·BOMBAY : PRINTED AT THE EDUCATION SOCIETE', PRES, BICULLA.

·INTRODUCTION. Little that is thoroughly trustworthy is known of the persoual history of Bhartrihari, the reputed author of the three Satakas, two of which are now published in this volume. Traditiou doen, indeed, tell as a few circumstances concerning him, but the hia. torical authenticity of many of them may be-and, as a matter of fact, has been--questioned. We are told, for instance, that he was the author of a poem, and of a graminar, and also of what may be called a poetical grammar, or rather a grammatical poem. We are told also that he was a scion of a royal family of grene celebrity, and not merely & younger scion, but one entitled to wear the kingly crown. With respect to this, however, a story is told of hlo detection of a certain domestic intrigue, I which rendered bima 10 thoroughly disgusted with the pleasures of this world, that he retired to the forests, resigning his crown in favour of his younger * In the passage from Colobrooko's Essays quoted further un in the toxt, it will be observed that he speaks of "either three or four Satakas or conturie. of couplets." What is this fourth Sataka P lx it the antikataka published in the Kavya gangraha ? (Caloutta, 1872). But this can scarcely be intended. There is a stanza cited as Bbartsihari's in Sarugadhara (p. 46, Bananu. Ed.), wbich is not to be found in any of the copios of our Katakas examined for this edition ; nor in the Śringfrabataka copien tbat I have soon. Bee alue) P. 597. + Namely, these Satakas, the Vakyapadiya, and the Bhartikavya rospectively. See the note to Stanza 2 of the Nitikataka, uod Aniatie: Rosearcbex, Vol. IX., p. 162. Soe, too, Bohled's Præfatio, p. vi. Boblon ways that tho story occurs in the Vetalapancharinkati Bat on reference to the edition of that work recently pnblished at Calcatta I cannot trace it tbere. There is, indeed, a story about some strange fruita (pp. 3 aod 4), but it is totally diforest from that related by the commentator andør St. 2, and is not, in the Vetdlapanchavináati, connected with Bhartrihari's alleged abdication. Bat se contra Indian Antiqoary, Vol. V., p. I, whore Prol lawney givor the samo story on the authority of the Veta lapanchavipeati; also Nibandbamall, No. 28, p. 19.

·vi more brother - Vikrama." Ayain I have been told that a cave is still pointed out at Ujjayini as Bhart rihari's, and is popularly called ** Bhartrihari's Gumphê.” Within its rocesses is shewn an altar at which he used to make his offerings. And it is a., pposed that there ran from this cave a subterranean passage to Bunâras, which is, however, said to be now blocked up. A beamlike block of stone broken in twain appears in the roof of the cave about to fall down; and on its visible side there are some hollows and unevennesses which are interpreted to be the marks left by Bhartrihari's hand held up to support the beam from falling. Bat leaving aside for the present such traditional scraps of information, some of which will have to be discussed in a suitable place in the sequel, let us first turn to the question which lies on the rery threshold of all inquiry concerning this matter Who is the real author of these Satakus? In 1801, speaking of Bhartſihari, Colebrooke wrote as follows:-"A beautiful poem has been composed in his name, containing moral reflections which the poet supposes him to make on the discovery of his wife's infidelity. It consists of either three or four Satakas or centuries of couplets" In this passage, however, we cannot but think that the learned writer has been thrown out of his usual accuracy. In the first place, it is only the second Stanza of the Nitiśntaka which lends my support to the position accepted by him in the first sentence above quoted. But there is absolutely nothing to shew that any other portion of that Sataka, or any portion whatever of the other Salakas, was suggested by the same circumstance as thnt Stanza. • See Bohlen, p. vi., Colebrooke's Essays (Madras Reprint, 1870), Vol. II., pp. 174-5, aud Lassen quoted at Indian Antiquary, Vol. IV., p. 2. See, too, Tawney's Bhartrihari, Preface, p. v. In the Asiatic Researobes, Vol. IX., p. 141, Bhartrihari is said to have reigned for 14 years, and to have boon thon suocended by Vikramaditya. For other stories regardiug Vikrams and Bhartrihari, see Asiatic Researobes, Vol. IX, p. 15%, aga saila 27, by Godbolé, pp. 346, et seq. A brother of Vikrama is said to have emigrated lo Kaánnir, and his coinpanion, "Saradah Naudana," is supposed to bave introduced the Sdruda alphabet into Kasmir. Dr. Büblor to whom we are indobtod for information regarding this traditiou suggests that this brother of Vikrama may poasibly be Bhartxibari. See J. B. B. R. A. S. (Special No. 1877), p. 31. + I loarnt this from – verbal oommunication from a friend who wa in those parts for some time. I also learat from Prof. A. B. Kathavate that a aimilar. Gumpha' is supposod to exist at Mount Aba. I see laat page, note, and Colebrooke's Essays, Vol. II., p. 6, note.

·vii On the contrary, that they were not so suggested is rendered at least rery likely by the fact, that most of the idens enancinted in these other portions of his work--and especially in the Nitikatakan of which the Stanza in question forms part-have no minnner of connexion with Bhartřihari's domestic misfortune. And, secondly, when Culebrooke speaks of the poem as "composed in his (1.6., Bhar. trihari's] name" in that unqualified manner, one cannot fail to see that he had laid aside his wonted cantion here also. Accordiogly, we find that in 1864, when writing his Introductory Remarks to the Calcutta Edition of the Hitopadeśa, &c. (A collection containing among other works these Šatakas also), he expressed himself rome. what differently on the point," and his final opinion may thence be taken to have been this, that probably some other person than Bhartrihari had put forth these Šatakas under Bhartrihari's name. Colebrooke does not state the grounds for his opinion. He may havo been led to it by the belief, that royalty and authorship do not in India co-exist in one and the same person, But I am not aware that that proposition, if laid down, has been satisfactorily made out. On the other hand, it seems to me. I must confess, some what difficult to understand, what motive there cau have been in giving to the work the name of a person who does not appear to have been ever in occupation of a throne, except from the very tradition which is here to be distrusted. Nor is it quite in keeping with all ideas of propriety, that an utter stranger should venture. to touch on such a delicate topic as that which is supposod to be allnded to in the second couplet above spoken of. Another theory which has been suggested with regard io the • Lugays, Vol. II., pp. 74-5. + As the reason assigned is only assigned al conjertare (sem, however, Colebrooke's Eamays, Vol. 11, pp. 89 90), I hava, of course, not dwelt on the topic more at length. But although the instance among others of Magba. which is mentioned by Colebrooke elsewhere (Vol. II., p. 89), would seama to give some colour to the thenry suggested, still on the other hand it mant be romembered that the internal evidence furniabed by works liko the Kadambari and Dasakumaracbarita (heo p. 152 and particularly p. 177 of the former and p. 18 of the latter, Calc. Ed., Samvat 1925), shows that our princes of days gone by went through a somewbat extensive coorse of instruction in wbich poetry was not by any means neglected. Baroly tbon it is also possible, to say the least of it, that so indiridual prince might ries to be eren a very good poet.

·viii composition of these Satakas is that they were mere compilations made by Bhartrihari, a mere collection of "elegant extracts" from the works of previous writers. This theory seems to be in part countenanced by Bohlen, who adduces the parallel example of the sayings ascribed to Solomon and others.* That this again is possible I do not deny. For besides the parallel example alued to hy Bohlen, there is also to be considered, in favour of this theory, the circunstance, that the Hindus have always been fond of these Subhâshitas with which their conversation in ordinary life is to this day considerably interlardedot In: further support of the theory it is to be observed, that some of the Stanzas occurring in these Satakies are also to be found in other works still extant. I Agninst the reception of this theory, on the other hand, it deserves 10 be remembered, that there is an entire absence of positive evidence in support of it. Another objection is, that the almost uniform and mbroken tradition of Bharıțihari's authorship does not relegate him to the position of a more compiler. And it further objection is, that it is possible to trace il certam family likeness between the various verses which can scareely belong to the parts of a mere compilation. On the Stanzas common to Bhartrihari with Kalidisa and others. some remarhy will have to be made in the sequel. Meanwhile upon the whole, and in the present condition of our knowledge of these matters, the safest course as well on this as on # Seo Bohlen's Prafatio, p. 1. † For a few more observations on this juurut got the irartato entitled "Was iho Ramayana copic from Horor 38. I A further support to the theory may lie found in the circumstance, that most of the MSS. of the Satakas dfis from each other as to the number and even the proslun of ile Sranzas. In the sequel, we have Huggest od what W KONCEITO 10 be the probabile origin of this cireum stancom pon the theory that these Natuchas aro not it more compilation. And, as a parallel emple, wo my refer here to what is stated about the several recensions du MSS. of the Ramayana by Prof. Weber in hus Disquisition on that work. Ser the nuto al p. 177 of the ludian Antiqnary, Vol. 1 See further our "Critical Votice," enter. Bohuleu's final conclusion on this point seems to agree with ours. $ Comp. Lanset at lodian Antiquary, lol. IV, pp. 1.2. and Tawney's Bhartrari Preface', p. 1 Prof Max Muller says.-" That there was a Buddhinsic davour about Bharshari's Satukas has long beeu percerred," a proposition which is scarcely compatible with the Satukan helg å mero collection of elegant ertracta 1 tu tha proposition tveit, however, wer belor.

·ix to 21Ame the last point is, in my opinion, to adhere to the tradition of king Bhartçıhari's fall authorship of these works, until we are in possession of mure positive and cogent reasons for deserting it than are at present available. Having thus concluded the first branch of our inquiry, let as now proceed to the next great question--When did Bhartfibari live? Upon this point, there is no internal evidence of any cogency forthcoming. Two points, there are, however, upon which, perhaps, an argument AB his probable age may te founded, and it will, therefore, be just as well to clear them up as far as possible in the first instance. Now, in numerous verses of the Vairagynántaka, we have ideas enunciuted, bear. ing a striking resemblance to idens which in our days are ASHO. ciated with the of the great Verlântic philosopher Sankarachirya.* And not only is there a resemblance of idons, there is also A resemblance in the pliraseology employed to express those ideas. Thus, attention may be drawn to the fol. lowing among other instances. The whole of the first Stanza in our text of the two Śntukan, both in language and in doctrine, savours strongly of Vedintiem. A similar Agonciation in 811ggested by the distinction 80 pointedly taken in the first two lines of the elesenlla Staza of the Varagya sa taka, between FIFTTTAFEGrand Fot. Once more, the eradication of karma; the absorption into the Brahma ; the dispulling of fre or delusion by gma or true kn wledge: expressions such an fitta * Gà, Fararhem, and Ho forth - all these also point in the sa ne direction. Sull taking all these matters together, it must love admitted, I apprrhend, thut they do not much advance our inquiry, since although Sankara is generally regarded -- and, if I may gay 80, deservedly regarded--as the best expovisor of Vedantic doctrine, he is not to be regarded as also chronologicnlly their first • When I first wrote thay, I will not aware that the arzumout here roferred to had actually buen put forward. It hizu now boan urved by M. Heynaud, 48 I learn from Prof. Tawney's Preface to his Traoslation of Bhartsiliseri, p. vi., and from the review of M. Begnsud's Edition in the Indian Antiquary, Vol. V., p. 32. The writer of that review sayo :-"There can be ao doubt about the correctness of that argument." But he is, I will ventura to say, decidedly too dogmatic. + Vide Stanzua 52; 72; 89, 84; 81. Others could busily be added, bat for our present purpose those are onough.

·X expositor. For accepting Sankarn, as he is generally accepted to have fourished about the eighth century of Christian Era,* it may be demonstrated, that a school holding doctrines coinciding with his existed even before his time. We know from the larshacharita, that a sect of the name of Aupanishadas existed in India in the days when the great Harsliavardhana ruled at Kanyakubja.t And the Aupanishada sect is, doubtless, identical with the scct now called Vodântins. I It results, therefore, that the mere coincidence of phraseology and doctrine between Sankara and Bhartrihari is not enough warrant for bringing down the age of our author to the eighth or ninth century of the Christian Era. Another fact on which an argument may possibly be based in support of the position that these Šatakas are a coniparatively recent work, is the mention of the Purâņas in Stanza 81 of the Vairügyaſıtaka. Now it is well known, that there is an almost complete consensus of opinion among European Sanskrit scholars, that these Purâņas cannot, at the highest, be placed further than abont a thousand years ago. Professor Wilson, for instance, who has examined the question in the most elaborate manner, says that these Purâņas scein to have accompanied or followed the innovations of the Saiva, Vaishṇava and other teachers whom he names, and the earliest of whom is assigned by him to the eighth or uinth century of the Christian Era. True, he qualifies this by saying that this applies to some only out of the pumber, as I shalt * Colebrooke's Essays, Vol. I., p. 832. A diftorent date is proposed at p. 331 of the Indian Intiquary, Vul l., by Prof. Bhandarkar. Still another is put forward bir irBurnell in his prefaco to the Simavidhana Brahmann. I would nuly ropent here a romurk which I have made elsewhere, thunt the question cannot be regarded as finally settled. And see now the profuvo to my edition of the Judrarakshasa in this sorios. + Soo Hall's l'Asitradatt& Preface, p. 33, and Harshacharita ( Karmir Ed.), p. 489. Are thu Hrahinavadins referred to at p. 373 to be understood to signify tho samo noct ? I Opanishul and Vedanta aro convertible terms, and Madhusûdana Suurasvati commenting ou Gita, Chap. VI., St. 29, says, *1 67374537979- Hargahtag Francia 941 aud ono MS. ingerts ***T after I in that sentence. This is couclusive. Soe, tin, Sankara Bbåshya, pp. 516 and 519, Brihadamayaka, p. 437. Max Müller's India : What it can teach us, p. 381. See furtbor, as to the satiquity of the Vedanta Philosophy, Bubler's Spastambe Iatroduction, p. xxvii, et seq.

·xi presently proceed to specify.*** But it is on the other hand worthy of remark, that in the specificatiou which follows, the earliest expressly mentioned date does not go beyond the ninth century A. D., and that the implication of his remarks on those works to wbich he does not expressly Assign a date is not in favour of a much higher antiquity for them. It would be obviously out of place to go at any length in this introduction, into an examination of the cogency of the arguments adduced by Professor Wilson, and of the soundness of the couclusions which he has based upon those arguments. But it is to be remarked, firstly, that is put by Professor Wilson himself, the arguments against the antiquity of the Purânas go at most only to show, what is not denied, that those works have been tempered with for nectarian purposes.t It may he said, secondly, that the precise clates to which the several interpulations are referred, require to be supporteil by more cogent evidence than we find set 011. by the Professor. Thirdly, it may be pointed out, that some of the Purâņas which Professor Wilson expressly pronounces to be of a later age than the age of Sankara are actually quoted from by that great plulosopher in his commentary on the Sretaśratara Upanishad.1 Fourthly and lastly, it may be said, that even on Professor Wilson's own showing, there were Purânius different from, and much more ancient than, the several works which now pass under thut naine; npri, tberefore, before any argument can be based upon the mention of the Puranas in the Vairágyaśataka for bringing down the age of our author to A very recent date, it must be shown which Puranas are referred to in that passage, whether the Puranas current in our own day # Vimb nu Purana, by Wilson Eil., hy F. E Hall, Vol. I., p. XVI. + Cf. Prof. Blandarkar's Monograplı on the Dokkan. (Bombay (iazettoer) p. 23, et seq. 1 Comp. p. 259 and p. 268 of the Bhashya, with p. lxx. of Professor Wilson's Preface to the V. P.; also pp. 20.5 and 278 of the formor with p. cxii. of the latter. I am bound to say, however, that I havo mometimes had suspicions that this commentary is not Sankaracharya's. But I cannot say that they are more than vazuc suspicions. Max Mullor does not appear to have any suspicion about it. Sre Sacred Books of the East, Upanishads, Part II., p. xxxii. Puranas generally, and the Vayupuring particularly, are referred to in Banabbattu's Kidambari, np. 18, 83, 19. Bee further on this subjeot our Bhagavadgita (Sacred Books of the Eust), Introduction, p. 14 nove, and the authorities there quoted.

·xii under that name, or the Puråņas which Professor Wilson distinguishes from these as the quinquepartite ones spoken of by Amara Sinha. * These two points + being thas cleared up, the question now again presents itself-When did Bhartrihari live? In another place * See Lassen's opinion, which agroos with this, at Indian Antiquary, Vol. IV., p. 7. + Two other points have been suggested in Prof. Tawney's elegant translation of Bhartrihari. The first (Bee Indian Antiquary, Vol. IV., p. 1), is based on an extract from Prof. Lassen who writes as follows :-" The opinion I have expressod that the date of the composition of the three hundred short poems which by universal tradition are ascribed to Bhartsi. bari, must be placed beforo the overthrow of the Gupta dynasty, is, of course, untonable, if the passage in which Baddha is represented as a teath incamation of Vishậu roully furiod part of the original colloction, but I have already reraarked above that the enrliest evidence of the reception of Sakya Muni among the incarnations of the Brahmanic god is to be found in an inscription of the tenth contnry, and that the passago in question must thoroforo bo rogarded as an interpolatiou." I own I annot accept this view. I think it moro likely that the viow expressed by Dr. Buhler and by Nessrs. Fergnsson and Burgess will be proved to be the correct ono, namely, that the inclusion of Buddba among Vishnn's incarnations must have taken place whon Bulldhism was still thriving in the country, which it was not in the tenth century A. D. (Seo the authorities quoted in our Mudrarakshasa Introduction, pp. xxiv., et seq., and liii., with which coinpare Cunningham's Aroh. Sarv. Report, Vol. XVI., p. 55, und Prof. Bhandarkar's Dekkan, p. 45.) Tho question is not yot quite ripo for a final decision, and Buddhistie liternturo, to), may be expected to shod some light upon it. Cf. Dathavansa, by Sir M. C. Swamy, p. 18, St. 19 (which would seem to refer tho origin of the idea to about the fourth century A. D., when the king Pandu tbore named is supposed to have flourished), and Saddburina-Pundarika (Sacred Books of the East), p. 5 noto (which belongs, according to Dr. Korn, to about the second or third century A. D.) See also p. Xxii., op. cit. The second point is one made by Prof. Townoy bimself, and is based on Stanza 30 of the Nitiśntaka. (Indian antiquary, Vol. IV., p. 4, and Bhartri. hari, p. 13.) Prof. Tawney thinks that the reference to the cow's flesh in that Stanza involves a notion which was not prevalent tili after the time of Bhavabhati, and therefore tbat this Stanza at least dates from a later period than the eight contnry A. D. But it must be romarked, first, that many 88. show a various reading here which rendors it unsafe to build sach an aryament on the basis afforded by the reference to the cow espocially baping regard to Stanza 9 of the same Sataka. And, secondly, it is, I ·Xiii I have incidentally made a few remarks on this poiut, nad bare arrived at the conclusion that our author probably tourished some what later than Kalidâ san and a good deal farlier than the begieta ning of the sixth century A. C. I shall restate here the reasoning which has led me to that conclusion, in as condeneed a formas may be, referring to the essay voted below for a further and fuller treatment of the subject, as also for the authorities.* Two passages, one in our Sanskrit text of the Panchatantra, and one in An English translation of the Kalila u Dimnali, exhibit a remarkable coincidence of the meaning. They occur, too, in the same story, and in the same context in the two works. The Kalila u Dimnah was a translation, not at first hand, from the Panchatanirat and was made between the years 531 and 579 A. C. T'herefore the parsnge in the Panchatantra may be taken to have existed in that work about 531 A. C. The Panchatantra itself also may safely be taken to hirve been composed not later than 500 4.C. And as the presne in qnestion is a Stanza occurring in the Nirisatakn, the muthor of' tlie Nitišataka may be taken to have flourished, say, at least, half ceil- Phy. 30, 50, I may think, pousible to show that the veneration for the rw in this country duten from u period probably much enlier than the righth century Aurl if thnt is shown, the allusion to the cow in (pained without nny 608ucion renting on the genuinonga of the Stanza in which it in contained. (See on this my note on Gomîtra in the lulian Antiquary, Vol. 1., p. 231. Tln Houtenco thero quoted from the Mahabh&shya is ugain to bo touw nt Mahabhishya on Paņini 11., 2, 1, p. 338, Banaras Edition) Tho veneration for the cow expressed in the address of the Pursis to the lindu kig in 717 A. 1). points in the samo direction, whether explamedi as it is explained by the lost Dr. Wilson, or by the late Captain Eastwick at J. B. H. R. A.S., Vol.l., 177, note. * See "Was the Råndyana copied from Itomer ?" add B reference bere to Colebrooke': Essays, Vol. 1)., p 171, -1889. + Prof. Max Muller (lodia : What it can teach un, pr 193,350 ), bolds that it was not the Panchatantra itself, but the origiual work on which the Parcba. tantra was based, that was tranrlatoil for the king of Perxia. If ), the fact does not weaken, bat seems to me rather to strengthen, the argument ju ibu tert. (See also Weber's History of Indian Literature, pp. 212-320.) 1 See also Labson ( Indian Antiquary, Vol. II., p. 194 ), who agroer with this. Dr. Kern (Preface to Bribatkanhita, p. 20), bas more confidence in the trustworthiness of the test of the Panchatantra than I tbind is legiti. mately due to it, considering the remarkable discrepancies between Kourgarton's text and our Bombey Classics text. And not only that, but there is also, it seems to me, some suspicion thrown upon its thorough genuinezom ·xiv an tury before that date. Again from Stanza 95 of the Nitišataka, it follows, that its author regarded Parasurama As incarnation of Vislıņu. It is, at all events, doubtful whether Kalidasa held the same opinion. A probable inference from these facts is, that Parasurama had not been honoured with the, "relatio inter divos" in the time of Kalidasa, while he had been so honoured in the time of Bhatřihari. If so, Bhartạibari was most probably later in age than Kalidasa. Thus far the observations which I have already made elsewhere on this topic. We shall now proceed a step further. Tradition informs us, as already remarked, that Bhartřilari was a brother of king Vikrama, and that besides the Satakas he composed a work called the Vâkyapadiya or Vâkyapradípa. Now it is well known, that this Vikrama is popularly believed to be identical with the Founder of the Samvat Era,* and to have flourished about 56 B. C. But it seems to me quite impossible to accept this date as the date of Bhartřihari, 7 and this for the following reasons : -The Våk yapaciîya shows very clearly that its author lived at least one generation after the Chandracharya and others who brought the great commentary of Paby its style in some places. That question, howerer, cannot be discussed here. I will only and one fact which seems to me exceedingly strong. In the fonrth Tantra a Stanza boginning with 537547917979 is quoted. Tbat Stauza in the opening Stanza of the Vågånanda Nataka, which is certainly Dot earlier than the age of Sriharsha-about the middle of the seventh cen. tury. It must be clearly taken, then, to be an interpolation in the original Pauchatantra, and thus to throw a suspiciou on the genuineness of the whole of the current text of the work. And soo Burnell's Tanjore Catalogue, p. 165, Aindra Grammar, p. 81, as to the Panchatantra. I find that the Stanza 196577574774 is quoted as Harigana's by Kârngadhara. I cannot trace tho other Stanzas cited as Harigana's in auy knowu work of Sri Harsha. # Dr. Kern in the Preface to bis edition of the Brihatsanhita, referring to this popular notion, says that " the objections that may be raised against the opinion, are many and formidable." And see, too, on the subject of Vikramaditya and the Samrat Era, Prof. Max Muller's lodia: What it can teach 18, p. 281, at seq., and Weber's History of Indian Literature, p. 201, et seq. At Asiatic Researches, Vol. IX., p. 141, the era is said to have been founded by Bhartrihari bimself. + Bohlen, who accepts the identity of the Bhartrihari of the Satakas and the Hari of the Vákyapadiya (Præfatio, p. ri.), is of a different opinion. Speaking of this date, vie., 56 B.C., he 8&ys, quo de temporis momento nulla ·XV - tanjali into general use after it had for some time remained in obscurity.* * Now if we accept Prof. Weber's opinion about the age of Patanjali,t it perfectly evident that this alleged coutemporaneity of Vikrama and Bhartyihari must be at once relegated to the regions of fiction. But even if we do not accept that opinion (and let me ald in passing, that for my part I do not accept it, but consider it on the contrary to be quite errone. ous), and even if we adopt the very much more likely proposition that Patanjali flourished about 144 B. C., even thon, I say, it is clear, that we obtain something less than nine decades for all those vicissitudes in the late of the Matsübhâslya and that ling of its descent to himself which Bhartpibari refers to at length in the Vâkvapaulîya. I And this period ml, I think, be regarded sane dubitando callsu adest dancu." On the contrary we conteud, an will be soon in the text, that there is aneh a carisia dronea. Of coure, iſ also dontity of the grammarian Bları rıharı and tho proct Bhartřiluri bu disproved, thu argument in the text basel on that islentity will at auro fall to the ground. But, then, if this one part of the trudlition turun out to be intolevalles, the Olhor part will not be entitled to much credence, and thus the ground will also be cut off from under the only opposing argument for the contemporaneity of Bhartrihari and the Vikrame of the Samat Lra. And the question will then bo at lary. Colebrooke (Essays, Vol. II. p. 6) also does not quos. tion tbis dutc. * See the interesting account of this mattor in Silih. Kun Vol. II., p. 2 (Introduction by Trénith), algo Goldsticker's l'Anoi ache jinem. Wober also, in his Review of the latter work, seerns to have discussed this maitor, (see Indian Antiquary. Vol. II, p. 2008). Ser, further un lien autojaci, Indian Antiquary, Vol. III., p. 285, Vol IV., ps. 107, Vol. V., p. 213, Vol. VI., P 301; Max Muller's India What it can touch 18, p. 370, el rey. Ar 10, Bhurtrılıri's grammatical worke, soe also Indian Antiquary, Vol. IX., p. 305, and Max Muller's op. cit., p. 347, et seq. † Professor Weber places Patanjali at 25 A.C. For the whole dincursion on tho point, see Indian Antiquary, Vol. I, p. 390, 11 Hey., Vol. II., p. 57, co 509., p. 69, et seq., p. 20', et seq., Gollocucker': Pamin all fincm. I agroo with Proforsord Goldytucker and Bhindarkar. Mr. Bhåndarkar's position does not seem to me to be shaken by Prof. Wiler's lottor in the Antiquary at p. 200, and it sooms to me that tho interpretation of 77.279777 10w accepted by Weber destroys the only ground for his dato. See, tva, the Bdmagaga copied from Homor?" p. 54, aud Indian Antiquury, Vol. VII., " Was p. 286. # Siddh. Kaap. II., 2 Introd. Cl. Indian Antiquary, Vol. XII.; p. 228.

·Xvi As inadequate. Again, Chandra and his colleagues are said in the Rajatarangiņi to bave flourished in the reign of king Abhimanyu, * who, according to the chronology of Prof. Lassen, reigned between 45 and 65 A. C.t; so that here again we have another reason for refusing to accept the contemporaneity of Bhartạibari with the Vikrama of the Samvat Era. But although we have thas seen reasons for refusing to believe that Bhartrihari flourished about 56 B. C., it is possible, I think, to make some use of the tradition of the contemporaneityI+of Vikrama and Bhartřihari, having regard to the conclusions of Dr. Kern in the Preface to his edition of Varahamihira's Brihatsanhita. Dr. Kern's conclusion on this point is that Vikraniâditya, according to the ananiinous testimony of lindu Astronomers, of the Arabian Astronomer Albiruni, of Kalhana Pandit, and of Hiouen Thsang, was commonly regarded as the founder of what is known as the Saka or Salivåhana Erz, and as having flourishod about 78 A. C., and not 56 B. C. $ If we accept this opinion, and it has certainly an immensely higher weight of historical authority to support it than the rival opinion, it is possible, I think, to reconcile the sereral statements which we receive from tradition. For there will now be an interval of two centuries and upwards betwen Patanjali and Bhartřihari, which gives " ainple roon and verge enough," for all the events in the history of the Mahabhishya alluded to above, Now considering that an entirely independent line of argument has brought us to the conclusion that Bhartrihari must be a good deal older than the close of the fifth century, and considering that all rarioa of inforination which we possess on this subject can be reconciled by placing Bhartřihari about the beginning of the 80-called Salivahana Era, we may take it, I think, de a conclusion groundcl on a basis 't very unstable, that our author fourished about the close of the first and the beginning of the second century of the Christian Era. | * Rajatarkusini (('ałc. El), p. 7. + Indian Antiqnary, Vol. II., p. 01. Seo on this the information from Chinebo sources for wbicb indebted to Prof. Max Muller's India : What it can teach us, pp. 848-9. $ See Korn's Pref..co to Brihalgaobitâ, pp. 4-12, particularly p. # Prof. Tawney shows that Labson's opinion lends some support to this. (Bne Tawney's Bhartrihari, p. ix., or Indian Antiquary, Vol. IV., p. 1.) Prof. N. Mukarji (Raglu nad Bhatti, p. 7) objects to this argument that the ac- Wo are 11.

·XV11 I am not aware that this conclusion would affect, or would lopa affected by, any established propositions in the history of Sanskrit literature. It has been suggested above, that our author was probably later than Kalidasa ; but the date of Kalidisn hiniself* cannot be regarded as 80 well settled, that it need be allowed to interfore with or modify any conclusions arrived at by other lines of reasoning. Nor should I be unprepared to abandon the opinion about Kilidasn's priority over Bhartrihari, it any arguments were forthcoming which appeared to me to be inconsistent with such opinion, for, as I have stated that, priority does not appear 10 myself to result incontrovertibly from the trct fronı which it is deduced. And lastly, so long as Kalidasa is not shesso to have thourished at any particular period, I am not aware that there are any grounds for supposing that he camnot have flourished even calier than the first century of the Christian Era.t Having thus fixed the date at which our anthor prosbully flour ished, we must. 10e piroceed to other inquiries concerning him. Il will have been soticed, that for fixing the late more precisely thun we should have been able to fix it on the evidence furnished by the lanchatantra alone, we have made use of the tradition which connects Bhartșihari and king Vikrama as brothers.I Now Dr. Bhâu Diji, in his paper on Kilidiun, has questioned this count in the Vakya puliya indicates "plong line of crescent between (nira. charya and the author of the Vaky:ipalîyu." 1 invo no great contronco in the corrertness of the conclusion stated in the rest But this objection pills u nie to be arrows From the pharMU in the 1'32.nl should cloduce the conclusion, which appears to be that of the comm02-01.08 (Indian Antiquary, Vol. 111., 1285), und Prof. Tanaman ini (s. K., Vol. II, p. 2), tlint Vapurâth and Chandra were contemporation, and the furmor wus, apparently, Bhartrihari's leucher. * See “ Was the Rimiyann copied from Homor ?" p. 39, am Main's 8. Texte, Vol. II, p. 12, there citeri. And are, tron, Calcutta krview for Octoirer, 18733, where the writer, arguing from the refuronico: to the literis in the Raghuvanúa, comes to the conclusion that Klidhur lived some time fosforys 100 A. C., wlach would fit in vory well with our conclusion in the 16:xt.. + See, however, on this point, Prof. Max Miller's Tondit : What it can touch us, pp 31, 301, 301, 353, Bhindåkar's Dekkan, p. 21. I see as to this Cunoiughom's Archaxlogical Survey Reports, Vol VI., p. 116.

·XVII tradition. But before proceeding to consiiler his objections, it may be just 118 well to set out here the information on this subject which is given by the several manuscripts that have been consulted for this edition. In the MS, whicb we bare denominated M., what may be called the title page has the following: 11 999 HOFT (sic) भूपतिकृतवैराग्यशतकमारम्भ. | The last page of the same has this : इति xftat (sic again) 91a &c., as before. In the MS. called R., we have the following colophon : il sfat warrantiefonat 79 atat garat 11 lu' the MS. of the Sringarasataka in the R. set, however we hare, || इति श्रीमहाकविचक्रचूडामणिना भर्तृहरिणा Farfaitaa (820) frati quin ll The printed copy N. has sta श्रीमहरियोगीन्द्रेण विरचिते (sic) सुभाषितत्रिशत्यां वैराग्यशतकं संपूर्णमभूत The colophons, &r's, of all the other copies except A. are simple. But in A. we have the following more full-bodied and flowery colophon : इति श्रीमहाराजाधिराजसामन्तसीमन्तचुडामणिकविशेखरयोगीन्द्रमुक- CAFT REQUITHERE fate (sic; clearly a copyist's slip) create yogaaat satici contatta II * Let us now proceed to examine Dr. Bhâu's objection. I will let him speak for himself. "lle (i. "., Bhurtrihari) is commonly but erroneously supposed to lir a brother of Vikramia, as the fifth couplet of the Vairagyasatako shews, riz., that the author was an eminent poet who was dissatisfied with the reception he met with at the courts of scrcral princes whom he visited in hopes of reward.t" Now this proceds upon the assumption, that any sentences occurring in # work with the first personal pronoun in them may be . • Dr. Aufrecht's Cutuligue gives it colophon beginning with the HEART (sic). &c., (p. 1316 ) In an old MS, at Kolhapur inspecter for mo by ny friend Mr. 1. V. Athulyo, che colophon is as follows: 578 of HITELTTI- Tilaiariwarai augacaparati fratak HARA. This is very like the colophon of N. like N, too, this Ms. has 100 Stanzas under 10 heads of 10 1 Stanzas cach. + Journal B B. B. A. S. January, 1862, p. 219. The Stanza is fourth in Our (cat. Dr. Bhiu ulse peaks of Bhartrihari as one of the "Dine gems." But this is not correct. (dee, howerer, non p. iv. enfru). Prof. Tawney buks that Bliart ihan "if not a king bin self had been brought into intimato relations withings, and thoroughly understood the trick of the trade." (indinu Intiquary, Vol. V., p. 1, or Prefach, to Bhartrihari, p.is.) Prot. Tuwney also thinks her trade sun is wor roburatow by Stanza 19 of the Varde yasutaka see his Blatt mihuri, p. 00.)

·Tix regarded as containing autobiographical statements. That this may be true in some cases and to some extent, I do not for ove mon.ent deny. But that it will be observed, is not enough for the summary rejection of the popular beliet in this case. Dr. Bhâu treats the Stanza which he quotes as by itself conclusive of the question. I cannot coucur in this procedure. With respect to the poems of Horace, a similar attempt has been made to spell out a biography of the author from the materials supplied by what may be called these first-personal-sentences. But that learned translator of Horare, Mr. Theodore Martin, disapproves, and if I may say so, justly disapproves, of this course. * Ind without going now into any elaborate examination of all the Stanzas of the three S'atakas to which this priuciple of biography-runking inay apply-an examinntion which every one may, if he plenses, make for himself-we may state, that it will be ditticult, without resorting to improbable suppositions, to prove together by this moang such an autobiography us will be self-consistent in all its parts. Thus to take one or two out of many instances. In Stanza 40 of the Vairágyasataka, applying to it the principle which underlies Dr. Bhâu's contention, Bhartrihari is in doubt as to how to make his “choice of life." In Stanzas 41 and 42 which immediately succeed it, and in Stanzas 32 and 33 which precede it, the choice however seems to have been alreally made. And in Stanza 87, not only has the choice been made but Bharirihari's enjoyment of the fruit of his endeavours seems to havo all but commenced. But now let us go one or two steps further, and we hear a coniplaint that he (for I take it that the subject must be first personal in Stanza 89, just the same as in the Stanza ou which Dr. Bhau relies), has wasted his youth in rain. Once more at the opening of Stanza 91, we come to doubt and misgiving, which is again dispelled in the fourth line of the Stanza; and agnin in St. 93 there is the old yearning and hankering after liberation from the griefs • See Aric. Classics for Eng Rowings "Foruce," p. 115, et seq. may be," says Mr. Martin, "that amous Huracan's odos, como were directly inspired by the ladies to whom they are addressed; but it is time that modern criticism should brush away all tho olaboruto nunHCNHA whiob has been written to demonstrate that Pyrrba, Chloo, Llage, Lydia, Lyde, Leaconæ, Tyndaris, Glyoora, and Baride, not to mention others, were real personages to whom the poet was attached.”

·XX of this world. Again-but it is unnecessary to proceed, and we shall therefore stop here.* Very few points now remain to be discussed. Was Bhartrihari the author of the S'atakas--the same as the Bbartrihari or Hari who is known as the author of the Vikyapadiya? We have already by implication answered this question in the affirmative on the authority of tradition. That tradition is alluded to by Colebrooket who does not question it; and the same remark applies to Bohlen. I Was Bhartrihari identical with the author of the Bhatikâvya? Fur un affirmative answer to this question, there is no better or stronger ground than the identity of names but eren this ground is exceedingly weak. Thus in the com commentary of Bharatn on Bhati, the name of the author is given as Bhartrihari, but nothing more is said about him. In the other commentary which has been published, the name is giren as Bhatti, and he is described as "S'rîsramisúnu,” and as a great grammarian, | In his list of Sanskrit grammars, Colebrooke mentions the Bhatti- It mny, . Since the romarks in the text were originally writteu, I bave found the following confirmation for thom in a remark of Professor Weber's ( Inline Antinry, Vol. 11., p. 207u). Ho sayg.--" Tholo would result , vory curione wraply of Patañj.sli, if all the rxamples which he draws from common he and which are given by him in tho jirst person were to be considered 19 throwing light on his own personal exponenors," porhaps, bo worth adiding, thut according to Cololirooke', the Vakyapadiyu was probably oncu in usu nt Ujjayıni. (Esritys, Vol. II., p. 21 ) Thin serves to sh'w that thoro is somothing moro clan bare oral trndition to councct Bhartriluri with Vikrama, for it will be remembered thut Ujjayiui was the Inttor's capital city. + Essays, Vol. II., pp. 6-74. See on this and other kindrud points, Max Muller's Iulia : What it can teach us, p. 348. * Prafutio vi. § But oven this according to some authorities only. And seo Mas Muller's, Inolia : What it can teach us, p. 349 et sell., but also Indian Antiquary, Vol. XII., P. 220. Blatši appeare also identified by somo with Bhattaväráynna, the author of the Venisanhára. Bee Prof. N. Makurji's Raghu and Bhutti, p. 4. # Seu tho racont Calcatte Edition. Bat 800, too, Dr. Rajendralal Mitra's Noticos of Sanskrit MSN., Vol. IV., p. 210, and the quotation from Colebroku infra.

·xxi paine, SAV'S: —" kávya, but without mentioning the name of the author. * To his essay on Sauskrit and Prikrit poetry, however, he spenks thus : " The author was Bhartſihari; not, As might be supposed from the the celebrated brother of Vikramaditya, but & grammarian and poet who was son of Sridh rasvimî as we are informed by one of his scholiasts, Vidya vinod","t In his Oxford catalogne, l'rof. Aufrecht speaks of Bhartſihari, cujus liber groemmaticus minime vero Bhut(ikiivyam memoratur."I Dr. Bhiu anys that Bhutti" is popularly believed to have been a son of Bhartřilari."s Bohlen They say that Vikrama, in fact, got possession of the king. dom, and took to himself Blintti as Prime Minister. But in this Again they seem to have gone wrong, confounding both purwonis and times. For there exists n grammatical pom called Pihattokirra describing at the same time the exploits of Ramin, which has been attribated to a certain grammarian belonging tu a later age called Bhartihari, and from the name of this poem, I think, Bhatti suems to have been consulerod is the brother of this our Bhartrihari."'|| Lastly, Mr. Sashagiri Sastrî says:--" hing likramaditya is said : to have been the son of a Brâhnaḥ samed Chandragupila, who married four wives, one of the Brahman caste, another of the Kshatriya, the third of the Vaisya, the fourth of the Südlra caste. They were called Brahmani, Bhânuinati, Bhagyavati, ani? Sindanmati. Each of the four bore bin a son. Vararuchi was born of * Essays, Vol. II, p. 43. † Essays, Vol. II., p. 111, and Of. l'rof. Huku jf's Raghu and Pilatti, pp. 4-5. P. 175 b Journal B. B. R. A, S. Jan., 1862, p. 213. | Præfatio, po. In Aufrocht': Catalogne, (p. 124 a), we have a reference to Bartrinam as the author of a Stanza, beginning FANS &r. quod ly Sarmacharn. The Stauza belongs to the Bhattikärya. (San Carlos II., Ht. 19 ) Bild on the edition of Sirngadhara priblished at Banár.g. (1876), the author is named ils Bhuttilsvanni, (p. Sti?), and directly after this we have a Stanza quoted as Bhart rihari’n which occurs in the Sringkranataka, (heo p. 211", Karyasangraha.) Blatta vami is again quel (uniler that nume both in Aufrecht and the Banáras Edition), by S&rugarhan, its the anthur of Btavza occurring in the Bhartikutya, Canto II., Bt. 9. for Aufrecht p. 124 a. and Sirnguillara (Banaras Eilitton), }, 159, it may be atted that whicrovor I have compared them, I huur Juund thu ronding in the Unnamus Edition to grea generally with the readings in the M8. m Hic Library of this B. B. R. A. Society.

·xxii the first wife, Vikramârka of the second, Bhatti of the third, and Bhartrihari of the fourth. Vikramarka became king, while Bhatti served him in the capacity of Prime Minister."** From this conspectus of opinions,t the conclusions deducible seem to be, that the identity of the two Bhartriharis rests on the frailest possible foundation, and that it is only just possible that there may hure been some connexion between them, but which of those alleged has the best voucher it is difficult to say. Dr. Bhâu Dají identifies Bhartřihari with the Bhartpimentha mentioned in the Râjatarangini, and he makes him a contemporary of Kálidasa. I Dr. Bhâu adduces no grounds for the identipcation, but only says that it is to be presumed.” On the other hand, it should be remembered, that the S'ârngadhara-Paddhati quotes the name Bhartrihari as well as Bhartrimeņtha, that the latter name is not rruch known, that Dr. Aufrecht mentions an alternative name for it which is still further removed from, and entirely 66 * Ind. Ant., Vol. I, p. 314. This story is also given by Bohlen. (Piwf., P. 7.) Bohlen thiuks that the Chaudragupta of the story nisi omns i me falunt," is the samo “ Sandracottis rex celeberrimus quem sacordotem fuisse scioli soruores hallucinantur." This identification, however, seems to be based simply on identity of nane, the name given by Roger being "Sandrngoupotus Naraja," which Bohlen points out to be the same as ***TALETTI (sic). Mr. Sashagiri's story, however, has no reference to this oxalted rank of Chaudrugupta. As to the Vararuohi mentioned in this Atory, Bohlon has no doubt that he is tho same as the author of the Prakrit Prakasa, because he is said to have composed a commentary on some part of the Vedas, and also an ethical work. But socepting this, and accepting Prof. Cowell's idontification of this Vararuchi with the author of the Vartikus on Panini, wo should have to place Bhartrihari before Patanjali (Seo Cowoll's Vararuchi, p. 6.) † All the antboritios referred to above have been since set ont again and discussed by Dr. R. Mitra in his Notices of Savskrit MSS., Vol. VI., pp. 145, et seg. llis conclusion is that Bhatti and Bhartrihari are two distinct per- BONA; and Cf. Prof. N. Mukarji's Raghu and Bhatti, p. 7. Jourunl B. B. R. A. S., Jan. 1802, p. 218. Bhartri- ☺ Aufrecht's Ciutuloguo, pp. 2094 and 124a. Bhartfihari and menthe are, in fact, quoted one after the other in the sarngudhara-Paddhati by name. The Stnoza qnoted from the fornier is from the Sringáraáataka. The latter is not in any one of the three Satakas (P. 589). The latter dame, it ought horeper to be added, is read as Bhartrimeuna in the edition of Sarngadhiare published at Barbras, ·XXIII unconnected withi, the name Bhart rilari, viz., Meutha,* and that the verses quoted by Dr. Aufrecht as Bbartrimentha's, t to judge fron their opening words as giren by him, do not belong to my nork, that I am aware of, ascribed by tradition or any other anthority to Bhartřihari. It may be added here, that in Max Müller's flistory of Ancient Sanskrit Literature, a tradition is nuentioned which gives the name Bhartrihari to the author of the Mahâbhâshya.I There must, I think, be some mistake herr. Little more of Bhartrihari's personal history is known thau bas been alluded to in the previous pages. Ilis theorophy, As has been pointed out, corresponds notably with that of the Vedantine. In religion proper, he was a unitarian as respects Siva and Vishnu.s Ile, however, acknowledges in Romany words, what is clear enongh from various parts of his poems, that his special prediler. tions are towards the former Deity! In the first Stanza of the Sșingåraśataka he mentious together Brahma, l'ishnu, and Sivawho seem to have been already in his linie associated together into the Hindu Trinity. T Banáras is mentioned with rtrerence, is also, and more frequently, the Ganges.** The storicy of the templations of Purasara and Vissåmitru are also referred tott The inention of Vishnu's Teu lucarnations has been already touched upon.II Id.. 12 1b. Sve ulso sus to Month JB B. L.As. (51. NO. 1877), p. 13. and Max Muller's Indin What it can trach 119, p. 328. In the Banarak Echtion of skrngadhara one of tho pinangos nucribed to Montlin in Aufrecht'r copy is wanting, and the othor is abcribea tu Trivikrunbditya and Mondlira. + 10., p. 209b. I have now soeu the whole stanza and cannot still turn * its soarce. # P. 235. § Compare also Kalidâna's Komára. VII., 11. Vs, Stanza 99. [ Cosp. Kinara. VII., 44, and ruler aleo Bhindarhai's Hokkal, . 43 5; Maghu X17. 61. ** V S. paskim. ++ S'ringärakutaka (Bоpıb. El.), ST 055. It Prof. Mar Muller (Indian Antinry Vol. IX., p. 308), mentions a tradition obtaiurd from ChineHC MUTTS, Hhowing purtriburi, the grainmarian, to have been a Buddhist. The Chinese acrount belong to the Hrventh century A. D. Sce', to), Indix. What it can touch 18, p 347. For a comparinon of Bhartribari with European Pessimials, meu Tawney'x Bhartsi. hari Preface, p'r. Xri., vt nog dup. V, S, I have quoled lol. Max Muileris sugruation regarding ·XXIV One grent question still remains-that, namely, suggested by soine of the Stanzas in these Šatakas being found to occur in other extant works. We need take no particular notice of those which occur in the Panchatantra ; nor those in the works on Rhetoric such as the Daśrûpa or the Kavya-Prakasa ; nor get of the one in the Mahânâtaka; nor even of those quoted in the Bhoja. prabundha; nor again of that well known Stanza of the Sakuntala commencing starter 9094 which, according to Weber's Various Readings in Bohlen (v. 22), occurs in one of the MSS. of these *tho“ Bndelhuist tilavonr," which, he says, has been perceived in the Satakng uf Bhartrihari. I must confoss, howover, that after reading and re-reading #the “atakus, I bare failed to detoct anything that can be proporly called Budhistic ubout thom. That the morality or doctrine of many of the Stanzas is similar to, or even identical with, what we meet with in Buddhistio works, I lave littlo doubt. But I havo oqually little donbt, that there is nothing peculiarly Badilhistio about them. They appear to me to embody what was probably the common proporty of the ayo, as much Brahmanical is Budilhistic, and as much Buddhistic as Brahmanica). In truth, I have 101 soon any evidence which would justify such a hard and fast lino being drawn bolwoon Buddhism and Brahminion on these points, as seems to be neces- Bary in orilor to assign vur Śntakas to Buddhism rather than to Brahmanism. The parallels I hayo pointed out botween the Bhagavadgîtå and Buddhism noen to me to afford evidence looking the other way. These parullis might bo exily multipliert. (Sco inter alia Kern's Saddharnınpundarikat Introduction, passim, and p. 320 et seq., 402, or Max Miller's Dhimnapadlı pp. 33-37; compare also the remarks in my Introduction to the liſtâ in the Sacred Books of the Enst, p 25, ct seq., Max Müllor's Upani- Blinds in the Sacroul Bouke of the East, Part II., pp. 333-341). For those 10980nx, I cannot accept the suycestion about the Buddhistic flavour," millegou to exist in the Satakng. And I beg further to point out that tho Chinoge tradition ubout Bhartřihari's being a Buddhist, if properly interpiroteit to apply to tho Bhartsihari of the Katakas, is not easily to be reconciled with the facts to which attention has boon drawn in the text, ey., tho references so the Trinity, to the ten incarnations, to the Vedas, Smritis, and Purin:18, nor with what I cannot help calling the distinctly Vedantic character of the opening Stanzn of tho Niti and Vairagya Śatakas, not to mention others. Prut. Maa Mullor's (India: What it can teach us, p. 329, note), suggests that lyhartřihuri miglit possibly be identical with the 1977, who is mentioned Hy one of the celebrated" Nine Gems" of Vikrama's court. I presume this suggestion is based on the Chinose tradition above referred to. And in regard to it, it may bo of interest to draw attention here to the fact pointed vul iu vur hutu ou the Nildutako ·Satukas. All these may be thrown aside in the present inquiry. because, in the works where they occur, they, with one exception, do not claim to be original Stanzas of the authors of those worke. But the question of difficulty is raised by Stanzes 70 and 27 of the Nitišataka, by Shiscellaneous Stanza 7 of the same Sataka, and by Miscellaneous Stanza 9 of the Vuirág yaśataka. The frst of these, as is well known, in the Sâkuntala; the second and third are in the Mudråråksbasa ; the fourth is in the Mrichchhakatika. Of these again the last two may be dismissed with the obsorpation that ay they are not to be found in all copies of the Satakas # and an they are found elsewhere, they are probably iaterpolated in the Satakas. As to the second Stanza, it must be observed, on the one hand, that ii does not occur in one of the three families of MSS. consulted; but it is noticeable, on the other hand, that it is quoted all from Bhart rihari's Satuka in so old a work as the Dasarûpêvaloku** -- which work also quotes in another place the Mudrârâ kshasa, tt in which the Stanza occurs again. However, as the question is distinctly raised by the first notod Stanza (which does not occur only in an imperfect copy of Bhartrihari), we need not dwell herm any longer on this part of tho matter. i • Bhartrihari is almo qustul from, in Abhinavagupta's work ou Pasrl.ix. Luchini, belonging to the coventh century. Soe J. B. B. RA. 8 (Sp. No. 1877), p. 07. Other stanzas ihan thone alinded to in the text, which thru Katakan have in common with other worky, have been noted for purch in eine totes Somo muro lavo also been rinticed in emirg anthologies. Hut I am not yet in a positiin to nefully duan thu qucation afresti. Moris inntoriala for the discussion are turning up, And in a sinrt timo it may In that muongh will have been collected for freak ekamination of the rulyert. + Throne exorption in the Stanzn in the Makuntala. suit that must loom # mere interpolation in the VS. referred to by Prof. Weber. Thnt Stanza mino venrs in Taman Pandit's Morithi Translation of Lone Sarakas See Nihat this mal), Nis. 30, p. 27. Bohlen also mentious Bhavalıbūti. bull im not awarr of any Stann ronmon to him with Bartoharı. Is thero mol, fome mistake when Bestellen speaks of a codux of the Sibirya Darpm na by written in 1027 A. (? Son Prafata), p. 15. For references are our footnotes to the respective Mtanzas. * Siku ile ludes infra. Sretin ('ritical Notice infra. · P. 62, Hall's Ed. See also our Hudrarakshasa, Introduction, }. xlvi. 120 ·XXVI tiere Upon this point also, as upou a point before discussed in this Introduction, I have only to condense what I have already elsewhore stated. I was at one time inclined to hold, that Kalidasa had borrowed this Stanza from Bhartșihari, as such a suppositiou would have absolved both writers of the charge of plagiarism.* Prof. R.G. Bhânirkar suggests another theory. lle contends that the Stanza in question is one of those Subhâshitas which are Hunting about in popular tulk. According to him, this Stanza might be, both in the Nitišataka and in the Śákuntala, reproduction of a part of what may be called the literature living in the months of respectably educated people. As I have remarkeit in the place whence these remarks are summarizexl, + 1 accept this theory, and also its application to the Stanza now before us, although I ought to say, that I do not accept its application here without some little misgiving. Perhaps I may take this opportunity of adding, that when the original remarks above epitomised were written, I foud slightly misunderstood Prot. Bhandarkar's view. We are inuch more in agroement than I then thought, for, as I learn from liim, he did not and does not mean to contenil, that the theory furopomdeid by him is unnersally applicable, but only when collateral curcumstances suggest its application. Before closing this Introduction, I mus, perlingo, refer to the story related box Bullen on the authority of Roger, it relikts Mis. sionary who settled in the Carnate about 1630.. The story in thint Bhaririharı bud 300 wives, and mas achoctail tv a voluptuous lite. But having been severely proved lig his father for his dissolute couduct, ho repucinted lus wives and collerleil -- Hot compronged these Satakus by making selections from olier writrix. Since writing the above, I have received an account of a lis, of Bhanutybar at Kolhapur froin my friend Mr. Y. V. Åthinlye, contain 1114 1! lart from the story of Bhartſiharı as related in the com. Pientary that Ms. The story is related nt such length that I cannot respironiline it here. It contains no substantint aiddition to A. . **** ! 1!w that Sarngarara in the sakuntula, in ultering the sono cament, simply pullos i clssical Stanlat, not using inis own wurde-i common practice. Isto placiarisms, sou Indian Intiquary, Vol. Ill., 20 + For a little more on this point, seu " With the Bâmiyana curiod frums llonius , Ser Hullen'l'rælatio p 211.

