पृष्ठम्:कादम्बरी-उत्तरभागः(पि.वि. काणे)१९१३.djvu/३७६

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336 NOTES ON bhe gods (e. e. produced by passing rapidly through the sk and that (स्वेद) dropped down as if through his having entered bhe water (of the celestial Ganges ) and (shed ) from his eyes a mass (विसरः). of the drops of tears that rose through the sorrow caused by looking at me. समीरणेन (वायुना) अपहृतम् ( cd). of स्वेदम् ). मरुत्पथेन ( ४ . मरुत्पथावतरणेन) उत्पन्नः खेदः (श्रमः) तेन संभृतं (जनितम् or उपचितम् ). मम अवलोकनं तेन दुःखं तेन उद्धतम्. विसरः= समूहः. समूह-निवह-व्यूह--सन्दोह-विसर-व्रजाः' इत्यमरः What the author means is simply that drops of perspiration trickled down his face through fatigue and that tears came to his eyes bhrough sorrow at seeing my sad condition. -supply इव after this. This is an example of The fact that his face was covered with perspiration is represented as due to his having entered in the आकाशगङ्गा while descending to the earth £from his heavenly abode. The rending of N and the Calcut editions मरुत्पथोत्पतन is better. मरुत्पथ path of Marut (1 wind; 2 a god). ‘मरुतौ पवनामरौ' इत्यमरः मुमुक्षु..मुक्तम् though he desired मोक्ष, he was not free from afection for me. मुमुक्षु is derived from the desiderative base of with the afix उ. मोक्ष is bhpb wherein all the effects of अविद्या cease by the appear ance of correct knowledge and there is realisation of one's identity with ब्रह्म ‘मोक्षो नाम विद्यनिरस्ताविद्यतत्कार्यब्रह्मात्मनाऽवस्थ A man becomes मुक्त only when all the desires of the world leave him ‘यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मयोंऽमृतो भवति बृहदारण्यक IV. 4. 1. So कपिञ्जल, who wanted to be मुक्त, should have been free from all attachments; but he had one ment, viz. that for me 8. e. his affection for me was so great that he could not give it up even for the sake of मोक्ष. वीत who, though free from all attachmentswas intent upon what was agreeable and beneficial to me. निभ्सङ्ग...त्सुकम् though he was destitute of सङ्ग, he was eager for my company. सुइन (1) company, society; (2) attachment to worldly objects. The विरोध is between the first meaning of सङ्ग and ०त्सुकम्. If we tak the second meaning of सङ्ग, the sense will be though he was free from attachment to worldly objects,' निःस्पृह. ..लेहम् bhough he was free from desires, he was agitated for the sake of securing what I wanted; though he had renounced the world he had deep-rooted affection for me. " The meaning is he desired nothing for himselfbut he was anxious to secure for me what I wanted. Compare भगवद्भीता for some of the epithets here applied to कपिञ्जल