राजा । नास्मात् परं प्रियंवदा । तेण हि इअं णो पिश्रमही तुमं उद्दिमिश्र इमं प्रियंवदा । तेन हि द्रयम् श्रावयोः प्रियसखी त्वाम् उद्दिश्य इदम् अवत्थन्तरं भश्रवदा म श्रणेण आरोबिदा । ता अरुहमि अभुबबत्तीए अवस्थान्तरं भगवता मदनेन आरोपिता । तद् अर्हसि अभ्युपपत्त्या जीविदं से अवलम्बिदं । जीवितम अस्था अवलम्बितुं । राजा । भद्रे । साधारणो ऽयं प्रणयः । सर्वथानुगृहीतोऽस्मि । शकुन्तला || प्रियंवदाम् श्रवलोक्य ॥ हला किं अन्तेउरविरह शकुन्तला ॥ प्रियंवदाम् अवलोक्य ॥ हला किम् अन्तःपुरविरह पज्जुस्मुअम्म राएमिणो उबरोहेण । इदम् अनन्यपरायणम् अन्यथा मदनवाणहतो ऽस्मि हृतः पुनः ॥ ७२ ॥ 1 — No other than this.' i.c., Nothing short of this; this is exactly my duty. 2 'Therefore (know that) this our dear friend has been reduced to this altered condition by the divinity Love on thy account.' Uddisya'aiming at,' ‘regarding :' see p. 102, note 1. Avasthāntaram, lit, another state ;' i.e., an alteration from the natural and healthy state. Áropitá = prápitá: §. Compare, in the Vikramorvasí, Act 2, Sádhárano 'yam ubhayoh pranayah. • — What (can you mean) by detaining the Rajarshi, who is pining (by reason of) separation from his royal-consorts?' Antah-pura, ‘the inner part of the palace,' — the female apartments,' here put for the occupants. ' 'O thou that art near my heart, if this heart of mine which is devoted to no other, thou judgest to be otherwise, (then ) O lovely-eyed one, being Verse 72. DRUTA - VILAMBITA ( variety of JAGATi ). See Verse 45. अनसूया । व श्रम् | बहुवल्लहा राश्राणो सुणीश्रन्ति । अह पा अनसूया । वयस्य । बहुवल्लभा राजानः श्रूयन्ते । यथा नो पिश्रमही बन्धु णमो अणिज्जा ए होड । तह शिव्याहहि । प्रियसखी बन्धुजनशोचनीया न भवति । तथा निर्वाहय । राजा । भद्रे । किं बहुना । afcuzazâ sfa è afàì gau à | समुद्ररसना चोर्वी सखी च युवयोर् द्वेयं ॥ ०३ ॥ = (already) slain by Love's shafts, I am slain again,' i.e., I suffer a second death. Compare Bhartrihari, i., 63 [hatamapi nihantyeva madanah]. Hridayasannihite = man-manovastháyini, 'O thou that abidest in my heart: : chittárúdhe: Ch. Madirá, 'wine,' as applied to ikshana, 'the eye,' is said by Sankara to be equivalent to sundara, 'beautiful;' or to shad-gkúrṇanashila, slightly inclined to roll about.' Wine-eyed may mean 'one whose eyes intoxicate like wine.' 1 'Even in the multitude of (my) wives [however numerous may be my wives] there (will be) but two chief-glories of my race, the sea-girt earth on the one hand [cha] and on the other [cha] this friend of yours;' i.e., There will be but two sources of glory to my race, viz., the sea-girt earth and Sakuntalá. Pratishtha utkarsha-hetu, a cause of renown,' 'a distinguished ornament:' S.: properly a cause of stability,'' a prop,' 'a support,' 'a stay.' Parigraha-bahutwe kalatra-báhulye. The Devanagarí MSS. read samudravasaná, clothed in the ocean,' 'having the ocean for its garments' [samudra eva vastráni yasyáh: S.] The Bengálí all have samudra-rasand, which is = literally sea-girt' [rasaná Compare Hitop., 1. 2542. mekhalá] and seems to be the better reading. Confusion between rasaná and vasaná may easily have arisen. Cha cha seo page 13, note 1. 2 In the Bengálí MSS., the dialogue which follows these words has several interpolations. Verso 73. SLOKA OF ANUSHTUBH. See Verses 5, 6, 11, 12, 26, 17, 50, 51, 53. प्रियंवदा || सदृष्टिक्षेपं ॥ अणसूए । जह एमो इदो दिदिट्ठी प्रियंवदा ॥ सदृष्टिक्षेपं ॥ अनसूये । यथा एष दूतो दत्तदृष्टिर् उम्मश्र मिश्रपोदश्रो मादरं अमदि । एहि । मज्जोएम णं ॥ उल्मुको मृगपोतको मातरम् अन्विष्यति । एहि । संयोजयाव एंनं ॥ इत्युभे प्रस्थिते ॥ इत्युभे प्रस्थिते ॥ शकुन्तला । हला । असरणन्हि । श्रणदरा वो श्राश्रच्छदु । शकुन्तला । हला अशरणास्मि । श्रन्यतरा युवयोर् आगच्छतु । उभे । पुहवीए जो मरणं । सो तुह समीबे वट्टद् ॥ इति निष्क्रान्ते ॥ उभे । पृथिव्या यो शरणं । स तव समीपे वर्तते ॥ इति निष्क्रान्ते ॥ शकुन्तला । कहं गदाश्रो एव्व । शकुन्तला । कथं गते एव । राजा । अलम् आवेगेन । नन्वयम् आराधयिता जनस् तव समीपे वर्तते । किं शीतलैः क्लमविनोदिभिर् श्रार्द्रवातान् सञ्चारयामि नलिनीदलतालवृन्तैः । अके निधाय करभोरु यथासुखं ते संवाहयामि चरणाव् उत पद्मतास्रौ ॥ ७४ ॥ ' Literally, ‘Let us cause it to join (its mother) ' ' let us lead it to its mother :' Mätrà saha iti anushanga: s. Some word like pasya, ' See!' may be supplied before yatha in the sentence preceding. 2 'Does not this person, thy humble-servant, [thy adorer] remain near thce?' i.e., Am not I hero to wait upon thee, in place of thy friends ?' 