attachments, and freed himself from all concern about pairs of opposites, he obtains absorption into the universal spirit."Manu, vi. 81. With the life of the Hindû ascetic we may compare the instances given of Elijah in the Old Testament, and of St. John the Baptist in St. Mark i. 6. 103. Cf. Suk., 175-"Amsavyâpi sakuntanîda nichitam bibhrajjaṭâmandalam," "Wearing a circular mass of matted. hair enveloping his shoulders, filled with birds' nests." This is a portion of the description of the sage Kasyapa. 108. Telang explains brahmajnânavivekinah by "those who possess the discrimination (i.e., between things real and unreal) resulting from knowledge of the Brahma." This stanza says that it is more difficult to abandon the riches which we actually possess than to get rid of the desire for earthly possessions; but what we actually have is so uncertain, and of such doubtful duration, that it can hardly be said to be ours to give up; how much less those things which we only desire and wish for. The writer attempts to prove that the giving up of actual riches in possession may be a difficult matter, but the giving up of the desire for riches is, or ought not to be at all difficult. 112. Cf. Shakespeare, "As You Like It," act ii. sc. 7. MISCELLANEOUS SLOKAS. 5. Cf. Chaucer, "Man of Lawes Tale," 15 66 Herkneth what is the sentens of the wyse, Bet is to dye than haven indigence." 8. Telang in his notes to the Vairagya Śataka explains this stanza as alluding to the idea that Siva and Pârvatî form a single body, half of which is male, half female. Siva, though he is so far under the dominion of love as to have his wife half of himself, is also the first as to withstanding love. 9. This sloka, slightly altered, occurs, Mrich., act iv. 124, in Sarvilaka's speech, which is entirely made up of aspersions on the character of women generally. Cf. Euripides Δῆλον ὡς γυνὴ κακον μέγα.—Hippol. 627. Also . . . χρῆν γὰρ ἄλλοθέν ποθεν βροτοὺς Πᾶιδας τεκνούσθαι, θῆλν δ' οὐκ εἶναι γένος· Χοὕτως ἂν οὐκ ἦν οὐδὲν ἀνθρώποις κακόν.—Med. 573. Τοίονδε.—Hec. II8I. II. This stanza is one containing a play upon words throughout. The epithets which are used in a complimentary sense referring to a woman's external form may also, together with the substantives which they qualify, be used in a bad sense as applied to mental characteristics. From this point of view the stanza might mean- "Hardness of heart, eyes not looking straightforward, a deceitful face, a stupid look, sluggishness, cowardice, crafty behaviour;-such qualities may be subjects of boasting, but are really evil, and wise men avoid women of this kind." The wise man does not judge women merely by their external appearance; such want of discrimination is only worthy of the beasts; he looks within. Cf. Vairagya Sataka, śloka 62. 13. Prahasana, translated "comedy," is one of the ten Rupakas or forms of dramatic representation. "Hair grey with age." Palita-kamaka-bhajam, lit. "having grey ears," i.e., grey hairs round your ears. Cf. Raghuv., xii. 2— “Tam karṇamûlamâgatya . palitachchhadmanâ jarâ.” "Old age under the guise of grey hairs 18. Jatah, "born indeed," i.e., born to some good purpose. Cf. Vairagya Sataka, śloka 29. Dhruva, "the pole-star," that which is fixed or permanent. The tortoise below the earth and the pole-star above it are probably chosen as examples of two things at the extreme limits of the universe. "Neither above nor below" may be explained as referring to men who are no profit to others, either from a high position, as the pole-star, or from a low one, as the tortoise: they have no share in any useful work. They are like gnats, aimlessly buzzing about. For the fig-tree as symbolising the world of sense and passion, cf. Bhagavad., xv. 23. Men find no pleasure in hunting, in war, or in love, because their minds are always set on some extraneous object. Cf. Vairagya Sataka, ślokas 5 and 48. 26. Bali was a virtuous Daitya king, who by means of devotion and penance gained the mastery over the three worlds. Vishnu, on being appealed to by the deities, became manifest in his Avatâra of the Dwarf for the purpose of overthrowing Bali's power. In this form he begged from Bali as much ground as he could cover in three steps, and his boon being granted, stepped over heaven and earth in two strides. Out of respect, however, for Bali's virtues, he left him the lower region or Pâtâla. 29. Cf. Vairâgya Śataka, śloka 74, and also Bhaghavad., vi. 8 “Jnâna vijnâna tṛiptâtmâ kûṭastho vijitendriyaḥ yukta ity uchyate yogî samaloshțâśmakânchanaḥ.” "The man whose soul is satiated with spiritual knowledge and discernment, who is unchangeable, who looks upon a stone, a clod of earth, or gold as having exactly the same value-he indeed is called a devotee." 34. What penance, it is asked, has the deer practised that he is able to pass his life in peace and contentment. 38. The well used by Chaṇḍâlas, a tribe of outcasts, is distinguished by a piece of bone suspended over it. PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON. TRÜBNER'S ORIENTAL SERIES. 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