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in Gita-g. iii. 12, iv. 6, &c); but in verse 135 the epithet pa/icabhyadhika is applied to this flower, and is explained by S. to mean 'a sixth arrow, in addition to the five' (cf. Vikram., Act II, kimuta wpavana-sahakaraih, &c.) It is clear that some authorities do not include the mango in the list. The Gita-g. (x. 14) mentions five other flowers as occasionally employed by the god, viz. the bandhuka, madhuka, nila-nalina or blue lotus, tila, and kunda. Another account includes the Mallika or jasmine amongst the five. In Hindu erotic poetry, cooling properties are attributed to the rays of the moon, said to distil nectar; hence some of his names—iitamayukha, Mma-raimi, hima-kara, amrita-su, sudha-nidhi, &c. On the other hand, the heating effect of these rays on the lover is often alluded to, e.g. Suohsus tapanah, Gita-g. ix. 10, iv. 7, v. 3; cf. nandana-vanavatdh Mkhina iva (Vikram., Act II), and padas te iaiinah sukhayanti, &c. (end of Act III). Sariha = samuha, properly 'a caravan,' Hitop. 1. 2574. Kviah, p. 55, n. 2. A-yathdrtham=wparita-kriyam, 'having a contrary effect.' JDvayam, see p. 91, n. 2. Garbhaih, see p. 18, 1. 5. Vajrasan-karoshi, see p. 14, 1. 2.
1 'Verily, e'en now the fire of S'iva's wrath burns in thee like the submarine fire in the ocean; otherwise how couldst thou, O agitator of the soul, with nothing left but ashes, be so scorching towards such as mel' The story of the incineration of Kama-deva by a beam of fire darted from the central eye of Siva is thus told in the Ramftyana (i. 25, 10): 'Kandarpa, whom the wise call Kama (Cupid), had formerly a body. He once approached Siva, the husband of Uma (Parvati), soon after his marriage, that he might influence him with love for his wife. Siva
Verse 56. Upajati or Akhyanaki (a variety of Tbishtubh), each Psda or quarter-verse being either Indra-vajra or Upendra-vajra, the former only differing from the latter in the length of the first syllable. See verse 41.
happened then to be practising austerities, and intent on a vow of chastity. He therefore cursed the god of love in a terrible voice, and at the same time a flash from his terrific eye caused all the limbs of his body to shrivel into ashes. Thus Kama was made incorporeal [whence, as some say, is his power over the minds of men] by the anger of the great god, and from that time has been called " the bodiless one" (An-an-ga).' Aurva, 'submarine fire,' called badava or batfava, and personified as the son of the saint Urva. The fable is told in Hari-v. (ch. xlv), and is noticed in Troyer's Raja-taranginl (iii. 170). The Rishi Urva, who had gained great power by his austerities, was pressed by the gods and others to beget children that he might perpetuate his race. He consented, but warned them that his offspring would consume the world. Accordingly, he created from his thigh a devouring fire, which, when produced, demanded nourishment, and would have destroyed the whole earth, had not Brahma appeared and assigned the ocean as its habitation, and the waves as its food. The spot where it entered the sea was called Badavamukha, 'the mare's mouth.' Doubtless the story was invented to suit the phenomenon of a marine jvdla-mukM or 'volcano,' which exhaled bitumenous inflammable gas, and which occasionally shewed itself above the sea, perhaps in the form of a horse's mouth. Langlois places the position of it on the coast north of Malabar.
1 'Nevertheless, the fish-bannered (god), even though incessantly bringing mental anguish, (will be) acceptable to me, if employing (as the subject about which he inflicts pain) that (maiden) with long intoxicating eyes he so strike (me).' Mahara-hetu, a name of Kama-deva, is derived from the makara, or marine monster, subdued by him, which was painted on his banner (ketu). 'By the mention of this title, his invincibleness is indicated,' &. Adhihritya=vddi&ya, 'with reference to,' S\ and C.; see p.-6, n. 2, and p. 77, n. 1; also Raghu-v. xi. 62, ia/ntim adhikritya o/nvayunkta.
Verse 57. Art A or Gatha. See verse 2.
