प्रियंवदा । " वीसडा होहि । ण तादिसा आकिदिविसेसा गुणविरोहिणो होन्ति । किन्दु तादो दाणिं इमं वुत्तन्तं सुणि ण आणे किं पडिबज्जिस्सदित्ति । सप्पो । तं जइ देवं एव सम्पादेदि । णं अप्पा असेण । e प्रियंवदा ॥ पुष्पभाजनं विलोक्य ॥ 'सहि । अवइदाई बलि कम्मपज्जत्ताइं कुसुमाई । a विश्रम्भा भव । न तादृशा आकृतिविशेषा गुणविरोधिनो भवन्ति । किन्तु तात इदानीमिमं वृत्तान्तं श्रुत्वा न जाने किं प्रतिपत्स्यत इति । b यथाहं पश्यामि । तथा तस्यानुमतं भवेत् । ० कथमिव । d गुणवते कन्या प्रतिपादनीयेत्ययं तावत्प्रथमः सङ्कल्पः । तं यदि दैवमेव सम्पादयति । नन्वल्पायासेन कृतार्थो गुरुजनः । • सखि । अवचितानि बलिकर्मपर्याप्तानि कुसुमानि । 1 'Such distinguished characters as these do not become opposite in their qualities (to what they formerly were). But I know not now what reply the father will make when he has heard this intelligence.' Akṛiti, properly ‘form,’ ‘figure.' Kintu is inserted by the Mackenzie MS., supported by K. Pratipatsyate=abhidhāsyati, S.; = prativakti, K.; Westergaard gives ‘ respondere' as one sense of pratipad (cf. tac chrutvā tatheti pratyapadyata, Rāmāy. i. 10, 15 ). It might be translated, ‘what he will think of the matter,' 'what he will do,' 'whether he will ratify it.' 2 ± • The maiden is to be given to a worthy ( husband), such was the first purpose-of-his-heart.' Sankalpa=mano-ratha, S.; properly 'a resolve,' ‘ mental determination' (see p. 49, 1. 5, with note 2 at the end). d णं उडजसम्मिहिदा सउन्दला। ॥ श्वात्मगतम् ॥ हिरण अससिंहिदा । • सखि । अतिथिनेव निवेदितम् । d ननूटजसन्निहिता शकुन्तला । पुनर्हृदयेनासन्निहिता । 1 युज्यते । अद्य 'Is not the guardian-deity of our dear friend Sakuntalā to be honoured (with an offering)?' Saubhāgya-devatā, 'the tutelary deity,' 'the deity who watches over the welfare of any one.' The Beng. read devatāh, 'deities,' and S. adds shashtikā-gaurī-prabhritayah 'such as Shashtikā [ Durgā], Gaurī, &c.’ 2 [Behind the scenes.] It is I, ho there!' Nepathye, see p. 3, n. 2. Ayam aham āgato 'smi iti arthah, S. See Manu ii. 122, &c., ' After salutation, a Brāhman must address an elder, saying, “ I am such a one” (asau nāmāham), pronouncing his own name. If any persons (through ignorance of Sanskrit) do not understand the form of salutation (in which mention is made) of the name, to them should a learned man say, “ It is I” (aham iti), and in that manner should he address all women. In the salutation he should utter the word bhoh (bhoh-sabda), for the particle bhoh is held by sages to have the same property with names (fully expressed).' 3 ' (It seems) as if an announcement were made by a guest [as if a guest were announcing himself] . ' So read the Beng. MSS., the Deva-n. have atithīnām. 4 'With her heart she is not near,' i. e. her heart is absent with Dushyanta. & अनसूया । # हो । अलं एत्तिएहिं कुसुमेहिं । ॥ इति प्रस्थिते ॥ आ अतिथिपरिभाविनि । b नेपथ्ये | विचिन्तयन्ती यमनन्यमानसा तपोधनं वेत्सि न मामुपस्थितम् । स्मरिष्यति त्वां न स बोधितोऽपि सकथां प्रमत्तः प्रथमं कृतामिव ॥ ८१ ॥ । प्रियंवदा । हड्डी हड्डी । अप्पिअं एव संवृत्तं । कस्मिंपि पूआरुहे अबरडा सुखहिअअ सउन्दला । ॥ पुरोऽवलोक्य ॥ ण हु जस्सिं कस्मिंपि । एसो दुब्वासो सुलहकोबो महेसी । तह सवि वे चहुलुम्फुल्लदुवाराए गईए पडिणिवृत्ती । a भवतु । अलमियद्भिः कुसुमैः । b हाधिक् हाधिक् । अप्रियमेव संवृत्तम् । कस्मिन्नपि पूजार्हेऽपराद्धा शून्यहृदया शकुन्तला । c • न खलु यस्मिन्कस्मिन्नपि । एष दुर्वासाः सुलभकोषो महर्षिः । तथा शना वेगचटुलोत्फुलवारया गत्या प्रतिनिवृत्तः । 