2023-02-23 18:49:44 by ambuda-bot
This page has not been fully proofread.
THE CANDIŚATAKA OF BĀŅA
353
a straight line; cf. Monier-Williams, Skt.-Engl. Dict. s.v. dandavat with
pranam-. 3. The rays from the nails are set flashing as the feet are
moved in walking. 4. Red, because the feet of the gods are presumably
stained with lac-dye. 5. It will be noticed that Mahişa is flooded with
both white and red rays, and therefore the more resembles an oblation,
since the latter, if of meat, is also white and red (fat and lean?). This,
at any rate, appears to be the idea of the commentator, who says: 'For he
who brings an oblation to a divinity is prostrated like a staff. In such a
case, the oblation is a lump of flesh, and that [flesh] is white and red.'
6. The commentary supplies devamukuţeşu, 'in the diadems of the gods.'
V.L. (b) amśubhiḥ padmaśoṇaḥ.
97
kvā 'yam tīkṣṇogradhārāśataniśitavapur vajrarūpaḥ surāriḥ
pādaś ca 'yam sarojadyutir anatigurur yoṣitaḥ kveti devyāḥ
dhyāyam dhyāyam stuto yaḥ suraripumathane vismayābaddha-
cittäiḥ
pārvatyāḥ so 'vatād vas tribhuvanagurubhiḥ sādaram vandya-
mānaḥ
'Where is this (Mahisa), Foe of the Gods, in the form of a
thunderbolt,¹ [and] with his body sharpened by hundreds of
keen cruel edges ?²
And where is that foot of the young woman Devi (Candi), not
very heavy, and possessing the beauty of the lotus? '8
In these words the [foot] of Pärvatī (Candi) was praised with
repeated meditation, and was respectfully saluted by the
sages of the three worlds,
Whose minds were seized with amazement at the destruction of
(Mahişa), Foe of the Gods.
May that foot of Parvati (Candi) protect you!
Notes. 1. The Purāṇas, so far as I have been able to find, do not state
that Mahişa turned himself into a thunderbolt. 2. Or, we may take
tikşnogra... rupaḥ as one compound, and render 'in the form of a thun-
derbolt whose body, etc.' The commentary, however, takes vajrarapaḥ as
a separate adjective compound, and I have followed the commentary.
The idea of the two interrogative 'where' clauses seems to be to contrast
the relative positions of the mighty demon and the weak woman before
and after the battle. 4. According to Monier-Williams, Skt.-Engl. Dict.
s.v. dhyayat, the adverb dhyayam, repeated, has the force of a gerund; the
3.
24
353
a straight line; cf. Monier-Williams, Skt.-Engl. Dict. s.v. dandavat with
pranam-. 3. The rays from the nails are set flashing as the feet are
moved in walking. 4. Red, because the feet of the gods are presumably
stained with lac-dye. 5. It will be noticed that Mahişa is flooded with
both white and red rays, and therefore the more resembles an oblation,
since the latter, if of meat, is also white and red (fat and lean?). This,
at any rate, appears to be the idea of the commentator, who says: 'For he
who brings an oblation to a divinity is prostrated like a staff. In such a
case, the oblation is a lump of flesh, and that [flesh] is white and red.'
6. The commentary supplies devamukuţeşu, 'in the diadems of the gods.'
V.L. (b) amśubhiḥ padmaśoṇaḥ.
97
kvā 'yam tīkṣṇogradhārāśataniśitavapur vajrarūpaḥ surāriḥ
pādaś ca 'yam sarojadyutir anatigurur yoṣitaḥ kveti devyāḥ
dhyāyam dhyāyam stuto yaḥ suraripumathane vismayābaddha-
cittäiḥ
pārvatyāḥ so 'vatād vas tribhuvanagurubhiḥ sādaram vandya-
mānaḥ
'Where is this (Mahisa), Foe of the Gods, in the form of a
thunderbolt,¹ [and] with his body sharpened by hundreds of
keen cruel edges ?²
And where is that foot of the young woman Devi (Candi), not
very heavy, and possessing the beauty of the lotus? '8
In these words the [foot] of Pärvatī (Candi) was praised with
repeated meditation, and was respectfully saluted by the
sages of the three worlds,
Whose minds were seized with amazement at the destruction of
(Mahişa), Foe of the Gods.
May that foot of Parvati (Candi) protect you!
Notes. 1. The Purāṇas, so far as I have been able to find, do not state
that Mahişa turned himself into a thunderbolt. 2. Or, we may take
tikşnogra... rupaḥ as one compound, and render 'in the form of a thun-
derbolt whose body, etc.' The commentary, however, takes vajrarapaḥ as
a separate adjective compound, and I have followed the commentary.
The idea of the two interrogative 'where' clauses seems to be to contrast
the relative positions of the mighty demon and the weak woman before
and after the battle. 4. According to Monier-Williams, Skt.-Engl. Dict.
s.v. dhyayat, the adverb dhyayam, repeated, has the force of a gerund; the
3.
24