before entering service. The metre of the stanza is Sikha विकल्प=doubts, suspicions. भक्तया, &c=Will he, in consequence of devotion strong by reason of his affection for the family of Nandas, enter into a threat with the clever Maurya, who bel to the family of the Nandas, after he shall have discarded Chala Or will be remain true to his promise reckoning highly firmness of the virtue of devotion ? Thus is my mind perpet whirling about, as if it was mounted on a potters wheel. metre of the stanza is Sardtlavikfaita. [ विगणयन् the 1eadin B, E. N., gives a good meaning; thus the doubt is between भरी bhe one hand, and सत्यसंधत्व on the other]. शुद्धसंपादनसनुतिष्ठ performing the duty of giving passports. असंचार, &c.=no less, so as to make no noise. The shutting of the eyes here sp of is a form of sport which is still not uncommon. C. Vikramorvas, p. 34, and Yiddhasalabhanjika, p. 50.
P. 229. राक्षसस्य मित्रम्--'his shows that Chanakya di even tell his various emissaries who were to be co-conspiration with them. राक्षसस्य प्रयोजनम् , &c=you are not going on business to be done for Rakshas9, are you ? प्रणयकोप is not ange as finally breaks of friendship, but rather a sort of fit complaint. C. Prasanna Raghava, pp. 37, 41, 65, Viddhasalat jika, p. 50, see, too, Murari, p. 57 where रामः सप्रणयरोषस्मितं तं Lakshmapa) पश्यति. हताश seems to be a mere term of abust our Manraphi मेला,' or जळला, as to which see our note on hari (Niti)st. 34. 'or इताश see Ratnavali, p. Vecteam 6. p. 287. अश्रेतव्यम् (p. 230)=something so bad that the hearing it even should be avoided. G£ %he slightly different use . same word at p. 28 &fre. आर्थिने'=to one who asks for it therefore will believe it and make that sort of use of it which desired. इति ब्रुवा is the same thing as इति- Cf. Kadambar 101, 142, and the use of similar form करने as explained ' Siddh. Kaum. II, 488. जीवलोकान्निष्कासिष्ये (p. 232)=I shall thrown out of the world of living creatures, .e. shall be known {This apparently, is intended to suggest the treason against layalketku for which Chitravarman and others are afterwards des ed; but no further use seems to be made of it in the sequel मधिकृत्य (p. 233)=referring to the enemy. C. Sakuntala, सुहृदू is the friend of the pode. Rakshasa. The comments explanation of सुहृद् to mean friend of the speaker, Malayalk