·what we have given in the note to the second Stanza of that Nftis'ataka, except that it gives the use of Bhartribari's wito as Anangarena.* I quote the close of this passage of the commentary: नवा मप्रत्यया राजा परं विषाउमापन मुवाच । अहा स्वीणां विनचरिब चम कनापि ज्ञायते । धिंगनाममत्परतन्त्र मां चनिन वैराग्यात्परं भाग्यं न बोधारपरः मरया ।। न हारपरस्त्राता न संसारात्परो रिपुः । इम्यादि पारस्या विक्रमा राज्य. निषिच्य स्वयमत्यन्तं विश्नः सन्नेनच्डोकवयं (शनत्रय !) च करोति ।। - • Ser in the name Inven in Indian Antitiery, Vol. IT. " 2, Tawuny's Bharti bari,' Preface, TV, IT In the भर नपंडाचा अर्वाचीन काशhy Mr. R } Gecesit the patis atated to the Prematuhi There is a long Atory athour her their given, setup 347, tt m. She in Raid there to have been neued l'inguli, ou ser beruk recalled to life after death.

·CRITICAL NOTICE. In preparing the text of the present edition of the Nitiánloka, altogether fiftcon different copies have been consulted. of these's sis copies aro forintel, un the romnimng nine sro MSS. The printeri coporcon alto the following: (The Bombay Oblong earltron, lithographed and urcoinprantud hy it immentary. I have generally follosved its text. 1. The Brembuny edition accompanied by a translation into Marathi. After I bad preparoi my tratand lari lortioner, I found that there brud by pop in open them on dition with a trang- Intion in Marath printed But did not presiedis it willies Hoppsary at 114ful fiscornsult these offer editionis. Ber. Therds of Bubles, I have also made upp vif they Hurrir lortionner condicibus Chembusianis patila collected by A. Weborsamlippended at the crown of Berlin's volume. Theyo I have rolled Bull. Be. The ropy in Bantiny's Chrestomathir. I have also madde use ofilin various pradings. They are called Bella' K. The copy in the Kávyabangralın recently protod at Calrutta. This work seems to lo very much like a reprint of Halvrlin's anthology, and it will be found that, in the majority of cases at least, the reading in 'K' auil in Bell (which is from Haberlin) coincide. N. A copy of the thron Satukas of Bhartrihari printed in 'Telugu characters. This copy has bern sent moliy my friend Mr. V. N. Narusimiengar of Bangalore, who tells me that this copy represents the recensioy universally current in the South. The Manuscripts collated are the following: S. A very neatly and beautifully written copy with a commentary, in the collection of MSS. deposited in Elphinstone College, and belonging to the Government of Bombay. It is fairly correct, and the slips it contains are, op the whole, easy of detection as well as rectification.

·W. A second Manuscript, also with a commentary, in the same collection, written in very big letters. It is much less carrfully written, and contains numerous slips. L. A third, also in the same collection, also accompanied by a commentary. It is far inferior to both of the preceding ones in caligraphy. It is only less full of crrors than W. X. A copy from Nasik, with a commentary, clearly written. This was leut mo by my friend Mr. Bhagvant Mangosh Wagle. It 18 tolerably correct, though there are some slips. 1). A copy holonging to a Gujarathi friend who lent it me. This contains oply the text, and is ill-written. It abounds in erroneous copying. F. A fragment of a MS. of the text only, lent me by my facud. Mr. Å búji V. Kithavnte, B.A. It contains only about ton St:uizas. It comes from Puna. (. Anncomplete MS, of text and commentary from Alimed. abuc procured for me hy my friend Mr. Ambalal Såkarlal Desiti, M.A., L.L.B. It contains a good many slips, opd the tructure of the letters is not correct in some places. M. A neatly written MS. with commentary. Thus was bent we by my friend Mr. Ramchandra Blnkůjî Cankar. The Manuscript is from Belgaum. The writing is bold and clear, but there are little slips now and then abont double letters, visargas, ito. Barring these it is a correct DS. P. A copy of the text, only of the three Satakas, neatly enough written, and forming part of the MS. collection in Dekkau College. It was sent to me by Dr. F. Kiellorn. It coinex, as Dr. Kjelhorn inforins moe, from Gujarath. R. A copy of the three Satakas with the comnientary of Rumursh. This MS, is written in an old character, and in age also has the appearnnce of being the oldest of all the MSS. enumerated. This was also sent me bv Dr. Kielhorn from the same colloction as the last. It also coines from Gujarath. In addition to these, my friend Mr. Y. V. Âthalye has sent me a list containing the Stanzas in the order in which they occur in two MSS. at Kolhapur. Of course I take no readings from them, but I have put them into the Index.

·XXXI As remarked above, the copy called C. has been generally followed es cept in a very low taxa. In some of the '80 ensex, its reading has been abandoned because it is obviously wrong, 118 for instavce in Sunum .30); or because it is gainst inetre un iu Scauza 3. In Stadz 30 she reading allopted against C. gives a far better meaning, Stunza 4 is given in C. can scarcely bus said to make good seriet'. But the aggregate of such cases of devistion is not linnut The several cores consuled for this Satuka sem to all into two or rather three differunt fimilies, For the bottor understanding of one of the great print - ofilifterence beween these familicon and beat the timeless oder de las inter .. , I 11:23 giveu a Talıb. o of the corporal Stanzas alphabetically arranged. lu using the Table, I llave only in nouify to the medder tut the AIS. (i.is hlut umplitse thout the artsence of illly Stanzia from it cannot -itely be brokou tu give rive to any inference whatever. It w becom, tu, that the JIS. H. is not comprised in the lable, Now it glan at tus lable will show, that in respert of the embertitud ml.uriye positions of stanza4, the coppies marked W.S. l.. (.7. Kimli. form one group, K. 1). M. R. P. A. form astrother, a Bo., Be., Yami turun thirrt. Of course all mennwys of narroup do 2101 coincide in all respots, but 011 garnerul view, this distribution will be seen correct. Now the corpwy which has been takrasia besis of our trat in the present editiou belongs to the first group. And some of this reasons which have led to this conteso may perhaps, be mentioned here. In the first place, the only comincntary of which i was iwaru at the time when I first, (OBNOnned this work was the connncutary in ('. In the second place, as will have been seen from the remarks made above as to the parts of the country from which the several MSS. have come, the provuiling text in Westeru India seems to be that adopted in C.: as (i. mny be taken in sonno measure to represe ut Gujarůth, W. $.and Is. tho Southern Maratha Country, and X. Násik , while of the other group, K. gives a Bengalee text, and although M. gives the text current in the extreme South of the l'residency, and although ·XXXI too D. P. and R.come from Gajarath, stil? M. stands alone, and the latter three belong to only one province of Western India. Notwithstanding these circumstances, bowever, I should probably have preferred to base my text upon the second family of MSS. since it appears to have its representative in Eastern India, and in the Southern, Central, and Northern parts of Western India, and because there exists a commentary on its text far superior to the other. But my attention was attracted the ambit of its currency some timo after I had made considerable progress in the work according to my first plan.* I need scarcely add, however, that the whole of this text can be pieced together fruin the Various Readings noted at the foot of each page, and from the Miscellaneous Stanzas. I will not dwellon the results which the appended Table can be made to yield, but will only add the following surumary of one class of those results. It will be found then, that 59 Stanzas occur in every one of the copies cousulted. But if we exclude G. in accordance with what has bocu romarked abovo, the number will riso 10 70. Again, all the copies in group Bo. conto in 88 Struzas; all those in group C. (omitting G.) 105, group K. 97. The main cause of these discrepancies between the different MSS. and families of MSS. is, it seems to me, not very difficult to divino. Even without taking up what I own, appears to me a somewhat unsafe position--even without holding that the Nitiśatuka in its inception was but a compilation of Subhashitas culled from the works of various writers, (sce lntrod. pp. xiii., xiv.) we may bo pretty sure that, after that work was over, additions would be made to it from time to time by later writers, or by later editors of the Satakas. Again, I believe, that thu muarshalling of the several Stanzas under different headings must also have been the work of later editors of the Satakus; so that the order of the Stauzas appearing in the copius curront in different parts of the conntry would very likely be different in most cases, And these two circumstances, which ان ال * For one other reason, see Introduction, P. IX.

·XXXII are quite within the range of probability, suffier, in my opinion, to explain all the most remarkable discrepancies between the various copies. The same remarks apply mutatis mutandis to the Vrinigyaśataka, the printed coplex consultered for which correspond to (i. c. belong to the same set with Vios 1 for the Vitisure taka. Of the USS, four correspond to li... blong to the same set with) Yos. 7-10 for the resistick. Bernadey these thero ir, J. A NS. with commentary hills lent me by Dr. l. li. Bühler. I bali pot intendit in collenden, its it is incorrect in nearly every time. lirome true linjeuthi. A A vs. lot me hy my frwand Mr. Kithavati. It comes like F. from Poxma. B. An incomplete VlS. lso lontmeloy Nr. Kitavate 140 from ni. Thus and the last are bethi vlerably correct, bout, neither is watly writter, and neither has it commentary. I have recomellitu of the studies in two kolhapur USS of this Sataka al-o from Mr. Athlye. One of these (1.) contane BBI Stanzas. Orth's all the topires contain ouly do Standas. All conceptines B... anda. (such are complet ) contain tii. The group represented boy ( (the first 7 in the India ) contains D. Thos other coutams 53. It will be seen from the landdyros, dont some Stanzas (veur both in the Viti and the Virigya Satakun, and that too sometimes in copies belonging to on and the same set By an oversight I have omitted in the notros to the first Insdex to state, that the numbering in X. of 777777 dr. and following Strn121- is correct, but biancon rretard, there being thirro an additional Stanza trochurend by 771 1174 running as follow's 17777777 471977 **=159 7 **: 1 THÍFTATIT rit (sic) In N. (Nitistak:a) al, Stanzas 31 and 31 sre. wanting, and the numbering of the succording Stonzas is wrong but is retained. In other case of wrong sumbering in the MSS. he inad: currections in the Index. It mly bon stated, that I have given, I believes, all the l'arious Readinys (ccurring in the different copies toxcept three wluch. 1967 FAA.

·XXXIV appeared to me to be clearly mere slips. When that was not clear, I havo given the readings of the copies, although I considered them to be very probably mere slips. The work of collating so many copies has been troublesome, and I now think that part of it might have been dispensed with. As it is, the extent of the work and its todious character must be my apology for any slips which may have remained uncorrected. In explanation of the foot-notes, it may be stated, that i, b, , und dl, denotu the respective lines of each Stanza, the number of which is denoted by the Roman numerals. Aº beforo or after any letter indicates that for brevity's sake other letters of the samu word preceding or following theso letters, is the case may be, have been omitted. A semicolon separates the letters as they occur in our text from the variants in tho copies mentioned. Where the letters used to designato the various copies are printed within brackets without any other obvious explanation, it should be uuderstood that the reference is to the Stanza in those copies occurriug in a different Sataku from that on which the note is given. Thus (A. P. R.)at p. 2 below in the note on Stanza 8 means that the rendings for which A. P. R. are referred 10, are contained in the Stanza tra 17 &c., in the Vairagya Sataka in the copies designated by the letters A. P. R. In some very rare instances, the letters of the test repeated in the notes for showing the variants aro takou from two different lines, but come under only ono of the two. Such cases will be easily understood where they occur. In conclusion, I have only to acknowledge my obligations to my nunerous friends (the names of all of whom have not occurred in these pages) who have given me valuable help of oue sort or other in the preparation of this work.

·INDEX. Be. Bo.' Y. N. W. S.L. C.T.x. K. D. M, R. P. A. ४२ ४२ ४२ ५२ ५२ ५० ५२ ७८ ५१ ४९ ३ الم ३ १४ २०५ १०३ १०२ ८० ८० ०३ १०३ १.०२ १०१ १०१ १०६ ..... १५ १८ १८. १.८ २८१८ ४२ ८८ भकरुणत्व भपा हदयम् भनः सुख अधिगन अपेक्षन्ने अप्रियवचन अभिमुख भम्भोजिनी भयममृन भसन्ता आज्ञा कीर्निः भायासवान भारभ्यने आरम्भगुर्वी भालस्य हि इतःस्वपिनि इयत्यनस्मिन्वा उदन्वच्छना उदासिनाखिल एकेनापि ६१ २१ २८ ३० २८ १८ २८ ३८ २८ १८ २८ २८ ३० ८८ ८८ ८८ ८६ ७३ २१ २१ 39 ७9 ७४ ८० १२ ८ ६८ ८३ १ ६ -:: ४९ ५९ ५८ ८९ । ९४ ५८ ९०८ १.०८ १.०० १०८ ८२ ८२ ८. एके ससुरुषाः ७२ ६ ·: Be.. Bo. Y. 1. S. L. (. G. K. D. M. R. | P. ... Srd:: ८० ८२ ८० ७७ १०६ १८३ ७७ ८३ ७९ ८ 1". ८७ co १०३ १०१ १०३ १०६ १०३ કદ ७६ ६१०१ १०० ९९ ९८ ९८ *८ ७८ ७८ ७७ २५ २५ २३ :0D xxxvi २ ९ परेमापुरुषाः(एकमत्यरुषा ऐश्वर्यस्य कदथिनरयापि कमठकुटा कोशाध्य. कर्मायनम् कान्नाकटाक्ष कि कर्मम्य कि नेन हेम कुसुमग्नक कृमिकुल केयूगा न को न यानि को लामो कचिदमी क्षान्तिवन्.. क्षीरेणान्म भुक्षामागि मुद्राः सन्ति खल्वाटो... गजभुजङ्गम गुणवदगुण चूडोत्तीसत ३८ ३८ ३९ ३८ ३२ ३२ ३५ .०५ १०३ १८६१०२ १०२ १०६ ८ ८ 01 10३1०२ १०० ७८ २० ११ १८ १८ १८ १८ २१ १४ ५५ ३० ३१ २२ २८ २८ १३ १३ ० ४३ ४५ ८८ ८९ ८७ ८७ ८८ ९३ ९० ९८ ९६ ९९ 1/ ... ... ...

·८२ ८० ७० ८२ २३ ww २३ २३ ८१ । ८७ २ २२ .0.00 ६८ ८७ ६८ ४८ २० २ ५३ ६८ ४८ १८ २३ २२ २३ : : ३१ ३० ३८:३८ २९ ..... 30 M ७० ७० 33 ८ 99 ८१ ५१ ० छिनोपि ८३ जयन्ति जाड्यं धियो जायं हीमनि जानः कुर्मः जानिर्यातु ३२ तानीन्द्रियाणि तृष्णा छिन्धि ... नेने सत्पुरुरा:(एके सत्पुरुषाः) लमेव चानक दाक्षिण्यं स्व दानं भोगो विकालाय. दुर्गाद्यम् ( अपायम ) दुर्जनः परि दुर्मन्बाच दूरादर्थ . २२ २२ ३५ ३५ ६० १ Xxxvii : २० ३९ ...... २४३ ३३ ३३ ३२ २ ४२ 21 २०११ १०८, ९. देवेन प्रभुगा ९० ५७ ९२ ९२ ३० दोर्मन्न्यान् (दुर्मन्त्रान्) न कधि नमस्यामो नबलेनो निन्दन्तु नेता यस्य ४० ट ४० ६७ ८० ८३ ६८ ८२ ८. ८३ ८८ ८३ ८८ ५८ ४ वाकृतिः ... ९८ ट ट पनिनोति (पानिनोपि), पत्रं नैव यदा ८९ ८९ ......... ...

·Be. Bo. Y. N. W. S. | L. | c. T. x. G. K. D. | M. R. P. ७२ ७० ८६ ४५ ४३ ७ ... *२२ २३ २४ २३ ३२ ३२, ३२ ८३ ७२ : ७३ ३२ ८५ ७२ ........ ८४ ८२ ७१ ७२ ७८ ७६ ५८ ५८ ४ पद्माकरम्- परिक्षीणः परिचरितव्याः परिवर्निनि. पानिनीपि पापानिवारय प्रदान प्रच्छन्नम् प्रसथ मणि प्राणापातानि प्रायः कन्दुक प्रारभ्यते (भारभ्यने) प्रियसखि प्रिया न्याय्या (प्रसन्नो). प्रीणाति यः पाल पाल (व्यालं वाल). ४ Pw ४ ४ २६ २६ २६, २६ २५ ८४ ८४ २६ २६ २६ २६ २७ २७ २७ ... ... ... ... ... CRE:::::: KAR ८९ Xxxviii ८९ :::::::::::::: 6::::::kam ... ... ... ... ५८५८ ६०६० ६८६७ ६८ २८ २८ २८ SARKAR:::::: MAHE ... ... प्रधा येन २२ ३८ २४ २४ ८० २४ ८० ६९ ७०, ७८ ... भप्रायस्य भवन्ति नमा भीम वनम् मन्जत्वम्भासि मणिःशाणीटः मनसि वचति. मानमुद्रा .............. ९५ ८२ ८२ ८३ ८३. ८३ ६२ ८४ ८३ ६२/ ६२/६२ । ६२ ७० ०१९०१ १०२ १०० १०२ १०२ १०१ ९९ १.०१ ९८ २०१९०११०० ४४ ४४ ४३ ७५५७१ ७८ ७८ ७८ ७८ ५४ .......... ४३ ... ... ... ...

·०४ ५१ ५१ ३८ ४८ ५८ ५८ ४० ३० २९ १८ २८ ८ ३७ ३७ ८ ८ ८ ८ ७ ८ ८ ०३ १०८ ... ११ ४९ ४९ ४८ ४८ ७२ १७३ (प्रीणानि) ४० ९४ ९४ ४१ ९८ २ ९८ ९९ ३४ ९६ २ यामि ८८ ... : :::::::::::: १ १३ २२ xxxix ::::15:2" st: 463 :::::::: २२ २९ २२ ७२ ७२ ७२ ८० ८० विद्या. ये संनोप रकत्व कमला रस्नमहा: राजन्नुभुसि रे चातक लज्जागुणीय लभेन सिकताम लालचालन लोभवेन् ७२ ३८ ३८ ३८ *७ ... १०६ ११० १२० ९८ ०८ २ ३ ५ ४ । २६ ३० ३० Go ६८ ४४ ... बने रणे ९५ १०० ८८. ९८ ७९ १०९ १०५ १०९ १०९ १०८ १०५ ७८ ८६ ८६ ८ ८४ बरं गहन (परं पर्वत) ... ...

·Bo. Y. Be. 1. L. W.S. C. T. x. G. K. D. A. I. R. P. ७८ ७८ २८ ३६ ४ १८ १४ १४ ... :: त ३८ २८ ६. २८ १८ ६० २० . ९.२ ९० १ ९२ ८ ६२ ८ 10:30: :: : 2 ७३ ७२ वर्ग नुहो वरं पक्ष वरं पर्वत वरं प्राणच्छेद (वरं पक्ष). वरं गृचिंग (वरं नुहो). वहनि भुवन वाछा मजन विद्या नाम विपदि पर्य विपति महनाम विपदाचैः स्थयम विरम विरमा (विपदि मह) व्यालं बाल यो वार शशिदिवाकर (गजभुजद्रम) शशीदेवम शास्वंपस्कृत शिम शार्वम् शमसद्म श्रृंतन साण ( गुणवन) समानता सजातो येन (परिवर्निनि ) सन्यन्ये 1४ ६ 10 wr ६ 10 ५५ ५३ ०१ ७ ८ ८ ८ १ १० १० ... ३ १७ 0 ७१ ७० ६५ ७० ३८ ४७ 29 ४७ ७० ७० ": २५ २ २६ २३ ६८ ·सर्पः करः ... ... साहित्य.. ... *२ ८८८८ सजनि तावत् ... :०० ४ ० ६ 'संतप्तापसि सेपासु सिंहः शिशुः १ ३८ २८ २९ ९८ ९७ ९७०२ ........... *3 ... ... सूनुः सघरिनः स्थाल्यो वैडूर्य मृत्यनि ६६ ६६ २८ २८ २१ ३१ २९ ३८ ३८ २८ ३८, ३७ ३८ । ९५ २५ २५ २५ २५ २३ २४ २५ ९८ ९८ ९७ ९६ १००१ १०० २६ २३ २२ २९ ३० ३० ३० २० २०. 8 ... m ९९ ... : ... स्वत्य सायु. ७ १ ६ ७ ० ८९ ८८ ८८ सायनमेकान्त हानि १३ १२ १२ १३ १६ १६ १६ १६, १५ : १६ १६ १० १० !!x -. N.B.-The numbers marked * refer to the fiscellaneous Stanzas or सनिनानि पद्यानि in Bohlen. The number marked + refers not to the Nitišataka but to the Vairágvasatuka in Bohlen. The number marked refers to the Sringiraśataka in the Kárpi.zangrahu. The number marked § refers to the Sringårasataha iu Bullen.

·INDEX No. 2. P. A. R. C. . B. Y. K. G. J. N. T. ! Bo. V. ६८ ............ २२ ......... ३२ ३८ ...... २० २० २३ ५८ . xlii २८ अकिंचनस्य भग्रे गीतम् अजानन् भतिकान्नः अनाव भभिमन अभुक्तायाम् अमीषाम अर्थानाम् अवश्यम् अभीमही अहो धन्याः भही वा हारे वा भाकान्तम ( आघ्रातम) भादिन्यस्य आधिव्याधि भायुःकलोल भायुर्वर्ष भायुदायु भाशा नाम भासंसारम् MMS : Ek K: :00 Nown Krugs: :::: ...... २ : c ८३ ९८ ४९ ३८ ११३ ९६ 1 २९ १०८ ८ १.९ ४९ २९ ४० ४० ४१ ......। ९४ ७३ ७८ ९९ ८२ १०७ ....... ५२ .... ५२ ४२ ४५ ४१ ४२ ४८ ४९ ४ ७८ ·teu +९४ ८ ..... । : :::: ... उत्खानम् उत्तिष्ठ उदन्तच्छना उद्यानेषु एकाकी एको देवः एको रागिषु एतस्मात् एना हसन्ति कदा वारा कार्कश्यम् किं कन्नर्प. ::::::::::: ::::::: ६. ६१ :::::::::::: ८२ ८1 ... ८३ १०५ +९८ +९ ON: ९८ ७३ ८. 1०६ !!!!x को ७० ७० ११० कि वे कृच्छेग.. कृशाः काणः कोरीनम् कचिद्रीणा. क्षणं बालो ८४ १.२॥ १९ १८ ९३ १०३ १८: ११. 19 ट ४८ ८ क्षान्नं न *२३ -- ६ ६ ८० :": ६ ४ ७० ८० ८ खलोलापाः गङ्गानरब गातार गात्रं संकुचिनम् गावः धर्मखण्डम् ४. ८२ १४१ *२४ ७४ १८ १०५ ७ ७० ... ७ १७ ... .. ..

·C. P. R. A. M. । B. N. v. Y. G. K. J. T. Bo. पला लक्ष्मीः ... *२४ १०२ चूडोनंसिन तधिन्नय जानः कुर्मः १०३ १०३ ११८ ७७ ७८ ८६ ७८ ७९ ७९ *२४ जीर्णा एवं जीर्णा कन्या ज्ञानं सनाम् ......... ७४ ९० ९१ ७४ ..... . - ::::::: ७७ ३५ ७४ ६८ Vo ८० A!LY २८ ९५ ९२ ३८ ३७ ७६ २२ ४८ ४८ . ४९ नपस्यन्तः.. तस्मादनन्त तुम तृषा शुण्यात अलोक्या वराजा ददददतु दिकाला दीनादीन दुराराध्यः दूरादर्थम् .. भन्यानाम् न ध्यातम्. ननटा... २१ .... ५१ ७४ ७४ ७४ ४ १०३ । १४ ४३ १३ ४२ ४२ :08 न भिक्षा न संसारो. ३ ३ ·४४ नाभ्यसा नायं ने नित्यं यो निवृत्ता. *२३ ६० २३ २९ ८८ ८ ० नोखा ३३ ...... ३३ २६ १०५ " ७.9 ८१ ८० १० परिभ्रमसि परेषाम् पाणिपात्रय. पाणिः पात्रम् पाताल पानालान पुण्यग्रामे पुण्येल पुरा विद्वत्ता पुणर्मूल (पुण्यैर्मूल). प्रशान्त ..... प्राणाधानात् ... ५ ६० ५८ ६२ 1 moh are २८ AIX 100 :::::::::::::: ܕܕ ६० ६८ ७८ प्राप्तः श्रियः ६८ ७८ - ६८ : ८९ २० ९८ २२ २३ २३ प्रियसखि फलमल फलं स्वेच्छा पाले लीला दिसमल (फलमल) योगारी .... ::::::::::: २८ +९३ :::::::::: ..... २ ९८ E ............ er: ९८ ११३ ८६ ......। ८६ ब्रह्माण्ड ब्रह्मेन्द्रादि ........... ३८ ·A. C. P. R. M. B. Y.0. K. T. ! Bo. J. N. V. ८ १ ६८ ६८ २०० ६० भानिर्भव भन्यं भनम् मिक्षाकाम.. भिक्षाशनम् भिक्षाशी भिक्षाहार भूः पर्यो भोगा न ८६ २८ ........... E:::::::::: २८ १०० ८ ८ १२ १०२ ३६ भोगा भगुर ९४ १०७ ... ... १०५ ०१ १०१ . ११५ ३२ २९ xlvi २८ ३८ ३३ २८ ३८ ४ ३८ ४२ c. ४ १६ ८२ ... ४२ ४ ४८ १८२ १४४ भीगा मेघ ( भायुर्वायु).. भीगास्ता. भोगे रोग. प्रातःकष्ट. नान्नं देश महादेवो मही मृद्वी महेश्वरे मातर्मेदिनि मातर्लक्ष्मि.. माने ग्लायिनि मृतिपण्डो (नित्य यो) माहं मार्जय यत्रानेकः यदा किंचित् ८४ ८३ ७८ ८९ ८8 ९४ ८४ ८९ ७९ ८० ... *२४ ९३ ७८ ९० १०१ ३२ ३८ १९. :::: ३८ ४० ४२ ४० ३८ ३१ २९ ३२ ३४ ·७२ .२४ +९८ १०९ ८८ ८० ४८ ४९ ५८ ८४ १२ ७६ ... ७० १०८ *२४ *." १८ २८ यदा मेरुः यहासीन् मदेतत् ..... पदवलम् यनागा यावत्स्वस्थ यो चिन्तयामि यूयम् नव ये वर्धन्ते ये संतोष रम्यं हाय. रम्पाचन्द्र रात्रिः सैव... रेकन्दर्प (किं कन्दर्प ). पमिह वयं येभ्यो वर्णसितम्.. बतिभिः बितीणे विद्यानाधि विपुलहदयैः ::::::: १२ ८१ ६१ ७३ ७६ ८० ७६ ............ ८८. ८८ ४१ ७० ८२ ६५ ४२ xlvii ३८ :: २४ ३८ २७ ३८ ............. ८० ....... ८५ इट ३८ १८ ३४ २१. २३ २३ २४ ......... ५.१ *२४ १०६ :: विस्तीर्ण (विनीणे) व्याघ्रीय. शम्पाशेल. ९४ ९८ ·A. C. P. R. M. B. Y. G._K. J. T. Bo. N. V. ४० ४४ ४२ ४९ २८ २८ ३१ ९८ शिरः शार्वम् । सखे धन्याः (भहो धन्याः), समानः...... सन्यामेव सदा मेरुः (यदा मेकः). समारम्भा सा रम्या (भ्रानः कप्ट) ... ... ... ... ... ... ... ... ... BEF:::::::: 1०२ २०६।१२० १०२ १०५ १८ २० २० ::::::::::::: +२२ २० २१ १६ २३ ३२ xlviii ३८ सृजनि मंमोहयन्नि स्तनो मांस स्थितिः पुण्ये स्नात्वा गाझेः स्फुरत्स्फार स्वादिष्टम् हिंसाशून्य ८८ ८८ ८८ ८४ ८८ ८३ ८० ८४ ८२ ४९ ७ 62 ... ... ११ २०३ ... * Weber'. Various Readings in Bohlen (page.) † Spingâraśntaka Stanzas. I Buhlen-Miscellaneous Stanzas. § Another reading of this is No. 63. Talso No. 92. | No. 94=364 ; No. 87= 99 of the Sringarasataka. & Miscellaneous Stanzas ad finem. P 4.90€ is giren as a Various Reading on this.

·॥ श्रीगणेशाय नमः ॥ ॥अथ नीतिशतकम् ॥ : दिकालाधनमच्छिन्नानन्तचिन्मात्रमूर्तये । स्वानुभूत्येकसाराय नमः शान्नाय तेजसे ॥ १॥ या चिन्तयामि सततं मयि सा विरक्ता साप्यन्यमिच्छति जनं स जनोन्यसक्तः । अस्मत्कृते व परितुष्यति कानिदन्या धितां च तं च मदनं च इमां च मां च ॥ २॥ अशः सुखमाराध्यः सुखतरमाराध्यते विशेषतः । जानलबदुर्विदग्धं ब्रमापि नरं न रचयति ॥ ३॥ पसा मणिमुरेन्मकरवक्त्रदंष्ट्राकरा- समुद्रमपि संतरेखचलर्मि मालाकुलम् | भुजङ्गमपि कोपितं शिरसि पुषवहारये- व तु प्रतिनिविष्टमूर्खजनवित्तमाराधयेत् ।। ४ ।। L. (a) दिलानवच्छिनाय निन्मानानन्तमनगे. By. (b) भूगे: 'भूय Be. Bos. W. L.D. X. G. साराय; मानाय. D. By.n. N. II.(a)ia;न [P.R.] (6) u°ना'. By. Be. [P. R. K. मन:: रक: Be.n. (c) न: 4. [P. R. K ] Be.u. B.L. °°°. x. (d) Nका मतं न धक नतान. W. JII. (A) नि: '. K. Ben. (.) यदि मनले शव D. (A) 'नि?.T.S. I. W.X. D. P.G. IV (a) : दान्न F. N. (hy irपवन': बाला' Bo. Be. चुद W. G. ( where a for 1) बान. K. art ". See further Ren. (d) ft. R. -- . r ·.. [ २ ] लभेत सिकतासु तैलमपि यत्नतः पीडय- पिबेच मृगतृष्णकास सलिलं पिपासादितः । कदाचिदपि पर्यटशशविषाणमासादये- न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत् ॥ ५ ॥ व्यालं बालमृणालतन्तुभिरसौ रोडुं समुज्जृम्भते छेत्तुं वचमणीशिरीषकुसुमपान्तेन संनद्यते । माधुयं मधुबिन्दुना रचयितुं क्षाराम्बुधेरीहते नेतुं वाञ्छति यः खलान्पथि सतां सूक्तैः सुधास्यन्दिभिः ।।६।। स्वायत्तमेकान्तगुणं विधात्रा 'विनिर्मित छादनमज्ञतायाः । विशेषतः सर्वविदां समाजे विभूषणं मौनमपण्डितानाम् ।। ७ ।। यदा किनिज्ज्ञोहं द्विप इव मदान्धः समभवं तदा सर्वज्ञोस्मीत्यभवदवलिप्नं मम मनः । यदा किंचिस्किंचिदुधजनसकाशादवगतं तदा मूर्खास्मीति ज्वर इव मदो मे व्यपगतः ॥ ८॥ V. (a) भत: भच. X. C. S. L. W.G. (७) कामु साललम, काजल मयम्. R. (0) 'ये; य. L. W.(1) खं: . R. VI. (a.) व्या'; वा LL. उज़: °च° (°न्ज? ) G. (b) छे भे'. Bo.n. K. D. M. N. P. R. णीशि; "णि शि. K. Be.n. N. °णीश'. R. ह्यने; ह्यनि. Be. Bo. K. D. N. (c) क्षा:; भी. Bo. (d) खलान्पथि सताम्: सता पथि बलान्. Bo. Be. K. D. Af. R. P. The whole fourth line is मूखान्यः प्रनिनेतुमिच्छति बलात्मूतैः सुधास्यन्दिभिः in N. VIL. (a) °यत्त; यन्न'. Bo. गुणम्: हितम्. Be. Bo. K. D. P. R. N. (b) over छाद, साम is written in G. VIII. (a) द्विप; गज. N. [ A. P. R.] (C) दुध; "गुरू: [A. K.] न, 'दान. L. Bu. Be. (d) स्वर; पन. S. Be.u.

·: कृमिकुलचितं लालाप्लिन्नं विगन्धि जुगुप्सितं निरुपमरसप्रीत्या खादवरास्थि निरामिषम् । सुरपतिमपि वा पार्श्वस्थं विलोक्य न शङ्कते न हि गणयति क्षुद्रो जन्तुः परिग्रहफल्गुताम् ॥ ९॥ शिरः शार्व स्वर्गात्पतति शिरसस्तलितिपरं महीध्रादुत्तुङ्गादवनिमवनेचापि जलधिम् । अधो गङ्गा सेयं पदमुपगता स्तोकमवा विवेकभ्रष्टानां भवति विनिपातः शतमुखः ॥ १० ॥ शक्यो वारयितुं जलेन हुतभुक्त्रेण सूर्यातपो नागेन्द्रो निशिताङ्कुशेन समदो दण्डेन गोगर्दभौ । व्याधिर्भेषजसंग्रहैव विविधैर्मन्त्रप्रयोगविषं सर्वस्यौषधमस्ति शाखविहितं मूर्खस्य नास्त्यौषधम् ॥ ११॥ साहित्यसंगीतकलाविहीनः साक्षात्पशुः पुच्छविषाणहीनः । IX. (4) °लचितम्; लशतम्. D. निध; पहनम्. C. W. नि. L. G. (5) रम; रसम् C. S. L. W. Bo. Be. X. वादन; म्वादन. P. R. वाद्यन. Bo.n. खादन्स'. N. (c) न; वि०. K. D. R. P. The whole line is मुर. पनिमिव पार्थस्थं श्वा सशङ्कितमीक्षने. in Be.n. (11) न हि गणयनि क्षुद्रो जन्तुः गणयति न हि भुद्रो लोकः. Be.n. जन्तुः; मैत्री. R. P. X. (a) र्गान् र्गम. L. W. Bo. G. पनि शिरसस्तभिः; पशुपनिशिरम्नः क्षि. 'T. Bs.n. P. R. N. पननि शिरसोतः हिं' Bo. Be. (1) महीधा; गिरी- न्दा'. P.R. (c) अधो गरा संयम्। अधो गलाक्षेपम्. G. L. Be.n. भाधो गन्यम् T. Bo. Be. P. R. भयो गङ्गा सेयम्. N. पद; मद. W. "मयवा; मधुना. 'T. (1) खः, °स्खेः. Bo. Be. XI. (a) छत्रेण; पण. N. (B) गोगईभी; गोगर्टम:. N. (6) मंगोवि. विधर्म'; संग्रोण विभिना म.S. X .: : I..W. Bo. T. N. . ..

·[ ४ तृणं न खादपि जीवमान- स्तद्भागधेयं परमं पशूनाम् ॥ १२ ॥ येषां न विद्या न तपो न दाने शानं न शीलं न गुणो न धर्मः । ने मर्त्यलोके भुवि भारभूता मनुष्यरूपेण मृमाचरन्ति ॥ १३ ॥ परं पर्वतदुर्गेषु भ्रान्तं वनचरेः सह । न मुर्खजनसंपर्कः सुरेन्द्रभवनेष्वपि ॥ १४ ।। इति अज्ञनिन्दाप्रकरणम् ।। अथ विद्वत्प्रशंसा । शास्त्रोपस्कृतशमसुन्दरगिरः शिप्यप्रदेयागमा "विख्याताः कवयो वसन्ति विषये यस्व प्रमोनिर्धनाः । सज्जाचं सुधाधिपस्य कवयो बर्थ विनापीश्वराः कुत्स्याः स्युः कुपरीक्षका न मणयो थैरर्षत: पातिताः ॥१५॥ XII.(c)°न; त्य'. I. XIII. (b) ज्ञान न न चापि. S. X. ज्ञान च.Bo. G. (c) मय; मृन्यु. L. W. S. 'T. X. G. भुवि भव. W. Bo. X. G. XIV. (a) पर्वत; गहन. K. Be.n. भान्नम् कान्तम्. W. (1) न मू; नो मू. S.X. Bo.n. संपर्क: ससर्ग: Bo. Be. K. xv. (a) व्यपदेया"; "प्योपदेशा'. Be. Bo.n. 'ध्या प्रदेया Bo. (c) स्वयों प; सुधियो ' Bo. Be. D. K. F. M. R. P. मुभियान. N. (1) लयाः; सा: Bo. K. W. D. Be. सा. M. °स्या. R, स्युः; ते. F."का न करें. 'P. M. Bo.n. D. N. 'का हि. L. w.x. F. G. हि. S. Bo. Be. K. ° °. S. L. Be. Bo. X.F.G. W. K. Be.n. P. R.

·हर्यानि न गोचरं किमपि शं पुष्णानि यन्सर्वदा यर्थिभ्यः प्रतिपायमानमनिशं पामोनि वृद्धि पराम। कल्पान्तेष्वपि न प्रयाति निधन विद्याख्यमन्लर्धन येषां नान्पति मानमुमत नृपाः कस्तैः सह स्पर्ध ॥१६॥ अधिगतपरमार्थान्पण्डितान्मावमस्था- स्तृणमिव लघुलक्ष्मी व तान्संरुणद्धि | अभिनयमदलेखाश्यामगण्डस्थलानां न भवति विसनन्तुर्वारणं धारणानाम् ।। १७ ।। अम्भोजिनीवननिवासविलासमेव हंसस्य हन्ति नितरां कुपिनो विधाता । न त्वस्य दुग्धजलभेदविधी प्रसिद्ध वैदग्थ्यकीर्तिमपहर्तुमसी समर्थः ॥ १८ ॥ केयूरा न विभूषयन्ति पुरुषं हारा न चन्द्रोजवला न खान न विलेपन न कुसुमं नालंकृता मूर्धजाः । XVI. (1) °; °न्तु. D. शम् ; सम्. Bo. Be. K. यमर्मदा ; सर्वाम्मना. M. १०) 4"; °ri'. Bo. K. Be. D. M. N. K. Bu.n. “पा; 4"; M. प्रामानि पछि पराम; टिपरी गच्छति. M. (c) लय ; स्व. K. Be..(d) मुभमननपाः; "मम्मानिनप: K. Be.n. सह समम्. Bo.n. XVII. (c) स्याम; श्याव. Bo.n. "ला"; "ली". L. Be. Ro. G. XVIlI. (a) निवासविलासमेव निवासविलामतुम्. K. Bo.n. बिहार बिलाममेष. N. (B) हंसस्य हन्तुमपरामपि ना विभाना. K. Be.n. (except विधना for विभाना). (c) नव; नोन. K. Be.n. नव'. M.मिझाम् ; शस्लाम. K. Be... (1) विदग्ध्य ; वैदोष्य. Bo.1. वैदग्भ Be. ke. D. W. G. k; "न". Bo. Be. K. समर्थः; विधाता D. XIX. (a.) न मि, पणन. N. रा; रो. D. 'ला; लो ID. (1) न इसमम; सुकममम K. Be.D. न च धनम. D.

·वाण्येका समलंकरोति पुरुषं या संस्कृता धार्यते क्षीयन्ते खलु भूषणानि सततं वाग्भूषणं भूषणम् ॥ १९ ।। विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुनं धनं विद्या भोगकरी यशःमुखकरी विद्या गुरूणां गुरुः । विद्याबन्धुजनो विदेशगमने विद्या परं देवतं विद्या राजा पूजिता न हि धनं विद्याविहीनः पशुः ॥२०॥ क्षान्तिबचनेन किं किमरिभिः क्रोधोस्ति चेहिनां शातिवेदनलेन किं यदि सुहहिन्यौषधैः किं फलम् । किं सर्यदि दुर्जनाः किमु धनैर्विद्यानवद्या यदि बीडा चेकिमु भूषणैः सुकविता यद्यस्ति राज्येन किम्॥२१॥ दाक्षिण्यं स्वजने दया परजने शाद्यं सदा दुर्जने प्रीतिः साधुजने नयो नृपजने विद्वज्जनेप्याजवम् । शौर्य शत्रुजने क्षमा गुरुजने नारीजने धूर्तता ये चैवं पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः ॥२२।। () ज्ये'; ग° Bo.n. पुरुषम; कृतिनम्. K. Bo. Bo. (1) खलु; खिल. S. W. X. Bo. Be. G. N. भूषगम्; न चित्. P. R. XX.(c) पर देवतम् ; परा देवता. S. L. X. N. परं देवना W. (1) "जिता; यते Be.n. M. R. P. N. हि; न तु L. W. T. शुचि Be. K. °नम्; "नी.w. XXI. (a) क्षा'; शा. T. द्वचने'; कवचे; Bo. Be. N. (c) 'नाः; 'नः Br.n. (1) गैः सु; जेन Be.n. XXII (u) 'र;र. 30. Bo. K. N. सदा; बने M. (6) प्री; नी. T. नयो-'चम क्षमा गुरु जने नारीजने धूर्तता. K. Be.n. P. R. M. स्मयः खल- बनेवि -चम्'. D. Bo.n. (where a for i). प्या; वा. C. S. W. Bo. X. Be. T. D. चा N. (6) क्षमा गुरुजने स्मयः खलजने K. Be.n. P. R. M. नारीजने भूतना; विद्वब्जने चार्जरम् Ko Be.n. M. R. P. (in which two 'या' for °चा). कान्नानने भूनसा. N. () 2. K. Ben, ; मेषा दि. 8. P. R. Bo.n. "क": "के. W. R. P. निः; न:.K.

·- जायं धियो हरति सिञ्चति वानि सत्यं मानो चर्ति दिशति पापमपाकरोति । नेतः प्रसादयति दिक्षु तनोति कीर्ति सत्संगतिः कथय किं न करोति पुंसाम् ।। २३ ।। जयन्ति ते सुकृतिनो रससिद्धाः कवीश्वराः । नास्ति येषां यशःकाये जरामरण भवम् ।। २४ ।। सूनुः समरितः सती प्रियतमा स्वामी प्रसादोन्मुखः खिग्धं मित्रमवञ्चकः परिजनो निःशलेशं मनः । आकारो रुचिरः स्थिरच विभवो विद्यावदातं मुखं तुष्टे विष्टपहारिणीष्टदहरी संप्राप्यते देहिना ।। २५ ।। प्राणाघातानिवृत्तिः परधनहरणे संयमः सत्यवाक्यं काले शक्त्या प्रदानं युवतिजनकथामूकभावः परेषाम् । तृष्णास्रोतोविभङ्गो गुरुषु च विनयः सर्वभूतानुकम्पा सामान्यः सर्वशाखेष्वनुपहनविधिः श्रेयसामेष पन्याः ॥२६॥ पारभ्यते न खलु विघ्नभयेन नीचेः प्रारभ्य विनविहता विरमन्ति मध्याः । XXIII. (6) चेतः चित्तम् T. XXIV. (a) सिखाः; वैद्याः K. Re.I. (II) येषाम् नेपाम् 8. W. X. N. जंभयम्ः जन्मभिः K. D. Bo.n. जन्मभीः M. P. R. XXV. (1) निः; न° S. (1) विष्टपहारिणीट; विपकष्टारिणि S.Neपहा. रािणप्रद W. विष्टपहारिणि सनि Bo. X. (wher: "ग: for fण')."प्राप्य'; 'पाय'. S. प. X.ना; नाम S. XXVI. (a) °णा; 'या'. R. P. नानि'; नि'. Bo.n. A. (c) "यः; नि: Bo.n. A. °वा'; "न', R. (61) विभिः; मति: Bou. A. गनिः P. R. Con.°4%B व.C. W. Bo. Be.G. XXVII. (4) पा"; भा'. T. (U) मह; निह.N. .

·[ ८ । विनैः पुनःपुनरपि प्रतिहन्यमानाः प्रारभ्य चोत्तमजना न परित्वजन्ति ॥ २७॥ पिया न्याय्या वृत्तिर्मलिनमसुभङ्गेप्यसुकर लसन्तो नाभ्याः सुहृदपि न याच्यः कृशधनः । विपद्युत्रैः स्थेयं पदमनुविधेयं च महतां सतां केनोरिष्टं विषमम सिधारावतमिदम् ॥ २८ ॥ इति विद्वत्पशंसा। .. " अथ मानशौर्यप्रशंसा। क्षक्षामोपि जराकृशोपि शिथिलप्रायोपि कष्टां दशा- मापनोपि विपनदीधितिरपि प्राणेषु नश्यत्स्वपि । मत्तेभेन्द्रविभिन्नकुम्भकवलग्रासैकबद्धस्पृहः किं जीर्ण तृणमत्ति मानमहताममेसरः केसरी ॥ २९ ॥ (ब) विगैः महलगुगिनैपि हन्यमाना:. in Bu.n. विनैर्मुहुर्मुहुरपि प्रनिहन्यमाना.. in N. (1) भ्यचो'; य उ. X. S. 'T.G. °भ्यमु. W. धउ L. Hy. Bo. Be. N. जना; गुणा. Bo.n. N. xxVIII. (1) त्व; ."Bo. ki. S. K. M. X. P. R. 'The first sin of these have the sccond line of this stitne first and the first second. P. R. have the third first, first secoud, and second third. (6) शेयम्; स्थैर्यम् N. (11) रा; र°. 1). XXIX. (4) शिायन प्रायोप; शिपिल प्राणोपि. D. Be. Bo. L. F. M विगत- प्रायोपि. Bo.n. शिथिलः प्रामा(मो! न. W. कष्टाम: दीनाम D. () 'नोपि. 'मोति... १०; "भि'. P. R. नश्य, गन्छ . P. R. M. शाम्य D. () मानेमन्द्र, उन्मतेम D. He.u.x.क.LS. I'. न. N. 48.

