Imatges de pàgina
PDF
EPUB

TEIXOS, fingo

a

'णामं एवं अहम्पि अत्तणो अणुरूबं वरं लहेअंति ।

शकुन्तला ।

uj.kadiKem

एसो गूणं तुह अत्तगदी मणोरही । ॥ इति कलशमावर्जयति ॥

राजा ।

अपि नाम कुलपतेरियमसवर्णक्षेत्रसम्भवा स्यात् । अथवा

Tong, Dough कृतं सन्देहेन ।

असंशयं क्षत्रपरिग्रहक्षमा

यदार्यमस्यामभिलाषि मे मनः ।

a नाम एवमहमपि आत्मनोऽनुरूपं वरं लभेयेति ।
मनोरथः ।
z daw, din a cowar, RUST, list

b

एष नूनं तवात्मगतो

1

Api nāma, ‘ would that !' In this sense it occurs also in Vikram, Act III, api nāma Purūravā bhaveyam, 'would that I were Purūravas!'

± ‘Can this (lady) possibly be sprung from a wife dissimilar in class (to that) of the father of the family !' Api nāma here=' may be,' 'can it possibly be,' ‘I wonder whether, expressive of some doubt [evam sambhāvyate, Schol.] Kshetra = kalatra, 'a wife ;' a-savarna=asamāna-jātīya, — of a different (and inferior) tribe or caste. ' A Brāhman might marry a Kshatriyā, i. e. a woman of the military or kingly class next below him (Manu iii. 13), and the female offspring of such a marriage would belong to the mixed class called murdhābhishikta or mūrdhāvasikta, 'headanointed’ (Manu x. 6), and would be a suitable object of affection for a Kshatriya, who in his kingly character was a murdhābhishikta also. But if Sakuntalā were a pure Brāhmaṇī woman, both on the mother's and father's side, she would be ineligible as the wife of a Kshatriya (Manu iii. 13).

36

‘But, have done with [away with] doubt.' Athavā is used to correct a previous thought [pakshāntare]. Kritam used adverbially (like alam) requires the instr. case.

Verse 22. VANŚA-STHAVILA ( a variety of JAGArī ). See verse 18.

6

सतां हि सन्देहपदेषु वस्तुषु
प्रमाणमन्तःकरणप्रवृत्तयः ॥ २२ ॥

1 Without any doubt she is capable of marriage with a Kshatriya, since my honourable soul has a longing towards her: for in matters that are subjects of doubt, the tendencies [inclinations, promptings] of the hearts of good men are an authoritative guide (to the truth).' The meaning is, 'If this damsel be the daughter of a Brahman by a Brāhmaṇī [or woman of the same caste], then why should I be conscious of a sudden liking for one whom I could never hope to marry? This feeling of sympathy could only arise towards a legitimate object: for in such matters, the secret prompting [inner voice] of the heart is decisive.' He therefore concludes that she must have been of mixed origin, with some Kshatriya or regal blood in her veins; and discovers afterwards that she was, in fact, the daughter of the Rajarshi Viśvāmitra (originally of the Kshatriya or regal tribe) by an Apsaras. Dushyanta, as a king, belonged of course to the Kshatriya caste. This caste came next to the Brahmanical, and according to Manu (i. 87) sprang from the arm of Brahma. They wore a girdle of mūrvā and a sacrificial cord of hemp (Manu ii. 42, 44), and were properly soldiers. They were said to have been exterminated by Paraśu-rama, the representative of the Brahmanical tribe, in revenge for the murder of his father, the sage Jamadagni, by the sons of Kartavirya. This fable is founded on the historical fact that, at some period or other, struggles, arising out of mutual jealousy of each other's encroachments, took place between the military and sacerdotal classes; and that the former did in the end succumb to the superior power and intelligence of the Brahmans. The example of Viśvāmitra proves that it was possible for a Kshatriya, by the practice of religious austerities, to raise himself to the rank of a Brahman. Other anomalies of caste occur. A number of men, half warriors, half priests, Kshatriyas by birth, and Brahmans by profession, called Angirasas or 'descendants of Angiras,' were said to have sprung from Nabhāga (Vishņu-p. p. 359; Mahā-bh. Sel. p. 23). Kings were never chosen from the Brahmanical class, but were properly Kshatriyas (Manu vii. 2); though there was no positive law against their belonging to the two inferior classes of Vaisyas and S'ūdras, or even to three mixed classes (sankara) formed by intermarriage with the others, viz. Mūrdhābhishiktas, Māhishyas, and Karaṇas (Manu x. 6). One dynasty of kings of the line of Nanda were actually S'ūdras, and kept the Kshatriyas in subjection (Vishņu-p. p. 467). In

