a राजा ॥ सहसोपसृत्य ॥ तपति तनुगाचि मदनस्त्वामनिशं मां पुनर्दहत्येव । 364YFA 491 VMÉ A 791 fe giyani' fęd¤: ||90|| सख्यौ ॥ विलोक्य सहर्षमुत्थाय ॥ * सासदं अविलम्बिणो मणोरहंस्स | ॥ शकुन्तलाभ्युत्थातुमिच्छति ॥ राजा । अलमलमायासेन | संदष्टकुसुमशयनान्याशुक्लान्तविसभङ्गसुरभीणि । गुरुपरितापानि न ते गाचाण्युपचारमर्हन्तिं ॥ ७१॥ а a स्वागतमविलनिनो मनोरथस्य । 1 "Thee, O slender-limbed one, Love inflames; but me he actually consumes incessantly; for the Day does not so cause the lotus to fade as it does the moon.' Kumuda or kumudvatī is a kind of lotus, which blossoms in the night and fades by day (kumudvatī ćandra-viraheņa santaptā bhavati, S.), here compared to Sakuntalā. Kumudvatī is usually 'a group of lotuses.' Sasānka, 'hare-marked,' i. e. the moon. Dushyanta again compares himself to the moon (cf. p. 113, n. 1). This with the preceding verse, according to S. and C., is an example of the figure called Uttarottara. 2 'Welcome to the speedy (fulfilment of thy) desire!' or 'welcome to the object of thy desire which does not delay (its appearance).' The Beng. insert samihita-phalasya or intita-phalasya. Thy limbs, which closely press the couch of flowers, (and are) fragrant by the crushing of the quickly-faded lotus-fibres, being grievously अनसूया । * इदो सिलातलेक्कदेसं अणुगेरह व अस्सी । ॥ राजोपविशति । शकुन्तला सलज्जा तिष्ठति ॥ प्रियंवदा । 'दुवेणम्पि वो अमोखाणुराओ पच्चक्खो । सहीसिणेहो उण मं पुणरुत्तवादिरिणं करेदिं । a इतः शिलातलैकदेशमनुगृह्णातु वयस्यः । प्रत्यक्षः । सखीस्नेहः पुनमीं पुनरुक्तवादिनों करोति । b द्वयोरपि युवयोरन्योन्यानुरागः inflamed, do not deserve (to perform) obeisance;' i. e. are excused the usual salutation. In consideration of the state of your bodily frame, you are privileged to keep your recumbent posture even before me. Upaćāram, i. e. mat-krite vinayādi-rūpam. San-dans, lit. 'to press the teeth closely together;' hence sandashta, 'coming in close contact with ' Cf. Raghu-v. xvi. 65, sandashta-vastreshu nitambeshu, 'on (their ) hips to which garments were closely fitted.' Our English word 'bite' has the same acceptation. āśu-klānta, &c. The Beng. have āśu-vimardita-mrināla-valayāni or āśu-vivarnita (= mlānī-bhūta, C.), &c., ' having bracelets of lotusfibres that have quickly faded (from the heat of her limbs).' Cf. p. Io6, n. I. 1 • Will our friend deign to take a seat here on the stone ?' cf. p. 76, 1. 3. The stone-seat served also for the couch of Sakuntala, S. Anugrihmātu, ‘let him favour,' is the reading of K. For anugerhadu Dr. Burkhard reads alankaredu ( = Sanskrit alan-karotu ). 2 But affection for my friend prompts me to be the speaker of something superfluous,' i. e. of what has been so often repeated as to be already sufficiently well-known. Punar-ukta, which properly means 'said again,' 'repeated,' has, in dramatic composition, acquired the acceptation of ' superfluous,' and sometimes simply 'additional. Thus in the Vikram., Act III, the torches are said to be punar-uktās ćandrikāyām, rendered superfluous in the moonlight;' and in Act V. of that play, tears dropping from the eyes on the breast are said to cause muktāvalī-viraćanam punaruktam, 'the formation of an additional necklace of pearls.' Cf. also kim punar-uktena, Malavik. p. 63, 1. 5. Sakhi-snehah = sakhi-vishayakapranayah. R a राजा । भद्रे । नैतत्परिहार्यम् । विवक्षितं ह्यनुक्तमनुतापं जनयेति । प्रियंवदा । " आबणस्स विसवासिणो जणस्स अत्तिहरेण रखा होदवंति एसो वो धम्मो । नास्मात्परम् । b राजा । प्रियंवदा | 'तेण हि इअं णो पिअसही तुमं उद्दिसि इमं अवत्यन्तरं भअवदा मझणेण आरोबिदा । ता अरुहसि अब्भुबबत्तीए जीविदं से अवलम्बितुं । राजा । भद्रे । साधारणोऽयं प्रणयः । सर्वथानुगृहीतोऽस्मि । a आापत्रस्य विषयवासिनो जनस्यार्तिहरेण राज्ञा भवितव्यमित्येष वो धर्मः । b तेन हीयमावयोः प्रियसखी त्वामुद्दिश्येदमवस्थान्तरं भगवता मदनेनारोपिता । तदर्हस्यभ्युपपत्त्या जीवितमस्या अवलनितुम् । 