·स्वल्प सायुक्सावशेषमलिन निमासमवास्थि गोः था लम्मा परितोषमेति न तु तत्तस्य क्षुधाशान्तये । सिंहो जम्बुकमङ्कमागतमपि स्वक्त्वा निहन्ति दिप सर्वः कृयूगतोपि वाभाति जनः सत्त्वानुरूप फलम् ॥३०॥ लाजूलचालनमधधरणावपान भूमी निपत्य बदनोदरदर्शनं च । वा पिण्डदस्य कुरुते गजपुङ्गवस्तु धीरं विलोकयति चाटुशनैव भुते ॥ ३१ ॥ परिवर्तिनि संसारे मृतः को वा न जायते । स जातो येन जातेन याति वंशः समुचतिम् ॥ ३२ ॥ कुसुमस्तबकस्येव हे गती स्तो मनस्विनाम् । मूर्षि वा सर्वलोकस्य विशीर्येत बनेथवा ॥ ३३ ॥ सन्त्यन्येपि बृहस्पतिप्रभृतयः संभाविताः पञ्चषा- स्तान्प्रत्येष विशेषविक्रमरुची राहुन वैरायते । XXX. (a) पम्; . M. N. वसारशे ; यशादशे'. M. शाशे'. Be.n. K. गोः; °कम्. Be. Bo. K. D. M. P. B. (B) नु च Be. Bo.K. D. P. R. (d) 4ःम्. C.S. XXXI.(a) पा; प. N. XXXII. (a) मृतः; मन्यः. P. B. The two lines exchange places in K. L. Bo. n. XXXIII. (a) गती स्नो मनस्विनाम; यी वृत्तिर्मनीषिणः, 8. T. L. Be. Bo. D. M. N. P. R. ( in which last eight मनस्विनः for मनीषिणः) द्वधा वृत्तिमनस्विनः. W. वृत्ती तु मनस्विनः K. Be.D. (b) मूधि वा सर्वलोकस्य, मूभि सर्वस्य लोकस्य. L. सर्वलोकस्य वा मूभि. K. Be.n. मूभि वा सर्वलोकानाम. D. विशीर्येत वनेयवा; शीर्यते वन एव वा. D. M. P. R. N. विशीयन बनेप्राप. T. And see further under stanza 104. XXXIV. (a) °यः, यो. S. M.', श'. C. W. T. "शा'. D. 2 .

·[१०] वेव असते दिमेश्वरनिशापाणेश्वरी भासुरी प्रातः पर्वणि पश्य दानवपतिः शीर्षावशेषीकृतः ॥ ३४ ॥ वहति भुवनश्रेणी शेषः फणाफलकास्थिता कमठपतिना मध्येपृष्ठं सदा स विधार्यते। तमपि कुरुते क्रोडाधीनं पयोधिरनादरा- दहह महतां निःसीमानधरित्रविभूतयः ॥ ३५ ॥ वरं पक्षच्छेदः समदमघवन्मुक्तकुलिश- प्रहारैरुनछहलदहनोद्गारगुरुभिः । तुषाराद्रेः सूनोरहह पितरि क्लेशविवशे न चासी संपातः पवसि पयसां पत्युरुचितः ॥ ३६ ।। यदचेतनोपि पादैः स्पृष्टः प्रज्वलति सवितुरिनकान्तः । तत्तेजस्वी पुरुषः परकृतविकृतिं कथं सहते ।। ३७ ।। सिंहः शिशुरपि निपतति मदमलिनकपोलभित्तिषु गजेषु । प्रकृतिरियं सत्त्ववतां न खलु वयस्तेजसो हेतुः ॥ ३८॥ इति मानशौर्यप्रशंसा। (c) नेश्व; वाक. N. °सु; स्व. L. T. K. P. R Be.n. N. °स्क. W. Bo. N. M. (d) तः; °न्तः. L. Be. Bo. G. °न्तम्.. W. वीकृतः पाकृतिः, W. T. D. M. N. XXXV. (a) °ल; 'ण'. C. W. X. G. (B) पृष्ठम्; कष्टम्. M. वि°; च. S. Be. Bo. X. D. P. R. N. (c) धी'; 'धा K. °धिरना; निधिरा.: L. Bo.n. निधिरना K. D. राद further on is omitted in L. XXXVI. (a) पक्ष; प्राण. D. Bo.n. M. R. P. प्राणो° N. (b) ह; हु. S. Bo. Be. K. D. X. M. N. दहनो'; रुधिरो' D. दलनो.°X. गुरु; रुचि. L. S.X. (d) पत्यु भ.° Bo.n. XXXVII. (a) तुरिन; तुरवि. L. D. `तुरति Bo. Be. °तुरिव. D. तूरवि. K. G. तुमूर्य. M. (b) विकृनिम् ; निकृतिम् D. P. R. M. N. Bo.n. निकृतम् Bo. Be. K. ते; नाम. P. R. M. XXXVIII. (B) °सो; °साम्. N.

·[ ११ ] जानिर्यातु रसातल गुणगणस्तस्वावधो गच्नु शीलं शैलतटास्पतस्वभिजन: संस्मतां वहिना । शौर्ये वैरिणी बनमाधु निपतवर्थोस्तु नः केवल वेनैकेन विना गुणास्तृणलवप्रायाः समस्ता इमे ।। ३९ ।। नानीन्द्रियाणि सकलानि तदेव कर्म सा बुरिरप्रतिहता वचनं तदेव । अर्थोष्मणा विरहितः पुरुषः स एवं स्वन्यः क्षणेन भवतीति विचित्रमेतत् ॥ ४० ॥ यस्यास्ति वित्तं स नरः कुलीनः स पण्डितः स भूतषान्गुणः । स एव वक्ता स च दर्शनीयः सर्वे गुणाः काञ्चनमाश्रयन्ति ।। ४१ ॥ दौर्मन्न्यानृपतिविनश्यति यतिः सङ्गात्सुतो लालना- हिप्रोनध्ययनात्कुलं कुतनयाच्छीलं खलोपासनात् । हीमचादनवेक्षणादपि कृषिः स्नेहः प्रवासाश्रया- मैत्री चाप्रणयात्समृद्धिरनयात्यागात्पमादारनम् ॥ ४२ ॥ XXXIX. (a) स्याप्य; स्माद'. P. R. वाय'. N. "छनुछतान. P. B. All the other copies, except K. which hus°नु, roud'नाम्.(b) नयरा' T. (c) शौर्य वैरिणि वननिरस्नमम्न च तथाप्यर्थग्नु न कंवलम K.(शीय यनाभिरस्नमस्तु च तथा &c.?) °निपत त्व; 'पतनुन्व. Be... याँ'; "". Be. Bo. (orig. Bo.n.) XL. (a) वन्यः, वन्य. C. L. W. Bo. चान्यः S. X. भन्यः ''. XLI. (c) Lines b. &c. interchange places in K. (1) न्नि,न्ने. D. XLII. (a) दमिन्या ; दुमैन्त्रा'. Be. यनिः, सनी. G. (0)ीम द्यान्, स्वीगर्वान, M. The beginning of the third line down to zita: is the begivning of the fourth line iu M.and the beginning of the fourth line dowu to 47ma is the beginning of the thiril. (il) Tre?;"77. P.R. - ·। १२ ] दरानं भोगो नाशस्तिलो गतयो भवन्ति वित्तस्व । यो न ददाति न भुले, तस्य तृतीया गतिर्भवति ।। ४३ ।। मणिः शाणोलीडः समरविजयी हेतिनिहतो मदक्षीणो नागः शरदि सरितः श्यानपुलिनाः । कलाशेषश्चन्द्रः मुरतमृदिता बालवनिता तनिम्ना शोभन्ते गलितविभवाधार्थिषु जनाः ॥ ४४ ॥ परिक्षीणः कश्चित्स्पृहयति यवानां प्रसृतये स पश्चात्संपूर्णः कलयति धरित्री तृणसमाम् । अनधानैकान्त्याद्गुरुलघुतयार्थेषु धनिना. मवस्था वस्तूनि प्रथयति च संकोचयति च ॥ ४५ ।। राजन्दुधुक्षसि यदि क्षितिधेनुमेतां तेनाच वत्समिव लोकममुं पुषाण । तस्मिथ सम्यगनिशं परिपोष्यमाणे नानाफलैः फलति कल्पलतेव भूमिः ॥ ४६ ॥ XLIV. (a) णोली; णाली'. Be. K. यी; यो. Be. Bo. (orig. Bo.n.) निती; दलितोW.N. Bo. (orig. Bo.n.) (b) तः श्यान; 'दाइयान. D.X. W. G. N. नः श्याम. C. Be. Bo. 'P. K. नाः, ना. D. X. N. नी. G. (0) शेषः, लेशः R. वनिता; ललना. C. W. L. M. वनिताः. R. (d.)त; न. Be. Bo. M. K.C. चा; 'मा.. Be. Bo. M. K. था; स्वा. Bo.n. जनाः, नपाः. Be. T. L.नराः. D. N. XLV. (5) : ; म्. T. F. णों C. M. P. R. कल'; गण S. L. D. T. K. K. Bo.n. M. P. R. (0) नैकान्न्याहू; नकान्या गु. S. L. 'कान्न्या गु' W. Bo. G. °नेकान्ता गु. Be. K. Bo.n. N. मेकान्तं गु° M. XLVI. (a) ताम्, 'नाम्.C.X. Bo. W.S. L.T. P. B. N. (B) 'नाय; नेर (1) D. नाथ R. ममम्; मिमस्: Bo. Be. K. R. (c). P.; स्तु. M. पोय; "तुष्य L. T. G. पोष'. W. पु. N. पाल्य'. D. (a) "ला. M.N. .

·[ १३ ] सल्यानृता च परुषा प्रियवादिनी च हिंवा दयालुरपि चार्थपरा पदान्या । नित्यव्यया प्रचुरनित्यधनागमा च वेश्याङ्गनेव नृपनीतिरनेकरूपा ॥ ४७ ।। आज्ञा कीर्तिः पालनं ब्राह्मणानां दानं भोगो मित्रसंरक्षण व । येषामेते षड्गुणा न प्रवृत्ताः कोर्यस्तेषां पार्थिवोपाश्रयेण || ४८ ॥ यात्रा निजभालपट्टलिखितं स्तोकं महश धनं तत्मामोति मरुस्थलेपि नितरां मेरौ ततो नाधिकम् । तरीरो भव वित्तवत्सु कृपणां वृत्तिं वृथा मा कृथाः कूपे पश्य पयोनिधावपि घटो गृणाति तुल्यं जलम् ॥ १९॥ त्वमेव चातकाधारोसीति केषां न गोचरः । किमम्भोदवरास्माकं कार्पण्योक्तिः प्रतीक्ष्यते ॥ ५० ॥ XLVII. (a) प्रिय; मृदु. Bo.n. N. वादिनी; भाषिणी. N. (c) निन्य; भूरि. Bo.n. नित्यधना'; मित्रधना D. वित्तसमा'. Bo.n. वेश्या"; वारा". L. K. D. Be. M. R. P. N. Bo. (orig. Bo.n.). XLVIII. (a) ब्राह्मणा; सन्जना. M. (c); "द.G. XLIX. (a) धनम्; फलम् Be. K. (1) 'नि; "T. M. P. "तराम्; यनम. Be. K. तनो ना; च नानो'. B.X. K. D. Be. M. P. R. N. Bo. ( orig. Bo.n.). (c); य. T. त्वम्. Bo. °ी; °a'. Bo.n. धी. Bo. (1) °टो. गृहाति; या गृहन्नि K. Be.n. L. (a) रोसी'; र'. T. 'रस'. W. रसी'. G. लमेर वानको धारा इति लोचनगोचरा:. Bo (b) मोदवरास्माकम् ; स्मदम्मोदरम. Bo. "मोद दास्मा- कम् T. स्यने; असे. T. 'भ्यसे. Bo. C. W.

·[ १४ ] रे चातक सावधानमनसा मित्र क्षणं भूयता- मम्भोदा बहवो हि सन्ति गगने सर्वेपि नैतादृशाः । केचिदृष्टिभिरार्द्रयन्ति वसुधां गर्जन्ति केचिथा यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वचः॥५१॥ अथ दुर्जनप्रशंसा। अकरुणत्वमकारणविग्रहः परधने परयोषिति च स्पृहा । सुजनबन्धुजनेष्वसहिष्णुता प्रकृतिसिद्धमिदं हि दुरात्मनाम् ।। ५२ ॥ दुर्जनः परिहर्तव्यो विद्यया भूषितोपि सन् । मणिनालंकृतः सर्पः किमसौ न भयंकरः ।। ५३ ॥ जायं हीमति गण्यते व्रतरुचौ दम्भः शुचौ कैतवं शूरे निघृणता मुनौ विमतिता दैन्यं प्रियालापिनि । तेजस्विन्यवलिप्तता मुखरता वक्तर्यशक्तिः स्थिरे तत्को नाम गुणो भवेत्स गुणिनां यो दुर्जनैर्नाङ्कितः ।। ५४॥ LI. (a) त्र; 'त्रम् D. (b) हि; hि S. W. T. °ता; °का.X. (c) कोच; एके वृ8. X. वसुधाम् ; धरणीम् S. केचि था; एके मृषा S. x. LII. (b) परधने च स्पृहा परयोषिनि. 30. परधनाय रतिः परयोषिति Be. M. K. P. R. D. (where : for ति) परधनोपकृतिः परयोषितः Bo.n. (c) मु; स्व. S. D. X. Bo.u. M. P. R. जने; धने L. (41) °नाम; °न: Bo.n. LIII. (a) ते; "न्न'. Bo.n. भूषि; °लकृ. L. D. T. Be. Bo. N. Bo.n. (where for पि सन्ः याद) भूषितोपि सन्; °पि समन्वितः K. Be.n. (1) °लंकृ; भूषि° S. L. W. D. X. P. Be. Bo. M. P. R. N. LIV. (a) क; शु. N. (B) मुनौ; भवे. P. R. जी D. जी Bo.n. M. (a) ससु', Be. Bo. T. (F. K. D. M.

·[ १५ ] लोभधेदगुणेन किं पिशुनता यस्ति किं पातको सत्यं चेत्तपसा च किं शुचि मनो यस्ति तीन किम् । सौजन्यं यदि किं गुणः स्वमहिमा यस्ति किं मण्डनः सहिया यदि किं जनरपयशो यस्ति किं मृत्युना ।। ५५॥ शशी दिवसधूसरो गलितयौवना कामिनी सरो विगतवारिज मुखमनक्षरं स्वाकृतेः । प्रभुर्धनपरायणः सततदुर्गनः सज्जनो नृपाङ्गणगतः खलो मनसि सप्तशल्यानि मे ॥ ५६ ॥ न कश्विनण्डकोपानामात्मीयो नाम भूभुजाम् । होतारमपि जुहानं स्पृष्टो दहति पावकः ।। ५७॥ नान्मूकः प्रवचनपटुश्वाटुलो जल्पको वा धृष्टः पार्श्वे वसति च तदा दूरतचाप्रगल्भः । क्षान्त्या भीरुयदि न सहते प्रायशो नाभिजातः सेवाधर्मः परमगहनो योगिनामप्यगम्यः ।। ५८ ॥ LV. (a) भवेद; भवास्ति. Be. K. Bo. (orig. Bo.n.) भोप्यस्ति. Be.n. (c) गुणः; निजैः Be. K. X. P. R. जनै: S. L. W. D. Bo. T. M. पर: Be.n. बलेन N. स्व; सु. Be.n. W. D. T. Bo.n. P. R. M. &. 1.. (where ना for मा) omitted in N. (1) ज'; ' S. L. W. T. BU. Bo. P. R. N. भैरप; नैः पर'. C. LVI. (b) वारि; प. Bo.n. (c) °तः; °मः. W. 'नि:. N. (d) शल्या; शैला'. Be.n. LVII. (a) नामः नैव. आ. भुजा"; "भृता'. P. (1) होनार; नारेण. (2)x. हान; नं Be. Bo. K. (orig. Bo.u.) रोनारं जुहनमा is the first half in M. LVIII.(a) बाटुलो; तिकी. S. P. R. तुलो. L. W. K. T. D. Be. Bo. X.G. तिलो. M. चिको N. (B) वसनि च; भवनि म.S.X. D. P. R. Bo.n. N. प्रभवति. W. T. G. L. स भवति. Bo. Bo. K. नया D. M. Bo.a. P. R. जनो. Be. Bo. K. वमन. N. नधा'; तोप्य'. N. The second aud third lives change places iu K. , तदा; , ·[ १९ उद्भासिताखिलखलस्य विशृङलस्य प्राग्जातविस्तृतनिजाधमकर्मवृत्तः । दैवादवाप्तविभवस्य गुणद्विषोस्य नीचस्य गोचरगतैः मुखमास्यते कैः ॥ ५९॥ भारम्भगुर्वी क्षयिणी क्रमेण लवी पुरा वृद्धिमती च पश्चात् । दिनस्य पूर्वार्धपरार्धभिन्ना गयेव मैत्री खलसज्जनानाम् ॥ ६० ॥ मृगमीनसज्जनानां तृणजलसंतोषविहितवृत्तीनाम् । लुब्धकधीवरपिशुना निष्कारणवैरिणो जगति ।। ६१ ॥ इति दुर्जनप्रशंसा । अथ सुजनप्रशंसा। वाचा सज्जनसंगमे परगुणे प्रीतिगुरौ नम्रता विद्यायां व्यसनं स्वयोषिति रतिर्लोकापवादाद्भयम् | भक्तिः शूलिनि शक्तिरात्मदमने संसर्गमुक्तिः खले- वेते येषु वसन्ति निर्मलगुणास्तेभ्यो नरेभ्यो नमः ॥ ६२ ॥ LIX.. (a) "दासिनाखिलख; °द्वाशिताविलक'. Bo.n. (8) प्राग्जात; पोदाट N. स्तृ; स्. S. L. I. D. K. X. Bo.n. M. P. R. N. स. G. T; . Bo. Be.n. "तैः; तैः. S. (c) दे दे. W. (d) स्यने; 'प्यते. S. W. x. T. LX. (a) °यि?; य°. L. X. D. प. W. (७) च; . W. चपक्षान् सपैति. N. LXI. (d) : णमेव . L. G. N. LII. (a) मे; ती. N. परगुः; गुणिग.K. Be.n. (b). याम्; या W. (0) शूलिनि चकिणि. Be.n.(d) "लेखेते येषु ले येष्वेते नि. Bo.n. "ले येतेपु. W. C. °ले प्येते येषु. D. °ल एते येषु. S. x. P. R. °ले एते यत्र. Bo. Be. K. 'रेते येषु, N. वसन्तिः नरेश. W.G. तेभ्यो नरेभ्यो नमः तेनेब लोकस्थितिः D. नेभ्यो महायो नमः. N. ::

·.. विपदि पैर्यमथाभ्युदये क्षमा सदसि वाक्पटुता युधि विक्रमः । यशसि चाभिरतिय॑सनं श्रुती प्रकृतिसिद्धमिदं हि महात्मनाम् ।। ६३ ।। प्रदानं प्रच्छन्नं गृहमुपगते संभ्रमविधिः प्रियं कृत्वा मौनं सदसि कथनं नाप्युपकृतेः । अनुत्सेको लक्ष्म्यां निरभिभवसाराः परकथा: सतां केनोदिष्टं विषममसिधारावतमिदम् ।। ६४ ॥ करे श्लाघ्यस्त्यागः शिरसि गुरुपादप्रणयिता मुखे सत्या वाणी विजयिभुनयोर्वीर्यमतुलम् । हदि स्वस्था वृत्तिः श्रुतमधिगतं च श्रवणयो- विनाप्यैर्येण प्रकृतिमहतां मण्डनमिदम् ।। ६५ ।। संपत्सु महतां चित्तं भवत्युत्पलकोमलम् । आपत्सु च महाशैलशिलासंघातकर्क शम् ।। ६६ ॥ संतमायसि संस्थितस्य पयसो नामापि न ज्ञायते मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते । LXIII. (c) रनि; "चि. S. Bo. Be. T, K.X. 'T. R. 'नी; "न.. ''. LXIV. (') चा'; ना . S. T. Bo. X. G. Bea.ll. (c) च्याम्; "म्या. P. P. Be.n. निरभिभवसाराः; निरवधिभवमाराः ; S. W. X.G. भलघुभवसारा; 7.चिरविरहसारा: D. चिरविभवसारा: L. LXV. (a) बाध्यत्यागः ; न्यागः थाध्यः. D. यिना; “यनम L. P. R. (b) य; 'य. T. K. Be. W. Bo. ( orig. Jko.n.) वीर्य मनुलम; पोरुपमहो. P. R. (6) स्वस्था; स्वच्छा. X. N. Bo.n. मेन्छा K. Ben.°धिगनं च श्रवणयाः; वमनं च श्रवणयो: L. Bo.n. धिगनैकबनफलम्. C. W. S. P. X. (wheru aun in S. ले for लम्). LXVI. (a) सु; 4. Be.n. बल्यु'; बेदु'. S. K. Be.n. N. (0) धाम के यथा.S. LXVII. (a) al, . L. D. N. (D) : .K. Be... राज दश'. A. A .. 3 ·। १८ ] स्वात्यां सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते पायणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥ ६७ ॥ यः प्रीणयेत्सुचरितैः पितरं स पुत्रो यद्भर्तुरेव हितमिच्छति तत्कलत्रम् । नन्मित्रमापदि सुखे च समाक्रियं य- देतत्रयं जगति पुण्यकृतो लभन्ते ॥ ६८ ॥ नम्रस्वेनोन्नमन्तः परगुणकथनैः स्वान्गुणान्ख्यापयन्त: स्वार्यान्संपादयन्तो विततपृथुतरारम्भयत्नाः परार्थ । भान्येवाक्षेपरूक्षाक्षरमुखरमुखान्दुर्मुखान्दुषयन्तः मन्तः साश्चर्यचर्या जगति बहुमनाःकस्य नाभ्यर्चनीयाः||६९।। .. इति सुजनप्रशंसा। , (क) मायाम; स्वाती. '. R. Bo.n. स्वात्मा Bi).n भन्न:. D. N. शुक्रिमण पनिनम: मुक्किम गनिन म. B. . शुकि कुक्षिपनिनम. Bo.h. (P.) शुक्तिसंपुटगतम्. P. R. नन्मौकिकं जायने मन्मौक्तिकं जायने. ''. मुक्ताफलं जायते. 30.11. K. Be.n. तन्नायने मौकिकम. Bo.n. (P.) & X. P. R.(where जा rightly). (11) णः; 'णाः. C. Bo. D. P. R. “णाभममध्यमोत्तमगुणः ; णोत्तममध्य- मातमगुण: Ro.l, and probably ulso W. as appears from the Conmentary, the line being omitted in the text. गुणः ; जुषाम्. N. मंसर्गत: जायते; संवासतो जायते '1'. Bo.n. संवासनो देहिनाम. C. P. R. एवंविधा वृनयः N. 1.XVIII. (a) यः प्रीणयेन्. प्रीणाति यः 3. Bu. X. S. D. P. R. (.) ममकियं यन; यदेकरूपम. P. R. समं प्रयानि K. Be.n. Bo. (orig. Bo.n.) समानवृत्ति (°. ?) D. (11) "च. च. C. LXIX. (a) "न"; तक'. 'T. कयनैः; नुनिभिः. Be. K. ल्याय; छाद. S. X. (b) थान: म. D. P. R. °नन; नत. Be. Bo. (orig. Bu...) पृथुतरा"; प्रियतरा'. W. 'T. पृथुमहाँ C. नाः; ले:. lie. Bo. 'न्तः K. Be.n. “थे.; .:. Bo.n. (.) 'न्य ; त्ये. K. Be.n. 'वाक्षेपः 'वोपेक्ष. P. R. D. (whereq for ). मुंखा ; जना". C. X. W. S. N. दूष. दुःख. D. Bo.n. N. दुर्मु- सान्दूषयन्तः; दूषयन्तः समन्नान्. G. (d) तामा'; तोप्या'. G. तःस्वा noted in R. Commentary a'; 1. C. X. S. L. W. M. 4°; 7º. Be. Bo. (orig. Bo.n.).

·अथ परोपकारपद्धतिः।
भवन्ति नम्रास्तरब: फलोइमै-
नवाम्बुभि रिविलम्बिनो घनाः ।
अनुद्धताः सत्पुरुषाः समद्धिभिः
स्वभाव एवैष परोपकारिणाम ॥ ७० ।।
श्रोत्रं श्रुतेनैव न कुण्डलेन
दानेन पाणिर्न नु कङ्कणेन ।
विभाति कायः करुणापराणां
परोपकारैर्न तु चन्दनेन || ५१ ।।
पापानिवारयति योजयते हिताय
गुह्यं च गृहति गुणान्प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ।। ५२ ।।
पद्माकरं दिनकरो विकचीकरोनि
चन्द्रो विकाशयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरोपि जलं ददाति
सन्तः स्वयं परहितेषु कृताभियोगाः || ७३ ।।
LXX. (b) °भिभार; भिम. K. Re.n. भिर्दर. 39.n. N.
LXXI. (a) म्; °३. L. (0) ; च. K. P. R. 2.1. () fad, माK.
Bo.n. ५°; क. D. पराणाम् ; कुलानाम्. N. (1) रेनेन; "रेण न L By. Pe.
K. P. R. N.रेण न.D.
LXXII. (a) "पानि'; पं नि. P. D. (b) 'न; नि'S. X. "पानि
Bo. Be. K. टी, टम ''. (1); हि Bo.n.
LXXIII. (a) ची; “चम् Born. P. P. N. "शीS. X. (b) "श;
'सL. N. र. W. बालम ; मालम्. L. “बालान्. S. (c) जलपप जलम;
"पि जलदः सलिलम्. K. P. Be.n. R. (il.) न कृताभियोगाः; नेषु नाभियोगः
'नेषु कनानियोग 'T. नाभिहिनाभियोगा: C. W. "ने मुकनाभियोगाः D.*
विरिनाभियोगा:.N.

·[ २० ]
एके सत्पुरुषाः परार्थघटकाः स्वार्थ परित्यज्य ये
सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये ।
मी मानुषराक्षसाः परहित स्वार्थाय निघ्नन्ति ये
ये निम्नन्ति निरर्थक परहितं ते के न जानीमहे ।। ७४ ।।
क्षीरेणात्मगतोदकाय हि गुणा दत्ताः पुरा तेखिलाः
क्षीरे तापमवेक्ष्य तेन पयसा ह्यात्मा कृशानी हुतः ।
गन्तुं पावकमुन्मनस्तदभवदृष्ट्वा तु मित्रापदं
युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी ।। ७५ ॥
इतः स्वपिति केशवः कुलमितस्तदीयविषा-
मितश्च शरणार्थिनः शिखरिणां गणाः शेरते ।
इतोपि वडवानलः सह समस्तसंवर्तकै-
रहो विततमूर्जितं भरसहं च सिन्धोर्वपुः ।। ७६ ।।
तृष्णां गिन्धि भज क्षमा जहि मदं पापे रति मा कृथाः
सत्यं ब्रूधनुयाहि साधुपदवीं सेवस्व विद्वज्जनम् |
LXXIV. (४) एके; ये के. S. X. एते Bo. Be. N. P. R. ते ते K. स्वार्थम्.
स्वार्थान्. N. यः ने. X. S. T. D. (1) मध्यस्थाः खलु ने परार्थघटकाः स्वार्थाविरोधे-
न ये S. X. ये; तु Bo.n. (c) नुष; नव T. °ीय". थै वि. P. नि'; वि Bo.
K. X. (2) निम'; तुम्न. W. K. X. S. P. R. N.
LXXV. (४) हि गुणा दत्ताः पुरा खिलाः; सकला दत्ता निजा ये गुणाः P. R.
(8) रेता; रोता N. या; स्वा' D. N
.. ह° W.(6) 'नस; दन;
Be.n. (a) सम्; "क्ता K. Bu.n. शाम्य ; संम. K. Be.n. पुनस्वी'; पुनस्ता
S. x. L. गुणस्वी' Bo.n. ( °दशः for °दृशी. further ou?).
LXXVI. (B) नः; 'नाम्. N. णां गणाः; रिपत्रिणः M. K. S. X. Be.
Bo. P. R. D. (where णो प) (0) तोपि; तब Be.n. (d) विततमूर्जितम्;
विभवमाछतम. noted in R. Commentary.
LxxVII. (a) °°; ग°G. कृथाः; कुरु. D. (b) सत्यम्, स्वल्पम्. G. °नम्;
"नान S.X. L. W. K. P. R. Bo. (orig. Bo.n.).

·पालय दुःखिते [ २१ । मान्यान्मानय विहिषोप्यनुनय प्रशय स्वान्गुणा- कीर्ति कुरु दयामेतत्सतां चेष्टितम् ॥७७॥ मनसि वचसि काये पुण्यपीयूषपूर्णा- त्रिभुवनमुपकार श्रेणिभिः पूरयन्तः । परगुणपरमाणन्पर्वतीकृत्य नित्यं निजहदि विकसन्तः सन्ति सन्तः कियन्तः ॥७८॥ किं तेन हेमगिरिणा रजताद्रिणा वा यत्राश्रिताच तरवस्तरवस्त एव । मन्यामहे मलयमेव यदाश्रयेण कङ्कोलनिम्बकुटजान्यपि चन्दनानि ॥ ७९ ।। इति परोपकारः॥ अथ धैर्यप्रशंसा। रलैमहर्हि स्तुतुपुर्न देवा न भेजिरे भीमविषेण भीतिम् । मुधां विना न प्रययुर्विरामं न निश्चिताहिरमन्ति धीराः ॥ ८॥ .. (c) °नुः;°°. S. X. 'च्छाद; °ण्याप'. C. W. L. N. যান; যমযমু N. (d) चोष्टितम; लक्षणम ; C. W. L. Be. T. (orig Be.n.). LXXVIII. (8) पूर; मीण. P. N.; in R. प्रीण is written over the lide containing tº in the first instance. (c) Poganº; Pomimº. Be. Bo. (orig. Bo.n.). LXXIX. (b) °ai. °स्या S. X. . T. Bo. त्रि; P. Bo. (d) कुर: कटु... न्य; भ. C.T.S. X.नानि; नास्युः C. T.S.x. LXXX. (a) 7°°°L. D. P. R. °धे'. N. (d) न; (0). Bo. K. f;" Bo.n.वि.T.

·[ २२ । कचिद्भूमौ शायी कचिदपि च पर्यशयनः कचिच्छाकाहारी क्वचिदपि च शाल्योदनरुचिः । कचित्कन्थाधारी कचिदपि च दिव्याम्बरधरो मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ।। ८१॥ ऐश्वर्यस्य विभूषणं सुजनना शौर्यस्य वारसंयमो ज्ञानस्योपशमः श्रुतस्य विनयो वित्तस्य पात्र व्ययः । अक्रोधस्तपसः क्षमा प्रभवितुर्धर्मस्य निर्व्याजता सर्वेषामपि सर्वकारणमिदं शीलं परं भूषणम् ।। ८२ ॥ निन्दन्तु नीतिनिपुणा यदि वा स्तुवन्तु लक्ष्मीः समाविशनु गच्छतु वा यथेष्टम् । अधैव वा मरणमस्तु युगान्तरे वा न्याय्यात्पथः प्रविवलन्ति पदं न धीराः ।। ८३ ॥ भमाशस्य करण्डपीडिततनो नेन्द्रियस्य क्षुधा कृत्वाखुर्विवरं स्वयं निपतितो नक्तं मुखे भोगिनः । तृप्तस्तपिशितेन सत्वरमसौ तेनैव यानः पथा लोकाः पश्यत दैवमेव हि नृणां वृद्धौ क्षये कारणम् ॥८४॥ LXXXI. (e) भूमौ; भूमी Be.n. पृथ्वी. N. शायी; शय्या; C. X. S. W. L. D. K. Be. Bo. G. M. P. R. शय्यः Bv.n. N. `नः ; नम्. C. D. M. S. W. L.X. Be. Bo.n. P. R. यन. G. (B) का'; °खा . L.X.03; Pr: D. M. C. X. S. L. W. Be. Bo. P. R. R. G. (c) 'क'; °का Bo. (orig. Bo. n.) धारी; 'माली. P. R. (where ला?) दिव्या ; चित्रा'.G. (a) न गणयात; गणयति न. M. P. R. LXXXII (0) श्रुत; शम'. Be. Bo. K. कुल°. P. R. (c) निर्व्याज; नि:- काम. x.(d) कारणमिदम् कालनियमम्. K. Be.n. LXXXIII. (a) न्तु; °न्ति. L. नीनि; लोक'. T. (b) ट; °a'. D. M.(c) "मस्तु, मेव. G. (d) प्या'; या . L. D. M. "वि'; ति. X. LXXXIV. (a) पी; पिण्डि'. R. ; ग्ला' M. Bo.n. (1) लोकाः पश्यत; स्वस्थस्तिष्ठति S. x. Bo.n. M. (where a for ति.) स्वस्थास्तिष्ठत. Be. K. N. P.R. D. B. सुस्था. Bo. n. 8.) कारणम; "नाकुलम् M. P.R. ..

·। २३ । पातितोपि कराघातैरुत्पतत्येव कन्दुकः । प्रायेण साधुवृत्तानामस्थायिन्यो विपत्तयः ॥ ८॥ आलस्यं हि मनुष्याणां शरीरस्थो महानिरपुः । नास्त्युद्यमसमो वन्धुः कृत्वा यं नावसीदति ॥ ८६ ।। मिनोपि रोहति तरुः क्षीणोप्युपचीयते पुनश्चन्द्रः इति विमृशन्तः सन्तः संतप्यन्ते न विप्नुता लोके ॥ ८७॥ इति धैर्यप्रशंसा । अथ दैवप्रशंसा। नेना यस्य बृहस्पतिः प्रहरणं वर्ष मुराः सैनिकाः स्वर्गो दुर्गमनुपहः किल हरेरैरावतो वारणः । इत्यश्वर्यबलान्वितोपि बलभिङ्गमः परैः संगरे तयक्तं वरमेव देवशरणं धिग्धिग्वृथा पौरुषम् || ८८ ॥ LXXXV. (a) पा; प'. K. Be n. Bo. ... (arrig. 30.1.) (1) माभु'; हि सु. P. R. ना. "तो'. Bo. Bs. K. °म'; 'मा C. W. D. (१) "नाम"; नान'. Bo.n. LXXXVI. (a) fr'; रि° K. Ber.n. (b) कन्वायम; कुर्वाणो C.S. W. L.X. T. Be. Bo. (orig. By...). LXXXVII. (b) क्षीणोप्युपप्लुते लोके C. W. भीणोषि वर्धने नन्द्रः S. X. चन्द्र. क्षीणोपि वर्धने लोके T. (c)श'; 'श्य' D. मन्न: umitted in W.& X. (1) न विप्लुता लोके ; नैव विधुपु S. X. न ने विपदा L. K. Be. Bo. न विभुरेषु Bo.n. P. R. (in which two frtiorg ) न विष्णुने लोक W. लोकेषु D. न लोकेस्मिन् 'T. न विधयेषु लोकगु N. LXXXVIII. (a) "स्य; . L. W. K. Pe. Bu. (1) किल, बन्द S. Bo. D. K. X. N. नो; गा. P. R N. रणः; "हनः Bo. (orig. By....) "रनम्. K. Be.n. (c) न्यैश्व: न्याय W. ''. N. P. R. "बला', 'मम'. K B.n. 'पि, ये Bo.n. (?) बलभिद; मधवा भL. D. बनिभिभं C. W. 'T. Be. मघ- पान्म Bo.n. (d), ए. 6. Be. K. X. D. N. By. (orig. Bo.n.) परमेव देव; ननु दैवमेव S. K. Be. X. D. By. (urig. Bo.tu.) L. P. R. N. " .

·। २४ ] कर्मायत्तं फलं पुंसां बुद्धिः कर्मानुसारिणी । तथापि सुधिया भाव्यं सुविचार्यैव कुर्वता ॥ ८९ ॥ खल्वाटो दिवसेश्वरस्य किरणैः संतापितो मस्तके वाञ्चन्देशमनातपं विधिवशात्तालस्य मूलं गतः । तत्राप्यस्य महाफलेन पतता भमं सशदं शिरः प्रायो गच्छति यत्र भाग्यरहितस्तत्रैव यान्त्यापदः ।। ९० | शशिदिवाकरयोग्रहपीडनं गजभुजंगमयोरपि बन्धनम् । मतिमतां च विलोक्य दरिद्रतां विधिरहो बलवानिति मे मतिः ॥ ११॥ सृजति तावदशेषगुणाकरं पुरुषरत्नमलंकरणं भुवः । तदपि तत्क्षणभङ्गि करोति चे. दहह कष्टमपण्डितता विधेः ॥ ९२॥ पत्रं नैव यदा करीरविटपे दोषो वसन्तस्य किं नोलकोप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् । xc. (a) "ला', '°ि N. "तो; ते. Be.n. N. (७) वाञ्छ'; गच्छ. N. विधिवशात् ; दुनगतिः N. तालस्य; बिल्वस्य; K. Be. Bo. W. P. R. L. (in margin नाउ ) (6) वाप्यस्य; "बाप्याशु L. W: बीः T. 'हा'; हता T. (d) भाग्यरहितः; दैवहतक: N. तबैव यान्यापदः; तबापदा भाजनम् W. T. (where the other reading is also giveu) P.R. XCI. (a) The first two lines change places in S. L. 'T'. D. Bo. J. Be. N. (B) °मयोरपि; विहंगम N. XCII. (b) [ रत्न'; यत्न. A] (c) [दपि; °दनु T. M. ] (d) [ °ति चदा न्यहो # T.] XCIII. (b) को; का. S. प्यवलोकने यदि; न विलोकयन्ति चs. x. पिरलोक्यते यदि .. W. Bo.

·[ २५ ] धारा नैव पतन्ति घातकमुखे मेघस्थ किं दूषणं यत्पूर्व विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ।।९।। इति देवप्रशंसा। अथ कर्मप्रशंसा। नमस्यामो देवाननु हतविधेस्तेपि वशगा विधिर्वन्धः सोपि प्रतिनियतकमैकफलदः । फलं कर्मायत्तं किममरगणैः किं च विधिना नमस्तस्कर्मभ्यो विधिरपि न येभ्यः प्रभवति ॥ १४ ॥ ब्रह्मा येन कुलालवनियमितो ब्रह्माण्डमाण्डोदरे विष्णुर्वेन दशावतारगहने क्षिमो महासंकटे । रुद्रो येन कपालपाणिपुटके भिक्षाटनं कारितः सूर्यो भ्राम्यति नित्यमेव गगने तस्मै नमः कर्मण ||१५|| नवाकृतिः फलति नैव कुलं न शीलं विवापि नैव न च यत्न कृतापि सेवा । भाग्यानि पूर्वतपसा खलु संचितानि काले फलन्ति पुरुषस्य यथैव वृक्षाः ॥ ९६ ।। .. (d) नन्मार्जिन कः भमः; देवस्य किं दूषणम्. S. K. XCIV. (a) ह° Bo.n. (where also are noted rai and हिन for हन) (c) किममरगणैः; यदि किममर: Bo. Bo. D. K. M. P. R. N.(where म for 'मम.) xCV. (b) भितो महा; न्यस्तो महा° Be.n. क्षिप्तः सदा D. P. (c) °टनमः 'यणम् Bo.n. कारिनः; सेबने N. XcVI. (a); का.. L. (b) ° नैव; न चापि D. P. R. (c) "सा; 'माम. L. खलुः किल. D. K. P. R. Be.n. सनिः; सेनि°W.चि.

·। २६ । वने रणे शत्रुजलामिमध्ये महार्णवे पर्वतमस्तके वा। भनं प्रमत्तं विषमस्थित वा रक्षन्ति पुण्यानि पुरा कृतानि ॥ ९७॥ या साधूंश्च खलान्करोति विदुषो मूर्खान्हितान्देषिणः प्रत्यक्षं कुरुते परोक्षममृतं हालाहलं तत्क्षणात् । नामाराधय सस्क्रियां भगवती भोक्तुं फलं वाञ्छितं हे साधो व्यसनैर्गुणेषु विपुलेष्वास्थां वृथा मा कृथाः।।९८॥ गुणवदगुणवहा कुर्वता कार्यमादौ परिणतिरवधार्या यत्नतः पण्डितेन | भतिरभसतानां कर्मणामाविपत्ते- र्भवति हदयदाही शल्यनुल्यो विपाकः ॥ ९९ ॥ पाल्यां वदृर्यमय्यां पचति तिलख लीमिन्धनैश्चन्दनाः गौवर्णाङ्गलाधिलिखति वसुधाम मृलस्य हेतोः । छत्त्वा कपुरबण टान्वृतिमिह कुरुते कोद्र वाणां समन्ता- वाप्यमा कर्मभुमि न चरनि मनुजो यम्नपो मन्दभाग्यः||१०|| YCITI. (b) मग्नक ; संकटं S. I'. 'T'. I. () मुभम: शुभम. D. वा: च 1). XCVIII. () ध; न्हि. Be. K. (.) सत्कियामः नण्डिकाम. ]) शंकरीम K. B.n. नकिकाम् ।P. R. hotel as in stutiyus reacting m L. नाक काम noted as a Villant ... नाम. ना. 'P'. भानाम; द ीम K. Bt. (1) के साभा : मोहाद्धी (मौ!). Bo.n. व्यमनः; क्यमने Bo.n. लमलम. D. वमना K. Be... 1P. IR. 'पु': फ 3. By. K. में (?) 11. स्थामः म्या '. D. YCIN. (a) गुणवदगुणवद्वा; मगणमपगुणं वा ।. R. 'मादी जान म. S. X. K. D. P. R. Ben. N. C. (u):"दू. Be. Bo. P. निरखी. तिर बलिम..S. I. I. K. BO... सिलग्वलम्. P. R. N.निलकणान्. ''. न लशुनम् . ('. इन्भनधन्दनादौः, नन्दनारन्ध- नाघः 8. X. Be. W. (whereo नो for ना) P. R. ... (where ना for च) ज.. लानिन्भनय:. Bo. चन्दनारधनाद्यः C. '''. Re..D. (1.) विलिख. निखन'; 'T'. 'भामर्कम'; भां कर्मम्. W. भा कमेन'. (' घामकंन . P. N. ()"न्, 'भू'. T. 'ज. S .; व. Bo.1. (1) न नरान. प्रनरांन... नरनि न. L. न भजन N. ..

·। २० ।
मज्जत्वम्मसि
यातु
मेरुशिखरं शवजयवाहो
वाणिज्यं कृषिसेवनादि सकला विद्याः कलाः शिक्षतु ।
आकाशं विपुलं प्रयातु खगवत्कृत्या प्रयलं परं
नाभाव्यं भवतीह भाग्यवशनो भाष्यस्य नाशः कुतः।।१०१॥
भीमं वनं भवनि नस्य पुरं प्रधानं
सर्वो जनः सुजनतामुपयाति तस्व ।
कृम्ना न भूभवनि सनिधिरत्नपूर्णा
यस्याम्ति पूर्वमुकृतं विपुलं नरम्य ।। १०२ ।।
इति कर्मप्रांमा।
अथ प्रत्यन्तरे श्लोकाः ।
। लामा गणिभंगमः किमयुग्वं प्राशेनर: मंगनिः
का हानिः म मयच्युनिर्निपुणना का धर्मनत्ये गतिः ।
क. शरो विजिनेन्द्रियः प्रियतमा कानयना किं धनं
विद्या किमुखमप्रवामगमनं राज्यं किमाजाफलम् ।।१०३||
मालतीकुमु मम्येव द्वे गनी मनम्बिनः ।
मधि वा मर्वलोकम्य गोयने वन एव वा ।। १०४ ।।
(I. (1) रम
:); ज . .torry. Bo.n.) ()" गम.
क्या . B.1. "दाः क; दाक T. Ri.ir; टाशि . P. R. (1) भाग्य';
कर्म. P. R.N
CII. (1) न; V. (1) का जनः । ननाः .. D. on मु
म्ब P. R. N. नि: नि. L. Ra.in. नम्य, ममः. L. () करना; कन्या. S.
य
वाला.W.
CIII. (1) 'य'; 'ये. L. By. 'न्य ; क्यु.
CV. (a) 43. W. मनाम'; महाम'. Bo.n. नीयन शायन. Bo.n.

·[ २८ ] अप्रियवचनदरिद्रैः प्रियवचनायैः स्वदारपरितुष्टैः। परपरिवादनिवृत्तः क्वचित्कचिन्मण्डिता वसुधा ।। १०५ ॥ कर्थितस्यापि हि धैर्यवृत्ते- न शक्यते धैर्यगुणः प्रमाटुंम् । अधोमुखस्यापि कृतस्य वडे- र्नाधः शिखा याति कदाचिदेव ॥ १०६ ॥ कान्ताकटाक्षविशिखा न खनन्ति यस्य वित्तं न निर्दहति कोपकृशानुतापः । कर्षन्ति भूरिविषयाच न लोभपाशै- लोकत्रयं जयति कृत्स्नमिदं स धीरः॥ १०७॥ एकेनापि हि शूरेण पादाक्रान्तं महीतलम् । क्रियते भास्करेणेव स्फारस्फुरिततेजसा ॥ १०८ ॥ यतिस्तस्य जलायते जलनिधिः कुल्यायते तत्क्षणा- न्मेरुः स्वल्पशिलायते मृगपतिः सद्यः कुरङ्गायते | व्यालो माल्यगुणायते विषरसः पीयूषवर्षायते यस्याङ्गेखिललोकवल्लभतम शीतं समुन्मीलति ।। १०९ ।। CV. (B) "यः; ख्यैः L. पार : सम्. P. R. (VI. (0) चुरे विनाशो न हि शङ्कनीय: K. Bu n. (c) कृतस्य वर्ना ; ननून- पाती ना K. Be.n. (a) ति; 'न्ति N. CVII. (a) खन; दह all except D. K. Bo. (Bo.n. has दह); लुन. N. (b) शानुनापः; तानुतापः 8. L. X. Bo.n. 'शानुपानः D. (c) क; 4° Bo. (orig. Bo.n.) त° N. शः; 'शा Be. D. K. Bo. P. R. N. (d) धी'; वी° Bo. (orig. Bo.n.) (VIII. (a) पि हि; पीह T. पा; °T. P. मही; भमा K. (B) रेणे'; 'रस्य W. रणे. P. R. स्फारस्फुरित; स्फुरन्स्फारित L. परं स्फुरति W. फार स्फुरित K. पारस्फुरति. C. CIX. (a) कुल्या; कूपा Be.n. 'णान् : 'णम् Bo.D. (B) °ला'; °खा P. "तिः सः नेस; 'T'. (c) 'वर्षा'; 'चर्य C. W.(d), S.x. . .

·लज्जागुणोषजननी जननीमिव स्वा- मत्यन्तशुद्धहदयामनुवर्तमानाम् ! तेजस्विनः मुखमसूनपि संत्यजन्ति सत्यवतव्यसनिनो न पुनः प्रतिज्ञाम् ।। ११० ॥ MISCELLANEOUS. अमावं हृदयं यथैव वदनं यार्पणान्तर्गत भावः पर्वतसूक्ष्ममार्गविषमः स्त्रीणां न विज्ञायते । चित्तं पुष्करपत्रतोयतरलं विद्भिाशंसितं नारी नाम विषाङ्कुरैरिव लता दोषैः समं वादना ॥ १ ॥ अभिमुखनिहतस्य सतस्तिष्ठतु तावजयोथवा स्वर्गः । उभयवलसाधुवादः श्रवणसुखोसी बतात्यर्थम् ॥ २ ॥ इयत्येतस्मिन्वा निरवधिचमत्कृत्वतिशये वराहो वा राहुः प्रभवति चमत्कारविषयः । महीमेको मनां यदयमवहान्तसलिलैः शिरःशेषः शत्रुर्निगिलति परं संत्यजति च ।। ३ ॥ उदन्वच्छन्ना भूः स च निधिरपां योजनशत सदा पान्थः पूषा गगनपरिमाणं कलयति । Cx.(a) "ना'; जाम्. P. B. Be.D. जननामिव खाम ; इस वर्तमानाम् . S. जननीमिवाद्याम्. D. P. R. ( in which two याम for द्याम् ) (1) °मनुवर्त. मानाम्; मनुवर्तमानाः Bo. Be. K. P. R. मनिवर्तमानाः D. I. (a) अग्रा' ; दुर्गा'. D. P. R. हयम ; वदनम् D. M. D. K बदनम् ; हृदयम्. D. प. सा. P. R. (c) शंमि'; आ. D. P. II. (0) बल ; 'D. (4) श्रवणसुम्बस्यैव तात्पर्यम् K. श्रवणमुम्बम्प नाम्यतर्थः (स्थव नास्यर्थः!) D. IV. (a) 6%; पहि. K. "नम् ; "नैः. R. P. 3 : :

·। ३० ] इति प्रायो भावाः स्फुरदवधिमुद्रामुकुलिताः सनां प्रज्ञोन्मेषः पुनरयमसीमा विजयने ॥४॥ एको देवः केशवो वा शिवो वा एकं मित्रं भूपतिर्वा यतिर्वा । एको वासः पत्तने या बने या एका भार्या सुन्दरी वा दरी वा ॥५॥ कमठकुलाचलदिग्गनफणिपनिविधृतापि चलति वसुधेयम् । प्रतिपन्नममलमनसां न फलति पुंसां युगान्तेपि ॥ ६ ॥ किं कूर्मम्य भरव्यथा न वपुषि क्ष्मां न क्षिपत्येष य- किं वा नास्ति परिश्रमो दिनपतरास्ते न यनिश्चलः । वित्वगीकृतमुत्सृजन मनसा लाप्यो जनो लज्जते निर्वाहः प्रतिपन्नवस्तुपु सतामेतद्धि गोत्रव्रतम् ।। ७ ।। को न याति वशं लोके मुख पिण्डेन पूरितः । मृदङ्गो मुखलेपेन करोनि मधुरध्वनिम् ।। ८॥ क्षुद्राः सन्ति सहस्रशः स्वभरणव्यापारमात्रोद्यता: स्वार्थी यस्य परार्थ एव परमो नैकः सतामपणीः । दुःपुरोदरपुरणाय पिबति स्रोतःपति वाडवो जीमृतस्तु निदाघमभृतजगत्संतापविच्छित्तये ।। ९ ॥ (1) 'न: 'ताम्. । V. In p. the thirl and fourth lines interchange places. In M. the fourth is second, the second third, and the third fourth. VIl. (1) 'त्येष यन्; त्येव यः. M. (1) रा; 'र'. Be.n. यन्नि; योनि'. M. (C) व चा: M. R. N. C. न मनसा; स्वमनसा. D. °न्मम noted in R. cominentary जन इव. P. R. न महसा (Prima manu a AFFT secunda mano ) in Bu.y. & Be... (2) °T; A M. P. R. Bo.u. वि ( नि?) D.

