तापसी । #होदु । ण मं अअं गणेदि । ॥ पार्श्वमवलोकयति ॥ को एत्थ इसिकुमाराणं । ॥ राजानमवलोक्य ॥ 'भद्देमुह । एहि दाव | मोएहि इमिणा दुम्मोअहत्यग्गाहेण डिम्भलीलाए बाही माणं बालमिइंन्द । राजा ॥ उपगम्य । सस्मितम् ॥ अयि भो महर्षिपुत्र | а एवमाश्रमविरुद्धवृत्तिना संयमः किमिति जन्मनस्त्वया । सत्त्वसंश्रयसुखोऽपि दूष्यते कृष्णसर्पशिशुनेव चन्द॑नम् ॥१२॥ C भवतु । न मामयं गणयति । b कोऽत्र ऋषिकुमाराणाम् । भद्रमुख । एहि तावत् । मोचयानेन दुर्मोचहस्तग्राहेण डिम्भलीलया बाध्यमानं बालमृगेन्द्रकम् । ' ' O gentle sir,' lit. 'O thou with auspicious countenance. According to the Sāhit.-d. (p. 179, 1.16) bhadra - muksha and saumya are the titles used by the inferior characters in addressing the king's son: saumya bhadra-mukhety evam adhamais tu kumārakaḥ. They do not seem to be so restricted, as in Act V. the Beng. MSS. make Gautamī address the king himself as bhadra-mukha; and K. extends the application of both terms to any manya, honourable person: Bhadra-mukheti mānyasyāmantrane yathoktam saumya bhadra-mukhety evam mānyo rājñaḥ suto vā. 2 Release the young lion being tormented in childish play by this (boy) the-grasp-of-whose-hand-is-difficult to unloose.' Some MSS. have maindam or maindaam for mrigendram; the Mackenzie, miindam. " 3 How is it that by thee, whose behaviour is opposed to (the peaceful character of) a hermitage, (thy) father's humanity [forbearance], thatdelights-in-the-protection-of-the-animals, is thus outraged; like the sandaltree by the young of the black serpent ?' āśrama-viruddha, cf. p. 38, 1. 5. Samyama=sama, K., ' a vow to forbear hurting animals.' Kim iti=kim Verse 182. RATHODDHATĀ ( a variety of TRISHTUBH), containing eleven syllables to the Pāda or quarter-verse, each Pada being alike. ॥ यथाभ्यर्थितमनुतिष्ठन्बालस्पर्शमुपलभ्य । आत्मगतम् ॥ अनेन कस्यापि कुलाङ्कुरेण स्पृष्टस्य गात्रेषु सुखं ममैवम् । artham, K.; iti is frequently thus joined with kim (compare p. 71, 1.1 ). Janmanas=janmano hetok, K. So prabhava = janma-hetu, p. 44, 1. 4, n. I; otherwise I should translate 'from thy birth.' The Beng. MSS. have janmadas and sanyamī agreeing with it. Sukho, the Mackenzie and K. have guno (=dharmak, K.) Candanam, as to the sandal, see p. 175, n. 1. This celebrated tree seems to have paid dearly for the fragrance of its wood : ‘The root is infested by serpents; the blossoms by bees; the branches by monkeys; the summits by bears. In short, there is not a part of the sandal-tree which is not occupied by the vilest impurities' (Hitop., Book II, verse 163). 1 ‘His behaviour, ( which is ) conformable to his mien, says as much [bespeaks it, betokens it].' Kathayati, compare p. 224, 1. 7. ± ‘Such (being) the-thrill-of-delight in the limbs of me touched by this scion of the family of some one (unknown to me); what bliss must he cause in the heart of that happy-man from whose body [loins] he sprang ! Hindu poets are fond of alluding to the thrilling effect of the touch of a child on the limbs of its parent, and vice versa. Compare the parallel passages in the Vikram., Act V, and the following from the Maha-bh., Putra-sparśāt sukhatarah sparso loke na vidyate. Argāt, some MSS., including my own, have ankat, 'from whose loins.' gyavataḥ, 'fortunate.' Kritin is properly 'one who has accomplished the desire of his heart. ' Kritinah = bha Verse 183. UPAJĀTI or ĀKHYĀNAKĪ (a variety of TRISHTUBH ). See verses 41, &c., 169. b तापसी । 'इमस्स बाल अरू बस्स देबि संवादिणी आकिदित्ति विम्हाबिदहि | अपरिइदस्सबि दे अप्पडिलोमो संवृत्तीत्ति । राजा ॥ बालमुपलालयन् ॥ न चेन्मुनिकुमारोऽयं । अथ कोऽस्य व्यपदेशः । 'पुरुवंसो । तापसी । राजा ॥ आत्मगतम् ॥ कथमेकान्वयो मम । अतः खलु मदनुकारिणमेनमत्रभवती मन्यते । अस्त्येतत्पौरवाणामन्त्यं कुलव्रतम् । भवनेषु रसाधिकेषु पूर्व а क्षितिरक्षार्थमुशन्ति ये निवासम् । नियतैकयतिव्रतानि पश्चा तरुमूलानि गृहीभवन्ति तेषाम् ॥ १४ ॥ ॥ प्रकाशम् ॥ a आश्चर्यम् आश्चर्यम् । विस्मापितास्मि । अपरिचितस्यापि तेऽप्रतिलोमः संवृत्त इति । b अस्य बालकरूपस्य तेऽपि संवादिन्याकृतिरिति C • पुरुवंश: । 1 • The speaking - resemblance of form ;' 'la ressemblance parlante,' Chézy. 3 2 Upalālayan, ‘fondling ;' see p. 289, n. 2. Vyapadeśah, ‘family ;' see p. 205, n. 1. * ‹ This (custom of retiring to a hermitage) is the last family-observance of the descendants of Puru. (They) who first of all for the sake of protecting the earth choose a residence in palaces abounding-in-all-the Verse 184. AUPACCHANDASIKA. See verses 77, 78. न पुनरात्मगत्या मानुषाणामेष विषयः । तापसी । #जह भहमुही भणादि । अच्छरासम्बन्धेण इमस्स जणणी एत्थ देवगुरुणो तबोवणे पसूदा । राजा ॥ अपवार्य ॥ हन्त द्वितीयमिदमाशाजननम् । ॥ प्रकाशम् ॥ अथ सा तत्रभवती किमाख्यस्य राजर्षेः पत्नी । b तापसी । " को तस्स धम्मदारपरिच्चाइणो णाम सङ्कीतिदुं चिन्तिस्सदि । राजा ॥ स्वगतम् ॥ इयं खलु कथा मामेव लक्षीकरोति । यदि तावदस्य a यथा भद्रमुखो भणति । अप्सरः सम्बन्धेनास्य जनन्यत्र देवगुरोस्तपोवने प्रसूता । b कस्तस्य धर्मदारपरित्यागिनो नाम सङ्कीर्तितुं चिन्तयिष्यति । pleasures-of-sense, to them [of them] the roots of trees, where the one religious vow of ascetics [i. e. control of the passions, mortification] is rigidly maintained, become a dwelling-place.' Rasādhikeshu, the Bengālī MSS. have sudhāsiteshu, ' white with stucco or chunam.' Usanti (3rd pl. pres. of vas, Gram. 324, 656 ) = icchanti, S.; = vāñchanti, K Taru-mūlāni, so Manu enjoins that the hermit is to be vijitendriyo dharāśayo vṛiksha-mūlaniketanaḥ, 'his passions kept in subjection, sleeping on the bare ground, dwelling at the roots of trees,' vi. 26. It seems to have been a practice in ancient India for kings when they had reigned sufficiently long, to retire from the charge of government and betake themselves to penitential exercises. They first associated the Yuva-rāja or heir-apparent with themselves, and then left him in quiet possession of the throne. 1 • But this (sacred ) place is not (accessible) to mortals by their own means [condition].' Vishayah=pradeśak, Chézy. The Mackenzie MS, has katham for na. ± ‘In consequence of her relationship to a nymph.' Deva-guros = Kasyapasya... शिशोर्मातरं नामतः पृच्छेयम् । अन्यायः परदारपृच्छाव्यापारः । a ॥ विचिन्त्य ॥ अथवा ! तापसी ॥ प्रविश्य मृन्मयूरहस्ता ॥ * सव्वदमण । सउन्दलावलं पेक्ख । किं वा शकुन्तलेत्यस्य मातुराख्या । सन्ति पुनर्नामधेयसादृश्यानि । अपि नाम मृगतृष्णि केव नाममाचप्रस्तावो मे विषादाय कल्पते । * सर्वदमन । शकुन्तलावण्यं प्रेक्षख । b कुत्र वा मे अम्ना | दृश्येन वञ्चितो मातृवत्सलः । भणितोऽसि । d ९ नामसा वत्स । अस्य मृत्तिकामयूरकस्य रम्यत्वं पश्येति 1 So reads the Mackenzie MS. The others tarhy anāryaḥ para-dāravyavahārah. 2 Sakcunta=pakshin, a bird. By joining it with lāvanyam, the hermitess unconsciously pronounces Sakuntala. Sakuntasya pakshino lāvanyam. Sakunta-lāvaṇyam ślesheņa Sakuntalā-śabdaḥ uktaḥ, Chézy. 3 For ambā (the reading of the Mackenzie MS., supported by K.) some have ajjū for Sanskrit ajjukā, and again, subsequently, ajjuā for ajjukā, where K. has ajjaā for āryakā or āryā. I have everywhere followed K. in rejecting ajjukā, as, according to Amara-k. (i. 1, 7, 11) and Sāhit.-d. (p. 179 at the end), this word, in theatrical language, is applied only to a veśyā or harlot. 4 ‘Perhaps the mention of a mere name, like the mirage-of-the-desert, is destined to (cause) me bitter-disappointment.' Mriga-trishnikā, see |