& विदूषकः । " जइ एवं । पचांदेसो दाणिं रूबवदीणं । इदं च मे मनसि वर्तते । राजा । अनाघ्रातं पुष्पं किसलयमलूनं कररुहैरनाविद्धं रत्नं मधु नवमनास्वादितरसम् । अखण्डं पुण्यानां फलमिव च तद्रूपमनघं न जाने भोक्तारं कमिह समुपस्थास्यति विधिः ॥ ४४ ॥ destins was faultless. Rūpoććaya = ćandrādy - upamāna-vastu-samuććaya, i. e. collecting together such models of beauty as the moon, &c., for the purpose of forming one ideal perfect form, by a selection from each, K. Manasā leri, or klrip, ' to form by means of the mind; hence often simply, 'to imagine;' and hence, mano-kalpitam, 'an idea.' There may be an allusion here to the mind-born sons of Brahma. Vidhinā=vidhātrā. K. observes that, being dissatisfied with the thought contained in the first line, he asserts in the second that her limbs were too delicate to have been fashioned by the hand in a picture; they must, therefore, have been formed in the mind. Stri-ratna=strī-sreshtha, C. Jātau jātar yad utkrishtam taddhi ratnam praćakshate, 'whatever is best of its kind that indeed they call ratna (a gem),' Ć. The connection of anucintya with the dative case me is unusual, but not without precedent. The Beng. MSS. read bitte for citre. 1 'The supplanter.' The verb praty-ā-diś=nir-ā-kri, 'to reject,' 'remove,' 'set aside,' and pratyādeśa, 'rejection,' is here used for the cause of rejection,' i. e. anything which, by its superiority, supplants and brings into contempt what was before highly prized. Tayā nija-saundaryamahimna'nya-rūpavati-rūpam khanditam, S. So also, in the beginning of Vikram., Urvaśī is called pratyādeśo rūpa-garvitāyāḥ śrī-gauryāḥ. ± ‘That faultless form (is) a flower not (yet) smelt, a tender-shoot unplucked [uncut, unhurt] by the nails, an unperforated jewel, fresh honey whose flavour (is yet) untasted, and the full [complete] reward of meri Verse 44. ŚIKHARINÍ (a variety of ATYASHTI). See verses 9, 24. a विदूषकः । " तेण हि लहु परित्ताअदु णं भवं । मा कस्सबि तबस्मि णी इङ्गुदीतेल चिक्कणसीसस्स हत्थे पडिस्सदि । राजा । । परवती खलु तत्रभवती । न च सन्निहितोऽच गुरुजनः । विदूषकः । अध भवन्तं अन्तरेण कीदिसो से दिट्टिराओ । * तेन हि लघु परित्रायतामेनां भवान् । मा कस्यापि तपखिन इङ्गुदीतैल चिक्कणशीर्षस्य हस्ते पतिष्यति । b अथ भवन्तमन्तरेण कीदृशोऽस्या दृष्टिरागः । torious deeds. I know not to what possessor [enjoyer] here [of this form] Destiny will resort;' i. e. I know not whom Destiny intends to be the enjoyer of her beauty. A luna = sākhāvasthita, ' still remaining on the branch.' An-āviddha=a-samutkirna, 'unperforated, K. (cf. Raghu-v. i. 4, manau vajra-samutkirne sūtrasya gatik, ‘the entrance of a thread into a gem perforated by the adamant'). The Beng. MSS. read an-āmuktam=a-parihitam, ākarād ānīta-mātram, ‘not yet put on,' 'only just drawn from the mine,' S. Phalam punyānām, i. e. the fruit of many virtuous acts in various former births come to its maturity (parinati-bhūtam), S. A-khanda =sam- purna, ' unimpaired,' 'entire. The consequences of good deeds performed in former births are sometimes not fully enjoyed; but sometimes they are perfected. Similarly the form of Sakuntala is an-agha, 'faultless' (=pratyavāya-hetu-rahita, K.) Iha, i.e. asmin rūpa-vishaye, ' with reference to this form, K. Samupasthāsyati =samprāpsyati, ' will attain,' ' arrive at .' This verse is an example of the figure called Rūpaka, see Indian Wisdom, p. 455. 1 Therefore let your Highness quickly rescue her, lest she fall into the hands of some wretched rustic, whose head is greasy with oil of In.gudī.' Ingudi, see p. 18, n. 1. Mā=yathā na, K.. ± ‘'Towards your Highness what kind of feeling ( was displayed ) by her eyes?' Atha is used in asking a question, S. Bhavantam antarena = bhavan-nimittam, E.;=bhavan-madhye, S. The same expression occurs in Vikram., Act III, where the interpretation given is bhavantam uddiśya, i. e. — with regard to you.' Antarena (similarly used in Malavik. p. 5, 1. 3) governs an acc. case, by Pan. ii. 3, 4. Drishti rāga=cakshuh-prīti, ' the love of the eyes,' K. So read the Deva-n. MSS., supported by K. and S.; but the Beng. read éitta-rāga. M राजा । निसर्गादेवाप्रगल्भस्तपस्विकन्याजनः । तथापि तु अभिमुखे मयि संहृतमीक्षितं हसितमन्यनिमित्तकृतोदयम् । विनयवारितवृत्तिरतस्तया न विवृतो मदनो न च संवृतः ॥ ४५ ॥ विदूषकः । * क्खु दिट्ठमेत्तस्स तुह अङ्कं आरोहंदि । राजा । मिथः प्रस्थाने पुनः शालीनतयापि ममाविष्कृतो भावस्तत्रभवत्या । तथा हि दर्भाङ्कुरेण चरणः क्षत इत्यकाण्डे तन्वी स्थिता कतिचिदेव पदानि गत्वा । 1 • When I stood facing her, her glance was withdrawn, a smile was (feigned to be) raised from some other cause (than love); hence love, whose course was checked by modesty, was not (fully) displayed by her, nor (yet) concealed.' Anya-nimitta, i. e. some other cause than love, which was the true one (abhilāsha- vyatirikta, K. ) ' By this her love was concealed,' K. The Beng. have kathodayam. Vinaya-vārita-vrittir is to be taken with madano, K. Cf. p. 52, n. 1. ± ‘Is it really (to be expected) that she will seat herself on the lap of you, barely seen?' i. e. do you expect to gain her all at once, without some effort ? 3 Again, at our mutual departure, her feeling towards me was betrayed by her ladyship, although with modesty.' Sakhibhyām before mithaḥ is not supported by the commentators or best MSS. Verse 45. DRUTA-VILAMBITA (a variety of JAGATĪ), containing twelve syllables to the Pāda or quarter-verse, each Pāda being alike. & आसीद्विवृत्तवदना च विमोचयन्ती शाखासु वल्कलमसक्तमपि द्रुमाणाम् ॥ ४६ ॥ विदूषकः । * तेण हि गहीदपाहेओ होहि । किदं तुए उबवणं तबो वति पेक्खामि । राजा । सखे । तपस्विभिः कैश्चित्परिज्ञातोऽस्मि । चिन्तय तावत् केनापदेशेन पुनराश्रमपदं गच्छामः । b विदूषकः । 'को अबरो अबदेसो । णं भवं राआ । ततः किं । राजा । * तेन हि गृहीतपाथेयो भव । कृतं त्वयोपवनं तपोवनमिति प्रेो । रोऽपदेशः । ननु भवान्राजा । b कोsप 1 • For, having proceeded only a few steps, (that) slim one stopped without any (real) occasion, saying, “ My foot is hurt by a blade of Kusagrass” [p. 57, 1. 16]; and remained with her face turned back (towards me), whilst (pretending to be employed in) releasing her bark-dress, although not (really) entangled in the branches of the shrubs.' Darbhānkcurena, see p. 57, n. 5; p. 19, n. r. Akānde=akasmāt, K.; = animittam, S.; = anavasaram, c. One sense of kānda is 'occasion,' 'opportunity.' Vivritta-vadana, i. e. mad-avalokanaya, for a look at me,' S. verse is an example of the Samādhi Alan-kāra, S. This 2 Therefore be provided with a stock of provender; I perceive that you have made the penance-grove a pleasure-grove [pleasure-garden].' Grihita-patheya, 'one who has provided himself with provender or the necessaries for a lengthened stay from home.' According to K.=sannaddha, equipped,' 'prepared,' i. e. for rambling in the precints of the hermitage. The Vidūshaka is characteristically anxious about the provisions. 3 — And what of that?’ Verse 46. VASANTA-TILAKĀ (a variety of ŚAKVARI). See verses 8, 27, 31, 43. a विदूषकः । *णीवारच्छदूंभाचं अम्हाणं उवहरन्तुति । राजा । मूर्ख । अन्यमेव भागधेयमेते तपस्विनो निर्वपन्ति । यो रत्नराशीनपि विहायाभिनन्द्यते । पश्य । यदुत्तिष्ठति वर्णेभ्यो नृपाणां क्षयि तत्फलम् । 1 A king might take a sixth part of liquids, flowers, roots, fruit, grass, &c.; but, even though dying with want, he was not to receive any tax from a Brāhman learned in the Vedas (Manu vii. 131 - 133 ). See Indian Wisdom, pp. 264, 265. ± ‘These hermits pay another ( kind of) tribute, which, leaving behind heaps of jewels, is welcomed [rejoiced in], i. e. which is welcomed more than heaps of jewels. This reading of the oldest Beng. MSS. seems preferable to that of the Deva-n. anyad bhāgadheyam eteshām rakshane nipatati, 'another tribute accrues (to me) for their protection.' Bhāgadheya in this sense is masculine, according to Amara-k. S. and some of the Beng. have punya for anya. 3 — That tribute which arises to kings from the (four) classes is perish able; but hermits [inhabitants of the woods] offer us a sixth part of (the merit of their) penance, (which is ) imperishable. Varnebhyah, i.e. the four classes of Brāhmans, Kshatriyas, Vaiśyas, and Sūdras, according to K., S., and Ć. Hence it would appear that the Brahmans were liable to some kind of tribute as well as the other classes, though Manu exempts them. The Beng. have dhanam for phalam. Dadati, third person plural (see Gram. 331. Obs.) * We have accomplished our object,' i. e. in gaining an audience of the king, S. Hanta, an exclamation of pleasure, S. Oh! it is to be by the hermits, [it must surely be the hermits] who Verse 47. ŚLOKA or ANUSHTUBE. See verses 5, 6, 11, 26. |