Chapter 6 - Notes and Analysis of Sixth Act

The Sixth Act. A fisherman's scene is inserted as at the beginning of the Sixth Act. The last Act narrated the repudiation of Sakuntala by Dusyanta. The

ACT VI-NOTES " 267 curse that was the cause of his forgetfulness is to end with the sight of some token to rouse his memory. The most important incident of the king's sight of the signet-ring which rouses memories of Sakuntala and which has given the title to this play is dealt with in this Interlude. Page 135 nagare niyuktah nagarikah . nagare niyuktah nagarikah tatra niyukta iti tak lit., one engaged in the affairs of the city; an officer of police engaged to supervise the city. mife: is adjectival to sthalah . means a wife's brother. Amara :-syalah syurbhratarah patnyah It refers to the king's brother-in-law. It was the practice in ancient days to present to a king at the time of his marriage a lifelong servant intimately connected with the bride along with the dowry called the type of stridhana . Most often it will be the bride's brother himself of inferior caste, not entitled to succeed to the throne of his father. appears in Mrcchakatika also pascadvaddham purusamadaya Leading a man bound at the braddha bandhu . back. Past passive participle of The man whose hands are chained at the back is a fisherman suspected as a thief raksitum silamanayoriti raksinau Two guards or police-constables. The dealing of blows to a suspect as is usual even in the modern days is for the purpose of extracting the truth. It is to be noted that the conversation in this Interlude is carried on in the Magadhi division of Prakrt which is a colloquial dialect spoken by low characters. kumbhilaka

A thief Vide Namamala :- kumbhilako gandapadastaskarasca mali- mlucah manih badhyate asminniti manibandhanam A place where a gem is set on a ring. tasmin utkirna namadheyam yasya tat Apparently the letters of the king's name are carved round the gem set in the middle of the ring. Or it may be that the gems themselves are so arranged as to form the letters of the king's name in the middle of the ring. rajnah idam rajakiyam Belonging to the king. ' rajnah ka ca ' iti chapratyayasamniyogena kadesah angulau bhavam anguliyam tadeva anguliyakam . Panini :- jihvamulangulebhchah samasaditam Obtained. natitakam Gesticulation. bhavamisrah A term of respect towards an addressee. idrsam karma refers to the act of thieving. prathamah The first constable. clear later on. . His name is Sucaka as will be pratigrahah . The acPage 136. brahma adhite veda va brahmanah . ceptance of gifts is one of the six occupations of a Brahmin viz., yajana yajana adhyayana adhyapana dana and pratigraha . srnuta Imperative, 2 nd person plural of sru to hear. sakravatara It may be remembered that this is the place where Sakuntala lost the ring while paying homage to Sacitirtha dhivarah A fisherman patayan caratiti pataccarah lit., one who lives by making breaches in walls; a house-breaker ; a thief. Amara : - pratirodhiparaskandipataccara- malimlucah | sucaka addressed to the first constable prati- banitam Imperative, 2 nd person dual of bandh with prati to interrupt. avrttah A sister's husband Amara :- bhaginipatiravrttah . This does not refer to any real rela tionship between the constables and their chief. In

ACT VI-NOTES 269 Prakrit the word is merely used as a term of respect by subordinates towards a superior. It may be observed that in dealing with the fisherman the constables are more keen on giving blows and teasing the man whereas the officer is keen on extracting the truth. A net. jalam udgalah A hook to catch fish. A means of living. Page 137.. In refutation of the sarcastic remark of the about his living the fisherman propounds the grand principle of doing one's own duty as a great virtue vininditam (api ) yatkarma sahajam A hereditary calling though reprehensible. tatkarma na vivarjaniyam This is a truth of Varnasrama Dharma, which is vividly presented in the area in Mahabharata. The fisherman in the second half of the verse justifies his statement by reference to a Vedic Brahmin engaged in the killing of an animal in the course of a sacrifice pasoh maranam, tadeva karma, tena darunah srotriyah A man learned in Vedas. chandah adhita iti srotriyah . As to the substitution of srotriyan for chandas see Panini : - srotriyam chandi- 'dhite . anukampaya mrduh eva Actually soft with mercy. The paramountcy of pursuing one's own natural duty is unequivocally declared in Smrtis : - sreyan svadharmo vigunah paradharma khanusthitat | svadharme nidhanam sreyah paradharmo bhayavahah || aaaa: exhibits the Syala's anxiety to get at the truth. lohitamatsyah A type of red fish. khandam khandam khandasah kalpitah Was cut into pieces. ratnabhasuram If we take it that the letters of the king's name were engraved on the

gold surrounding a big central gem the dissolution will be ca¬ mg. If the letters themselves are formed of gems peculiarly arranged the dissolution will be ratnaih bhasuram . • Page 138. is the name of the second constable. visrah gandhah asyastiti visragandhi Emitting a stinking smell. Amara : - visram syadamagandhi yat . gokhadi is only a term of rebuke. As low as a beef-eater. Or a may be replaced by godhamdi as the Prakritic word gohadi admits of such a rendering. godha An alligator. matsyan banatiti matsyabandhah A fisherman vimarsayitavyam Should be investigated. granthibhedakah A robber granthim bhinattiti pranthibhedakah One who breaks the walls or locks of a house or chest. A city-gate. Amara:- Amara : - puradvaram tu gopuram . Hence it refers to the palace-gate. Guard him lest he should escape. agamanamanatikramya yathagamanam As it came to us. For the king's favour. For the constables think that the recovery of the precious ring will please the king. seems to be irregular. If kyan were added the form will be cirayate . If nic were added the form will be cirayati . Page 139 vadhamarhati vadhyah, vadhyasya sumanasah Accusative plural. A flower. It is feminine and always ª¬¶ used in the plural. Amara : - striyah sumanasah puspam prasunam kusumam sumam | vadhyasumanasam is a misprint for vadhyasumanasah pinaddhum Infinitive of purpose of with to bind. The dropping of the initial & in en is due to Bhaguri's maxim. It' was the practice in ancient days to deck a man in red

