Chapter 4 - Notes and Analysis of Fourth Act

ACT IV-NOTES The Fourth Act. 205 Page 81. The Fourth Act begins with a Pravesaka consisting of a dialogue between the two friends of Sakuntala, and the chief incident reported therein is the curse of Durvasas on Sakuntala. 9774 The plucking or gathering of flowers. The strict grammatical form is avacaya instead of avacaya in the context. Panini : - hastadane cerastethe . However avatraya is largely used by poets. nirvrttakalyana . kalyanam means happiness. Here it refers to matrimony. It may be noted that throughout the dialogue Anasuya plays the serious friend. She is anxious whether the king remembers the love-affair in which her friend is involved. She realistically concludes that the marriage of Sakuntala that has taken place will be acceptable to her father and she is only worried about the king's attitude, and the advent of a guest adds to her apprehensions about the absent-minded Sakuntala. The less realistic Priyamvada is cocksure on the other hand that the king will not play false and that Sakuntala will attend to the guest. The corrective for the curse granted by Durvasas is nothing in the eyes of Priyamvada but a source of consolation to Anasuya as the ring granted by the king will serve as a token to rouse his memory; and Anasuya puts the less wary Priyamvada on caution that the curse should be withheld in absolute secrecy in order to avoid Sakuntala's dejection.)

Page 82. na tadrsi gunavirodhini akrtih . Vide parallel : - yatrakrtistatra gunam vasanti pratipadaniya = datavya Amara :- visrananam vitaranam sparsanam pratipadanam saubhagyadevata The goddess presiding over the good fortune of ladies. saubhagyam The endearment of a lady to her lover or vice versa. subhagasya subhagaya va bhavah saubhagyam . The double Vrddhi in the formation is due to Panini : - hrdbhagasindhavante purvapadasya ca . That saubhagyadevata should be thought of by Anasuya for the sake of Sakuntala is in keeping with her apprehensions of Dusyanta's unsteady love. Page 83. ayamaham bhoh The usual expression by which a stranger announces himself to the inmates of a house. The pronouncement from behind the scenes is made by Sage Durvasas as will be known later on. atithinamiva niveditam Like an announcement by guests. niveditam means nivedanam, formed by adding napumsake bhave kah nanu utajasamnihita Priyamvada hopes that Sakuntala will attend to the guest. na punarhrdayasamnihita . The shrewd Anasuya apprehends discourtesy to the guest. atithin paribhavitum silamasyah tatra sambuddhih atithiparibhavini One who lis prone to disregard guests. Verse 1. This verse sets out the curse of Dur vasas na vidyate anyasmin manasam yasyah sa ananyamanasa sati With a mind that fails to take cognisance of anybody else. * vicintayanti tvam upasthitam taponidhim mam na vetsi . The idea of upasthita is-All others go to me for paying respect, whereas I have come of my own accord to receive respect

ACT IV-NOTES 207 from you. The idea of taponidhim is - I am a storehouse of penance and as such I am the last person to be treated with disrespect. : of course refers to Dusyanta on whom Sakuntala's mind is exclusively concentrated. bodhito'pi san Though reminded. tvam na smarisyati Will not remember you. How like? pramattah prathamam krtam kathamiva . pramattah One possessed of pramada or inadvertence ; an absent-minded person. Amara:- pramado'navadhanata . Any words addressed to an absentminded person will fall on deaf ears and as such he will not remember them. Or may be taken to mean prakarsena mattah Highly intoxicated. Page 84 yasmin kasminnapi Towards a man of straw. yah kascana or yah ko'pi refers to a man of straw and yatkimcit to a trifling. arghayedam arghyam . padarghabhyam ca iti yatpratyayah . Page 85 agre casau hastasca agrahastah . avayavavayavinora- bhedavivaksayam visesanasamasah An alternative form is hastatram . Vide Vamana :- hastagragrahastadayo gunaguninorbhedabhedat prakrtya vakrah prakrtivakrah an apt adjective by which Priyamvada describes Durvasas. anukrosena saha vartata iti sanukrosah Inclined to pity. yada necchati tada vijnapitah This sentence combines a predicate in the present tense with a form ending in the suffix of the Past tense. Such use is idiomatic. Of :- na tavadenam pasyasi yenaivamavadih at page 49 of the text. prathamabhaktim In the dissolution prathama should be used in the neuter (samanye napumsakam ), since bhakti is a word included in the piyadi group.

