मज्झबि गिन्हविरलपाश्रवच्छाश्रासु वाईसु श्रहिण्डीश्रदि श्रडमध्याह्णेऽपि ग्रीनविरलपादपच्छायासु वनराजिषु श्रहिण्यत अट वीदो अडविं। पत्तमङ्क रकमा आणि कडुश्राणि गिरिसई जलाणिपी अन्ति । व्या अट॑वीं । पत्रसङ्करकषायाणि कटूणि गिरिनदीजलानि पीयन्ते । अणिअदवेलं सुल्लमंमभूदृट्ठो आहारो अ‍हीश्रदि । तुरगाणुधावणअनियतवेलं शूल्यमांसभूयिष्ठ आहारो ऽयंते । तुरगानुधावन

is the name for a ridiculous childish man (mánavaka), who is always at the side of the hero (náyaka-pár'swa-parivarti). He is the companion of his sports and promoter of his amusement (hásya-kári-narma-suhrid, or, narmasachiva). In effecting the three objects of human life, viz., merit, wealth, and pleasure; the family priests assist the king in the first; the young prince (yuva-rája) and the army in the second; the Vidúshaka, the parasite (pitamarda), and the pimp (vita ), in the third.' For an account of the Vita, see Wilson's Dramatic System of the Hindús, page xlvii.

1 — Oh (my evil) destiny ! I am worn out by being the associate of this king, who is so addicted to the chase. 'Here's a deer,' 'There's a boar,' Yonder's a tiger : ' ( in the midst of) such (cries ), even at mid-day, is it wandered about from forest to forest, in the paths of the woods, where the shade of the trees is scanty in the hot season.' Vayasya is properly, an associate or companion of about the same ago ( vayas). Iti, so saying,' here, rather, ‘so crying out. ' Tana-ráji sometimes denotes 'a fine tree, ' ‘one that beautifies the woods :' [see Wilson's Dict. ] Bopp, in his Glossary, observes that ráji, in composition, significs 'region' and that rana-ràji in this passage may be translated 'region of the woods.' The only other compound I can call to mind in which rájí occurs, is níla-rájayah, ‘dark lines or rows (of clouds):' [verse 2 of the Ritu-sanhára.] As most of the synonyms. for ráji, such as paddhati, sarani, áli, etc.-signify 'road,' 'path,' as well as ‘line,’ a similar sense may be given to ráji. A hindyate, pres. pass. of hind or hidi, with prep. à, 'to wander about:' a very uncommon root : understand asmábhih, by us.' The Prákrit, and not the Sanskrit, is answerable for the collocation of words in this sentence.

± — Bad-smelling [pungent] water of mountain-streams, astringent from the mixture of leaves, is drunk. At irregular hours, food, (consisting) chiefly

कण्डिदमन्धिणो रत्तिम्मिविणिकामं मद्दव्वं एत्थ । तदो महन्ते एव्व कण्डितसन्धे रात्रावपि निकामं शयितव्यं नास्ति । ततो महति एव पचूमे दामीणपुत्तेहिं मउलिबुद्ध एहिं वणग्गहणकोलाहले ए पडिबोधिप्रत्यूषे दास्याः पुत्रैः शकुनिलुब्धकैर् वनग्रहणकोलाहलेन प्रतिबोधिदोन्हि । एत्तएण दाणिम्पि पीडा ए णिक्कमदि । तदो गण्डस्म उवरि तोऽस्मि । इयता इदानीमपि पीडा न निष्क्रामति । ततो गण्डस्य उपरि पिण्डिया मंकुप्ता । हिओ किल श्रम्हेसु श्रोहीणेसु तत्तभवदो मिश्राणुपिटका संवृत्ता । ह्यः किल अस्मासु श्रवहीनेषु तत्रभवतो मृगानु

of mcat roasted on spits, is eaten.' Katu, ‘pungent,' ‘ill-scented.' Sulyamánsa, ‘roast meat, ' 'meat cooked on a spit . ' Bhuyishtha ; see page 3, note 1.

1 Even in the night it cannot be slept peacefully (by me) having (my ) joints strained by running along side of (his) horse.' Such is the reading of all the Devanagari MSS. The Bengálí have turaga-gaánam cha saddena, ‘by the noise of horses and elephants.' Anu is either 'after' or 'by the side of ' Kand or kadi, to break, tear, separate,' is not so common as khand; but the latter would be too strong a word in this passage. The genitive mama, 'of me,' must be supplied after sayitavyam. The instrum. case is more usual · . after the fut. pass. part., but not more correct.

