P332

Question 1

YUDDHA KĀṆḌAM
12.13 Anuṣṭubh (Śloka)
धानाः f. (pl.)

Answer 1

धानाः f. (pl.) dhānāḥ धानाः f. (pl.) 1 Fried barley or rice; यथा धानासु वै धाना भवन्ति न भवन्ति च Bhāg.6.15.4. -2 Grain fried or powdered. -3 Corn, grain. -4 A bud, shoot; धानारुह इव वै वृक्षो$ञ्जसा प्रेत्य संभवः Bṙi. Up.3.9.28; अन्ने प्रलीयते मर्त्यमन्नं धानासु लीयते Bhāg.11.24.22. -5 Coriander. -Comp. -चूर्णम् the meal of fried rice. -पूपः a cake of fried barley. -भर्जनम् the frying of grain.

Question 2

YUDDHA KĀṆḌAM
12.13 Anuṣṭubh (Śloka)
ईशमाया f.

Answer 2

ईशमाया f. NOT ‘Lord Maya’ (transl.) BUT RATHER (I THINK) ‘the Lord’s Maya’

Question 3

YUDDHA KĀṆḌAM
12.16 Anuṣṭubh (Śloka)
बीज n.

Answer 3

== A SEED, A SEEDCORN
बीज n. bījam बीजम् 1 Seed (fig. also), seedcorn, grain; अरण्य- बीजाञ्जलिदानलालिताः Ku.5.15; बीजाञ्जलिः पतति कीटमुखावलीढः Mk.1.9; R.19.57; Ms.9.33. -2 A germ, element. -3 Origin, source, cause; बीजप्रकृतिः Ś.1.1 (v. l.). -4 Semen virile; यदमोघमपामन्तरुप्तं बीजमज त्वया Ku.2.5,6. -5 The seed or germ of the plot of a play, story &c.; see S. D.318. -6 Marrow. -7 Algebra. -8 The mystical letter forming the essential part of the Mantra of a deity. -9 Truth, divine truth. -1 A receptacle, place of deposit. -11 Calculation of primary germs. -12 Analysis. -13 The position of the arms of a child at birth. -जः The citron tree. (बीजाकृ means 1 To sow with seed; व्योमनि बीजाकुरुते Bv.1.98. -2 To plough over after sowing). -Comp. -अक्षरम् the first syllable of a Mantra. -अङ्कुरः a seed-shoot, first shoot; अपेक्षते प्रत्ययमुत्तमं त्वां बीजाङ्कुरः प्रागुदयादिवाम्भः Ku.3.18; Pt.1.223. (-रौ) seed and sprout. ˚न्यायः the maxim of seed and sprout; see under न्याय. -अङ्घ्रिकः a camel. -अध्यक्षः an epithet of Śiva. -उपहारिणी a witch. -अम्लम् the fruit of Spondias Magnifera (Mar. कोकंबी). -अर्थ a. desirous of procreation. -अश्वः a stallion. -आढ्यः, -पूरः, -पूरकः the citron tree. (-रम्, -रकम् the fruit of citron. -उत्कृष्टम् good seed; अबीज- विक्रयी चैव बीजोत्कृष्टं तथैव च Ms.9.291. -उदकम् hail. -उप्तिः f. sowing seed. ˚चक्रम् a kind of astrological diagram for indicating good or bad luck following on the sowing of seed. -कर्तृ m. an epithet of Śiva. -कृत् a. producing semen. (-n.) an aphrodisiac. -कोशः, -कोषः 1 the seed-vessel. -2 the seed-vessel of the lotus. (-शी) a pod, legume. -क्रिया algebraic operation or solution. -गणितम् 1 analysis of primary causes. -2 the science of Algebra. -3 N. of the 2 nd part of सिद्धान्तशिरोमणि. -गर्भः Trichosanthes Dioeca (Mar. पडवळ). -गुप्तिः f. a pod, legume. -दर्शकः a stage-manager. -द्रव्यम् primary or original matter. -धान्यम् coriander (Mar. धने). -निर्वापणम् sowing seed. -न्यासः making known the germ of the plot of a play. -पादपः Semecarpus Anacardium (Mar. बिब्बा). -पुरुषः the progenitor of a family. -पुष्पः, -पूरणः the citron tree; Rām.2.91.3. -पुष्पिका Andropogon Saccharatus (Mar. जोंधळा, ऊंस). -पेशिका the scrotum. -प्रदः a procreator, generator. -प्रभावः the power of the seed; यस्माद्बीजप्रभावेण तिर्यग्जा ऋषयो$भवन् Ms.1.72. -प्ररोहिन् a, growing from seed. -प्रसूः the earth. -फलकः the citron tree. -मतिः f. a mind capable of analysis, the power of penetrating into the very first principles. -मन्त्रः a mystical syllable with which a Mantra begins. -मातृका the pericarp of a lotus. -मात्रम् only as much as is required for seed (for the preservation of a family). -रत्नम् a kind of seed. -रुहः grain, corn. -वपनम् 1 a field. -2 the act of sowing seed. -वरः a kidney-bean (Mar. उडीद). -वापः 1 a sower of seed; an agriculturist (कृषीवल); कालं प्रतीक्षस्व सुखोदयस्य पङ्क्तिं फलानामिव बीजवापः Mb.3.34. 19. -2 sowing seed. -वाहनः an epithet of Śiva. -सूः The earth. -सेक्तृ m. a procreator, progenitor; cf. Ms. 9.51 (com.) -स्नेहः the Palāśa tree (Mar. पळस). -हरा, -हारिणी a witch.