·[ ३१ ] .. दूरादर्य घटयति नवं दूरतचापशमं त्यक्त्वा भूयो भवति निरतः सस्सभारम्ननेषु । मन्दमन्द रचयति पदं लोकचित्तानुवृत्त्या काम मन्त्री कविरिव सदा खेदभारैरमुक्तः ॥ १० ॥ देवेन प्रभुणा स्वयं जगति यद्यस्य प्रमाणीकृत तत्तस्योपनमेन्मनागपि महावैवाश्रयः कारणम् । सर्वाशापरिपुरके जलधरे वर्षत्यपि प्रत्यहं सूक्ष्मा एव पतन्ति चातकमुखे द्वित्त्राः पयोविन्दवः ।। ११ ॥ परिचरितव्याः मन्तो यद्यपि कथयन्ति न मनुपशम् । यास्त्वेषां स्वैरकथास्ता एव भवन्ति शास्त्राणि ।। १२ ।। पायः कन्दुक पानेनोत्पनत्यायः पनन्नपि । तथा त्वनार्यः पतनि मृत्पिण्डपतनं यथा ।। १३ ॥ यदि नाम देवगत्या जगदमगेनं कदाचिदपि जातम् । अवकरनिकर विकिरति तकि कृकवाग्यि हेमः || १४|| यन्नागा मदभिन्नगण्डकाटास्तिष्टान्त निद्रालमा द्वारे हेमविभूषणाश्र तुम्गा वल्गन्ति यहर्पिताः । X. (1) व्यकन्या: मन्ना M. 'ग्न , “यनम. IN. भारताने? मापाने! 1. कथापादनः . R. (') : र ID. (11. D. XI. (4) म्य; मिन Bu. (iy. B . / ) में : म. 8. Be.. M. (c) कं: "रिने By. I'ly. B.I. ) .1 पि: ५.. .!!. XII. (1) यहाांप कथयन्ति न मदापयाम, यदापदि शामिन न. यापि कमान्न वा सदुपदेशम. 10. (e) : S. XIII. (4) प्रायः; यथा N. नन्द'; 'नर K. M. (1) पनन म; गाँटका . XV. (a) भिन्नगड ; वारिभिन्न P. R. (रम ; H.Oणा'; वि. ना' P. R. Bo.n. (orig. Bu.).ग; Be... !!... " Bull. (K.) (orng. Bo.)

·[ ३२ ] वीणावेणुमृदङ्गशङ्कपटहै: सुप्तस्तु यद्बोचते तत्सर्व सुरलोकदेवसदृशं धर्मस्य विस्फूर्जितम् ॥ १५ ।। ये संतोषसुखप्रमोदमुदितास्तेषां न मिना मुदो ये वन्ये धनलोभसंकुलधियस्तेषां न तृष्णा हता । इत्थं कस्य कृते कृतः स विधिना तावत्पदं संपदा स्वात्मन्येव समाप्तहेममहिमा मेरुन मे रोचते ॥ १६ ॥ रक्तत्वं कमलानां सत्पुरुषाणां परोपकारित्वम् । असतां च निर्दयत्वं स्वभावसिद्धं त्रिषु त्रितयम् ॥ १७ ॥ वो हि सत्यं परमं विभूषणं गजाननाया कृशता तश्च । द्विजस्य विथैव पुनस्तथा क्षमा शीलं हि सर्वस्य नरस्य भूषणम् ॥ १८ ॥ वरं तुमच्छृङ्गागुरुशिखरिणः कापि पुलिने पतित्वायं कायः कठिनषदन्तर्विदलितः । वरं न्यस्तो हस्तः फणिपतिमुखे तीवदशने वरं वह्नौ पातस्तदपि न कृतः शीलविलयः ॥ १९ ।। (c) है:; णवे : P. R. Bo.n. (orig. No.) °स्तु; °4 Bo. n. (urig. Bo.) (a) देव; सिद्धि. T. R. राज्य. Bo.n. (orig. Bo.) XVI. (a) सुखप्रमोद; निरन्तर प्र. N. °षां न; षाम. D. (b) लोभ, लुम्भ. A. P. R. N. 'यसे; याने' M. (1) स्वात्मन्येव समाप्त; स्वामिन्येवसमस्तेन. D. (स्वामिन्येव समान?). XVIl. (0) सत्पु; K. (सु?) XLX. (a) सुजाता; शोनुगा; M. P. R. Bo.n. D. (where तु for तु) शृङ्गोत्संगा'. N. गुरु; दर. M. णः; णाम. D. पुलिने; विषमे D. Bo.n. N. M.विषये. P. R. (b)न्तर्विद; °न्तर्विग. D. Bo.p. ते विग N. (c) व्र; tण'; D. P. R. M. N. Be. (orig. Be.n.) Bo.n. (orig. Bo.) :

·[ ३३ ] विरम विरसायासादस्मारध्यवसायतो विपदि महतां धैर्यध्वंस यदीक्षितुमीहसे | अपि जडमते कल्पापायेव्यपेतनिजक्रमाः कुलशिखरिणः क्षुद्रा नैते न पा जलराशयः ॥ २० ।। स्पृहयति भुजयोरन्तरमायतकरवालकररुहविदीर्णम् । विजयश्रीर्वीराणां व्युत्पन्न प्रौढवनिनेव ॥ २१ ॥ अयममृतनिधानं नायकोप्योषधीनां शतभिषगनुयातः शम्भुमुर्भोवतंसः । विरहयति न चैनं राजयक्ष्मा शशाडूं हतविधिपरिपाकः केन वा लडनीयः ॥ २२ ॥ शुभ्रं सम सविभ्रमा युवतयः श्वेतातपत्रोज्ज्वला लक्ष्मीरित्यनुभूयते चिरमनुस्यूने शुभे कर्मणि । विच्छिन्ने नितरामनङ्गकलहक्रीडात्रुटत्तन्तुकं मुक्ताजालमिव प्रयाति झटिति भ्रश्यहिशोवृश्यताम् ||२३|| XX. (a) साया'; 'माया'. D. N. 'नो'; °न:. K. where lines one and two change places. (c) f; यि P. R. N. मने; विधे. K. P. R. N. व्य; प्य. N. °माः; म: D. (d.) वा जलरावायः: नापि जलाशया: K. XXI. (1) वि omitted in K. (d) व्युत्पन्न; मन, K. 5 ·॥ श्रीगणेशाय नमः ॥ । अथ वैराग्यशतकम्। दिकालाधनवच्छिन्नानन्तचिन्मात्रमूर्तये । स्वानुभूत्येकमानाय नमः शान्ताय तेजसे ॥ १॥ अथ तृष्णादूषणम् । बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः। अबोधोपहताश्चान्ये जीर्णमङ्गे सुभाषितम् ॥ २॥ न संसारोत्पन्न चरितमनुपश्यामि कुशलं विपाकः पुण्यानां जनयति भयं मे विमृशतः । महद्भिः पुण्योधैश्विरपरिगृहीताच विषया महान्तो जायन्ते व्यसनमिव दातुं विषयिणाम् ।। ३ ।। उस्खातं निधिशङ्कया क्षितितलं ध्माता गिरेर्धातवो निस्तीर्णः सरितां पति पतयो यलेन संतोषिताः । मन्त्राराधमतत्परेण मनसा नीता: इमशाने निशाः प्रातः काणवराटकोपि न मया तृष्णेधुना मुञ्च माम् ॥४॥ I. (a) विन्मात्र; विज्ञान. M. (b) 'त्ये': 'स्य B. M. °माना'; नाथा". P. II. (5) बोधो'; ज्ञानो' M. P. R. Par'; म. M. III. (c) परिगृहीताच; मपि गृहीताथ. K.G. Bo. (orig. Bo.n.) परिगृही- ताहि.B. IV. (B) तोषि; शेवि . A. सवि. M. (८) निशाः, क्षाः A. M. (d) "धुना मुन्न माम; सकामा भव. G. P. J. R. N. Bo.n.

·[ ३५ ] भान्तं देशमनेकदुर्गविषमं प्राप्न न किंचित्कलं त्यक्त्वा जातिकुलाभिमानमुचित सेवा कृता निफला । भुक्तं मानविर्वित परगृहेष्वाशङ्कया काकव- तृष्णे जम्भसि पापकर्मनिरते नापापि संतुष्यसि ॥ ५॥ खलोल्लापा: सोडाः कथमपि तदाराधनपरै- निगृह्यान्तर्वाष्पं हसितमपि शून्येन मनसा । कृतश्चित्तस्तम्भः प्रनिहतधियामचलिरपि स्वमाशे मोघाशे किमपरमतो नर्तयसि माम् ॥ ६ ॥ आदित्यस्य गतागौरहरहः संक्षीयते जीवित व्यापारैर्वहकार्यभारगुरुभिः कालो न विज्ञायते । दृष्ट्वा जन्मजराविपत्तिमरणं त्रासच नोत्पद्यते पीत्वामोहमयी प्रमादमदिरामुन्मत्तभूतं जगत् ॥ ७॥ दीना दीनमुखैः सदैव शिशुकैराकृष्ट जीर्णाम्बरा क्रोशद्भिः क्षुधितैर्नरैर्न विधुरा दृश्येत चेहिनी । V. (a) नम ; वा. P. K. R. न्या. M. फलम् ; "इनम्. M. (8) शील. B. P. R. 'तम; ना. M. (c) 'वा'; 'मा C. J. B. A. Bo.n. N. und G. (in margin ; orig. in text) वा. 1Y. K. स्वा'. R. Corn. mentary. (d) अम्मास ; दुर्मनि. Bo.n. G. C. जृम्भिणि. M. वैरिणि P. R. J. (where original in margin) निरने; पिशुने. K. N. fम; "नि. P. VI. (a) °लो ; लाला A. N. लोला 3. तदा; नृपा' 8. (c) °नषि ; नो वि B. M. तो वि A. J. P. R. N. Bo.n. 'भः प; भP.R. FRE; हसि.C. K. (d) "मप; मुप'. Bo. (orig. Bo.n.) K. T. VII. (a) विनम् ; धनम् Bo. (orig. Bo.u.) K. (७) न वि; पिन. N. (0) पत्ति'; 'योग. M.43; तु M. VIII. (a) °ना; °नाम्. ''. M. संदेर; नथैव; T. म्बकीय. K. B. G. Bo. ( orig. Bo.n.) रा; R: A. 'राम् T. Bo. K. (B) नरैन ; "निरन B. निरन T. K. Bo. J. N. मरने G. विभुरा; विधुराम. P. जठराम्. K. बठरेः. दृश्येत; "देश्यन. J. दृश्या न. N. दृष्ट्व. Bo.n. (नाम for बेतु). वी3; नीम, T. K. Bo. जानि;

·[ ३६ ] पाञ्चाभङ्गभयेन गददगलचुटचहिलीनाक्षर को देहीति वदेत्स्वदग्धजठरस्यार्थे मनस्वी जनः ॥ ८॥ निवृत्ता भोगेच्छा पुरुषबहुमानो विगलितः समानाः स्वर्याताः सपदि सुदो जीवितसमाः। शनैर्यष्ट्युत्थानं घनतिमिररुद्धे च नयने अहो धृष्टः कायस्तदपि मरणापायचकित ः ॥९॥ हिंसाशून्यमयत्नलभ्यमशनं धात्रा मरुत्कल्पितं व्यालानां पशवस्तृणाकुरभुजः सृष्टाः स्थलीशायिनः । संसारार्णवलङ्घनक्षमधियां वृत्तिः कृता सा नृणां यामन्वेषयतां प्रयान्ति सततं सर्वे समाप्निं गुणाः ॥ १० ॥ न ध्यातं पदमीश्वरस्य विधिवत्संसारविच्छित्तये स्वर्गद्वारकपाटपाटनपटुर्धर्मोपि नोपार्जितः । नारीपीनपयोधरोरुयुगुलं स्वमेपि नालिङ्गितं मातुः केवलमेव यौवनवनच्छेदे कुठारा वयम् ॥ ११॥ भोगा न भुक्ता वयमेव भुक्ता. स्तपो न तप्नं वयमेव तताः । कालो न यातो वयमेवयाता- स्तृष्णा न जीर्णा वयमेव जीर्णाः ॥ १२॥ (c) °लचुटचाद'; 'लोद्गच्छदि. K. लस्तद्वदि'. Bo. °लनुद्याद्वि Bo.n. (a) स्या; °स्वा'. T. जनः ; पुमान्. A. B. K. Bo. G. M. P. R. N. IX. (a) पुरुषपहु; बहुपुरुष. T. °नो वि०; नाव. J. नोपि. K. N. "तः; 'तो. T. (b) °समाः; तमाः; A. (c) यष्ट; या C. र्यात्यु A, यस्यो'. M. 'रभ्यु'. J. (d) भृष्टः ; दुष्टः. T. J. K. Bo. भ्रष्टः K. (Stanza 92). दृष्ट :. P. मूड :. N. °णा'; णो'. K. 'पाय; °याप. A. G. °पात. Bo.n. x. (a) धात्रा मरुन्कल्पितमः वायुः कृतो वेधसा. K. Bo. (orig. Bo.n.) °तम्; सो. A. B. (B) पशव'; पवन Bo.D. मृ; or. K. Bo. (orig. Bo.n.) तु. N. (c) न; "ने. B. (d) या ता.. N: सततम् ; सहसा. K. Bo. (orig. Bo,n.). XI. (c) नारी; रामा. P. R. गु; ग. K. N. Bo. B.

·[ ३. ] .. क्षान्तं न क्षमया गृहोचितसुखं त्यक्तं न संतोषतः सोडा दुःसहशीतवाततपनाः केशान तनं तपः । ध्यातं वित्तमहर्निशं नियमितप्राणेन शम्भोः पदं तत्तत्कर्म कृतं यदेव मुनिभिस्तस्तैः फलैर्वञ्चिताः ॥ १३ ॥ वलिभिर्मुखमाकान्तं पलितैरहितं शिरः । गात्राणि शिथिलायन्ते तृष्णैका तरुणायते ।। १४ ।। येनैवाम्बरखण्डेन संवीतो निशि चन्द्रमाः । तेनैव च दिवा भानुरहो दौर्गत्यमेतयोः ॥ १५ ॥ अवश्यं यातारविरतरमुषित्वापि विषया वियोगे को भेदस्त्यजति न जनो यत्स्वयममून् । अजन्तः स्वातन्त्र्यादतुलपरितापाय मनसः स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति ॥ १६ ॥ तृष्णाधिकारमाह । विवेकव्याकोशे विकसति शमे शाम्यति तृषा परिष्वङ्गे तुङ्गे प्रसरतितरां सा परिणतिः । সাৎ जीर्णेश्वर्यग्रसनगहनाक्षेपकृपण- स्तृषापात्रं यस्यां भवति मरुतामप्यधिपतिः ॥ १७ ॥ XIII. (B) टा; दो. B. शीनवान; वानशीन. B. 'नाः; न. A. B. P. N. Bo.n. न:. R. शान; शो न B. "शा न. A. P. R. N. Bo.n. (1) य'; त. C. M. °ताः; नम्. B. नः. C. A. XIV. (a)°लि; °ली. P. 'तेर नेना N. XV. (a) नेवा; 'न चा Bo.n. (b) च; य° R. 'नुरहो; नुः पश्य. R. XVI. (a) पि: च A. (a) "'; शे A. वे K. Bo. (orig. Bo.n.) G. तिने. P. R. XVII. (a) कस; दध° C. M. शमे; शनैः B. (1) परिव तुझे भृशं या- ता तस्याम्. B. (e) गहना; महता B. कृ° M. °णस्नृपाः; णः कृपा B. M. .

·[ ३८ ] मदनविडम्बनमाह। कृशः काणः खनः श्रवणरहितः पुच्छविकलो वणी पूतिक्लिनः कृमिकुलशतैरावृततनुः । क्षुधाक्षामो जीर्णः पिठरजकपालार्पितगलः शुनीमन्वेति श्वा हतमपि च हन्त्येव मदनः ॥ १८ ॥ विषयाणामधिकारमाह। भिक्षाशनं तदपि नीरसमेकवारं शय्या च भूः परिजनो निजदेहमात्रम् । वखं च जीर्णशतखण्डमयी च कन्या हाहा तथापि विषया न परित्यजन्ति ।। १९ ।। रूपतिरस्कारमाह। स्तनौ मांसपन्थी कनककलशावित्युपमिती मुखं श्लेष्मागारं तदपि च शशाङ्केन तुलितम् । सवन्मूत्रक्लिन्नं करिवरकरस्पर्धि जघन- महो निन्धं रूपं कविजनविशेषैर्गुरु कृतम् ॥ २० ॥ XVIII. (a) रहि'; गलि° A. (b) °नि; °य. A. B. K. P. R. (c) पिठरज- कपालार्पत, पिठरककणालेपित A. पिठरककपालार्दित B. पिवरनृकपालादित K. पिठ- रककपालार्पित R. पिठरकपालार्पित. P. (d) च; हि A.N; °ष. B. P. R. XIX. (0) 33; न. A.KT. वि. R. N. P. B. जीर्णशतखण्डमयी च; जीर्ण- शतखण्डमलीन C. K. S. W. L.X. शीर्ण for जीर्ण B. शीर्णपट for जीर्णशत B. P. (d)नन. T. परित्यजन्ति; बहाति चेतः T. Xx. (0) कर; शिरः T. N. कट M. (d) नमहो नि'; नं महुनि B. T. K. Bo. N. R. G. P.बन; बर. K. Bo. (orig. Bo.n.) M.

·[ ३९ ] अजानन्माहात्म्यं पततु शलभो दीपदहने स मीनोप्यज्ञानाद्वडिशयुतमभातु पिशितम् । विजानन्तोप्येते वयमिह विपज्जालजटिला- ब मुञ्चामः कामानहह गहनो मोहमहिमा || २१ ॥ अथ दुर्जनमुहिश्याह । बिसमलमशनाय स्वादु पानाय तोयं शयनमवनिपृष्ठे वल्कले वाससी च | नवधनमधुपानभ्रान्तसर्वेन्द्रियाणा- मविनयमनुमन्तुं नोत्सहे दुर्जनानाम् ।। २२ ।। मानितामुहिश्याह । विपुलहदयैर्धन्यैः कैश्विजगज्जनितं पुरा विधृतमपरर्दन्तं चान्यैर्विजित्य तृणं यथा । इह हि भुवनान्यन्ये धीराश्चतुर्दश भुचते कतिपयपुरस्वाम्ये पुंसां क एष मदज्वरः ॥ २३ ॥ XXI. (2) "माहात्म्यम् ; 'नप्येषः A. "न्दाहात्म्यम् P. R. N. पतनुः पतनि. B. K. Bo. विशनि. T. भ. दीप; भस्नीत्र. A. B.T'. K. N. R. P.G. Bo. M. (D) ज्ञानाद'; नानाद्वि' R. P. B. "ज्ञान्याव. T. 'मान; भन्नि. Bo. भानि. T. K.G. Bo.n. (c) प्ये;". K. Bo. (orig. Bo.n.) G. जाट'; पट'. K. Bo. (orig. Bo.n.) G. XXII. (a) विम; फल. A. B. T. K. Bo. R. P. (B) 83; पम्. P. R. शयनमवनिपृष्टे; क्षिनिरपि शयनार्थम्. N. वल्कले वामसी; वाससी वल्कले. A. T. K. Bo. वाससी वल्कलम्. N. च; तु. P. नु. B. (0) नवधन; न धवल. A. धनला. B. T. K. Bo. °नभ्रान्त नं मान्न. A. M. "नमामि. K. (1) मनुमन्नुमः "मनुवर्नुम्. T. °मुपगन्तुम्. A. xxIII. (a) हृदयः. मतिभिः; Bo.n. धन्यैः; रोशः. T. K. BO.G. N. कैषिः एत'. N.ध...धि'; करप्येत'. Bo.n. (B) ° यथा; णमन्यथा. B. पुरा. G. (0) धी; वो. A. (a) र र.. M. A. G. Bo. (orig. Bo.n.) 5. C.प. G. , ·। ४० ] निस्पृहाणामधिकारमाह । स्वं राजा वयमप्युपासितगुरुप्रज्ञाभिमानोन्नताः ख्यातस्त्वं विभवैर्यशासि कवयो दिक्षु प्रतन्वन्ति नः | इत्यं मानद नातिदूरमुभयोरप्यावयोरन्तरं ययस्मासु परामुखोसि वयमप्येकान्ततो निस्पृहाः ।। २४ ।। अभुक्तायां यस्यां क्षणमपि न यातं नृपशतै- र्भुवस्तस्या लाभे क इव बहुमानः क्षितिभुजाम् । तदंशस्याप्यंशे तदवयवलेशेपि पतयो विषादे कर्तव्ये विदधति जडाः प्रत्युत मुदम् ।। २५ ।। मृत्पिण्डो जलरेखया वलयितः सर्वोप्ययं नन्वणु- रङ्गीकृत्य स एव संयुगशतै राज्ञां गणैर्भुज्यते । ताबुर्ददतेथवा न किमपि क्षुद्रा दरिद्रा भृशं विग्धिक्तान्पुरुषाधमान्धनकणं वाञ्छन्ति तेभ्योपि ये ॥२६।। XXIV. (a) प्र'; प्रा. A. (1) नः; च. G. (c)°द; 2. A. B. T. K. N. M. G. Bo. (orig. Bo.n.) मुभयो ; मनयो . B. गतयो G. XXV. (a) न; च. Bo.n. या; जा° G. नी A. (b) ला; लो° Bo.n. इव; इह. T. K. Bo. (orig. Bo.n.) G. भुजाम्. भृताम्. R. Bo. (orig. Bo.n.) G. N. (0) तदंशस्या , तदप्यस्या". A. (d) डाः; °:. A. 'ना: B. XXVI. (a) मृत्पिण्डो; नित्य यो. B. वलयि ; परिवृ. P. R. Bo.n. चपरि. A. 'व':व. C. A. () रङ्गी?; "स्वंशी. M. R. Bo.n. स्वांशी. N. स्वाशी Bo. स्व श्री. P. सं स्वी'. 'T. स्तब्धी° B. °जैस्वी. A. स्वयी. K. स एव; सदैव. T. तमेव. A. K. N. 'युग; गर. N. गणैर्भुन्यने; शतर्भुन्यते. P. R. गणा भुनने. A. N. T. K. Bo. (c) तहाः; नो दद्यः. A. T. Bo.n. ते दद्यु:. N. P. R. B. M. दह्यन्ते. K. Bo. ददतेथवा न किमपि; ददतोथ तान्किमपि ते A. ददनेथवा किमपि ते. T. Bo.n. K. & N. (where °परे for पिते) Bo. (where & in K. दतो for दते.) दरिद्रा भृशम्; भर्श गचकाः A. (d) विग्धि; ये वि. T. तान्यु कापु. K. Bu. (orig. Bo.n.) कणम; कणान्. A. Bo.n. लवम् B.K. Bo. N. लवान्. T. वाञ्छान्त नेभ्योपि ये तेभ्योपि वाञ्छन्ति ये. K. Bo. इच्छन्ति तेश्यपि ये Bo.n. .

·[ ४१ ] दुर्भगसेवकस्य वाक्यमाह । म नटा न विटा न गायना न परद्रोहनिवडबुद्धयः । नृपसद्मनि नान के वयं कुचभारानमिता न योषितः ॥ २७ ॥ पुरा विद्वत्तासीदुपशमवतां क्लेशहतये गता काकेनासौ विषयसुखसियै विषयिणाम् । इदानीं तु प्रेक्ष्य क्षितितलभुजः शाखविमुखा- नहो कष्टं सापि प्रतिदिनमधोधः प्रविशति ॥ २८ ॥ साहंकारं पुरुषमुद्दिश्याह । स जातः कोप्यासीन्मदनरिपुणा मूभि धवलं कपालं यस्योचैर्विनिहितमलंकारविधये । नृभिः प्राणत्राणप्रवणमतिभिः कैश्विदधुना नमद्भिः कः पुंमामयमतुलदर्पज्वरभरः ॥ २९ ॥ XXVII. (u) विभ.. A. (वि in margin) न गा'; विगा'. R. नाः का in all copics except C. R. P. (b) परद्रोहानिबद्ध युद्धयः; परविष्णमानमा:. A. परद्रोह ने कबुद्धयः. R. P. च मन्येनरवादिचचवः ''. Bo. [priy. lio.n. (विरुद्ध for निबद्ध.)] G. N. (where नु for ) च नध्येनर वादनत्यगः. K. (c) नृपमीक्षिनुमत्र के वयम्. A. (inargin) T. G. N. मनि; संमदि. K. Bo. सामु- P. R. नाम: नेत्र. Bo. (orig. Bo.n.) यम्; लम् C. (1) कुच; म्नन. A. ''. K. N. P. R. °577"; "117°. A. The last two lines transposer in P.& R. XXVIII. (a) दुपशमवनाम; दुपशमशाम्. (दृशाम'.) ]}. "दमलिनधि- याम्. K. Bo. (8) "कोटी. K. Bo. 2 M. (c) तु; मम्. K. By. मा M. तल; लव. Bo. XXIX. (16) म; मु. Bo.n. (B) स्यांचा स्वास्ति वि. 13o... ''; ° C. (c) प्रवण; प्रबल. B. G ·[ ४२ ] अर्थानामीशिषे त्वं वयमपि च गिरामीश्महे यावदर्थ शूरस्त्वं वादिदर्पज्वरशमनविधावक्षयं पाटवं नः । सेवन्ते त्वां धनाढचा मतिमलहतये मामपि श्रोतुकामा मय्यप्यास्था न चेत्तत्त्वयि मम सुतरामेष राजन्गसोस्मि।।३०॥ यदा किंचिज्ज्ञोहं द्विप इव मदान्धः समभवं तदा सर्वज्ञोस्मीत्यभवदवलिप्तं मम मनः । यदा किंचित्किंचिद्रुधजनसकाशादवगतं तदा मूर्खास्मीति ज्वर इव मदो मे व्यपगतः ॥ ३१ ॥ निर्ममतास्वरूपमाह । अतिक्रान्तः कालो लटभललनाभोगसुभगो भ्रमन्तः श्रान्ताः स्मः सुचिरमिह संसारसरणौ । इदानीं स्वःसिन्धोस्तटभुवि समाक्रन्दनगिरः सुतारैः फूत्कारैः शिव शिव शिवेति प्रतनुमः ॥ ३२ ॥ माने म्लायिनि खण्डिते च वसुनि व्यर्थ प्रयार्थिनि क्षीणे बन्धुजने गते परिजने नष्टे शनैयौवने । XXX. (1) 'शिषे लम; 'श्वरस्त्वम्. A. इमहे; श्वरा. A. °दर्यम् ; °दित्यम्. A. P. R. AM. B. G. & Bo.n. (B) दि; ग्मि. M. P. R. ज्वर; व्युप. N. नः; मे. K. ने. G. (?) (८) धनाढ्या; मदान्धा. P. R. धनान्धा. A. B. M. Bo.n. मतिमलहतये; ह्यनिविमलधियो. A. (d) मय्यायास्था न चेत्तत; मामप्यास्थानमेनन्. M. मय्यास्थानवरेते B. चेत्तत्त्वाय; चेत्वय्यपि. I'. ते चेत्त्वयि K. N. G. चेत्ते त्वाय. A. सु; नि. T. K. Bo. (orig. Bo.n.) G. N. °ष; °व. T. K. Bo. (orig. Bo.n.) G. N. न्गतोस्मि'; न्गतासीत्. K. Bo. (orig. Bo.n.) G. 'गतोसि. M. 'नास्था. N. XXXI. See Nitisataka St.8. XXXII. (a) 'टभ, लित. B. T. भगो; खदो. T. 'लभो M. (8) श्रान्ताः स्मः; सुभान्ताः B. °णी; णिम: B. T. णीम. M. (d) सु; सं. C. तनुमः; लपत:. B. XXXIII. (a) म्लायिनि; ग्लायति. A. शापिनि.K. Bo. (orig. Bo.n.) मायि- नि. N. सुनि; यसि. A. थे. K. Bo. N.

·युक्तं केवलमेतदेव सुधियां यजकन्यापयः- पूनमावगिरीन्द्रकन्दरदरीकुने निवासः कचित् ।। ३३ ॥ परेषां चेतांसि प्रतिदिवसमाराध्य बहु हा प्रसादं किं नेतुं विशसि हदय क्लेशकलितम् । प्रसन्ने त्वय्यन्तः स्वयमुदितचिन्तामणिगुणे विमुक्तः संकल्पः किमभिलषितं पुष्यति न ते ॥ ३४ ।। अथ भोगपद्धतिः। भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्यं मौने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।। शाखे वादभयं गुणे खलभयं काये कृतान्ताद्भयं सर्व वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥३५॥ अमीषां प्राणानां तुलिनविसिनीपत्रपयसां कृते किं नास्माभिविगलितविवेकैर्व्यवसिनम् । यदाढयानामये द्रविणमदनिःसंज्ञमनसां कृतं वीतवीडैर्निजगुणकथापातकमपि ॥ ३६ ॥ (11) दरी; नटी. N. नि'; गु. Bo.n. XXXIV. (a) "वसमाराध्य; "नि क्षमायम्य. (?) B. हा; भा. A. 'T'. K. Bo. G. P. R. N. धा हा. M. (1) दम; ? 'T'. विश'; वह' P. "य; ये.. omitted in G. यम. B. कलिनम; कलिलम. A. R. P. By... विफलम, T. "मफलम्. K. विकलम् G. (c) °प्यन्नः; 'य्येव. A. By. I. गुणे; मणी. A. गणी. N. Bo.n. (1) मु; वि A. T. K. Bu. G. N. वे. I0... "त्यः; "ये. K. ल्पम्. G. पु; नु A. ते; सः A. xxxV. (0) मी'; मा. K. Bo. T. N. G. बराया; नरुण्या. T. K. Bo. G. (c) द; दि. K. Bo. G. N. XXXVI. (c) 'दाढवा; 'दन्धा. M. दना G. दाभा. Ba.n. संत; श. C. (d) वीत; म्लान. T. Bo. G. N. मान.A. TH; स्यान."B.ख्यान Bo.n.

·[ ४४ ] भ्रातः कष्टमहो महान्स नृपतिः सामन्तचक्रं च त- पार्थे तस्य च सापि राजपरिषत्ताश्चन्द्रबिम्बाननाः । उद्रिक्तः स च राजपुत्रनिवहस्ते बन्दिनस्ताः कथाः सर्व यस्य वशादगात्स्मृतिपदं कालाय तस्मै नमः ।।३७॥ पुनः कालमुद्दिश्याह । वयं येभ्यो जाताश्चिरपरिगता एव खलु ते समं यैः संवृद्धाः स्मृतिविषयतां तेपि गमिताः । इदानीमेते स्मः प्रतिदिवसमासनपतना- द्गतास्तुल्यावस्थां सिकतिलनदीतीरतरुभिः ॥ ३८ ॥ यत्रानेकः क्वचिदपि गृहे तत्र तिष्ठत्यथैको यत्राप्येकस्तदनु बहवस्तत्र चान्ते न चैकः । इत्थं चेमौ रजनिदिवसौ दोलयन्दाविवाक्षी कालः काल्या सह बहकलः क्रीडति प्राणिसारैः ।। ३९ ॥ XXXVII. (a) भ्रातःकष्टमही; सा रम्या नगरी. K. T. Bo. (orig. Bo.n.) G. N. (1) नस्य; यस्य. Bo.n. च सापि राजपरिषन्; च सा विदग्धवनिना. A. वशा विदग्धपरिषन् B. च सा विदग्धपरिषन् K. T. Bo. N. (c) उद्रिक्तः, उसिक्तः A. सत्तः. B. उन्मत्तः K. T. Bo. उदृत्तः N. Bo.n. उद्भिक्तः M. (द्वि?) (1) 'दगास्मतिपदम् °दगास्मृतिपयम्. K. T. N. G. स्मृतेः पदमगान्. A. XXXVIII. (a) परिगता; मपि गता. A. °मपगता. P. R. मरणगा. B. परिचिता. N. (b) समं यः सम् ; समा येषाम्. K. Bo. (orig. Bo.n.) समं ये ने. G. स्मृतिविषयताम्; स्मरणपदवीम. B. (c) स्मः; स्म. C. G. B. T. Bo. स्मन्. K. A. 'मास'; माप'. T. K. Bo.G. (d); ग. A. T. K. P. R. G. (d) °स्थाम; स्था. (:2) T. Bo. N. सिकतिल; "मिव किल. A. सिकतिनि. Bo. (orig. Bo.n.) सिकतसम. G. XXXIX. (B) चान्ते न चैकः; नेकोपि चान्तः A. नैकोपि चान्ते. T. K. Bo. N. न कोपि चान्ने G. (0) चमी; नेये. (?) N. दो लो. (?) N. द्वाविवाक्षी'; न्त्राविकाक्षी. A. °न विवा:. (?) G. नापि वाक्षो. C. (d) काल्या; कल्पैः. A. कल्यो. N. सह बहुकल:; भुवनफलके. T. K. Bo. (orig. Bo.n.) G. N. सह पहुबल:. A. णि ण. C. सा; शा. N.

·[ ४५ ]] तपस्यन्तः सन्तः किमधिनियसामः सुरनदी गुणोदारान्दारानुत परिचरामः सविनवम् । पिबामः शाखौघानुत विविधकाव्यामृतरसा- न विनः किं कुर्मः कतिपयनिमेषायुषि जने ॥ ४० ॥ गगातीरे हिमगिरिशिलाबद्धपद्मासनस्य ब्रह्मध्यानाभ्यसनविधिना योगनिद्रां गतस्य । किं तैर्भाव्यं मम सुदिवसैर्यत्र ते निर्विशङ्काः संप्राप्स्यन्ते जरठहरिणाः शृङ्गकण्डूविनोदम् ॥ ४१ ।। स्फुरत्स्फारज्योत्स्नाधवलिततले कापि पुलिने सुखासीनाः शान्तध्वनिषु रजनीषु युसरितः । भवाभोगोविनाः शिव शिव शिवत्यातवचसा कदा स्यामानन्दोगतबहुलबाष्पाप्मुतवृशः ॥ ४२ ॥ महादेवो देवः सरिदपि च सैवामरसरि- द्रुहा एवागारं वसनमपि ता एव हरितः । सुहवा कालोयं व्रतमिदमदैन्यव्रतमिति कियहा वक्ष्यामो वटविटप एवास्तु दयिता ।। ४३ ॥ XL.(B) गोदारान्; गोदर्कान् C. सविनयम; सुविन यम B. म्वविषयान् . T. K.G. सविनयान्. 80. (orig. Bo.n.) (c) स्त्रीया'; स्वाया. 13o.n. °नुन; छुन. C. M. XLI. (a) "नस्य; 'नस्थम्. A. (1) ध्या'. ज्ञा'. A. 13. (c) 'यत्र; 'र्येषु. T. Tः : "म. A ... M. (d) कण्डूयन्ते न खलु हरिणाः शृगमरे महीये. B. (ही is eaten up). कण्डूयन्ने जरठहरिणाः शृङ्गमई मढीये. T. P. R. कपू- यन्ते जरठहरिणाः स्वाङ्गमड़े मदीये. N. 'य'; 'प्य. A. M. °दम् ; दा:. M. XLII. (b) सुखा'; समा. B. (c) न्यानवनमा; न्यम्नवमसा. A. "युश्चयवसा. T. K. G. "न्युद्विवनसः. Bo. त्यानंवनमः. R. Bo.n. त्यानववसः. P.त्युभवचनः. N. (d) स्यामानन्दोद्गतबहुल; यास्यामान्नर्गनबहल. T. यास्यामोन्तर्गतबहुल. K. Bo. (orig. Bo.n.) G. N. FUTATÁTEITAIT. A. orig. except for 5. B. "पाधुतदृशः; व्याकुलदृशः. A. T. श्याकुलदृशाम्. N. यमुनदृशाम्. B. XLIII. (a) सेवामर, सेवामुर. C. संत्र्यामर. B. (1) चै'. B.PRAM. (0) मिति. 'मिदम् all copies except B.

·.. । ४६ ] शिरः शार्वस्वर्गात्पशुपतिशिरस्तः क्षितिधरं . महीप्रादुत्तुङ्गादवनिमवनेश्वापि जलधिम् । अधो गङ्गा सेयं पदमुपगता स्तोकमथवा विवेकभ्रष्टानां भवति विनिपातः शतमुखः।। ४४ ॥ आशा नाम नदी मनोरथजला तृष्णातरङ्गाकुला रागमाहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी । मोहावर्तसुदुस्तरातिगहना प्रोत्तुङ्गचिन्तातटी तस्याः पारगता विशुद्धमनसो नन्दन्ति योगीश्वराः ॥४५|| आसंसार त्रिभुवनमिदं चिन्वतां तात तादृ- वास्माकं नयनपदवीं श्रोत्रवागतो वा । योयं धत्ते विषयकरिणीगाढगूढाभिमान- क्षीबस्यान्तःकरणकरिणः संयमालानलीलाम् ॥ ४६ ॥ सांप्रतं निर्वेदतायाः स्वरूपमाह । ये वर्धन्ते धनपतिपुरःप्रार्थनादुःखभाजो ये चाल्पत्वं दधति विषयाक्षेपपर्यस्तबुद्धेः । . .. • XLIV. See Nitishtaka St. 10. XLV. (b) धैर्य; धर्म. K. G. T. (c) प्रो'; 3. T. तटी; टवी. P. (2) सो; °सा. T. P. °साम्. Bo.n. 'न्ति; न्नु. M. गीश्वराः'; गेश्वर: Bo.n. XLVI. (a) रम्; रात्. N. चिन्वता तात तादृक; विधृतान्नास्नतो दिक्. A. तात; नाम. B. वाच G. (b) वा; मार्गम्. T. K. Bo. (मार्गे Bo.n.) G. N. (c) णी; °णीम. B. गू; रू. A. T. P. R. नक्षीय नं जीव'. B. 'नः क्षीव. T. K. G. M. C. नं क्षीच Bo.n. (1) नम् क्षान्तः शान्तः करणकरिणीसं- यमालानलीलाम् A. स्यान्तः स्वान्त° Bo.n. °ग; णम्. Bo.n. °लान; जाल. B. लाम्; नम्. Bo.n. 'ला. T. XLVII. (a) :; त. A. P. R. N. Bo.n. भाजो; दी M. P. R. (B) प; न्य. M. Wस्त र्याप्त N.

·[ ४. ] तेषामन्तःस्फुरितहसितं वासराणां स्मरेथे ध्यानच्छेदे शिखरिकुहरपाषशय्यानिषण्णः ॥ ४७॥ विद्या नाधिगता कलङ्करहिता वित्तं च नोपार्जितं शुभ्रूषापि समाहितेन मनसा पित्रोन संपादिता । आलोलायनलोचना युवतयः स्वमेपि नालिङ्गिताः कालोयं परपिण्डलोलुपतया काकैरिव प्रेरितः ॥ ४८॥ वितीर्णे सर्वस्वे तरुणकरुणापूर्णहदयाः स्मरन्तः संसारे विगुणपरिणामा विधिगतीः । वयं पुण्यारण्ये परिणतशरश्चन्द्रकिरण- स्त्रियामां नेप्यामो हरचरणचित्तैकशरणाः ।। ४९ ॥ वयमिह परितुष्टा वल्कलैस्त्वं च लक्ष्म्या सम इह परितोषो निर्विशेषो विशेषः । स तु भवतु दरिद्रो यस्य तृष्णा विशाला मनसि च परितुटे कोर्थवान्को दरिद्रः ॥ ५० ॥ (c) नं वा; "ता. 18. णाम् ; "णि'. N. (1) "दे"; "है:. B. Pri": "प". M. XI.VIII. (c) 'ना युवनयः; "नाः प्रियतमाः N. (d) व प्रेरितः; "प प्रर्यते N. व प्रथिनः P. R. B. T. K. "वानीर्यने. T. (2nd rending) वापीपिनः Bo. (orig. Bo.n.) G. (where a for न:). XIIX. (a) नी'; 'म्नी C. M. A. G. () स्म'; न. T. K. Ro. (orig. Bo.n.) 2; रम. A. 'T. Bo. (र Bo.n. ) गण; 'रम K. T. Bo. (orig. Bo.n.) G. °मा वि०; मा वि . N. 'माव'.C. M. T.G. A. B. K. Bo. नीः; °नाः A. B. M. "नम. T. K. By. "तिम. G. N. (c) क्यम् कदा. T. K. Bo. G. °ण्या'; °ण्ये". P. R. गन'; गन'. I. K. Bo. (orig. Bo.n.) G. नि . C. M. गोत्र; णो त्रि'. 8. णे त्रि.P. R. Bo.n. णाम्बि'. T. K. Bo. G. N.O: मि.M.(1) माम; मा Bo. (orig. Bo.n.)P.R. M. L. (a) च लक्ष्म्या; दुकुल:. T. K. Bo. (orig.Bo.n. G. N. (B); मि. A. पा वि; धाव C. षावि. Bo.n. (orig. Bo.) (c) "वनु, पति. C. A.P. R. G. T. "दो; टी. A. T. G. (2) °द्रः;. टी. A. T.

·[ ४८ ] यदेतत्स्वाच्छन्ध विहरणमकार्पण्यमशनं सहाथैः संवासः श्रुतमुपशमैकवतफलम् । मनो मन्दस्पन्दं बहिरपि चिरस्यापि विमृश- न जाने कस्यैषा परिणतिरुदारस्य तपसः ॥ ५१ ॥ पाणिः पात्रं पवित्र भ्रमणपरिगतं भैक्षमक्षय्यमनं विस्तीर्ण वस्त्रमाशासुदशकममलं तल्पमस्वल्पमुर्वी । येषां निःसङ्गताङ्गीकरणपरिणतिः स्वात्मसंतोषिणस्ते धन्याः संन्यस्तदैन्यव्यतिकरनिकराः कर्म निर्मूलयन्ति।।१२।। दुराराध्यः स्वामी तुरगचलचित्ताः क्षितिभुजो वयं तु स्थूलेच्छो महति च पदे बद्धमनसः । जरा देहं मृत्युहरति सकलं जीवितमिदं सखे नान्यच्छेयो जगति विदुषोन्यत्र तपसः ॥ ५३ ।। भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चला आयुर्वायुविघट्टिताभ्रपटलीलीनाम्बुवद्भङ्गुरम् । LI. (a) स्वाच्छन्द्यम्; स्वच्छन्दम्. A. B. N. () °ः; °य: B. C. Bo. (orig. Bo.n. (c) °न्दस्प; न्दं म° A. °न्दस्य (2) Bo.n. चिरस्यापि विमृ. शन्, विमृश्यन्नविरतम्. A. LII. (b) °माशासुदशकममलम्, °माशोदकमपि विमलस्. A. माशादशकमप- मलम्, B. M. P. R. माशादशकमचपलम्. N. °मस्वत्प, मल्पस B. (c) ड्री'; न्तः A. तिः स्वान्म'; 'तस्वान्त. N. तिस्वान्तः. P. R. LIII. (a) °ध्यः स्वा; °ध्याश्वा B. N. नु; दु (?) A. भुजो, भृनो T. (8) तु; च. K. Bo. (orig. Bo.n.) G. N. महति च. सुमहति A. B. T. K. Bo. G. R. N. °पद्र, दत्त'. Bo.n. (c) हम्, हे K. सकलम् , यदि तम् A. दयिनम् 'r. K. Bo. (orig. Bo.n.) P.R. N. (d) षोन्य'; षाम K. Bo. (orig. Bo.n.) G. षो य° A. LIV. {) ; न N. लीना छिन्ना K. Bo. (Bo.n. with a for ली proceding)°°लम्य B. O ·[४९ लोला यौवनलालना तनुभृतामित्याकलय्य द्रुतं योगे धैर्यसमाधिसिरिसुलभे बुदि विधदूं बुधाः॥ ५ ॥ पुण्ये पामे वने वा महति सितपटछत्रपाली कपाली- मादाय न्यायगर्भहिजहतहुतभुग्धूमधमोपकण्ठम् । शरं झारं प्रवृत्तो वरमुदरदरीपुरणाय क्षुधाों मानी प्राणी सधन्यो न पुनरनुदिनं तुल्यकुल्येषु दीनः ।। ५५॥ चाण्डालः किमयं द्विजातिरथवा शूद्रोथ किं तापसः किंवा तत्त्वनिवेशपेशलमनियोगीश्वरः कोपि किम् । इत्युत्पन्न विकल्पजल्पमुग्खरैः संभाष्यमाणा जनै- न क्रुद्धाः पथि नैव तुष्टमनसो यान्ति स्वयं योगिनः ।।५६ ।। अहो धन्याः केचिचुटितभवबन्धव्यतिकरा वनान्तेचिन्वन्तो विषमविषयाशीविषगतिम् ।। (c) 'ना न; °सास्त. A. K. Bo. N. "मा न° M. "मा ' Bo... तन- नुभनामि'; जलरयाच 11. "प्य द्रनम'; प्यानम' Bon. (1) योग ये: योगिध्ये- 1. A. 30.n. (गी for गि) भेः भाम A. 'द्वि विध'; "दिद" 13. "f विद' all except N. B. LV. (a) ज्य; य. A. K. By. N. ( orig. Re.n. ) सि; शA. शि° K. च्छन्न"; "नोद K. लिन्न' A. "चत्र'; (i. जी का लीक A. Bo. G. लि क N. (1) लामा'; 'लिया N. 'मादाय न्यायगर्भ; मामादानो न वर्म A. न्याय; जान. R. P. "म'; भंम् K. i. M. इन; मुना. C., omitted in M. ; भू. C. 'म'; 'E' T'. 'टम ; °ण्ठे N. (0) 'वृत्तो; विष्टो. A. K. Bo. ( orig. to.n.) (G...'; ' T. भुभातो; प्रनो A. (a) प्राणी; मानी A. धन्या; नाथो A. T. K. N. G. न पु; च G. में न "ते . M .; 'क' A. LVI. (a) चा; च° T. P. R. Bo.n. किना'; बाना' A. (B) निवेश विवेक. B. किस; ना. M. T. (c) : सम; 'रा' A. N. य° B.T. P. R. णा. गो. A. ना. B. T. P. R. नैनं ; 'ना ना A, भनी Bo.n. (d) यान्ति स्वयम् ; यस्यन्नि ने..M. LVII. (a) अहो. सखे ; C. M. (B) चिन्वन्तो वि.....म् ; चिनान्तर्वि ... .जी. विषगनाः C. M. शीरिगलिना: noted in M. Commentary. 7 . .

