Book Title: Indian Antiquary Vol 62
Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
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THE INDIAN ANTIQUARY
[ APRIL. 1933
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Asphota refers to the slappings of arms and thighs, still practised in India before a fight by wrestlers and bravoes to frighten their opponents ; cf. MBh. (Calo. ed.), iii, 11130-1. Hunder 136 (p. 124) takes it to mean 'shivering.' He translatos áfopa here multitude, but cf. Uvisagadasão (ed. Hoernlo), p. 58, ukkadaphudakudilajadilakakkasaviyadaphu. dadovakaranadacchari, 'skilled at making its hood swell large, ete.'
दिव्यैराकीपूरैः कमलदलानिभैः पश्मलीनाविनोले
र्भावस्निग्धविंदग्धैः प्रचलितननितैः सस्मितभ्रूविलासैः। नेत्रर्माराङ्गनानां परिगतरभसैनोंहितान्तैरशान्तैर्नाकृष्टः सर्वचा यस्तमहमृषिवरं वान्तदोष नमामि ॥ ६ ॥ Var.b, sin-tu chags-pas ( arafare: ?) T. rab-tu rnam-rgyas
mthun-pa dai bcas (प्रवितत...सम्मितः), T. 6. The divine eyes of Mara's damsels, stretching to their ears like petals of the blue lotus and rolling behind fickering eyelashes, appeared soft with emotion, artful, and charming with twinklings and smiles and with the movements of eyebrows; they were restless and reddened at the ends in the fullness of their longings. Yet the most excellent Seer, Who had cast out all sin, was in no way attracted by them. To Him I do obeisance,
H divides akarnapuraih into & and karnapura ; I follow T in dividing into alarna and pura, but of course the author also means to suggest that the eyes take the place of the blue lotuses stuck in the ears as ornaments. The use of rabhasa for longing.' 'sexual desire,' which is corroborated by T, is late (e.g., Gitágovinda, Kathasaritsagara, Bhagavata Purana).
नोद्धान्तं यस्य चित्तं स्फुटविकटसटैः संकटलोलजिहेमारैः भूलाग्रहस्तर्गनतुरगमुखैः सिंहशार्दूलवकः । प्रद्युम्नः कामदेवस्तृण्वदगवितो येन संसारभीरूः
संबुद्धः पातु युष्मान्व्यपगतकलुषो नोकनाथो मुनीन्द्रः ॥ ७ ॥ 7. His mind was not bewildered by the close-set ranks of Mara, armed though they were with spears and displaying awe-inspiring coils of hair and protruding tongues, with the faces of elephants and horses or the masks of lions and tigers. Afraid only of the cycle of existence, He recked no more of Pradyumna, the god of Love, than of a blade of grass. May He, from Whom all impurity has passed away, the All-Enlightened, the Lord of the World, the Chief of Sages, protect you !
This verse seems to be an alternative (and later ? ) version of the next verse, whose third line is faulty by making it appear that the epithets sarvavid vitarágah apply to Kamadeva. The legend that Kama was reborn as Pradyumna is late and is not mentioned in the M Bh.; for details see the Bhag. Pur.
पक्षोभ्या यस्य बुद्धिर्धरविनगनदी : सागराम्भो धरद्भिगर्जद्भिारवीरैविविधशतमुखैर्घोररूपैरनन्तैः । येनासी पुष्पकेतुस्तृववदगचित ः सर्वविद्वीतराग : स श्रीमान्बुद्धवीर : कलुषभयहर: पातु वो निर्विकारः ॥८॥
Var. a, chu-bohi glun (नदनदी: ?), T. 8. He did not falter from his intent, when the innumerable bellowing warriors of Mara in terrifying shapes with a hundred varied faces armed themselves with the earth, mountains, rivers, the ocean itself. All-knowing and passionless, He recked no more of the flower. bannered god than of a blade of grass. May the Enlightened Herd, the Incarnation of Majesty, Who is free from all perturbation of soul and dispels the danger of impurity, protect you!
