भगवन्कामदेव । न ते मय्यनुक्रोशः । ॥ मदनबाधां निरूप्य ॥ कुतस्ते कुसुमायुधस्य सतस्तैक्ष्ण्यमेतत् । आं ज्ञातम् । अद्यापि नूनं हरकोपवह्नि स्त्वयि ज्वलत्यौर्व इवाम्बुराशौ । त्वमन्यथा मन्मथ महिधानां भस्मावशेषः कथमित्यमुष्णः ॥ ५६ ॥ in Gīta-g. iii. 12, iv. 6, &c.); but in verse 135 the epithet pañćābhyadhikca is applied to this flower, and is explained by S. to mean ' a sixth arrow, in addition to the five' (cf. Vikram., Act II, kimuta upavana-sahakāraiḥ, &c.) It is clear that some authorities do not include the mango in the list. The Gita-g. (x. 14 ) mentions five other flowers as occasionally employed by the god, viz. the bandhūka, madhika, nīla-nalina or blue lotus, tila, and kunda. Another account includes the Mallika or jasmine amongst the five. In Hindū erotic poetry, cooling properties are attributed to the rays of the moon, said to distil nectar; hence some of his names—sitamayīkha, hima-rasmi, hima-kara, amrita-sū, sudhā-nidhi, &c. On the other hand, the heating effect of these rays on the lover is often alluded to, e. g. sītānsus tapanaḥ, Gita-g. ix. 10, iv. 7, v. 3; cf. nandana-vanavātāḥ śikhina iva (Vikram., Act II), and pādās te śaśinaḥ sukhayanti, &c. (end of Act III ). Sārtha = samīha, properly ' a caravan,' Hitop. 1. 2574. Kutak, p. 55, n. 2. A-yathārtham=viparita-leriyam, having a contrary effect.' Dvayam, see p. 91, n. 2. Garbhaik, see p. 18, 1. 5. Vajrasari-karoshi, see p. 14, 1. 2. 1 ‘Verily, e’en now the fire of Siva's wrath burns in thee like the submarine fire in the ocean; otherwise how couldst thou, O agitator of the soul, with nothing left but ashes, be so scorching towards such as me?' The story of the incineration of Kāma-deva by a beam of fire darted from the central eye of Siva is thus told in the Rāmāyana ( i. 25, 10 ) : • Kandarpa, whom the wise call Kāma ( Cupid ), had formerly a body. He once approached Siva, the husband of Umā (Parvatī), soon after his marriage, that he might influence him with love for his wife. Siva Verse 56. UPAJĀTI or AKHYĀNAKĪ (a variety of TRISHTUBн), each Pada or quarter-verse being either Indra-vajrā or Upendra-vajrā, the former only differing from the latter in the length of the first syllable. See verse 41. अथवा । अनिशमपि मकरकेतुर्मनसोरुजमावहबभिमतो मे । यदि मदिरायतनयनां तामधिकृत्य प्रहरतीति ॥ ५७ ॥ happened then to be practising austerities, and intent on a vow of chastity. He therefore cursed the god of love in a terrible voice, and at the same time a flash from his terrific eye caused all the limbs of his body to shrivel into ashes. Thus Kama was made incorporeal [whence, as some say, is his power over the minds of men] by the anger of the great god, and from that time has been called "the bodiless one" (An-anga).' Aurva, 'submarine fire,' called baḍava or bāḍava, and personified as the son of the saint Urva. The fable is told in Hari-v. (ch. xlv), and is noticed in Troyer's Rāja-taran-giņī (iii. 170). The Ṛishi Urva, who had gained great power by his austerities, was pressed by the gods and others to beget children that he might perpetuate his race. He consented, but warned them that his offspring would consume the world. Accordingly, he created from his thigh a devouring fire, which, when produced, demanded nourishment, and would