D. R. Bhandarka gires (1) Kujula Kadphises, (2) Kojila Kara Kadphises, (3) Nameless king, (4) Wema Kadphises, (5) Kanishka, (6) Harishka, & (7) Vasudeta. Mr. V. A. Smith says (1) & (2) are the same; (3) is cotemporary with Wema Kadphises (or Kadphises II) on the authority of Cunnigham. Then we have seen that Dr. Fleet takes the two Kadphises to be successors of Kanjska, Harishka, and Våsudera. Further D. Fleet has maintained that Vaseshka came between Kanishka and Harishka, and Afr. V. A. Smith says he is identical with Våsadera or Tushka of the Rajatarangini. Bet the lately discovered inscription at Isapur, opposite to Mathors by Pandit Radha Krishna, o lasishka of the year 24 proves Dr. Fleet's point (J. R. A. S. 1910 pp. 1311-13 ). Further Vr. V. G. Aiser & Leri suppose Kanishka to be the last of the Kesbana in opposition to all. Further that Kanishka bad an era of his own as shown by an inscription of his sth year (J. R. A. $. 1909 ) has also to be reckoned with. This shows that we are still in the dark about the Kushan period. However, the later dates of Vf. V. A. Smith and Dr. R. G. Bhandarkar are most likely to turn out to be true if ve may hazard a guess. Section II. PLURALITT OP ASHTAGHOSKAS Ve learn from Taranath, the Tibetan author, that these Frere three Ashraghoshas, 'the great one', the younger, and one who lived in the 8th century A. D. called Sora ). Although we find these three Ashraghoshas, still Rer. Beal could find in the Chinese only one Ashraghosha, who is erer amirmed to be a contemporary of Kanishka (S.B.E. Vol 19 p. XXX). In the Tsan-pad-sang-bing we fmi is one wale Astragosha mentioned to be the religions adviser of the Chandan king Kanik or Kanishka and a Bodhi-Sattra, berce he totist have been living in Nagadns before it was invaded by Kanishta (ibid). It is well known that Kanishka's successor Vasusta vas also mlled Vasadera, a sanskritised name to correspond to the Mahabharata bero's name. According to Ti- ·8 betan and Chinese accounts we may admit six Ashvaghoshas, but if we do not become so very sceptical as Mr. T. Suzuki ( Awakening of the Faith p. 6 ff) we may get these resolved into only three. There is a hymn of 150 stanzas ascribed to Mátricheta. Against the Coloplion in the Tibetat version, I-Tsing rather regards this to be not of Ashraghosha. Vajrasachi, translated by Prof. A. weber, is ascribed to Ashvaghoshe. It takes in its refutation of caste in general the belp of the Aptavajrastchi Upanishad, which says that birth, caste, and learning, do not make a Brahmana but be is a Brahmana only when he knows Brahman. (Weber's Ind, Lit p. 161 and note). Hiouen Thsang, who left India in 645 A, D., mentions Ashva. ghosha with Deva, Nagarjuna. and Kumarlabdha, as the 'four sons which illumine the world'. (S.B. E Vol 49 (1) p. IX). Is he the same as our author? In annotating the stanza 18th of Canto I. we have observed that the stanza leads us to believe that the Awakening of Faith translated by Mr. T, Suzuki, way be the work of our author. Section III. INFORMATION ABOUT ASHYAGHOSHA. The name of our poet is said to have been given hitu from the fact that horses shed tears and would not eat fodder before him owing to the impressiveness of his sermons (Mr. Krishnama charya's History of Classical Sauskrit Literature p. 35). But perhaps his name means 'One of pervading sound' 877, from A 5 A. to pervade of Canto. V. 25 874 99 772419;. He is quoted both as 277999 (Trivandrum Sans. Series No. VI. Fäz. me by up of 1172 A. D.) and 19 (pp. 7, 17, 62, 86, and 116 ibid). Hence there may be a sly allusion to himself in V. 25. Perhaps he was called aia, because like the horse #24 of The avoided all noise to acquire worldly fame which tended to disturb mer in their repose and stepped forward in this world fearlessly (cf.V.80.), being supported or held aloft by the lavourable spirits when his movements in life were flurrjed (cf. V. 81 ). Ashvoghosha was perpaps neither a Kayastla, a Sadgopa or agriculturist, not a gowla or cowherd, althongli he has written against caste in his Vajrasnchi and we find ghoshas to ·9 ) old age ne of those castes, in Bengal ( c HIS J N Brattacharsa's Hisdoo-castes e cecks) Because he is expressly mentioned to be a Biaknine of Easterr India ( 7 ) tho tras converted by Vasumitra; the president of the fourth and last Buddhist council under $13, 1shvaghosba being the vice president, and settled za Kashmere becoming treifth Buddhist patriarch, (Krishnamcharya ibido 33 ) and continted his labours 111 furtherance of Buddhist 11 his new abode (vi Smuth Early History P 243 esp } According to another version, Ashragosha was given to Kapita (perhaps Kanushka) as a warindemnity, who treated him with truch kindness and esteem According to another Tersion (Tibetan ) Kanishla sent a friendly invitation to Ashraghosha, who sent his disciple Jnanayasha instead, beroz unable to accept it on account of According to a tired account Kaniska attacked the ancient imperial city of Påtalıpatra and carried therefrom the Buddhist saint Ashraghosha (ibid) I-tsing, who visited Ind12 10 673 4 D says that Ashvaghosha composed the Buddhacharita and the Alanlara Shastra (from which perhaps we have the quotattorn व्याप्तिमातिशायिन रमेन 11 दुर्घटवृत्ति । 116 quoted above) and hymus in honour of Buddha, Amitábha, Avalokiteshvara, and Jahisthama, which are sung 'in the five countries of India and in the coatries of the southern ocean, because they express a store of ideas and meaning 10 a fars vords' (S B E Vol 49 (1) pix) Saundzrananda Kasya, edited by Mahamabopadhyâra Harprasid Shastri, who discorered it, has been pablished 10 the Bibliothica Indica (So, 1251, 1910 AD) This is the most recently discovered svork of Ashraghosha In this posma is described the conversion and moral education of Yanda, who was a brother to Buddha, and who cherished ardent lore for his Tilegra. In the first chapter there is a description of ETC as a great hermitage, with which compare our note on शाक्य and the Sanskrit commentary quoting भरतमदिक अमर 9. (Ch JPA SB Vol V do 6 June 1906 page 1 fol ) SECTION IV INFLUEXCE OF ASHTAGIOSEA ON SASSERIT LITERATCRE AYD COTATIONS FROU Lo October No of RAS 1911 V F * Thomas ·1 refers to सौंदरानंद viii.35 1atter half मधु तिष्ठति वाचि योपितो हृदये हाल- 17!! which he shows to form a part of भर्तृहरि' शृंगार. tax st. 82 and which he finds in Trigalca (3380 ) attributed to Kalidasa and Mâgha jointly, but thinks, is likely the product of aig and 147, as European scholars are reluctant to attribute the authorship of the Shatakas to Bhartrilari. We may further compare the fa&A in Buddhacharita IV. 6+ to Bhartrihari's Niti St. 72 477 già gaga larg &c. Further Prof. Cowell, in his edition of Buddhacharita, Prof. Peterson in J. B. B.R.A.S. Vol XVIII p, 287, and Mr. Nandargikar in the preface to his excellent edition of Raghuvansha and Katarasambhava has shown a large number of parallel idioms and parallel ideas ( Compare especially Buddbacbarita Canto III st. 13-24 with Raghuvanslia VII 5-15 and the same verses la Kumara. VII, further compare Buddha XIII. 1-13 and Kumara III. 22-7) Prof. Cowell thinks that Buddha. III. 19 & 21 are improved upon by Kalidasa 10 Raghu VII. 11. His argument is that the scene in Buddhacharita'is natural and necessary and in Ragluvansha is only ornamental. Therefore Kalidasa must have copied from Asuvaghosha. Mr. Nandargikar in the Introduction to this poemn las tery satisfactorily refated this arguinent and has given good ground for the contrary belief in his diasterly way. We quite agree with him when he says that gitarat: az A177914 is rather a ling at Klidlsa's 21 TEATRET 4*7 Kumarasambhavanu. We recommend these arguments of Sir. Nagdargikar to the 20- tice of every student. Since scholars are gradually coming round to belive in the Vikramiditya as the founder of Vi. kraba eta of 57 B. C. (Vide Ind Rev. 1909 pp. 903-11) because he is mentioned by 11413, (in pagin), the Andhraking who lired in S A. D. according to '. A. Smith (Karly History of India p. 196 ), and since Killadas1 Is.generally sup. posed by all to bave lired at his count, therefore it is probable Ust Astaghosha borrowed from binu. From our poem VIII.13 is quoted by 0149Rinžini on peal. i 1.2, and by fa also I I. 155, the fame staars is quoted by ole in gåzzing ( Trissodrum S Series Tidn p. 97 ) Pire stanz1$ are okribed to Ashrabesha in Vallahunteva's Subla hitsvall, two of which oceir in Bhastrihari's Xitaliatala, a masked ty t'rcs, I'clerion ( S. B. L. vol. 42(1) p, X); thesc ·ul stanzas, says Prof Correll, bear great resemblance to Ashraghosha's style In jaz itt we find the following quotations 'न सपपृच्छे गमनाय सत्वरा ससाजन सदृशे तथाऽपरा' (p17), 'ससा- रवधरिब्दुरान् द्विजातीन् ' {P 62 ), 'या सप्रति परिषदलानाम् ' (286). Section TV DIFFICULT STILE OF THE POCT As a rule the poet is easy in his style, but at times his style becomes difficult He has all the variety of gramma lical forms at his command Stanzas II 36 till almost the cud, are full of a variety of grammatical forms belonging to the Perfect, the Aorist, the Desiderative, the Frequentative & the Intensive, which may present a difficulty to the beginner, because they are not always those that are most frequently used in literature In this respect that canto compares with the famous Bhattılarga But chiefly the difficulty arises orring to obscure allnsions e g आतदेव, मथालगौतम, अक्षमाला, 779€, &c in which, for sustance, the speeches of Asita Udayin & the learned Brahmans convincing the Shalya Ling of the future greatness of Buddha abound To the average In dian student and to a scholar at times his uncoutu style is a great puzzle sere is a very unequal writer At times his style is extremely simple and at times very ornamental and flowery Partly it becomes difficult owing to some words, ideas and customs having become unintelligible now Some of the strange idioms and expressions used are (1) बाधाय जातस्तनयस्तवेति (2) आशावते ...तर्पमचेच्छिदिष्ट (3) जाणे नर निमामरे प्रयातुम् (4) पुराधिराज तदलवकार (5) असशय मृत्युरिति प्रजानत (6) pr faqit in V 38 Futbes certain yords as ginger for groom per for a gate, 73 for hair ag for gold i &c have gone out of use 12 canto I stanza 5 The use of the word foc has presented the greatest difficulty That has taxed our 11- genuity to the full In notes and translation ve bave tried our best to find out the author's meaning which is a difficult tash. In this task ve very greatly assisted by the were ·NOTES ON BUDDHACHARITAM. CANTO I. बुद्धनरितम्-युद्धस्य चरितमधिकृत्य कृतं काव्यं वुद्धचरितम् properly apeaking means the Life of Buddha;' bat here used in the sense of a Poon on the Life of Buddha. There ought to have been a afer affix to correy the latter sense. But the affix is not used by following the method of arth1991 i. e. not regarding any difference between the subject and a work on that subject; c. g Cart 144. Buddhacharitam is a 15134, which is defined by Shri Vislavenatia Kaviraja as follows-a är 3727872i तको नायकः मुरः । गईशः क्षत्रियो वापि धीरोदात्तगुणान्वितः॥xx शृंगारवीर- शान्तानामेकोही रस इभ्यते ।xx इतिहामोद्भवं वृत्तमन्यद्वा राबनाश्रयम् Ixx एकवृत्तमयैः पयरवसानेऽन्यवृत्तकैः । नातित्वमा नातिदीमाः सर्गा अशाधिका इद ।। नानासमयः कापि सर्गः कश्चन दृश्यते।xx कवेत्तस्य वा नाम्ना नायकस्येतरस्य वा। नामास्य सर्गोपादेयकपया सर्गनाम तु ।। (साहित्यदर्पणम् VI. 661). It will be seen that the above rules have been observed by the post with the exception of that about uniform metre. 1. novú adj. (97+*+47) chief, excellent. 146 1 (! 'ignorance (ii) darkucas, free m (ë) heat (ii) misery (which gives trouble like heat). 7 m (Pali Arahat') the Bhiksu in the fourth degree of perfection; a Buddha. Before this stage he is called Bodhisattvs,' Buddha elcct. Arbatship is attained after a series of births, each successive birth inheriting the Karma of the previous one (S. B. E. Vol 49(1) p. 90; and Encyc. Brit. Edn XI under "Lamaism'). 2. g3 m. n. tablelandora mountain; also, 'a forest.? पिण्यnabode. महर्षेः कपिलस्य वस्तु the residence of the great ·2 Notos on Buddhacharitam. 3 bage Kapila; town Kapilavastu. According to acting द्रुम (under शाक्यमुनि quoting भरतमलिक on अमरकोश) this efte is of sitan family, at whose hermitage under the are tree als scions, cursed by their father, dwelt, whence their name 4. See Tika on ). 7. This is presumably the propounder of the Sankhya doctrine, between which and Buddha's doctrine, the prohibition of ffur is common. Kapilarastit, is modern "Tilaura Kot' in Nepal. Formerly it was the chief town in the territory, ruled by Shakyas, ergasparodiarum is a faulty partial compound (GATA ANE), tolerated by the dietum सापेक्षकत्वेऽपि गमकत्वात्समासः (un interdependent part is dislocated and joined with another, provided the connection is intelligible ). 79m stylo (of architecture, hero); (from # 1 P. Causalto fancy') proljability (det); birth. a=as if, methinks. 5. देदिका a raised mound with quadrangular or other surface constructed at the door of the house for auspicious purposes aiem 12. 'the ornamental gateway." In Encyc. Brit. Ed. \I under Toran, " N. of a sacred gateway in Buddhistic architecture. Its typical form is a projecting crosspieca, resting on two uprights or posts. It is puade of wood or stone, and the cross. piece is generally of three bars, placed one on the top of the other, both cross-pieces and posts are usually Eculptured." [Ses figures of the Sanchi gate in Prof. Rhys Davids' Buddhist India pp. 290-303 ). free pöt: with tho corner orifices containing lion figures.' uf: car; auditory orifice, the hypotenuse of a riglit apgled triangle. to best of its class.' N. B. Sinco 8919 is gonerally believed to be a contemporary of the Kushan king Kanishka, (Buddhist ·Canto 1. 3 India p. 315) in whose reigo the Greek architecture greatly influenced the Indian one through the Gandhara echool, which chiefly illustrated the Malayana creed (to which the present poem belongs); (cf. Imp. Gaz, Ind. yol II pp. 112-114 ) therefore the following description of the Mycenzan lion gate' fhear (Encyc. Brit. Ed S[ vol 19, p. 104 Mycenze) ought to be on apposite illustration- "The main entrance is called the ' lion gate from the famous triangular relief, which fills the Брасс above the liotel. This represents two lions confronted, resting their front-lega on a low altar-like structure (aftar), on which is a pillar which stands between them. The device is a translation into stone of a type not uncommon in gem-cutters, and goldsmiths' work of the Myconean age." The à l of this stanza diay be the low altar-lıke structure too on the liotel. 6. qaragt: the western ocean. 4 'surt-lotus.' 10. I strongly suspect that hi is a copyist's crror for F3. However although the cumulative evidence be strong enough to incline us to the emendation :, make some fairly 'good sunse) from the present text also. In this case, we have to take 11991f&apat 2018 as gen. abs. construction, and tre have to supply शाक्यानाम् with दृष्टान्तमा गमितोऽयमिंद्रः. The whole then means, "This Indra was made the 3441 (of the Sakyas) by the people, when the Sakyas acquired glory.". Tipuffaram-See note on whate (St2 )'and siga (St.9). 1948 were accordiogly. called, wama; and further Prof. Weber has connected them with shar afas of the tenth book of Satapatha Brahman',, and with 1714-48 of the Maitrayanopanishad (Ind. lit. p. 285). As to the legend, connecting them with the Btill we can ·Notes on Buddhaoharitam. as 8'akas, he thinks it was invented to please Kanishka (Kanerki), the Indo-Scythian king, who displayed żeal in the cause of Buddhism (ibid). Dr. Fleet explains this away due to the epigraphical misinterpretation of the several forms of the word 21174 (transformed in Pali), occurring in inscriptions. (Imp. Gaz, Ind. vol II. p. 5 note ). At one time Prof. Weber confounded them with alene (Veber's Ind. Lit. p. 235 ). Sakyas were governed by republics more or less aristocratic (Encyc. Brit. Edn. XI vol IV p. 748). 87442 'this,' not 'yonder' as done by Prof. Cowell. Byra shows the banners almost reached him. The figure is भतिशयोक्ति (hyperbole) of the kind ययों of मम्मट Or भसंबंधे संबंधरूपा. ef, सौधाप्राणि पुरस्यास्य स्पृशंति विधुमंडलम् , which example further inclinos us to suppose ig: in place of : because the palace tops are there said to graze the lunar disk. If BTT is the author of a trentise on spet CETTE as stated by I. Tsing (S. B. E. vol. 49 (i) p. IX), then we can certainly expect such an elastal variety from bim. HEBTL attempted.' with 369 we have to connect a to mako grlar (poetic fancy ). 8. yi a moon-lotus; as a day-lotus. 9. DIE Shuddhodana, the father of Gautama Buddha, is do cribed in this stanza as n pramount ruler with his capital at kapilavastu, 666y: a closo relativo of the sun, i, e, a descondant of tho pun. orr. 04: (fe:, Brantes:, alegiat al /1TT4: BPg19a:) [04179 ( 61t+ NA+krt nflix ery) dwelling, receptaclo as in 1914. A with or is transitive and means 'dwell or lic on Governing acc.) the soll, (being the principal innato of the body), or tho self, bound up by instincts. 10. 7o (1) a mnountain, (2) a king, w: (1) a ving. (2) ally: a ichor.juice, (*) donation, a: (1) ichor.juico, ·Canto I. 5 (2) arrogance; **. (1) God Shiva (2) lord; shet (1) baving even number of eyes ( while god Siva has three eyes ), (2) equitable, just; d (1) with his genius presided over by Soma ( the moon), (2) mild, gentle; Salut (1) inteose heat, ( 2 ) valour, exploit. 11. 78437 57 fatmi: (1) tiie cxcoilent elephants (having pearls in their temples ) in the form of foes; or (2) farat Partit excellent elephants of foes, as is done by Cowell, which equally fits the context. When the excellent elephants fell down struck dead and with their temples split open, pearls gashed out and were strewn on the ground. That presented a parallel to the derout adoration with handfuls of lowers In the other sense, those beings will be foes. 12. Herauit: the great eclipse viz. the solar eclipse. 13. The iden is very obscurely expressed: "The human goals did not assume delusive forms, trespassing each other's domains, i. e. Å (duly) did not invade the domain of * (worldly gain) or in other words, duty was not prostituted to serve any other aim but its own, and so on. Steg Hitai ( 1 ) through his policy; (2) due to his leadership 15 माया refers to महामाया the daughter of Anjans, the Sakya, a chieften of the Koliyads (probably a sub. division of the Sakyas ) and was bora in Devadaha, a town of Koliyan chiefs named after Devadala prince, & Koliyan chief. Though the use of the river Robini (modern Kolana ) was in times of drought a cause of dispate between Sakyas and the neighbouring Koligans the two clans were at peace, and two daughters of Anjana, the chief of the Koliyans were the principal wives of Sbuddhodada. ( Koli, a town 11 miles east of 14870). In her 45th year, the elder sister #garas ·6 Notes on Buddbacharitam, on itself promised her husband a son. In due tine she started to be confined at her parents but the party haltioſ on the way under the shade of lofty Satin-tress in a plea. sant garden called Lumbini (see stanza 23 ) on the riverside, her son, the future Buddha, was born unex. pectedly [ Encyc. Brit. on 'Buddha'). 17. 4744 granted that', 'admitting.' Maaan all. pervading darkness. 2 is added to anel when preceded by era and according to Pan. Sutra cited in Tika. 18. $6 m a cheat, a rogae, syaifoet transcendental. भात्मनि योजयितुम् to make them concentrate (i. c. xÅ ). Faraglà: the subtile casual state as distinguished from agla (the visible gross state). From this stanza, ve many think it probable that our poed is the author of th3 Awakening of Faith' translated by T. suzaki, vå: the Law of Becoming--the Law of Karma, the Law of Trath of which Buddla was con- Bidered in Mabayana Buddhism to be the bodily in. carnation 19. ga914: means the body or personality of Buddha in the state of bliss.' ana is the namo of tho fourth Buddhistic hearon. Draam. ( Bodhisatta of Pili) is corrupted into losaphet ( Macdonoll, Sanskrit Literature p. 420 ) 'Ono whoso essenco is enlightenment: (alu: od 914: 4944 #:), one dostined to become o Buddha, a Baddha olect, or a futaro Buddha, sigl porhaj,s the name of a river in my which is inhabited by gods, Gandharvas, Siddhug and Chtiranas. ficiuti may therefore mean 'A cavo in the vicinity of Napdi.' Arun in the lord of elephants i, e 0198 (!) 20. TEPATN having six tuske. Becausc is qr. मि. रिदाप रपम् according to Buddhists, tho clephant is an emblem of enduranco, self-rcatmint etc.

