Prastavana (Prologue)

|| eft: 11 abhijnana- sakuntalam - ya srstih ' laduradha, ' vahati vidhihutam ' ya havirya ca hotri ', (sragdhara ye ve kalam vidhatah, ' sruti-visaya-guna ' ya sthita vyapya visvam | ma, ra, bha 7 na, ya, ya, ya ) yamahuh sarvabhuta-prakrtiriti yatha praninah ' pranavantah, pratyaksabhih " prapatra 'stanubhiravatu vastabhirastabhirisah || 1 || The form that existed immediately before the creator* (i. e., Water); the form that conveys (to the gods) duly³ offered clarified butter (i.e., Fire); the form that is the sacrificer; the two forms that define time (i.e., the sun and the moon); the form that has sound for its property and pervades the 'universe (i.e., Ether); the form which is called the source of all created things? (ie, Earth); the form by which all that is living 8 possesses strength³ (i.e., Air),-let Siva, known¹¹ by these eight sensible 10 forms, preserve you (all). (1) V. L. :-'prapannah ' - R. V. M. S. prasannah ' -- B. 'sarvabhutah ' - M. S.K. 'sarva vija ' - R. V. B. atha tatrabhavan kavih kalidasah grantharambhe praripsita parisamaptaye 'asi- namastriya vastu-nirdeso vapi tanmukham ' ityadyalankarika-vacana pramanyat abhimata- devamurti-visesan kirtayan asirvacana rupam isa-stutim vidadhati yeti || 'ya ' 'srstih ' krtirarthat salila-rupa tanuh 'srastuh ' prajapateh brahmanah 'adya ' adau bhava arthat brahmagah prageva vartamana asit ; adbhyah eva brahmandasya brahmanasca jatatvat | tathaca manuh 'tadandamabhavat hemam sahasramsu sama-prabham | tasmin jase svayam brahma sarvalokapitamahah " (1|9 ), 'ya ' vahni-rupa tanuh vidhina sastranusarena ('vidhirna

2 abhijnanasakuntalam [ 1 NOTES niyati kalle vidhane paramesthini ' iti medini ) | 'hutam ' devoddesena yajnagnau praksiptam huyate iti 'havih ' ghrtadi- dravyam 'vahati ' uddesya- devan prapayati ityarthah ("avidhi- hutam bhasmibhavati, ataeva vidhihutam ityuktih | anyatha havaniyasya etadvyabhi- carat arthapaunaruktyam syat ) 'ya ca hotri ' homakartri ' yajnamana rupa | 'ye dve surya- candramasau marti 'kalam vidhattah ' ratrindiva- rupam, yadva masa- tithi-paksa-naksatradi- rupam samaya-vibhagam kurutah | vinpurvo dhana karanarthe vartate | sruyate anaya iti 'srutih ' karnah ('srutih srotram tatha''mnaye vartayam srotrakarmani ' iti visvah ) tasyah 'visayah ' gocarah jneya iti yavat ('visayah gocare dese tatha janapade'pi ca ' iti medini ) 'gunah ' sabdakhyah ('gunastu avrtti - sabdadi - jyendriya mukhya tantusu ' iti vaijayanti ) yasyah sa 'sruti-visaya-guna ' 'sabdaka-guna ', 'ya ' akasa-rupa tanuh ( taya coktam manuna --- " akasam jayate tasmat tasya sabda-gunam viduh " 1|75 ), 'visvam ' samagram jagadidam 'vyapya sthita ' tisthati | 'yam ' prthvirupam tanum 'sarva- bhutanam ' prani-varganam ("bhatam ksmadi pisacadi jantau klivam trisucite " iti medini ) 'prakrtih ' yonih mulakaranam iti yavat ( 'prakrtih sahaje yoni amatye paramatmani ' iti visvah ) | ' iti ahuh | vadanti vidvamsa iti sesah | ['bruvahpancanam adito aho bruvah (3|4|84 ) iti vartamana-kale 'us ' aha''de- sasca | nipatena abhihitatvat 'prakrti ' riti prathama, na tu dvitiya ] | 'yaya ' anila-rupaya murtya 'praninah ' janminah ( ' prani tu cetano janmi ' ityamarah ) 'pranavantah ' hrnmarutavantah balavantasca ityarthah (prasastye matup ) ( ' prano hunmarune bole kavyajive'nile bale ' iti medini, atah na paunaruktyam | punaruktavadabhaso'lamkarah | ) 'tabhih ' prasiddhabhih (" prakranta prasiddha'nubhutarthesu yacchandah tacchandam napeksate ") 'pratyaksabhih ' caksuradibhih indriyaih jneyabhih ( vayvakasayoh pratyaksatvam na khalu kevalamadvaita- vadibhih apitu madhvacarya - pramukha dvaita - vadibhih svikrtam | tathacoktam dipikayam - " sa ca ( akasah ) pratyaksah sabda- matra gunako'vakasahetuh nola nabhah iti pratiteh pancikarana-prakriyaya rupavamsca | tasmat vayuh | sa ca sparsana- pratyaksah | etena anumeya - vada - nirasah " ) | 'astabhih tanubhih ' karyah ( ' tanuh kaye tvaci stri syat trisvalpe virale krse ' iti nantesu visva - medinyo ) 'prapannah ' praptah astiti vijnatah 'isah ' sivah ('isah svamini rudre ca syadisa haladandake ' iti medini ) ; sivasya astamurtitvam sastresu uktam yatha - "jalam vahnih statha yasta suryacandramasau tatha | akasam bayuravani murtayo'sti pinakinah " ) 'va: ' rangagatan yusman sarvan 'avatu ' raksatu ( ekascakara sarva samuccaye | antyadipakalamkarah | 'ya srasturadya srstih ' itya- - -

1 NOTES ] prastavana divacanamh parikaralamkaro vyajyate | punah 'srstih srastu ' riti, 'vahati huteti ', 'pranipraneti ', 'bhirabhi ' riti, chekanuprasena saha sarva - vakyagatasya brsyanuprasasya ekavacakanupravesa-laksanah samkarah | srutyanupraso'pi | 'ye dve kalam visata ' | ityanena catvam coktam | tathoddhrtam indirajena 'nandipade abhidhatavyam candra-nameti sasanat | sara vrttam| vaidarbhi ritih | ) || 1 || asturadha - Usually 'khastah ' is In. -- 1 ya srstih (RVMS ) as " of the explained creator" and 'adya srstih ' as "the first creation". Thus the clause means "which is the first sasarja ; "water", and in support of adau ' (M.S. 1. 8) has been creation of the creator" i.e. this explanation 'apa eva invariably quoted. But this explanation has to be taken with a grain of salt, for nowhere in the Vedas water is said to be the first creation, and any thing contradictory to the Vedas is invalid (Cf. "bhuti - smrti-purananam virodho yatra drsyate | tatra srautam pramanantu tayordvadhe smrtirbara || ) " In fact 'adau ' of Manudoes not mean the very beginning, but it means priority to the creation of brahmanda - the field of Brahman's activity. This creation of water is to be understood as to have taken place in the order of evolution of mahat &c. for it has already been said (in Manu-Samhita Verse VI), 'mahabhutadi vyanjayan ' and the topic is referred to later on. Read-' adi sva-karya-bhumi brahmanda-srsteh prak apam srsti raceyam mahada-hankara-tanmatra kramena voddhavya, 'mahabhutadi vyanjayan " iti purvabhidhanat "K. B. Again Manu observes "adyadyasya gunastvesamavapnoti parah parah | yo yo yavatiyascasam sa sa tavadgunah smrtah " ||20|| ie each of these (uve elements) is held to be possessed of that number of qualities which is indicated by its position in order of creation- "etena etadukta creation). sabda -sparsi, bhavati akasasya ( 1 st. creation) sabdagunah, vayoh (2 nd tejasah ( 3 rd creation) sabda-sparsa-rupani, apam (4 th creation) sabda sparsa- rupa-rasah " &c-Kulluka Bhatta Finally in Slokas 75-79, Manu clearly states that of the five elements, water was created after Fire, the order being akasa > vayu > agni > ap > prthivi . This genesis of creation is in consonance with that of the Sruti which states - "tasmadva eta-

