०१

कुमारसंभवम् - कुमारस्य संभव: the birth of Kumara or Kártikeya ; स एवाभेदोपचारात् कुमारसंभवं काव्यं, the same denotes the composition descriptive of it by ’the transference of an epithet.” Cf. (gin, zandi &c,; sec Sid. Kau, ou Pán. IV. 3. 87. (Sl.) 1. sfeer &c.—A poet may introduce a poem by invoking a blessing (3⁄41⁄2ff:) on his readers or the audience, or by a salutation ( 7¤ímur ) to his favourite deity, or by indicating the subject (ajaïa ) at once, as horo. See Malli. The letter अ as representing Vishnu ( अकारो विष्णुरुद्दिष्टः see our note on ч017 Rag. I, 11) is auspicious (Mangalika). gateri içinThat is the region to the north of Central India or #suŻN, which is considered holy. area—having a divine being for its presiding or animating deity ( i, e. who is a deity himself ) and so having another and a divine form as distinguished from the Sthápara form. The purpose served by this epithet is explained by Malli. (gäareg…: i. . capacity to discharge tho functions of a living being ). हिमालय: - हिमवान्हेमकुदश्व निषधस्तस्य दक्षिणे । नीलश्वेतश्व सृङ्गी च उत्तर वर्षपर्वताः ॥ V. P. One Commentator strangely derives this as हि निश्वितं स्फुटं मा लक्ष्मीस्तस्या आलयः । अधिराज : –& Pradi. Tat comp. अधिरैश्वर्ये अधिकस्य राजा; Char. तोयनिधिः तोयानि निधीयन्तेऽस्मिन् । अवगाह्यAccording to the grammarian Bhaguri the 3 of 374 and 3174 is dropped; and according to the परिभाषा ’ आचार्य महणे च विभाषा qwqr’ i, e. when a rule is stated mentioning the name of an A’chârys, the rule becomes optional; so fruri, afya, &o. See El. Gr. p. 220. foot-note. Cf. qaiqcwgaramız: ergяræ S’âk, VII. p. 100. अश्वाध्यधुर्वसुमतीमतिरांचमानाः । Sis. V. 4. मन्दारमाला हरिणा faner S’ak. VII. 2. fa mý saá ígag; Bhatti. III. 47. i वितत्य कवचं पिना; मानदण्डःThe great length of the mountain justifies the Utprekshâ. —may be taken to mean, as done by the Com. (1) measure; or (2) the instrument of measuring. Or #a may mean the whole measure, according to the Sruti T पृथिवी तावन्मात्री हिमालयः । यावन्मात्री हिमालयस्तावन्मात्रा पृथिवी । (2) (Sl.) 2 सर्वशैलाः -For the comp. seo Malli. and H. Gr. $ 227. ( g ). वत्सं - shows the importance of Himalaya as ranking next To Meru. मेरी - According to the Puránas Meru, the home of the gods, forms the central point of the earth, all the planets revolving round it and is in shape like the cup or seed-vessel of a lotus, the different Dwipas spreading out from it like leaves. It is formed of gold, having jewels on it, and is 84000 Yojanas in height, 16000 of which are buried in the earth. The Ganges falls from heaven on its peak and thence flows to the sea. Its summit is the residence of Brahman and the meeting place of the gods, Rshis, Gandharvas &c. मेरुर्मध्ये भुवनानां व भर्ता Kal. P. मेरुस्तु शुशुभे दिव्यो राजवत्समधिष्ठितः । आदित्यतरुणाभासो विधूम इव पावकः ॥ योजनानां सहस्राणि चतुरशीतिरुच्छ्रितः । प्रविष्टः षोडशाधस्तादष्टाविंशतिविंशतिः । विस्तारात्रिगुणस्तस्य परिणाहः समन्ततः ॥ Mat. P. The learned author of the A. H. V. shows that Meru is the terrestrial North Pole and quotes the following verses from the Mah. Bhár. Van, ch. 163 as describing its Polar characteristics - एनं त्वहरहरु सूर्याचन्द्रमसी ध्रुवं । प्रदक्षिणमुपावृस्य कुरुतः कुरुनन्दन ॥ ज्योतींषि चाप्यशेषेण सर्वाण्यनध सर्वतः । परियन्ति महाराज गिरिराजं प्रदक्षिणम् || स्वतेजसा तस्य नगोत्तमस्य महोपधीनां च तथा प्रभावात् । विभक्तभावो न बभूष कश्विदहनिशानां पुरुषप्रवीर । बभूव रात्रिदिवसश्च तेषां संवत्सरेणैव समानरूपः ॥ Seo A H. V. pp. 67, 69. 1 पृथूपदिष्टाम्Pointed out as possessing such and such characteristics by Prthu. Prthu was a mighty king, the son of Vena, son of Anga. Vena, by his wicked deeds and blasphemous language towards Vishnu, offended the sages who killed him with their Huñkáras (इति तेऽसत्कृतास्तेन द्विजाः पण्डितमानिना । भमायां मव्ययाञ्चायां तस्मै विदुर चुकुधुः ॥ हन्यतां हन्यतामेष पापः प्रकृतिदारुणः ॥ इत्थं व्यवसिता हन्तुमृषयो रूढमन्यवः । निजघ्नुहुंकतैर्वेनं हतमच्युतनिन्दया || B. P. IV. 4. 30. 31, 34.) The sages afterwards rubbed the right arm of the dead king and from it sprang the majestic Prthu glowing like Agni. He was immediately declared king. From him the earth received the name Pṛthvi. The subjects of Prthu being troubled by a famine applied to the king for the edible fruits and plants which the earth had withheld. Pṛthu took up his bow to compel the earth to yield the supply. She, however, fled in the form of a cow but submit. ted to the king afterwards and promised to yield the supply if a suitable calf were given to her so as to be able to secrete milk Prthu, thereupon, made Svayambhu Manu the calf, (3) milked the earth, and received the milk thus got in his hand. from which were produced corn, vogetables, fruits &c. For other particulars see Apte’s Dic. ; B. P. IV. chs. 15-18. The Earth was also milked in their turns by the sages, monntains &c. Cf. इति प्रियं हितं वाक्यं भुव आदाय भूपतिः । वत्सं कृत्वा मनुं पाणावदुहceकलोषधीः ॥ तथा परे च सर्वत्र सारमाददते बुधाः । ततोन्ये च यथाकामं बुदुहुः पृथुभाविताम् ।। ऋषये दुदुदुर्देवीमिन्द्रियेष्वथ सत्तम । वत्सं चहस्पति कृत्वा पयश्छन्दोमयं शुचि ॥गिरयो हिमवदत्सा नाना धातून् स्वसानुषु । सर्वे स्वमुख्यवत्सेन वे स्वे पात्रे पृथक् पयः । सर्वकामदुघां पृथ्वीं दुदुः पृथुभाविताम् ॥ B P IV. 18.12-20. Also Mat. P. गिरिभिर्वसुधा दुग्धा रत्नानि विविधानि च । औषधानि च दिव्यानि दोग्धा मेरुर्महाबलः ॥ वत्सोऽभूद्धि#aita &c. Sl, quoted in S. D. as an instance of the fault of the personal pronoun being understood. (Sl.) 3. farofa-Merges in, is lost sight of i. e. is not noticed or taken into account इन्दु-इन्दु is ordinarily derived as उनस्यमृतमिति or उनत्ति चन्द्रिकया भुवनमिति, fr. उन्द् to ooze and the Unadi aff. उ. In the Veda, however it is said to mean a bright or sparkling drop of the Soma juice; ef. gare इन्दवः । Rg. I. 16. 16. It then came to signify & round little body and finally became a name of the moon like the wood Soma itself एको हि &c. cf the humorous retort on this (said to be composed by Achyutarao Modak, the celebrated rhetorician of Nasik) –एको हि दोषो गुणसंनिपाते निमज्जतीन्दोरिति यो बभाषे 1 न तेन दृष्टं कविना यथैको (नूनं न दृष्टं कविना पितेन * ) दारिद्र्यदोषो गुणराशि (कोटि) नाशी ॥ Cf. रहितरत्नचयान्न शिलोच्चयानपलताभवना न दरीभुवः । बिपुलिनाम्बुरुहा न सरिद्वधूरकुसुमान् दधतं न महीरुहः | Kir. V. 10. अद्भयः सरन्ती- (Sl.) 4. अप्सरस : - The courtesans of Heaven स्वप्सरसः sprung from water : so called because, according to the Rámáyana, they came out of the churued ocean-अप्सु निर्मथनादेव रसात्तस्माद्वरस्त्रियः । उत्पेतुर्मनुजश्रेष्ठ तस्मादप्सरसोऽभवन् ॥ Or because they are supposed to bathe frequently. Although the word is generally used in the plural, it is also found used in the sing. (as in the Bhashya on Pán. VIII. 4. 47 ) and dual ( अप्सरसाविति श्रुतिनिर्देशात् ); cf. Vik. अनप्सरेव प्रतिभासि According to the Mah. Bhár. they are the daughters of Kashyapa and It is said that the poet Gatakarpara being vanquished by Kálidasa in his Nalodaya as regards the composition of stanzas containing 4448 had this fling at the latter on this Sloka of the Kumårsambhava. कविनापि तेन may also be read as कवि - नापितेन ( & barber ). (4) Pradhā-इमं स्वप्सरसां वंशं विदितं पुण्यलक्षणम्। प्रधासूत महाभागा देवika: g For the principal Apsarases see note on III. 17. विभ्रमार्थ मण्डनानि विभ्र० विभ्रम is used here in the sense of From ‘amorous sport. Decorations which added grace to their amorous gestures. The second sense given by Malli. viz. the misplacing of ornaments on the person through hurry and confusion does not seem to be natural, Cf. विलासिनीविभ्रमदन्तपत्रम् Rag. VI. 17. बलाहक –& compound of the पृषोदरादि class. The comp. gāzt ( qaa 377 ) is formed by the dropping of a; so comp. of irregular formation is explained by classing it under the head of garzy (Pán. VI. 3. 109); here aft is changed to ब and व to ल. अकालसन्ध्याम् - Twilight ont of the proper time. The large mass of red minerals imparted a red hue to the clouds over-hanging it, so that to a looker on from a distance the whole scone, the mineral-covered peaks together with the alouds, presented an aspect of the evening sky.

