॥ इत्यद्धुक्ते लज्जया विरमति ॥ राजा । परस्ताद् अवगम्यत एवं । सर्वथाप्सरः सम्भवैषा । अनसूया । श्रहङ्कं । अनसूया । अथ किं । राजा । उपपद्यते । मानुषीषु कथं वा स्याद् अस्य रूपस्य सम्भवः । न प्रभातरलं ज्योतिर् उदेति वसुधातलात् ॥ २६ ॥ intoxicating beauty [form] of that (nymph).' The commentators consider vasantodára to be a compound of vasanta and udára; but odára is a legitimate Prákrit contraction for avatára, although avadára would be equally correct. Compare odansayanti for avatansayanti [p. 5, noto 3], hodi for havadi or bhavati, jedi for jayadi or jayati, etc. Lassen's Instit. Prák., p. 176. Avatára is derived from avatri, 'to descend,' and applies especially to the descent of a god from heaven. There can be nothing inappropriate in connecting it with Vasanta, the Spring,' often personified as a deity. Sco a passage in the 2nd. Act of the Vikramorvasí, Pekkhadu bhavam vasantávadárasúidam assa ahirámattanam pamadavanassa, 'let your honour observe the delightfulness of this pleasure-garden manifested by the descent of Spring.' Unmádayitrikam [Káṭavema] is for unmádayitri, the neuter of the causal noun of agency, that which causes to go mad or be intoxicated' [adhairya-janakam, 'causing unsteadiness,' Schol.] 'What (happened) afterwards is quite understood' [or guessed by me.] According to Pánini (v. 3. 27) the affix tát, in words like parastát, adhastát, may stand for the nominative case, as well as for the ablative and locative. Hence parastát is equivalent to para-vrittántah, 'the rest of thestory,' 'the subsequent particulars.' 2 'Exactly so,' 'how can it be otherwise?' Athakim is a particle of assent. It is fitting (that she should be the daughter of an Apsaras). How otherwise could there be the birth of this beautiful-form amongst mortal females? the tremulously-radiant flash does not rise from the surface of the earth (but descends from the skies).' Apsarah-sambhavatwam is the nominative case to upapadyate, Schol. According to Kátavema, prabhá-taralam Verse 26. SLOKA or ANUSHṬUBH. See Verses 5, 6, 11. ॥ शकुन्तलाधोमुखी भूत्वा तिष्ठति ॥ राजा ॥ श्रात्मगतं॥ लब्धावकाशो मे मनोरथः । किन्तु सख्याः परिहासोदाहृतां वरप्रार्थनां श्रुत्वा ष्टतद्वैधीभावकातरं मे मनः । प्रियंवदा ॥ सस्मितं शकुन्तलां विलोक्य नायकाभिमुखी भूखा ॥ प्रियंवदा ॥ सस्मितं शकुन्तलां विलोक्य नायकाभिमुखी भूत्वा ॥ पुणोषि वस्तुकामो विष्व राज्ञो । [prabhayà chanchalam] jyotis, is a periphrasis for vidyut, lightning ;' but Sankara applies it also to the beams of the sun and moon. The comparison of the unearthly beauty of a nymph to the radiance of lightning is appropriate. See Megha-dúta, verse 40. 1 'My desire has found (free) scope,' i.e., 'Since it is certain that she is not a Bráhmaní woman, [asavarnatwa-nischayát, from the certainty of her not being of the same class with the holy father], it is clear that my desire is directed towards an attainable object.' Avakäsa means 'frce course, ‘range,’ power of expatiating.' A similar phrase occurs later in this Act, labdhávakásá me prárthaná. Kátavema there explains it by labdhásrayah or sártho me manorathah. ''Nevertheless, having heard the prayer for a husband uttered in joke by her female-friend [see page 29, line 10], my heart is held in suspense and anxious,' i.e., anxious to know the truth, as to whether she is really destined for marriage, or for an ascetic life; and fearful lest at some former time her husband may have been decided upon (púrvam asyá varo nirnito na vá. Káṭav.). Sankara interprets vara-prárthaná by swámyabhilásha, 'wish for a husband.’ Dhrita-dwaidhi-bhava-kátaram is a complex Dwandwa compound. Dwaidhibhàra, ‘a state of difference, distraction, doubt.' " 3 — Looking with a smile at śakuntalá, (and then) turning her face towards tho hero-of-the-poem;' [lit., having become with her face turned, etc.] All the Devanágari MSS. have this latter clause. Náyaka, in erotic poetry, is the lover, husband, or rather the hero of the poem, and náyiká, the heroine or female who is the object of his admiration and love. So Romeo, in Shakspere, would be the nayaka, and Juliet the náyiká. According to Sankara and Káṭavema, in every Hindú play there is also a prati-náyaka, or ʻantagonist of the hero,' and an upa-náyaka, or 'sub-hero.' राजा । सखीं ते ज्ञातुम् इच्छामि । 'वैखानसं किम ्म अनया व्रतम त्रप्रदानाद् अत्यन्तम् आत्मसदृशेक्षणवल्लभाभिर् श्रहो निवत्स्यति समं हरिणाङ्गनाभिः ॥ २७ ॥ 1 'Sakuntala threatens [reproves] her friend with her finger,' i.e., makes a threatening or chiding gesture, as if she were angry with her friend for leading Dushyanta to pursue his interrogatories, and were ashamed at the revelation of the particulars of her history. (Atmano vridà-janaka-swavrittántodghátanam. Káṭavema.) According to Sankara, this is an example of the coquettish gesture called lalitam, i.e., though she was really eager to hear all that her lover had to say, yet by her outward gestures she appeared to be the reverse. Priyajana-katha-susrúshur api vahis tad anyathà. Sankara. 2 'It has been rightly judged by your ladyship; from an eagerness to hear (all the particulars of) her good history, there is still something (that remains) to be asked by us. ' • — Enough of deliberating; surely persons (who lead the life) of hermits may be questioned unreservedly' [freely]. Aniyantranánuyoga is equivalent to aniyama-prasna, 'one to whom a question may be put without any restraint or ceremony.' Katavema. Alam, in the sense of prohibiting or forbidding, is more usually found with the instrum. case of the noun, but, liko khalu, it may sometimes be used in this sense with the indeclinable participles in twá and ya, thus alam dattwà, 'enough of giving,' or 'having given, it is enough;' so khalu pitwà, “having drunk, hold !' Wilkins' Grammar, rule 737. The Bengálí MSS. read 'alam vicháritena.' 4 ‘I wish to ascertain (respecting) your friend – Is this monastic vow (80) Verse 27. VASANTATILAKÁ (a variety of SAKKARI). See Verse 8. प्रियंवदा | अज्न | धम्मचरणेबि परवमो अअं जणो । गुरुणो उण प्रियंवदा । श्रार्य | धर्म्मचरणेऽपि परवशो ऽयं जनः । गुरोः पुनर् से अणुरूववरप्पदाणे सङ्कष्पो । अस्या अनुरूपवरप्रदाने सङ्कल्पः ' opposed to the ways of love, to be observed by her (merely) until her gift-inmarriage; or, on the contrary (áho), will she live to the end (of her life) along with the female deer, her favourites (from) having eyes like her own?' Dr. Boehtlingk remarks that sakhim te jnátum ichchhámi kim anayá, etc., is equivalent to jnátum ichchhámi kim sakhya te, etc., 'I wish to know whether this vow is to be observed by thy friend,' etc. He gives instances of a similar construction in Draup., iv., 5. Mahábh., iii., 269. Vaikhánasa, anything relating to a vikhánasa or hermit, tena kritam proktam vá vratam vaikhánasam, tattu niyatáranya-vása-rúpam, the vow which is performed or enjoined by him is called vaikhánasa, and that consists in always living in the woods.' Sankara. Apradánát = pradána-paryantam, or áviváhát, up to the period of her marriage.' In the time of Manu every Hindú girl was given away in marriage before the season of maturity (ritoh prúk pradánakála), and that father incurred great disgrace who did not so give her away. It was deemed highly reprehensible if the betrothed husband did not take her to his own house, when the marriageable period of life arrived. See Manu, ix., 4, with commentary. Vyápára-rodhi madanasya = káma-kriyá-nivárakam, 'hindering amatory actions.' According to Kátavema átma-sadrisekshana-vallabhábhir may be optionally resolved into átma-sadríšekshana-vallabhá ábhir. Aho, a particle of doubt or asking, is said by the commentators to be used pakshantare or vikalpe, i.e., antithetically, or, in stating an opposite alternative. Even in the practice of religious duties this person [Sakuntala] is dependant on (the will of) another [viz., Kanwa]; nevertheless, it is the purpose of the Guru to give her away to a suitable husband.' According to Manu (ix., 2, 3), women were never to be deemed fit for independence. Day and night they were to be held by their protectors in subjection. But in certain matters, such as lawful recreations, and if they chose to enter upon a religious life, they were to be left at their own disposal. It seems that even in those matters Sakuntala was not her own mistress. The holy father had enjoined a life of penance upon her, but had resolved that her residence in the hermitage should not be perpetual. Api sabdena dharmá राजा ॥ श्रात्मगतं ॥ न दुरवापेयं खलु प्रार्थना । भव हृदय साभिलाषं सम्प्रति सन्देहनिर्णयो जातः । अनसूया । किणिमित्तं । water | fafafari charanasya swa-chhanda-karaniyatwam suchitam, by the word 'even' it is indicated that the duties of religion are generally to be performed as a voluntary act.' Káṭavema. Amara-Sinha explains sankalpa by mánasam karma, a mental act or resolution.' The rule of Vararuchi (i., 22) by which the Sanskrit guru becomes garua in Prákrit, only applies to the adjective. ''This prayer is not difficult of realization,' i.e., A suitable husband, about whom there is this wish, is not difficult to be obtained; prárthanásabdena tad-vishayo varo lakshyate: Kátavema. According to this, it would appear that the word prárthaná refers to the prayer supposed to have been made by Kanwa, that he might find a suitable husband for his foster-child. 2 'O (my) heart! become hopeful [possessed of desire]; now the.certainty (of what was a matter) of doubt has come to pass. That which thou suspectedst (to be) fire, the same (is) a gem capable of being touched.' Sandehanirnaya, 'arriving at positive certainty on a doubtful point.' This was the doubt mentioned before, at page 30, line 1, with note 2. The word antahkarana [line 5], is there used for hridaya. Yad [Sakuntala-rupam vastu] agnim tarkayasi, 'The thing, [viz., Šakuntala] which thou imaginedst fire:' Sankara. The power of a Bráhman, especially if exhibited in anger, is compared to fire [Verse 41 of this play. Bhatti, i., 23. Mahábh., I., 3010.] There may be some allusion to this here, or it may simply mean that, supposing Sakuntalá to have been a Bráhmaní woman, she would have been as inapproachable to a Kshatriya as a flame of fire. samparka-yogyam [see page 28, note 1, at end]. Sparsa-kshamam = |