a उभे । * पुहवीए जो सरणं । सो तुह समीबे वट्टइ । ॥ इति निष्क्रान्ते ॥ किं शीतलैः क्लमविनोदिभिरार्द्रवाता- а * पृथिव्या यः शरणम् । स तव समीपे वर्तते । b कथं गते एव । 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 sakchi-bhūmau. Arādhayitā=parićārakah, '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.' ± — Shall I set in motion moist breezes by (means of) cool lotus-leaf-fans which-1 1-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 Pan. iv. 1, 69, ūru, 'a thigh or hip,' at the end of this and some other compounds becomes ūrū, and is declined like vadhū; and karabhorūḥ is said to be equivalent to vṛittorūḥ 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-TILAKĀ ( a variety of ŚAKVARI ). See verses 8, 27, 31, 43, 46, 64. सुन्दरि । अपरिनिर्वाणो दिवसः । इयं च ते शरीरावस्था । उत्सृज्य कुसुमशयनं नलिनीदल कल्पितस्तनावरणम् । कथमातपे गमिष्यसि परिबाधापेलवैरङ्गैः ॥७५॥ ॥ इति बलादेनां निवर्तयति ॥ a न माननीयेष्वात्मानमपराधयिष्यामि । part of the hand, so the latter word may be taken for the same part of an elephant's trunk. Karabhaḥ prāny-angam ('is part of an animal') tadiva urur yasyāḥ śubha-lakshanam idam tad uktam, hasti-hasta-nibhair ('like an elephant's trunk') vṛittair ('round') asthābhaiḥ karabhopamaiḥ prāpnuvantyūrūbhiḥ śaśvat striyaḥ sukham anangajam. The epithet may therefore mean 'having thighs gracefully tapering like the trunk of an elephant.' Cf. karabhopamorūḥ, Raghu-v. vi. 83, and dvirada-nāsorūḥ, Bhatti-k. iv. 17. Samvāhayāmi = mardayāmi; sam-vāh (or more correctly sam-vah in the causal) is applied especially to the rubbing or shampooing of the limbs. Padma-tāmrau, Chézy observes that the Hindu women extracted a rosy-coloured dye from a plant called Lawsonia Inermis, with which they were in the habit of dyeing their nails and fingers, as well as their feet. Cf. stri-nakha-pāṭalam kuruvakam, Vikram., Act II. 1 'I will not make myself in fault with those whom I am bound to respect [towards those who are worthy of respect],' i. e. with my fosterfather and others. 2 The day is not (yet) cool.' A-parinirvana-an-apagata-tīvrātapa, 'having its great heat not yet passed off;' 'it was still noon,' S. Some MSS. have a-nirvāna, and others apa-nirvāņa (=a-nirvāņa, nirvāṇarahita). 3 'Having left the couch of flowers (and) the covering of thy bosom शकुन्तला । पोरव । रक्ख विणअं । मअणसन्तत्ताबि ण हु अत्तणो पहवामि । राजा । भीरु । अलं गुरुजनभयेन । दृष्ट्वा ते विदितधर्मी तत्रभवान्नाच दोषं ग्रहीष्यति कुलपतिः । अपि च गान्धर्वेण विवाहेन बह्यो राजर्षिकन्यकाः । श्रूयन्ते परिणीतास्ताः पितृभिश्चाभिनन्दिताः ॥ ७६ ॥ & * पौरव | रक्ष विनयम् । मदनसन्तप्तापि न खत्वात्मनः प्रभवामि । formed of lotus leaves, how wilt thou go in the heat, with thy limbs (too) delicate for hardships ?' Paribādhā-pelava= duhkhāsahishnu, incapable of bearing hardship.' The Beng. have komala for pelava. 1 • Even though inflamed by Love, I have not the power (of disposing ) of myself,' i. e. yena tvam-manoratha-pūranam kriyate, so that your wishes may be fulfilled,' S'. 26 ± • Having seen it, his reverence the head-of-your-society who knowsthe-law will not take (it as a) fault in you,' i. e. will not attribute blame to you in this matter. Drishṭvā te is supported by the concurrent authority of the Taylor, Mackenzie, and Colebrooke MSS. Vidita-dharmā, see Pān. v. 4, 124 ; dharma at the end of a Bahuvrihi comp. becomes dharman (cf. yuvāṁ kshatriya-dharmāṇau, Hitop. 