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अत्यन्तमात्मसदृशेक्षणवल्लभाभि

राहो निवत्स्यति समं हरिणाङ्गनाभिः ॥ २७ ॥

प्रियंवदा ।

अज्ज | धम्मचरणेबि परवसो अअं जणो । गुरुणो उण से अणुरूबवरम्पदाणे सङ्घप्पो ।

a आर्य । धर्मचरणेऽपि परवशोऽयं जनः । गुरोः पुनरस्था अनुरूपवरप्रदाने

सङ्कल्पः ।

1 'I wish to ascertain (respecting) your friend-Is this monastic vow, (so) opposed to the ways of love, to be observed by her (merely) until her gift-in-marriage; or else (aho), will she dwell to the end (of her life) along with the female deer, her favourites (from) having eyes like her own?' Dr. Boehtlingk remarks that sakhim te jñātum iććhāmi kim anaya, &c., is equivalent to jnatum iććhāmi kim sakhyā te, &c., 'I wish to know whether this vow is to be observed by thy friend,' &c. He gives instances of a similar construction in Draupadi-h. iv. 5; Mahā-bh. iii. 269. Vaikhānasa, 'relating to a vikhānasa or hermit;' tena kṛitam proktam vā vratam vaikhānasam, tat tu niyatāraṇya-vāsa-rūpam, 'the vow which is performed by him or enjoined on him is called vaikhānasa, and that consists in always living in the woods,' S. A pradānāt=pradāna-paryantam, or a vivāhāt, 'up to the period of her marriage.' In the time of Manu every Hindū girl was given away in marriage before the season of maturity (ritoḥ prāk pradana-kalaḥ), and that father incurred great disgrace who did not so give her away. It was deemed highly reprehensible if the betrothed husband did not take her to his own house, when the marriageable period of life arrived; (see Manu ix. 4, with commentary.) Vyāpāra-rodhi madanasya=kāma-kriyā-nivārakam, 'hindering amatory actions.' According to K. ātma-sadṛiśekshana-vallabhabhir may be optionally resolved into ātma-sadrisekshana-vallabhā ābhir. Āho, a particle of doubt, is used pakshāntare or vikalpe, i. e. antithetically, in stating an opposite alternative.

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2 Even in the practice of religious duties this person [Sakuntalā] is subject to (the will of) another [viz. Kanva]; nevertheless, it is the settled purpose of the Guru to give her away to a husband suited to her.' Ayam janaḥ may possibly mean 'we.' The same expression occurs in

Verse 27. VASANTA-TILAKĀ (a variety of SAKVARI). See verse 8.

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ZISIT ॥ आत्मगतम् ॥

न दुरवापेयं खलु प्रार्थना ।

भव हृदय साभिलाषं सम्प्रति सन्देहनिर्णयो जातः । आशङ्कसे यदग्निं तदिदं स्पर्शक्षमं रत्नम् ॥२४॥

Act IV. Manu (ix, 2, 3) declares that women were never to be deemed fit for independence. Day and night they were to be held by their protectors in subjection. But in certain matters, such as lawful recreations, and if they chose to enter upon a religious life, they were to be left at their own disposal. It seems that even in those matters Sakuntalā was not her own mistress. The holy father had enjoined a life of penance upon her, but had settled that it should not be perpetual. Api sabdena dharmāćaraṇasya sva-ććhanda-karaniyatvam sucitam, 'by the word "even" it is indicated that the duties of religion are generally to be performed as a voluntary act,' K. Amara-sinha explains sankalpaḥ by mānasam karma, 'a mental act or resolution.' Vararući's rule (i. 22) by which the Sanskrit guru becomes garua in Prākṛit only applies to the adjective.

1 This prayer is not difficult of realization,' i. e. a suitable husband, about whom there is this wish, is not difficult to be obtained; prārthanāsabdena tad-vishayo varo lakshyate, K., i. e. prarthana is the prayer supposed to have been made by Kanva, that he might find a suitable husband for his foster-child.

2'0 (my) heart! become hopeful [possessed of desire]; now the certainty (of what was a matter) of doubt has come to pass. That which thou suspectedst (to be) fire, the same (is) a gem capable of being touched.' Sandeha-nirnaya, ‘arriving at positive certainty on a doubtful point.' This was the doubt mentioned just before verse 22, see note to verse 22. Antaḥ-karana is there used for hridaya. Yad [Śakuntalārūpam vastu] agnim tarkayasi, 'the thing [viz. Sakuntala] which thou imaginedst fire,' S. The power of a Brahman, especially if exhibited in anger, is compared to fire (verse 41 of this play; Bhatti-k. i. 23; Mahā-bh. i. 3010). There may be some allusion to this here, or it may

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'सहि । ण जुत्तं ते दिसक्कारं अदिहिविसेसं विसज्जि सच्छन्ददो गर्मणं ।

॥ शकुन्तला न किञ्चिदुक्का प्रस्थितैव ॥

राजा ॥ ग्रहोतुमिच्छनिगृह्यात्मानम् । आत्मगतम् ॥

अहो चेष्टाप्रतिरूपिका कामिनो मनोवृत्तिः । अहं हि

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* अनसूये । अहं गमिष्यामि । प्रियंवदामायायै गौतम्यै निवेदयिष्यामि । तिथिविशेषं विसृज्य स्वच्छन्दतो गमनम् ।

c b किन्निमित्तम् ।

• इमामप्रलापिनीं d सखि । न युक्तं तेऽकृतसत्कारम

simply mean that, supposing Sakuntalā to have been a Brāhmaṇī woman, she would have been as inapproachable to a Kshatriya as a flame of fire. Sparśa-kshama= samparka yogya, see p. 29, n. I, at end.

