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Notes
217
for being drunk by him. Cf. sfaferi FOT TRETIT: 4: foartfa sfHch1 Com.
704. ...gis - Does not fulfil the requirement of the brilliance of prowess.
705. While bowing at the King's feet, his subjugated enemies keep away the hovering rows of bees over their crest-chaplets (AT), looking as if they have dropped down their dark, angry frowns ( corresponding with bees ) from their bent (ET) foreheads through fear, anger being substituted by the fear of the King. Cf. वशीकृतस्य च भयाद् विगलिता भएकुटि: । Com.
706. You have made the time of your life unique, giving greatness to the era by your accomplishments, thus made fit to be called a Yuga-Puruşa.
708. JE TU stazifa 55Having resorted to i.e. cultivated your merits (in themselves ).
710. Although Vāsuki has a thousand tongues, he has only one mind to think of your merits. Speech is an expression of thought; hence his inability to praise you fully and do adequate justice to your merits. Cf. HEEHTETT TETSZTOTT foruव्यापारात् वागिन्द्रियसहस्त्रयुतोऽपि वासुकिनिखिलांस्तव गुणान् स्तोतुं न शक्त 5740: 1 Com.
712. Like a lover boldly approaching his beloved (31feHTCH) at mid-night (frHTE), the king, wooing the royal Glory (397) of his enemy, engages him in a sudden, surprise attack (EHTET) at midnight, with a drawn sword (31f7 ) in his hand, in the bluish blade of which he finds his image reflected (afsstufefaa). The blue reflection is imagined by the Poet to be the blue garment worn (aftar) by the King in order that it should blend with the darkness of the night. Of.
मुखरमधीरं त्यज मजीरं रिपुमिव केलिसुलोलम् ।।
aos afectaui Afafhaut sisse tortoll . TT. V. 4.
713. The name given (ofazt) to you ( 25 ) by your parents, although quite common, with reference to the letters (17496TE) it contains, is apt and significant, with a great deal of thought behind it (faqat). It means “one whose fame serves as a protective armour.” The mere mention of your name thrills the heart with vibrations (57) suggestive of security from danger. Cf.
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