·Canto I. 7 21.09767: the eight gaardians of the oight quarters-इंग्रो वह्निः पितृपतिः नै तो वरुणो मन्त् । कुबेर ईशः पतयः पूर्वादीनां दिशा ART 1 23. Ua: 0542:.(abl.) being permitted by the kiog. Trim Lumbisi grore (modern Rammin dei) with a village near it where Buddha's mother is still worshipped as a tatelnry deity. It was examined by Dr. Fuhrer deputed by Government. It is sitnated 3 mileg north of Bhavanipur, the chief town of a district of the same name, in the extremo south of Nepal, just over the frontier dividing Nepal from the district of Basti ip British territory. The Tikas on Jatakas (I, 52, 54) say: " Blaya was going from Kapilavastu to Devadaha, her mother's home, for delivery and on her Fay the Buddha elect (Gantama Buddha ) was born." 25. ततः प्रसनच बभूव पुष्पः तस्याश्च मुतो जरे the Pushya constellation became propitious cn that day and the 800 tas born to her. Here - show simultaneity. According to attend cited in gal, gay mean, the Kali age also. ATUK Consecrated by the observance of the vow. 27. धानकै: मान; मंदारपुष्पनिकर: compare पञ्चैते देवतरको मंदार: पारिजातकः । संतानः कल्पवृक्षव पुंसि वा हरचंदनम् ।। 28. 5: tho moon, 33 f. n, star, falfarra Perf, III. sing fa- Ist cl. Atm. Should have been faza by Pan. I. 8.19. ff ZXEA defeated in point of glory. 29. : son of a and grandson of ¥I. Exasperated with the refusal of the Bhrigus to help them in their adversity to whom their ancestor opent was very liberal, the Kshatriyas alert all their kindred, but One woman concealed her child in her thigh. Then the Kshatriyas anted to kill that child wild, be issued forth from his mother's thigh and dazzled their eyes, (भप गर्भ समियोई माममा निगम मुणन् क्षत्रिपाली मपाल ·8 Notes on Buddbacharitam. भास्करः। ततश्चक्षुर्विहीनास्ते गिरिदुर्गेषु नमुः। महाभारत). पृथुः Son of Vena of the solar race, being fifth is descent; be first got the title of king on his having pleased his subjects. When his father at tyrannised he was slain, From his right hand gg was churned out by the Bages, er à 441 सर्वे प्रसन्नमनसस्ततः गतकल्मपमेवं तं जातं पेनं नृपोत्तमम् ॥ ममंधुदक्षिणं पाणि तस्मैव च महात्मनः । xx ४ स्वकरात् पुरुषो जज्ञे द्वादशादित्यसं. निभा ॥ पद्मपुराण. मांधात According to Vishnu Purana ( IV. 2) he was extracted from tho right side of his father, while according to Mahabharata Vanaparvan he was extracted from the left side.In Sbantiparvan ch. 29 st 81-82 we find only यं देवा मस्तो गर्भ पितुः पार्थादपाहरन् ॥ We do not kuow on what authority Ashvaghosha thinks he was born from the head. Faran m According to Mahabharatn, son of create and Tiere, a fomale servant of the queen of PSTTIA, deputed to avoid submitting herself to the embraces of the sage gare necessitated at the instance of the childless king. We do not know on whnt authority Ashvaghosha says that he was bora from the shoulders or the armpit (THT), possibly PM etymological ground. 80. pantalona Cariat whose soul appeared to be'created' in countless peons of the Forld. With the Baddhas soul is transitory. 32. Tot grama stole ayay the splendour, i, O. made the larops pale or excelled them in lustro, alga (biggal 1177) gold. i - + Baddha and Bodhi attras are described as seatod on lotus flowers. Then the songo will bo that wlon Bu. ddha deosebited to this world he had to come out of ·Canto I 9 his lotus-abode Then the propriety of अनाकुलानि is also manifest for, ne had to wade through lotuees Arcana grinding (ecil the earth) or producing the sound cf striking 871471TERTITE for atriding Gila Tu went seven steps iferen' seems to be a magical bomber It seems to have been held sacred in very earls tunes and on gard-, possibly because that Fas connected with the seven seels of Rigvedic fame who were afterwards deified into the seven stars of the Great Bear In the marriage ceremonul, when the bridegroom takes seren steps ( 97921) with the bride, the marrige becomes irr rocble Here also tre find that Buddh: tahes seven steps while uttering the so lemn speech that he has been born for the good of the world, and that his birth liere is final in the series of the attraeae Hence, he is tredded herhaps to his speech irrevocably Perhaps Buddha toob seren steps, beause Buddhi desconds from heaven on a seven gemmed ladder (1 ide S 1} vol 19, p 241) The deifi cation of Buddha mas fiere be clearly noticed as 10 other parts of tbis poem, which is a distinguisbing feature of Ishaganism from Hiorganism (or the older form ck Buddlı m) 34 जानायम् जगद्धिताय इद यया स्यातया जगद्वितार्थम् भव्ययी 777 35 *7T-F119 SATI 7547=7 last (cf st 34 ) 36 44 the gem 'cat's ese' or 'bergl' It appeate that the gem F1s really produced from the areata mount and pres poli hed in the city of far, and that perhaps the mount is conventionally called it गारवान् out of re pect 37 faran lagie 291 à gods 35 de ire ·10 Notes on Buddhacharitam. 39. तथागतः तथाभूतं (यथार्य or सत्यं) गतं (ज्ञान) यस्य सः It means the Arhat, the title the Buddha always uses of himself. He does not call himself the Buddha, nor his followers ever address him as such. Farvegura ! by the good result viz. the birth of Buddha, gūt: efficacy, good result. The verse is very difficult to construe. We have followed the Tika in the translation. But v. 1. Rary is better. Then it would stand thus' và famasia car! दुःख मनस्य जगतः हिताय (=मित्राय बुद्धाय) ननंदु: "Although their (worldly) attachment had disappeared, still the gods. of pure abodes and pure emotions rejoiced on account' ofys, the friend (fea) of the world plunged into misery." ON THE DATE OF GAUTANA BUDDHA, This is arrived at from two dates:-(1) the date of Ashoka's accession, and (2) the date of; Buddha's death. (1) is approximately 270 B. C.., since in his edicts Ashoka mentions certain Greek. kings as then living, whose dates are approximately, kpown. According to Ceylon chronicles Ashoka, ascended 218 years after gelaain. Hence Baddha musb have died in 488 B, C, when he was 80 years old. Hence he was born 564 B. C. In Burma, Sian, and Ceylon the accepted dates of death and birth respectívely are 543 B. C. and 623 B. C., because of their different date for Ashoka's accession (Encyc. Brit. now Idd, vol IV p. 737). Consult also Mr. Velandi Gopal Siyer's article in the Indian Review (May 1908 pp. 354-361.), who gives his dates for death und birth as 487 B. C. and 567 B. O respectively, which is ac. copted by Mr. V. A. smith as we learn from Ind. Rev. 1909 Nov, 833. For Life of Gautama Buddha 800 • Buddha' (Encgc. Brit. vol IV) and that in 746954 ·Canto I 11 which gives extract from रस्सिविस्तर It is also given ad mirably in the little book of Ir Jarsden (vol I ) Hindoo Period' 40 The errthquake is one of the several miracles occurring on the birth of a Baddha alena d Loc abs There is a monotonous sepetition of the same idea in stanzas I 27, 33, and 40 Eren a careless reader will see that stanzas 27 40 Jte very loosely connected with each other and seem to be a clamsy patchwork which speahs against the sense of unity of our poet aod males him far inferior to Kalidasa, from whom he must have borrowed some of his poetic images which live graced this poem ETTEI pleasant to the touch 42 99 2p abode This abod seems to be a ville of the bing in the gaas garden 1.पुर 10mates of the harem, queen or qucens EFST purificatory rites 13 Here seems to be the flood of Fiter in the deep tonb () of st 42 and and 9rzº ecem to be instruments through which the art galued in strength and wor hipped Buddba fitb offerings of flowers and sandal TRINTA Paco celestial beings eeeling 10struction in sacred Law fron Buddha 14–45 Constrae the stanzas tbue - FT NICHT सितदिक्, काचे मुसनमगा यूरगान इचिट्ट रगवृदापिहित तवानम् , अनित् तूर्य हरिय चर कुण्डलभूषिताना घाानुभयपा५३ वादा मुरजादिभि (सह) दिशानन मुगधि तत् स्व कुसुम (कमा) पुष्पमा पुष । Accordingly the translation bss to be slightly altered in the last part, 1z gracias both the sides of roinen adorned by swinging et rings in comping with lutea, Lettl drums, aud tambourines' Sach 1 cjustruction is perbapz most <atiefactory for the c knots ier is 46 This stanze is not found in some V. but seems to be required by the context 1771 21I. मृदगगाते वणन, ·12 Notes on Buddhacharitam, means pounder or teacher of the doctrine (lit. tho path ) of spiritual bliss; sūą m. & leader, a guide. Fazivi the calm or sinless condition of the mind rrached by the extinction of sin. It is also called ' Arhatship' and " ethical and mental self-culture, in which deliverance tras found from all the mysteries and sorrows of life in a change of heart to be reached here on earth.” It is the dying out in the heart of the fell fire of the three cardinal sins--sensuality, ill-will and stupidity' (Samyutta, IV. 251, 261 ). The most frequent in the Buddhist text is Arhatsbip 'state of him who is worthy,' while in Europe they exclusively use faaior instead, and hence the general misunderstanding in Europe, founded on Christian pessimistic view of this life, that this agiot is to be reached after death and it meant the dying out of the soul', wondering whether it signified eternal trance', or absolute annihilation of the soul.' Only the Pali scholars know for thirty years from the canonical texts that it means 'salvation in this life' and to this day 11argit has beon a commonplace in the religious language of India. 47. 1944 perpetuators or founders of the family. uusig: perfect III per. dual from ai I P. to acquire, (Beo zl1 ); because, from T 6 P. to create, we will get apa:. However it is possible that aast: is perhaps a slip of the poet for us we find विजिगाय for विजिग्ये (Bt. I. 28). A shvaghosha is not very careful of grammar. 14: Brabmana by caste, son of 24, the regent of the planot Venus and preceptor of suras, is tbo reputed author of a treatise on politics (राजशास्त्र) called गुरुनीति. phia:, son of bift and preceptor at gods, was a Brahmana by casto. He is the regont of the planet Jupiter, No work on politics ascribed to bim is extant. 4 ·Canto I. 13 TIrer सरस्वता 4B सारस्वत According to he was the ध्यास of the 9th मन्वतर as वसिष्ट was the च्याच of the 8th मन्व- * In the baca he is represented as the son of the In times of great drought he was fed by his mother vith fish & s9 was the only Brahmine who fas able to keep up the study of the dc When the drought ras ofer, 60000 VS acquired from him the Vedic lore anta" vlo still dwell in the Punjab, are met with in other parts of India व्यास the son of galal and quac mas born on an island in the Jumna In Paranas, there is mention of 28 Ets, who are incarnations of any or TAI, who descended to the earth 10 different ages to arrange and promulgate the Vedas The 13 that is intended here and generalls elsewhere as the arranger of the Vedas (dois) and the repated author of Fra and numerous Paranas, belongs to the 28th मनवर and as the last व्यास यदन ras a de cendant of भगु or भगिरम् and art is also called FT1# The poetic art, which was latent in 797, was manifested in bus descendant arall, who is huora as the first aig and the inventor of the classical form of netre Cariously enough Dr Nardargiksr cafely infers from this very verso that there existed at one time the target of 4499 and other sages 'fali sa pp of a 'to heal' Here used as a des goation of the Science of Vedicine 21774 अप seems to be भरद्वाज (पुनवयु) कपिटल who 13 represented to have learnt art argit from Indra अग्निवेश was one of his 25 disciples, rho as the first to compose his तत्र To 2114 Is expre: Is referred the parration of the tert (1177*T +79781119 ) and that is said in the worl to comment upon It ( अयानो प्यास्याम्याम ) The 21714419QoS entsatio a da compused by aikat and reedited by PT, Tbo was according to Chine e translation ·14 Notes on Buddhacharitam. of the Buddhist 07192, the official physician of king कनिष्क. If Ashvaghosha is a contemporary of king कनिष्क, as is generally held, this might be a compliment to Kanishka, in whose reign that celebrated work of an. tiquity was re-edited and restored. 50. gf914: According to some, this king was the grandfather of auf47, according to others the first of the race of कुशिका. सगरः a king of the solar race and son of पाहु, king of अयोध्या. हैहयs drove his father बाहु from the kingdom and am was born during this exile from his mother, who was poisoned by her rivals. He came out through the grace of the sage site, who predicted that he would be a great universal monarch. Obtaining from the sage atá the anania, he exterminated nearly all the teas and regained his father's throne. He would have destroyed the 788, the gires, the ætatis and ogas but they applied to वसिष्ठ, सगर's, family priest and the induced or to spare them. (Padmaparana ). What is exactly meant by वेला समुद्र दधे सगरः 'Sagara made the boundary for the ocean' is not clear. Perhaps that means it was the first universal monareh. 51 79: The famous king and philosopher of Ancient India, who ruled over his and who found atar, wife of lamı, underground while ploughing the eacrificial ground. He figures in the qEGIO7814A97, in the शांतिपर्व of महाभारत and in रामायण, शरि m. शूरस्य शूरसेनस्य (वमुदेवपितः) गोत्रापत्यं पुमान् वासुदेव or Lord Krishna. शूर m. a Yadava king who ruled over the reas at Ayat, the father of age and gift and grandfather of Krishna. 53. प्रत्ययित (प्रत्यय+इतच्) संजातः प्रत्ययः अस्य compare तार. कितं नमः, कुसुमितः वृक्षः &c. 54. इति is used in the sense of इति कृत्वा, इति विचित्य and often Blo198 the motive of the action.

