а जानुकः । णं भणाहि । इमश्श कए मछि आभर्तुणोति । ॥ इति पुरुषमसूयया पश्यति ॥ पुरुषः । #भट्टालके । इदो अ तुम्हाणं शुमणोमुल्लं हो । 'एत्तके जुज्जइ । जानुकः । श्यालः । 'धीवर । महत्तरो तुमं पिवअस्सको दाणिं मे संवृतो । कादम्बरीसक्खि अम्हाणं पढमसोहिदं इच्छीअंदि । ता सोण्डिआपणं एव गच्छामो । а c ननु भण। अस्य कृते मत्स्यिकाभर्तुरिति । b भट्टारकाः । इतोऽर्थं युष्माकं सुमनोमूल्यं भवतु । एतावद्युज्यते । d धीवर । महत्तरस्त्वं प्रियवयस्यक इदानों मे संवृत्तः । कादम्बरीसाक्षिकमस्माकं प्रथमसौहृदमिष्यते । तच्छौण्डिकापणमेव गच्छामः । е तथा । 1 So read most of the Deva-n. MSS. Matsyikā is not given in the Dictionary. Dr. Boehtlingk translates it by Fisch-brut, the fry of fish,' and observes that it is also the name for a kind of fish called in German Schaar. Had the word been matsyika or mātsyika, ‘a fisherman,' there would have been no difficulty. May it not mean 'a fish-woman,' and matsyikābhartri, ‘this husband of a fish-woman ?' K and the Bengaliī have matsyasatroh,‘enemy of fishes.' Burkhard follows this, and reads maccha-sattrunotti, but in the Vocabulary prefers maśćhiā=matsyikā, ‘a fish' (?). 2 'Let the half of this be the price of your flower (for binding about my head).' The fisherman is again ironical. The allusion of course is to the flower mentioned at p. 222, 1. 11. There is probably a double-entendre in sumanaḥ, which may signify 'good-will,' as well as 'flower.' 3 ‘Our first friendship requires to be attested over (some) wine,' i. e. we must pledge ourselves over our cups or in drinking each other's health. Kādambari, an intoxicating liquor distilled from the Kadamba flower.' Sākshikam, compare Mālavik. p. 53, l. 7; Raghu-v. xi. 48; Hitop. l. 842. G g a ॥ अथ षष्ठोऽङ्कः ॥ ॥ ततः प्रविशत्याकाशयानेन सानुमती नामाप्सराः ॥ सानुमती । वित्तिदं मए पज्जा अणिवत्तणिज्जं अच्छरातित्थसस्पिज्ं । जाव साहुजणस्स अभिसेकालोत्ति सम्पदं इमस्स राएसिणो उदन्तं पञ्चक्खीकरिस्तं । णं मेणासम्बन्धेण सरीरभूदा दाणिं मे सउन्दला । ताएअ * निर्वर्तितं मया पर्यायनिर्वर्तनीयमप्सरस्तीर्थसानिध्यम् । यावत्साधुजनस्याभिषेककाल इति साम्प्रतमस्य राजर्षेरुदन्तं प्रत्यक्षीकरिष्यामि । ननु मेनकासम्बन्धेन शरीरभूतेदानों मे शकुन्तला । तया च 1 ‘Attendance at Apsaras - tīrtha (which is wont) to be performed (by us) in regular-rotation has been performed by me. Now, whilst (it is) the bathing-time of the good people [i. e. of Sakuntala and the nymphs], I will with my own eyes ascertain the circumstances [news] of this Rajarshi,' Sānnidhyam (from san-nidha), lit. ‘proximity ;' here it denotes 'close attendance or waiting,' as in Hitop. 