Imatges de pàgina
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___I '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.

2 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.

3 '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-diśya, ' aiming at,' 'regarding,' see p. 101, n. 1. Avasthāntara, 'another state,' i. e. an alteration from the natural and healthy state. Āropitā=prāpitā, S.

5 Avalambitum, properly to cling to,' depend upon ;' here used transitively, “to sustain,' 'support.' ___° Cf. Vikram., Act II, sādhārano 'yam ubhayoh pranayah.

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Verse 72. DRUTA-VILAMBITA (a variety of JAGATI). See verse 45.

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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 Sakuntalā. Prati-shțhā=utkarsha-hetu, a cause of renown,' 'a distinguished ornament, S.; properly 'a cause of stability,' ' a support. Parigraha-bahutve=kalatra-bāhulye. 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 ća, see p. 14, n. 1.

? 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 yathā in the sentence preceding.

Verse 78. SLORA or ANUSHTUBH. See verses 5, 6, II, 12, 26, 47, 50, 51, 53.

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1 'Does not this person, thy humble-servant (thy adorer), remain near thee?' i. e. am not I here to wait upon thee, in place of thy friends ? The Beng. add sakhī-bhūmau. Arādhayitā=parićārakaḥ, 'an attendant,' S., but it is also the worshipper of a deity,' and therefore implies adoration as well as service. There is designedly a double-entendre.'

2 Shall I set in motion moist breezes by (means of) cool lotus-leaf-fans which-remove langour ? or placing thy feet, brown as the lotus, O roundthighed (maiden), in (my) lap shall I rub them soothingly ?' Karabhoru, voc. case of karabhorū; according to Pān. iv. 1, 69, ūru, 'a thigh or hip,' at the end of this and some other compounds becomes ūrī, and is declined like vadhū; and karabhorūḥ is said to be equivalent to vrittorūḥ strī, 'a woman with round thighs.' Karabha is the thick part of the hand,' the part between the wrist and the fingers;' it is also 'a young elephant.' Dr. Boehtlingk considers that the comparison is taken from the first of these senses. It may with more reason be taken from the other; for from the following gloss of Ć. it seems probable that as kara stands for both the human hand and the trunk of an elephant, and karabha for the upper

Verse 74. VASANTA-TILAKA (a variety of SAKVARI). See verses 8, 27, 37, 43, 46, 64.

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