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 451

344
LILĀVAI
(164
I refreshed myself in the stream of Godavari which flows into the ocean with seven mouths, went to the temple of Iśvara, sincerely offered prayers to Him, and rested in a monastery in which stayed a nude Pasupata ascetic (Described 204-5). He inquired about my whereabouts. I told him that I had come on pilgrimage. We had a great deal of talk, and he became attached to me. When it was midday, he told me how he lived on fruits and roots and how no food suitable to me was available there. He went out to bring some eatables. I saw a great miracle. The trees filled his begging bowl with various kinds of fruits with which he kindly fed me.
164) In course of his narration, fara addresses the king as THAT; construe 31 aout. R311 qfafa: 165) According to the epic legend sit or go sprang from the froth of the ocean, in full beauty with a lotus in her hand, when it was churned by gods and Asuras', naturally the ocean is her कुलगृह. महमहवासं = an abode of विष्णु. In the महाभारत and in the पुराण, विष्णु is the second member of triad, the embodiment of the सत्वगुण, the quality of mercy and goodness, which displays itself as the preserving power, the self-existent, all-pervading spirit. As such, his votaries associate him with the watery element which spreads everywhere before the creation of the world. In this character he is called ar 2007, 'moving in the waters', and is represented pictorially in human form slumbering on the serpent sta and floating on the waters. This, too, is the position he assumes during the periods of temporary annihilation of universe.' 167) There are some ten instances in this text (verses 167, 188, 251, 464, 473, 605, 648, 684, 778 and 987) where this form of aglig or aftur occurs in the readings of our MSS. PJ group favours frafata (only once P has परिचिंतयम्हि but J परिचिंतियम्हि at 605): B generally favours परिचिंतयम्हि, except in two cases where it reads of fair or aftalagfig ( 473 and 987). The reading परिचिंतयम्हि may stand for परिचिन्तयामि, though its authenticity is questioned by Pischelss 454-55, especially because analogous forms like भणम्ह, बच्चम्ह and विसम्ह (see the Glossary ) are found in this text. As to groaz't it is identical in pronunciation with परिचिंतिय हि, so it may stand for परिचिन्तितं हि or परिचिन्तिता+ *39f6#, A gar being used in the sense of the past active participle (see also the use of HTFT 873, araft 650:) ORAidant, which would be justified only when the subject is of Fem. gender. This usage is not altogether unknown in Sanskrit. We can thus understand the commentator's rendering RAPERIA but not his परिचिन्तितवान् अस्मि (see 251, 987) which presumes परिचिंतियम्हि (or परिचिंतयम्हि in B) = परिचिन्तितः + अस्मि, not quite a justified equation. We may accept one or the other interpretation. परिचिन्तितं हि or परिचिन्तितास्मि, according to the context. Not to be dogmatic I have starred my chāyā in some places (648, 778 ). 168) 306 or goat = mat, VIII. iv. 77. 169) In this and the next gāthă the figure of speech is factante. Par 311 = fang: ; it is interesting to note that Hemacandra gives this very form by way of illustration : FERY suara: Fra 375 Sait pala ar 11 feet: 1 Raasi PagingVIII. i. 50. See
24 at 658. Compare ag SERT: giá gar: 979 1:1. 170) Note the shortening of the final vowel of the first member of the compound in 31,