Imatges de pàgina
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क्व वत हरिणकानां जीवितं चातिलोलं

14

Befriews

क्व च निशितनिपातः वज्रसाराः शरास्ते ॥१०॥

Farris तत्साधु कृतसन्धानं प्रतिसंहर सायकम् ।

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आर्तत्राणाय वः शस्त्रं न प्रहर्तुमनागसिं ॥ ११ ॥

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1 — Not indeed, not indeed must this arrow (of thine) be allowed to descend upon this tender body of the deer, like fire upon a heap of flowers. Where, forsooth, on the one hand (a), is the very frail exist ence of fawns? and where, on the other (éa ), are thy sharp-falling adamantine shafts?' i. e. Where is the suitability or congruity between the one and the other? What has the one to do with the other? How great a contrast or difference is there between the one and the other! Let not your shafts waste their strength upon an object so frail and tender, but let them be directed towards a mark more fitted to prove their adamantine qualities. This repetition of kva to express great contrast or unsuitability between two things is not uncommon. It is used by Kālidāsa again at the end of the Second Act of this play, kva vayam, &c.; also in Megha-dūta 5, thus, 'Where is a cloud which is a collection of vapour, fire, water, and wind? and where the meaning of messages to be received by intelligent mortals?' i. e. Why deliver a message intended for intelligent human beings to a cloud? What possible connection can there be between objects whose nature is so different? See also Raghu-v. i. 2, 'Where is the race sprung from the sun? and where my scanty powers of mind?' The majority of MSS. read pushparāśau, somė tūla-rāśau, ‘on a heap of cotton.'

arrow.

± ‘Therefore withhold your well-aimed [lit. well fitted to the bow] Your weapon is for the deliverance of the distressed, not to inflict a wound on the innocent.' Sandha is properly 'to unite or fix an arrow to a bow,' hence 'to take aim' (Draupadi-h. 149); and sandhānam, 'the act of taking aim.' Prahartum is here used where praharaṇāya might be expected, but the infinitive is interchangeable with the dative, and frequently has the force of that case.

Verse 11. ŚLOKA or ANUSHTUBH. See verse 5.

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सदृशमेतत्पुरुवंशप्रदीपस्य भवंतः ।

जन्म यस्य पुरोर्वशे युक्तरूपमिदं तव ।
पुत्रमेवङ्गुणोपेतं चक्रवर्तिनमानुंहि ॥ १२ ॥

94

1 'This is worthy of your honour, who art the light of the race of Puru,' i. e. an illustrious descendant of Puru. Compare in Vikramorvaśī, Act I, sadrisam idam soma-vanśa-sambhavasya. In English we have the same idiom, 'this is just like [i. e. worthy of] one born in the Lunar race.' The two great lines or dynasties of kings according to Hindū mythology were the Solar and the Lunar. The Solar begins with Ikshvāku the son of Vaivasvata, the son of Vivasvat, or the Sun, and is carried on through Kakutstha, Dilipa, Raghu, Aja, and Dasaratha, to his son, the great Rama-ćandra, hero of the Rāmāyaṇa. Under the Lunar come Puru, Dushyanta, Krishna, and the heroes of the Maha-bhārata, as, 1. Soma; 2. his son, Budha; 3. his son, Purūravas; 4. his son, Āyus; 5. his son, Nahusha; 6. his son, Yayāti; 7. his sons, Puru and Yadu. From Puru were descended Tansu, Anila, Dushyanta, and Bharata. From his brother Yadu came Sātvata, Sūra, Vasu-deva, and his sons Bala-rāma and Krishna. From Bharata the son of Dushyanta and descendant of Puru came, after a time, Ajamīḍha, Samvaraṇa, Kuru, Sāntanu, Bhishma, and Krishṇa-dvaipāyana or Vyasa. The latter was the father of Dhrita-rāshṭra and Pāṇḍu. The quarrels of the hundred sons of Dhrita-rāshṭra with their cousins, the five sons of Paṇḍu (all of them being thus descended from Kuru and Puru), form the subject of the Mahā-bhārata. These two separate Solar and Lunar lines were occasionally intermixed by marriage, and a cross occurs at the very beginning, by the marriage of Ilā (Iḍā), daughter of Vaivasvata, with Budha. Paraśurāma, as a Brāhman, belonged to neither dynasty, but was connected with the Solar on his mother's side (see note to verse 22).

2 This well becomes you, whose family belongs to the line of Puru, (therefore) be rewarded with a son gifted with all virtues, (and who shall become) a universal emperor.' A ćakravartin is one who reigns over a takra, or country reaching from sea to sea. According to the Vishnupurāņa, a ćakravartin is one in whose hand the ćakra, or discus of Vishnu, is delineated. There have been twelve of these emperors, commencing with Bharata, the son of Dushyanta..

Verse 12. ŚLOKA or ANUSHṬUBH. See verse 5.

interros.

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राजन् । समिदाहरणाय प्रस्थिता वयम् । एष खलु कण्वस्य महर्षेरुपमालिनीतीरंमाश्रमो दृश्यते । न चेदन्यकार्यातिपातंः । तत्प्रविश्य प्रतिगृह्यतामातिथेयः सत्कारः । अपि च रम्यास्तपोधनानां प्रतिहतविघ्नाः क्रियाः समवलोक्य । ज्ञास्यसि कियजो मे रक्षति मौर्वीकिणाङ्क इर्ति ॥ १३ ॥

राजा ।

अपि सन्निहितोऽच कुलपतिः ।

7

ullum

1 This exclamation usually serves to ratify any auspicious prayer or prophecy uttered by a Brāhman. Brāhmaṇa-vaćas may be supplied, 'the word of a Brahman is accepted.' See the same phrase in Vikram., Act II.