·] शरश्चन्द्रज्योत्नाधवलगगनाभोगसुभगां नयन्ते ये रात्रि सुकृतचयचिन्तैकशरणाः ॥ १७ ॥ एतस्माद्विरमेन्द्रियार्थगहनादायासकादाश्रय श्रेयोमार्गमशेषदुःखशमनव्यापारदक्षं क्षणात् । शान्तं भावमुपैहि संत्यज निजां कल्लोललोलां गति मा भूयो भज भगुरां भवरतिं चेतः प्रसीदाधुना ॥ ५८ ॥ पुण्यैर्मूलफलैः प्रिये प्रणयिनि वृत्तिं कुरुष्वाधुना भूशय्या नववल्कलैरकरुणेरुत्तिष्ठ यामो वनम् । क्षुद्राणामविवेकडमनसां यत्रेश्वराणां सदा चित्तव्याध्यविवेकविह्वलगिरां नामापि न श्रूयते ।। ५९ ॥ मोहं मार्जयतामुपाय रतिं चन्द्रार्धचूडामणौ चेतः स्वर्गतरङ्गिणीतटभुबामासङ्गमङ्गीकुरु । भव; नव '. -- (c) गाम ; गा. B. (1) न्तै, न; C. Af. LVIIJ. (u) "स...श्रय ; मकादाश्रयान् C. A. M. K. सिकादाश्रय. B. N. (1) °णान्: णम् Ro... (c) शान्तम; स्वामी A. T. N. Bo.n. भास्मी K. B. सामी G. ग'; म° K. A. (1) भूयो; मूयास्. B. LIX. 'ण्य; "प A. B. Bo.1. 'I'. प्रिये; प्रियः A. P. Bo.n. B. K. R. प्रिय' G. नथा. N. प्रियः 'P. प्रणयिनि; न सलिलै:; K. नि; नीम् 'T. R. P. Bo. A. B. G. वृत्तिम् ; प्रीनिम् (F. M. (1) °च्या नव; या नव T. K. Bo. G. 'प्यो तृण.° B. N. 'य्या नूण° P. R. Bo.n. वल्कले; पा K. Bo. G. ( orig. Bo.n. ) करुणे'; रपणे A. Bo. B. (where for 'रकरणै° C. I. 'रकरणे; T. वितनुनाम् K. यामा वनम् , या (2) मोहिन A. यामो बने T. (0) य; त Bo. (orig. Bo.n.) (1) चित्तव्याध्यविवेक' वित्तव्याधिविवेक A. G. M. वित्तव्यानिविकार'; B. N. वित्तव्या पविवेक; T वित्तव्याधिविकार'. K. Bo. P. R. °विव्हल'; 'व्याकुल° T. G. °गिराम् ; °धियाम गिरो Bo. LX. (a) पर्ज'; पाथ T. K. Bo. (orig. Bo.n.)°°G. (B) वामा कन्या' K. Bo. (orig. Bo.n.) - ·। ५१ ] को या वीचिषु बुहुनेषु च नडिल्लेखासु च वीषु च ज्वालामेषु च पन्नगेषु च सरिहेगेषु च प्रत्ययः ॥ ६ ॥ अये गीतं सरसकवयः पार्श्वतो दाक्षिणात्याः पृष्ठे लीलावलयरणितं चामरग्राहिणीनाम् । यद्यस्त्येवं कुरु भवरसास्वादने लम्पटत्वं नोचेञ्चनः प्रविश सहसा निर्विकल्प समापी ।। ६१ ।। विरमत बुधा योषित्सङ्गात्सुखान्क्षणभरा- कुरुत करुणामैत्रीप्रज्ञावधृजनसंगमम् । न खलु नरके हाराकान्तं घनस्तनमण्डलं शरणमथवा श्रोणीबिम्ब रणन्मणिमेखलम् ।। ६२ ॥ प्राणाघातानिवृत्तिः परधनहरणे मंयमः सन्यवाक्यं काले शक्त्या परानं युवतिजनकथामुकभावः परेषाम'। तृष्णास्रोतोविभङ्गो गुसघु च विनयः सर्वभृतानुकम्पा सामान्यः सर्वशास्त्रेप्वनुपहनविधिः श्रेयसामेष पन्थाः ॥६३।। मातर्लक्ष्मि भजस्त्र कंचिदप मत्कारिणी मा म्म भु- भाँगेभ्यः स्पृहयालयो न हि वयं का निम्पृहाणाममि | (c) को; नो. C. लेखा"; "होला . म्बी ; श्री A. 'I'. K. N. (चा'; जा'. K. सारद्वेगे'; मुरदगें (!) G. N. मन्दिग' ']. K. P. मरिगं Bh... LXI. (a) 'रस'; 'रल° A. “ना दा"; यो '' K. kth. (orig. Bo.n.) G. N. (b) 8 ली; पक्षाही T. K. THy. (orig. Hon.) N. "बन्लयरगिन पा वशपरिणनिधा? C. (c) म्य'; 'म्ब N. A. ]ko.n. "मा': स A. LXII. (a) 'डान; '' Bo.u. (८) खन्नकुम. A.'; भा' Bo.n. का?; का? A. By u. 'नम्न'; °नं म्न.1. LXIII. See Nitišataka, St. 26, whero add (2)"FT; 779. A. (4) विनय.; नियम: B. (d) विधिः; गनिः R. Contnentary. LXIV. (a) क; कि. A. (1) 'भ्य'; 'पु. A. N. 'वो न हि वयं का; TA रशे किम. A. N. Bo.D. P. R. (in which four का for किम्). ..

·[ ५२ ] सथःस्यूतपलाशपत्रपुटिकापात्रे पवित्रीकृने भिक्षासक्तुभिरेव संप्रति वयं वृत्ति समीहामहे ।। ६४ ॥ यूयं वयं वयं यूयमित्यासीन्मतिरावयोः । किं जातमधुना येन यूयं यूयं वयं वयम् ॥ ६५ ॥ बाले लीलामुकुलीतममी मन्थरा दृष्टिपाताः किं क्षिप्यन्ते विरम विरम व्यर्थ एष श्रमस्ते । संप्रत्यन्ये वयमुपरतं बाल्यमास्था वनान्ते क्षीणो मोहस्तृणमिव जगजालमालोकयामः ।। ६६ ।। इयं बाला मां प्रत्यनवरतमिन्दीवरदल- प्रभाचोरं चक्षुः क्षिपति किमभिप्रेतमनया । गतो मोहोस्माकं स्मरकुसुमवाणव्यतिकर- ज्वरज्वाला शान्ता तदपि न वराकी विरमति || ६७ ।। रम्वं हर्म्यतलं न किं वसतये श्राव्यं न गेयादिकं किं वा प्राणसमासमागमसुखं नैवाधिक प्रीतये । किं तूद्धान्तपतत्पतङ्ग छायाचञ्चलमाकलय्य सकलं सन्तो बनान्तं गताः ||६|| पवनव्यालोलदीपाङ्कुर- : (c) सद्यः; यद्य'. A. स्यू; पू°C. भू '. टिका'; °टके. 'T. Bo.n. A.ते; तैः N. सक्नु; वस्तु° N. LXV. (B) जा'; या Bo.n. येन यूयम्; मित्र येन. C. LXVI. (B) विरमव्य'; °त यतोव्य°C. LXVII. (D) चो'; 'चौ° M. °या; 'सा. M. LXVIII. (a) श्रा; श्री. P. R. N. Bo.n. (5) °मास'; °मं स.A. कम्; क. M. N. (c) तूना ; तुधा. T. K. N. G. Bo. तूभा'. M. ता. A. पतत्पता; पतापक्ष. T. K. G. N. (d) सकलम्; सवतम् Bo. (orig. Bo.n.) T. °साः; तम्. G.

·। ५३ ] किं कन्दाः कन्दरेभ्यः प्रलयमुपगना निर्झरा वा गिरिभ्यः ' पजस्ता वा तरुभ्यः सरसफलभृतो बल्कलिन्यष शाखाः । वीक्ष्यन्ते यन्मुखानि प्रसभमपगतप्रश्रयाणां खलानां दुःखोपात्ताल्पविसस्मयपशपवनानर्तितधूलतानि ।। ६९ ।। गङ्गातरङ्गकणशीकरशीतलानि विद्याधराध्युषितचारुशिलातलानि । स्थानानि कि हिमवतः प्रलयं गतानि यत्सावमानपरपिण्डरता मनुष्याः ॥ ७० ॥ यदा मेरुः श्रीमानिपतति युगान्तामिनिहतः समुद्राः शुष्यन्ति प्रचुरनिकरपाहनिलयाः । धरा गच्छत्यन्तं धरणिधरपादैरपि धृता शरीरे का वार्ता करिकलभकर्णापत्रपले ॥ ७१।। एकाकी निस्पृहः शान्नः पाणिपात्रो दिगम्बरः। कदा शम्भा भविष्यामि कर्ममिर्मूलनक्षमः ।। ७२ ।। प्राप्ताः श्रियः सकलकामदुधास्ततः किं दत्तं पदं शिरसि विद्विषतां ततः किम् । LYIX.(a) निझरावा गिरिभ्य.; पादपाः किं विशीर्णाः. A. (D)किंवा बाबा गताम्ते गिरिकुहरगना निर्झरा वारिपूर्णाः. 4. 'ना वा नरुभ्यः; स्नाः कि महीना: K. Bo. (orig. Bo.u.) "लिन्यः; लेम्य'. C.लिभ्यः M. (0) यन्म'; कि मु. K. Bo. (orig. By.n.) म'; °म. P. R. C. M. K. (d) नोपाना; खानसल N. वशपवनान’; पवनवशान T. K. Bo. (orig. By.n.) G. N. (whoro न for a) विषपवनान. M. In A. another rending is f नराग्ययुक्त सुचार- ननिशिनो ज्ञानखद्रः प्रनष्टी । येन द्वारे नपाणां धनमदमलिना मगर्नि यान्ति धीराः ॥ LXX. (d) यन्मा'; येना. A. यस्या'. M. रना; गना. A. LXXI. (a) यदा; सदा. M. यतो. N.निहनः; दलितो A. वलिन: N. (नि. कर; मकर. P. R. N. सलिल. A. (c) The third and second lines inter: change places in A. (d) कर कर A. कां; कारा. LXXIII. (B) दत्तम् न्यसम्. T. K. N. R. P. Bo. (orig. Bo.n.JG.A: :

·[ ५५ 1 . सम्मानिताः प्रणमिनो विभवैस्ततः किं कल्पं स्थितं तनुभूनां तनुभिस्ततः किम् ।। ७३ ॥ जीर्णा कन्था ततः किं सितममलपट पट्टसूत्रं ततः कि- मेका भार्या ततः किं हयकरिगणरावृतो वा ततः किम् । भक्तं भुक्तं ततः किं कदशनमथवा वासरान्ते ततः जकज्योतिर्न वानामथिलभवभयं वैभवं वा ततः किम् ||७४|| भक्तिर्भवे मरणजन्मभयं हदिस्थं नेहो न बन्धुषु न मन्मथना विकाराः । संसर्गदोषरहिता विजना बनान्ता वैराग्यमस्ति किमतः परमर्थनीयम् ।। ७५ ।। तस्मादनन्तमजरं परमं विकासि तम चिन्तय किमेभिरसश्किल्पैः । यस्यानुषङ्गिण इमे भुवनाधिपत्य- भोगादयः कृपपलोकमना भवन्ति ।। ७६ ॥ ल्पम् ; (c) सन्मानिताः; सन्मानिनाम् A. मंपादिनाः ''. K. Bo. G. N. संमानिनाः R. P. Bo.u. 'नो: नाम्. A. वै°; 'वा' 'T'. K. Bo. (orig. Bo.n.) G. (d) प". A. T. B0. G. °नम् ; नाम. A. "ना: T. Bo. (orig. Bo.n.) G. K. N. तात; तस्त° T. 30. (orig. Bo.n.) (. नाभे,; नवः T. Bo. (orig. Bo.n.) G. K. N. In P. & R. the fourth line is second, second third, and third fourth. LXXIV. (a) जी; शी Bo.n. °पटम् ; वरम्. Bo.n: सूत्रम् ; वस्त्रम् Bo.n. () for हयकार &c. बहुगुणगुणिता कोटिरेका ननः किम Bo.n. (c) भक्ति भुक्तं ततः किं वदशनमथवा पासरी ते ततः किम्. This line is fourth in Bo.n. (d) एकः. श्रान्त (भ्रान्त cod) म्ततः किं करिनुरङ्गावररावनो वा तनः किम् Bo.n. LXXV. () बन्भु वस्तु A. न म; च म° T. Bo. G. (1) °मनः; मितः N. मर्य'; °मार्य M. G. T. C. किमतः परमर्थनीयम् ; हदि चेत्परमर्थयन्ति A. LXXVI. (a) "मम् ; °मा T. G. कासि, वेकम्. C. काशि A. P. Bo.n. 'काशी. M. (८) तद्ब्रह्म बाञ्छत जना यदि चेतनस्थाः M. (c) ; म A. T. K. Bo. P. R. N. मना; रता M. तमा A. .

·[ ५५ ] पानालमाविशसि यामि नभो विलडच । दिङ्गण्डलं भ्रमसि मानसचापलेन । भ्रान्त्यापि मातु विमल कयमात्मनीनं तम न स्मरसि निवृतिमेषि येन ।। ७७ ।। रात्रिः सैव पुनः स एव दिवसो मवावुधा जन्तयो धावन्त्वुधमिनस्तथैव निभृतपारम्धतत्तस्क्रियाः । त्र्यापारैः पुनरुक्तभुक्तविषयेरेवविधनामुना संसारेण कर्थिताः कथमहो मोहान्न लज्जामहे ।। ७८ ॥ मही रम्या शय्या विपुलमुपधानं भुजलता वितानं चाकाशं व्यजनमनुकुलोषमनिलः । स्फुरदीपश्चन्द्रो विगतिवनितासङ्गमुदितः सुखं शान्तः शेते मुनिरतनुभृतिर्नुप इव ॥ ७९ ॥ त्रैलोक्याधिपतित्वमेव विर बस्मिन्महाशासने तसम्बासनवसमानपटने भोगे रनि मा कृथाः । LXXYI. (a) या 'न्य ... () 'नानम्. लोनम A. P. By. G. नीनम C. I. (1) नदाय न स्म; न ब्रह्म मंम्म P. K. Bo. (orig. Bo.n.) G. म ब्रह्म माम N. य; के° T. K. Bo. (orig. 3.1.) G. LXXVIII. (1) ; मु. A. K. 30. G. N. (b) ना; "ना: प्रा. T. 1. 30. °नं प्रा'; K. B... 'नः प्रा'. C. G. ननलिक'; 'नम्ननकि. ''. (c) भुक्त; मुक्त By. (orig. ki.n.) भून. G. N. रवम; रिल्यम्. K. T. By. G. N. रेव. Bo.n. “मु; धु. A. (d) ना: कथ; ना वय'. K. T.G. N. Bo. (orig. Bo.n.) हान; हं न. . (orig. I.D.) G. लज्जा. जानी. K. T.G. LXXIX. (a) ही; "हा. N. रम्या; मृत्री. A. शय्या. T. K. Bo. G. M. N. R. आका P. शय्या; पृथ्वी. N. शक्ता. R. "पुल'; तन'. A. (c) स्फररोप- बनो; शरचन्द्रो दीपो. N. (a) वम्; "खी. N. 'नः; 'नम् P. LXXX. (a) शामने; शोभनम्. A. (B) °स; श. P.A. गस्त मस्तA. सनवस्त्रमानघटने; परिनोपमपि च मना. Bo,n.

·भोगः कोपि स एक एव परमो नित्योदितो जृम्भते यत्स्वादाहिरसा भवन्ति विषयावलोक्यराज्यादयः ॥८॥ किं वेदैः स्मृतिभिः पुराणपठनैः शावैर्महाविस्तरैः स्वर्गयामकुटीनिवासफलदैः कर्मक्रियाविभ्रमैः । मुक्कै भवबन्धदुःखरचनाविध्वंसकालानलं स्वात्मानन्दपदप्रवेशकलनं शेषा वणिग्वृत्तयः ।। ८१ ॥ आयुः कल्लोललोल कतिपयदिवसस्थायिनी यौवनश्री- राः संकल्पकल्पा धनसमयतडिभ्रिमा भोगपूराः । कण्ठाश्लेषोपगृहं तदपि च न चिरं यत्प्रियाभिः प्रणीतं ब्रह्मण्यासक्तचित्ता भवत भवभयाम्भोधिपारं तरीनुम् ॥८२।। ब्रह्माण्डमण्डलीमात्रं किं लोभाय मनस्विनः । शफरीस्फुरितेनाब्धेः क्षुब्धता जानु जायते ।। ८३ ।। (d) विषया; भवत. A. विभवा. P. R. In Bo. G. N. K. T. the first line is ब्रह्मेन्द्रादिमरुद्गणा (णा. T.) सणगणान्य (य. 'T.) त्रस्थिनो मन्य (ज. T.) . The second is the fourth above as iu P. & R. except TEST- पात् for यत्स्वादात् in Bo. G. T. K. The third is the same as above except बोधः for भोगः in Bo. G. 'T'. K. & एप for एक in N. 'The fourth line in all is भो (भोः Bo. & K.) साधो क्षणभङ्गुरे तदितरे भोगे रनि मा कृथाः। LXXXI. (a) °ठनै; ठितैः. T.(c) मुक्त्वै कम् ; भुकैः किम्. G. बन्ध; मा. र A. भार. M. P. R. दु:ख T. K. Bo. GN. दुःख; भार. T. K. Bo. G. N. स; सि. A. (d) °वे; °का'. 'T. K. G. कलनम्; नमिदम्. A. Tr; "वैः A. Bo.n. N. 'त्तयः; तिभिः A. N. Bo.n. LXXXII. (D) °मा; मो. A. Bo.n. °राः; °रः. C. Bo.n. 'गा: K. Bo. G. N. (c) ठा; °ठ'. T. °च न; न हि P. R. (d) रीतुमः रन्तु. T, G. Bo. (orig. Bo.n.) °रन्त: K. LXXXII. (a) ण्ड: ण्डो. Bo. K. किम् को. Bo. (orig. Bo.n.) K. लोभाय; लाभाय. P. B. लाभोयम्. Bo. K, भोगाय, A. Bo.n. (b) जातु: तुम A. धेः भुम्धता जातु जायते. पन्धः भुन्धो न खल आयते. N.

·[ ५७ ] यदासीदज्ञानं स्मरतिमिरसंस्कारजनितं तदा दृष्टं नारीमयमिदमशेष जगदपि । इदानीमस्माकं पटुतरविवेकाञ्चनजुषां समीभूता रष्टिखिभुवनमपि ब्रह्म मनुते ।। ८४ ॥ रम्याचन्द्रमरीचयस्तृणवती रम्या बनान्तस्थली रम्यः साधुसमागमः शमसुखं काव्येषु रम्याः कथा | कोपोपाहितबाष्पबिन्दुतरलं रम्य प्रियाया मुख सर्व रम्यमनित्यतामुपगते चित्ते न किंचित्पुनः ।। ८५ । भिक्षाशी जनमध्यसङ्गरहितः स्वायत्तचेष्टः सदा दानादानविरक्तमार्गनिरतः कश्चितपस्वी स्थितः । रथ्याक्षीणविशीर्णजीर्णवसनः संप्राप्तकन्यासखो निर्मानो निरहंकृतिः शमसुखाभोगेकवद्धस्पृहः ।। ८६ ।। मातर्मेदिनि तात मारुत सखे तेजः सुबन्धो जल भ्रातयोम निबद्ध एव भवतामेष प्रणामाञ्चलिः । LXXXIV. (b) दपि; दिन. A. K. (1) मनु; ननु". C. M. LXXXV. (a) 'यस्तृणवनी; 'यः कुमुमिना A. 3o. in. (b) "म्यः; "म्यम्. A. K. Bo. N. R. T. G. P. साधुममागमः शम'; साभुममागमोदर 30. n. A. तब समानमागम° T. G. साधुसभासमागम K. Bo. साधुसुनत्समागम. P. R. साधुममा- गमागत. N. "व्य; ले I. G. () विन्दु; वृनि T. (1.) नित्य'; 'रम्य° P. R. मुप;°मप'. Bo. 1. मभि K. 'ने; 'नम्. A. K. B0.(orig. Bo. n.). LXXXVI. (a) मध्यमा सहमध्य. P. R. नेष्टः ; वेशः. A वेषः 30. n. (8) दाना; हाना K. Bo. (orig. Bo. n.) N. "रक'; विन". A. R. P."भिन्न . K. Bo. (क्त Bo.n.) °मार्गनिरतः ; दर्णरहिनः K. Bo. (orig. Bo.n.). (c) क्षीण; कीर्ण-K. Bo. N. जीर्ण; चीर. A. Bo. 1. कीर्ण P. R. "ने:; 'न: N. P. R. °:संप्राप्तः राम्यून. K. 'रस्यून; Bo. (orig. Bo.1.) :प्रान्तीत्य. P. R. सखो; धनो. A. परो. K. Bo. "सनो. N. (d) नो; 'गो. K. Bo. (orig. Bo.m.) शमसुखा', समसुधा Bo. (orig. Bo. n.). LXXXVII. (a) नेनः; न्योति: A. K. Bo. P. R. स: स्व. K. Bo. (orig. Bo. D.)(6) °N; प. A. K. Bo. M. P. R. मेष; "म... K. Bo. मन्त्य. M.मन्न्यः. P. R. N. 8 ·[ ५८ युष्मत्सङ्गवशोपजातसुकृतोद्रेकस्फुरनिर्मल- ज्ञानापास्तसमस्तमोहमहिमा लीये परे ब्रह्मणि || ८७॥ यावत्स्वस्थमिदं कलेवरगृहं यावच दूरे जरा यावच्चेन्द्रियशचिरप्रतिहता यावत्क्षयो नायुषः । आत्मश्रेयसि तावदेव विदुषा कार्यः प्रयत्लो महा- न्प्रोहीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ।। ८८ ॥ नाभ्यस्ता भुवि वादिवृन्ददमनी विद्या विनीतोचित्ता खड़ायैः करिकुम्भपीठदलनैर्नाकं न नीतं यशः । कान्ताकोमलपल्लवाधररसः पीतो न चन्द्रोदये तारुण्यं गतमेव निष्फलमहो शून्यालये दीपवत् ॥ ८९ ॥ ज्ञानं सतां मानमदादिनाशनं केषांचिदेतन्मदमानकारणम् । स्थानं विविक्तं यमिनां विमुक्तये कामातुराणामतिकामकारणम् ॥ १० ॥ जीर्णा एव मनोरथाः स्वतृदये यातं जरां यौवनं हन्ताङ्गेषु गुणाश्च वन्ध्यकलतां याता गुणविना । (c) तोद्रेक ; नम्फार; N. (d) ज्ञाना; वाला. K. Bo. (orig. Bo.n.) ?' २. Bo. (orig. Bo.n.) M. LXXXVIII. (a) कलेवरगृहम्; शरीरमरूजम्. A. T. K. Bo. N. G. P. R. च दूरे जरा; जरा दूरतो. A. T. K. Bo. G. N. P. R. (d) मो; सम् A. T. K. Bo. N. R. G. P. नु° M. तु; च C. प्र. G. नम्, 'ने A. M. ''; A. M. LXXXIX. (a) भुविः प्रति° N. वादि; वाद A.G. वृन्द; दन्नि. M. म; °ल° M. (1) पीठ; दन्त. M. कूट P. R. 'ल'; मK. G. Bo. (orig. Bo. n.) (c) पी पी 30. n. (d) निष्फ?; नि:फ° P.R. XCI. (a) °थाः स्वा; 'याध. T. K. Bo. N. G. यः स Bo.n. जरायौ'; च नो°A. N. T. K. Bo. G. (0) ध्य; ध्य. A.

·[ १९ ] कि युक्तं सहसाभ्युपैति बलवान्कालः कृतान्तोसमी याज्ञातं स्मरशासनाङ्गियुगलं मुक्त्वास्ति नान्या गतिः॥११॥ तृषा शुष्यत्यास्ये पिवति सलिलं स्वादु सुरभि क्षुधातः सशालीन्कवलयति शाकादिवलितान् । प्रदीने रागामौ सुदृढतरमाश्लिष्यति वधू प्रतीकारी व्याधेः सुखमिति विपर्यस्यनि जनः ।। ९२ ॥ सात्वा गाङ्गैः पयोभिः शुचिकुसुमफलैरर्चयित्वा विभो त्यां ध्येये ध्यानं नियोज्य क्षितिधरकुहरमावपर्यमूले । आत्मारामः फलाशी गुरुवबनरतस्त्वत्प्रसादात्स्मरारे दुःखान्मोत्ये कदाहं तव चरणरतो ध्यानमर्गिकप्रभः॥ ९३ ।। शय्या शैलशिला गृहं गिरिगुहा वसं तरूणां त्वनः सारङ्गाः सुहृदो ननु क्षितिरुहां वृत्तिः फलैः कोमलैः । येशं निर्झरमम्बुपानमुनिन रत्येव विद्याङ्गना मन्ये ते परमेश्वराः शिरसि यद्धो न सेवान्जलिः ||१४|| () कालः कनान्नाक्षमी; कालो हि सर्वान्नकल. A. Bu.n. (1) ह्या' हा N. " B. G. न '''. K. हा ; ध्या'. 'T'. K. स्मरशासनाङ्गियुगलम; मदनान्नकालियुगुलम. K. N. By. G. मदनान्नकारियुगरम. 'T'. मधुसूदनाकिमलम्. P. R. A. By... (in which twi) युगलम् for कमलम) त्रिपुरान्न काडियुगलम. M. मुस्लान; मुके- स्नु 'T. K. By. (orig. 3o.n.) नान्याग्नि. A. नान्या; मुस्वा. A. XCII. (u) शुध्यन्याय, नः सन्प्राणी A. Bo.n. स्वादु मुभिः शीनमभुगम. शीनमुरभि. ''. (८) सशालीन; शाल्यन्न म, N. मशालिम. 3o.n. शाकादिवाल. नान्; मम्यादिफलितान्. A. मामान्यकवलान्. T. मामादिकाटनम, .N. Be... () रागा'; कामा .A. 'I'. Bin. शिष्यनि; लिइति, N. (1) मिति, "मिव. M. B.n. °नि जनः; न्यभः. Bo.s. XCIII. (1) ध्येये ध्यानं नियोन्य; ध्यायनिर्विश्य पश्यन्, P.R. नियोत्य; निवेश्य A. ''. K. By G. M.N. पर्य हमले; शम्यानपणःT. K. By. (orig. Bu.n.) G. (c) माफलाशी; 'मोपलीनो. A, मोपि लीली Ro.n. 'मोफलाशी. C. (d) 'खान्मो'; °खं मो.A. T. K. P. R. M. Bo. G. N. नव चरणरनी ध्यानमांग- कपथः; समकरचरणे मि सेवासमत्यम्, T. K. Bo. G. N. P. १. समचरणारे पुंसि सेवासमुत्थम् A. Bo.n. प्रथः; घने: M. XCIV, (G)°°°°C, "ये"; "[यै° M. (d) ममा'. C. , ·[ ६० ] सत्यामेव त्रिलोकीसरिति हरशिरश्रुम्बिनी विच्छटायां सदृत्तिं कल्पयन्त्यां वटविटपमवैवल्कलैः सत्फलैश्च । कोयं विद्वान्विपत्तिज्वरजनितरुजातीव दुःस्वासिकानां वकं वीक्षेत दुःस्थे यदि हि न बिभृयात्स्वे कुटुम्बेनुकम्पाम्॥१५॥ उद्यानेषु विचित्रभोजनविधिस्तीवातितीवं तपः कौपीनावरणं सुवस्त्रममितं भिक्षाटनं मण्डनम् । आसन्नं मरणं च मङ्गलसमं यस्यां समुत्पद्यते तां काशी परिहत्य हन्त विबुधैरन्यत्र किं स्थीयते ॥ ९६॥ नाय ते समयो रहस्यमधुना निद्राति नाथो यदि स्थित्वा द्रक्ष्यति कुप्यति प्रभुरिति हारेषु येषां वचः । चेतस्तानपहाय याहि भवनं देवस्य विश्वेशितु- निर्दीवारिकनिर्दयोक्त्यपरुषं निःसीमशर्मप्रदम् ॥ ९७ ॥ प्रियसखि विपदण्डवातप्रतापपरम्परा परिचयचले चिन्ताचक्र निधाय विधिः खलः । मृदामिव वलात्पिण्डीकृत्य प्रगल्भकुलालव- मयति मनो नो जानीमः किमत्र विधास्यति ॥ ९८ ।। महेश्वरे वा जगतामधीश्वरे जनार्दने वा जगदन्तरात्मनि । xcv. (a) विच्छ° °वच्छ.C. () सदृतिम् सवृत्तम्. M. त्या वटविटप%; त्यात्ततट (न्त्यान्तट! ) विटपि K. T. P. M. (6) स्वासि; °खास्ति' M. (d) ३; °स्ये° C. स्व कु; चेत्कु° M. XCVI. (७) ण्डनम्, °ण्डलम. M. XCVII. (d) नों दीवार कनिर्दयोक्तिपरुषम्'. Bo.n. xCVIII. (a) खि; °ख° N. (in Nitisataka). Bo.n. °ण्डवान उधान्त. A. Bo.n. °ण्डाघात. N. प्रताप; प्रपात. A. Bo.n. प्रजात. N. (b) चयचले'; 'चपले. C. चयबले. N. चयवर्ते. A. चयवत्ते Bo.n. नि; वि. N. (c) °4%; °व च ०.C. (ब) नो जानीमः किमत्र; जो जीर्णाना किमु (१) A. XCIX. (a) तामधी; तो महे; M.P. R.

·[ ६१ ] .. तयोन भेदप्रतिपत्तिरस्ति मे तथापि भक्तिस्तरुणेन्दुशेखरे ।। ९९ ।। रे कन्दर्प करं कदर्थयसि कि कोदण्डटङ्कार रेरे कोकिल कोमलैः कलरवैः किं त्वं वृथा जल्पसि । मुग्धे स्निग्धविदग्धमुग्धमधुरैर्लोलेः कटाक्षरत चेतधुम्बितचन्द्रचूडचरणध्यानामृतं धनते ॥ १० ॥ कौपीनं शतखण्डजर्जरतरं कन्या पुनस्तारशी निश्चिन्तं सुखसाध्यभैक्षमशन शय्या इमशाने बने । मित्राभित्रसमानतातिविमला चिन्तातिशून्यालये ध्वस्ताशेषमदप्रमादमुदितो योगी सुखं तिष्ठति ॥ १०१ ॥ भोगा भरवृत्तयो बहुविधास्तैरेव चायं भव. स्तत्कस्यैव कृते परिभ्रमत रे लोकाः कृत चेष्टितः । (6) न वस्तुभेद प्रनिनिरस्ति मे T. N. न वतुम्नी मे पानपनिरम्नि K. Bo. G. न भेटेहेनु प्रतिपत्तिरम्नि M. P. R. (in which two °न: प्र). में; नी. A. C. (a) रे; किम्. A. किम्, रे. A. टङ्कार; घटारिनः (?) A. (1) °ले:; लम्. A. वैः, वम्. A. जल्प'; वल्ग'. A. P. R. (c) मे; धेः. A. विनग्धमु- ग्धमभुरैलोलैः; सुधाक्षरैर्मभुनरालाप:. A. विदग्धमुग्धमभुराक्षपैः. P. R. For मुग्ध C. has प (d). वर्तते; मंनि. P. R. CI. (a) नरम; °नरा. A. T. JO. N. "जरम G. (b) निधिन्नम ; नैधिनम्, A. नौविन्यम्. T. Bo. N. K. नैश्चित्य (G. निधिनम. Bo.n. निधीतम. M. सुख- माभ्य; सुखसाधु. A. Bo.n. निरपेक्ष. G. N. T. K. Bo. (which two have श्य for क्ष). शय्या; निद्रा T. K. G. N. Bo. (orig. Bo.n.) (c) °नानियिम'; कारिविरला. A. Bo.n. “ति शू; यशू. A. M. Ba.n. (ना for न्ता) (a) माप्रमाद; नमप्रमोद. A. Bo.n (मः प्र for मप्र). In. T. K. Bo.G. N. these two last lines are as follows: सानन्ध्येण निरा गिरणं शान्तं (सान्नं K. Bo. N.) प्रशान्नं मनः (सदा. Bo. G. K. N.) स्थैर्य योगमहोत्सवपि च यदि त्रैलोक्यरान्येन किम् । CII. (b) °स्यैव; 'स्येह. A. T. R. P. N. Bo. G. M. K. मत; 'मय. A. Bo.n. T;. T. K. G. वे; नैथे. A. नि:, तिम्. T. K.G. Bo. (orig. Bo.n.) .

·[ ६२ ] आशापाशशतोपशान्तिविशदं चेतः समाधीयतां कामोच्छित्तिवशे स्वधामनि यदि श्रद्धेयमस्मइचः ||१०|| धन्यानां गिरिकन्दरे निवसतां ज्योतिः परं ध्यायता- मानन्दाश्रुजलं पिबन्ति शकुना निःशङ्कमलेशयाः । अस्माकं तु मनोरथोपरचितप्रासादवापीतट- क्रीडाकाननकेलिकौतुकजुषामायुः परिक्षीयते ॥ १०३ ।। आघातं मरणेन जन्म जरया विद्युचलं यौवनं संतोषो धनलिप्सया शमसुखं प्रौढाङ्गनाविभ्रमैः । लोकैमत्सरिभिर्गुणा वनभुवो व्यालैपा दुर्जनै रस्थैर्येण विभूतिरप्यपहृता पस्तं न कि केन वा ॥ १०४ ।। आधिव्याधिशतैर्जनस्य विविधैरारोग्यमुन्मूल्यते लक्ष्मीर्यत्र पतन्ति तत्र विवृतद्वारा इव व्यापदः । जातं जातमवश्यमाशु विवशं मृत्युः करोत्यात्मसा- त्तत्कि नाम निरङ्कशेन विधिना यनिर्मितं सुस्थितम् ॥१०॥ (d.) °मो; भ्यो'. Bo. (orig. Bo.n.) G. 'च्छि; °°. T. K. N. Bo. G. "शे स्व; शात्स्व. N. °शस्व'. Bo.n. CIII. (a) नि'; '. K. Bo. (orig. Bo.n.) G. T. N. (8) जलं; कणान्. T. K. Bo. (orig. Bo.n.) G. N. (c) योपर"; थैः परि . A. M. (d) परि; परम्. A. N. M. Bo. K. G. P. R. पर. 'T. CIV. (a) बातम्; कान्नम्. N. T. K. G. Bo. (orig. Bo.n.) °या; °सा N. K. Bo. G. (orig. Bo.n.) वियुच्चलम् ; प्रत्युद्गतम्. A. Bo.n. चान्युज्वलम् N. प्यन्युन्न्चलम् P. R. M. यात्युत्तमम्..K. Bo. G. यान्युरूषणम्. T.(e) कैर्म': के म. R. वनभुवो: °स्तु पठगे. A. °स्तु पक्नो. Bo.n पा; °३:. A. (d) भूनिर- ज्यपहना; भूतयोप्युपहता. N. Bo (orig. Bo.n. but a for r ) G. K. पत्तयो- प्युपहता. T. केन वा; के बनाः M. नेन वा. A. CV. (a) जनस्य विविधैः; यस्यतितराम्. M. (B) पतन्ति नत्र; पतत्रिवच. M. 'वृत; विध. Bo.n. द्वारा; वाला. M. व्या; या.. K. प्रा. T. Bo. orig. Bo. (c) जातजातम्; भायुर्यातम. K. जाताजातम्. G. (d) नाम; केन. T. K. Bo. (orig. Bo.n.) तेन. N. "स्थितम्; स्थिरम् T. A.K. Bo. (orig. Bo.n.) G.

·[ १३ ] कृच्छणामध्यमध्ये नियमिततनुभिः स्थीयते गर्भमध्ये कान्ताविश्लेषदुःखव्यतिकरविषमे यौवने विप्रयोगः । नारीणामप्यवज्ञा विलसति नियतं घरभावोप्यसाधुः संसारेरे मनुष्या वदत यदि सुखं स्वल्पमप्यस्ति किंचित्।।१०६।। आयुर्वर्षशतं नृणां परिमितं रात्रौ तदर्ध गर्न तस्यार्धस्य परस्य चार्धमपरं बालपरत्वयोः । शेषं व्याधिवियोगदुःखसहितं सेवादिभिनीयते जीवे वारितरङ्ग चञ्चलतरे सौख्यं कुतः प्राणिनाम् ।। १०७।। ब्रह्मज्ञानविवेकिनोमलधियः कुर्वन्न्यहो दुष्कर यन्मुञ्चन्त्युपभोगकाञ्चनधनान्येकान्तनो निस्पृहाः । न प्राप्तानि पुरा न संप्रति न च प्रामौ दृढप्रत्ययो वाञ्छामात्रपरिपहाण्यपि परं त्यक्तुं न शक्ता वयम्॥१०८|| व्याघ्रीव तिष्टनि जरा परितर्जयन्ती रोगाश्च शत्रव हव प्रहरन्ति देहम् । . CVI. (a) निर्यामनननु ; निमितकनु. A. निपनान ननु . ''. मनिषननि ननु". G भमध्ये; "भवास. A. 'T'. K. BO. (भभवासी. 30.11.) G. N. भगर्ने. P. R. (1) ख; खम्. A. "म'; मो. By. N. °ये. ''. G. वियो"; चोपभो". T. K. By. (orig. Bo.m.) N. (c) नारीणामप्य"; वामाक्षीणाम". T. K. By. (orig. Bo.n.) G. N. "लस'; 'हम'. A. "हाम'. T. K. Bo. G. N. "लाम' 80... नियनम् ; वसनी. A. वमतिः T. K. Bo. G. N. "वोय'; 'वाय'. P. R. CVII. (B) ल°; ल्या. M. (c) योग; "देश. M. संवा; शा. P. R. (1) चञ्चलनरे; बुद्धदसमे. A. Bo.n. CVIII. (a) किनोम; "कनिर्म'. T. K. N. G. दुष्क; दुःक. M. (0) यन्म'; ये मु. A. °न्युप; न्यपि. T. काञ्चन'; भाभयपि. A. N. K. Bo. G. P. R. भाज्यपि. T. भोन्यपि M.नि; नि:'. Bo. R. P. (orig. Bo.u.) () न मा; संपा. T. G. N. (where न for fन immediately following ) च; व (वा!) G. 'दम'; 'ट: प्र. P. R. Bo.n. “यो; 'या. M. K. "यान्. N. () वाच्छा: 'वस्था. C. ण्यपि. नपि. N. परम; क्यम्. T. परि K. Bo.G. (orig. Bo.n.) शक्ता क्यम्: तानि क्षमा: T. CIX. (1) 'हर';"विश'; M. इम; *. A. K. Bo. M. ..

·[ ६४ ] हा कष्टं आयुः परिसवति भिन्नघटादिवाम्भो लोकस्तथाप्यहितमाचरतीति चित्रम् ॥ १०९ ॥ सृजति तावदशेषगुणाकरं पुरुषरलमलंकरणं भुवः । तदपि तत्क्षणभङ्गिः करोति चे- दहह कष्टमपण्डितता विधेः ॥ ११०।। गात्रं संकुचितं गतिर्विगलिता भ्रष्टा च दन्तावलि- दृष्टिर्नश्यति वर्धते बधिरता वक्रं च लालायते । वाक्यं नाद्रियते च बान्धवजनो भार्या न शुश्रूषते पुरुषस्य जीर्णवयसः पुत्रोप्यमित्रायते ॥ १११ ॥ क्षणं बालो भूत्वा क्षणमपि युवा कामरसिकः क्षणं वितैहीनः क्षणमपि च संपूर्णविभवः । जराजीगैरङ्गैर्नट इव वलीमंडिततनु- नरः संसारान्ते विशति यमधानीजवनिकाम् ॥ ११२ ॥ अहो वा हारे वा बलवति रिपो वा सुहृदि वा मणौ वा लोष्टे वा कुसुमशयने वा दृषदि वा । तृणे वा बेणे वा मम समदृशो यान्ति दिवसाः क्वचित्पुण्यारण्ये शिव शिव शिवेति प्रलपतः ॥ ११३ ।। ॥ इति श्रीभर्तृहरिकृतवैराग्यशतकं संपूर्णम् ।। (c) "युः परि : 'युश्च सम् A. °वाम्भोः वच्च A. CX. See Nitiš'ataka. XCII. CXI. (b) लिदृष्टि'; °ली दृष्टि'. K. Bo. G. (c) नो भा'; 'नैर्भा. T. CXII. (a) काम; कार. G. (c) मण्डि'; पण्डि° G. (d) °न्ते; "F M. 1 R. Bo.n. वि; दि. P. नीज'; °नीय'. Bo. (orig. Bo.n.) N. नीज T.K.G. CXIII. (c) 'न्ति; न्तु. A P. R. Bo.n. (a) ज्या; ज्ये". T. I Bo. (orig. Bo.n.) G. P. R. .

·[ १५ ] MISCELLANEOOS. अकिंचनस्य रान्तस्य शान्तस्य समचेतसः ।। सदा संतुष्टमनसः सर्वाः सुखमया दिशः ॥ १॥ अनावर्ती कालो ब्रजति स वृथा तन्त्र गणित रशास्तास्ताः सोग व्यसनशतसंपातविधुराः । किया वक्ष्यामः किमिव बत नात्मन्यपकृत स्वया यावत्तावत्पुनरपि तदेव व्यवसितम् ॥ २॥ भमिमतमहामानयन्यिप्रभेदपटीयसी गुरुतरगुणपामाम्भोजस्फुटीज्वलचन्द्रिका । विपुलविलसल्लज्जावल्लीविदारकुठारिका जठरपिठरी दुःपूरेयं करोति विडम्बनम् ।। ३ भरनीमहि वयं भिक्षामाशावासो वसीमहि । शयीमहि महीपृष्ठे कुर्वीमहि किमीश्वरैः ॥४॥ उत्तिष्ठ क्षणमेकमुबह गुरुं दारिश्यभार सखे श्रान्तस्तावदह चिर मरण सेवे त्वदीयं सुखम् । इत्युक्तो धनजितेन सहसा गत्वा श्मशाने शवो दारिद्यान्मरणं वरं वरमिति ज्ञात्वैव तूष्णीं स्थितः ॥५॥ उदम्वना भूः स च निधिरपो योजनशत सदा पान्यः पूषा गगनपरिमाणं कलयति । II. (a):त'. T. (B) पान; ताप. P. R. () 4 ना ना B. 'स्मन्य'; 'मामु. T. °%; ... M. (1) वया; वयम् M. B. 'T'. III. (b) ; . G. J. (0) विलस'; 'नरस'. A. दार; सान.T. J.G. N. 'सार' Bo.n. (orig. Bo.) (2) °नम्; नाम. K. A. Bo. N. P.B.G. (in which मा only). IV.(a)ी'; 'शी'. P. B. A. G. N. T. Bo.n. (orig. Bo.) मियाम, भवम् Bo.n. VI. Seo Nitišataks Miscellaneous Stanza 4, and add to the notes there "Bo."after the "K."

·[ १६ इति पायो भावाः स्फुरदवधिमुद्रामुकुलिताः सतां प्रज्ञोन्मेषः पुनरयमसीमा विजयते ॥ ६ ॥ एको देवः केशवो वा शिवो वा एकं मित्रं भूपतिर्वा यतिर्वा । एको वासः पन्सने वा वने वा एका भार्या सुन्दरी वा दरी वा ॥ ७॥ एको रागिषु राजते प्रियतमादेहाहारी हरो नीरागेषु जनो विमुक्तललनासङ्गो न यस्मात्परः । दुर्वारस्मरबाणपन्नगविषव्याविद्धमुग्धो जनः शेषः कामविडम्बितान्न विषयान्भोक्तुं न मोक्तुं क्षमः ॥८॥ एता हसन्ति च रुदन्ति च कार्यहेतो- विश्वासयन्ति च परं न च विश्वसन्ति । तस्मानरेण सुशीलसमन्वितेन नार्यः इमशानघटिका इव वर्जनीयाः ॥ ९ ॥ कदा वाराणस्याममरतटिनीरोधसि वस- न्यसानः कौपीनं शिरसि निदधानोञ्चलिपुटम् । अये गोरीनाथ त्रिपुरहर शम्भो त्रिनयन प्रसीदेत्याक्रोशनिमिषमिव नेष्यामि दिवसान् ॥ १०॥ कार्कश्यं स्तनयोद्देशोस्तरलतालीकं मुखे लाप्यते कौटिल्यं कचसंचये च वदने मान्धं त्रिके स्थूलता । भीरुत्वं हृदये सदैव कथितं मायाप्रयोगप्रिये यासां दोषगणो मृगवृशां ताः स्युः पशूनां प्रियाः ॥११॥ क्वचिद्वीणावाचं कचिदपि च होहति रुदितं कचिद्विगोष्ठी कचिदपि सुरामत्सकलहः । VII. See Nitišataka Miscellaneous Stanza 5. x. (७) नम्, 'ने. K. Bo. (d) त्या; त N. K.

·[ ( कचिद्रामा रम्याः कचिदपि गलस्कुष्ठरपुषो न जाने संसारः किममृतमयः किं विषमयः ॥ १२ ॥ गावगिरा च विकलचटुमीश्वराणां कुर्वनयं प्रहसनस्य नटः कृतोसि । तं त्वां पुनः पलितकर्णकभाजमेनं नाटयेन केन नटयिष्यति दीर्घमायुः ।। १३ ।। चला लक्ष्मीचलाः प्राणाचलं जीवितयौवनम् । चलाचले च संसारे धर्म एको हि निचलः || १५ ॥ चूडो संसिनचारुचन्द्रकलिकाचच्चशिखाभासुरो लीलादग्धविलोलकामशलभः श्रेयोदशाये स्फुरन् । भन्नःस्फूर्जदपारमोहतिमिरप्राग्भारमुचाटय- अंतःसनि योगिनां विजयते ज्ञानप्रदीपो हरः॥१६॥ चेतश्चिन्तय मा रमा सकृदिमामस्थायिनीमास्थया भुपालभृकुटीकुटीरविहरव्यापारपण्याङ्गनाम् | कन्था कञ्चुकिताः प्रविश्य भवनहाराणि वाराणसी- रथ्यापजिषु पाणिपात्रपतितां भिक्षामपेक्षामहे || १७ ॥ जातः कूर्मः स एकः पृथु वनभरायापितं येन पृष्ठ श्लाघ्य जन्म ध्रुवस्य भ्रमति नियमिनं यत्र तेजस्वियकम् । संजातव्यर्थ पक्षाः परहितकरणे नोपरिधान चाधो ब्रह्माण्डोदुम्बरान्तर्मशकवदपरे जन्नवी जावनष्टाः ॥१८॥ XIV, Tbis Stanza has been intuntivpally omitted. XVI. (a) चारुचन्द्र; चन्दचारू. N. "म; "स'. N. Bo.n. (0) °1:3; "त. K. मुबार'; मुच्छेद'. Bo.n. (d) °रः;:. Bo.n. XVII. (a) °मस्था'; मास्था G. (b) हिरव्या वितरणन्या', N. (0) "कित्ताः; किनः N. °किनः Bo. 'T. G.;.T. XVIII. (a) भरायापिनम्; °मय स्थापिनम्. A. HET. A. (0)संजालमर्य व्यर्थसंजात.A.करने मोपरिशनपाधो करण नो करियन वाय. A.(E)मष्टानिहा:-A. -- ·[ ६८ ] तुझं वेश्म सुताः सतामभिमता संख्यातिगाः संपदः कल्याणी दयिता वयच नवमित्यज्ञानमूडो जनः । मत्वा विश्वमनश्वरं निविशते संसारकारागृहे संदृश्य क्षणभङ्गुर तदखिलं धन्यस्तु संन्यस्वति ॥ १९॥ बदतु ददतु गालीर्गालिमन्तो भवन्तो वयमपि तदभावादालिदानेसमर्थाः । जगति विदितमेतहीयते विद्यमानं न हि शशकविषाणं कोपि कस्मै ददाति ॥ २०॥ दूरादर्थ घटयति नवं दूरतश्चापशब्दं त्यक्त्वा भूयो भवति निरतः सस्सभारञ्जनेषु । मन्द मन्दं रचयति पदं लोकचित्तानुवृत्त्या काम मन्त्री कविरिव सदा खेदभारैरमुक्तः ॥ २१ ॥ न भिक्षा दुष्पापा पथि मम महारामरचिते फलैः संपूर्णा भूईिपमृगचर्मापि वसनम् । सुखै दुःखैर्वा सदृशपरिपाकः खलु नदा त्रिनेत्रं कस्त्यका धनलवमदान्धं प्रणमति ॥ २२॥ नो खगपविदारिताः करटिनो नो जिता वैरिण- स्तन्वङ्गचा विपुले निवरफलके न क्रीडितं लीलया । नो जुष्टं गिरिराजनिझरझणझांकारकारं वयः कालोयं परपिण्डलोलुपतया काकैरिव प्रेरितः ॥ २३ ॥ Xx. (a) °म; 4. B. (B)मपि; "मि हि (?) B. समर्थाः; 'यास (1) ता:. B. (d) ददतु शशविषाणं ये महात्यागिपि. B. 'XXI. See Nitišataka' Miscellaneous Stunma 10. XXII. (4) मम महारामरचिने; पधि मगरामसरितः B. M. () पग: मंगविटापि . B. "विटपिमृग M. (0) सुखवा दुःखैर्वा; सुखेवा दुस्सेना. BM.T: 2. B. 4 . .

·[१९] परिधमसि किया कपन वित्त विभाम्पमा स्वयं भवति यया भवति तत्तथा नाम्बधा। अतीतमपि न स्मरबपि च भाग्यसंकल्पब- प्रतिगमागमाननुभवस्व भोगानिह ॥ २४ ॥ पाणिं पात्रयतां निसर्गशुविना मैलेण संतुष्यता यत्र कापि निषीदनां बहुतृणं विश्वं मुहुः पश्यताम् । अत्यागेपि वनोरखण्डपरमानन्दावबोधस्सहां मर्त्यः कोपि शिवप्रसादसुलभा संपत्स्यते योगिनाम्।। २५ ।। पातालान विमोचितो बत बली नीलो न मृत्युक्षयं नो मृष्टं शशिलाञ्छनं च मलिनं नोन्मूलिता म्याधयः । शेषस्यापि धरां विधृत्य न कृतो भारावतारः क्षण चेतः सन्पुरुषाभिमानगणनां मिथ्या वहन लज्नसे ॥ १६ ॥ प्रशान्तशाखार्थविचारचापलं निवृत्तनानारसकाश्चकौनुकम् । निरस्लनिःशेषविकल्पविस्तरं प्रपत्तुमन्विच्छति शंकरं मनः ॥ २७ ॥ फलं स्वेछालभ्यं प्रतिवनमखेदं क्षितिकहां पयः स्थाने स्थाने शिशिरमधुरं पुण्यसरिनाम् । मुदुस्पर्शा शय्या मुललितलतापल्लवमयी सहन्ते संतापं तदपि धनिनां हारि कृपणाः ॥ २८ ॥ XXIV. (b) तत्तथा नान्यथा; नव्या नान्यथा. T. नान्यथा तसथा. K. Bo. (0) 'मपि न; मननु N. व्यसम्; व्यंसम् K. ये सम. G. १ सम्. T. (a) यन्ननर्षि यन् न ताई.K. G. Bo. °यन् मत' T. तममा; समा.N.Tस', बाम N. निहा 'नहम्. N. xxv.(a); 'भ्ये. G. T. K. (c) सहाम्; स्मुथाम. N. (a) मः सभा. N. भाम; भीम् Bo. °म: N. भा. G. स्प; M.G. (a common substitution in this MS.) XxVIII. (e) स; सी. T.

