Sambodhi 2011 Vol 34

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

Page 36

30
SATYA VRAT VARMA
SAMBODHI
in a sense that is only a shade different from its preceeding meaning. As paraphrased by the commentator, ghafer farry outd, Kr in the verse denotes viniyoga, though that too would be rendered in English by the word 'used. Time-worn or stale oblation, ghee, offering, kusa grass and sacrificial posts made of khadira wood, are not to be used in a sacrifice.'
The use of kāritāḥ in the Bhāgavata - verse Y : 1579 ta dalfitat:42 defies comprehension. It does not mix well with ontstaal, though this precisely is the phrase that holds key to determing the meaning of the root in the excerpt. Kr has been used here in the highly uncommon sense of 'dancing'. til 500 alfai: therefore means here क्रीडनवन a:, 'made to dance like a puppet.'
An equally uncommon but highly interesting sense of the root is preserved in the Atharvaveda. The present participle form krnvan used in RI ara afyaua
with gude i x q9T743, poses some difficulty. But it is clear from the context that Kr cannot mean here anything else but to raise'. कृण्वन् = उत्थापयन् । "The strong wind blows, raising dust and bringing down the trees.'
The verse from Vālmīki, çfa ere 1919 qocal FRFH 4114-144 is open to question so far as the meaning of krtvā is concerned. The way the commentator has sought to interpret it, leaves one cold. TIF 3780Ft forft for Tage griet: gocall 37& STS: che rief:, this is how he resolves the text. He is convinced that Kr has been used here in the sense of 'adorning'. Kausalyā adorned (embellished) Rāma's head with rice, as he was about to leave for the forest. This is hardly convincing. There was no point for her to decorate Rāmas head or forehead at that traumatic hour. Nor is it rational to render Sirasi as Sira-ekadeśe. He seems to have failed to pinpoint the exact meaning of Kr in the context. The root appears to have been used here in the sense of 'throwing. Kausalyā threw rice on Rāma's head to bid him farewell. This practice is still current in some parts of the country. It would be more in tune with the context to paraphrase शेषाश्च कृत्वा शिरसि as शिरसि अक्षतान्, प्रक्षिप्य, रामाशीभि संवर्य इति पिण्डितोऽर्थः ।
A modicum of ambiguity likewise, sticks to the root in the following excerpts from Kādambarī.
(i) Youth Prohi are 445 (ii) भगवन्, सकलत्रिभुवनदर्शनाभिरामायास्तवाकृतेरस्या सदृशोऽयमलङ्कारः क्रियताम् ।
The Commentator smugly renders kartum in the former as vidhātum and kriyatām in the latter as vidhiyatām. This is quaint, if not reckless. Synonyms