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1 Ah ! what passes in the mind [the state of mind] of a lover has not a counterpart in his gestures : for, being about to follow the hermit's daughter, all at once I have been restrained from advancing by decorum; although not (really) moving from my place, as if having gone, I have turned back again,' i.e. I feel just as if I had gone and turned back. Vinayena=kula-maryādayā, S. ;=sauśīlyena, K., 'by family honour,' by honourable, gentlemanly feeling. Vārita-prasara=niruddha-gamana.
3 «With a frown.' Bhrū-bhanga, 'bending of the brow,' was one of the acts of feminine coquetry called su-kumāra, ‘very delicate. Under this head are included all coquettish glances of the eye, S. See p. 32, n. 6; Megha-d. 73.
3 'Thou owest me two waterings of trees,' or according to Sir W. Jones, “You owe me the labour, according to our agreement, of watering two more shrubs. Me=mahyam. Dhri in the causal, in the sense of 'to owe,' requires a dative of the person.
सस्तांसावतिमात्रलोहिततलौ बाहू घटोत्क्षेपणा
दद्यापि स्तनवेपथु जनयति श्वासः प्रमाणाधिकः । बद्धं कर्णशिरीषरोधि वदने धम्भिसा जालक
बन्ध मंसिनि चैकहस्तयमिताः पयर्याकुला मूर्धजाः॥३०॥ तदहमेनामनृणां करोमि। ॥ इत्यङ्गुलीयं दातुमिच्छति ॥
॥ उभे नाममुद्राक्षराण्यनुवाच्य परस्परमवलोकयतः ॥ 1 'For her arms have the shoulders drooping, and the lower part (forearm] excessively red through tossing the watering-pot. Even now her unnaturally-strong breathing causes a heaving of her breast; a collection of drops of perspiration, impeding (the play of) the Sirīsha in her ears, has formed upon her face; her dishevelled locks, the fillet (that confined them) having given way (fallen), are held together with one hand.' Bāhu is the arm from the shoulder-joint (ansa) to the wrist, and does not include the karabha, or part from the wrist to the fingers. It is divided into two parts, the upper arm, praganda, or that part of the arm from the elbow to the shoulder; and the lower arm, prakoshtha, commonly called the fore-arm, extending from the elbow to the wrist. Atilohitatalau is a Bahuvrihi comp., in agreement with bāhū ; talau cannot, therefore, be translated by the palms of the hands. One meaning of tala is ‘fore-arm,' and S. explains it by bhujodara. It may possibly meau the under-surface of the arms, which would be reddened by chafing against the bark-vesture in lifting the watering-pot. Pramāņādhikaḥ=svābhāvika-mānād adhikaḥ,‘more than natural,''undue.' Baddham,'formed' (see p. 29, n. 1). Jālaka,' a net-work;' hence, a collection' (=samūha). S. observes that her face was spotted with drops of perspiration resembling net-work. So svedam ānana-vilagna-jālakam, Raghu-v. ix. 68. Karnasirīsha-rodhi, see p. 7, n. 1. The drops of perspiration would prevent the play of the pendent flower by causing it to adhere to her cheek (sthirī-karaņāt, S.; samślesha-kāritvāt, K.) A similar idea occurs in Megha-d. 28, where the lotus of the ears is described as faded by the act of removing the perspiration from the cheeks in hot weather. The lotusflower, or one of its petals, furnished as common an ornament for the ear as the sirīsha (Megha-d. 69, 46). Paryākulāḥ=vikīrṇāḥ, 'scattered.'
This is probably the ring which was afterwards given to Sakuntalā, and served as the abhijñāna or 'token of recognition.'
s “Both, reading the letters of the seal with the name (of Dushyanta Verse 30. ŚĀRDŪLA-VIKRĪDITA (a variety of ATIDURITI). See verse 14.
it is to be held back ?' i. e. what power have you to send me away or keep me back? Kā=na prabhuḥ, avaśā, K., i. e. you have no right or power (see p. 34, n. 2). This use of gen. for dat., and of the fut. pass. part. for the verbal noun, is peculiar to Prakrit. The idiom of Sanskrit would require visarjanāya rodhanāya vā, ‘for loosing or binding.' __1 'My wish has found (free) scope, i.e. I am at liberty to indulge it. Prārthanā=manoratha, K.; see p. 47, n. 1.
Kutah, 'whence?' 'why so?' often used where a reason is about to be given in verse for some previous statement. Translateable by 'because.' ___3 Although she mingles not her speech with my words, (nevertheless) she places her ear directly opposite to me speaking (when I speak]. Granted that she does not stand with her face towards my face, (still) her eye for the most part is not fixed on any other object.' Thus he was free to indulge his hopes, without being actually certain of their realization. Dadāti [nikshipati, K.] karņam, i. e. avahitā, tatparā asti, 'she is very attentive,' S. Kamam, 'well !' 'granted !' see p. 24, l. I0.
4 •Be ye near at hand for the protection of the animals of the penancegrove.' Sattva=jantu, 'an animal, S. Boehtlingk translates it by Wesen, ' being,' 'existence,' 'weal,' which is a legitimate acceptation of the word.
. 1 • For the dust, raised by the hoofs of the horses, like a swarm of locusts shining in the fading glow of sunset, falls on the trees of the hermitage, having bark-garments, moist with water, suspended (to dry) on the branches.' For valkaleshu, see p. 18, n. 1. Aruna is the glow either of sunrise or sunset, more usually the former. Parinatārana, as explained by K., is the evening (sāyantana) redness of the sun, in contradistinction to the arunodaya or ruddiness of dawn. Salabha-samūha= patarga-nivaha, 'a multitude of grasshoppers.' _2 An elephant, terrified at the sight of the (king's) chariot, enters the sacred grove, scaring the herd of deer, a corporeal interruption, as it were, of our penance; having a (kind of) tether, caused by the clinging of a coil of creepers dragged along by his feet; having one of his tusks fixed in the trunk of a tree, struck back with a violent blow.' Such is the reading of all the Deva-n. MSS. The Bengāli have tīvrāghātād abhimukha-taru-skandha-bhagnaika-danta, 'with a violent blow having broken one tusk against the trunk of a tree standing in his way.' For pāda K. reads kroda, 'the breast. Valaya = veshțana, "anything that encircles.' Pasa = bandhana-rajju, 'a binding-rope.' Murta = mārti-mat, 'possessed of a body,' 'corporeal,' as opposed to the spiritual obstruction caused by evil spirits, &c. Bhinna-sāranga-yūthaḥ is a Bahuvrīhi comp. agreeing with gajab, 'an elephant by which (yena) the herd of deer (sāranga-yūtham) has been scattered (bhinnam=vikīrṇam). This was probably a wild elephant (vanya-gaja), from its being frightened at the sight of the chariot (syandana), K. Cf. a scene in Ratn. (Calcutta ed., p. 27).
Verse 32. PUSHPITAGRA, containing twenty-five syllables to the half-verse, each halfverse being alike, the first and third quarter-verses ending at the twelfth syllable. .
uuuuuu-u-u--luvuu-uu-u-u-y Verse 33. MANDĀKRĀNTĀ (a variety of ATYASHȚI). See verse 15.