सकुसुमास्तरणं शिलापट्टमधिशयाना सखीभ्यामन्वास्यते । भवतु । श्रोष्याम्यासां विश्रम्भकथितानि । ॥ इति विलोकयन्स्थितः॥ a ॥ ततः प्रविशति यथोक्तव्यापारा सह सखीभ्यां शकुन्तला ॥ ॥ सख्यावुपवीजयतः ॥ सख्यौ ॥ उपवीज्य । सस्नेहम् ॥ " हला सउन्दले । अनि सुहाअदि दे लिणीपत्तंवादो । b शकुन्तला । " किं वीजअन्ति मं सहीओ । ॥ सख्यौ विषादं नाटयित्वा परस्परमवलोकयतः ॥ राजा । बलवदस्वस्थशरीरा शकुन्तला दृश्यते। ॥ सवितर्कम् ॥ तत्कि मयमातपदोषः स्यात् । उत यथा मे मनसि वर्तते । ॥ साभिलाषं निर्वर्ण्यं ॥ अथवा कृतं सन्देहेन । nanda, K.; nayana-niruriti, cakeshuh - sukha, S . ) Nirvāna or apavarga is properly 'final beatitude, consisting in emancipation from further transmigration.' 1 — Yonder the best-beloved object of my wishes, reclining on a stoneseat strewed with flowers, is attended by her two friends.' Manorathapriyatama, most dear by desire,' i. e. not by actual possession or by any other method, K. Sila-patta=pāshāna-khanda, see p. 76, n. 2. Anvās, 'to sit near' (anu, ās). 2 'Are in the act of fanning her.' Upa-vij, 'to fan;' cf. vy-ajana, ‘a fan.' 3 ‘Is this wind from the ( fan of ) lotus-leaves agreeable to thee ?' see p. 25, n. 1, in the middle. Api, see p. 89, n. 2. Some Deva-n. MSS. read suhaadi for sukhayati, but the above is supported by K. and the oldest MSS. 4 ‘Can this be the fault of the heat? or, as is passing in my mind ( is it owing to love)?' i. e. or is love, as I conjecture, the true cause? 5 Kritam sandehena, see p. 30, 1.6, with note. P а स्तनन्यस्तीशीरं प्रशिथिलमृणालैकवलयं र्न तु ग्रीष्मस्यैवं सुभगमपराद्धं युवतिषु ॥ ६२ ॥ प्रियंवदा ॥ जनान्तिकम् ॥ * अणसूर । तस्स राएसिणो पढमदंसणादो आरहिअ पज्जुस्सुआ विअ सउन्दला । किं गुक्खु से तणिमिंत्तो अअं आतङ्को भवे । а & अनसूये । तस्य राजर्षेः प्रथमदर्शनादारभ्य पर्युत्सुकेव शकुन्तला । किं नु खल्वस्यास्तन्निमित्तोऽयमातङ्को भवेत् । 1 "This form of my beloved, having the Uśīra applied to the bosom, and having only one armlet (and that formed) of lotus-fibres hangingloose, (is certainly) disordered, but even so is lovely. Granted that the heat of the two influences of love and the hot season [or the heat induced by the prevalence either of love or of the sultry weather] be equal, still disorder is not inflicted on maidens by the hot weather in such a charming manner,' i. e. since the disorder apparent in the person of Sakuntala only contributes to her beauty, it is clearly not caused by the hot weather, but by love. Ušīra, see p. 96, n. 4. Two other names for this plant are jalāśaya, ‘growing in water,' and avadāha, allaying fever ;' the slender fibres of it are now known by the name of Khaskhas, and are used in India in trellises for cooling the air. Praśithila=adridha, S.;=komala, 'withered,' Ć. 'Her body was so enfeebled that she could not bear the weight of two armlets or bracelets; she therefore had only one, and that made, not of gold, but of lotus-fibres (mrinala-ghatita) tied loosely round the arm,' S. Sābādha=sa-pida, C.;=sa-vyadha, K. 'diseased,’ ‘deranged.’ Tadapi, ‘even so;’' even in this manner or under these disadvantages; tad is here used adverbially. This reading is supported by the oldest MSS. and by K.; but some of the Deva-n. have leimapi ramaniyam, ‘somewhat pleasing. Kāmam, see p. 55, n. 3. Prasarayoh, lit. ' of the two prevalences ;' prasara=prasanga, 'attachment,''connection,'S.; but the simple meaning is ‘spreading,' 'prevalence.' 2 Tan-nimitta, 'resulting from it,' i. e. arising from love. Verse 62. ŚIKHARINI (a variety of ATYASHTI). See verses 9, 24, 44. a अनसूया । " सहि । ममबि ईदिसी आसङ्का हिअअस्स । होदु । पुच्छिस्सं दाव णं । ॥ प्रकाशम् ॥ " सहि । पुच्छिदवासि किम्पि | बलिक्खु दे सन्दाबी । शकुन्तला ॥ पूर्वार्धेन शयनादुत्थाय ॥ 'हला । किं वतुकामासि । d अनसूया । हला सउन्दले । अणब्भन्तरा खु अम्हे मदणगदस्स वुत्तन्तस्स । किन्दु । जादिसी इदिहासणिबन्धेसु काममा गाणं अवत्या सुणीअदि । तादिसिं दे पेक्खामि । कहेहि । किरिणमित्तं दे सन्दाबो । विआरंक्खु परमत्यदो अजाणिअ अणारम्भो पडिओरस्स । राजा । अनसूययापि मदीयस्तर्कोऽवगतः । c b सखि । & सखि । ममापीदृश्याशङ्का हृदयस्य । भवतु । प्रक्ष्यामि तावदेनाम् । प्रष्टव्यासि किमपि । बलीयान्खलु ते सन्तापः । • हला । किं वक्तुकामासि । d हला शकुन्तले । अनभ्यन्तरे खल्वायां मदनगतस्य वृत्तान्तस्य । किन्तु । यादृशीतिहासनिबन्धेषु कामयमानानामवस्था श्रूयते । तादृशीं ते प्रेक्षे । कथय । किनिमित्तं ते सन्तापः । विकारं खलु परमार्थतोऽज्ञात्वानारम्भः प्रतिकारस्य । 