पृष्ठम्:वेणीसंहारम् (आङ्गलटिप्पणीसहितम्).pdf/१९४

विकिस्रोतः तः
एतत् पृष्ठम् परिष्कृतम् अस्ति
76
Bhatta Naraya-Venissamhara

 P. 40. प्रकृतिर्दुस्त्यजा-One's hereditary nature or character can never be parted with or overcome. दुस्खजा-दुःखेन त्यक्तुं शक्या.

 क्षात्रधर्म......कृतः-He lost the sternness Pertaining to the character of a warrior and adopted that meekness of spirit which is natural to the character of a Brahman (or simply ‘natural to a Brahman, if the reading is 'द्विजातिंसुलभः). द्विजातिधर्म...कृतः- द्विजातिधर्मसुलभं दैन्यं परिगृहीतम्. Karna. makes wicked insinuation against Drona and these appeal to the naturally unfair-minded Duryodhana..

 कौरवपाण्डव......सग्रामस्य ( राजकस्य )—कौरवाणां पाण्डवानां च पक्षपातेन प्रवृत्तः महासङ्ग्रामः यत्र तथाभूतस्य. While engaged in a bloody war set on foot by their taking sides, some with the Pandavas and others with the Kaurauvas. परस्परक्षयमपेक्षमाणेन = परस्परक्षयस्य अपेक्षया (इया). प्रधान पुरुषवधे उपेक्षा कृता-Remained indifferent or kept looking on passively when conspicuous men (on our side) were slain. निपुणमाभहितम्- A shrewd observation or remark, this.

 St, 28. एवं न चेत् अन्यथा कथं सूः अतिरथः अभयं दत्वा किरीटिना वध्यमाने सिन्धुराजमुपेक्षेत ।

 Translation :-Were is not so, how should that great general have otherwise looked on quietly, while Jayadratha was being stain by Arjuna, after having promised him security.

 न्यग्नोधः-A banian tree.

 P. 47. St. 29. अस्मदर्थहततात, एहि क्लान्तैः ( ... कान्तैः) अद्वैः इदं मम अङ्क निरंतर परिष्वजस्व । तव भुजयोः एव स्पर्शः ते पितुः सदृशः यः महति शोकेऽपि निवृतिं आदधाति (v..I शोकेऽपि नौ विकृतिमेति तनूरुहेषु as last line.)

 Translation :-Do you come-you who have lost your father if our cause-and embrace fast this body of nine with your weary or languid limbs (with ‘कान्तैः' handsome limbs'); this touch of your arms resembles that of your father's, since it gives such pleasurable sensation even amid this great sorrow, With the alternative reading, the meaning would be : since it makes the hair stand on end (with a pleasurable sensation) even amid sorrow.

 The commentator justly remarks that 'यः (स्पर्शः) नः तनूरुद्देषु विकृति एति' is a meaningless expression.

 ‘अलं......प्रक्षेप्तुम् which is the most common reading is an expression loosely used with the force of 'अर्ल प्रक्षिष्य', Vide note on 'अलमेन......खदयितुम्' Act II, p. 42.