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Renunciation of Women (Süyagada I 4.)
173
my back! 6. and check my clothes! and bring over (something) to eat and drink! [give me) the perfume, and lend me the broom which you as a monk have!"36 7. Or: pass me the collyrium, the jewellery, the string instrument, the red colour-powder (out of lodhra], the (good smelling] lodhra flower, the bamboo flute;38 a mouth-pill, 8. the costus root, the tagara powder, the aloe wood with the smelling pulverised” root (of Andropogon (grass)); oil to rub into the face, the bamboo trays 40 because I want to put (something) on it! 9. Grind (for me) the powder (for the lips], look for the umbrella and shoes and sickle to cut soup (vegetables), get the garment coloured bluish! 10. [Bring me) the pot to cook the herbs, the myrobalans, 42 the small bottle (with holy water],43 the painting stick for the mark on the forehead, the small wood for colouring! (it is] blazing sun—just look 44 for my fan! 11. Check (where) the [hair) tweezer [is], the comb, hair-band! Give [me) the mirror, pass (me) the tooth-stick!“S 12. Look for the betel nut [and] betel leaf, needle and thread, the chamber pot, the winnowing basket, the mortar, the bowl in which one dissolves natron, 46 13. the bowl for donation, 47 the water pot! Respected one, dig a latrine! [Bring) the trumpet!"48 (for the newly born), "the (wooden?) calf!” (for the monk's child),49 14. "the clockwork with the drum, so the cloth-ball!" (for the
so käsavaga raoharana, literally: "the Mahāvira broom". Šīl. explains kāsava as nāpita, "barber". No less erroneously he sees monastic utensils enumerated in stanzas 5 and 6 (pāyāņi rayāvehi would mean: pātrāņi ranjaya, lepaya). (See Appendix 4.)
Sil. explains kukkuyaya as khumkhunaka, which indicates a kind of lute. (See Appendix 4 for collyrium.) * veņu-palāsiyā, s. v. piccholā in C. One holds the piece of bamboo with the teeth and the left hand and produces the notes with the right. (See Appendix 4 for venu-p.)
"All ingredients for scent. (See Appendix 4 for "mouth-pill" and the other terms underlined here.) 40 phala is indeed like phalaka. According to Sil. veņu-phalāim means things like bamboo-mesh, basket. *Literally: "find out about, know". (Umbrella and shoes: forbidden for monks, Dasav. 3, 4 (WB).)
42 According to sil. these are used when bathing (dhātri-phalāni snānästham) or eaten for the prevention of gall irritation (pitthópasamanāyabhyavahărartham va). 49 udak'aharanam kuta-vardhanikâdi. (See Appendix 4 for this.) 44 Literally: "find out about, know". (See Appendix 4 on this.) “) danta-kästha is chewed to clean the teeth. (See Appendix 4.) * In order to use it as soap (Jacobi). (See Appendix 4 for "betel", "pot" and "bowl" here.) * For candālaga one is probably to read vandālaga. Cnotes that the copper bowls in Mathurā are so called, from which one may infer the place of origin of the poem.
48 By way of conjecture! But svara-pātra fits in better than sara-pāta which does not mean "bow" but "bowshot distance". In the explanatory datives put in by the editor the child becomes bigger and bigger; it cannot as yet, in the most delicate age, do anything with a bow. (See Appendix 4, also for lines 13cd and 14ab.)
49 So according to Sil. The translation "the ox-cart for the Buddha-boy" (so!) is possible, but it does not fit into the context which requires a whole lot of toys. (See Appendix 4 on this toy.) 50 ghaţikām sa-dindimakām. The second ca is one too many. (See Appendix 4.)
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