ACT VI-NOTES 271 flowers and dress him in red clothes before he was sent to the gallows. The theft of rare gems was punishable with death under the archaic law :-geqrai caiva ratnanam harane vadhamarhati Manu VIII- 323. grdhrabalirbhavisyasi You will become a prey to vultures. For the constable thinks that the Syala returns with the king's orders for executing the thief mucyatamesa jalapajivi . Change the voice : - etam jalopajivinam mukha . agamah The me thod of advent. yusmakam idam yusmadiyam Yours. yusmadiyam me jivitam My life depends on you. In the place of bhartah yusmadiyam me jivitam some editions read bhatah atha kidrso me ajivah, sammitah = madrsah anguliyakamulyasya sammitah Equal to the price of the ring. esah arthah pradapitah Its value has been caused to be given him. esah here makes no sense. It can better be replaced by asya as done by Katayavema. svam prayacchati Hands the wealth to the fisherman. in the sense of wealth is neuter, but not a pronoun. Ganasutra :- svamajnatidhanakhyayam . 4 Page 140. sulam The spike or gallows at which criminals are executed. hastiskandha A seat on the back of an elephant amounts to an honour conferred on a man paritosah prayojanamasya paritosikam = paritosa + than . Panini :- prayojanam and Vrtti : - prayojanam phalam karanam ca parimgate asruni paryasruni an instance of pradisamasa paryasruni nayane yasya sah paryasrunayanah Possessed of eyes filled with tears. srantam nama avrtena The brother-in-law has undergone much trouble. This is the suggestion by the constable to the fisherman for giving some share of the reward. The words

of the other constable which follow - asya matsyasatroh krte are also calculated to support the suggestion. asuyaya pasyati He looks at the fisherman with envy that he has become so rich in a minute. Page 141. ito'rtham One half of this. sumanomulyam The price of flowers. Let this half of wealth be your share for purchasing flowers. It is only an euphe mistic way of offering a tip. It is usual nowadays to say-Let this be for the expenses of betel etc. One of the constables says. The offer is quite appropriate. Being a subordinate, he speaks as one interested in enriching the coffers of his master. But the Syala thinks perhaps that it is beneath his dignity to take any reward or bribe as it is likely to be understood, but prefers to enjoy a drinking party at the expense of the fisherman kadambari Wine. saundi- kapanam An alehouse sunda (sura ) panyam asyeti saundikah tadasya panyam iti thak . saundikasya apanam saundikapanam A tavern. The Syala decides that all the parties concerned shall go to drink, which according to him is the best way of affirming their friendship. After the Interlude is over, an Apsaras named Sanumati, friend of Menaka, mother of Sakuntala, enters the stage. Page 142 paryayena nirvartaniyam Which has to be served by turns. It has been arranged among the Apsaras ladies that the Apsarastirtha should be attended by them, one at a time. Apsarastirtha, it may be

ACT VI-NOTES 273 remembered, is the spot where Sakuntala was taken away by her mother samnidhireva samnidhyam Presence. svarthe After finishing her turn in attending the Tirtha she desires to observe in person the conduct of Dusyanta grieving in separation from Sakuntala. adista adistapurva bhutapurve carad iti nipatanat purvasabdasya paranipatah . rtutsavakale spi Even on a festive occasion due to the advent of the Spring. rajnah kulam rajakulam Royal household ; palace. vibhavah Power. pranidhanena By mere concentration. As a celestial being, Sanumati has the power of knowing things by merely exercising her mind. But Menaka has directed her to witness the king's conduct with her own eyes and then give her report. That is why she says sakhya adaro manayitavyah tiraskariniprati Hidden by my magic powers of concealment. udyanapalikayoh parsvavartini Remaining by the side of the two female garden-keepers. She was on an aerial car and now she descends on earth. Verse 2. cutam etc. cutam rtumangalamiva pasyami I view the mango blossom as the first auspicious outcome of the Spring season. is qualified by three adjectives. (1) harsita Past passive participle of the causal of hrs to be pleased harsitah pikah yena tat harsitapikakam A Bahuvrihi compound takes the final suffix optionally. The mango blossom causes the joy of Kokils. In fact Kokils are said to sip the juice of mango sprouts and with the throats lubricated thereby to emit notes 18

all the more sweet in the Spring. (2)ea Alla. vasantamasasya jivi The mango flower represents the life of the spring month. (3) satcaranasya caranaih bhagnam Bending under the feet of black bees sat caranah yasya satcaranah A black bee; etymologically, a six-footed one. bhagna Past passive participle of c to break. There are vast divergences of readings in this verse. The reading given in our text is the one adopted by the commentator Satavadhanam. Katayavema gives the same reading except that in the place of 3/4mua he reads. The commentator Raghava Bhatta has entirely a different verse in its place:-aalagHa. -atamraharita- pandura jivita satyam vasantamasasya | drsto'si cutakoraka rtumangala tvam prasada Pisharodi's reading which follows Raghava Bhatta with some slight modifications runs thus:- atamraharita pandara jivitasarvam vasantamasasya | distaya cutankura rtumangala tvam ◄ || Kale follows Raghava Bhatta's reading except that he substitutes jivitasarvam for jivita satyam . Page 143. lit., she-cuckoo, is the name of the first garden-keeper who referred to the mango blossom in the foregoing verse. The name of the second maid is. Parabhrtika justifies her jubilation at the sight of the mango bud, because her name itself suggests a cuckoo which grows into raptures at the sight of mango sprouts. A: The madhumasah month of the Spring. The first maid addresses Madhukarika and says that it is the season for her. madavi A she-bee in the spring grows intoxicated

ACT VI-NOTES 275 with honey, indulges in lovely actions and releases her sweet hum. Likewise it is the occasion for the garden-keeper Madhukarika, as her name suggests, to do what all a bee does in the spring. anam casau padava agrapadah Vide Vamana : - hastagragrahastadayo gunaguninorbhedabhedatu . asade sthita bhutva Standing on the forepart of her foot to raise her stature so as to be able to pluck the mango sprout from the tree. ardhamarcanaphalasya The first maid jocularly stipulates for a half of the benefit of worship for the help sought of her in holding her friend firm while she plucks flowers. Page 144 kapotaka is a peculiar posture of the hand raised in obeisance wherein the palms of both hands are knit such that the borders of the palms come in contact with each other leaving a hollow within to hold flowers or other offerings. Its definition is given thus :- kapotah prantasamslesadanyonyam sarpasirsayoh, Bharata gives a clearer definition thus : - ubhabhyamapi hastabhyamanyonyam parsvasamgrahat | hastah kapotako nama karma casya nibodhata || vinayopagame caiva anamakarane tatha | guroh sambhasane caiva kapotah parikirtitah || Verse 3. he cutankura Omango sprout. tvam grhitadhanuse kamaya maya datto'si You are offered by me to Cupid who has taken up his bow pancanam (madhye ) abhyadhikah The best among the five. This dissolution has to be resorted to though irregular since mango is one of the five flowers recognised as Cupid's arrows. Vide Amara :- aravindamasokam ca cutam ca navamallika | nilotpalam ca pancaite pancabanasya sayakah ||

sarah Hence the usual Vigraha pancabhyah abhyadhikah has been discarded. pancabhyadhikah saro bhava You shall be the best and most powerful of all the five arrows of Cupid. : is qualified by an adjective which refers to the target of Cupid's arrows pathikajananam yuvataya eva laksyam yasya sah The separated wives of travellers constitute the target. agrhitarthe + avam will apati A curtain apatiksepena Throwing off the cur tain. The chamberlain enters enraged and chides the maid for indulging in the spring festivity when it has been prohibited by the king. amrakalikayah bhangah The plucking of mango buds. augia: aef: anai a agrhitarthe Ignorant of the fact. remain as it is without the coalescence of the final vowel of the first word. Nouns or verbs in the dual number ending in 1/2, 3 org do not coalesce with a following vowel. Panini:-idrdeddvivacanam pragrhyam na kila is a question to be pronounced in a tone of interrogation. kila suggests the interrogation vasante bhavah vasantikah taravah Trees which put forth bloom in the spring. pramanikrta Has been accepted as authority; obeyed. By birds. Verse 4. To exemplify the respect shown by trees and birds this verse refers to two trees and one species of birds which respect the king's command. ciranirgatapi cutanam kalika The mango bud though it has made its appearance long since svam rajah na badhnati Does not develop pollen. samnaddham yat kurabakam tadapi korakavasthaya sthita The Kurabaka flower though ready to burst forth