• The affix 47 is added quà, the oxcellence here consisting in the plentifulness of the minerals. Cf. for a similar description नवविनिद्रजपाकुसुमत्विषां द्युतिमतां निकरेण महात्मनाम् । विहितसान्ध्यमयूखमिष कचिनिचितकाञ्चनभित्तिषु सानुषु ॥ Kir. V. 48. S1 quoted in the Kâv. Pr. VII. as an instance of the fault ‘obsoluteness.” The word forming part of the word and signifying ‘possession has that meaning overpowered by the sense of ‘intoxicated’ which it usually has as the fominine of 7-3 मत्ताशब्दः क्षीवार्थेन निहतार्थः । (Sl.) 5. -The middle part of a mountain, Avya, comp.; of. पृथुनितम्बविलम्बिभिरम्बुदैः । Kir. V. 6. आतपवन्ति Perpetually exposed to the sun, being above the region of clouds, fagr:- dìffaðar: A class of semi-divine beings characterised by great holiness and purity and possessing the eight superhuman faculties or Siddhis viz. अणिमा महिमा चैव लघिमा गरिमा तथा । प्राप्तिः प्राकाम्यमीशित्वं वशित्वं चाष्ट सिद्धयः ॥ Sometimes कामा- is mentioned instead of fяr; see Apte’s Dic. They are said to inhabit the region between the earth and the sun. According to some their region is below the world of the moon, while the V. P. makes them occupy the region north of the sun and south of the seven Rishis. The poet, however, seems to refer here probably to those who had partially or kully acqnired the eight (सिद्धिरेषां विद्यते) Siddhis mentioned above by the practice of Yoga and who lived on the mountain. ( 5 ) धावू (Sl.) 6. -P. p. p. of ar 1 P. A. to wash, to ruu &c.. also vita. The option is allowed by the afara (not being absolutely binding) of the rule a Pán. VII 2. 15. (i. 8. any root which takes g optionally somewhere does not tako इ before त, नृती गात्रविक्षेपे इत्यत्र इंदित्करणं यस्य विभाषेत्यस्यानित्यत्वज्ञापनार्थम् । तेन धावितमिभराजधियेत्यादि सिध्यति | Bhattoji in his Manorama द्विपा: - द्वाभ्यां ( with his trunk and mouth ) पिवतीति f7: 1 Huge elephants are supposed to develop pearls in their hoads. See the verse quoted by Malli. fg &c. These pearls are often described by poets as sticking to the nails of lions splitting open the temples of elephants. विदन्ति - The root विs occurs in several conjugations; cf. सत्तायां विद्यते ज्ञानेति कित्ते विचारणे । विदन्ते विदन्ति प्राप्तौ यल्लक श्वम् शेष्विदं Fala || Kafrai-For Himálaya’s being the home of lions of Rag. IV. 72. :-Name of a wild tribe or class of mountaineers like the Bhillas, Pulindas &c. and classed as Mlechchhas–भेदाः किरातशबरपुलिन्दा म्लेच्छजातयः । Amar. The characteristics of a म्लेच्छ are गोमांसभक्षको यस्तु लोकबाह्यं च भाषते । सर्वाचारविहानोसो म्लेच्छ इत्यभिधीयते ॥ The name is thus derived— fsi qüayfquafa uzoraîtâ who live on the borders of hills or mountains. Cf. पर्यन्ताश्रयिभिर्निजस्य सदृशं नानः किरातैः कृतम् । Rat. II. 3. For further particulars see notes on sl. 15. (Sl.) 7. gorg-Elephants when about fifty years old पञ्चाशद्वर्षदेशीयाः ) are said to have red spots appearing on their (skin. The age of an elephant may be known from these. The characters on the barks resemble the red dots. विद्याधरसुन्दरी - विद्याया मन्त्रादेः गुटिकाअनादिविषयिण्याश्व धराः विद्याधराः kinds of demi-gods, thus described by Wilson-‘A class of spirits who reside upon the loftiest peaks of the Himalaya mountains, who possess superhuman longevity and faculties and the knowledge of what is passing beyond their presence. They have in many cases been mortals and are constantly connected with human beings in friendship and enmity, love and hate." Wilson’s works Vol. IV. p. 115. The Vidyadharas, the Kinnaras, the Kimpurushas and the Gandharvas, so often mentioned as residing on the peaks of the Himalayas and the mountain Hemakŝṭa, a hill to the North of the Himalayas, were probably some hardy races who on account of their superior strength, beauty of person and the knowledge of magic, were at first looked upon with admiration and after- ( 6 ) wards magnified into semi-divine beings by the Aryas. अनक्रलेख - Epistles expressive of love, often in verse ( मदनावस्थासूचकाः श्लोकगाथाः ). (Sl.) 8. कीचक - Bamboos with holes which, as the wind passes through them, produce musical sounds. For a similar idea of स कीचकैर्मारुतपूर्णरन्धेः कूजद्भिरापादितवंशकृत्यम् | Rag. II. 12; शब्दायन्ते मधुरमनिलैः कीचकाः पूर्यमाणाः संसन्ताभिस्त्रिपुरविजयो गीयते किन्नरीभिः ॥ Mog. I. 58. The bamboos are here compared to flutes or pipes which the mountain fills with his breath in the shape of the wind blown from the mouth-like caves. किन्नराः - कुरिसता नराः केषांचिन्नरमुखाश्वकायत्वादन्येषामश्वमुखनर शरीरत्वात्; A Nitya-samása. So called because some have a human figure with the head of a horse, while others have a human head with the form of a horse. See S’is. IV. 38. They are classed with the Gandharvas and are described as heavenly minstrels. Like the Yakshas, they are the attendants of Kubera and are described as the sons of Pulastya - राक्षसाश्व पुलस्त्यस्य वानराः किन्नरास्तथा । यक्षाश्व मनुजव्याघ्र पुत्रास्तस्य च धीमतः ॥ B. P. See Wilson’s VP Vol. I pp. 82, 87. तान - A kind of protracted tone giving rise to different tones and on which depend the Rágas; soe Malli of यथा तानं विना राम: Bv, I. 119. The number of these is said to be 48. विस्तार्यन्ते प्रयोगा ये मूर्च्छना शेषस्थानप्र० –V. I wishes संभवाः । तानास्ते प्यूनपञ्चाशत्सप्तस्वरसमुद्भवाः ॥ to take up the place of the singers i. e. wishes to relieve them by taking up the chorus &c. (Sl.) 9. कपोल० See Rag. II. 37. सरल देवदारुविशेषः । दुमाणां - सरलाश्व ते दुमाश्च । A Karm comp. According to some such & comp.is not desirable. We should say तक्षकः सर्पः, रामो जामदग्न्यः &c. The भाष्यकार 88y8 तर्हि इमौ द्वौ शब्दो एकस्मिन्नर्थे युगपदवरुध्येते । वृक्षः शिंशपात । नेतयोरावश्यकः समावेशः । &c. Some say such a comp. should be taken as of the शाकपार्थिवादि class; सरलनामानो द्रुमाः सरलद्रुमाः इति कथंचित् शाकपार्थिवादित्वम् । Kaiyata says such a comp. msy be allowed to make the sense clear; विशेषणविशेष्ययोः सम्बन्धिकतया अन्यतरोपादानमात्रेणेतराक्षेपसम्भवे उभयोपादानं स्पष्टार्थम् । The poets use such compounds and the later grammarians justify them. See further on स देवदारुद्रुमवेदिकाय &c. III. 44. Cf. अथ जयाय तु मेरुमहीसृतः &o Kir. V. 1. सुरभीकरोसिन सुरभीणि असुरभीणि सानि सुरभीणि सम्पद्यमानानि करोति. A Chot formation. (Sl.) 10 वनितासखानां Mark the comp. which must be dissolved as Gen. Tat, according to Pân. V. 4. 91. Had it not (7) been for this restriction it would have been readily taken as a Bah. See our note on महिषीसखः Rag. I. 48 अप्रैल० - तैलेन पूर्यन्त इति तैलपूराः न तैल० अतैलपूराः । Cf. आसन्नोषधयो नेतुनं तमस्नेहदीप1: Rag. IV. 75. argo-Malli. takes this as a Loc. Tat.; the anthority for it is - सप्तमी (s noun may be compounded with another noun in the Loo.) detached from the Sūtra सप्तमी शौण्डेः Pán. II. 1. 40. It may also be taken 85 सुरतार्थ प्रदीपाः । Quoted in Sar. K. and S. D. as an instance of Vibhávanâ. Cf. श्रीमल्लता भवनमोषधयः प्रदीपाः शय्या नवानि हरिचन्दनपल्लवानि | अस्मिन्नतिभ्रमनुदश्व सरोजवाताः स्मर्तु दिशन्ति न दिवः सुरसुन्दरीभ्यः || Kir. V. 28. (Sl.) 11. शिलीभूत-न शिक्षा अशिलाः अशिला शिला सम्पन्नं शिलीभूतं Ches formation दुर्वहं दुःखेन वोढुं शक्यं दुर्वहं; now see com भार्ताः - i. a. by their weight. ; P. p. p. of ऋ with आ. (Sl.) 12. दिवाकर - Upapada Tat. दिवा भीतं - There is a side reference to the owl (दिवाभीत which also does not venture ont during day time. ममस्वं –मम इश्यस्य भावः । Fr. मम ( treated as an Avyaya ममेति विभक्तिरूपे निपातः) and त्वम्. (Oan it be originally & compound of मम त्वं thou art mine?) उचैः शिरसां–उच्चैः शिरो येषां ते उच्चैः शिरस : Whoever seeks their protection-whether a good or a bad man-the noble minded regard him as their own and extend their protection to him. Cf. Bg. V. 18, This sl. is quoted in the K. Pr as an instance of अनुचितार्थता दोष or the fault in an Arthántaranyâsa called ‘groundlessness’ which amounts to improper signification. निर्विषयस्य ( अर्थान्तरन्यासस्य ) अप्युत्प्रेक्षा दूषणमनुचितार्थत्वमेव | Káv. Pradips. अत्र अचेतनस्य तमसो दिवाकरात् त्रास एव न संभवतीति कृत एव तत्प्रयोजितमद्रिणा परित्राणम् । (Sl.) 13. बालव्यजनै: These are part of the insignia of royalty. See Rag. III. 16. चमर्थ: - The Chamari is a kind of cow or the Yak of Tartary (Bos Grunnieus ) a deer according to Amara, from the bushy tails of which Châmaras are made. The Chamaris, by waving Chámaras over Himalaya, showed that he was really a King. Cf. व्याधूयन्ते निघुलतरुभिर्मअरीचामराणि । Vik. IV. 4. (Sl.) 14. अंशुक - अंशून सूत्राणि कायति or अंशवः विषयोऽस्य (अंशु+क) s thin garment of fine texture. For अंशुकाक्षेप of Meg. II. 7. यदृच्छया-या ऋच्छा अभिप्रायः (wish ) यदृच्छा तथा a Tat, of the मयूरव्यंसकादि class; accidentally ; hence without any effort on (8) the part of the women. तिरस्करिण्यः - तिरस्करोतीति ( णिनिः ), तिरस्कियतेऽनया ( ल्युट् ) इति बा. There is no Vriddhi, by the परिभाषा - संज्ञापूर्वको विधिरनित्यः. (Sl.) 15. भागीरथी - भगीरथस्येयः तस्येदमित्यण् ; so called becanse the river was brought down from heaven by Bhagiratha. edtsoqi àçı-This leads to the inference that the breeze was cool. are:-drops of water scattered by the wind; शीकरोम्बुकणाः सृताः । Amara. According to some सीकर also. sfaggi: faua:—The Kirâtas are hill men living by hunting and clad in a dress made of peacock’s feathers. In