"त्ति मज्झबि गिम्हविरलपाअबच्छा आसु वणराईसु आहिण्डीअदि अडवीदो अडविं । पत्तसङ्करकसा आणि कडुआणि गिरिणईजलाणि पीअन्ति । अणिअदवेलं सुल्लमंसभूइट्ठो आहारो अण्हीदि । तुरगाणुधावणकण्डिदसन्धिणो रत्तिम्मिबि णिकामं सइदवं संत्थि । तदो а wander @ इति मध्याह्नेऽपि ग्रीष्मविरलपादपच्छायासु वनराजिष्वाहिण्यतेष्टव्या अटवीम् । पल सकरकषायाणि कटूणि गिरिनदीजलानि पीयन्ते । अनियतवेलं शूल्यमांसभूयिष्ठ आहारोऽश्यते । तुरगानुधावनकण्डितसन्धे रात्रावपि निकामं शयितव्यं नास्ति । ततो Vidūshaka is the name for a ridiculous, childish man (māṇavaka), who is always at the side of the hero (nāyaka-pārsva-parivartin). He is the companion of his sports and promoter of his amusement (hasya-kārinarma-suhrid, or narma-sativa). In effecting the three objects of human life, viz. religious merit, wealth, and pleasure, the family priests assist the king in the first; the heir-apparent (yuva-rāja) and the army in the second ; the Vidūshaka, the parasite (pītha-marda), and the pimp (vița) in the third.' For vița, see Sanskrit-English Dictionary. 1 ‘Oh (my evil) destiny ! I am worn out by being the associate of this king, who is so addicted to the chase. "Here's a deer," "there's a boar," “yonder's a tiger ;” (in the midst of) such ( cries and shouts), even at mid-day, is it wandered about from forest to forest, in the paths of the woods, where the shade of the trees is scanty in the hot season.' Vayasya is properly ‘an associate or companion of about the same age' (vayas). Iti, ‘so saying,' here rather, ' so crying out. Vana-raji, ' a row of trees,' 'a long tract of forest.' Ahindyate, pres. pass. of rt. hind, with prep. ā, 'to wander about' (an uncommon root); understand asmābhiḥ, ‘by us.' The Prakrit is answerable for the collocation of words in this sentence. 2 “ The bad-smelling [pungent ] waters of mountain-streams, astringent from the mixture of leaves, are drunk. At irregular hours a meal, consisting chiefly of meat roasted on spits, is eaten.' Katu, 'pungent,' ‘ill-scented.’ śūlya-mānsa, ' roast-meat,' ' meat cooked on a spit .' Bhūyishtha, see p. 4, 1. 1, with note. 3 • Even in the night I cannot lie down comfortably (in my bed ) through the dislocation of my joints by the galloping of the horse [or by my horse's pursuit of the game];' see p. 67, 1. 6, and note 1. The above is the reading of all the Deva-nagarī MSS. The Bengali , a 'महन्ते एव पच्चूसे दासीपुत्तेहिं सउणिलुडएहिं वणग्गहणकोलाहले पडिबोधिदोन्हिं । एत्तएण दाणिम्पि पीडा ण णिक्कमदि । तदो गण्डस्स उबरि पिण्डिस संवृत्ता । हिओ किलअम्हेसु ओहीणेसु तत्तभवदो मिचागुसारेण अस्समपदं पविटुस्स ताबसका सउन्दला णाम मम अधमदाए दंसिदा । सम्पदं अरगमणस्स मणं & महत्येव प्रत्यूषे दास्याःपुत्रैः शकुनिलुब्धकैर्वनग्रहणकोलाहलेन प्रतिबोधितोऽस्मि । इयतेदानीमपि पीडा न निष्क्रामति । ततो गण्डस्योपरि पिटका संवृत्ता । यः किलास्मास्ववहीनेषु तत्रभवतो मृगानुसारेणाश्रमपदं प्रविष्टस्य तापसकन्यका शकुन्तला नाम ममाधन्यतया दर्शिता । साम्प्रतं नगरगमनाय मनः have turaga-gaānam ća saddeṇa, 'by the noise of horses and elephants.' Kand, to separate grain from the husk,' 'bruise,' 'break,' is not so common as kchand. Kandita-sandhek agrees with the gen. mama, ' of me,' ́understood after sayitavyam. The instr. case is more usual after the fut. pass. part., but not more correct. 