P. 9. सखीजनदत्तदृष्ट्या ( भानुमत्या), सखोजने दत्ता, दृष्टि: यया सा. with a glance at her attendant, looking significantly at her attendant.
St. 20. स्त्रीणां हि चेतांसि साहृचर्यात् भर्तृसदृशानि भवन्ति मधुरापि हि बिषविटपिसमाश्रिता वल्ली मूर्च्र्छयते ।
Translation :-Women's natures grow to be like their husbands' by their constant association with them. A creeper linging to a poisonous tree, though sweet in its own nature, acquires the property of deadening all sense.
'मूर्च्छ्यते, casual of मुर्छ, to faint or Swoon ; hence मूर्च्छ्य'ु means to cause to swoon, to bring on a swoon, to induce unconsciousness. The use of the Atmanepada here is father arbitrary on the part of the poet.
केशहस्तेषु- हस्त, पाश and पक्ष are joined to the word कैश in the sense of a cluster, a rich mass of hair.
युष्माकममुक्तेषु....So long as your hair is not untied, how will our Queen's hair be tied up?' The tying up of Draupadi's hair into a braid depends upon the fulfilment of Bhima's vow to kill Duhshasana, the outrager of Draupadi's modesty and, with hands covered with his blood etc. Thus the destruction of the Kauravas iimust precede the tying up of Drapaudis hair and that means the untying of Bhanumati's hair. Thus Draupadi's attendant's retort is expressed indirectly and this indirect mode of puting idea constitutes a figure in Sanskrit called पर्यायक.
Bhima expresses his approval at the retort as one coming fitly from the mouth of his attendant and, at the same time, feels himself called upon to expedite his revenge that the talk of it may not degenerate into an idle boast. Ele, therefore, assures Draupadi in all seriousness :
St. 2. देवि अचिरेणैव कालेन.'
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अञ्चद्भुजभ्रमितचण्डगदाभिघातसंचूर्णितोयुगलस्य सुधनस्य त्याना- |
चञ्चज......युगलस्य–वश्वद्भ्य भुभाभ्यां भ्रमिताचण्या गदा, तस्मा: अभिघातः, तेन संचूर्णितं कर्वीः युगलं यस्य तस्य सुयोधनस्य. 0f Suyodhana whose pair of thighs shall be pulverized by a stroke from the terrible nlace brandished furiously with thrubbing hands.
