mentary was apparently र्घ्नावबध्य स्त्रजम्, which goes well with दृष्ट्वा and श्रुत्वा. If the reading of the majority of our MSS. is correct, स्रजम् must be governed by दृष्ट्वा. In favour of this reading it may be said that there is a certain symmetrical division in suggesting that the heart should have been broken by "seeing," on the one hand the greatness of the foe, and "hearing," on the other, of the downfall of the patron. On the whole, however, I am in favour of the other reading, as it also agrees with the construction adopted in the reading of the other group of MSS. [ऊढ्षाच वध्यस्त्रजम् found in H. gives the best sense as ऊढ्षा is very symmetrical with दृष्टा and श्रुत्वा.] अपरोप-dethronement. रौद्भविषम-terrible, and full of dangers. The distinction seems to be that रौद्र refers merely to the feelings roused, विषम् rather to the outward realities to be faced. Târânâth’s rendering—उग्र and दुःश्रव्य-marks no distinction. As to the sense attributed to विषम् Cf, our Bhartrihari (Niti.), st. 97 and note. आघाततूर्य=musical instrument to be beaten, like a drum, &c. प्रथमाभिघातकठिन=hardened by previous strokes (of misfortune). The word अभिघात is applied to the strokes of affliction in the Sânkhyakârîkâ, st. 1. The sense of the stanza is this:--"That my heart did not break by seeing and hearing, what I saw and heard was due to the fact of its having become callous by previous miseries." The metre of the stanza is S'årdûlavikridita.
P. 140. क्षीणेऽपि नन्दे=though the Nandas have been destroyed. स्वाम्यार्थमुद्वहन्=adhering to the cause of his masters. Cf. p. 135 supra'( the reading in the notes). The metre is Anushtub. गोचरगत means, in effect, gone into the power of. Cf. Mâlatîmadhava, p. 183. अस्य प्रियस्य (p. 141)=for this favour (done by you). As to the ornaments, see pp. 88, 250-1. अत्र प्रथमप्रविष्ट=for the first time come to this place. ब्राह्मण्या (p. 142)=Rakshasa's wife. Cf. Mrichchhakatika, p. 356, Ratnâvalî, p. 36. उत्कण्ठाअविनोदार्थम्=as a token of her husband, to be used during the period of separation, Cf. the use of the ring in the Sâkuntala. अत्र किं युजयते (p. 143) Siddharthaka seems, in this speech, to be fishing for some further information about Rakshasa and his friends and family. स्वाधिकारे &c., his duty seems to have been that of a manager of Rakshasa's affairs, see p. 147, and cf. 252 infra. As to the name पाटलिपुत्र, see the legend at Kathasaritsagara Lambaka I., Taranga III. स्वदभिप्राय &c=This request, which should have been made by us
