SECTION LXVIII. (continued 1)
Project Gutenberg EPUB edition
Valmiki and Dutt, Manmatha Nath
Source notes
[299]
Jealousy, according to the commentator.—T.
[300]
This is evidently the sense, having regard to the preceding sloka, although the commentator gives the apparent meaning of vinastha perished.—T.
[301]
Tirtha reads chiraratriyam for chirarātrya. Then the sense is: This illustrious live-long fair-rooted and auspicious night crowned with a garland of fame, hath borne no fruit, in consequence of my not seeing Sitā. The commentator, I presume, refines a little too much.—T.
[302]
An appellation of Siva—lit. lord of beasts—in allusion to animal sacrifices to Siva.—T.
[303]
The wind.—T.
[304]
Indra.—T.
[305]
Prayapāti—T.
[306]
A gallinule.—T.
[307]
One of the trees of heaven.—T.
[308]
Literally the passages means "making a gap in that forest thickly filled with trees." But Rāmanuja interprets thus and we have adopted his interpretation.—T.
[309]
The son of Brahmā and artist of gods.—T.
[310]
A tree (Dalbergia Sisu).—T.
[311]
A kind of tinkling ornament.—T.
[312]
The commentator, Rāmanuja interprets this sloka as explaining the cause of Sitā's frequentiug the Asoka forest.—T.
[313]
Sandhya literally means the point of time which connects day and night. It however, generally means the period after sunset and before the night sets to. But here with reference to the speech which Hanumān began by the end of night, it means the morning.—T.
[314]
This passage has another meaning—Padmini has two meanings—(1) lotus (2) Lakskmi or the goddess of wealth. The goddess of wealth is generally described as sitting on a lotus.—T.
[315]
Priyājanam—literally means dear ones—but here it refers to Rāma and Lakshmana.—T.
[316]
A cicurbituceous plant with red fruits.—T.
[317]
The epithet has a special significance because through her the destruction of the race of Rākshasas was brought about.—T.
[318]
Yoga or asceticism by virtue of which final emancipation from existence is effected.—T.