a b बालः । अज्जए । रोअदि मे एसो भद्द मोरओ । " इति क्रीडनकमादले ॥ प्रथमा ॥ विलोक्य । सोद्वेगम् ॥ 'अहहे । रक्खाकर रांड से मणिबन्धे ण दीसदि । राजा । अलमलमावेगेन । नन्विदमस्य सिंहशावविमदीत्परि भ्रष्टम् । ॥ इत्यादातुमिच्छति ॥ उभे । " मा खुमा खु । एदं अविलम्बि कहं गहिदं णेण । ॥ इति विस्मयाद्वरोनिहितहस्ते परस्परमवलोकयतः ॥ किमर्थं प्रतिषिद्धाः स्मः । d राजा । प्रथमा । 'सुणादु महाराओ। एसा अबराजिदा गाम ओसही इमस्स * आर्यके । रोचते म एष भद्रमयूरकः । b अहो । रक्षाकरण्डकमस्य मनिबन्धे न दृश्यते । मा खलु मा खलु । एतदविलम्ब्य कथं गृहीतमनेन । महाराजः । एषापराजिता नामौषधिरस्य c d शृणोतु p. 250, n. 1 at the end. Nāma-mātra-prastāvo may mean 'the occasion of a mere name,' but the verb pra-stu has the sense of 'mentioning,' 'declaring.' Kalpate, 'is sufficient,' or simply 'becomes a cause of;' cf. p. 191, 1. 5; p. 260, l. 12. 1 A peacock, whether living or in the form of a toy, seems to have been a favourite plaything. So the boy in the fifth Act of the Vikramorvaśī, yaḥ suptavān madanke tam me jāta-kalāpam preshaya sikhinam. For āryake the Beng. have antikse. Antikā=bhaginī jyeshthā=dhātrī, S. 2 The amulet,' 'the talisman,' lit. 'the guardian casket,' 'the magical casket.' One sense, however, of karandaka is 'a kind of plant' or ‘herb’ (cf. next note). It was probably a kind of locket, containing some herb with talismanic properties, worn round the waist, to serve as an amulet. Karandaka certainly usually signifies 'a little box,' but it may possibly be the name for the herb itself. K. explains it by rakshā-ghoutikā [ gutikā], 'a magical ball.' Some of the Beng. have raksha-kāndo; S. and C., rakeshā-gando and rakshā gandako. 3 This herb, called Aparājitā [unconquered, invincible], was given * जादकम्मसमए भअवदा मारीएण दिखा । एदं किल मादापिदरी अप्पाणं च वज्जिअ अबरो भूमिपडिदं ण गेहादि । अर्थ गृह्णाति । तदो तं सप्पो भवि राजा । प्रथमा । दंसइ । राजा । d ॥ इति बालं परिष्वजते ॥ द्वितीया । 'सुइदे । एहि । इमं वुत्तन्तं णिमवाबुडाए सउन्दलाए निवेदम्ह । ॥ इति निष्क्रान्ते ॥ बालः। 'मुञ्च मं । जाव अम्बाए आसं गमिस्सं । • अनेकशः । & जातकर्मसमये भगवता मारीचेन दत्ता । एतां किल मातापितरावात्मानं च वर्ज यित्वापरो भूमिपतितां न गृह्णाति । b ततस्तं सर्पो भूत्वा दर्शात । d सुव्रते। एहि । इमं वृत्तान्तं नियमव्यापृतायै शकुन्तलायै निवेदयावः । माम् । यावदम्नायाः सकाशं गमिष्यामि । ● मुख by his reverence Kasyapa to this child, on the occasion of the natal ( ceremony ). As to the name aparājitā, compare p. 266, n. 2. The jātakarman is the fourth of the twelve Sanskaras or purificatory rites, described in Manu (ii. 27, &c.), and the first after the child's birth (cf. p. 258, n. 2; p. 199, n. 1). It was performed by giving the child honey and clarified butter out of a golden spoon, before separating the navel-string. 1 Atha here=yadi tu, ' supposing now,' 'but if' (cf. atha tu, verse 128 ) . b ॥ ततः प्रविशत्येकवेणीधरा शकुन्तला ॥ शकुन्तला । विचारकाले पकिदित्थं सवदमणस्स ओसहिं सुणिअ ण मे आसा आसि अतणो भाअहे | अहवा जह साणुमदीए आचक्खिदं । तह सम्भावीअदि एदं । राजा ॥ शकुन्तलां विलोक्य ॥ अये। सेयमत्रभवती शकुन्तला । यैषा वसने परिधूसरे वसाना नियमक्षाममुखी धृतैकवेणिः । * मम खलु तातो दुष्यन्तः । न त्वम् । b विकारकालेऽपि प्रकृतिस्यां सर्वदमनस्यौषधिं श्रुत्वा न म आशासीदात्मनो भागधेयेषु । अथवा यथा सानुमत्याचक्षितम् । तथा सम्भाव्यत एतत् 1 'Even this contradiction convinces me.' Pratyāyayati, ‘causes me to believe,’ ‘ me inducit ad credendum' (cf. p. 216, 1. 12 ). 2 Eka-veni-dharā, cf. Megha - d. verse go, sārayanti eka-venim karena; and verse 98, abalā-veni-mokshotsukāni. The Hindu women collect their hair into a single long braid, as a sign of mourning, when their husbands are dead, or absent for a long period. 3 'Even at the time of metamorphose,' i. e. even on an occasion when it ought to have changed its form. As to prakriti, 'the natural form or state,' as opposed to vikāra, cf. p. 71, 1. 