Imatges de pàgina
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अपि च ।

कुल्याम्भोभिः पवनचपलैः शाखिनो धौतमूला
भिो रागः किसलयरुचामाज्यधूमोद्गमेन ।
एते चावगुपवनभुवि विदर्भाङ्कुरायां
नष्टाशङ्का हरिणशिशवो मन्दमन्दं चरन्ति ॥१५॥

सर्वमुपपन्नम् ।

सूतः ।

राजा ॥ स्तोकमन्तरं गत्वा ॥

तपोवनवासिनामुपरोधो मा भूत् । अत्रैव तावद्रथं स्थापय । यावदवतरामि ।

1 • The trees have their roots washed by the waters of canals [trenches], tremulous in the wind; the tint of (those trees which are) bright with freshsprouts is diversified [partially obscured] by the rising of the smoke of the clarified butter (burnt in oblations); and in front, these young fawns, free from timidity, leisurely graze on the lawn of the garden, where the stalks of Darbha grass have been mown.' The commentators explain bhinna by anyathā-bhūta, ' altered,' 'made different ;' but it may also mean ‘broken,’ ‘interrupted,' 'partially obscured.' Arvāk= agratak, in front,' ‘· ,'' near.' Darbha is another name for Kusa or sacrificial grass (Poa Cynosuroides). This was the plant held sacred by the Hindus, as verbena was by the Romans. Ground prepared for a sacrifice was strewn with the blades of this grass. The officiating Brahmans were purified by sitting on it, and by rubbing it between their hands. Its sanctifying qualities were various, see Manu ii. 43, 75, 182; iii. 208, 223, 255, 256; iv. 36; v. 115; xi. 149; and Vishnu-p. p. 106. Its leaves are very long, with tapering points of which the extreme acuteness is proverbial; whence the expression kuśāgra-buddhi (Raghu-v. v. 4), ‘one whose intellect is as sharp as the point of a Kuśa leaf.' In Atharva-v. xix. 28 this grass is addressed as a god. According to the commentators this verse and the last afford examples of anumānālankāra, or figure called 'Inference.'

Verse 15. MANDĀKRĀNTĀ (a variety of ATYASHTI), containing seventeen syllables to the quarter-verse, each quarter-verse being alike. This is the metre of the Megha-dūta.

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सूतः ।

धृतः प्रग्रहाः । अवतरत्वायुष्मान् ।

राजा ॥ अवतीर्य ॥

सूत । विनीतवेषेण प्रवेष्टव्यानि तपोवनानि नाम । इदं तावगृह्यताम् । ॥ इति सूतस्याभरणानि धनुश्चोपनीयं ॥ सूत । यावदहमाश्रमवासिनः प्रत्यवेक्ष्योपावर्ते । तावदार्द्रपृष्ठाः क्रि

यन्तां वाजिनः ।

तथा । ॥ इति निष्क्रान्तः ॥

राजा

सूतः ।

॥ परिक्रम्यावलोक्य च ॥

इदमाश्रमद्दारम् । यावत्मविशामि । ॥ प्रविश्य निर्मित्रं सूचयन् ॥ शान्तमिदमाश्रमपदं स्फुरति च बाहुः कुतः फलमिहास्य । अथवा भवितव्यानां द्वाराणि भवन्ति सर्वत्रं ॥ १६ ॥

1 Compare Manu viii. 2. Dr. Burkhard has vinita-vesha-praveśyāni. ' • Giving over his ornaments and bow (to the care) of the charioteer.' Observe the use of the gen. after upanīya; see Gram. 858.

3 Lit. ‘let the horses be made wet-backed,' i. e. let them be watered and refreshed. 'Let their fatigue be removed by giving them water and by rubbing their backs,' S.

4 ‘Acting an omen,' or ' acting as if he observed an omen,' lit. ' manifesting a sign.' Nimitta is any omen or sign, such as the throbbing of the arm or eyelid. If this was felt on the right side it was a good omen in men; if on the left, a bad omen. The reverse was true of women.

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5 This hermitage is tranquil [i. e. a peaceful spot, undisturbed by passion or emotion], and yet my arm throbs; whence can there be any result of this in such a place? But yet the gates of destiny are everywhere.' A quivering sensation in the right arm was supposed to prognosticate union with a beautiful woman. See Raghu-v. xii. 90; Bhatti-k. i. 27; Vikram, Act II.

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अये । दक्षिणेन वृक्षवाटिकामालाप इव श्रूयते । यावदन गच्छामि । ॥ परिक्रम्यावलोक्य च ॥ अये । एतास्तपस्विकन्यकाः स्वप्रमाणानुरूपैः सेचनंघटैबालपादपेभ्यः पयो दातुमित एवाभिवर्तन्ते । ॥ निरूप्य ॥ अहो मधुरमासां दर्शनम् । शुद्धान्तदुर्लभमिदं वपुराश्रमवासिनो यदि जनस्य । दूरीकृताः खलु गुणैरुद्यानलता वनलताभिः ॥ १७ ॥ यावदिमां छायामाश्रित्य प्रतिपालयामि ।

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यस्थितः ॥

॥ इति विलोक

॥ ततः प्रविशति यथोक्तव्यापारा सह सखीभ्यां शकुन्तला ॥

&

* इत इतः सख्यौ ।

1 ‘To the right of the grove of trees.' Dakshinena governs the acc. case as well as the gen. See Pan. ii. 3, 31; v. 3, 35.

