Parshvabhyuday

SR No.: 001704
Original Sutra Author: Jinsenacharya
Author: M G Kothari
Publisher: Gulabchand Hirachand Doshi
Total Pages: 844
Language: Sanskrit, English
Classification: Book_Devnagari, Literature, & Mythology
File Size: 16 MB

Page 791

(६६०) चित्तस्य मनसः ईष्टे इति चित्तशः । प्रथमपरिरम्भः - the first embrace. प्रथम श्वासौ परिरम्भः आलिङ्गनं च प्रथपरिरम्भः । चित्तेशस्य प्रथमपरिरम्भः चित्तेशप्रथमपरिरम्भः । तस्य उदयः उत्पत्तिः चित्तेशप्रथमपरिरम्भोदयः । Here the Ablative case OIHICANT is due to the employment of 241, implying the sense of inclusion, under the rule ' काऽऽङाभिविधिमर्यादयोः', and the word आ is compounded with the compound word चित्तेशप्रथमपरिरम्भोदय, under the rule ' पर्यपाङ्ख हिरञ्चः'. अभीक्ष्णं - constantly; again and again; frequently. Sambara means to say that a young beautiful lady, since the day on which she was first embraced by Maru (the Sage) ber lover, is constantly thinking how the day would have mild lustre in all her states caused by the feelings of love when she would be quite unable to endure the diffusion of the moon-light. ... Stanua41 - महति कामावेशे विहितोत्कण्ठं आबाधमाने - during the period when the excessive force of passion excessively distresses by causing anxieties. महति - excessive. 'विशङ्कटं पृथु बृहद्विशालं पृथुलं महत्' इत्यमरः। कामावेशे - the force of passion; the influence of passion. कामस्य मदनस्य कामेच्छायाः वा आवेशः प्राबल्यं प्रभावो वा कामावेशः। तस्मिन् । विहितोत्कण्ठं - by causing anxieties or uneasiness or longing for a beloved person. विहिता जनिता उत्कण्ठा उत्कलिका यस्मिन् कर्मणि यथा स्यात्तथा । 'उत्कण्ठोत्कलिके समे' इत्यमरः । आबाधमाने - distressing excessively. आ समन्तात् बाधमानः आबाधमानः । तस्मिन् । This is a Locative Absolute formed under the rule 'यद्भावाद्भावगतिः'. चटुलनयने - possessing beautiful eyes. चटुले मनाहर नयने नैत्रे यस्य सः चटुलनयनः । तस्मिन् । The Sage being absorbed in deep meditation, his eyes cannot be described as fickle, for in meditation eyes are fixed upon the end of the nose by the meditator. The line नासाग्राहितलोचनो ध्यानकतानः कविः supports this point of view. If the word aga is taken to imply • fickleness', the compound should be construed with कामावेशे. आसक्ति गतम् - become attached to. These two words qualify the word चेतः