विदूषकः । " गच्छ भी दासीपुत्त । धंसिदो दे उच्छाहवुत्तन्ती । ॥ निष्क्रान्तः सेनापतिः ॥ राजा ॥ परिजनं विलोक्य ॥ अपनयन्तु भव॑त्यो मृगयावेषम् । रैवतक । त्वमपि स्वं नियोगमशून्यं कुरु । । 'moon-beloved,' or candra-mani, 'moon-gem.' It may be gathered from this passage that its properties resembled those of a glass lens, which instrument may possibly have been known to the Hindus at the time when this play was written. The following parallel sentiment is from Bhartṛi-h. ii. 30 : Yad acetano 'pi pādaik sprishtah prajvalati savitur atikāntak, tat tejasvi purushaḥ para-krita-nikṛitam katham sahate, 'since even the lifeless (stone) beloved of the sun, when touched by its rays, burns ; how then can the man of spirit put up with an injury inflicted by another?' Abhi-bhava=tiras-kāra, ‘insult,' K. The sun's rays, disturbing the natural state of the stone, are compared to the hunter's disturbing the hermitage and provoking its inhabitants. Vamanti, so read all the Deva-n. MSS. and K. The Beng. have sparśānukūlā api sūrya-kāntās, te hy anya-tejo'bhibhavād dahanti, ' although the sun-crystals be grateful to the touch, yet, from the influence of other heat, they burn. ' 1 This is inserted on the authority of Kāṭavema and one MS. (India Office, 2696). The Beng. read bho utsāha-hetuka nishkrama. ± ‘Your arguments for exertion ( in the chase ) have fallen (to the ground),' i. e. all that you have alleged in praise of hunting, with the view of rousing the king's ardour, has been in vain. 3 Some read bhavanto; but the fem. bhavatyo ( supported by K.) seems more correct, as the female attendants, called Yavani, are intended. See p. 62, n. 2, in the middle. * ‘Fulfil your office (of door-keeper),' i. e. dvāra-stho bhava, ‘stand at the door.' C. a विदूषकः । * किदं भवदा दाणिं णिम्मच्छिंअं । सम्पदं इमस्सिं पादवच्छा आविरइदविदाणसणाहे सिलाले उबविसदु भवं । जाव अहम्पि सुहासीणो होमि । माठव्य । अनवाप्तचक्षुः फलोऽसि । येन त्वया द्रष्टव्यानां परं न दृष्टंम् । C विदूषकः । 'णं भवं अग्गदो मे वट्टदि । a कृतं भवतेदानों निर्मक्षिकम् । साम्प्रतमस्मिन्पाद पच्छायाविरचितवितानसनाचे शिलातल उपविशतु भवान् । यावदहमपि सुखासीनो भवामि । b एतु भवान् । c ननु भवानग्रतो मे वर्तते । 6 1 (The place) has now been made clear of flies by your Majesty,' i. e. we are now left alone, and no one can interrupt us. Nir-makshikam= nir-janam, 'free from people,' S., C. According to Pāņ. ii. 1, 6, nirmakshikam is an Avyayībhāva compound, but it is here used adjectively. The Prākṛit conforms to Vararući iii. 30. The phrase occurs again in the beginning of Act VI. Has makshika here at all the sense of the French mouchard, ‘a spy,' which is derived from mouche, 'a fly?’ 2 On this stone-seat, furnished with a canopy,' &c. See p. 26, n. 3. 3 Lit. ‘thou hast not obtained the fruit [benefit] of thy eyes, since the best of things worthy to be seen has not been seen by thee,' i. e. until you have seen Sakuntalā, you may consider your eyes as barren, and created in vain; when they have fallen upon this object, they may then be said to have yielded some fruit. So in Vikram., Act I, the king, speaking of Urvasi, says, yasya netrayor abandhyayoḥ (not barren) pathi sthitā tvam. Cf. also Gita-g. ix. 6, Harim avalokaya saphalaya nayane, 'look Hari (and) make thy eyes fruitful.' upon राजा । सर्वः कान्तमात्मोयं पश्यति । अहं तु तामेवाश्रमललामभृतां शकुन्तलामधिकृत्य ब्रवीमि । विदूषकः ॥ स्वगतम् ॥ "होदु । से अवसरं ण दाईस्सं । ॥ प्रकाशम् ॥ " भो वअस्स । जइ सा तबस्सिकम अणम्भत्यणीस । ता किं ताए 1 'Every one regards his own as beautiful; but I speak in reference to that same Sakuntalā who is the ornament of the hermitage.' Ātmīyam is given in one Bombay MS. ( India Office, 1858), and is supported by K. Lalāma=alankāra. Adhikritya, see p. 6, n. 2. Cf. mudrām adhikritya bravimi, Mālavik. p. 49, 1. 11; also Raghu-v. xi. 62; Kumāra-s. iv. 38. 2 ‘I will not give him an opportunity (of speaking about her).' Se = asya or asyah; K. here interprets it by the former. Avasara = vāg-avasara. 