तथापि तत्त्वत एवैनामुपलंप्स्ये ।

a

शकुन्तला ॥ ससम्भ्रमम् ॥

" अम्मो सलिल से असम्भमुग्गदो गोमालिंअं उज्झि

वअणं मे महुअरो अहिवंट्टइ ।

॥ इति भ्रमरबाधां नाटयति ॥

राजा ॥ सस्पृहं विलोक्य ॥ 1 OTTERYw, soringen

साधु बाधनमपि रमणीयमस्याः ।

यतो यतः षट्चरणोऽभिवर्तते

ततस्ततः प्रेरितलोललोचना । विवर्तितवरियमद्य शिक्षते

भयादकामापि हि दृष्टिविभ्रमम् ॥ २३ ॥

" अहो सलिलसेकसम्भ्रमोतो नवमालिकामुज्झित्वा वदनं मे मधुकरोऽभिवर्तते ।

fact, the king was but a high officer appointed to train the army, instruct in military exercises, administer justice, and execute the laws. These onerous duties were sufficient to deter the Brahmans from desiring a rank inconsistent with their love of dignified repose. Aryam =sa-maryādam, — correct,' ‘upright' (Schol.) Pramānam, ‘that by which anything is measured;' hence, 'a criterion or standard of truth,' 'a sure guide,' ‘an authority' [pramā-kāranam, ‘a cause of true knowledge,' Schol.] In this sense it is usually found in the singular number, neuter gender, though in apposition to a masculine or feminine noun, or even to a plural noun, as here. Thus also, Vedak pramānam, ‘the Vedas are an authority. See also Hitop. ll. 169, 1465. Pravritti, 'onward course ;' hence, a course of action,' ‘tendency,' ‘inclination.'

1 'Nevertheless [however the suggestions of my heart are to be relied upon] I will accurately ascertain about her. ' Upalapsye=jñāsye, ‘I will inform myself.'

2 Nava-mālikā, see p. 22, n. I.

3 Madhu-kara, 'a honey-maker,' 'a bee;' cf. Lat. mellificus, mellifer.

6

4 Literally, ‘turns towards,' ' attacks,' ‘assaults.'

6 ‘Good! even her repulse is charming.'

'In whichever direction the bee turns towards (her), in that direction

Verse 23. VANSA-STHAVILA (a variety of JAGATI). See verses 18, 22.

[blocks in formation]

चलापाङ्गां दृष्टिं स्पृशसि बहुशो वेपथुमतीं रहस्याख्यायीव स्वनसि मृदु कर्णान्तिकचरः । करं व्याधुन्वत्याः पिवसि रतिसर्वस्वमधरं

वयं तत्त्वान्वेषान्मधुकर हतास्त्वं खलु कृती ॥ २४ ॥

her rolling eye is darted; bending her brows through fear, she is already learning coquettish-movements of the eye even though (as yet) uninfluenced-by-love.' Yatah and tatah are properly ' whence' and ' thence ;' tataḥ=tasmāt sthānāt, 'from that place,' S. Shat-barana, 'a six-footed insect,' ‘a bee.’Drishti-vibhrama, 'eoquettish play of the eye,' 'amorous or sidelong glances,' 'rolling motion of the eyes, indicative of amorous feelings' (=drishti-vilāsa, S.)

