Chânakya's. Sucह्, too, says Rakshasa, is the case of other people, now subjects of Chandragupta, but who, having been subjects of the Nandas before, did not belong to the special clique of Chandragupta.
P. 208. प्रतिविधातुम्= resist our attack. तत्संभवति=that is possible, viz., the conduct of the affairs of the kingdom in the mode suggested in Malayaketu's speech. सचिवायत्त, &c.=always having the accomplishment of work entrusted to a minister, and so unfamiliar with the affairs of the world like a blind man. This is to be explained by that मत्सर about Chandragupta which Rakshasa acknowledges in Act VII. (See p. 311), for there Rakshasa also tells us that even in childhood Chandragupta was expected to rise to a high station, and see, too, p. 43, st. 40 supra. अत्युच्छिते, &c.=royal power stands with her legs quite rigid, where there is a king and a minister grown too powerful; it is an abnormal state of things, an unstable equilibrium which is easily broken. The figure is taken from the games of dancers and tumblers, as stated in the commentary. असहा भरस्य=unable to bear the weight, i.e. her own weight, in the abnormal position. As to the construction Cf. Mâgha X., 81, Kirâta VII, 7. अपकृष्टा: (p. 209)=severed. See p. 206 supra.तदर्पण:=one who entrusts all to him. उत्सहते, &c. =is unable to live, or to perform the king's part; for उत्सहते Cf. Kumâra V., 65. अदृष्ट, &c. is identical with अप्रत्यक्ष, &c. at p. 208. तन्त्र affairs of state. Cf. p. 108 and note there. व्यसनमभियुञ्जान =one who applies himself to search out some misfortune of the enemy, and then assails him. Cf. Mâgha II., 57, and commentary thereon. एकान्तिकी-certain, assured: Cf. Bhartrihari (Niti), st. 7, and note. The sentence is, of course, interrogative. चलिताअधिकारविमुखे- is not easy to analyse, though the sense is clear enough "disinclined to the duties of his office, as he had been removed from it.” Probably चलित: अतएवाधिकारविम्ख: is better than चलिताधिकार: अतएव विमुखः. As to मौर्ये नवे, &c. &c. Of. p. 175 supra. स्वाधीने मयिmy services being at your disposal.लज्जा in the stage-direction'is लज्जा for the apparent self-laudation involved in his words. Cf.p. 99 & 309. As to योग=उपाय, as the commentator takes it, Ch. inter alia, our Gîtâ p. 65, Mâgha II., 88.त्वद्वाञ्छा &c.-between us and the accomplishment of our objects, stands simply your Will; do you give the word of command and we start for the