Page 86. etc. This represents a modification of the curse. abhijnanam yadabharanam tasya darsanena The sight of an ornament in token is the time-limit set for the curse. With the words 'Be it remembered." The purport is-this is for keeeping your memory alive. According to this construction means ityuktva ; or iti may be taken in the sense of iti krtva or iti hetoh, in which case smaraniyam will have to be dis solved as smaratyaneneti - A souvenir. pinaddham = api nah + ta. - · Vide Karika : - vasti bhagurirallopamavapyorupasargayoh api-nah +ta. devakaryam refers to the worship of Page 87. already referred to. Priyamvada describes the In our mouth. Genitive dual, absent-mindedness of Sakuntala. Let it not escape from our mouth. synonymous with avayoh suptotthitah The scene begins in an early morn. A pupil who has been commanded by sage Kanva to announce time rises from sleep and looks up at the heavens to find out the time. Verse 2. This verse refers to the two big luminaries of the sky, one setting and the other rising. ekatah On one side i.e, on the west. osadhinam patih The moon is said to be the deity presiding over the herbs. astasya sikharam yati . It is believed that there is a setting mountain as well as a rising mountain-and udayagiri The moon reaches the peak of the setting mountain. : On another side i.e., in the east. 3: purahsarah yasya sah arunapurahsarah Whose fore-runner is Aruna.

ACT IV-NOTES 209 Aruna is the charioteer of the Sun, generally identified with the rosy dawn arkah aviskrtah The Sun appears; the Sun manifests himself. The pupil draws a lesson from the phenomenon dvau avayava asya samudayasyeti hvayam ; an alternative form being dvitayam tejasoh dvayam tasya . yugapan An Indeclinable meaning simultaneously. vyasanam ca udayasva tabhyam vyasanodayabhyam By the fall and rise of the two luminaries at the same time. lokah refers to men. atmanah dasayah antarani tesu In the fluctuations of happiness and misery in the stages of life. niyamyate iva Seem to be taught a lesson. Vide parallel :- kasyayantam sukhamupananam duhkhanekantato va nicairgacchatyupari ca dasa cakranemikramena | Megha II - 46. Very Page 88. antarhite etc. This verse describes the sad plight of the blue lotus at the setting of the moon. sasah asyastiti sasi The Moon whose black patch in the middle takes the form of a hare. antahita = antara-hita = tha + ta sasini antahine sani When the moon has disappeared. seba kumudrati The self-same blue lotus which formerly gladdened my eyes. kumudvati strictly means a pond full of blue lotuses. It is also applied to the blue lotus. Either meaning is applicable to the context. kumudvati and kumudini are synonyms. kumudah santyasyamiti kumudvati . Vide Panini : - kumudanadavena mebhyo matupa . samsmaraniya sobha yasyah sa samsmaraniyasobha sati Possessed of a beauty which survives only in recollection drstim na nandayati Does not delight my eyes. This idea is surported by a comprehensive analogy. abalajanasya ita- pravasajanitani duhkhani nunam atimatra suduhsahani . The analogy 14

strengthens the picture of the moon as a lover of the blue lotus. The disappearance of the moon corresponds to a lover's going on exile, and the loss of splendour suffered by the blue lotus to the acute misery felt by a woman on the departure of her lover. Masculine and Feminine. pataksepena Throwing off the curtain. This shows the hurry with which Anasuya enters the stage. The pupil's mention of a woman's grief at the exile of her lover has reminded Anasuya of the grief of Sakuntala at the silence of the king. As the pangs of a separated woman are acute. isi asamiyi anaryam acaritam The king has behaved ill towards Sakuntala. yavat nivedayami means nivedayisyami . means. Page 89 pratibuddhapi kim karisyami I am wise after the event hastau ca padau ca hastapadam Nouns denoting the limbs of an animal when compounded take the form of a Samahara Dvanda whose characteristics are the singular number and the neuter gender. Vide Panini :- dvandvasca pranituryasenanganam satya samdha yasya sa na bhavatiti Panini:-dvandvasca athava Perhaps it is wrong asatyasamdhah refers to Dusyanta. to attribute falsity to the king. The curse of Durvasas must be the real cause angulau bhavam anguliyam tadeva anguliyakam A ring. Panini : - jihvamulanguleschah visarjayami I shall send the ring to rouse the memory of the king. ko va abhyarthyate Who is to be requested P Page 90. apannam satvam (garbhah ) yaya sa woman that has conceived. A apanna satva . Amara : - apannasatva

