०३

(61.) 1. मघवन् — an epithet of Indra. Originally thie waa a word of regular formation. fr. ĦĦ a gift, present or wealth and बत् or वन्; one possessing riches or distributing gifts; the whole then signifying-the munificent Indra i. e. the sun, the bestower of plentiful rain and thereby of wealth.’ In postVedic times the term came to be applied to Indra and explained # महाते पूज्यते इति irregularly derived by the Uus. St. श्वत्रुक्षन् &c., from महू to adore and the af. अन् (कनिन् ) with the augment हृ. त्रिदशा: - The gods. जन्मसत्ताविनाशास्यास्तिस्रो दशा येषां or तृतीया यौवनाखया वृक्षा येषाम्; or the gods taken collectively, ses Malli.,( 49 ) thirty standing for 33. According to the S’at. B. the gods are 33कतमे ते त्रयस्त्रिंशदिति अष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एकत्रिंशदिन्द्रश्चैव प्रजापतिश्व त्रयस्त्रिंशदिति । प्रयोजना &o. - प्रयोजनमपेक्षतेऽसौ प्रयोजनापेक्षी तस्य भावस्तत्ता तया । (Sl.) 2. आसन०-Malli. remarks 387 &c. The meaning of S’esha is कारकप्रातिपदिकार्थव्यतिरिक्तः स्वस्वामिभावादिसम्बन्धः । Sid. Kau.; gaga—a with q and q is A’tm. in the sense of ’ beginning ‘; see com समर्थो तुल्यार्थी प्रारम्भेनयोस्तुल्यार्थता | Sid. Kau, bnt मकामति goes ; उपक्रामति comes. समर्थ means तुल्यार्थ ; when tho root क्रम् with में or उप has the same meaning viz. зmen, it takes æg (is Aʼtm.) (Sl.) 3. arafag-He who knows the special merit of a person. ज्ञातविशेष इत्यनेनात्मन इतरेभ्य उत्कर्षो द्योतितः । Ohir By using this epithet Kama compliments Indra on his readiness to appreciate merit and to show respect to those who deserve it. He says आज्ञापय as ho knows that Indra could not have thought of him unless he had some business in view requiring his special service. Oh yeah, agua Vik. I. Hero fa should not have been compounded as get is left out; but as the connection can be plainly seen the comp. may be allowed ; and bonco Malli’s remark सांपक्षत्वे &c. लोकेषु - by this, Káma shows that he has power over the three worlds. wygg-Kâma feels particularly flattered, as he, of all the gods, was specially remembered by his chief. Ilis speech is quito in keeping with court language. #iga-Malli. notices the reading it and remarks that if it is admitted an effort should be made to explain it by attaching a causal sense to the root without the termination, for if faa be added the form will be ga¿faga. SI. 4. quifgm-Having been often employed in similar duties, this is Káma’s first thought. Indra is often represented as being alarmed whenever a mortal practises unusual austerities lest he might aim at his post. Cf. - तदन्यसमाधिभीरुत्वं देवानां Sak ; चरतः किल दुश्वरं तपस्तृणबिन्दोः परिशंकितः पुरा । प्रजिघाय समाधिभेदिनीं हरिरस्में हरिणीं सुतंगनाम् ॥ Rag. VIII. 79 ; also XIII. 39, 42, ava-Malli, takes this in the sense of qĦ: but without stating authority; it may be taken in the sense of ‘ged ‘-will fully be ( waia ); or butter with भवति giving it a future sense, by the rule यावत्पुरानिपातयोर्लट् । कार्मुक-कर्मण प्रभवति इति ( कर्मन् + उक ). L. N. 5 ( 50 ) Bl. 5. असंमत: &c. -Now he says Even if a man does not seek your post, but merely aims at Moksha and has not your approval, him, I will fetter down to the world. मुक्तिमार्ग प्रपन:–seeking ब्रह्मविद्या, having renounued the world. See supra II. 51. Cf. विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठस् । Mund. I. 2. 12. ब्रह्मविदामोति पर Tsit. II. 1. 1. न जायते म्रियते वा विपश्चित् । Káth. II. 18. &c. आरेचित - Cf. D. K. रेचित भूलतेर पाब्रवीक्षितैः & चतुर -beautiful, engaging, charming (f I 47; V. 49, असंमत: कस्तवेन्द्र मुक्तिमार्गमपेक्षते । तं सुन्दरीकटाक्षैस्तु यन्नाम्याज्ञापयस्व मे ॥ 8. P. (Sl.) उशनस् - Sukracharya, son of Bhriga and preceptor of the demons, In the Vedic as well as post-Vedic literature the epithet Kävya ’the wise is applied to him. He is also known as a writer on civil and religious law and is one of the authorities cited on civil polity. मीर्ति - Niti is used here in a wider sense-that which gives rules for the sonduct of human affairs or regulates the daily life of individuals enabling them to secure з and without infringement of religious law. राग -Love for varnal pleasures ( clouding reason ) अर्थधर्मोalso धर्मार्थी by the Vartik. (on Pan. 2. II. 31 ) धर्मादिष्यनियमः । Sole attention to Kåma would destroy the other two. These are the three of the four objects of human pursuit, the fourth being fìm, figarf4-obstruct, overpower, i. s. whom shall I make a helpless sensualist: कस्य शोरपि इरे धर्मार्थो पीडयाम्यहम् | 8’. P. (Sl.) 7. दुःखशीलां -Austerely aticking to her cow of; or habitually suffering the misery or hardships of; of दुःखशीके auftraà S’âk, IV. Org: may mean qusi atë qet: giving तपस्विजने दुःखकरं शीलं यस्याः pain to others on account of स्वयंग्राह० By the rule विभाषा ग्रहः, ण ( अ ) in added to ग्रह in the sense of an alligator’ only, as the optionality is fixed, as remarked by Vâmana-sqaftarविभाषा बेयम्। अलवरे नित्यं ग्राहः । ज्योतिषि नेष्यते तत्र ग्रह एम। This view is held by Haradatta and Bhattoji also; hence Malli.’s defence of this appears to be questionable. Some say-fagur: कवयः । ग्राह may be derived by affixing पत्र or अत्र ( स्वार्थण्यम्तादच ) स्वयं प्राहो ग्रहणं यस्याः साः प्रहे ग्राह: Amsra; now see oom. Malli. refers here to Indra’s seduction of Ahalys. (Sl.) 8. कामिन–भूयान् कामोस्य इन् shows excess; seo Gr. मलुप् aft; foot-note-भूमनिन्दाप्रशंसा &c. सुरता. सुरते अपराधसारात् । कोपना -कुध्यति तच्छीला इडा - Repentance for having । ( 51 ) slighted the prostration. प्रवालशय्या 016 of the usual appliances for allaying the torment caused by love-affection.

