2023-02-23 16:29:09 by ambuda-bot
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XX
आश्चर्यमेतदिति निश्चयमावहन्ते (१३)
भूयात्सदैव मम भूतिकरं मुरारे (६१)
पश्यामि देव परमं पदमेव साक्षात् (६३)
Evidently the poet wishes to emphasise that
even one sloka, although only a part-description,
will give Purnaphalam.
The 8th sloka attempts by various signs to
identify Varadaraja with the Lord of Vaikuntha.
The poet's comparison of the Palar, the river
of his place with the Viraja in the 9th sloka indi-
cates his patriotic love for his native river. The
commentary points out that the Heavenly river
commonly known as Viraja is called Vijara in the
Paryanka Vidya of the Kaushitaki Upanishad and
the etymology of the word is explained as making
Vijara f him who bathes in its waters. The poet
suspects that Vijara may be the more appropriate
name and the better reading and says that that
reading may be adopted for his own sloka.
In the 10th sloka Varadaraja in the centre of
the sanctum sanctorum surrounded by a series of
enclosures is said to be like the Purusha of the
Anandavalli in the centre of the innermost of the
kosas. The tolerant spirit of the author appears
आश्चर्यमेतदिति निश्चयमावहन्ते (१३)
भूयात्सदैव मम भूतिकरं मुरारे (६१)
पश्यामि देव परमं पदमेव साक्षात् (६३)
Evidently the poet wishes to emphasise that
even one sloka, although only a part-description,
will give Purnaphalam.
The 8th sloka attempts by various signs to
identify Varadaraja with the Lord of Vaikuntha.
The poet's comparison of the Palar, the river
of his place with the Viraja in the 9th sloka indi-
cates his patriotic love for his native river. The
commentary points out that the Heavenly river
commonly known as Viraja is called Vijara in the
Paryanka Vidya of the Kaushitaki Upanishad and
the etymology of the word is explained as making
Vijara f him who bathes in its waters. The poet
suspects that Vijara may be the more appropriate
name and the better reading and says that that
reading may be adopted for his own sloka.
In the 10th sloka Varadaraja in the centre of
the sanctum sanctorum surrounded by a series of
enclosures is said to be like the Purusha of the
Anandavalli in the centre of the innermost of the
kosas. The tolerant spirit of the author appears