ACT VI-NOTES 277 remains in the form of a bud. The third foot of the verse refers to the action of cuckoos.onimale cuckoos, is merely illustrative of the whole species of cuckoos. Though the cold season has passed; even when the spring season has arrived. bumskokilanam rutam The voice of cuckoos katesu skhalitam Slips in their throats. It is a well-known phenomenon that cuckoos yield notes of the Pancama tone in the Spring. Amara : - pikah kujati pancamam . Even the cuckcos refrain from emitting their Pancama notes. The verse winds up by saying that even Cupid respects the king's command sanku I divine. smaro spi cakitah san The god of love too being afraid. Withdraws. tunat artham krstam Half drawn out from his aram His arrow. quiver. Page 145 days. rastre bhavah kati divasani means katipayadivasani A few rastriyah Amara : - rajnah syalastu rastriyah Amara:-: Mitravasu is the name of the Syala. bhartuh padamulat king. The word Since we were sent away from the side of the foot is used to denote respect. A few days back we have been sent away from the palace to attend to the decoration of the garden to arrange for the celebration of the Spring festivities. We have been attending to it and we have now finished it. So we don't know what happened in the outside world. The prohibition of the spring festivities by the king is therefore unknown to us. After padamulat presitayoh Katayavema's reading adds atra cagntyoh

which makes the meaning somewhat clear though even without it the same meaning is got. In the place of Raghava Bhatta's reading gives the idea being that the servant-maids were sent to the queen just a few days back and being therefore newcomers they are not aware of the orders of the king. But it is difficult to see how if they were in the palace they would fail to hear of the king's proclamation so widely broadcast as to be even observed by the trees and birds. In the place of bhartuh padamulat Satavadhanam reads bhartuh padamulam - to the side of the king. This is also open to the same objection as Raghava Bhatta's reading. Decoration. purvam srutah srutapurvah, na srutapurvah asrutapurvah Not heard of before. esa vrttantah This news of the interdiction of the spring festivities by the king pravartitavyam, bhavatibhyam understood. Page 146. Both the female gardenkeepers ask the chamberlain why the spring festival has been prohibited by the king. guruna karanena bhavitavyam There must be some serious cause. Wide- bahulibhutam spread. karnasya panthah karnapathah pathin changes to patha at the end of a compound. kule ( janasamuhe ) bhavam kaulinam A scandal, bad repute, because it springs in the loose talk of the public. sakuntalapratyadesa eva kaulinam The scandal of Sakuntala's repudiation. Till the sight of the ring. So it may be presumed that some days had elapsed since the sight of the ring up to the advent of the Spring. Past passive participle of udha vaha purvam

ACT VI-NOTES 279 uda udhapurva Formerly married. tadaprabhrti From that time forward. Verse 5. This verse describes the attitude of the king stricken with remorse at the repudiation of Sakuntala. He dislikes enjoyable things like sandal, flowers, drinks, women and the like. c An Avyayibhava compound meaning-'as before.' If the reading is adopted, will have to be understood. prakrtibhih By his ministers. ahani ahani pratyaham pratisabdena vipsayam avyayibhavah na sevyate . He is not attended daily. He does not confer with his ministers daily as he used to do before. alegrar: arar: By revolutions at the edges of his couch. nidra yasmat sah unnidrah eva san Remaining sleepless. ksapah vigamayati He passes the nights. daksinyam Accommodation, obligation, courtesy. 37:: To the inmates of the harem. ucitam vacam yada dadati When he talks the usual words. tada . gotram Name. gotresu skhalitah bhavati He blunders in names. He will often address other ladies as Sakuntala. ciram tri sya vilaksah bhavati He becomes embarrassed by shame. Page 147. This news of the king's melancholy is pleasing to Sanumati as Sakuntala is her friend's daughter. prabhavatah means prabhoh vimanaso bhavah vaimanasyam Dejection, gloom. : Prohibited. Imperative mood, 3 rd person singular of to go, walk on, proceed. anusthiyatam Passive Imperative of stha with anu

to perform. aho sarvasvavasthasu ramaniyatvamakrtivesesanam . Cf. aho sarvasvavasthasvanavadyata rupasya Malavikagnimitra II. Verse 6. This verse describes the emaciated but attractive personality of the king even in depression pratyadistah visesamandanasya vidhih yena sah He has discarded all embellishment of the person prakosthah Forearm; the portion between the elbow and the wrist. vamah prakosthah, tasmin arpitam kancanam ekameva valayam bibhrat Bearing a single golden bracelet on his left forearm. Katayavema points out that when it is usual for men to wear a single bracelet on the right hand, its being placed on the left hand denotes the king's mental distraction. bibhrat Present participle of mr, 3 rd conjugation. The absence of c in the masculine form is due to Papini : - nabhyastacchatuh, svasena uparaktah adharah yasya sah With his lower lip darkened as a result of being scorched by his hot and heavy sighs. uparakta is allied to uparaga an eclipse. There is also a reading svasaparaktadharah where aparakta means stripped of its red hue, pale. cinta ca jagaranam ca, tabhyam pratante nayane yasya sah By care and wakefulness his eyes are much clouded. atmanah tejogunat By reason of the quality of his innate lustre. ksino spi nalaksyate Though reduced it is not seen as such. ksina ksi +ta. Like what? samskarena ullikhitah Improved by polishing mahamaniriva Like a valuable gem. As to a gem reduced by polish gaining in lustre see the following :- manih sanolidhah samaravijayi hetidalito madaksano nagah