have destroyed the whole earth, had not Brahma appeared and assigned the ocean as its habitation, and the waves as its food. The spot where it entered the sea was called Baḍavāmukha, 'the mare's mouth.' Doubtless the story was invented to suit the phenomenon of a marine jvālā-mukhī or 'volcano,' which exhaled bitumenous inflammable gas, and which occasionally shewed itself above the sea, perhaps in the form of a horse's mouth. Langlois places the position of it on the coast north of Malabar. 1 'Nevertheless, the fish-bannered (god), even though incessantly bringing mental anguish, (will be) acceptable to me, if employing (as the subject about which he inflicts pain) that (maiden) with long intoxicating eyes he so strike (me).' Makara-ketu, a name of Kāma-deva, is derived from the makara, or marine monster, subdued by him, which was painted on his banner (ketu). By the mention of this title, his invincibleness is indicated,' S. Adhikṛitya=uddiśya, 'with reference to,' S. and Ć.; see p. 6, n. 2, and p. 77, n. 1; also Raghu-v. xi. 62, śāntim adhikritya anvayunkta. भगवन्कन्दर्प । एवमुपालब्धस्य ते न मां प्रत्यनुक्रोशः । वृथैव सङ्कल्पशतैरजस मनङ्ग नीतोऽसि मया विवृद्धिम् । आकृष्य चापं श्रवणोपकण्ठे मय्येव युक्तस्तव वाणमोक्षः ॥५८॥ ॥ सखेदं परिक्रम्य ॥ क्व नु खलु संस्थिते कर्मणि सदस्यैरनुज्ञातः श्रमक्लान्तमात्मानं विनोदयामि । ॥ निःश्वस्य ॥ किं नु खलु मे प्रियादर्शनादृते शरणमन्यत् । यावदेनामन्विष्यामि । ॥ सूर्यमवलोक्य ॥ इमामुग्रातपां वेलां प्रायेण लतावलयवत्सु मालिनीतीरेषु ससखीजना शकुन्तला गमयति । तचैव 1 “ In vain, truly, O bodiless (god), hast thou perpetually been brought by me to growth by hundreds of desires. Is it becoming of you, drawing your bow to your very ear, (to) discharge (your) arrows even upon me (your votary) ?' Sankalpa = icchā, 'wish. Sravanopakanthe ākrishya= karṇāntikam āniya, 'drawing the string of the bow back as far as the ear.' Upakantha, 'near,' lit. ' near the neck;' cf. Raghu-v. ix. 57, akarṇakrishtam vānam. Yukta=utita. The passage from Bhagavan Kāmadeva (p. 100) to vāṇamokshaḥ is given on the authority of the Taylor and my own Bombay Deva-n. MS., supported by S. and Ć. and all the Beng. MSS. The Mackenzie MS. has part of the passage, but Colebrooke's omits it altogether. 2 Where, indeed, at the conclusion of the rite being permitted to depart by those who were present at the sacrifice, shall I refresh myself weary with fatigue ?' Sadasya, 'any assistant or by- stander at a sacrifice. ' The Beng. have nirasta-vighnais tapasvibhiḥ, by the hermits whose obstacles have been removed.' 8 'Sakuntala along with her female friends is passing [lit. causing to go] this intensely hot time of the day probably on the banks of the Mālinī, possessed of inclosures of creepers.' Valaya, properly 'an encircling hedge;' here it may mean ‘a bower.’ Verse 58. UPAJĀTI or ĀKHYĀNAKĪ (a variety of TRISHTUBH ). See verses 41, 56. तावगच्छामि । ॥ परिक्रम्यावलोक्य च ॥ अनया बालपादपवीथ्या सुतनुरचिरं गतेति तर्कयामि । कुतः । सम्मीलन्ति न तावइन्धनकोषास्तयावचितपुष्पाः । क्षीरस्निग्धाश्चामी दृश्यन्ते किशलयच्छेदाः ॥ ५९ ॥ ॥ स्पर्श रूपयित्वा ॥ अहो प्रवातसुभगोऽयमुद्देशः । शक्यमरविन्दसुरभिः कणवाही मालिनीतरङ्गाणाम् । अङ्गैरनङ्गतप्तैरविरलमालिङ्गितुं पर्वनः ॥ ६० ॥ 