1. 2473). 3 6 ' Many daughters of Rājarshis [p. 44, notes I and 2] are heard to have been married by the marriage (called) Gāndharva, and (even) they have received the approval of their fathers [been approved by their fathers].' The Gāndharva marriage is one of the forms of marriage described in Manu iii. 22, &c. It is a marriage proceeding entirely from love (kāmasambhava) or the mutual inclination (anyonyeććha) of a youth and maiden, and concluded without any ceremonies and without consulting relatives, see Manu iii. 32 ; Indian Wisdom, p. 199. Gāndharvak = parasparabhashayā krito vivahaḥ, K. The long scene which follows this verse in the Beng. MSS. is omitted in all the Deva-n., and must be regarded as an interpolation. Verse 76. ŚLOKA or ANUSHTUBE. See verses 5, 6, 11, 12, 26, 47, 50, 51, 53, 73. शकुन्तला । " मुञ्च दाव मं । भूओबि सहीजणं अणुमा इस्सं । अपरिक्षत कोमलस्य ताव त्कुसुमस्येव नवस्य षट्पदेन । अधरस्य पिपासता मया ते सदयं सुन्दरि गृह्यते रसोऽस्यं ॥ ७७ ॥ ॥ इति मुखमस्याः समुत्रमयितुमिच्छति । शकुन्तला परिहरति नाट्येन ॥ 1 'I will again take counsel with my female friends.' Anu-man in the causal may mean 'to ask the consent of,' 'to cause or to induce to assent.' ± ‘(As) by the bee (the honey) of the fresh, untouched tender blossom, (so) now by me eager-to-allay-my-thirst must the nectar of this under-lip of thine be gently stolen, O fair one, (ere I can let thee go).' A-parikshata, lit. ‘unhurt,' 'uninjured,' applied to a virgin. Adhara, compare P. 33, n. 1. 3 [Behind the scenes.] O female-Cakravāka, bid farewell to thy mate; the night is at hand [arrived].' Ćakravāka-vadhukā (Pāṇ. vii. 4, 13), i. e. Verse 77. AUPAĆĆHANDASIKA, Containing eleven syllables to the first Pāda or quarter-verse, and twelve to the second, each half-verse being alike. शकुन्तला ॥ ससम्भ्रमम् ॥ पोरव । असंसअं मम सरीरवुत्तन्तोबलम्भस्तं अज्जा गोदमी इदो एव आअच्छदि । । दाव विडबन्तंरिदो होहि । 'जादे । अबि लहुसन्दाबाई दे अङ्गाई । * पौरव । असंशयं मम शरीरवृत्तान्तोपलम्भायाया गौतमीत एवागच्छति । ताव हिटपान्तरितो भव । लघुसन्तापानि तेऽङ्गानि । b इत इत आर्य गौतमी । जाते । अपि the Ćakravāki or female of the Ruddy goose, commonly called the Brāhmanī duck (Anas Casarca). The male and female of these birds keep together during the day (whence one of their names, dvandva-cara, 'going in pairs') and are, like turtle-doves, patterns of constancy and connubial affection ; but the legend is that they are doomed to pass the night apart (whence the name rātri-vislesha - gāmin) in consequence of a curse pronounced upon them by some saint whom they had offended. Accordingly, as soon as night commences, they take up their station on opposite banks of a river, and call to each other in piteous cries. The name rathānga or ratha-pāda, 'chariot-footed, sometimes given to them, indicates some peculiar formation of the feet. Constant allusion is made to their habits; thus in Vikram., Act IV, sahaćarīm dūre matvā viraushi samutsukaḥ; cf. also Megha-d. 82, and Raghu-v. viii. 55. 1 — To ascertain the state of my bodily health. Prākrit has no dative, but gives the force of that case to the genitive. ± ‘ Concealed by the branches ;' see p. 104, n. 2. 3 'With a vessel in her hand.' One MS. has udaka-pātra-hastā, 'with a vessel of water in her hand.' S |