- abhijnanasakuntalam - - [ 1 NOTES smadatmanah akasah sambhutah | akasadvayuh | vayoragnih | agnerap | adrdbhyah prthivi " - Taittiriya Upanisat. Apparent anomalies like 'tasya arcatah apo'jayanta '. - Brhadaranyaka Upanisat ; " tatah samudrah arnavah " -Rig-Veda ; "apo idamagre salilamevasa ' - Satapatha Brahmana - XI. I. 6. I ; 'apo "va idamagre salilamasit " - Taittiriya Brahmana, have been reconciled by Sri Sankaracarya thus : - tasya atah apah rasatmika,ajayanta | tatra akasa- prabhutinam trayanam utpasyanantaramiti vaktavyam | It is very difficult to believe that a versatile poet like Kalidasa was unaware of the statements of the Sruti. So we propose to explain ':' as referring to hiranyagarbha brahma, and "adya " as anterior, or immediately preceding, and so it will not refer to akasa, vayu or agni, as these were not created immediately before . Vide"" brahma . " ekadasadyah 'Immediately before the eleventh i.e., the tenth". M's Sanskrit-English Dictionary, P. 137 ; So "samyuktartha (Immediately before joint-consonant) dirgham sanusvaram visarga- sammisram, vijneyamaksaram guru padantastham vikalpena " - Sruta bodha qtd. by Apte’s Sanskrit-English dictionary Kali, has already used nadya in this sense. Cf. "ekaiva murtirbibhide triva sa, samanyamesam prathama'varatvam | visnoh harastasya harih kadacidvedha stayo stavapi dhaturayau " - KU. VII. 44. "esam * * jyestha-kanistha-bhavah samanyam sadharanam | kadacit harah visnoh ah kadacita harih tasyacah kadacit vedhah tayoh hari-harayoh dhadyah, kadacita to hariharau api dhatuh srastuh adyau, evametesam paurvaparyamanityam " - Mallinatha " - interdum Vishnu prior set Sivas, Seu hoc Vishnu, Seu Brahman ambolus illis, Seu ambo illi Brahman"-A. F. Stenzler's (Kumara-sambhava ). If our explanation is accepted the whole whole will will mean - (The form) ie, water which was (immediately ) anterior to the birth of susta i. e. hiranyagarbha brahma (who in the shape of a golden egg was born in water- Manu-Samhita I. 10). Here is a virodhabhasa alamkara (apparent contradiction ) for how can water, a created thing, exist before the creator ? Bat the solution is that the water is the creation of brahma (klim, ekamevadvitiyam ) and not of brahma (du, prajapati ) who was also created by brahman | 'virodhasca'virodho'pi viruddhatvena yadvacah ' - KPr. - -

1 NOTES ] - prastavana - 2. vahati &c. - Refers to fire, the carrier of oblations to the gods. Cf. 'agnimukha vai devah ', 'jataveda devebhyo havyam vahatu Sruti ; 'vedoktena vidhanena mayi yad huyate havih devatanam pitrnanca mukha- metadahamsmrtam " - Maha. Adi. 7. huyate iti hu + isi (aca-suci-hu-srpi- cchadicchadibhya isih ', u - 273 ) - havih - Anything thrown into fire. hu lat juhoti ; luna ahausit, lit juhava, juhavambabhuva satr juhvat || 3. vidhihutam - Cf. "yathavidhi - hutagninam " - Raghuvansa 16. For the force of vidhi see Com. 4. hotri - hu +trc ('nvultrci ' 3.1.133) + dip, striyam ('rnebhyo nip - 4. 1.5). During the performance of the sacrificial rites, a sacrificer is regarded as a portion of Siva. Cf. - ' yatha ca vrttantamimam sadogatastrilocanaikamsataya durasadah | tavaiva sandesaharad visampatih srrnoti lokesa ! tatha vidhiyatam || - Raghuvansa 111. 66. 5. ye dve karya &c. - Properly speaking kala is ever-existing ( nityah ), and neither the Sun nor the Moon can "make" it; they only serve to mark the periods or natural divisions of time. According to Manu, the Moon has nothing to do with the regulation of time ('ahoratram ' vibhajate suryo manusadaivike -- Manu-Samhita 1. 65), still Kalidasa here follows the popular notion accord ing to which the sun regulates the day ( divakara ), while the moon regulates the night ( ksapa kara ). 6. sruti-visaya-guna- Refers to TT which has only one property viz. sound. "akasam jayate tasmat tasya sabda-gunam viduh " -Ms. 1. 6. Excepting this, and "athatmanah sabdagunam gunajnah " - Raghuvansa XIII. I, there is no reference to the Nyaya Philosophy in Kalidasa's work. Prof. Apte is of opinion that the poet might have borrowed the idea from the Sankhya Philosophy. Hence Kalidasa might have lived before the development of the Nyaya Philosophy. Cf. 'vyapya sthitam rodasi - Vikramorvasiya I. 'svarge vidyasva, bhuvyassva, bhujanga-nilaye bhava ....................akasa ' - BK. XX 33. 'sruti - visaya - guna ityanena akasartha- pratitau vilambat klistatva-bosah| sa ca "prathita-rava-guna " iti pathena samadheyah ' -Mahamahopadhyaya Haridasa Siddhanta-Vagissha 7 ahuh bu + us ( lat anti ) Cf. 'yanam - ahuh tadasinam 'vedantesu yamahuh ' - Vikramorvasiya I 1 ; --- svamutthapayati dvayam ' -Shishupala-badha II, 57. "

abhijnanasakuntalam - [ 1 NOTES Kali. here refers to in support of the existence of God, against the scepticism of the Buddhists. sarva bhuta-prakrtih iti- Refers to the earth-the material cause of all created beings. (Vide brahmasutra - I. IV. 23 for the metaphysical expression prakrti the prime cause of all). Cf. [ 'iyam ' bhumihi bhutanam (Such as - jarayuja viviparous, i.e. man etc.), (oviparous i.e. birds etc.), svedaja (i.e. insects etc as produced by sweat) and udbhijja (i.e. plants etc.) sasvati yonirucyate "] - Manu-Samhita IX. 37. In connection with iti, prakrti has become 'abhihita ' hence 1ma | Cf. abhirsanam tu prayena tina krttaddhitasamasah | kvacit nipatena'bhidhanam | "visavrkso'pi samvardhya svayam chettumasampratam " - Siddhanta-Kaumudi 537; 'panditam mukham iti manyate - '-Kavyalankara-Sutra-vrtti V. 2 22. " amu narada ityavodhi sah " - Shishupala-badha-- 'vadanti aparneti ca tam puravidah - KU. V. 28. For uses like 'sataksim ' iti mam ' &c. read (258 n. 5). 8. yaya praninah ( prana +in - 5. 2.115), pranavantah ( prana + matup - 8. 2. 9 ) - To remove tautology, explain praninah as "creatures that are born' and 'prana ' in pranavantah as vital activity.' energy. Cf. 'prane saurye ca vijnane vikrame * savyasaci na matsamah ' Maha. Drona. 31. 48. "prane sarira bale " - Nilakantha. kya = vayu- rupaya martya, hence 'dhanyena dhanavan ' itivat abhede karane 3ya, or say hetau 3ya| 9. pratyaksabhih - " pratyaksam syadendriyakam apratyaksamatindriyam ' ityamarah | jamam indriyam pratigatah iti pratyaksa, 'atyadayah ' &c. - iti pradisamasah - Varttika 2. 2. 18. Or, aksi means indriyah | Cf. "vrtti-visaye abhi-sabda indriya- matraparah " - Jnanendra Sarasvati Hence aksnam indriyanam abhimukham iti pratyaksam | samasanta tac comes in by Gana-Sutra - prati-para-samanubhyo'yanah ' (5.4. 107). Next tat asam asti iti pratyaksah, 'arsa adibhyah ac ' ( 5. 2. 127 ) iti ac | Cf. "paroksa kiya, ityadi tu arsa adyaci "- Bhattoji Diksita 676. naiyayika s consider akasa and vayu a anumeya, and not pratyaksa, Vedantins, however, hold that as is to the fas so makasa may be considered as pratyaksa | navya-naiyayika consider vayu as pratyaksa | Cf. " tasmat prabham pasyamitivat bayum sprsamiti pratyaya- sambhavat vayorapi pratyaksatvam sambhavatyeva (bhasapariccheda- 236 page)"-Some Sankhya philosophers consider to be on the ground • =

1 NOTES ] prastavama that if a vastu is pratyaksa, obviously the receptacle of the vastu is also pratyaksa | When a bird, flying through the Sky, is perceived, the Sky, (the of the bird) according to these philosophers, is also perceived. The Puranas also consider akasa & vayu to be pratyaksa | Cf. 'bhumirapo'nala-vayuratma vyoma ravih sasi | ityastau sarvalokanam pratyaksa haramurtayah || -- Vap; also 'sarvathalokayatamevasastram | yatra pratyaksameva pramanam prthivyaptejo vayavastattvani &c " - Prabodha-Candrodaya II. But we think that perhaps Kalidasa in writing this passage was not concerned with these intricate philosophical speculations. Being a poet he made use of many current 'popular notions ( Vide - n. 5). Though not scientifically correct, the people call the Sky blue, that is, perceptible to the eyes. Thus Kali. elsewhere says " te cakasam asi syamam utpatya paramarsayah " &c - KU. VI. 36. 10 prapannah (perceived ) - is better than (pleased), in which case, also when c is explained as yukta (R), the epithet pratyaksabhih has no force. 'prapannah ' means ' anvitah ' 'praptah ' but in most cases 'saranagatah ' Cf. 'sadhi mam tvam prapannam Gita. II. 7. 'devi, prapannatihare prasida ' -- Candi. Here the second meaning seems to be suitable, for the inference of the existence of f is drawn from eight forms which are i.e., directly perceived and cannot be mistaken even by the boobies. tabhih - By those well-known forms, (Com.) hence is not necessary. Cf. "tacchadasya prakanta prasiddha-nubhatarthatvena yacchandasya- tvam " - Sahitya-Darpana VII. II. astabhih - Cf. 'prthivi salilam tejah vayu rakasameva ca | suryacandramasau somayaji cetyastamurtayah -- Yadava qtd. Mallinatha 'kinkaramastamurteh ' - Raghuvansa II. 35 ; Mala.-I.I ; 'astabhih * * tanubhih - KU. 1. 57; VI. 26 ; VII. 76 ; Kurma-Purana X. 25; Padma-Purana V. 3. 94; 'suryojalam mahi vayurvahnirakasameva ca | diksito brahmana ssoma ityetastanavah kramat || - Visnu-purana I. 8-8 12. isah- ' sambhurisah pasupatih sivah suli mahesvarah -- Amara-Kosa is + ka kartari by 'igupadha Mr-ft-faz: 4:' (3. 1. 135). -Remark-R, S and Mahamahopadhyaya Haridasa Siddhanta-Vagissha opine that the subject-matter of the play is hinted at in the above Sloka (Cf. arthatah sabdato vapi manak kavyartham - sucanam - Dasa-Rupaka ) "atha ya srstih srasturadya ' ityanena sakuntala --