1 'We are not indeed intimately conversant with matters relating to love; but as the condition of lovers is heard of (by us) in legendary tales, of such a kind I perceive is thy (condition). Say, from what cause (is) thy disorder? (for) indeed without being accurately acquainted with the disease, (there) can be no application of the remedy.' An-abhyantare, nom. du. fem. of a Bahuvrīhi or compound adjective formed from the substantive abhyantara, 'interior,' ‘inside,' by prefixing the privative an, in the same manner as in an-antara, uninterrupted.' An-abhyantara, lit. ‘one not admitted to the inside.' Cf. ganābhyantara, ‘one who is a member of a religious association.' Madana-gatasya, see p. 38, n. 1. Itihāsa=purā-vritta, S. Ni - bandha, a composition, ‘narrative.’ a शकुन्तला ॥ आत्मगतम् ॥ * बलिक्खु मे अहिणिवेसो दाणिंपि । सहसा एदाणं ण सक्कणोमि णिवेदितुं । प्रियंवदा । 'सहि सउन्दले । सुदु एसा भणादि । किं अत्तणो आतङ्कं उबेक्खसि । अणुदिअहंक्खु परिहीअसि अहिं । केवलं लावणमई छात्र तुमं ण मुञ्चदि । राजा । अवितथमाह प्रियंवदा । तथा हि क्षामक्षामकपोलमाननमुरः काठिन्यमुक्तस्तनं मध्यः क्लान्ततरः प्रकामविनतावंसौ छविः पाण्डुरा शोच्या च प्रियदर्शना च मदनक्लिष्टेयमालक्ष्यते पत्त्राणामिव शोषणेन महता स्पृष्टा लता माधवी ॥ ६३॥ a बलीयान्खलु मेऽभिनिवेश इदानीमपि । सहसैतयोर्न शक्नोमि निवेदितुम् । b सखि शकुन्तले । सुष्ठेपा भणति । किमात्मन आतङ्कमुपेक्षसे । अनुदिवसं खलु परिहीयसेऽङ्गैः । केवलं लावण्यमयी छाया त्वां न मुञ्चति । 1 'My attachment [affection] even now is strong.' Abhi-niveśa implies 'firm attachment to' or 'intense pursuit of' any object (here=abhilāsha). ± ‘Thy limbs are wasting away [lit. thou art abandoned by thy limbs]. Thy lovely complexion alone deserts thee not.' 36 — For, indeed, her face has its cheeks excessively emaciated, her bosom has its breasts destitute of firmness, her waist is more slender, her shoulders are quite drooping, her complexion is pale; she being tormented by love appears both deplorable and (yet) lovely, like a Madhavi-creeper touched by the wind, the scorcher of (its ) leaves.' Kshāma-kshāma-kapola= atikrisa-ganda, S. The repetition of kshāma may imply becoming gradually every day more and more emaciated,' as Priyamvadā had said anu-divasam parihūyase angaih. Kāthinya-mukta, the Beng. have yukta, Verse 63. ŚĀRDŪLA-VIKRĪDITA (a variety of ATIDHRITI). See verses 14, 30, 36, 39, 40. & शकुन्तला । " सहि । कस्स वा अस्सस्स कहईस्सं । किन्दु आआसइत्तिआ दाणिं वो भविस्सं । b । उभे । अदो एबक्खु णिबन्धो । सिणिडजणसंविभत्तं हि दुक्खं सज्झवेदणं होदिं । राजा । पृष्टा जनेन समदुःखसुखेन बाला & सखि । कस्य वान्यस्य कथयिष्यामि । किन्त्वायासयित्रीदानीं वां भविष्यामि । b अत एव खलु निर्बन्धः । निग्धजनसंविभक्तं हि दुःखं सह्यवेदनं भवति । = but the loss of firmness in the breasts would rather be a sign of debility. Prakāma atyartham, 'excessively,' S. So the commentator on Gita-g. iv. 17, vii. 40, explains nikāmam by atisayena. Similarly kāmam has the sense of niśćitam, certainly.' May the meaning not be 'stoop of their own accord,' i. e. 'languidly,' 'listlessly,' from their being allowed to fall without any effort being made to raise them? Soshanena soshakena, i. e. by the wind that dries up the leaves and causes them to fall (pattrapātaka-vāyunā), K., S. Madhavi, a large and beautiful creeper bearing white fragrant flowers, constantly alluded to in the plays (see p. II 2, n. 3). 1 ‘To whom else shall I relate it (if not to you, my two friends)?' Yadi kathanīyam tadā bhavatībhyām, S. ± ‘Our importunity is on this very account. tionate friends becomes supportable suffering.' 'pressing solicitation.' = Grief shared with affec- 3 This maiden being questioned by the persons who are the partners of her sorrows and joys, will most certainly declare the cause of her anguish (now) concealed in her breast. Although ( I was) looked upon longingly by her repeatedly turning round, I (nevertheless) at the present moment Verse 64. VASANTA-TILAKĀ (a variety of ŚAKVARI). See verses 8, 27, 31, 43, 46. |