the P’uránas they are mentioned along with the Mlechchhas and are described to be of a dark complexion, dwarfish in stature, with short arms and legs, projecting chin, broad flat nose, red eyes and twany hair. In some passages they are described as fierce bow-men, clad in hides and living upon fruits and rootsFraga-According to some commentators, Agitating the feathers of the peacocks (in the forests.) This sense is perhaps better. The peacocks are particularly mentioned because they have a long plumage which can be easily acted upon by the wind. It also indicates the abundance of peacocks on the mountain and explains why the breeze was gentle. The wind having met with obstruction from the peacocks’ feathers in its passage lost some of its force and became gentle. We have thus three different epithets to indicate respectively that the breeze was cool, fragrant and gentle. कविसमये वायुविविधा वर्ण्यत । शीतो मन्दः सुरभिश्व । भागीरथीस्पर्शाच्छीतः । Zagramafcgrin: 1 fuzimajosfq=sapna: 1 cf. Rag. I. 38, II. 13; Sak. III. 5. ( शक्यमरविन्दसुरभिः कणवाही मालिनीतरङ्गाणाम् । … 947:0). Malli, says that the hunters wore girdles of peacocks’ feathers round their waists to accelerate their motion and the wind broke through them. How far the feathers could have quickened their motion is a question. Perhaps the Kirátas wore the feathers for the sake of ornamentation. सप्तर्षि० (Sl.) 16. -The names of the seven Rshis generally given are - मरीचिरत्रिः पुलहः पुलस्त्यः क्रतुरङ्गिराः । वसिष्ठश्व महाभागाः समेते agg: Bar: 11 The Kálikâ P. enumerates them thus-qवसिष्ठश्व विश्वामित्रोथ गोतमः । जमदग्निर्भरद्वाज एते सप्तर्षयो मताः ॥ They are described as fazfgfoga: Cf. Pratâpamártanḍaमरीचिरङ्गिरा अत्रिः पुलस्यः पुलहः क्रतुः । वसिष्ठश्वेति सप्तैते ज्ञेयाश्वित्रfafor: In the S’atapatha Bráh, and elsewhere they are(9) उत्तमान्यरुणः प्रातर्म- महान् ॥ From (weaving a mentioned as कश्यपोत्रिर्भरद्वाजो विश्वामित्रांथ गोतमः । जमदग्निर्वसिष्ठश्व ¤ÃÀ #qy: egar: 1 In another list Daksha is substituted for Vasistha. Astronomically represented the seven Rahis form the constellation Ursa Major or the Great Bear. The Rebis pluck the flowers for offering worship after they bathe in the Ganges. (‘f our note on V. 37. हस्ताव० केचिदवचितावित्यत्र पदभङ्गं कुर्वन्ति हस्तावचिती अशेषाणि । तत्र चर्मणि द्वीपिनं हन्तीतिवत् (1.) e. निमित्ते सप्तमी । But this is far-fetched. " ध्यमानि च भास्करः । प्रबोधयति पद्मानि अधमान्यातपो Jin.’s com, as quoted by D. fasa-fañas varied garment of light or rays) or faatfæ rays з14¤ efa. wy: qiadna:-The late V. S. Chiplunkar finds fault with Malli.’s explanation and says that the peaks of the Him. need not be supposed to be above the sun’s course. According to him the poet describes the sun who is yet below the horizon as touching the lotuses with his slanting rays and so causing them to bloom. (See Kavi, P. pp. 49, 50). Mr. Deshpande, too, endorses this view. But I think, Malli, gives us the poet’s meaning. We in modern times may well be shocked at what might appear to be an extraordinary high flight of the poet’s imagination. But in such cases, before we pronounce our judgment, we must look to the ideas that prevailed when a particular poet lived. In the first place to make the sun below the horizon emit rays that could reach the top of the mountain and not on the mountain itself, while there is no ground for such a supposition. Secondly such a description would apply more or less to any other monutaiu. Thirdly such descriptions are not rare. In the Van, P. of the Mah, Bhår. we are told that the mountain Vindhya also, in jealousy of Meru, once rose so high as to obstruct the path of the Sun and other heavenly bodies and the gods had to request Agastya to check the upward progress of the mountain. See our notes on Rag. VI. 61. Here the poet follows the Purâņas which confounded the mountain Himálaya with Meru and transferred their characteristics to either. Thus the Ganges is described as falling on the tops of both; the Gandharvas &c. are said to reside on both and so on. See our note on Meru, Supra I. 2. The course of the sun is described as below that of the Saptarshis. Cf. infra. अधःप्रस्थापिताश्वेन समावर्जितकेतुना । सहस्रcheer aigragonegatigar: « VI. 7). The seven Rahis pluck the lotuses in the lakes on the highest peaks (TE— (10) otherwise this will lose its propriety) of the Himalayas. Therefore the path of the sun must be below the peaks. See Prof. Tilak’s A. II. V. p. 147. (Sl.) 17. -The essential things at a sacrifice, such as the Soma plant, a Khadira post. Palâs’a sticks and others. arafa-Brahmâ. The name, however, is commonly applied to the ten patriarchs, the sons of Brahmâ, sprung from the different parts of his body while engaged in medidation, viz. मरीचिरत्र्यङ्गिरसी पुलस्त्यः पुलहः कतुः । भृगुर्वसिष्ठो वक्षश्व दशमस्तत्र नारदः ॥ B. P. III. 2. 22. See Manu, I 32. कल्पियज्ञभागं - This shows that the mountain was raised to the rank of the gods entitled to a share of the oblations offered at a sacrifice. Sl. • (18.) İtag:-Because one of the three mind-born daughters of the Pitrs was given in marriage to Meru. fr- मानसी The idea is something like that of the production of Minerva from the brain of Jupiter.’ B. K. fi-The Pitṛs, as divine beings, possessed the power of creating with an effort of the mind alone; originally probably the deified ancestors of men to whom S’rádhas were offered and balls of rice presented. Seven Olasses of these are mentioned :अग्निष्वात्ताः सोमपाश्च हवि###789971: | Berfoài affez enega: faat: egen: || In the Veda पितृ is an epithet of बृहस्पति, वरुण, प्रजापति and ospecially of the heaven or sky. See note on fagot, infra. II. 14. faguri पितॄणां कम्यां - The Pitris meant are अग्निष्वात्त and बर्हिषद ; by them स्वभा had two daughters, both well acquainted with theological truth, given to meditation and accomplished in perfect wisdom. Mená became the wife of Himalaya and Dhárini was married to Meru, V. P.) fear?—Here fèqla may mean ‘stability, perpetuality of the family by begetting progeny), cf. vanê geistai Rag. I. 7, 69; or the observance of duties proper for & family, मेन मेना, derived from मन् ; the other form मेनका (see com.) is ataw ( used in the Veda); if used in ordinary language it must be taken as a word of the gate class. ‘छन्दसीति मनकेत्यपि भाषायां न प्राप्नोति । यदि स्विष्यते पूबोदरादित्वादविव्यति । Kaiyata. मुनीनामपि माननीयां - This shows that Mená was superior to the Munis by her Yaugic and ascetic practices. It was thus from her mother that Pârvati got the power both physical and mental to practise the kind of hard penance she did to propitiate S’iva. See infra. V. 28, 29. - (11) रूपां - अनुगतं रूपमस्या अनुरूपा आत्मनोनुरूपा आ० ताम् उपयेमे –यम् with 3 is Atm. in the sense of marrying or accepting in general. See Malli. Mark the alliterations in this Sloka. (Sl.) 19. कालक्रमण – May better be taken with गर्भोऽभवत्. The Inst. is explained by the Vártiks प्रकृत्यादिभ्य उपसंख्यानम् on कर्तृकरणयोस्तृतीया । Pán II. 3. 18. स्वरूप० -स्वरूप or सौन्दर्य includes the idea of bodily make also. The second sense given by Malli. does not seem to be natural. मनोरमं - The Commentator अवचूरि as quoted by D. says - मनोरमाभिधानं यौवनम् । कामं मनोरमं चैव जवरं जावरं तथा । चतुर्धा यौवनं मोक्तं कामशास्त्रविशारदेः ॥ यौवनं -f1. युवन् + अ (अण्). (Sl.) 20. नागवधू - The Nagas, the offspring of Kashyapa and Kadru, are described as semi-divine beings having a human face and the tale of a serpent, and living in Pátála. They could also asume a perfect human form at will. Their chief town is called Bhogâvatî. The Nága damsels were known for their beauty. ०पभोग्य - ie who was to have a Nága damsel for his wife. भोग्य fr. भुज् + य ( ण्यत् ) ; the other form is भोज्य by the rule भोज्यं भक्ष्ये. मैनाकThe son of Menaká ( मेनकायां भवः । अण् ) ; said in the Mahabharata to be situated north of Kailása. According to some it stood in Central India and according to others between the Southern extremity of the Indian Peninsula and Ceylon. अम्भोनिधि : Whon Mainaka saw Indra lopping off the wings of mountains he fled to the sea for protection which the latter readily granted and so the two became friends. Indra’s thunderbolt had no power over the waters of the sea. पक्षच्छिदि - In the Krtayuga the mountains had wings-according to the Harivams’s the demon Hiranyâksha endowed them with wings - कदाचिन सपक्षास्ते पर्वता धरणीधराः । प्रस्थिता धरणीं erreवा नूनं तस्यैव ( . ०. हिरण्याक्षस्य ) मायया ॥ ; according to the Agnipurána, Vishnu gave them the wings-(see below anteri &c.). Having got wings the mountains became refractory, moved from place to place and tormented the world and the people in general. On seeing this Indra clipped their wings with his thunderbolt and fixed them in their proper places. Cf. ततोऽद्रयो जातपक्षा विष्णोश्चैव तु मायया। प्रस्थिता मेदिनीं त्यक्त्वा यथापूर्व निवेशिताः ॥ घरण्यां तु गिरीन स्थाप्य स्वेषु स्थानेषु गोपतिः । चिच्छेद पविना पक्षान् सर्वेषां भुवि चारिणाम् ॥ एकः सपक्षो मेनाकः सुरैस्तत्समये कृतः (12) Agui P. also Rám. पूर्व कृतयुगे तात पर्वताः पक्षिणोऽभवन् । तेपि जग्मुदिशः सर्वा गरुडा इव वेगिनः । ततस्तेषु प्रयातेषु देवसंघा महर्षिभिः । भूतानि क्रुद्धः सहस्राक्षः पर्वतानां शतक्रतुः Seo Sunder Kan I 115 - 119. H. V. । -Vṛtra, a

