राजा । मा भैषीः । ननु मत्समीपे वर्तिष्यसे । a b विदूषकः । एस तव चक्करक्खीभूदोन्हि । दौवारिकः ॥ प्रविश्य ॥ # सज्जो रधो भट्टिणो विजअप्पत्याणं अबेक्खदि । एस उण णअरादो देवीणं आणत्तिहरओ करभओ आदो । तह । ॥ इति निष्क्रम्य । करभकेण सह प्रविश्य ॥ 'एसो भट्टा । उबसप्प । करभकः । जेदु जेदु भट्टा । देवी आणबेदि । आआमिणि चउत्थदिअहे पुत्तपिण्डपालणो णाम उबवासो भविस्सदि । * एष तव चक्ररक्षीभूतोऽस्मि । b सज्जो रथो भर्तुर्विजयप्रस्थानमपेक्षते । एष अथ किम् । पुनर्नगराद्देवीनामाज्ञप्तिहरः करभक आगतः । d तथा । • एष भर्ता । उपसर्प । f जयतु जयतु भर्ती । देव्याज्ञापयति । आगामिनि चतुर्थदिवसे पुत्रपिण्डपालनो नामोपवासो भविष्यति । 1 'I will guard the wheel of your chariot.' There seems to be a humorous double meaning in takra-raksha, which may also be translated, — the commander of the wing of your army ;' the Deva-n. have esa rakkhasādo rakkhidomhi, 'I am protected from the Rakshasa.' ± • The equipped chariot awaits your Majesty's advance to victory; but here is Karabhaka just arrived from the city, bearing a message from the queen-mother.' Devīnām is here in the respectful plural; so ambābhiḥ two lines below. 3 Atha kim (=vādham, ‘yes') is used angikritau, see p. 46, n. 3. *afë Ågem aqwi arè amáscafa | तहिं दीहाउणा राजा । । इतस्तपस्विकार्यम् । इतो गुरुजनाज्ञा । इयमप्यनतिक्रम णीयम् । किमच प्रतिविधेयम् । विदूषकः । b 'तिसङ्क विअ अन्तरा चिठ्ठे । a na zîårgaraşi qù amnafunaı zfı | b त्रिशङ्कुरिवान्तरा तिष्ठ । 1 'On the fourth day, (which is now) coming [i. e. on the fourth day after to-day], the ceremony [fast] named Putra-pinda-pālana [i. e. cherishing of the body of a son] will take place; thereat [on that occasion] certainly we ought to be honoured-with-a-visit by the long-lived-one [by your Majesty, long may you live!].' Most of the Beng. MSS. read putrapinda-pārana; but C. substitutes pālana, and interprets the phrase by pura-deha-pushti-prada. S. gives the same interpretation, but reads paryupasana for palana. Pinda, deha-matre iti Medini, according to Medinī, pinḍa has the sense of body,' S. and C. Putra refers to the king in his relation to the queen-mother. The Deva-n. reading (pravṛittapāraṇa upavāsaḥ, 'a fast which has come to an end') is not very satisfactory. Upa-vāsa=vrata, 'a religious ceremonial accompanied with fasting, but not necessarily a fast.' K. and Ć. observe that one name for this ceremonial was putra-rāja, and that it consisted in offering various presents to the young king of sweetmeats, clothes, &c., just as might be done in the present day on the occasion of a birth-day. Dirghāyus, see p. 9, n. 1. Vayam is used in plural like devīnām above. Sambhavayitavyāḥ, see p. 26, n. 1. 2 In this direction the business of the hermits, in the other the command of a venerable parent (calls me). Both are not to be neglected. How, in such a case, can an arrangement be effected?' Dvayam api, 'both the one and the other;' api is often affixed to dvi in this sense; see Amara-k. ii. 1, 5; Mālavik. p. 16, l. 22. In Hitop., 1. 2048, dvayam without api has the sense of 'both.' 3 'Stand between, like Triśan-ku.' The story of this monarch is told at length in Rāmāy. i. 57-60 (see also p. 43, n. 1). He is there described as a just and pious prince of the Solar race, who aspired to celebrate a great sacrifice, hoping thereby to ascend to heaven in his mortal body. He first requested the sage Vasishtha to officiate for him; but, being yr: after XI: Ala: Bìnlagt ze 114911 ॥ विचिन्त्य ॥ सखे । त्वमम्वया पुत्र इति प्रतिगृहीतः । अतो भवानितः प्रतिनिवृत्य मां तपस्विकार्यव्ययमानसमा वेद्य refused, he then applied to the sage's hundred sons, by whom he was cursed and degraded to the condition of a Ćāṇḍāla. In this pitiable state he had recourse to Viśvāmitra, who undertook to conduct the sacrifice, and invited all the gods to be present; they, however, refused to attend. Upon this the enraged Viśvāmitra, by his own power, transported Trisanku to the skies, whither he had no sooner arrived than he was hurled down again, head foremost, by Indra and the gods; but, being arrested in his downward course by Visvamitra, remained suspended