(Sl.) 9. –He purposely uses this, lest Indra might feel offended at his telling him to cast off his Vajra. मोषीकृत न मौषममोघं अमोघ मोघं सम्पद्यमानं क्वतं मोचीकृतं बाहोबीर्यं यस्य सः । Cr. वज्रं तव सुराधीश यत्कार्यं न करिष्यति । तत्करिष्यामि पुष्पात्रेः सर्वासुरविमो हनम् ॥ 8. P. (Sl.) 10. पिनाकपाणे:–And hence the more formidable; sse ‘om.; mark the contrast between this and कुसुमायुधपि पाति इति पिनाक:: the bow of Siva according to some the trident or three-pronged spear of Siva. धन्विन:Fr. धन्य + इन्; ( अत इनि उनी इति इनिः ); or धन्वन् + इन ( वीयादित्वादिनिः) SI referred to in the 8. D. to show that the epithet fare is fitly used here and not redundant. अत्र तु विशेषप्रतिपत्यर्थमुपात्तत्वाद्युक्तमेव । and quoted in Kuv. as an instance of after. Cf. S’, P. àdzgfå करिष्यहं भवस्यापि तवाज्ञया । अन्येषां चैव देवानामसुराणां च का कथा ॥ and जो वा मनुजो वा मुनिरपि मा मुग्धचन्द्र चूडी वा । मुस्लोकसुन्दरीणां स भवत बद्धः कटाक्षशृङ्कलया ॥ Par. P. II. 12 S1. 11. संभावित - Honoured; it was an honour to the footstool tunt Indra placed his foot on it, Some read संमानित. भाखण्डलः - आखण्डयति परबलानि. the slayer of the enemy’s armies. (Sl.) 12. सखे - Mark bow Indrs fatters him by calling him striond. Cf. III. 1. उपपन्नं-is proved to exist in; or possible. कुलिशं - कुलौ in the hand शेते or कूलिनः पर्वतान श्यति सर्वतोगामिand hence superior to Kulis’a.

(Sl.) 13. अवैमि ते सारं - Cf. अवैमि तेऽनङ्गवीर्य हरधैर्यहरं परम् । 8. P. भूधरतां - Sesha’s supporting the earth is often referred to by Sanskrit poots of infra ततः भुजङ्गाधिपतेः फणायै: &c. 111. 50; धर्मा धरित्र्याः फणिना ततोषः । Sis VI. 20. किं शेषस्य भरव्यथा न वपुषि क्ष्मा न क्षिपत्येष यत् | Mad. II; Rag. XV. 89, &c. कृष्णन - by Vishnu proportion ). Cf. । (in his divine form which is of immense Rag. X. 7. शेष:king of the Nagas, see Vasuki; pra II. 38. He has a thousand hoods. He is regarded as the emblem or personification of eternity and hence is called Anants (the infinite). Vishnu is represented as sleeping on him during the intervals of creation; Cf. योगनिद्रा यदा विष्णुर्जगत्येकार्णवीकते । आस्तीर्य शेषम भजत्कल्पान्ते भगवान्प्रभुः ॥ Mirk P see Rag. X. 7; also ( 32 ) during the four months begining with the 11th of A’shadha to the 11th of Kårtika S′uddha. (Sl.) 14. आशंसता - Here शंम् with आ raust be taken in the sense of declaring.’ See Malli. who criticizes Nåtha’s comment as wrong. a with зn in the sense of g≈ or soliciting or hoping is A’tm., while the meaning or seeking is without authority, gaârajar means these two meanninge, do not exist and do not suit in कुयां हरस्यापि &c. गतिThe effective fall on; power to hit, fary-we have this again in V, 52, (Sl.) 15. auf-The root as is a law root ( i, e. used in the Veda); but it is sometimes used in the ordinary language; Káli has again used it in 8’ák. VII. 20. (rang (míèg gå क्षितिरक्षार्थमुशन्ति ये निवासम् । ); cf. वष्टिभागुरिल्लाप &c. Sid. Kau. far af n &c. S’ântis’ataka. It is difficult to know what this exactly means. Different commentators have given different interpretations. The meaning that would readily suggest itself to the mind is-born of Brahmâ’ (as some commentators, as quoted by Mr. Despande take it. ago: xfy:, ब्रह्मणोगात रुत्पत्तिर्यस्य ); see our note on रुद्र: II. 28. and of स रुद्रो यो रुद्रः स ईशानो य ईशानः स भगवान्महेश्वर: | Atharvasira-npanishad . Or the source of the Vedas and their Upangas. Ohár. says— HAT HEY: quì qua. Malli, understands by this-Who is the repository of the Mantras wiara and others, by having made the Nyása, i, P., touching the six parts of the hody gay and others and assigning deities to them by repeating the proper Mantras; cf. अथ वा ब्रह्मणोंगानि पञ्च शेवसिद्धान्त प्रांता मन्त्रविशेषास्तेषामुत्पत्तिस्थानम् । आयात - ईशान वामदेव तत्पुरुषसद्योजातलक्षणानि पञ्चाङ्गानि । Sukhavabodhatika, as quoted by Mr. Deshpande, who further saysब्रह्म is a prayer or any pious expression in the worship of gods or a mantra used as a spell for averting evil influences. eärata &e, are simply furqfàâzs. 66 }} auf-, the one supreme Ens, is, according to the Vedantins, the material and efficient cause of the universe. It is fazu ́ever-lasting’, ‘pure’, qa’ intelligent ’ and मुक्त ‘unfettered by any conditions’ ( अस्ति तावन्नित्यशुद्धबुद्धमुक्तæmi við ¤âníæsfad au S’âr. Bha.). The two great texts (Mahávâkyas) setting forth the nature of Brahman are सत्यं ज्ञानमनन्तं यहां ( Tait ) ] and सभ्य विज्ञानमानन्द षह्म ( Brh. ). (53) The word is derived from a to be great,-what has become great, all-pervading. Cf. तत्कुरुष्वामराणां च स्थितये विदिवस्य च । हिमवच्छिवरं गत्वा यत्रास्ते भगवान्दरः । उमा गिरिसुता चैव तं च तस्यां • नियोजय ॥ 8’ P. (Sl.) 16. प्रयतां - Self-restrained, pure; the adj. shows that Pârvati is the proper person to win over one who is wares and Kâma’s effort in that direction will not be vain. किया हि वस्तुपहिता प्रसीदति. (Sl.) 17. स्थाणु - Siva. नित्यमव्यय एव तिष्ठतीति; from स्था+नु. He who exists for ever without change, the eternal one; or one who stands like a tree; of वृक्ष इव स्तब्धो दिवि तिष्ठत्येकः । Sive.; also ततः प्रभृति विश्वात्मा न प्रसूते शुभाः प्रजाः । स्थाणुवन्निश्वलो यस्मात्तस्मात्स्थाणुरिति श्रुतः ॥ अधित्यका - पर्वतस्यारूढं स्थलमधि० उपाधिभ्यां &c. ( 800com.) Pan. V. 2. 34, त्यक is added to उप aud अधि in these technical senses. These are instances of nouns formed from prepositions. अन्वास्ते –waits on; cf. अन्यासितमरुन्धत्या Rag. I. 56 where Malli translates अन्वासित by पश्वादुपवेशनेनोपसेवितम्. अप्सरसां - See notes on I. 4 supra. The Apsarases are generally mentioned as 12 in numbor; the principal of them are घृताची मेनका रम्भा उर्वशी च तिलोत्तमा । सुकेशी मन्जुघोषायाः कथ्यन्ते ऽप्सरसो बुधः ॥ प्रणिधिःप्रकर्षेण निधीयते ज्ञेयमत्र lit one to whom information to be culled is entrusted. (Sl.) 18. अर्थीयं –would rather refer to देवकार्य : the gods’ getting a loader, while अर्थान्तर wonld mean Siva’s esponsing Parvati. Some read अर्थोत्तर for अर्थान्तर and take it as हे अर्थोत्तर धर्मार्थाभ्यामुत्तर काम । प्रत्यय - Ultimate cause; for this sense of Raghu X 3 ( अतिष्ठत्प्रत्ययापेक्षमं गतिः स चिरं नृपः । ) Sl. quoted in K. P. with tho reading प्रत्ययमङ्गलध्ये for प्र० मुत्तमं as an instance of the fault ‘harshness of sound (cacophony)’. In this Sloka which contains a solicitation, sweet words ouly should appropriately be used, but they are not. The conjunct oonsonants द्धचे (in सिद्धूचे) and बध्ये (in लब्ध्यै ) sound harsh to the ear. अलब्ध्य1. आत्मोत्पत्तये for its production. (Sl.) 19 नाम -Malli takes this संभावनाय ; you only can be well expected to direct your weapon successfully. We may also take it प्राकाश्ये. It is well known; it is acknowlodged on all hands नाम प्राकाश्य संभाव्य क्रोधोपगमकुत्सने | Amara. सिद्धू - insignificant. Its अनन्यसाधारणत्व (requiring the om. ployment of one’s special talent) is the cause of glory. अम- (54) (Sl.) (20.) न चातिर्हि - हिमस्ति इति हिंस्रं. Cf. यतः प्रयोजन चारिहिंसा बिजयब्ध हस्ते । Rag. V. 57. used here. cf D. K. सहाय: cf. the rootHTT:-cf समीरणः &c. –Poste (Sl.) 21. मन्मथ - मत् चेतना; मथतांति मथः (fr. मधू 1. P. to Ahake off); मतो मथः । The epithet is aptly मन्मथो मां मध्नन् निजनाम सान्वयं करोति । meaning सह अयते (g०००) इति : अय् + अ (अच्) describe the following as natural friends, मेघपर्वत योर जसूर्ययो रब्धचन्द्रयोः । शिविजीमूतयोमैत्री वाताग्न्योश्व स्वभावतः । (Sl.) 22. शेषा - A garland or wreath such as is taken from an idol, or from his body by a holy personage and given as a mark of favour or a token of good wishes. इत्र-Malli. has this discussion on this-what is the force of a here. If शेषा was actually given इव stands for यथा aud the fig. is उपमाः if it was not given it indicates (as if it were); and as there is no proof for or against the actual gift of शेषा (साधिकबाधकप्रमाणाभावात्) the fig. is संदेहसंकर of उपमा and उत्प्रेक्षा, 886 oom. मूध्नांof गुणानुरागेण शिरोभिरुह्यते नरधिपैर्माल्यमिवास्य शासनम् ॥ Kir. I. 21. कर्कशेन - indicates Indra’s habit of constantly stroking_his elephant; cf. सुरद्विपास्फालनकर्कशाङ्गुलो | Rag. III. 8; see also Rag. VI. 73. This does not seem to be intended to convey any hidden meaning, although Oha remarks - कर्कश - शब्द मयुआनेन कविना मावि मरणं मन्मथस्य सूचितम् । (Sl.) 23. प्रार्थित - Sought in right earnest. हेमवतम्-हिमबस् + अण (अ); तत्र भव इत्यण । of इत्युक्तस्तेन कंदर्पः स जगाम हिमालयम् । नियोजयितुकामस्तु उमायां चन्द्रशेखरम् । पुष्पबाणधनुर्बाहुरेकया सह मे formu 8’. P.

(Sl.) 24. तपः समापेः - practice of penance with undisturbed attention अभिमानभूतं-as indicated in सहायमेकं मधुमेव लब्ध्वा । Cf. तस्मिन्मने संयमिनां मुनीनामूर्ध्वरतसामे | समाधेः प्रतिकूलस्तु कामो विजयते मुने ॥ तस्मिन् शरदि कालेपि सर्वसंभारसंवृतः । बभूव कामसंसर्गाइसन्तो दहवानिव S. P. वाचालयन्नथ कुलानि वनप्रियाणामङ्करयन्मलयमारुतकन्दलानि । सख्युः प्रसनविशिवस्य भुजावलेपं संवर्धयन्मधुरजृम्भत काननेषु || Par. P. III. 2. (Sl.) (25.) This verse has a side-meaning. See trans. The sun is here represented as साहसिक नायक (bold or unsorupulous lover ), the southern quarter as a खण्डिता नायिका (ज्ञातम्या संगवि खण्डिकषायिता । D. B. II. 25 ) or & lady offended at विकते her lover’s infidelity, and the rival-in-love. a north as a उपनायिका or s ( 55 ) कुबेरगुप्तां दिशं - The North ; for Kubera, see II. 21. समय(1) दक्षिणायन When the sun in its apparent annual revolution begins to proceed to the north of the equator (about the 23rd of December, after the winter solstice takes place) spring seta in. Here although it was दक्षिणायन ( winter ), yot the sun changed its course at once and began to travel towards the north. (2) tho fixed time of meeting or union. Cf. Raghu. जिगमिषुर्धनदाभ्युषितां दिशं IX. 25. उष्णरश्मि - (1) the sun ; ( 2 ) an adventurous lover. दक्षिणा (1) the southern quarter ; ( 2 ) & lady acting according to the wishes of her husband or lover. गन्धवहं - Mark the comp; if we add अणू (कर्मणि) the form will be गन्धवाहः ; words liko पच (as in श्वपच), घर ( चापधर &c.), वह &c. are derived by means of अब under Pán III. 1. 134; and वाच. धार (दण्डधार) by अण् (Pan. III. 2. 1) As soon as summer Bets in southerly breezos from the Malaya mountain begin to blow, sudra-offence, wrong; or pain, grief. The southerly breeze is fancied as the sigh of the Southern quarter lamenting the separation of the sun. Cf क्षिष्वा गुहासु तिमिरं विहितम्यलीकाः । Vik. OXI 89, सुतनु हृदयात्मत्यादेशम्यलीकमपैतु ते । S4k. VII. 24, एवं प्रत्यक्षष्टव्यलीकः किं ब्रवीमि Rat III and III 15. For the idea of Rag. IX 25 and आधूय बन्दनतरूतुत्तमनथास्तरतमाग्यि । आदाय कमल सौरभमङ्करितो मलय शैलपवमानः ॥ Pár. P. III. 4. F } (Sl.) 26. From here are dosoribed the effects of the influence of Madhu, The description here and in some other places is according to poetic convention (कावसंकेत). The poets think that the As’oks requires to be struck by females with their feet adorned with anklets, to be able to put forth flowers. Cf. नूपुरान्वितपादेन तरुण्या तातो भृशम्। अशोक: फेसरो वक्रसीवासितश्व फुल्लति ।। Prayogaratnavali. आकर्ण्याशीकपावाहतिषु च रसितं निर्भरं नूपुराणां । Rat I. कुसुमं कृतवोहदस्त्वया यदशोकीयमुदीरयिष्यति | Bag. VIII. 62. नापैक्षत - did not wait for, did not stand in need of. For, Vasanta himself exerted such sn influence. बसंतकालस्य बलवत्तरत्वात्तदपेक्षा नासीत् । Ohár. See Malli.; also स्त्रीणा स्पर्शात्प्रियंगुर्विकसाते बकुलः सीधुगण्डवसेकात्पादाघातादशोकस्तिलककरणको वीक्षणालिंगनाम्याम् । मन्दारो नर्मवाक्यात्पटुयुबुहसनाचंपको वकवाताबूतो गीतानमेरुर्विकसति च पुरो नर्तनात्कर्णिकारः । Cf. रक्ताशोकश्चलकिसलयः केसरश्वा कान्तः प्रत्यासन्नौ कुरवकवृतेर्माधवीमण्डपस्य । एकः सख्यास्तव सह मया वामपादाभिलाषी कांक्षत्यम्यो बदनमदिरां दोहदच्छनास्थाः | Mog. II. 18. चूढाः कोरकिता विनापि सदृशां हस्ताम्बुजामर्शनासत्यावनतानैरपि बिना केयः पुष्पिताः । तत्संगीतकमन्तरेण हसिता रम्याः पिमाला मुला ( 56 ) वदनासवं मुकुलिता गन्धोत्तराः केसराः | Pár. P. III. 6. Sl. quoted in D. R. as marking the beginning of the spring season which acts as an incentive to yr (love). gl. (27.) सद्य: the moment the arrow was finished’ goos with निवेशयामास. Some take it with नीते, -the arrow being at once ( and not gradually as ordinarily ) fully equipped. चूत the mango blossom is one of the arrows of Cupid. See Notes on IV. 14. दिरेफान - A word said to be based on the word भ्रमर which contains two Rajas. Cf. Vamana -लक्षणाशब्दाचातिप्रयुक्ताः प्रयोक्तव्याः । यथा द्विरेफरथचरणशब्दौ भ्रमरचक्रवाकार्थी लक्षणापरौ । अनतिप्रयुक्ताश्व न प्रयोक्तव्या यथा द्विकः काक इति; see also Malli. further, on Sl. 36. नामाक्ष०-It was usual with great warriors to have their names inscribed on their arrows. See Vik. V. 7. बाणाक्षरेरेव परस्परस्य नामोर्जितं चापभृतः शशंसुः । Rag. VII. 38. gl. (28.) कर्णिकार - is said to have red flowers of a beautiful colour but without smell; see, however, III. 53. सामग्र्यविधौ सामग्यस्य विधिस्तस्मिन् सामग्र्य fr. समग्र + य ( ष्यञ् ); also सामग्री by adding ई. Cf. शशिनि खलु कलंक: कण्टकाः पद्मनाले युवतिकुचनिपातः पक्कता केशजाले । जलधिजलमपेयं पण्डिते निर्धनत्वं वयसि धनविवेको निर्विवेको विधाता || चन्द्रे कलंकः सुजने दरिद्रता मुखाप्रसादः सघनेषु सर्वदा । विकाशलक्ष्मीः कमलेषु चञ्चला यशो विधातुः कथयन्ति खण्डितम् । यः सुन्दरस्तदनिता कुरूपा या सुन्दरी सा पतिरूपहीना । यत्रोभयं तत्र दरिद्रता च विधविचित्राणि विचेष्टितानि ।। Sub. Sl. 29. In this S’loka Vasanta is represented as a lover inticting nail-wounds on the persons of the forest-sites. Cf. उपहितं शिशिरापगमश्रिया मुकुलजालमशोभत किंशुके । प्रणयिनीव नखक्षतमण्डनं प्रमदया मदद्यापितलज्जया | Rag. IX 31. Sl. quoted in Kuv. as an instance of स्वरूपोत्प्रेक्षा. (Sl.) 30. भक्तिs beautiful arrangement of little dots making up the tilaka or ornamental mark on the fore-head. f-The tilaka flower with bees perched on it is here figured as the ornamental mark on the forehead of Spring-beauty while the young sun is the red paint for her to adorn her lip, the tendor mango-leaf, with. राग( 1 ) red colour ; ( 2 ) the same serving 3 लाक्षाराग. gl. (31.) प्रियाल - Ohironjia Sapida, M. - W. विनित विघ्न एवा årstrar: à faftrar:; see com. now. मर्मर is the sound of dry leaves tolling; मर्मरः शुष्कपर्णानाम् इति यादवः । अयं च शुकादिशब्दव- (87) गुणिन्याये वर्तते प्रयुज्यते च मर्मरेरेगुरुधूपगन्धिभिरिति । Malll. on Rag. IV. 78.

(Sl.) 32. कषाय ० - may also be taken in the sense of सुरभितः (ie, the throat ; as done by Jag. on केसरकषायकण्ठ &c. Mal. M’adh. VII. p. 153) and hence capable of uttering sweet sounds. पुंस्कोकिलः - कोकिला सैन्य संयुक्तो हिमाद्रिं प्रययौ स्मरः ॥ Brab. P. मनस्विनी - High-minded ladies; Indies having a proper sense of their honour मान स्त्रीणामीयांकृतः कोपो मानोन्यासंगिनि प्रिये । or मानश्वित्तसमुन्नतिः Amara वचनं स्मरस्य - viz, स्यजत मानमलं यत विग्रहैर्न पुनरेति गतं चतुरं वयः । परभृताभिरितीय निवेदिते स्मरमते रमते स्म वधूजनः ।। Rag. IX 47. Cf. प्रियसखीसदृशं प्रतिबोधिताः किमपि काम्यगिरा परपुष्टया । प्रियतमाय वपुगुरुमत्सरच्छिदुरयादुरयाचितमङ्गनाः ॥ B’is’. VI. 8. दत्तं प्रियाभिर्बहुमानपूर्वमासाद्य चतासवमन्यपुष्टाः । आमोदिभिः पञ्चमरागभेदेः प्राबोधयन्पञ्चशरावलेपम् || Pár. P. III. 3. विशवा० Sl. 33. ferrero-Being no longer smeared with wax-salve. Women are described as applying a kind of wax-salve to their lips to protect them from the effects of the winter cold, cf. वणगुरुप्रमदाधरदुःसहं &c. Rag IX 32. पत्रविशेषक - Ornamental paintings drawn by young women generally on their cheeks and bosoms with cosmetics. (Probably the custom arose originally out of the necessity to keep the upper half of the body uncovered in the hottest days of the sultry season, the paintings being devised as a substitute for the upper garment.) Cf. कस्तूरीमकरी: पयोधरयुगे गये च श्रियः । Pras. धर्माम्भोबिसरविवर्तनैरिदानी मुग्धाक्ष्याः परिजनवारसुन्दरीणाम् । तस्प्रातर्विहितविचित्र पत्रलेखावैदग्ध्यं जहति कपोलकुंकुमानि ॥ Mal. Mad. 1. 37. word (Sl.) 34. आकालिकी - समानकालावाद्यन्तौ यस्याः; ( the आकाल is substituted for समानकाल by Pan V. 1. 114 quoted in the com); transitory, ephomeral ( पूर्वदिने मध्याह्नादादुत्पय दिनान्तरे तत्रैव नश्वर इति वा Sid. Kau ); here it means unseasonable, untimely ; and may be derived from अकाल; see com. विक्रियाa change or alteration in a particular condition or state; hence (1) perturbation, agitation as here; cf. IV. 41; (2) see 47 further on ( भ्रूविक्रिया ); (8) any sudden change ; V. 10; (4) any undesirable or unwelcome change, evil; VI. 29. स्नेह-love (Sl.) 85. काष्ठा-प्रकर्ष excess, from काश to shine linking together two hearts. रसरस्यते इति what is enjoyed and which thus produces a lasting sensation of pleasure, pain &c. Here it is the sentiment of love which completely per- vaded all nature. the animal kingdom.

