a विदूषकः ॥ तथा स्थित ऐव ॥ * भो वअस्म । ण मे हत्था पसरन्ति । ता वामेत्तेण आंबीअसि । कुतोऽयं गाचोपघातः । b राजा । विदूषकः । # कुदो किल स अच्छी आउलीकरिअ अस्तुकारणं पुंच्छेसि । & भो वयस्य । न मे हस्तौ प्रसरतः । तद्वाचामात्रेण जाप्यसे । स्वयमक्षिणी आकुलीकृत्याश्रुकारणं पृच्छसि । b कुतः किल (aśćarye, K.) Svatām=ātmāyatām or svakīyatām, i.e. mat-kṛitam sarvam idam, 'all that was done on my account.' Although her gestures appeared to be unfavourable, yet it was easy to refer them to myself (ātma-vishayatvāropa iti mamtavjam, K.) 1 Still in the same position,' i. e. leaning on his stick, as if angabhanga-vikala, ‘ crippled by paralysis of his limbs.' See p. 62, 1. 5. 2 ‘My hands are not capable of extension [lit. do not go forward], therefore by words merely are you wished victory [lit. you are made to be victorious],' i. e. I cannot greet you with the usual anjali or salutation made by joining the hands and applying them to the forehead; you must therefore be contented with the salutation Jayatu! or Vijayī bhava ! This is the reading of two old MSS. [ India Office, 1060; Bodleian, 233]. The Calcutta ed., without the support of these MSS., adds jayatu, jayatu bhavān, 'let your Majesty be victorious.' This is sufficiently implied in jāpyase, which is not derived from jap, 'to repeat,' 'mutter' but rather from the causal of ji, 'to conquer.' If from jap it could only mean 'you are caused to mutter,' whereas the sense of jāpyase, as the 2nd pers. sing. pres. pass. of the causal of ji, is quite suitable, and, moreover, conforms to the interpretation of K. (vijayī bhava), and to that of the Calcutta ed. (jayārho 'si). Lassen considers Sanskrit jāpyase = Prākrit jaābiasi, although, with Chézy, he refers it to jap (Instit. Ling. Prāk. p. 361). Most of the Deva-n. MSS. read jābaissam for jivayishyāmi, 'I will cause to live,' 'I will wish life,' i. e. I will salute you with ćiram jīva, ‘long life to you !' Cf. p. 68, 1. 9. 3 6 • Why indeed, having yourself troubled (my) eyes, do you inquire the K राजा । न खल्ववगच्छामि । भिन्नार्थमभिधीयताम् । विदूषकः । # भो वअस्स । जं वेदसो खुज्जलीलं विडम्वेदि । तं किं अत्तणणे पहावेण । णं णईवे अस्स । * भो वयस्य । यद्वेतसः कुन्जलीलां विडम्नयति । तत्किमात्मनः प्रभावेण । ननु नदीवेगस्य । b ममापि भवान् । cause of (my) tears!' Thus explained by S. yathā ko'pi kasyatin netrayor anguly-ādikam praveśya priććhati bhavataś ćakshushor aśru katham āyāti tathā tvam api, ‘you are like a person who, after thrusting a finger, &c., into the eyes of any one, asks, How does a tear come into your eyes?' The Vidūshaka probably here quotes some proverb, and the king observes in the next line that he does not understand its application in the present case. 1 "Bhinnārtham = sphutārtham, 'clearly,' ' distinctly,’ &. ± • When the reed imitates the character [gait] of the Kubja (plant), is that by its own power ; (or) is it not (by the force) of the current of the river ?' Vetasa, a large reed or cane ( Calamus Rotang) growing in Indian rivers. Kubja or kubjaka, properly hump-backed,' but also the name for a crooked aquatic plant (Trapa Bispinosa), called also vāri-kubja and jala-kubja. S. says it is sometimes called kcwvalaya, but this is usually applied to a species of water-lily. He also mentions a reading kunja, 'an arbour,' instead of kubja. Possibly this is the reading to which the kujja of the Deva-n. MSS. is to be referred, as (according to Vararući ii. 33) khujja is Prākṛit for kubja. There is doubtless a double meaning in the word, but the first allusion is to the Kubja plant. To appreciate the Vidūshaka's pleasantry in comparing himself to an upright reed, accidentally transformed into a crooked plant, we must bear in mind that his natural form was that of a lame, humpbacked man (see p. 59, n. 1). कथमिव । राजा । विदूषकः । " एवं राअकज्जाणि उज्झि आरिसे अमाणुससञ्चारे आउलप्पदेसे वणचरवृत्तिणा तुए होदवं । जं सचं पच्चहं सावदाणुसरणेहिं सोहि सन्धिबन्धाणं मम गत्ताणं अणीसोम्हि संवृत्तो । ता पसादइस्सं विसज्जितुं मं एक्काहम्पि दाव विस्संमिदं । राजा ॥ स्वगतम् ॥ अयं चैवमाह । ममापि काश्यपसुतामनुस्मृत्य मृगया विक्लवं चेतः । कुतः । न नमयितुमधिज्यमस्मि शक्तो * एवं राजकार्याण्युज्झित्वैतादृशेऽमानुषसञ्चार आकुलप्रदेशे वनचरवृत्तिना त्वया भवितव्यम् । यत्सत्यं प्रत्यहं श्वापदानुसरणैः सङ्क्षोभितसन्धिबन्धानां मम गात्राणामनीशोऽस्मि संवृत्तः । तत्प्रसादयिष्ये विस्रष्टुं मामेकाहमपि तावद्विश्रमितुम् । 1 'By you, having thus relinquished the affairs of the kingdom, it is to be lived as a forester [lit. it is to be existed by you having the manner of life of a forester], in a wild unfrequented region like this. Since (then) I truly am become no (longer) master of my own limbs, whose joints are shaken about by daily chases after wild beasts, therefore I will beg you as a favour to let me go just for one day to rest myself' (cf. p. 60, 1.5, with note 3). A-mānusha-sanćāre, lit. 'untrodden by man,' Taylor MS. Sandhibandha or sandhi-bandhana, properly 'the ligament or tendon which binds the joints together. ' Pra-sad in causal ātm. is 'to beg a favour (prasāda) from any one.' 2 Vi-klava, according to K = vi-hwala, paran-mukha, distracted,' ‘averse,' ‘turning from,' 'disinclined.' Some read nir-utsuka, ‘indifferent.' सहवसतिमुपेत्य यैः प्रियायाः कृत इव मुग्धविलोकितोपदेशः ॥ ३७ ॥ * अत्रभवान्किमपि हृदये कृत्वा मन्त्रयते । अरण्ये मया रुदितमासीत् । जीव । c आज्ञापयतु भवान् । b चिरं 1 ‘I am not able to bend this strung bow, having-the-arrow-fixed-onit, against the deer, by whom, possessing (the privilege of) dwelling in the society of (my) beloved, instruction in beautiful glances is as it were given (to her). Adhi-jya, see p. 9, n. 2. Āhita-sāyaka=arpita-sāyaka, S. Upetya, lit. 'having undergone' (= prāpya, S . ) ; hence upeta, . 'possessed of.' 2 Compare the same expression, p. 42, l. 2, with note. 3 By me a cry has been made in the wilderness,' i. e. I have spoken in vain, no one listens (ko'pi na śrinoti, Ć.) A kind of proverbial phrase; cf. aham idam śūnye raumi, kim na śrinoshi me, Mahā-bh. i. 3022; also Amaru-sataka, 76. 4 • What else (ought I to have in my mind ) ! The words of a friend ought not to be disregarded by me; so (thinking to myself) I stand here.' Understand hridaye kartavyam after kim anyat; and hridaye kṛitvā after iti. Verse 37. PUSHPITĀGRĀ, in which each half-verse is alike. See verse 32. FIRST AND THIRD QUARTER-VERSE. 1 ‘Is it in eating sweetmeats (that you require my assistance) ?' The Calcutta ed. and my own Bombay MS. read khanjiäe, which might equally stand for the Sanskrit khādikāyām, but the above is the reading of the oldest MSS. Khādikāyām is given on the authority of Ć. and the Bodleian MS. (233). According to Pāṇ. iii. 3, 108, Vārt. i. khādikā is an admissible form. ± Lit. ‘the opportunity is taken,' i. e. now is a good opportunity ; now is the time; I am all attention (avadhānam kritam, Ć.); I have nothing else to do but to listen. Kshana may mean nirvyāpāra-sthiti or vyāpārāntara-rahita-sthiti, 'the state of having no other occupation,' i. e. leisure, opportunity (see Amara-kośa). The above is the reading of the oldest MS. and of Kātavema. S. has grihtak pranayak, and the Deva-n. MSS. sugrihīta ayam janak. 3 Cf. the Hindūstānī .كوي هي * Sankara quotes an aphorism of Bharata, as follows: 'A universal monarch is to be addressed by his attendants with the title of bhatta (=bhartā).' See Sāhit. - d. p. 178. K. remarks that only inferior attendants ought to use this title; the others, svāmin or deva, |