महाभागः कामं नरपतिर् श्रभिन्नस्थितिर् असौ न कश्चिद् वर्णानाम् अपथम अपकृष्टोऽपि भजते । तथापीदं शश्वत् परिचितविविक्तेन मनसा जनाकीर्णं मन्ये हुतवहपरीतं गृहम् द्वव ॥ ११२ ॥ शारद्वतः । स्थाने भवान् पुरप्रवेशाद् इत्थम्भूतः संवृत्तः । श्रहमपि 1 ‘To pay homage to ' Sabhij is one of the few dissyllabic roots. ± — Granted that this king eminent - in-virtues [of high parts] swerves not from rectitude ; ( and that ) none of the classes, (not) even the lowest, addicts itself to evil courses; nevertheless with my mind perpetually familiarized to seclusion I regard this thronged (palace) as a house enveloped in flames.' Kámam occurs frequently in this sense: compare p. 24, note 1; p. 106, note 2. Abhinna-sthitih = avihata-maryàdah : K. = sa-maryàdah : S. Asaw: so reads the Mackenzie MS. and the Bengálí; the others have aho. Varnánám, i.e., bráhmanádinám. Apakrishto 'pi, i.e., The classes or castes were originally four in number:-1. Bráhmans or priests; 2. Kshatriyas or soldiers; 3. Vaiśyas or merchants and husbandmen; 4. Sudras or slaves : sce_page_84, note 2. Apatha, a wrong road, ' ' a bad road ;' a common metaphor like amárga, unmárga, vimárga, to express wicked courses. Idam janákirnam, i.e., idam puro-varti nripánganam, this royal court before me eyes :' '$. janákirnam may perhaps be used, as in line 2, Act 2. of Vikramorvaśi, for a substantive meaning 'a crowded thoroughfare.' Hutavaha-paritam lagnágnim: S. = Verse 112. SIKHARINÍ (variety of ATYASHȚI) See Verses 9, 24, 44, 62. अभ्यक्तमिव स्नातः शुचिर् श्रश्शुचिमिव प्रबुद्ध द्रव सुप्तं । बद्धमिव स्वैरगतिर् जनम इह सुखमङ्गिनम अवैमि ॥ ११३ ॥ शकुन्तला || निमित्तं सूचयित्वा ॥ श्रम्महे किं मे वामेदरं शकुन्तला || निमित्तं सूचयित्वा ॥ श्रहो किं मे वामेतरं नयनं विप्फरदि । विस्फुरति । गौतमी । जादे । पडिहदं श्रमङ्गलं । सुहाई दे भत्तुकुलदेवगौतमी । जाते । प्रतिहतम् श्रमङ्गलं । शुभानि ते भर्तृकुलदेवदाश्रो वितरन्दु ॥ इति परिक्रामति ॥ ता वितरन्तु ॥ इति परिक्रामति ॥ पुरोहितः ॥ राजानं निर्दिश्य ॥ भो भोस तपखिनः । असाव् अत्रभवान् वर्णीश्रमाणां रचिता प्रागेव मुक्तासनो वः प्रतिपालयति । पश्यतेनं । शार्ङ्गरवः । भो महाब्राह्मण । कामम् एतद् अभिनन्दनीयं । तथापि वयम् अत्र मध्यस्याः । कुतः । भवन्ति नम्रास् तरवः फलागमैर् नवाम्बुभिर् भूरिविलम्बिनो घनाः । 1 — I also regard (these) people here devoted to pleasure, as one-who-hasperformed-his-ablutions (regards) one-smeared (with dirt), as the pure the impure; as the waking the sleeping; as he-whose-motion-is-free the bound.' 2 See p. 20, note 1. One MS. has durnimittam a bad omen.' 3 ‘The protector of the (four) classes and (four) orders: ' see p. 193, note 2 in middle, and p. 157, note 3 at end. 4 • — Having but just quitted the seat (of justice ). See p. 189, note 2 at end. • ‘This is certainly a subject of rejoicing [to be rejoiced at ]; nevertheless we here are indifferent parties [have nothing to do with it],' i.e., 'Our merits aggar: ayaan: vefgfu: स्वभाव एवैष परोपकारिणां ॥ ११४ ॥ प्रतोहारी । देव । पसष्णमुहवणा दोमन्ति । जाणामि । विस्मद्धप्रतीहारी । देव । प्रसन्नमुखवर्णा दृश्यन्ते । जानामि । विश्रब्धकष्णा इसीओ। कार्या ऋषयः । राजा ॥ शकुन्तलां दृष्ट्वा ॥ अथाचभवती । का स्विद् अवगुण्ठनवती नातिपरिस्फुटशरीरलावण्या । and interests have nothing to do with his conduct.' 'This favour and protection is only what might be expected from his benevolent nature.' It is possible that by vayam madhyastháh may be meant, we are indifferent persons,' 'we have no suit to urge nor petition to present.' 1 'Because trees become bent down by the growing-weight of fruit; clouds hang down the more (when charged) with fresh rain; good men are not made arrogant by abundant riches: this is the very nature of the benefactors of others.' Kutas: see p. 54, note 2. Bhuri: generally found in composition, but not always: see Mahábh., xii., 1410. Most of the Bengálí MSS. have dúra. This verse occurs in Bhartri-hari [ii., 62, edit. Bohlen], where udgamaih is adopted for ágamaih, and another reading bhúmi for bhúri is noticed. Oriental poets are fond of adducing trees and clouds as examples of disinterested liberality. 