(58) f-couples of both the vegetable and -Malli. understands by this • GT- Rati is the Stháyi bháva (lasting or permanent feeling) of S’ringára the Erotic sentiment,’ farmàcgmầm सात्विकेव्यभिचारिभिः । आनीयमानः स्वायत्वं स्थायी भाषो रसः स्मृतः ॥ Sthavibháva is that which is rendered capable of being enjoyed or felt by means of Vibhavas &c. For the meanings of these see Sah. Sar. or D. R. Here we are concerned with agan which is defined as अनुभावो विकारस्तु भावसंसूचनात्मक:–Any ontward effect indicating the interual state of mind or feeling, such as कटाक्षक्षेपण &c. in the case of रति अनुभावो भावबोधक: Amara. भावस्य सूचको गुणक्रियादिः अनुभाषयतीत्यनुभावः। 8. D. dotines रति 48 - रतिमनोनुकूले मनसः प्रवणायितं 207. Its आलंबनकारण is नायकनायिका, and उद्दीपन ( excitant) अभिमतदेशकालादि क्रिया–by their actions ie, gestures &c. as described in the following slokas Cy. आदाय चापमधिरोपितषट्पदज्यं तस्मिन्हिमाचलमुपेयुषि पञ्चमाणे । बेलातिषि किमपि मणयातिरेकाद्वन्द्वानि लौल्यमभजन्त विमोहितानि । Pår. P. III. 5. (

1 (Sl.) 36. Now the poet proceeds to particularise the general statement made in the preceding sloka. विरेफ :Lit. a word having two refus in it i. e. 997; and then by za its significe a bee. See Malli. अनुवर्तमान:following his mate; Malli.; but it seems better to take it in the sense of acting agreeably too, or ministering to the wishes of; pleas. ing, serving. The two drank the honey together out of the same flower-bell. Cf. qyfaana is ašigadā i S’is’. XV 41. The com, of S. D, too says weara: Sl. quoted in D. R. as an instance of कालविभाव or season serving as an excitant ( inflamer of passion) विभाब is defined as ज्ञायमानतया तत्र विभावो anq¶ng | Vibhâva is that which, being perceived or enjoyed, nonrishes the msin sentiment (नायकादिरभिमतदशकालादिर्वा D. R ). Also in 8. D. as an instance of Taimiæ or semblance of Rasa, as it is manifested by lower animals (which is regarded as real when located in mankind ; अत्र हि संभोगशृङ्गारस्य तिर्यग्विषयस्वाद्रसाभास: ). fay comp. (Sl.) 37. Mark the alliterations, सुप्पा. संभावयामास - honoured, pleased रथाननामा-Ohakra vâka is also called Chakra. Sl. quoted in Sar. K. as an instance of me in beasts and birds. Mr. Deshpande quotes from Nalachampü—-चिरविरचितश्वादश्चन्द्ररेखायमाणः प्रथमरसविसाम-(89) ग्रासलीकार्पणेन । वह रमयति हंसी राजहंसो रिरंसुः पुलकयति च चंचूकोटिकंडयनेन || (Sl.) 36. समुपासित - Loosened by boing wet; hence disfigured. पुष्पासव -wine prepared from Bowers (the Madhuks flowere) or honey. ० आघूर्णित / मधु नयनयोर्विभ्रमादेशदक्षम् | Mog. II. 12 ; and infra. IV. 2. चुचुम्ब - The reading found in the printed editions is चुचुम्बे ; but the reading चुचुम्ब is preferred as the root ga is Paras. Had Malli, read चुचुम्बhe would have made some remark on the A’tm. use of the root. One Osl. commentator says - चुचुम्बे इति चुमि वसंयोगे इत्यस्य परस्मैपदिस्वेपि कर्मव्यतीहारे आत्मनेपदम् । But कर्मव्यतिहार ( mutual kissing) is not meant here, as clearly shown by the words पियामुखं किंपुरुष: ( and not किंपुरुषा ) 51. quoted in Sar K. as an instance of किनरेषु रसाभास. SI. 39. पर्याप्त - Large ( fully developed ); स्तबक & cluster of flowers.-e-ffiq: also, & being optionally added. प्र (Sl.) 40 प्रसंख्यान - Lit. Proper enumeration ; right knowledge; hence thought; aud lastly, deep meditation, abstract contemplation, Those who hold that at is used in the conjugational tenses only, derive प्रसंख्यान fr. चक्षु with sud सम् (ख्या boing sabstituted for it ). The न्यासकार remarks संपूर्वस्य ख्यातेः प्रयोगो नास्ति. समाधि–concentration or resting the mind on one object. भेद - disturbance of sl quoted in D. R. as an instance of सत्व ( विकारहेतौ सत्यस्यविकारकं सत्वं that quality of the mind which does not allow its equilibrium to be disturbed even in the presence of causes of disturbance) and in 8. D. as of चैर्य or firmness ( व्यवसायावचलनं धैर्य विने महत्यपि ). Bl. 41. लताग्रह-लता एव उतामयं वा यह लता नन्दीone of the principal Gaṇas and the door-keeper of S’ivs. He is a part-manifestation of S’iva and the son of S’álankayana (also called Salaka see Sir. P. Sa, Sam ch. 44 ). Cf. (महेश्वर) सुन्दरं तु परं रूपं धृत्वा दृष्टिसुखावहं । शालंकायनपुत्रत्वं योगमायामुपाश्रितः ॥ In another Kalpa he was the son of शिलाद मुनि. Sometimes three Nandis are mentioned आय: कनकनन्दी व गिरिकारयो द्वितीयकः । सोमनन्दी तृतीयस्तु विज्ञेया नन्दिनस्त्रयः ।। (61.) 42. निष्कम्पवृक्षं - On this Malli, remarksइमजिज्जोपलक्षणं . . an indirect indiontion of all अजिज (the vegetable kingdom ). The four elseases of generation are तुमचाचा (80) जरायुजाः ( viviparous ); स्वेदना: (born from moisture ) कृमिदंशाचा: पक्षिसर्पाद मोण्डजाः ( oviparous born of eggs ); उद्भिदस्तरुगुल्माषाः । Amara निभृत–still, silent चित्रार्पितारम्भ - आरभ्यत इति आरम्भः aotion; ry + 37 (¶¤¤â ); cf. Rag, II. 31. It appears that at Nandi’s command all creatures and things just stood in the condition they were in, so that their actions were transferred to a painting, as it were. Before Nandi gave the command, the trees were shaken by the Malaya breeze, the bees were astir, moving from flower to flower, the birds being impassioned were singing and the excited deer were moving about (supra S1. 31). (Sl.) 43. दृष्टिप्रपातं - प्रपत्यंत ऽस्मिन्निति प्रपातः; पत्+घञ (अ) अधिकरणे; €2: 991a: zfegqja: the place where the eye would fall. gr: -may also mean the planet Venus shining in the front (g: संमुखे स्थितं शुक्रम् ) प्रान्तेषु -All the sides of the place where S’iva was sitting. Nameru trees had formed an arbour there, their branches forming a canopy.