1 'Thou touchest repeatedly her quivering eye, whose outer-corner moves (playfully); going close to her ear, thou art softly humming as if whispering a secret (of love); thou art drinking the lip, containing all the treasures of delight, of her waving her hand ; ( whilst ) we, O bee ! through (the necessity for) inquiring into the truth (of her origin), are disappointed (of immediate fruition), thou indeed art in the full enjoyment (of thy desire).' In other words, 'Whilst I am kept in suspense by the necessity of ascertaining whether she be a Brāhmaṇī or a Kshatriyā woman, thou art in the act of enjoying her charms.' Vyādhunvatyāh,

gen. case of the pres. part. fem. agreeing with asyāh understood. Dhū with vi and å, ‘to shake about.' Verbs of cl. 5 reject the nasal in the fem. of this participle, see Gram. 141. c, Pāņ. vii. 1, 80. Rati-sarvasvam = ratinidhānam, ‘ entirely made up of delight, ' ' whose whole essence is delight .' So khadga-sarvasvah, ' one whose whole property consists of a sword.' Adhara, properly 'the lower lip,' in contradistinction to oshtha (i. e. avastha), 'the upper lip,' but here simply 'the lip.' Adharam pivasi, 'thou art drinking (the moisture of) the lip.' Cf. adharam pātum pravṛittā (Vikram., Act IV), and adhara-madhu ('the nectar of the lip') pivanti (Bhartṛi-h. i. 26). Hata here=mano-hata, ‘disappointed,' or rather 'kept in anxious suspense.' Krit=kritārthah or krita-krityah, ' one who has gained the object of his desire, and is in full enjoyment of it.'

Verse 24. ŚIKHARINI (& variety of ATYASETI). See verse 9.

F

[ocr errors]

शकुन्तला ।

ण एसी धिट्ठी विरमदि । अणदो गमिस्सं । ॥ पदान्तरे स्थित्वा सदृष्टिक्षेपम् ॥ कहं इदोबि अच्छदि । हला परित्ताअध परित्ताअध मं इमिणा दुबिणीदेणं दुट्टमहुअरेण अहिहुमाणं ।

Aare in Babet

उभे ॥ सस्मितम् ॥

काओ व परितादुं । दुस्सन्दं अक्कन्द । राअ रक्खिदाई तबोवणाई णाम ।

राजा ।

अवसरोऽयमात्मानं प्रकाशयितुम् । न भेतव्यम् । ॥ इत्यर्थोक्ते स्वगतम् ॥ राजभावस्त्वभिज्ञातो भवेत् । भवतु । एवं तावद

भिधास्ये ।

शकुन्तला ॥ पदान्तरे स्थित्वा ॥

d

" कहं इदोबि मं अणुसरदि ।

" न एष धृष्टो विरमति । अतो गमिष्यामि ।

b कथमितोऽप्यागच्छति ।

हला परित्रायध्वं परित्रायध्वं मामनेन दुर्विनीतेन दुष्टमधुकरेणाभिभूयमानाम् ।
छावां परित्रातुम् । दुष्यन्तमाक्रन्द । राजरक्षितानि तपोवनानि नाम !
तोऽपि मामनुसरति ।

[ocr errors]

1 Literally, ‘ill-trained ;' hence, ill-behaved,' 'ill-mannered.'

९ के

d कथमि

± ‘Who (are) we to rescue ( you ) ?' i. e. ' who are we that we should be able to rescue you? what power have we to rescue you?' [āvayoḥ ko 'dhikārah, S.] In a passage further on (cā tvam visrashtavyasya, &c.) K. explains ka by na prabhu, avasa, ' powerless. All the Deva-n. MSS. read parittādum ( Sk. paritrātum), but the Beng. read parittāne (Sk. paritrāṇe), and the Calcutta kā sattī amhe parittāne. The infinitive may well stand for the dative paritrāṇāya (see p. 14, n. 2), especially in Prākrit, which has no dative. A precisely similar construction occurs in the Mālavik. p. 55, 1. 13, kā vayam jetum; and again, p. 40, 1. 16, ke āvām parigrahāya (Prāk. pariggahassa, the gen. being put for Sanskrit dative ) .

« AnteriorContinua »