Imatges de pàgina
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शकुन्तला ।

'ण एसी धिट्ठो विरमदि । असदो गमिस्सं । ॥ पदान्तरे स्थित्वा सदृष्टिक्षेपम् ॥ कहं इदोबि अच्छदि । हला परित्ताअध परित्ताअध मं इमिणा दुविणीदेणं दुट्टमहुअरेण अहिहूअमाणं ।

उभे ॥ सस्मितम् ॥

'काओ व परित्तादुं । दुस्सन्दं अक्कन्द । राच रक्खिदाई तबोवणाइं णाम ।

राजा ।

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

d

शकुन्तला ॥ पदान्तरे स्थित्वा ॥

' कहं इदोबि मं अणुसरदि ।

* न एष धृष्टो विरमति । अतो गमिष्यामि ।

b कथमितोऽप्यागच्छति ।

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

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

± • 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 (kā 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. paritrāne), 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).

a

राजा ॥ सत्वरमुपसृत्य ॥

कः पौरवे वसुमतीं शासति शासितरि दुर्विनीतानाम् । अयमाचरत्यविनयं मुग्धासु तपस्विकन्यासु ॥ २५॥

॥ सर्वा राजानं दृष्ट्वा किञ्चिदिव सम्भ्रान्ताः ॥

अनसूया ।

अज्ज । णक्खु किम्पि अचाहिदं । इअं णो पिअसही महुअरेण अहिहूअमाणा कादरीभूदा । ॥ इति शकुन्तलां दर्शयति ॥

राजा

अपि तपो व॑र्धते ।

॥ शकुन्तलाभिमुखो भूत्वा ॥

॥ शकुन्तला साध्वसादवचना तिष्ठति ॥

* आर्य । न खलु किमप्पत्याहितम् । इयं नौ प्रियसखी मधुकरेणाभिभूयमाना कातरीभूता ।

ampions

1 'Who is this that is practising rudeness towards the gentle maidens of the hermits, (and that too) whilst a descendant of Puru [see p. 15, n. 1], a chastiser of the ill-behaved, is governing the earth?' Sasati, loc. of the pres. part., used here absolutely, and liable in this root and in roots of cl. 3 to be confounded with the 3rd pers. pl. present tense. Mugdhāsu=apraudhāsu, apragalbhāsu, 'gentle,' ‘timid,' 'modest,' 'innocent,' Schol.

2 Aty-āhita = mahā-bhīti, 'great danger.' According to some, 'great outrage,' 'great crime.' The same word occurs in the beginning of Acts IV. and V. of Vikram. Cf. also Malavik 55, 19; 56, 4.

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3 I trust your devotion prospers,' 'does your piety thrive?' ' is all well with your acts of devotion?' This was the regular salutation on meeting a Brahman. According to Manu, kuśalam implies an inquiry respecting the well-being of a Brahman's acts of penance, at all times liable to be obstructed by evil spirits and demons. Manu ii. 127. See also Rāmāy. i. 52, 4.

Verse 25. ARYA or GATHA. See verse 2.

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March 22

अनसूया ।

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'दाणिं अदिधिविसेसला हे । हला सउन्दले । गच्छ उड । फलमिस्सं अंग्धं उबहर । इदं पादोदअं भविस्संदि ।

राजा ।

भवतीनां सूनृतयैव गिरा कृतमातिथ्यम् ।

& इदानीमति थिविशेषलाभेन । हला शकुन्तले । गच्छोटजम् । फलमिश्रमर्धमुपहर । इदं पादोदकं भविष्यति ।

1 'Now (indeed it does prosper) by the acquisition of a distinguished guest.' The rites of hospitality were enforced amongst the Hindūs by very stringent regulations. The observance of them ranked as one of the five great sacraments (maha-yajna), under the title of nṛi-yajna or manushya-yajna, 'the man-sacrament.' Brahmā, Prajāpati, Indra, Fire, the Vasus, and the Sun were supposed to be present in the person of a guest, and to partake of the food that was given to him (Vishņu-p. p. 306). No wonder then that reverence of him was said to be conducive to wealth, to fame, to life, and to a heavenly reward (Manu iii. 106). On the other hand, no punishment was thought too severe for one who violated these rites. If a guest departed disappointed from any house, his sins were to be transferred to the householder, and all the merits of the householder were to be transferred to him (Vishnu-p. p. 305; Hitop. 1. 361). Some of the things which were to be offered to a guest by even the poorest man were food, vegetables, water for the feet, and if more could not be given, ground on which to lie (Manu iii. 101; Vishnu-p. p. 308).

2 The argha or arghya was a respectful offering to Brahmans of rice, Dūrvā grass, flowers, fruit, &c., with water in a small boat-shaped vessel. Cf. Rāmāy. i. 20, 9. 10; Wilson's note, Megha-d. 5. Upahara=ānīya prayaććha, 'having fetched, present.'

