वसाने सम्पदः परमुपतिष्ठन्ति । ममाप्यन्ते पुरुवंशश्रीरकाल इवोप्तवीजा भूरेवंवृत्ता । संरोपिते ऽप्यात्मनि धर्मपत्नी त्यक्ता मया नाम कुलप्रतिष्ठा । कल्पिष्यमाणा महते फलाय वसुन्धरा काल इवोवीजा ॥ १५६ ॥ सानुमती । 'अपरिच्छिणा दाणिं दे सन्ददी भविस्सदि । * प्रतिहतममङ्गलम् । b असंशयं सखीमेव हृदये कृत्वा निन्दितोऽनेनात्मा । • अपरिच्छिवेदानीं ते सन्ततिर्भविष्यति । 1 "The goods of families who are bereft of support through the failure of lineal descendants, pass over to a stranger at the decease of the representative-of-the-original-stock.' Mūla-purusha, ' the man who represents the original progenitor, from whom, in a direct line, the family is descended,’ ‘the eldest surviving son, ' lit. ' the stock-man.' ± ‘The misfortune be averted!' compare p. 194, 1. 8. 36 — Although myself was implanted (in her womb ), verily (my) lawful wife, the glory of (my) family, was repudiated by me, like the earth sown with seed at the right-season, about to become adequate to the production of mighty fruit. Samropite ātmani= svasmin upte sati, K., lit. 'myself being sown,' she being sown with myself,' i. e. she hearing my second self in her womb.' According to the Hindu notion, a child is a reproduction of one's self. Atmaiva patnyā jāyate, K. Kula-pratishthā, see p. 124, n. 1. Kalpishyamānā, see p. 191, n. 2 in the middle. Vasundharā, cf. p. 184, n. 2. Verse156. UPAJĀTI or ĀKHYĀNAKī ( a variety of TRISHTUBH ). See verses 41, &c., 142. a चतुरिका ॥ जनान्तिकम् ॥ अए । इमिणा सत्यवाहवुत्तन्तेण विउणुओ भट्टा । णं अस्मासितुं मेहप्पडिच्छन्दादो अज्जं माटवं गेरिहा अहो दुष्यन्तस्य संशयमारूढाः पिण्डभाजः । कुतः । अस्मात्परं वत यथाश्रुति सम्भृतानि को नः कुले निवपनानि नियच्छतीति । नूनं प्रसूतिविकलेन मया प्रसिक्तं धौताशेषमुदकं पितरः पिवन्ति ॥ १५७ ॥ ॥ इति मोहमुपागतः ॥ & अये । अनेन सार्थवाहवृत्तान्तेन विगुणोद्वेगो भती । एनमाश्वासयितुं मेघप्रतिछन्दादार्ये माठव्यं गृहीत्वागच्छ । सुष्ठु भणसि । 1 Woe is me! the ancestors of Dushyanta are brought to a critical situation ; because — Thinking to themselves, Who, alas! after this (man), in our family, will offer (us) the oblations prepared according to scripturalprecept ? in all probability' &c. ; see p. III, n. 1. Pinda-bhājah=pitarak, S., lit. ‘partakers of oblations to the dead' i. e. the Manes of deceased ancestors for whom the Srāddha was performed. Kutak, see p. 55, n. 2. Asmāt, i. e. Dushyantāt, S. Dhautāsru-sesha, compare the analogous compounds tvag-asthi - sesha, having nothing left but skin and bone;' nāma-śesha, 'having nothing surviving but a name.' The Beng. MSS. read dhautāśru-sekam. The duty of performing the Sraddha devolved on the eldest son or on the nearest surviving relative. If no one survived to celebrate this rite, the Manes of deceased progenitors sank from their celestial abode to the lower regions. Cf. Raghu-v. i. 66, 67; see Indian Wisdom, p. 253 sqq. Verse 157. VASANTA-TILAKĀ (a variety of SAKVARI). See verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 104, 105, 108, 123, 124, 144, 148, 152. b चतुरिका ॥ ससम्भ्रममवलोक्य ॥ " समस्त सदु समस्तसदु भट्टा । सानुमती । " हड्डी हड्डी । सदिक्खु दीबे ववधाणदासेण एसो अन्धरदोसं अणुहोदि । अहं दाणिं एव णिबुदं करेमि | अहवा सुदं मए सउन्दलं समस्सासअन्तीए महेन्दजणणीए मुहादो । जसभाओसुआं देवा एव तह अणुचिस्सिन्ति जह अइरेण धम्मपदिणिं भट्टा अहिणन्दिस्सदित्ति । ता जुतं एदं कालं पडिपालिदुं । जाव इमिणा वुत्तन्तेण b * समाश्वसितु समाश्वसितु भर्ती । हा धिक् हा धिक् । सति खलु दीपे व्यवधानदोषेणैषोऽन्धकारदोषमनुभवति । अहमिदानीमेव निर्वृतं करोमि । अथवा श्रुतं मया शकुन्तलां समाश्वासयन्या महेन्द्रजनन्या मुखात् । यज्ञभागोत्सुका देवा एव तथानुष्ठास्यन्ति यथाचिरेण धर्मपत्नीं भर्तीभिनन्दिष्यतीति । तस्माद्युक्तमेतं कालं प्रतिपालयितुम् । यावदनेन वृत्तान्तेन 1 — A light being really (near at hand) this-man by reason [fault] of the screen (which covers it ) experiences (all the) ill-effects of darkness. 