। (Sl.) (44.) देवदारुम देवदारुद्रमाणामधोभागविरचितस्थंडिले | Chir. त्रियम्बकं - for त्र्यम्बकं to meet the exigencies of the metre, by poetical licence (or through inadvertency); for the form त्रियम्बक is considered छांदस; of Patañjali on the Vártika. इयङादिपकरणे तन्वादीनां छन्दसि बहुलम् - तन्वं पुषेम, तनुवं पुषेम; विष्वं पश्य विषुवं पश्य; स्वर्ग लोकं सुवर्ग लोकं व्यम्बकं यजामहे, त्रियम्बकं यजामहे || Such a derivation from grammar is excusable in the case of great sages and authors. Such instances are not very rare in Káli.; see our note on a mazi qqqq18 Rag. IX. 61. The use of some such epithet &s त्र्यम्बकं is necessary after •शरीरपातः to account for it. One Calc. commentator reads à sq$, but has no propriety here, Malli, must have been quite sure of his reading as the genuine one and hence his remark fang: &c. The following six Slokas are to be taken with this, the seven slokas thus forming what is called a Kulaka: वाभ्यां युग्ममिति प्रोक्तं त्रिभिः श्लोकविशेषकम् । कलापकं चतुर्भिः स्वात्तदूर्ध्वं कुलकं स्मृतम् ॥ (Sl.) 45. qågreq—Also called Virásana or the heroicposture, is one of the postures assumed by ascetics when practising contemplation. See Malli, S’iva sat in that posture, with the upper half of his body drawn straight up and motionless, the shoulders a little depressed owing to the lotus- ( 61 ) like palms with their concave surfaces turned upwards being placed on the lap. The palms were placed one over tho other. Somo take पर्यङ्क in the sense of उत्तरासङ्ग an upper garment or a piece of cloth worn round the loins ( परिकर ). Cf. कक्षमुत्तरासकः प्रोक्ता बृहतिका तथा । पर्यस्तिका परिकरः पर्यङ्कश्वेति कथ्यते ॥ इति हलायुधः । Some Bay पर्यङ्कस्य योगपट्टस्य बन्धः योगपट्टेन पृष्टजानुजङ्घाबन्धनम् । The Com. Ava reads ऋज्वायतांसं and explains सरल दीर्घी, आ ईषत्सन्नमिती उभी अंसो यस्य । समकार्य सुखासीनं समाधिस्थं महेश्वरम् । Bra. P. Cf पर्यङ्कग्रन्थिनद्ध द्विगुणितभुजगाम्लष संवीतजानो- पर्यङ्कग्रन्थिनद्धद्विगुणितभुजगाम्लब रन्तः प्राणावरोधव्युपरत सकलज्ञानरुद्धेन्द्रियस्य । आत्मन्यात्मानमेव व्यपगतकरणं पश्यतस्तन्वदृष्टया शंभोर्वः पातु शून्येक्षणघटितलयबह्मलग्नः समाधिः ॥ Mrch. I. 1. । SI, 46. भुजङ्गम-भुजं वक्रं गच्छतीति, भुज + गम् + खन (अ); 800 supra II. 38. भुजङ्गमेन वासुकिना Char, अक्षसूत्रं -Madhyamapaअक्ष is a seed of which rosaries are made ( also ग्रन्थिमती - Having knots (which held it round dalopi comp. called रुद्राक्ष). the neck. (Sl.) 47. किंचित्प्रकाश - Because the oyos were only slightly opened विरत - On account of the absonce of all emotions. लक्ष्यी० - See Malli; also समं कार्यशिरोग्रीवं धारयन्नचलं स्थिरः । संप्रेक्ष्य नासिकाग्रं स्वं दिशश्वानवलोकयन् ॥ Bg. VI. 18. Cf. ददर्श तत्र चेशानं नासाग्रकृतलाचनम् | Brah. P. SI. 48. अपामिव - (f सुप्रमीन इस हद: Rag. I. 73. अन्तश्चराणां मरुतां-These aro five in number, i:–हृदि प्राणां गुदेपानः समानी नाभिसंस्थितः । उदानः कण्ठदेशस्थ ज्यानः सर्वशरीरगः ॥ निरोधात् - The restraining of Cf. अपाने जुह्वति प्राणं प्राणेऽपानं तथा परे । प्राणापानगती रध्वा प्राणायामपरायणा: । अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति | Bg. IV. 29, 30. नित्रात & - f यथा दीपा निवातस्था नेगते सोपमा स्मृता । योगिनी यतचित्तस्य युजतो योगमात्मनः || Bg. VI. 19. (Sl.) 49. शिरस्तः-e from the ब्रह्मरन्ध्र or an aperture on the crown of the head which is said to be extremely brilliant and which is connected with the Sushumná. See Pat. Yog. III. 32 and com, on it. (Sl.) 50. नवद्वार० - The nine gates (openings in the body ) through which the mind has communication with the external world. These are दे भोत्रे द्वे चक्षुषी द्वे नासिके च मुखमेकमिति शीर्षस्थानि सप्त द्वे पायूपस्थे अधःस्थे इति नव छिद्ररूपाणि द्वाराणि देहे सन्ति । The mind must be made अन्तर्मुख (ie turned inward from external objects ). अक्षरें -Lit, not decaying, immutable, the Supreme Soul or कूटस्थ ब्रह्म. Cf. अक्षरं ब्रह्म परमम् Bg. VIII. 3. I. X. 6 ( 62 ) द्वाविमौ पुरुषों लोके क्षरध्वाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थाक्षर उच्यते ।। 7bid. XV 16 क्षेत्रविदः -Those who know the body i̟ e. its real nature and functions; hence, men learned in the Brahma-lore, also called शारीरकशास्त्र इदं शरीरं कान्तय क्षेत्रमित्यभिधीयते । एतयां वत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत् । स च या यत्प्रभावश्व तत्समासेन मे शृणु ॥ महाभूतान्यहकारी बुद्धिव्यक्तमेव च । इन्द्रियाणि दर्शकं च पञ्च चेन्द्रियगोचराः ॥ इच्छा द्वषः सुखं दुखं सङ्घातश्वेतना धृतिः । एतत्क्षत्रं समासेन सविकारमुदाहृतम् ॥ Bg. XIII. 1. 3. 5, 6. 