2 Compare Raghu-vansa xiv. 70, i. 49.

3

Upa-mālinī-tiram, ‘near the banks of the Mālinī;' see Gram. 760. b. 4 ‘If it be not (the cause of) the neglect of any other duty, or if it does not interfere with the discharge of any other duty.'

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5 Beholding the pleasing rites of the hermits, all the hindrances to which are warded off (by you), you will think to yourself, how much this arm of mine, marked with the scar of the bow-string, defends!' Tapodhana, 'a devotee,' or 'one rich in devotion.' A parallel passage occurs in Raghu-v. xviii. 47, The earth was preserved by his arm, though without the mark of the scar formed by the bow-string' (abaddha-maurvī-kinalāñchanena). The ancient Hindus extracted from the leaves of the Mūrvā plant (Aletris) very tough, elastic threads, with which they made their bow-strings (maurvi), and which, for that reason, were ordained by Manu to form the girdle or zone of the military or Kshatriya class. Manu ii. 42.

Verse 13. ĀRYĀ or GĀTHĀ. See verse 2.

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वैखानसः ।

इदानीमेव दुहितरं शकुन्तलामतिथिसत्काराय नियुज्य दैवमस्याः प्रतिकूलं शमयितुं सोम॑तीर्थं गतः ।

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सूत । अकथितोऽपि ज्ञायत एव यथायमाभोगंस्तपोवनस्येति ।

1 Soma-tirtha is a place of pilgrimage in the West of India, on the coast of Gujarāt, near the temple of Somanath. It is also called Prabhāṣa. The fable is that Soma, or the Moon, was here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law (Mahā-bh., Salya - p. 2011; Vishnu - p. p. 561 ). A tirtha is a place of pilgrimage, generally on the bank of some sacred stream, or near some holy spring. The word is derived from tri, 'to cross over,' implying that the stream has to be passed through, either for the washing away of sin, or for extrication from some difficulty or adverse destiny. Thousands of devotees still flock to the most celebrated Tirthas, Benares, Haridwār, &c. 2 ātmānam, ‘ ourselves.' 'The sing. is used for du. and pl., Gram. 232. ābhoga = vistāra, ' extension,' 'amplitude ;' paripūrma-tā, ‘fulness.’ S., in explaining pariṇāha in the sense of 'circumference,' gives abhoga as a synonym. In Megha-d. 90, ganḍābhoga is explained by kapolamandala, ‘the orb of the cheek ;' and by ganda-sthala, the region of the cheek;' and stanābhoga is said to mean 'fulness of breast.' Translate, 'Even without being told, it may be known indeed that here (we are within) the expanse [or exuberant fulness] of the sacred grove.'

3

D

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सूतः ।

\ कथमिव ।

राजा ।

water किं न पश्यति भवान् । इहं हि

inkw,

bre, sub,

नीवाराः शुकगर्भकोटरमुखभ्रष्टास्तरूणामृधः
प्रस्निग्धाः क्वचिदिङ्गुदीफलभिदः सूच्यन्त एवोपलाः ।
विश्वासोपगमादभिन्नगतयः शब्दं सहन्ते मृगा-
स्तो॒याधारपथाश्च वल्कलशिखानिष्यन्दरेखांङ्किताः॥१४॥

1 — For here are the ( grains of ) wild-rice beneath the trees, fallen from the mouths [openings] of the hollow- trunks (kotara) filled with parrots ; in other places the polished stones (used) for crushing the fruit of the In.gudī are plainly observed; the fawns too, with undeviating step [i. e. not starting aside] from having acquired confidence, bear the sound (of the voice); and the paths of the reservoirs are marked with lines by the drippings from the ends of the bark-clothes.' Mukha is used for any opening. Garbha, as the last member of a compound, often denotes ‘filled with,' as ūrma-garbhā nādih, 'a tube filled with powder. ' The Ingudi, commonly called Ingua or Jiyaputa, is a tree from the fruit of which necklaces were made of a supposed prolific efficacy; whence the botanical name Nagelia Putran-jiva or Jiva-putraka. In Raghu-v. xiv. 81 there is an allusion to the fruit being used by hermits to supply oil for lamps, and in Act II. to its furnishing them with ointment. The synonym for the tree in the Amara-kosha is tāpasa-taru, 'the anchorite's tree.' S'. calls it muni-pādapa. Abhinna-gati may perhaps be translated 'not running away.' K. explains it by avihata-gati, 'not stopping in their walk. So abhinna-svara, 'one who does not hesitate in speaking. ' The sense of the last line is determined by a passage at the end of this Act, where the dust is described as falling on the bark dresses, moist with water, hung up (to dry ) on the branches of trees' (vitapa-vishaktajalārdra-valkaleshu, verse 32 ). In carrying these dresses from the tank (toyadhāra) to the trees, a line would be formed by the drippings from the edges [sikchåû=anbala, Schol.]

Verse 14. ŚĀRDŪLA-VIKRĪDITA (a variety of ATIDHRITI), containing nineteen syllables to the quarter-verse, each quarter-verse being alike.

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