2023-02-23 18:49:35 by ambuda-bot
This page has not been fully proofread.
THE CANDIŚATAKA OF BĀŅA
52
śūle śäilāvikampam na nimișitam iṣāu paṭṭiśe sāṭṭahāsam
präse sotpräsam avyākulam api kuliśe jätaśankam na sankau
cakre 'vakram kṛpāṇe na kṛpaṇam asurārātibhiḥ pätyamāne
dāityam pādena devī mahiṣitavapusam pimṣati vaḥ punātu
316
The Daitya¹ (Mahişa), whose body was changed into that of a
buffalo, was firm as a rock² when the trident was hurled [at
him]
By the enemies of the demons; he was unwinking when the
arrow was sped, and loud in his laughter at the spear;
Scornful of the dart, not stunned by the thunderbolt, and having
no fear of the pike";
Unbending before the discus, and untroubled by the sword."
But Devi (Candi) crushed him with her foot.
May Devi (Candi) purify you!
Notes. 1. For convenience, I have rendered daityam, and its modifiers,
failavikampam, nimişitam, etc., as subject, though they really constitute the
object of pimşatt. 2. The commentary glosses faila by failavat, 'like
a rock.'
3. Grammatically, fale, işau, etc., the names of the weapons,
are in the locative absolute construction with patyamane. 4. The 'ene-
mies of the demons' are the gods. 5. Or, 'staff'; śanku may mean any
sort of weapon.
6. Lit. 'not crooked.' The commentary glosses by
saralam eva sthitam, 'standing straight.' The meaning is that he did not
dodge or stoop. 7. The instances of assonance (yamaka) in this stanza
are noteworthy. Each adjective that modifies daityam has much the same
sound as the name of the weapon with which it is coupled in the sentence.
For a somewhat similar use of this rhetorical device, see stanza 36, and
Süryafataka, stanzas 71 and 81.
V.L. (b) avyakulam iva kulife. (c) cakre vaktram krpanam.
53
cakre cakrasya nā 'śryā na ca khalu paraśor na kṣuraprasya nā
'ser
yad vakram kāitavāviṣkṛtamahiṣatanāu vidviṣaty ājibhāji
protāt prāsena mūrdhnaḥ saghṛṇam abhimukhāyātayā kāla-
rātryāḥ
kalyāṇāny ānanābjam sṛjatu tad asṛjo dhārayā vakritam vaḥ
52
śūle śäilāvikampam na nimișitam iṣāu paṭṭiśe sāṭṭahāsam
präse sotpräsam avyākulam api kuliśe jätaśankam na sankau
cakre 'vakram kṛpāṇe na kṛpaṇam asurārātibhiḥ pätyamāne
dāityam pādena devī mahiṣitavapusam pimṣati vaḥ punātu
316
The Daitya¹ (Mahişa), whose body was changed into that of a
buffalo, was firm as a rock² when the trident was hurled [at
him]
By the enemies of the demons; he was unwinking when the
arrow was sped, and loud in his laughter at the spear;
Scornful of the dart, not stunned by the thunderbolt, and having
no fear of the pike";
Unbending before the discus, and untroubled by the sword."
But Devi (Candi) crushed him with her foot.
May Devi (Candi) purify you!
Notes. 1. For convenience, I have rendered daityam, and its modifiers,
failavikampam, nimişitam, etc., as subject, though they really constitute the
object of pimşatt. 2. The commentary glosses faila by failavat, 'like
a rock.'
3. Grammatically, fale, işau, etc., the names of the weapons,
are in the locative absolute construction with patyamane. 4. The 'ene-
mies of the demons' are the gods. 5. Or, 'staff'; śanku may mean any
sort of weapon.
6. Lit. 'not crooked.' The commentary glosses by
saralam eva sthitam, 'standing straight.' The meaning is that he did not
dodge or stoop. 7. The instances of assonance (yamaka) in this stanza
are noteworthy. Each adjective that modifies daityam has much the same
sound as the name of the weapon with which it is coupled in the sentence.
For a somewhat similar use of this rhetorical device, see stanza 36, and
Süryafataka, stanzas 71 and 81.
V.L. (b) avyakulam iva kulife. (c) cakre vaktram krpanam.
53
cakre cakrasya nā 'śryā na ca khalu paraśor na kṣuraprasya nā
'ser
yad vakram kāitavāviṣkṛtamahiṣatanāu vidviṣaty ājibhāji
protāt prāsena mūrdhnaḥ saghṛṇam abhimukhāyātayā kāla-
rātryāḥ
kalyāṇāny ānanābjam sṛjatu tad asṛjo dhārayā vakritam vaḥ