ACT VI - NOTES 281 saradi saridasyanapulina | kalasesascandrah suratamrdita valavanita tanimna sobhante galitavibhavasrarthisu nrpah || Page 148 sthane Properly. Sakuntala's grief over her separation is legitimate, because Dusyanta was such a loving husband. Verse 7. sarangasyeva aksini yasyah taya sarangaksya priyaya By my deer-eyed beloved prathamam pratibodhyamanamapi suptam Asleep though roused. idam hrtahrdayam This accursed heart of mine. anusayasya duhkham tasmai anusayaduhkhaya To experience the misery visited by repentance. samprati vibuddham Has now woke up. Page 149 adding the idrsani etc. Such are the pieces of good fortune. tapakhini A pitiable woman. Amara : - tapasvi socyatapasau . cikitsitavyah To be cured, formed by suffix to the root to cure. The root kitu takes the suffix san which is usually the desiderative suffix in svartha . Vide Panini : - guptikidbhayah san and Vartika - kitervyadhipratikare . pramadasya vanam pramadavanam A pleasuregarden kamamanatikramya yathakamam An Avyayibhava com pound. maharajah vinodasthanani adhyastam Let the great king occupy the sites of diversion adhyastam Imperative, 3 rd person singular of as with adhi . When governed by si, stha or as prefixed with adhi, a noun denoting the place of the respective actions denoted by the roots takes the Accusative instead of the Locative case. Panini:-adhisinsthasam karma . ama (samipe ) bhavah amatyah A minister. Panini :-avyayattyap . aryapisuna is the name of a minister. na sambhavitam used in the sense of na sakya . dharmasanamadhyasitum To preside over the judicial seat pratyaveksitam Scrutinised,

It therefore seems to have been the practice for ministers to make a preliminary enquiry into the causes of litigants and report the gist to the king sitting as judge tatpatramaropya Making a record of it. diyatam Let it be given. is the name of the king's chamberlain. krtam bhavata nirmaksikam This phrase has already occurred at page 47 of the text. tapasya chedena ramaniyah Fascinating by the prevention of the Sun's heat. atmanam ramayisyasi You will divert yourself . randhresu upani- patantiti randhropanipatinah anarthah Miseries overtake a man at weak points. vyabhicaritum silamasyeti vyabhicari That which deviates from a rule. na vyabhicari avyabhicari vacah A say ing which never fails; an axiomatic truth. For the use of avyabhicari compare :- yaducyate parvati papavrttaye na rupami - tyavyabhicari tadvacah Kumarasambhava V 36. Page 150 munisuta etc. munisutayah pranayah, tasya smrtim runaddhati tathabhutena adjectival to tamasa . The darkness which overtook me blocked all recollection of my love towards the sage's daughter. Just when my mind is relieved of its darkness, Cupid has applied the mango blossom to his bow. This bears out the statement that miseries rush at weak points. dandakasthena . With his characteristic humour the Vidusaka proposes to blow out the archer Cupid with a stick. In the place of there is also a reading kandarpabanam which is more in accord with cutankuram that follows in the stage-direction. gangi qau To

ACT VI-NOTES 283 fell down a mango sprout. If the mango sprout is struck down the archer is disabled. It may be remembered that the mango flower or sprout is the chief of Cupid's arrows which are fivefold. u: aa: brahmavarcasam varcas when preceded by brahman or hastin in a compound takes the final augment a. brahmahastibhyam varcasah ityacpratyayah, brahmavarcasam A Brahmin's power. priyayah kimcidanukarinisu Creepers are generally described as resembling graceful ladies. Cf: etc. Meghasandesa II-41. 1. The sight of like objects, the drawing of the pictures of sweethearts, their sights in dream and the contact of things which have been contacted by the dear ones are the four kinds of diversion, indulged in by lovers in separation. ativahayisyami I shall spend. Causal of vah with ati svahastalikhitam The king has drawn Sakuntala's picture with his own hand. The Vidusaka reminds the king that he has given orders to maid Caturika to bring Sakuntala's picture. Ha pasyati (jnanavisayo bhavati ) idrsam, the other forms being idrk and. The three forms are formed respectively by the addition of the suffixes rn, kvip and ksa . svagatena Page 151. manisila Marble slab or a stone set with gems. The Madhavi bower seems to extend a welcome to us by the offer of amenities. Of:- madhuramiva vadanti svagatam mrngasabdeh Nagananda I - 12. nisidatu Imperative, 3 rd person singular of sad (sid ) with ni . Armoured by creepers; concealed by creepers. Katayavema reads instead Raghava. latasamgopita,

Bhatta latasamsrita . bahumukhamanuragam Love exhibited in a number of ways. bhavan matsamipagato nasit It may be remembered that just before the repudiation scene Vidusaka had been sent away to appease Hamsapadika. kascit a particle of interrogation. Page 152 parihasavijalpa esah na bhutartha ityakhyatam . Refer to the verse va vayam etc. at page 59 of the text. mrtpinda iva vuddhih yasya sah mrtpindavuddhih A blockhead ; one whose brain resembles a clod of earth. bhavitavyam What is bound to happen. tasya bhavah bhavitavyata balavati Fate is all-powerful. anupapannam Your calling out to me for help is unbe coming of you. sokasya patram sokapatram, sokapatram atma yesam te sokapatratmanah Fallen a victim to grief. nanu pravate'pi niskampa girayah Indeed mountains stand firm even in a storm. Vide parallel :- na prthagjanavacchuco vasam vasinamuttama gantumarhasi | drumasanumatam kimantaram yadi vayau dvitaye'pi te calah || Raghu VIII. 90. nirakaranena viklaba Perplexed by my repudiation. Verse 9. The king grieves in recollection of his grieving beloved at the repudiation scene when she wanted to follow her kinsmen but was sternly prohibited by sarngarava. itah = idam + tas From here; from me. pratyadesat By reason of repudiation. svajanam anugantum To follow her kinsmen vyavasita Bent upon, adjectival to sa preceding the verse. gurusame gurusisye tistha iti uccaih vadati sati Locative absolute change of the final vowel to Panini : - dyatisyatimasyamitti kiti sthita She stood. The in and is due to baspasya prasarah, tena kalusam drstim

ACT VI-NOTES 285 krure mayi punah arpitavati iti yat tat savisam salyamiva mam dahati salyam The tip of an arrow. Page 153 patidevatam patih devata yasyastam One to whom her husband is god; a lady solely devoted to her husband. Monier Williams translates this as the idol or goddess of her husband or a wife idolised by her husband. This is evidently wrong. Infinitive of purpose of with, an alternative form being paramrastum . Panini :- anudattasya cardupadhasyanyatarasyam . te sakhyah refers. to Sakuntala: janmanah pratistha janmapratistha The source of birth; mother. tatsahacarinibhih By Menaka's comrades. But in reality Sakuntala was lifted and taken away by Menaka herself as evident from Marica's words later on :- yadaiva apsarastirthavataranat pratyadesaviklavam sakuntalamadaya menaka daksayanimupagata at page 200 of the text. sammohah De lusion; forgetfulness. pratibodhah Awakening. Page 154 svapno nu . The king indulges in a series of surmises. punyam phalam tavadeva (sat ) klistam nu The fruit of past virtuous deeds being only of such measure has come to an end? asamnivrttyai Never to return. tat atitam It has. gone away. This refers to the love-affair of Sakuntala. ete The hopes about a re-union with Sakuntala. manora- thanam atatah prapatah Are rivers of dreams not flowing within banks. The reading pravahah in the place of prapatah adopted by Katayavema is better. prapata strictly means a waterfall, and as such the adjective: will be superfluous. Amara : - prapatastvatato bhrguh . bhrguh RaghavaBhatta adopts the reading manoratha nama tadaprapatah These

