& 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 कादरीभृदा । ॥ इति शकुन्तलां दर्शयति ॥ राजा अपि तपो व॑र्धते । ॥ शकुन्तलाभिमुखो भूत्वा ॥ ॥ शकुन्तला साध्वसादवचना तिष्ठति ॥ & आर्य । न खलु किमप्यत्याहितम् । इयं नौ प्रियसखी मधुकरेणाभिभूयमाना कातरीभूता । ampious 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?' Sāsati, 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. 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. ĀRYĀ or GĀTHĀ. See verse 2. - |0-0|vv-||-००|-००|०-०|--| March 22 अनसूया । '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 a प्रियंवदा । ati तेण हि इमस्मिं पच्छाअसीअलाए सत्तबणवेदिआए मुहुत्त उबविसि परिस्समविणोदं करेदु अज्जो । the four things with which even the poorest man was to greet a guest. 6 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. praééhāya=prakrishtā yā éhāyā, ' 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, praithāya-sitale 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 chāyā 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-échada, 'having an odd number of leaves,' and viśāla-tvać, ‘ having a broad bark ' ( Raghu-viv. 23 ). Vedika = visrāmasthānam, '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. Suptaparṇa-nāmno vrikshasya tale nirmitā yā 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 पेक्खिा तबोवणविरोहिणो विआरस्स गमणीअम्हि संवृत्ता । C राजा ॥ सर्व विलोक्य ॥ अहो समवयोरूपरमणीयं भवतीनां सौहार्दम् । प्रियंवदा ॥ जनान्तिकम् ॥ अणसूए। को णुक्खु एसो। चउरगम्भीराकिदी महुरं आ & हला शकुन्तले । उचितं नः पर्युपासनमतिथीनाम् । अत्रोपविशामः । नु खल्विमं जनं प्रेक्ष्य तपोवनविरोधिनो विकारस्य गमनीयास्मि संवृत्ता । सूये । को नु खल्वेषः । चतुरगम्भीराकृतिर्मधुरमा c b किं अन 1 ātma-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-prakāsam). 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 . ' ± ‘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 kutsāyām, 'disdainfully,' and=katham eva jātam, ‘how can it have happened ?' The use of the gen. after gamanīyā is noticeable. 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 "लबन्ती पहाववन्दो विअ लक्खीअदि । अनसूया । । " सहि । ममवि अत्थि कोटूहलं । पुच्छिस्सं दाव णं । ॥ प्रकाशम् ॥ 'अज्जस्म महुराला जणिदो विस्मासो मं मन्तावेदि । कदमो अज्जेण राएसिवंसो अलङ्करीअंदि । कदमो वा विरहपज्जुस्सु अजंणो किदो देसो । किणिमित्तं & लपन्प्रभाववानिव लक्ष्यते । b सखि । ममाप्यस्ति कौतूहलम् । प्रक्ष्यामि तावदेनम् । • चार्यस्य मधुरालापजनितो विश्वासो मां मन्त्रयति । कतम आर्येण राजर्षिवंशोऽलङ्कयते । कतमो वा विरहपर्युत्सुकजनः कृतो देशः । किन्निमित्तं made. That which is spoken apart from the rest, with a signal, such as holding up three fingers of the hand (tripatāka), being a mutual speech (between two), is called janāntikam,' S. and Sāhit.-d. p. 177. 1 • Who can this be (who being) lively (yet) dignified in mien, appears as if endowed with majesty (while) speaking to us sweetly. Catura, 'lively,' 'sprightly,' 'animated,' may perhaps mean here, 'polite,' 'courteous,' in relation to madhuram ālapan. Gambhira, 'profound,' is used metaphorically for one whose thoughts and feelings are deep or suppressed, ' reserved,' 'dignified, ' ' not betraying emotion. The oldest MS. reads mahuram; the others mahuram piam; but piam belongs properly to the margin. 2 Prakāśam, aloud,' another theatrical direction denoting that the words which follow are to be made audible to all, those which precede having been spoken aside. 3 ‘Which race of royal sages is adorned by your honour ?' Ka-tama, 'which out of many?' A Rajarshi is a king or man of the Kshatriya and military class who has attained to the rank of a Rishi or saint by the practice of religious austerities. Such were Ikshvāku, Purūravas, Dushyanta, &c. There are six other classes of Rishis. The Rajarshi is inferior to the Brahmarshi or 'Brāhman-saint,' but it was possible for a Rajarshi to raise himself to the rank of the latter, and therefore to the state of a Brahman, by very severe penance, as exemplified in the story of the celebrated Viśvāmitra, son of Gadhi, and father of Sakuntala. See p. 43, n. 1; also Rāmāy. i. 20, 20; 65, 18; Astra-siksha, 118. • • With its people pining by separation, i. e. by your absence. |