8 | abhijnana sakuntalam [ 1 NOTES sucita | etavatkalaparyantam tadrsasrsteh ajatatvat ayatvam | ya 'vidhina ' suratavidhina 'hunam ' nisiktam 'havi ' reto vahatiti tasya garbhah | 'hotri ' ityanena kavyah | 'ye dve ' ityanena amasuya-priyamvade sakhyo 'kalam ' sapantarasamayam vidhattah ' bodhayatah | pativratyadibhih 'gunaih ' visvam vyapya srutya bartaya visaye dese gunaistribhih sarngarava saradvata- gautami bhirayata etadrsi sthita | ('srutivisayagunaya ' ityekam padam ) etena sagarbhayah tasya dusyanta-dvara-desa-gamanam | sarvesam bijam mula- bhutascakravartitvat bharatah | tasya prakrtirutpattiriti bharatotpattih | yaya praninah pranavantah ityanena bharata - sakuntalaya saha svapuragamanam " - 1 The metre sragdhara ( ma, ra, bha, na, ya, ya, ya ) in the Sloka suggests that the Drama will contain Seven Acts - "manena asya saptankatvamapi sucitam " - R. Text :- (nandyante ) sutradharah ( nepathyabhimukhamavalokya ) ayem, yadi nepathya-vidhana ' - mavasitam itastavadagamyatam ' | (After the recitation of benediction), Stage-manager, - (Looking at the tiring room ), Good Lady, if your tiring " ( make ap) is finished 2, please come this way. nandyanta iti--atra nandi - laksanam - " asirvacana samyukta stutiryasmat prayujyate | deva-dvija-nrpadinam tasmanmamboti samjnita || mangalya- sankha- candrabja- koka-kairavasamsini | padamryuktadvadasabhirastabhi rva pardasta " || iyam ca patravalisamjna astapada nandi | taduktam natyadarpane--- "yasyam bijasya vinyaso hyabhidheyasya vastu nah | slesena va samasoktya nandi patravaliti sa | " etadrsyah 'nanyah ' mangala-kriyayah 'ante ' avasane ; 'sutra ' natakiya- katha-sutram dharayati iti 'sutradharah ' natanam neta ('sutradharah pathet nandim madhyamam svaramasrita ' iti bharatah ) pravisati iti sesah | sutradhara-laksanam yatha -- ("nata- kiya- kathasutram prathamam yena sucyate | rangabhumi samakramya sutradharah sa ucyate " iti ) | 'nepathyam ' vesa- racana sthanam | tasyabhimukham 'avalokya ' iti kavi- vacanam ('nepathyam tu prasadhane rangabhamau bevabheve " iti hai ma: ') 'ayem ' iti bharyam prati sambuddhih | ( " patni caryeti sambhasya " iti bharatavacanat ) | 'nepathyam ' masive- sasca | yadaha bharatah - ( " ramadivyanjako veso nate nepathyamisyate " ) | tasya 'vidhanam ' karyam 'avasitam ' samaptam 'yadi ' tahi 'itastavat ' asmin rangamance 'agamyatam ' bhavatya iti sesah | ['prayoganusarena sarvabhyah prakrtibhyah parah sarvasam vibhaktinam sthane tasila-pratyayo magati ba "] iti prabha | --

2 NOTES ] prastavana 2 a. -- 1. mamyate nandayati stutya devadin anandayati iti nanda, pacaditvat ac ( 3. 1. 134 ), tatasca 'prajnadibhyasca ' ( 5. 4. 38) iti svarthe an | tiddhana - ( 4. 1 15 ) ityadina striyamip- - a benediction at the beginning of the play. It is so called because of the panezyrics contained in it delight all and sundry. Cf. " samaptikamo mamgalamacaret " iti sruteh | 'rangavighnopasantaye nandimadau prayojayet " | Nandi may have 4, 8, 10, 12, 16, 18 or 22 pava s according as para is explained to mean a grammatical word, foot of a verse or a complete clause within a bigger complex or compound sentence-Vide natyapradipa, natyasastra ( 5. 109 ) and abhinavabharati (Baroda, Ed. P. 25-26). Dhundiraja's Com. on Mudra-Raksasa, Bhava-prakasana of Saradatanaya. Ch. VII. P. 196-197. Invocation by ancient writers were usually limited to a couple of stanzas, sometimes even less. But some of the later writers poured forth as many as half a dozen (as in venisamhara ) or even more. nandi is of four kinds :- " namaskrti rmangaliki asih patravali tatha | nandi catursa nirdista natakavisu dhimata " || Here nanvi is of the patravali type, since the plot is slightly hinted at. Appropos of the expression, 'nadyante sutradharah ', Jagaddhara in Vairagya-Sataka remarks :--- 'nadyante sutradharah | nanu idam asangatam | nahi nandipathanantaram sutradharah rangabhumi pravisati | kimtu pravisya pathati | na ca atyanamva nandi pathaniya | sutradhara - pathaniyatvena tasya uktatvat | ' sutradharah enam madhyamam svaramasritah ' - - iti vacanat || ucyate || nandi tavat ranga- pravesanantaram sutradharenaiva pathaniya, 'nandyante sutradhara ' iti sutradhara - samyat sthapake prayogah | yaduktam tatraivah | " nandim prayujya niskramet sutradharah saha- nugah | sthapakah praviset pascat sutradhara - gunakrtih || purvaranga visayadau sutra- dhare vinirgate | pavisya tadvadaparah kavyamasvapayenatah " || iti | ataeva kutracit pustake "nandyante sthapakah " ityeva pathah * * anye tu nandyavasane sutradharah pravisati vadati va | tadante sutradharasyaiva srutatvat sapi teneva pathaniya || prathamameva sutradharo na uktah | mangalartha devata - namaskaradeh eva vidhanat ityuyuh "| The gist is as follows:-Here the stage-direction should have been 'nandyante sutradharah vadati ' or 'pravisya pathati '; otherwise the | pathet

10 ་ abhijnana- sakuntalam [ 2 NOTES sentence remains incomplete. But then two questions would naturally arise :-Who recites the and when does the sutradhara enter the stage ? The only positive answer is this that the in the very beginning of the play, enters the stage and himself recites the nandi | No other person is expected to recite it as that will go against the injunction of Bharata. But even then another question arises :-Why does the stage-direction follow and not precede it ? Is it not like putting the cart before the horse? The only explanation is this thai the stage-direction 'sutradharah pravisati ' etc. is not used at the very outset, because nothing but auspicious words should begin a work. As for instance, Panini begins his astadhyayi with vrddhiravamc ' putting 'vrddhi ' as indicative of prosperity in the beginning, though properly speaking it should have been 'adaica, vrddhih ' like 'aden gunah ' | In (S), however, as in all Bhasa's works, this expression occurs just at the beginning of the benedictory verse 2. sutradharah - " natayo - pakaranadini sutramityabhidhiyate | sutram dharayatityarthe sutradharo nigadyate ' | Literally it means the "holder of the thread," hence the manager who develops the thread of the plot. He is in charge of directing the stage-business and takes a leading part in the prologue ( prastavana ) | Some scholars opine, that the term originally might have been applied to the wire-puller in a puppet show, who standing behind the screen, pulled the strings of the puppets and made them to move through various postures, and the drama developed out of such exhibition.--[ Cf. Mudra-Raksasa IV. 3. " yatha darumayi yosinnrtyanti kuhakecchaya " Bhagavata " yantra-sutra-sancara | darumayiva pratima - " Kuttanimatam of Damodara Gupta 728. ] If he be a non-Brahmin, he is called Sthapaka. "catura''todya- nisnato'neka bhasa - samavrtah | nana - bhasana- tattajno niti-sastrartham tattvavit || vesyopacara- caturah pauresana-vicaksanah | nanagati-pracarajno rasa-bhava-visaradah || natya-prayoga - nipuno nana-silpa-kala-nvitah || chando- vidhana-tattvajnah sarva- tatadgitanuga-laya- kala - talavadharanah | abadhana - prayokta sastra - vicaksanah | -