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1 'In vain, truly, 0 bodiless (god), hast thou perpetually been brought by me to growth by hundreds of desires. Is it becoming of you, drawing your bow to your very ear, (to) discharge (your) arrows even upon me (your votary) V Samkalpa = ic6ha, 'wish.' Sravanopakanthe akrishya= karnantikam dnlya, 'drawing the string of the bow back as far as the ear.' Upakantha,' near,' lit.' near the neck;' cf. Raghu-v. ix. 57, aharnakrishtam vanam. Yuhta-=-u6ita. The passage from Bhagavan Kamadeva (p. 100) to vana/mohshah is given on the authority of the Taylor and my own Bombay Deva-n. MS., supported by S'. and C. and all the Beng. MSS. The Mackenzie MS. has part of the passage, but Colebrooke's omits it altogether.
2 'Where, indeed, at the conclusion of the rite being permitted to depart by those who were present at the sacrifice, shall I refresh myself weary with fatigue1!' Sadasya, 'any assistant or by-stander at a sacrifice.' The Beng. have nirasta-vighnais tapasvibhih, 'by the hermits whose obstacles have been removed.'
8 'Sakuntala along with her female friends is passing [lit. causing to go] this intensely hot time of the day probably on the banks of the Malini, possessed of inclosures of creepers.' Valaya, properly 'an encircling hedge;' here it may mean 'a bower.'
Verse 58. Upajati or Akhyanaki (a variety of Trishtubh). See verses 41, 56.
1 'I conjecture that the very delicate one has not long since passed by this avenue of young trees, because the cavities of the flower-stalks whose flowers have been plucked off by her, do not yet close up, and these fragments of tender-shoots are seen (still) unctuous with milky-juice.' Vithi=pcmkti. ScimrriUanti=sankudanti, 'contract.' Bandhana-=-pra8ava-bandhana=vrinta> 'a flower-stalk,'' S". Bandhama-koshds=vrintabhyantarani, S.;=vrinta-garbhani, C. Ami, 'these,' i.e. puro-vartinah, 'lying in front of us.' KUalaya-dcheddh = pallava-khandah. Kshlra8nigdhdh=dugdha-6ikkandh. When a stalk has been some time broken off, it contracts and the milk dries up. 'The duty of gathering flowers and cutting stalks for sacrificial purposes might have been entrusted by the hermits to Sakuntala; hence it would be inferred that she had passed that way. This is an example of the Anumana Alankara,' S\ and C. Some of the Deva-n. MSS. omit the above couplet.
2 'Oh! how delightful is this spot by (reason of) the fresh breeze!' Aho, an exclamation implying approbation (praiansdydm), S\ Pravdta = prakrishta-vdta, K.; = praiasta-vdta, 'a good breeze,' S*. (see p. 37, n. 1).
3 'The breeze, fragrant with the lotuses (and) wafting the spray [particles] of the waves of the Malinl, is able to be closely embraced by
(my) limbs inflamed by the bodiless one.' Sakya (like yogya and sometimes yukta) gives a passive sense to the infinitive. The Beng. MSS. and the Calcutta ed. read Sakyo in the nom. case agreeing with pavanah, which would appear at first sight to be the better reading. But K. expressly states that Sakyam is here used adverbially, and quotes a parallel passage from Bamayana, iakyam anjalibhih patum vatah, 'the breezes are able to be drunk by the hollowed palms.' A passage may be added from the Hitop., vibhutayah iakyam avaptum, 'great successes are able to be obtained;' and another from Malavik. verse 58, na iakyam upekshilum kupitd (see also Maha-bh. i. 769). Aravinda, a kind of lotus, see p. 25, n. 1. KatM-vahin=sikara-vahaka, 'wafting cool spray,' ST. An-anga, 'the bodiless god,' see p. 100, n. 1. A-virala, lit. 'having no interstices,' 'close.' The Beng. read nirdayam—dridham.
1 'At the entrance of it where-there-is-white-sand, a fresh line of footsteps is seen, raised in front, depressed behind through the weight of her hips.' Avagadhd=nimna. Pandu-sikate (=dhava!a-balitke) is a Bahuvrihi comp. agreeing with dvare. The weight of the hips of a beautiful female is a favourite subject of allusion (cf. paicdd-natd guru-nitambataya asyah pada-panktih, Vikrain., Act IV; ironl-bhdrud alasagainana, Megha-d. 81). Hence one of the names of a lovely woman is itilambini, 'having large and handsome hips and loins.' Compare the epithet 'Callipyge * applied to a celebrated statue of Venus.
s 'Through the branches.' The Calcutta ed. has vitapdntarilo, 'concealed by the branches.'
5 'The highest object of my eye-sight,''the full bliss of my eyes' (=netra