किमिदमुपन्यस्तम् । राजा । शकुन्तला ॥ चात्मगतम् ॥ * पावओक्खु एसो वअणोर्बण्णासो । शार्ङ्गरवः । कथमिदं नाम । भवन्त एव सुतरां लोकवृत्तान्तनिष्णाताः । सतीमपि ज्ञातिकुलैकसंश्रयां तदप्रियापि प्रमदा स्वबन्धुभिः ॥ ११९ ॥ राजा । किं चात्रभवती मया परिणीतपूर्वा । b शकुन्तला ॥ सविषादम् । आत्मगतम् ॥ ' हि । सम्पदं दे आसङ्का । a पावकः खल्वेष वचनोपन्यासः । b हृदय । साम्प्रतं त आशङ्का । 16 'Truly, the import of this speech [that which is proposed by this speech] is (like) fire. ' The Mackenzie MS. inserts eso after kkhu. 2 ‘Such-persons-as-your-Majesty are certainly full well acquainted with the ways of the world. Loka-vrittānta-nishnātah = loka-vyavahārajñātāh, S. Ni-shnāta (= abhijña, C.), lit. ‘bathed in ;' hence — conversant with.' The Sahit-d. (p. 193) reads bhavān loka-vṛittānte nishṇātaḥ. 3 ‘People suspect a married woman [woman who has a husband] residing wholly in her kinsmen's family, although chaste, (to be ) the reverse. Hence a young woman is preferred by her own relatives (to be) near her husband, even though she be disliked by him. Jñāti-kcv=nija-grihavāsinīm, S. Anyathā, i. e. vyabhićāriņīm, 'unchaste,' S. Ishyate=ākānkshyate, S. Tad-apriyāpi, the Beng., my own MS., and the Sāhit. - d. read priyāpriyā vā, ‘liked or disliked ;' but K. supports the other reading. Verse 119. VANSA-STHAVILA (a variety of JAGATI). See verses 18, 22, 23, 67, 81, 114, 117. # जादे । मुहुत्त मा लज्ज । अबणइस्सं दाव दे ओउण्ठणं । तदो तुमं भट्टा अहिजाणिस्सदि । ॥ इति यथोक्तं करोति ॥ राजा ॥ शकुन्तलां निर्वर्ण्य | आत्मगतम् ॥ इदमुपनतमेवं रूपमक्लिष्ट कान्ति * जाते । मुहूर्त मा लज्जस्व । अपनेष्यामि तावतेऽवगुण्ठनम् । ततस्त्वां भर्तीभिज्ञास्यति । 1 'On account of dislike to a deed done, is opposition to justice becoming in a king?' This is the reading of the oldest Bengali, and I have adopted it as preferable to that of the Deva-n., kim kṛita-kārya-dvesho dharmam prati vimukhatā kṛitāvajna. Dr. Boehtlingk suggests that kṛitāvajñā is probably an interpolation from the margin. 2 ± • Whence is this inquiry (accompanied) by the fabrication of a false hood?' Avidyamānārthasya kalpanayā kṛitaḥ praśnaḥ, K. According to Dr. Burkhard, ‘inquiry about a crime which has not been committed.' 3 ‘These changes-of-purpose [fickleness of disposition] mostly take effect [wax strong] in those who are intoxicated with sovereign-power.' Murchanti=vardhante, S.;=vyāpnuvanti, K. (cf. Raghu-v. xii. 57, vi. 9, x. 80). Root mūrch has generally the opposite sense, 'to lose strength,' 'faint away.' It is applied to the thickening of darkness, in Vikram., Act III, tamasām niśi mūrćhatām. 4 ‘I am especially aimed-at-by-this censure,' i. e. I am the especial object of this censorious remark about 'persons intoxicated with power.' D d भ्रमर इव विभाते कुन्दमन्तस्तुषारं न खलु च परिभोक्तुं नैव शक्नोमि हातुम् ॥ १२० ॥ ॥ इति विचारयन्स्थितः ॥ प्रतीहारी । अहो धम्मावेक्खिदा भट्टिणी । ईदिसं णाम सुहोबणदं रूबं देक्खिअ को अमो विचरेदि । शार्ङ्गरवः । भो राजन् । किमिति जोषमास्यैते । राजा । भोस्तपोधनाः । चिन्तयन्नपि न खलु स्वीकरंणमत्रभवत्याः स्मरामि । तत्कथमिमामभिव्यक्तसत्त्वलक्षणां प्रत्यात्मानं क्षेत्रिणमाशङ्कमानः प्रतिपत्स्ये । * अहो धर्मावेशिता भर्तुः । ईदृशं नाम सुखोपनतं रूपं दृष्ट्वा कोऽन्यो विचारयति । 1 'Not settling-in-my-mind [not deciding or determining] whether this form of unblemished beauty thus presented (to me) [brought near to me] may or may not have been formerly married [by me]; verily I am neither able to enjoy nor to abandon (it), like a bee at the break of day, the jasmine-blossom filled with dew. Aklishta-kānti = anavadya-saundaryam, K. Parigrihītam, see p. 181, n. 2. A-vyavasyan (=a-niśćinvan), so reads K.; I have ventured to follow him, although nearly all the Deva-n. MSS. have vyavasyan (cf. p. 146, 1. 2, n. 1 ; and p. 161, 1. 9). If vyavasyan is retained, it must be translated 'deliberating,' 'striving to discover.' Antas tushāra, lit. ' having dew in the interior.' 