ACT IV-NOTES syadabhinyantarvanni ca garbhini . prasthanasya 211 prasthanasya kautukam The auspicious rites to assure the safe journey of a person about to depart. sukhasayanam prcchatiti sukhasayanaprcchika One that enquires about the sound sleep of another. saukhasayanika is a single word expressive of the same idea. lajjavanatavadana . The bashfulness is due to the fact that her conception is known to her father. Page 91. agneh saranam agnisaranam The sanctuary of fires. Amara : - saranam grharaksitroh chandah rupamasyah iti chandomayi Metrical. sariram prabhavatvena asya astiti saririni, sa na bhavatiti asaririni A voice which does not proceed from a body. Verse 4. This represents the words of the unseen voice. he brahman O Brahmin. Amara : - brahmam viprah prajapatih dudhyantena ahitam Past passive participle of dha with a. tejah The seed sown by Dusyanta. bhuvah bhutaye dadhanam (ata eva ) agnih garbhe yasyastam agnigarbha samimiva tanayam avehi . "The legend is that Goddess Parvati being one day under the influence of strong passion reposed on a trunk of this tree, whereby an intense heat was generated in the interior of the wood, which ever after broke into a sacred flame on the slightest attrition.' Monier Williams. According to a different allusion set out in Maha - Bharata, Anusasana Parva, Chapter 35, Fire bearing the energy of Siva entered first the Asvattha and then the Sami tree to assuage the heat which he was feeling within himself. From then it continued to be his abode.

aslisya . An embrace is the reward for the divulging of glad news. utkanthaya sadharanam paritosam Pleasure mingled with anxiety. Page 92 tapakhini A pitiable woman. Vide Amara :-tapakhi socyatapasau nalikerasamudgaka A narrow basket made of cocoanut leaves for holding flowers etc. Himaey ga Durable; that would not wither away soon. kesaramalika A garland of Bakula flowers. gorocanam Yellow orpiment; a bright yellow pigment prepared from the urine or bile of a cow, or found in the head of a cow. tirthanam mrttika Earth taken from holy waters. Decoration, unguent. samalambhanam nepathye The voice behind the scenes is uttered by Kasyapa. sarngaravena misrah Sarngarava and his associates. sakuntalayah To escort Sakuntala. Page 93 hastinanagaragaminah rsayah rava and his company. refers to SarigaMake noise in res- sikhamarjita With the ponse to the direction of Kana. braid of hair cleansed. svastivacanikabhih svastisambandhi vacanam svastivacanam astyasam (prayojanatvena ) ( nimittatvena va ) iti svastivacanikah = svastivacana + than (matvarthe ). Vide Panini : - ata inithanom . It is not to be dissolved as svastivacane niyuktah, for then the form will be sauvastivacanikah devi A crowned queen as distinct from a king's ordinary wife. ¿i¿ qya zia A hero's mother. ་་ Page 94. Imperative, 2 nd person dual of sad with ni to sit down. sad changes to sid in all conjugational tenses.

ACT IV-NOTES 213 Page 95 upayanam Presents. idamalamkaranam is a collective expression. manasi srstih Creation by the mind sakuntala- hetoh hetu preceded by a noun denoting a specific cause modifying a predicate takes the Genitive case. Vide Panini :- pi hetuprayoge . vanaspati A tree that bears fruit without the preliminary bloom, whereas is a tree that puts forth flowers and then fruits. Ama- 2 a:-vanaspatyah phalaih puspanairapuspadvanaspatih, Very often this distinction is not observed in practice. aharata Imperative, 2 nd person plural of with a to bring. Verse 5. This verse enumerates the presents offered by the trees of the hermitage to be used in the decoration of Sakuntala kenacittaruna By a certain tree. induriva pandu indupandu White like the moon. mangale nathu mangalyam Fit for a festive occasion. ksaumam aviskrtam . kenacit taruna caranayoh upabhoge sulabhah Commonly enjoyed by the feet of ladies. In the place of caranopabhogasulabhah a different reading is caranopabhogasubhagah laksarasah The red exudation of trees which is applied to ladies' feet. nistatah Past passive participle of stiv with ni . Vide Panini :- cchroh sudanunasike ca nisthacuta in literature is used in the sense of exhibited. Vide Dandin :- niththutodgi- rnavantadi gaunavrttivyapasrayam | atisundaramanyatra gramyakaksam vigahate || anyebhyah (tarubhyah ) aparvabhagam utthitaih Emerged out up to the wrist, adjectival to vanadevatakaratalaih By the palms of the forest-deities. How are the palms ? tesam (tarunam ) yah kisalayodbhedah tatpratidvandvibhih That vie with the foliage put forth by those trees. abharanani dattani Even the ordinary