·Canto 1. 15 55. अनितः one of the sages who surrounded भीष्म when he was discoursing on धर्म to युधिष्ठिर. 56. गौरवं respectful regard. सत्किया hospitality. 57. बलसंशया through consciousness of his powers, 58. निमंत्रयामास-मंत्र 10 A. 'say,' 'speak.' अंतिदेवः ३ king who received his royal dignity from Vasistha. This king appears in Rigveda I. 180. 7. (अंतिदेवं पायः) with epithets मुव्रत and सूर (in st. 6) वयं चिद्धि वां जरितारः सत्या विपन्यामहे वि पणिहितावान् । अघा चिद्धि माश्विनावनिया पाथो हि मा aguaiaca 11 Rig. I. 180.7. It is the solitary passage in Rigveda where अतिदेव occurs. 59. सौम्य In the Vocative is used in the Eense of 'good sir,' 'gentle sir.' 60. माय. sincerity, devotion. गम्भीरघोराणि grare and wise. 68. प्रयोजनं object. 64. मनः युक्त्वा concentrating my mind. युज्.7 P. to concentrate शाक्यकुलध्वजस्य. प्वः . distinguished or eminent person, (at the end of comp.) as in कुलध्वजः - the distinguished person of a family:' शरुषज: x festival beginning from the 12th of the bright half of Bhadra. pada to the full moon day of Ashvina. A tall pole called the banner of Indra was stack in the ground and guarded by the king's servants during these days. At . the end of the festival it was pulled down and then it was considered inanspicious to look thereon. 66. चकांकपादम् f. यस्य पादतले पद्मं च वाऽप्यय तोरणम् । अंकुश कुलिशं वाऽपि स राजा भवति ध्रुवम् (पुरुषलक्षण in सामुदक). 67. संविष्ट from सं-विर 6 P. to sleep. त्रिदिवः Heaven. तृतीया द्यौः सिदिवः (चौः-लोकः). 68. सगद्गदम् adv. गद्गदेन सहितं यथा स्यात्तथा. गद्गदः-दम् (1.) staminering; ( 2 ) indistinct or convalsive speech.

·16 Notos on Buddhacharitam. 69. faegrzać 1947 ga: ag: FAIT 'whose body is, little distinct or different from that of a sage. 70. aldajala: m the obsequial offering of a handful of water given by a son to his parents or ancestors. 71. कुलहस्तसारः (1) कुलस्य हस्तगतः सारः the wealth in the possession of my family,' viz my son. 394 indecli. nable=yèa comfortably, at ease. Tha gait aragway: A very obscure expression; possibly the original text has become much corrupt here. IVe have the other variants (1) YÀSE È Ananas: and (3) gAsia gaisāfignar: which also are not illuminating. Perhaps our reading is better and may mean " Is my sleeping son to see only for one moment?" i. e. Is he to live only one moment? which is a possible meaning and quite a suitable one. fàlag: a twipkling of the eye as a measure of time; a moment 72. Tag asa TRICHIA I gioiq: termination, i.e. destruction, 73. भागतावेगम् नरेन्द्रम् the king who had an access or accession of emotion i. e. who was agitated. (Correct tho misprint occasion' in Translation to access or accession'). szaa: (from a 6 A to tremble, to be distres. sed ) uneasinese, anxiety, eith=3764 74. =with respect to. Hence 8914 sa aflat किंतु वंचना प्रति विक्रिया मे I am not agitated owing to his change bub owing to my loss (वंचना). जातिक्षयः destruction of birth. #12: liberation or spiritual emancipation. 75. 1994: a: the sun of spiritual knowledge. 76. This is a full-fledged elaborate metaphor, 011594. Discuse, decrepitude, and death are the thrco great sources of mieory (91974) which appeal to mankind and which were potent enough to avert the great Buddha from a lile of pleasure on his attaining to 29tlı year. According to V. 35 adversity is rckoned as the ·Canto I. 174 fourth source of misery., si distressed. 77. mar 'the sevenfold enlightenment, described inį Yogasutras, Panu: (1) the eighth accessory, to ; (2) tbo; योग itself being divided into संप्रज्ञात (or सीज) and-अप्रज्ञात (or fais) Samadhi (meditation) which has 9 stages: in Buddhism. ad Religious observance or votys, neces-, sary for the attainment of faalt of 1.-90i, 48aata, the Supreme stream of Holy, Law. a*: mnukind. 80. 42:-24 leaf or papel of a door. 429191* qui or faciu (V. 21, V. 46,66.) release or escape from the miseries of life. Gain clearly refers to H. 903:06, which ia guz:( difficult to obtain). - 81. Agen liaving acquired the gaua, enlightenment." धर्मराजः a title of Buddha. धर्मराजस्तयागन: (अमर). 83. कृतार्य (कृतः अधिगतः अर्थः प्राप्तव्यं येन ) who has achieved his goal. 84. ETG becomes e as compounded with y when it cans a 'friend; othorwise 14. sa-sia mat or faqat see note I. 54. 85. fata pat. p. p. (fa-41 3 P. A. to do ). Babjóce. to, inflacnced by't 86. ganud and the truth invariably associated with the sort, 87. Fatler:(1)-sangfa: (2)_5919fagia: see trans. Intion. भनुजामुत= नरदत्त' according to ललितविस्तर, प्रियमुतवत् विनियोजया चकार-प्रियसुतमिव &c. वत् employed by तेन तुल्यं,क्रिया. ala: Pan V. I. 115. The meaning is that ag7 began to employ him, compassionately in a variety of impor. tant offices, because he thought that his song would 8000 renounce the world and therefore he would have, to leave the throne to नरदत्त $1. 141 religious rites; 1997 haying, astrological good poigts.

