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___1 Was it a dream ? or an illusion-of-magic ? or a mental-delusion ? or (the result of my) good-works so far indeed rewarded (and then)
marred ? It has certainly passed away, never to return ; (and so has become) the steep precipice of my heart's-fondest-hopes.' Such is the reading of all the Deva-n. MSS., and doubtless the true one. In the third and fourth Padas I have adopted eva and prapātaḥ (in place of ete and prapātāḥ) from the Mackenzie, the former supported by K. Māyā, i.e. indra-jālādi-kriyā, S. Bhrama, one so affected imagines that to be present which does not really exist (asad api sākshāt-karoti, S. and C.) Punyam, i. e. svakīyam sukritam, K. Tāvat-phalam eva, i. e. darśanaphalam eva, K.; darśana-mātra-phalam, C'., 'fruitful so far only as the sight of Sakuntalā, K. Klishțam (cf. p. 201, l. 13); the best explanation of this idea will be found in p. 80, l. 7, with n. 2, and in n. 2 below. Asannivrittyai, cf. Raghu-v. viii. 48, para-lokam asannivrittaye gatāsi, 'thou art gone to the other world never to return.' S. thus explains the second half of the verse, “ As a man after ascending the peak of a mountain falls headlong, so my hopes after ascending to the sight of Sakuntala are precipitated. As to tata, see p. 175, n. I. Amara-k. (ii. 3, 4) gives atata as a synonym of prapāta and bhrigu, each of these words signifying 'a precipice,' but there is no reason why ataţa should not be used as an epithet of prapāta, to denote a very precipitous declivity. The Beng. MSS. read klriptam nu tāvat phalam eva punyaiḥ, asannivșittau tad [asanniorittyai tad] ativa manye manorathānām atata-prapātam.
2 • Is not the very ring a proof that there may be an unexpected meeting with that which must necessarily come ?' Nanu often=Latin nonne.
__1 Count [spell] hereon [i.e. on this ring] one by one each day the letters of my name until thou reachest the end. So soon, O loved one, (as thou hast spelt the whole name) a messenger will come into thy presence who-will-conduct thee to the entrance of my private-apartments.' Nāmāksharam, cf. p. 53, 1. 6. Gaćéhasi, so reads the Taylor MS. as well as my own, supported by the Calcutta ed. ; the others, gaćéhati. Netā, the noun of agency has sometimes the sense of a future participle, and may govern the case of the verb. So vaktā vākyam, 'one who is about to speak a speech,' Draupadi-h. 32. Indeed the nom. masc. of this form of noun is identical with the 3rd pers. of the Ist future.
2 'Verily (this). charming period (of expectation) was by Destiny made (to pass away) without-the-appointment-being-kept,' or 'Destiny caused that the delightful appointment-of-a-period (for the reunion of these lovers) should fail of being kept.' Vi-sam-vad. is 'to fail in keeping a promise or agreement.' Cf. phale visamvadati, Vikram., Act II.
3 The Vidūshaka designedly uses the dialect of the fisherman; see p. 220, 1. 4 sq.; p. 217, n. 2. __Verse 144. VASANTA-TILAKA (a variety of SAKVARI). See verses 8, 27, 31, 43, 46,
64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 104, I05, 108, 123, 124.
_1 Compare p. 205, ll. I 2, 13, n. 2.
2 'How (couldest) thou (allow thyself) to be immersed in the water, having abandoned that hand with its) slender delicate fingers ? But (where is the wonder ? for) an inanimate-object may well not distinguish excellence. How (was it that) even by me (my) beloved was rejected ?' Bandhura=unnatānata, “undulating ;'=ramya, 'beautiful,” C. Athavā, see p. 30, n. 3. _Verse 145. VANSA-STHAVILA (a variety of JAGATi). See verses 18, 22, 23, 67, 81, 14, IIT, II9.