विदूषकः ॥ तथा स्थित एव ॥ भो व स्म । ए मे हत्था पमरन्ति । विदूषकः ॥ तथा स्थित एंव ॥ भो वयस्य । न मे हस्तौ प्रसरतः । ता या श्रामेत्तेण जत्राबीश्रमि । तद् वाचामात्रेण जाप्यसे । राजा । कुतो ऽयं गात्रोपघातः । tender glance was given [lit., it was looked tenderly]; and whercas by the weight of (her) hips she moved [lit., it was moved by her] slowly, as if from dalliance; and whereas by (her) detained in these (words) 'Do not go,' [see page 51, line 2], that friend was addressed with disdain; all that certainly had reference to me. Ah! (how) a lover discovers (what is) his own!' Vikshitam is here the pass. past part., and snigdham an adverb: Ś. Avaruddhayá, or, according to same MSS., uparuddhayá krita-gamana-bádhayá or krita-gativyághátayá. Mat-parayanam mad-vishayakam, relating to me.' Aho here denotes wonder. [áscharye: K.] Swatám átmiyatám or swakiyatám, i.c., mat-kritam sarvam idam, 'All that was done on my account.' 'Although her gestures appeared to be unfavourable, yet it was casy to refer them to myself.' [útma-vishayatwáropa iti mantavyam: K.] = = = 'Still in the same position,' i.e., leaning on his stick, as if anga-bhangavikala, 'crippled by a paralysis of the limbs.' See page 63, line 2. 'My hands are not capable of extension [lit., do not go forward], therefore by words merely are you wished victory [lit., are you made to be victorious],' i.e., 'I cannot greet you with the usual anjali or salutation made by joining the hands and applying them to the forehead; you must therefore be contented with the salutation Jayatu! or Vijay bhava!' This is the reading of the oldest MSS. [East-India House, 1060; Bodleian, 233]. The Calcutta edition, without the support of any MS. in my possession, adds ‘jayatu, jayatu bharán, Let your majesty be victorious.' This is sufficiently implied in jápyase, which I cannot agree in deriving from jap, 'to repeat or mutter,' but rather from the causal of ji, 'to conquer.' If referred to jap the meaning could only be 'you are caused to mutter,' which does not suit the context; whereas the sense of jápyase, as the 2nd per. sing. pres. pass. of the causal of ji, is quite suitable, and is, moreover, agreeable to the interpretation of Kátavema [vijayi bhava], and to that of the Calcutta edition [jayárho 'si]. Lassen considers jápyase to be the proper Sanskrit equivalent for the Prákrit K विदूषकः । कुदो किल म अच्छी श्राउलीकरिश्र श्रमकारणं विदूषकः । कुतः किल स्वयम अक्षिणी श्राकुलीकृत्य श्रश्रुकारणं पुच्छेमि । पृच्छसि । राजा । न खल्ववगच्छामि । भिन्नार्थम् अभिधीयतां । विदूषकः । भो व अस्म । जं वेदमो खुज्जलीलं विडम्वेदितं किं विदूषकः । भो वयस्य । यद् वेतसः कुञ्जलीलां विडम्बयति तत् किम् अतणो पहावेण एां एलई वेश्रम्म । श्रात्मनः प्रभावेण ननु नदीवेगस्य । राजा । नदीवेगस् तत्र कारणं । विदूषकः । ममबि भयं । विदूषकः । ममापि भवान् । jaábiasi, although, with Chézy, he refers it to jap [Instit. Ling. Prák., p. 361]. Most of the Devanagarí MSS. read jiábaissam for jivayishyúmi, 'I will cause to live,' 'I will wish life,' i.e., I will salute you with chiran jwa, 'Long life to you!' Compare page 68, line 12. 1 " Why indeed, having yourself troubled (my) eyes, do you inquire the cause of (my) tears.' Thus explained by Sankara: yatha ko'pi kasyachin netrayor angulyádikam pravesya prichchhati bhavata's chakshushor asru katham άyáti tatha twam api, 'You are like a person who, after thrusting a finger, etc., into the eyes of any one, asks, How does a tear come into your eyes ?” The Vidúshaka probably here quotes some proverb, and the king observes in the next line that he does not understand its application in the present case. 2 Bhinnártham sphutártham, 'clearly,' 'intelligibly : Chandra-éckhara. = · — When the reed imitates the character [gait] of the Kubja (plant), is that by its own power ? (or) is it not (by the force) of the current of the river.' Tetasa, a large reed or cane [calamus rotang ] which grows in Indian rivers. Kubja or kubjaka, properly hump-backed,' but also the name for a crooked aquatic plant [trapa bi-spinosa ], called also rári-kubja and jala-kubja. Sankara says it is sometimes called kuvalaya, a name usually applied to a राजा । कथमिव । विदूषकः । एव्वं राश्रकज्जाणि उज्झि एआरिसे अमाणुस सच्चारे विदूषकः । एवं राजकार्याणि उज्झित्वा एतादृशे श्रमानुष सञ्चारे आउलप्पदेमे घणचरवृत्तिण तुए होदव्वं । जं मच्चं पच्चहं माबदाश्राकुलप्रदेशे वनचरवृत्तिना त्वया भवितव्यं । यत् सत्यं प्रत्यहं श्वापदाएमरणेहिं मवोहिश्रमन्धिबन्धाणं मम गत्ताणं श्रणीसोन्हि संवृत्तो । नुसरणैः मङ्घोभितसन्धिबन्धानां मम गात्राणाम् अनीशोऽस्मि संवृत्तः। तापमाददम्मं विमज्जिदुं मं एक्काहम्पि दाव विस्ममिदं । तत ्म प्रसादयिष्ये विस्रष्टुं माम्, एकाहमपि तावद् विश्रमितुं । । राजा ॥ स्वगतं ॥ श्रयं चैवम आह । ममापि काश्यपसुताम् अनुस्मृत्य म्मृगयाविक्लवं चेतः । कुतः । species of water-lily. He also mentions a reading kunja, ‘an arbour,' instead of kubja. Possibly this is the reading to which the kujja of the Devanagarí MSS. is to be referred, as, according to Vararuchi (II. 33 ), khuja is the Prákrit equivalent for kubja. There is doubtless a double-entendre in the word, but the first allusion is to the Kubja plant. In order to apprehend the full force of the Vidúshaka's pleasantry in comparing himself to an upright reed, accidentally transformed into a crooked plant, it must be remembered that his natural form was that of a lame, hump-backed man [see page 59, note 1.] 'By you, having thus relinquished the affairs of your kingdom, it is to be lived as a forester [lit., it is to be become with the manner of life of a forester], in a wild unfrequented region like this. Since (then ) I truly am become no (longer) master of my own limbs, whose joints are shaken about by daily chases after wild beasts, therefore I will beg you as a favour to let me go just for one day to rest myself.' Amúnusha-sancháre, lit., 'untrodden by man:' Taylor MS. Sandhi-bandha or sandhi-bandhana, properly ‘the ligament or tendon which binds the joints together.' Pra-sad in the causal átm., is ‘to beg a favour [prasāda] from any one.' 3 Viklara, according to Kátavema = vihrala, parángmukha, averse to, ' ‘turning from,’ ‘disinclined.' Some read nirutsuka, ‘indifferent.’ न नमयितुम अधिज्यम अस्मि शक्तो धनुर् इदम् श्राहितसायकं मृगेषु । सहवसतिम उपेत्य यैः प्रियाया: कृत दूव मुग्धविलोकितोपदेशः ॥ ३७ ॥ विदूषकः ॥ राज्ञो मुखं विलोक्य ॥ अत्तभवं किम्पि हिश्रए करिव विदूषकः ॥ राज्ञो मुखं विलोक्य ॥ श्रत्रभवान् किमपि हृदये कृत्वा मन्तेदि । अरणे मए रुदिचं आमि । मंन्त्रयते । अरण्ये मया रुदितम् आसीत् । राजा ॥ सस्मितं ॥ किम् अन्यत् । अनतिक्रमणीयं मे सुहृद्वाक्यमिति स्थितोऽस्मि । विदूषकः । चीरं जीव ॥ इति गन्तुम् इच्छति ॥ विदूषकः । चिरं जीव ॥ इति गन्तुम इच्छति ॥ राजा । वयस्य । तिष्ठ । प्रण सावशेषं मे वचः । विदूषकः । आबेद आणषेदु भवं । विदूषकः । श्राज्ञापयतु भवान् । 1 ‘I am not able to bend this strung bow, having-the-arrow-fixed-on-it, against the deer, by whom, possessing (the privilege of) dwelling in the society of (my) beloved, instruction in beautiful glances is as it were given (to her).' Adhijya, see page 8, note 4. Ahita-säyaka = arpita-säyaka : s. Upetya, lit., ‘having undergone,' [prápya, Ś.]; hence upeta, ‘possessed of.’ Compare the same expression, page 41, note 1. 2 By me a cry has been made in the wilderness,' i.e., I have spoken in vain, no one listens to me [ko'pi na srinoti : Ch.]. This was a kind of proverbial phrase: Compare Mahábhárata, I., 3022: raumi, kim na srinoshi me: Also Amaruśataka, 76. Aham idam súnye • — What clse (ought I to have in my mind ?) The words of a friond ought not to be disregarded by me: So (thinking to myself) I stand here.' After 'kim anyat' understand hridaye kartaryam ; and after 'iti, hriadye krited. Verse 37. PUSHPITÁGRÁ, in which each whole line is alike. See Verse 32. दौवारिकः । तह ॥ इति निष्क्रम्य मेनापतिना सर पुनः प्रविश्य ॥ दौवारिकः। तथा ॥ इति निष्क्रम्य सेनापतिना सह पुनः प्रविश्य ॥ · — Is it in eating sweetmeats (that you require my assistance) ?' The Calcutta edition and my own Bombay Devanagarí MS. read khanjide, which might equally stand for the Sanskrit khádikáyám, but the above is the reading of the oldest MSS. Khádikáyám is given on the authority of Chandra-sekhara and the Bodleian MS. (233). According to Vártika, I. on Pánini, III., 3. 108., khádiká is an admissible form. 2 * Lit., ‘The opportunity is taken,' i.e., ' Now is a good opportunity : now is the time : I am all attention : [avadhinam kritam : Ch. ] I have nothing else to do but to listen.' Amara gives as one of the meanings of kshana; nirvyápára-sthiti or vyápárántara-rahita-sthiti, 'the state of having no other occupation,' i..., ' leisure, opportunity.' The above is the reading of tho oldest MS. and of Kátavema. Sankara has grihitah pranayah, and the Devanágari MSS. sugrihita ayam janah. Sankara quotes an aphorism of Bharata, as follows: 'An universal monarch is to be addressed by his attendants with the title of Bhatta [ Bhartā].' Boehtlingk compares Sahitya-darpana, page 178. Kátarema remarks that the inferior attendants only ought to use this title; the others, secdmin or deva. |