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tude of trees, Of course, here, the comp. will be aiah. Yet
we can say, with Mallinath on various occasions, i a aa ah nae
AA-Happiness, here, Highest Happiness,
केत्वात् समासः.
Beatitude.
Ys, 16.-को ऽपि-Some one i, e. Krsna, बन्धुने कार्यस्तवया - Mark
the manner in which the poet tenders his advice. Just as one
would never enter into friendship with a stranger whe is
likely to harm one & one's friends, so, says the poet, the heart
shonld not befriend Krsna for he is sure to destroy tbe s
which are so dear to it. 3 ệ: Emitting. The point, then, is:
Krsņa destroya the attraction of the worldly objects and thus
liberates the heart from their thraldom. Obviously therefore,
it is the duty of every one to make friends with Krsna. of.
विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जे रसोऽन्यस्य परं दृष्टवा निवर्ते ॥
Bh. G. 2. 59.
Vs, 17.-The poet continues to dwell on the power and
sweetness of the name of Kxsna. अव्यास्येया-न व्याख्यातुं शक्या.
Indescribable.
a ah a Settled within i. e. in the heart.
W ben the name of Krsņa is uttered in tbe heart, it conduces to
indescribable pleasure. Here the poet refers to the qu aae
which is one of the four varieties of speech, the other three
being यश्यन्ती, मध्यमा, 8nd वैखरी. कण्टे लगा- एbtered in the throat.
This is मध्यमा. ध्वान्तजालम्-Oloud of darkness i. e. igaorance,
रसना-रसना and रसज्ञा are synonyms of जिह्वा. ' रसज्ञा रसना जिह्वा ' ।
. Here, however, the poet uses the word ras with an eye
on its etymological meaning r aa ana a aka a If the tongue is
literally a i. e can appreciate taste, it should taste only the
best aweetnes s and that is the name of Krsna.
Vs. 18.-एव-To be sure, no doubt. बासना-Liking. ऊन्वक्षि:-
ऊर्धवे अक्षिणी येषां नैः । with their eyes directed upwards. নিजसखम-
निजः सखा, तम्. सरखिन्न is ehanged to सरख at the end of a Tatp camp,
&ccoring bo the Sutza राजाहःसरखिभ्य्च् । '-Pan. 5. 4. 91. कृष्णाभि -
धानम्-कृष्ण इत्यमिधानं यस्य तत् . Ramed Kxspa. Catakas, as is
well known, look op to the clouds for water.
An onlooker,