पृष्ठम्:मालविकाग्निमित्रम्.djvu/१७८

पुटमेतत् सुपुष्टितम्

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NOTES.

दक्षिणं जानुमालिम्पेति स्मृत्यन्तरानुरोधात्, and where I think, we have to

translate करणीयः क्षणस्त्वया by ’May it please you to be at leisure

for the Śrâddha of’ &c. (.e. to be freed from every engagement*

and attend to the sraddha &c).. The same formula is thus given

by Gâlava, as quoted by Hemâdri :-

ॐ तथेति द्विजा ब्रूयुस्ते प्राप्नोतु भवानिति ।

कर्ता ब्रूयात्ततो विप्रः प्राप्तवानीति वै वदेत् । ।

After the formula is addressed, the Brahman is not to leave his

seat or attend to any thing else, but is to remain seated and at

tentive to the Śrâddha ceremony until it is finished. The

person who addresses in the words of the formula (the श्राद्धकृत्)

is said to gibe the क्षण, and the Brahman to whom it is addressed

to take the क्षण, in the language of ignorant priests. Hence, be-

cause the word क्षण is so often used in the formula, so it has

come, in the common parlance of Brâhmaņs, who subsist mostly

upon such occasional dinners at śrâddhas, and to which class

our Vidûshaka belonged, to signify an engagement at a śrâddha, which, when once begun, must be carried out, on pain of

incurring a sin. It may be observed that Vidûshaka's way of

expressing his obligation to accomplish what he has undertaken

is perfectly in keeping with his character . क्षण घेणं, however, is

still used in Marâthî in the sense of pledging ones self for the

performance of a thing . As, त्या कामाविषयीं आह्मीं क्षण घेतला आहे

I hope pledged myself to do the work and a bound to do at

a hazards. Cf. also Śâkuntala, Act II, p. 33, Calc Ed. 1860.

P. 31, 1. 2 .-सुणोपरिचरो विअ विहंगमो, like a bird hovering over the

shop of a butcher’

क्षणिको भवेत्, on which passage Nâgoji Bhațța (Âhnikaśekhara, II. ad

init) observes : “ क्षणो निर्व्यापारः स्थितिः तद्युक्तो न भवेत्" Cf . also supra,

p. 7, 1. 14.