·1$ Notes on Buddbacharitams, 92. Ronsistiot having (1) lampg set sith jewels or (2) jewels serving as lamps. [The latter is probably intended ). facercat made of ivory: Construe facra तनयवती सती (-तनयेन सह) देवताभ्यः प्रमिपत्य. For the Dat. with प्रणिपत्य compare Raghu x. 15. सितसितपुष्पमृतम् with all manner of white flowers. 93. अपत्यनाथाम् should have been अपत्यसनापाम्, The present expression sounds awkward. In eler there is an alternative explanation. 94. fai 1 A, 'to enter, saia: pleased. 95. जन्मवृद्धि. The जाताशौच is also called वृद्धि as opposed to क्षय caused by death. सजनपदं पुरम् the town of कपिलवस्तु together with the country. CANTO II. Stanzas from 1-16 describe the prosperity of yo o consequent on go's birth all round, whence it was named सर्वार्थसिद्ध (st. 17) 2. Fa and bra also mean respectively 'gold and silver'; ho gaiga (BT); then staa=property, wealth. Aorist Ord pers. sing. from 97 4 A. to go. अपादि-प्रत्यपादि or प्रापादि. मनोरथः heart's joy. रथः रम्यते अनेन अत्र वा. 3. Res (1) a district or provinco as io HT; (2) a circle of kings classified under 12 heads, according tn 47%. Vido llaghu IX. 15 and Asian thereon. 6. Altbough according कामंदक and माघ (उदेतु. Hotellit Sy grafa II. 81) the political circle ( Ara) consists of twelve kings, still according to others it consists of throo kings only: higante natural enemy (tho sovereign of the adjacent country), the main 'the natural ally' (whose dominions are separated by + ·Canto II. 19 those of another from those of the central monarch with whom he is allied ) and fearea the natural Deutral (here called 1846'indifferent') whose domi.' nions lie beyoud those of the प्राकृतमित्र. 7. da: the god of rins. Zuſam. f. (1) Indra's thunderbolt, (2) flash of lightning. Fixag: a shower of hailstones. 8. कृषिः सम्यक् फलबत् सरोह-Here फलवत् shopld have been ed. Our pyet has often used similar construc. tions which are rarely found in classical Sanskrit literatare. 10. This is a very knotty verse. Perhaps we have to construe यस्य प्रतिभ्वः विमवे शक्येऽपि, परेभ्यः नराः यत् न प्रार्ययंति स्म, तद् अभ्यर्पितः मयं सूक्ष्मपनोऽपि कश्चित् प्रतिभः न विमुसीबभूव । Consult the translation, in: and studià are grammatical blanders liko faftina (st. 1.28 ), & auig: (st. 1. 47). 11-12. qua, the son of 784, fifth king of lunar race, was husband of aſker and 44771. It is re'ated in Padmaparana, "while on his way to the heaven, agilà held a philosophical discussion with males, which had such an impression on the king that, on returning to the earth, a, by his virtuous administration ren.' dered all his subjects exempt from passion and decay. 4H complained that nen no longer died” (a+#194; y.l). This shows that the variant Frer ay: is to be preferred. “There was no death among relatives." It is also possible that the base to understand ateit: in conformity with the other epithets (a aciat, 7 483:, 7 stailaai, and a iga:). day inay be formed from fanita by Pan. IV. 2. 59 aztà aža, [ Vide Kashika thereon (ARGHIR TA SITE:)] one who koors the worship of the manes Further that 7 3199 is intended by the poet is demonstrated by the next stanza, which deecmbes the religious acts styled as gán (eratieti), ·- 20 Notes on Buddhacharitam. while, the present. stazza describes sen (gesia). (2591 here means construction,' not religious riteras ią 1.42. r299 having learnt. 13, Aia-The worst occurs again in IV. 75. It meang on immoral woman.' N. B. There is some difficulty in the present reading पत्नी पतिर्वा महिषी पति वा परस्परं न व्यभिचरतुश्च, "whichia very illogical. We should bave had dat alaal," tiêu qaalo 7 sfarcu. 'This emendation would harmonise with the use of al, with the use of TFTC (17 stars in a car orada a: I YTETT Arata:- III. 11; also X* 9 ibid ) and with smara: which is daal. Otherwise er and fare: are mutually conflicting. Accépting The emendation, we can construe पत्नी पतिः न परस्परं व्यभिवतः बा, महिषी पतिः परस्परं न व्यभिचेरसुः वा । The च after व्यभियेरंतुः connects the clause in the first half of the verge with that in the latter half. Not accepting the emendation, we have to charge this as a broach of grammar against paa ns we have dono in I 28, 1. 47, &c. 14. कामार्थकामाय -इदम् कामार्थम् यथा स्यात्तपा. Similarly पनाम् 15.47417: 984 Impersonal construction, "'l hefte And much other ovils porisbod" this oyn' realm or lorritory.' The cmendation PISTOGEL 24 i aufgested in translation seems to be satisfactory bo- CAUSC it removes the loosely connected clauses and welds thom into one; thus:-Rite matar tiggar er gft- भूव (सर) तस्य राम गुभियं च पभूष. अनरण्यः nocoutor of llarna, killed by 01. llo cursed ar to meet death at the hands of his descendant. 16. ug: this ry, the son of ouree (the sun) is uually known as A9743, and is the progenitor of the soler race of kings. an old ·Canto II. - V si 1 1 17! The 14th is to be done on a auspicious H on the 10th, 11th, 12th, 100th day or the anniversary of birth. F's was delayed, 21. For the 2d 919 see the beautiful exposition of the contentary. BEů Dative of convenience.. crea Qay: 'Abl. by Apte's Guide 72. saint from 7 8 P. 1. with st to make towards, i. e. bring towards from the houses of friends ( मुहृदालयेभ्यः )." Here भाचक्रिरे is used in the active sense. This same verb is to be Bapplied in the next stanza but in passive sensa, 24. Consult the brilliant critical observation of the commentary rith respect to कौमार, मध्य and माल. विद्याः fuis 'or lores are the four ass with their six 375; four उपांग-पुराण, न्याय, मीमांसा, and धर्मशास्त्र; and four उपवेद -आयुर्वेद, धतुर्वेद, गांधर्ववेद (or नाट्यशास्त्र ), and अर्थशास्त्र 25 978129669-here 197'may inean present. v. I. it: 'prosperity ' is better and seems to be the original text. This is conclusively demonstrated by II. 33, which sheds light on the meaning intended here. Vido also 1. 95; II. 47, 56; and IV. 22. The meaning is that the king did not want that his son should repair to the forest leaving bimself and the kingdom and without an issue in quest of the supreme goal. The only remedy he could think of was to create in bis son attachment to the pleasures of this world. Not that he was an enemy to vů (or spiri. tuality ) but feared lest bis line should become extinct (1. 85). He wished his son to repair to forest in old age after a long reign (I. 54). As for himself, Le yapted to extricate himself froin worldly concerog and direct his mind to spirituality for the very glory of the Shakyas (II. 33). Vide also V. 30-33. gla: therefore means 'propagation, prosperity and glory'.

·29 Notes on Buddhacharitam. to 91 26. sted for Dat. see note on the same (II. 21 ). Consult our note inserted in Translation. Mark the poet's skill in employing elicta which can be perfect of 8t1-11 P to call,' or 011-3 3 P. ' to offer worship or sacrifice to.' The ordinary sense is the king sum. moned, in the interest of his son, who was of similar appellation, ( becauso vt is said to meau sifat (or fame ) also in FinTT ) from the family of stable character. The other sense slıly hinted is “ the king offered bacrifices to 'Shree,' goddess of fortune, whose name is similar to astir's." N. B. Baddha was married in his 19th Fear qart, the daughter of a holigan chief, In Buddhist's catechism of H.S. Olcott we find "gaicina was married in his 16th year to ziet daugliter of king gigs In aggr4H we find that sigt as the name of gu's wilo and she was daughter of Fosti. Similar difficulty we find about the birth of 11676. In Encyo. Brit. under K it is said on the authority of old works that tigas 108 born when yg bad made his acquaintance with misery in bis 29th. In our poem yra is born earlier (11.47): 27. The simile is here used for no particular reason perhaps than that of egna or Alliterntion, 99%, पनंदन, सनातन and सनरकुमार are tho tour mind.born sons of Wac. All of them fornained bachelors. An उपपुराण .. Relais ascribed to gigan. Ile figures in the gut. måt of women (469148 41.16) and holds a dialogue with ynuz. In blizungfaqt ho instructs RRT about the soul, and is called rep. 28. 'Jlow indeed=tů ai. na may be dutivo but most likely it is analogous to Vedic use of dativo fer genitive. Compare with a 11.40 in our poem stauding for MUIT:: 249. * ·Canto II. 23 29 771903g tag erg in the while-Trashed mansions palewhite libe the autumnal cloud. In 219 on st 28 at 18 pointed out that ai is ouly 'a rich man's house' not a palace'. May this indicate that this is a reminiscence of the view of older works which style शुद्धोदन as a mere शाक्य ! उदार beautiful, charming विमनं 'a celestial car'. Here perhaps the simile is suggested from the fact that seven storied pelacus' were called PArs Vide stanzas II. 32, 111. 20, and V. 43 where there is a pun'intended. Ses zxt on II 32, and III 20 quoting er and Aizat 30 ASIH the mount Kailnga is the residence of Kubera and test is the city of ge on that, wbich 18 referred to in 1. 95 (97884) Here God for resides boing friend of or at adj. excellent such f. is always used in the plural 31. 5. see translation enfer (1) 'bent' or 'oblique,' (2) adorned, graced riittifera: 'sidelooks,'. 32. 1964ana: • Pandits supported by Cupid.' 33. eta lasicent for his prosperity or good luck. Stanzas 27-32 describe the life of pleasure led by ye and st 34.44 describe the religious life of abstention from pleasure All this was meant for शाक्यकुलस्य वृद्धि. For this contrast compare Raghu VIII. 16-23 where te Irads a life of renunciation and restrains and conquers his senses, while his son a leads not a life of pleasure but an energetic life of a conqueror. fa l P. A. admit (one) to a share, share in common For the idea In सविबभाज साधून compare m IX 30. सदुपकारफलां श्रियम् And भाश्रमे सर्वभोग्य Sak II 14 34 Comparo with this stanza V, 15 (1) कामजननी perpaps According to हरिवंश, लक्ष्मी in the mother of Cupid. Generally sight is called 9797, even then, we can say that shout is the incarnation of writ, (2) ·24 Notes on Buddhacharitam. लोकजननी-लक्ष्मी'the mother of the world. विजिग्ये this is the correct form for the incorrect array of I. 28. 36. afficantican (1) god fire; ( 2 ) zetala's god (महा). The sense of the commentary of भोगिरसाधिदेवम् is excellent because (1) it removes repetition and (2) is in harmony with U I. 35, and play thereon. 37. waga zere there is some difficulty, which can be only satisfactorily met with by taking are adj. ='being in the heart.' Then airāna is 15797 yang by. Pan.. II. I. 30 तृतीया तत्कृतार्थेन गुणवचनेन, as in धान्यार्य or शंकुलाखंड, For the other explanation see ziat, accepted in translation, 38. Read the copious explanatiin of the 214, with the citation of a IV. 138. atea agreable, or conciliatory. words. 39. marec (1) justice, judicial proceduro; (2) lawsuit, litigation, (3) worldly transaction, 40. Brad the dative scems to be need in the sense of the genitive. 744: the hatchet of cha. racter, gader ( 1 ) ill-behaved, gone astray;, () swollen, overflowing facefacrgueigt: Tidigarensa: : cf. रिफा-रेफद्वययुक: भ्रमरगन्दा 41, Read carefully the very learned commentary on this stanza, which leaves nothing desired, and, ox hausts all wanger of alternative senges. & fafaa Horo off with fx is used in the Atin., because the object is gi (ha:) which is can but is differont from the limbs of tho body (Pan, eta erabit pro I. 3. 37). 42. a194 A. to knori' ordat het nummer TETET T'accorded retribution to them iu a gentle manner;' sec commentary. Fri retribution, recompenso (good or bud). zami ro lavo taken in the translation te menn ei911: (=release ) which tould ordinnrily Le 145 but here it was not. The senso of tho it is, howerer, belter.