dreams are like the crumblings of river-banks. When a river is in spate the layers of earth constituting its banks fall one after another. Thus my hopes rise and are shattered in quick succession. However the reading atatah prapatah or atatah pravahah is better as it suggests the idea of castles in the air. avasyambhavinah adjectival to arthasya understood. acinta- niyah samagamo bhavati iti to be taken along with arthasya understood. Of the fact that a mysterious re-union will take place. anguliyakameva nidarsanam The ring itself which has been recovered is an index asulabhat sthanat bhramsi Having slipped from a place rare to attain. Verse 11. The king says that judged from the result the stock of merit belonging to the ring is found to be as poor as his yat means yasmat . arunanakhamanoharasu tasyah angulisu labdhapadam sat cyutam asi . kena udghatena ☑ Page 155. With what preface. In what context? akaritah Inspired kiyaccirena By what time; within how long? pratipattim dasyati pratipattih ordina rily means acceptance. Here it refers to recognition, a formal conferment of status as the king's wife; an admittance into the harem. imam mudram mudra ordinarily means a seal or a token. Here it relates to the signetring of the king. Told in reply. Verse 12 ekaikam One by one, adjectival to namaksaram . divase divase Every day. atra In this ring. mama idam madiyam namnah aksaram namaksaram ganaya Count the letters of my name on

ACT VI-NOTES 287 this ring. How long? yavat ( namaksaram ) antam gacchati Till the letters reach the end of the name. If the reading is adopted the meaning is-'Till you reach the end of my name.' The king's name-Dusyanta, consists of three syllables so that the last syllable will be reached on the third day of counting. The idea is that he will take steps to take her to the palace in three days. tavat he priye mama avarodhagrhah tasmin pravesah tam neta janah The messenger who will take you for admission into the harem. tava samipam upaisyati iti neta = ni + trc . ni 80 verns two objects and . at changes to the Genitive case by Panini : - kartrkarmanoh krti . Hence we get tava a. As for the Genitive case is optional according to the Vartika : -- gunakarmani vesyate . Hence pravesam retains the Accusative case. Or I may be treated as ending in in which case the Genitive case being prohibited under na lokavyayanistakhalarthatrnam, the Accusative is used in ci. In either case the suffix & is used in the future significance. tat in tacca means sakuntalayah madavarodhagrhanayanam ramaniyah c: The time-limit set by Dusyanta is itself romantic vidhina visamvaditah Disrupted by Destiny. Page 156 tapakhinyah sakuntalayah Of the pitiable sakuntala, adharmat bhiruh tasya . The Genitives in rajarseh and sakuntalayah governed by parinaye are respectively kartari sasthi and karmani sasti . abhijnanam apeksate is a question by Kaku or tone of interrogation. 2 nd future, 1 st person singular of with c and p to taunt, censure. ¿ga:

Past passive participle of c. Vidusaka deplores that his friend has grown mad on the loss of Sakuntala. Verse 13. In Verse 11 the king has already addressed the ring. This verse is in further address of the ring. bandhurah komalah angulayah yasya tam karam vihaya Having abandoned that hand of hers possessed of charming tender fingers. ambhasi katham nu nimagnamasi How did you sink into the waters (of Sacitirtha)? =+ The natva is due to Panini : - oditasca . acetanam nama Being inanimate, it is natural for you to ignore the merits of my beloved. etc. But how did I set at naught my beloved? Page 157 bhoktum iccha bubhuksa Hunger. aham khalu bubhuksaya khaditavyo'smi My hunger has arisen and there is no thing at hand to eat. So hunger will consume me. akaranaparityagena yah anusayah tena taptam hrdayam yasya sa: My heart being stricken with remorse due to a causeless repudiation of my beloved. Passive Imperative of anukampyatam kamp with anu to pity. citrayuktam phalakam citraphalakam haste yasyah sa With picture-board in hand. Mistress; Sakuntala in the context. madhurena avasthanena darsaniyah Fascinating by a beautiful outline. bhavasya anupravesah The presentation of emotions. In the high and low parts as presented in the picture the eye seems to stumble. vartikanipunata The skill of pen. Verse 14. The king says that any amount of improvement made in the picture hardly brings out

ACT VL-NOTES 289 the full beauty of his beloved. tasyah lavanyam Her loveliness. rekhaya kimcidanvitam Has been but slightly followed in the outline. Page 158. : refers to Sakuntala, Priyamvada and Anasuya bahvisu ka katama Which among many? Sanumati describes Vidusaka as ignorant, because of his inability to find out the best beauty from the three. etc. Vidusaka identifies Sakuntala by several signs. The first is kesanta sithilat kesabandhanat udvantam kusumam yatra tena kesantena By the hair from whose loosened knot flowers slip down. Secondly, her face is bespangled with drops of sweat. Thirdly, her hands appear stretched far down. All these are due to her exercise of watering the trees. avasekena snigdhah tarunapadravah yasya tathabhutasya cutapadapasya parsve By the side of the mango tree abounding in tender leaves shining glossy by reason of the fresh sprinkling of water. Page 159. bhavasya cihnam bhavacihnam The mark of my emotion. Verse 15. vinnah angulayah, tesam vinivesah . Perspiration is said to be one of the eight symptoms of love known as Satvika Bhavas: -- stambhah pralaya romancau khedo vaivarnya - vepathu | asru vaikharyamityastau satvikah parikirtitah || At the edges of the outline is seen the patch of stain corresponding to his sweating fingers. Tears are also one of the Satvika bhavas referred to above. kapolat patitam As he wrote the picture, tears trickled down his cheeks and have fallen on the colours painted 19 " 1

on the picture, which have thereby become swollen. These two marks are referred to by the word bhavacihnam in the foregoing passage. vartikam tavadanaya . The king desires to complete the picture by adding some more features ahameva etat avalambe When the servant - maid requested Vidusaka to hold the picture, the king volunteers to do it himself. It shows his high regard for the picture. , Verse 16. saksat In person upagatam priyam purvamapahayah vahatiti vaha, srotasah vaha tam srotovaham A river nikamam jalam yasyastam Possessed of abundant water. pranayah asyastiti pranayavan, another form being. The latter form seems to be grammatically correct ; for, under Panini : - sukha- dibhyasca the suffix ini is obligatory. mrganam trsna asyamastiti mrgatrsna The place in which the deer wish to quench their thirst. saiva mrgatrsnika A mirage. Amara : - mrgatrsna maricika . The figure of speech is nidarsanah Page 160. likhitavyam is a mistake for lekhitavyam . Simi larly alikhitukamah is a mistake for alekhitukamah sruyatam goes along with to be imported from Vidusaka's speech. Verse 17. sikatah santyasminniti saikatam an alternative form being sikatilam, lina = li + ta. The natva is due to Panini :-lvadibhyah saikatesu linani hamsamithunani yasyah sa In whose sandy banks couples of swans lurk. The river Malini has to be drawn in the picture and by its sides the slopes of the Himalayas, tam abhitah abhitah an Indeclinable meaning 'near' governs a noun in 1 }