trees acted the Kalpaka trees through the power of Kasyapa. Page 96. tance. nipunasya bhavah naipunam . Recognition; honour; accepThis verse Verse 6. Here begins a pathetic scene relating to the parting of Kasyapa and his daughter. etc. This verse according to one school of critics. represents the best stanza of the Fourth Act which in its turn is the best Act of this play. is pitched in a high strain of pathos. Kasyapa is struck with grief at the impending separation of his daughter. adya sakuntala yasyati iti (hetoh ) hrdayam utkanthaya samsprstam . kanthah stambhitaya baspavrttya kalusah . Nextly, darsanam cintajadam aranyam okah yasya tasya aranyaukasah mama To me who am an inhabitant 3: of the forest. To a Naisthika Brahmacarin like myself snehat idrsam vaiklavyam Such imbecility accrues due to attachment. aho Strange. grhinah navaih tanayavislesaduhkhaih katham nu pidyante . Note the oft-quoted criticism :- kavyesu natakam ramyam tatra ramya sakuntala | tatrapi ca caturtho'nkastatra slokacatustayam || tatrapi yasyatyadyeti sloko'tiva manoharah || The other three Slokas that are the gems of this Act are asmansadhu etc., patum na prathamam etc. and susrusakha gurun etc., all pronounced by Kasyapa. Page 97. Imperative, 2 nd person singular of dha with pari in the Atmanepada. acaram pratipadyakha Adopt the usual mode of offering respects. The bashfulness is due to the fact that she is going to join her husband.

ACT IV-NOTES 215 Verse 7. Yayati was a king of the lunar race, and the line of his ancestry is as follows:-Soma, Budha, Pururavas, Ayus, Nahusa and Yayati. Of the several wives of Yayati the two most renowned were Devayani, daughter of Sukra and Sarmistha, daughter of the Asura king Vrsaparvan. Sarmistha was the most favoured wife of Yayati. Of Devayani were born two sons Yadu and Turvasu, and of Sarmistha three sons Drahyu, Anu and Puru. About the great filial piety of Puru see notes on verse 11 of the First Act. Puru and Puru are freely used as interchangeable names for the same king. Just as Sarmistha got the son Puru, you too shall get a son who will be a Samrat like Puru. is the paramount overlord of several other kings and the sole supreme sovereign of the Earth, and he generally performs the Rajasuya sacrifice to assert his sovereignty Vide Amara : -- yenestam rajasuyena mandalasyesvarasva yah | sasti yasvajnaya rajnah sa samrat || The simile is apt inasmuch as both Sarmistha and Sakuntala were married under the Gandharva form as a result of spontaneous love and both had senior co-wives. For further details about Yayati and Sarmistha see Maha Bharata, Adi Parva, 75 and 78 to 87. The final samrat nasal of the Upasarga & does not change into an Anusvara when followed by ending in Panini : - mo raji samah kau .

varah khalvesah . The distinction between a boon and a blessing is that the former assures a happening while the latter is only a wish. The adjective - sadyo- agnin . ensures the presence of the deity sought to be propitiated. Under the law of the ritual the sacramental fires are threefold -- daksinagni, ahavaniya and garhapatya . pradaksinikr refers to the respectful walking round a revered person, idol or object so as to have the object in the centre always on one's right. Such circumambulations seem to have been in common practice on the eve of any journey. Of:-aguiga Cf pradaksinikrtya hrtam hutasam Raghu II-71. Page 98. rcah chandah rkchandah rk A Vedic hymn. chandas A metre. rkchandasasaste The meaning of this stage-direction is that the Actor playing the role of Kasyapa is to pronounce the succeeding stanza in a tone characteristic of Vedic hymns. In some editions this stage-direction is actually omitted. Verse 8. In this stanza the second and fourth feet correspond to the metre. Definition: mattau gau cecchalini vedalokaih The first and third feet are in the Vedic metre known as except in regard to the first syllable which is short. Monier Williams remarks "Kalidasa, accustomed to the strictness of the later Sanskrit metres, seems here to have endeavoured to imitate the Vedic rhythm, in which greater liberty was allowed. Thus he produced a -

ACT IV-NOTES 217 verse too irregular to come under any of the later metres; but rather too regular for a Vedic hymn." vedim paritah On all sides of the sacrificial altar. paritah an Indeclinable meaning 'round' governs a noun in the Accusative case. Vide Vartika :- abhitah paritah- samayanikasahapratiyoge'pi klrptani dhisnyani yesam te adjectival to bayah . There are four more adjectives qualifying vahnayah . samidvantah prantesu samstirnah darbhah yesam te havya means ghee and other materials offered in the fire. havyanam gandhaih duritam apannantah The purifying quality of the smell of sacrificial offerings thrown in the fire is a common idea. Cf : - tretagnidhumanamanindyakirte svasyedamakrantavimanamargam | ghratva havi - gandhi rajovimuktah samasrute me laghimanamatma || Raghu XIII - 37. vitanasya ime vaitanah Relating to a Yajna. vahnayah tvam palayantu . The commentator Satavadhanam says that according to one school of critics this whole stanza is an interpolation. pratisthasva . The Parasmaipada root stha takes the atmanepada terminations when prefixed with sam, aba, pra or vi . sadrstiksepam The casting of the glance is for find ing out where are the escort of Sakuntala. ime smah The idea is-We are ready. Verse 9. This stanza gives a feeling description of the tender affection entertained by Sakuntala towards the trees of the penance-grove. pitam means panam . bhave ktah na vidyate pitam yesam te apitah yusmasu apitesu satsu prathamam jalam patum ya na vyavasyati This and the next two adjectival clauses correlate to in the fourth foot of the verse. chi

