2023-02-23 18:49:28 by ambuda-bot
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THE CANDIŚATAKA OF BĀŅA
of mahişa (a buffalo). For other puns involving the two meanings of
hari, cf. Süryaśataka, stanza 51, note 1. 3. One of these spots is sup-
posedly the dark blotch that can be plainly seen on the white disk of the
full moon; the other is the stigma incurred by his defeat in the battle with
Mahişa, a blot, as it were, on the Moon's escutcheon. This is the expla- .
nation of the commentary, which says: 'One [of the two spots] is, to be
sure, innate; but the second assumes the form of a reproach because of
his having fled in the battle with Mahişa.' 4. The commentary points
out a second rendering for this half of the second pada: 'The Lord of
Waters, the Ocean, upon beholding the moon, would abandon his stability
-i.e. would move in the direction of the tide.' 5. The Wind (Väyu)
usually shakes others and causes them to tremble, as, for example, the
leaves and boughs of trees. Now he is taking his turn at trembling,
through his fear of Mahişa. The commentary says: 'But thou thyself
art trembling-that is the meaning.' 6. The vehicle of Yama was a buf-
falo; cf. Süryaśataka, stanza 58, note 5. The commentary says: 'A
buffalo, seeing another buffalo, gets angry,' and the implication is that
Yama and his vehicle were so thoroughly frightened that they are iron-
ically warned to keep away from the dead Mahişa (buffalo), lest the latter
should attack the buffalo of the god. 7. Jaya was one of Candi's at-
tendants; she is mentioned also in stanzas 19, 32, 33, 38, 69, 86 and 89, and
appears to be not the same person as Vijayā who is mentioned in stanzas
12 and 21. In the Mahabharata, Durgā (Candi) is twice at least addressed
as Jaya and Vijayā (4. 6. 16, jaya tvam vijaya ca, 'thou art Jaya and
Vijayā'; and 6. 23.6, vijaye jaye, 'O Vijaya, O Jaya'), and nowhere in
the Epic does either name appear to be applied to any of Candi's attendants
-not being so recorded, at any rate, in Sörensen's Index, nor in the index
of A. Holtzmann's Das Mahabharata, Kiel, 1895. But in Bana's Pārva-
tiparinaya, acts 4 and 5 (ed. M. R. Telang, Bombay, 1892), both Jaya and
Vijayā appear as separate and distinct persons, attendants of Parvati
(Candi). In the Kathasaritsägara, 1.7. 107 (ed. Brockhaus, Leipzig, 1839),
Jaya is represented as wife of Puşpadanta, and portress, or doorkeeper, of
Parvati (Candi).
282
16
śülaprotād upantaplutamahi mahiṣād utpatantyā sravantyā
vartmany ärajyamāne sapadi makhabhujām jātasamdhyāpra-
mohaḥ
nṛtyan hāsena matvā vijayamaham aham mānayāmī 'ti vādī
yām āśliṣya pranṛttaḥ punar api purabhit pārvatī pātu sā vaḥ
When the pathway of the gods¹ was quickly reddened by the
stream [of blood] that inundated the earth in the vicinity,²
As it spouted from Mahisa who had been stabbed by the trident,
of mahişa (a buffalo). For other puns involving the two meanings of
hari, cf. Süryaśataka, stanza 51, note 1. 3. One of these spots is sup-
posedly the dark blotch that can be plainly seen on the white disk of the
full moon; the other is the stigma incurred by his defeat in the battle with
Mahişa, a blot, as it were, on the Moon's escutcheon. This is the expla- .
nation of the commentary, which says: 'One [of the two spots] is, to be
sure, innate; but the second assumes the form of a reproach because of
his having fled in the battle with Mahişa.' 4. The commentary points
out a second rendering for this half of the second pada: 'The Lord of
Waters, the Ocean, upon beholding the moon, would abandon his stability
-i.e. would move in the direction of the tide.' 5. The Wind (Väyu)
usually shakes others and causes them to tremble, as, for example, the
leaves and boughs of trees. Now he is taking his turn at trembling,
through his fear of Mahişa. The commentary says: 'But thou thyself
art trembling-that is the meaning.' 6. The vehicle of Yama was a buf-
falo; cf. Süryaśataka, stanza 58, note 5. The commentary says: 'A
buffalo, seeing another buffalo, gets angry,' and the implication is that
Yama and his vehicle were so thoroughly frightened that they are iron-
ically warned to keep away from the dead Mahişa (buffalo), lest the latter
should attack the buffalo of the god. 7. Jaya was one of Candi's at-
tendants; she is mentioned also in stanzas 19, 32, 33, 38, 69, 86 and 89, and
appears to be not the same person as Vijayā who is mentioned in stanzas
12 and 21. In the Mahabharata, Durgā (Candi) is twice at least addressed
as Jaya and Vijayā (4. 6. 16, jaya tvam vijaya ca, 'thou art Jaya and
Vijayā'; and 6. 23.6, vijaye jaye, 'O Vijaya, O Jaya'), and nowhere in
the Epic does either name appear to be applied to any of Candi's attendants
-not being so recorded, at any rate, in Sörensen's Index, nor in the index
of A. Holtzmann's Das Mahabharata, Kiel, 1895. But in Bana's Pārva-
tiparinaya, acts 4 and 5 (ed. M. R. Telang, Bombay, 1892), both Jaya and
Vijayā appear as separate and distinct persons, attendants of Parvati
(Candi). In the Kathasaritsägara, 1.7. 107 (ed. Brockhaus, Leipzig, 1839),
Jaya is represented as wife of Puşpadanta, and portress, or doorkeeper, of
Parvati (Candi).
282
16
śülaprotād upantaplutamahi mahiṣād utpatantyā sravantyā
vartmany ärajyamāne sapadi makhabhujām jātasamdhyāpra-
mohaḥ
nṛtyan hāsena matvā vijayamaham aham mānayāmī 'ti vādī
yām āśliṣya pranṛttaḥ punar api purabhit pārvatī pātu sā vaḥ
When the pathway of the gods¹ was quickly reddened by the
stream [of blood] that inundated the earth in the vicinity,²
As it spouted from Mahisa who had been stabbed by the trident,