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NOTES
[The references in these notes are to Samdbis in Raman figures and kadavakas and lines ia Arabic figures. T stands for Tippana of Prabhacandra]
LXVIII
2. 13 wg fear, the sings of (coming) death or fall from heaven
became manifest.
38 fim, (male or teaching of wafax) which kept off or made ineffective the systems of heretic schools.
LXIX
12 हरिहरणोश
जय रामाव, The रामायण is the glorification of the virtues or qualitles of हरि (वासुदेव) and हलधर (लदेव). 40 निव्वाहनि भरमनिय 1 (Poet) want to carry out the wishes of we, my patron. 6a
freng, I possess no material or . 66 fire waw the few, how
facilities for undertaking the task of composing a can I compete with older poets ? 7a w edy, the great poet who wrote on the theme of रामायण had the help of a thousand friends. 8 उम्हह the great poet स्वयं as his name implies, had four mouths. 9a gyffe, the poet ger says that be has only one mouth as against four of g, and that even this mouth is broken (fr). Elsewhere ger calls himself to be uw or refe, and mentions that his face or mouth was 13 geverfiant, on the path, brightened by great poets like y and
; or on the path, i.e., g, built or manifested by the good monkey, ie.,
3. -10 These lines record some strange notions or superstitious beliefs about persons figuring in the रामायण King अंभिक asks [गौतम इन्द्रभूति to explain to him the truth about them. They are: (1) w (w) has ten mouths or faces; (2) his son wife was older in age than his father, or in other words, fm, though a son of, was born before him; (3) was a demon and not a human being; (4) he had twenty eyes and twenty hands and that he worshipped god fee with his heads; (5) was killed by the arrows of tra; (6) the arms of r, i.e. ww, were long and unbending (f); (7) and others were monkeys and not human beings; (8) fefe is still living or is a चिरजीविन् (9) sleeps for six months and feels satiated only by eating one thousand buffalos. Those that are conversant with the Hindu version of the 14 will see that except No. 2, all other beliefs have some sort of support in the various of Hindu 19. About No. 2, I have not come across any support for it. But before we proceed further we have to note a basic difference in the conception of personalities of
