There can be no doubt that both imply the same idea.
1389. Astha is efforts.
1390. Rathantara is another name for certain Samans, which are so called
because of men being able to cross the world with their aid as by a car.
(Ratha car, and tri to cross).
1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
uttering hymns of praise for conferring victory on thee.
1392. Raudrah may mean also 'appertaining to Rudra, which is another name
of Mahadeva.'
1393. This account of the encounter between Vritra and Indra is
substantially different from what occurs in the Vana Parva. Then again
the part the Rishis are made to take in the slaughter of the Asura is
certainly censurable. The great Rishis, even for benefiting the three
worlds, would not certainly injure any creature. In the above account,
Vasishtha and Vrihaspati and the others are very much represented as
persons who have bet largely on Indra's success. In the account occurring
in the Vana Parva, Indra is represented as standing in awful dread of
Vritra and hurling his thunderbolt without even deliberate aim, and
refusing to believe that his foe was dead till assured by all the
deities. The present account seems to be a much older than that in the
Vana Parva.
1394. Amanusham is literally inhuman. The use of such words are due to
temporary forgetfulness in such connections. Like Homer, Vyasa also nods.
1395. Vadhya is the slaughter in her embodied form.
1396. Dwijapravarvadhya means the slaughter of a superior person of the
regenerate order.
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