च भयं जग्मुस्तेषां पतनशङ्कया । ततः पक्षांविच्छेद वज्रेण ततः शतसहस्रशः ॥ एक: सपक्षी मैनाकः सुरस्तत्समयः छतः mighty demon, the leader of the Káleyas. mighty power he discomfited the gods with Indra and drove The gods, however, instructed by them out of heaven. Endowed with Brahmâ, got a mighty weapon with six sides, called Vajra, prepared out of the bones of Dadhichi, with which Indra killed Vṛtra, The Vedic conception of Vṛtra (lit, the coverer, obstructer) is that of an imaginary malignant influence, the demon of darkness and drought, supposed to take possession of the clouds, make them obscuro the sky and keep back the waters. He is variously designated as Vṛtra, Ahi, S’ambara Namuchi, Bala &c. Indra is represented as battling successfully with this influence and letting loose the pent up waters to the delight of the world. Vṛtra in the Veda also means a cloud. The stories about Indra cutting the wings of mountains (trains of clouds) or piercing with his bolt the aerial cities of the demons or killing Vrira and the Káleyas are probably due to the misconception of the phenomenon and the movements of the clouds, dissolving into rain, with thunder and lightening &c. Soe, however, Prof. Tilak’s A. H. V. pp. 206, 206. अवेदनाशं कुलि०-कुलिनः पर्वतान् इयति इति कुलिश; also mas.; fr. शो + कः (अ) by आतोनुपसर्गे कः ( Roots in आ not preceded by a prep. take the aff, # ). dia is connected with कुलि०; ; the comp. (; see com.) is allowed by the authority of the भाष्यकार ( on Pan. II. 1. 1 ) who says भवति च प्रधानस्य सांपक्षस्यापि समासः । See Malli.; f, what another poet has got to say on this वरं पक्षच्छेदः समदमघवन्मूलकुलिशमहारैरुयच्छद्हलगहनाहारगुरुभिः । तुषारादेः सूनोरहह पितरि कुशविवशे न चासी संपातः पयति पयसां पत्युरुचितः ॥ Bh, N. 36. (Sl.) 21. sæâa &c.—Daksha once performed a sacrifice but he did not invite his daughter, Sati, nor her husband Siva, to be present at it. Sati, however, went to the sacrifice against the advice of her husband, but as she was not taken notice of there by her father she felt greatly insulted and threw herself into firo (see however below) and porished. For fuller particulars see B. P. IV. 4; and in Apte’s Dic. Cf. (13) . Rat I. 3. दक्षस्य - Daksha, the chief of the ton Prajapatis, was born from the thumb of Brahma (दक्षस्वजायताङ्गष्टादक्षिणाद्भगवानृषिः । ब्रह्मणः पृथिवीपाल शान्तात्मा सुमहातपाः ॥ ). He had many daughters by different wives. According to one account he had sixteen by his wife Prasúti, daughter of Manu. Out of these he gave one in marriage to 8 iva ( प्रसूति मानवीं दक्ष उपयेमे ह्यजात्मजः । तस्यां ससर्ज दुहितुः षोडशामललोचनाः ॥ त्रयोदशादाद्धर्माय तथैकामनये विभुः । पितृभ्य एका युक्तेभ्यो भवायेका भव च्छिदे ॥ B. P. VI. 1. 47, 48. योगविसृष्टदेहा-who relinquished the body by generating fire into it by concentrating her mind on the firy element. hore means sitting in a steady posture and fixing the mind on one particular object having withdrawn it from others ( सर्वविषयेभ्यान्तः करणवृत्तेनिरोधः ) The following extract from B P will explain the process. - इत्यध्वरे दक्षमनूद्य शत्रुहन् क्षितावुदीच निषसाद शान्तवाक् । स्पृष्ट्वा जलं पीतदुक्कलसंवृता निर्माल्य हग्योगपथ समाविशत् ॥ कृत्वा समानावनिलो जितासना सोदानमुत्थाप्य च नाभिचक्रतः । शनैर्हृदि स्थाप्य धियोरसि स्थितं कण्ठाद् भ्रुवोर्मध्यमनिन्दितानयत् । एवं स्वदेहं महतां महीयसा मुहुः समारोपितमङ्कमादरात्। जिहासती दक्षरुषा मनस्विनी दधार गात्रेष्वनिलाग्निधारणाम् ॥ ततः स्वभर्तुश्वरणाम्बुजा सर्व जगद्रुरोश्विन्तयती न चापरम् । ददर्श देहे हतकल्मषा सती सद्यः प्रजज्वाल समाघिनाग्निना ॥ IV. 4. 24-27. Cf. समानजयाज्ज्वलनम् । Pat. Y, B. III. 40 also एवं दाक्षायणी हित्वा सती पूर्वकलेवरम् । जज्ञे हिमवतः क्षेत्र मेनायामिति शुश्रुम । B. P. IV. 7. 58. • (Sl.) 22 समाधिमती - Samadhi means here a religious obser vance or vow ; मत् shows excellence; hence she who led & perfectly pious life. This is put in to explain why she was accepted as her mother by the Mother of the universe (Sati). Malli says संतत्यर्थं ; but this does not seem to be necessary as she already had a son. She did not live a life of perfect austerity with a particular object in view but did it as a duty and so won the admiration and praise of even the sages: ( मुनीनामपि माननीया ) 1. 18. This epithet corresponds to अपरिक्षता in the similo. What the poet means is that just as policy rightly employed and never marked by a wrong step naturally leads to prosperity so she whose virtuous life was never disfigured by a blemish or breach of duty was naturally blessed with the birth of such a daughter. The student should mark the different senses in which the word Samadhi has been used in this poem; of I, 59, III, 40, 50, V. 2. 6, 24 &c. भण्याThe blessed one; one who oxists and exists pre-eminently; K. N. 2 ( 14 ) whose life is a blessing. The af, यत् is added कर्तरि by Phn. III. 4. 68. अपरिक्षता - not frustrated or checkmeted. नीति-statesmanship, state policy. उत्साहगुण - The chief of the three Saktis or powers which a king must pos8988. शक्तयस्तिस्रः । प्रभावोत्साहमन्त्रजाः viz. (1) The power or pre-eminent position of a king by virtue of good a treasury and good government ( कोषदण्डजं तेजः ); ( 2 ) the personal energy or valour (विक्रमबलमुत्साहशक्ति: ); ( 3 ) the power arising from good counsel, diplomacy ( सन्ध्यादीनां सामादीनां च यथावरस्थापनं न तु केवलं ज्ञानम् ). Cf. उत्साहामन्त्रमूलं स्यादिति नीतिविदां मतम् । " 61 23. पुष्पवृत्ति - The gods showered down flowers, delighted at the birth of one whose son was to kill their onemy. स्थावर-Fr. स्था and वर one that stands by habit (स्थानशीलः) स्थशभासपिसकसी वरच “80 ईश्वर, भास्वर, पेस्वर &c. ’ By here is meant such of the mountains as have presiding deities and trees which are considered as living bodies (i. e. having sensation) though fixed (which alone are capable of feeling the pleasure ). जङ्गम - The opposite of स्थावर; जङ्गम्यन्तं वक्रं गच्छन्ति इति जङ्गमाः । गत्यर्थानां नित्यं कौटिल्ये इति यङ् (Freq.) स्वाम्यादिमते भृशार्थं यह which is better. C. दिशः प्रसेदुः पवनः सुखं वौ शङ्कान्निदध्मुर्गगनेचरास्तथा । पपात मोलो कुसुमाअलिस्तदा बभ्रुव तञ्जन्मदिनं सुखपदम् ॥ 8. P. The birth of great men is similarly described; cf. दिशः प्रसेदुर्मरुतां ववुः सुखा: &c, and निर्दोषमभवत्सर्वमाविष्कृतगुणं जगत् । Rag. III. 14, X 72 वाता ववुः स्पर्शसुखा मनोज्ञा दिव्यानि स्नान्यवपातयन्तः । सूर्यः स एवाभ्यधिकं चकासे जज्वाल सौम्याचिरनीरिताग्निः ॥ Bud ch, I. 41. sl. 24. सुतरां - अत्यन्तं; compar of सु. स्फुरत्प्रभा० Heaven- ly beings are described as having a halo of light about them; ef. स्फुरत्प्रभामण्डलमध्यवर्ति कान्तं वपुन्यमचरं प्रपेदे | Rag. V. 61., XIV. 14. विदूर - Name of mountain (said to be in • Ceylon. D. ) from which the jewel sapphire or the Lapis lazili is brought उद्भिन्नया - The idea is when it thunders, the ground where the sapphires lie, splits up and reveals the streaks or germs of the gems. What Vidura is cannot be definitely known. बालवाय is another name (or वैदूर्य and the ancients believed that it was the hill बालवाय or the region about it that produced these gems and they were refined or polished at Vidura. Katyayana thus justifies the use of the two terms—बालवयो विदुरं च प्रक्कत्यन्तरमेव वा। न वै तत्रेति चेद्रयाज्जि - ( 15 ) त्वरीवदुपाचरेत् .. as merchants call the city of Varanasi by the name जिल्लरी) | See Malli. on S’is. III 45. For the idea cf. मेना तथा पूर्णनिशेशवक्रया स्फुरत्मभामण्डलया रराज है । यथा विदूराचकभूमिराजसा घनोत्थया रत्नशलाकया मुने । S. P. SI. 26. चान्द्रमसी लेखा - The comparison implies lustrous beauty and the capacity to develop more. लावण्यं -लावण्य is defined as the appearance in the bodily complexion of a quivering lustre like that of pearls. See Malli; लवणस्य भावः लावण्यम् this shows that beauty (lustrous complexion) hss certainly to do with a proper consumption of salt विशेषान्अवयवान्; the शब्दार्णव also confirms this meaning -विशेषावयवे द्रव्ये द्रष्टव्योत्तमवस्तुनि । ज्योत्रान्तराणि - i e blending of additional light (shed by the new digit every day) with the light of the previous digits: what is meant is ‘Pärvati’s bodily com - plexion appeared more and more lustrous evey day. कलान्तराणि - additional Kalas. Malli. takes the comp. सुप्सुपा; but ĦĦaĦy includes such compounds under the head of the मयूरव्यंसकादि Tatpurushas. Cf यथा चान्द्री लेखा ज्योत्स्नायुक्ताः कलाः प्रत्यहं वर्धयति तथा । चान्द्रीलेखा कलान्तराणीवेत्युपमानोपमेयसिद्धौ । यद्वितीयमिव शब्दोपादानं तम पौनरुत्तयं न चिन्त्यम् । यद्वा कर्तृकर्मणोपम्ये क्रियाभेदादयोपादानम् । तत्र वृद्धिक्रियया सहदेव्याश्वन्द्रले खोपमा । पोषणक्रियया च विशेषणं कलान्तरोपमानम् | Chár. S1. quoted in S. K. as an instance of वाक्योपमा Kalidásn often uses this उपमान (the waxing or waning of the moon) to express उत्कर्ष or अपकर्ष; cf. Rag. V. 16. (Sl.) 26. बन्धुप्रियां - बन्धूनां प्रिया बन्धुप्रिया ताम् । अभिजनेन-has its root meaning hore; derived from the parent. उमा - is also derived as महेशस्य मा लक्ष्मी: Kali. probably refers here to S. P. – उमा गच्छ वनं घोरं सर्वविघ्नास्पदं सदा । Cf तपसो वारयामास उमेत्येवात्रवीच सा । तदेव माता नामास्याश्व के पितृसुता शुभा || Vámana P. ; तां पार्वतीत्याभिजनाच्च नामतो जुहाव तद्भन्धुजनः स्वभावतः । मात्रा निषिद्धा तपसे यदा तु सा ययावुमाख्यां भवभक्तिभाविनी । S. P.