·Canto II 25 43 AT IU THEIR passion, avarice &c which are the results of the रजोगुण NB In the verse 43 ve prefer Prof Cowell's reading भाषांण्यचारित् परमप्रतानि 'observed the suprme vows of the sages' aem a tax 817 1 P to obtain, to te ceive at f coveting another's property (from af 1 P. to covet) Eha Instrumental, because 18 & $70 ('instrument of knowledge or action', an 'organ') and through that he can entertain anger (or grief) But Hoy 19 a strange idiom We should have expected Hoy ETET 'make the anger (or grief) burn' But perhaps 1 P here means to kindle 16 Vg the demon, son of asitle and laneat, wbo devours the sun and moon at the eclipse. Although are Ana should mean the sun or the moon, still ye have to take here the moon as the face is usually compared to the moon 48 This is a difficult veree to interpret We have interpreted differently in the translation from the commentary in the following manner - nast (objective genitive) ममैव पुत्रगत स्नेह कथम् (केन प्रकारेण) स्यात (वर्तमान भवेत्) इति (इति चिंतयित्वा) जातहर्ष स पुनप्रिय त त विधि Teres In this interpretation, lê is connected with the predicate According to #l, sfat is connected with a हर्ष The sense of the lat is good failaitepz 18 also taken in translation in connection with straga i e in & figurative sense In the ze it is taken in a literal sense Ta faltaria resorted to those several ceremonies 49 919AE12991 (1) beginners in study, (2) the first in rank or importance (3) belonging to primeval age The third sed 0,18 accepted in translation accord ing to टीका These प्राथमकल्पिक राजर्षभs are नाहुप ययाति (II 11), 64ef254 (II 15), and #3 (II 16 ) vil 99 399 (1) 1 ·26 Notes on Buddhacharitam, u silver; silver coin. In V. 60 Ten="the white of the eye.' With our reading, tram, 1, a toll, a tax, customs, duty (particularly levied at the ferries, passes, roads &c.). 51. We have followed that in translation. But Fariyah 19 means perhaps the Rig verees relating to razz or the Creator, viz. Rigveda, X. 121 hymn, consisting of 10 Rigs. Compare the title anis (i. e. a collection of Rig verses) applied to the two books of wint which is mostly constituted by Rigvedic hymns and verses. Further also referent may be the gerund from the causal of tror na 'to sing' (1. P.). Hence स्वायंभुवमार्चिकमर्चयित्वा=Having got the hymn to Fadir chanted. fferat f. continuance of life; perservation. For the third 91€ see 2181. *: name of sola supposed to be addressed as such in the fourth foot of each stanza of Rigveda X, 121. 52. ATA: (1) vow, cbservance; (2) religious austerity, penance. In qua, the Aghs are (1) sita (2) cga, (3) a9t, (4) Frai, and (5) AESTIOTA. 53. शब्दः title of honour. पुण्यः शब्दो मुनिरिति ( Sak. II. 14). ईश्वर इत्यनन्यविषयः शब्दः (विक्रमोर्वशीय I. 1). 54. dau cu made manifold; multiplied. 24%. dark its use in II. 48. 2741 P. (sometimes 'Atm.) ask, beg, solicit for anything. ufàa: fech-ricana Re. 55. There is fallenare (apparent contradiction) in this veree. The idea in the latter half is that the king kept his son away from seeking Law and Spirituality and let bim loose among pleasures, wishing to lead a life of renunciation himself, (मम तु प्रियधर्म धर्मकालस्त्वयि &#94734 Il'.32 ) and he could not do this without entrusting the kingdom to his son. 56. nifaci: (tai era ant à) 'whose csscnco is enlighteoment'i, o. ono destined to becomo á gr. 871 ·Canto HII 27 उपचितकर्मा with Karmas accumulated from thence (मत I e from the former allgass ) Frisia zat although the motive (scul for renunciation ) had taken a deep root ( viz on the birth of his son ) ali m bnowledge, enlightenment of a go Here, however, and means 'the preliminary spiritual awakening' perhaps, described in V. 8-16, esp note gia (V 16 ) after which he starts for the final enlightenmeat called on (V 68 ) & (V.21) NB The meuning of this stanza is obscure. The difficulty is due to ma and aion in their connection with tagarea The ordinary sepse, llence, with accumulated karmas, although the motive had struck deep root, he injoyed pleasure till he acquired enlighten ment', is not very clear The dificulty is lessened by connecting to therefore' with pussia tait, or making a=g277 stracan (anaenez) & taking alt=' spiritual arabening. The idea seems to be - Former alle Tras renounced the world on the birth of a child for the purifying of their beart and accumulation of merit But Fi's was already purified (gaiaarcie III 34 ) and he had inherited the ment of extensive ages (la maji parlangojeni III 34) hence he could afford to enjoy worldly pleasure (af), even after the birth of a son, till the time bis spint was aroused into activity (Canto III 34 ff, and Canto V 8-16) CANTO DI 1 Pige green meadow GREITES a male cuckoo 45797 (1) s pond, (2) cluster of lotuses 2 प्रयाणाय dative for infinitive बुदि चकार ' thought of,' intended am m (1) elephant, (2) serpent ·28 Notes on Buddhacharitam. 3. fã-974 4 P, 10 U. to hear; cf, 9417 V, 3; II. 41. Ha: here='intention.' 4. पृथग्जनः (पृथक् सजनेभ्यः विभिन्नः जनः )-पामरजनः or नीचजनः vulgar, unenlightened people, the mob; the masses. 5. प्रत्यंग a minor !imb. आतुर (ईपदथें भाअत् 1 P.to got 87) distressed. sou wretched, helpless. 7. शिरसि उपाघ्राय see टीका. 8. więce gold. 7oé trappings or harness of a hırse. निभृत meek, gentle. मल्लीनाथ however gives अनिभृत-चपल, i.e. Axa=. Bie not weak, bold. 9. 29481-71 f. retinue. 10. The idea is that the eye goes to the object. v. I. Ba4941t: is not good as it repeats the poetic idea of the first half in a prosaic way. 11. सौमुख्यतः सौमुख्यत्वेन or त्वात् 'owing to his having a gracious face." 12. goods a house. For humpbacked, crooked ras.m (1) able-bodied men; (2) dwarfs. The last line shows that the banner of Indra (see I. 64). is just raised or was standing up. 14. For the third पाद consult टीका. कांचीगुणः the thread of the waist band; yu: thread or string.' Salaan:=tina: fast: Bjai ar:, qirg: might mean 'going raund ' on the circular staircase. N. B. Stanzas 13-21 may be compared to Raghu VII, 5-13, and Kumara VII.56-68. Prof. Cowell thinks that stanza 11 of Kalidasa is directly suggested by19& 21 of Buddhacharita. However, we have to suppose justi the opposite, as st.23of Ashvaghosha seems rather afling at Kumara VII. 65. a1 q14190474 aira &o. A man of genius is as a rule the greatest plagiarist. Ho cannot always claim his materials to be original. His only claim lies in the combinntion of ideas into net harmonious and lifelike whole, bich 'will live for ·Canto III 29 ever other's hurry Ashvaghosha has made good that claim Only his execution is not of the highest order, as that of the greatest poet Kalidasa 15 Araust for the optional afc in the causal of s vide zimi. - causal, to confound, to confuse, para retif1974 censuring (each other) for each क्षिप् 6 P with सम् and आ can mean censure,' 'criticise," rebuke'as we find from afce cited in the air lhe poet must have been laughing m his sleeves, when he used this expression 16 FIE prevented, arrested see टीका 19 a car, a limb, member, body, dehght, pleasure 17 अप्रगल्भानि a little bold, of तत्सादृश्यमभावश्च तदन्यत्व तदल्पता । अप्राशस्त्य विरोधश्च नअर्था पट् प्रकार्तिता ॥ 18-21 We have here is st 18 21 the same idea repeated inartistically, which shows our poet's inferi ority to Kalidasa In st 14 our poet has briefly expressed the idea which has been beautifully span out in Raghu 7 10, and our poet has clumsily repeated biuself in st 18-21 (see esp st 19 & 21), which 18 80 beautifully sud in one verse by Kalidasa viz Ragbu VII 11 Had Kalidasa wanted to repeat the idea, be would have artistically done so by similes of various kinds of lotuses as can be inferred from Raghu XIII 54 7 19 वातायन (वातस्य अयन passage ) वातायनम् गदार्पित placed on the checks' 23 The fourth qig is perhaps a fling at a VII 65 F1 GIETATET JA 24, split i and a as shown in the translation गौरव respect पुष्पकेतु sre टीका But हेमचद्र in his अभिधानचिंता Riot, 1992 gives greaaa for Cupid (st 228) Hence geq ang=Cupid, 13 all right ·30 Notes on Buddhacharitam, 25. pra is not 'white' perhaps, but bright' तत्पूर्वम् see टीका. शुद्धाधिवासा:- see the commentary. प्रयातुम् there is a difficulty here of construing this Infinitive. put cannot be connected with #4194, unless we suppose the text to be corrupt for प्रयतिं. 27. 84164: restrainer of the horses,' the charioteer. 28. विक्रिया change or modification as opposed to gaf cause or causal state. These are terms of aien philosophy, derived from a 8 P. A. with fa and a respectively. gif accidence, spontaneity. 29. Testar the leader of the chariot; the charioteer.' 30. In this verse squi, fara, and alt: are used by Metonymy for व्यसनहेतुः निधनहेतुः; and नाशहेतुः respectively, which come under the Sanskrit figure is (see 2781). afa:f source. 31. युवा वपुष्मान् see टीका for the explanation and the quotation from कुमार I. 31. 32. sfera: (1) shaken; (2) agitated. gia. (?) harm; ( 2 ) detrimental effect; (3) disorder of the three humours of the body (कफ, पित्त, and वात ). भस्मै nyara Here the Dative is a bit strange; accusative is common. 33. 99:964ital which will occur after (the interval of ) a length of age. &#8: here=intensity, high degree. afecla : people wish to live long enough and to attain old age. Bigcaq this is the term of address by the charioteer to bis master (ory fala arents रपी सूतेन सर्वदा Bharata cited by राघवभा), 84. 87114: ' inborn instincts or tendencies'. 33. जनता populace. 36. 1994:73939381A. Hero ay is used in the BEDBO of Instr. It is also used for Abl. and Loc, ·Canto III. 31 37. gad.Such being the case, ' under these circumstances. 'Loc. Abs rata-forta m. plural,see lül. 35.214 Instr. cai ( II. 3. 23) Apte's gaide 54. Parię m charioteer, driver. Raghu I. 17; a X11. 24. For the other words used in our pocm see notes on III. 27 and 111. 29. fazalarinda cf I. 85. a adj. *subject to ' usually in comp. as TETT, zgau &c. 41. a Voc. sing. In voc. sing. 24ET, HET and start ( see ana) (all meaniog' mother ") shorten their Towels $114 piteously. i The Here fera: has to be supplied. 42. rtu m (TAT: 79: 27) (1) chariot-companion. Then ancompoanded are means in Rigveda (1) waggondriver, and figuratively, (2) guide, controller. यानुप्रकोपप्रभवः see टीका. ..I. In is not to be preferred (see टीका). स्वतंत्र independent स्वं तंत्र (control ) यस्य सः. 43. सचिवान्. see टीका. 44. Fouth qr, see 167. 45. gari: strange expresion for aparata:. For the fourth 916, see ziet for this beautifal idea 4HTA:-see e and translation, 46. 1944 Hero -42 calamity. In III. 30 it is used for destruction' or destroyer.' jasta: (1) confidence, trust, (2) rest, relaxation. 48. प्रध्यानं deep thought or reflection. पुर्यागमम् the test is probably corrapt, as the ordinary sense does not seem to be intended. We have not heard of the king's going out before. Perbaps samogetting at (something), hence 'inquiry', and then gaini 'inquiry in the city. Perhaps quich is the original reading: (compare aztergan circumspection,) and Twith uſt is used in the sense of learning.' 49. rafricanee, 'motive,' Tuni: (384 947€. ) variety in taste, pa 'because', 'sinde.'

·32 Notes on Buddhacharitam. 53, व्यत्यास्य Beeटीका. 55. V. 1. अपश्यते would mean अधै ध्यसने रोदिति न तप्रति. काराय घटते इति (see Translation). 56. Wakht: Here 8762m=mind or sense-orgads as in यतारमा. 57. Toga: Instrumental. aug: unconscious. 58. nå: essential quality, peculiarity. 59. अंतकर्म see टीका. नियतः (pa. p. of यम् 1 P. with A) invariably fixed or determined. 60. farita sonorous. Farra: sound in general. 61. fx end. 62. Qx418:=AIT-(390T)-8: (?). But see die for other sense. amă: f. distress, affliction;" 63. खंडm,n collection. For विशेषयुक्तं and वनं निर्ययो see टीका. 64. शिव uninfosted; कुसुमितम् see टीका. for the तद्धित formation. ददर्श तदनमिव नन्दनं वनम्. See टीका. Perhaps the fault may be removed by taking aci (proper name) धनम् इव तद् नंदनं (gladdening) वनं ददर्श. The correct reading of the वार्तिक quoted is इवेन समासो विभक्त्यलोपश्च with सह fare deleted; vide uz On 74LETT & also, who corrects accordingly, 65, feas full of. and CANTO. IV. 1. Fiatg: from già-39-779 1 P. to go to receive. 2. तरम समुदाचार चकिये dative of interst. संमुदाचारः presenting offering, good or correet behaviour. 3. Atsa blooming, expanding, aaa: fasa: looking eagrly. see quotation from Raghu II in the 214.

·i Canto IV, 33 1 4. ETA) kaart because Capid yas barnt by God Shiva, and hence is called in: bodiless.' an auspic cious mark on the body. They are .2. 3. ** agreeable usture; afara ind. in person or bodily form. 6. it from 1 A,(1) to farra; (2) to attempt. 7. दृष्टिमाइटिरेव. 8. Azt distressed or afflicted by. Dlark the irony of situation, which has made guizz act as a fac (boon. compinion). 9. For कला see Tika मुख्यतां गता. चारमुख्याः संजादाः 10. FAUT F67 region lying far to the north, higher thaa हिरण्मयवर्य also See again in Dowson's Hindoo Mythology and शब्दकल्पद्रुम and see टीका here. प्रागेव much more so. 11. Tar ioflaenced by. 12. हायः Vide ममर नय्यवर्ग:-स्त्रीणां विलासविश्वोकविभ्रमा सतिनं तया । हेला लीलेसमी हायाः क्रियाः शृंगारमावताः Any feminine c.quetti-h gesture calculated to excite adorous sensations; dalliance of love; blavdishments. m: impassioning, see siel. Hul : locative in the cena of datire or rather infiative, bere 9 (5-74 A. to turn out well, to succeed pårfcecion, excellence.! 13. isim, 119: aid kitsz) (1) range of cattle, ( 2 ) object of sense, (3) range, scope, in general. 14. Raglan see ziet, but it may mexn bent .dowowards, (from $71 P. to bend ). #7+ gee Liba. 13. FETRE Elere a=' a little ratber.' 16-17. We have taken these to verses a reforring to the same persons and the same incident in the Translation. The reason is that the 2d stanz: seems to give the proper names ouls. Eldried-Who is this beanty of Benares? We have in yol 49 (i) p. 190 ·34 Xotes on Buddbacharitam, of S. B. E. ono #ti, a barlot of wrzil, mentioned,' who went to heaven after she hnd worshipped f&a nad attached her sons to the servico of the glurious one. If she be the woman intended here, then sier would not be a proper name but would mean a leg.' 'Ilien arut may be not mas, muaning 'foot' but may be neuler meaning 'performing' (scil. .religious austerities' ar- वरण; तपधरणहेतोः सुरैः दुराधर्षः). Prof Cowell makes वालमुख्या as the name of the courtesun, but it does not appear is Chinese Buddhacharity, and further it appears to be the same as argen'an eminent courtesan' (ns in III. 52 ). Prof. Cowell takes stanza 16 and st 17 us sep1 rate but they seem to point to the rame incident. startnan: Gautama of Gandhara. tur formerly in:luded the modern districts of Peshawar and Rawn piodi on the extreme north west of the Panjab. It is the territory noted for the abundant sculptures (going under the name of the Gandhara schnol), which give expression to the debayana form of Buddhism. The Gan thora school which is merely a branch of the coomopolitan Graeco-Roman art, dating in its best examples from the time of Kanishka and his proximate successors, reached its zenith in the 2nd century A. D. -V. A. Smith's Early Ilistory p. 248. प्रिपीपुःतदर्याथै व्यसून्-see टीका. निरहरत्-निर् ह 1 P. to curry (the dead.). 18. nan piaan (9)7 For his story and his con. nection with ha, (a feminle servant of the queen of कलिंग hence called वर्णस्थानावरा योषित्) from whom this sage got as his son the sage कक्षीवत् , see महाभारत आदिपर्वन ci. 104, and our note on €147, I. 29. 14# (0) 7 way the son of san and AT ( IV. 74), wbile zena begot an annatural son HTH ON 4401 (IV. 74)..