·भव्यं भक्तं तवः किं कदशितमधवा वासरान्ते ततः किं कौपीनं वा ततः किं किमथ सितमहयाम्बरं वा ततः किम् । एका भार्या ततः किं शतगुणगुणिता कोटिरेका ततः किं त्वेको भ्रान्तस्ततः किं करितुरगशतैर्वेष्टितो वा ततःकिम्।।२९।। भिक्षा कामदुधा धेनुः कन्था शीतनिवारिणी । अचला तु शिव भक्तिर्विभवः किं प्रयोजनम् ॥ ३० ॥ मिक्षाहारमदैन्यमप्रतिहतं भीतिच्छदं सर्वदा दुर्मात्सर्यमदाभिमानमयनं दुःखौघविध्वंसनम् । सर्वत्रान्वहमप्रयत्नभुलभं साधुपियं पावनं शम्भोः सत्रमवार्यमक्षयनिधि शंसन्ति योगीश्वराः ॥३१॥ भूः पर्यङ्को निजभुजलता कन्दुकं खं वितानं दीपश्चन्द्रो विरतिवनितालब्धसङ्गप्रमोदः । विकान्ताभिः पवनचमरीज्यमानः समन्ता- द्भिक्षुः शेते नृप इव भुवि त्यक्तसर्वस्पृहोपि ।। ३२ ॥ भोगास्तुङ्गतरङ्गभङ्गचपलाः प्राणाः क्षणध्वंसिन- स्तोकान्येव दिनानि यौवनसुखं प्रीतिः प्रियेष्वस्थिरा । तत्संसारमसारमेव निखिलं लोकानुग्रहपेशलेन मनसा यत्नः समाधीयताम् ।। ३३ ।। XXIX. (a) भक्तम्: भुक्तम. M. शित: शन'. M. (B) कोपीने वा तनः कि सितममलपरं पट्टकूल नतं किम्. M. (c) °का; °षा. M. गुणिता; गणिता. R. (d) The anusvåra over a seems to be erased in R. XXXI. (a) °हतम्; सुखम्. N. छ; छि'. K. Bo. N. 'दा; ता. N. XXXII. (a) °न्दु चु. A. °कम; "क: K.A. (b)°न्द्रो विर; °न्द्रः मुम. T. (c) बान्ता; कन्या . A. नः समन्तात्; मोनुबेलम्. A. (d) भुवि ननु A. महो;षणो A. XXXIII. (a) भाचपला, भोगचपला:.J. तुल्यतरला.. K. भान्तरल: N. (6) सुखम; मुखम्. T. सुख N. प्रीतिः प्रियेष्वस्थिरा; स्फूर्तिः कियासु स्थिता G. K. T. Bo. (where fk for ति:) N. (where मि for कि) (6) संसतसA. Bo.n.नम A. Bo.n. बुहा; मना R. P. मुभा दोषका पानोपये. M. धानोधने A. Bo.n. कुषा योक्ने P. R. बुदा बुधा बोधका . ..

·यह मुहरीतसे न धनिना चे न चाटुं मृपा मेषां गर्वगिरः शृणोषि न पुनः प्रत्याशवा धावति । काले बालतृणानि खादसि सुखं निद्रासि निवागमे सम्मे ब्रूहि कुरङ्ग कुत्र भवता किं नाम नाम नपः ॥ ३४॥ यत्रागा मदभिन्नगण्डकरटास्तिष्ठन्ति निद्रालसा हारे हेमविभूषणाच तुरगा वल्गम्ति यार्पिताः । वीणावेणुमृरङ्गशङपटहैः सुमस्तु योग्यते तसर्व सुरलोकदेवसदृशं धर्मस्य विस्कृर्जिनम् ॥ ३५ ॥ यां चिन्तयामि सततं मयि सान रक्ता साचान्यमिच्छनि जनं स जनोन्यसक्तः । अस्मत्कृतेपि परितुष्यति काचिदन्या धिक्तां च तं च मदनं च इमां च मां च ।। ३६ ।। ये संतोषसुखप्रमोद मुदितास्तेषां न भिन्ना मुदो ये त्वन्ये धनलोभसंकुलधियस्तेषां न तृष्णा हता । इत्य कस्य कृते कृतः स विधिना तादस्पद संपदा स्वात्मन्येव समानहेममहिमा मेरुन मे रोचते || ३७ ॥ वर्ण सितं शिरसि वीक्ष्य शिरोरुहाणां स्थानं जरापरिभवस्य तदेव पुंसाम् । भारोपितास्थिशकलं परिहत्य यान्ति चाण्डालकूपमिव दूरतरं तरुण्यः ।। ३८ ॥ XxxV. See Nitisateka Miscellaneous Stanza 15. XXXVI. See Nitiśataka Stanza 2. XXXVII. See Nitiśataka Miscellaneous Stanza 16-whore add. (७) लोभ, लुम्ध. Bo. (e) पदम्, पति: Bo. (orig. Bo.u.). XXXVIII. (a)शिरसि टिनि. N. omitted in G.J. T. सम.. (b) व (सास दामांसस. N. (0) शकलम् ; शमवल N. कमशम् G. Bo. शेक्लम्. K. (d) चा; 2. N.

·समारम्भा भनाः कति न कतिवारांस्तव पशो पिपासोस्तुच्छेस्मिन्द्रविणमृगतृष्णार्णवजले । तथापि प्रत्याशा विरमति न तेद्यापि शतधा न दीर्ण यश्चेतो नियतमशनिमावघटितम् ॥ ३९ ॥ संमोहयन्ति मदयन्ति विडम्बयन्ति निर्मर्सयन्ति रमयन्ति विषादयन्ति । एताः पविश्य सदयं हदयं नराणां किं नाम वामनयमा न समाचरन्ति || ४० ।। सिंहो बली हिरदशूकरमांसभोजी संवत्सरेण रतिमेति किलैकवारम् । पारावतः खरशिलाकणमात्रभोजी कामी भवत्यनुदिनं वद कोत्र हेतुः ।। ४१।। स्थिति: पुण्येरण्वे सह परिचयो हन्त हरिणैः फलैर्मेध्या वृत्तिः प्रतिनदि च तल्पानि दृषदः । पती सामग्री भवति हरभक्ति स्पृहयता वन का गेहं वा सदशमुपशान्त्यैकमनसाम् ॥ ४२ ॥ स्वादिष्ट मधुनो घृताच रसवपसलवत्यक्ष देवी वागमृतात्मनो रसवतस्तेनैव तृमा अयम् । कुशी बावदिमे भवन्ति धृतवे भिसाइताः समय- स्तावास्यकलार्जनैर्न हि धनवृति समीहामहे ॥ ४३ ।। XLII. (a) तिः, 'त: T. ये; 'या. M. (B) भदि च; विहित. B. M. () नाम: वी. T.नि. M. (३) न्स्यैक तक. 'r. M. XHIII. (a) दि. M. पM. (b) है; B. M. (0) दिमे; दमी. B. M. (a) न हि धने व (?) समिः M. चिम् मोगान्. B. M.

·NOTES. Stanza I.-The first line forms a compound which map be analyard in two ways, (a) as consisting of three miljertives from referu, अमन्त and चिन्मात्रमूर्ति, or (6) As u Bahurrili with मूर्ति av its wacand member, and all thout preemdes ara as the first, that preceiling member bring itself a compound of three adjectives. The suburantial meaning in the same in both cases. The commentary seems to Inkine the former of the two modes.* = pince and time, it seems to retir in Thai HATUA, &c. Compare Siriraku Bhishya (Bowl. Bw. Ed.) p. 114 mil glong of Govind Ananda thereon (1> 15), both of which are properpotrd below. saufen - affected, undefined, or to render it by an equally pliilogophical term, unconditionel. The commentator says after mu TATTOTIAATTA ATTESA: STT YTT. HTT*** keemia here to be adoratool hins meaning "divideid." But the morning adopted by His is closer toile philosophical urcuptation, and that in * reason for adopting it in such a page res than before 1x. Thus in the passage from Sankara above alluded to), it is said T H Trio 7777iririšta and Govind Ananda npe1 his comment on it thuis PrastafayOFT* Praia for the idea may be compared Gire. gors Nysseur's description of tlx Divine Natura quoted by the Intro Jr, Mansel in his Philosophy of the Conditioned (p. 16): neither in place nor in time, but before these and almove these in an Unspeakable mamer, contemplated itsell' hy itself, through thithi alone, neither measured by wees, nor nming aloring with smas," 77177 ATTU seems suscrptible of a twofold interpretation, meaning riller (a) to himn whois the sole essence of solf-kruswird, or (%) to him whomme sole (or, perhapus, a should be taken to postos porincipiul lurr) Castve is self-knowledge. The latter is adopted by the commentator, lwil witbout further explanation than an analysis of the compound. It would seem to refer to the dogma of the Brahms being pare knowledge. Comp. Siriraka Bhashya p. BUR, and Brillirunyaka Upaninhad (Bibl. Ind. Ed.) pp. 19A, 205. The former interpretation, which I think preferable, would refer to time dextrine of the unity of the * Thim, however, only according w vue cupy. Auucher copy nemr to take it tbe other way. 10 ·NOTES. Supreme and Individual soul, since what we know when we know ourselves truly is the Brahma. Compare Vivekachûdâmani, a Vedântic work ascribed to Sankaracharya and recently published at Calcutta. Stanza 284: YFU FUT FITTEET FETT HTSTRAAT: 1 : GETTE H Compare too #ATİT (? orig. FISIA) FAI वैकता विरुद्धमौशमपास्य कथ्यते । यथा तथा तत्त्वमसीति वाक्ये विरुद्धधर्मा- 9474 Pari ART ATTAT AETERTITEOSArt:qffragt: il ta AFFIT17UTTA 727 FARTIFACTS 1a: 11 Farla, Farg47, 37- FATT**, &c., are common expressions in the Vedântic philosophy. is often called sta. See Sårîraka Bhashya p. 327, 792, &c. The Vnirágyasatuka (where, according to some copies, this Stanza also occurs) and some copies of the Nitišataka read Arra for arra. See its to that the note on Vairâuyasataka St I., Bohlen says, “Pro. Attre in ('od. B. male frare scriptum est." But according to the explanattion given in the notes to the Vairágyasa taka the male' may be demurred to. As Prof. Max Müller has suggested that Kshapanaka may be a name of Bhartrihari (see p. xxiv., sulira), it may, perhaps, be desirable to point ont that in the spa Frezara attributed to a #F1#977 we have the phrase FIITETET (sic, should it be $?) of rara. (See J. B. B. R. A. S. (Sp. No.), 1877, pcxlv.), whicha seems to bear the saine meuning as the phrase we have now discussed. The Stanza before us, however, is also given as the opening Stanza of the Yogavâsishthasara in Aufrecht's Catalogue.--Anushtub. St. II.---The commentator relates the following anecdote on this Stanan. Once upon a time, king Vikrama happened to come into possession of a certain fruit which rendered immortal any one who ate it. Vikrama gave it to u Brahin, the Brahmin to "king Bhartrihari, the protector of many people." Bhartçibari gave it to his wife, she to her paramour, and he in his turn to a sweetheart of his, in whose hands Bliartrihari saw the fruit. That was the occurrence which inspired this Stanza. The othor commentator Rimarshi makes no mention of Vikrama in this connexion, but represents a Brahmin as giving the fruit to Bhartrihari, he to his wife, and so forth. EFT FTTT is noticeable : it is equivalent to मद्विषयकविरागवती being an instance of the वैषवि. if (Sidilh. Kaum. Tåran. Ed. I. 307). 3FFA na trasura is not quite clear. The commentator says मदपि काचन स्त्री मया सह सङ्गो #fase @ Aare part araferara. Râmarsbi (V. 8. 105) days WA- स्कृतपि भस्मदपि परिनुष्यति समानन्दति अस्मास्वंद भनुरक्ता भस्मानव अभिलgenteatt. But these explanations are hardly satisfactory. As it ·NOTES. 75 . stands, it perhaps may be taken to mean “is delighted with all I due But the reading of X. is, perhaps, better. The hatns al 7 in worthy of note. Grammatically not incorrect (see Sidih. Kaun. 11., 21), it is disapproved of by writers on Rhetoric. See Kirvad iría Bibl. Ind: Ed.), p. 430, and Kavya Prakiến 155. This Srauch occurs in the Sringårasátaka, see Karyasangraha, p 250.- Busuntatilaki, St. III.- The commentator explains afirmy by this nrrogant. Rightly; compare Kâdımbari p. 157 (Tiranath's Ell); also I'rasull- Daraghava Nataka P. 16 (Calc. Eil. 1972), wherr Ravana calls the Bard who says he does not know him कतिपयपाटिकापर्यटनसुर्विदग्ध. Rimarshi explains it by दुश्चतुरः अर्धम्मलित इत्यर्थः which is alsto nilmissi. ble, --'imperfectly (lit. bailly) clever, or educated.' Rimarshi's other explanation is that th: which is not clear, and for which authority is required. Comp. "Little learning is a dangerous thing.' It may be mentioned that the Stanza as spoken in conversation contains the go which our tert has omitted. dryii. St. IV.-FT.-Ft can scarcely be equivalent to " undevelop. ed here as in the Chandakaušika p. 8:9 (Calc. Ed.), or in the Uttararamacharita P. 62. It probably means "luarp" as in 48 Titov 979: *** इत्यकाण्डे in the Sakuntaln. kinarshi renders it hy अम. अन्तर wonki be an easter reading, bu. 3 ft occurs also in the Prasaumaraghava p. 21, and the passage quunted in the Duyurûprivaloka p. 121 (Ilall's E.I.), also in the Mahimiļakil p 92, anul again p. 100. Comp. FI in the Vairâgyušataka Stanza 68. O. FETISH 96978, ser infra, mte io mit 3:1. grarafga =perverse, head-strongin a contrary opinion. Comp. fitoi in Vairây yaśntaka Misc. St. 19.---Prithii. St. V.-57=cvmpressing, wringing. For FA area compare Patanjali's Mahâbhâshya I., ), 2 p. 34 (Banaras til.), where it is said PATTAA Tahay amarreta acaq. On fer the following Stanza may be quoted TT TA ANA mitat: 1 मृततृष्णाम्भसि स्नातः शशजधनुर्धरः which brings together the Arresions most in use to signify the wind do not cuiste for the sea of this Stanza somewhat differently expressed, comp. Blám miriffin I., 93, 96. Prithri. St. VI.--501.7. The comrarntator takes this to mean serpent, which may find some justification in tit. 91. Elephant, however, is a preferable rendering, see St. 17. Fri=makes efforts. The corninen tators ·76 NOTE8. render this hy ofat. I am not aware of any other use of the word in this sense. Does it mean 'set to work, referring to the yawn which precedes a re-commencement of work after exhaustion? arata is given as meaning in the Medini Koán. A friend suggests that it may be from one meaning of 14, viz., to spread, and that this may menn spreading out of energy, 1. es, work. But I am not sure of either meaning. And this latrer meaning itself seems to be got by a figure from the sense of "yawning” which alone is given at Siddh. Kaum. II. 57.- Sárdúlavikriclita. St. VII.-state. The commentary is somewhat obscure. It says #FATTERI TE ATH. - Cara means certain, invariable. Comp. Raghuvansa II., 57. For the use of your meaning advantageous) comp. Mågha XVI., 42. On Toy Råmarshi adds tilatat fateur aan which is not quite correct. Prof. Tawney (Indian Antiquary Vol. IV., p. 2). quotes a Greek epigrain as a parallel to this.-Alhyvinaki. St. VIII.-I am inclined to take greth as equal to get sº to mark distinctly the contrast with the third line. The commentary says Ffysigara F***Efraratia face fute HEFUT: FATTH. But 7 refers, I think, not to the speaker's estimate of bimself at the time of his 'blindness,' but to the fact as he sees it after his illtoxication' has left him. The coinmentary does, I think, some violence to the original. The double meaning of He will be noteil. The last line is much condensed and requires words to be supplied.-Sikhuriņi. St, IX.-This Stunza occurs also in the Santišataka, see Kavyasangraha p. 307. Tra=has any fear, or misgiving (s. e., that he is doing auything mean), 37EFBETAPATA Fazla says Râmarshi. This does not seem to be correct. On the reading farurat, Râmarshi says, 7 Fangiare gaugersuratat present 5774:, gítar:=that which is possessed (or inade one's own).- Hiriņi. St. X.--7497 is equivalent to "no wonder.” In this sense the expression is a common one. Comp. Målati-Madhava p. 115 (Rombay Sans. Classics), Kavyâdarśa II., St. 121, and the gloss on it, or Uttararâmacharita p. 142, or Magha XIII., 17, XV., 17, and Mallinâth's notes thereon. The idea of this Stanza apparently shocks the commentator's orthodoxy, and he says spet Ferriit una एकरेषी पतनार्यमुक्त * But Ganga is described as having become arrogant in the Ramayana ( Bålakânda XLIII, 6, Bomb. Ed.) • This sentence is found only in some copies of the commentary.

·NOTES. विशाम्यहं हि पातालं खोतसा गृह्य शंकरम् | तस्यावलेपनं ज्ञात्वा वस्तु भगा- FT: 11 &c. The commentator's explanation of the third live is not quite satisfactory. Having come down to Harun be proceeds अलमधोधः पदं स्थान प्राप्तम् || सा इयं गङ्गा स्सोकं भुई पई पातमुखेः सागर THT. II 8V: should be construed with T. “ Thus the Ganges has come down to a low position." The double entonte on wy: and furarara is to be noted. How Bhagiratha got the Ganges 10 Siva's head, thence to the Himalaya, thence to the curth, and thence to the nether world, and how her waters there sanctified the offspring of Sagara, is well knowil. For the whole story see Råmayaņa loc. cit. According to that work (St. 75), the Ganges 7TEKTETETT Tomar It Tage applies literally to the full of the river, and to that of the man who is lost to all sense of right and wrong it applies in the sense of a variety of ways.-Silhuriņi. St. XI.-- Errafa fent seems to mean sure of effect, as if ordained by the Sastras. Compare the somewhat parallel Luglish expression "without book” (i.., without authority), and "in print" (Two Gentle. men of Verona), and “ gospel truth." The Stanza also occurs at p. Karyasîngraha.-- Sirdúlavikridita. St XII.-It is not easy to say whether afarrotaat stands for two or three things. In one copy of the commentary it is explained to be ATIECETFIT #ftafet fint. Aud though Array ( literature, cramposition ) may, perhaps, be called a kala, it dous not appear " ROTRINE, nor apparently even by implication, in the list of kalis given in the gloss on the Kavyâdaría (p). 433). We may, perhaps, take the com. pound as equal to three things, or साहित्य And संगीनकला. जीवमान in grammatically noteworthy. J am indebted for the explanation of it to Mr. Râjârâm Süstri Boulas of Elphinston College. It means "accustomed to live." See l'anini III., 9, 129.-1'pajúli. St. XIII.-मर्त्यलोके must be construel with चरन्ति and भुषि with 1.. The comnientary is not quite explicit. Prof.'l'owney finds in this Stanza a striking parallel to a verse in the Iliad. (See Tawney's Bhartribari p. 6).--Upajáti. St. XIV.-774. Comp. 9798 in Magha 1., 2, or Raghavanha II., 18. See Dharmapada p. 78, where a similar idea occare. Amushlub. St. XV.-=refined, prolished, explained by the commentator as suarafa: Tar: forwar: which gives the ·78 NOTES : substantial meaning. See Panini VI., 1, 137-9. Râmarshi har 34- स्कृता अलंकृता ये शब्दा:-प्रदेय the commentator explains by दत्त which may be justified by Påžini 111., 3, 113. Compare the similar use of the kritya affix in the following Stanza of the Prasannaråghava Nataka Act IV., p. 79. It is spoken of Parasurama : वेध्यं क्रौञ्चमहीधरस्य शिखरं देयं धरित्रीतलं प्रत्यक्षितिखण्डदण्डनविधिक्रीडाविधेयोम्बुधिः । यस्तारकसूरनो युधि करक्रीडाकुठारस्य च च्छेषं यस्य बभूव हैहयपतेरुदामदोकाननम् ।। Rimarshi has दातुं योग्या आगमा वेशः तत्,the fact of living ; तस्य must be supplied to answer to यस्य. ईश्वरा-जगन्मान्या Rimarshi. The construction in the last line is again very much condensed. The meaning is, “ If jewels are appraised lower than their due worth, the blame attaches to the incompetent examiner, not to the jewels." Sárdülavikridita. St. XVI.--Tra=fETTA says Râmarshi," within the scope," generally, however, is its usual meaning now. er goma. For the root ge in this sense, comp. Śâkuntala passim, Vairậgyaśataka St. 34, and many other places. fra Râmarshi renders by FTFAHRT. But as & compound it is given by Amara as synonym of you. It may also be rendered literally by "end of a kalpa," & familiar period of time in the Puriņas. The meaning on both of these last interpretations in the same. --ATHERTTIASATA says Râmarshi. Comp. frarota HTTÀ #****If I and Kumara I., 30. Apa pride, high sense of one's own gregtness.--Sárdilavidita. St. XVII.--The commentator adstrues te with for saying predren arafast staat ingredt af nyeg ll If so, would not the poet have said mga opp? &c. Råmarshi's interpretation is not like the above. Agranat:=that insignificant thing-wealth. Râmarshi understands राजन् with this Staniu. परमार्य he renders by भगवत्तत्त्वं संसारयाथात्म्यं 1.-Málini. 86. XVIII.-- For the third line compare Panchatantra (Bombay Salls. Classics) I., p. 2, and Bhâminivilasa 1., 12, Dr. Kielhorn, note on Panchatantra 1., p. 2, 1. 16 (quoted by Prof. Tawney at Indian Antiquary Vol. IV., p. 3), confining the power here alluded to to heavenly swalls only, requires authority in support of it. The power is generally supposed to belong to all swang. There is a Stanza running AS follows, which I have heard recited at a Kirtana: &e: 7:47 ..

·NOTES. 21. 79 restatie heit: ut hicran HI ETT # The meaning of the Stanza is that the swan may be unfortunate, and not have & good dweiling place, but its great inherent qualities will still renuin.-- Pasantatilaka. St. XIX.-Sárdilavikridita. St. XX.-74 is an idiomatic equivalent of "inderd," and is in very common use. Compare Bhavabhati's well known words in TRT fr : &c, or the a TH TH of the Vikramorvasi, and see Gaparatua mahadladhi, p. प्रच्छन्नगुप्तम् प्रच्छन्नं यथा स्थानथा गुमम् । Rimarshi has feat TAE . It means carefully protected. On गुरूणां गुरु:, the commentator has the following भुद्रगुरव सर्वविद्यासंपूर्णपाह aghra H T | TUTOR Teagarrafa fa गुरुरिति गुरुपदव्याख्यानमतो हितकत्री विथैव. This is too far-fetched, and not free from difficulties. Ent. is simply greatest of the greal. Tra is feminine (Panini IV., 1, 4-4). For the Genitive see Panini 11.. 3, 41. he is understood by the coin inentator As a Locative, which is probably right. But it is somewhat difficult to account for it, having regard to Pâņini II., 3, 67. To suit this rule that might be taken as a compound going with aftal. The Stanza accurs at Kávyasangraha p. 10.-- Siiriltilurikrübita. St. XXI.-The commentator says thai afropati of MTF WAT AT F*7777 P PTISTA I Mifta parte nitia: i*: la ll Fragana TIETOIT FATTA FFH TH* Il prat on Paraply fra fra at *afa sta fa gaire !! .यरिबीशलता Steen fa mala per a propagaryera: fat ll Compare Stanza 55 below. The meaning of the questions in--What morr of good or evil (A8 the case may be) can accrue from the one than from the other? This Stanza also occurs at Kávyagangraha .p. 2.-Sardilną kridita. St. XXII.-ordj=indulgence, kindness. Cf. afirmation in the Sakuntala. Ty=politic behaviour time is art, in both senses of the word. “On them rests the world," i. c., without these qualities, society would be in disorder, Ramarshi renders लोक स्थितिः by जीवनमारा.- Sárdilapkridita. St. XXIII.-#fanfire is a curious phrasem meaning causen one to be always veracious. For 4 compare the similar use of 'aay' in English Poetry, and see Bhåminlvilása I., 119. Rimarshi supplies . For some of the ides, cf. Kiráta III., 7.-Pasanlatilaká.

·80 NOTES, St. XXIV.--. See Kavya Prakaśa p. 1 (Calc. Ed., hy Mahe- Sachandra Nyayaratna), जयत्यर्थेन नमस्कार आक्षिप्यते, and Gnnaratnamahodadhi, by Eggeling, p. 1. Râmarshi renders it by Jetta Taint kaa: =doers of good works. TATHG=perfect in the rasas or sentiments, masters of style, capable of ruling the passions and feelings of men. Râmarshi renders face by tilla.--Anusht ub. St. XXV. -One copy of the commentary renders Free POT by स्वर्गवासिनि ; another by स्वर्गसंतोषकारिणि. But विष्टप is not a synonym of prof hut of Frota (Amara II., 6). Era is Fat (Ainara 1., 6). Again it is not showin low हारिन means निवासिन्. संतोषकारिन is more correct. The compound means attractive to the worlds, that is to say, joy of the worlds. Eq=who gives what is desired. --Sirdúlavikridita. St. XXVI.--Tut is equivalent to TurTFF. Grammatically it is to be explained probably by the Virtika प्रकृत्यादिभ्य उपसंख्यानम्, see Siddh. Kaum. I., 270. gaia &c.=not speaking about other people's wives. The idea is similar to that of straforatrici TASTE in the Sâkuntala. TTFARETTET: = 7 T ftatie ITT: (commentary). The last line inay be thus rendered, This is the path to happiiress which is common to all the Sastras and which violates no rules or ordi nances. For OPTT:. comp. Vairàgyaśataka 45.-Sonydhará. St. XXVII.--Sec Mulrârâkshaga Act III., p. 79. But see, too, Dasar@pavaloka (IIall's Ed ), 1). 62.-Vasantislilalui. St. XXVIII.--"A kind and just mole of behaviour ; incapability of doing dirty work even if life is lost; not supplicating evil people; and not begging anything even of a friend when in reduced circumstances." As to supplicating evil people, compare Meghadîta, St. 5.Farge: Függ =retaining dignit.y in misfortune. FTTITI 7 23 says the commentator. Comp. Magha IX., 5. 3ire is here used in the sense of 391g dictated. Comp. Målatî-Madhava p. 183. STÆTTAA.-Here the commentator renders this by Afst. Under Stauza 64 where it occurs again he has HTCTTHETH which is more close, although for afisan, ata ought to be substituted, as this latter epithet indicates the similarity and is applied frequently to aa, see, for instance, Kâdambarî (Târân. Ed., p. 340). In the Departmental Second and Third Books the compound is explained in a slightly different way (see the Glossaries to those books ad finem). And though the former explanation seeins to be closer, the authority of Mallinâtha may be cited for ·NOTES. SU the latter. See under Raghuvansa XIII., 67, where he says afe- TerariaTATE. Ramarshi bere says wear UFTIT ATT:T***, and under St. 6+ he has ATITI UNITI ant geantacant. See also Kathåsarit sågara by Brockhaus, p. 232. For various meanings of an see Muir's Texts, Vol. V., 18, 19, and Müller's Translation of the Rigveda I., 225, 231-2. - Sikharıni. St. XXIX.-a=literally A equivalent to cigour here. Are after a means swallowing. The reading ma fur * høy a paral. lel in Spingâ rabataka, St. 59 (Kavyasangrahu). r*** &c. = [The lion) whose desire is fixed only on swallowing a mouthful out of the lead of a great intoxicated elephant, broken (by himself). ATTHEATR - great in self-respect or dignity. See St. 38.--Surdiluvikrilita. St. XXX.75=greatness. Comp. **. Raghuvanka VI., 21, and commentary of Mallinàtha on it, Råmarshi renders it by , but here it means 9774. See l'aijavanti noted at Vinavada ta, p. 37. For the idea of this Stanza comp. the preceding one and Bhåminisila sa 1., 49.-Sárdulavikridela. St. XXXI. - Tr. Râmarshi remders this by argent The other commentator lins rorai 9977. It seems rather to mean falling at (another's) tiet. 1995$--give of food. Comp. Panchatantra 1., 76, and Vîracharita, p. 81, (Calc. Ed.), where Mülya vän is called prostate of Râvaņa. 977 comp. the synonyms 794, ** similarly used. For the idea, ef. Magla V., 13. - Dusuntutiluku. St. XXXII.-trana=revolving, rotating. Thrallusion is to the ever-recurring birth and death in this world. garfo a gaita hero goera TH TITTA are familiar verses to the saine effect. (They are ascribed tu Sankaracharya. Ser Kiryanngrals 35).-9. The particle is idiomatically used in this way in questions to add force to them, and may be reudered by indeerd.' Comp. Prasannaraghava, p. 77, or Bhâminivilása I., 98, or Vairágvasutaka, St. 60. It is not the disjunctive at here. It may be poted that the word is also somo. what similarly used as in * TOTA: in Vairugyaśataka, St. 25, or in Kirâta I., 31, and it is further worthy of note that of is fragment or 8. Harg. See the quotation in Mallipatha's commentary on Magha XVIII., 1, and Siddh. Kaum. 1., 55. Iu English, tou, the following expressions may be coinpared : * No such thing.' 'By what manner of means did he, &c.' On the other hauud, tasy not the word have some 11 ·82 NOTES. connexion with the 7 or are of the Upanishads ? E stands before causouants and at generally before vowels ; this might perhaps lead ove to suppose that at is there a substitute by Sundhi for (see, for instance, Śåriraka Bhashya, p. 54, and gloss on it). But a passage in the Kaushỉtaki Upanishad militates against this view. See p. 19. (Bibl. Ind. Ed.). See also the passage from the Satapatha Brâhmaņa, quoted at 2 Muir's Texts 353 ( New Ed. ), and Eggeling's Šatapatha, p. XLVI. (Sacred Books of the East). Since writing the above, I have found that Dr. Kielborn has explained the word differently and as a disjunctive. Sec Panchatantra 1., p. 7, notes (Bomb. Classics).- Anushtub. St. XXXIII.-After मूनि सर्वस्य लोकस्य a word like तिष्ठेत् or वर्तेत shoald be supplied and then the construction becomes easy. For gatart: the reading of some of the copies coinpiare l'iracharita 81 (Trithen's Ed.). The idea of placing flowers and garlands on the head is very coonnon in Sanskrit Literature. Lustances need hardly be quoted. Wc, however, could scarcely speak of such a thing in our days, except in speaking of ladies. But see Beal's Buddhist Records of the Western World, Vol. I., pp. 75.6.-Anushtub. St. XXXIV.-ruh. (Denominative) = atira see Pâņini III., 1, 87. For Râhu's animosity towards the Sun and Moon, and its cause, see Matsya Purana, Chap. II., 5, 13 and 16. ra: which is the roading adopted has a parallel in Vairágyaşataka, St. 35, where also, however, there is a variant, but not for this word alone. : the commentator understands to mean in sengate. He says that Harra: The meaning will then be that Râhu, althouyh insensate, attacks only the Sun and Moon. On this construction, however, an spra or some word of like import would seem to be necessary. Arra: might also mean having revolved. But neither of these meanings is quite satisfactory. aftsap whereta StarTENT: TETT: 377: a peu steria. This is Râmarshi's analysis of the last compound. But i does not seem to be correct. afraisey must first be taken as į Bahuvrihi and then the should be joined on with the res affix portare is somewhat remarkable. Râmarshi explains it as Foto it for: where falls does still require explanation. It probably i the ordinary Marathi construction meaning "unusual valour.' Cf. fu this use of rare Raghu II., 14. The commentator understands th point of the Strona to be that an enemy should be destroyed root ant branch and not only partially. But on a review of the words used her ·NOTES, and also of the neighbouring Stanzas, the poiut seems to be that expressed in the last line of Stanza 30.-Sirdularikr ditu. St. XXXV.-फणाफलक. Compare Matsya Purina CCLIX.T.and Prasannaraghava, p. 20, where it occurs in the form पकलक-मध्यपृष्ठम. This form occurs in some places, but is not very common. The following may be seen among other instances. Bhaminivilina I., 00, Prasannarighava, pp. 117, 143, Naishadhiya III. 10 & XIV, 72, Micha III., 70, VII.32 and 70, Milati-Nidhara,p.17.Itisanyasihhiin compound with the Genitive case, (पृष्ठम्यमध्य) and allowel only with पारे ml मध्ये. Sce Panini II., 4, 18.sirs the commentator takes 10 meani Th. l'ut how does the पयोधि make the कमठपति or tortoise कोडा नं को here means भुजान्तर (Amara II., P, Munushs as args) on उत्सम (horhn cited in Vîsavadntiâ, Ilall's 1d., 31). The meaning substantially is one corner of the occau's ('panse, and thats what oppilnines thon Ford STAa. The ocenil, as it were, puts the curtaise away in me corner of h19 expause, and does not seem to mind lim muels, Rimarshi correctly renders is hy ALT HTTĪST. For the story, uspor Matsya Purana, Chap. CCXLIX., 26-27, or Rimaran (Bomb B.) XLV., 29, +180. After describing the churming, tho kimasann protents, -प्रविद्याथ पाताल HUTA: qarati and then after seiling out the prayer to Vishnu it say इति श्रुत्वा हींकश कामट रूपमास्थिन । पर्यनं पृष्ठन कृयाशिय साधी A: || The point of the Sranza 14 thut cach of the great peranangeng mentioned dves some romarkable nc't, and yet orch Inter one ontdleren each preceding ouc. अहस्यडुन वंदे (Amru Ninirtha ul finrn). Ilere it is अडतं. Comp. Kiivyadarsn coominentary, p. 181. थ्षि धिग, &c.. which is in the Mahânâtaka, p. 9. -Tirmi. St. XXXVI --For TETETT comp. Vincbarita (Trithi. Ed.,' 37. तुषाराने मनुः :- Mainika, son of the fimilayn , seo Kumtitasambhasa I., 20. The tollowing from the Ramayana (Sunuarukunday explains the allusion here:- प्रत्युवाच हनूमन्नं वाक्यज्ञो वाक्य काविसम | पनवन्न पुग गामिनः॥ ४० ॥ वजांन्त म्म विश मर्या गाडानिलग्रस । मनम्न प्रयान देवसङ्काः सहमशः ।। ११ । भूतानि च भयं जग्मुम्नेषां पननशाया । मन कुखः सहस्राक्षः पर्वतानां महस्रशः ॥ ४२ ॥ पश्चिात बजे मत्र नम शमक्रमुः । स मामुपागतः कुद्धी पत्रमुगम्य देवराट | ननास सहमानित पवनेन महात्मना । भस्मिलवणमाय च विभिना वानरर्षभ ।। अपभ. समर्थश्च मन पिवाभिगमनः। तरा गिरीणां सर्वेषां छिपमानान्महात्मना ॥ ॥ पभानदा मान्नेष प्रविष्ट महार्णवम् । सोहमिन्द्रभवामान प्रविष्ट वरुणालयम For the physical . वमा शीघ्र ·84 NOTES, explanation of the legend, cf. Bhânđârkar's Dekkan, p. 48. The employment of the word gita is noteworthy here. In the construction of 999 -- or agat: such a word is not usual, its signification being implied in the construction itselt. For 97FF see the note to the last Stanza. Ilere it is used in its second sense.---Sikharini. St. XXXVII.-ya-na-since or seeing that--then. and it both are names of the Sun. III. Amarakush, Nâpârtba. Pia in nearly the same sense as farnia which itself occurs as a variant here in some copies. It means something that is wrong, offence, injury. For fornia comp. Uttararâmacharita 131, afT4 ES À HTTEITETTY HTTETTİN FERRAAITE INT7Tognal or strate Fahne in Vîracharita, p. 43, or Kirita XIII., 56. For fanâ compare Kirâta I., 43, or III., 44. There is a double meaning in 97, foot or ray. For the construction grat standing for mia comp. Vîracharita, pp. 75-24. Compare for the idea, Uttararâmacharita, p. 113. Ferrara ala a 17: II FATİVATAT FAKT TA Q SIIH TAL.-- Áryi.. St. XXXVIII.-About the meaning of the sec Mallinâtha’s commentary on Ragbu, V., 43. For gira comp. Stanza 52. The idea of the last line finds frequent expression in Sanskrit Literature ; STAT att pratat 2. FÀTIFTà or Kilidisn's T 16 7. #faza, or Bhavabhitti's गुणा पूजास्थानं गुणिषु न च लिङ्गं न च वयः are other well. known instances.-- Arya. St. XXXIX.--*garA which has been stated to be the reading of most of the copies consulted is difficult ot' explanation grammatically, 7TH by itself not being given in the grammars or used in the literature as an Atmanepadî root. Spf1 far the commentator renders by festa, but as all the other things enumerated are qualities residing in an individual, that menning, even if allowable elsewhere, is not admissible here. Here it means nobility of birth as an Sakuntala 3714377971 A FEYEt catat and many places besides. arma=4197 for sayt Râmarshi. The positive meaning, however, is not bud. Sürdalavikridita. St. XL.-Aiara=unrepulsed--a head which is at home in every subject, supona Compare Virachurita, p. 95, ( stor ) and Panchatantra II., 17 (Bomb. Classics), where we have 777737 T(=the warmth of wealth). Construe Ty969si ar puta: pött 3*4: Tom Per-Pasantatiluka.

·NOTES. 85 personis and St. XLI...Upajati. St. XLII.- the commentator explaius by saret 97. But I think the meaning is more general. It is inau, attach. ment to worldly objects. See Bhaguvalgità passiin. Warna ia explained by Râmarshi as START: which is the literal meaning. It may also mean being devoted to; #ofärgraat occurs in Msichch. hakatika, p. 6 (Calc. Ed.). Ono copy of the commentary gives as synonyms of it and arfa. The former is ambiguous. He injustice, or impolitic conduct catat giving away, liberality-Sárdulavikrádita. St. XLIII.--Here again the language is much condensed; TATRA must be supplied from the tirst lme in the second, and are must be taken to answer to zi and to mean'his.' This Nianze 18 quoted to FITO at Sârnyndhará, p. 72 – íryi. St. XLIV._Une copy of the commentary bons ph TRY THAT WP strøg Simpap on the last live. But this is not correct, afig first- Fahar gar: being co-ordinate with the other classes of things enumerated. Tar like Afor: and the rest is a subject of the verb शोभन्ते. दलितो and इयान would seem to the hetter realings than the others occurring in our copies, is fitting in better with tbe iden of तनिम्ना. निहत is explained by Rimarshi in the sense of दलित vir., भत. And see Kirâta IV., 11. Why, when" Aruttor" the elephant 'ofu*' may be seen from Raghuvansa IV., 23, nud l., 17. About rivers the commentator assigns the reason that they were ad arrin framt:. Tho meaning probably is that the dried upo banky s run the quantity of water which the rivers have parted with out of their own stock. Abont the moon, see Raghuransa V., 161, an XIV., *), which Intrer qunnange gives, however, a slightly different account from that of thu turmer. And comp. Mřichchhakatika, p. 19 (Calr. Ed.). --Nhharina's St. XLV.--TETA = according to the commentarv authority is giren. It means hamil acrording to Amara II.. Mændshyararga 85, and Râmarshi has Fahri. for the Dative, sce Panini I., 4, 56. For apărat tee vote ou 8140220 7 suprn. On the last two lines the commentary runs as follows 978: sfarsimtarinu. ÕTATAIT ETTEYT Särg gewig TFY4U Tela quaft ret i या कालेन अवस्थाया गुरुन्वं भवति मग गुरुखमेच्छति या लत्वमेवाजीकafa reyrarte 1. This is not quite clrar. Kámas. shi has the following was gorp wattant statt. * gara *T*: *** TATT VATTE: JERSKU wa wg* But no ·86 NOTES. गुरुलघु तस्य भावस्तत्ता तथा बह्वल्पस्वेन धनिनां धनवतामयेंदु पदार्येषु अवस्था निष्ठा वस्तूनि पार्यान्प्रययति पृथूकरोति चान्यत् संकोचयति स्वल्पयति एतेन 69 71 777: HET TFTC FEFETU:. But this, too, does not appear more satisfactory. I would translate the lines thus :- "And from the greatness and smalloess [attached] to things in consequence of this mutability, [it is to be inferred that] it is the condition of men of wealth that makes things big or small.” The meaning is, that since in different states of life the same things are regarded as great or small, therefore it must be concluded that it is the state of life which causes the things go to appear. interfa =considerg, Comp. Kâdamberi, p. 7, and Naishadhîya 11. 65, III. 12.--Sikhariņi. St. XLVI. is an unusual correlative of fe.--Vasantatilak. St. XLVII.-T &c.=[ in which ] wealth is acquired constantly and in plenty.-Pasantatilakú. St. XLVIII.--ATEIT is here equivalent to power to command. Rîmarshi says येनोक्तं स सर्वः सविधीयते. Comp. St. 103 below गुण-good things, benefits. Compare Stanza 7. 2014, &c. = those for whom these benefits do not exist, i.e., by whom they have not been acquired TEPA tyrano attenta grafie: Râmarshi.---Sálini. St. XLIX.**98. Comp. Gangalahari, Stanza 42. The expresson is extremely common in the vernaculars also. 1971T&TTA, Comp. Sakuntala कुरु प्रियसखीवृत्ति सपनीजने. कृपण = miserable, humiliated. Comp. Meghadîta, Stanza 4. The last line means "A jar, you see, takes in an equal quantity of water from a well and from the ocean." --Sárdulavikrátita. St. Iv.-1= Within the reach of the eye, hence knowl.raerittetra-ure gra would perhaps be a better reading; it means 'as the support of the châtakt.' I find that this is the reading given in Sîrngadhara, p. 174. To construe the line as TATT a ani TITAT, though it will liken the text to the reading of T. will involve a 641FATTET.Anushtub. St. LI.--gara:=#ATT: (conimentary). It seems from this that the commentator had before him the reading pair TTT"all are not alike." The reading PATEIT: may perhaps be interpreted to mean such as deserve to be addressed the ft which the châtaka must be supposed to be attering when this is spoken. But this is rather farfetched.--Sárdulavikridita. St. LII.-- FTET another instance of the taramaat.--Drutavi. lambita. ..

·NOTES. 87 St. LIII.--This is attributed to Chanakya. See Kiryagangrahn, p. 293, and Sârngadhara, p. 63.-Anushtub. St. LIV.--garairin one who likes rigid vows. Rámarshi renders by सराचार. विमतिता=foolishness, want of sense अडितः=नि. Parent: says the commentary, Fore: says Rimarshi. It means primarily, marked, stamped, and heuce branded, which seems to be the sense here. The construction is this सीमात यो गुण सजाज्यामिति गण्यते &c., and then having gone through so many good qualities the Stanga winds up with at an aoni troligt attaiya:-arafa fawa संबोधने वा says Rimarshi. fle adds दुर्जनैरिति प्रतिक्रियं संबध्यमे --Sar. dulavikridita. St. LV.- Comp. St. XXI., and sec note there. 97=*#TITATEga Râmarshi. In the fourth line Affor, &c., must mern-If one has acquired learning, what need has one to care for ordinary people. Cf. Stanzas 21 and 103, (which would support the reading uit: against sr*:) and other Stanzas at pp. 4-7 supra. The Stanza occurs at Kivyabangrahn, p. 3, and in Sârngadhara as FIT. (p. 314).--Surdulavikridita. St. LVI. - PETAUT=Shoru eller brilliance by Jay--Fon of one who is handsome-looking, gta unfortunate, distressed. yra-- this is a very common use of the word. Comp. for one instance linghu IX., 75, and compare the Kuglish phrase "thorn in the side." sau =* STET TIEDZERETETYT saya Râmarsli. It means, I think, " that which cannot speak, i.e., speak well." Cornp. 'uulettered, illiterate, 'ia English. About the नृपाङ्गणगत स्थल: Rimarshi has this तथा गनशेहि naai menstrang Fafa HFT 48795969797. This Stunza occurs P. 7 of the Kavgasangrnha.-- Prithvi. St. LVII.--TATA FOTOTA, says Ringarshi. See Note to Slanza XX. St. LVIII.-flere is another instance of Bhartrihari'n condensed style: Que is dumb through taciturmts (i.., no who talks little is called dumb); clever at speech, A Hatterer or a garrulous fellow (1.6., one is so called if clever in speaking): #1mug near, then a forward man, &c. ET. - modest, timid. Comp. Bhutti, II., 15. for the form the see Siddh. Kuum. I., 180. For the Genitive of afmarg see Siddh. Kaum. I., 305. 47**t which is one variaut for rent in explained by Kilmarsbi to menn air. PTPT: probably. nfmut: Râmarshi renders by tait uit . The former is the true monuing. No authority is given for the latter.-Mandikranta. at ·88 NOTES. St. LIX.--. The commentator explains this as meaning usta, but the usual meaning will suit here. Wicked persons, boon companions, are meant. Râmarshi, I find, agrees with this interpretation, Fros, &c.,="whose indulgence in wicked conduct commenced before is now developed." Râmarshi says opria stato PFLAT विस्मरं प्रापिता निजा आत्मीया अधमा निकृष्टा कर्मवृत्तिः कर्मणा जीविका येन स UT, but goes no further. This, however, is not quite clear, and on more than one point requires justification.--Dasantatilaká. St. LX.--97, &c., = distinguished by (i.e., as belonging to) the first half and the second half. See Siddh. Kaum. I., 273.--Upajátí, St. LXI.--संतोष. The conmentator says सज्जना यदृच्छया लाभेन FUQET:--which is no doubt the meaning. But it is noteworthy that Fare is co-ordinated with 79 and 75.-áryá. St. LXII. खलेषु संसर्गमुक्तिः is an instance of the so-called एकदेशी satz like TT TT ung : afteryf:. This Stanza occurs also in the Kavgasangraha, p. 4, and in the Mahanataka, p. 38, (Calc. Ed.). --Sárdulavilridita. St. LXIII.-वाक्पटुता पक्षपातराहित्येन वादित्वम् says Rimarshi, but it simply means cleverness in speaking. Râmarshi's idea is not neces- Barily involved in the word.— Drutavilambita. St. LXIV.-FTATETTU:=shari. according to the commentary. Bohlen, I observe, quotes the authority of the Viśrakosha for this ; : arata FIETTITIETOINT. The meaning of lurry may also do. It would mean the Autter of preparation to do due honour. See Amara I., Natyavarga 34 and commentary (alent of prora), and compare Vikrarnorvasi संभ्रमावरगर्भम् विधि means simply doing, performing. Comp. Gangậlabari, St. 38, among many other instances. 39nta, in the reading adopted in the text, must mean favours received. अनुस्सेक freedom from pride comp. Sikuntala भाग्येष्वनुत्से- Fast-FrTTart=not full of disrespect, (i. e., expressions of disrespect or condemnation). Comp. Mågha XVI., et seq.-Sikhariņi. St. LXV.--. Some copies of the commentary render this by it, wrongly, and without authority. it means hand here as is clear from the context.--Sikharini. St. LXVI.--Horarathara=collection of the stones of a big mountain.-Anwaktub.

·NOTES 89 St. LXVII.FTTH=(See Värilhamihira chap. XV., 13). FT. HEIT & fua afa (commentary). Comp. Malavikagumitra p 7 (Bombay Sans. ('litsies). --Sird vrikridla. St. LXVIII. -7 is heiter control with ina than with the Rimarshi says EYCE Partegia, but whils of Egritaft (AP) 794:-Vasantatılake. St. LXIX.-1977. The commentator says I PATUT Puigorri UÅ: AZ EITTH FT: 1E=1777 14 gingi TITATE: FETT TOT TAFT PATI ITT:971.71*** A Funda &c. But this is not correct. The me:1111191, when their own good qualities (namely, frendom from all!, d.), by e-cribing the wood qualities of others." ITIH c. Karim. I, lo moking artis on grent acts for the sake of vines). Wiz , rebuhng only by patience those renders whose inaithe is the lulet hasiko and onintervue words. Area = ut' and webbre condars, Comp. Rigaitinimai..be (Calc. Ed.), 574 EVÍTT mitight : l'he commencalator saun STVO # For T. But this is Di sististaetry, and the other reading is much better. - Swydhuri. St. LXX.--The identical Seandi occurs me the Sakuntala. See Introduction l'unenstha. St. LXXI.-Comp. siana 13.5 64,7816.-11,:ajiti, St. LXXII.-ATHFIT W. Kaun 1., 2H), FRU7*.-- l'usantutilaki. St. LXXIII. - Thottar. Gr. the cloud creacionszlo unaskest. I'l. Naishindia, Il. 61. stift - :133701. 'Hit, por verance - dilaki. St. LXXIV. - 977 incomplisloos. rrones. llalati. Madhava, 211, 26 (Hinny Slim Clound my Sirlilnikitetit, St. LXXV.-Joft = 4.1110tis, magar. ('4. kl IV.t. . The commentator capluunas tuin les 31774, len smugiyo It means joined to*; 97: does 1112 111! ***** **** *r bankrid with the words amongst which is manda, zebro. 1: 1*1931 quite srces policials de there. It may be taken with ft. The Sea vier* moral aspect to the phyakul pobres"]??? si lung inilli tomuotas pret misted from overflowing by water being throun upon it. Quiridüler kriditæ. St. LXXVI. --For Artur T 11, ... demons), sup the Departamental Second Book, p 58 (and til.), where the miory wiluted to here is sammarized from the Mahabhirata. I en indeblod to Professor 12 - SO.

