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1 Soma-tirtha is a place of pilgrimage in the West of India, on the coast of Gujarāt, near the temple of Somanāth. It is also called Prabhāsa. The fable is that Soma, or the Moon, was here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law (Mahā-bh., Salya-p. 2011; Vishņu-p. p. 561). A tīrtha is a place of pilgrimage, generally on the bank of some sacred stream, or near some holy spring. The word is derived from trī, 'to cross over,' implying that the stream has to be passed through, either for the washing away of sin, or for extrication from some difficulty or adverse destiny. Thousands of devotees still flock to the most celebrated Tirthas, Benares, Haridwar, &c. __ Atmānam, ‘ourselves.' The sing. is used for du. and pl., Gram. 232.
3 Ābhoga = vistāra, "extension,' "amplitude ;' paripūrņa-tā, ‘fulness.' S., in explaining pariņāha in the sense of circumference,' gives ābhoga as a synonym. In Megha-d. go, gandābhoga is explained by kapolamandala, 'the orb of the cheek;' and by ganda-sthala, 'the region of the cheek ;' and stanābhoga is said to mean ‘fulness of breast. Translate, • Even without being told, it may be known indeed that here (we are within) the expanse [or exuberant fulness] of the sacred grove.'
1 For here are the (grains of) wild-rice beneath the trees, fallen from the mouths [openings] of the hollow-trunks (koțara) filled with parrots ; in other places the polished stones (used) for crushing the fruit of the Ingudi are plainly observed; the fawns too, with undeviating step [i. e. not starting aside) from having acquired confidence, bear the sound (of the voice); and the paths of the reservoirs are marked with lines by the drippings from the ends of the bark-clothes.' Mukha is used for any opening. Garbha, as the last member of a compound, often denotes 'filled with,' as tūrņa-garbhā nāṇiḥ, “a tube filled with powder.' The Ingudī, commonly called Ingua or Jiyaputa, is a tree from the fruit of which necklaces were made of a supposed prolific efficacy; whence the botanical name Nagelia Putran-jiva or Jiva-putraka. In Raghu-v. xiv. 81 there is an allusion to the fruit being used by hermits to supply oil for lamps, and in Act II. to its furnishing them with ointment. The synonym for the tree in the Amara-kosha is tāpasa-taru, 'the anchorite's tree.' S. calls it muni-pādapa. Abhinna-gati may perhaps be translated
not running away. K. explains it by avihata-gati, 'not stopping in their walk.' So abhinna-svara, 'one who does not hesitate in speaking.' The sense of the last line is determined by a passage at the end of this Act, where the dust is described as falling on the bark dresses, moist with water, hung up (to dry) on the branches of trees' (vițapa-vishaktajalārdra-valkaleshu, verse 32). In carrying these dresses from the tank (toyādhāra) to the trees, a line would be formed by the drippings from the edges [sikhā=ančala, Schol.]
free from timidits grass have been moWade different ;' but i
khirna by ken; intenha is ano plant he
ent:' nentatore where the
1 'The trees have their roots washed by the waters of canals [trenches], tremulous in the wind; the tint of (those trees which are) bright with freshsprouts is diversified (partially obscured] by the rising of the smoke of the clarified butter (burnt in oblations); and in front, these young fawns, free from timidity, leisurely graze on the lawn of the garden, where the stalks of Darbha grass have been mown. The commentators explain bhinna by anyathā-bhūta, 'altered,' 'made different;' but it may also
mean 'broken, interrupted,' 'partially obscured.' Arvāle = agratah, 'in front,''near.' Darbha is another name for Kuśa or sacrificial grass (Poa Cynosuroides). This was the plant held sacred by the Hindūs, as verbena was by the Romans. Ground prepared for a sacrifice was strewn with the blades of this grass. The officiating Brāhmans were purified by sitting on it, and by rubbing it between their hands. Its sanctifying qualities were various, see Manu ii. 43, 15, 182; iii. 208, 223, 255, 256; iv. 36; v. II5; xi. 149; and Vishnu-p. p. I06. Its leaves are very long, with tapering points of which the extreme acuteness is proverbial; whence the expression kusagra-buddhi (Raghu-v. v. 4), 'one whose intellect is as sharp as the point of a Kusa leaf.' In Atharva-v. xix. 28 this grass is addressed as a god. According to the commentators this verse and the last afford examples of anumānālan-kāra, or figure called 'Inference.'
1 Compare Manu viii. 2. Dr. Burkhard has vinīta-vesha-praveśyāni.
2 Giving over his ornaments and bow (to the care) of the charioteer.' Observe the use of the gen. after upanīya; see Gram. 858.
3 Lit. ' let the horses be made wet-backed,' i.e. let them be watered and refreshed. “Let their fatigue be removed by giving them water and by rubbing their backs, S. ___4 'Acting an omen,' or acting as if he observed an omen,' lit. 'manifesting a sign. Nimitta is any omen or sign, such as the throbbing of the arm or eyelid. If this was felt on the right side it was a good omen in men; if on the left, a bad omen. The reverse was true of women. ___ “ This hermitage is tranquil [i. e. a peaceful spot, undisturbed by passion or emotion], and yet my arm throbs; whence can there be any result of this in such a place? But yet the gates of destiny are everywhere.' A quivering sensation in the right arm was supposed to prognosticate union with a beautiful woman. See Raghu-v. xii. 90; Bhatti-k. i. 27; Vikram., Act II.
1 To the right of the grove of trees.' Dakshinena governs the acc. case as well as the gen. See Pan. ii. 3, 31; v. 3, 35.
2. With watering-pots (of a size) proportioned to their strength,' or 'with watering-pots suited to their size,' i.e. not too large for a woman to carry. ___ If this (beautiful) figure, rarely met with [or difficult to be found] in the inner apartments of palaces [i.e. in harams], belongs to people living in a hermitage, then indeed the shrubs of the garden are distanced [surpassed] in excellencies by the (wild) shrubs of the forest.' Sir W. Jones translates, “the garden-flowers must make room for the blossoms of the forest, which excel them in colour and fragrance.' The suddhānta is the antah-pura or 'inner suite of apartments, appropriated to women ;' called also the avarodha or private quarter,' shut out from the rest of the house and strictly guarded. Haram is the equivalent Arabic word.
4 Occupied in the manner described.' A noticeable Bahuvrihi com
Verse 17. ARYA or GATHA. See verse 2.