·Canta IV. 33 167 3) iqt II 109 ) 19 ऋष्यशृग see रामायण बालक: Canto x and the sum. mary given in 21#T 20 विश्वामिन His amours with मेनका 19 given in महाभारत आदिपर्व and briefly related in शाकुतल Act I are well known, from whom he got 215781 THI was also sent but she was turned by him into a stone to remain bo for 1000 years. But his amour with grant is not known विगाढाऽपि महत्तप p p used actively v 1 विगाध seems to be an error of the ecribe quat (ta+3a 1 P to go ), in liigvedi means', )dle filled with ghee' (cf Rig I In the prst vedie period the word is used for one of the principal arts of heaven of sa (cf They are पृताचा मेनका रमा उर्वश च तिलात्तमा । मुकशी मनुगोपाद्या कथ्यतेऽप्सरसो यु ! Her amour with विश्वामिन 18 tot koosn, but her amour with diary or ta14, a des. cend int if gt (to ti lose lotily accordwg to Eltaat, faszt faz al o belonyed ) is retaled in citat where it is said that from gaaray she hid ten sons and ten cuughters भयरसा for the singular see टीका 21 fainal ( 8 U to affect ) gitation, excite- For the latter hall see isi explain ing the point of ер thets 22 Tauragt ind (trom lq-77 1 A to confide) confidently, 4 qte ani sa ( 24FHICERIUT ) &c 23 412 14 any women whateter,' insigni 1919 heart, affection 7919 gz to win affection 24 समारुरुहु आत्मानम् Pe टीका & translation also ma Here as are perhips alica was which dre external indications of internal emotion They are रतभ स्वद ऽथ समान स्वरभ गऽथ साधु । वर्षमधु प्रलय इत्यष्टी सात्विका स्मृता । भानभाता -भाततु या compyre मदमदमुदित प्रययो समतम त इन शातमयूख । किरात IX 26 साक्षापका =आकर्षिका गत pa. p=gait' used as a noun a amorous gesture or ment of passion ficant 23 ·36 Notes on Buddhacharitam. gracefulness of gait (शृंगारमावशक्रियाविशेषः अमरनाट्यवर्ग) and सकुमारतयांगानां विन्यासो ललितं भवेत् (साहित्यदर्पण III. 105). 26. faragha, ağa, and that are in-tr. by Apte's Guide 54, while fieart abl. by 73 in 1bo sense of it or motive. af-47:#7 diffidence. #7: (1) intoxication due to wine; compare 1V. 33; () 'sexual excitement' as in IV.52;( 3 ) excessive arrogance. ( V.12). cf. naci' ( 962: #: HETI: ) young woman who is impassioned ). 27. 749x7 see zla (fron là-a I P'roam orer). For intransitive use compare að ſaaufa 1'. 19. airwar (1) a woman, (2) she-elephatır; als) writion alqar; if42924 (v.l.qah). The Himlayas aje famous for elephants; vide the श्रुति ' सोमस्य गज्ञः कुरंगः, इन्दोः शंगो, समुद्रस्य शिशुमारः, हिम• वतो इस्ती cited by मल्लीनाथ on कुमारसंभव 1. 17. 28.73417-glowed, became ardent; 871miz: m pleasure-garden. dyr name of a celestial garden; cf. Arta LV.2. पूर्व चैत्ररथं नाम दक्षिणे नंदनं धनम् । वैना पश्चिमे शैले सावित्रं चोत्तराचले ।। In Rigveda X. 170 hymn, the sun ( ) is con: stantly invoked as fairs and Qy13 may menn belong ing to the sun,' faapiacalizz: l'he allusion liere made is bard to find. In Rig. X. 123, starizas 1, 2, and 5, a Gandharva iq mentioned. In the last Rig namned, an Apsaras is said to wait on her lover, the Gandba- Iva, in the sublimest heaven. Mr. Griffith and Prof. Goldner in his Rig. Dictionary identily a Gandbarva with the sun, Mr. H. W, Vallis in his Cosmology of the Rigveda' says that the Apsaras symbolises the waters of the heaven. Whatever that be, if an ( the longing god ) be admitted to be the sun, then lig. X. 123. 5. would explain our allusion, rolgeraberius ·Canto IV 37 that #967 is generally considered to represent a host and 1917 may mean belonging to the son i e 'the pleasure-ground if the sun' the rh HI of Rig 5 123 5 meaning as it does the highest hea. venly re, 10n, Fiz the path of the sun BERE fem generally found in the plural, but sometimes singular, (cf lV 20) The la derives the word from 17 form (Vedic word ) also from 21-11, but the third de. hvation भझ्या acailê 13 generally accepted to be correct 29 a har fem p2 p from 2n– 10 U to bond, to incline af iud un ler pretext of, cf zugar IL 6 zalia È 214 471 friction, union, conjunclion beautıful' charming' 30 अन स्सलिनम् false stumbling, अबला सस्वजे बलात् Mark the appareat contradiction (ladanre) between अदला and वलात् बलात्-बलमाश्रित्य forembly 31. Fra yine ggz Taraftarla Fu whispered into सघ his ear. 32. अनुलेपन unguent इह मुर्ति कुरुष See Tika Prof Cowell seems to read itin, since be translatea, 'Perform thy rites of adoration here. If it be the true reading then hit implies decoration something like azaleraar ALTSITANJE HITS (cf Ragbu XIII 59 ) 'sandal ( White) d corations with ile ornamental leases in black sandali Tozs 15 perhaps the true original and the true rendering and it brings out the force of मार्दानुलेपना, FIL she had just applied fresh cool unguent to allay the heat of love, and wanted her lover to paint the ornamental leavez &c 34 813% an under garment 35 अभित्या beauty फर 6 Pthrob-causal स्फोरयति-ते *192 'to mahe shine' &c. 36 पनवासीत् वितस्थुषी-for वितस्थुपा ses का on III 43 ·38 Notes on Buddhacharitam. 37. ललितं गीतम् song in the ललितराग; it is thus drin. ed-प्रफुल्लसप्तच्छदमाल्यधारी युवाऽतिगौरोऽलमलोचनश्रीः ॥ विनिःसरन् वासर- हात्प्रभाते विलासिवेशो ललितः प्रदिष्ट. ॥ and is to be sung in the morning (driaciarat). síga: (pr. p. of da 10 A. to beguile, deceive. cf. aiaqt in Marathi) 'deprived of' (scil. pleasures of life ). 38. For विकर्षिन् see टोका. कार्मुकं a bow. कर्मणे प्रभ. aià stat 271*4. TIZE (from 5U. with 2 and ar to cover) or ca 1 Awith or to turn round) (1) 'baving covered literally as taken in the commentary, or figuratively as done by Prof. Correll; (2) baving turned round' (978. 274 ) which we have accepted in the translation. For the justification of this sense compare the use of Briga turned round: in arrataiva 1. 29, which is probably the sense of arau here. It may be remark. d that giqa is very likely is copyist's mistake for alls (the ar of Hindi characters seems like an). 5 with a to itpitate' governs Gen. or Acc. aizi 'movement,' 'gesture; Hiraizal in her graceful movement. Hero y may mean "bold' or agreeable. 39. Era (from a 1 P with ara 'to manck,' laugh triumphantly at')' which stood triumphing over tho city of Indra'. This ecems to be the sense intended hiere; 'sho laughed triumphantly at liit; (Buying) Co. la dramaturgy ezzel is the characteristic of middle characters (Mazin III. 217) and is attended by the morement of the shoulders and heall (ibid 111. 219). It is the site as 31407 of 17(1177 VI. 57 (75Talli या निमानिरीक्षितम् । निर्वाचितारा शिरलपोपहावतं भवेत् ), Accord. ing to this technical ecline of 47{fan the opithets in thio first half become rignificant. Qua iaia Hero fA=xf7 37:41, l'or farang keo thy eenso sugested in Translation, which rather ſo lows l'ruf, Cowell. Tho 27 takes omi as one world and that in the relexive Boute . to ·Canto IV 39 40. BÀI is rendered by 'rebule' according to Tika and Prof Cowell but its other sense 'implication,' *suggestiou seems to be more appropriate esp when we refer to IV 37, and have regard for at which is c mpounded with it here For the sease of Byg sec the pissages 111 15 IV 3 IV 6&c Ay adj sweet, charming (मधु-माधुरै राति-रा-क, मधु-अस्त्यर्थे रोवा) जगृहु res tranued curb def III 16 777197 'goadlıke expression (which serves as a restrainer) 11 uauit in 'wishing to argae' (Prof Cowell) Perhaps this results from the sense 'opposition' (=nê 411) soe also zia Perhaps (1) 419 =rigin question' 'inquirs,' and ganit = 'angwer' (2) Perhaps the ordı Darg sense of 11 = Union' is very pertinent am would mean giât or 999 comp -111on and satis is just the opposite 9147 or 1997 i e dissolution (compare waar, grânsat anti = di syluti n' or destruction') IT धिनी mry therefore mean desirous of getting the com pound 779711 dissolved (into its constituent parts) Sea NET for this verse Alaasi mad with passionate love or *8rxual excitement 42 Compare st IV 34 for the idea the first half corres[monding to the latter half of IV 38 96 Here वत् 18 by तेन तुल्य किया चत् व ते v I 115 सस्थान posture The motive for assuming manly gait and attitude was the general belief that parlik spirit can only be associated with man and not woman 43 For the explanation of the point of epithets in the fir t half see arat AF 'bloe lotus' is one of the arrows of Cupid (भरविंदमशाक च चून च नवमल्लिका । नालो पल च पचैन पचवाणस्प सायका ) 0: the remaining the first is mention d in IV 36, the second 10 IV 43, 4, and the third in IV. 44, 46 as well as in IV 33 and 41 These stanzas then indicate the warlike manoyayre of the ·40 Notes on Buddhacharitam. 1 ladies (IV. 53) who wanted to vanquish the selfpossessed Buddha. The sensuous objects (iqq7) were already provokingly offered by them for his acceptance riz. in IV.29, 30; E9 in IV. 34, 35; tu in IV. 31, 36; and in IV. 37. In order to incite him to take an active part in sensual pleasure, they made biu passively partake in that to a certain extent (IV. 29-35). But Buddha was not purtarbed (-IV. 54 ) and the ladies had to go away in a state of discom. fiture (IV. 101). 44--48. Compare विक्रमोर्वशीय II. 7 and मालविकामिमित्र III. 5 with these stadzas. 44. A covered.' alike.' 45. दह्यमाना इव रुवंति cry as though owing to being consumed (cf zici). Here the pre. parti. denotes the cause of the action 'crying.' 46. Yaitk. sce zlk. The blossom of mango is yellowish and of tilaka tree is white. Bintia: fragrant unguent applied to the body, cosmetic. 47. aģa (1) liberated, lence, exuded. (2) #queezed. ( 3 ) left. 00 or batt: "resin-juice.' 48. हस्तश्रिया सयमानः (हेतो सूनीया ). See the suggested encodation 6734974. Sed Ziel fur the idea. The reddish colour of the leaves and the bonding of the troe under their weights accounts for the aer (*. मान (ख). 49. 91007 palo-white. tiiger a long oblong Inke. 1=2T2: 25: : RI. 50. Tg ICT=547 Locatire qualifying o noun. « a birut excessirely food of liit mate, irai (strictis pot. pars. part.) a servant. 51. Tege: & cuckoo ( l ): anxiour ma ·Canto I 1 · P. (generally ) to promise; cf #re. But in old lite. ratare sometimos used in the sense of " listening to 52. eft it here used in the interrogative sense. : sexual excitement. 117. Eee Tīkä. 33. **** (**: draftig kat ) Cupid; passionaté lose. नाम [उद्तं दाम (cord ) यस्य ] 'unrestrained'. उप-कम् 1 A. 4 P.(1) 'go against;' "attack, 'assail. (2) make advances (of love ) to. (3) win over. 54. T: fortitade'. ETTE 1 P..to bring', 'fetch'. The varianterqa is better ( 211=a 3, 9, 10 U. keep off.ck. आवरणे in Marathi मर्तव्यम् must die. इति-इति विचित्ल. 55. ara era entrar not conforming to verity. 57. Imáza:=Confluence of maladies in a man.' 2011 carlurajůſorLoc. Abz, showing disregard.' (Apto's guitle ) 124. 58. PRIMEI: BAT: Gen. with black by Apto's guidə 109. For the use with loc. see III. 52 FERIE HANTE, 965 for construction see टीका (मृत्योरनभिज्ञा इत्येतत्सव्यकं). स्वस्याः (Fitag fašla ) 'self-composed.' 39. Wana: see all and translation; opp. to erdar: (IV.60) am pr. part. shots attendant circumstance,' 20 ball.-1 be Potential indicates probability. 60. Gerund is bere expressive of a predicatiro altribute. Por explanation of tyfon see 41. 61: The Loc. Abs. shot disregard. 62. प्यानं परं (highest ain) यस्य सः म्यानपर: meditative. 5571 Instr. showing motive.' traure polity' 65. मैत्री प्रतिज्ञाय as well as मुहद मूवा (st. 66) expressive of predicative attributes. Sec T OD JETTÝ. 66. fiai FI ARTE ( lit. ) similar cor Tessponding. Compare sigay and a used in tbo geose of becoming to, suiting, likeriso. d-az. Baz is dė fined-दाक्षियं या वाचा परवितानुवर्तनम्. (rin).

·Notes on Buddhacharitam. 67. तामा मोडायाः (shyness) परिहाराय इदम् तदादापरिहारार्थम् (चतुर्थीतत्पुरुष) similarly आत्मरत्यर्थम् Both of these quality DATNa4. The usual exprossion for the saine rould be नार्यः तद्रीडापरिहारार्थम् आत्मरत्यर्थमेव च अनृतेनापि समनुवर्तितुं युकम् (युजर ar). For the latter half, see explanation of the idea in टीका. नारीणां समनुवर्तनम् is objective genitive. 68. Hasigaieu This forms only 'one idea and hence the predicate is singular. goticia: sub origin, The translation should be thus: "Submissive compliance attaches ( to us ) the heart of women; because (a), it is a sub-origin of love and because women long for respectful consideration." But the interpretation of the commentary is better. 69. for विशालाक्ष see टीका. रूपस्यास्यानुरूपेण ct. प्रतिरूपं ते (IV 68 ) and note thereon. 176TH=ETETT T1197 or ETH 71. 12:=( 1 ) love; (2) heart, 72. पर इति see टीका. कामम् and पुरंदरः 800 टीका. Although the gage nias is called säare in Raghu X1. 33, he is not identical with गौतम दीर्घतपस् (or दीर्घतमस्) of IV. 18, as there were many stages in the family of गोतम (see हेमाद्रि on रघुवंश XI. 33 दीर्घतपसः परिप्रहः). See टीका on this whole stanza. 73. अगस्त्य and लोपामुद्रा. The exact allusion is not found. In aglara qaráz (chap 96 and the following ) it is related that once say his forefathers plunged into a deep pit and directed by them, he for progeny's sake fashioned a girl after his heart by com. bining all the beautiful parts of animals and socretly introduced her into the palace of the king of fact, by whom she was brought up as his own daughter. Ilo afterwards demanded her and won her love by the wcalth be amassed after conquering the rich demon **8. That girl was named igal, because in fashion.

·Canto IV. 43 ing her the nnimals lost (mig) their beautitul parts (मुटा). रोहिणी (1) daughter of कृदयप and मुरमि and mother of horned cattle, including GÈG; (2) daugbter of # and fourth of 743, the favoarite wife of the mood. Since the amour with Tigut is not knowl, may it be that only lied and the fact was that अगस्य only solicited रोहिणी (who is confounded here probably with the wife of the moon In the monn=- Ta ) to grant him as beautifol a girl to wife as herself And ebe consented (see note on ET) that the dis. tinctive beautiful parts of animals be removed for that porpose ? 74-76. For allusious, see the commentary. 77-78. See टीका citing मनु and विष्णुपुराण, *79. EEE ZIEI, giving abstract of the story from Britta. - 80. The allusion to this amour is not found. We find conversation between 169577 ip ch. 302-309 in ollariz erre is also the napie of a stea mentioned in BTITTAI #494 see note on IV. 53. 82. -21471:=5219 83. 7 (1) refined ( 2 ) mild; (5) polished, SITH- अदितम् seo टीका And गुणसंहितम् (IV. 81) from सं-घा 3 P. A to join to. $724: 'scripture or knowledge'. 84. g'il'; see note in troslation. at 1 P. conciliato, propitiate, appease (anger); 37 wrongly. 85. जाने लोकं तदारम sec टीका. 87. निचम् Fee टीका; सवितक =मननः for मंविदा. 'consci- 075e35'. g=d7i3. 1791–1991. S& FTTH=RTAI ita p1.p. of effètz=2P. (mostly Vedie) (1) to enter into (2) to suffer (3) to be re. golvel into a wोतः भाति तामात् हापिनि चाचयते (छो 5.), (1) to die. If a199 theu pr.p (91.1 P. to drink). See sani translation for different constructions.

