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1 'O venerable mother! there is a change for the better in me.' Nairujyam Jcincid idanim vrittam, 'there is now some freedom from pain,' S\ Ajje is the reading of the oldest MSS., supported by S*. and C. VUesha is 'a change for the better,' in contradistinction to vikara, 'a change for the worse.' The very same expression occurs in Malavik. p. 46, 1. 9.
2 'With this Darbha-water,' i. e. water and Kusa grass, mixed and used for the ianty-udaka, mentioned at p. 97, 1. 3; see also p. 19, n. 1, in the middle.
3 'O heart, even before, when the object-of-thy-desire readily presented itself, thou didst not abandon (thy) anxiety. How (great) now (will be) the anguish of thee regretful (and) dispirited! [After advancing a step, standing still again, alottd] 0 bower of creepers, remover of my suffering, I bid thee adieu, (hoping) to occupy (thee) again [to have enjoyment of thee again].' Prathamam eva, &c, see p. 120, 1. 5. Su&hopcmate, compare yad upanatam duhkham sukham tat, Vikram., end of Act III. Vi-ghafita 'broken,' 'distracted with grief.' Paribhoassa, the genitive in Prakrit used for the Sanskrit dative, see p. 129, n. 1. Paribhogaya, cf. parihhukta, p. 132, 1. 1.
1 'Alas! the fulfilment of desired objects has hindrances [there are many obstacles in the way of the accomplishment of one's wishes]; for by me the face of the lovely-eyelashed-eyed (maiden), having its upper and lower lip repeatedly protected by (her) fingers, beautiful in stammering out the syllables of denial, turning (away from me) towards the shoulder, was with some difficulty raised but not kissed.' Anguli-samvrita = awgvMbhyam pihita, S. Adharoshtha, see p. 33, n. 1, in the middle. PratisJtedhakshara, i. e. na mamadharam cumbaniyam [unnamaniyani], 'my lips must not be kissed,' S. and C. Atom alam ma iti prabhritibhiJi, by such expressions as 'enough,''enough,'' don't,' K. Some of the Deva-n. MSS. read pratishedhantara. Akshara is 'a syllable,' as well as 'a letter.' An£a-vivarti=tiryak-kritam, 'turned on one side,' C. It may, however, also mean 'revolving on the shoulders' (ankayor vivarti). S. mentions another reading, anga-vivarti=kroda-ghurnamanam. PaJcshmaldkshi= daru-bahu-pakshma-yuktam, or praiasta-pakshma-yuktam akshi yasyah, 'who has eyes with beautiful eye-lashes,' S'. and C., i. e. whose eye-lashes are brown like the leaf of a lotus, C. The Hindu women used collyrium to darken the eye-lashes and eye-brows. Pakshmala is properly ' possessed of eye-lashes' (pakshma-vaf), an adjective formed from pakshman as sidhmala from sidhman, Pan. v. 2, 9*7; Gram. 80. LXXX. Ut-pakshmala,
Verse 78. Aopacchandasika. See verse 77.
'having upturned eye-lashes,' occurs about the middle of the Second Act of Vikram. Katliam-api, 'somehow or other,' 'hardly,' compare p. 128, 1. 12. Na dumbitam tu is the reading of the Calcutta ed. and of the Sahit.-d. p. 116, supported by C.
1 'Or rather, I will remain for a brief space in this bower of creepers (once) occupied, (but now) abandoned by my beloved.' Athava, see p. 30, n. 3, and p. 24, n. 1, at the end. Paribhukta, compare paribTwgaya, p. 130, n. 3, at the end. Muhurtam, see p. 37, n. 1, at the end.
2 'Here on the stone-seat is her flowery couch impressed by her form; here is the faded love-letter committed to the lotus-leaf with her nails; here is the lotus-fibre bracelet slipped from her hand—having my eyes fixed on such (objects as these) I am not able to tear myself away [go out hastily] from the Vetasa-arbour, even though deserted (by her).' Sariralulita-=deha-san-ghrishta, 'rubbed by the body;' see anatilulita, p. 114, n. 2. Silayam, see p. 105, n. 1, and p. 121, n. 1. Klanta, S\ and the Beng. MSS. read hanta, 'charming,' 'dear.' Yisabharana = mrinala•oalaya, see p. 106, n. 1. A sajyamanekshana=aropyamanekshana. Vetasagrihdt=latd-mandapdt, 'from the arbour of creepers,' see p. 104,1. r.
Verse 79. Sardcla-vikridita (a variety of Audhriti). See verses 14, 30,36, 39, 40, 63.
1 '[7n <Ae air.] The evening. sacrificial rite being commenced, the shadows of the Rakshasas, brown as evening clouds, scattered around the altar which bears the consecrated fire, are flitting about in great numbers, producing consternation.' Aka&e, see p. 96, n. 3. Savana-karmani= Twma-karmani. Sampravritte = upahrante. Pa/ri-tas, 'on all sides of,' 'around,' here governing an accusative. PraMrndh is the reading of the oldest MSS.; S'. reads vistirnah; the Deva-n. prayastah,' striving,''using effort.' Hutaianavatlm = dhitagnim. Bhayam ddadJidndh = trasam utpddayantyah. Kapiia, properly 'ape-coloured,' generally 'brown,' 'dark-brown.' PUitaiananam = rdkshasandm. The Rakshasas (see p. 40, n. 5) were remarkable for their appetite for raw flesh (piiUa).
2 Observe the use of aya/m,' this one,' with the first person of the verb. Dr. Burkhard reads ayam aliam for ayam ayam; cf. p. 136, 1. 7, ayam aham bhoh.
Verse 80. Vasanta-tilakx (a variety of Sakvaki). See verses 8, 27, 31, 43, 46, 64, 74.
1 See the note on the term Vishkambha, p. 97, n. 3.
2 'Although my heart is comforted by the thought that S'akuntalS has become completely happy in being united to a husband worthy of her by a G-andharva marriage; nevertheless, there is still some cause for anxiety [there is still something to be thought about].' Gandharvena, see p. 127, n. 3. Anurupa-bhartri-gdmini, the Beng. have anurwpa-bhartri-bhdginl. Iti may often be translated by 'so thinking,' see p. 140, n. 2.