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ACT 1V
245
nāma ttr. All the MSS read nāmetr, which evidently is a mixture of Prakrit nāma' and Sanskrit atr', and this mixed form is wrong Prakrit. I have corrected it to 'nāma tte'. See a similar wrong form 'patthdetr', p. 160, 1 4, for pattheda tta?
1 5. bhidyeta, &c Cf. Utt IV 20/21 no Cf also the word in II 6 above
no sad-urttam Pick has been misled to take it as no 'sad-urttam, as is clear from his translation four bad desires would be frustrated in the house of Iksvāku, especially against such a conqueror'
1 6 vngisu. For definition see Kām. VIII. 6-11 The word occurs also in Anar. VI. 5/6, 11/12, 16/17.
1 7. Sanskrit chāyā tatah korm 1. 8 tato 'mena, &c. Cf. Anar IV. 14/15.
yogācāra-nyāyena. The word yogācāra appears to have been used in its etymological sense, an act of fraud'. SR takes it correctly "yogācārasya chalacaranasya nyāyena yuktyä kapata-yuktyā atyarthah'. The explanation of AB 's commentary is quite unintelligible to me. He renders yoga-sevaye 'va yathoktam mādhavena yogūnusthānen'ādara-narrantarya-dirgha-kala-sevitena ... madhumatyādı-samadhi-labho bhavatı VR is equally fanciful when he translates.
by the employment (ācāra) of the expedient practicable (nyāya) out of the four expedients (yoga)'. It is, however, likely that 'yogācāra' is a proper name and refers to an old teacher and the method oi practice taught by him Only one Yogācāla, a disciple of Buddha, is known, and I do not know what connexion this word has with him, though VR finds here a reference to the religious practice 'samvara' taught by that teacher. Jv thinks that the method referred to is the resort to a forest to escape from the nearness of men' 'By the plea of practising meditation', as rendered by Pick., has likewise no bearing on the context
1. 11. prabhu-saktı and utsäha-saktı saktı' or regal power has three parts or elements (a) prabhu- or prabhāva-sakti, the majesty or pre eminent position of the king himself, (b) mantra-sakti, the power of good counsel, and (c) utsäha-sakti, the power of energy See Amara II 8, 19-20, Kām XV. 1, 32, Abhr. 785, of Ragh. III. 13, VI. 33, XVII. 63, Sasu II. 26, Anar V 5, 31/32.
Page 88, 1. 3 Sanskrit chāyā atha laksmana-sahāyatve 'pr kom prayoganam For aha here the Sauraseni form adha would be preferable
1 6. chadma-dandao. Also called tūsnīn-danda. For darzda see Amara II. 8, 20; Ablu. 736, Yājña. I 345 For these two kinds see Kām XVII 9-12
1.7 Sanskuit chāyā mama duyam eva etad na yuktam pratibhāta | yac ca dūrasthrtasya dāśarathinah sannidhana-karanam yac cānābaddha-varrasyāpratisamādneyam strī-varram atr
1. 9. itthrā-veram For the five causes of enmity see Kām X 16
1 10. bhūmyānantaryatah. For the definition see Kām VIII 18, and for the view that such a monaich is also an enemy see Amara. II 8, 9.
