Laghustavacarcastavau 5_414

5_414

bhayapradatvaliṅgādeva hi kampanādhikaraṇe mahadbhayaṃ vajramudyatamiti
śrutau vajrapadaṃ brahmaparamityuktam . yeṣāṃ prāṇināṃ karāḥ
pāṇayastvaccaraṇāmbujārcanavidhau tava caraṇāvambuje iva
lauhityasaukumāryādiguṇavattvāttayoścaraṇāmbujayoḥ
pādakamalayorarcanavidhau pañcopacārādipūjāvidhānanimittaṃ
nimittārthalakṣaṇe saptamī . arcanakṛte iti pāṭhe tu arcanārthamityarthaḥ .
bilvīdalolluṇṭhanatruṭyatkaṇṭakakoṭibhiḥ alpo bilvavṛkṣo bilvī tad dalānāṃ
bilvapatrāṇāmulluṇṭhane pratyahamucchedane truṭyatāṃ chedaṃkurvāṇānāṃ iti
antarbhāvitaṇyarthatayā truṭeḥ sakarmakatvavyavasthāyāṃ bodhyam nānyathā .
tena patroccayakārikarān vidārayatāṃ kaṇṭakānāṃ tīkṣṇāgradrumāṅgānāṃ
koṭibhiragraiḥ paricayaṃ saṃsargābhyāsaṃ na jagmuḥ prāpuḥ . nisargato hi
bilvataravaḥ kaṇṭakākrāntāḥ ato bilvapatrāṇyuccinvantastacchūkavilikhitakarā ye
nābhūvannityarthaḥ . atra kecit truṭyatāṃ chidyamānānāmiti
vyācakṣustannopapannam . kaṇṭakānāmucchedane tātparyābhāvāt .
atikāṭhinyasvabhāvatvena svayamapi chiderasambhavāt . yadvā bilvodalolluṇṭanena
saha truṭyatāṃ chidyamānānāṃ tatsaṃsargitvāt kaṇṭakānāmiti vigrahītavyam .
tathā truṭyantībhiḥ kaṇṭakakoṭibhiriti vā bilvapatrāṇāmāgameṣu puṣpagaṇanayā
vidhānāt . taduktam-

Indeed, precisely on the indicative mark of instilling fear, it is stated in the Kampanādhikaraṇa (Brahmasūtra 1.3.39) that in the scriptural passage 'a great fear, an uplifted thunderbolt' (Kaṭha Upaniṣad 6.2), the word 'thunderbolt' refers to Brahman. 'Whose' means: of which living beings. 'Hands' means palms. 'In the rite of worship to your lotus-feet': your feet are like lotuses because they possess qualities such as redness and tenderness; in the rite of worship to those two lotus-feet, that is, for the purpose of performing worship with the five offerings and so forth; the locative case has the sense of motive (nimitta). In the variant reading 'arcanakṛte', the meaning is 'for the purpose of worship'. 'With the tips of thorns tearing them as they pluck the bilva leaves': a small bilva tree is a bilvī; in the plucking, the daily picking, of its leaves, bilva leaves; 'tearing', making an incision—this should be understood with the causative sense inherent [in the root], so that truṭ- has a transitive force, not otherwise. Thereby, they did not reach intimacy, that is, contact and practice, with the tips, the sharp extremities, of the thorns—the sharp-tipped limbs of the tree—that tear the hands of those gathering leaves. For bilva trees are naturally covered with thorns; hence the meaning is: those whose hands were not scratched by their needles as they gathered bilva leaves. In this regard, some explain truṭyatām as 'being cut', but that is incorrect, because there is no intention of cutting the thorns, and also because cutting [them] of themselves is impossible due to their inherently hard nature. Alternatively, the analysis should be: 'of the thorns being cut along with the plucking of bilva leaves' due to their connection with them; or else 'with the tips of thorns breaking off', because bilva leaves are prescribed in the Āgamas in the enumeration of flowers. As it has been said: