Sambodhi 2011 Vol 34

Author(s): Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 35

29
Vol.XXXIV, 2011
Observations on the use of Kr borne out by the excerpt garant and analyutafael, famillaci T emi dar4, the meaning percolated down to Aśvaghosa. The author of the Bhāgavatapurāna seems to use the root in a slightly different sense. In spelling out the procedure of the Yogic practices, he says हस्तावुत्सङ्ग आधाय स्वनासाग्रकृतेक्षण:35 । कृतेक्षणः here evidently means faledett:, that is, aadu:, 'with sight fixed on the tip of one's nose.'
"To fix', 'to decide', 'to lay down' is another interesting meaning that Kr is known to denote since early times. It has evoked unequivocal approbation from stalwarts like Vyāsa, Kautilya and Manu. Sugrīva lays down a strict schedule for the monkey - hordes, sent in search of Sita, to return. Halli a ga: aici: PHP140 49:36. 'I have fixed time for them all to return in a month.' Ketah here obviously stands for niścitaḥ. The author of the Arthasāstra has invested the meaning with a measure of technical overtones. He favours the adjudication of the judicial matters by a panel of ministers and judges : ETHEREUSHIRI: ..... G efichteti कुर्यु:37 | The Commentator unerringly renders व्यावहारिकार्थान् कुर्युः as व्यवहारयोग्यान 41eft fafcere: It is the past participle form of Kr that has been used to convey the meaning in Kautilya's warning to the traders to sell the royal merchandise at a pre-decided price : बहुमुखं वा राजपण्यं वैदेहकाः कृतार्थं विक्रीणीरन्38 | Krtārtham is niścitamülyam.
The expression ya 79141441 74601939 is rather abstruse. What one has to do with apām napäta, defies imagination. Obviously Kr has been used in the verse in a sense that is hardly met with elsewhere. The credit for unravelling the true import of Krnudhvam rests with Sāyana. He rightly believes that the root Kr which denotes a general action, has graduated to convey here the specific act of 'extolling' : करोतिरत्र क्रियासामान्यवाची क्रियाविशेषे स्तोत्रे पर्यवस्यति । प्रकर्षेण स्तुवध्वमित्यर्थः।
We owe it to Mammata that Kr at some point of time meant to use also. The Kävyaprakāśa provides an interesting illustration of the meaning. Justifying the use of the fleeting feelings (Saṁcări bhāvas) by name in a specific situation, Mammața observes : ... उत्सुकत्वानुभावस्य सहसा प्रसरणादिरूपस्य तथा प्रतिपत्तिकारित्वाभावादुत्सुकमिति
440 Krtam in the excerpt evidently means prayuktam. 'The fleeting feeling Bryaha has been used here by name in the verse as its manifestations like 'quick movement' are unable to convey Pārvatī's impatience with cogence. The root has been used in the verse
हविराज्यं पुरोडाशः कुशाः यूपाश्च खादिराः । नैतानि यातयामानि कुर्वन्ति पुनरध्वरे1 ।।