2 NOTES } prastavana 11 ca yoktrnamupadesakah | evam guna- ganopetah sutradharo'bhidhiyate || - Matrgupta. 3. nepathyabhimukham etc. - nino netrasya, neturva pathyam | samjnapurvakatvat na hrasvah --- Bhanuji Diksita ; - Suitable to the eye or men ; 'nepathyam syat javanika rangabhumih prasadhanam ' ityajayah | Here it means "the Green-room', also 'dressing or painting, (i.e.make-up.). It may be interesting to note that in the Hindu period, very often women used to take the role and necessary make-up ( nepathya ) of men. Read 'chandatah paurusom kuryat bhumikam "striprayogatah " - Bharata Natya sastram 26 / 5 ; "strisu yojyah prayatnena prayogah purusasrayah " - 26/11-12 ; 12. 167. In the 3 rd Act of priyadarsika there is a stage-direction as follows : "tatah pravisati grhita batsa- raja- nepathya manorama " and her gesture, posture and acting were superb as mentioned there in III. 7; Also vatse-sa- bhumika'sya iyamanukurute naresvara- vayasyam " -Kuttanimatam of Damodara Gupta 802, Bharata 12-166. 4. avasitam etc. - Please come this, way if you have finished your dressing or painting; or if all the different actors are ready after having finished their toilet. ava + so + ( divadi to kill ) kta karmani = avasitam, sosi by 'dyatispati-ma-syam it, ti kiti ' - 7.4.40. lat syati ( " auta syani " - 7.3.71 ), lina- syet | lodsyatu sya, spani | nic- sayayati ("sa-ccha-sa-hva-vya-vepam yuk " - 7.3.37 iti ya-kara-gamah | ava + so = To finish. 'avaseyah karyani dharmena puravasinam - BK. XIX, 28 vi + ava + so = cesta | 'chettu vyavasyati- 1. 16. Infra.' patu na prathamam vyavasyati " - IV. 8. Infra itah - tasil in 7mi . Text : - ( pravisya ) nati - ajjautta, iyamhi " - [aryaputra, iyamasmi ] | (Entering) Lady Manager - Here I am, my lord. sutradharah-- ayem, abhirupa - bhuyistha ' parivabiyam ' | adya khalu kalidasa- prathita-vastuna 'bhijnanasakuntala-namaseyena navena natakeno-pasthatavyamasmabhih | tat pratipatramadhiyatam yatnah | Manager-Good lady, this auditorium' is mostly of learned persons. We shall have to entertain them to-day with (the representation of a new play, entitled, Abhijnana Sukuntalam, the plot of which has been composed by Kalidasa³. So (special) care should be taken regarding all Dramatis Personae.

12 abhijnanasakuntalam [ 3 NOTES. (V. L. -- 'aryaputra ' - R. V. B. 'arya - S. M. 'namadheyena ' -- R. V. ) pravisyeti 'nati ' sutradharasya patni 'pravisya ' rangabhumimagatya kathayati, 'aryaputra ' svamin 'iyamasmi esam agata iti | ( "sarva stribhih patirvacya aryaputreti yauvane " iti bharatah ; atra natake kaveh prayah sauraseni bhasa eva- bhimatasti ) | tayacoktam matr guptacaryena - "saurasenim samasritya bhasam kavye prayojayet " | sutradhara iti-- ' iyam parisat ' sabha 'abhirupaih ' budhaih panditaih iti yavat 'bhuyistha ' bahula | ( 'abhirupah budhe ramye ' iti medini - sasvati ; anena sabhya - prasamsa ) | 'kalidasena ' tadakhyena kavina 'prathitam ' upanibaddham 'vastu ' padarthah itivrttam iti yavat yasya tena kalidaso-panibaddha-visayena, 'abhi- jnana- sakuntalam ' iti 'namaseyam ' (5/4/26 ) nama yasya tena, navena ' anabhinita- purvena ' natakena ' rupaka - visesena 'upasthatavyam ' rangagata samajikanam cetah ranja yitavyam ityarthah | 'tat ' tasmat hetoh patre - patre 'patipatram ' (2|3|6 ) sarva- nabhinetrn adhikrtya iti bhavah | ( " patramtu kulayormadhye parne nrpati-mantrini | yogya-bhajanayoyamsa- bhande natyanukartari ' iti hemah ) | 'yatnah ' ('yatatenamna ' - 2/2/90 ) natya-parisamapti yavat 'adhiyatam ' samsthapyatam kriyatam | sarvaeva kusilava, yatha savadhanah santah svam svam niyogamanutisthanti tatha kriyatam iti bhavah | -- 3 n. -- 1. aryaputra r + nyat karmani = aryah ('r - haloh nyat ' - 3. 1. 124 ). Lit. the venerable one. "kartavyamacaran samyagamakartavyamana caran | tisthati prakrtacare yah sa arya iti smrtah " - Vasistha. "kulam silam daya danam dharmam satyam krtajnata | adroha iti yesvetat tan aryan sampracaksate - ' Bharata. 'arat dharmat vartate ' iti arat + yat = aryah (nipatane ) - Vacaspati. 'arat yatah duram gata gramyatvadi-dosebhyah ' iti arya iti malimadhave jagaddharah | aryaputra is here an honorific title used by a woman in addressing her husband. (Com.). (S) ayyarasa iti pathah | " R's Com - "kvacit puratana pustake iyamhi - R and his. followers have 'f' -- which is terribly inaccurate. Vide siddhahemacandra- sabdanu-sasana-8|3|143 ; prakrtasarvasva - 6 | 12 ; trivikramaprakrta vyakarana 22418 ; Grammatik Der Prakrt Sprachen, para 493, pp. 347- 348. All Asoka inscriptions have 'hi ' | For a detailed discussion read ('Remark' on 227.n). 2. abhirupa bhuyistha -- (Full of educated and discerning men). This is a eulogy to the audience and is.

3 NOTES ] - prastavana | quite necessary according to the rules of dramaturgy. Cf. "tatra purva purvarangah sabhapuja tatah param | kathanam kavi-samjnadeh natakasya'pyatha''mukham 'Sahitya-Darpana ; bhumistha - atisayena bahvi iti bahu + isthan bahu = 'bhu ' [ by 'baho lopah bhu ca bahoh 6.4. 158.] and then i of isthan = yi [ by 'isthasya yit ca ' 6 4 159] next striyamap | "prabhutam pracuram prajyamadabhram bahula bahuh | puruham puru bhuyistham sphiram bhuyasca bhuri ca " - A. Cf. 'asva bhuyistha ' - Raghuvansa IV. 70; ' vagdha-bhuyistham vanam - Maha Vana. 231; 'hata-bhuyistha yodhah - Salya, 26; 'sudra bhayistham ' 'rajyam ' - Manu-Samhita VIII. 22.; 'udita-bhuyistha Malati-Madhava I; "ksinabhuyisthaya | " ksapayam -- Harshacharita III. 41. • ' 3. parisad paritah sidanti atra iti pari + sad + kvip adhikarane | An assembly. 'sadiratrateh ' 8. 3. 66 iti patvam | 4. kalidasa - pravita etc.-Occurs in Vikramorvasiya I. kalya dasah kalidasah, i is shortened by nayapoh (ni +ap ) samjna - cchandaso bahulam - 63.63. Read "revati -putrah ", " revati - mitra ", "rohini-putrah ", "vaidehi-bandhuh ", "sila- prastham " ( nagaram )" asamjnayam ca - "kala-jnah " "mandura-jah " | bahulagrahanat kvacit nityam - "kanya- kubjah (desah ) " ; kvacit vikalpah-- "pramava-dharma ", pramava-vanam ; "kali-vasah kali - vasah " | kvacit nisedhah: -- " nandikarah, nandighosah " - Prabha. Cf. 'nanam nicajanaih sangah hanaye, sura-sevita | dasa-yogena sa kali drsyate, hastam gata ' || bastu - The plot of the play. Cf. 'gitavastu ' - Act. III. infra. 5. abhijnana &c. - abhijnayate anena iti abhi +sa + lyut (3.3.113) karane = abhijnanam . A sign of recognition, here the token ring which plays an important part in the drama, as Durvasa promised Sakuntala an immunity from the curse by the exhibition of the ring (Act IV). sakuntah lata iti sakunta +la +ghayem ka ' - Varttika 3. 3. 58. = sakuntala | C. "nirjane tu vane yasmat sakunteh parivarita | sakuntaleti namasyah krtancapi tato maya " - Maha. Adi. Now abhijnanena smrta 3ya tat ; abhijnana smrta sakuntala -- abhijnanasakuntala, smrta ( uttarapada ) being dropped by "sakaparthivadinam siddhaye uttarapada sopasya upasamkhyanam ' Varttika 2.1.60; never say madhya-pava-sopi karmmadharaya which is wrong. For the Sutra has "uttarapada " which technically means "the last member of the first Samasa" Cf. uttarapada-sabhyah samasa -paramavayave rusah - "

