०६

SI. 1. मन्दिवंश Sent as a messenger, i. a sent & message through her. प्रमाणीक्रियताम् should be approached or referred to as an anthority (not being so approached before ), i, e.. should be formally applied to for my hand and his consent obtained (the father being the proper authority for the disposal of his daughter in marriage).अभ्यासे- (89) Sl. 2. व्याहृत० – व्याहृतः सन्देशो यस्याः । निभृता प्रिये - निभृता appears to mean keeping quiet; silently waiting for her espousal by S’iva. Thereby indicating her modesty; one Com, says सलज्जत्वाद्विनीता चूतयष्टि: - should rather means young mango tree (cf. 3). spa-noar at hand. The meaning isParvati having sent word to Siva as to the course he was to adopt stood silently waiting for her marriage. just as a young mango-tree stands expecting the advent of summer (when it is about to set in ) sending the call for it through the Kokila. The notes of the cuckoo always herald the spring. great see Malli.. it is better to take qrgar as Instr. sing, as suggested by Mallinâtha. SJ. 3. ufqWith difficulty (as he was now irresistibly drawn towards her, being wou over by her unflinching devotion and love); see Malli. - For their names see notes on I, 16. salíādara, e. having astral bodies ag apart from the physical ones. The Rshis in their astral forms constitute the constellation of stars called ’ Ursa Major’ or the - Great Bear’ of दिग्भ्यो निमन्त्रिताश्चैनमभिजग्मुर्महर्षयः । न भौमान्येव froण्यानि हित्वा ज्योतिर्मयान्यपि । Rag. XV.50. Sl. 4. argalar-Arundhati, wife of Vas ishtha was one of the nine daughters of Kardama Prajápati by Devahúti. She is regarded as the highest patteru of conjugal excellence and wifely devotion and is so invoked by the bridegroom at nuptial ceremonies. The Rshis are invariably associated with Arundhati and are always so invoked. Astronomically represented she is the smallest star in the constellation Urea Major. -explains why they readily appeared before S’iva. S1. 5. faza Quarter-elephants are described as bathing in the celestial Ganges; cf. Rag. I. 78. (Sl.) 6. asai Malli. understands by this the Sanyásâs’rama or the fourth order in the religious life of a Brahmaṇa and then takes it to refer to Vánaprasthás’rama by Lakshanâ; see his remarks. This, however, is not necessary, as the abandonment of wife, the sacred thread, &c., is not necessary in every kind of Sanyása. By Pravrajyâ we might understand the विद्वत्संन्यास, such as was practised by Yajnavalkys and others. ( सम्यगनुष्ठितेः श्रवणमननं निदिध्यासतैः परतत्वं विदितवद्भिः ( 90 ) 2¶¤¤à] Íâæ-á-arg:1). See also Bg. VI. 1. 2; XVIII. 2. Looking to the general drift of the sl. it appears better, however, to take gap in the sense of ‘going, motion.’ The Rahis had jewels, gold &c. on, and so looked like the desiregranting trees in motion. If wo accept Malli.’s sense the comparison to Kalpa-trees becomes meaningless. Cf. ¿¤¤èz इव जङ्गमकल्पवृक्ष: Vik. V. 19. Sl. 8. आसक्तबा० -आसक्का या बाहुलता ( scil of the sages तया उद्धतया भुवा – The earth which was submerged in the oceanic water was drawn up by Vishnu, assuming the form of a Boar. Cf. Gitagovinda वसति दशनशिखरे धरणी तब लग्ना | शशिनि कलङ्ककलेव निमग्रा । केशव धृतशुकररूप जय जगदीश हरे | See B. P. III. 13. Sl. (9.) qqqa-Mark the root-sense-carrying forward (the work of), completing, geraar:-ger ar: 1 See faaraa supra IV. 46. art: &c.—The seven sages were the mind-born sons ( qonqfas) of Brahmâ created for the purpose of carrying on the work of creation. “The descendants of the daughters of Daksha were married to those Brahmarshis. Mârkandeya was the son of Mrikandu the grandson of Bhrigu. The 49 fires, the 60,000 Válakhilyas, &c., were the progeny of these sages. V. P. I, 10. " Des pande. तपस्विनः (Sl.) 10. ait:-i. e. they kept their minds under control although enjoying the fruits of their penance. (Sl.) 12. ईश्वर:-fr. ईश् + वरच by स्थेशभासपिसकसो वरच Pan. III. 2. 