(Sl.) 27 अपत्य न पतन्ति पितरोऽनेनेति (अ + पत् + य); or अपततं भवति पितुः सकाशादेत्य पृथक्ततं भवति । अनेन जातेन सता पिता नरके न पतति इति वा । Yaska. The birth of a child is considered as preventing the parents from falling into hell. द्विरेफ 8 term derived from the word war which contains two TB. Probably so called from having two 7 like hairs one on each side of its mouth. •माला - This represente the eye of Madhu. (16) Sl. cited in the K. P. VII, as an instance of the violation of the uniformity (प्रक्रमभङ्ग ) of a synonym’, to avoid which the reading महीभृतोपस्यवतोपि is suggested. अत्रापत्येषु बहुषु सत्स्वपि तस्मिन्नपत्ये स्नेहानिशयविवक्षणादपत्यशब्दे प्रयोक्तव्ये पुत्रशब्दप्रयोगापयायमक्रमभङ्गः | Pra. अनन्तपुष्पस्य - Nágojibhatts in his Uddyota remarks on this पूर्वार्धे उत्तरं दृष्टान्तः । अनन्तपुष्पविशिष्ट मधुसम्बन्धिन्यपि द्विरेफमाला चूतपुष्पे सर्विशेषसङ्गेत्यर्थः । अत्र द्विरेफमाल सादृश्याद्वसन्तदृष्टिखेताध्यवसिता बोध्या । For a similar idea of निवातपद्मस्तिमितेन चक्षुषा नृपस्य कान्तं पित्रतः सुताननम् । महोदधेः पूर इवेन्दुदर्शनाद्गुरुः प्रहर्षः प्रयभूव नात्मनि ॥ Rag. III. 17. (Sl.) 28. त्रिमार्गगा - Lit. flowing in three courses; the river (Ganges, respectively called Mandakini. Bhágirthi and Bhogavati, as it flows in heaven, on earth and in the nether world. त्रिदिव-mark the comp; here त्रि is equivalent to तृतीय ; the third world. See also Malli संस्कारवस्था - P08808sed of grammatical purity refined ; polished. मनीषी -मनीषा talent अस्यास्ति Here Malli explains this word as the Sid. Kau. does (fr. मनस + ईषा + इन् ), according to the Vart. शकन्ध्यादिषु पररूपं वाच्यम् । Here अस् +ई (in मनम् + ईषा) are combined into ई and thus thoro is पररूपसन्धि. Elsewhere ( Rag I. 11. ) he follows the Bhá. (which is perhaps better as the word here is a and the meaning is more directly got.) and says मनसः इंषिणः धीराः विद्वांस इति यावत् with the remark पृषोदरादिश्वात्साधुः - Note Malli’s remarks on the use of the at js प्रभामहत्या and संस्कारवत्या. (Sl.) 20. मस्दाकिनी - मन्दमकितुं शीलमस्या : lowing gently; here refers to the Ganges on earth ; ( भूगङ्गा ) the current flowing down the valley of Badarikedar in the Himalayas. The heavenly Gauges fell on the peak of the mount Meru (Hima. laya) and thence flowed to the nother world (then called पाताखगङ्गा ) Originally the name of a tributary of the Ganges, but afterwards identified with the Ganges. Ste Rag. XIII. 48. Handicrafभ: - This shows the religious tendency of her mind from girlhood, Young girls are described as fond of sports of this kind ; of तत्र स्खलु मन्दाकिन्याः पुलिनेषु सिकतापर्वतकेलिभिः क्रीडन्ती &e. Vik. IV. p. 93. मन्दाकिन्याः ………अन्बेष्टम्येः कनकसिकतामुष्टिनिक्षेपगूढः संकीढन्ते मणिभिरमरमार्थिता यत्र कन्याः ॥ Mog. II. 6. कन्दुकै: This is also a favourite pastime of young maidens; cf. कराभिघातोत्थितकन्दुकेचं &e. Rag. XVI. 83. Sl. quoted in the Sar, K, as an instance of #fam or sportiveness. (17) (Sl.) 30. स्थिरोंपदेशi - With whom instruction ( knowledge acquired) was permanent i, e, who retained a permanent impression of what she had learnt (in her former existence) and hence ( उपदेशकाले ) at the time of her education, the different lores of her past life manifested themselves to Pár. withont being taught soe Malli. प्राक्तन-प्राग्भवं प्राक्तने, प्रात: नं च तज्जन्म च तस्य विद्योः । Cf. Rag. III. 30. The sons of Ráma had the knowledge of the use of the Jṛmbhaka missiles manifested to thom without instruction. See Uttar. II. p. 52. of. गङ्गां यथा हंसखगाः शरत्सु व रात्री स्वभासस्तु यथा महौषधीः । गुरूपदेशापदेशपण्डितां तां पूर्वसंस्कारगणा यमुर्मुदा ॥ S. I’. SI. 31. असंभूतं - ( अकृत्रिम ) lit, not brought about by outer ( artificial ) monns. अङ्गयष्टे:अहं यष्टिरिव & slim or slender body. अनासवाख्यं -आसव इति आख्या यस्य तदासवारव्यं तन्न भवतीति चेताविकारजनकं, Chár; Cf तस्या उन्मादयितु रूपं प्रेक्ष्य | Shk, I. p. 31; or मद may moau here मदविकारs to which youth gives rise ; Cf. मधु नयनयोर्विभ्रमादेशदक्षं । Meg. II. 12; see also infia. IV. 12. पुष्पव्यतिरिक्त ० पुष्पेभ्यः (ie tho flowers forming his arrows ) व्यतिरिक्तमधिकं (in excess over, other than ) अभ्रम् । The five flowers forming the arrows of Káma are अरविन्दमशोकं च सूतं च aefaer | नीलोत्पलं च पञ्चैते पञ्चवाणस्य सायकाः ॥ Some substitute शिरीष for नवमल्लिकाअरवि०. शिरीषं नीलमुपलम् । तं चेति प्रकीर्त्यते पञ्च० ॥ बाल्यात्परं - So in Bag. बाल्यात्परामिव दशां V. 63. Sl quoted in 8. D. as an instance of योवनशोमा, and in Sar. K. as of चित्रा नाम कारणान्तरविभावना.

(Sl.) 32. उन्मीलित—gradually untolded ( like a flower opening up ). भिन्न — split up into its different parts, opened. अरविन्द - अराकाराणि पत्राणि विन्दति इति ; lit, having petals resembling the spokes of a wheel ; अर + विड् + अ ( : ) by Vartika on Pán. III. 1. 138. चतुरस्रशोभि - beautiful in (the four, hence ) all parts. चतुरस्र -Seo com.; the final अ is added by the Sttra सुप्रात सश्व सुदिव शारिकुक्ष चतुरस्रएणी पदाजपदप्रोष्ठपदाः । Pán. V. 4120. विभक्तं —the different parts being brought into bold reliet ; symmetrically developed. Quoted in Sar. K. as an instance of यौवनसम्पत्. { (Sl.) 33. उरिम्सौ - The use of this word ( which primarily means-vomiting ) is vulgar; but it is not so here as it is used in a metaphorical sense: see Malli. This shows the extreme delionoy of her foot. Cf. विद्रुमरसनदीमिव चरणाभ्यां प्रवर्तयन्ती Kad ( 18 ) अव्यवस्थाम्-अविद्यमाना व्यवस्था यस्यास्ताम् । Not fixed or stationary, moving about. This is necessary to bear out the comparison to which is stationary. Whenever she walked such a scene was displayed. Cf. arggrärayal fam मुने स्थलारविन्दच्छविरूपनिन्दनम् । 8. P. Q (Sl.) 34. सनताड़ी Soe Malli / स्तांकनम्रा स्तनाभ्याम् Mog. II, 22. ft-in which the stoppings were graceful on account of sportiveness or dalliance. Lit, that which is worshipped or respected; hence beautiful; charming. Cf. उभावलं चक्रतुरञ्चिताभ्यां तपोवनावृत्तिपथं गताभ्यां । Rag. II. 18. लीलाfaaygar D. K. The gait of beautiful women is often compared to that of royal swans. Cf. भवनदीर्घिकामत्तमरालिकागमनरीत्या लीलालसगतिविलासम् &c. DK व्यनीयत - Was taught or given instruction in. For the reverse of this idea cf. Vik. IV. 16 ( मदखेलपदं कथं नु तस्याः सकलं चोर गतं त्वया गृहीतम् । ). प्रत्युपदेश ० &c.—The royal swans taught her how to stop beautifully because they themselves longed to learn from her in return how to utter notes sweet like the jingle of her foot-ornaments. •fnafa—must be taken in the secondary sense of ‘cooings beautiful like the jinglings &c. Malli. commenting on Meg. II. 19 Baye शिअिधातुरयं तालव्यादिनं तु दन्त्यादिः (ie, should not be written as fĦ57); but according to Nageshbhatta it is gagne also. Cf. S. P. सुनूपुरभ्राजितपादपद्मयोरादित्सवा हंसगणा गतं ययुः ॥ • (Sl.) 35. garg¶4-The thighs of beautiful ladies are often compared to plantain stems or the trunks of elephants, but the poet does not use that comparison here for reasons given in the next sloka. Cf. such expression as Ìs:, $7Ĥa: &c. to be met with in Sans. works, and used by the poet himself elsewhere (# ag ritmiar z Vik. IV. p. 96. Rag. VI. 3. ; अङ्कं निधाय करभोरु यथासुखं ते & Sak III 9 ) विधातु:-is used in a different sense in 57. mravà 37¶à—The meaning of Malli.’s remark on this is this-A ¶ cannot be produced without its zurzo ( material cause, as earth in the case of a घट ); now लावण्य the उपादानकारण of her limbs was exhausted in the creation of hor thigh, and so Brahmá had to make an effort &c. gara :—may also mean.-In fashioning her thighs so beautifully the Creator made a preliminary attempt, as it were, to see how he was to create exquisite beauty in her other parts. SITE- The root s to be is defective in the Perfeot, and yet Káli. is found using the form sŋe in the sense(19) of बभूव प्रादुरास बहुलक्षयाछवि: : निष्प्रभश्व रिपुरास भूभृताम् ; Rag. XI. 1. 