ACT II. NOTES TO THE SAKUNTALA. 60. us he age means " in comparison with Srarga, the abode of Indra, and it was their her.” office to amuse the celestials by singing the 61. npierced:" bind is often used with glories of gods, saints, and heroes. past participles, like the English pretix am- 77. Transt. "and there Gandharvas and 62. Transl. "[do not know to what for- Apsarasas laud hiin under the title of rajarshi tun.ite trman] Fute will consign this unsmelt | (Or royal saint)." Hower," &c. 78. A postposition following an accusatival 63. Transl. "Well, how does she fancy | base. Transl. "as far as the ocean." you?" Kaist is adverbial. 79. Daityas were Asuras, or demens con- 64. An adjective governed by the genitive, inually warring against the gods. They were of which many instances will be found. Lit., | the offspring of Diti, one of the rives of "shy of disposition." Kairana, rhence their name. From Maru, 65. . . . . na, "neither . . .. nor." xii. 48, we learn that it was possible for mor- 66. "Of course! As soon as she sees You, tals to become Daityas : the becoming such shc comes and sits in your lap?" was the humblest superhuman exaltation 67. " without [real] occasion," This use attained by those who songht after beatitude. of the Persian be is luot comulendable : nish 80. Honorifie plural. pranjan or bind hete would have been 81. Rakshasas were demons who seen to better, have taken delight in the interruption of (is. se is idiomatically omitted: “ under | Brahmanical sacred rites. They were espe- pretence of releasing," ke. cially inimical at might-time; nit we carri 60. Notice the separation of de from the from Mann, iii. 280, tliatohse quies were nerer for the purpose of emphasis: see note 13 alhove, to be performid at night, in consequence and note 56,Aet III. Transl" It is incky thereof. To frighten these terrible beings that you came after the deer." from the sacrifices, a lamp was lighteil and 70. Here sometimes, as here, intensifies a apraser recited, for which see Colk brooke's neuter verb, and, in doing so, becomes itself Essays (1873), vol. i. p. 205. Although Tmenter: the spiritual power of the Brahmans was illin- 7I. From Mann (rii. 131, 132) we learn itable, yet thes had frequently to eall in the aid that a king may take a sixtli part of the of the military, in combating these focs. This elcar anmnal increase of trees, flesh-meat, shows that the Rakshasas atform a tradition of honey, elaritied butter, perfumes, medical | the attacks of sarage races, while the Arrans substances, liquids, lowers, 100ts, fruits, were establishing themselves in India. From gathered leaves, potherbs, grass, utensils made Manu, xii, 60, we learn that the Rikshasa of leather or cane, earthern pots, and all things condition was one of the punishments for made of stone." As to the efficacy of giving froug-doing morials, after death; but the presents to Brahmans, mentioneil in the next Bhagarata-purina, eh.x., shows that they sentence, see Manu vii. 83-85. can interfere beneficently in the affairs of meti, 72. “a sound of roices like that of lier-_o rather of women. In later times, their name denoted any class of giants. Thus, the Maha- 73.men is idiomaticalls omiited. bindrata (ii. 16255) speaks of certain diffi- 74. Transt. “ In my opinion, the reason eulties of navigation as caused by a water- must be, that his very mture is like that of demon. From Miss Frere's " Devcan Dars" hermits." we learn the ideas now attached to these 78. Transl. "and he has established the Dashed theimensters. proteeting of us as an accumulating of (meri | 82. Transl. " for a few dars." torrious penance, day by day, for himself." 83. Notice the use of par with the 70. Ganilharvas were the musicians ofnominal enugrah karni. mits."