'Then at the very earliest dawn, by the sons of slaves hunting the birds, I am awakened by the din of taking the forest.' Mahati- pratyushe, lit., —at great dawn.' Compare mahá-rátra, 'mid-night,' and the French 'de grand matin.' Dásyáh-putraih stands for dási-putraih, and is to be regarded as one compound. Sankara quotes a note of Pánini [vi. 3. 22. ] to the effect that the genitive case in this compound is used ákrose in abusing and reviling. So also in vrishalyáh-putraih for vrishali-putraih. Vana-grahana denotes surrounding and taking possession of a wood for the purpose of hunting the animals it contains [mriga-grahanártham : K.]' Those who do so aro called, further on in this Act, vana-gráhinah, which Kátavema explains by vanávarodhakáh, 'those who inclose a wood and obstruct the points of ogress.'

'Even by all this my trouble does not come to an end; (for) afterwards upon the (old) boil, ( another small ) boil is produced.' Iyatà etāvatà, 'by this much,' ‘by so much. Nishkrámati = sámyati, 'ccases.' Pitakà risphotaka, ‘a pustule,' ‘a small boil,' 'a pimple. This was probably a pro

सारेण अस्सामपदं पविट्ठाताबम का मउन्दला णाम मम श्रधणदार सारेण श्राश्रमपदं प्रविष्टस्य तापसकन्यका शकुन्तला' नाम ममं अधन्यतया दंसिदा । सम्पदं श्ररगमणमा मणं कहम्पि ए करेदि । श्रज्जवि तस्म दर्शिता । साम्प्रतं नगरगमनाय मनः कथमपि न करोति । अद्यापि तस्य तं एव्व चिन्तन्तमा अच्छी पभादं शामि । का गढ़ी । जाव मं ताम् एव चिन्तयतो ऽक्ष्णोः प्रभातम् आसीत् । का गतिः । यावद् एनं किदाचारपरिकम्मं पेक्खामि ॥ इति परिक्रम्यावलोक्य च ॥ एमो वाणाकृताचारपरिकर्म्मााणं प्रेक्षे ॥ इति परिक्रम्यावलोक्य च ॥ एष वाणामणइत्थाहिं जवणीहिं वणपुष्पमालाधारिणीहिं परिवृदो दो एव्व मनहस्ताभिर् यवनीभिर् वनपुष्प मालाधारिणीभिः परिवृत दूत एव श्राश्रच्छदि पिश्रवश्रस्मो । भोदु । श्रङ्गभङ्ग विश्वलो विश्व भविष्व चिट्ठियां । श्रागच्छति प्रियवयस्यः । भवतु । अङ्गभङ्गविकल द्रव भूत्वा स्थास्यामि I

verbial phrase, as we have it also in Mudrárákshasa, page 120, line 14; . ayam aparo gandasya upari visphotah.

1 — For indeed yesterday, while we were left behind, a hermit's daughter, named Sakuntalá, through my ill-luck was presented to the view of his highness, who had entered the grounds of the hermitage in pursuit of a deer.' Asmásu avahineshu paschàt patiteshu, ‘dropped behind :' s.

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2 — Even to-day (the light of) dawn (broke ) upon the eyes (of him) thinking of that very (damsel);' that is, according to Chandra-sekhara, jágrata eva rajani nirgatá, 'the night passed away whilst he was still awake.' Kátavema remarks, By this it may be inferred that, with thinking of her, he had not closed his eyes all night.' Akshnoh, i.e.. drisor unmilatoh satoh, 'on his eyes being (still) open.' The word satoh in the commentary indicates that akhsnoh is in the locative case dual.

· — What is to be done? Meanwhile I will ( be on the look out to) sce him, when ho has performed (his) usual toilet. Here is my dear friend coming in this very direction, surrounded by Yavana women, having bows in their hands, and wearing garlands of wild-flowers. Be it so ; I will stand as if crippled by paralysis of my limbs.' Ká gatih, lit., 'what resource,' i.e., 'what remedy, what expedient can be devised?' This is a common phrase

ar yafa qra faqǹ atd | zfa zœm187 gadta fe7:|| यदि एवमपि नाम विश्रमं लभेय ॥ इति दण्डकाष्ठम् अवलम्ब्य स्थितः ॥ 11 aa: ufâufa verfaffguftarzı cıaT ||