14 bhajnana - sakuntalam [ 3 NOTES ---Nagesa Bhatta (Vide 37 n. 6). By transference of epithet (abhedopacarat ') it means natakam (Siddhanta-Kaumudi 1467 and thereon). The word is neuter being an attribute to natakam | Next 'isvo napumsake pratipadikasya ' (1.2.47) iti antya svarasya hrasvatvam ; hence abhijnanasakuntalam (natakam ) -The drama which tells us how Sakuntala was recognised by a ring. Similar practice is found in European literatures, e.g. Hamlet, Merchant of Venice, Henry VI, Richard III, Julius Caesar, Count of Monte Christo, Three Musketeers, Uncle Tom's Cabin, William Tell and so on, where the names convey the idea of the works themselves. The rule 'adhikrtya krte granthe ' -- 4. 3. 87 [ or "sisukranda-yamasama indrendrajananadibhyah chah " 4. 3. 88. if abhijnanasakuntalam is explained as abhijnananca sakuntala ca- 'abhijnanasakuntalam ' (2|4|2 ; 2|4|10 ), when it means "The token ring and Sakuntala '] has no scope for affixing or, for then the form would be 'abhijnana- sakuntalam ' or 'abhijnana- sakuntaliyam ' | an or cha is not dropped by 'lubakhyayikabhyo bahulam -- Varttika 3. 3. 83, as it is not an akhyayika (prose work) like vasavadatta etc. But others argue that does not exclusively mean " a prese work. This is perhaps also the view of Katyayana, as will be inferred from the use of the plural number in 'asthayikabhyah ' | This view is endorsed by Goyicandra and Tarkavacaspati 'bakhyayika gadya-padya-prabandhe ' iti tarkavacaspatih sabda- cintamanisca | The Varttika, however, has been omitted by Bhattoji Diksita, as its purpose may be served by abhedopacara, Read" abhedopacarena gatarthatvatredam vartikam avasyakam iti mule noktam " - T. 6. namabhevena-- nama eva namadheyam | svayem beyah | ' bhaga - rupa - namabhyo yah - Varttika 5.4. 26. " namakarya natakasya garbhitartha - prakasakam " - Sahitya-Darpana 7. natake- natayati iti nat curadi +byul kartari natakam ( 3. 1. 133; 7. 1. 1.). Vide Sahitya-Darpana Ch. VI. 8. pratipatrana &c. - The whole company individually and conjointly must exert themselves to do justice to their respective parts. Cf. 'taducyatam patravargah svesu svesa, pathesu asammuh bhavitavyam - Vikramorvasiya I. | -

prastavana 15 Text : - nati - suvihida-paoadae ' ajjassa na kimpi parihaissavi (suvihitaprayogataya aryasya na kimapi parihasyate ) | Lady Manager - On account of my lord's judicious 1 manage ment nothing will be found defective. arya (12, 18) (12, 15) sutradharah --- ayem, kathayami te bhutartham ' | 2 a paritovadvibuvam na sadhu manye prayoga-vijnanam ' | balavadapi siksita (namatmanya-pratyayam cetah ||2|| Manager - Good Lady, I shall tell you the ( exact) truth. 2 I deem no skills in acting perfect, till the learned (expert) are satisfied. The mind of those that are vastly- instructed (person) (or the mind of the learned though strong-N) has no confidence* in itself. (2) V. L. - " parihasyate -- R. V. M. N. B. 'parihapayisyate ' - S natiti - 'suvihitah ' ( 7|4|42 ) samyak anusthitah 'prayoga ' abhinayah yena tasya bhavah suvihita prayogata ( ' tasya bhavastatva - tali - 5|1|119 ) taya, 'na kimapi parihasyate ' na nyanam bhavisyati, prageva kusilavanam susiksitatvaditi bhavah, kimati dosasprstam na bhavisyatiti nata-stutih | ( parihasyate iti jahateh karma- kartari luti rupam ) | sutradhara iti -- 'bhutah ' satyam ('bhutam ksmadau pisacadi jantau klivam trisucite | prapte vrtte same satye devayonyantare tu na ' iti medini ) 'artha ' vastu tattvam iti yavat ('artho'bhidheya-ram-vastu prayojana- nivrttisu ' ityamarah ) tam | a iti- 'vidusam ' vipascitam 'aparitosat paritosam maryadikrtya | yavat paritosah na bhavati ityarthah | ['amaryadavacane ' - (1|4|89 ) iti karmapravacaniyatve 'pancamyana -paribhih ' ( 2/3|10 ) iti 5mi ; 'anmaryada'bhividhyoh ' (2|1|13 ) iti samasasya vibhavitatvat na samasah, samasapakse tu 'aparitosam ' iti syat ] 'prayogasya ' abhinayasya 'vijnanam ' naipunyam, 'sadhu ' sundaram nirdosam iti yavat ('sadhuh vaghusike carau ' iti visvah ) arthat vidvat-pariksaniyam mama prayogavijnanam iti vyajyate, ataevatra [ 'paryayoktamalankarah | tathacoktam bhamahena -- 'paryayoktam prakarena yadanyenabhidhiyate | vakya-vacaka-saktibhyam sunyenavagamatmana '] 'na manye ' | tatsamarthakamaha 'balavaditi 'balavat ' adhikamapi ('balavat susthu kimuta sva-tva- 134 Krishna Public Library One Vo 18743 Date 24.9.82

16 abhisama-sakuntalam " [ 4 NOTES tiva nimere ' ityamarah ) 'siksitanam ' siksa sanjata esamiti 'siksitah ' (tara- kadibhyah itac - 5 | 2/36 ) tadrsanam purusanam ('visesana - matra prayoge visesya- pratipatti ' iti vamanah ) 'cetah ' cittam (yadva nyayapancanana-mate 'siksitanam cetah balavapi sududamapi ) 'atmani ' svavisaye 'apratyayam ' avisvasi ( atra -- ''ca nasi subhapradah " itivat hi-sabdanupadane'pi 'arthantaranyaso'lankarah ' arthapatya samkiryate | 'bhutyanuprasasca ' || visvasasya cetodhamrmatvenartha- paunaruktyam visvasa-bhavasya vidheyatvat 'avimusta - visesamsata ' | | taddosa pariharaya "svasmin pratyeti na cetah " iti pathaniyam | bayam jatih | atra sutradharasya prasamsa karanena sabhyanamunmukhi-karanat prarocana-nam bharativrtterangatvam | tallaksanam yatha darpane- " unmukhikarah prasamsatah prarocana " ||2|| - 4 n. - 1. suvihita &c. - vi + dha + kta = vihitah, ( dha = hi ) 'dadhateh hih ' ( 7. 4. 42) ; susthu vihitah suvihitah praditat - Well directed ; susiksita - R; 'owing to efficient management regarding the cast of characters. 'By reason of good acting'-C. Cf. " prayoga- pradhanam hi natya-sastram " - Mala 1. ; 2. parihasyate - (to be defective) Either in karmakartrvacya, or in karmavacya in which case 'kim ' is 'ukte karmani prathama ' | Cf. 'tadeva asmatto na kincit parihasyate - Mudra-Raksasa 'na kicit parihiyate ' - Ram. I. 13 ; ha lat jahati ; lot- 'jahahi ' jahihi ' and 'jahihi ' ('a ca hau - 6. 4. 117.) ; ktah hinah ( 8.2.45) ; ( 150 n. I ) 3. te - An instance of kriyayoge caturthi (by the rule of Vamana-'kriyah grahanamapi kartavyam ) | Cf. 'tasmai sasamsa pranipatya nandi ' - Raghuvansa II. 68 ; IX. 77 ; 'asmatprarthanamamantahpurebhyah kathayet ' - II infra Mahabhashya, however, includes all such cases under 'karmana yamabhipreti so'pi sampradanam -- 1.4.32. But T remarks " etacca karmani sthaninah (2|3|14 ) ityanena siddham | " 4. bhutartham has exactly happened, hence true (Com. ). Exact state of the case, ie there is no room for self-complacence. Cf. " kathayami te bhutartha naham sasanasatena vidya-vikrayam karomi " -- Panca-Tantra "ka: sraddhasyati yaret erat at gesfufa"-Mricchakatika III; also (201 n. 6). 5. fagat- 'vidu + vikalpe satasthane vasuviddhas ; ('videh saturvasuh ' 7.1.36.) tesam | 'Optionally - 'vidat ' with satr | "vidvan vivamsca " ityamarah | kriyarthi- papadasya ca bhuta- Lit. which