between heaven and earth, forming a constellation in the southern hemisphere. The story is differently told in some of the Purāņas (Wilson's Vishnu-p. p. 371, note). They and the Hari-v. describe Trisanku as a wicked prince, guilty of three heinous sins (sanku). S. adopts this view of his character, and calls him krita-bahutara-malina-karmā rājā. Antara tapovana-svanagarayor madhye, 'between the hermitage and the city.' The facetious allusion to Trisanku is quite characteristic of the Vidūshaka, and affords an example of the Vyāhāra Alan-kāra, S. and Ć. = 1 'Verily I am embarrassed. From the difference of the places of the two duties [i. e. on account of the distance between the place where the two duties have to be performed] my mind is divided in two, as the stream of a river driven back [made to recoil] by rocks (lying) before it' (cf. the sentiment at verse 34). Puraḥ=agre, 'in front,' 'ahead.' Although pratihatam saile, which has struck on a rock,' is the reading of the Beng. MS. (Bodleian, 233) and most of the Deva-n., yet the other Bengālī and S'. read sailaiḥ, which I prefer. The Deva-n. read srotovaho, gen. case of sroto-vah, f. ‘a river.' Some MSS. have srotovaham=nadī-sambandhi, 'belonging to a river' (K., S., and Ć.), an adjective agreeing with srotaḥ. This verse is an example of the Yathopamā Alan-kara, or 'comparison by the use of the conjunction yathā.' Verse 51. SLOKA or ANUSHṬUBH. See verses 5, 6, 11, 12, 26, 47, 50. ननु खलु मां रक्षोभीरुकं गणयसि । b यथा राजानुजेन गन्तव्यम् । तथा • तेन हि युवराजोऽस्मि इदानीं संवृत्तः । गमिष्यामि । 1 ‘You have been received by the queen-mother as a son; therefore let your honour, having returned from hence and having announced that my mind is intent on [zealous for] the business of the hermits, have the goodness to discharge the office of a son towards her Majesty. Putra iti pratigrihitaḥ, i. e. tvam poshita-putro bhavasi, 'you are an adopted son,' S. Some MSS. have putratvam for putra-krityam. 2 ‘Surely you do not suppose me to be afraid of the Rākshasas,' 3 — How is this possible in your honour ?' or, ' how could such a thing be thought of in your honour ?' Bhavati, loc. sing. of bhavat. Sambhāvyate may mean, ' is fitting,' ' is consistent Mahā-brāhmana is generally used ironically. 4 I will go, as it should be gone by the younger brother of a king. ' 5 Yuva-rāja, 'the young prince,' who was the heir-apparent and generally associated with the reigning monarch in the throne. • Vatu, ‘a youth,' 'a lad;' 7 Kadāñid, 'perchance . ' here it is equivalent to 'fellow,' 'chap. ' Prārthanā= abhilāshita, 'desire,' 'pursuit,' येत् । भवतु । एनमेवं वक्ष्ये । ॥ विदूषकं हस्ते गृहीत्वा । प्रकाशम् ॥ वयस्य । ऋषिगौरवादाश्रमं गच्छामि । न खलु सत्यमेव तापसकन्यकायां शकुन्तलायां ममाभिलाषः । पश्य । क्व वयं क्व परोक्षमन्मथो मृगशावैः सममेधितो जनः । परिहासविजल्पितं सखे परमार्थेन न गृह्यतां वचः ॥५२॥ * अहई । विदूषकः । ॥ इति निष्क्रान्ताः सर्वे ॥ ॥ द्वितीयोऽङ्कः ॥ ० अथ किम् । suit;' i. e. Śakuntalā-vishayānusandhāna-rūpa-kathā, ‘the story of my pursuit of Sakuntalā,' S. ८ 1 From reverence for the Rishis,' lit. "from the venerableness of the Rishis.' 2 6 Where are we, (and) where a person brought up with fawns out of sight of love? O friend! let not a word uttered heedlessly in jest be taken in earnest.' Kva-dvayam atyantāsambhāvanāyām, ‘two kva's are expressive of excessive incompatibility,' S. (see p. 14, n. 1). Nāgarikāranya-janayoḥ sambandho nopapadyate iti bhāvaḥ, 'the meaning is that a connection between a town-bred person and a forester is not possible,' K. Paroksha-manmatha=apratyaksha-manmatha or ajñātamanmatha or agoćara-kāma, 'one who has had no perception or experience of love,’ ' one who is out of the reach of its influence.' Parihāsavijalpita=hāsya - bhāshita, K.; = kautuka-bhāshita, S.; cf. parihāsa-vijalpa in Act VI. The Beng. MSS. read vikalpita, 'invented.' Paramārthena =tattvena. Verse 52. VAITĀLĪYA, containing twenty-one syllables to the half-verse, each halfverse being alike, the first and third quarter-verses ending at the tenth syllable. |