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180
KAMSAVAHO
who is armed with a club. बरिल is considered as a देशी word meaning 'a garment'. Either it goes back to 3 on the analogy of 34 or it comes from the root to cover, with the suffix .
3. To entertain the idea of getting the clothes belonging to is to invite his wrath, and to demand them openly is indeed a fatal calamity. is compared with a black serpent. It bites even when it is simply threatened from a distance, then what tc say when it is actually touched. It will do all that is within its power to do. Here the figure of speech is प्रतिवस्तूपमा. सक्कए, a direct corruption of शक्यते.
4. If they do not get the clothes demanded, there is no positive loss; but the washerman warns them that they would lose their heads for this demand. To is a direct corruption of the Sk. form. We may note that there is fan at the end of the third line.
5. वअ + उग्गमेण वम्मेण The figure of speech here is अप्रस्तुत - प्रशंसा supported by दृष्टान्त.
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6. In the form we see that the termination is softened into and not that the consonant is lost; see also in 8 below. The other reading for अहके is अहहे. Should we read अहए possibly derived from which is postulated by Pischel (§ 142, 194, 417)? The form, however, is recognised by Vararuci (xi.9) for the a dialect. For go see i. 25 above. fg Fut. 3rd p. sg. (Var. vii. 17).
7. जाहे and ताहे in the sense of यदा and तदा (Var. vi. 8 ). मधु
r is known by the
Jain Education International
was a demon killed by go, and therefore names मधुमय (न), मधुसूदन, मधुवैरिन् etc.
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