81 51. aux-i, e, sitting in an awe-inspiring posture as described above. अधृष्यं - Not to be assailed even thought; सा दुष्प्रधर्षा मनसापि हिंस्रै: lag. II. 27. its nervous power lost, drooping. • even in सन –With (Sl.) 02 निर्वाण Conspicuous or great by its extinction i. e. greatly, almost destroyed : Malli. We uny perhaps take the comp. as निर्वाणं भूयिष्ठं यस्य on the analogy of अभिरूपभूयिष्ठा S ́ák, or çíçayıãg: Ma ́l. Ma’d. I. Mark the p. p. of a with निर which is निर्वाण whon ’ wind’ is not the subject. निर्वाणोऽ मुनिश्रव । वाते तु निर्वाती बातः । Bid. Kau. सन्धुक्षयन्ती - The word is appropriate as Kúma’s & is compared to fire, as suggested by the use of the word निर्वाण वपुर्गुण-the excellence of her person वनदेवताभ्यां -जयाविजयाभ्याम् says Chs. Sl. 53. अशोक -e the red Asoka. The Asoka tdowers were so fresh and deep-red as to throw into the shade rubies. The vegetable world scarcely exhibits a richer sight than an As’oka tree in full blossom . ’ Sir W. Jones. पद्मरागपद्मस्य इव रागो यस्य । आकृट०-From this it appears that the Kar. flowers were yellowish red. मुक्ता० - The wreath of Sindhflowers served as a thick necklace of pearls. S1. quoted in D. Ras an instance of वेषविभाव. (Sl.) 54. आवर्जिता &०. -Cf स्तोकनम्रा स्तनाभ्याम् Meg. II. 22; Rat I 1 पर्याप्त-Fat and round. पल्लविनी -richly covered all over with red foliage. (Sl.) 55. zuralgai–Deposited there so that he may have it ready for use when required. स्थान० -That is the नितम्ब which was the proper place for it (as assisting in exciting passion; cf. व्याजार्धसन्दिशतमेखलानि Rag. XIII. 42 ). Sl quoted K. द्वितीयमार्षीमित्र in K, P. with the reading fîqâiffígg as an instance of the fault अविसृष्टविधेर्याश ’ the not-mentioning of the emphatic prominently.’ Here far is emphatic and should not have

(63) been compounded. अत्र द्वितीयत्वमात्रमुत्प्रेक्ष्यम् । मौर्वी द्वितीयामिति तु युक्तः पाठः । स्थानविदा स्वास्त्रभूता पार्वत्येव स्वीयमौवस्थापनस्थानमिति जानता । मन्नाशेपि अनयैव शिवं वशीकरिष्यामीति जानता वा । आश्रयगुणप्रकबैणाधेयगुणप्रकर्ष इति योग्यमिदं स्थानमिति जानता वा । अत्र मोतपदादेव कार्मुकसम्बन्धे लब्धे कार्मुकपदमपुष्टम् | riddyota. SI. 66. बिम्बाधरा०Cf the similar description of a bee tual hovered romd Sak’s lip. लीलारविन्दं लीलाया अरविन्द arqeii qgîamia: ¡ Persons of either sex are represented as having a sportive lotus in the hand. Cf. लीलाकमलपत्राणि गणयामास पार्वती । infia V1. 84. कश्चित्कराभ्यामुपगूढनालमालोलपत्राभिहतद्विरेफम् । रजोभिरन्तः परिवेषबन्धि लीलारविन्दं भ्रमयांचकार ॥ Rag. VI. 13. हस्ते लीलाकमलमलके बालकुन्दानुविद्धं & Meg. II. 2. अचान्तरे हरमुपासितुमभ्ययासीद्वासन्तिकप्रसवकल्पितमण्डनश्रीः । शृङ्गारवीरतपसामधिदेवतेव साकं सखीभिरवनीधरराजकन्या ॥ Par P. SI. 7. अनवचा अवद्य what deserves condemuation or reproach, preceded by the nogative particle takes only in the sense of ग, by अवद्यपण्यवर्या गपणितव्यनिरोधेषु । Pap. III. 1. 101. अवयं पापम् । गर्ने किम् अनुद्यं (not to be nttered out of respect ) गुरुनाम । Sid Kau. रतेरपि - Cf for a similar idea but nore forcibly expressed प्रत्यादेशो रूपगर्वितायाः श्रियः Vik. I. । शूलिनि-पुष्पचाप: The two epithets explain why Káma had lost. hope of success:-The oue armed with the well-kuowu trident. the other, with a flowery bow. ► Sl. 58. च चShow simultaneousness of both the actious. योग-ध्यान which is defined as तत्र प्रत्ययैकतानता ध्यानम् Pat. Yog. III. 2. i. c., the state of having one object only present to the mind continuously to the exclusion of every other thought; concentration of the mind on one object only. Sl. D. कथंचित् As the pent-up vital airs wore rolessed the downward pressure was so great that S’esha for the time found the task of supporting the earth very difficult. Cf. for a similar idea S’is’. J. 13. (Sl.) 61. शिशिरात्यय - Properly the passing of the winterseason, hence the succeeding season. geqraz: As the flowers were plucked with the hand, this should be पुष्पोचाय; hence Malli’s remark हस्तादाने &e. In the sense of ‘oollection’ we haveचयः. यम्बक त्रीणि अम्बकानि यस्य । or त्रयाणां लोकाना (ब्रह्मविष्णुशिवानां Ved.) पिता इति वा; or श्रीन् लोकान् अम्बते शब्दायते इति

( 64 ) SI. 68. तथ्य तथा सत्ये साधु न हीश्वर ८५. न हीश्वराणां व्याहतयां व्यभिचरन्ति । Pár. P. II. ऋषीणा पुनराद्यानां वाचमर्थोनुधावति Uttar. I. SI. 64. ० बाणावसर - The fit time for discharging the arrow; f. कामो धनुषि संयोज्य पुष्पबाणं तदा मुने । पार्वतीसंमुखे स्थाणी मोतकामो व्यवस्थितः ॥ S. P. (Sl.) 65. उपनिन्ये The A tuu is used as the fruit of tha action is intended to be enjoyed by the agent ( कर्त्रभिप्राये क्रियाफले तङ ); for the Par use of स न्यस्तशस्त्री हरये स्वदेहमुपानयपिण्डमिवामिषस्य | Rag. II. 59 गिरिशाय - The Dat by the rule कर्मणा यमभिर्मेति स संप्रदानम् || गौरी योगाग्निदग्धदेहा सा पुनर्जाता हिमालये । शतेन्दुकुन्दधवला ततो गौरी तु सा स्मृता ॥ · S1. 66. प्रणयित्रियत्वात् - This must be taken in & general sense although Pa’rvati is the offerer here; qufta: four sea a प्रणयिप्रियस्तस्य भावः प्रत्वम्ः also प्रियप्रणयित्वं 8 मिय takes परनिपात optionally. Or प्रणयनि प्रियस्वं तस्मात् उपचक्रमे -कम् with उप is A’tm.