priyam mandanam yasyah sa priyamandana api ya bhavatam snehena palavam nadatte . adau bhavah adyah tasmin vah kusumaprasutisamaye yasyah utsavah bhavati seyam sakuntala patigrham yati sarvairanujnayatam Change the voice. sarve anujanantu . yatha Page 99. A cry of the cuckoo is interpreted by Kasyapa as a communication of the approval made by the trees of the forest. anumatam gamanam yasyah sa One whose departure is approved. vanavasabandhubhih . Cf: -yatra druma api mrga api bandhavo me Uttararamacarita III - 8. has the significance of yatah gentle sweet cry of cuckoos. called parabhrta s, see V -- 22 later on ebhih (tarubhih ) prati - vacanikrtam Was tendered as a reply ; was communicated in response to my prayer. parabhrtavirutam idrsam kalam Such a. As to why Kokils are akase The utterance from the sky is supposed to be the voice of the sylvan deities. Verse 11. asyah panthah bhuyat This is their blessing of a happy journey for Sakuntala. May her path be. How? The answer is given by means of five predicative adjectives. (1) kamalinibhih haritani taih sarobhih By means of tanks green with lotus plants. ramyani antarani YES A: TEXTFAT: Charming at intervals. Of course it cannot be that the lotus-tanks will suddenly come into being on the way by which Sakuntala is to travel. They are already there. The wish in the context is merely that they may afford pleasant halts to her on the way. (2) chayapradhanah drumah chayadrumah, taih niyamitah arkasya mayukhanam tapah yasmin sah As Sakuntala makes her journey, let the shady trees on the way afford

(jale ) seta iti kusesayam ACT IV-NOTES 219 cool shade to her against the advancing Sun. (3) TH✈ kusesayanam rajobhih mrduh renuh yasmin sa: The pollen of lotuses wafted by the breeze will itself serve as the soft dust of the road to avoid pain to sakuntala's feet. ( 4 ) santah anukulasca pavanah yasmin sah Let the breeze blow gently and favourably. (5): Happy. The last adjective summarises the features described in the four former adjectives and comprises other desirable features as well in a general way. Some annotators take pains to bring the five adjectives in two different groups taking the one to refer to accomplished facts and the other to facts wished for. In other words some adjectives are taken as uddesyavisesana and the others as vidheya . Even on that point some are inclined to think that only the first two present the accomplished features of the subject, the other three being predicative; whereas others view the first three as being accomplished and the last two as predicative. In fact any such distinction is out of place. What is pleasing to one will be displeasing to another. The wish here relates to the operation of the several natural phenomena referred to in the respective adjectives on the psychology of Sakuntala when she is actually on the journey. འ Page 100. jnatijanavat snigdhabhih pranama bhagavatibhyah The Dative though irregular can be justified on the model of svayambhuve namaskrtya brahmane'mitatejase . bhagavatih prasadayitum tah pranama .

Verse 12. Even the fauna and flora of the forest were overtaken by the misery of their impending separation from Sakuntala. mrgah ugalitadarbhakavalah, mayurah parityaktanartanah, latah apasrtapandupatrah satyah asruni muncantiva . Compare parallel :- nrtyam mayurah kumumani vrksa darbhanupattanvijahu- rharinyah | tasyah prapanne samaduh khabhavamatyantamasidbuditam vane'pi || Raghu XIV - 69. latarupam bhaginim latabhaginim The mention of lata in Priyamvada's statement reminds Sakuntala of the Vanamala creeper named for whom she entertains a sisterly affection. samane udare sayita sodarya, tasyah snehah tam or sodaryayam snehah tam sodaryasneham Vide Panini :- sodarayah . This is better than the reading printed in the text. Of course it is possible to support this reading too with some amount of grammatical ingenuity. daksinena To the right, an Indeclinable ending in enapu . Page 101. sakha eva bahah tabhih sakhabahabhih baha and 'bahu are synonyms. Verse 13. samkalpitam The words of the verse will perhaps warrant the inference that Dusyanta was the bridegroom whom the father had in mind for Sakuntala. But it would be reasonable to assume that Kasyapa's intention was to give his daughter in marriage to a worthy husband, not necessarily to Dusyanta. haste niksepah hastaniksepah An entrustment of a thing into the hands of another ; a thing so entrusted. ayam janah By this phrase the two friends of Sakuntala refer to

