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NOTES
alternative meanings of vidhi, one of which is possible He explains The course of things, viz the situation which is so far unfavourable through the murder of Tadakā, the snapping of the bow, and the marriage of Sita with Rama--all this may change'
1 9 brahma-durso. Brahma is 'Veda' according to Jv , ŚR and AB, Brahman caste' according to VR, and the Supreme' according to Pick
1 10 Atha, vana Cf Av II 24
ACT II
Page 35, 1. 2 yatah prabhrti, &c. Cf. the parallel Anar IV. 6/7
1 4 durud daviyo, &c. This verse is quoted in the commentary to Dasar IV 10 to illustrate sankä, one of the vyabhıcās a bhāvas
1 13 prasahya. I do not agree with the commentators, all of whom regard it as an adverb (and not as an absolutive) and construe it with krtam, which is so far removed from it in the sentence Their mistake originates in taking dvrsta as an adjective and making it qualify astı a-dānādbhutam I maintain that duista is a noun here, and the verse-quarter rāvana-dvrstam prasahya is as complete in itself as the second one That dvrstam is a noun is corroborated by the reading dvesam of the MS. Mg
Page 36, 1. 2. sītā-vandı-graha , &c I think the sense is The king was threatened with the forcible abduction of Síta, in case her hand were refused to Ravana (cf I 59 above), but the sage, by conferring the divine knowledge of missiles upon Rāma, endowed him with an indomitable strength, and thus removed from the king's mind the remotest likelihood of such a treatment being accorded to Sitā' VR's rendering, the insult was not minded (aganztah) by the king' is doubtful Jv offers an alternative meaning which is extremely far-fetched and impossible. He explains "The mental pain (parbhava) of that king in keeping Sita like a captive in the palace, because she could not be married for want of a worthy husband, has been dispelled, inasmuch as Rama has broken the bow and thus removed from the path the only obstacle, viz the fulfilment of the hard condition
1 3. arkamulhyam. The word is quite clear Elamukha is one having his face turned only in one direction'; hence, 'partial' From it our word is an abstract noun The commentators misinterpret it, one and all, in rendering asmān pratı arkamukhyam as 'our sovereignty over the gods'
1. 4. nândi-nādu". "Sound of rejoicing' refers to deva-dundubht dhvani, p 23, 1. 11. VR reads nündi-danao and explains it by nandi-śräddha, which is quite out of place.
1. 7. Sanskrit chāyā Jayatu jayatu mätämahah.
1. 9 Sanskrit chāyā nirurttänı kila tatra panigrahanānı anyac cal agastrmaharşınā rāmāya inangalopahārkam māhend am dhanur-varam anupresitam.
