अपि च । अन्तर्हिते शशिनि सेव कुमुदती मे दृष्टिं न नन्दयति संस्मरणीयशोभा । दृष्टप्रवासजनितान्यबलाजनस्य 3:enfa qan afàaragg:8źrfa || 53 || forth by the moon.' Oshadhi is explained in Manu, i. 46, as phala-pákántá, 'a plant which dies after the ripening of its fruit.' Asta is the name for the mountain in the West, behind which, in Hindú poetry, the sun and moon are always supposed to set, as Udaya is the name of that over which they are supposed to rise. Arka is a name of the god Súrya, 'the Sun.' He is represented in Hindú mythology, as seated in a chariot drawn by seven green horses, or by one horse with seven heads [whence his name Saptáśwa], and before him is a lovely youth without legs, who acts as his charioteer, and who is called Aruna, or the Dawn personified. Aruna is the son of Kasyapa and Vinatá, and elder brother of Garuda. His imperfect form may be allusive to his gradual or partial appearance, his legs being supposed to be lost, either in the darkness of the departing night, or in the blaze of the coming day. The sentiment expressed in this verse is paralleled by the speech of the Chándála in the Mrichchhakati [p. 321, 1. 4], thus translated by Prof. Wilson, 'In heaven itself the sun and moon are not free from change [vipattim labhete]: how should we poor weak mortals hope to escape it in this lower world? One man rises but to fall, another falls to rise again,' etc. 'The moon having disappeared, even the lotus no longer gladdens my sight, its beauty being now only a matter of remembrance. produced by the absence of a lover are beyond measure hard to be supported by a tender-girl.' Some species of the lotus-plant (especially the white esculent kind) open their petals during the night and close them during the day, whence the Moon is often called the Friend, Lover, or Lord of the lotuses [Kumuda-bándhava, kumudini-náyaka, Kumudesa]. Abalú-janasya: The Bengálí have abalá-janena. The genitive is equally admissible. Compare sriyo durápah, which is the Bengálí reading for sriyá-durápah at p. 117, 1. 13, and swabhávas tasya duratikramah: Hitop. 1. 1945. The sorrows Verse 83. VASANTA-TILAKÁ (variety of SAKKARÍ). See Verses 8, 27, 31, 43, 46, 64, 74, 80, 82. अनसूया ॥ प्रविश्य पटाक्षेपेण ॥ एवं णाम विमअपर मुहम्पषि अनसूया ॥ प्रविश्य पटाक्षेपेण ॥ एवं नाम विषयपराङ्मुखस्यापि With a hurried toss of the curtain.' Patákshepena (so read all the Devanágari MSS., and K.) is from pata, with the same sense as apath, i.e., ' the curtain separating the stage from the nepathya' [see p. 2, note 2] and àkshepa, ‘tossing aside.' The Bengáli reading is apati-kshepena. Patakshepena = yavanikápanodanena : K. : = akasmàt, 'suddenly :'s. The entrance of an actor under the influence of flurry caused by joy, sorrow, or any other emotion [harsha-sokádi-janita-sambhrama-yuktasya] is made with a toss of the curtain :' K. The following verses have not the authority of the Devanagarí MSS., nor of K., but are given immediately after verse 83 in the Bengálí MSS., and in the Calcutta and French editions, supported by s. : श्रपिच । : । कर्कन्धूनाम् उपरि तुहिनं रञ्जयत्यग्रमन्ध्या अपिच । पादन्यासं चितिधरगुरोर् मूर्ध्नि कृत्वा सुमेरोः श्रत्यारूढिर् भवति महताम् अप्यपभ्रंशनिष्ठा ॥ 、 'Moreover, the early dawn impurples the dew-drops upon the jujubes: the peacock, shaking off sleep, quits the darbha-grass-thatch of the cottage: and yonder the antelope, rising hastily from the border of the altar impressed by his hoofs, afterwards raises himself on high, stretching his limbs. Moreover, after planting his foot on the head of Sumeru, lord of mountains, the Moon, by whom, dispersing the darkness, the central palace of Vishnu has been invaded, even he, descends from the sky with diminished beams. The highest ascent of the great terminates in a fall.' इमस्म जणम्म ण एदं ण विदिश्रं । तेण रा मउन्दलाए अण अस्य जनस्य न एतन न विदितं । तेन राज्ञा शकुन्तलायाम् अना जं श्राश्ररिदंतिः । र्य्यम ्मआचरितम् इति । शिष्यः । यावद् उपस्थितां होमवेलां गुरवे निवेदयामि ॥ इति निष्क्रान्तः ॥ अनसूया । पविबुद्धाबि किं करिम्मं । मे उददेबि श्रिअनसूया | प्रतिबुद्धापि किं करिष्यामि । न मे उचितेष्वपि निजकरणिज्जेसु हत्थपात्रा पसरन्ति । कामो दाणिं मकामो हो । जेण होदु । करणीयेषु हस्तपादाः प्रसरन्ति । काम इदानीं सकामो भवतु । येन श्रमच्चमन्धे जणे सुद्धचित्रा सही पदं कारिदा । श्रहवा दुव्वासमाबो असत्यसन्धे जने शुद्धहृदया सखी पदं कारिता । अथवा दुर्वासः शाप । — It is not unknown to this person [myself], however withdrawn (she may be) from worldly concerns, that an indignity has been wrought towards Sakuntala by that king.' Evam náma is the reading of the Mackenzie MS., supported by K. Na etat na viditam is given on the authority of K. Imassa is inserted from the old MS. [E. I. H., 1060]: Sankara has amushya janasya. The other Devanágarí MSS. read yadyapi náma vishaya-paránmukhasyápi janasya etan na viditam tathápi tena, etc. The margin of the Bengáli MS., as well as that of Chézy, has a note referring rishaya-parán mukhasya janasya to Kanwa; but a comparison of other passages shews that by ayam jana, the person speaking is commonly intended. Anàryam, i.e., Sakuntala-vismarana-rupam, 'consisting of the forgetting of Sakuntalá:' S. and Ch. ± — The time for (making) the burnt-offering : ' see page 148, note 3. 3 — Although wide awake, what shall I do? My hands and feet do not move-freely in their own usual occupations. Let Love now be possessed of his wish [enjoy his triumph], by whom our innocent-minded friend has been made to place confidence in that perfidious man.' Uchiteshu karaniyeshu, Such as ‘gathering flowers, etc. :' S. Sa-kámo kritärthi, ‘one who has attained his end:' S. Compare bharatu pancha-ránah kriti: Vikram., Act 2. U एमो विश्रारदि । अणा कछं मो राएभी तारिमाणि मन्ति एष विकारर्यति । अन्यथा कथं स राजर्षिस तादृशानि मन्त्रयित्वा एति श्रम् कालम् लेहमत्तम्पि ण विमन्नेदि । ता इदो श्रहिणाएतावतः कालस्य लेखमात्रमपि न विसर्जयति । तस्माद् इतोऽभिज्ञा णं अङ्गुलीअ मे विमज्जेम । दुक्खसीले तब जिले को अनत्थीनम श्रृङ्गुलीयकम् अस्य विसर्जयावः । दुःखशीले तपस्विजने को ऽभ्यर्थ्य अदु । णं महीगामी दोमोत्ति ववमिदाबि ए पारेमि पवासपडिणितां । ननु सखीगामी दोष इति व्यवसितापिन पारयामि प्रवासप्रतिनिउत्तस्म्म तादकस्म्मबम्म दान्तपरिणीदं श्रवणमत्तं मउन्दनं पिवेवृत्तस्य तातकाश्यपस्य दुष्यन्तपरिणीताम् श्रपन्नसत्त्वां शकुन्तलां निवेदितुं । इत्थंगण म्हेटिं किं करणिज्जं । दयितुं । इत्थंगते ऽस्माभिः किं करणीयं । S. Amatya-samdho = asatya-pratijne : Ś. = mithayà-pratijne : Ch. : lit., 'one who is not true to his contract [sandhi]. Suddha-hridaya is the reading of two Devanágari MSS., and of the Bengáli. Padam = sthanam, 'a place: ' S. = vyarasáya or vyavasiti, ‘industry,' ‘application,’ ‘business : ' Ch. and Amarakosha, p. 317, 1.4. Hence padam kri in the causal must mean — to cause to have dealings or transactions with,' 'to cause to apply one's self,' 'to cause to take up a station;' whence may easily flow the interpretation, made to trust.' Compare a similar phrase in Kumára-sam., vi., 14, where also the commentators explain padam by ryavasúya. 1 ‘Or rather, it is the curse of Durvásas that has caused the change.' Athavá: : see p. 24, line 1; page 30, note 1. Vikárayati: see p. 130, note 1. ± — Among ascetics inured-to-hardships, who is to be solicited (to carry the ring to the king)? Assuredly, even though I were convinced that blame was attributable to Sakuntalá, I should not have the power to make known to Father Kasyapa (just) returned from his pilgrimage, that Sakuntalá is married to Dushyanta, and is pregnant. Such being the case, what is to be done by us?' Duhkhaa-sile: so read all the Devanágari; the oldest Bengáli, supported by Ch., has nirduhkha-sitale. Sakhi-gámá : see p. 41, note 2. Vyarasitá, pass. part. of ry-ara-so, to determine,' 'resolve,' 'strive;' also 'to प्रियंवदा ॥ प्रविश्य मह ॥ महि । तुवर तुवर मउन्दलाए प्रियंवदा ॥ प्रविश्य सहर्ष ॥ सखि । त्वरय त्वरय शकुन्तलाया: प्रियंवदा । दाघ एवं लज्जाषणदमुहिं परिस्ाजिम तादकप्रियंवदा । तावद् एनां लज्जावनतमुखां परिष्वज्य स्वयं तातकावेण एष्वं श्रचिन्दिदं । दिट्टिश्रा । धूमाउलिददिट्ठिणोषि जमाश्यपेन एवम् अभिनन्दितं । दिष्या । धूमाकुलितदृष्टेरपि यजमा be persuaded,' 'convinced,' as in Rámáy. ii., 12, 61, satim twám vyavasyámi. Párayami is either the causal form of pri meaning 'to accomplish,' 'fulfil,' and thence to be able,' or is a nominal from pára, 'the other side,' 'the end.' Ittham-gate, i.e., evamprápte karmani. 1 — Hasten to celebrate [complete ] the festivities at the departure of Sakuntalá' Prasthina-kautakam = prayäna-mangalam, fostivo solemnitics which take place at the departure of a member of the family.' Puchchhidum ± ‘To inquire (whether sho had had a comfortable sleep.' for prashtum, so reads my own Bombay MS., supported by a parallel passage in Málavikágn., 44, 7, suham puchchhidum ágatá. The other Devanagarí have suha-saida-puchchhia for sukha-sayita-prachchhiká, which is given as another reading in the Málavikágnimitra. Dr. Bochtlingk remarks that the agent may be used with the sense of a fut. part. active and refers to Pánini., iii, 3, 10. |