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NOTES
before atrawva See v. 1 at the foot of the page For mäheśvara as an epithet of Ravana cf. Anar III 46, 49; and for parama-māheśvara cf Bal. I 51/52
I. 10 sadvrttın, &c Two reasons are mentioned Virtuous conduct and 'our love for the followers of Śiva in consequence of which we have taken a vow to protect them, demand this of you. asmaddhrtām is ambiguous. hitām may mean "agreeable' or 'placed', hence asmaddhrtām may either be
agreeable and dear to us, or implanted in us'. I prefer the second. For mānesvarīin prītim cf. sarva-prītyā in verse 11 below
Page 40, 1. 1. Verse 10 This verse is quoted in the commentary to Dasar II 5 to illustrate a dhirodatta näyaha, and in commentary on IV 18 to illustrate garva, one of the vyabhıcās bhāvas. Quoted in the commentary to Kavyap. V 1 and in the commentary to Säh 266 as an illustration of vyangya-vācyyos tulyapādhanya,
1. 4. Sanskrit chāyā isan-masrnāvastambha-gambhira-gamaka upanyasah
5 jāmadagnyah khalv asau may either be a complete sentence in itself, or jāmadagnyah may be the subject of the verb vyapadisati in vei se 11
1. 9. kūrye' karye The MSS as usual have no avagraha sign We may consequently read either kārye karye, with regard to all actions', or what is decidedly superior, kūrye' kūrye, with respect to what we should do and what we should not'.
1. 11. Sanskrit chāyā kim cintyate. 1. 13. yadı, &c. Cf. Anar IV. 15
Page 41, 1. 8. anyatara-vgaye, &c. In verse 12 above Malyaván has disposed of only one case, 1. e. if both kill each other. Here he talks of another possibility, 1 e. when one of them gains a victory over the other.
16 mhśreyasăpanne, &c This is a difficult passage. It is rather doubtful to whom nihśreyasāpanne refers and what the exact meaning here of apasrta is Apasrta, from the 100t sr with apa, means etymologically 'moved away',
withdrawn'; and so, in sense, comes very near to partyaktam, which is mentioned by the MS K as the meaning of this word here. See the vl on p. 41. The general duift of Mālyavān's speech is this 'If Rāma is victorious over the world-hero Parašu āma, he will not kill that poor Brahman, for Rama honours Brahmans. But the danger is this that, having thus become conscious of his own insuperable valour, he will think of subduing his prosperous (nrhśreyasapanna) enemy, Ravana, who to him is a demon' But if Malyavan really means this, and the word mhsı eyasāpanna refers to Rāvana, I do not understand why Sarpanakha in her next speech asks him how far that would affect their situation, that having been already mentioned by Malyavān.
By adding na after sastram the meaning becomes clear. "Rama would not employ even his drawn weapon against Parasurama who has attained to final beatitude'. He has no object in killing a sage. In this way, Surpanakha's speech too acquires significance. But we have no authority for this insertion of the negative particle.
