पृष्ठम्:कादम्बरी-उत्तरभागः(पि.वि. काणे)१९१३.djvu/३५८

318 NOTES ON विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययाऽमृतमश्नुते । मनुस्मृति XII. 104. यम and नियम are the first two out of the 8 अङ्गs of योग, यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयः ’ योगसूत्र II. 29. The यमऽ are five according to the योगसूत्र of पतञ्जलि ‘अहिंसासत्य-अस्तेय- ब्रह्मर्चय-अपरिग्रहाः यमाः योगसूत्र II. 30. अपरिग्रहः being without posses sions, renunciation. The नियमs are ‘ शौच-सन्तोषतपःस्वाध्याय ईश्वरप्र णिधानानि नियमाः योगसूत्र II32. प्रणिधानम् contemplation. फष्टव्रतष्ठ are such as चान्द्रायण, which is defined in the मनुस्मृति XI216 as एकैकं हासयेत्पिण्डं कृष्णे शुक्रे च वर्धयेत् । उपस्पृशंस्त्रिषवणमेतच्चान्द्रायणं स्मृतम् । —should cause to be performed (through the medium of बाह्ण४ ) न खलु ...असाध्यं नाम-compare above ‘तपसो हि सम्यक्कतस्य नास्त्यसाध्यं नाम किञ्चित्’ (p. 89 1. 7–8 text ). वैदिकानाम् enjoined by the Vedas, such as the performance of अश्वमेध, ज्योतिष्टोम &c. अवैदिकानाम् not enjoined by the Vedas such as those mentioned in the तत्र तयोः—of चन्द्रापीड and वैशम्पायेन who were कृच्छलब्धय: obtained with difficulty. ईदृशेनैव प्रकारेण ४. e. by the performance of pious workE, fasts &ce . This refers to the fact that तारापीड had no issue for a long time. See pp. 63-64 of Peterson's ed. of कादम्बरी, where तारापीड tells विलासवती ‘आधीयतां धैर्यं धर्मे च धीः' and where we are told that विलासवती underwent various व्रतs for a son. P 94 1. 17–p. 95 1. 22 इत्युक्तवति --कारयत्. कोन्यो बुध्यते who else (other than you शुकनास ) knows ( all this)? अग्रतो दृष्टिली that is always present before my eyeअन्तरयति conceals. अप्रत्यक्षते not actually seen. संस्तम्भ firmness, support. परिबोधनं...पेतमेव to argue ( with the queen and to convince her ) is quite imposs ble. किम...लम्बेन what more ( is to be obtained) by delaying? निर्णीता...वयम् she refers to the fact that she bad come out of the city (उज्जयिनी) to the tenmple of the मातृs and that the king had followed her there. दीयतां प्रयाणम् give the order for starting. दुःखा..आसीत् for removing my sorrow, I ( at first) was willing to see my heart broalk. This refers to her words on p. 89 | where she wishes herself dead. तदपि = हृदयस्फुटनमपि दर्शन एव but I do not like that (breaking of heart ) now because I desire to see ( my son's body which is said to be अविनाशि ). जानामि...मृतास्मीति I think that it would be better for me to live to see if only once my son, though I may thereby have to under• go pain for a long time; but not to die just now for removing unbearable sorrow. She means that to see only once her dea son's body is well worth all the anguish that she may have to