ACT VI-NOTES 291 The Accusative case. Vide Panini : - abhitah paritah samaya- nikasahapratiyoge'pi nisanna = ni-sad + ta Roots ending in du when followed by the suffix a change their final to -n and the following ta to na. Panini : - radabhyam nisthato nah purvasya tu dah nisannah harinah yesu te Where the deer are squatting. gauriguroh pavanah padah karyah sakhayam lambitam valkalam yasya tathabhutasya taroh adhah Underneath a tree where the bark garment is hanging on its branch, it having been spread out over the branch for drying. krsnamrgasya srnge In the horn of a black antelope vamanayanam kanduyamanam mrgim nirmatum icchami I desire to insert a she-deer scratching her left eye. Cf. srngena ca sparsanimilitaksim mrgimakanduyata krsnasarah Kumara III - 36. puritavyamanena . Here is a stroke of Vidusaka's humour. lambah kurcah yesam tesam lambakurcanam tapasanam kadambaih Since there are two instrumentals anena and kadambaih, the one refers to the prayojakakarta, the other to the prayojyakarta . So. puritavyam must be deemed to have been formed by adding tavya to the root in the causal. Hence purayitavyam will be proper. Page 161 prasadhanam An ornament. Verse 18. The king desires to draw in the picture the two ornaments characteristic of forestlife, viz., the ear-ring consisting of the Sirisa blossom and the wreath of lotus-fibre round the neck. sirisam na krtam The Sirisa flower has not been drawn in the picture. Sirisa is noted for its softness. How is Sirisa ? karne arpitam bandhanam yasya tat Fixed to the ear. a

gandat vilambinah kesarah yasya tat Its filaments overhang her cheeks. saradah candrah, tasya maricivat komalam As tender as the rays of the autumnal moon. wreath of mrnalasutram A lotus fibre. stanayoh antaram tasmin stanantare In the interval of her breasts. na racitam Has not been inserted. cakitacakiteva sthita . The picture represents the fright of Sakuntala at the onslaught of the bee referred to in the first Act. A female slave's son. It is a compound used as a term of rebuke. As for the Aluk see Panini :- sasthya akrosa . kusumarasapatancarah A Panini. thief of honey. A thief by nature, the bee engages. in the attack of the lady's face. : Let this rogue be prohibited. bhavaneva Page 162. etc. Vidusaka suggests that as a king his friend has to punish the bee and not he himself. The dialogue proceeds as if the incident was a reality and not a mere pictorial presentation. The trouble of falling on or hovering round the face of Sakuntala. Verse 19. The king suggests a more pleasant. business for the bee to do. This verse is addressed to a male bee. kusumanisanna esa madhukari trsitapi bhavantamanurakta tvaya vina esa madhu na pibati khalu . The shebee wouldn't partake of the honey without you. Cf. madhu dvirephah kusumaikapatre papau priyam svamanuvartamanah Kumara III-36 - sati bhavantam pratipalayati In a dignified manner. vama Perverse. Verse 20. The king threatens the bee with * 1% punishment for not obeying his command. Fa i

ACT VI-NOTES 293 balatarupallavah tadvat lobhaniyah tam adjectival to bimbadharam maya ratotsavesu sadayameva pitam, an adjectival phrase qualifying bimbadharam . bimbasadrsah atharah The lower lip resembling the Bimba fruit red in colour. he bhramara triyayah bimbadharam sprsasi cet If you touch the lower lip of my beloved tvam kamalodarameva bandhanam, tasmin tisthatiti tathabhutam karayami . It is the practice of kings to punish an offender with confinement in jail. Accordingly Dusyanta threatens the bee with a confinement within the interior of a lotus flower. It is a natural phenomenon that a bee gets caught up inside a lotus flower when it closes at nightfall and comes out in the morning when it opens. This confinement is poetically conceived of as imprisonment. Or it may be that the king in his deranged state of mind due to separation from his sweetheart imagines a bee's stay in the womb of a lotus as tantamount to incarceration. Page 163. tiksnadandasya bhesyati . In Sanskrit a noun denoting the source of fear takes the Ablative case when governed by the root and its synonyms. In Prakrt however the rule is not strictly observed. likhitamanatikramya yathalikhitam, tatha anubhavitum silamasyeti yathalikhitanu One who feels in strict conformity with what is presented in the picture. purobhaginah bhavah pauro bhagyam Intolerance. Verse 21. sorbed in her. tanmayena hrdayena With a heart totally ab- saksadiva As if in person. darsanasukhamanubhavatah se To me who enjoy the bliss of her sight. smrtikarina

tvaya By you that reminded me. kanta punarapi citrikrta My sweetheart has again been turned into a picture. vidhanasya margah vidhanamargah The mode of conduct, prac tice. This refers to the king's attitude involving inconsistency between his past and present attitude- purvaparayoh virodhi . ness. Verse 22 tasyah svapne samagamah Her union in dream. prajagarat khilibhutah Has become scarce through sleepless- baspastu citragatamapi enam drastum na dadati means darsanam pratiba- nati Vide parallel :- tvamalikhya pranayakupitam dhaturagaih silaya- matmanam te caranapatitam yavadicchami kartum | atraistavanmuhurupacitairdrstiralupyate me krurastasminnapi na sahate samgamam nau krtantah || Megha Sandesa II - 42. Page 164. pramarjitam Past passive participle of mrj with a to wipe off Panini : mrjervrddhih itomukham Towards :this place. taralika is the name of another Ceti. distaya tvam mukta Vidusaka's idea is that the release of Caturika has enabled her to communicate the queen's arrival in advance and thus the king has been saved from some predicament in which he would have fallen if the queen sees the picture. maya nirvahita atma I made good my escape. bahumanah Self-esteem bahumanagarvita The idea is that the queen will not brook my leanings. towards Sakuntala. Page 165 atmanam iti bhana For the concealment of the picture will save the king from the queen's. resentment. meghasya praticchandah meghapraticchandah 'The counterpart of a cloud' by which name the top floor of Dusyanta's palace was known. mam sabdapaya Call out for me. sabdapaya