·90 XOTIS. Bhåndarkar for drawing my attention to the story. Freitai ro. See the passage quoted in the note to St. 36 ; but I am not aware of Any version of the story which makes more than one mountain, the Mainâka, seck shelter with the ocean. But see, inter alia, kaghu, Xlil., 7. For 73 77: see Matsya. Purâņa, CLXXIV., 49, et seq., संवर्तक- Some copies of the commentary say FAFHBAT: ETC FT4Hafort, which I do not understand. The van: are the Fires of Destruction, See Muir's Sanskſit Texts, Vol. V., p.161. Also Matsya Purânz, CLXV., 12, CLXVI., 59. Râmarshi says of wastirraragia : STUTET AFTER ETT FASTÍA: The point of the Stanza according to the commeutary is Troutarti geraTaft #TETO AN: Faura, which is not correct. The point is rather the immense capacity of great personages. On ferefteratur: which is Râmarshi's reading, he hun giar e afro: :, should it not be rather q: qiyor ? This Stanza is quoted in the Sarasvatikanthabharaṇa, where we reud isterrafotot. for firefrotirtom:. See p. 222 (Barnoah's Ed.). ---Prithri. St. LXXVII.--- For the construction of this Stanza, see Siddh Kaum. II., 295 and 296, and compare Migha, I., 51, together with Mallinath's conmentary. With arga here will correspond the in Maghn as the war 277. I have rejected the reading Ta, as it would be a slight obstacle in the way of this interpretation, and as other ivterpretations of the meaning of the imperative, Associated with the words racuni tan or ATH, are not so good, though other. wise quite admissible. The commentary runs thus सत्सङ्गः कर्तव्यस्तेन म्वहितं भवति इति शास्त्राणि अवन्ति । अनः कारणात्सतां बोष्टितं स्वयमाचरति तरेयोपदिशति तत्कथयनिरंजन त्वं वृष्णां छिन्धि इत्यादि सतां स्वयमाच- FRA SHTETETTET Råmarshi buy's Fica 997 TTTTTTwafaeeret:.- Šírdülavikidita. St. LXXVIII.--HIH TATA TU =in thought,word, and deed. Toyot, &c.=rejoicing in their hearts by regarding the molecules of other penple's merits as big mountains. Pat: =some few only. Comp. Ten in Bhagavadgitâ, VII., 3. para a reforget many people;. Rimarshi.--Málini. St. LXXIX.- ART, art=Meru And Himalaya ( commentary). Fare=estvera, respect ; not a rery usual employment of the -root. Arata is commoner; but see Raghu, VIII., 8, and Mallinath's commentary there. This Stanza is given in the Kavyasangraha, p. 40, and as one by Sarngadhara, p. 221. Cf. Kiráta, VIL. 28, riches are valueless, unless used for purposes of beneficence.-Vasantatilaká. ..

·XOTIS. 91 St. LXXX.--Comp. Sc. 27. For the story, see Ramayana referred to in the note to St. 33. See also Mireya l'urâna, Col., 1.4 and 21-22.- Upajáti. St. LXXXI.-*77 strung-unded. atdiut „bent on business. - Sikharini. St. LXXXII.--:of all persons, or of all condims of lite. This alternative meaning is suggested as the teaches once in and at another time THT (one presenteret ost power) **** ***** of all, i. e., sia and such order of manicure It ini anda dins focarat Art for both . Toti. Ama Nurvavarud, ::i. Ser below St. CIX. and Misc. St. JIK, Ius COOL Un word en nie lindebhost system. See Childers' Pulo bonicon, iu's roep... Narwarskriderita St. LXXXIII. TT has 10 consumul "St, 11 iyun ainut in BUT yana Sayfar riff : 11 a later er. For 084 2: Niluih. Kaun. I., 208. figni, giputrajan itaito prima 17621** vive in antaraban- Pasantatilakii. St. LXXXIV.--ATTFU 2006 wil bius lost all frape of gottung food or of escape. Tg is the mox ill alach the sucehe-charner Aco:his snakes. This Stanza inculritten fatal prep and imple, and it is it easy to understand why this is indeed up the stadion মধ্য by the arrangers of the work. Serikutneskeridilir. St. LXXXV.-There is a plane on till wor! 19 herr. lime-temind as well as conduci, awl Lapplers to the bill 1.1.411 weil mudel, pertectly circular. Such a bull, of (*124, rrisound bet. Nimirali gives the same explanation. Ffurfto. runstent. -- Irushtuels St. LXXXVI.-anushiuis. St. LXXXVII. --stacant nor the modern fagnafukoil CITAT. fast: or TFA FT2T 10 the Nativiraourts Tritie).p. *. - (916. St. LXXXVII. tt. Some ropits of the commentary give given Eft qn: as renderings tor chois. Kamargos liitty fuam qfU groot. Director or leader steins to bus the preferable readering. Cf. Mudrårákshasa, p. &U. SITT = weapon. Compare the analogous formes rap, pop, &c. fa&o, := wlan has the besveny for hu fortryna who possesses the favour or fları (Viskirai, and who fins the Airávurta for his clephant. One nity beerkrut in her # Tripurunds or Draudra compound. ** = Vanquired for seguretan. Riwaroki ways groter is the larger *4. This is not suficiently ·92 NOT28. close to the text. There are, I think, two ways of taking the worila before us; AT 18 an interjection, and get 9h as a separa e assertion ; or the whole ihing as meaniug "Oh, fie on abortive valour!" -Sárdúladıkridita. St. LXXXIX.-**=nets done in a past life. Comp. infra Stanzas 96, 99, and Vidvanmodatarangini, I'p. 27, 28. HET TYTTATA! प्रामोति सर्वोपि जनः फलानि || आद्यन्तशून्येत्र जगत्प्रवाहे । क्रिया भवेत्कर्मत एव #tilaalia jai para para lavar 79: 11 ghar The use of a with such a purely volal Ton is not conimon, but may be observed now and then. Comp. Nigånanda (Bomb. Ld.), p. 18, Såhityadırpana (Calc. Ed., 1969), p. 194.-Anushtub. St. XC.ie =lald-hieadeil man. The fact of the tree being the aras (Pulm) adıls to the force of the lines as it gives little or no shade. #51574 = with a great voise.- Sundúlurikridita. St. XCI.--In the Karyasingraha this Stuza is given as Vetalabhatta's, p. 39. Drutarılambiti. St. XCII.-27=7997. (crmmentary) I think arra nera means does indeed crente but,” &c., gorap may mean the jewel niall, or a jewel of a man (i. e., a jewel-bhes. The former is preferable.- Drutaviluniortu. St XCHI -यश for यदि is not uncommon See, for one instence, Vairágyasalaku St. 71. The correlative, it will be also observed, is wanting. Ontz, wide supro Stanza 45 --Sirdulavikriditur. St. XCIV.-- AFTA:( = =we bow to) denominative, see Siddh. Kaum. II., 230, 73, , & particle of emphasis dinara, III., 247 Nânârtha. at Comp. 074 in Sâkuntala, or Viracharitn, p. 17. A similar word is pay for which see Vuiràgršutaha, St. 8. Litoral trarslations of both these words are common in Marathi in the same sense Rimarshi's rendering of हत by निन्ध is correct as far as it goes. प्रतिनियतक. ******#: =who gives merely the fruit seserally appertaining to each act. A somewhat sirilar expression occurs in the Súriraka Bhashya प्रतिनियतदेशकालनिमित्तक्रियाफलाश्रयस्य p. 38), on which the gloss is as follows: ufafana TUATA Trefara ama irai FETT- फलानां तराश्रयस्येत्यर्थः स्वर्गस्य क्रियाफलस्य मेरुपृष्ठं देशः देहपातापूर्व कालः उत्तरायणमरणाशिनिमित्तं प्रतिनियतम्. Ramarshi construes प्रतिनियत with कर्न saying प्रतिनियतं नियमितं यस्कम तस्य एक मुख्यं केवलं वा फलं हशतीति TUT. Rather I think it ought to be construed with it too, ·NIYTES 3 + should, I think, be taken only in the sense of more here nuk guru. For the dative tu: see Sideh. Kanm. 1., 282. In the Kårpasangralia this Stanza is given as belonging to the Santosadakan, see p. 300.- dikhari ni. St. XCV.- 41337TT is a common repression. ('omp. Vira. charita, p. 17, or Såhitindurpana, p. 17. The illusion is to the story of Brahma coming out of the primordialog, the two houden of whard then becaine Heaven and Barth. See Man, I., St. Jl, 12, 13, and Marsya Puriņa, 11., *, er sey. Pont. Tawny (landinu v tiquary, Vol. IV., p. 264) refers to Iris ophales for the manne jilva. (see his Bhureſiliani, p. ;34. Apa ta orders to the work of Brabant within the prys in the firmat ill of things. Rimalen Amie mamy. xposta fra fagruit, but wint is then the mirall of 397? *** 19 explained by a and mone ko w the commentary. Ily Rine Arshi it is explained the 173 174 FT. * (pineadliy spratant by Rimarsh. There is re', 11 S'AN 10 ille, No ways of interpreting thin cypression (1777 being taken as mening forent, AN HELÁRT 19 a Baluthi mamma, full of great atticum ; (3) 77*** being taken is an adjective, FIERET I meaning "grril dilli. cults." For the latter literqueimilou, while I poretir, may be computer from 1921 1. Vir barna, pi, f**TTTTTTTTTHETRIET- TIME FICTAS ARTERI Jaluri. Vind bars, pl.in. For FATHER Forfra. see Siddeh. Kaum. 11., 073. *TIATITZ loreld ho taken as a Madlısammapadalopi comprend ualent !!! Tanfra- TTGCĂ. The story of Rudra's begging with a skull in him binne may be seen summarised from the shandat l'urnun on 10 Chandakausika, p. 45/(ale Ed.). Rimaralu interpers it with ently. He says ara grating IT aroge ***937,4. Lime thon is obviously not satistartorv. was gr897TH 17*152 GRT HA waf** 8158 Rimarshi. Thesentinel of this invizin nga malenko iliesbenisy of the commentator. Oropes of the commentairs has the following: wafuraaitai greitai Tha fa Tag Terrariatet वर्तते । मर्यकार्यमङ्गीकृत नरकन्नि । मुष्टान्मनु लोकरयवहाग मिस्सि. कर्माण AUFTFUTTATÜhn But the idea is not so namin on a nie as cris indicates. Thus in the Yoga-Vajalitha quotes in the commentary on the Kámayapı, p. 12 (Bomb, Ech), we rrani imani oftar form: A1 TTTFT Trul Tineret FPTT yaarat foart. Aut this i* gisen 18 the occasion of Vishnu's incarnations. Another Arrount of them may be seen at Matsya Purána, XLVII., 8t. 103-4, where Bhrigu says to 110Xe 10 ·94 NOTES. . Vishnu : यस्मात्ने जानतो धर्ममवथ्या स्त्री निषूदिता ।। तस्मात्वं समकृस्वह मानुषेधूपपरस्यसि ॥ ततस्तेनाभिशापेन नष्टे धर्म पुनः पुनः॥ लोकस्य च हितार्थाय Trai ArcTT 11 Inis Stauza occurs in the Kâvyasangraba, p. 6.- Súrdúlavikridita: St. XCVI.--A97. See Stanza C. note infra.-Vasantatilaká. St. XCVII.-73, &c.=in the midst of enemies, of water or fire. frqafua. Râmarshi renders by Tractar difony. But there is no authority for this meaning. It means placed in a dangerous or diffi. cult position. Comp. Bhatti. VI., 88. ** Ter ETA: 19 faqa lla, &c., where one comuinentary says Farca gaša Fagatia विषमस्थः and the other विषमे कृच्छे तिष्ठनीति. Compare also trichchi. katika, p. 340 (Calc. Ed.), or Bhagavadgita, II., 2, where Sankara renders it by #terrâ. The idea is that, in whatever place and in whatever circumstances one may be placed, the merit accumulated in a previous birth is always ready with its help.-- pajuti. St. XCVIII.-ha=well-wisher. Comp. Kirâta, I., 4, afirma: good conduct, as in Sakuntala 75** RAST I AFR911. szat constant application, perseverance. With the reading for which would serm to mean "crookedness," the meaning of the Stanza must bo "that which makes wicked men of good ones," &r. This is also the meaning according tv Râmarshi with the reading of which he interprets to be rither #retat or eat. Tia FATIF Harit or not a vaja (corr-mentary). With #Paat, of course, the meaning is " that which makes good men of wicked ones." 528 :=Do not exert yourself'm vain with much application for (the acquisition of) many merits. ---Súrdúla. vikridita. St. XCIX.-MTH=#PETETE (Rámarshi) which in its ordinary sense seetns scaroely to be correct; it means the collection of acts, 1. e., all acts whatever; a very common expression, compare that Uttararâmacharita, 143, and see the Kosha cited under Raghu, V., 1, by Mallinâtha STTTTÀ:=up to the time of death. Cf. Magha, XIX, 80. Fre=result. See Vairagyasataka, St. 3.- Válini. St. C.-तिलखली-सिलपिष्टाक Rimarshi. खल is given in the Medini Kosh as meaning of, i. e., the refuse after the oil is extracted; from that खली like मण्डली, कपाली, Sc., अर्कमूलस्य हेतोः For the case here, see Siddh. Kaum. I., 295. omg=FAT Râmarshi. pog:=collection. Comp. Kidambari, p. 4, and elsewhere. th. This world is often ·NOTES. 05 so called. The idea is somewhat similar to that of Bishop Batler who calls this a world for man's probation. See Rîmâyann (Bomb. Ed.), Ayodhyâkânda; CIX., 28 (p. 205), ***ATHAÍ 1707 PR TOTT. See also Muir, V., 325 (Ed., 1870), ***TATE Maret wat which fixes the meaning precisely. Råmarshi rendere it by prayorit F. 778=7** F8T, AFECT (commentary) of Rimarshi. Sankara in his commentary on the Prośna lipanishad renders it by far 84. The idea expressed in the several analogies in the first three lines is that of good things misapplied. Thus ficut is a very worthless stuft to be cooked in a pot of the landûrs a precious stone with randulwood fuel ; a golden ploughshare similarly ix nionpplied il' used in digging up the ground for the grassroot which is of little value, and so is a collection of our trees if it is cut down to niuke u hedge around a field where and is grows, this being a very coarse und poor sort of grain. This is exactly the idea of the fourth lme also. The opportunities giren by birth in this would are lost when try is not practised. The apart is mentioned in the familiar proverb si in forma parte anthony - Srugdhura. St. CI.-A man may do the most difficult and dangerous things in order to do what is fated not to happen or to avoid what is faced to happen. But lie will fail. *777:. in consequence of, owing to, destius.- Sirdilarikrilita. St. CIT.- af fragor=-full of excellent trensures and jewels, or full of jewels in excellent collections. Cf Noishdha, 11., 53. Rimarshi says #faut eta ETETA: TWTTTfasi qor: le reads Fila for Ar**. But the construction is not good..- l'usuntatiluka. St. CIIJ.-Fregta:=letting slip an opportunity. OHH OT TER TWITT HÄTTA: (commentary). The IMETAT (comtentary). Comp. Ramayana (Gorresin) XIX., 24. SINIF the fruit of which is the capacity to command, to enforce obedience. Comp. St. 48 and note. The commentary says somewhat obscurely,-- Fray TOY ATZETT HIT (*13*** 1987 (?-X.) ATHY arata ta.--Súrdúlavkrülila. St. CIV.--The first line is ungrammatical, unlesix taken as an expletire hy itself. But is not used in the class of works to which these Datakas belong. See St. 33.--dmushfub. St. CV,--tart = not given to unplensant language. Comp.

·96 NOTES. Kivyaprakaśn, p. 60, qoftare=speaking ill of others. Cf. Stanza 64, inter alia, and Kirâta, XIV., 11.-- Åryá. St. CVI:--Tera =afflicted. As to the construction at tua, &c., see Siddh. Kaum. I., 251-2. Tugere mary is not a usual covstruction. The readıg of K. is better. As the flame of light always rises upwards, however you may hold the light, so the truly bold man never loses courage in whatever circumstances he may be placed. -- Upajáti. St. CVII.-tait has been adopted instead of the Fra of C. and the other copies, because fagarat occurs immediately afterwards, which goes well with the heat produced by the fire of anger," and the iden of piercing conveyed by uara goes well with the description of woman's glances ay arrows.aft = Enumerous.--Vasantatiluksi. St. CVIII.-t is, of course, contrasted with #-one ngainst all the earth. Tray or foot. In the latter sense there would seem to be an allusion to the Vårana incarnation of Vishui, for which see Matsya Purana, CCXLVI., 66, rt 84.7. Forrita. Comp. Vairâgynếataka, St. 4:2, FFT occurs in Milati-Madhava, p. 181. Fri 6 Râmarshi.-- Anushtub. St CIX.--For the genitive तस्य, compare वीरो न यस्य भगवान्भृगन- दनोपि(Uttarariinacharita) व्याल = sunke माल्यगुण = filiwer- wreath. The same contrast is expressed in the Sikuntaln नजमपिशिरसि, &c. शीलं - a Rámarshi, and see note St. 82. Fyra 977- fär yara Râmarshi. But there is no propriety in fra:. It is rather mildness that is meant here.-- Serdriluvilridita. St. CX.--moryuta =**#12: fort: (commentary) I prefer the interpretation modesty and many other good qualities. The commentary in M. countenadces this interpretation 3M16 and Sugar SATAT may be interpreted, I think, so as to go both with tatt and natal, the first :3 applied to mother, meaning of very pure heart, and the second always obedieu:ly following after one. As applied to RETETT, the former would menu that by which the heart becomes pure, and the latter, always going with one, always binding. gungar #cutsich = abandon comforts and even life, or abandon even life with ease, rather than swerre from one's word. For the former, Ct. Naisbadha, I., 50, सत्यमेव व्रतं तदेव व्यसनं येषां ते as given in the commentary and in Râmarshi is inaccurate. It should be affioraft: Râmarshi reads Fury and explains it by tarirate frap, and he also reads warfarat. to which 5**74 is taken as the object.--Parantatilaka.

·NOTRE, MISCELLANEOUS. STANZA I.-77, For tho meaning of this word, ser Raghu, II, 26, and Kumâra, III., 68, with Mallinâtha's comments on those lwo passages. See also Spingiraśataka, 2," whero the commentator renders it by formar patas Râmarshi renders it here. tart=page cart (commentary in M.), a narrow path. yearendra is a very commno simile for everything fickle, unstcady. Bufon in the sonso of fer, not the more usual hoped or expected. The defects pointed out in the first three lines, like germs of poison in a creeper, dovelop as a woman grows. This an idiomatic cxpletive equivalent to " verily" ; condpare note to St. 20. The commentary in M. and Rimurshi havo Frafa Both which is not quite intelligible; should it be måt? Sce note Stanza 57 supra. --Sürdülavikr.ditu. St. II.-ig, i.e., in battle. For the idon of the first line, Comp. Bhagavadgitâ, II., 38, Manu, VII., 89, or the following Stanek quoted by Madhusůdana Sarasvati under Gita, 1., 31. marrant gaat mitant aigugatti afar sürriro arftge 647:11 "Praise froin both armies is exceedingly pleasant to the ear." Proy, art - leave that aside, loave that out of consideration for the present. Cl. Mudrarakshasa, p. 20, and note thereon. The Stanza means that loving aside the point that a man killod in the front ranks in a battle obtning victory or heavon, he certainly must obtain the culogy of both sides, sud that is very substantial gain. The text lure is not in a batikfoc, lory condition. The commentary in M. is as follows : 7 TTEN: अन्यर्थ बलातिवलं बधाति ।। किलक्षणःस श्रवणमयः उभयबलसाधुवानः उभवबलं EFTO OFT H.- Aryú. St. III.--This Stanza is rather puzzling. The third linc alludes to the third Avatára of Vishnu (for which see Matsya Purina, CCLXVIII., 63, et seq.), the last to eclipses (for which see Matsya Purana, CCLI., 16). 71-97: would be a better reading, though the meaning remains the same. The Stanza should probably be rendered as follows:-"In this excess of boundless wouder which is so great, the Variha or liha is principally the object of wonder. Since the onc borc on the waters in his jaw the earth which was immersed in the ocean), and the other, Although only his head remains (intact) swallows big enemy and again lets him off.” means is not quite clear, but probably it is intended to show the greataess of the Varahn in supporting the earth not by his jaw itself but merely by the waters in the jaw, The Varůka went down into the waters and raised up the carth according to the Purkopate. 13 :

·98 NOTES. 'The greatness of the Râhu is in letting off bis foe when he has got him in his grasp. I cannot explain the air in geregtartrar. There must be something wrong in the Stanza. But only one copy has it, and I can make no conjecture at a better reading.--Sikhariņi. St. IV.-The earth, the ocean, and the sky, are all limiteil, only the intellect of great personages is unlimited, 1977, sec Sidih. Kaum. I., 268 (fra Art:) TTATO parafa takes the measure of. Comp. Vîracharita (Trith.), 110. Ffurfan=contracted within distinct boundary-marks, i. e., the bounds are clearly visible. As to figa, see note to Stanza XXIV.-Sikharini. St. V.-The first line but, curiously enough, stopping at TT, may sometimes be heard repeated by our old people. At p. 43 of the Kavyasangraha this Stanza is given ns Ghatakarparn’s, and at p. 40 as Ilalayudha's. The idea of the Stanza is that all should make their choice of tho alternatives statod. The two connot be joined. Cf. also the quota: tion at Sarasvati Kanthabharaṇa, p. 69 (Barvoal's Ed.). --Sulini. St. VI.--*=the tortoise, the second incarnation of Vishnu, Ts. These are thus enumerated HRFTİ 4854: HT: Tiirastaa: 1 FTN Quraa gar: 1 Scc Kâdainbarî, p. 2. Târânâth's note दिग्गज.-ऐरावतः पुण्डरीको वामनः कुमुदोचनः । पुष्पदन्तः सार्वभौमः सुप्रतीकश्च दिग्गजाः Thus Amara, The Ramayana gives them differently, mmoly, f15974# for the East, AĦ for the West, HETTE for the South, and for the North. Thata = accepted, undertaken. Cf. the next Stanza. The Stanza, as it stands, is not quite intelligible to me. Forêt seems to mean moving away~ early the same thing as pala, and the implication, as the words stand, is that fits, &c., are not STAATH:.- Arya. St. VII.-The third line must be taken as a question like the previous two. But for this the reading in Fin, &c., is the more appropriate one, and ought to have been retained in the text. The reading ring is more appropriate to what I think is the intended sense, but to obtain that must be got rid of. Construe the last line thus para aai tr () xfaqatag fatale. For at vide supra St. 28, note ; with tha. Cf. First at Mudråråkshasa, p. 264. This Stanza also occurs in the Mudrâråkshaga Nataka, p. 97, see our note there.--Sardůlavikridita. St. VIII. The last line alludes to the flour applied to a Mridanga before it is played upon. ppors means a ball of food. Vide supra St. 31.- Arusktub. .

·NOTES St. IX.-FTTT:=filling (s.c., bencfitting) oneself, Comp. riit, STIKIPT: "There is not even one leader of the good (i. e., very good man), to whom the interest of others alone is his own interest," ameror sis is the fire in the ocean. About it see supru, St. 74, note. Bet must, of course, be construed with #ang. In the last two lines the l'idaia is to be taken as an instance of the 47, only fociling upon the ocean's waters for his own sake. The clund is an instance of the An. The water it takes in is for the purpose of cooling a heated world. This stanza is giveu as by Sårngndhara, p. 174, reading agar HT- Súlulankridita. St. X.--*4# == (1) meaning from afur, ,', in an unexpected and striking way. ( Wealth frin alur 37oT (linistakes, or, in this formation.c., of woods, (2, entersport42011-78777 layn nils odlearned pork 394, (4) t»simbly and prophes. 774 1. utruso Thromelany in 14. runt ay tallows font 793.7** 41491 ** CZTA FITTITTA || 7777777 37795147711 92714 745TH II Mi7 FIT #*#41717 3711416.5*, H171119 czerritarrár vill ga 75 qrama Fur Riia 11 FT 1.0r. TTH'; 1771 19701 #19: IF (001.) ir ATAU Gmai qzn14. i 1901* पगम घट यति ।। शाम्बाणि कृत्वा भूय पनप सन्सनापानने यिनारण निरमा 1717 li #17417: F41711 51731741 rain 013711 891 (425 874122) AT FITI Were 11w.llut ti!" closest annat sosis of ***1, or ****{*5 we have 1:, has been vºller Wissented in thi.commentary, it Sunld be necessary to point out 11.0t tier correct stille solites 07977377774#*71..Faratania 124Litrait: burdres of land wurk. Hur another conquitis se Breeseen a potonda pinister, see Murarikshasir, p.dit, at: 11434 more. --Mundakıdnti. St. XI. - artmas = pitä F1H***: 10kmulary? 11.).which itself requires explanation. Sopa ftian (hakrabos) vlucha ix better. It nieans, settled as one's measure, t. lour's proportion or abuse." Taha is better than 3973 in the sense of" will go toy" as in 59- TÄT ETHIET Kont in Säkuutxix. 37701 she commentator in 31. cxplains by or (soc. er!) greina24t: But this is avoiding the difficulty. Both 7971 Aud eriga, unlike THT (which is a correct rendering for mat, require a subject who should cause to go. This subject it is difficult to find except by the awkward way of supplying t74. On the other reading to would be the subject not the objoct as here. #Kranz: varutunya says Rämarsbi; resort to a high place, &c., HTUT =quarters, directions, bot, perhaps, without allasion to the other 1) ·100 NOTES. .. meaning, hopes, also. Fru:=1wo or three. Pâqini, V., 4, 73.--Sárdúlavikridita. St. XII.-The reading # does not make sense. TT for would snit both sense and metro. praet=ordinary random conversation. Comp. Viracharita, 4 (Trith.). This Stanza occurs in Sârngadhara, p. 43. reading नैकमुपदेशम्-Arya. St. XIII. Taa garat is a curious construction—"falls with the fall of a ball," }, e., 80 as to rebound. The construction of the socond line is also curious. Râmarshi's comment runs as follows: Str: श्रेष्ठः पुमान्मायः बाहल्येन स्वभावेन वा पतन्नपि विपदं प्रामुवनापि उत्पतति ऊर्ध्व गच्छसि संपदं प्रामोतीत्यर्थः । केन तुल्यं कन्दुकपातेन सह कन्दुकपातवत् । यथा कन्दुकः पतनुत्पतति । तु पुन : अनार्यः खलस्तथा पतति भ्रस्य (Sic. श्य) ति तथा कथं यथा शपिण्डपतनं मृहः मृत्तिकायाः पिण्डः सारजःसंघातः तस्य पतनं यथा Tiengenai **C. Anush!ub. St. XIV.-97997=filth. Finit=multitudc, mass. Soe Vairágya śataka, St. 52.- Arya. St. XV.-Cf. Kirâta, 1.,38, and Raghu, V., 65, as to offer &c.; eta 44. &c., may mean either "gods in heaven," or the lord of heaven, viz., Indra. Parghitatu = manifestation of power. Originally it means thundering.-Sárdúlavikridita. St. XVI.-Fa:=interrupted. ret=Ferra ; so that or that being so. Sarngadhara, p. 220, ascribes this to Vidyâpati. 974 =sent, 1.e., possessor of. Compare the use of 7777 in the same senso. The question of fat già should be taken to stop at À5:; and as the subject for organ: should be supplied. Otherwise there arises the anomaly of the pronoun preceding its antecedent, a construction sometimes occurring in English, but not in Sanskrit. The meaning is that the mountain of gold is useless alike to those who are ever contented, and to those who are in perpetual pursuit of wealth, and therefore existing for itself only, and not for others is of no value.-Súrdúlavikridita. St. XVII-ay seems almost to show a forgetfulness of the previous genitives. But it may be justified. --- Arya. St. XVIII.-There is a broak of metre in the second line which is corrupt. I cannot understand it. For the last line, Comp. St. 82.- Pangastha. St. XIX.prar is Râmarshi's explanation of his reading. For ates, see supra St. CIX, note.-Síkhariņi.

·NOTES. 101 common orno. St. XX.-विरसायास-- the trouble of which has nothing to a weeten it. FLATH17 -- foolish occupation, I hare put uport and carin, &c., as separate worıls in accurilance with what seems to be Råmarkli's interpretation which takes ध्यपेत, &c., and मुद्राः as both prodicatire ; though I am not sure of this. I, however, preterraricorunaratas- क्रमा एते कुलशिखरिणः भुद्रा न भवन्ति नवेते जलरामयः. It may also do to take it as कल्पापायपि कुलशिखरिणः व्यपेसनिजक्रमाः भुद्राथन (भवन्तिम वैते जलराशय. Riinarshi s comment runs as follows: एने महान्तः पुद्राः सपल (sic.) कुलशिखरिणः कुलपर्वताः न भवन्ति । वा अथवा एसे अलरापय समुद्राः न । किंभूताः क्षुद्राः लघव । पुनः किंलक्षणाः उभये कल्पापाय कल्पस्य अपायोन्स तस्मिन् व्यपेनिजक्रमाः व्यपतः गतः निजक्रमो गुरुत्वगाम्भीर्यादिबषांसथा. The idea of the Stanza, as explained by us, is a Comp. Kirâtil, XI., 54, and still better because more closoly alike in Viracharita, p. 110 (Trith.), न कम्पन्ने समसामहति किल यानि प्रतिदिशम् । समुन्मूर्छत्साराः कुलशिरिण किंचिदपि न । न मर्यादा मेपि मिजहनि गाम्भी यंगरिमस्फुरदाप्रमाणाकालिनर्माहमानोम्बनिधय | The Marathi poet, VARAN, seems to have understood the Stanza diffurently. See Nibandhamali, No. 33, p. 22.-~-Ilarani. St. XXI.--भुजयारन्ताम् - = hosom. करवलकरne must be annlysed in two different ways when going with वनिता and with श्री:--"sword-like unils" and "mail-lika sword." युस्पन -- instructed, accomplished. - Arylt. St. XXII.-One of the moon's names is औषधीश. For the story of his getting that position, see Matsya Purina, XXIII., 10.13. बालभिषक one hundred physicians, and a constellation of that name. Secr l'aráhamihira (hy Kern), Chap (V., 4. राजयक्ष्मा न विहान consumption Joes not leave him. 7 in this word is explained to menn Fire by Malliuith, See Raghu, XIX., 50, Migba, II., 26,XIII., 20.--Malini. St. XXIII.-हनि इग्यनत्सर्वम. अनुम्युन - woren. विधि. broken off, rent down. Fear shonld be, I think, çoidTTUATA. As it stands it must be interpreted tu mcan goes in all directions and becomes invisible." The construction required for this meaning, however, in not a good one. This Stanza occurs in the Karyasangraha at p. 223, 45 part of the Santiếataka.--Súrdúluvikrilita.

·NOTER. .. 103 VAIRAGYSATAKA. Stanza I. The commentntor introduces his comment on this Stanza thus इह खलु सकलवसुधेशशिखामणी रानर्षिप्रवरः श्रीमद्भर्तृहरिर्वैराग्य- शतकमेवारभमाणो राजकुलोत्पन्नत्वाद्राज्ञो नीतिजाराववश्यमपेक्षितावतः प्रथम नीतिशृङ्गारशतके वैराग्यशतकावतरणरूपे निर्मायेदानीं वैराग्यशतकमेवारभमाणः स्वष्टदेवं सदाशिवं तेजोरूपेण विशेषयन्नमति. Rimarshi's gloss, I find, agices with what we have said on this Stanza in the Nitiśntaka. He says दिकालो वेशान्तिनां मते व्यापकौ पदार्थों तादिभिः अनवच्छिन्ना न अवच्छिन्ना न कोडीकृता भविषयीकृतेत्यर्थः मान according to the commentator maus ज्ञापक, according to Rimarshi प्रमाण. The latter is a closer rendering, though the meaning is the same in both. The following Stanza may be usefully compared; स्वस्याविद्याबन्धसंबन्धमोक्षात्सत्यज्ञानानन्दरूपास्मलम्यौ।। शास्त्रं युक्तिरेशिकोक्तिःप्रमाणं चान्तः सिद्धा स्वानुभूतिः प्रमाणम् II. This is in the Vivekachûdî maņi (p. 62, St. 477). On this interpretation, and in view of these words ot ankarn, एक might the reintlereilly: "principal' rathi than “sole." Rámurshi does not say nnything about it -- dushtoh. St. II.--There are three clisses of me, those who hayo kwronden and thus do not care for other people's learning through em: ... who have no kuowledge, and they cannot appreringe ; and those wh: have high positions in the world, ani they do not care for learning being proud of their own greate's. So in terris aliogerlic: bui a bad loch-mut for learning and learned meil. C'42.!!. inru Sianina and 91. sfo=&c., learning remuns absorbeil, is was:(1? by absorp=16.!!, in its possessor without appreciation by others. Comp. Sc. 91, au Bhamminivilasa, IV., 41.-Aushant. St. III.-संसारोत्पन्नम् &c., - life in this rarki-dar woril अनुपश्यामि =-- see in prospect. Comp. 7 sirrinh Gita. I., 31. On the last two lines, the commentary is Rs follows महडिपुण्योधै पुण्यसमूह : चिरकालेन परिगृहीता सम्यग्धृता विषया महान्तोपि स्वरूपतः फलमानतो विषयिणां रागिणां व्यसनं दुःखमेव जनयितुं उत्पादयितुं जायन्से उत्पद्यन्ते इति सीणे पुण्ये मर्यलोके विशन्सीति भगवचनाच. (Gita, LI., 21. Rimarshi rAYS महद्भिः अतिगुरुभि पुण्योधैः सुकृतसमूहै कृत्वा (vic.) चिरपरिगृहीता (sic.) चिरेण बहुकालेन परिगृ. हीताः स्वीकृताः एतेन चिरकालं पुण्यानि विधाय प्राप्ता इत्यर्थः. On the last limc the sars विषयाः समचन्दनवनिताया था (skc.) विषयिषां विषयवतां महान्तः अ. तिगुरवो जायन्ते भवन्ति किं कर्नुमुस्प्रेक्षते व्यसनं आपलं नानुमिव एनेन ते विषया यथा यथा महान्तो भवन्ति तथा तथा व्यसनानि भवन्तीत्यर्थः. Rimarshi's ex. planation is preferable. It must be remembered that according to the Vedantic system (see Vedantastra, P.2, Banaras Ed.), the acquisition ..

·NOTX8. 103 to nieuni of heaven or from itself is nothing comparable to with. Sec, too, Stanza 81 infra. Râmarshi docs not state, nor does the other commentator, what the seara is. It would seem to be the greator atlachment to material happiness resulting from a long.continued enjoyment of 11 higher order of material comforts such as are found in Frit. and this is a 52/7 as keeping one off from in. I think for should be taken for a long time' rather thin alter a long time.'---Sikharini. St. IV.-Faara-suspecting the existence of) treasures. Râmarshi reulers शङ्का अभिलाष, for which no authority is given. माता- HIHAT TUT: says Råmarshi; rightly, one of the meanings of 777 lving STAHUIT. HarTua c. Humarsiu savu amatory 9-4 original) FAT STUTZ Fara grafita ista 70 fanitar prou. But it is ditticult to get this sense out of the words as they stand. qarTT, think, means मन्त्रसाधन or मन्त्रसिद्धि साध all n nre synonyms roots. 347 is the usual place for HRAFN17. Comp. Chandlukuusika, Act IV. TOT = STA Råmarsbi. - Sirdilarikridila. St. V.-- is an accusative. Alapa: - literally it has been wandered by mo. For the construction, Comp. Prasannaraghava, Act 11., 1981 1991** gia TH TATTOT. (9. 31 ) or Act V., Mary TÁ gfa im (p. 105), the difference between these and the test being accounted for by the difference in the construction of the roots ITA And * on the one hand, and 2 on the other. Type T TRT erroratra Amary: Râmarshi. The tear, however, would rather seem to be the fear of being seen by other enting at the house of a stranger. A Comp. Forriro trafa fent om aften Panchatantra I., p. 9. It means, in effect, menuly, I'rof. Tawney (Indinn Antiquary, Vol. V., p. ?), quotes Homer's Odyssey fur in parallel. (Sce, too, his Bhartřilari, p. 55). Tineringe in extent or strength. 979**FT --919*4r fara.gATE IT Ar Rimarsh. But the ordinary Tatpurusha would be less strained, and the 979** would be the com. pelling men to do such mcan acts, for instance, ns are referred to. Súrdúlurikriditur. St. VI.- 9:=(by us) who were bent op propitiating them, ra = blank, 1.e., without really feeling that which occasions the form f7f7**: =steadsing of the mind, s.e., controlling and suppressing the different condemnators thoughts that ariø iu the mind. Comp. Cttsraråmacharita, p. 76. (FEAT69) affirata less. sofas - salutations. 550 STATs, the tirst step is the principle of Mene ·104 NOTES. desire or avarice, the second is particular desires. HTET SITT OPFATT: A. Râmarshi gives faut as an alternative meaning for the second oral; bul from get a meaning can be got only by a little training. Taufa. Comp. St. 13 (Misc.) infra.-Sikhuriņi. St. VII.-t a ferra the passing away of time is not perceived. जन्म, &c., is a Samāhāra Dvandva उन्मत्तेन मदाविष्टेन भूतं समं अस्ति उन्मत्तभूतं उन्मत्ततुल्यमित्यर्थः according to Ramarshi. But this is quito unnecessary, and without authority. Prof. Tawney ( Bhartřihari, p. 56), refers for a parallel to a Stanza from the Palatine Anthology. The Stanza occurs in the Santiíâtaka, p. 319. Kâvyasangraha. - śárdü. lavikridita. St. VIII.- The Stanza occurs at p. 310 of the Kavyasangraha, The commentator quotes the following: paretaget great geant कदम्बरा ।। न भवहिनी गेहे देहीतीह कथं वदेत् । He adds अत्र आकारप्रश्लेषः कार्यान्यथार्थभ्रंशः T: Fara. What this means I do not see. The sense is that if a man of strong mind did not see his wife in the state described, he would not go about to beg. It is the family that constrains him to it. The commentator also has arcefagara मुखानि येषां तैः but the text is not दीनातिदीन, &c., which would spoil the metre; शीना in truth goes with गेहिनी and दीनमुखेः with शिशुकैः Hi the commentator explains by shy Tent which is allowable, though probably : answers to the 7: in the last line. “ If men did not see...what man of strong mind, &c." gegn=broken groFutaret. Frek* (sic.) ya yei HTC. (commentary). Partita = lost in the articulation, pot distinctly pronounced. The whole is an adverbial compound. Trag. (Râmarshi). Bat Comp. pote, Nîtisataka, St. 94, also Kâda mbari, p. 326, Uttararâmacharita, pp. 95 and 156.--Sárdrüavikridita. St. IX.-ET: - Râmarshi says great gerria ir भवतीत्यर्थः स बहुमानो भूरिरहंकारः स विगलितः भ्रष्टः वृद्धो हि निरहंकारं वक्ति a nirerespet:. The other commentary explains it to mean respect among men, which I think better. The alternative of taking the as a vocative I do not think a good one. The commentary comments #on #treen: thus fitrari Fri Sat 1 29 ataaga GTF778 fagmati ar : Fantarcaref:. Whence this last portion comes does not appear; for ## meaning got there is no authority that I am aware of, and there is also a further difficulty, but not quite insuperable, about the position of hy in the compound. Râmarshi has amigrat: simply, ·NOTE8. 105 .. which is correct. Rimarshi supplies Frontal with And thps makes the line consist of two statements. It would he better, I think, to take it as one statement. 4 FTAETAT: 899: A treiar:. Rånarshi renders yp: by Fares which is appropriate. But one of the other readings would perhaps be preterable, as the meaning of för FT can only be got by some straining, and the ordinary sense of bull" will nut suit here. Prof. Tawney (Indian Antiquary, Vol. 1., p. 2, or Bhartrihari, p. 51), quotes as a parallel some verses of Væcmas. Sikhurini. St. X. -57 Tai HFTTT FTHA one of the synonyms giveu by Amara of #is 97417: F#T: mande of livms. Comp. Si. 59 infru. Afh=qopar. Artys Kimurshi, who actelo **T997- TAITETA Trenit atquinerAI 7 NETT TTEfrapet:-- The wori FATA veurs at Sanacile, lll , 11%, where, 100, the commentator renders it by squat. The meanings in that there is mo scope for the exercise of one's merits, all the mergea licing alurhs. er m the strugle for existence.' The Stanza occurs alao at p.. of the kivyasangraha.--- Suivillarrkistu. St. XI.--The distinction between fast and Farfezia is nofce. worthy. Comp. the note to St. III, 1, 1:1, FTUTTIGIT. tump. Malânâtaha, p. 114.--Sirudilakrotu. St. XII.-.it: preyed upon (1. Mo, loy the desire for this purjoyrents or T: which we have not enjoyed). Rumah wars fofur. TOTA (!) ATA: :. the other commentally import with our interpretition JAT:=177AFAT Riniarsi. The ultier collimentales says TFFÀ 17*7**tariat N 79: (no. Pit! ar TAT:?) It appears to mean as good as grout ut ihr wolicomp. Giti, I., 9, strop-Comp. St. 11. Fitof: interloed hy wel ages - Urajaci. St. X111.--The conneuters on this is very involved and unintel. ligible. It runs thus i 2017 ATEL ***74777 of Trif*1 HairİT Praga 77 Ang NTT 17T: HTTiK r. qura tra parte 99: 1571FTITETİ 177 THI TEA ** HTEET *** **:ATT ATİ #471 rafata irit: 717 ** faina sisi tukajarrut:. Thir firul Ime may be traurbatool as follows. "We pardunea iarna; but not thruh a furgonetas transperate ment; we abandoned the pleasure suited to it home, but it through contentedness;" the idea bocins that the formur was the result of inability to wreak, reven.se aud the laller of inability to set the plea- 14 ·106 NOTES, sures in question; in neither case was there any exercise of self-abnega. tion. In the second line TFT 7 is a better reading than PTT: TE. नियमितप्राण--Rimarshi says प्राणाः श्वासा इन्द्रियाणि वा for the latter of which no authority is given. The former meaning is quite appropriate. Comp. Vikramorvasi, opening Stanza, and Raghuvansa, VIII., 19. The last line may be thus rendered “We have performed exactly those various actions which are performed by the sages, but we have not obtained their various fruits.” Rå marshi renders argar: by tigar: adding 779: T SPASITARE. Rightly ; compare Naishadha, I., 127, and Rnghu, VII., 8, with Mallinâtha's comment. This Stanza occurs also at p. 302 of the Kavyagangraha.--Śúrdúlavikr dita. St. XIV.-sol AETA. Comp. St. 12, and Molia mud gara, St. 15 (Kavyasangraba, p. 33).---Anush!ub. St. XV.-3aT=either sky or cloth. There is an equivoque here. etifea Comp.gra. Nitišataka, St. 56.- Anushtub. St. XVI.-TTTTT seems to answer to Fai chit in the fourth line meaning voluntary separation. The commentary introduces the thiri line thus ita Tafsenterayaa arkay ASTUFFATOT SPOTTE || 3paesartarar. For the dative see Siddh. Kaum. I., 280. For the last linc Comp. Gîtî, chap. II., 70, et seq. The Stanza occurs at p. 311 of the Kivyasangraha.--- Sikhuriņi. St. XV1I.- 677 RT is given by Amara as A synonym of 45 TAT, &c. The first line may then be thus translatert: “ Desire is allayed when self-restraint developed by means of trne discrimination opens up [in a man ).” TH is said in the Vedântasâra to mean Tu (i.e, **THATELJA) arcfactum AF# fare:- qfiseg rattachment to objects of sense (a**atanê as the Vedântins say) aftaria=result, end, Cf. Naishadba, 1V., 2. The third line is not quite clear. It seems to mean "wretched by reason of the strong distractions of the enjoyment of greatness old through age," greatness meaning the splendour and paraphernalia of a high position, or it may be taken to mean decrepit through old age, and wretched by reason of the strong distractions of the enjoyment of greatness. TETA, of course, is correlative to Sikhariņi. St. XVIII.--797779 =a fragment produced from (i.e., of) a jar. Râmarshi says aforis area TFT which is unauthorised. The usual method gives quite good enough sense" whose neck is tied to a fragment of a pot.”-Sikhariņi. St. XIX.-Although the worldly enjoyments available are so poor, > ·NOTES. 107 .. still the love of them is not destroyed. This Stanza occurs at p. 304 of the Kivgasangraha.- t'asanlatilaká. St. xx. कविजनानां श्रेष्ठकवीनां विशेषविशेषवचनैः says Bimarshi, which is not correct. TFF = made much of. The first two coniparisons are common. Comp. Dašarupîvaloka, p. 193, and Cf. Sacred Books of the East, Upanishad, Part II., p. 298, and nute.-Sikharini. St. XXI.-दाहास्यम् seems a more appropriate rending here.माहात्म्यम् would mean simply greatness. On पनतु Rimarshi sexs लिङ लार पते. PETA TT 11 = JI. TATA 1Tara (Riniarshi.) Comp. 7 FTTEGATA: PRAIATa rufa. This Stanza also occurs at p. 302 of the Karyusangruha. This Stanza has nothing to do with GfETTE under which heading it is apparently placed..khurinio St. XXII.-is better than a as more commonly used in such plucos. See St. 93 for one instance. watott FRIÁTCH. (Rîmarshi.) Comp. Miscellaneous St. 28.----Milena. St. XXIII.--aoi UT- the more common expression would be re- 199. afaqa, &c. --why should people become so infatuated in conseyilence of sovereignty over a few cities. This Scauza uccurs at P. 308 to the Kavyasangraha.---Hárini. St. XXIV.-gra, &c., is a Karinadhuraya-compound, the first member stopping at 375.4779984 (Rimarshi). The other commentator derives it from seo 7; rightly, but wrongly amlynes it thus T** OTRA. TATA: -immutably, decidedly -- Súriluilamkr dita. St. XXV.- RITA, &c. . what honour is it to kings to have obtained the earth which has not even for an instant remained unesjoyed by hundreds of princes. T -- vee St.3. Nitišataka, ito in Home what remarkable, though justitiable, see Siddha. Kaum, I., 311, and pote there by Prof. Tirinath. Frant, i, e., for baving so little. pegar the contrary.-Sikharini. St. XXVI.-The readings with sí yield a meaning of more force than the others. That: --- but insigmficantly small, styr &c. -- that is enjoyed by multitudes of kirigs after acquiring it by s.cans of hundreds of battles. The last two lines may be thus rendered. Therefore these very poor insignificant people might or might not give anything. (There is nothing wonderful in that ). But fic ou those, &c."-Sár. düavikr dita. St. XXVII.-1971: =singers. Pàgini, III., 1, 147. This form of the word also occurs in the Nishadhiya, I., 103, and iu thc Ramayana; 06 ·108 NOTES. but I have nislaid the latter reference. The commentator says äia Fräfa Dr. Râmarshi saysfarsi Fang at. See note on Misc. St. 1, Nitiếataka. Râmarshi says paat TFT TT&TT 44211 at 21:. The following lines of Juvenal may be compared :- "What's Rome to me, what business have I there, 1 who can neither lie nor falsely swear. Nor praise my patron's undeserving rhymes," &c. (Ancient Classics for English Renders, p. 73), Professor Tawney (Indian Antiquary, Vol. V., p. 3) quotes Burkc, Vol. II., p. 106 ( Bohn's Ed.). The implication is that those persons only who can descend to such occupations find entertainment in the royal household. -Vaitiliya. St. XXVIII.-gra = destruction. It occurs again in St. 30, and in other pluces also. The idea is that in the first instance learning was a means to the destruction of worldly troubles, afterwards to the achievement of worldly pleasures, and now lastly receiving no appreciation at all, it is departing from the carth. For the last, St. 2 may be compared, Friq, i.e., even in this lowest condition.-Sikhariņi. St. XXIX. IT --some great person. Comp. Fara indescribable. वदान्यानां जितेंद्रियाणां सत्यसंधानां शूराणां च युद्धे निहतानां शिरांसि श्रीमहादेवः ratia rarafearta: (Ramarshi). Af: is noticeable. It is equivalent to oti 774: "Why should there be this... in consequence of —!" 990=strongly bent on.-Sikharini. St. XXX.--- Turn. Siddh. Kaum. 1., 297. ForTTH, &o. = I am com. plete master of language. यावत् : साकल्यन (Rimarshi). दर्पज्वर see last Stanza and note to Nitišataka, St. 95 (FTAT) 8219, &c.=if you don't still less do I for you. llere I am off, 0 king.–Srugdhuri. St. XXXI.-Râmarshi says on this ET TEHTA 5 F5 go raiatra aur Tsa: ...... 7TH #7:. This is wrong as introclucing as twice when it occurs only once in the text. Fárra FETITAąuarai Faiati faragneati TEA (Râmarshi). 54757 =FERITIF yra Râmarshi.-Sikharini. St. XXXII.-- the commentator renders by Fou, I have never seen the word before. FTFREMTIITT:=cries of invocation.- Sikharini. St. XXXI.-3=wraggierara eta(Rimarshi)destroyed or lost seems to be more likely. sqft = without obtaining anything. care for ine, ·NOTES. 109 क्षीणे नष्टधने ( Rimarshi ) कन्दरदरीकुञ्ज-कन्दर and दरी are given as synonyms in Amara and Medini. Perhaps, therefore, the reading of N. ought to be preferred as avoiding the pleonasın, or the one may be an artificial, the other a natural cave. Râmarshi rendere part by Top- 4973 which would mean a natural care (Amara.); fit by yer which is the same thing; and by Tiarainer as in Amara ; and takes the whole to be a Samâhâra-Dvandva.--Sárdúluviliridita. St. XXXIV.--asatu might mean a T, but this requires A strninjug. antistant would seem to be the better reading. TTATÔ the jewel which gives its possessor what he desires. aq=the workings of the mind as in 47: **1974: Fyrafa i maparata (Chandukansika, p. 27) or TTHIEU Tare &c. (Bhagavadgita, VI., I), on which Saukara says 9:47 THT Faraj which shows why i F9 should be abandoned. The mcaning is that there is no use in trying to please others, and in going to much trouble for that purpose. If the mind is itself tranquil and free from 79, every benefit is thereby secured.---Sitharini. St. XXXV.-Ata 477 - In [case of] silence there is the dangor of being considerel) spiritless This, however, destroys the syinmetry of the Stanza. And hence the other reading would be better os meaning " where there is high sense of one's own grentness there is danger of misery." This Stanzn occurs at p. 1 of the Kavyasangraha.- Sardila. mikridila. St. XXXVI.-APATUT which are like the water on the lotus-leaf. As lo FATTUTTO Cf. Naishedha, ll. 48. This Stunza occurs in the Kavyasiungraha, p. 363.-Sikhurini. St. XXXVII. :--Comp. Nitiántaka, St. 3.1. Trafiga is scarcely a good reading after we have already hand 779777**. It might, however, be taken as great assembly, that bigl Assembly." Rannarshi renders it by বিলম্বনাঘলনায়ূথাপনা (stc.). Tho other realing विवग्धपरिषत is better. उहित क्रीडावर्शन उशालः उत्कटो (Ramarshi) #4=IFRATTEMEIFT*77*r (sic.) attrain दिरसरुस्कृष्टरमणीयत्वेनातिप्रसिद्धाः कथाः कथानकानि तत्र सभायां क्रियमाणा Traf:. Franc. Compare the next Stanza and the Englipla expression "matter of history.” Inmediately after this Sáranguilhura quotes another Stanza which runs as follows : 4THT TT ÁTAti gurah #rare. face ni syrgdaruraran aaret Frapia fama a un am: 1 And after so that 60 ·110 NOTES. these two Stanzas Śårngadhura adds, gat get: (p. 598, Banâras Ed.). This Stanza, however, is not to be traced in any of our copies.- Sárdiilavikridita. St. XXXVIII.-Tha:=mata ir says Râmarshi. But there is no mention of are here except in the heading of this section 97: ature genre. I think it must be taken as an instance of the Foret foran see Raghu, III., 50. For.Fearoas Comp. Prasannaråghava (Act V.), p. 171, and see Pâņini, V., 2, 104-5.-Sikhariņi. St. XXXIX.--Target--for the gender, see Siddh. Knum. 1.,390, 07:=Arafa: TEHUT ET Râmarshi. But neither seems to be very approprinte here. He also explains arrest as FraTÍFI, i. e., Kâla's 779i. The other commentator. rcnders the two respectively by ry and . @, for the latter of which I know of no authority. The two words seem to me here to signify the male and female personifications of the Destructive Principle. Now aires is given by the Medinikâra as a name of Mahîkala or Mahadeva. Filoft is well known be a name of Parvati. Mahadeva is the Deity of Destruction, and is also represented in the Purâņas as playing with Parvati. Tas and carest therefore may here be taken to mean Śiva and Pârvati. :-ot is rendered by सुखदुःखावृत्यादिकरणविशेषाः and क्रीडानैपुण्यम् by Rimarshi. सार == the pieces in a diceplay; generally written it. The double meaning of TE (as in Kâdambari, p. 5) will be noticed=house, and square in a diceboard. Compare IIuxley's Lay Sermons, p. 36, where a similar figure is some what differently worked out, and the passages quoted by Prof. Tawney (Bhartřihari, p. 69) from Greek, Latin, French, Persian, and English writers.--Mandiikrintii. St. XL.-agrupa:-See Siddh. Kaum. II., 229. For the accusative of prah, see Siddh. Knum. I., 261, where, howerer, o is not, though she is, among the Upasargas enumerated. Resorting to the Ganges is equivalent to abandoning the world. Râmarshi says gatan HATHTIT TATA (sic.) TT. TTTTT: =T9: TT Art Ogi À says Râmarshi, but groteret: is less strained and gives quite as good a meaning. On the second line Râmarshi says pão fiti THÀ TA (sic. again ) इति भावः. On the third line he says उत अथवा शास्त्राधान् बहूनान् शासन्सि उपविशन्ति तानि शास्त्राणि वेदान्तमीमांसाप्रभृतीनि सेपामोधा- न्समूहान् किं पिबामः किं शृणुमः। किं लक्षणान् शास्त्रीयान् विविधकाव्यामृतरसान् विविधा धर्मार्थकाममोक्षवर्णनेन भनेकप्रकारा काम्यामृतानां मोकप्रबन्धामृतानां रसाः STATYTOKENTTTTTTTTT(sic. & DRETT TIL à antara...

