INTRODUCTION अन्तरिक्षमित्यत्र विशेषः । अमरवार्त्तिककारेण वर्णनिर्देशनायां प्रत्यपादि । अन्तरीक्ष्यते जगदत्रेत्यन्तरीक्षम् | द्यावापृथिव्योरन्तरीक्ष्यत इति वा । lxi इति As for the usage antariksam in the Veda-s, it is only chandasa, he concludes (p. 51). The tame explanation of simhanāda by other commentators is that it is a war-cry of soldiers re- sembling the roar of a lion. Malli. says that the cry resem- bles the roar of a lion which frightens the war elephants that constituted the most formidable element in the Indian army: कुञ्जरादिभयार्थकवीरारावनाम | (p. 546) The word adi in kunjaradi evidently refers to the cavalry as well as to chariot horses. Popular maxims (laukikanyaya-s) are occasionally made to bring home certain explanations that Malli. initiates. On the analogy of satamanyu (performer of a hundred horse-sacri- fices) the word satamakha has found favour in popular usage, but parallel to harihayaḥ, the word haryasvaḥ is not employed, since certain words have become rūḍha such as harihayaḥ, but yaugika words of the same significance are not allowed. ‘प्रायो रूढिर्बलवती' इति न्यायेन .. हर्यश्वादिशब्दाश्च प्रयोक्तव्या न भवन्ति । (p. 32 ) The word kärā is explained as a prison house', but Malli. adds that according to the maxim of a lion's backward glance, the word is also intended to mean 'captivity'. कारा सिंहावलोकनन्यायेन बन्धननामापि स्यात् and he quotes the authority of Śaśvata for this interpretation (p. 552). For ornamental gold, Amara gives the word śrngi- kanakam, which usage, Malli. says, is similar to aurvänala (fire of the submarine fire), according to gobalivardanyāya; for śrngi by itself denotes ornamental gold according to Ratnakośa:
