Imatges de pàgina
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makes for leading Dushyon of the particu According to

1 «S'akuntalā threatens (reproves her friend with her finger,' i.e. makes a threatening or chiding gesture, as if she were angry with her friend for leading Dushyanta to pursue his interrogatories, and were ashamed at the revelation of the particulars of her history (ātmano vrīļā-janaka-svavrittāntodghātanam, K.) According to S. this is an example of the coquettish gesture called lalita, i. e. though she was really eager to hear all that her lover had to say, yet by her outward gestures she appeared to be the reverse (priyajana-kathā-susrūshur api vahis tad-anyathā).

2 “Rightly judged by your ladyship; from an eagerness to hear (all the particulars of) the history of pious people, there is still something (that remains) to be asked by us.'

3 "Enough of deliberating ; ascetic people may surely be questioned unreservedly [freely].' Aniyantranānuyoga=aniyama-prasna, 'one to whom a question may be put without any restraint or ceremony,' K. Alam, in the sense of prohibiting or forbidding, is more usually found with instr. case of a noun, but, like khalu, it may sometimes be used in this sense with an indeclinable participle in tvā and ya, thus alam dattvā, “enough of giving,' or 'having given, it is enough ;' so khalu pitrā, ' having drunk, hold!' See Gram. 918. a. The Beng. MSS. read alam vićāritena.

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TIFT II WHEN न दुरवापेयं खलु प्रार्थना। भव हृदय साभिलाषं सम्प्रति सन्देहनिर्णयो जातः। ITÀ affi afce farina T ul etil

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 Sakuntala 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 śabdena dharmāćaraṇasya sva-céhanda-karaṇīyatvam sūčitam, .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 Prākṣit 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 ; prārthanāśabdena tad-vishayo varo lakshyate, K., i.e. prārthanā 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. Antah-karaṇa is there used for hridaya. Yad [Sakuntalārūpam vastu) agnim tarkayasi, 'the thing (viz. Sakuntalā] which thou imaginedst fire, S. The power of a Brāhman, especially if exhibited in anger, is compared to fire (verse 41 of this play; Bhatti-k. i. 23; Maba-bh. i. 3010). There may be some allusion to this here, or it may

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simply mean that, supposing Sakuntalā to have been a Brāhmaṇi woman, she would have been as inapproachable to a Kshatriya as a flame of fire. Sparśa-kshama=samparka-yogya, see p. 29, n. 1, at end. ___1 A-sambaddha, properly unconnected ;' hence, absurd,' 'nonsensical.'

A-baddha is used with the same acceptation. . Cf. p. 36, n. I. 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.'

8 • Wishing (making a movement] to arrest (her departure, but) checking himself.' So read all the Deva-n. MSS. The Beng. have, utthāya jighrikshur iva iććhām nigrihya, ‘rising up as if desirous of holding her (and then) restraining his intention.' It appears from p. 38, 1. 3, that the whole party were seated. The Bengali reading supposes that, with the idea of arresting her departure, he started up and then checked himself.

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