duced by yawnings accompanied with a stretching out of the limbs, and which are reddish at the sides in consequence of the sleep being broken. As to आकेकर Cf. Mâlatîmâdhava, p. 145, Mallikâmâruta, p. 45, Kirâta VIII. 53 and commentaries there and Kâdambarî, p. 81. As to Vishnu's leaving his bed, Cf. Meghaduta, st. 99, Raghu X., 6. It is to be remarked that one of the two stanzas recited by the Vaitâlíka alludes to S'iva, and the other to Vishụu. The second stanza is quoted in the Sarasvatikanthâbharana with this remark अत्र दृष्टे प्रत्यग्रोन्मेपजिह्मतादिभिःप्रबोधो नाद्यापि निष्पद्यत इति प्रतीयते। The following various readings occur there जम्भितैः,नागाङ्गम्,& अरिताम्रा, (नागाङ्गम् ,is a better reading than नागाङ्कम्).
P. 168. दंष्ट्राभङ्ग Cf. p. 63 supra. It is difficult to distinguish between मान and अवलेप , if we take the compound, with the com- mentator, as a द्वन्द्व. Perhaps it might be allowable to take it thus, “whose pride about the respect due to them is well-known.' Cf. Bhartrihari (Níti). st. 29. As to सार्वभौम see Sidha. Kaum. I., 636. The metre of this stanza is Sragdharâ, and of the next Anushtub. विशिष्ट, &c.=in the form of praise of a specific divinity, i. e. with reference to specific characteristics of the deity. प्रवृत्त. (p. 169)=set in, commenced. जागर्ति Cf, p. 69 supra and p. 312 infra. किम् &c=for what is this large expenditure of money on an unworthy object? निरुद्ध, &c. (p. 169)=the course of whose activity is restrained. बन्धनम्, &c.=sovereignty to me is like imprisonment not like sovereignty. The commentator's explanation of the next sentence seems hardly correct. These evils---namely, the evils of feeling sovereignty like captivity-overtake those who do not apply themselves to their own duties. एते, &c.=Here I am ready to apply myself to my own duties. ममाज्ञाव्याथात: (p. 170).=The first reason is obedience to my command (आज्ञा+अव्या° ). In Chanakya's speech अ is not to be understood. As to तमालश्याम् and तिमि Cf. Raghu XIII., 15, Vîracharita, p. 123, Prasanna Râghava, p. 141. The four oceans are a commonplace of Sanskrit literature. Cf. Kâdambari, p. 1, and Raghu II., 2. For the comparison of आज्ञा with a flower, Cf. inter alia Kirâta I., 21. The commentator explains उह्यते to mean a future state of things according to the rule at Siddh. Kaum. II., 284. But this is scarcely necessary (see p. 164 supra), and it certainly detracts from the force of the words. If the command was at that time