* This (which we have brought with us for watering our plants) will serve as water for the feet.' Water for the feet was one of the first things invariably presented to a guest in all Eastern countries. Should a guest arrive, a seat is to be offered to him, and his feet are to be washed and food is to be given him (Vishņu-p. p. 305. Cf. also Luke vii. 44). Idam, i. e. vṛikshārtham ānītam udakam, Schol.

4 Sūnṛitā gēr, ‘kind yet sincere language,' 'complimentary and friendly words without flattery' (priyam satyam ća vaćanam). This is one of

प्रियंवदा ।

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* तेण हि इमस्सिं पच्छाअसीअलाए सत्तबणवेदिआए मुहुत्त उबविसिा परिस्समविणोदं करेदु अज्जी ।

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the four things with which even the poorest man was to greet a guest. • Grass_and_earth to sit on, water to wash the feet, and fourthly, friendly yet sincere speech (vāk sūnṛitā) are never refused in the houses of the good, even though they be poor.' Manu iii. ro1;

Hitop. 1. 301.

1 ́On the raised-seat under the Saptaparna tree, cool with much shade, having sat down for a short time, let your honour cause removal of fatigue.' According to S. praéchāya=prakrishtā yā ēhāyā, ' excessive shade.' The other commentators explain it by prakṛishṭā chāyā yatra deśaḥ, 'a place where there is excessive shade,' and by prakṛishṭā ćhāyā yasyaḥ, having excessive shade.' A parallel passage occurs in the Mālavik. p. 3, 1. 20, pracchāya-sītale silāpattake nishannā, &c. It seems clear that pra in this word gives intensity to the original idea. It is needless to regard it either as a Tatpurusha or Karmadhāraya compound, although it is in such compounds especially that chaya becomes chāya. (See p. 6, n. 3, and Raghu-v. iv. 20, xii. 50; Megha-d. 103; Pāṇ. ii. 4, 22. 25.) Sapta - parna, ' a tree having seven leaves on a stalk,' called also vishama-ććhada, ‘having an odd number of leaves,' and viśāla-tvać, 'having a broad bark' (Raghu-v. iv. 23). Vedikā=viśrāmasthānam, 'place of repose or rest.' It was probably a quadrangular raised-seat, something in the form of an altar, and covered with a roof supported by pillars, used as a kind of arbour for sitting or standing under. In this case it seems to have been erected under a Sapta-. parna tree. Saptaparna-namno vrikshasya tale nirmita ya vedikā, S. According to Sir W. Jones this tree, when full-grown, is very large; when young, light and elegant. Muhurta is properly an Indian hour of forty-eight minutes or two Dandas, but is used for any short space of time.

अनसूया ।

#हला सउन्दले। उइदं णो पज्जुबासणं अदिधीणं । एत्य

उबविसम्ह । ॥ इति सर्व उपविशन्ति ॥

b

शकुन्तला ॥ आत्मगतम् ॥

किं गुक्खु इमं जणं पेक्खि तबोवणविरोहिणो विआरम्स गमणीअम्हि संवृत्ता ।

राजा ॥ सर्व विलोक्य ॥

अहो समवयोरूपरमणीयं भवतीनां सौहार्दम् ।

प्रियंवदा ॥ जनान्तिकम् ॥

'अणसूए। को गुक्खु एसो । चउरगम्भीराकिदी महुरं आ

* हला शकुन्तले । उचितं नः पर्युपासनमतिथीनाम् । अत्रोपविशामः । खल्विमं जनं प्रेक्ष्य तपोवनविरोधिनो विकारस्य गमनीयास्मि संवृत्ता । सूये । को नु खल्वेषः । चतुरगम्भीराकृतिर्मधुरमा

नु

b fa

C अन

1 Atma-gatam and sva-gatam (lit. 'gone to one's self') used in theatrical language, like 'aside,' to denote that the words which follow are spoken privately, as if to the speaker's self, and not in the hearing of any one but the audience (=ananya-prakāśam). Gata, 'gone,' is used loosely at the end of a compound to express relationship and connexion without necessary implication of motion. It may mean simply 'in connexion with,’ ‘in relation to ;' or, as here, ' with exclusive reference to, ' 'addressed exclusively to.'

2 • How now! can it really be that, having looked upon this man, I am become susceptible of [lit. accessible to] an emotion inconsistent with a grove devoted to penance?' Vikāra is any alteration or transition from the natural and quiescent state of the soul; hence any emotion, whether of joy, grief, anger, &c. Kim is used keutsāyām, disdainfully,' and=katham eva jātam, ‘how can it have happened ?' The use of the gen. after gamanīyā is noticeable.

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3 Sauhārda, 'friendship,' an abstract noun from su-hrid. Observe that both su and hrid are vriddhied (see Gram. page 63, Prelim. Obs. c).

4 Janāntikam, 'aside to a person standing near.' This is a theatrical direction similar to ātma-gatam, but the speech which follows is supposed to be audible by one other person, to whom a private signal is

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