175. स्थावर, भास्वर, पेस्वर &c. स्त्री पुमान् - Cf. शिशुत्वं स्त्रैणं वा भवतु ननु वन्द्यासि जगताम् । गुणाः पूजास्थानं गुणिषु न च लिंगं न च वयः । Ettar. IV. 11, (Sl.) 13. दारार्थ - दारभ्य इति धर्म्य -lit not departing from, keeping to, duty; see com. Similarly qq, 2 &o. quî—is the fem. when the meaning is she who shares in the fruit of the sacrificial acts performed by the husband’. que-For the precept is सत्रीको धर्ममाचरेत् । of Mah, Bhá भार्या मूलं त्रिवर्गस्य भार्या मूलं तरिष्यतः । (Sl.) 14. r-i, e. by the god of religious duties or righteousness (depending upon married life ), and not by Râga or sensual desire. -S’iva in the form of ferfa; of wat falagdà an: Bháv. P.; fr. -f the destroyer; this socounts for the fear of Káma. पदं का० पदं कृ to set foot on; hence to bring under influence; cf. III. 33, V. 21 &c. Cf. (91) Char. प्राग्धर्मेण प्रार्थितो ब्रह्मा यहा हरो गौरी परिणेष्यति तदा स्मरः स्वं वपुः प्राप्स्यतीति शापान्तं चक्रे । अता धर्मेण गौरीं प्रत्युद्यमः कारितो न तु रांगण | (61.) 15. जगद्गुरु–गुरु may meun (1) the father ie creator of the world; cf जगतः पितरौ वन्दे &c. Rag. I. 1; or ( 2 ) adorable to अनूचान - one who has studied the Vedas with their aiigas (accessary works) and is able to expound them; see com. It is formed from बच with अनु with the affix आन ( कानच् ) added zäft, azımgaza zarra Sid. Kau. The six angas areशिक्षा कल्पो व्याकरणं निरुक्तं छन्दसां चयः । ज्योतिषामयनं चैव बेदाङ्गानि षडेव तु ॥ ་ Sl. 16. तस्य - १. कुत्स्नस्य तस्य कर्मणः or पृथगन्वयादेकवचनम्विपर्क -has pre-eminently borne fruit. SI. 17 मनोरथ - Lit, the car of the mind; hence the mind moving from one object to another like a car; hence desire. -स्थावि०–beyond the province of desire not to be thought of even by the mind. qaifaqys—may meau-the object of our minds i, e. thyself; or (we have been made) the object of thy mind thou having remembered us. (Sl.) 18. कृतिनां प्रशस्तं कृतमस्यास्तीति: here इन shows excellence; who has a good stock of merit, blessed. नावत् surely ( अवधारणे ) त्रह्म - the Vedas; cf. the Sruti निश्वसितमस्य षदाः, and the Bad. Sutra शास्त्रयोनित्वात् I. 1. 3. (Sl.) 20. अर्क - fr. अ 10. P. to praise अयंत; or fr. अर्च, च् being changed to by Unádi. III. 40. (Sl.) 21. विरूपाक्ष – This is variously derived as विविधानि रविचन्द्राग्निरूपाणि अक्षीण्यस्य ; or विरूपेष्वपि अक्षि कृपादृष्टिर्यस्य; or विविधरूपाणि विविधरूपेषु वा अक्षाणि इन्द्रियाणि यस्य । Any of these will do here. (Sl.) 22 साक्षात् - e. in a form perceptible to the senses. अञ्जसा -( Inst, sing. of अअम् used as an adv. ) “orrectly: as regards thy true nature. तत्वत्वद्धाअसा द्वयोः | Amara. Cf. याथार्थ्य वेद कस्तव । Rag. X. 24. न धियां पथि वर्तस - Cf. यतो वाचो निवर्तन्ते अपाप्य मनसा सह । Tait Up. अव्यक्त 4 (Sl.) 23. व्यक्तं - The distinct or manifested world ( developed from or the indistinct originating principle). Cf. अव्यक्तो व्यक्तकारणम् । Rag. X 18 भाग:not a portion or part but a phase of. Thou art the same in these three capacities; ef. the Smrti-बह्मत्वे सृजते लोकान् विष्णुत्वे पालयत्यपि । रुद्रत्वे संहरत्येष तिस्रोवस्थाः स्वयंभुवः ॥ ( 92 ) Sl. 24. सुमहती - गुह्यार्थबोधनाद्दुर्लभा । Cha’r.; one to which we caunot aspire just now. Sl. 25 इन्दुःउनच्यमृतमति irregularly derived fr. उन्द to o0ze, and the Unádi aft, उः or उनत्ति केदयति चन्द्रिका भुवनम् । Originally meant a sparkling drop of the Soma juice or geg the Soma juice itself; cf. garage: Rgv. I. 16, 6. It then meant a small round body and finally came to mean the moon when Soma became a name of the moon. Sl. 26. स्वार्था न मे - Cr लोकानुग्रह एवैको हेतुस्ते जन्मकर्मणोः । Rag. X. 31. -surely, giâfî: &c.-The eight forms are: the five elements, the sun, moon and the sacrificer; 200 S’ák. I. 1. They are thus given in the Bháv. P. qafu fgfagda an: 1 भवाय जलमूर्तये नमः । रुद्रायाग्निमूर्तये नमः । उग्राय वायुमूर्तये नमः । भीमायाकाशमूर्तये नमः । पशुपतये यजमानमूर्तये नमः | महादेवाय सोममूर्तये नमः । Éma14 gýgào 74: All these are for the welfare of the world. Sl. 27. -The Chátaka bird has wholly to depend upon the clouds for water: cf. Bhar, agðurìdifā svi a da: S’ivo means by the simile that the gods are quite helpless and have solely to depend upon him for a deliverer and hence his seemingly strange procedure, www.com Sl. 28. आत्मज ०

