अथवा कृतं सन्देहेन॑ । असंशयं चत्रपरिग्रहचमा यद् श्रार्यम् अस्याम अभिलाषि मे मनः । मतां हि सन्देहपदेषु वस्तुषु प्रमाणम् अन्तःकरणप्रवृत्तयः ॥ २२ ॥ anointed' [Manu, x.. 6], and would be a suitable object of affection for a Kshatriya, who in his kingly character was a múrddhábhishikta also. But if Sakuntala were a pure Bráhmaní woman, both on the mother's and father's side, she would be ineligible as the wife of a Kshatriya [Manu, iii., 13]. 1 'But, have done with [away with] doubt.' Athavá is used to correct a previous thought [pakshantare]. Kritam when used adverbially is like alam, and requires the instrumental case. Without any doubt she is capable of marriage with a Kshatriya, since my honourable soul has a longing towards her: for in matters that are subjects of doubt, the tendencies [inclinations, promptings] of the hearts of good men are an authoritative guide (to the truth.') The meaning is, 'If this damsel be the daughter of a Bráhman by a Bráhmaní or woman of the same caste, then why should I be conscious of such a sudden liking for one whom I could never hope to marry. This feeling of attraction and sympathy would not arise spontaneously in the breast of an honourable man, excepting towards a legitimate object of affection: for in such matters, the secret prompting [inner voice] of the heart is decisive.' He therefore concludes that she must have been of mixed origin, with some Kshatriya or regal blood in her veins; and discovers afterwards that she was, in fact, the daughter of the Rajarshi Viswamitra (who was originally of the Kshatriya or regal tribe) by an Apsaras. Dushyanta, as a king, belonged of course to the Kshatriya or military caste. This caste came next to the Bráhmanical and according to Manu [i., 87] sprang from the arm of Brahmá. They wore a girdle of múrvá and a sacrificial cord of hemp [Manu, ii., 42, 44], and were entirely concerned with warfare and military affairs. The Mahábhárata relates that they were exterminated by Parasu-Ráma, the representative of the Bráhmanical tribe, in revenge for the murder of his father, the sage Jamadagni, by the sons of Kártavírya. This fable is founded on the historical fact that, Verse 22: VANSASTHAVILA (variety of JAGATÍ). See Verse 18. तथापि तत्त्वत एवैनाम् उपलप्स्ये । शकुन्तला ॥ ससम्भ्रमं ॥ श्रम्मो मलिल मेश्रमम्भ मुग्गदो लोमालि शकुन्तला ॥ ससम्भ्रमं ॥ श्रहो सलिल सेकसम्भ्रमोद्गतो नवमालिकाम् at some period or other, struggles, arising out of mutual jealousy of each others' encroachments, took place between the military and sacerdotal classes; and that the former did in the end succumb to the superior power and intelligence of the priests. The example of Viswámitra proves that it was possible for a Kshatriya, by the practice of religious austerities, to raise himself to the rank of a Bráhman. There are also other anomalies of caste to be found; for the Vishnu-Purána makes mention of a number of men, half-warriors, half-priests, Kshatriyas by birth, and Bráhmans by profession, called Angirasas or descendants of Angiras, who were said to have sprung from Nabhága [Vish. Pur., p. 359. Mahábh. Selections, p. 23.] Kings, however, were never chosen from the Bráhmaṇical class, but were properly Kshatriyas [Manu, vii., 2]; though there was no positive law against their belonging to the two inferior classes of Vaisyas and Súdras, or even to the three mixed classes [sankaras] formed by intermarriage with the