Question 4

YUDDHA KĀṆḌAM
12.16 Anuṣṭubh (Śloka)
देहान्य adj.

Answer 4

देहान्य adj. (?) ‘body-other-ed’
SEEMS TO MEAN ‘(always) possessed of another body’ ALTHOUGH I WOULD HAVE EXPECTED अन्यदेह FOR THAT.
STRANGELY ENOUGH, THE WORD देहान्य MEANS ‘innocuous’ IN HINDI.

Question 5

YUDDHA KĀṆḌAM
12.17 Anuṣṭubh (Śloka)
द्रष्टृ m.

Answer 5

== ‘THE SELF’ (transl.) (‘THE SEER’, I.E. ‘THE SUBJECT OF SENSE PERCEPTION’)
द्रष्टृ m. draṣṭṛ द्रष्टृ m. [दृश्-तृच्] 1 A seer, one who sees mentally; as in ऋषयो मन्त्रद्रष्टारः, द्रष्टृत्वमकर्तृभावश्च Sāṅ. K.19. -2 A judge; संक्षेपादपवाद एव सुलभो द्रष्टुर्गुणो दूरतः Mk.9.3.

Question 6

YUDDHA KĀṆḌAM
12.17 Anuṣṭubh (Śloka)
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नानात्वं जन्म नाशश्च क्षयो वृद्धिः क्रियाफलम् ।
द्रष्टुराभान्त्यतद्धर्मा यथाग्नेर्दारुविक्रियाः ॥ १७॥

Answer 6

नानात्वं जन्म नाशश्च क्षयो वृद्धिः क्रियाफलम् ।
द्रष्टुराभान्त्यतद्धर्मा यथाग्नेर्दारुविक्रियाः ॥ १७॥
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‘Variety, birth, death, decay, growth, the fruit of karma |
they resemble the Seer (Self), (although) not having the same qualities as it/him (i.e. the Seer/Self), like the changes (changing shapes) in wood (as it burns) are attributed to the fire itself (which has no shape of its own and merely takes on the shape of whatever it is burning at the time).’ ||

Question 7

YUDDHA KĀṆḌAM
12.17 Anuṣṭubh (Śloka)
अतद्धर्म adj.

Answer 7

अतद्धर्म adj. == ‘NOT having the same qualities (as)’
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VS. तद्धर्म mfn. having the same qualities,

Question 8

YUDDHA KĀṆḌAM
12.17 Anuṣṭubh (Śloka)
√आभा == आ + √भा II आभाति

Answer 8

HERE MAYBE == ‘resemble’ (== are attributed to) RATHER THAN ‘appear to’ A MIGHT FIRST SEEM TO BE THE CASE
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√आभा == आ + √भा II आभाति P. -bhāti- (imperative 2. sg. /ā-bhāhi- ; perfect tense -babhau-) to shine or blaze towards ; to irradiate, outshine, illumine ; to appear, become visible or apparent etc. ; to look like

Question 9

YUDDHA KĀṆḌAM
12.18 Anuṣṭubh (Śloka)
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त इमे देहसंयोगादात्मना भान्त्यसद्ग्रहात् ।
यथा (v.l. प्रभा) यथा तथा चान्यद्ध्यायतोऽसत्सदाग्रहात् ॥ १८॥

Answer 9

त इमे देहसंयोगादात्मना भान्त्यसद्ग्रहात् ।
यथा (v.l. प्रभा) यथा तथा चान्यद्ध्यायतोऽसत्सदाग्रहात् ॥ १८॥
???????????????????????????????????????
MY BEST GUESS: “These very ones (?) appear as appearances (प्रभा) on account of the not grasping of the truth arising from the union of the body with the soul - just as appearances appear to one thinking of something else on account of grasping what is not true as true”
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I’M LOST. THE ABOVE IS THE TEXT FROM “SANSKRIT DOCUMENTS’. BUT TAPASYANANDA HAS
प्रभा यथा तथा …
IN PADA#3 INSTEAD. EITHER WAY, I JUST CANNOT MAKE THIS COUPLET WORK.
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== ‘(So also none of the attributes and experiences of the body really belong to the Self who is only the Witness.) They appear to be that of the Self because of the connection of the Seer with the body arising out of ignorance’ (transl.)
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NOTE त इमे CANNOT GO WITH प्रभा (प्रभाः) BECAUSE THE FORMER ARE MASC AND THE LATTER FEM. NOR CAN THEY GO WITH विक्रियाः AT THE END OF THE PRECEDING VERSE (FOR THE SAME REASON).