·NOTES. 111 means mankind. .. ...gaard har er Hra *:17 Her har da UET TET- PETITEHT AF514HH Auftra afar *r*: || I do not think it a good interpretation to take विविध', &c., as an adjective qualifying शास्त्री- an. They ought, I think, to be taken separately. And see Miscel. laneous Stanza 27, and Sringârakataka (Kủvyasangraha), p. 45, a fra: Fan = we do not know what we should do. जन-जन्य उत्पपते इति TÄ : (Râmarshi) niato, according to the other commentary. It " When man is so short-lived what should we do?" -Sikharini. St. XLI.TorH=raffiaafaq: says Ramarshi. In the Prasannaràghara Nataka Parasurůma is minde to tell Jannka fani TH: Tilaa TOFTĀTITE FIFT. (p. 81) I had been unable to find a description of the posture before. In the Sirugndhara Paddhati (Banaras Ed., p. 615), I now find the following Stanza quoted which affords this information Jari 1 SFR HELIT 77777:ll 564ke amarr groft Torpa (Toll Croft - the sleep of concentration ; sce Raghuvanán, X., 11, and Mullinatha's gloss on it, ITA FIT says Râmarshi किंतर्भाव्यम =are they ever to be? Fan Art 3(Râmorshi). Fararat #417952# sovs the other commentator. In the last line we liave to supply words meaning "front me" or something like that. The reailings at the foot are in that respect better. The Stanza occurs at p. 318 of Kavyasangraha.- Mandákerántii. St. XI.11.-Fr. Comp. Niciśntaka, St. 108. gafta = (innges. भवानां जन्मनामाभागन परिपूर्णतया उद्विमाः अस्ताः बहदुःखजन्मपरंपराभीता auf-(Râmarshi) ***FT FANTFERÄTTFREITTAT: says the other commientator. The latter I prefer. Gr=extent; also you (see Meilini) which will also do. 791# would be better than står Ar; as it stands it means that the tears (of joy How through the utterance of those cries of distress Siva ! Siva! Siva!".-Sikhurini. St. XLIII - Tu may he taken as a plural; if not the observa. tion on St. 2 of the Natiśntaka will apply. I can give no account of this | unless it is 39A7yTA. Tas (time) is called a friend, вирроѕе because he is a constant companion. a=freedom from humiliation, not appealing to others for help, &c. Comp. St. 52. Construe far with what follows,“ how much more nced I say in this fashion." I can see no particular propriety in speaking of the Vata tree as the part of a person in the state described.- Sikharıni. St. XLIV.Nitišataka, St. 10. I ·112 NOTES. .. .. St. XLV.-आशानदी. Comp. St. 45 Nitisataka. The same figure occurs in the Dhammapada, p, 62. Ramarshi takes आशा नाम नदी as a compound. Fear=misgivings, doubts. The banks of rivers are often spoken of as thronged by birds. Comp. Ritusanhāra (Sarad), St. 28. Rimirshi's comment on this runs as follows: किंभूता । मनोरथजला मना- रथा इदं कृतं इदं करिष्यामि पश्चादिदं भविष्यतीति अभिलाषाः ते एव जलानि पानीयानि यस्यां सा तथा भाशायां हि मनोरथाः सन्तीति भावः । नद्यामपि जलैर्भाध्यम् ।। पुनः किं तृष्णातरङ्गाकुला । तृष्णाशब्देन अतिलोल्यं असंतोष इत्यर्थःस्ता (sic.) एव तरङ्गाः कल्लोला तैराकुला व्याप्ता । यत्राशा भवनि तवासंतोषः। प्रसिद्धनद्यपि तरङ्गाकुला भवति ॥पुनः किं रागमाहवती । रञ्जयन्ति स्वभा- वान्तरं प्रापयन्ति ले रागाः कामक्रोधादय एव पाहाः मकरतिमिशिशुमारास्य जलजीवविशेषाः विद्यन्ते यस्यां सा तथोक्ता । एतेन यत्राशा तत्रागादया भवन्ती- त्यर्थः : ( नद्यामपि भार्भवितव्यम ।। पुनः किंलक्षणा वितर्कविहगा। अस्मिन्कृतं इदं भविष्यति न भविष्यतीति चैत्या(?)दय जहाः त एव विहगाः पक्षिणों यस्यां सा तथा। एतेन यत्राशा तत्र वितर्की भवन्तीति भावः । नद्यामपि पक्षिणी मरालच. क्रवाकबकाद्या भवन्ति ॥ पुनः किं धैर्यद्रुमध्वंसिनी। धैर्य धीरत्वं निर्विकारचित्तत्व- मित्यर्थः । तदेव द्रुमा वृक्षाः तान्ध्वंसयति पातयनीति तथा। प्रसिद्धनद्यपि तटस्थट्ठः मान्यातयति । एतेन यत्राशा भवति तत्र धैर्य न भवतीत्यर्थः ॥ पुनः किं' मोहावर्तसुदुस्तरा । मोहा अज्ञानान्येव परमार्थज्ञानशून्यत्यमित्यर्थः आवर्ताः पयसा : कृत्वा (sie.) सुतरामतिशयेन दुस्तरा न तरीतुं शक्या त्यतुं न शक्यते इत्यर्थः । एतेन यवाशा तत्र माही भवतीत्यर्थः । प्रसिद्धनद्यामपि आवर्भवितव्यम् ।। पुनः किलक्षणा आशानदी । अत एव भतिगहना अतिशयेन गहना वृस्तरा तरीतुं न शक्यत इत्यर्थः । प्रसिद्धमहानद्यपि दुरुत्तरा अतिगहना भवति ॥ पुनः किं प्रोतुङ्ग- चिन्तातटी। प्रोत्तुङ्गा अतिमहत्यः चिन्ता अस्मिन जाते सति किं करिष्यामि कि भविष्यति पुत्रकलवादीन् कथं भविष्यामीत्याद्याः (sic.) आत्मनो हीनत्वप्रतिपादिका ता एव तटानि तीराणि यस्याः सा तथोक्ता । एतन यत्राशा भवति तत्र महत्यश्चिन्ता भवन्तीत्यर्थः। प्रसिद्धनद्यामपि तटैर्भवितव्यम् ।। आशाया हि अनवच्छिन्नप्रवाह रूपत्वेन नया सहोपमेयता II. The Stanza occurs at p. 319 of the Kavyasangrahe.--Sárdolavikrulita. St. XLVI.-आसंसारम् =संसारप्रवृत्ति मर्यादीकृत्य (Rimarshi). It is equivalent to "आब्राह्मभुवनात् ” froin the other point of view; the meaning is "searching through the three worlds where the course of worldly life prevails. तात = पूज्य says Ramarshi citing Amara तातः पितरि पूज्ये च; it is applied to any favourite and Medini gives it as अनु कम्प्ये also. In his commentary on the Bhagavadgita, VI., 40, Sankara thus writes तनोत्यात्मानं पुषरूपेणेति पिता तात उच्यते । पितव पुत्र इति पुत्रोपि तात उच्यते । शिष्योपि पुत्रमुल्य उच्यते Sridhara Svimi on the same sny: सातति लोकरीत्या उपलालयन संबोधयति-विषय-objects of desire are भ्रमाः तैः " ·MOTDA. 113 here called the the elephant. And the chain to tie down the elephant who is mad about the she-elephant is self-restraint. The mind is often compared to an elephant, as in Prasannaraghava, p. 42.-Mandákrántá. St. XLVII.-" The days which grow (1.e., appear interminable as it were) to one suffering the trouble of making entreaties to the wealthy and those which become short (5.6., appear too short) to one whose mind is disordered by the distractions of worldly objects." For Yrit Comp. St. 17; it means stry according to one copy of the commentary, (M.). For the genitive of OTETTITA, see Siddh. Kaum. I., 297. Brat:- STARTETA=with an inward smile. Råmarshi says staye Eyfa हसितं दिवसानां स्फुरणमेव हासं वदेत्याच्याहारः which I do not understand. The idea is this. The suppliant of the rich thinks the days too long, as he has to suffer the trouble of constant entrenties, often unsuccessful; the person engaged in the pursuit of worldly objects thinks time too short, he has never enough of it to compass all his numerous ends. On the other hand, the philosopher, in the intervals of meditation laughs at both for their delusions. During meditation he is, of course, unconscious of all these proceedingt.-Mandákrienta. St. XLVIII.---concentrated, exclusively occupied with anything. Tag = food from others, see St. 5, and St. 70. As to FT Comp. Panchatantra maita uttalat reparati and Stanza 5 supra.-Sárdúlavikridita. St. XLIX. - soft = near Râmarshi. May it not be strong? Porror परिणामा - of unfortunate endings.विधिगति = course offortune. परिणताःपर्दि TAT: 14.... HYGTUTAFAUTI Progea feta(?)769. 9 ETT ST 479 rregut: (Råmarshi). This is not clear, according to our text there need be no Bahuvrthi, and the instrumental would mean 'in the company of.ornitory, however, makes better sense = the night (deligbtful) with the full light of the moon in the Sarad season, and Cf. St. 57. trap naar a Troiar a aut; pertai would be a better reading, but see St. 57. era is rendered by Tv in Ramarshi's commentary. But that is hardly admissible here Sikhariņi. St. L.-FT=#199 rart Råmarshi says forarea which I do not understand. ana is a better reading than 1974 as marking better the contrast with an-fareastfee: is somewhat puzzling. Råm.. arshi says अब विशेषः भन्तरं भेव हत्यर्थः निर्विशेषः भनाधिक्यः भविशेष 15 ..

·114 NOTES. 66 are aratat. But this is not satisfactory. Perhaps foron: should be taken as meaning greatness," Tras. See Naishadha III., 41 and commentary.-- Malini. St. LI. स्वच्छन्दम् is a better reading than स्वाच्छन्धम् as going with Forecta. As it stands we must take the two separately. Stareas. is one idea. -Nitišataka St. 49. 7. &c., Comp. Gita VI., 26. afecra=towards external objects. JIT=noble.Sikharini. St. LII.-974a=mcy (Râmarshi). I am not aware of any other use of this word in this sense, which does, however, seem to be the sense here --see Pâņini II., 4, 38. qfra:-Comp. Vikramorvasi #T: forfatura. Farahat:--Comp. Gita III., 17 and 19 as to Fayat), where Sankara renders it by great intrace: #FFF &c., =those who have abandoned (2.e., got rid of) the multitudes of contacts (t.e., opportunities) of self-humiliation (i.e., in supplicating others). ** fatimsalte--Comp. St. 72. The Stanza also occurs al p. 316 of the Kavyasangraba.--Sragdhorá. St. LIII.--7fe is an unusual simile, but Comp. Je #vggar Kadambari, p. 208. q<=position, seat The construc tion is wife : Magifta para as the commentato says. Qui see Nîtıéataka St. 100.--Sikharını, paraat 17774 ar oeffel Float CT (Râmarshı ys, the other commentator. It substantially means th happiness in youth, and that is alles momentary. HATTA concentratiohd pattence. निर्विकारचित्तस्य धारणम (Ramarshi). योगे वमनियमासनप्राणायामप्रत्याहारध्यानध्येयधारणारूपे (Ramarshi).--Sardalk vikridita. St. LV.--q=39 (Râmarshi). It is given as meaning ed? in Amara and Medini. frag=fragment of a pot. Comp. 47, (2 St.) Hot (83 St.) Foto &c. - TTÅ qe arrapatan न्यायाः श्रुतिशास्त्रस्मत्यादय ते गर्ने चित्ते येषां ते न्यावगर्भा. वेदादिविषः एवंभू दिजेहतं हवन यस्मिन् ... सस्थ धूमः तेन धूमं धूसरं उपकण्ठं समीपं यस्य तत्तथा TITAEIG war (B10 ATHST!) ETT VI teret:(?) Ramars) The other commentary has न्यायगर्भ न्यायशास्त्रपठितेन (sic). Anoth copy (M.) says simply न्यायगर्भितेन द्विजेन. Mallinātha explains न्याय the Fift used in pronouncing the Vedas (see Kumâra, II. 12); th may be the meaning here, that still presents a difficulty. For renderu it by far I know of bo authority. With ger for a it is easy AL ·NOT 28. 116 explain, but they cannot be well construed with what follows. I would translate thus, " the vicinity of which is darkened by the smoke of the fire to which offerings are made by Brahmins having within them (I.B., their mouthe) the Vedic accents (i..., Vedic Mantras with their due accent). Te is the predicate in the first clause of this Stanza, all the other adjectives are extensions of the subject. तुल्यकुल्य-तुल्याः स्वकुल. *TT: (Râmarshi) better, perhaps, for the sense, geag 7: but this is inadmissible. See Siddh. Kaum. I., 514.-Sragdhara. St. LVI.-*** &c. = Faraasta parita atat FATTT 25 mm Aparthote HARTLA: (Ramarshi) better, I think, “one whose mind is skilled in concentration on the truth.” 79 in Gita II., 16, is explained by Sankara as यायात्म्यम् and hy Sridhara as परतुयाथार्यम्, which two are not inconsistent. That meaning may be adopted here; for निवेश Comp. Misc. St. 19. पेशल:= clever. उत्पन्न &c= उत्पना उदिताः विकल्पजस्पाः वितर्कवचनानि येषां से उत्पन्न विकल्पजल्पा अत एव मुखराः ger: (Ramarshi); better, I think, aju: as in Nîtisataka St.69, FPTA= FT 5. Tu strechy seeret: (Râmarshi), but "by themselves" is, I think, quite admissible. Sárdúlavikriditu. St. LVII.-frane. See St. 52. Farm, &c.,=not looking to (i.e., not miuding), the course of worldly objects which are like dangerous snakes. Sprint==expanse. Cf. Uttararâmacharita, p. 42. -the Sikhariņi, St. LVIII.-Paru = objects of sense, i.e., worldly objects. Gita III., 34, 7* see Nitiśataka St. 95, note. For the construction with frTo see Siddih. Kaum. I., 285, 2: TT Art: (Rámarshi) better Te HrT: as in Nitišataka St. 26. tarmovemeuts, course, as in for St. XLIX.-Sárdilavikridita. St. LIX.-off = loving one. This is the first and (except St. 98) the last allusion to a female companion in these two Satakar, and in both cases there are otherwise admissible variants rather suspicious circumstance. Besides gorrafo involves a breach of the metre also. Masculine Vocatives do occur in these Šatakas. gry=livelihood, Comp. St. 64, =not pleasing to the touch, hard, for free og min (Råmarshi). ter=rich men, St. 94 and Kadambari, p. 209, aft occurs in the third line; so in the fourth it is suspicious, Sárdúlavikricita.

·116 NOTEB. .. St. Lx.-Some copies read मार्जय ताम् explaining ताम् by प्रसिद्धां परमसुखानन्दवायिनीम् (Rāmarshi). मायताम् may also be taken asa genitiv plural “ acquire that devotion to Siva which belongs to those who clear off their delusion" For the construction, Comp. Misc. Stanza 25, the form माय being accounted for at Siddh. Kaum. II., 188 (स्वार्थे णिच) or p. 182. दूरीक्रियताम् of the commentary is inadmissible, Hrstar being not a passive form. $: is & vocative, of course, as in St. 34, is हृदय, among other cases. For वा see note Nitisa taka St. 32. In introducing the last two lines Ramarshi says ननु रूयादि- भोगान्विहाय कथमेतत्पूर्वोक्त विधीयते इति चेत्तबाह । वा अहो एतेषु वस्तुषु कः प्रत्ययः ।। On स्त्रीषु he says अङ्गनासु भकामचपलत्वे का प्रत्ययः तास्तु कामन चपला भवन्तीत्यर्थः ।। on ज्वालाग्रेषु, अवाहकवे का प्रत्ययः ।। He winds up thus, एते च पार्था सेवयितन तथा तथा कुर्वन्तीति भावः। वृष्टान्तेन नित्यमानन्द- रूपं श्रीमहेशं भजेति भावः. The implication is that nothing except devotion to Siva is to be depended on, as, for instance, the things enumerated.-Sardularikridita. St. LXI.-दाक्षिणात्या= दक्षिणदेशोद्भवाः दाक्षिणात्यकवयोहि भतिशयगम्भी- रार्था (sic) प्रकटनप्रवन्धनशीला भवन्तीत्यर्थः. About them, see Kivyadarsa I., 40, et seq. (श्लेषः प्रसाद. समता माधुर्य सुकुमारता ।। अर्थव्यक्तिरुदारस्व. मोजः कालिसमाधयः ॥ इति वैदर्भमार्गस्य प्राणा दश गुणा स्मृताः.) What Adharbhas there are called FTTETT here See also Val recently edited by Mr. A. Barooah, Pp. 2-3, and Cf. SA graņa, pp. 10-13,62, et seq. As to sa: see St. LX. निर्विकल्प माधिना सर्व संपद्यते इति निश्चिते समाधौ यमनियमादिरूप योगे (Ramarny, But निर्विकल्प or निर्विकल्पक (as it is more commouly called) समाधिis thus explained in the Vedantasāra (p.22, Banaras Rd. निर्विकल्पकस्तु शासृज्ञानादिविकल्पभेदलयापेक्षया अद्वितीयवस्तुनि सदाकाराका- रिवावाविवाहालेरतितरामेवीभावेनावस्थानम् । तवा तु जलाकाराकारितलवणानवभा. बालमानावभासवत् अद्वितीयवस्वाकाराकारितचित्तवृत्त्यमवभासेनाहितीयवस्तु मेष भासते, i., An exclusive concentration upon the One Entity without distinct and separate consciousness of the knower, the know! and knowing, and without even self-consciousness.---Mandākranta. St. LXII.-सङ्ग, &c.-स्त्रीणां सङ्गः तस्माद्धेतोः यत्सुखम् (Ramarshi). Give up the attachment to women which affords only momentary pleasure. करुणा, &c., in apposition with वधूजन. Comp. Glti X., 34.-Hárini. St. LXIII.--On the fourth line , Ramarahi says सर्वधाबेषु षण्मती are ·NOT.S. 117 प्रतीपरके भागमेषु एप भयं श्रेयसां कल्याणानां सामान्यः साधारणः पन्या HTT* 07. This is the same as Nitišataka St. 26. St. LXIV.--For 1-3: see Siddh. Kaum. I., 277, efir PreTeTMTH- Th=what are you to men indifferent [i.e. to worldly pleasures]. For the genitive Comp. वीरो न यस्य भगवान्भृगुनन्दमोपि. On वृत्ति, see St b9. PET=fareT OT: T: (Ramarshi). The Stanza ocours at p. 317 of the Kavyasangraha.--Sardillavikridita. St. LXV.---These words are addressed by one to an estranged friend. The commentator gives au incorrect meaning. UTAPATUT OTTIR पुषशिष्यपरिजनपरिमहाभिप्रायेण says Rimarshi. - Anushtub. St. LXVI. --Ayat &c. = I am now a changed man, TFT Comp. St. 30. ITTSTE=all this net-like world. This Stanza occurs at Kavyasangraha, p. 224. -Mandukrántd. St. LXVII.- rire is a common expression, Comp. Hayforge: in the Ratuâval Act I., al finem FinansufTATTTTTTET= the blaze of the fever produced from contact with the flowery arrows of Cupid. Tant=poor girl, here a word of commiseration (as in Vfracharita, p, 78); also a term of contenupt. This Stanza also ogcurs at p. 224 of the Karyasangraha.--Sikhariņí. St. LXVIII.-गेय-गीत. दीपाकुर Comp. ६ष्ट्रापुर this is more appropriate, meaning a small light. Serafitant says Råmarshi, of which I cannot see the 9777 Tea Comp. Kadambari, p. 7. On Fra: Râtu, ves a long list of old princes as Bharata, Dilipa, Raghu, &c. The Stanza occurs at p. 308 of the Kavyasangraha. -Súrd dlavikridita. St. LXIX.. -पवनवध is better than शपवन. .भानर्तितः arshi). It refers to the eyebrows being sometimes raisd times folded into wrinkles out of pride of greatness, and others in consequence.-Sragdhará. St. LXX.-dir=Rerata da:pu8797: Râmarshi). As to Vidyadharas haunting the Himalaya, see Kumara, Cantos I. and VI ATTART TORTTU..TT: ; ETATTT: (Râmaashi).-Vasantatilakd. St. LXXI.--01. Comp. Nitibataka St. 95. The Samudras are thus given by Råmarshi kirit, RETETT, UT, gate, situate, my, are fat=collection. St. 52. Wat=rer (Râmarshi); I know here, ·NOTR no authority for this, and though the usual sense destruction has bt as much propriety, I think it is the only one admissible. förute i orqa (Råmarshi); with the former 9=977 Front Tarrart à Fall: (sle). But the latter, pera, ought alone to be adopted. For the idea of the mountains supporting the earth, see Kumára, VI., 68.-Sikharini. St. LXXII.-Banatos speitfa Tarant (Râmarshi). Te gerF PRET: pregrar affara aT! (Râmarshi) --actions done in a past life lead to results in the succeeding life, and to obtain freedom from the perpetual round of birth and death thus arising, all amat must be destroyed. Cf. Śåriraka Bhashya, p. 1075, et seq.- Anushtub. St. LXXIII.-Aggt. Siddh. Kaum. II., 339. Though I have kept #fiftat: from C. as not incapable of explanation (from 777 + Ara with a still I prefer the reading FATITATS. PUHA. Comp. note on ray. This is an instance of "airs." This Stanza occurs also at p. 315 of the Kavyasangraha-Vasantatilakú. St. LXXIV. I cannot make any sense out of the first line as it stands. The reading in Bo.n. which I was not aware of in the first indtanos, it does not occur in the regular list of variæ lectiones, is more expt ble a=silk cloth, TT=excellent (adjective). In the second line ayh Bo.n.'s reading has propriety which C.'s reading has 110t. TT=bad things to eat, Siddh. Kaum. 1, 475. sy would be better than saya. As it stands the last line may be thus translated, what, too, if there is not within that clear Glory of the Supreme by which all worldly dangers are destroyed."-Sragdhard. St. LXXV.TTTT= the fear of [erer-recurring] birth and # Tay Comp. Mohamudgara i Pawar Format p. 33. of the Kâryasangraha. When there are these things, ie, from af to pray, what more is to be asked for or desired-Vasantatilaká. St. LXXVI.-9=qTT BEDIET ATT Ararea ultitet 49197 उत्कृष्टा वा शोभाग्यस्य तत्तथा। (Rānuarshi) विकास-Ramarshi reading विकाधि, says विकाशः सह उपयो विद्यते यस्य तरिकाशि नित्योक्तिमित्यर्थः which is also the meaning of विकासि. Comp. St. 80. विकल्प विकल्प्य (in original) regia: (Ramar- ( ·119 occurs at sbi). Is it not rather fancies, dreams ! Comp. Uttarardmacharita por स्पसुपरम Act VI., बस्य refers to R.भनुपडिपः=folloring after. मनु. पजः प्रसङ्गो वियते वेषां से तथोक्ताः भनुपङ्गिणः प्रसङ्गपतः पुरुषवेष पछीपा 44. Tapparaqeanitarat: gerat: ferite: (Ramanshi). 17 gen 1741 ptot: forarga: (Råmarshi). Perhape to take it a a setary or **912 would be better. Comp. St. 80.449 Comp. Brihadaraṇyaka Upanishad At There are fretariana 999. TH=-esteemed. Comp. Nitišataka St. 79 and note. The Stanga p. 315 of the Karyasangraha. Pasantalilaká. St. LXXVII.--Tranda = with the agility of the mind, with the speed of thought. Râmarshi takes are as a vocative which is, perhaps, better. As it stands, the Stanza must be taken to be addressed to man in general, like a very similar Stanza in the Bhâminivilåsa IV., 11. On qrare Râmarshi says referred ferrama- हातलरसातलपातालानीत्यर्थः अथवा पासालमित्युक्त्या नीचवस्तुपु गच्छसि. -maria FURTHI (Râmarshi). "Even by mistake” is closer and appropriate too; pot only do you not think of the Brahma on purpose, you do not even by mistake stumble on it. That beneficial to oneself, Siddh. Kaum. I., 626,--Vasantatilaka. St. LXXVIII.-PASTOT Part of our fat put HAT:(Ramarshi),steadily, unswervingly seems to be Farage here. goto hiy=975 Tiere T. (Rámars T5 Málatî-Madhava, p. 142; superfluously enjoy and over again. विषयाः सुखदु:खादयः says Ramanthin Bikridita. St. LXXIX.--former PTT; (Comp. St.69). Il difference to worldly pleasures. yra = splendour; and the ashes a vied by ascetics to their bodies. The Stanza occurs at p. 316 of the Kavi Sikharinko St. LXXX. - AKTUET=974AMA a aa (Ri means 'whose commaods are great;' thus in the Upe वा भक्षरस्य गार्गि प्रशासने सूर्वाचन्द्रमती तिष्ठतः or भीषास्माता the greatness consisting in the great powers which obey there con-' mands. A word like you should be supplied in the first line, AT would probably be a better reading than TETT. ATT = honour, E =constituted by-"the enjoyments cousisting in," &c. Râmarsbi renders it by **. farraifa = ever existing, not transient like the enjoyments referred to. THTHEITT says Råmarshi. Comp. St. 76,--Sárdilakridita. over ·120 NOTES. St. LXXXI.--target &c. Comp. Gita II., 42 et seg fra 27 विभ्रम =the sports of the performance of rites, and ceremonies रचना: STTH : (Râmarshi) ; literally arrangement, substantially it means large extent, expanse. FITAM-TTgerarchiat=the compassing of entrancı into that seat where there is joy in one's-self. FITTATTE DI TTATTE The T4 TET NT parimat Say YTTA (Râmarshi). for farmer cenary, shop-keeping.--Súrdúlarıkridita. LXXXII.-संकल्पकल्प-momentary like thought; for कल्प ६ Siddh. Kaum. I., 704 gr--the more usual word is 3119. oosten van 4064-Râmarshi says FIFT SETT SET: TETTİTUT FEIT TAYT SITCH लिङ्गनम्. The compound may be also analysed into कण्ठाश्लेषेण उपगूढम As to give meaning 3t 5.1, see Siddh. Kaum. I, 454,-- Sragilhará. St. LXXXIII - 405 is the same as yoga. This particular forn is authorized by the Gaņa at Siddh. Kaum. I, 227, but for the similar geeft, and at granit, I know of 20 specific authority. The lado line is a question.--Anushtub. St. LXXXIV.-संस्कार--operation, effect. समीभूता-निर्विकल्पेत्यर्थ (Râmarshi). It means, however, equable, looking on all things alike Comp. Ragiiu VIII., 24 (Wallinâtha); and Bhagavadgitâ V., 18 ans VI. 8. 9, and various other places. The Stanza occurs at p. 31 of the Vasangraha, and again at p. 225 as part of the Sringåra». taka, and is opted in the Sarasvatîkanthabharana, p. 302 (Barooah' Ed.).--śikhariņi. St. LXXXV.--Tage requires Felp to be supplied ; the reading in the footnote are preferable. aragtig 47:=conversation abou poetry. Râmarshi says afrit araf Teatr Ramarshi takes ti last part of the compound कोपोपाहित, &c., thus बिन्दव कणाः तरला THATUT, but this is scarcely admissible. At fang ends on tive and arms is another, and we may then take the two as a com pound or as separate adjectives; as is given in the Medini as meaning TETT which is the meaning here. The ordinary 9 accepted b: the commentator does not suit exactly on our construction. offregat mora Me=frey HepATA (Râmarshi) The expression is rath difficult; does it mean unsteady, distracted?--Sárdúlarikridita. St. LXXXVI.--The third line contains an Teraft St, bu the construction is not Si=qfeqa--Sárdúla vikridita. uncommon, ·NOTES. 121 St. LXXXVII.-The first two lines refer to the five elements. "The force of all my delusiou being destroyed by the pure knowledge which shines forth in consequence of the great extent of merit resulting from contact with you, pot merge in the supreme Brahma." To in the second line has not much propriety. The readings at the foot are better. I cannot suggest any reason for the particular paines applied to ench of the elements except as to framar, the Earth boing regarded as the mother of all creatures. Cf. the quotation in Tawney's Bhartņihari, p. 8i. Rimarshi says ***QTTTH THETAT (sic T**?) sa ST FUTAFT *7*.. The Stanza occurs at p. 319 of the Kas yasangrah, and Comp St. 23 on the sarie page.- -Sárdulavikriditu. St LXIXVIII. argint &c. The idea of this line furnishes a comwon espression in Marathi. tft is to be construed with the accusative. PRET: in an khausstic espression; Comp. the English, what shall we Bay to, what should we think of, such a thug. --Sirlilarik dita. St. LXVIIX. -- ift, frumdrifarí Tat are taken togetlior by the commentators. But there deres seem to be some litile incompatibility between that. I would surement that they be tnken separately, as desinuating two different descriptions of its corresponding to the bilo trses inentinien on the fiumiar Staszait TFTTIPI YA TOT, &C., with which compare the im Sianze. Remarslu lata equivalent to it.IT TETA; Wishes, I thouk; 37 PM usual and betteries in the statala torre 194 dilarika vita. St. SC, - lansirathu. St. XCI from T. (Rinarului), but it means absorbed as in St. 2 and ! For the combine also Cups, St. 2 p is better than Or in the fourth line. With Ti, 37 12 the bretohen ng standing by itsell it being that it was in Tarot. teisinis variant, fios apy is which Rimirabou comments on, though in the cope we have, tri ja written font lle sity's A777 arat: TAT: fa- सम्य हि भनिगरगन्वन मनुष्याणां तु संचारग्यात अनेकानि फलानि अनुपभी- ralfarán 21a - Sirdiluriko dita. St. XCII. -*1757 PAPOTA Râmarylu). Comp. Válati- Madhava 9g. #harfi iš (pl152) People misunderstand the mere cure of pain as itself a pleasure. Prof. Tawney (Blarışthari, p. 89,) compares a passage in Plato's Republic. In Sarngadhara where this Stanza in 16 ·NOTE8. quoted we read instead of शाकादिवालितान् either मांसावकलितान् (Bomb. As. Soc's. JMS.), or मांसाज्यकलितान (Baniras Ed.). The Stanza, it may be wted, is cited as a FETTET in the Banâras Ed., p. 595, but as Bhartrihari's in the MS. of the Bombay Asiatic Society, p. 114.- Sikhariņi. St. XCIII.-आत्मान ब्रह्मणि त्वयि आसमन्ताद्भावेन रामः क्रीडा यस्य स तथा स्वात्मानुभवसंपन्न इत्यर्थः (Rimarshi). At Chta V., 24, where the expression अन्तराराम: occurs, Sankara explains it by अन्तरेवात्मन्यागम क्रीडा यस्य सः. After giving the ordinary meaning of fim raft Râmarshi says अथवा फलं मोक्षलक्षणे आशा वाञ्छा विद्यतं यस्य स तथा. On समकर- चरणे which is Rimarshi's readits he writes सभकरचरणी हि पुमान्धनवा- न्भवतीति सामहिक प्रसिद्धम् and alsi) मत्स्यांकितचरणा हि पुमान्धनवान्भवनी 7119, the latter being required for the alternative incaning of in सहिनी चरणी and not समो करचरणौ यम्य. ध्यान, &c.,=his questions. (i.c. all he desires to know ) ucing about the correct method of meditation.--Sragihurri. St. XCIV.--ननु is अवधारणे. As it stands the third line is not suite intelligible. In the commentary in M., नैर्झर stantls for निझर which does make the line somewhat easier; meaning " whose proper drink is spring water." On the rest of the line the commentary is ra सोचिर रना इव विद्या येषामिति त - "to whom learning is like a wite wi C;" but this rendering is not satisfactory. Is ta mislection for स, the conduction theing यषां विद्येव सती अङ्गना? परमेश्वर -Comp. ईश्वर St. 59. सेवाञ्जलि : -- the obeisances proper on the part of a ser. vant.--Sárdúlavikr ditu. St. XCV.-त्रिलोकीसरित - the tranges. Comp. the name त्रिस्रोतस्- Hearen, Earth, and the nether worlil हरशिरश्चम्बिनी नीविच्छटा यस्याः is rendered by काञ्चीप्रदेश. in the commentary in A1. वृत्ति Helsewhere. aquara Comp. St. 10; equivalent to प्रेरयन्त्याम says the commentary. But see Raghu V., SARVATrita, p. 32 (Cale. Ed., 1857). दुःखासिका and दुःखास्विका nderet by it in the respective commentaries. I cannot say what they mean. But the idica intended scems to be that of prouil wealthy men. Comp. St. 8.-Sragdhara. St. XCVI.-The commentary on this ruus thus af Prat qfica arresto ज्य हन्त इति खेरे विबुधैः किमन्यत्र स्थीयते अपि तु न। यस्यां काश्यामुद्यानेषु विधि- अभोजनविधिः चान्बत्तीवातिसीनं सपः चान्यत्सुवस्त्रं कौपीनावरणं मण्डनं चान्य ·NOTES. 123 46 यस्यां अमित भिक्षाटनं यस्यां काश्यां मजलसममासनं मरणं समुत्पद्यते तां काशी मुकन्दा अन्यत्र कथं स्थीयत. On this construction मण्डनम् goes with कौपीनावरणं सुवस्त्रम. and अमितंभिक्षाटनम stands by itself. The passage is not easy to understand. Perhaps the reading of M. nay be the true one, and ma' mean, “ There is a vast field for begging alms," The meaning of Patio here is why." The wommentator's view does not take sufficient account of 77, I think. - Sirililazı kreditu. St. XCVII.-- Tayar is not quite clear, It seems to mean; "Now is the time to be in private, lop. to live alonc." Construe ho que para sa taat. On aeratioaia a 44964A the commentary sass निवारिकं च तत नियोक्यपरुपम. Better thus निवारिकनिर्द- ULTAF HJ 379658; the two is a compound or separately, fas being construcd with the compoun mp to 31. As these satichus are supposed to be Buddhistic, it may be interesting to point out that the #NIS1r of Ajitshatrn's porter to kinapoi in very like what is stated invins Stanza. Ser Rockbull Liter of Buddha (Irubner's Oriental Serien), 1. 101, +4819.--Siruvilamhridelita St. XCIIII.-- Fagarra - Compre foi gofia St. 59. Better than Fart is the rradmg Tor. The meanmg is nearly the same in both Cuc;n, but is not only by considerable straming trom gang. Fagem cc. may be the rendered "Wicked destny lihen potter plad like rarth after perforre making a ball of it upon the care, Eser moving in consequence of its being used to a series of strokes from a muude of polemike ufliction's rart: Tel: Comp. Nitišataka Si S.. This is ascribed to jaki by Surngadhara. (See p. 9:2, Banâras Ed.)-thiri. St. XCIX.--भेटपतिपत्ति belief of difference. तया. refers to महेन्चरे and 77714h for whache construction compare Gitâ 11., 1. The locatie is construed with .--lunsustha. St. C.-FrT is scarcely susceptible of a good explanation. talfra is more common and better. This Stanza occurs in the Sringåra sátaka p. 225. Karsasangraha,-Surdularzhrdila, St. ('I.-.-*** sce St. 52. Fara FATTATTATTATI Comp, FTA: THE PRO in Gitá Xll., 18. The commentary tuhes sharing Tal which is also good, and perhaps supported by St. 90. hal... प्रमाशस्तैमुदिताः comnientary, better ध्वम्ना अंशषमाप्रमागः यस्य or बन सा and then that say. The cominentator joins the first three lines ·124 NOTES. with the last by 376:arTop (i.e., hence jft fcu: SATt mata. Better perhaps, “ With these."--Sárdúlarkr dita. St. CII.79 13 :=and this world is constituted of the only. See Prof, Towney's note Bhartrihuri, p. 93). In T, TT taken 5777 (sm.e the ordinary sense is not appropriate, wou require ofera "Siduh. Kaum. 1., 47, hence it must be held be better. Tuna, which it will be seen is the reading of all excej only two of the MSS., is the imperative. The construction is comme as in किं स वत्स करोतु m the Uttararamacharita P. 127 and elsewher The translation would be why should you wander," instead of' w! do you wander.” Trafoa involves a clash of figures disapproved in English Rhetoric, but see hånálaráit, p. 1-13) II., 93. RÄNTEI त्तिवशे स्वधामनि-म्बकीये शरीरमन्दिा कामच्छित्तिवशे कन्दर्पजयार्थम 'cor mentary Foringista BTU FTFUTTI Igaratge: sa Râmarshi. Rightly; only FTHAT mcans Stran 2 --Surdulavikr dit St. CIII. TÄTTürTTI is equivalent to castle in the a The Stanza occurs at p. 3v1 of the Kavyasangraha.---Sárdilaviker dut St. CIV.-599 is apparently used its a synonym of ge occu fourth line. I aliser les chat Rimarslii expressly sa word is used in a similar use the Dayakumar Ll., 1:1:25 Sam. fari zima it will be ser Hrenko the Stanza, but none of the variants preser it 3456 ung than 5797ar. Arsa 57127 Say's Ramars But sce unit Nitisataha St. 35.--dilurilir.data. har may he taken as a Drandva. In the Mâla Adhara p. 141, where the espression occurs, it is explained ! as TYTT TTT :; unnecessarily, I think. Construe J NY: 971-8-52119€ is not a very usual form, but occurs atika, p. 213(Calc. Ed.) Magha XVI., St. II., 9THAT SO I., 731. aria FrA &c., and what iudeed is there whic stiny has created well.constituted."- Sárdúlavikridita. -Farna = cramped, compressed. The second line, as stands in our text, is explained by both commentators, but it certain seems to involve & pleonasm. In youth which is painful throug separation there is separation." The reading of Bo. And N. woui seem to be better. "The enjoyments of youth are painful by reast of the grief of separation." aretaract is taken by the commentate 66 ·NOTES 13 with the second line, and to this construction the two sit would seemu to give support Rimarshi's reading is/somewhat different, and he taches the whole lme as one, coustruing start with 379Fl. This, I think, 19 butter. See St. 111. Is it stands, however, the tir-t stíh may be taken as meaning agaill, and grea: or some espression of lihe import munt be supplied after para. This construction makes inch Ime contain An assertion and its reaso!). The commentator would make the third line only a mere assertion without reason assigned.-Sragihará. St. CVII.- On the second line Rümarshi says AEZ 37YFZ Trna. मां परस्य अर्धस्य पञ्चविंशतिवर्षाणामित्यर्थः अर्ध सार्धद्वादशवर्षाणि पुनः सार्ध. (1999rray: ....hagiaa: qfara írfaathfarge. This is not quite Jear. I suggest the followme #F4 (9179 ) TEZ ( TT- Tart) SPF Start. The commentary says gårarat afar qr- ETA ** (890) FT 1999 si arcanaragrah Accordng to our mterpretation H954 would be used only to distmguush it rom the first stet, but if so it might linee been compensed with. On Sex and 777 Ramanlı sayu arahTT7704: per prot- (127 5497772774. Galiniai 79 - the penis of illness and jeparation. Saruuluvekrvita. Se (VIll.- 76 frafa7: - those who possens the 1.6 between things real and spreal) which was from he Brahmaraga and 47 logether do not viedo l'he sending of R. is thus coplamed 391189 Ramaralu). 475 meems to mean here attoni menning of the last two imes is clear but the construction is not 50, a number of reistir con las mg 10 bp yupplud. 'Ibis Strnza occurs & Kuvarngraba-dvirdúluruhr dila. -. (IX. gitarigrai Cemps. Raghu IV., 28, and better reading than ata as the locative is the ('Age com with the rost 9. ma#, 1.2, to one's-self.- l'asunt St. C'X.---See Nitinataka St. 92 nole. oră to Råmarslı, whuh ugrees with our interpretation. takes to be sea which will do as intent.--Sárdi St. CXI.-Agd, we Siddh. Kaum. II., 223 (Pty gari afara ga). I owe thus explanation to Mr. Rajaram Mastrı. This stanza is quoted as oraliq by Súrngadhara, p. 597 (Banâras Ed.). ---Súrdú, lavikridita.

·126 NOTES. St. CXII.-The adjectives in the first three lines go both with: and T. Herr, 1,6, at the end of this life TITAT=curtain. 17:17 with that must be taken as equivalent to‘goes behind.' - Sehur St. CXIII.- =collection of women. See Sindh. Knum. 491, and Comp. Uttararâmacharita, p. 114. perhaps is a bit reading thau .--Sikharini. MISCELLANEOUS STANZAS. STANZA 1.--=indigent: Comp, Kumâra. V., 77 478 see St. 84 supra ne is not grammatically correct; €4471, wlu is, breaks the metre. - Anush! ub. St. II.-On the last two lines Râmarshi says, "ET YTT FE श्याम अत्र वर्तमानार्थे भविष्यप्रयोग कियवदामः । बतति खदे। त्वया आत स्वम्मिन्किमिव किमु न अपकृतं क अपकार न कृतः । कथं यावासाकल्यन त प्रथमं त्वया पुनरपि भूयापि तदव आत्मनि अपकृतमेव व्यवसितं कर्तुमारब्धः R. also supplies at at the bezumning. It will be observed that I and art in R.'s explanation are not taken as correlatives. Ith the translation should be this: "Alas! what self injury is there, has done which to yourself you have not immedintely worked at the sa dikharini. St. # =collection. Spas T Comp. Prasannaragli p. 159. pagame=mockery. Nothing noble can withstand the chal of the stomach! - Hárini. St. IV.---Råmarshi supplies a la with the first three lines, unne sarily.--Anushtub. St. V.-Professor Towney (Bhartrihari, p. 99) compares a pass the Man of Lawe's Prologue in Chaucer.- Sirdilarıkrıdıta. VI., VII.--See Nîtisataka, Miscellaneous Stanzas 4 and 5. St. VhI.--TUTAT, &c., alludes to the idea that Siva and Par form a single body, one half of which is male and the other half ferre TOFFTETT:=to whom there is no superior. The two lines mean Siva, though he is so far under the dominion of Love as to have wife as one half of himself, is also the first as to withstanding Cf. Kirâta XVIII. 31. The fonrth line should not have two negat It means " the rest are able only to enjoy, not to abandon." I stands, it may meas, "the rest can neither enjoy (t.e. properly), abandon," &c.- Sardúlavikridita.

·NOTES. 66 going and coming. YETTEY must be taken as derived duh. Kaum. II., 181.--Prithri. 750=not far short of r blade of grasb. See Siddh. Magha II., 50. It is only some men who attain 1.1 before ) casting off this body that love for the the broken and supreme bliss which the Yogis hich casily attainable by the favour of Siva." मृत्युभयम् hould be मृत्युः क्षयम् as in the Mahinittaka, his Stanza accurs. The last line is not metrical as it Mahậuatahin it runs thus: 7 E7T There are also other differences. It is quoted by 46, with soine various readings.--Sírdúlavikriditu. art=fancies, reveries, soc note ou St. 76.799T= 10.-Nansusthu. #TITETUT For nevertheless. Comp. St. 22.Si. 74 This Stanza is in substan been noterd only in the Hingudes xplained by Râmargt रम्य गिलितत्यकरूपत्वास्यिय सत्वात , on the third भोगस्येकाप धरत्वे एकत्वाने कत्वभ्रमणे को Ta *17: 11.- Sragdhurá. mushtub. 14791 = that in which there is no ( coinmentiry, (1.) 877 off. Safaria=5473FZ1 FATT It means, I think, that in bord SOFA is ncarly the same as w lotter. Srdilariker dita. Compare St. 79 supra.--Mandhkriutá. ATTH-Comp. Prusalınaraghava Nataka, p. 166. y apparently by 74 (original TT) and adds erai TITA 177:. The commentary in M. renders foriner, i.e., brenking I prefer and take to be the sannaraghava. On the case of af, see Siddh. *r bas no particular propriety, probably it means le-Sárdülarikridila. Te.

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