सुन्दरि । राजा । वाष्पेण प्रतिषिद्धेऽपि जयशब्दे जितं मया । 'वच्छ । दे भानहेआई पुच्छेहि । राजा ॥ शकुन्तलायाः पादयोः प्रणिपत्य ॥ सुतनु हृदयात्मत्यादेशव्यलीकमपैतु ते किमपि मनसः सम्मोहो मे तदा बलवानभूत् । tears.' Vāshpa, not the tear itself, but the lachrymal moisture (see p. 169, n. 2) which may find its way into the throat and impede the utterance. 1 Though the (utterance-of) the word "victory" be obstructed by (thy) weeping, victory-has-been-gained by me, since thy unadorned countenance, having-the-surface- [ skin ] -of-its-lips - pale-red, has been seen (by me).' Jaya-sabda, the word ' Victory !' i.e. jayatu or vijayi bhava was the regular form of saluting kings (cf. p. 65, n. 2). Asanskāram, so reads the Taylor MS.; the others have asanskāra-p, which violates the usual cæsura. If the latter be retained, translate 'the skin of whose lips is pale red from the absence of colouring or paint.' There is no doubt that unpainted lips were a sign of mourning, but this is sufficiently implied in paṭaloshtha, and it is a question whether sanskāra can ever mean 'paint.' Some of the Beng., and amongst them the old MS. (Bodleian, 233 ), supported by S. and C., read a-sanskārāl lolālakam idam mukham, this countenance, having its curls hanging loosely from want of dressing. Oshtha-puta, 'the covering of the lip;' so akshi-puța, 'the skin covering the eye,' 'the eye-lid.' The student is reminded that in a compound, oshtha optionally causes the elision of a preceding a (Gram. 38. k). The Mackenzie MS. has pāṭaloshṭham mukham priye. 2 Sankara quotes the following from Bharata: Kākubhiḥ pranipātais ća bhagya-nindadibhis tathā, evam krite ća narīņām purusho 'ti-priyo bhavet. Verse 187. SLOKA OF ANUSHTUBH. See verses 5, 6, 11, 12, 26, 47, 50, 51, &c., 179. प्रबलतमसामेवम्प्रायाः शुभेषु हि वृत्तयः सजमपि शिरस्यन्धः क्षिप्तां धुनोत्यहिशङ्कया ॥ १৮৮॥ शकुन्तला । । *उट्ठेदु अज्जउत्तो। गूणं मे सुझरिअप्पडिबन्धनं पुराकिदं तेसु दिअहे परिणाममुहं आसि । जेण सारणुक्कीसोबि अज्जउत्तो मइ विरसो संवृत्ती । ॥ राजोत्तिष्ठति ॥ अज्जउत्तेण सुमरिदो दुक्खभाई अअं जणी । а b अह कह & उत्तिष्ठत्वार्यपुत्रः । नूनं मे सुचरितप्रतिबन्धकं पुराकृतं तेषु दिवसेषु परिणाममुखमासीत् । येन सानुक्रोशोऽप्पार्यपुत्रो मयि विरसः संवृत्तः । b अथ कथमार्यपुत्रेण स्मृतो दुःखभाग्ययं जनः । 1 ‘O fair one ! let the unpleasant feeling [ unpleasantness] of (my) repudiation (of thee) depart from thy heart. Somehow-or-other at that time the infatuation of my mind was strong. For such, for the most part, is the behaviour of those over-whom-(the quality of)-darkness-has-themastery, on happy- (auspicious) - occasions. A blind man shakes off even the garland thrown on his head, suspecting it to be [with the suspicion of its being] a snake.' Vyalikam=apriyam, K.;=vipriyam, C. Apaitu, some of the Beng. MSS. have upaitu, which is unintelligible. Kimapi, i. e. anirvaćanīya-rūpam yathā syāt, 'in a manner not to be explained,' S. Tadā=pratyādesa-kāle, ' at the time of repudiation' Prabala- tamasām, i. e. prabalam ajñānam yesham te tathoktāḥ, K. According to the Hindū philosophy there were three qualities or properties incident to the state of humanity, viz. 1. Sattva, ' excellence' or ' goodness' [ quiescence], whence proceed truth, knowledge, purity, &c. 2. Rajas, 'passion' or 'foulness' [activity], which produces lust, pride, falsehood, &c., and is the cause of pain. 3. Tamas, 'darkness' [inertia], whence proceed ignorance, infatuation, delusion, mental blindness, &c. Subheshu=sat-karmasu, 'in auspicious matters,' S . Vrittayah=vyavahārāh, S. Dhunoti =nirasyati, K. Srajam, see p. 272, n. I. 2 'Assuredly my (evil deeds), committed in a former (birth), opposed to virtuous conduct, were in those days drawing towards (their appointed evil) issue, (seeing) that my husband, although of-a-compassionate-nature, became unfeeling towards me.' Purā-kṛitam, i. e. janmāntara-karma, S. Verse 188. HARINI ( a variety of ATYASHTI ). See verses 66, 99. राजा । उद्धृतविषादंशल्यः कथयिष्यामि । मोहान्मया सुतनु पूर्वमुपेक्षितस्ते यो वाष्पविन्दुरधरं परिबाधमानः । वाष्पं प्रमृज्य विगतानुशयो भवेयम् ॥