themselves. ACT IV-NOTES TL 221 : is a collective noun. alam ruditva A root placed in juxtaposition with the particle 3/4 or khalu in the sense of negation takes the suffix tva (kanva ) optionally. Panini : - alamkhalvoh pratisedhayoh pracam ktva . FET being a will prevent the Guna substitution of the final vowel or the penultimate short of a preceding root. But where it takes the augment the Guna referred to above takes place under Panini :-7 9 set . But man and a few other roots preceding tva are specifically exempted from this rule. Panini: rudavidamusagrhimsvapipracchah samca . As such no Guna takes place and we get the form ruditva bhavatibhyameva Far from exhibiting weakness, you two are the persons to cheer her up. Page 102. na vidyate agham yasya sah anaghah prasavah yasyah anava An idomatic expression denoting one that passes through a safe delivery. Verse 14. This refers to a deer clinging to sakuntala so as to impede her gait. kusanam sucayah, : Pricked by the tips of grass. yasya mukhe rnaviropanam Healing the wound. The oil of Ingudi trees has got the effect of healing wounds. nyasicyata syamakanam mustibhih parivardhitah, anukampitah sah syamakamustipari The commiserated one that was brought up by you with morsels of Syamaka grain. :: putrakrtakah, the sequence of the component parts of the compound being reversed on the model of mayuravyamsaka .

so'yam mrgah te padavim na jahati Present tense of ha to abandon, 3 rd conjugation Parasmaipada. Page 103.: etc. Kasuapa advises Sakuntala to stop her flow of tears. udgatani paksmani yayostayoh utpaksmanoh nayanayoh Sakuntala's eyelashes were upturned. This shows the avidity with which she gazes at the deer uparuddha vrttih yena tam uparuddhavrtti It impedes the range of your eyes. The word which is the latter member of the compound relates directly to c: which is outside the compound. The rule is that all members of a compound or at any rate the latter members of it should be self-sufficient in order to ensure or coherence which is the basic foundation of a compound. But deviations from a strict conformity with this rule are permissible sometimes on the maxim - sapeksatve'pi gamakatvatsamasah Though the latter member of a compound has an expectancy for an extraneous word such member is assumed to denote its own idea in its bearing on the extraneous word and as such is presumed to denote a finite idea by itself. In effect nayanayoh uparuddhavrtti means uparuddhanayanavrtti . baspam kuru Make your tears. How? vihatah anubandhah yasya tam fagangazi Stripped of their continuity. Of course the tears that have already gathered are bound to fall down, but give no room for fresh tears to gather. Why ? natasca unnatasca bhumibhagah, alaksitah natonnatabhumibhagah yasmin tadrse asmin marge In this path in which the dips and heights are unnoticed as a result of tears. P

ACT IV-NOTES 223 Your footsteps. visamibhavanti khalu Stumble khalu shows that this is the reason. The usual term by which sages are addressed. These are two separate words. Or may be taken as a single word constituting an Avyayibhava compound under Panini : - navyayibhavadato' Up to any stretch of water like a tank, lake etc. snigdho janah A friend or relation anugantavyah . Katayavema quotes a Smrti to this effect--odakantanpriyah panthamanutrajet iti sruyate It is so laid down in scriptures. samvisya is a misprint for samdisya After leaving your message. ksirapradhano vrksah ksiravrksah A tree yielding exudations. It refers to four species of trees : - caturnam ksiravrksanam nyagro- dhodumbarasvatthamadhukanam . Here it refers to a banyan tree. prasastam yuktam yuktarupam Well fitting prasamsayam rupap Page 104 sahacaram apasyanti The she cakravaka fails to notice her mate as he is intercepted by a lotus-leaf. Though the interception is slight the grief of separation is acute. This foreshadows the total forgetting of Sakuntala by Dusyanta due to the curse of Durvasas resulting in the repudiation scene of the Fifth Act.. Cf. Ramayana:- duskaram krtavan ramo hino yadanaya prabhuh | dharayatyatmano deham na sokenavasidati || (Sundara Kanda XV-53). Verse 16. esa'pi This female ruddy goose priyena vina In the absence of her lover. visadena dirghataram rajanim gamayati Though the night is prolonged by grief he spends it

