सुदवित्थारो करीअदु । दुहिदुवच्छला मेलवा द्रह एव्व मं परिच । श्रुतविस्तारः क्रियतां । दुहितृवत्सला मेनका दूह एव मां परिचरन्ती चिट्ठद्र । शकुन्तला ॥ श्रात्मगतं ॥ मणोरहोक्कु मे भणिदो भश्रवदीए । मारीचः। तथाप्यसौ प्रियम् अस्माभिः प्रष्टव्यः । कः को ऽत्र भोः । मारीचः । गालव । इदानीम् एव विहायसा गत्वा मम वचनात् तत्रभवते कण्वाय प्रियम् श्रावेदय । यथा पुत्रवती शकुन्तला तच्छापनिवृत्तौ स्मृतिमता दुष्यन्तेन प्रतिगृहीतेति । शिष्यः । यद् श्राज्ञापयति भगवान् ॥ इति निष्क्रान्तः ॥ मारीचः । वत्स । त्वमपि स्वापत्यदारसहितः सख्युर् श्राखण्डलस्य रथम् आरुह्य ते राजधानीं प्रतिष्ठख । राजा । यद् श्राज्ञापयति भगवान् । 'Let Kanwa also be made acquainted with all the circumstances,' etc. Sankara has jnáta-vistarah; the Bengálí MSS., vijnátárthah. 2 Here, and in the insertion of me in the next line, I have followed the Mackenzie MS. and my own, as I have never hesitated to do, when supported by Kátavema. 3 — Notwithstanding, he must be questioned by us about ( this ) joyous-event. Ho! there!' Sishyánám madhye ka atra tishthati iti arthah, 'Which among my pupils is in waiting here? such is the meaning of kah, etc.' : S. Compare p. 69, 1. 8; p. 263, 1. 8. Here I have followed the Colebrooke MS. The others have sápatya-dúrasahitah; the Bengálí, sápatya-dárah. aa wag factor: graefe: varg anfa fannua: affiu: ftuará | युगशतपरिवर्तन एवम् अन्योन्यकृत्यैर् नयतम् उभयलोकानुग्रह॑स्लाघनीयैः ॥ १८.८ ॥ राजा । भगवन् । यथाशक्ति श्रेयसे यतिष्ये । मारीचः । वत्स । किं ते भूयः प्रियम् उपहरामि । 、 राजा । अतः परमपि प्रियम् अस्ति । यद् दृह भगवान् प्रियं कर्तुम् इच्छति तर्हीदम् अस्तु भरतवाक्यं । 1 May Indra be bountiful of (his) rain towards thy subjects. Do thou also, abundantly-dispensing [distributing, diffusing] sacrifices, gratify [satisfy] the gods [inhabitants of heaven] to the full. Thus pass (both of you) periods [revolutions] of hundreds of ages with reciprocal friendly acts, laudable on account of the favours (thus conferred) on both worlds:' That is, You by sacrificing, and Indra by showers, confer benefits on the inhabitants of Swarga and the earth respectively. The two worlds are of course Heaven and Earth, not including the third world Pátála: see p. 276, note 1. Vidaujas or Vidojas is one of the class of Indra's names, explained in p. 304, note 1. Prajya-vrishtih prachura-varshanah. Vitata-yajnah vistrita-yágah: K. Swarginah deván: K. Prinaya alam = alam bhávaya: K. = atyarthena santoshaya: Ś. Yuya-sata-parivartán yugánám satáni tesham pari vartanáni. = 2 Kátavema has śreyasi and interprets by dharme. Sankara has the same and explains by prasasta-kṛitye. 3 As (however) on this then let this saying of 'Is there any favour still greater than this? occasion his holiness desires to confer a favour, Bharata be (fulfilled).' Atah param, i.e., adhikam. Atra prasnárthe kákur anusandheya: see p. 264, note 2. The Bharata here intended must not be confounded with the young prince. He was a holy sage, the director or manager of the gods' dramas, and inventor of theatrical representations in general. He wrote a work containing precepts and rules relating to every branch of dramatic writing, which appears to have been lost, but is constantly Verse 198. MÁLINÍ or MANINí (variety of ATI-SAKKARI.) See Verses 10, 19, 20, 38, 55, 109, 110, 120, 171. yaðai yafafgara qrfùa: सरस्वती श्रुतिमहतां महीयतां । quoted by the Commentators. He seems to have superintended the exhibition of the drama called Lakshmí-swayamvara [composed by Saraswati: see p. 27, note 3 at end] in Indra's heaven. See Vikram., Act 3, and middle of Act 2, Muniná Bharatena yah prayogo bharatishu ashṭa-rasásrayo nibaddhah, etc. It was not unusual to close the plays by quoting one of Bharata's verses compare the conclusion of the Ratnávali. The Scholiast supposes that there is here an intentional ambiguity as to whether this verse is spoken in the name of the young prince or of the sage. 