10. Oshadhi, see p. 295, n. 3. * 'I had no hope in my own destiny,' 'I had no trust in my fortunes.' 5 Compare p. 262, lines 7 and 8. Q q & अतिनिष्करुणस्य शुद्धशीला मम दीर्घ विरहव्रतं बिभर्ति ॥ १८५ ॥ * णक्खु अज्जउत्तो वि । तदो को एसो दाणिं किदरक्खामङ्गलं दारअं मे गत्तसंसग्गेण दूसेदि । b बालः ॥ मातरमुपेत्य ॥ 'अब को एसो पुरिसो मं पुत्त्रेत्ति आलिङ्गदि । । । * न खल्वार्यपुत्र इव । ततः क एष इदानों कृतरक्षामङ्गलं दारकं मे गात्रसंसर्गेण दूषयति । b अन । क एष पुरुषो मां पुत्रेत्यालिङ्गति । ' 1 — She who, wearing a pair of dark-grey vestments, having a countenance emaciated by penitential-exercises, bearing (on her head) a single braid of hair, chaste [pure] in her behaviour, undergoes a long vow of separation from me, excessively unmerciful.' Vasane, acc. du. neut.; see p. 158, n. 1, and cf. vāsasī in Mriććhak., Act IV. It seems that men's clothes, as well as women's, consisted of two pieces (cf. Bhatti k. iii. 20, manorame vastre, which in one commentary is rendered by manoramam vastra-dvayam and in the other by ceto-harini vastre). Pari-dhusare, as the preposition à is employed diminutively, so the prepositions pari and sam give force and intensity, much as Tepi and σúv in Greek, and per and con in Latin. Pari is even more intensitive than sam: thus, sam-āpti, 'completion,' pari-samāpti, ‘entire completion;' sam-pūrṇa, 'very full,' pari-pūrya, ‘completely filled ;' sam-sushka, ‘dried up,' pari-sushka, 'quite dried up;' ā-pānḍu, 'palish,' pari-pānḍu, 'very pale;' pari-śrānta, 'completely wearied,' &c. &c. Dhritaika-veni, see p. 297, n. 2. S. and C. quote the following from Bharata : amalāsv avadhāranam [? amalā avadhāranam, S. ] alakānām ca kalpanam anulepana-sanskāram na kuryāt pathikānganā ('a woman whose husband is absent on a journey,' ef. p. 230, n. 1); pāndu-cchāyā krisa-tanur veri-yuta-siroruha lambālakā dina-veśā vibhushana-vivarjitā. 2 Arya-putra, see p. 196, n. 4. Furnished with a lucky talisman,' 'protected by an auspicious amulet.' 4 The feminine ambā makes its vocative amba, see Gram. 108. d. Verse 185. AUPAĆĆHANDASIKA. See verses 77, 78, 184. राजा । प्रिये । क्रौर्यमपि मे त्वयि प्रयुक्तमनुकूल परिणामं संवृत्तम् । यहमिदानीं त्वया प्रत्यभिज्ञातमात्मानं पश्यामि । शकुन्तला ॥ आत्मगतम् ॥ * हि । समस्मस समस्सस । परिच्चत्तमच्छरेण अणुअम्पिदम्हि देवेण । अज्जउत्तोक्खु एसो । प्रिये । राजा । स्मृतिभिन्नमोहतमसो दिष्ट्या प्रमुखे स्थितासि मे सुमुखि । उपरागान्ते शशिनः समुपगता रोहिणी योग॑म् ॥ १८६॥ b ' जेदु जेदु अज्जउत्तो । शकुन्तला । ॥ इत्यर्धोक्ते वाष्पकण्ठी विरमति । a हृदय । समाश्वसिहि समाश्वसिहि । परित्यक्तमत्सरेणानुकम्पितास्मि दैवेन । आर्यपुत्रः खल्वेषः । 1 b जयतु जयत्वार्यपुत्रः । 'By-the-kindness-of-fortune, O lovely-faced-one, thou standest (once again) before me, the darkness of whose delusion is dispelled by recollection. At the end of the eclipse, Rohini has been (again) brought to a union with the moon.' Dishṭyā is generally an exclamation equivalent to ‘Hail!’ ‘good luck !' corresponding to Shakespeare's 'Now fair befall thee!' I have preferred to regard it here as an adverbial instr. case, 'by the kindness of destiny,' 'fortunately,' 'happily.' Uparāga, the following is the Hindū notion of eclipses :—A certain demon, which had the tail of a dragon, was decapitated by Vishņu at the churning of the ocean; but, as he had previously tasted of the Amrita or nectar reproduced at that time, he was thereby rendered immortal, and his head and tail, retaining their separate existence, were transferred to the stellar sphere. The head was called Rāhu, and became the cause of eclipses, by endeavouring, at various times, to swallow the sun and moon. Rohini, as to the love of the Moon for Rohini, the fourth lunar constellation, see p. II3. n. I. ± Lit. ‘having tears in her throat,' i. e. 'having her voice choked with Verse 186. ARYA or GATHA. See verse 2. ००-|०-०|-| - |- ||| -- | ৺| --| |