somehow. As to Cakravaka couples living separate at night see notes at page 201. asabandhah (janam ) gurvapi viraha- duhkham sahayati causal of sah to endure. Cf. asabandhah kusumasadrsam prayaso hyangananam sadyah pati pranayi hrdayam viprayoge runaddhi . Megha I - 10. iti = vaksyamanaprakarena . sa raja . tacchandah buddhisthaparamarsaka .. Verse 17. asman sadhu etc. This stanza is the third of the gems of poetry in the Fourth Act. Some hold that this is the best of all the four. This represents the message sent by Kanva to Dusyanta. dhanam yesam tan samyamadhanan asman sadhu vicintya After fully considering that we are persons whose wealth is penance. Two currents of thought are noticeable throughout this verse, one of appeal, the other of admonition. In a tone of appeal Kanva states-We are rich in penance, but poor in riches. Any valuable presents that will befit a royal bridegroom cannot be expected of us. Nevertheless our treasure being much superior to all worldly riches, you can expect the benefit. of our penance which will accrue to yourself. So in the absence of any dowry of material value you can pay due regard to Sakuntala. By way of admonition:-Note, we are all-powerful through our penance and can damn you if you misbehave. The plural in refers to Kanva and all other elderly sages standing in loco parentis to Sakuntala, or to Kanva himself singly in order to impress the power of penance. f governs two other objects besides asman . The next point for consideration is set out

ACT IV-NOTES 225 thus : - uccaih kulam catmanah Consider your own lofty heredity. An Indeclinable used adjectivally to <, You are born of an illustrious family. So we expect you to conduct yourself as befits a scion of a noble family. On the side of admonition the statement implies-As you belong to a high family the greater will be your degradation in the event of a lapse. The higher a man's status the greater the pitfalls. The next thing to be considered is set out thus:- asyah nehapravrttim Her feeling of love towards you- a love spontaneous and divine. ai brings out the eminence of love so reputed for its sincerity and all other good virtues. prasiddhaparamasa tacchabdah Further kathamapi Not in any way brought about by kinsmen. So loving a wife must be dearly looked after by you. On the side of admonition the implication is-No kinsman opened the topic of marriage. In fact I, her parent, was far away from home when by your mutual consent you took the hand of Sakuntala. The whole responsibility is yours, and it is your duty to discharge it in the most scrupulous manner. Having directed a consideration of all these three things, Kanva states his request in the third foot. daresu ( madhye ) samanya pratipattih purvam yasman karmani tattatha By offering an equal treatment among your wives. Katayavema gives a special interpretation or the samanyapratipatti usual treatment comes first and then for exceptional treatment. So samanyapratipattipurvaka refers to 15

} 226 SAKUNTALA the latter. The idea is-She must be given a preferential treatment. Some scholars split up the first as a separate word from the rest; then we get manyapratipattipurvakam By offering an honourable treatment. Kana appeals to the king to place his daughter on an equal footing with other wives or on a superior footing as indicated above notwithstanding the lack of affluence in her parental home. The admonitory construction is easy to follow. In the fourth foot Kanva states-'The rest lies in the hands of Providence.' atah param The rest. bhagye ayattam Depends on good luck. 'Of whom' is not stated explicitly; apparently of both the bride and the bridegroom. Or bhagyam merely means Fate. Amara : - daivam distam bhagadheyam bhagyam stri niyatirvidhih tat vadhubandhubhih na vacyam khalu Anything more need not be said by a bride's relations whether by way of appeal or by way of admonition. Or anything more should not be stated by a bride's relations. What all they can ask for is a proper treatment for the bride. Certainly it is not for them to ask for any shower of special favours which a husband might be prepared to make of his own accord. Page 105 lokam janantiti lokajnah Knowers of the world. Verse 18. This is considered by some as the fourth best stanza of this Act. In this verse Kanva counsels his daughter about the way in which she should behave towards the several persons in her

ACT IV-NOTES 227 new association. gurun susrusasva . The root sru when followed by the desiderative suffix takes the Atmanepada terminations. Panini :- jnasrusmrdrsam manah susrusa lit., to wish to hear; to serve. samanah patih yasam tah sapatnyah . The suffixes nuk and nip are added in the feminine gender under Panini :- nityam sapatnyadisu sapatninam jane Towards your co-wives. priyasakhisu ya vrttih tam kuru Treat them like dear friends; don't be envious viskrtapi Though served ill. ropanataya bhartuh pratipam ma sma gamah Do not turn adverse towards your husband. In juxtaposition with ma ( man ) a root takes the Aorist terminations in the significance of any tense or mood (sarvalakarapavadah ) and the terminations of the Imperfect or Aorist tense optionally if further juxtaposed with the particle sma . Vide Panini : - mani lun and smonara lana ca . Further the initial augment 3 of the root characteristic of the Aorist and Imperfect tenses drops in such cases. parijane bhuyistham daksina bhava . daksina Obliging, accommodating. bhagyesu anutmekini bhava . utsekah Pride evam By following the conduct counselled in the first three feet of the verse. yuvatayah grhinipadam yanti Thus do young women rise to eminence as housewives. vamah Women who are the opposite of these or who are perverse by nature. kulasya adhayah Are the bane of their families. Amara : - pumsyadhirmanasi vyatha . Page 106. etat parimanam asya etavan priyamvadamisre sakhyam means Priyamvada and Anasuya.