'I will not hold a conversation with him respecting Sakuntala,' S. 4 • If she be a hermit's daughter, she is not (fit) to be wooed (by you) ; what (good) then ( is to be got ) by her seen ?' This reading is adopted from the Beng. MSS. The heart of the descendants of Puru does not engage in (the pursuit of) a forbidden object;' see p. 31, n. 1. The Beng. and two Deva-n. MSS. (India Office, 2696, and my own) insert the following curious verse before the above sentence : Mürkha, Nirākrita-nimeshābhir netra-pamktibhir unmukhaḥ Navām indu-kalām lokaḥ kena bhāvena paśyati, ‘O fool! with what feeling [or sentiment] do people look at a new digit of the moon, turning up their faces with a row of eyes free from winking?' सुरयुवतिसम्भवं किल मुनेरपत्यं तदुज्झिताधिगतम् । अर्कस्योपरि शिथिलं च्युतमिव नवमल्लिकाकुंसुमम् ॥४२॥ विदूषकः ॥ विहस्य ॥ ^जह कस्मबि पिण्डखज्जूरेहिं उजिदस्स तिन्तिडिआए अहिलासो भवे । तह अन्तेउरइत्यिआरणपरिभाविनो भवदो इअं अब्भत्यणा । । * यथा कस्मापि पिण्डखर्जूरैरुद्वेजितस्य तिन्तिडिकायामभिलाषो भवेत् । तथान्तःपुरस्त्रीरत्न परिभाविनो भवत इयमभ्यर्थना । 6 1 (Although the reputed) offspring of the sage, she is really sprung from a celestial nymph, (and was) found (by him when ) deserted by her; like a severed flower of the Nava-mallikā fallen on the sun-plant.' The Nava-mallikā (p. 22, n. 1) is a delicate and tender plant (atikomalapushpa-bheda, C. ) which, as a creeper, depends on some other tree for support; the arka, Asclepias, or Calotropis Gigantea, is a large and vigorous one (see Sir W. Jones, vol. v. p. 102 ) ; hence the former is compared to Sakuntalā, the latter to the sage Kanva. S. explains arkopari by raver upari, 'upon the sun;' but hints that some interpret arka by arka-pushpa. Sura-yuvati, see p. 44, n. 2. According to K., kila is used vārtāyām, ‘it is reported ;' but S. interprets it by niśćitam, 'certainly.' Śithilam=vṛintāć cyutam, 'fallen from the stalk,' Ć. The correspondence of the words in the first line with those in the second is noticeable; sura-yuvati with nava-mallikā, muni with arka, apatya with kusuma, ujjhita with sithila, adhigata with éyuta. ± ‘Just as to any one [lit. of any one] having lost his relish for dates, there may be a great desire for the tamarind; so is this desire of your Majesty (for Sakuntala), slighting the jewels of women in ( your own ) inner apartments.' Pinda-kharjūra, ‘a kind of Kharjūra, or date tree,' here probably used for the fruit, and therefore in the neuter. Tintiḍikā or tintidi, “ the tamarind tree. ' Udvejitah = vaimanasyam prāpitah, 'brought to a change of mind or feeling.' Itthiā, itthikā, and itthī are Prākrit equivalents for stri. See Lassen's Instit. Prāk. p. 182, note. Verse 42. ĀRYĀ or GĀTHĀ. See verse 2. राजा । न तावदेनां पश्यसि । येनैवमवादीः । विदूषकः । "तंक्खु रमणिज्जं । जं भवदोबि विम्ह उप्पादेदि । वयस्य । किं बहुना 1 राजा । चित्रे निवेश्य परिकल्पित सत्त्वयोगा 'Was she endowed with the properties of life by the Creator after delineating her [placing her] in a picture, or was she rather formed by the mind by a concentration [assemblage, selection] of lovely forms ? She appears to me like a matchless [the last] creation of the loveliest of women [or like another creation of the goddess of beauty], when I recollect [recollecting] the omnipotence of the Creator, and her ( graceful ) person, ' i. e. whatever was the method of her creation, whether she was formed by the divine power of Brahma by first painting a faultless figure and then breathing into it the principle of life, or by the mind by collecting into one ideal model a combination of various exquisite forms, it is clear that she is an unequalled beauty (or, she appears to me as another creation of the goddess Lakshmi). Stri-ratna is explained by S. and C. to mean Lakshmi; but it may be referred to the antaḥpura-stri-ratna mentioned before, as aparā=apūrvā, ‘matchless,' 'peerless,' 'without a fellow;' na vidyate parā, K. and S. Citre=ādlekhye. Nivesya=vinyasya, 'having placed, fixed, committed.' Parikalpita=sampādita or sampanna, 'endowed with,' 'provided with,' K. Yoga, at the end of a compound, is often used in a vague manner; sattva-yoga may mean 'a combination of the various properties of being and life.' K. refers to verse 146, beginning Yad yat sadhu na ćitre syāt, which asserts that the figure of Sakuntalā Verse 43. VASANTA-TILAKĀ (a variety of SAKVARI). See verses 8, 27, 31. |