2023-02-23 18:49:29 by ambuda-bot
This page has not been fully proofread.
THE CANDIŚATAKA' OF BĀŅA
289
Mahabharata, 12. 342. 132-133. In Mahabharata, 1. 64. 53, vatsanko hyst-
keśaḥ is read, with these two words in juxtaposition, among a series of
epithets applied to Vişņu; so also in Mahabharata, 13. 147.3. But in
Mahabharata, 12.342. 66-67, the etymology of hrşikeśa is explained as
'whose hair is [Agni and Soma], the two joys,' hrst being taken as dual.
3. The taunt is intended to shame Vişņu, who abandoned his weapon, the
discus, in his flight from the battle. 4. In Rig Veda, 10.8.8-9, it is
recorded that Viśvarūpa, the three-headed son of Tvaştar, was slain by
Indra and Trita; but in the Bhagavata Purana, 6.9. 11-18, the son of
Tvaştar is identified with Vrtra, Indra's celebrated adversary; cf. stanza
60, note 3. 5. The noose was Varuna's weapon and attribute; cf. Sarya-
śataka, stanza 59, note 3. 6. That is, they have no more strength than
the stalks of a lotus. 7. The commentary notes: 'Thou art slain [out-
shone?] by the splendor of me.' 8. On the analogy of attagarva and
attagandha, 'humiliated' (cf. Böhtlingk and Roth, PWB, and Monier-
Williams, Skt.-Engl. Dict. s.v.-cf. also attamanaska, attavacas, etc.), one
might render attadarpam, which the commentary says is to be taken
adverbially, as 'shorn of pride'; but it is probably used here to mean
'with an assumption of pride.' In stanza 57, where attadarpam refers
to Mahişa, the meaning 'with an assumption of pride' best fits the sense,
and in stanza 29, attahasa must mean 'assuming mockery,' 'mocking'; cf.
pwb, s.v. attavidya, 'having gained knowledge,' and attavibhava, 'having
attained wealth.'
V.L. (d) yaya pärvat pätu să vaḥ.
24
śärngin bāṇam vimuñca bhramasi balir asãu samyataḥ kena
bāṇo
gotrāre hanmy aham te ripum amararipus tv esa gotrasya
śatruḥ
dāityā vyāpādyatām drāg aja iva mahişo hanyate manmahe
'dyety
utprāsyomā purastād anu danujatanum mṛdnatī trāyatām vaḥ
'O Bowman (Viṣṇu), let fly thine arrow; thou art mistaken [in
supposing¹ that] this' (Mahișa) is Bali; why is thy arrow
held back²?
O (Indra), Foe of the Gotras (Mountains), I am slaying thy
foe; [for] this (Mahișa), Foe of the Gods, is also a Foe of
the Gotra (Family);
O ye Daityas, today at my festival a buffalo (Mahişa) is sacri-
ficed like a he-goat*; let him be quickly despatched.'
20
289
Mahabharata, 12. 342. 132-133. In Mahabharata, 1. 64. 53, vatsanko hyst-
keśaḥ is read, with these two words in juxtaposition, among a series of
epithets applied to Vişņu; so also in Mahabharata, 13. 147.3. But in
Mahabharata, 12.342. 66-67, the etymology of hrşikeśa is explained as
'whose hair is [Agni and Soma], the two joys,' hrst being taken as dual.
3. The taunt is intended to shame Vişņu, who abandoned his weapon, the
discus, in his flight from the battle. 4. In Rig Veda, 10.8.8-9, it is
recorded that Viśvarūpa, the three-headed son of Tvaştar, was slain by
Indra and Trita; but in the Bhagavata Purana, 6.9. 11-18, the son of
Tvaştar is identified with Vrtra, Indra's celebrated adversary; cf. stanza
60, note 3. 5. The noose was Varuna's weapon and attribute; cf. Sarya-
śataka, stanza 59, note 3. 6. That is, they have no more strength than
the stalks of a lotus. 7. The commentary notes: 'Thou art slain [out-
shone?] by the splendor of me.' 8. On the analogy of attagarva and
attagandha, 'humiliated' (cf. Böhtlingk and Roth, PWB, and Monier-
Williams, Skt.-Engl. Dict. s.v.-cf. also attamanaska, attavacas, etc.), one
might render attadarpam, which the commentary says is to be taken
adverbially, as 'shorn of pride'; but it is probably used here to mean
'with an assumption of pride.' In stanza 57, where attadarpam refers
to Mahişa, the meaning 'with an assumption of pride' best fits the sense,
and in stanza 29, attahasa must mean 'assuming mockery,' 'mocking'; cf.
pwb, s.v. attavidya, 'having gained knowledge,' and attavibhava, 'having
attained wealth.'
V.L. (d) yaya pärvat pätu să vaḥ.
24
śärngin bāṇam vimuñca bhramasi balir asãu samyataḥ kena
bāṇo
gotrāre hanmy aham te ripum amararipus tv esa gotrasya
śatruḥ
dāityā vyāpādyatām drāg aja iva mahişo hanyate manmahe
'dyety
utprāsyomā purastād anu danujatanum mṛdnatī trāyatām vaḥ
'O Bowman (Viṣṇu), let fly thine arrow; thou art mistaken [in
supposing¹ that] this' (Mahișa) is Bali; why is thy arrow
held back²?
O (Indra), Foe of the Gotras (Mountains), I am slaying thy
foe; [for] this (Mahișa), Foe of the Gods, is also a Foe of
the Gotra (Family);
O ye Daityas, today at my festival a buffalo (Mahişa) is sacri-
ficed like a he-goat*; let him be quickly despatched.'
20