शकुन्तला । इर्म श्रसम्बद्धप्पलाबिलिं विश्रवदं श्रब्जाए गोद`शकुन्तला । इ॒माम् श्रसम्बंद्धप्रलापिणीं प्रियंवदाम् श्रार्यायै गौतमीए णिवेदसं । म्यै निवेदयिष्यामि । अनसूया । सहि । ण जुतं ते श्रकिद मक्कारं श्रदिहिविमेमं विमज्जिन अनसूया । सखि । न युक्तं ते ऽकृतसत्कारम् श्रतिथिविशेषं विसृज्य मच्छन्ददो गमणं ॥ शकुन्तला न किञ्चिद् उक्का प्रस्थितैव ॥ स्वच्छन्दतो गर्मनं ॥ शकुन्तला न किञ्चिद् उक्का प्रस्थितैव ॥ राजा ॥ ग्रहीतुम् इच्छन् निगृह्यात्मानम् आत्मगतं ॥ श्रहो चेष्टाप्रतिरूपिका कामिनो मनोवृत्तिः । श्रहं हि अनुयास्यन मुनितनयां सहसा विनयेन वारितप्रसरः । स्थानाद् अनुञ्चलन्नपि गत्वेव पुनः प्रतिनिवृत्तः ॥ २८ ॥ 1 Asambaddha, properly unconnected ;' hence, ‘absurd,' ‘nonsensical.’ Abaddha is used with the same acceptation. 2 ± Compare note 2, page 35. Sankara quotes an aphorism of Bhrigu, 'Whosoever does not reverently honour an unknown guest, weary with travelling, and hungry and thirsty, him they call (equal in guilt to) the slayer of a Brahman. • Wishing [making a movement ] to arrest ( her departure, but ) checking himself.' The above is the reading of all the Devanágarí MSS. The Bengálií have, Utthaya jighrikshur iva ichchhám nigrihya, ‘Rising up as if desirous of seizing her (and then) restraining his intention.' It is clear from what follows that, although Dushyanta did not advance towards Sakuntala, yet he must have indicated what was passing in his mind by some gesture. It appears from page 37, line 5, that the whole party were seated. The Bengálí reading supposes that, with the idea of arresting her departure, he started up and then checked himself. • — Ah! the thoughts passing in the mind [the state of the mind] of a lover have their counterpart in his gestures: for, being desirous of following the hermit's daughter, all at once I have been restrained from advancing Verse 29. ÁRYÁ or GÁTHÁ. (See Verse 2.) प्रियंवदा ॥ शकुन्तलां निरुध्य ॥ इला ए दे जुत्तं गन्तुं । शकुन्तला ॥ सधूम॑ङ्गं ॥ किन्निमित्तं । प्रियंवदा । रुक्ख से श्रणाद्वं दुवे धारेसि मे । एहि दाव । अत्ताएं प्रियंवदा । वृक्षमेचने द्वे धारयसि मे । एहि तावत् । श्रात्मानं मोचित्र तदो गमिममि ॥ इति बलाद एनां निवर्तयति ॥ मोचयित्वा ततो गमिष्यसि ॥ इति बलाद् एनां निवर्तयति ॥ राजा । भद्रे | वृक्षसेचनादेव परिश्रान्ताम् अत्रभवतीं लचये । तथा ह्यस्याः स्रस्तांसाव् अतिमात्रलोहिततलो बाह्र घटोत्क्षेपणाद् श्रद्यापि स्तनवेपथुं जनयति श्वासः प्रमाणाधिकः । बद्धं कर्णशिरीषरोधि वदने घर्माम्भसां जालकं बन्धे संखिनि चैकहस्तयमिताः पर्याकुला मूर्द्धजाः ॥ ३० ॥ by decorum ; although not (really) moving from my place, as if having gone, I have turned back again,' i.e., 'I feel just as if I had gone and turned back. My feelings and my gestures correspond: I had a desire to follow her, and seemed to myself to do so; but as I felt checked by decorum, so I did not move from my place.' Vinayena = kula-maryàdayà: [Sankara] and sausilyena: [Kátav.], ‘by family honour,' 'by honourable, gentlemanly feeling.' Várita-prasara niruddha-gamana. 1 — With a frown.' The bhra-bhanga, or 'bending of the brow,' was one of the acts of feminine coquetry called su-kumára, 'very delicate.' Under this head are included all coquettish glances of the eye: Sankara. See page 32, note 4, and Megha-dúta, verse 73. ± — Thou owest me two waterings of trees,' or according to Sir W. Jones, 'You owe me the labour, according to our agreement, of watering two more shrubs.' The commentaries have mahyam for me. Dhri in the causal, in the sense of 'to owe,' requires a dative of the person. 