& # चन्दणलदा वित्र देसन्तरे जीविअं धारइस्सं । वत्से । किमेवं कातरासि । काश्यपः । अभिजनवतो भर्तुः श्लाघ्ये स्थिता गृहिणीपदे विभवगुरुभिः कृत्यैस्तस्य प्रतिक्षणमाकुला । तनयमचिरात्माचीवार्के प्रसूय च पावनं मम विरहजां न त्वं वत्से शुचं गणयिष्यसि ॥ ९९ ॥ ॥ ॥ 1 — How now, removed from my foster-father's side, like a tendril of the sandal-tree uprooted from the slopes of Malaya, shall I support life in a strange place?' The Candana or sandal tree (oávradov), Sirium Myrtifolium, is 'a large kind of myrtle with pointed leaves,' the wood of which affords many highly esteemed perfumes, unguents, &c., and is celebrated for its delicious scent. It is found chiefly on the slopes [tata, upatyakā, Raghu-v. iv. 46, 48] of the Malaya mountains, which are thence called éandanāćala, the tree being sometimes called Malaya-ja, ' Malaya-born.' Frequent allusion is made to this tree being infested by snakes (see Raghu-v. iv. 48; Hitop. 1. 1582 ). Tara, of which the Sanskrit equivalent is probably tața, is the reading of all the Deva-n. MSS. It is synonymous with utsanga, 'the slope of a hill,' so that Malayasya utsangat exactly answers to tätasya-ankāt [anka=utsanga, Amara-k. iv. 1, 4]. D and r are certainly interchangeable in Sanskrit and Prakrit, and the substitution of d for t is usual. L, however, is the more common substitute, and it might be supposed that Malaya-tara was for Malaya-tala=Malayasya upatyakā, Raghu-v. iv. 46. 2 ‘Stationed in the honourable post of wife to a nobly-born husband ; (and) incessantly [every moment] distracted with his affairs important from his dignity; having very shortly given birth to a pure son, like as the Eastern-quarter (gives birth to) the Sun, thou wilt not take account, O daughter, of the sorrow produced by separation from me.' Abhijana Verse 99. HARINī ( a variety of ATYASHTI ). See verse 66. यदिच्छामि ते तदस्तु | काश्यपः । शकुन्तला ॥ सख्यावुपेत्य ॥ #हला । दुवेबि मं समं एव परिस्सजह | सख्यौ ॥ तथा कृत्वा ॥ सहि । जइ णाम सो राय पञ्चहिमाणमन्थरो भवे । तदो से इमं अत्तणामहेअङ्कि अङ्गुली दंसेहि । b सखि । यदि नाम स * हला । द्वे अपि मां सममेव परिष्वजेथाम् । राजा प्रत्यभिज्ञानमन्थरो भवेत् । ततोऽस्मायिदमात्मनामधेयाङ्कितमङ्गुलीयकं दर्शय । • अनेन सन्देहेन वामाकम्पितास्मि । d मा बिभीहि । अतिस्नेहः पापशङ्की । vato=kulinasya, see p. 15, n. 1. Akculā=vyagrā, 'perplexed,' 'intently occupied,'S.; =sasambhramā, bewildered, ' K. Aéirāt=gamanāvyavahitasamaye, 'immediately on thy arrival.' Prāci iva, &c.=yathā pūrva-dik pavitra-janakam sūryam, S. 1 Atmanāmadheyānkcita, see p. 53, notes 2 and 3, and p. 140, 19, with note 2. 2 'Excessive affection is apt to suspect evil.' Ati-snehaḥ, so reads the Taylor MS. as well as my own, supported by K. S. observes, tathā coktam kcirāte, prema paśyati bhayāni apade 'pi', 'and so it is said in the Kirātārjunīya, “ Affection sees causes of alarm [or dangers], even without foundation." (See Kirāt. ix. 70.) 3 • The sun has ascended to another division ( of the sky).' The Mackenzie MS. has yugāntam adhirudhaḥ; the Calcutta edition, dūram adhirūdhak; Chézy, gaganāntaram adhirūdhah. According to C., yuga а शकुन्तला ॥ श्रमाभिमुखी स्थित्वा ॥ # ताद । कदा णु भूओ तबोवणं पेक्खिस्सं । श्रूयताम् । काश्यपः । भूत्वा चिराय चतुरन्तमहीसपत्नी शान्ते करिष्यसि पदं पुनराश्रमेऽस्मिन् ॥१०० ॥ a तात । कदा नु भूयस्तपोवनं प्रेक्षिष्ये । is by some considered equivalent to prahara, a division of the day, comprising one-eighth of the sun's diurnal revolution, or three hours ;' by others, to hasta- catushtaya, 'a space of four cubits.' Dr. Boehtlingk translates, 'The sun has already entered the afternoon-quarter of the heavens. ' 16 'Having become for a long time the fellow-wife of the Earth bounded by the four cardinal-points, having settled-in-marriage thy matchless-warrior, son Daushyanti, in-company-with thy husband (Dushyanta), who shall have (first) transferred the cares of government [the burthen of family-cares] to him, thou shalt again set foot in this tranquil hermitage. Catur-antamahī seems to be equivalent to catur-dig-anta-mahī, i. e. ' the earth as far as the four quarters, ' ' the entire earth.' The Beng. have a parallel phrase sa-dig-anta-mahī. K. explains it by catvāraḥ antāḥ yasyāḥ sā. Cf. p. 124, 1. 