संमोहनं - One of the tive arrows of Kama; संमोहनस्तापनश्च शोषणः स्तम्भनस्तथा। उन्मादनश्च कामम्य पत्र बाणाः प्रकीर्तिताः ॥ चं-shows that the two actious were in immediate succession. धनुष्य मोघं &c. Cf. Rag. III. 53. Sl. 67. धैर्य ( 1 ) Firmness of mind: ( 2 ) स्थैर्य motionlessness of water. चन्द्रोदयारम्भे - when the food tide sets in. अम्बुराशि: -The comparision implies that thongh Hara allowed his mind to be ruffled a little he was not to transgress the bounds of steadiness (as the sen does not its ). Cf. एतस्मिन्नन्तरे देवो विकासितविलोचनः । सस्मार नगराजस्य तनयां रक्तमानसः ॥ Brahma P. 88 quoted by D. बिम्बफला – Shows that it deserved such an attention from S’iva. Sl. quoted ( 1 ) in D. R. as an instance of " or the first manifestation of the feeling of love in the mind: ( 2 ) in S. Das an instance of उद्भुद्धमा स्थायीभाव ( the permanent feeling i. e, tfä just manifested ); and (3) in K. P. IV. as of सन्दिग्धप्राधान्यव्यवच काव्यअत्र परिचुम्बितुमैच्छदिति किं प्रतीयमानं किंवा विलोचनव्यापारणं वाच्यं प्रधानमिति सन्देहः । विलोचनानीति बहुवच मेन उत्कण्ठातिशयो व्यज्यते । Oom. S1. 68. Parquet-Manifesting, betraying, 4-The feeling of love first striking root in her mind भावं हृदयाभिप्राये. कामाभिलाई Ohár स्फुरद्वाल - The comparison is based on the fact of Párvati’s hair suddenly standing on end just like the ( 65 ) Kadamba’s suddenly putting forth buds on being sprinkled with the drops of water of the first thunder-cloud. The comparison is common enough. Cf. प्रथमाप्रयावचनसंश्रवस्फुरत्पुलकेन संप्रति मया विडम्बयते । घनबद्धनूतनपयः समुक्षणक्षणबद्धकुट्मलकदम्वडम्बरः ॥ Mal. Mad. III. 7 सस्वेदरोमाञ्चितकम्पिताङ्गी जाता प्रियस्पर्शसुखेन बरसा । मरुन्नवाम्भः प्रविधूनसक्ता कदम्बयष्टिः स्फुटकोरकेव ॥ Uttar. III. 42. साचीकृता-fr. साचि ind. obliquely, in a side-loug manner. Cf. निनाय साचीकृतचारुवक्रः । Rag. VI. 14. Also Mál. IV. 15. ( साचीकरोत्याननम् ) and न च प्रियेष्वायतलोचनानां समग्रपातीनि विलो - चनानि Ibid 8 पर्यस्त० पर्यस्त may also men ’ bent down ; पर्यस्तः पतिते हृते । Medini. Sl. quoted as an instance of अशब्दा शृङ्गारप्रतीति by अनुरागजन्यावस्थाविशेषानुभाववद्विभावोपवर्णन in D. R. and of हाव ( भाव एवाल्पसंलक्ष्याविकार: ) in S. D. Cf. also तदनु युगपदीशः पार्वतीवपद्म स्मितविकसितगण्डे प्राहिणाल्लाचनानि । पुलकिततनुरन्तर्भावमावेदयन्ती दरमुदितमुखेन्दुः सा च सव्रीडमस्थात् ॥ Par. P. III. 9 , (Sl.) 69. इन्द्रियइन्द्रम्य आत्मनः लिङ्गम् that which is a sign of the soul, i. s., leads to the inference of the existence of the soul ( इन्द्र आत्मा स चक्षुरादिना करणेनानुमीयते । नाकर्तृकं करणमस्ति Vamana ). Bee onr note on the word, lag. 1. 55 Or इन्द्रेणात्मना दुर्जयं Sid. Kau. ini-The senses are often compared to horses which, if uot properly governed, would prove restive. इन्द्रियाणि हयानाहुः Kathop मा भूवन्नपथहरास्तवेन्द्रियाश्वाः । Kir. V. 60. वंशित्वं यशः अस्यास्तीति वशी तस्य भावः । The state of having self-control; by virtue of his power to control his senses. Cf. हरस्तु धैर्यमालम्ब्य किंमतदिति चिन्तयन्। ददर्श पृष्ठतः कामं पुष्पबाणधनुर्धरम् ॥ ततो भगवानन्तःकरणविक्रियां तपोचलेन संयम्य तत्कारणाय विष्वग्विलोचनानि व्यापारितवान् । Pár. P. 1 (51.) 70. अपाङ्गः - अपाङ्गति तिर्यक् चलति नेत्रं यत्रासौ | The corner of the eye; this shows that the bow was drawn to its utmost. आत्मयोनिं - आत्मा चित्तं ( the mind ) योनिर्यस्य, आत्मा चित्ते धृतौ पत्ने धिषणायां कलेवरे । इति हेमचन्द्रः । Malli says here Káma was in the зg attitude which is one of the five atittudes assumed by archers when striking आलीढ is one in which the right foot is advanced and the left one drawn in and contracted; प्रत्यालीढ is the reverse of this ; समान is with the two feet evenly placed, वैशाख with the feet a span apart, snd मण्डल is with both the knees bent. Cf. आरादपश्यदधिसंहितमोहनानं कर्णावतंसपवकल्पितकार्मुकज्यम् | आकुचितैकपदमश्चित पूर्वकायं लक्षीकतामवपुर्व मदन महेश: Pár. P. ( 68 ) SI. 71. परामर्श - Properly an attack on, hence disturbance. भ्रभङ्ग - Contraction of the eyebows; frowning. दुष्प्रेक्ष्य fr. म+ ईश् + ण्यत्; दुःखेन प्रेक्ष्यः, कुगतिप्रादयः इति समासः । Cf विवृद्धमन्यस्तस्याथ तृतीयनयनान्मुने । स्फुरन्नदचिरनिस्तु पपात मदनोपरि ॥ S . P . ✓ (Sl.) 72 यावत् -So soon as; just as; ie both the actions took place simultaneously स वह्निः -the word कृशानु the reducer would have been more appropriate hero. Cf. क्रोषं संहर हे देव इति यावद्वदन्ति खे । इन्द्रादि सकला देवास्तावद्भस्मीचकार तम् ॥ तदा स भगवान् शंभुः पृष्ठभागे ददर्श ह । धनुर्धरं हि पुरुषं तं ददाहाक्षिवह्निना ॥ S . P . SI quoted in the K. P. VII. to show that anger, without its external signs such as the knitting of the eye-brows &c. and producing an instantaneous effect, may properly be represented concerning the divines only ( इत्युक्तबदन भ्रुकुटयादिविकारवर्जितः क्रोधः सद्यः फलदो दिव्येष्वेव ). Bl. 73. अभिषङ्ग-From सञ्जु with आमे; lit. that which closely sticks to the heart, i, e. is keenly felt; hence here a terrible calamity, a sudden blow. संस्तम्भयता -She was stunned by the blow and became unconscions. कृतीप● Because the trance she was in did not allow her to feel the poignant pain to be caused by the calamity. Cf तस्याः सुमित्रात्मजयस्नलब्धो मोहाद भूत्कष्टतरः प्रबोध: | Rag. XIV. 96. Si quoted in the D. R and S. D. as an instance of मोह (मोहो विचित्तता भीतिदुःखावशानुचिन्तनैः।) SI. 74. वनस्पतिवनस्य पतिः; the म् comes in when वन is followed by पति; Pan. VI. 1. 157. Here it means & tree;’ of. वनस्पतिन द्रुमात्रं विना पुष्पं फलिदुमे । Cf. उपस्थित विघ्नमिमं ज्ञात्वा च चन्द्रशेखरः । ततश्वान्तधे सोपि भगवान्प्रमथैः सह || (Sl.) 75. उच्छिरस - ( 1 ) उन्नतं शिरः शृतं यस्य | having high peaks; ( 2 ) उगत शिरः अस्य. He who can hold his head up on account of his noble deeds; hence noble, great. व्यर्थ - Because she knew that she could not make conquest of S’iva’s heart either by her personal charms or the high position of her father. शून्या dejected, down-cast. Sl quoted in Bar. Kan. as an instance of Mánitá, • (Sl.) 76. अनुकम्प्यां Because she did not deserve to be dis comfted like that. प्रतिपथ० प्रतिपथ + आ fom ; the final अ is added to पथिन by the rule ऋक्पूरब्धूः पथामानक्षे । दीर्घीकृताङ्ग As divine being he had that power. Cf. आगत्य दोर्भ्यामादाय मूछमुकुलितेक्षणा । नीता नितान्तवात्सल्याद्वोरी हिमक्ता गृहसू 11 Pár. P.