ACT VI-NOTES 295 There is no warrant for the augment apuk . sabdayasva will be the correct word. sthiram sauhrdam yasya sah Steady in friendship ; true to his old acquaintance. prathamasambhavanam His earlier regard for the queen. Cherishes or apeksate respects. is a female doorkeeper who carries a letter to the king from the minister. is a atha kim pair of Indeclinables meaning 'yes. ' karyam janatiti karyajna One who appreciates business. Page 166. arthanam jatam arthajatam A number of matters to be investigated. gananabahulataya Owing to the largeness of their number. anuvacya Perusing. samudre vyavahartum silamasya samudravyavahari One who trades overseas. An exporter and importer from foreign lands. sartham vahatiti sarthavahah A leading merchant nauvyasanena By an accident to the ship vipannah Died na vidyate apatyam yasya sah anapatyah Childless. tapakhi A pitiable one. rajanam gacchatiti rajagami tasya artha samcayah His assets will escheat to the king. iti amatyena likhitam This note of the minister follows the usual wake of officials anxious to oblige their government. anapatyasya bhavah anapatyata Childlessness bahupatnikena tatrabhavata bhavitavyam equivalent to tatrabhavan bahupatniko bhavet . apannasatva A pregnant woman. saketah Another name of Ayodhya. sakete bhavah saketah tasya sresthinah A merchant and native of Ayodhya. puman suyate aneneti pumsavanam pumsavana and simantonnayana are two ceremonies done simultaneously for the benefit of a son in the womb. nirvrttam pumsavanam yasyah sa nirrttapumsavana Whose pumsavana has been performed. nanu garbhah pitryam riktham arhati The child in the womb is entitled to inherit the father's estate.

: This throws a flood of light on the growth of Hindu Law relating to succession. As pointed out by Katayavema, Dharesvara and others who interpreted the law prior to Vijnanesvara declare that a sonless man's estate lapses to the king and that his wives are entitled to a mere maintenance. In support of that position Katayavema cites the following:- adayikam rajagami yosiddhatyaurdhvadaihikam | apasya srotriyadravyam srotriyebhyastada- payet || anyatra brahmanatkimtu rajadharmaparayanah | tatstrinam jivanam dadyadesa dayavidhih smrtah || adayikam in the above passage has been construed as c. Hence the minister interprets the law in one way, but the king's view accords with the later view propounded by Vijnanesvara and others. This shows that Kalidasa's days marked a transition in the History of the Law of Inheritance. The theory came to be recognised that a child in the womb is as good as one born. It therefore appears that all the codes of Hindu Law which declare a widow, daughter etc. as the heirs of a sonless man before his estate lapses to the crown are of later date. Page 167.etc. Dusyanta makes a general proclamation that he will act the role of kinsman to whatever person is bereaved, subject however to the limits of decency and virtue. prajah yena yena snigdhena arga fagsca With whichever dear relation the pepole part. To the exclusion of sin; provided the relationship to be assumed by the king does not encourage or border on iniquity. dusyantah tasam sah sah Dusyanta

ACT VI-NOTES 297 will act the said relation. The idea is-If a father is bereaved of the son, he will act the son and vice versa. If a brother loses his brother, the king will act the brother. But not that he will act the husband to one widowed. He however takes on himself the duty of protecting all his subjects in bereavement. ¿fa gai Let this be proclaimed. The announcement is to be made in public in the city by beat of tomtom. evam nama ghosayitavyam . This is to be treated as a question by kaku or the tone of interrogation. kale pravrstamiva Like a shower of rain at the proper season. Haa: chetah, tena niravalambanam kulanam sampadah The riches of families stripped of support by a discontinuity of issue. mulapurusasya avasanam tasmin mulapurusavasane At the extinction of the last male holder. Devolve on a param upatisthanti stanger. The childless merchant's incident reminds the king of the possible extinction of his own line through childlessness. Page 168. pratihatamamangalam . The suffix ta in pratihatam has the desiderative significance. Panini:i yaaa. pratihatam therefore means pratihanyatam . Let the evil be averted. ft. The Indeclinable far governs a noun in the Accusative case. upasthitam sreyah avamantum silamasyeti tam upasthitasreyovamaninam One that neglected or spurned at a piece of good fortune that came of its own accord. Verse 24. atmani samropite satyapi Though my own self was implanted or preserved in her. Scriptures say that one's own self is born as a child through the

wife. So a wife is called jaya . jaya . jayate atma asyamiti That a son is none other than one's own self reproduced is declared thus in the Sruti : - angadangatsam- bhavasi hrdayadadhijayase | atma vai putranamasi sa jiva saradah satam || kula- pratistha dharmapatni maya nama tyakta The lawful wife in whom the line was to continue was abandoned by me. nama denotes contempt at himself. An analogy is set out in the second half of the verse mahate phalaya kalpisyamana Offering the prospect of a rich harvest kale uptabija vasundhara iva Like the earth containing seeds sown at the proper season. usa Past passive participle of vap (du vap ) bijasamtane . vasuni dharayatiti vasumdhara That which holds treasures or riches; the Earth. aparicchinna means avicchinna Uninterrupted. idanim te samnatirbhavisyati Your line will continue without a break. Sanumati says this, because she is aware of the existence of Dusyanta's child brought up in Marica's hermitage. sarthavahah A merchant vimana iva acarati vimanayate . Page 169 dusyantasya pindabhajah samsayamarudhah . pinda A cooked ball of rice offered to deceased ancestors. So pindabhajah means pitr s. samsayamarudhah Are in danger. Verse 25. This verse sets out the sad predica ment of Dusyanta as fancied by him. a Interjection of sorrow. asmatparam After this Dusyanta. nivapanam The offer of water or other libations to Pitrs. nah kule kah karisyati Who in our race will make ? iti (matva ) prasutya vikalena maya prasiktam udakam The water offered by me destitute

ACT Vl-NOTES 299 of offspring dhautam asru yena tat The water with which the tears are washed off . tasmat sesam Its remnant. nunam pitarah pibanti Vide parallel :- nunam mattah param vamsyah pindaviccheda- darsinahh | na prakamabhujah sraddhe khavasamgrahatatparah || Raghu I- 66. Page 170. udbhantakena By taking an upward leap into the sky. Sanumati being an Apsaras, she has the power to soar up into the sky abrahmanyam brahmani madhu brahmanyam tanna bhavatiti abrahmanyam lit, that which does nct befit a Brahmin; a treatment unworthy to be meted out to a Brahmin. Later on it came to be used as a cry of wail by any one calling out for help. The English equivalent for this is 'Alas.' pratyagatacetanah The wail of Vidusaka brings back the king to his mental activity. artasvarah The cry of an afflicted person. manavakah A boy ; a chap Amara : - balastu syanmanavaka .. attah gandhah (garvah ) yasya sah attagandhah Insulted. Amara :-ana- gandho'bhibhutah syat . Cf. paksacchida gotrabhidattagandhah Raghuvamsa XIII - 7. adrstarupena satvena By a spirit of invisible form .. abhibhuyante A question by Kaku. :Page 171. ahanyahani atmana eva pramadena skhalitam tavajjnatum na sakyam One's own dereliction due to negligence is not possible to be known. prajasu ka: kena patha prayati iti asesatah veditum saktih asti Interrogation by Kaku. asesatah Fully. veditum Infinitive of purpose of vid to know. The idea is that lapses of the subjects also affect the king. aviha Alas gatibhedena parikraman Quickening his pace. punastadeva pathitva Vidusaka repeats - abrahmanyam ahmapyam pascat avanata sirodhara yasya tam The neck being bent towards the

