KADAMBAR 32B bitterly, loudly. अन्तरिता निजपीडा येन who did not mind (lit. who screened ) his own pain. चन्द्रा-.ष्वज्यैव without enmbracing चन्द्र पीड (because he thought it would be presumptuous on the part of a mortal like himself to embrace चन्द्रापीड who was the moon himself). सर्व...क्षमाभ्यां able to remove the trouble of all his subjects. अवलम्ब्य having supported her. आवयोः सुकृतैः on ac- count of our good deeds ( पण्य done in past lives ). अशोचनीयः should not be lamented for. उन्मुच्यता. वृत्तान्तः give up all this incident of grieving which is ft only for the mortal world. गल, हृदयम् only the throat of lim who shrieks will break and not the heart. रटतः geni. sing. of the pr. p. of र. Ar says ‘रटतः आक्रन्दतः जनस्य केवलं गल एव स्फुटति न तु हृदयम् । हृदयं स्फुटति चेद्रोदनं कार्यम्, शोकप्रतीकारहेतुत्वात् निरर्थक senseless; useless, निरर्थकम् applies to both प्रलपित and जीवित. निरर्थक...जीवितम् only meaningless words ( of sorrow ) will pass out of our mouth but not our life (which is useless now that our only son is dead ). निरासङ्गम्--Ar. says 'अविच्छिन्नं, शरीरपक्षे निराधारंशरीरं पतति चेद्रटनं कार्यम् निरासीः शरीरम् only continuous tears will fall (if we shriek) and not our body (that is now without support, as चन्द्रापीड is dead) निर्गतः आसङ्गः (नयनासङ्गः नयनसंपर्कः) यस्मात्. निरासङ्गम् ( with शरीरम् ) may also mean free from attachment, without an object on which to bestow one's love.' वत्सस्य...करम् what caused pain to us (formerly ) was only the fact of our not seeing our child's face. तच्च-..दूरापेतम् but that (not seeing his face ) is impos- ible when we thus look at his face. Ar. comments ‘वत्स गतजीवित इति श्रुत्वा पूर्वमेव दुःखमनुभूतम् श्चत्तद्दर्शनाकांक्षीवासपी करी जाता । सापि वत्समुखे एवमालोक्यमाने एवमक्षतरुचिनि दृश्यमाने दूरापेता तस्माद्रटनं (न?) कार्यम् । दर्शनशब्देनात्र दर्शनकांक्षोच्यते । अपरमन्यच्च रटनाकर णीयत्वे कारणम्-आवयोः पुत्रः पुनरुज्जीविष्यतीति आशङ्कास्ति ? पर•••त्वा having made ourselves extremely firm. सन्धारणीयौ should be comforted, supported, screened by another world dead and gone to another world ( whose body even is not seen ). We know from महाश्वेता that वैशम्पायन died when she cursed him to be a parrot see p. 69. तिष्ठताम् &c-let alone even these two ( मनोरमा and शुकनास ). He means that not only must we try to comfort मनोरमा and शुकनासbut there is also another person ( eiz. कादम्बरी ) whose claims on our atten tion and sympathy are stronger than those of even मनोरमा and शुकनास. यस्याः प्रभावात्—this refers to the words of the divine person on p. 15 1. 1–2 text ‘विशेपतोऽमुना कादम्बरी प्रज्ञेनाप्यायमानं चन्द्रापीडशरीरम् ९. पुनरनुभवनीयः is to be again enjoy