4 NOTES] XRTICHT 17 - ----- 6. balavadapi etc. - " Either connect balavat (avyaya -- Com. ) api, with siksitanam (the mind of those that are vastly trained), or [bala + matup - adjective) with cetah : - (the mind of the learned though very strong-N). Cf. "smrto virodhe nyayastu balavan vyavaharatah | arthasastrantu 'balavat dharmasastramiti sthitih " | Y]. The idea of 'balavatva ' of "manas " is very common in Indian Philosophy and Literature. Cf. "aho'tidhiram basavacca te manah - Buddhacharita IV. 97. (Ah ! thy mind must be very firm and strong &c. -- E.B. Cowell) ; " mamapi kamam hrdayam sudarunam silamayam vapyayasapi va krtam " - My heart also must be stern-yeh made of rock or even fashioned even of iron, which does not break when his lord has gone to the forest - Ibid. VIII. 69; 68. While commenting on " cancalam hi manah krsna pramathi balavat drdham " (Gita. VI. 34.) the great Sarikaracarya observes " na kevalamatyartham cancalam pramathi va pramathanasilam kinca balavat na kenacit niyantum sakyam | durnivaratvat " | Again vatacat vicarenapi jetumasakyam " Sridhara. "calabata svaprasamakamausadhamapi balavana rogo yatha na ganayati tathaiva svabhavadeva balistham manah " &c - Visvanatha ; 'atyartha cancalam manah pramathi *** kinca balavat na kenacida niyantumasakyam " -- Hanuman ; "na kevalamatyartham cancalam upayena nivarayitumasakyam manaso nigraham &c" - Madhusudana. ca dhanam bhunjanasya kuto manassamadhih " - Mallinatha on Kiratarjuniya I. 7; balavada-ri-nivaha-vaksastata &c. - Prabodha-Candrodaya ( prastavana ), "balavat samirana vegat " Vairagya-Sataka II. It is a sheer mistake to say that " balavat manah " is not good Sanskrit and that Adj. use of amaa is Un-Kalidasian. (Vide 89 n. 3.) 7. apratyayam (Diffident) cetah - Until and unless you have faced the audience and passed the test of their criticism, there is no room for self-satisfaction. Here is the fault named kimca balavat abhipretat visayat kenapi tasyatidrdhataya balavato balavattaya " balavat svamikam avisuddhagamam avimrsta-vidheyamsatvam ". Cf. "viseyasyamsasya vimarsa'bhavena gunibhutatvama avimrsta-vidheyamsatcana "-Sahitya-Darpana VII. i.e. if the predicate is not mentioned at all, or a subordinate or wrong position is

18 abhijnana sakuntalam { 5 NOTES assigned to it, we have the above-mentioned fault. Often the subject and the predicate are compounded and not separately mentioned. Hence if apratyayama is substituted by 'na pratyati then there arises no doubt as to the true nature of apratyayam i.e. whether it is a part of the predicate or an attribute to the subject (Com). For similar idea, Cf. "prayah pratyayamadhattam svagunesuttama- darah " - Kumara-sambhava VI. 20. The figure is paryayokta as the fact to be intimated i.e. manager's apprehension about the success of the play, is expressed in a round-about way. According to Mahamahopadhyaya Haridasa Siddhanta-Vagissha there is arthapatti as well as arthantaranyasa also. Text : -mati-evam jevam | [ evam nu idam | anantarakaraniyam anantara- karanijjam vava ajjo anavedu tavat arya ajnapayatu 1 | Lady Manager - Quite so. Let my Lord command what' is to be done next. 1 sutradharah -- kimanyavasyah parisadah ' bhutiprasavanatah ' ? tadimameva tavadacira "- pravrttamupabhoga- ksamam prisma-samayamadhikrtya giyatam | samprati hi- barya (12, 18) (12, 15) 6 subhaga-salila'vagahah " patala - samsarga- surabhi vanavatah ' | pracchaya-sulabha-nidra 'divasah parinama- ramaniyah ||3|| Manager-What else but pleasing the ears of the audience³? So please sing, touching this very late-returned enjoyable summer-tide. For, now are the days charming towards the close, when exhilarating 7 are baths in water', when the sylvan gales turn fragrant in contact with Patala flowers (roses) and when sleep creeps softly on beneath the deepening shadeº. (3) V. L. 'tadimameva ' -- R; B; V. 'tadamumeva ' - S. 'nanvimameva ' - M. matiti -- 'etat ' bhavan yad vadati tat 'evam ' satyamityarthah | 'anantaram ' adhuna yat 'karaniyam ' kartavyam tat 'ajnapayatu ' adisatu iti | sutradhara iti - 'parisadah sabhayah, samavetanam samajika-varganam ityarthah 'sruteh ' karnasya

5 NOTES ] SPECIFICIT - 19 'prasadanatah ' (2|3|29 ) santosat 'anyat ' aparam 'kim karaniyamasti ' ? na kimapi iti bhavah | 'tat tasmat hetoh 'aciram ' 'pravrttah ' prarabdhah tam ' ['atyanta- samyoge ca ' (2|1|29 ) iti dvitiyaya saha samasah ] || ataeva 'upabhogasya ' candana- vagahana''yupabhogasya 'ksamah ' yogyah tam ; 'imam grisma-samayam ' nidaghartum 'adhikrtya ' asritya 'giyata m ' iti | ('rtunca kancit prayena bharatim vrttima- sritah ' iti darpanokteh rtu-grahanam ) | 'samprati ' grismagame hi ' ityatra avadharana i ('hi hetavavadharane ' ityamarah ) | subhageti 'susthu ' atisayena 'bhagah ' yatnah ('bhaga-sabdah yaso-jnana-viyam- yalarka -yonisu ' iti dharanih ) yesu tadrsah pritiprada ityarthah | 'salile ' jale 'avagahah ' nimajjanani yatra tadrsah ; 'patalanam ' puspa - bhedanam ('patalam golabarupa-puspam iti sabdakalpadrumah ) 'samsargena ' sambandhena 'surabhayah ' sugandhayah ('sugandhe ca manose ca surabhirvacyavanmata ' iti visvah ) 'vanavatah ' vananilah yesu tadrsah ; prakrsta 'chaya ' anatapah yasmin ( 'chaya surya-priya kantih pratibimbam, anatapah ityamarah ) tani pracchayani vrksamulani ityarthah tesu 'sulabhah ' ( 3 | 3|126 ) akrcchrena labhyah 'nidrah ' yesu, (anena rata-srama- haratvam dhyanyate ) tadrsah 'divasah ' nidagha -vasarah 'pariname ' divasavasane- 'ramaniyah ' manoramah [ balakat kartari aniyar ( 3 | 3|113 ) ; sahamupeti samasah ] bhavantiti sesah | sarvaivasesana h prakrta sviya- parisrama kheda - vinodah dhvanyate, (ataeva visesana-sabhiprayatvat parikaralamkarah | 'visesana - sabhiprayatve parikarah ' iti tallaksanat | apica divasanam ganena varnaniyata pratipadanam prati subhaga salila vagahatvadi- bahu-karano-panyasat samuccayalamkarasca | sruti- vrsyanuprasau | yathavat vastu-varnanat svabhavoktisca | arya jatih | ) ||3|| • Sn. - 1. giyatam -- Cr. "grham gatva grhinimahuya samgitamavatarayami ". Prabodha-Candrodaya I. subhaga &c. - bhaga means yatna effort, hence subhaga 'that for which great effort is made', hence 'delightful enough to lead men to such efforts' (Com.) 'a' of ava in 'avagaha ' is optionally dropped according to Bhaguri.- -' vasti bhagurirallopam ava'pyo- rupa sargayoh | apancapi halantanam yatha vaca nisa disa | " Cf. " purvapari- toyanidhi baga - Kumara-sambhava I. I ; Raghuvansa XIV. 76. 'bhujanga pihitadvaram ' - Raghuvansa I. 80. 'sthita vahasyeva puram maghonah - Bk. 1. 6.2. patala &c. -patala means 'Rose ' -- (Kalpa ). R explains surabhi as manosa, otherwise, according to him, tautology will arise, as fragrance is already implied by patala - samsarga | 3. parinama-ramanimah- 'etena subha''yatitvam dyotyate " - R.i.e.