'Let the king exert himself for the welfare of his subjects. Let Saraswati be honoured among (those who are) mighty in the scriptures [lovers of literature]. Moreover, may the purple-god [Śiva] who-is-self-existent, (and) whose-Energyis-every-where-diffused, put an end to my future birth [deliver my soul from passing into onother state of being].' Pravartatám = prayatatám. Saraswati [= Bharati: K.] is the wife of the god Brahmá. She is the goddess of speech and cloquence, patroness of the arts and sciences, and inventress of the Sanskrit language. Saraswati signifies 'flowing,' and is also applied to a river. Śruti-mahatám, etc.: some have śruti-mahati mahiyasám: K. srutamahatám. According to the latter, sruta sástra, mahatám sresh thánám. = pújyatám: K. Nila-lohitáh, I see no reason why mahatám should not be the gen. c. plur. of the present part. regularly formed from mah, 'to honour.' Sruti-mahatám might then mean 'lovers of literature.' Mahiyatám 'blue and red,' i.e., according to Kátavema, váma-bháge nilah, dakshinabhage lohitah, on the left side blue, on the right side red.' Siva is usually represented as borne on a bull, his colour, as well as that of the animal he rides, being white, to denote the purity of Justice over which he presides. In his destroying capacity, he is characterised by the quality tamas [see page 301, note 2] and named Rudra, Kála, etc., when his colour is said to be purple or black. In the beginning of the Kalpa, as Brahmá purposed to create a son, a youth of purple complexion [blue and red, nila lohita] appeared, crying and running about [ru, dru, whence Rudra]' Vish.-Pur., p. 58. Some refer this name to the colour of his throat: see p. 257, note 2. Parigata-saktih; práptih saktih Párvati yena sa tathoktah. Hence, Śakti Párvati, Siva's wife. The wives of the deities were supposed to personify their energy or active power. Atma-bhú, although properly a name of ममापि च चपयतु नीललोहितः पुनर्भवं परिगतशक्तिर् आत्मभूः ॥ १८८ ॥ ॥ इति निष्क्रान्ताः सर्वे ॥ ॥ सप्तमो ऽङ्कः ॥ ॥ समाप्तम् इदम् अभिज्ञानशकुन्तलं नाम नाटकं ॥ Brahmá, is applied equally to Vishnu and Siva by those who give the preference to these deities. Exemption from further transmigration and absorption into the divine soul was the summum bonum of the Hindú philosophy: compare p. 184, note 4 at end. Kálidása indulges the religious predilections of his fellow-townsmen by beginning and ending the play with a prayer to Śiva, who had a large temple in Ujjayiní, the city of King Vikramaditya, and abode of the poet. Both actors and spectators would probably repeat the prayer after the speaker and appropriate it to themselves. Verse 199. RUCHIRA or PRABHÁVATÍ (variety of ATI-JAGATÍ) containing thirteen syllables to the half-line, each half-line being alike. This book is a preservation photocopy. It was produced on Hammermill Laser Print natural white, a 60 # book weight acid-free archival paper which meets the requirements of ANSI/NISO Z39.48-1992 (permanence of paper) Preservation photocopying and binding Acme Bookbinding Charlestown, Massachusetts B 1996 |