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Verse 189. VASANTA-TILAKĀ (a variety of ŠAKVARĪ). See verses 8, 27, 31, 43, 46, 64, 14,80, 82, 83, 91, 93,94, 95, 100, 104, 105, 108, 123, 124,144, 148, 152,157,168,170, 181.
1 A noun formed from the causal verb explained at p. 297, n. I.
2 "Therefore let the creeper receive again (its) flower, as a pledge [mark, token] of its inseparable-union with the (spring) season,' i.e. receive thou back this ring, as the beautiful twining plant receives again its blossom, in token of its réunion with the spring. Tena hi, with the sense of
therefore,' occurs very frequently in dramatic composition (cf. p. 81, 1. 2, p. 83, I. 4, and p. 85, 1. 5). Ritu, see p. 228, n. I at the end. Samavāya, ' inseparable or intimate connexion.' The Bengali MSS. have ritusamāgamāšansi (the Bengāli recension, ritu-samāgama-ćihnam), and S. ritu-sangama-sūčakam.
3 Dishtya, see p. 299, n. I. As to putra-mukha, &c., see p. 223, n. I.
4 Ākhandala is one of a class of epithets (such as puran-dara, bala-bhid, giri-bhid, &c.) applied to Indra, as breaking cities, mountains, &c., into fragments with his thunderbolt (see p. 86, n. 2).
1 • Allows thee a sight (of him), i.e. 'graciously permits thee to be presented to him,' 'vouchsafes thee an audience.'
2.But on joyful (festive] occasions the (usual) practice must be observed.' The Mackenzie MS. has gantavyam for āćaritavyam.
3 0 Dakshayini [i.e. Aditi, see p. 284, n. 3], this is he that marches foremost at the head of thy son's [Indra's] battles, the so-called Dushyanta, the lord [protector of the earth, through whose bow that edged thunder-bolt of Indra, having rested from its work, has become (a mere) ornament.' Rana-sirasi, cf. p. 268, 1. I2, and p. 87, n. I. Kotimat= sāgram=tīkshņam. Kuliśam=vajram. Maghonaḥ, gen. of Maghavan, a name of Indra, see declension in Gram. 155. C.
ed from its wp.87, 1. F. Maghavan,
Verse 190. VASANTA-TILAKA (a variety of SAKVARI). See verses 8, 27, 31, 43, 46,64, 74,80,82,83,91,93,94,95,100,104,105,108,123,124,144,148,152,157,168,170,181,189.
1. His dignity may be inferred from his form,' lit. ‘his form has its dignity inferrible.'
2 With an eye that betrays [betokens] affection for (thee as for) a son.' Pisuna, cf. p. 277, 1. 8. ___ 'This is that pair [Aditi and Kasyapa], the offspring of Daksha and
Marici, one remove from the Creator [Brahmā], which (said pair) sages call the cause [origin, author, maker) of the solar-light subsisting in twelve forms [having a twelve-fold subsistence], which (pair) begot the ruler of the three worlds, the lord of the (gods who are the) sharers of (every) sacrifice, (and) in which (pair) Narayana (or Vishnu), he (who was) even superior to the Self-existent [Brahma], chose [made] the site for (his) birth.' Dvādaśa-dhā, there are twelve Adityas or forms of the Sun, which represent him in the several months, or, as some say, attend upon his car (see p. 279, n. 3). They are the children of Aditi and Kaśyapa, and the gods Vishnu and Indra are reckoned among them. The other ten, according to the Vishnu-p. (p. 234), are Dhatri, Aryaman, Mitra, Varuna, Vivasvat, Pushan, Parjanya, Ansa, Bhaga, and Tvashtri; but the names of the Adityas vary in the other Purāņas. T'ejasaḥ, i. e. sūryātmakasya, 'consisting of the sun, K.;=surryasya, S.;=ādityasya, Chézy. Bhavana-trayasya, i. e. svarga-martya-pātālasya, S. (see p. 314, n. 2). Yajnabhāgeśvaram may simply mean 'the lord of a share of (every) sacrifice;' Verse 191. SARD LA-VIKRIPITA. See verses 14, 30, 36, 39, 40, 63, 79, 85, &c., 176.