KADAMBAR 28B ( desired objects or desires ) are abtained, राज्य cannot be दुष्प्राप. This विरोध is removed by taking आशा in the sense of *|uarter नामहासत्त्वे ...पदमेवादधाति (1l. 5-10 ) --supply राज्यं as the subject of आदधाति. In this passage तारापीड shows that the empire sits firmly in a king who is possessed of many qualities. Ar. proper ]y says ‘एवंविधं राज्यं सर्वप्रकारेणातिविषमत्वादल्पगुणे न तिष्ठति, अत्यन्ताधिकगुणे तिष्ठतीति व्यनक्ति १. न अमहासत्त्वे (राज्यं पदमेवादधाति ) sovereignty does not plant its foot (i. e. does not remain ) in one who is no possessed of great courage ( सत्वं). Connect राज्यं पदमेवादधाति with each of the following locatives, each of which is preceded by न. अस्थिरा (चञ्चला) प्रकृतिः (स्वभावः) यस्य. Ar seems to have read “ न महासत्वे नास्थिरप्रकृतौ” which (not a good reading in our opinion) leads him to make the following remark ‘यथा रज्ज्वा सञ्चरमाणस्य नटस्य दक्षिणतो वामतो वा श्रावण्यं पतनकारणं तथा राज्यमहातन्तुस्थितस्य गुणहानिरप्य(ति ?) गुणवत्ता च द्वयमपि पतनकारणम्: Ar. further remarks that in this passage two words are to be taken together as marking the two tremes between which a good king should follow the golden mean. ‘अनेन क्रमेणोत्तरत्रापि द्वन्द्वशो विभज्य नीतिं दर्शयति-नादातरि नाति स्थूललक्षे । अदातरि राजनि राज्यं न तिष्ठति । प्रत्युत अतिबहुलप्रदेऽपि न तिष्ठति । अदता निन्द्यः स्यात् । अतिबहुप्रदः कोशक्षयी स्यात् । एतद्वन्द्वं याचकविषये’. We must remark that we need not follow Ar. on this point, as the olauses can very well be construed each by itself and as on this explanation we shall have to omit some words such as अशुचौ (which Arseems to omit). स्थूलं लक्ष्यं यस्य स स्थूललक्ष्यः न स्थू' अस्थूल लक्ष्यः--whose aims (e. e. anmbitions ) are not big. अशचि Impure. अविक्रान्त who is not valorous. अमहोत्साह one whose energy is not great (महान् उत्साह यस्य स महोत्साहः न महोत्साहः अमहोत्साहः. Ar reads नातिमहोत्साहे. In fact he introduces अति in nearly one half of the words of this passageउत्साह is one of the three शक्तिऽ of a ruler laid down in works on नीतिशास्त्र (the other two being प्रभुशक्ति and मत्रशक्ति). असत्यसन्ध–असत्या सन्धा (प्रतिशा) यस्य—whose promises are falseAr in accordance with his principle stated in the extract quoted above reads नातिसत्यसन्धे and gives the instance of युधिष्ठिर who said ‘अश्वत्थामा हतः कुञ्जरः . अनुदारा व्यवहृतिः (व्यव हारः) यस्य whose transactions are not liberalL_असंविभागशील who is not disposed to share ( his great wealth ) with others . e. who does not bestow out of his plenty upon others a fair share of objects of enjoyment or spoils taken &c. अधमें रुचिः (liking ) यस्य. अशाप्तव्यवहारिणि who does not act according to the dictates of the sacred books. अरण्यु one who does not protect those who keek shelter. शरणे साधुः (प्रवीणः Im W१