3 — For her arms have the shoulders drooping, and the lower part [fore Verse 30. SÁRDÚLAVIKRÍDIȚA (Varioty of ATIDHRITI). See Verse 14. तद् श्रहम् एनाम् अनृणां करोमि ॥ इत्यङ्गुलीयं दातुम् इच्छति ॥ ॥ उभे नाममुद्राचराण्यनुवाच्य परस्परम् अवलोकयतः ॥ राजा । अलम् अस्मान् अन्यथा सम्भाव्य राज्ञः प्रतिग्रहो ऽयमिति arm] excessively red through tossing the watering-pot. Even now her unnaturally-strong breathing causes a heaving of her breast; a collection of drops of perspiration, impeding (the play of) the Sirísha in her ears, has formed upon her face: her dishevelled locks, the fillet (that confined them) having given way [fallen], are held together with one hand.' Báhu is the arm from the shoulder-joint [ansa] to the wrist, and does not include the karabha, or part from the wrist to the fingers. It is divided into two parts, the upper arm, praganda, or that part of the arm from the elbow to the shoulder; and the lower arm, prakoshtha, commonly called the fore-arm, extending from the elbow to the wrist [see Amara-kosha, pp. 149, 150]. Atilohita-talau is a Bahuvríhi compound, in agreement with báhú; talau cannot, therefore, be translated by 'the palms of the hands.' Wilson gives fore-arm' as one meaning of tala, and Sankara explains it by bhujodara. It may possibly mean the under-surface of the arms, which would be reddened by the exertion of lifting and tossing the watering-pot. Pramánádhika = swábkavika-mánád adhika, more than natural,' 'undue.' Baddham 'formed' [see Page 28, note 1]. Jálakam, properly a 'net-work-hence, ‘a collection [samúha, Schol.] or assemblage of anything.' Sankara observes that her face was spotted with drops of perspiration so as to resemble net-work. So swedam ánana-vilagna-jálakam: Raghu-vansa ix. 68. Karna-sirisha-rodhi [see page 5, note 3]. The drops of perspiration would prevent the play of the pendent flower by causing it to adhere to her cheek [Sthiri-karanát: Sankara. Sanslesha-káritwát: Katav.] A similar idea occurs in the Megha-dúta, verse 28, where the lotus of the ears is described as faded by the act of removing the perspiration from the cheeks in the hot weather. The lotusflower, or one of its petals, seems to have furnished as common an ornament for the ear as the sirisha: [Megha-dúta, verses 69, 46.] Paryákuláh vikirnáh, scattered.' = 1 This is probably the ring which was afterwards given to Śakuntalá, and served as the abhijnána or token of recognition. 2 'Both, reading the letters of the seal with the name (of Dushyanta stamped on it), look at each other;' [Asau rájá iti kritwá, 'Thinking to them राजपुरुषं माम ्मश्रवगच्छथे । प्रियंवदा । तेण हि णारिहर्दि एदं श्रङ्गुली श्रं श्रङ्गुलीविश्रोत्रं । प्रियंवदा । तेन हि नार्हति एतद् अङ्गुलीयकम् अङ्गुलीवियोगं । श्रन्नस्म श्रणेण अणिरिण दाणिं एसा ॥ किञ्चिद्विहस्य ॥ हला सउन्दले श्रार्यस्य वचनेन अनृणा इदानीम् एषा ॥ किञ्चिद्विहस्य | हला शकुन्तले मोद्ददासि अणुअम्पिणा अज्जेण श्रहवा महाराएण । गच्छ दाणिं । मोचितासि अनुकम्पिना आर्येण अथवा महाराजेन । गच्छ इदानीं । शकुन्तला ॥ श्रात्मममं ॥ जद प्रत्तणो पहविस्मं ॥ प्रकाशं ॥ का शकुन्तला ॥ आत्मगतं ॥ यदि श्रात्मनः प्रभविष्यामि ॥ प्रकाशं ॥ का तुमं विमज्जिद ब्वस्त रुन्धिदवम् वा । त्वं विस्रष्टव्यस्य रोद्धव्यस्य वा । selves,' 'This is the king.' Kátavema]. All the Devanágarí MSS. read námamudráksharáni. Mudrd is here, not a 'seal-ring,' but ‘the seal or engraved stone on the ring;' náma-mudrá, lit., 'name-seal,' is a scal with a name engraved on it, a signet-seal. So in the Málavikágnimitra, [p. 5, 1. 9, and 48, 4.] nàga-mudra-sanátham anguliyakam, and sarpa-mudrakam anguliyakam, 'a ring possessed of a snake-seal,' or 'snake-stone seal.' Anuváchya patitwa, 'having read,' 'having decyphered. Vach and anuvach in the causal have.. generally this sense in dramatic composition. = 1 ' Enough of considering me to be different (from what I am); this (ring) is a present (received) from the king: therefore understand me to be the king's officer.' Alam anyathi sambhàrya = alam anyathà sambháranayá, [see page 47, note 3] 'Do not imagine me to be the king himself; I am only the king's servant, and this is his ring, which he has given me to serve as my credentials.' Pratigraho yam, i.0., idam anguriyakam mayi dattam : Sankara. The verb pratigrah signifies especially to receive a gift,' and requires a genitive case : thus, Rdjnah [or nripasya] na pratigrihnáyát, — Let him not receive any gift from the king.' Manu iv., 84. Pratigraha is that which is received' [pratigrihyate]; hence, any gift. All the MSS. have either náruhadi or náluhadi for the Sanskrit nárhati, but the above is correct according to Lassen's Instit., Prák., p. 193, 10. 'Who are you (in respect) of what is to be allowed to go and what it is राजा ॥ शकुन्तलां विलोक्य श्रात्मगतं ॥ किं नु खलु यथा वयम् अस्याम् एवम् द्वयमप्यस्मान् प्रति स्यात् । अथवा लब्धावकाशा मे प्रार्थना । कुतः । वाचं न मिश्रयति यद्यपि मे वचोभिः कर्ण ददात्यभिमुखं मयि भाषमाणे । कामं न तिष्ठति मदाननसम्मुखी सा भूयिष्ठम् अन्यविषया न तु दृष्टिर् अस्याः ॥ ३१ ॥ नेपथ्ये । भो भोम् तपखिनः । सन्निहितास् तपोवनसत्त्व रचायै भवतं । प्रत्यासन्नः किल मृगयाविहारी पार्थिवो दुष्यन्तः । to be held back?' i.e., 'What power have you to send me away or keep me back ?" Kà = na prabhuh, avaśá: [Kátav.] i.e., 'You have no right or power.' [see page 33, note 2.] This use of the genitive case for the dative, and of the future pass. part. for the verbal noun, is peculiar to Prákrit. The idiom of Sanskrit would require, visarjanaya rodhanáya vá, for loosing or binding.' 1 'My wish has found (free) scope,' i.e., I am at liberty to indulge it. Prárthaná = manoratha: Kátav. [See p. 46, note 1]. ± Kutas, — Whence? ' ' Why so?' This expression is frequently used where a reason is about to be given in verse for some previous statement. It may be translated by ‘because.’ Although she mingles not her speech with my words, (nevertheless) she places her ear directly opposite to me speaking [when I speak]. Granted that she does not stand with her face towards my face, (still) her eye for the most part is not fixed on any other object.' Thus, says the Scholiast, he was free to indulge his hopes, without being actually certain of their realization. Dadáti [nikshipati: Kátav.] karnam, i.e., avahitá, tatpará asti, she is very attentive : ' Sankara. Kámam, Well ! 'Granted !' explained by atyartham and nischitam : see page 24, line 1. Be yo near at hand to protect the animals of the penance-grove.' Sattwa == jantu, an animal:' Sankara. Bochtlingk translates it by tcesen, 'being, ' ' existence, ' ' weal' which is a legitimate acceptation of the word. Vorse 31. VASANTATILAKÁ (a variety of SAKKARí). See Vorses 8, 27. |