81; तेनास लोक पितृमान् विनेत्रा | Thid. XIV. 23; &c. So Malli. ( see com. ) tries to defend it by gnoting शाकटा० who says that it is a verbal indecl in the sense of बभूव. This 3r is a different root altogether, according to Vámana, अस गतीदिपत्यादानेषु इति भ्वादेः (अम् of the 1st. conj. meaning to go, to shine, to take &c.) स्वरितेत : ( Malli’s अनुदात्तेत् seems to be an oversight) लिटि रूपम् . Cf निर्माय पङ्केरुहसंभवं मुखं जानू तदीये ह्यनुवृत्तपूर्वके । शेषाङ्गनिर्माणविधी जहांऽभवद्विमोहितस्तन्मुखदर्शनेच्छया ।। 8. P. Sl. 36. एकान्त० - Always cold, never changing their na ture. कक्लीविशेषाः - may also mean ‘सरसकदल्यः यास्यत्युरुः मरसकदली स्तम्भगौरवलत्वम् | Meg. II. 36 where Malli. saya सरसो रसाई : न परिपक्कः शुष्कश्व । तत्रैव पाण्डिमसम्भवात् । परिनाहि - परिणाह: hugeness, bulk, अस्यास्तीति. उपमानउपमाने उपमायां बाह्याः, where उप० means comparison ; or उपमानेषु बाह्याः excluded from i, e, could not be used as standards of comparison. That with which the thing in hand is compared is उपमान or sampler ( येन सादृश्यज्ञानं भवति ) 88 चन्द्र, कमल &. as opposed to उपमेय or the thing compared as मुख, पद &c. (Sl.) 37 एतावता -एतत्परिमाणमस्य तत्तेन । अनु०-may also be explained as अनुमया शांभा अनुमेयशोभा साऽस्यास्तीति ; but Malli’s way is better. For the Matub aff. is not allowed after a Karm, by the rule न कर्मधारयान्मत्वर्थीयः बहुव्रीहिश्वेत्तदर्थप्रतिपत्तिकरः । (although it may be used in exceptional cases, the rule being supposed not to be all-binding ). Some explain it as अनुमेयं यथा तथा शोभि; cf. supra. चतुरस्रशोभि. It may also be explained as अनुमेयेन शोभते इति तच्छीलम् पश्चात् - e. after her marriage with S’iva; one can easily infer how beautiful her Broni was from the fact that it could attract even S’iva &c. अतिक्रम्य - goes with both, राजि and अर्चि: सिसे०-सितादितरस्तस्य ; Abl. Tat. (Sl.) 38. नतनाभिः ० This is considered a mark of beauty; of. गावर्तसनाभिर्नाभि: D. K. नाभिदेः परिगृहीतरयाणि निम्नैः S’is. V. 29. प्रजापतेः स्पृशतः सौकुमायांबङ्गालमुद्रामिव निमग्नां नाभिमण्डलीमावर्तिनी मुद्वहन्ती; त्रिभुवनप्रशस्तिवर्णावलीमिव लिखितां मन्मथेन रोमराजी बिभ्राणाम् । Kad, रोमावली विलासिन्याः प्रविष्टा नाभिमण्डलम् । कियद्वाम्भीर्यमत्रेति तात्पर्यमिव बिभ्रती || Vik. ch. VIII. 28. गम्भीरवासी नाभिहृदश्व the deep pool-like navel मुखेन्दु० –88 if dropped down from the beak of the Chakraváka in the form ( 20 ) of her breast, afraid of the moon in the form of her face. The Chakravâka is soparated from his mate during the night and hence he is afraid of the moon (thinking of the night). See S’ák. IV. 15. Sl. 30. विविलग्न०- वेद्याः इव विलग्नः मध्यः यस्या; the two boundary lines of a Vedi come close in contact with each other in the centre. Hence the comparison. Some propose to take Vedi hero in the sense of a seal ring’ (see Apte’s Dic. ), but this will be carrying the comparison too far. maiAlso one of the items in the description of a beautiful lady by Bans. poots; of सोधारोहणपरिपाट्या बलित्रयं D. K. वित्तत्तवलिविभाव्य पाण्डुलेखा &c. Sis. VII. 33. बाला - बाला षोडशवार्षिकी। Cf. मध्ये व तस्याविली रराज सा कामोत्सवार्थ नवयौवनोद्भवा । S. P. (Sl.) 40. gedigag-Pressing hard (against each other ). As the word - is used here, zqizga is Pars. otherwise it should have been Atm by the rule कर्तरि कर्मव्यतिहारे . ०when there is mutual exchange of action and the agent is to be denoted (i. e. is used actively) the Atm. is used. at-room covered hy; cf. स्तनद्वयं वे ववृध तथा मुने यथा न सूत्रं किल मध्यगं भवेत् । S. P. (Sl.) 41. शिरीषपुष्पा० - Cf. -C). Fardiagoanfaresårgará : ; Rag. XVIII. 45. The S’irisha is mentioned as one of the arrows of Káma. See supra. notes on 31. Now the poet’s idea is thisKama who always uses delicate weapons tried his arrow S’irishs but failed; and finding nothing softer than that had to yield; but now that he used Párvati’s arms as his weapons, they must have been softer than the S’irisha flower even. According to those who do not include. S’irisha among the arrows of Cupid the idea is this-Káma is called Kusumástra; and as such he ought to have used S’irisha, the softest of flowers, as his weapon against B’iva. But since he did not do that but used Pârvati’s arms as his weapon, they must have been considered by him, thinks the poet, as softer than the S’irisha flower. निर्भर्टिसत &o - ( Sl. in the foot-note) निर्भासिता तिरस्कृता thrown into the back ground (by its redness) Myra vafa: production i. e. the tender leaves àæ : qài #81 989 8W1GARE | नवोदितः - newly risen य इन्दुत्तस्य प्रतिमा ( form ) यस्मिन् । विफलीचMTY—i, s, surpassed. The idea is this-Her palms were red I (21) and so they resembled red evening sky; but they displayed ten lunar curves in the form of the nails and thus surpassed the beauty of the evening sky which had but one lunar curve displayed in it. (प्रदोषेकचन्द्रोदयाद् व्योम्नां दशनख चन्द्रोदयस्य पाणि34€¶ Å×Ͷ#4 Com. Vg. 1 81, 42. a-yr-bulged out at the base and tapering (like · a conch ); (7. जयशही बन्धुरा लावण्यधरा कन्धरा. स्तन०-The propriety of the epithet is this-Her neck was flattened at ita base on account of her elevated breasts so that the pearl necklace remained close fitting round it and did not slip down on the bosom. The idea-Generally it is a pearl-necklace that adds beauty to the neck; but in Párvati’s case the necklace too was set off by her neck; so they helped to enhance each other’s beauty. < SI. 43. —Enjoys, experiences. g is Atm. except in the sense of protecting (aa).’ set-The deity presiding over beauty. Párvati’s face combined in itself the spe. cial beauties of both, the lotus and the Moon, such as anfading freshness, fragranco, liveliness &c. and thus excelled both; this is very poetically and strikingly described in this sloka. (Sl.) quoted in the K. P, as au instance of those cases wherein the non-statement of the a when it can be easily known is not a fault. अत्र रात्रौ पद्मस्य संकोचः दिवा चन्द्रमसश्व निष्प्रभत्वं लोकप्रसिद्धमिति न भुंक्त इति हेतु नापेक्षते. Here the causes, vi: the withering of lotuses by night and the paling of the moon by day, of Lakshmi’s not obtaining the qualities of the lotus or the moon, are well-known and can be obtained by implication and so there is no fault. चञ्चलायामपि तादृशमीतिदानेन । मामुखस्योत्कर्षः । Udyota. (Sl.) 44. ¶¶-A tender leaf (which is red). स्फुट-bright or clean (not soiled with dust). fey fê¤nty-Êaa is defined 88 ईषद्विक सितैर्दन्तैः कटाक्षैः सौष्ठवान्वितम् । अलक्षितद्विजद्वारgamat fixá xà A smile is described, according to poetic convention as white; मालिन्यं व्योष पापे यशसि धवलता वर्ण्यते हासकीयः । S. D. कृ with अनु is generally used by poets with the Gen. ; as पश्र्व मनसि वसता धर्मेण अनुकरोति भगवतो नारायणस्य । Kâd.; sometimes with the Aco.; EN S&fig | लक्ष्मीम् । Bhatti II 8 पर्यस्तरुचः – By the rule नहिवृतिवृषिव्यधिरुचिaibaâg ŵì | Pán, VI, 3. 116, (i. . when derivatives from e. ( 22 ) the roots नह, वृत् &c. formed with the aff क्विपू are used as the second members of compounds the final vowel of the ürst member is longthened; eg उपानत्, नीरुकू &e) this should be पर्यस्तारुक् ; but Bhattoji says ( see Bid Kau on the above Satra) this rule applies when पूर्वपद is a गति or कारक word and not when it is s विशेषण; and so we have पर्यस्तरुक. SI, quoted in 8. K, as an instance of fiæ, a kind of हास. (Sl.) 45. अमृत - अमृतं स्रवतीति अमृतस्रुत् तच्छीलेन । अभिजात०अभिजात properly means nobly-born speaking like a Indy of family; hence sweet-speaking. Sue 81 26 अन्यपुष्टा - The Indian kokil or suckoo. The female is supposed to deposit her eggs in the nest of some other birds-generally the crowswhich hatch them: heuce such names as परभृता, परपाषिता &c. for the cuckoo. Cf. प्रागन्तरिक्षगमनात्स्वमपत्य जातमन्यद्विजैः परभृताः खलु पोषयन्ति । 8k V. 22. प्रतिकूलशब्दा-प्रतिगतः कूलं or प्रतीपः कूलात् lit. going against the bank or current ; discordsut, adverse, unfavourable; hence harsh. C/ आमत्तकोकिलरुतव्यथिता तु हृयामद्य श्रुतिः पिबतु किन्नरकण्ठि वाचम् | Mal. Mad VIII. 4. ओटone who has an ear for music. वितन्त्री - Mark that the words अवी, लक्ष्मी, तन्त्री ( See com.) do not drop the स of Nom. sing.