1 'Then at the very earliest dawn I am awakened by the din of taking the forest by the sons of slaves hunting the birds.' Mahati pratyushe, lit. at great dawn' (cf. mahā-rātra, mid-night,' and the French 'de grand matin'). Dāsyāh-putraik stands for dās-putraik, and is to be regarded as one compound. According to Pan vi. 3, 22, the genitive in this compound is used in abusing and reviling (akrose); so vrishalyāh-putraih for vrishal-putraih. Vana-grahana, ' surrounding and taking possession of a wood for the purpose of hunting the animals it contains' (mriga-grahanārtham, K. ) Those who do so are called, further on in this Act, vana-grāhinal (=vanāvarodhakāh, K.), 'those who inclose a wood and obstruct the points of egress.' ± • Even with all this my trouble does not come to an end ; ( for ) afterwards upon the (old) boil [scar], (another) small boil is produced.' Iyatā =etāvatā, ‘by this much,' 'by so much.' Nishkrāmati=śāmyati, 'ceases.' Pitakā=vsphotaka, 'a pustule,' 'a small boil,' ‘a pimple.' This was probably a proverbial phrase, cf. ayam aparo ganḍasya upari visphoṭaḥ, Mudrā-r. p. 120, l. 14. 3 — For indeed yesterday, while we were left behind, a hermit's daughter, named Sakuntala, through my ill-luck was presented to the а b * कहम्पि ण करेदि । अज्जवि तस्स तं एव्व चिन्तन्तस्स अच्छोसु पभादं आसिं । का गदी। जाव णं किदाचारपरिकम्मं पेक्खामि । ॥ इति परिक्रम्यावलोक्य च ॥ " एसो वाणासणहत्याहिं जवणीहिं वणपुप्फमालाधारिणीहिं परिवुदो इदो एव आच्छदि पिअवअस्सो । भोटु । अङ्गभङ्गविअलो विच भवि चिट्ठिस्सं । जइ एवम्पि णाम विस्समं लहे। ॥ इति दण्डकाष्ठमवलम्ब्य स्थितः ॥ a कथमपि न करोति । अद्यापि तस्य तामेव चिन्तयतोऽक्ष्णोः प्रभातमासीत् । का गतिः । यावदेनं कृताचारपरिकर्माणं प्रेक्षे । b एष वाणासनहस्ताभिर्यवनीभिर्वनपुष्पमालाधारिणीभिः परिवृत इत एवागच्छति प्रियवयस्यः । भवतु । अङ्गभङ्गविकल इव भूत्वा स्थास्यामि । यद्येवमपि नाम विश्रमं लभेय । view of his Highness, who had entered the grounds of the hermitage in pursuit of a deer, ' i. e. it was all my ill-luck that made him see her. Asmāsu avahīneshu=paśćāt patiteshu, 'dropped behind,' 'fallen in the rear,' S. 1 • Even to-day (the light of) dawn ( broke ) upon the eyes (of him) thinking of that very (damsel);' i. e. according to C. jāgrata eva rajanī nirgatā, 'the night passed away whilst he was still awake.' K. remarks, By this it may be inferred that with thinking of her he had not closed his eyes all night.' Akshnok, i. e. drisor unmīlatoh satoh, 'on his eyes being (still) open. ' Satok in the commentary shews that akshnok is locative dual. ± • What is to be done? Meanwhile I will (be on the look out to) see him, when he has performed (his) usual toilet. Here comes my dear friend in this very direction, attended by Yavana women, having bows in their hands, and wearing garlands of wild-flowers. Be it so ; I will stand as if crippled by paralysis of my limbs.' Kā gatik, ' what resource !' i. e. what remedy or what expedient can be devised? This is a common phrase in Prakrit; it occurs again in Act V. Kidāćāra-parikammam (=Sk. kṛitāćāra-parikarmāņam) is the reading of one of the oldest MSS. [India Office, 1060], and of C. K. reads pratikarmānam; but parikarma and pratikarma have the same sense, viz. 'decoration after purification of the body,' 'rubbing it with perfumes after bathing. of the Deva-n. MSS. have parikkamam for parikramam, ' circumambula Most कामं प्रिया न सुलभा मनस्तु तद्भावदर्शनाश्वासि । अकृतार्थेऽपि मनसिजे रतिमुभयप्रार्थना कुरुते ॥ ३५ ॥ tion.' Yavani, properly a Muhammadan woman, a native of Yavana or Arabia, but applied also to a native of Greece. Wilson in the Vikramorvaśī (Act V, p. 261), where the same word occurs, remarks that Tartarian or Bactrian women may be intended. The business of these attendants was to act as the bearers of the king's bow and arrows. At the end of Act VI. a Yavanī enters again, śārnga-hastā, 'carrying a bow.' A commentator remarks, Yavani yuddha-kāle rājno 'stram dadāti, 'the Yavani in the time of war gives weapons to the king.' K. says, Yavani śastra-dhāriṇī, 'the Yavani is the weapon-bearer.' Anga-bhanga, properly 'palsy or paralysis of the limbs.' K. observes that the Vidūshaka here acts the vishkambha, which he defines as an adhama-praveśakaḥ, or inferior introductory scene, coming between two acts (ankayor madhya-varti), and performed by inferior actors (nīća-pātra-prayojitaḥ). Its object is to connect or bind together the story of the drama and the subdivisions of the plot (kathā-san-ghaṭṭanārtham), by concisely alluding to what has happened in the intervals of the acts, or what is likely to happen at the end (bhūtānām bhāvinām api sankshepena sūćanāt). In the following stage-direction, danḍa-kashtha yashți, 'a stick,' 'staff of wood.' Translate, he stands leaning on a staff.' = 1 'Granted my beloved is not easy to gain, still my heart encourages (itself) by observing her gestures (of love). Even though love has not accomplished its object, the desire of both (of us) gives [causes] enjoyment.' Kāmam, see p. 55, n. 3. Na sulabhā, i. e. from her relationship to the Rishi, K. Tad-bhāva-darśanāśvāsi is the reading of all the Beng. MSS. and of S. The Deva-n. read tad-bhāva-darśanāyāsi, where āyāsi means 'active,' 'kept in activity.' But K., though the MS. gives āyāsi, explains it by santushyati, 'is cheered,' and by āśvāsitam, 'consoled.' ॥ स्मितं कृत्वा ॥ एवमात्माभिप्रायसम्भावितेष्टजनचित्तवृत्तिः प्रार्थयिता विडम्ब्यते । तद्यथा स्निग्धं वीक्षितमन्यतोऽपि नयने यत्प्रेरयन्त्या तया यातं यच्च नितम्बयोर्गुरुतया मन्दं विलासादिव । मा गा इत्यवरुद्धया यदपि सा सासूयमुक्ता सखी सर्वे तत्किल मत्परायणमहो कामी स्वतां पंश्यति ॥ ३६ ॥ = Bhāva śringāra-ćeshṭā, 'the expression of amorous sentiments by gestures.' The gestures here referred to are described in the next verse, 36. Darśana is either 'seeing,' 'looking at' (=avalokana, S.), or 'exhibiting,' 'shewing' (=sākshāt-karaṇa, K.) In the latter case, translate, 'by her exhibition of amorous gestures.' Ubhaya = nāyaka-nāyikayoḥ or strī-purushayoḥ. Prārthanā=abhilasha, 'longing.' 1 This is a long Bahuvrihi comp., agreeing with prārthayitā. Translate, 'thus the suitor, who judges of the state of feeling of his beloved one by his own desires, is deluded.' Evam=vakshyamāṇa-prakāreņa, 'in the following manner,' 'in the way about to be mentioned,' K. Abhiprāya =abhilasha. Sambhavita kalpita, 'imagined,' or sankita, suspected.' Ishta-jana-manogata-vyakti, 'the individual in one's thoughts.' Prārthayitā=kāmukaḥ or yāćakaḥ. Viḍambyate=apahasyate, 'is mocked,'' is made a fool of;' supply kamena, 'by love.' The stage-direction smitam kritvā implies that he is to smile at his own folly in supposing that she was as fond of him as he was of her, merely because her gestures were coquettish. 2 Whereas by her, even though casting her eyes in another direction, a tender glance was given [lit. it was looked tenderly]; and whereas by the weight of (her) hips she moved [lit. it was moved by her] slowly, as if from dalliance; and whereas by (her) detained in these (words), “Do not go" [see p. 52, 1. 4], that friend was addressed with disdain; all that certainly had reference to me [or was directed at me]. Ah! (how) a lover discovers (what is) his own!' Vikshitam is here the past pass. part., and snigdham an adverb, S. Avaruddhaya or, according to some MSS., uparuddhaya kṛita-gamana-bādhayā or krita-gati-vyāghātayā. parāyaṇam mad-vishayakam, 'relating to me.' Aho here denotes wonder = = Verse 36. SARDŪLA-VIKRĪDITA (a variety of ATIDHṚITI). See verses 14, 30. |