1 A-sambaddha, properly ' unconnected ;' hence, ' absurd,' ' nonsensical.' A-baddha is used with the same acceptation.

2 Cf. p. 36, n. 1. S. quotes an aphorism of Bhrigu, Whosoever does ' not reverently honour an unknown guest, weary with travelling, and hungry and thirsty, him they call (equal in guilt to) the slayer of a Brāhman.'

3

• • Wishing [making a movement ] to arrest ( her departure, but) checking himself.' So read all the Deva-n. MSS. The Beng. have, utthaya jighṛikshur iva iććhām nigrihya, 'rising up as if desirous of holding her (and then) restraining his intention.' It appears from p. 38, 3, that the whole party were seated. The Bengāli reading supposes that, with the idea of arresting her departure, he started up and then checked himself.

1.

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अनुयास्यन्मुनितनयां सहसा विनयेन वारितप्रसरः । स्थानादनुच्चलन्नपि गत्वेव पुनः प्रतिनिवृत्तेः ॥ २९ ॥

प्रियंवदा ॥ शकुन्तलां निरुध्य ॥

'हला ण दे जुतं गन्तुं ।

शकुन्तला ॥ सभूर्भङ्गम् ॥

b किरिममित्तं ।

प्रियंवदा ।

रुक्खसे अणाई दुवे धारेसिं मे । एहि दाव | अत्ताणं

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1 ‘Ah! what passes in the mind [the state of mind] of a lover has not a counterpart in his gestures: for, being about to follow the hermit's daughter, all at once I have been restrained from advancing by decorum; although not (really) moving from my place, as if having gone, I have turned back again,' i. e. I feel just as if I had gone and turned back. Vinayena=kula-maryādayā, S.; =sauśīlyena, K., ' by family honour,’ ‘by honourable, gentlemanly feeling.' Vārita-prasara=niruddha-gamana.

2 'With a frown.' Bhru-bhanga, 'bending of the brow,' was one of the acts of feminine coquetry called su-kumāra, 'very delicate.' Under this head are included all coquettish glances of the eye, S. See p. 32, n.6; Megha-d. 73.

3 ‘Thou owest me two waterings of trees,' or according to Sir W. Jones, 'You owe me the labour, according to our agreement, of watering two more shrubs.' Me-mahyam. Dhri in the causal, in the sense of 'to owe,' requires a dative of the person.

Verse 29. ARYA or GATHA. See verse 2.

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स्रस्तांसावतिमात्रलोहिततलौ बाहू घटोत्क्षेपणादद्यापि स्तनवेपथुं जनयति श्वासः प्रमाणाधिकः । बद्धं कर्णशिरीषरोधि वदने घर्मीम्भसां जालकं बन्धे संसिनि चैकहस्तयमिताः पर्याकुला मूर्धजाः ॥ ३० ॥ तदहमेनामनृणां करोमि । ॥ इत्यङ्गुलीयं दातुमिच्छति ॥

॥ उभे नाममुद्राक्षराण्यनुवाच्य परस्परमवलोकयतः ॥

16 For her arms have the shoulders drooping, and the lower part [forearm] excessively red through tossing the watering-pot. Even now her unnaturally-strong breathing causes a heaving of her breast; a collection of drops of perspiration, impeding (the play of) the Sirisha in her ears, has formed upon her face; her dishevelled locks, the fillet (that confined them) having given way [fallen], are held together with one hand.' Bāhu is the arm from the shoulder-joint (ansa) to the wrist, and does not include the karabha, or part from the wrist to the fingers. It is divided into two parts, the upper arm, praganda, or that part of the arm from. the elbow to the shoulder; and the lower arm, prakoshṭha, commonly called the fore-arm, extending from the elbow to the wrist. Atilohitatalau is a Bahuvrihi comp., in agreement with bāhī; talau cannot, therefore, be translated by 'the palms of the hands.' One meaning of tala is 'fore-arm,' and S. explains it by bhujodara. It may possibly mean the under-surface of the arms, which would be reddened by chafing against the bark-vesture in lifting the watering-pot. Pramānādhikah=svābhāvika-mānād adhikah, 'more than natural,' 'undue.' Baddham, ‘formed’ (see p. 29, n. 1). Jalaka, 'a net-work;' hence, 'a collection' (=samuha). S. observes that her face was spotted with drops of perspiration resembling net-work. So svedam ānana-vilagna-jalakam, Raghu-v. ix. 68. Karnasirisha-rodhi, see p. 7, n. 1. The drops of perspiration would prevent the play of the pendent flower by causing it to adhere to her cheek (sthirī-karanāt, S.; samslesha-kāritvāt, K.) A similar idea occurs in Megha-d. 28, where the lotus of the ears is described as faded by the act of removing the perspiration from the cheeks in hot weather. The lotusflower, or one of its petals, furnished as common an ornament for the ear as the sirisha (Megha-d. 69, 46). Paryākulāḥ=vikīrṇāḥ, 'scattered.'

I.

2 This is probably the ring which was afterwards given to Sakuntalā, and served as the abhijñāna or 'token of recognition.'

3 "

Both, reading the letters of the seal with the name (of Dushyanta Verse 30. ŚĀRDŪLA-VIKRIDITA (a variety of ATIDHERITI ). See verse 14.

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