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In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra. The word is Uttaradhus which seems to be very doubtful. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is "who would be there where Arjuna would be."
Yena in verse 8 is equivalent to Yatra. What Bhishma says is this: I am bound by the Kauravas and, therefore, I am not a free agent. Obliged I am to battle against you. Yet I am saying, "What do you ask of me?" as if I could really give you what you might ask. My words, therefore, are without meaning, or vain, like those of a eunuch. Klivavat is explained by Nilakantha as Kataravat.
It is the composition of Kanchana Acharya, the son of Narayana, a celebrated teacher of the yoga, of the race of Kapi Muni. The drama was composed by Viswanath, the son of Trimala Deva, originally from the banks of the Godaveri, but residing at Benares, where it was represented at the yatra, or festival, of Visweswara, the form under which Siva is particularly worshipped in that city.
Yatra is not to be taken as a locative here. It is equivalent to yatah or for which. Tasmin is taken, by Nilakantha as Apana sahite Prane. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the whole passage seems to be this. Worldly life is regulated by the life-breaths. These are attached to the Soul and lead to its individual manifestations. Udana controls all the breaths.
The effect of it is manifest in his poetry which is business-like and vigorous, but lacks in sweetness, beauty and the tender emotions. The author may possibly be Pratapa Rudra Deva, sovereign of Telingana in the beginning of the fourteenth century. It is said to have been written for the yatra of Kumar Pala Deva, by order of Tribhuvana Pala Deva, by the poet Subhata.
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