20 abhijnana- sakuntalam [5 NOTES the word suggests that Dusyanta will have pleasant days at the end. Cf. 'visesa-suryah sprhaniya-candramah sadavagahaksama-vari-sancayah | dinantaramyah amyupasantamanmatho nidaghakalo'yamupagatah priye - Ritu-samhara 8. According to Kurma-Purana & Sahitya-Darpana, many significant epithets are necessary for parikara- lankara ( Com. ) but according to Pradipa, Udyota and their followers even a single, significant epithet is sufficient for this figure. Remark-It appears that in this Sloka, some later happenings are obliquely referred to. 'salilabagahah ' might foreshadow the dropping of the signet ring into the waters of sacitirtha (Act. V). The loss and recovery of the ring are ultimately benign (subhaga ) because through suffering and separation, both Sakuntala and Dusyanta are purified and their love which was at first so much mixed with the desire of the flesh, finds its culmination in a co-mingling of souls. Without the dropping of the ring, all this could not have happened. "patala (Rose) - samsarga " may very beautifully signify the charming apsaras who lifted up sakuntala when she had been rejected by the King. "surabhi banavata " in a sense may be taken to signify the calm and quiet hermitage of the sage marica| The shadow (pracchaya ) of Durvasa's curse falls on Dusyanta's mind resulting in amnesia-a temporary loss of recognition (0sulabha-nidra ). The curse leads at last to something extremely pleasant (pariname divasa ramaniyah ) i.e, the souls of the lovers are purified of all earthly dross and their meeting takes place in a supramundane plane. Text : - nati - taha (tatha ) | ( gayati ) | Lady Manager - Quite so. gitih (Sings) isisi - bumbilai bhamarehi ' suumara-phesara - sihai | ovamsa anti ' mamana ' pamavao sirisa - kusumai ||4|| ( isadipa-cumbitani bhramarah sukumara kesara-sikhani | avatamsayanti dayamanah pramadah sirisakusumani

5 NOTES } prastavana 21 Sympathetic' ladies are making ear-trinkets³ of Sirisa flowers (Meemosa Seereessa) which are gently kissed by the drones; and the tips of whose filaments are (extremely) delicate. (4) sutradharah - ayem, sabu gitam | aho raga-baddha-cittavrtti 'ralikhita ' iba sarvato rangah | tadidanim katamat prakarananamitya enamaradhayamah ' ? Manager - Beautifully sung, my lady. The audience, with # its minds rivetted on your strain," appears all round, as it were, painteds (in a portrait). Now, which, Prakarana (a variety of Drama) shall we take up to greet(R) them ? isaditi - 'dayamanah ' sadayah 'pramada ' yuvatyah 'sukumarah ' komalah ; ("sukumaram tu komalam mrdulam mrdu " ityamarah ) 'kesaranam ' kinjalkanam ('kesara himguni klivam kinjalke na striyam puman | simha-satayam punnage vakule nagakesare ' ti medini ) 'sikhah ' agrabhagah yesam tani sirisa - kusumani ityanena sutanuh nayika sakuntala laksita | punah komalatvat 'bhramaraih ' bhrngah 'isadi- sat ' mandamandam (kesaragranam saukumaryat isaccumbanam bhramaranam, sakrccumbanema atrptatvat dviruktih | [' prakare gunavacanasya ( 8|1|12 ) iti prakare dvirbhavah ; yadva ['nitya- vipsayoh ' ( 8|1|4) iti nityarthe dviruktih ] 'cumbitani ' sprstani 'sirisakusumani ' | ('bhramarah kamukaih dusyantah ca iti bhavah | tatha coktam medinyam "bhramarah kamuke bhrnge ' iti | atah anena nayaka-nayikayoh trtiyankastham sammelanam vyajyate ) | 'avatamsayanti ' avatamsam karna-bhusanam kurvvanti ( ' pusi uttam- sa'vatamsau dvau karna pure ca sekhare ' ityamarah | 'tat karoti tadacaste ' iti gana-sutrat nic ; tato lati rupam ), yadva 'pramadah ' prakrstah madah yasam ta yuvatayah 'dayamanah ' sakrpah | akathoram sprsantya iti yavat ( iti raghavah ) ' avatamsayanti || ' ( anena menakaribhih sakuntalayah paripalanam dyotyate, tat tu pancamankavasane drastavyam | vrsyanuprasah kavyalinganca | gitih chandah ) ||4|| sutradhara iti--- 'sadhu ' sundaram yatha tatha 'gitam ' bhavatya ganam krtam | 'aho ' iti vismaye ('aho hi ca vismaye ' ityamarah ) 'rangah ' "mancah krosanti " ityadivat laksanaya nataya- laya-sthitah preksakah janah 'ragena ' gitasya madhuryena 'badha ' samyata akrsta iti yavat 'cittavrttih ' yasya tathabhutah san 'sarvvatah ' sarvasu diksu iti saptamyam tasil ('itara- bhyo'pi drsyante ' - 5|3|14 ) || 'balikhitah ' citrapita iva aste | sumadhura-

22 abhijnana- sakuntalam [6 NOTES gita-sravanena sarva eva preksakah tanmayacitta nispandah santah citra- yasta iva prati- bhanti | 'tat ' tasmad hetoh 'idanim adhuna ['danim ca ' (5|3|18 ) iti danim ] 'katamat prakaranam ' rupaka - visesam 'asritya ' avalambya 'enam ' samajikavargam 'aradhayamah ' tosayama ityarthah - ( 3 | 3 | 131 ) | - - 6 a. - 1. avatamsayanti -- avatamsyate anena iti ava + tams +ghanna karane = avatamsa - Ear-ring; tamsa ( tasi ) - A sautradhatu means "to decorate" "tasih sitrah bhusarthah " - Bhanuji Diksita ; Optionally 'vatamsa ' - ( Com.&5 n. 1.) 2. kesara &c. There is difference of opinion as to the spelling oft | Raghunatha quotes from gardasimha-satayam kesaro vasyah ' - To meka ' manes (of lions) sa is dental. Cf. 'simha - kesara satasu - Kumara-sambhava VIII. 46. But 'kesari innantah talavya - madhyo'pi ' iti mahesvarah | Medini (Com.) is of the same opinion. Purusottama Deva, is against kesara | Bhanuji Diksita follows suit. Raya-Mukuta-Mani differs - 'andola - kusuma-kesara-sarana-mukhi ' iti vasava- vattayam talavya - madhyadarsanat iti mukutah || Cf. 'sirisa-prasava'vatamsah 'Raghuvansa XVI. 61 ; Kumara-sambhava II. 14 'cyutam na karnadapi kamininam sirisa-puspam sahasa papata ' - Raghuvansa XVI. 48 ; Meghaduta 67; Act VII, 18, infra. 3. ragabaddha &c. raga == ranj +gha in the karanavacya, Upadha n is elided by 'ghatri ca bhava - karanayoh ' (6. 4. 27). But no elision of n in adhikaranavacya- 'neha, rajanti loka yasmin sa rangah- Prabha. Cf. "akarnya svaramasya vitrapitanga iva mamaite hayah " - Karpabharam 4. katamat kim + utamac by ('va bahunam jati-pariprasne uttamac ' ; jatinirddharane kim ? bhavatam ka ' devadattah ? - Prabha. 5.3.93 ). In the neuter gender adat comes in giving 'katamat ' by 'adadataradibhyah pancabhyah ' (7. 1. 25). Now see (232 n. I). last line. 5. prakaranam - One of the ten kinds of rupaka, c.g. 'natakamatha prakaranam bhana- vyayoga-samavakarah-dimah | ihamrganka-vithyah prahasanamiti rupakani dasa ' Sahitya-Darpana . - ' bhavet prakarane vrtam laukikam kavikalpitam | ' srngaro'ngi nayakastu vipro'matyo'thava vanik | * nayika kulava kvapi vesya kyapi dvayam kvacit &c. - Ibid. prakarana generally contains ten acts. Here the term has been, purposely and nicely too, used to show that the Manager himself was also captivated by the melodious music, and forgot (Cf. 'samyaka anuvodhitah ' &c. Infra) what he had already told Nati f.e. that they were going to stage a few of Kal- |

6 NOTES ] - • prastavana 23 - dasa and not a prakarana ; prakarana here cannot be taken as a synonym of nataka, for Nati also reminds him that they are going to stage & nataka ( and not a prakarana ) ; Cf. prathamameva ajnaptam abhijnana - sakuntalam nama apurva natakam (Infra.). abhitya = adhikrrama | Cf. 'vrttimasritya vetasim "Raghuvansa IV. 35. 6. enam - " idamo'nvadese ( repetition ) dvitiyayam enadesah 'dvitiya - tau- ssvena ' (2.4.34 ) iti sutrat || yatha anena vyakaranam adhitam, enachando'dhyapayeti " - Siddhanta-Kaumudi 351; Bharata Mallika, supported by Durgadasa admits the existence of a different ena-sabda- (ivamah samanarthakasya ena-sambasya rupam ), as otherwise the following uses of ena is difficult to be justified, "kandayamanena * tvagasya | arthanamadvestanaya susoca " - R. V. II, Here ena can't be used for genitive. (ii) "jahatu nainam kathamarthasiddhih samsayya karnadisu tisthate yah " - Kiratarjuniya ; ( Here ena can't be used for yad ) ; "vidyamarthanam vijaya " &c. - Bhatti . II. ( Here there is absence of idam etad and anvadesa ; why has ena not been substituted in - " naktam bhiruratham tvameva tabimam radhe grham prapaya " - Gita-Govinda, "There is a different ima-sabda " - Says Sri Rama - Tarka-Vagisa. According to Bopadeva and Kalapa "enat " and "enam " are derived from 'etad ' and "idam " respectively in the Neuter ; but Papini and samksiptasara differ. 7. For the metre giti - See Appendix I. Remark may be supposed to have sung the song in saranga (commonly known as saram ) -a Sastrika raga (a variety of - megha - raga ) | It belongs to aurava group, being shorn of gandhara (ga) and, dhaivata (gha) and has two kinds of nisada (ni ). It has 7 important varieties including one invented by Tansen viz. vrndavani- badha़hamsa - saram madhumadhavi saram ; goda़-saram ; sura-saram ; samanta-saram ; mitra-saram ; Read "yo'sau dhvani - visesastu svaravarna-vibhusitah | ranjako janacittanam sa ragah kathito budhaih " | " kara dhrta vina sakhya sahopavista ca kalpatarumule | drdhatara - nivaddhakavari sarangi sa surangini prokta | " The poet has very skilfully insinuated this highly captivating saranga-raga in " tavasmi mita-ragena * * sarangena &c - $1. 5. Infra. | Text : nati -- annamissemhi padhamam ebva anatam mahismana-sambalam pama

