Lilavai

SR No.: 002796
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1966
Total Pages: 500
Language: Sanskrit, Hindi, English
Classification: Book_Devnagari & Literature
File Size: 15 MB

Page 432

NOTES
[The following books have been repeatedly used in preparing these Notes: (Nirṇaya-sāgara ed., Bombay); A Classical Dictionary of Hindu Mythology etc. by J. Dowson, London 1897; Vedic Mythology by A. A. Macdonell, Strassburg 1897; Epic Mythology by E. W. Hopkins, Strassburg 1915; PSM: Paiasaddamahanṇavo, Calcutta Samvat 1979; Pischel: Grammatik der Präkrit Sprachen, Strassburg 1900.]
INTRODUCTORY 1-17
1-11) By way of Mangala, salutations are offered and victory is wished to Hari or Viņu by referring to various episodes in his career: as Narasimha he broke open with his claws the chest of Hiranyakasipu; as Vamana he pervaded the three worlds; his inability, during childhood, to cross the threshold was laughed at by Balarama: he twisted the neck of the demon Rista; he reposed on the serpent Sesa in the ocean; and his arms broke a pair of Arjuna trees, twisted the neck of Rista, rent asunder the jaws of Kesin, dragged Kamsa to death, and lifted up the Govardhana mountain. Victorious is Maheśvara who, destroying the three worlds, sipped the seven oceans. Salutations to Gauri's foot which crushed Mahisa and is worshipped by gods and demons. May the bodice of Candi protect you and may the waters of Ganga wash off your sins!
1) The name or fuis somewhat obscure. It is a nearer rendering of हिरण्याक्ष than of हिरण्यकशिपु whose destruction the author has in view. fat in his incarnation of a broke open the chest of the demon fag with his claws; on that occasion his regular weapon, namely the g, stood merely as an envious witness; and the author asks us to salute these claws which are holding the pieces of bones from the demon's chest. See 7. 8. 18-39. As the act of killing was finished by the claws, the g, as our author puts it, or the stout arms of far, as a puts it, had no work on that occasion. The verse in the गउडवst runs thus : तं णमह समोसरिआ णहग्गविहडाविओरवीढस्स । जस्स दइचम्मि अलद्धववसिय
य भुयदण्डा ॥ ८ ॥ गन्भिणं embedded in. The com. confuses भवन and भुवन, see also. p. 22, 1. 23. 2) There is no doubt that अप्प चिय stands for अप्पे चिय, cf. दंसण बेय in B for दंसणे चय in २७१ १ below ; and हिअअ अ विलोणो, गाथास .. ३-९०. One may be tempted to emend अप्पणं as अपयं; to agree with सायारं, अप्पणं will have to be taken like अप्पाणं, ५७८ below, as Nom. Sing. Neu. Or अप्पण = अपणा. We may take अपणमप्प चिय = आत्मना आत्मनि एव ' by itself in itself', and render the gatha thus: 'Salute him, whose third step, possessing a concrete form got itself accommodated [in his third step] of an immaterial nature [ = sky ] at that time when he was measuring the three worlds." The refers to the three steps of fag who strode over this universe and planted his step in three places which the early commentators take as the earth, the atmosphere and the sky. According to सायन