१४९॥ शकुन्तला ॥ नाममुद्रां दृष्ट्वा ॥ अज्जउत्त । एदं तं अङ्गुलीअअं । राजा । अस्मादङ्गुलीयोपलम्भात्खलु स्मृतिरुपलब्धा । a आर्यपुत्र । एतत्तदङ्गुलीयकम् । (see p. 185, n. 3 at the end ). Parināma-mukham [parinatābhimukcham, K.], ‘about to issue in their appointed fruit, in their matured result,’ “ ripe for an evil result. Parināma is the last stage of anything,' 'the stage of maturity,' 'the final result:' mukha, like unmukha (lit. 'looking towards'), has here the sense of 'tending towards,' ' being about,' ' being on the point.' 1 Cf. p. 272, 1. 8; and uddharen no hridaya-salyam, Vikram, Act I. ± ‘0 graceful lady ! I should in a manner be freed from (my) remorse by wiping off that moisture now clinging to thy slightly curved eye-lashes, which formerly, (in the form of) a tear-drop corroding thy lip, was unnoticed [overlooked] by me through mental-delusion.' Pūrvam, i. e. pratyādeśa-velāyām. Paribādhamānah=pīdayan, S. A-keutila, cf. ātāmra, p. 228, 1. 3, and p. 298, n. 1. Vigatānuśayo=apagata-paścāttāpah. For vāshpam some of the Beng. have kante, unsupported by any of the Deva-n. MSS. The repetition of vāshpa seems at first unnecessary, but not if it be borne in mind that vāshpa is properly 'the moisture in the eye,' and vāshpa-vindu, ‘the tear-drop when it has left the eye' (see p. 169, n. 1 in the middle). Verse 189. VASANTA-TILAKĀ (a variety of ŚAKVARI ). 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, 157, 168, 170, 181. 1 अभूत्सम्पादित स्वादुफलो मे मनोरथः । मातले । न खलु विदितोऽयमाखण्डलेन वृत्तान्तः स्यात् । मातलिः ॥ सस्मितम् ॥ किमीश्वराणां परोक्षम् । एत्वायुष्मान् । भगवान्मारीचस्ते * विषमं कृतमनेन । यत्तदार्यपुत्रस्य प्रत्यायनकाले दुर्लभमासीत् । विश्वसामि । आर्यपुत्र एवैनडारयतु । b नास्मै 1 A noun formed from the causal verb explained at p. 297, n. 1. ± ‘Therefore let the creeper receive again ( its) flower, as a pledge [mark, token] of its inseparable-union with the ( spring) season,' i. e. receive thou back this ring, as the beautiful twining plant receives again its blossom, in token of its reunion with the spring. Tena hi, with the sense of — therefore,' occurs very frequently in dramatic composition (cf. p. 81, 1. 2, p. 83, 1. 4, and p. 85, 1.5 ). Ritu, see p. 228, n. 1 at the end. Samavāya, inseparable or intimate connexion.' The Bengālī MSS. have ritusamāgamāśansi (the Bengāli recension, ritu-samāgama-ćihnam), and S. ritu-sangama-sućakam. 3 Dishtyā, see p. 299, n. 1. As to putra-mukha, &c., see p. 223, n. 1. 4 Akhandala is one of a class of epithets (such as puran-dara, bala-bhid, giri-bhid, &c.) applied to Indra, as breaking cities, mountains, &c., into fragments with his thunderbolt (see p. 86, n. 2 ). दर्शनं वितरति । राजा । शकुन्तले । अवलम्ब्यतां पुत्रः । त्वां पुरस्कृत्य भगवन्तं द्रष्टुमिच्छामि । पुत्रस्य ते रणशिरस्ययमग्रयायी दुष्यन्त इत्यभिहितो भुवनस्य भर्ता । चापेन यस्य विनिवर्तितकर्म जातं तत्कोटिमत्कुलिशमाभरणं मघोनः ॥ १९० ॥ & जिहेम्यार्यपुत्रेण सह गुरुसमीपं गन्तुम् । 1 Allows thee a sight (of him),' i. e. 'graciously permits thee to be presented to him,’ 'vouchsafes thee an audience.' ± • But on joyful [festive] occasions the (usual) practice must be observed.' The Mackenzie MS. has gantavyam for āćaritavyam. 3 ‘O Dākshāyinī [i. e. Aditi, see p. 284, n. 3], this is he that marches foremost at the head of thy son's [Indra's] battles, the so-called Dushyanta, the lord [protector] of the earth, through whose bow that edged thunder-bolt of Indra, having rested from its work, has become (a mere ) ornament.' Rana-sirasi, cf. p. 268, 1. 12, and p. 87, n. 1. Kotimat= sāgram=tikshnam. Kulisam=vajram. Maghonah, gen. of Maghavan, a name of Indra, see declension in Gram. 155. c. Verse 190. VASANTA-TILAKĀ (a variety of ŚAKVARI ). See verses 8, 27, 31, 43, 46, 64, 74, 80, 82, 83, 91, 93, 94, 95, 100, 104,105,108,123,124,144,148,152,157,168,170,181, 189. |