प्र. श्लो. ताटङ्क - A kind of ear-ornament, roundish in shape, made of jewels, sometimes of gold. पुष्पवन्ती - The suu aud tho moon ( used in the dual only) एकयोक्त्या पुष्पवन्ती दिवाकरनिशाकरौ । Amar. The poet says that the two Tátañikas were not Tátankas but the sun and the moon in disguise coming to wait upon her knowing that she was to be the wife of S’iva. Cf for a similar idea मुक्ताफलस्रग्भिरवाप शाभां पतिंवरा विभ्रमवेदिका सा । चन्द्रबहुत्रीक इति प्रवक्त भियेव ताराभिरुपास्यमाना | Vik. cha. IX. 50 (where the pearls of the necklace are said to be stars). Sl. 46. प्रवात-कष्टों प्रवातप्रकृष्टो वातो यत्र i hold in play by the wind, नीलोत्पलात् निर्गता विशेषो यस्य । अधीरं च तद्विप्रेक्षितं च । Hrgargar:-Long eyes are considered as a mark of beauty. (f. दतदुन्मीलय चक्षुरायतं Vik. I. 5. सरोषकषायितायताक्षी । Sis. VII. 11. तया गृहीतं नु &c. - The मृगाङ्गनाs meant here as चकितमृ० to whose eyes the eyes of females are often compared; cf. त्रस्तैकहायनविलोलकुरकदृष्टेः । Uttar. III. 28. ) वक्तिहरिणींपेक्षणे दृष्टिपातं, Mog. II. 44; अत्यन्तमात्मसदृशेक्षणवल्लभाभिराहो निवत्स्यति समं हरिणाननाभिः । Sak. I. 24. SI. 47. शलाका ० - शलाकायुक्तमअनं; &comp. of the शाकपार्थिवादि class; soo com. लीलाचतुरां-Attractive, charming by; or clever (28) in amorous or sportive gestures. लीला कंलिविलासश्व शृङ्गारभावजा क्रिया | In this consisted the superiority of her eye-brows. The curved eyebrows of beautiful ladies form the staff of Madana’s bow; cf चापयष्टिश्रिया भ्रूलते D. K. कामकार्मुकतया कथयन्ति भ्रूलतां मम पुनर्मतमन्यत् । Sub For the idea in the last two lines ef. ( यत्र ) प्रायश्वापं न वहति भयान्मन्मथः षटपदज्यं । सभ्रभङ्गप्रहितनयनः कामिलक्ष्येष्वमोघेस्तस्यारम्भश्चतुरवनिताविभ्रमेरेव सिद्धः ॥ Meg. II. 14. Sl. 48 तिरवां - तिरः अञ्चताति तिर्यङ्; fr. तिरस् changed to तिरि when the root 345 does not drop its 37. See Pân. VI, 3. 94. तं केश० -तं well known, famous, cf. K. P. प्रकान्तप्रसिद्धानुभूतार्थविषयस्तच्छब्दो यदुपादानं नापेक्षत। बालप्रियत्वं - By the Várt. ’ वा प्रियस्य ’ the word प्रिय may stand first or second in & Bah. comp. ; cf. प्रियमण्डना Sk. IV. 9: प्रियारामा Uttar II Mallinaths’s roference to the आहिताग्न्यादि class soems to be due to oversight His dofence of the पुंवद्भाव: ( ० प्रियत्वं for प्रियात्वं ) by tho Vártika त्वतयोः &c, is inaccurate, ( being against the Bhashya ) if not wrong. For the meaning of गुणवचन in the Vārtika is restricted :–शुक्लादय एव गुणाः इति प्रौढमनोरमा । अत्र संज्ञाजातिकदन्ततद्धितान्त समस्त सर्वनाम संख्याशब्द व्यतिरिक्तः शब्दो गुणवचनशब्देनोच्यते । आकारसूत्रभाष्यतस्तथैव लाभात् । Nageshabhatta in his शब्देन्दुशेखर. Grammarians defend it by the Vārtika ’ सामान्ये नपुंसकमिति वाच्यम् । on Pán. II. 4. 17 ननु इह जातिसंज्ञाव्यतिरिक्तं धर्ममात्रं गुण इति यत्प्राचीनैरुक्तं तत्स्वीकर्तव्यम् । अन्यथा निरीक्ष्य मेने शरदः कृतार्थता (Kirat. ); सा मुमांच रतिदुःखशीलताम् Kum, VIII. 13 ) पुंवद्भावामवृत्त्या दीर्घश्रवणं स्यादित्यत आह सामान्ये नपुंसकमिति । एवं चनेष्टं पुरो द्वारवतीवमासीत् ( Shis. III. 69 ) इत्यादिप्रयोगो निर्बाधः । Tatvabodhini. The idea-Pârvatí’s hair was more luxuriant and graceful than the tails of the Chamaris, and yet they did not give up their regard for their own hair; hence the conclusion follows that lower animals are incapable of having any sense of shame. (91.) 49. उपमाद्रव्य ० - The Upamanas ( उपमा उपमानं स्यात् Amara ) i. e. the standards of comparison, such as the moon (without the spot), the lotus &c.; cf. the more poetical and felicitous though less forcible description of S’ák.’s beautyचित्रे निवेश्य परिकल्पित सत्वयोगा रूपोश्चयन मनसा विधिना कृता नु । S’ 4k. II. 9.; also सा रामणीयकनिधेरधिदेवता वा । सौन्दर्यसारसमुदायनिकेतनं वा । तस्याः सखे नियतमिन्दुसुधामृणालज्योत्स्नादि कारणमभून्मदनश्च वेधाः ॥ MA1. Mad. I.; which is equally vigorous with the description here. यथाप्रदेश -प्रदेश स्थानमनतिक्रम्य यथा तथा । विश्वमा Even the ( 24:) Creator of the universe had to make an effort to create a form so exquisitely beautiful प्रकृष्टः यत्नः प्रयत्नः । gl. (60.) नारदः -Son of Brahmá and the most celebrated of the divine sages (as). Though reckoned as one of the ten l’rajâpatis he does not seem to have taken any part in the creation of the world. The name is variously derived.नारं ( नरस्य धर्म्य) तददाति यद्वा नारं नरसमूहं यति कलहेन; अथवा नुरिदं नारमज्ञानं तद् द्यतिः or नारं पानीयमित्युक्तं तत्पितृभ्यः सदा भवान् । ददाति तेन ते नाम नारदेति भविष्यति ॥ इत्यागमः Bhón D. He is a great devotee of Vishnu (परमं भागवत ); s00 नारद Sak. p. 173 and our note ad loc. He is represented as of a bright complexion, wearing gold ornaments, clad in white raiment bright as the moon, wandering, Vina (which instrument he is said to have invented) in hand and singing the praise of God, from world to world, a bearer of news from the gods to men and from unen to the gods &c. Soe Sis. I. 4-10. His Viná is called Mahati* ज्वलितानिप्रतीकाशां बालार्कसदृशेक्षणः । सव्यापवृत्तं विपुलं जटामण्डलमुद्वहन् ॥ चन्द्रांशुशुक्रेक्सने वसाना रूक्म भूषणः । वीणां गृहीत्वा महती कक्षासक्तां सखीमिव । कृष्णाजिनोत्तरासङ्गा हेमयज्ञापवीतवान् । दण्डी कमण्डलुधरः साक्षाच्छक इवापरः । वेत्ता जगति गुद्यानां विग्रहाणां गृहोपमः । महर्षिर्विग्रहारुचिविद्वान् गान्धर्ववेदविद् । देवगन्धर्वलोकानामादिक्क्ता मुनिः परः । गाता चतुर्णा वेदानामुद्राता प्रथमत्विजाम् । स नारदो विपझिलोकपरी व्ययः ॥ Harivamsa कदाचित् - Once, there being an occasion for it ( कस्मिंश्वित्प्रस्तावे ) शरीरार्धहरां - The comp. here is a disputed point. Malli. takes first wúgu as an Upapada Tat, and thon connects it with air. For as the word a here means ’ exactly a half ’ we cannot got the comp. शरीराधी it will he अर्धशरीर by अर्ध नपुंसकम् । Pán II. 2. ). But the authority of this Sútra is rejected by Patañjali ( see भाग्य on II. 4. 26. अथपुनरयमेकदेशिसमासः आरभ्यमाणः षष्ठीसमासं बाधते । इष्यते च षष्ठीसमा सांपि । &c. ); and Bhattoji Dik, says in his शब्दकौस्तुभ –अर्थपिप्पलीति कर्मधारयेण सिद्धम् । न च समप्रविभांग षष्ठीसमासं बाधितुमिदं सूत्रमिति वाच्यम् । षष्ठीसमासस्येवेष्टत्वादिति । तथा च कालिदासः प्रायुक्त मेम्ण: शरीरार्धहरा हरस्य इति । So we can have शरीरस्यार्थं हरतीति also. किलWe are told; it is known from history (ऐतिह्ये ). Cf. एषा भार्या जगद्भुतुकस्य महीधर । शरीरार्धहरा देवी भविष्यति न संशयः ॥ 直 81, 51. queûft &c.—Shows that some girls at least were married at an advanced age in those days. कुशानु - कश्यतीति कशानुः | that reduces the mass of things; hence fire. Fire only