others, viz., Múrddhábhishiktas, Máhishyas and Karanas [Manu, x., 6]. One dynasty of kings of the line of Nanda were actually Súdras, and kept the Kshatriyas in subjection [Vishnu Purána, p. 467.] In fact, the king was but a high officer appointed to train the army, instruct in military exercises, administer justice, and execute the laws. These onerous duties were sufficient to deter the Brahmans from desiring a rank or privileges which were inconsistent with their love of dignified repose. Áryam = samaryádam, 'correct,' 'upright' [Schol.] Pramanam, that by which any thing is measured;' hence, a criterion or standard of truth,' 'a sure guide,' an authority' [pramákáraṇam, ‘a cause of true knowledge,' Schol.] In this sense it is usually found in the singular number, neuter gender, though in opposition to a masculine or feminine noun, or even to a noun in the plural number, as here. Thus, also Vedáh pramáṇam 'the Vedas are an authority.' See also Hitopadesa, lines 169, and 1465. Pravritti, 'continuous flow;' hence, a course of action,' 'tendency,' 'inclination.' 'Nevertheless [however the suggestions of my heart are to be relied upon] I will accurately ascertain about her.' Upalapsye =jnásye, 'I will inform myself.' Schol. 2 See note 3, page 21. उज्झिश्व वश्रणं मे मन्वरो अहिवहद ॥ इति भ्रमरबाधां नाटयति ॥ उज्झित्वा वदनंमे मधुक॑रो ऽभिर्वर्तते ॥ इति भ्रमरबाधां नाटयति ॥ राजा ॥ सस्पृहं विलोक्य ॥ साधु बाधनमपि रमणीयम् अस्याः यतो यतः षट्चरणो ऽभिवर्त्तते ततस् ततः प्रेरितलोललोचना । विवर्त्तितभ्रुर् इयम् अद्य शिक्षते भयाद् श्रकामापि हि दृष्टिविंभ्रमं ॥ २३ ॥ अपिच ॥ सासूयमिव ॥ चलापाङ्गां दृष्टिं स्पृशमि बहुशो वेपथुमतीं करं व्याधुन्वत्याः पिवमि रतिसर्वस्वम् अधरं ब वयं तत्त्वान्वेषान मधुकर हतास् त्वं खलु कृती ॥ २४ ॥ Madhu-kara, ‘a honey-maker,' mellificus, mellifer, i.e., —a bee.’ ± Literally, ‘turns towards,' 'attacks,' ‘assaults.’ • 'Good! even her repulse is charming. ' 'In whichever direction the bee turns towards (her), from that quarter her rolling eye is darted: bending her brows through fear, she is already learning coquettish-movements of the eye even though (as yet) uninfluencedby-love.' Yatas and tatas are properly 'whence' and ‘thence' tatas = tasmát sthánát, from that place.' Sankara. Shat-charana, ‘a six-footed insect,' ‘a bee.' Drishti-vibhrama, 'coquettish play of tho eye,' 'amorous or sidelong glances,' 'rolling motion of the eyes, indicative of amorous feelings.' [drishti-viläsa. Sankara.] ''Thou touchest repeatedly her quivering eye, whose outer-corner moves (playfully); going close to her ear, thou art softly humming as if whispering a secret (of love); thou art drinking the lower lip, containing all the treasures of delight, of her waving her hand; ( whilst ) we, O bee! through (the necessity for) inquiring into the truth (of her origin), are disappointed (of immediate Verse 23. VANSASTHAVILA (variety of JAGATÍ). See Verses 18, 22. Verse 24. SIKHARIŅf ( variety of ATYASHTI) See Verse 9. शकुन्तला । ण एसो धिट्ठो विरमदि । श्रणदो गमितं ॥ पदान्तरे शकुन्तला । न एष ष्टष्टो विरमति । अन्यतो गमिष्यामि ॥ पदान्तरे स्थित्वा दृष्टिक्षेपं ॥ कहं ददोबि श्राश्रच्छदि । हला परित्ताश्रध स्थित्वा सदृष्टिक्षेपं ॥ कथम् द्वतोऽपि श्रागच्छति । हला परित्रायध्वं परित्ताश्रध मं इमिणा दुब्विणी देण दुट्टमहु श्ररेण श्रहिह्नश्रमाणं । परित्रायध्वंमाम् अनेन दुर्विनीतेनं दुष्टमधुकरेण अभिभूयमानां । उभे ॥ सम्मितं ॥ काश्रो वश्रं परित्तादुं । दुस्मृन्दं श्रक्कन्द । रात्र उभे ॥ सस्मितं ॥ के आवां परित्रातुं । दुष्यन्तम् श्राक्रन्द। राजरविदाई तबोवा दूं णाम । रचितानि तपोवनानि नाम । fruition), thou indeed art in the full enjoyment (of thy desire ). In other words, Whilst I am kept in suspense by the necessity of ascertaining whether she be a Bráhmaní woman or a Kshatriyá woman, thou art in the act of enjoying her charms.' Vyádhunwatyáh genitive case of the pres. part. fem. agreeing with asyáh understood. Dhú with vi and á 'to shake about.' The 5th conjugation rejects the nasal in this participle, Panini, vii., 1, 80. Rati-sarva-swam =rati-nidhànam, ‘entirely made up, or constituted, of delight,' 'whose whole essence is delight.' So khadga-sarva-swah, 'one whose whole property consists of a sword.' Adhara, the lower lip,' in contradistinction to oshtha, the upper lip.' Adharam pivasi, 'thou art drinking (the moisture of) the lower. lip.' Compare adharam pātum pravrittà [Vikramorvasi, Act 4], and adhara-madhu (the nectar of the lip) pivanti. [ Bhartri-Hari, i., 26.] Hata is here equivalent to mano-hata, 'disappointed,' or rather 'kept in anxious suspense.' Kriti = kritärtha or krita-kritya one who has gained the object of his desire, and is in full enjoyment of it.' 1 Literally, — ill-trained;' hence 'ill-behaved,' ‘ill-mannered.' 2 'Who are we to rescue you?' i.e., Who are we that we should be able to rescue you? What power have we to rescue you ? [árayoh ko 'dhikara, Śankara.] In a passage further on in this Act, where the pronoun ka is similarly used (ká twam visrashtavyasya, etc.) it is explained by Kátavema to mean na prabhu, avasa, ‘not having the power. ' All the Devanágarí MSS. read parittádum [Sans. paritrátum], but the Bengálí read parittáne [Sans. F राजा । अवसरो ऽयम् आत्मानं प्रकाशयितुं । न भेतव्यं ॥ इत्यर्द्धते स्वगतं ॥ राजभावस् त्वभिज्ञातो भवेत् । भवतु । एवं तावद् अभिधास्ये । शकुन्तला || पदान्तरे स्थित्वा ॥ कहं इदोषि मं अमरदि । शकुन्तला ॥ पदान्तरे स्थित्वा ॥ कथम् इतोऽपि माम अनुसरति । राजा ॥ सत्वरम् उपसृत्य ॥ कः,पौरवे वसुमतीं शासति शासितरि दुर्विनीतानां । त्रयम आचरत्यविनयं मुग्धासु तपस्विकन्यासु ॥ २५ ॥ ॥ सर्वा राजानं दृष्ट्वा किञ्चिदिव सम्भ्रान्ताः ॥ अनसुया । श्रज्ज । एकतु किम्पि चाहिदं । दृ णो पिश्रमही । श्रं अनसूया । श्रर्य । न खलु किमपि अत्याहितं । इयं नो प्रियसखी मज्जअरेण अहिलश्रमाणा कादीभृदा ॥ इति प्रशान्तलां दर्शयति ॥ मधुकरेण श्रभिभूयमाना कातरीभूता ॥ इति शकुन्तलां दर्शयति ॥ paritráne], and the Calcutta ká satti amhe parittáne. There is no difficulty in admitting the infinitive, which may well stand for the dative paritránáya [see page 14, note 1], especially in Prákrit, which possesses no dative. A precisely similar construction occurs in the Málavikágni-mitra, p. 55, 1. 13, ká vayam jetum; and again, p. 40, 1. 16, ke ávám parigraháya [Prákrit pariggahassa, the genitive being put for the Sanskrit dative.] Who is this that is practising rudeness towards the gentle maidens of the hermits, (and that too) whilst a descendant of Puru [see page 14, note 2] a chastiser of tho ill-behaved, is governing the earth?' Sásati, loc. ca. of the pres. part., used here absolutely, and liable in this root and in roots of the 3rd. conjugation to be confounded with the 3rd. pers. plur. of the present tense. Mugdhásu apraudásu, apragalbhásu, 'gentle,' 'timid,' 'modest, ' ' innocent : ' Schol. 2 = Atyáhitam = mahàbhiti, 'great cause of fear : ' Amarakosha. Wilson adds another meaning, viz., 'daring action;' but, according to Dr. Bochtlingk, the meaning here rather is great crime, ' ' punishable offence.' The word |