Page 107. Kanva consoles Sakuntala by saying that she will forget the grief of separation in the midst of new environments. prasastah abhijanah asyastiti abhijanavan tadrsasya bhartuh slaghye grhinipade sthita sati . vibhavena gurubhih Weighty by reason of the stakes involved. krtyaih pratiksanam akula ca sati You will be too busy with the affairs of the royal household.qaz aad tasya And after giving birth to a holy son ere long. praci arkamiva Like the eastern quarter giving rise to the Sun. he vatse mama virahajam sucam tvam na ganayisyasi You will forget the grief due to my separation. Some critics hold that this verse is one of the four gems in the Fourth Act. In that case one of the four already mentioned will have to be dethroned. Perhaps they would have this in the place of etc. susrusasva yadicchami te tadastu ; not yadicchasi, because a parent's wish will be more beneficial than the child's own immature wish. The parents' aim will be the maximum long-standing benefit for the child whereas the child will only wish for what is pleasing on the occasion. c. Note the absence of Sandhi due to Panini :- idudedddvivacanam pragrhyam pratyabhijnane mantharah Slow in recognition. atisnehah papasanki This is an oft-quoted proverb. atisayitah snehah atisnehah Deep attachment papam sankitum silamasyeti Is prone to suspect evil. Fond persons generally entertain misgivings about their dear ones. yugasya antaram yugantaram The space occupied is generally the shaft of a yoke. As Page 108 by a Yuga.

ACT IV-NOTES 229 a measure of distance it denotes 4 cubits - hastacatustayam . The Sun having ascended four cubits is only a rough estimate by the eye. Or in effect refers to the fourth division of the sky since there are four Yugas as applied to time. If we adopt this meaning the dissolution may be made out as anyo yugah yugantaram . arudhah a-ruh + ta. Verse 20. According to Kale this is the last of the best four Slokas of this Act. caturanta ca sa mahi ca tasyah sapatni ciraya bhutva by the four seas. The word idea of seas. visesanenaiva visesyapratipanih catvarah antah yasyah na caturanta Bounded itself suggests the Or bounded by the reference is to the four quarters. In any case the whole Earth. Since the Earth is generally treated as a king's wife, a queen is the co-wife of the Earth. pratigatah ratham pratirathah One who opposes a warrior's chariot; a rival. na vidyate pratirathah yasya apratirathah One who has no rival among chariot-warriors. dusyantasyapayam puman dadhyantih . nivesya Having settled in marriage or married life. Vide Bhaguri quoted by Katayavema : - nivesah syadvivahe ca vesane sadane'pi ca tasmin arpitah kutumbabharah yena tena tadarpitakutumba bharena atra sardham sante asmin asrame punah padam karisyasi . -a parihiyate - karmakartariprayoga of dha with pari to dwindle. athava etc. is addressed to Kasyapa. A stage-direction to this effect is desirable, especially when there is no Vocative. uparudhyate Passive of rudh with upa . Page 109. mama krte For my sake. asyeti utkanthitam Afflicted with anxiety. utkantha samjata

Verse 21. vatse tvaya purvam racitah racitapurvah tam That used to be formerly offered by you, adjectival to nivarabalim . sagea ait fage The handfuls of wild corn thrown near the threshold of the cottage by way of oblations to the gods, Pitrs, animals and birds and living beings, that remained scattered after consumption by animals and birds have taken root in the earth and have sprouted up again. nivarabalim vilokayatah mama sokah katham nu samam pusyati 2 nd Future of i to go. The growth of corns so near the cottage sprung from the remnant of oblations is bound to remind me of you frequently and rouse the grief of separation. sivaste panthanah santu is the usual offer of good wishes when parting company. sahayayinah refers to Sarngarava and others. vanarajya By the woods. anugacchatam Imperative, 2 nd person dual of gam with anu to follow evam drastum silama- sya iti evamdarsini Prone to see thus snehapravrttirevamdarsini an instance of what is known as Transferred epithet in English. The vision of a loving person is attributed to love itself. svasthyam Relief. . Page 110. kanya hi parakiya eva arthah parigrahitr an acceptor ; a husband parigrahituh Genitive tamadya sampresya (sthitasya ) mama ayam antaratma prakamam visado jatah visadah Tranquil. Like what? pratyarpitah nyasah yena sah iva As one would get relief on handing back the charge committed to him by another. The End of the Fourth Act.