द्वितीयः । एशे जमशदं पविशिअ पडिणिवृत्ते ॥ इति पुरुषं द्वितीयः । एष यम॒षद॑नम् प्रविश्य प्रतिनिवृत्तः ॥ इति पुरुषं परिमुक्तबन्धनं करोति । परिमुक्तबन्धनं करोति । पुरुषः ॥ ष्यालं प्रणम्य ॥ भट्टा । अह कीलिशे मे आजीवे । पुरुषः ॥ श्यालं प्रणम्य ॥ भर्तः । अथ कीदृशो मे आजीवः । श्यालः । एस भट्टिणा अङ्गुली अमुल्लसम्मिदो पसादोबि दाश्यालः । एष भर्त्रा अङ्गुलीयकमूल्यसम्मितः प्रसादोऽपि दा बिदो ॥ इति पुरुषायार्थं प्रयच्छति ॥ पितः ॥ दूति पुरुषायार्थं प्रयच्छति ॥ पुरुषः ॥ सप्रणामं प्रतिगृह्य ॥ भट्टकेण अणुग्गहिदन्ति । सूचकः । एशे णामं अणुग्गहिदे जे सूचकः । एष नाम अनुगृहीतो यः कन्धे पडिट्ठाबिदे | स्कन्धे प्रतिष्ठापितः । अनुगृहीतोऽस्मि । लादो अवदालि हत्थि शूलाद् अवतार्य हस्ति muham, i.e., sisor [not sisuno] mukham, and translated or thou wilt see the face of (thy) child (once more ) . ' He has supported this interpretation by a reference to two other passages, one in the 7th. Act of this play [putramukha-darsanena ], another in Mrich., 303, 4. Doubtless putra-mukham dris is a common phrase, but the whole point of this passage seems to me to lie in the ludicrous substitution of sunah for putrasya. Yama-sadana, the abode of Yama,' i.e., the infernal city, Yama-pur, whither the Hindús believe a departed soul immediately repairs, and receives a just sentence from Yama, the Hindú Pluto or Minos. The name Yama, i.e,, Restrainer or Punisher [from yam, 'to restrain'] is given to him as judge of departed spirits and god of punishment. * This is said ironically, in reference to p. 218, line 14, note 5. • Properly a favour, ' here a present,' 'a gift.' * — This (fellow) forsooth (may well say he) has been favoured, who, after जानुकः । श्रावृत्त । पालिदोशि कहेदि तेण अङ्गुलीए ए जानुकः । आबुत्त । पारितोषिकं कथयति तेन अङ्गुलीयकेन भट्टिणो शमदेण होदध्वं । भर्तुः सम्मतेन भवितव्यं । श्यालः । ण तस्मं महारुहं रदणं भट्टिणो बहुमदत्ति केमि । श्यालः । न तस्मिन ्ममहार्ह रत्नं भर्तुर् बहुमतमिति तर्कयामि । तस्म दंसणेण भट्टिणो अभिमदो जणो सुमरिदो । मुत्तचं पकितस्य दर्शनेन भर्तुर् अभिमतो जनः दिगम्भीरोबि पज्जुम्मुमणो श्रमि । तिगम्भीरो ऽपि पर्य्युत्सुकमनाः श्रासीत् । स्वतः । मुहर्त प्रक स्रुचकः । शेविदं णाम आबुत्ते । सूचकः । सेवितं नाम श्रबुत्तेन । जानुकः । एां भणाहि । दूमश्श कए मच्छित्रभत्तुणोति ॥ इति जानुकः । ननु भण 1 अस्य कृते मत्स्यिकाभर्तुरिति ॥ इति पुरुषम असूयया पश्यति ॥ पुरुषम, असूयया पश्यति ॥ being made to descend from the stake, has been mounted on the withers of an elephant.' Sula, a stake for impaling criminals.' The act of impaling was called súláropana, and one who deserved it súlya. Mounting on an elephant,' denotes elevation to high dignity, elephants being used in triumphal processions. 1 This is the reading of Kátavema. Most of the Devanagari have palidosam kahehi for paritosham kathaya. Translate: The present proves [intimates] that this ring must be highly prized by the king.' 2 ± ‘Though naturally reserved [unruffled, deep, profound] he became for a moment agitated in mind.' Gambhira: see p. 38, note 1, and p. 203, note 3, at end. Kátavema reads pajjasu-naano for paryasru-nayana. All Asiatics are skilful in suppressing or concealing emotion. 3 So read most of the Devanagarí MSS. Matsyiká is not given in the Dictionary. Dr. Bochtlingk translates it by fisch-brut, 'the fry of fish,' and पुरुषः । भट्टालके । इदो श्रद्धं तुम्हाणं मणोमुलं होदु । पुरुषः । भट्टारकाः । दृतो ऽर्द्धं युद्माकं सुमनोमूल्यं भवतु । जानुकः । एत्तके जुज्नद । जानुकः । एतावद् युज्यते । श्यालः । धीवर । महत्तरो तुमं पिश्रवश्रमको दाणिं मे संवृत्तो । श्यालः । धीवर । महत्तरस् त्वं प्रियवयस्य इदानीं मे संवृत्तः । कादम्बरीसक्वित्रं अम्हाणं पढमसोहिदं इच्छीश्रदि । ता मोण्डिश्राकादम्बरीसाचिकम् अस्माकं प्रथममोहृदम, द्रव्यंते । ततः शौण्डिकापणं एष्व मच्छामो । observes that it is also the name for a kind of fish called in German schaar. Had the word been matsyika or mátsyika, a fisherman,' there would have been no difficulty. May it not mean 'a fish-woman,' and the phrase be translated, ‘this lord of a fish-woman,' 'this husband of a fish-woman ?” Kátavema and the Bengáli have matsya-satror, 'enemy of fishes. ' 'Let the half of this be the price of your flower (for binding about my head).' The fisherman is again ironical. The allusion of course is to the flower mentioned at p. 222, note 1. There is probably a double-entendre in sumanah, which may signify 'good-will,' as well as 'flower.' 