4. Daushyanti is a regular patronymic, from Dushyanta, as Dakshi, 'a descendant of Daksha,' from Daksha; Aindri from Indra, &c. (see Gram.81.X). A-pratiratham=asat-paripanthinam, having no antagonist,' =a-pratirathikam, K.; ratha being put for rathika or rathin, 'a warrior who fights from a chariot.' Niveśya=vivāhya, 'having caused to marry,' K.; nivis has this sense in Mahā-bh. i. 7138. Tad refers to Daushyanti. Arpita, &c., cf. aham api sūnau vinyasya rājyam, Vikram., Act V; also Verse 100. VASANTA-TILAKĀ (a variety of SAKVARI). See verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95. Aa a गौतमी । जादे । परिहीअदि गमणवेला । णिवत्तेहि पिदरं । अहवा चिरेणवि पुणो पुणो एसा एवं मन्तइस्सदि । वित्तदु भवं । काश्यपः । वत्से । उपरुध्यते तपोऽनुष्ठानम् । b शकुन्तला ॥ भूयः पितरमाश्चिष्ण ॥ तबच्चरणपीडिदं तादसरीरं । ता मा अदिमेत्तं मम किदे उक्कण्ठ । a जाते । परिहीयते गमनवेला । निवर्तय पितरम् । अथवा चिरेणापि पुनः पुनरेषैवं मन्त्रयिष्यते । निवर्ततां भवान् । b तपश्चरणपीडितं तात शरीरम् । तन्मातिमात्रं मम कृत उत्कण्ठस्व । Manu vi. 2, 3, 'When the father of a family perceives his own wrinkles and grey hair, committing the care of his wife to his sons, or accompanied by her, let him repair to the woods,' i. e. let him enter upon the third quarter of his life, that of a hermit (see p. 157, n. 1 at the end). Samte, cf. p. 20, 1. 12. Karishyasi padam, cf. p. 145, 1.12. n. 2 at the end. 1 — Allow the father to return ; or rather, (since ) even for a long time she will go on talking again and again in this manner, let your reverence return,' i. e. return at once yourself, without asking her permission. To depart without asking leave, is contrary to all Hindū ideas of politeness. Athavā, see p. 30, n. 3. 2 • The prosecution of ( my) devotions is interrupted (by this detention). Compare in Vikram., Act V, uparudhyate me āśrama-vāsadharmah. 3 'Therefore do not beyond measure sorrow on my account.' Ukkaṇṭha for Sanskrit utkantha or utkanthasva is the reading of my own MS. Ma ukkanṭhidum seems questionable. K. has Bhūyo 'pi tapasćarana-piditam tātasya sariram atimātram mama krite utkanthitam bhavishjati. शममेष्यति मम शोकः कथं नु वत्से त्वया चरितपूर्वम् । उटजद्वारविरूढं नीवारबलिं विलोकयतः ॥१०१॥ गच्छ । शिवास्ते पन्थानः सन्तु । ॥ निष्क्रान्ता शकुन्तला सहयायिनश्च ॥ ''How, my child, will the grief of me, looking at the oblation of ricegrains formerly offered by thee, germinating at the door of the cottage, ever be assuaged [ever go to assuagement]?' Carita, so reads the Colebrooke MS.; the others have racita-purvam=purā-vihitam, S. Ćarita is supported by caru, 'an oblation of rice.' The bali, or griha-bali, is a particular kind of offering, identical with the bhūta-yajna, i. e. a sacrifice for all creatures, but especially in honour of those demigods and spiritual beings called griha-devatāḥ, household deities,' which are supposed to hover round and protect households (Manu iii. 80), or to whom some particular part of the house is sacred. This offering was made by throwing up into the air (Manu iii. 90), in some part of the house, generally at the door (Manu iii. 88), the remains of the morning and evening meal of rice or grain; uttering at the same time a mantra or prayer to some of the inferior deities, according to the place in which it was made (Manu iii. 87, &c.), whether to Indra with his followers the Maruts, or to Kuvera with his followers the Guhyakas, Kinnaras, Yakshas, &c., or to the spirits of trees, waters, &c. (Manu iii. 88, 89). According to Colebrooke it might be presented with the following Paurāṇik prayer, ‘May gods, men, cattle, birds, demigods, benevolent genii, serpents, demons, departed spirits, blood-thirsty savages, trees, and all who desire food given by me-may reptiles, insects, flies, and all hungry beings or spirits concerned in this rite, obtain contentment from this food left them by me!' It was sometimes offered by the women of the house, who might assist in any sacrifice, provided they abstained from repeating the Mantras (Manu iii. 121), and as the offering was intended for all creatures, even the animals were supposed to have their share in it (Manu iii. 92). In point of fact the crows, dogs, insects, &c. in the neighbourhood of the house were the real consumers of it (whence bali-pushta, bali-bhuj, griha-bali-bhuj, as names |