1. III 2, anujTovinā sānnidhyam avasyam karaṇīyam. In the interlude before Act IV. of Vikram., upasthāna occurs with the same sense in a parallel passage: Apsaro-vyāpāra-paryāyeṇa suryasya upasthāne vartamānayā priya-sakhyā vinā vasanta-samaya āgata iti balavad utkanthitasmi, 'I am mightily troubled that the spring season has arrived during the absence of my dear friend, who is in attendance upon Surya, according to the regular cycle of nymph's duty.' Ud-anta (lit. ‘reaching to the end'), ‘telling to the end,’ ‘full tidings,’‘news.' ± • Verily by (my) connexion with Menakā, Sakuntalā has now become part of myself,' lit. 'my own body,' i. e. ' part of my own flesh and blood,' 'identified with myself.' As to the nymph Menakā, the mother of Sakuntalā, see p. 44, 1. 1 1 with n. 2, and p. 45, n. r. Sarīra-bhūtā, this is the same sort of compound as pūga-kṛita or pūga-bhūta; see Pāņ. ii. 1, 59, and p. 167, n. 2 at the end. Cf. śarīram asi me, 'thou art my body,' Mālavik. p. 33, 1.12. 2 а दुहिदुणिमित्तं क्खु उदुस्संवेबि णिरुस्सवारम्भं विच एदं राउलं दीसइ । अत्थि मे विहवो पणिधाणेण सवं परिणादुं । किन्दु सहीए आदरो मए माणइवो । होदु । इमाणं एव उज्जाणपालिआणं तिरक्खरिणी परिच्छणा पस्तपरिवत्तिणी भविअ उबलम्भिस्तं । ॥ इति नाट्येनावतीर्य स्थिता ॥ दिवहि । ॥ समन्तादवलोक्य ॥ किं а " दुहितृनिमित्तमादिष्टपूर्वास्मि । b किं नु खलु ऋतूत्सवेऽपि निरुत्सवारम्भमिवैतद्राजकुलं दृश्यते । अस्ति मे विभवः प्रणिधानेन सर्वं परिज्ञातुम् । किन्तु सख्या आदरो मया मानयितव्यः । भवतु । अनयोरेवोद्यानपालिकयोस्तिरस्करिणीपरिच्छन्ना पार्श्वपरिवर्तिनी भूत्वोपलप्स्ये । 1 Ritūtsava, lit. 'the festival of the season,' i. e. the Vasantotsava, or 'great vernal festival,' in celebration of the return of spring, and said to be in honour of the god Krishna. Originally his son Kama-deva, the god of love, must have been the object of worship in this festival. It is identified with the Holi or Dolā yātra, the Saturnalia, or rather, Carnival of the Hindus, when people of all conditions take liberties with each other, especially by scattering red powder and coloured water on the clothes of persons passing in the street, as described in Ratnāvali, pp. 5, 6, 7, where syringes and waterpipes are used by the crowd. Flowers, and especially the opening blossoms of the mango, would naturally be much used for decoration at this festival, and as offerings to the god of love. It was formerly held on the full moon of the month Caitra, or about the beginning of April, but now on the full moon of Phalguna, or about the beginning of March. The other great Hindu festival, held in the autumn, about October, is called Durgotsava or Durgā-pājā, being in honour of the goddess Durgā. 2 Pranidhana, 'profound meditation,' or that mental faculty by which divine beings were supposed to be able to ascertain future events. The verb pra-ni-dhā (sometimes with manas) is primarily ‘to fix in ;' hence 'to fix the mind on, ' ' be intent on .' Compare mayā praṇidhāna-sthitayā atyāhitam upalabdham, Vikram. (interlude before Act IV). 3 Tiras-karini, a kind of magical veil, rendering the wearer invisible. b &a ॥ ततः प्रविशति चूताङ्कुरमवलोकयन्ती चेटी । अपरा च पृष्ठतस्तस्याः ॥ प्रथमा । * आवहरि अपण्डुर वसन्तमासस्स जोअसवस्स । दिट्टोसि चूदकोरअ उदुमङ्गलं तुमं पसाऐमि ॥ १३४ ॥ द्वितीया । परहुदिए । किं एआइणी मन्तेसि । प्रथमा । 'महुअरिए | चूदकलिअं देक्खिा उम्मत्तिआ परहुंदिआ होदि । а * जाताम्रहरितपाण्डुर वसन्तमासस्य जीवसर्वस्व । दृष्टोऽसि चूतकोरक ऋतुमङ्गलं त्वां प्रसादयामि ॥ १३४ ॥ с b परभृतिके । किमेकाकिनी मन्त्रयसे । • मधुकरिके । चूतकलिकां दृष्ट्वोन्मत्ता परभृतिका भवति । 1 ‘O reddish pale-green mango-blossom, the very essence of the life of the vernal month, thou art seen (by me, and ) I bid thee hail, auspiciousharbinger of the season.' A-tāmra-harita-pāndura, this kind of Dvandva Bahuvrihi compound, expressing varieties of colour, is noticed by Pān. ii. 1, 69 (cf. krishna-śukla, lohita-savala, &c.) A prefixed, implies diminution, and is equivalent to īshat. So ā-pāṇḍu, 'yellowish,' or 'slightly yellow,' Vikram., Act II. Jīva-sarvasva, lit. ' whose whole substance is constituted of life, ' see p. 33, n. 1 in the middle. Some MSS. have jiva-sarvasvam, agreeing with tvām. Mangalam, anything auspicious,' 'any symbol or sign of happiness;' in this latter sense it seems to be used here. The goddess Durga is called in the same way sarva-mangalā, 'presiding over the happiness of the whole world.' Ṛitu is evidently here the season par excellence, the season of all others. Prasādayāmi, lit. 'I ask thee to be favourable,’ ‘I entreat thee to be propitious. ' 2 Para-bhṛitika, 'the female of the Indian cuckoo,' see p. 162, n. 2. In the last Pāda the syllables mam and e are considered short by a license peculiar to Prakrit prosody. C द्वितीया । सहि । अव मं । जाव अग्गपादट्टिया भवि चूदकलि गेरिहा कामदेवच्चणं करेमि । f अए । 'अकहिदेबि एदं सम्पज्जइ । जदो एक्कं एव्व णो जीविदं दुधाठिदं सरीरं । ॥ सखीमवलम्ब्य स्थिता चूताङ्कुरं गृह्णाति ॥ अप्पडिबुद्धोबि चूदप्पसवो एत्य बन्धणंभङ्गसुरभी होदि । ॥ कपोतहस्तकं कृत्वा ॥ a कथमुपस्थितो मधुमासः । b मधुकरिके । तवेदानों काल एष मदविभ्र मगीतानाम् । • सखि । अवलम्व माम् । यावदग्रपादस्थिता भूत्वा चूतकलिकां गृहीत्वा कामदेवार्चनं करोमि । d यदि ममापि खल्वर्धमर्च नफलस्य । थितेऽपि एतत्सम्पद्यते । यत एकमेव नौ जीवितम् । द्विधास्थितं शरीरम् । अप्रतिबुद्धोऽपि चूतप्रसवोऽत्र बन्धनभङ्गसुरभिर्भवति । अक f अये । 1 Bandhana, i. e. prasava-bandhana, 'the foot-stalk of the flower,' see p. 103, 1. 3, n. r. 2 Having joined the hands together,' or 'having placed them one over another.' Kapota is properly ' a dove or pigeon ;' but K. informs us that it is also the name for a mode of joining the hands. Probably the hands and fingers were brought into a position bearing some fancied resemblance to a pigeon. S. and C. quote the following verse, which seems to intimate that this position was significant of humble entreaty, respectful representation, or fear: Sarva-pārśva-samāśleshāt kapotaḥ sarva-sirshakaḥ [sarpaśīrshakah, S.], bhītau vijñāpane caiva vinaye ca prayujyate. |