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(४२५)
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implying - semblance' is according to the rule 'देवपथादिभ्यः '.श्रीमन्मूर्त्याsî means "beauty'. The termination ha is affixed to the word sfi to express copiousness of beauty under 'भूमनिन्दा--'। श्रीमती चासौ मूर्तिश्च श्रीमन्मूर्तिः । तया । Here the compound is कर्मधारय. The feminine form that is changed to sfiam in the compound under the rale 'पुंवद्य जातीयदेशीये.' The instrumental case of श्रीमन्मू- as well as of वहन्त्या and स्तिमिततरया is in the sense of इत्थम्भूतलक्षण under the rule 'इत्थम्भूतलक्षणे तृतीया.' The second line implies that the sage was absorbed in deep meditation. योगैकाग्न्यस्तिमिततरया- योगस्य ध्यानस्य योगनिमित्तं वैकाग्यं योगैकाग्यम् । एकं अप्रं ध्यानविषयो यस्य तदेकानम् । तस्य भाव ऐकारयं-concentration of mind on one point or object. योग %D ध्यान = meditation. According to the aphorism 'कायवाङ्मन कर्म योगः।' na may mean also activities of bodies, speech and mind. In case this sense of huo is accepted 01974 will have to be taken to mean एकाप्रचिन्तानिरोध. This sense is supported by the word स्तिमित. योगैकार-येण स्तिमिततरा योगैकाग्यस्तिमिततरा । तया। तादृश्या श्रीमन्मूर्त्या इत्यर्थः । स्तिमिततराrendered motionless extremely. तस्थिवांसं-स्थितम् । This is a Perfect Participle formed by affixing the termination ag under the rule 'लिटः कसुकानौ'। निदध्यौ- looked steadfastly at. Third person singular of निध्ये. बद्धवैरण दग्धः - inflamed with passion. This reference to the antagonism reminds us of his punishment of banishment inflicted upon him by the king who had got angry with him on account of his concubinage which is referred to in the introductory passage. Flatविरहगुरुणा - कान्तेव कान्ता । तस्याः विरहः । तेन गुरुः गौरव प्राप्तः । तेन । «Kamatha, i.e. the Asura, Shambara, had sexual intercourse with Vasundhara who had not been married to bim. As she was used as a wife, she is said metaphorically . Taking this fact into consideration we must take far to mean' a woman resembling a wife, but who is not a wife.' Here the word #sar implies that sepse which is altogether different from that which is implied by Kālidasa. Falift कारात्-अधिकार=सामर्थ्य =power. Here the ablative case deserves to be taken in the sense of हेतु and not in the sense of ध्यपाय. प्रमत्तः उन्मत्तःacrimonious. In the Meghadata प्रमत्तः is taken to mean च्युतःswerving from or careless in respect of.' Like greatadi, Jinsena
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