2 'Our first friendship requires to be attested over (some) wine,' i.e., We must pledge ourselves over our cups or in drinking each other's health. Kadambari, an intoxicating liquor distilled from the Kadamba flower.' Sákshikam compare Málavikág., page 53, line 7; Raghu-vansa, xi., 48, and Hitopadesa, line 842. : ॥ अथ षष्ठो ऽङ्कः ॥ ॥ ततः प्रविशत्याकाशयानेन सानुमती नामासराः ॥ मानुमती | व्वित्तिदं मए पज्जाश्रणिव्वत्तणिज्जं अच्छ रातित्यसानुमती । निर्वर्तितं मया पर्यायनिर्वर्तनीयम् श्रपरस्तीर्थमणिज्यं । जाव साजणा श्रभिसे कालोत्ति सम्पदं मम रा सान्निध्यं । यावत् साधुजनस्य अभिषेककाल इति साम्प्रतम् अस्य राएमिणो उदन्तं पञ्चक्खीकरिस्मं । णं मेण श्रसम्बन्धेण सरीरभृदा जर्षेर् उदन्तं प्रत्यक्षीकरिष्यामि । ननु मेनकासम्बन्धेन शरीरभूता दाणिं मे मउन्दला । ताए दुहिदुणिमित्तं श्रादिपुष्वचि ॥ इदानीं मे शकुन्तला । तया च दुहितनिमित्तम् आदिष्टपूर्वास्मि || 1 'Attendance at Apsaras-tírtha (which is wont) to be performed (by us) in regular-rotation has been performed by me. Now, whilst (it is) the bathing-time of the good people [i.e., of Sakuntala and the nymphs], I will with my own eyes ascertain the circumstances [news] of this Rájarshi.' Sánnidhyam, lit., ‘proximity.' Hero it denotes 'close attendance or waiting,' as in Hitop., line 1112, anujrviná sánnidhyam ava'syam karanıyam. In the interlude before the 4th. Act of Vikram., upasthána occurs with the same sense in a parallel passage: Apsaro-vyápára-paryayena súryasya upastháne vartamánayá priya-sakhyá viná vasanta-samaya ágata iti balavad utkanthitá 'smi, 'I am mightily troubled that the spring season has arrived during the absence of my dear friend, who is in attendance upon Súrya, according to the regular cycle of nymph's duty.' ± — Verily by (my) connexion with Menaká, Sakuntala has now become part of myself,' lit., ‘my own body,' i.e., ‘part of my own flesh and blood,' 'identified with myself.' As to the nymph Menaká, the mother of Sakuntala, see p. 43, 1. 10 with note 2, and p. 44, note 1. Sarira-bhutà : this is the same sort of compound as púga-krita or púga-bhúta: seo Pánini, II., i., 59, । समन्ताद् अवलोक्य ॥ किं एक्बु उदुच्छवेबि णिरुच्छवारम्भं विश्व समन्ताद् अवलोक्य ॥ किं नु खलु ऋतूत्सवे ऽपि निरुत्सवारम्भम् द्रव एदं राअउलं दीमद् । श्रत्थि मे विहवो परिधाणेण मव्वं परिणादुं । एतद् राजकुलं दृश्यते । अस्ति मे विभवः प्रणिधानेन सर्वं परिज्ञातुं । किन्दु सहीए दरो भए माद्दव्वो । होदु । दूमाणं एव्व उज्जाकिन्तु सख्या आदरो मया मानयितव्यः । भवतु । अनयोर् एव उद्याएपालित्राणं तिरक्खरिणीपरिच्छणा परसपरिवत्तिणी भविश्र उबनपालिकयोस् तिरस्करिणीपरिच्छन्ना पार्श्वपरिवर्तिनी भूत्वा उपलम्भिनं ॥ इति नाव्येनावतीर्य स्थिता ॥ लक्ष्ये ॥ इति नाव्येनावतीर्य स्थिता ॥ and p. 168, note 1 at end. Compare in Málavikág., 33, 12, sariram asi me, ' thou art my body. ' 1 Ritútsava, lit., the festival of the season,' i.e., the Vasantotsava, or 'great vernal festival,' in celebration of the return of spring, and said to be in honour of the god Krishna. Originally his son Kámadeva, the god of Love, must have been the object of worship in this festival. It is identified with the Holi or Dolá-yátra, the Saturnalia, or rather, Carnival of the Hindús, when people of all conditions take liberties with each other, especially by scattoring red powder and coloured water on the clothes of persons passing in the street, as described in Ratnávali, pp. 5, 6, 7, where syringes and waterpipes are used by the crowd. Flowers, and especially the opening blossoms of the Mango, would naturally be much used for decoration at this festival, and as offerings to the god of Love. It was formerly held on the full moon of the month Chaitra, or about the beginning of April, but now on the full moon of Phálguna, or about the beginning of March. The other great Hindú festival, held in the autumn, about October, is called Durgotsava or Durga-pujá, being in honour of the goddess Durgá. ' Pranidhána, 'profound meditation,' or that mental faculty by which divine beings were supposed to be able to ascertain future events. The verb pranidhà is primarily 'to fix in ;' henco 'to fix the mind on,' 'be intent on. ' Compare in Vikram. [interlude before the 4th. Act] mayá pranidhána-sthitayá atyáhitam upalabdham. |