24 abhijnana- sakuntalam [ 6 NOTES apurva padalam paoe mahikariara ti ( nanu aryamisrah prathamameva ajnaptam abhi- jnana- sakuntalam nama apurva natakam prayoge ' adhikriyatam iti ) | Lady Manager-Well, has it not been ordered by your honour, in the very beginning, that the new drama, AbhijnanaSakuntalam by name, be¹ enacted on the stage¹? sutradharah -- arya, samyaha anu bodhito'smi | asmin ksane vismrtam balu gaya| krtah ? - ?-- sloka tavasmi ' gita-ragena harina ' prasabha ' hrtah | eksa rajeva dusyantah sarangena'tiramhasa ||5|| (niskrantau ) ( iti prastavana ) Manager - I am am well reminded, my lady. I' quite forgot it this moment, for, by the ravishing melody of your song (Sung in Saraiga Raga), I was perforce led away, exactly as this king Dusyanta by the dappled gazelle¹ (Saranga) too fleet. (5) Exeunt ambo). (End of the Prologue.) V. L. - 'dusyanta ' - R. V. M. 'dusmanta ' - B; Bhagabata ; Maha. Trikapdasesa; 'prastavana ' - R. V. M. B. "sthapana "-s. natiti - 'nana ' ityavadharane prasne va ( ' prasna'vadharana'nujna'nunaya''ma- ntrane nanu ' ityamarah ) 'aryasca ' ardhyahataraca misrasca ' pujyasca taih (arya misrah ' manyerbhavadbhirityarthah | ( ' pujye misra vacanam nityam bahuvacanantam ' iti misra-vacanam ranganathah syat uttarapade misrastrisu sresthartham gocara ' iti | 'misra vedanta- vadinah " iti jagadvarah | 'prathamameva adi eva ( ' prathamastu bhavedadau pradhane'pi ca vacyavat ' iti medini ) | 'prayoge ' abhinaye 'adhikriyatam ' prayujyatam 'iti ajnaptam ' | rangam pravistayameva mayi natakasyabhinayam sandisya kathamidanim prakaranasya abhinayam adisati bhavan iti prasnah | sutradhara iti --- ' anubodhitah ' smaritah 'asmi ' bhavami | 'asmi ' iti ahamaye avyayam va | ('asmi ' ityasmadarthanuvade ahamarve'pi iti ganavyakhyane | 'dase krtagasi bhavatyucitah prabhunam padaprahara iti sundari nasmi duye ' iti prayogat ) | 'asmin ksane ' muhurte 'vismrtam khalu maya ' | 'kutah ' iti hetumaha taveti-sadhu harati cittam iti 'hari ' ['sadhukarini upasamsthanam ' (vah - 312078 ) iti ninih ] tena mano- harina ityarthah " sarangena " tanamaka-raga-visesena | samanam matam praka| 'gita-

7 NOTES ] prastavana 25 ragena ' sangita-madhuryena 'ati ' satisayam 'ramhah ' vegah yasya ('rahastarasi rayah syavah javah ' ityamarah ) tena vegavata 'sarangena ' mrgena (saram angam yasya - 'sakanya- visu para-rupam - vah (6|1|94 ), yadva, saram gacchati iti khac 'gameh supi vacyah ' - vah- ( 312238 ) ; 'anyatra sarangah munih ' riti durvasa api dyotyate ) 'esah ' puratah vrsyamanah 'raja ' dusyanta 'iva prasabham ' balat ('klive tu prasabham hathah ' iti vopalitah ) 'hrtah ' asakta - cittah visayantaram prapitah iti yavat "asmi ' bhavami, yadva 'asmi ' purvavat asmavarse avyayam | rajapakse tu 'hrtah ' sva-senayah api ca sakuntalayah duram pracyavitah | (rasanakavyalingam upama ca | sruti-nrtyanuprasi | ikoko vrttam ||5||) niskrantaviti -- niskrantaca niskantasca iti 'niskranti ' ranga mancat bahirgatau ['puman striya ' (1|2|67 ) iti pumlingekasesah ] | prastava- | tallaksanam tu darpane "nati vidusako vapi paripasvika eva va | sutradharena sahitah samlapam yatra kurvate | citrarvakyaih svakaryotyah prastutaksepibhirmiyah | amukham tatra vijneyam namna prastavanapi sa " || atra varsana-karamate sadrsyopanya- sena dusyanta-pravesarupa karyantara-prasadhanat avakavitasvah prastavanabhedah prayuktah | tallaksanam yatha -- "yatrakatra samavesat karyamanyat prasadhyate | prayoge khalu tajjneyam namna'valagitam budhaih " || 7 n - 1. aryamiceh - 'vacyo nati -sutradhari baryanamna parasparam Sahitya-Darpana 6 ; 'misra ' is a title of respect (Com. ) belonging to matalli- kadi class. "matallikoddha- misrah syuh prakanda - sthala - mittayah | hasta-pasa- tatah pada- pali -macacikadayah- Ganaratna-mahodadhi purvanipata by 'prasamsa - vacanamsca ( 2. 1. 66. Or, say aryanam mimah pradhanah sresthah taih | 'pradhane milite misrah- dharanih | 2. anubosita ( Reminded) &c. - For bugh, read 'ghosale dharmavidyam yah ksatravidyam ca bobati | nityam adhyatma-yuktatma brahmavidyam ca budhyate - Kavi-Rahasya 'asmi ' here and in the following verse, can be taken as an avyaya in the sense of 'aham ' | Cf. " nihsamsayam tat yadbocam asmi " - Buddhacharita I. 72. 'evam " tvam asmi vacmi " ityatra asmi ityahamayem tinanta- pratirupakam (avyayam ) - Jnanendra Sarasvati Mallinatha's discussion under a samsrterasmi jagatsu jatah ' - Kiratarjuniya III. 6. ; 'anyatra kusumavacayam kurudhvamatra'smi karomi sakhyah ' - KPr. III. 20. ; 3. asmin vane vismrtam &c. - This is an exp lanation for the use of 'prakarana ' instead of nataka in 'idanim katamat prakaranam ' &c. pragata sabha vicarah asmaditi - ( Perforce ) - Gita. II. 60. 4. esa rajeva dusyantah &c. - raju . dipti + kanin = raja prasabham

26 abhisana- sakuntalam [7 NOTES ( u - 162) ; vena, father of prthu was a notorious king and was slain like Charles I by his subjects. His son was the first man to get the eipthet, on account of his pleasing his subjects. Cf.' prthu ' vamnam praja drstा "raktah smeti " yadanuvan | tato rajeti nama'syanuragadajayata | ' Also, 'pitra'paranjita stasya prajasta- na'nuranjitah | anuragat tatastasya nama rajetyabhasata | - Visnu-purana I. Ch. 13. (Vide 165 n. 3) 5. sarangena - (Com. & 61 -- Remark). 'sarangah cake khyatah savale harine'pi ca ' iti ajayah | ataeva sara dantyadistalavyadisva ' iti bharatah | Kali, generally uses this word in the sense of doer. Very rarely, it means cataka | Cf : - 'pravrddha iva parjanyah sarangara- minanditah- Raghuvansa XVII. 15. Here it is a double entendre (Com. ) atiramhasa - ati rahah yasya tena samasantavidheranityatvat na kap - Vide T and JK on (870) & 'prateramsvadayastatpuruse ' (6.2.193) respectively. Also ( 192 n. 4 ). 6. prastavana- Vishvanatha Kaviraja quotes this very Sloka as an instance of prastavana of avalagita variety - (Sahitya-Darpana VI.) which is the case when in a performance another business (Viz. The hinting of the entrance of the hero and the like) is performed in unison with it - it is designated by the learned avalagita - Sahitya-Darpana VI. But R calls it prayogatisaya for the plot of the play is opened by hinting the approach of the hero. " eso'yamityuktenata, sutradhara- prayogatah, patrapraveso yatresa prayogatijnayo matah - Dasa-Rupaka III. 10. prayogatisaya is the case when an actor appears on the stage after he has been referred to by the stage-manager with some such sentences as "Here comes so & so" (in this particular case " eva rajeva dusyantah &c" Remark The forgetfulness on the part of the manager is very significant. It is the keynote of the drama. Not only does the manager forget the name of the drama to be staged, but Sakuntala, (the hostess) also forgets to receive the sage Durvasa, and as a result was thrown into the abyss of oblivion, and this failure of memory is repeated when Dusyanta also forgot Sakuntala.