'Dr. Boehtlingk proposes to interpret andhaara-dosam by andhakāra-doshām, 'dark night,' or 'the darkness of night,' but this seems hardly a legitimate compound, nor does the sense require it. 2 Longing for their portions of the sacrifice.' Janna is the Prakrit equivalent for yajna (Vararući iii. 44). Great sacrifices were performed by kings in celebration of auspicious events, especially after marriage, in the hope of securing issue, and Indra as well as the inferior gods were invited to partake of portions set apart for them. These sacrifices were accompanied by largesses to the Brahmans, and festivities, in which the gods were supposed to be eager to participate. Cf. Rāmāy. i. 13, 6. 8. The mother of Indra was Aditi, who was the wife of Kaśyapa (see p. 22, p. 3). It appears from Act VII. of this play that Sakuntalā was at this time enjoying an asylum with the illustrious pair Kasyapa and Aditi in some sacred retreat, where they were engaged in acts of mortification and penance. 3 Therefore it is proper to wait for this period.' This is the reading of K. Some of the Deva-n. have tā na juttam kālam, &c. (=tasmān na yuktam kālam, &c.) "पिअसहिं समस्सा सेमि । b अब्बम्हणं अम्हणं । ॥ इत्युड्रान्तकेन निष्क्रान्ता ॥ नेपथ्ये । राजा ॥ प्रत्यागतप्राणः । कर्णे दत्त्वा ॥ अये । माठव्यस्येवार्तस्वरः । कः कोऽत्र भोः । • परित्रायतां * प्रियसखीं समाश्वासयामि । b अब्रह्मण्यम् अब्रह्मण्यम् । देवः संशयगतं वयस्यम् । अदृष्टरूपेण केनापि सवेनातिक्रम्य मेघप्रतिच्छन्दस्य प्रासादस्याग्रभूमिमारोपितः । 1 See p. 218, n. 1, i. e. udbhramanena ākāsam pratyudgamena, K. 2 Abrahmanyam (‘Help! to the rescue !'), according to Amara-k.i. 7, 14, is abadhyoktau, i. e. implies an assertion that the thing in question is not to be killed. Abadhyo 'ham ity arthah, S., ' the meaning is that, as å Brāhman, my person is sacred and inviolable.' Cf. in the Uttara-Rāmacaritra, p. 30, ‘Then by a Brāhman, having placed his dead son at the royal gate, a cry of " Abrahmanya" was set up, accompanied by a smiting on the breast.' A - brahmanya, lit. ' ( anything) unworthy of a Brāhman.' 3 So reads my own MS. One Deva-n. has pratyāgatah, the others simply karnam dattvā. The Beng. pratyāgata-cetanal. 4 Fallen into danger,' 'placed in jeopardy.' As to gata, see p. 38, n. I. 5 Atta-gandha=ātta-garva, ‘humbled,' 'having the pride taken down, ' 'insulted.' Compare in the Mahā-bh. rājyam ātta-lakshmi, 'a kingdom stripped of its wealth. According to some, ātta-gandha=ārta-kantha, — throttled,' ‘ strangled.' 6 • By some demon of invisible form, having seized [overpowered] him, he has been mounted on a pinnacle of the palace (called) Megha-pratiććhanda.' Sattva=bhūta, 'a goblin,' 'evil spirit.' राजा ॥ उत्थाय ॥ मा तावत् । ममापि सत्त्वैरभिभूयन्ते गृहाः । अथवा । अहन्यहन्यात्मन एव ताव ज्ज्ञातुं प्रमादस्खलितं न शक्यम् । नेपथ्ये । * भो वास्स । अविहा अविहा । राजा ॥ गतिभेदेन परिक्रामन् ॥ सखे । न भेतव्यं न भेतव्यम् । a भो वयस्य । अविधा अविधा । 1 Griha, a house,' or 'a wife,' is masc. in the plural (Amara-k. ii. 5). The Sahit.-d. (p. 190) inserts nāma, 'forsooth,' after mamāpi. 2 'Even one's own false-steps (proceeding from) heedlessness (occurring) day by day cannot be altogether ascertained. Is there (then) the power to know in every case by what road each of my subjects is walking?' lit. ‘by what road who among my subjects, &c. Tāvat sākalyena, K. Pramāda-skhalitam, ‘tripping from carelessness,' 'stumbling,' 'blundering. ' A-seshatah=sākalyena, K. According to K., this last clause presents an example of kāku, which is defined as 'a change in the tone of the voice,' 'giving emphasis. Thus, 'Is there the power ?' becomes equivalent to — there certainly is not the power' (see Sahit. - d. p. 24 ). Kākeu is constantly used by Pandits of a sentence spoken interrogatively, and so with a change of voice. 3 Avidhā ity akrose. The interjection avidhā is used in calling for assistance, K. Translate, Help! help!' Two of the MSS. have aviha for avidha; the Mackenzie, arviddho; my own, avidu. Aviha and avihā seem to be interchangeable. Avihā occurs in Malavik. p. 12, 1.22; p. 24, 1.7; p. 56, 1.8. Dr. Boehtlingk suggests that avida in Mriéchak. p. 213, 1.6; p. 312, 1. 9, may be for aviha or avihā. Gati-bhedena, 'with hurried broken steps;' tvarita-gamanena ity arthah, K. Verse 158. UPAJĀTI or ĀKHYĀNAKī (a variety of TRISHTUBH ). See verse 41, 107, 121, 126, 142, 156. |