·Notes on Buddhacharitam. see टीका 89. मृत्युष्याधिजराधर्मा see टीका for the form. for sense and of तदात्मकम् (IV. 85.). 90. in:' agitation 'as in III. 36, in which case we have to suppose 91% (or change voice) to indicate & question; the slår takes it differently. Compare tara 2964 (IV. 85.). 91. 47 97#F4FR 974:=araraaga by Pan. V. I. 116 'तत्र तस्येव' cf मथुरावत् घुम्ने प्राकारः. For युफि Bee टीका. Sed translation for the explapation of construction. 92. स्त्रीजने धृत्यताम् Imperative Passive used in the sense of polite entreaty. 93. भार्जवं 'straightforwardness.' संपर्कः (सं-पृच् 7 P. 2 A'to mix') contact. 94. Baldt segrary The loc. is very strange. It has no parallel. In Sanskrit, the person belioved is put in the gen, or loo. and the thing believed in acc. Hence and is (1) an error of the scribe; or (2) Aqfresh and or ( 3 ) due to our poet's misunderstanding of the passage of herra quoted, of which ours is a reminiscense. daftasi see 2181 for the genitive. 95. मदिवंचयंति present or simple future is often used for the potential. क्षमाः द्रष्टुं नराः स्त्रीणाम् compare tho uso of go with infinitivo in three different ways. Coinpare also Apte's Guide 178 note, and 179. In 1. 87 7Rlamaj Argh, 1999 is usod differently, while the construction with 7777 in IT: 3 illustrates the third type. Tho uso of 24 in IV. 87 sith. geni. tive in the ecoso of 'proper marks still another idiometic turn, which is also illustrated in the prosent paesage. Rg is not indoed that'. surely.' 90. ATIAWATI BO0 zlei cl gag:tr-qaTUIT ATM 98. REU ndj. distrossed. - 4 P.10 U. (1) to licar' as in 111. 3;( ! ) to soc (as horo). For tho 1 sec ha. For the senec qua sea wital cited in 214.

·Canto V. > 99 परेमि e टीका But in किरात I 39, we find परा# 2P used in the sense of attain to', Prahatila on which महानाय says परैति-आप्नोति Then we can, like अधिगम् take it to mean come to know Tan (Rz 10 A to coguise) understanding, for other parliculars consult टीका 100 a show. simultaneity 14124UITAIFA destroyiag the foundation of the sensuous objects, 101 कटागुण निष्परै Here I m=excellence mernt स्खे मावे Here माव:-heart and मन्मथ =passionate love GIV 80) 102 Io the ranslation we have talen giran Tranzai tay as one word en meaning coloaring' ſaman ezte, house 103 रातिम् Arcasative of time कालावनारत्यतसयोगे 19 Pan III 3 5 or CANTO V. 1 ETTET 2 A to continue to be in some state' (tee tal), sed in this sense with a pr part also with ad), subst, ind , pa p, adrerb (&c) or with instr of a noun eg विदारयन् प्रगपाल, मुसनास्त &c. 3 team o bridle-bit ita trappings or harness of a Losee ein (1) a flago (2) foremost (3) comet or meteor (1) 8 gn () ray of light ra 18 probably a paraphrase of 5 (SHT II 4 73 ) meaning 'fier' tree The fourth 97 13 rather obecore Vide commentary for a different interpretation from that of translation Pec! Corell renders like the moon mounted on a comet' The Tibetan icrsion 15 like him olio bastre sign of a tree and water born (botas), mounted on a comet Prof Conell onders Perhaps be reads AES ·Notes on Buddhacharitam. 89. मृत्युष्याधिजराधर्मा see टीका for the form. see टीका for sense and et तदात्मकम् (IV. 85.}. 90. dan: 'agitationis in III. 36, in which case we have to suppose ts (or change voice ) to indicate a question; the 316T takes it differently. Compare the 1964 (IV. 85. ). 91. यत्र सामान्यवत् क्षयः सामान्यजने व by Pan. V. I. 116 'त्र तस्येव' ef मधुरावत् छुने प्राकारः. For युक्ति see टीका. Sed translation for the explanation of constrnction, 92. a maam Imperative Passive used in the sease of polite entreaty. 93. erä 'straightforwardaess. 87*: (4-977 P. 2 A'to mix') contact. 94.stat purse The loc, is very strange. It has no parallel. In Sanskrit, the person believed is put in the gen. or loc. and the thing believed in acc. Hence and is (1) an error of the scribe; or (2) darant gaat or ( 3 ) due to our poot's misunderstanding of the passage of Tamen quoted, of which ours is a reminiscense. ja et see $141 for the genitive. 95. यदि पंचयंति present or simple future is often used for the potential. क्षमाः द्रष्टुं नराः स्त्रीणाम् compare the use of yw with infinitive in three different ways. Compare also Apte's Guide 178 note, and 179. Ia V. 37 न हि नियमिषु क्षमं निरागुम्, क्षमम् is used differently, while the construction with 7756, in II, 3 illustratos the third type. The use of 79 in IV. 87 with geni. tive in the sense of ' proper marks still nuother idiometic turn, which is also illastrated.in the prosent paelage, ag' is not indocd that'. surely.' 96. जरामरणमौगिन् 500 टीका गुस.सान्यातरस्साक्षारकारो भोगा 18. Rape adj. distressed.' A-ER 4 P. 10 U. (1) 'to liear.' as in 111. 3;( 2 ) to Roc (as horo). For tho I see alci. For the sense cita seo nicali cited in zlu. + + ·Canto V. 45 99. gr. see all. But in PETIT I. 39, we find it 82 P. used in the sense of attain to', qi #134 ota on which मल्लीनाथ says पति-प्राप्नोति. Then we can, like अधिगम् take it to mean come to know.' haar (Paa 10 A. to cognise ) understanding; for other parliculars consult 211. 100.7... show simultaneity.' $149779faa142714 destroying the foundation of the sensuous objects. 101. Tót: asti. Here to m=cxcollence merit. Ha Here 119:=heart and 9=114:=passionate love GIV. 80). 102. In the translation we have taken gitar- Igiaalra as one word ehi meaning colouring.' Peroj site, house.' 103. तां रात्रिम् Arcusative of time. कालाध्वनोरत्यंतसंयोग Paiar Pan, Ill. 3. 5. or 6 CANTO V. 1. B12 . 'to continue to be in some state (seo al 1); used in this sepse with a pr. part. also with adj., subst., ind., pa. p., adverb (aoofi &c.) or with instr, of a noun. e. g. fa£179777SET, geared &o. 3. aam, n, bridle-bit ais trappings or harness of n borse, ganz (1), a flage (2) foremost (3) comet or meteor (4) sign (5) ray of light. 7 is probably a paraphrase of gärts (BRE II. 4. 73) meaning 'Moer' tree. Ing fourth qış is rather obscure, Vide commentary for a different interpretation from that of translation. Prof. Cowell renders 'like the moon mounted on a comet.' Perhaps ho reads FH13.G. The Tibetan version is like him who has the sign of a tree and water-born (lotus ), mounted on comet.' Prof, Corell wonders ·46 Notes on Buddhacharitam, whether it could mean the moon as औषधिपति and कुमुदेश.' Our translation is based on the following consideration. The horse had golden bridle-bit, golden bells and gold trappings. Hence this must have sometliing to correspond to it in the comparison. Now in V.51 the Indies are compared to fújært boughs because of newly wrought gold ornaments and excellent yellow garments. Simi. larly in Raghu IX. 40 हुतहुताशनदीप्ति घनश्रियः प्रनिनिधिः कनकाभरणस्य यत् । युवतयः कुसुमं दधुराहितं नदलके दलकेमरपेशलम् ।। where antara says this means tímare. Hence it is highly probable that Tमाजकेतु means दुमोत्पलकांति (=कर्णिकारोज्ज्वल). Further we have प्रचलचामर in the उपमेय, which can be also compared to the tail of the comet or the bright streak in the sky displayed by a meteor. Consulting the article on è in 767764 we find, from quotations from acartean and other works, that our forefathers divided the 90s (meteors, or comets) into fęsa, a tafty, of different colours, such as white, red, yellow &c. and called them जलकेतु, भवकेतु, कुमुदकेतु, पद्मकेतु &c Some of these forboded evil, while others augured good. The only other possible interpretation, to suit the context is to take a as referring to tela: a VIII. 73 ), 1877 of 1. 64, qariga14e77 of III. 12. In this case also, 2967ag may meyn (1) afaritià, because of its many golden and other embellishments, or may mean Fluer i e. (2) 'with the flag-stuff made of ſalt tree. In the 2d sense the point of it in the expression is gono, and hence it is not preferable. W have here to call attention to gugang: in III. 24, wliere means 'sign.' TEETTITATIÆ Prof. Moiner-Williams on S'ak. [1, 8 says-The chanarn or chowii lorined of the whito bushy tail or the yok, or Bos Grunnions, écrved for wisking off dies; and was used as an emblem of princely ·Canto y 47 rank It was placed as an ornament between the cars of losses, like the plume of the war horse of chivalry' Prof Wilson (Hindoo Dramy, p 200) says, "The white bushy tuil of the libet cow, fixed on a gold or ornimented shaft, rose from hetteen the ears of the horse 4 atque 'longing for the beanties of the ground 'REITUTE 'longing for the excellent qualities (of a Buddha )', HEUTT78 'bright or white (TEE) with the ercellent qualities (of a Buddha) Compare "Gotama is said to be a fully enlightened one, blessed and worthy, abounding in wisdomand goodness, happy, with browledge of the world, wasurfassed as a guide to erring mortals, a teacher of gods and mon, 1 blessed Buddha"" (S B E vol XI Buddhist Sutras p 169 ) सलिलस्य अमिरूपा विकार तादश सीरस्य मार्ग यत्या ar arg akaifiaitaitamin 5 In the translation we have followed Prof Cowell 10 tahing 119€=small worm and 83=egg The commentary tales for (Ornih) in 'insect' and at - collection Thi the eartb 'on account of the slauguter,' निमित्तसप्तमी 6 धुर्यm (पुर वहति, धुरम्यत्) a horse or bullock yoked to the pole of a carriage &c = . 17 Taaraa lo obviate the necessity of supposing ( ng 10 cl) a verse missing, it is better to take the words FT003 as the words us Buddha, as done in the translation mad; means Fretched, helples, miscrable, poor 87-49197 47 is by itseli Parasm bat becomes U in non-conjug? tional tenses, when it becomes a substitute for also, by पुको पचि Pan II 353 9 Prof Cowell पत्रसम्पत्याम् महदम् collertion observcs-"The Jig: add-FITATA in obscure ford, ·48 Notos on Buddhacharitam. which may be connected with or perhaps should be altered to 1797919, i. e. covered with susrp-pointed leaves, or covered with leaves and buds. It the true reading be पनखोरवत्याम् the खोर may be derived from सुर 6 P. to scratch; cut, break into pieces. miest a gtagsy plot. मनसः स्थितिमार्गम् i. e. योगम् (compare गीता VI. 20 यत्रोपरमते चित्तम् ). 10-11. For the second halt of st. 10 and the whole of st. 11 consult the references poted in translation and read the gift carefully, frit: referred to in fit on st. 10 is rendered by preliminary an' in. stead of the misleading term practical im' of Prof. M. N. Dvivedi in bis • Yoga-sutra of Patanjali. These two stanzas describes the three #191s (cognitions ), which are three stages of stea conscious concentration ), also called सीजसमाधि. They are माथसमापति, प्रहणसमापत्ति and ग्रहीतृसमापत्ति respectively, being the cognition of things cognisable (910) of the instrumentof cognition (987), and of the cogniser (tetą). The first ate comprises aans (argumentative ) and afar (deliberativo ); the second agora comprises eric or the joyous; while the third aia comprises afa or meditation with tho sense of being. In the last (mma dana or equat9fer) pure passivity (aca) alone is pondered upon, without tho faintes colour of tho other two ( and तमः). This is meant by our poet by the ex. pression इदमेव सतःपरं प्रदथ्यो in sb. 11, and इति बुद्धिारयं व नीर• जस्का (V. 16). सवितर्क relates to स्थूलभूतs, and इन्द्रिय सविचार to तन्मात्रs and भंतःकरण, सानंद to अहंकार; and सास्मित to पुरुष. प्रथमं ध्यानम् (V. 10)-मापसमापसि; वियेकजातं सुखं (-पानंद) समाधिम् refers to द्वितीयं ध्यानम्. N. B. It appease that the second gan in oar stanza is missing in Pidi. Cowoll's text.