• ततो विमुक्त संगोऽकरस्वपरिग्रहः । S. P. ( 25 ) is इव्यवाहू being the mouth of the gods. हव्य-see Malli; also हूयन्ते देवा अनेन ; an offering made to the gods as opposed to कव्य which is offered to the manes; हव्यकव्ये देवपैत्रे अन्ने इत्यमरः । 81, quoted in Sar. K. as an instance of #grupy. (Sl.) 52. देवदेव –Gives the reason why Himalaya could not offer, unasked, his daughter to S’iva, the most High, fearing a refusal, surfaart gat &c. The commentary Avachûri quotesअयाचितानि दीयन्ते सर्वदानानि भारत । भन्ने कन्या तथा विद्या अर्थिभ्यः सम्प्रदीयते ॥ सुतां ग्राहयितुं -Some grammarians take प्रह् Cau, as a fete root, on the authority of Patañjali’s Kárikâ नोरतेश्वापि गत्यर्थानां तथैव च । द्विकर्मकेषु ग्रहणं कर्तव्यमिति निश्वयः ॥ By a in the कारिका, Sudhakara, Madhava and others include such roots as a Cau. ( Meg. II, 33 ̧ ), ¿q¤ Cau. ( Meg. II 36 ), ग्रह Can and some others. The grammarian हरदस is against the inclusion of ग्रह; of. Madhava जयतेः कर्षतेर्मन्येर्मुषेर्दण्डयतेः पचेः । तारग्री हस्तथा मोचेस्त्याजेदीपेश्व संग्रहः ॥ कारिकार्या च शब्देन सुधाकरमुखैः कृतः । ग्रहेरिह ग्रहो नैव हरदत्तस्य संमतः ॥ Malli commenting on Rag. XV. 88 says ग्रहित्यज्योर्ण्यन्तयोदिकर्मकत्वम् । Cf. अजिग्रहतं जनको धनुस्तत् । Bhatti II. 42. Those who do not accept this view explain away the difficulty either by saying स्वतन्त्राः कवयः, or by taking प्राहयितुं in the sense of बोधयितुम् साधु : - This word is emphatic; when & man is off the poet has a different defence to give ; ९. . याच्या मोघा वरमधिगुणे नाधमे लब्धकामा । Meg. I. 6. माध्यस्थ्यं - मध्यस्थस्य भावः । Cf एवं सर्वगुणापेतामुमामालोक्य भूधरः । क्रमेण योजयामासतां हराचनकर्मणि । हिमवानुवाच शृणु गौरि वचोस्माकं शङ्करो वर्तते मयि । इहामुत्र फलार्थं च तं पूजय समाहिता ॥ 8. P. S1. 53. यदेव पूर्वे -Cf. Supra s1. 21. सुदती - To get this form there must be indication of age; otherwise we shall have सुदन्ती or सुदन्ता. This form is, therefore, justified by supposing that the poet here adds an epithet which, expressing her beauty, also indicates that stage of her age when the teeth are fully grown. Cf. कथं तर्हि सा दक्षरोषात्सुदती ससर्ज इति । न ह्यत्र वयो गम्यते । अतः सुदन्तीति भाव्यम् । अत आहुः-शोभना दन्ता अस्याः समस्ता जाता न तु न्यूना इति कथंचिदिहापि वयो गम्यते एव । Praudhamanoramß. परिग्रहःपरिगृह्यते what is entirely taken possession of a wife. सङ्ग-attachment to worldly objects. Cf. यदा देहं सती देवी दक्षरोषात्ससर्ज ह। ततो विमुक्तसङ्गोऽभूच्छङ्करस्वपरिग्रह: S’ P. • 1 81 54 कृत्तिवासम् —कत्तिः चर्म वासो यस्य When Siva killed the elephant-demon ( Gajásura ) the son of Mahishasura, the K. N. 3 । ( 26 ) … latter begged of him as a boon that he should wear on his person his (the demon’s) hide and should thenceforward be known by the name of Krittivasas. महिषासुरपुत्रोसो समायाति गजासुरः । प्रमथ्नन् प्रमथान्सर्वान् निजवीर्यमदोद्धतः ॥ गजासुर उवाचत्रिशूलपाणे देवेश जाने स्वां स्मरहारिणम् । तब हस्ते मम वधः श्रेयानेव पुरांतक ॥। यदि प्रसन्नो दिग्वासस्तदा नित्यं वसान मे । इमां कृतिं विरूपाक्ष त्वत्रिशूलानियाविताम् । नामास्तु कृत्रिवासास्ते प्रारभ्याद्यतन दिनम् || Kasikhanda. तपसे - The Dat may be तादर्थ्ये as Malli has it, or it may mean तपश्वरितुं by क्रियार्थोपपदस्य च कर्मणि स्थानिनः । गङ्गाप्रवro implies its purity of गङ्गाम्बुसंपर्क विशुद्धिभाजः | Bhatti III. 39. मृगनाभिगन्धि -मृगनाभेर्गन्धः मृगनाभिगन्धः स विद्यते अस्य; not & Bah. Comp., as the smell is not inseparably connected with the peak. See Gr. $ 256. (c). Cf. स कृत्तिवासास्तपसे यतात्मा वर्तते मम । पस्थं चालकनन्दायां सदाशीकरशीतलम् ॥ S . P . 1 (Sl.) 55. गणाः -Inferior deities or & troop of demi-gods called Pramathas, who attend on S’iva and are under the superintendence of Ganesha, one of the demi-gods. विचित्ररूपाभरणा जटाचन्द्रार्धमण्डिताः । आकाशमार्गे गच्छन्तमनुगच्छन्ति नित्यशः ॥ ध्यानस्थं परिचर्यन्ति सलिलादिभिरीश्वरम् । नानाशस्त्रधराः शंभोगणास्तु प्रमथाः स्मृताः ॥ अपरे गायनास्तालमृदङ्गपणवादिभिः । नृत्यन्ति वाद्यं कुर्वन्तो गायन्ति मधुरस्वरम् | षटूत्रिंशत्कोटयश्चैते हरस्य सकला गणाः || Kalika P. शैलेय-& kind of fragrant resin. -over-grown. With the description hero of विशश्रमुर्नमेरूणां छायास्वध्यास्य सैनिकाः । हृषदो वासितोत्सङ्गा निषण्णमृगनाभिभिः ॥ Rag. IV. 74. शैलेयगन्धीनि शिलातलानि Ibid. VI. 51; आसीनानां सुरभिततलं नाभिगन्धैर्मृगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारैः || Meg. I. 54. (56.) (Sl.) of तुषारसङ्घात—masses snow closely adhering together ( सङ्घात close union ). समुल्लिखन - दर्पकल -Some take कल to mean मनोज्ञ charming. This explains why he did not bear the roar of the lions Cf. प्रकृतिः खलु सा महीयसः सहते नान्यसमुन्नतिं यया । of कचित् त्र्यम्बकवृष भविषाणकोटि खण्डित तटशिलाखण्ड Kad.; शैलादाशु त्रिनयनवृषोत्खातकूटानिवृत्तः । Mog. II. 53. गवय - A species of the goyal, erroneously classed by Hindu writers as a species of deer. M.-W. (But the term чr is not restricted to the deer but means a beast in general). (Sl.) 57. आधाय - Having duly consecrated (for continued worship); of Uttar. I. 8. समित्-अकंपलाशखदिरन्यग्रोधपिप्पलोदुम्बरशमीवकृशाः समिधः क्रमात् । Ava. स्वमेव मूर्त्यन्तरं - Fire is one of the forms of S’iva. See Malli. që i̟c., the five elements, which (27) include तेजम् or fire. अष्टमूर्ति - For the eight forms see Malli. Also, वसुधागन्धवाहश्व यजमानजलाग्नयः । सूर्यश्चन्द्रो नभश्चैता अष्टौ शङ्करमूर्तयः || See our notes on S’ ák. I. 1. केनापि कामेन - with some object in view which none could divine; of हृदयस्थमनासन्नमकामं त्वां तपस्विनम् | Rag. X. 19. Mark the alliterations in this and the next two s’lokas, (Sl.) 58. अर्घ्य - See Malli; similarly दण्डमर्हतीति दण्ड्यः, वध्यः, युग्यः &c. अर्येण - An arghya is a respectful offering offered to a deity or a distinguished guest and generally consists of sight ingredients: –आपः क्षीरं कुशाग्रं च दधि सर्पिः सप्तण्डुलम् | यवः सिद्धार्थकश्चैव अष्टाङ्गोर्घः प्रकीर्तितः ॥ See also our note on the word st Rag. V. 2. अद्रिनाथ :Here the न should be changed to r by the rule पूर्वपदात्संज्ञायामगः । Pán. VIII. 4. 3 (i 0 न् is changed to when the letter occasioning the change occurs in the first member and the whole is a name, except when a intervenes), but it is not changed to a here as the term 31 is not limited to one mountain and is not therefore a ; similar instances are रघुनाथ, रघुनन्दन, वृषवाहन &c. (एकाधिकवस्तुनिष्ठशकिमहत्वादत्र असंज्ञात्वम् ) प्रयतां - solf-restrained and therefore pure and capable of enduring trouble; this shows that she was the fit person to wait on S’iva, Mark the alliterations in the first two lines. Cf. ईश्वराणां सदा सेवा जायते सर्वमङ्गलम् । तस्मात्तदर्चनासक्ता भव त्वं भवभाविनि ॥ पितर्वाक्यमिदं श्रुत्वा जहास मनसा तदा । तथेत्युक्त्वा स्वपितरं परिचर्या पराभवत् ॥ जया च विजया तस्याः सख्यौ द्वे परिचारिके । ताम्यां साकं चन्द्रमुखी चन्द्रशेखरमार्चयत् ॥ soo (Sl.) 50. प्रत्यर्थि - प्रतिकूलमर्थयते तच्छीला; प्रस्यर्थिनी भूता प्रत्य० : See Malli. The masculization ( पुंवद्भाव ) of प्रत्यर्थिनी is due to स्त्रियाः पुंवत् &c. Pán. VI. 3. 34. Some take it as & Tat., under श्रेण्यादयः कृतादिभिः । ( तत्र कृतादिषु भूतशब्दपठितः । श्रेण्यादिः आकृतिगणः इति च शाकटायनः । 800 Malli on एकधभूते Kir. III. 35 ). समाधे:–has not its technical meaning in the Yoga Philosophy here, but simply means contemplation, penance, ascetic practices. शुश्रूषमाणां - Because she desired to serve him. श्रु is Atm in the Desiderative. fatura-Malli. takes this as Pass. Pres., तेन हेतुना being understood. Cf. एवमुक्त्वा तु तां देवीं सेवाये जगृहे हरः । इदमेव महर्य यद्विघ्नो न हि विघ्नयेत् | Kalika P; समाधेरनुमेने तां गिरिशः परिपन्थिनीम् । प्राप्योहं तपसा सत्यमिति लोकांश्च दर्शयन् ॥ 8. P. विक्रियन्ते (Sl.) 60. बलि० -बल्यर्थ पुष्पाणि बलि०, नियमविधि - The fixed rites S’iva had to perform as required by the particular form of ( 28 ) penance he had been practising. fates or religious observances are of two sorts. Some are नियत or नित्य ( as सन्ध्योपासनं in the case of a Brahmana) the performance of which cannot be neglected and अनित्य or काम्य those recurring at particular times or performed with a view to gain some end (as स्वर्गकामो यजेत ) गिरिशं-Mulli commenting on the word at Rag. XVI. 51 says - गिरिरस्त्यस्य निवासत्वेन गिरिशः । लोमादित्वात् शमत्ययः । (the mat, aff. being added ) and remarks - गिरौ शेते इति विप्रहे तु गिरी शेतेई इति छन्दसि विधानात् लोके प्रयोगानुपपत्तिः स्यात् । तस्मात्पूर्वोक्तमेव विग्रहवाक्यं न्याय्यम् । सुकेशी - also मुकेशा of गिरिशमुपचचार प्रत्यहं सा सुकेशी स्वजनकवचनाज्ञापालनायेशभयक्ता । सकलभुवननाथः शङ्करश्चन्द्रमौलिर्भवत मम हि भर्ता भावयन्तीति लाभम् ॥8. P.