'Tho Bengäll add sakhi-bhiumau. Arádhayità = parichárakah, 'an attendant,' ‘a servant': 'Ś., but it is also ' the worshipper of a deity,' and therefore implies adoration as well as service. There is designedly a double-entendre. · ‘Shall I set in motion moist breezes by (means of) cool lotus-leaf-fans Verse 74. VASANTATILAKÁ (variety of SAKKARí). See Verses 8, 27, 31, 13, 46, 61. शकुन्तला । ण माणणीएस श्रत्ताणं अबरामं ॥ इत्युत्थाय शकुन्तला। न माननीयेषु श्रात्मानम् अपराधयिष्यामि ॥ इत्युत्थाय गन्तुम दृच्छति । 6 गन्तुम् इच्छति । राजा । सुन्दरि । अपरिनिर्वाणो दिवसः । इयं च ते शरीरावस्था । which-remove languor? or placing thy feet, brown as the lotus, O roundthighed (maiden), in (my) lap shall I rub them soothingly.' Karabhoru, voc. c. of karabhorú. According to Pánini, IV., i., 69, Úru, a thigh or hip,' at the end of this and some other compounds becomes úrú and is declined like vadhú; and karabhorúh is said to be equivalent to erittorúh stri, a woman with round thighs.' Karabha is the thick part of the hand,' 'the part between the wrist and the fingers;' it is also a young elephant.' Dr. Bochtlingk considers that the comparison is taken from the first of these senses. It may with more reason be taken from the other: for from the following gloss of Chandra-sekhara, it seems probable that as kara stands for both the human hand and the trunk of an elephant, and karabha for the upper part of the hand, so the latter word may be taken for the same part of an elephant's trunk. Karabhah prányangam [‘is part of an animal'] tadiva úrur yasyah subha-lakshanam idam tad uktam, hasti-hasta-nibhair ['like an elephant's trunk'] vrittair ['round'] asthábhaih karabhopamaih prápnuvantyúrúbhih saswat striyah sukham anangajam. The epithet may therefore mean 'having thighs gracefully tapering like the trunk of an elephant.' Compare karabhopamorúh: Raghu-vansa, vi., 83. Samváhayámi = mardayámi: Sam-váh is applied especially to the rubbing, kneading, or shampooing of the limbs. Padmatámrau: Chézy observes that the Hindú women extracted a rosy-coloured dye from a plant called Lawsonia Inermis, with which they dyed their nails and fingers, as well as their feet. Cf. Stri-nakha-pátalam kuruvakam : Vikramorvasí, Act 2. 'I will not make myself in fault with those whom I am bound to respect [towards those who are worthy of respect]' i.e., with my foster father and others. = anapagata-tivrátapah, The day is not (yet) cool.' Aparinirvána having its great heat not yet passed off.' 'It was still noon: S. Some MSS. have anirvána, and others apa-nirváṇa [ = anirvána, nirvána-rahita]. उत्सृज्य कुसुमशयनं नलिनीदलकल्पितस्तनावरणं । ॥ इति बलाद् एनां निवर्तयति ॥ शकुन्तला । पोरव । रक्ख विश्रं । मश्रणमन्तत्ताषि ण् ड प्रप्त शकुन्तला । पौरव । रच विनयं । मदनसन्तप्तापि न खलु श्रात्मलो पहवामि । नः प्रभवामि । राजा । भीरु । अलं गुरुजनभयेन । दृष्ट्वा ते विदितधर्मी तत्रभवान् नात्र दोषं ग्रहीष्यति कुलपतिः । श्रपि च गान्धर्वेण विवाहेन बह्यो राजर्षिकन्यकाः । श्रूयन्ते परिणीतास्ताः पिटभिश् चाभिनन्दिताः ॥ ७६ ॥ ''Having left the couch of flowers (and) the covering of thy bosom formed of lotus leaves, how wilt thou go in the heat, with thy limbs (too) delicate for hardships?” Paribàdha-pelava = duhkhúsahishnu, incapable of bearing hardship.' The Bengálí have komala for pelava. 2 'Even though inflamed by Love, I have not the power (of disposing) of myself.' i.e. yena twam-manoratha - puranam kriyate, so that your wishes may be fulfilled :'s. * 'Having seen it, his reverence the head-of-your-society who knows-thelaw will not take (it as a) fault in you,' i.e., will not attribute blame to you in this matter.' Drishtwá te is supported by the concurrent authority of the Taylor, Mackenzie, and Colebrooke MSS. I have not ventured to follow Dr. Boehtlingk in reading Dishtyà te. My own Bombay MS. omits the words entirely, but a blank space indicates that something is left out. Viditadharmà : see Pán. V. 4, 124. Dharma at the end of a Bahuvríhi compound becomes dharman. Cf. Yuvám kshatriya-dharmánau: Hitop., 1. 2473. • — Many daughters of Rajarshis [p. 43, notes 1 and 2] are heard to have been married by the marriage (called) Gándharva, and (even) they have Verse 76. Sr.oxa or ANUSHTUBE. See Verses 5, 6, 11, 12, 26, 47, 50, 51, 53, 73. |