१६

अथाह यन्नाराशंसं वै तृतीयसवनमथ कस्मादछावाको ऽन्ततः शिल्पेष्वनाराशंसीः शंसतीति ।

Some one further asks, Why does the Achhâvâka at the end, in his Śilpas, recite verses not addressed to Narâśaṁsa at the third libation, although this libation belongs to Narâśaṁsa?

अथाह यन्नाराशंसं वै तृतीयसवनमथ कस्मादछावाको ऽन्ततः शिल्पेष्वनाराशंसीः शंसतीति ।

विकृतिर्वै नाराशंसं किमिव च वै किमिव च रेतो विक्रियते तत्तद् विकृतम्प्रजातम्भवति ।

The Narâśaṁsa part represents the change (of the semen into the human form); for the semen becomes by and by somewhat changed; that which then has undergone the change becomes the prajātam (the proper form).[16]

[16]Sây. says, “For seven nights after the coition the semen has the form of a bubble a fortnight after it is changed into a ball, which, if the change has been completed, assumes the proper (human or animal) form.” The Naraśaṁsaṁ is the state of transition for the semen from the bubble into the ball form. Therefore in order not to disturb and stop the course of this change, no verses, referring to the imperfect state, can be repeated.

विकृतिर्वै नाराशंसं किमिव च वै किमिव च रेतो विक्रियते तत्तद् विकृतम्प्रजातम्भवति ।

अथैतन्मृद्विव छन्दः शिथिरन्यन्नाराशंसमथैषो ऽन्त्यो यदछावाकस्तद्दृळ्हतायै दृळ्हे प्रतिष्ठास्याम इति ।

Or the Narâśaṁsam is a soft and loose metre, as it were; and the Achchhâvâka is the last reciter; therefore (it cannot be used), for (the priests think) We must put the end in a firm place for obtaining stability.

अथैतन्मृद्विव छन्दः शिथिरन्यन्नाराशंसमथैषो ऽन्त्यो यदछावाकस्तद्दृळ्हतायै दृळ्हे प्रतिष्ठास्याम इति ।

तस्मादछावाको ऽन्ततः शिल्पेष्वनाराशंसिः शंसति दृळ्हतायै दृळ्हे प्रतिष्ठास्याम दृळ्हे प्रतिष्ठास्याम इति ।

Therefore the Achhâvâka does not repeat at the end, in his Śilpas, verses referring to Narâśaṁsa.[17]

[17]See on them 6, 32.

तस्मादछावाको ऽन्ततः शिल्पेष्वनाराशंसिः शंसति दृळ्हतायै दृळ्हे प्रतिष्ठास्याम दृळ्हे प्रतिष्ठास्याम इति ।