• आत्मनः स्वस्य जन्मनेः f. the Sruti आत्मा में पुत्रनामासि and पतिजीयां प्रविशति गर्भो भूत्वेह मातरम् | quoted by Malli. in his com. on Rag. II. 1. or आत्मनो जन्म यस्य । अवर्ज्या व्यधिकरणी बहुबीहिर्जन्माद्युत्तरपदः । Vamana यजमान इवThe simile is very appropriate and indicates the holiness of the purpose. The sacrificer performs his sacrifices for the benefit of the worll; cf. Manus. अग्नी प्रास्तादुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते qizģēra aa: ¤ Siva’s act, too, was for the benefit of the world. S1. 30. The epithets in the first half have a double application as referring to the physical and divine body of the mountain, -(1) high: (2) lofty in character. feuf(1) firmly rooted; (2) keeping within the bounds of propriety. (1) burden; (2) the responsibility of guiding the affairs of. 81, 31. argofiaBecause the sages were the writers of Smrties. (Sl.) 32. greirai-gi gé anagaîía; or according to some gi vráïfa; fr. y+() by Unâdi. IV, 139; (que); the ( 93 ) chief woman of the house; one whose chidren and husband are living. For the idea cf. infra. Sl. 85. (Sl.) 33. ओषधिप्रस्थंऔषधीनां प्रस्थं शृङ्गं ( properly a peak of the mountain). The town is probably a creation of the poet’s fancy. It is not mentioned in the Siva P. bat mentioned in the Pár. P. where Nárada enters it by afya. The poet describes it further on in Pauranic style. rataमहाकोशी-Mr. Des’pánde’s notes on this is-Siva’s departure from maqaz which we find in S’. P, is not authorised by Br. P. which Káli, cosely follows in this Canto. It must be understood, therefore, that S. P. strengthens the following account in relating that S’iva was not to the south of Kás’! or Benares at this time. In the exhaustive list of Jambudvipa rivers montinoned in B. P. I cannot find anything of this name. It is, however, passingly mentioned in the Kâliká Purana महाकोशीप्रतापे च यद्वारि पतितं तु तैः । कौशिकी नाम सा जाता . Hence it appears that the junction of the Hg and other streamlets form the Kaus’iki mentioned in B. P. with th tributaries of the Ganges. -गोमतीं धूतपापां प गण्डकी च महानदी । कौशिकी निश्चितां &. We have still a tributary of the Ganges by name कौशिकी का कुशाProperly then we may suppose the two Kaus’ikis to be one and the samo, Mahako’s therefore may be a small river in the south of Nepál or somewhere near it.” Sl. 34. dafai-Ascetics ( fr. #q mental restraint ); or practisors of Yoga or mental abstraction ( ध्यान-धारणा-समाधिTUTKI 844: 1) sf-(1) First: because God practised contemplation before the creation of the universe; & aqīsatya ! ¤ aqzaçã¿ bdsgna fe a Tait,; or (2) foremost, chief, ag: digi-In the S’. P. it is S’iva who gives up shame. अरुन्धत्यां तथा युक्ताः । तान्दृष्ट्रा सूर्यसंकाशा अही लज्जां हरः स्यम् ॥ (See intro.) Kálidása improves upon the original. Sl. 36. परमम् - A particle of sesent ( मते . . अनुमती ); very well; so we will do. (Sl.) 37. अलका- Pauráție town, the capital of Kubera, the god of wealth and regent of the North. It is also called वसुधारा, वसुस्थली and प्रभाThe three peaks of Meru, situated in the middle of Ilávarsha form the abodes of Vishņu, S’iva and Brahmâ, called Vaikuntha, Kailasa and Brahmapura (94) and below them are the cities of the eight Lokapa’ las - तेषामचः शतमखज्वलनान्तकानां । रक्षोम्बुपानिलशशीशपुराणि चाष्टौ ॥ S’iva P. According to Dr. Bháu Dâji its situation must be looked for in Kashmir. Mr. Des’ pánde quotes the following from B. P. तपसा निर्मिता राजन् स्वयं वैश्रवणेन सा । शशिप्रभाप्रावरणा कैलासशिखरोपमा ॥ दिव्या हेममयी ह्युचैः प्रासादैरुपशोभिता । महारत्नवती चित्रा दिव्यगन्धा मनोरमा ॥ अतिवाह्य - having cut off from all sides and thon transplanted; Malli.; or surpassing excelling स्वर्गाभि० - स्वर्गस्य अभिष्यन्दः lit, overflow; hence excess or surplus of population and other things. Formed as if by drawing off the superfluous portion of By ( Pa’n VIII. 3. 