1 'I conjecture that the very delicate one has not long since passed by this avenue of young trees, because the cavities of the flower-stalks whose flowers have been plucked off by her, do not yet close up, and these fragments of tender-shoots are seen (still ) unctuous with milky - juice.' Vithi=pankti. Sammilanti=sankucanti, 'contract. Bandhana = prasava-bandhana=vṛinta, 'a flower-stalk,' S. Bandhana-koshās=vṛintābhyantarāni, S.;=orinta-garbhāni, C. Amī, 'these, i. e. puro-vartinah, • lying in front of us.' Kisalaya-tchedāh = pallava-khandāh. Kshrasnigdhāh=dugdha-éikkanāh. When a stalk has been some time broken off, it contracts and the milk dries up. "The duty of gathering flowers and cutting stalks for sacrificial purposes might have been entrusted by the hermits to Sakuntala; hence it would be inferred that she had passed that way. This is an example of the Anumāna Alankāra,' S. and C. Some of the Deva-n. MSS. omit the above couplet. ± ‘Oh! how delightful is this spot by ( reason of) the fresh breeze !' Aho, an exclamation implying approbation (praśansāyām), S. Pravāta = prakrishta vāta, K.; = praśasta-vāta, ' a good breeze' S. (see p. 37, n. 1). 36 The breeze, fragrant with the lotuses (and) wafting the spray [particles] of the waves of the Mālinī, is able to be closely embraced by ॥ अधो विलोक्य ॥ ॥ परिक्रम्यावलोक्य च ॥ अस्मिन्वेतसपरिक्षिप्ते लतामण्डपे सन्निहितया तया भवितव्यम् । तथा हि । अभ्युन्नता पुरस्तादवगाढा जघनगौरवात्पश्चात् । द्वारेऽस्य पाण्डुसिकते पदपङ्किर्दृश्यतेऽभिनंवा ॥ ६१ ॥ यावडिटपान्तरेणावलोकयामि । ॥ परिक्रम्य । तथा कृत्वा । सहर्षम् ।। अये लब्धं नेचनिर्वाणम् । एषा मे मनोरथप्रियतमा । (my) limbs inflamed by the bodiless one.' Śakya (like yogya and sometimes yukta) gives a passive sense to the infinitive. The Beng. MSS. and the Calcutta ed. read sakyo in the nom. case agreeing with pavanaḥ, which would appear at first sight to be the better reading. But K. expressly states that sakyam is here used adverbially, and quotes a parallel passage from Rāmāyaṇa, śakyam anjalibhiḥ pātum vātāḥ, 'the breezes are able to be drunk by the hollowed palms.' A passage may be added from the Hitop., vibhutayaḥ śakyam avaptum, 'great successes are able to be obtained;' and another from Mālavik. verse 58, na śakyam upekshitum kupitā (see also Maha-bh. i. 769). Aravinda, a kind of lotus, see p. 25, n. 1. Kaṇa-vāhin=śīkara-vāhaka, 'wafting cool spray,' S. An-anga, 'the bodiless god,' see p. 100, n. I. A-virala, lit. 'having no interstices,' 'close.' The Beng. read nirdayam=driḍham. At the entrance of it where-there-is-white-sand, a fresh line of footsteps is seen, raised in front, depressed behind through the weight of her hips.' Avagāḍhā=nimnā. Pānḍu-sikate (=dhavala-bāluke) is a Bahuvrīhi comp. agreeing with dvare. The weight of the hips of a beautiful female is a favourite subject of allusion (cf. paśćād-natā guru-nitambataya asyaḥ pada-panktiḥ, Vikram., Act IV; śroni-bhārād alasagamanā, Megha-d. 81). Hence one of the names of a lovely woman is nitambinī, ‘having large and handsome hips and loins.' Compare the epithet Callipyge' applied to a celebrated statue of Venus. 2. 'Through the branches.' The Calcutta ed. has viṭapāntarito, 'concealed by the branches.' 3 The highest object of my eye-sight,' 'the full bliss of my eyes' (=netrā |