Tजा ।

कामं प्रिया न सुलभा मनस्तु तद्भावदर्शनाश्वासि ।

श्रकृतार्थे ऽपि मनसिजे रतिम उभयप्रार्थना कुरुते ॥ ३५ ॥

in Prákrit; it occurs again in the 5th Act. Kidáchára-parikammam [Sanskrit, kritáchára-parikarmánam]. This is the reading of one of the oldest MSS. [East-India House, 1060], and of Chandra-sekhara. Káṭavema reads pratikarmánam; but parikarma and pratikarma have the same sense, viz., 'decoration after purification of the body,' 'rubbing it with perfumes after bathing.' Most of the Devanagarí MSS. have parikkamam for parikramam, 'circumambulation.' Yavani, properly a Muhammadan woman, a native of Yavana or Arabia, but applied also to a native of Greece. Wilson, in his translation of the Vikramorvasí, where the same word occurs [Act 5, page 261], remarks that Tartarian or Bactrian women may be intended. However this may be, it is plain that the business of these attendants was to act as the bearers of the king's bow and arrows. At the end of Act 6. a Yavaní enters again; sárnga-hastá, 'carrying a horn-bow.' Chézy quotes the following gloss; Yavani yuddha-kále rájno 'stram dadáti, 'The Yavaní in the time of war gives weapons to the king.' Kátavema says, Yavani sastradhárini, 'The Yavaní is the weapon-bearer.' Anga-bhanga, properly 'palsy or paralysis of the limbs.' Kátavema observes that the Vidúshaka here acts. the Vishkambha, which he defines as an Adhama-pravesaka or inferior introductory scene, coming between the acts (ankayor-madhya-varti), and performed by inferior actors (nicha-pátra-prayojitah). Its object is to connect or bind together the story of the drama and the sub-divisions of the plot (kathásanghattanártham), by concisely alluding to what has happened in the intervals of the acts, or what is likely to happen at the end (bhútánám bhávinám api sankshepena súchanát).

'Leaning on a staff.' Danda-káshtha

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yashti, a stick, a staff of wood.'

2 'Granted my beloved is not easy to gain, still my heart encourages

Verse 35. ÁRYÁ or GÁTHÁ. (See Verse 2.)

॥ स्मितं कृत्वा ॥ एवम् श्रात्माभिप्रायसम्भावितेष्टजनचित्तवृत्तिः प्रार्थयिता विडम्व्यते । तद्यथा

स्निग्धं वीचितम् अन्यतो ऽपि नयने यत् प्रेरयन्त्या तया

यातं यच्च नितम्वयोर् गुरुतया मन्दं विलासादिव ।

मा गा दूत्यवरुद्धया यदपि सा सासूयम उक्ता सखी

सर्वं तत् किल मत्परायणम् अहो कामी खतां पश्यति ॥ ३६ ॥

(itself) by observing her gestures (of love). Even though love has not accomplished its object the desire of both (of us) anticipates enjoyment.' Kámam; see note 3, page 54. Na sulabhá, i.e., from her relationship to the Rishi K. Tad-bháva-dar'sanáswási; such is the reading of all the Bengálí MSS,, and of Sankara. The Devanagari read tad-bháva-darśanáyási where áyási properly means 'active,' 'kept in activity,'' stimulated to exertion,' i.e., exerting itself to obtain her. But it may be questioned whether áswási be not preferable, especially as Kátavema, though he writes áyási, explains it by santushyati, 'is cheered,' and by áswásitam, 'consoled.' Bháva = sringára-cheshtá, 'the expression of amorous sentiments by gestures.' The gestures here referred to are described in the next verse, beginning snigdham, etc. Darsana is either 'seeing, looking at,' [avalokana: Ś.] or, exhibiting, showing.' [sákshát-karana, K.] In the latter case, translate 'by her exhibition of amorous gestures.' Ubhaya, i.e., náyaka-náyikayoh or stri-purushayoh. Prárthaná abhilasha, 'longing.'

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This is a long Bahuvríhi compound, agreeing with prárthayitá. Translate Thus the suitor [lover] who judges of the state of feeling of his beloved one by his own desires, is deluded.' Evam, i.e., vakshyamana-prakárena, in the following manner, in the way about to be mentioned:' K. Abhipráya abhilasha. Sambhávita kalpita, 'imagined,' or sankita, suspected.' Ishta-jana manogata-vyakti, the individual in one's thoughts.' Prarthayitá kámukah or yáchakah. apahásyate, is mocked,' 'is

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Vidambyate

made a fool of;' supply kámena, by love.' The direction smitam kritwá, implies that, whilst saying this, he is to smile at his own folly in supposing that she was as fond of him as he was of her, merely because her gestures were coquettish.

2

'Whereas by her, even though casting her eyes in another direction, a

Verse 36. SÁRDÚLAVIKRÍDIȚA (variety of ATIDHRITI). See Verses 14, 30.