72 ) अनुविपर्यभिनिभ्यः स्यन्दतेरमाणिषु । the of is optionally changed to when it does not refer to animals alone; यादे तु अतिवृद्धिपदेन केवलं प्राणिन एवं गृह्यन्ते तदा न पत्वम् । The same line occurs in llag. XV. 29 on which Hemádri romarks - यंत्र ग्रामादेरारम्भ यावत्संख्यो जना व्यवस्थापि स्वस्थानादाधिक्येन यो जनः साभिष्यन्दशब्देन लक्ष्यते । तस्यान्यत्रानयनं वमनशब्देन लक्ष्यते । स्वर्गादधिकस्थितिरित्यर्थः । Char. explains it there as स्वर्गस्याभिष्यन्दवमनं शाखानगरं कृत्वे विनिवेशिता । and here he says स्वर्गस्याभिष्यन्दः सारस्तस्य वमनमुद्रिरणम् । वमनं -s here removal (and not vomiting). The use of such words when used in a metaphorical sense does not constitute a blemish ( ग्राम्यतादोषः ) as remarked by Dandiuनिष्टतोद्गीर्णनान्तादि गणवृत्तिव्यपाश्रयम् । अतिसुन्दरमन्यत्र ग्राम्यकक्षां विगाहत ।। Kav, 1. 5. स (Sl.) 38. गङ्गा—The stremtus of the Ganges encircling the city served as a ditch. 7-mounds of earth next to the ditech supporting the surrounding wall or rampart. ०साल-साल a rampart. There were three things–first the ditch or moat, then the mounds fiory with the blazing herbs and lastly the wall of precious stones. The city was thus a type of ancient cities. (Sl.) 39. जितसिंह - The elephants in the city only are meant here. Sec Malli.; otherwise the statement will be in conflict with I. 6. diadiawgr: V. 1. means à ftatą driving by means of a gond भयं येषाम्. बिलयोनयः-: e they were not of mortal breed, not being produced in the ordinary way. (61.) 40. शिखरासक्तः शिखरासक्त:-This shows that the city was situated on a plateau below or near the middle of the mountain ( as the poet’s object is to describe the great height of its mansions), सन्दिग्धा: - Confounded with. This shows that the sound of the tabors ( Murajacs) also was loud and deep. करणैः -Beatings (95) of hands, cymbals &c. accompanying the sound of the tabor and marking the musical halts or pauses (which distinguished the sound of the Murajas from the rumblings of the clouds which were not marked by such accompaniments). Cf. fagoकनकशृङ्गोपान्तविश्रान्तमेषं सुरतरुवरवाटीशोभमानोपकण्ठम् । मणिभवनमहोभिः सृज्यमानेन्द्रचापं मदयति मम चेतो मन्दिरं विस्मयानाम् || Par. P. I. 13.

(Sl.) 41. विलोल० - Cf. S & k शाखालम्बितवल्कलस्य च तराः VI. 7. The clothes might have been the productions of the trees; f. वासश्विनं मधुनयनयोर्विभ्रमादेशदक्षं एकः सूते सकलमबलामण्डलं कल्पवृक्षः । Meg. II. 13; or dissolvo विलोलानि विटपा एव अंशुकानि येषाम् | The boughs with their thick foliage looked like banners. गृहयन्त्रMechanical contrivances attached to houses for holding up the flags. (Sl.) 42. maging–Liquor-shops; public places for drinking उपहार - lowery decorations ( flowers strewn over the ground or garlands, bouquets &c. suspended from windows &c.); of भवति विरलभक्तिम्लनपुष्पोपहारः । Rag. V. 74; यस्यां यक्षाः सितमणिमयान्यत्य हर्म्यस्थलानि ज्योतिश्छायाकुसुमरचितान्युत्तमस्त्रीसहायाः । आसेवन्ते मधु &c. Mog. II. 5. Sl. 48. दुर्दिनेषु - Supply अपि after this, even on cloudy lays ( much less on ordinary daya ) अभिसारिका - अभिसारयते कान्तं या मन्मथवशंवदा । स्वयं वाभिसरत्येषा धीरैरुक्ताभिसारिका ॥ S. D. तमिस्रा - extensive darkness. Sl. 44. यौवनान्तं - Because the inhabitants were all divine beings ( त्रिदशाः ). अन्तक: Properly, the god of death, the destroyer: hence the destroyer of happiness, afflicter निद्रा and not death ( the long long sleep). (f. आनन्दोत्थं नयनस - लिलं यत्र नान्यैर्निमित्तं नान्यस्तापः कुसुमशरजादिष्ट संयोगसाध्यात् । नाध्यन्यस्मात्णयकलहाद्विप्रयोगोपपत्तिर्वित्तेशानां न च खलु वयो योवनादन्यदस्ति ॥ Meg. II. 4. (Sl.) 45. भ्रूभेदिभिःभ्रूभेद एषां विद्यते तेः । or भ्रुवौ भनुं शीलमेषामिति तेः अर्थिनः -e they have no other object to seek. They had only to submit to ladies charming in their auger and not to the frowns of the enemies &c. (Sl.) 48. सन्तानक – One of the five trees of heaven. ०च्छायाSee Malli.; or we may separate as च्छाये आ समन्तात् सुप्ताः & The original reading as remarked by Malli. is सुगन्धिर्गन्धमादनः It was probably changed owing to Amarasimha’s line गन्धमावनमन्ये च हेमकूटादयो नगाः । गन्धमादन - name of a mountain situat- • • ed to the cast of Mern and known for its forests having odoriferous herbs which give it the name. According to the V. P. it is to the south of Moru bolng one of its props; विष्कंभा रचिता मेरोयोजनायुतमुच्छ्रिताः । पूर्वेण मन्दरो नाम दक्षिणे गन्धमादनः । ( तत्र च केतुवृक्षों जम्नुस्तत्र वनं गन्धमादनाख्यं ) विपुल : पश्विमे पार्श्वे सुपार्श्वश्र्वोत्तरे स्थितः ॥ II. 16. (Sl.) 48. लिखितानल०Because of the tawny colour of the matted hair. 8ls. 50, 51. —Shows his great respect for the sages. For गृहानुपतुं प्रणयादभीप्सवा भवन्ति नापुण्यकृतां मनीषिणः । Sis. I. 14. ( अतः कृच्छ्रलभ्याः सन्तः पूज्या एवं Malli सारगुरु—– -Decause his bodily form represented the weight of his physical form. Cf. for the idea धीरोद्धता नमयतीव गतिधरित्रीम् | Uttar. VI. 19. वातुताम्राधरःThis and the other opithets apply to both the Sthavara and Jaigama forms of the mountain. Comp, with this the description of Dilipa, Rag. I 13, 14. सुव्यक्तit was clear from his form that he was the representative of the mountain. Sl. (52.) आक्रमयामास - Made them enter : see Malli; otherwise we should have expected the Acc. of æg (ara). Some explain away the Inst as सहार्थ. तेः सह आकमयामास प्रविवेश, taking क्रम् as a root of the चुरादि lass on the principlo ‘सर्व धातवो वा चुगदी पच्यन्त’ montinued by the author of Manorama. शुद्धान्त-शुद्धः अन्तः the interior as well as surroundings, यस्य Curiously enough the Arabic word Harem also radically meaus í sacred or pure` thus showing a common iden underlying two शुद्धकर्मभिः explains why he took them to the harem. Their sight would be purifying, Sl. 51. अपमेचादयम् &-(!) तुल्या भवदर्शनसं । देपावृटेर्दिवो वीतयलाहकायाः | Kir. III for the thought comp. also उदेति पूर्व कुसुमं ततः फलं घनोदयः प्राक्तदनन्तरं पयः । Sak VII. 30. · (Sl.) 67. द्विजोत्तमाः–द्विजेषु उत्तमाः । or even द्विजानामुत्तमाः । हदादिः शेष इत्यादी भाष्यकृता षष्ठीसमासस्य विधानात् । See Kaiyata on Mithabhashya ou Pap v 3 57. गङ्गाप्रपालेन - Gaigá being V. विष्णुपादोद्भवा. Cf. also कमण्डलूत्था कमलासनस्य विनिःसृता विष्णुपदान्नदा सा । भागीरथी भर्गजटावतीर्णा जगत्रयं जह्नसृता पुनीते || Uda’r. I. 21; Bee infra. X. 31. taqreer-the water used for washing the feet of the sages is as holy as the Ganges flowing from Vishnu’s feet. Thus the sagos are indirectly praised as Vishnu’s equals. (17) (Sl.) 68. प्रेष्य-म + एष्य; the Vriddhi by प्रादृहोढोढये वेष्येषु Vart, on Pán. VI. 1. 89. see Gr. $ 20 ( @). (Sl.) 59. srfq care &c.—He speaks of himself as identical with his physical form Cf. युगान्तकालप्रतिसंहृतात्मनो जगन्ति यस्यां सविकासमासत । तनी ममुस्तत्र न कैटभदिषस्तपोधनाभ्यागमसंभवा मुदः ॥ Sis’. I. 23. प्रभवन्ति - भू with in the sense of अलं governs the Datives of विधिरपि न येभ्यः प्रभवति Bh. II. quality of an रजस् ( the 2nd ). catos’ that not (Sl.) 60. रजसोपि परं तमः तमः (1) darkness ; ( 2 ) the (the 3rd of the three qualities) next after See supra notes on II. 4. The word परं indionly तमस् but रजस छोso is अपास्त, pure सत्व being left रजस् is the cause of passions and emotions; of सत्वं ज्ञानं तमोऽज्ञानं रागद्वेषौ रजः स्मृतम् | Maun.; रजो रागात्मकं विद्धि & Bg. XIV. 7; see also 12, 13. (41.) 61. कर्तव्यं वो &c. ( 1 ) I do not see you have to do any thing or gain any object by coming here; (2) or you want me to do anything for you. For अस्मास्वधीनं किमु निस्पृहाणां Kir. 111. 2. SI. 62. तथापि तावत् &c. –So in Rag तवाईतो नाभिगमेन तृप्तं मनोनियोगक्रिययोत्सुकं मे । V. 11. प्रभविष्णु - Fr. भू with प्र+ इष्णु ( ). Properly the aft इष्णु is alded to भू in the Veda only by भुवश्व | Pán III. 2, 1:38. But the poets use ench forms by poetic license of यत्प्रभविष्णवे रोचते । Sk Bhattoji remarks–कथं तर्हि जगत्मभारम्भविष्णु वैष्णवमिति (माघ) - निरङ्कुशाः कवयः । ( Sil Kau ) and चकारोनुक्तसमुच्चयार्थः । तेन भ्राजिष्णुरिति काशिका. । एवं च क्षयिष्णु इति च केषांचित्प्रयोगः सङ्गच्छते । किंतु चकारस्यानुक्तसमुच्चयार्थत्वं भाष्ये नोक्तम् । अतो बहवोन पुरस्कुर्वन्ति । Sabdakaustubha (Sl.) 63. कन्येयं &c. -Called कुलप्रतिष्ठा further on ( VII. 27 ). अनास्था - The नञ् ( अ ) here ought not to be compounded aud it should be न आस्था अस्ति. But Malli. remarks प्रसज्यप्र० &०. Writers on rhetorics mention two kinds of negation, ciz. प्रसज्यप्रतिषेध and पर्युदास अमाधान्यं विधेर्यत्र प्रतिषेधे प्रधानता । प्रसज्यप्रतिषेभोसौ क्रियया सह यत्र नञ् ॥ The ननू is called प्रस० when the nogation, instead of the affirmation, is prominent and the R is expressed with the verb. And when a word enters into a compound, it is subordinatod and cannot be emphatic ( समासे गुणीभूतत्वादमाधान्यम् ). But this general principle cannot be applied for every case. Pán, himself often compounds an emphatic and Vamana commenting on Pán. III. 3. 19, says प्रसज्यप्रतिषेधेपि समासोस्ति. The नत्र here, therefore, must bo taken K. N. 9 (98) as 752( 49 प्रसज्य ० ( emphatic ) and not as पर्युदास. For other particulars see our note on 37: &c. Rag. I. 21, S1, quoted in D. R. as an instance of औदार्य (in the form of सदुपग्रह ), one of the manly qualities of the hero proceeding from Satva. (Sl.) 64. -According to grammarians this is an instance of poetical license. For the p. in a (which is used only in the Veda) is not to be used in ordinary language except in the case of #q, qa, and . But the poets often use the participles of other roots. Cf. कसुकानचावपि छान्दसौ इति त्रिमुनिमतम् । कवयस्तु बहुलं प्रयुक्ते । तं तस्थिवांसं नगरोपकण्ठे ( Rag. II. 29) e̟ía : ¤iía aajvafazrgaià (V. 34) geng | Sid. Kau. on Pán. III. 2. 107 भाषायामपि कसुर्भवतीति भाष्यविरोधादुपेक्ष्यम् । उत्तरसूत्रानर्थक्यं च यदि भाषायामपि वसुर्भवति । Haradatta. The Sthâvara form of the mountain too said the same thing. The poet is fond of describing such an effect of an echo; cf. Rag. II. 51; Vik, IV, 27. song. Sl. 65. Higr¤—One of the ten mind-born sons (according to B. P. III. 12, 24, he was boru from Brahmá’s mouth ) of Brahma’, who were Praja’patis. Ile is the author of the hymius of R. V. IX, of a code of laws and of a treatise on astronomy. Ilis wife was S’raddhá, by whom he had three Besides S’raddha he is said to have married Smriti, two daughters of Maitreya, several daughters of Daksha &c. He is also regarded as a teacher of Brahma-Vidya which he is said to have learnt from Satyaváha, a doscendant of Bharadvája. In astronomy he is Brihaspati, the regent of Jupiter, and a star in Ursa Major. For other particulars seo Apte’s Die. अग्रण्य - अयं नयति अग्रे नीयते वा; fr. अग्र + नी + किपू; the ई is changed to य by एरने काचोऽसंयोगपूर्वस्य । Pan. VI. 4. 82. The change of a to must be explained by 1 from the analogy of ग्रामणी. Cf. अध्यग्रणीर्मन्त्रकृतामृषीणां; Bag. V. 4. उदाहरणवस्तु - उदाहरण & Joud elear speech; वस्तु the subject matter, plot, hence well-organized speech; or the topic of conversation. न् ण (Sl.) 67. fasgare:-fasg-fr. fag 3 conj. to pervade; afe सर्वमिति । यस्माद्विष्णुमयं सर्वं यच्चराचरमुच्यते । तस्मात्स गीयंत विष्णुर्विशधातोः Fàgala | V. P. Bg. X. 25. This is according to the doctrine laid down further on यद्यद्विभूतिमत्सत्वं &c. Bg. X. 41. आधारतां :-The mountain being in the centre of the world. (Sl.) 68. STUraa-See Malli. Here the use of the Conditional is ungrammatical since it is used when there is fa( 99 ) i.e. afarqía or non-fulfilment or achievement of the act. S’esha’s inability to hold the earth is never described or known. 81, 69. 3†¤—(1) Free from taint; spotless; (2) free from turbidity, clear. •favıftar:-(a) spreading beyond the seas; (2) not driven back by the waves; rushing with great force into the sea; mighty. (Sl.) 70. श्लाध्यते - In such passages of विष्णुपाद प्रसूतासि वैष्णवी विष्णुपूजिता । परमेष्ठिन् — परमे व्योमनि चिदाकाशे वा तिष्ठतीति; fr. परम + *+7. Malli. quotes here the latter part of the sútra * &c. Pân. VIII, 3, 97 to account for the change of to q; but it is not the proper one. It must be explained by the Várt. ; see Bhânu. ou Amara. Malli. rightly explains it in his com. on Rag. X. 33. SI. 71. fada-Horizontally spreading all round. ¿:-i ̧ e. Vishnu in his Vhmanávatára. त्रिविक्रमोद्यतस्य - त्रिषु विक्रमास्त Vishnu assumed the form of a dwarfish Brahmaṇa boy, appeared before the demon Bali (son of Virochana who was proud of his empire over the three worlds) and asked for as much land as could be covered by his three steps. Bali pressed him to ask for more, but the dwarf refusing, ho granted his request. Thereupon Vâmana expanded himself, filled up heaven and earth with his two steps and with the third pressed down Bali to Pâtâla, the sovereignty of which was, however, left to him. The Vedic version of the story where Vishnu means the sun is not to the point here. fafa and fa¤ are contrasted. Vishnu’s greatness filled up all space at a particular time; the mountain does so always. Sl. 72. यज्ञभागभुजां - Seo supra I. 17. उच्चैः and हिरण्मयंMeru has these two advantages over him., viz, its peaks are loftier and its constituent material is gold and yet the mountain is not allowed to partake of sacrificial food at sacrifices. For the S’ruti faqat get, see supra com. on I, 17. (Sl.) 74. qui &c.