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NOTES
Page 64, 1 5. sajjātztheyâ, &c Of the parallel Bal. IV 50/51 I. 9 aranya-rasī, &c Cf. a similar idea in Utt V 27/28
1 13 kankanao Cf IV. 51/52 below, Utt I 18 The cutting short of the vira rasa in Rama and Paraśurāma in this way is, according to Kävyānu P 68, called akanda-ccheda
1 15 svaśru-janas, &c Of for the sense the parallel Anar IV. 63/64 Page 65, 1 3 kintu na ciram, &c Cf the parallel Anar IV. 59/60.
1 6 pavisya sumantrah, &c. This whole passage up to the end of this Act is quoted in the commentary to Dasar I. 55, and to San. 312 to illustrate anāsya.
ACT III
Page 66, 1. 3. ista-pürta. For the definition of this compound see Abhi 834, 835
1. 4 vasumatī, &c. Cf. Anar. I. 38
15 vamsas ca varvasvatah. All the MSS but Mt agree in reading visvasya for vamsas ca, which, however, gives no sense. The commentators make useless efforts to get some sense out of it by twisting some words and supplying others Thus AB yo visvasya tribhuvanasya vivasvatah sūryasyapatyam varvasvatah dharmah sāsaka ata bhāvah. ŚR. explains varvasvatah .. [yah] visvasya sarvasya jagatah [mānya uti sesak]. I here adopt Mt's reading.
1. 6. parinato may also mean 'bending low in salutation'. 1. 7. tad .. kalahāt Repeated in Anar III 51/52.
18 saññapyate vatsatarī See Manu, V. 41-42, Vas. IV. 8. Of also the parallel Utt IV 1/2, Bal I. 38 For vatsatara see Ragh III. 32.
1 9. Śrotmya srotrya-grhān VR. offers a second, though improbable, interpretation by reading srotrıya śrotriya grhan, and explaining the second śrotriya too as a vocative, which, however, makes the first one redundant
zusasva nah Favour us, i e, by staying here and accepting our hospitality.
Page 67, 1. 1 Atra vo vijñāpayām, &c This passage is not very clear, kim tu is the reading of nearly all the MSS, but kim tu never begins a sentence unless to modify a previous statement. None such has, however, been made. I prefer with the MS. K to read na for tu The main point is whether we are to punctuate after ksame and construe it with atra vo viñāpayāmi, thus making the whole a complete sentence in itself. Yadı rāmah prakrsta-viryo na syāt will then depend upon what follows in verse 3. But in that case the exact force of prakrsta-vīryah is doubtful, because if Rāma is aprakrsta-vīryah, the argument advanced in the verse applies with still gieater force. But probably we must understand it then to imply that it is beneath Paraśurāma to fight with the aprakrsta-vīrya Rāma At any rate, I prefer this construction. Without a mark of punctuation after ksame, the whole sentence kem na ksame