± ‘With_watering-pots (of a size) proportioned to their strength,' or — with watering-pots suited to their size,' i. e. not too large for a woman

to carry.

3 ‘If this (beautiful) figure, rarely met with [or difficult to be found] in the inner apartments of palaces [i. e. in harams], belongs to people living in a hermitage, then indeed the shrubs of the garden are distanced [surpassed] in excellencies by the (wild) shrubs of the forest.' Sir W. Jones translates, the garden-flowers must make room for the blossoms of the forest, which excel them in colour and fragrance.' The suddhānta is the antah-pura or ‘inner suite of apartments, appropriated to women ;' called also the avarodha or 'private quarter,' shut out from the rest of the house and strietly guarded. Haram is the equivalent Arabic word.

4 6

'Occupied in the manner described.' A noticeable Bahuvrīhi com

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b

शकुन्तला ।

अनसूया ।

'हला सउन्दले । तुवत्तोबि तादकस्स बस्स अस्समरुक्खन पिचरेत्ति तक्केमि । जेण णोमालिंआकुसुमपेलवाबि तुमं एदाणं आलंवालपूरणे णिउत्ता ।

C

शकुन्तला ।

हला अणसूए। ण कैवलं तादणिओओ एव । अत्यि मे सोदरसिणेहो बि एदेसु । ॥ इति वृक्षसेचनं निरूपयति ॥

राजा ।

कथमियं सा कण्वदुहिता । असाधुदर्शी खलु तत्रभवान्काश्यपः । य इमामाश्रमधर्मे नियुंक्तें ।

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b इत इतः सख्यौ ।

1098a

हला शकुन्तले । त्वत्तोऽपि तातकाश्यपस्याश्रमवृक्षाः प्रियतरा इति तर्कयामि । येन नवमालिकाकुसुमपेलवापि त्वमेतेषामालवालपूरणे नियुक्ता ।

C

हला अनसूये । न केवलं तातनियोग एव । अस्ति मे सोदरस्नेहोऽप्येतेषु ।

1 Mālikā or mallikā is a kind of double jasmine with large flowers, sometimes called 'Arabian jasmine;' from its delicious perfume, and abundant nectar, much frequented by bees. See Raghu-v. xvi. 47.

2 Ālavāla, 'the trench for water round the root of a tree.' See Raghu-v. i. 51; also Vikram., end of Act II. (taror mūlālavālam).

3 Truly his reverence Kaśyapa is (a man) of little discrimination, inasmuch as he appoints her to the duties [manner of life] of the hermitage [i. e. imposes upon her a hermitage-life ; a mode of life such as is usual in a hermitage].' The sage Kanva is here called 'a descendant of Kasyapa.' As a sage and Brahman he might especially claim this celebrated personage as his progenitor; but Kasyapa, who was the son of Marići [who was the son of Brahmā, and one of the seven Prajāpatis], was a progenitor on a magnificent scale, as he is considered to have been the father of the gods, demons, man, fish, reptiles, and all animals, by Aditi, and twelve other daughters of Daksha. He is supposed by some to be a personification of the race who took refuge in the central Asiatic

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23

॥ प्रथमोऽङ्कः ॥

इदं किलाव्याजमनोहरं वपु

स्तपः क्षमं साधयितुं य इच्छति । ध्रुवं स नीलोत्पलपत्त्रधारया

शमीलतां छेत्तुमृषिर्व्यवस्य॑ति ॥ १७ ॥

२३

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भवतु । पादपान्तरित एव विश्वस्तां तावदेनां पश्यामि ।

॥ इति तथा करोति ॥

&

शकुन्तला ।

Seil

✓nedh

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सहि अणसूए | अदिपिण्डेण वक्कलेण पिअंवदाए णिअन्तिदहि । सिटिलेहि दाव णं ।

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* सखि अनसूये । अतिपिनद्धेन वल्कलेन प्रियंवदया नियन्त्रितास्मि । शिथिलय तावदेनम् ।

b तथा ।

chain, in which traces of his name Caucasus), the Caspian, Kaśmīra, &c.

p. 12.)

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may be found, as Koh-kas (or
(Wilson's Hindu Theatre, vol. ii.

1 The sage who expects to make this artlessly-charming form capable of (enduring) penance, certainly attempts to cut a branch of the hard Sami wood with the edge of the blue lotus-leaf.' Avyāja-manoharam, — that which captivates without art or ornament,' 'naturally beautiful .' For an account of the different orders of Rishis or sages, see rishi in my Sanskrit-English Dictionary. The Sami tree is a kind of acacia (Acacia Suma), the wood of which is very hard, and supposed by the Hindus to contain fire. [Śami abhyantara-līna-pāvakā, Raghu-v. iii. 9. See also Manu viii. 247.] Sacred fire is kindled by rubbing two dried pieces together. The legend is that Pururavas generated primeval fire by rubbing together two branches of the Sami and Aśvattha tree. Other kinds of wood are also held sacred by the Hindūs, such as the Vilva (Bel), and only Brahmans are allowed to use them as fuel.

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Verse 18. VANŚA-STHAVILA (a variety of JAGATĪ), containing twelve syllables to the quarter-verse, each quarter-verse being alike.

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