—The plural shows that the course they were going to advise Himalaya to follow would prove of benefit not only to him but to the world also. अणिमादि Sl. 75. THIf-For the 8 Siddhis, see supra I. 5. fo is the power to be as small as an atom; fear to be as great as anything; लघिमा to be light; गरिमा to be heavy; प्राप्ति to obtain any thing desired; प्राकाभ्यं unobstructed power, ईशित्वं ( 100 ) supremacy or the power of being the master of all; and qíðrá or power to control tho senses &c. Some mention कामावसायिता ’ the power of ending passion or desiro’ instead of गरिमा. अस्पृष्ट ० - अन्यः पुरुषः पुरुषान्तरं; now see Malli [Here a grammatical difficulty arises. पुरुषान्तर is a comp. of tho मयूरव्यंसकादि class ( see Pá1. II. 1. 72 ) and words of the मयूर class, तिष्ठदरवादि class &c. are prohibited from being further joined in a comp.; and so the question arises - कथं तर्हि अस्पृष्टं पुरुषान्तरं येनेति पुनरस्य समासः । says the Bhashya - किमर्थश्वकारः । एवकारार्थः । मयूरव्यंसकादय एव । क मा भूत् । परमो मयूरव्यंसक इति । Tho question is discussed by many eminent grammarians, but it is useless to quote the discussion here. The gist of the whole is that Karmadharaya ouly is prohibited from being further compounded. Some take this as a case of poetical license; other take पुरुषान्तर 4s & Gen. Tat.: पुरुषस्यान्तरं विशेषः । ततो बहुवीहिः । C/ ईशानः सर्वभूतानामीश्वरः Tait. Up. ; यस्मिन्नीश्वर इत्यनन्यविषयः शब्दो यथार्थाक्षरः Vik. I. 1. Cf. शब्दोयमीश्वर इति श्रुतिगोचरः सन्नानीलकण्ठमवसंसित चन्द्रलेखम् | त्वामेव बोधयति नाथ निजार्थपोषादन्यं पुनः प्रकरणार्थेनिपीडनेन ॥ सार्धचन्द्रं -Horo अर्ध means a part a digit; अर्थः चन्द्रो यस्यासावर्धचन्द्रः अर्धचन्द्रेण सहितः सार्धचन्द्रः शब्दः. AVO (Sl.) 76. कलितान्योन्य० -Which impart power to each other by their mutual action and reaction and maintain the phenomenal world in its working order. The five elements being the constituents of the universe aro interdependent. The sun being the contre of activity also helps to keep up the universe; ef. the Stratis सूर्य आत्मा जगतस्तस्थुषश्च मित्रो दाधार पृथिवीमुतया &c. for a similar office performed by the moon comp. Rgv. X. 85,2. सोमेनादित्या बलिनः सोमेन पृथिवी मही & where Sāyana remarks अमृतसकेनोषध्यभिवृद्धया पृथिव्या बलवत्त्वम् । The sacrificer also augments the power of the sun and thereby sustains the croation; of. Mann. अग्नी प्रास्ताहुतिःततः प्रजाः || quoted above ( sl. 28). Thus the eight form together contribute to maintain the stability of tho universe. धुर्ये :must be taken as करणे तृ०. -S’iva is the driver of the chariot of the universe, the 8 forms the horses &c. Here S’iva is considered as existing outside his 8 forms. Otherwise the simile would lose its forco. Cf. the Sruti-यो रुद्रोऽयो योप्सु य ओषधीषु । यो रुद्रो विश्वा भुवना विवेश | Also Parás’ ara - तदेतत्सकलं विश्वं स हि विश्वाधिकः शिवः । Perhaps the simile is suggested by the well-known passage in the Kath. Up. आत्मानं रथिनं विद्धि &c. ( 101 ) Sl. 77. योगिनः -Those who practise योग which is defined 28 चित्तवृत्तिनिरोध–controlling the functions of the mind and setting it on one particular object; तो योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । Kath. Up. Seo also supra III. 58. यं विचिन्वन्ति - cf. Vik. अन्तर्यश्व मुमुक्षुभिनियमितप्राणादिभिर्मृग्यते । I. 1 and the Sruti तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेयनाय । Also, स्वाराडाख्यस्य देवस्य हृदयाम्भोजमध्यमे । उमा सहायां भगवान्नीलकण्ठस्त्रिलोचनः । यो नृत्यति ह्यसौ नित्यं परमानन्दचिदधनः । तं दृष्टा मनुजः सर्वो विमुक्ता भवतीति हि ॥ S . P . क्षेत्राभ्यन्तर० - in the दहराकाशः for क्षेत्र see supra. III. 50/अन्तर्वृत्तिः –seo Bg. XV. 5; also 6 ( यगत्वान निवर्तन्ते तद्धाम परमं मम ). Sl. 78. संक्रमितैः -The Causal of कम् is संक्रमयति. The root कम् is one of the roots marked as मित् ie the penultimate vowol of which remains short. But the form संक्रामयति also occurs. So if the reading bo संक्रामितेः it is to be thus explained according to the Vrittikara ( a commentator on Pán ) -मित ह्रस्व इति सूत्रे वा चित्तविकारे इत्यतो वा इत्यनुवर्त्य व्यवस्थितविभाषाश्रयणात् हस्वाभावः । ie from the previous Sitra वा ( optionality of the rulo) should be imported in the rule at : in some fixed ( व्यवस्थित ) eases such as संक्रामयति, विश्रामयति &c. Cf. Malli on धुर्यान् विश्रामयति सः । Rag. I. 1; of also रजाविश्रामयन् राज्ञां &c. Rag. IV. 85. [6] 79 अर्थमित्र &c. -Refers to the inseparable connection betwoon the two; 800 Malli.; ef शब्दजातमशेषं तु धत्त शर्वस्य वल्लभा । अर्थरूपं यदखिलं धत्ते मुग्धेन्दुशेखरः ॥ V. 1. as quoted by Malli. in his com. ou वागार्धाविव संपृक्ती Rag. I. 1. अशोच्या &c. -of वत्से सुशिष्यपरिदत्ता विद्यवाशोचनीयासि संवृत्ता । Sak. IV. कुलं च शीलं च मनोज्ञता ( सनाथता ) च विद्या च वित्तं च वपुश ( वय )श्व । एतान् गुणान् सप्त निरीक्ष्य कन्या वराय देया पितुरप्यशोच्या ॥ ( देया कन्या बुधैः शेषमचिन्तनीयम् ॥ ) (Sl.) 80. चरणौ &c. -Seo supra V. 79, 80. (Sl.) 84. देवर्षिः - देव इव or देवानामपि ऋषिः; one or the seven classes of sages, viz. Rshi, Maharshi, Paramarshi, Devarshi, Brahmarshi, Kándarshi and S’ rutarshi. Bl. quoted in D. R. S. D. &c, as an instance of अवहित्थ dissimulation or the concealment of the outward effects of the feeling of shame, fear &c. • Sl. 88. गृहमेधिन-is derived by Malli ( see Rag. I. 7. ) as गृहेदरिः मेघते सङ्गच्छते इति; some derive it as गृहमेधो विवाहः अस्त्यस्य; according to othors it should be derived as गृहमेधः यज्ञः कर्तृत्वेन विद्यते अस्य; the sacrifice to be daily performed by a householder ( 102 ) is five fold:–अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । मोहो देवो बलिभाँतो नृयज्ञोतिथिपूजनम् ॥ Mann. III, 70, 71. (Sl.) 91. जाम्बूनदं – जम्बूनद्यां भवं. According to

According to Pauráṇic accounts it is the gold found in Jambûnadî, a river supposed to be formed of the fruit-juice of a gigantic Jambû tree in the middle of Jambudvipa and flowing round the mountain Meru and then bending its course down to the Northern Kurus, दक्षिणेन तु नीलस्य निषधस्योत्तरेण तु । सुदर्शनो नाम महाब्जम्बूवृक्षः सनातनः । … तस्या जम्ब्दाः फलरसो नदी भूत्वा जनाधिप । मेरुं प्रदक्षिणं कृत्वा संप्रयात्युत्तरान् कुरून् | Cf. B P एवं जम्बूफलानामत्युवनिपातावशीर्णानामनास्थिप्रायाणामिमका निभानां रसेन जम्बूनीम नदी मेरुमन्दराशिखरादयुतयोजनादवनितले निपतन्ती दक्षिणेनात्मानं यावदिवृत्तमुपस्यन्दयति । तावदुभयोरपि रोधसार्या मृत्तिका तद्रसेनानुविध्यमाना वाय्वर्कसंयोगविपाकेन सदामरलोकाभरणं जाम्बूनदं नाम सुवर्ण भवति || V. 10, 12. 20 वतंस -also अवतंस ( 55 ). Sl. 94. —quoted in S. D. and K. P. VII as an instanco of the Prakramabhanga ( violation of the uniformity ) of a Pronoun; for here S’ úlia is first referred to by इदम् ( अस्मै ) and then by तद् instead of by इदम् or its syanonym; 80 तद्विसृष्टाः should have been अनेन विष्टाः Sl. 98. पशुपतिःThe name is explained in various ways; पशूनां जीवानां पतिः or पशूनां ( जीवानां ) पाशनं ( नाशः ) यस्मात्तस्मात्पशुपतिः स्मृतः । 8’ P. ब्रह्माद्याः स्थावरान्ताश्व देवदेवस्य शूलिनः । पशवाः परिकीर्त्यन्ते संसारवशवर्तिनः । तेषां पतित्वाददेशः शिवः पशुपतिः स्मृतः ॥ S’ P. Váyusam, II. 9. According to one account the gods called themselves Pas’us before S’iva, their lord, when they requested him to dostroy the three Puras of the demons. •गमोत्क - The description of S’iva as a lover, in this sl. and in the following cantos is not only inconsistent with his own declarations in sls. 26, 27 but unworthy of a deity. The poet describes S’iva as an ordinary lover probably to meet the exigencies of a Maháka’vya. frý i, e, able to control his senses; see supra III. 69. Sl. quoted in the D. R. as an instance of औत्सुक्य, one of the Vyabhicháribhavas ( feelings not confined to a particular Rasa but serving as accessories to any permanent sentiment).