2 ± • Why do you sit [ is it sat] so silent ?' Kimartham maunam keritam asti, S. Cf. kim tūshṇīm evāste, Vikram., Act IV. 3 Svikaranam (=vivāham, S.), 'making one's own,' i. e. 'taking in marriage.' 4 ‘How, then, shall I act towards her, bearing evident signs of pregnancy, doubting myself to be her husband.' Katham pratipatsye may mean 'how shall I make any reply?' referring to kim josham āsyate in the previous speech ; or, ‘how shall I receive her?' see p. 135, n. I, Verse 120. MĀLINī or MĀNINī (a variety of ATI - ŚAKVARI ). See verses 10, 19, 20, 38, 55, 109, 110, कृताभिमशीमनुमन्यमानः सुतां त्वया नाम मुनिर्विमान्यः । मुष्टं प्रतियाहयता स्वमर्थ पात्रीकृतो दस्युरिवासि येनं ॥ १२१ ॥ शारद्वतः । दाणिं मे शार्ङ्गरव । विरम त्वमिदानीम् । शकुन्तले । वक्तव्यमुक्तमस्माभिः । सोऽयमत्रभवानेवमाह । दीयतामस्मै प्रत्ययप्रतिवचनम् । * आर्यस्य परिणय एव सन्देहः । कुत इदानों मे दूराधिरोहिण्याशा । 1 'Is the sage after-consenting to his daughter, who had been seduced [carnally-embraced] by thee, to be (thus) insulted forsooth ? (he) by whom allowing his stolen property [i. e. Sakuntalā] to be kept [taken], thou hast been made as it were a justified ravisher [robber].' Kritābhimarśām=kṛita-samsparśām=kṛita-sangrahaņām, K. The first sense of abhi-mṛis is 'to touch,' 'to handle.' Here, as in parā-mṛiś (Bhaṭṭi-k. xvii. 38), there is an implication of carnal connexion. Mushtam, the Taylor MS. has ishtam, and the Beng. dushtam. It must be borne in mind that Sakuntalā was married to Dushyanta, according to the Gandharva form (p. 127, n. 3), during the absence of her foster-father (see pp. 134, 135, with notes ). Pratigrāhayatā, the causal may sometimes give the sense of 'allowing' or ' permitting,' as in nāśayati, he suffers to perish.' Pātrī-kṛita, is a Cvi compound, formed from pātra, neut. ‘a receptacle,' applied to express any deserving or worthy person (see Manu iv. 227). Verse 121. UPAJĀTI or ĀKHYĀNAKĪ (a variety of TRISHTUBH ). See verses 41, 107. & b शकुन्तला ॥ अपवार्य ॥ इमं अवत्थन्तरं गदे तारिसे अणुराए किं वा सुमराबिदेण । अत्ता दाणिं मे सोणीओत्ति ववसिदं । ॥ प्रकाशम् ॥ अज्जउत्त। ॥ इत्यर्थोक्ते ॥ 'संसइदे दाणिं परिणए ण एसो समुदाआंरो । पोरव । ण जुत्त्रं णाम दे तह पुरा अस्समपदे सहावुत्ताणहिअअं इमं जणं समसपुत्रं पतारि ईदिसेहिं अक्खरेहिं पच्चाचक्खिदुं । शान्तम् । पाप॑म् । राजा ॥ कर्णौ पिधाय ॥ * इदमवस्थान्तरं गते तादृशेऽनुरागे किं वा स्मारितेन । आत्मेदानों मे शोचनीय इति व्यवसितम् । b आर्यपुत्र । पौरव । न युक्तं नाम ते तथा पुराश्रमपदे स्वभावोत्तानहृदयमिमं जनं समयपूर्वं प्रतायेंदृशैरधरैः प्रत्याचष्टुम् । । - संशयित इदानीं परिणये नैष समुदाचारः । 1 K., S., and the old Beng. MS. interpret soami by socaniya, 'to be sorrowed for;' but C. has sodhaniya, and is followed by Chézy and the Calcutta edition. The meaning will then be, 'I myself am now to be cleared [justified] by myself.' All the MSS., except one, insert me. ± ‘Now that my marriage is called-in-question, this is not the (proper) form-of-address ;' see p. 196, n. 4. All the MSS. agree in reading samudāāro for samudāćāro; otherwise it might be suspected that samudāhāro was the correct word, to which samudāćāro must be here equivalent. 3 'It is not becoming in thee, having awhile since in the hermitage so seduced, after-a-formal-agreement, this person [myself ] naturally openhearted, to repudiate her with such words.' Uttāna, 'shallow,' 'unreserved,' is the opposite of gambhīra, 'deep,' 'reserved ;' see p. 39, n. 1. Samaya-pūrvam, cf. p. 198, 1. 3; and p. 172, 1. 4, with note. or, 4 — Peace! a sin !' i. e. Silence ! let me not listen to such sinful words ; Ꭵf no stop is placed after sāntam, 'May the sin be palliated!' This seems to be the usual formula in the plays for averting the ill effects of blasphemous, malevolent, or lying words. Sometimes the stage-direction karnau pidhāya is omitted, compare Acts vii. 57; Mriéchak. p. 36, 1.5; p. 230, 1.6; p. 306, 1. 9; p. 329, 1.1; Malavik. p. 69, 1. 10; Mudra-r. p. 24, 1.5 |