'The tree does not remove its shade from him who cuts it down:' Hitop., 1. 353. 'The Rishis appear to have serene complexions. (Hence) I conclude they have some business which may inspire confidence.' Prasannamukhah-varnáh: so read two of the Devanagarí MSS. supported by a similar compound in Málavikágn., p. 55, 1. 20. The Colebrooke has mandana and my own pankaá for vanná. 'Who is this veiled-one, the loveliness of whose person is not fully Verse 114. VANSASTHAVILA (variety of JAGATÍ) See Verses 18, 22, 23, 67, 81. See Verse 2. प्रतीहारी । देव । कुदुहलगभो पहिदो ण मे तक्को पमरदि । णं प्रतीहारी । देव । कुतूहलगर्भः प्रहितो न मे तर्कः प्रसरति । ननु दंसण उण से श्रकिदी लक्खीश्रदि । दर्शनीया पुनर् अस्या श्राकृतिर् लक्ष्यते । राजा । भवतु । अनिर्वर्णनीयं परकलचं । शकुन्तला ॥ हस्तम् उरसि कृत्वा । श्रात्मगतं ॥ हिश्रश्र । किं एष्वं शकुन्तला ॥ हस्तम् उरसि कृत्वा । श्रात्मगतं ॥ हृदय । किम एवं वेबसि । श्रज्जउत्तस्म्म भावं अधारित्र धीरं दाव होहि । । वेषसे । आर्यपुत्रस्य भावम् श्रवधार्य धीरं तावद् भवं । पुरोहितः ॥ पुरो गत्वा ॥ एते विधिवद् अर्चितास्, तपखिनः । कश्चिद् एषाम उपाध्यायंसन्देशः । तं देवः श्रोतुम् अर्हति । राजा । श्रवहितो ऽस्मि । ऋषयः ॥ हस्तान् उद्यम्य ॥ विजयस्व राजन् । राजा । सर्वान् अभिवादये । ऋषयः । दृष्टेन युज्यस्व । displayed?' Swit is a particle of question and doubt. mastakáchadana-vastra: Ch. The second half of this verse is clear. 1 'The suspicion [conjecture] engendered by my curiosity does not seem appropriate.' 'The Mackenzie MS., supported by K., has padihàdi for pratibháti [in place of pasaradi for prasarati, the reading of the other Devanágarí] and padihado for pahido. I have retained pahido, as it appears to make the best sense; but the Prákrit seems here hardly to admit of literal Sanskrit interpretation. * 'Ought not to be gazed at.' Anirvarṇanıyam = adarsanıyam. 3 — Having reflected on [called to mind], the affection of thy lord, be firm.' Bháva = sneha: compare p, 112, note 3. The Bengálí have smritud for avadhärya. Arya-putra, ‘son of a venerable parent,' is the regular dramatic mode of addressing a husband. • — Has a message from the preceptor. ' A Bahuvríhi agreeing with kaschit. राजा । अपि निर्विघ्नत॑पसो मुनयः । ऋषयः । कुतो धर्मक्रियाविघ्नः सतां रचितरि त्वयि । तमस ्म तपति घर्मांशौ कथम् श्राविर्भविष्यति ॥ ११६ ॥ राजा । अर्थवान्खलु मे राजशब्दः । श्रथ भगवाँल्लोकानुग्रहाय कुशली काश्यपः । ऋषयः । स्वाधीनकुशलाः सिद्धिमन्तः । स भवन्तम् अनामयप्रश्नपूर्वकम् इदम् श्रहं । राजा । किम श्राज्ञापयति भगवान् । 1 Sce page 35, note 1, and compare page 89, note 1. ± — Whence (can there be) obstruction to the religious rites of the good, thou being (their) defender? How should darkness appear, the Sun emitting light [when the Sun shines ]?' Tapati, loc. cuso of the present part., here used absolutely. Gharmánsau The Dictionary gives gharma-rasmi. = surye : s. My title of Rájá has indeed significancy.' The Rishis had, in the · preceding verse, compared the king to the Sun, and rájan is derived from ráj, ‘to shine.' It is, however, probable that the play is on the words rájan and rakshitri. Compare Manu, vii., 3. Rakshártham asya sarvasya rájánam asrijat prabhuh, 'The Supreme Being created a king for the protection of this universe.' Dr. Boehtlingk remarks that in these cases it little significs whether the derivation be true or false. In Mahábh., xii., 1032, rájan is derived from the root ranj, ' to conciliate.' 'Is his reverenco Kasyapa prosperous for the welfare of the world?' Kusali : see p. 35, note 1. Bhagarál, etc : When the letter / is preceded by t, d, or n dental, it requires the assimilation of the letters to itself, and in the case of dental n, the mark called Chandra-vindu is written over, to show that the / substituted for it has a nasal sound: Laghu kaum., No. 79. 6 ● 'Saints [lit., men endowed with or capable of perfection : Vish. Pur., p. 45] have prosperity in their power. He with inquiries about your safety says this to your highness.' It will be readily remarked that the character of Verse 116. SLOKA OF ANUSHTUBH. See Verses 5, 6, 11, 12, 26, 47, 50, 51, 53, 73, 76, 81, 87. |