there back. tiksnah bhangah yasya tam karoti Squeezes hard or causes a violent breaking of. In the place of is also a reading which means-into three pieces. dhanustavat aniyatam understood. Page 172. sarnga haste yasyah sa sarngahasta With a bow in hand. For see explanation of the word occurring at page 39 of the text. sarah asyante aneneti sarasanam . hastavapah A cover for the hand usually made of Godha's skin to guard against the frictions of the bowstring. Verse 27. This is uttered by Matali from behind the scenes pretending to be a spirit catching hold of Vidusaka. abhinavam kanthasonitam arthayata iti abhinavakanthasonitarthi Thirsting for the fresh blood of your neck. This is adjectival to both esah and sardulah esah aham vestamanam tvam One who wallows; struggling for life. This is adjectival both to tvam and pasum . sardulah pasumiva hanmi attam dhanuh yena sah attadhanva . dhanus at the end of a Bahuvrihi compound changes to dhanvan 'dhanusasca ' ityananadesah saranam bhavatu Let Dusyanta play the protector. This challenge as will be evident later on is intended for rousing the valour of the king through anger. uddisati Refers to. kunapa A corpse kunapasana An eater of corpses ; a Raksasa na bhavisyasi You shall not live. sopanah A flight of steps. Page 173 tiraskarini A magic power by which one is able to hide himself and move incognito. tamisum samdadhe I fix the arrow to my bow.

ACT VI-NOTES 301 Verse 28. This brings out the peculiar character of the Astra employed by the king. yah vadhyam tvam hanisyati raksyam dvijam ca raksati . The discharge of an arrow is generally accompanied by the pronouncement of Mantras to invest it with the power of the deity which is invoked. Then the arrow is converted to an Astra. We hear of aindra, vayavya, agneya, varuna and similar other Astras. The Astra in the context has the power of hitting the enemy and at the same time of saving his friend though both are situate in the same place. The discrimination between the target and non-target is brought home by an analogy set out in the second half of the verse. A swan has the power of separating milk from water and drinks the milk alone, leaving the water behind. Verse 29. harina means indrena . For the several meanings of hari see Amara : - yamanilendracandrarkavisnusimhamsu- vajisu | sukahikapibhekesu harirna kapile trisu || asurah tava saravyam krtah . srnatiti saruh (himsrah ) tasmai hitam saravyam Panini : -- ugavadibhyo yat . Amara :- laksam laksyam saravyam ca idam sarasanam tesu vikrsyatam suhrjjane satam prasadasaumyani caksumsi patanti na tu darunah sarah . This shows that Matali is a friend to be favoured with kindness and not an enemy at whom an arrow is to be aimed. Page 174. :. The king recognises the oppressor of Vidusaka to be none other than Indra's charioteer Matali, and accordingly he withdraws his Astra. istipasuriva maritah istipasumaram maritah A root when prefixed with a noun denoting an Upamana and

governed by it takes the suffix, and the root itself is repeated along with the suffixes necessary for the context. This repetition of the root is called anuprayoga . Vide Panini : - upamane karmani ca and kasadisu yathavi- dhyanuprayogah yadasmi presitah The reason for which I am sent. kalanemeh prasutih A race sprung from Kalanemi vincible, the name of a race of Raksasas. durjayah InVerse 30. jetum sakyah jayyah One that can be conquered or defeated as distinguished from jetum yogyah jeyah One fit to be conquered. Panini ksayyajayyau sakyarthe . yantadesanipatanarthamidam | sakyarthe kim - ksetum jetum yogyam kseyam papam jeyam manah . na jayyah ajayyah Invincible. satam rtavah yasya sah satakratuh rtu means a sacrifice in classical language. But in the Rg Veda it is nowhere used in that sense. Its Vedic meaning is power of the body or mind. therefore means one possessed of a hundred powers; strong and powerful. The Puranic theory that Indra rises to his status as such by the performance of a hundred Asvamedha sacrifices is of a later origin. \ sakhyuh satakratoh ajayyah kila . satakratoh . A noun governed by a verbal derivative formed by the addition of a suffix takes either the Genitive or the Instrumental case. Panini: - krtyanam kartari va . So satakratuna ajayyah also can be used. denotes repute. It points to the view that according to tradition the offspring of Kalanemi are immune from attack by Indra personally through a boon granted in days of yore. tvam ranasirasi tasya hanta smrto'si You have been thought of as

ACT VI-NOTES 303 his slayer in the brunt of battle. : Either by Indra or by the seers. If Indra himself could not slay the host of demons, how can Dusyanta do it? The answer is given by an analogy. : A horse. sapta saptayah yasya sah saptasaptih One driving on a chariot drawn by seven horses; the Sun. yat ucchettum na prabhavati . Which the Sun could not dispel tat naisam timiram candrah apakaroti The Moon dispels that darkness of the night. nisi In the analogical clause there is no disparagement to the powers of the Sun. Likewise no disparagement is intended of Indra. Superficially also there is the suggestion that Dusyanta outwits even Indra in valour. The figure of speech is as there is bimbapratibimbabhava between the sentences set ting out the Upameya and Upamana. You that are endowed with such prowess. attam sastram yena sah attasakhah Taking hold of your weapon. atta Past passive participle of da with a. indrasya imam aindram rathamaruhya Mounting Indra's chariot mood, 3 rd person singular of pratisthatam Imperative with. The Parasmaipada root ar takes the Atmanepada terminations when prefixed with sam, ava, pra or vi . Panini : - samavapra- vibhyah sthah . " an Page 175 maghavatah Genitive singular of maghavat, alternative form being maghonah kimnimittadapi Due to some reason, adjectival to manah samtapat kopayitum Infinitive of purpose of the causal of 34 to be angry,

Verse 31. calitani indhanani yasya sah calitendhanah agnih jvalati The fire burns when the fuel is turned up. viprakrtah pannagah phanam kurute A cobra when provoked expands its hood. prayah janah kopat svam mahimanam pratipadyate mahato bhavah mahima . Panini : - prthvadibhya imanijva, yuktamanusthitam bhavadbhih The plural number in bhavadbhih is used out of respect janantikam Aside to Vidusaka. divaspatih Indra. kaskaditvatsah parigatartham krtva After informing him of the situation, aryapisuna The name of the minister which has already occurred at page 149 of the text. Verse 32. kevala tava matih tvanmatih Your intelligence alone. tavat For the time being. prajah paripalayatu Let it protect the subjects. adhigatam jyam adhijyam idam dhanuh anyasmin karmani vyavrtam Engaged in another work viz., that of fighting the demons for helping Indra. Then Matali requests Dusyanta to mount Indra's chariot and the latter does accordingly. The End of the Sixth Act.