1 • • That (which you have to say) ought not to be suppressed [omitted], for that-which-was-intended-to-be-spoken and is not spoken produces subsequent regret.' Anu-tāpa, 'after-pain,' i. e. repentance. Vivakshita, from the desid. of root vać. ± ‘It is to be become by the king [the king ought to be] the remover of the suffering of one dwelling in his kingdom (who has) fallen into trouble; such is your duty.' The Beng. have āśrama-vāsino for vishaya-vāsino. The latter reading is supported by K. No other than this,' i. e. nothing short of this; this is exactly my duty. 4 Therefore (know that) this our dear friend has been reduced to this altered condition by the divinity Love on thy account.' Ud-disya, ' aiming at,' 'regarding,' see p. 101, n. I. Avasthāntara, ‘another state,' i. e. an alteration from the natural and healthy state. Aropitā=prāpitā, S. 6 Avalambitum, properly to cling to, ' ' depend upon ;' here used transitively, ‘ to sustain, ' ' support.' © Cf. Vikram., Act II, sādhārano 'yam ubhayoh pranayah. शकुन्तला ॥ प्रियंवदामवलोक्य ॥ *हला । किं अन्तेउरविरहपज्जुस्सुअस्स राएसिणी उबरोहेणं । सुन्दरि । राजा । b इदमनन्यपरायणमन्यथा हृदयसन्निहिते हृदयं मम । यदि समर्थयसे मदिरेक्षणे मदनवाणहतोऽस्मि हतः पुनः ॥ ७२ ॥ अनसूया । वअस्स । बहुवल्लहा राणो सुणीअन्ति । जह णी पिअसही बन्धुअणसोअणिज्जा ण होइ । तह णिवा हेहि । а हला । किमन्तः पुरविरहपर्युत्सुकस्य राजर्षेरुपरोधेन । b वयस्य । बहुवल्लभा राजानः श्रूयन्ते । यथा नौ प्रियसखी बन्धुजनशोचनीया न भवति । तथा निर्वाहय । 1 • What (can you mean) by detaining the Rajarshi, who is pining (by reason of) separation from his royal-consorts ?' Antahpura, ' the inner part of the palace,' 'the female apartments,' here put for the occupants thereof. ± ‘O thou that art near my heart, if this heart of mine which is devoted to no other, thou judgest to be otherwise, ( then ) O lovely-eyed one, being (already) slain by Love's shafts, I am slain again,' i. e. I suffer a second death. Cf. Bhartṛi-h. i. 63, hatam api nihanty eva madanaḥ. Hridayasannihite man-mano-'vasthāyini, 'O thou that abidest in my heart,' S.; =éittārīdhe, C. Madirā, ' wine,' as applied to īkshana, 'the eye,' is said by S. to be equivalent to sundara, ‘beautiful;' or to īshad-ghurnana-kila, ‘slightly inclined to roll about.' 'Wine-eyed' may mean ' one whose eyes intoxicate like wine.' Verse 72. DRUTA - VILAMBITA ( a variety of JAGATI ). Sce verse 45. भद्रे । किं बहुना । राजा । परिग्रह बहुत्वेऽपि वे प्रतिष्ठे कुलस्य मे । b उभे । प्रियंवदा ॥ सदृष्टिक्षेपम् ॥ अणसूए । जह एसो इदो दिदिट्टी उस्सुओ मिअपोदओ मादरं असेसदि । एहि । सञ्जोएम । ॥ इत्युभे प्रस्थिते ॥ शकुन्तला । 'हला । असरणम्हि । अमदरा वो आअच्छदु b अनसूये । यथैष इतो दत्तदृष्टिरुत्सुको मृगपोतको माC • हला । अशरणास्मि । अन्यतरा & निर्वृते खः । तरमन्विष्यति । एहि । संयोजयाव एनम् । युवयोरागच्छतु । 1 • Even in the multitude of (my) wives [however numerous may be my wives] there (will be) but two chief-glories of my race, the sea-girt earth on the one hand (ća), and on the other (ća) this friend of yours,' i. e. there will be but two sources of glory to my race, viz. the sea-girt earth and Sakuntala Pratishthā=utkarsha hetu, 'a cause of renown,' 'a distinguished ornament,' S.; properly a cause of stability,' 'a support.' Parigraha-bahutve=kalatra-bāhulge. The Deva-n. MSS. read samudravasanā, 'clothed in the ocean,' 'having the ocean for its garments' (samudra eva vastrāņi yasyāḥ, S.) The Beng. all have samudra-rasanā, which is literally ‘sea-girt’ (rasanā=mekhalā), and seems to be the better reading. Cf. Hitop. 1. 2542. Confusion between rasanā and vasanā may easily have arisen. Ca éa, see p. 14, n. 1. 2 In the Beng. MSS. the dialogue which follows these words has several interpolations. 3 Lit. ‘let us cause it to join (its mother),' ' let us lead it to its mother.' Mātrā saha iti anushanga, S. Some word like paśya, ' See !' may be supplied before yatha in the sentence preceding. Verse 73. ŚLOKA or ANUSHTUBE. See verses 5, 6, 11, 12, 26, 47, 50, 51, 53. |