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318
THE CANDIŚATAKA OF BĀŅA
That [Kamsa], Foe of the Sons of Aditi,' whose pride in his
own cowardly strength was [by her] disregarded.Ⓡ
[In this stanza the usual benediction is omitted.]⁹
Notes. 1. The commentary glosses by dutyaḥ sangrāmasūcikāḥ, ' female
messengers, indicative of conflict.' 2. The commentary glosses: 'mena-
cing the Däityas.' 3. The meaning seems to be that when Candi smiled,
the splendor of her gleaming teeth was added to the splendor of her flash-
ing nails. 4. The commentary says that the hand of Kamsa is meant,
and for that reason I have so interpreted it. For the story of Candi and
Kamsa, see stanzas 25 and 45, and notes. 5. Lit. 'having caused the
Foe of the Sons of Aditi to assume a white splendor.' 6. We of the
Occident associate blushing with shame, and pallor with fear. As Candi
rose from Kamsa's hand, she threatened him with his coming doom, and
this threat may have made him pale with fear. Or else we are to under-
stand that Kamsa was flooded with light reflected from the nails of Candi,
and so appeared white or pale. 7. The Sons of Aditi' were the gods;
cf. Süryaśataka, stanza 90, note 1. 8. The commentary renders: 'that
Foe of the Sons of Aditi, by whom pride in strength was, because of cow-
ardice, disregarded'; but this seems doubtful to me, and I have not adopted
it. 9. For the omission of the benediction, cf. stanza 3, note 5. Note
also the absence of any mention of Mahişa; cf. stanza 25, note 8.
V.L. (c) darpānalpaṭṭahasad dvigunitarasitaḥ. (d) The Kävyamālā text
reads janyadato; following the commentary, I have emended to janya-
dutyo; nakharucirarucaḥ.
55
prāleyācalapalvalāikabisinī sā "ryā 'stu vaḥ śreyase
yasyāḥ pādasarojasīmni mahişakṣobhāt kṣaṇam vidrutāḥ
nispiste patitās triviṣṭaparipāu gītyutsavollāsino
lokāḥ sapta sapakṣapātamaruto bhänti sma bhṛngā iva
Arya¹ (Candi) is the sole lotus in the pool of (Himalaya), the
Snow Mountain,
And the seven worlds on the edge of her lotus foot seemed like
bees;
For the seven worlds <were agitated for a moment by the quiver-
ing of Mahişa>, but when (Mahişa), the Foe of Indra's
Heaven, had been crushed,"
They fell [again into position]», as bees <are driven off for a
moment by the shaking of a buffalo>, and [afterwards]
<alight [again]>;
THE CANDIŚATAKA OF BĀŅA
That [Kamsa], Foe of the Sons of Aditi,' whose pride in his
own cowardly strength was [by her] disregarded.Ⓡ
[In this stanza the usual benediction is omitted.]⁹
Notes. 1. The commentary glosses by dutyaḥ sangrāmasūcikāḥ, ' female
messengers, indicative of conflict.' 2. The commentary glosses: 'mena-
cing the Däityas.' 3. The meaning seems to be that when Candi smiled,
the splendor of her gleaming teeth was added to the splendor of her flash-
ing nails. 4. The commentary says that the hand of Kamsa is meant,
and for that reason I have so interpreted it. For the story of Candi and
Kamsa, see stanzas 25 and 45, and notes. 5. Lit. 'having caused the
Foe of the Sons of Aditi to assume a white splendor.' 6. We of the
Occident associate blushing with shame, and pallor with fear. As Candi
rose from Kamsa's hand, she threatened him with his coming doom, and
this threat may have made him pale with fear. Or else we are to under-
stand that Kamsa was flooded with light reflected from the nails of Candi,
and so appeared white or pale. 7. The Sons of Aditi' were the gods;
cf. Süryaśataka, stanza 90, note 1. 8. The commentary renders: 'that
Foe of the Sons of Aditi, by whom pride in strength was, because of cow-
ardice, disregarded'; but this seems doubtful to me, and I have not adopted
it. 9. For the omission of the benediction, cf. stanza 3, note 5. Note
also the absence of any mention of Mahişa; cf. stanza 25, note 8.
V.L. (c) darpānalpaṭṭahasad dvigunitarasitaḥ. (d) The Kävyamālā text
reads janyadato; following the commentary, I have emended to janya-
dutyo; nakharucirarucaḥ.
55
prāleyācalapalvalāikabisinī sā "ryā 'stu vaḥ śreyase
yasyāḥ pādasarojasīmni mahişakṣobhāt kṣaṇam vidrutāḥ
nispiste patitās triviṣṭaparipāu gītyutsavollāsino
lokāḥ sapta sapakṣapātamaruto bhänti sma bhṛngā iva
Arya¹ (Candi) is the sole lotus in the pool of (Himalaya), the
Snow Mountain,
And the seven worlds on the edge of her lotus foot seemed like
bees;
For the seven worlds <were agitated for a moment by the quiver-
ing of Mahişa>, but when (Mahişa), the Foe of Indra's
Heaven, had been crushed,"
They fell [again into position]», as bees <are driven off for a
moment by the shaking of a buffalo>, and [afterwards]
<alight [again]>;