1 ‘Woe! thou that art disrespectful to a guest ! that (man) of whom (thou art) thinking to-the-exclusion-of-every-other-object-from-thy-mind, (so that) thou perceivest not me, rich in penance, to have approached, shall not recall thee to his memory, even being reminded; as a drunkenman (does not recall) the talk [speech ] previously made (by himself).' Atithi-paribhāvini, see p. 36, n. 1; the Beng. have katham atithim paribhavasi. Vetsi=vibhāvayasi, S. Bodhitah=smāritah, S. Kritām, i. e. ātmanaiva, S.; kathām kri=root Kath, 'to speak,' ‘tell,' 'say;' and kathām kritām= kathitām, ' what is spoken,' 'said' 2 'A very unpleasant thing has occurred. S'akuntala, in her absence of mind, has committed an offence against some person deserving of respect. Verse 81. VANSA-STHAVILA (a variety of JAGATI). See verses 18, 22, 23, 67. T a b को अमो हुदवहादो दहिदुं पहविस्संदि । अनसूया 1 गच्छ । पादेसु पणमित्र णिवत्तेहि णं । जाव अहं अग्घोदअं उबकप्पेमिं । * कोsन्यो हुतवहाद्दग्धुं प्रभविष्यति । यावदहमर्थ्योदकमुपकल्पयामि । b गच्छ । पादयोः प्रणम्य निवर्तयैनम् । [Looking on in front. ] Not, indeed, against some (mere ordinary) person ; (for I see that) it is the great Rishi Durvāsas, easily-provoked to anger. After uttering such a curse, he has turned back with a step tremulous, bounding, and difficult to be checked through its impetuosity.' Śunyahridayā, lit. ‘empty-hearted' one whose heart is engrossed with some other object. Vega-catula, &c. This is the reading of the Mackenzie MS., and seems to have been that of K. All the Deva-n. have upphulla for the Sanskrit utphula, from root sphul, 'to leap,' allied to sphur. As to the Prakrit upphulla, it may be observed that many consonants in Prākṛit are too weak to sustain themselves singly, and that if elision does not take place, the consonant is sometimes doubled. Thus sukkha or suha may be written for the Sanskrit sukha, and nihitta or nihia for nīhita, Lassen's Instit. Prāk. p. 276, 3. The oldest Beng. MS. has aviralapādoddhārayā, and the Calcutta ed. avirala-pāda-tvarayā gatyā. Durvāsas is a saint or Muni, represented by the Hindu poets as excessively choleric, and inexorably severe. The Purāņas and other poems contain frequent accounts of the terrible effects of his imprecations on various occasions, the slightest offence being in his eyes deserving of the most fearful punishment. On one occasion he cursed Indra, merely because his elephant let fall a garland which he had given to this god; and in consequence of this imprecation all plants withered, men ceased to sacrifice, and the gods were overcome in their wars with the demons (see Vishnu-p. p. 70 ). For Maharshi, see p. 39, n. 3, and p. 44, n. 2. 1 • Who beside Fire will have (such) power to consume ? ' S. alone has tathā (taha) at the end of this sentence. The wrath of a Brāhman is frequently compared to fire (see p. 74, n. 3, and p. 50, n. 2). 2 • Therefore, bowing down at his feet, persuade him to return, whilst I prepare a propitiatory offering and water.' The Beng. have patitvā, ‘having fallen,’ for pranamya. Arghyodaka, see p. 36, notes 2 and 3. b अनसूया ॥ पदान्तरे स्खलितं निरूप्य ॥ 'अम्मो | आवेअक्खलिदाए गईए पन्भट्टं मे हत्यादी पुप्फभाअणं । ॥ इति पुष्पोच्चयं रूपयेति ॥ प्रियंवदा ॥ प्रविश्य ॥ 'सहि । पकिविक्की सो कस्म अणुणअं पडिगेरहदि । किम्पि उण साणुक्कोसो किंदो । अनसूया ॥ सस्मितम् ॥ तस्मिं बहु एदम्पि | कहेहिं । प्रियंवदा | 'जदा वित्तिदुं ण इच्छदि । तदा विविदो मए । भवं । पढमंत्ति पेक्खि अविणादतबप्पहावस्स दुहिदुजणस्स भअवदा एक्को अबराही मरिसिदवोत्तिं । & तथा । b हो । आवेगस्खलितया गत्या प्रभ्रष्टं मे हस्तात्पुष्पभाजनम् । • सखि । प्रकृतिवक्रः स कस्यानुनयं प्रतिगृह्णाति । किमपि पुनः सानुक्रोशः कृतः । d तस्मिन्बतदपि । कथय । e • यदा निवर्तितुं नेच्छति । तदा विज्ञापितो मया । भगवन् । प्रथममिति प्रेक्ष्याविज्ञाततपः प्रभावस्य दुहितृजनस्य भगवतैकोऽपराधो मर्षयतव्य इति । 1 'She acts the gathering up of the flowers.' Uććaya has the same sense as samuććaya, 'collecting together in a heap,' see p. 79, 1. 8. ± • Whose friendly-persuasion will this crooked-tempered (person) accept?_however, he was somewhat softened [he was made a little merciful].' Prakriti-valera, ‘one whose disposition is crooked or harsh,' ‘ ill-tempered,’ ‘ cross-grained.’ 3 'Even this (somewhat) was much for him; say on.' 4 'Considering (it is) the first-time, this one offence of the daughter, who is unaware of the potency of penance, is to be pardoned by your |