·Canto V. 49 te ततः परं इदमेव (सत्त्वमेव ) प्रदध्यौ (नीरजका पुद्धिः V. 16 ) the तृतीयं ध्यानम्. It is to be remarked that ध्यान and शान are considered of identical nature in योगशास्त्र of पतंजलि. 2 f 'the goal of the world' is the sense gave to it in translation. But consulting V. 14. Tre find that the more correct interpretation is that of 21ET (ziua condition ) or of Prof, Cowell the course of the world. cf mà: (ma III). 12. Ra: ranting in taste. qi atcea (cf Y. 13 also) should have been परहमाद्विजगुप्सते by वार्तिक 'जुगुप्साविराम- प्रमादार्थानामुपसंत्यानं e. g. पापाज्जुगुप्सते ho abhors sin. 13. 9 giuri fasadi o The higbest Merit reveal. ed by धर्ममेघसमाधि (योगसून IV 29) Then after Illumi. nation (ADER of amat 111. 49, viz the light of know ledge resulting from constant discriminative recogoi. tion of the 26 elements of an philosophy), the gimna Torks entirely without attachment to any object or desire, be reaches the stnte of supreme non-attachment (aura ), wherein the light of the soul breaks out in full. This stato is of the highest merit (498)which is compared to a cloud ipasmuch as it besprinkles the germs of #tinta fall bloom--M. N. Dviredi. 14.5: defect, drawback, disaster, wala kifaa- प्रवृत्तः. पल is in opposition to च्याधि, यौवन to जरा, and जीवित to ana( death ). Birara Ma: 24179017: by Pan. II. 1 24 द्वितीया श्रितातीतपतिनगतात्यस्तप्राप्तापप्रैः. मात्मगत:-भारमन्m mind.' 15. Bato Perfect 3rd pers. sing of 8757 1 P. to heati' pass. According to मिदांतकीमुदी on Pan. तपोऽनुतापेच III. I. 65 this is either shtet (paesise) or HT (Imper. Bodal)i. c. (1): (gita) atas () #7 Bry29. Compara Haghu XIV.56 Met haagała, where priate takes DU BT, while others tnko sirit (reflesise ), which is restricted by Panini to at laring any for its object (29:49:88669 III. 1. 68.). According to 414, 444048 ·ir 50 Notes on Buddhacharitam, in Raghu XIV. 56 is daar i. e. used reflexively, which is supported by Mr. S, P. Pandit from quotations from Rigveda and Mahabharata. If that explanation be accepted here also अनुतेपे would be कर्मकर्तरि. न च Frantg feit. Here you means 'excellence.' 16. g&f'idea'. Heerl=(1) thgolajat, (2) कार्यलोभमदादिभिर्विमुक्का. By taking the first sense नीरजस्का बुद्धिः [cognition, devoid of (the notice of) 199). would refer to इदमेव ततःपरं प्रदध्यौ (V. 11). By taking the second sense it would mean understanding or feeling freed from the effects of varior and would refer to V. 14. 17. #1: (I) ascetic, mendicant; (2) toil, ex ertion. were those who specially gave themselves up to mortification, and might belong to other castes than Brahmanas. -Weber's History of Ind. Literature. galna: (pa p. of 9-7711 P. 'to renounce all world!y attachments.' Antar: (cf. V. 28 ) 1974 gat: (gen.) by Pan. II. 3. 26 g1 daqui. 18. जगति क्षयधर्म के perhaps निमित्तसप्तमी. अजनः We have taken this word as a proper name of the person. In Apte's Dictionary it is given as meaning (1) ET (2) 'a bad or insignificant man' 84745Tgit. 19. fatih (að er) Here used intransitively, used transitively ip IV. 27; V. 7, alat m (1) 'acceptance (2)' belonging; In IV.71 it means fayour.' पपमा भिक्षुः see टीका. Here उपपन्न is pa. p. of उप-पद् 4A. go near, arrivo at. In IV. 84 3999=proper. 20. T 9747 98 pata Gen. Abs., denoting ' whon' while (like Loc. Abs.). 214917 irregular perfect participle from 2 P with an ander of salaura (V.8). 4917 is mentioned as irregular form by Panini, and cligt says that the prefix J9 is not mennt as essentially determining the change. Hence we have orq4rístiz in sum I. 11. 1 ·1419 Çanto V. 51 21. सगवद्गते of प्रेध्यवद् अनुगच्छति (IV. 50). वत् used by तेन तुल्यं क्रिया चेद्वतिः गते च तस्मिन् Pan. V. 1-115. the loc abs. used to express motive (ARANERA ) DARI ( 1-64 P. to rejoice) must be taken as ** aft or reflexive sepse as done by # to account for Atm But then 8-e is not a&#. Perhaps, this is one of the slips of the poet like that of Kalidasa in Ragbu XIV. 16 71798 Frigg. There is a dictum भारमनेपदमिच्छंति परमपदिना कचित्. अभिनिर्माण (lit.) going out ('scil. of the world of bustle and misery ). 22. इन्द्रियं sense-organ (इन्द्रेण आत्मना जुष्टम् ) तत्यबोधिनी says दिशब्दोऽयं कथंचिद् व्युत्पादितः ॥ In tho उपनिषद्, इन्द्र often stands for tho self' (BTAI). The comparison 4704: scoms intended for alliteration. 9147 compared to Fia horse in V. 87. staff adj. returning, going back to ( accusative), or print 'remaining near'; then errat- मत 497 would be pleasure-forest. l'or the idea of the Ferse consult the translation, whicle differs both from 21&t and Prof. cowell, slightly. 23.999 Dative in the sense of Infinitive. वने वस्तुम् इत्यर्थ. मति स्मृती निधाय Here मतिःf = idea' as in V. 21. Eglat f. remembrance, bere seems to be used by me tonymy for lang that aspect of the mind which' remembers something. Compare मनो युधिरहंकारभित्तं करणमेव च । संशयो निश्चयो गर्वः स्मरणं विषया इमे (वेदांतसार). 24. lhis princess, who thus accosted Buddha on his way, was a cousin of Buddha and eang two stanzas, whose purport is here expressed, and was presented by Buddha with a precious necklace, for ber reminding him of affaqin by the term Ain (cf. next stanzi, and high quoted in Ertl of this stanza ). The girl interpreted that as advances of loso and tent to him a day after but found him departed on his search after final bliss ( Laese. Brit. 'Buddha' ).

·52 Notes on Buddhacharitam. 25. Bpes a fai amara: Perhaps there is liere sly allusion to the poet himself ( 8p27019), as there is probably to king #in batê: (V. 47), and to até (in I. 25), his gg. aitaian 'Complete blowing out'. Nirvana, a term literally meaning "blowing out" or" dying out," is used in Buddhist theology for a calm or sinless state or condition of the mind reached by a dying out or extinction of sin. 26. गजमेघर्षभवाहुनिःस्वनाक्षः From the compound we geb respectively गजधाहु, मेद्यनिस्वन & ऋपभाक्ष: since मुंडा or trunk of the elephant is called 7 or gra, hence perhaps at is used by the poet with reference to "trunk also. After all this is a strange simile, 94 m is also an epithet of ſaoy but then the juxtaposition of tra and #asboys that it is not intended. 84: dwelling. In classical literature, it is scarcely used in this sense except for a pun (se or double entendre ) as here. 27. ma: here=lion, compare afragraalaka: of last stanza. 28. अस्य जनस्य of myself विप्रयोग: separation. 30. aram a term of affection, endearment, or pity applied to any person, but usually to juniors, pupils, children &c. and 421917 (Fra0 p. 106), #18: fit or proper time ( to do a thing), it is used with gen. loc. dat. or infinitivo. yunt: seeking sinun or the religion of renunciation. vgat practising religious duty. 31. Aů, nèg (aam 'fatigue,' 'worry!' tliesa locatives aro usc') in the sense of towards'. चलस्यरण्यात Abl. by पार्तिक 'जुगुप्साविरामप्रमादायीनामुपसंख्यानम्, 32. For tho idea compare II. 55, on which the present stanza sheds light. सत्यभूते त्वयि लक्ष्मीमवरम्य Hero Loo, aliows.recipient'. For the loose use of the gerund compare V. GO, V. 33. Consult the justification of the Tika, wliich ja siinilir lo tunt of neare on fara III. 21 प्रधानोपसर्जनीभावस्तु भप्रयोजका' इति व्यफिविवेककारः ।

·Cantov. 58 33. म्यवसायः determination; resolve. 35. न मरणाय भवेत् 'it should not bring about death; वि-ह 1 P. to separate, divide, (2) shed, e.g. बाप्पं विहरति. 36. गतिप्रवृत्ताम=गती प्रवृत्ताम् tending towards going away. प्रवृत्ताम्=प्रवृत्तिमतीम् . अवदास्य 'fit to be ridiculed' (pot. pass. part. from भव-इस् । P.). भतिमनोरथकमः-अतिमनोरथ m (1) 'extravagant fancy,' (2) perhaps अतिमनोरथ is adj. meaning 'surpassing even fancy.' Hence भतिमनोरथमः =(1) the course of extravagant fancy. (2) course transcending even fancy i. e. अतिमनोरथेऽर्थे क्रमः प्रवृत्तिः as beautifully explained in Tika. च=indeed. 37. यदि नास्ति कम एप यदि अतिमनोरथेऽर्थे कमः (V. 36.)न अस्ति (see translation ). अस्सि-अहं. शरणं Houss. 38. गधा...ततः 'if......then ' compare वामनःकर्मभिः पत्यो व्यभिचारो यथा न मे । तथा विशंभरे देवि मामंतर्धानुमईसि ॥(रघु XV.81) ननु 'is it not indeed that' 'surely it is' धर्माय=धर्म साधयितुम् घरम् it is preferable (मनानिय ). भकृतस्वार्थ अकृतार्थ 'who has not achieved his object'. For the idea in the verse, see the quotation in zijn and the memorable verse of महामारत, न जातु कामान भयान लोभाधर्म लजेज्जीवितस्यापि देतो: &c. 39. व्यवसायm determination..न यास्यताति-let him not go;' future used in the sense of a gentle command. 11. घननिःश्वासविकम्पितस्तनाभि: see टीका for the feminine affixt. अधीर unsteady. 42. भवदात (भक्दै 1P. to whiten, to brighten,) (1) beautiful; (2) clean, pure, (3) brigut, white; (4) meritorious, जहार attracted. 44. कनकोरमलदीप्तदीपक्षम् a very arkrard compound, seo टीका. कन कोरमसः is कनकेन उम्पला; similarly तपनीयोगम्वतः, Then कनकोपला दीप्तीपवृक्षा सस्मिन् is the resolution of the compound. दीपवृक्षः lamp-stand; • chandelier' कालागुEm rery fragrant black aloo mood,बसमतिविनम्. भक्ति texture, arrangem at ym. 11. diamond. 45. गौर (1) ' whito' दविन्दात्मजम्नसबरम् (I. 23.).

·54 Notes on Buddbacharitam, 46. With the variant न रेमे, construe यतः तस्य सापोः परमार्थसुखाय अभिनिश्चिकमिषा (आसीत् ततः) सन रेमे (=रति हर्षे च न ययों) 47. भकनिष्ठैः ( Pali अकनिछ) अकनिष्ठs represent the last stage before reaching the formless wyorld; see S. B. E. vol x. (i) धम्मपाद p. 57 note. Is there a sly allusion to the kushan king Kanishka, whose name is also spelt कनिष्ठ ( Pali कनिट्ठ), in which case the नम् in अकनिष्ठ may be understood in the sense of स्वल्प (1) बुद्धा is gerund from बुध 4 A. (अनिट्) and not from बुध 1 U. 50. तपनीयं (तप् 1 P. to heat) ( purified )gold.' 51. यत alas. 52. गवाक्ष: lattice-window वातायने रूढोऽयम् । पुरस्व लोकात by Pan. VI. 1. 123 अवट् स्फोटायनस्य by which we get गो+ मक्षि=गव+अक्षि; then by Pan. v. 4. 76 अक्ष्णोऽदर्शनात् , we have गव+अक्ष, गवामक्षि इव गवाक्षः । अचक्षुः पर्यायादक्ष्ण. अच् स्यात्समा. सान्तः (सिद्धान्तकौमुदी) । गावः किरणाः अक्षिशब्दः रंधवाची । षष्ठी समासः (तस्वघोधिनी on कौमुदी ). See हेमाद्रि on रघुवंश VII. 11 also. यहि 'creeper ' or garland.' used as उपमान for limbsi A srord' &o. to show tenderness, fineness e. g. अंगयष्टिः रचिता fashioned, wrovght. तोरणशालभंजिका. Read carefully Tika on this verse, विलांविचारुहारा is the point of comparison betweon तोरणशालिका and the lndies. तोरणं- मूलद्वाराद्वाह्यद्वारमिति कोकटादयः : द्वाराने नानावन्नरत्नादिमयं धनुराकार यावश्यं तत्तोरणमिति बहवः । उपरिगादियुक्तस्तंभादिद्वयनिर्मितपुरादिवहिर. मिति सांजः । बंधनमालेति केचित् (इति अमरटीकायर्या भरतः). पंधनमाला ( usually known as वंदनमाला see टीका on I. 5) (वंदनार्या माला पत्र सा) वंदनमालेति तोरणम् । इति इलायुधः (II. 146)। चंदनार्थी माला इति कर्मधारये, रंभास्तंभचतुष्टयवेष्टिताम्रपनरचितमाला (हरिभकविलाये प्रयोदशे विलासे द्रव्यमू)-शन्दकल्पाम. 53. गंडलेखा lines of painting on the cheek. कारंथ 'n sort of duok.' [सप्तं वारि विहाय तीरनलिनी कारंवः सेवते (विकमो 11. 23) कारंब्या-जलकुकुट: water-duck ]. घहित rubbed, Prof. Cowell thinks that the face of the lady above the beat body soems to be compared to the .

·Canto . 55 duck standing on the flower, and bending its stalk. This does not ecem probable. The woman is compar. ed to a lotus plant (cf V. 57), her neck to lotus stalk, her face to lotus, vbile her ear-ring scratching her cheeks is compared to the duck pressing the lotus under its weight. TERI: 'bracelet 55. my gat Gerund expressive of predicative attribute (Speijer 381 R ) f. ear-ring. justavi- गूषणे । करिइस्तेऽगुलौ पद्मबीजकोश्याम् ( अमर-नानार्थ) 56. T here "strings of the tambourine.' 37. aisait sun-lotus plant. et contracted. 58. Tahniaynigaat. la can be (1) n 'garment' + sa m'end'; or (2) am 'ray' + Petar lovely, which latter would be in harmony with Mugur, to negauit n of V. 55. See the son e suggestea for the fourth y with reference, in the translation to avoid the obscene. 59. JETU (1) strong, porterial, (3740779 the heroic sentiment; (2) manifest, clear, arrangert shit. (19) (3) gaudy, showy erganggu (1352) 62. geilotas. 66 भवगस्य, विदित्वा for the loose of use the gerand sec V. 32 and 1 and note thereon Alert this has given name to the work called महामिनिष्क्रमणसून. 69. aft:f.'acquiescence of the steps. Compare यच्च काममुख लोके यच्च दिव्यं महत्सुखं । तृष्णाशयमुखस्यैते नाईतः पोदशी कलाम् (धांतिपर्वन् 174.468. 70. यया since. संनति snbmissiveness. 72. g mettle (cf. I. 61. V. 62). 73 977: son, here strangely used for hair, on the analogy of atas 74. safal army. 75. a.immortality' see (V. 68 ). .