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300
THE CANDIŚATAKA OF BĀṆA
Notes. 1. The force of the pun is lost in the translation; as applied to
Agni (fire), nirvāṇaḥ means 'extinguished.' 2. The imperative jahihi,
'abandon,' 'give over,' usually has a long penult-jahihi; cf. Whitney, Skt.
Grammar, 665. The form with short penult is found also in Saryakataka,
stanza 59. 3. The commentary says: 'Just as formerly [thy] enemies
fled upon merely catching sight of the dust arising from the vanguard of
thy army, even so now [they do] not.' 4. These same words-dhig yäsi
kveti-occur, with similar meaning, in stanza 82. The 'thee' and 'thou'
refer to Candi. The commentary explains: 'Wherever thou wilt go, just
there thou art slain.'
35
nandinn änandado me tava murajamṛduḥ samprahāre pra-
hāraḥ
kim dante romņi rugne vrajasi gajamukha tvam vašībhūta
eva
nighnan nighnann idānīm dyujanam iha mahākāla eko 'smi
nā 'nyaḥ
kanya 'drer däityam ittham pramathaparibhave mṛdnatī trāya-
tām vaḥ
'O Nandin, in the battle thy blow, soft as [the noise¹ of] a drum,
was to me a giver of joy;
O Elephant-faced (Gaṇeśa), why dost thou wander about, abso-
lutely subdued, with thy hair-like tusk broken off?
I alone am <Mahäkāla>, <the great destruction>; there is no
other here now who keeps constantly slaying the folk of
heaven.'
As he was thus insulting her attendants," (Candi), Daughter of
the Mountain, crushed the Däitya (Mahisa).
May (Candi), Daughter of the Mountain, protect you!
Notes. 1. The commentary supplies dhvani, 'noise.' 2. Gaṇeśa's cor-
pulence did not permit of his running far or fast, so, although he attempted
to flee, he was easily overtaken and subdued by Mahişa. The commentary
says: 'Because of having a protuberant belly, it is not possible [for thee]
to make a distant flight.' 3. Lit. 'thy tusk, a hair,' but the commentary
supplies 'like.' Presumably the tusk was comparable to a hair, either be-
cause it curled or because it was slender. The cause of the loss of Ganesa's
tusk is variously given; the Brahmavaivarta Purana (3.40) tells how it
was lost in conflict with Paraśurāma (cf. stanza 67, note 2), the Siśupala-
THE CANDIŚATAKA OF BĀṆA
Notes. 1. The force of the pun is lost in the translation; as applied to
Agni (fire), nirvāṇaḥ means 'extinguished.' 2. The imperative jahihi,
'abandon,' 'give over,' usually has a long penult-jahihi; cf. Whitney, Skt.
Grammar, 665. The form with short penult is found also in Saryakataka,
stanza 59. 3. The commentary says: 'Just as formerly [thy] enemies
fled upon merely catching sight of the dust arising from the vanguard of
thy army, even so now [they do] not.' 4. These same words-dhig yäsi
kveti-occur, with similar meaning, in stanza 82. The 'thee' and 'thou'
refer to Candi. The commentary explains: 'Wherever thou wilt go, just
there thou art slain.'
35
nandinn änandado me tava murajamṛduḥ samprahāre pra-
hāraḥ
kim dante romņi rugne vrajasi gajamukha tvam vašībhūta
eva
nighnan nighnann idānīm dyujanam iha mahākāla eko 'smi
nā 'nyaḥ
kanya 'drer däityam ittham pramathaparibhave mṛdnatī trāya-
tām vaḥ
'O Nandin, in the battle thy blow, soft as [the noise¹ of] a drum,
was to me a giver of joy;
O Elephant-faced (Gaṇeśa), why dost thou wander about, abso-
lutely subdued, with thy hair-like tusk broken off?
I alone am <Mahäkāla>, <the great destruction>; there is no
other here now who keeps constantly slaying the folk of
heaven.'
As he was thus insulting her attendants," (Candi), Daughter of
the Mountain, crushed the Däitya (Mahisa).
May (Candi), Daughter of the Mountain, protect you!
Notes. 1. The commentary supplies dhvani, 'noise.' 2. Gaṇeśa's cor-
pulence did not permit of his running far or fast, so, although he attempted
to flee, he was easily overtaken and subdued by Mahişa. The commentary
says: 'Because of having a protuberant belly, it is not possible [for thee]
to make a distant flight.' 3. Lit. 'thy tusk, a hair,' but the commentary
supplies 'like.' Presumably the tusk was comparable to a hair, either be-
cause it curled or because it was slender. The cause of the loss of Ganesa's
tusk is variously given; the Brahmavaivarta Purana (3.40) tells how it
was lost in conflict with Paraśurāma (cf. stanza 67, note 2), the Siśupala-