Chapter 1 - Prathama-anka (prathamo'nkah)

prathamo'nkah Text :-- (tatah pravisati mrganusari sasara capa- hasto raja rathena sutasca ) (Enter in a chariot, the king, with a bowand arrow in hand chasing a deer attended by the charioteer). sutah - ( rajanam mrgancavalokya ) ayusman- slokah - krsnasare davaccaksustvayi cavijya- karmuke | mrganusarinam saksat pasyamiva pinakinam ||6|| Charioteer (Looking at the king and the stag) O Longlived Sir, lending my gaze on the stag and on you with your bow strung, I see,³ as it were, the Pinaka-holder (Shiva)* pursuing the deer in a visibles form (6) tata iti -- tatah prastavanayah ante 'sasara - bapa- hasto ' ghrta- dhanu- rvanah 'sutasca ' sarathisca ( ' sutasca sarayau taksni, ksatriyad brahmani-sute iti visva medinyau ) 'rathena saharthe 3ya [ 'vinapi tadyogam trtiya | " vrddho yuna tallaksanascedeva visesah " ( 1/2/65 ) iti nirdesat ' iti bhattojih ] | [ atra " tatah pravisati " ityarabhya dvitiyanke "umi parikramyopavisti " ityantena sardhangena mula-samdhih | sallaksanam tu darpane "yatra bija samutpattirnanartha-rasa sambhava | prarambhena sama- yukta tammukham parikirtitam " | arambha-bijayole ksane punah tatraiva - " bhavedarambha bit suktham yanmukhya-phala- siddhaye " iti | yamatra " raja - bhavatu | tameva pasyami " || "alpamatram samuddistam bahudha yadvisarpati | phalasya prathamo heturbinam tadabhidhiyate | " yayatra- " putramevam gunopetam cakramatinamapnuhi " iti | yatha ca 'vaikhanasa - idanimeva duhitara sakuntalam atithi satkaraya niyujya " iti || ] suta iti--

28 abhijnana - sakuntalam [8 NOTES sutasya samskrtam pathyam ('purusanamanicanam samskrtam syat krtatmanam " iti darpanah ; atah "ayusman iti vacyastu rathi sutena sarvada " iti bharatokteh (17 /74 ) 'ayusman ' iti sambuddhih | ) krti - "krsnah " va 'sarah ' savalah vividha-varnasaca iti 'krsnasarah ('varno varnena ' - 2/1/69 iti samasah ) tasmin dhavamane muge, jyam adhigatam iti 'adhijyam ' ('atyadayah krantadyarthe dvitiyaya '- vah (1|4|79 iti pradisamasah ) guna-samanvitam 'kamukam ' karmane yuddhaya prabhavati yat ('karmana uka- 5 | 11103 ) dhanuh yasya tasmin 'adhijya karmuke tvayi ' dusyante 'ca caksuh ' ( jatyamkavacanam ) 'dadat ' arpayan ['na'bhyastat satuh ' (7|1|78 ) iti numabhavah | 'ca' karena tulya-kalata dyotyate | tatasca ekasya caksuso yugapat anekatra vartamanatvat visesa'lamkarah | ] 'mrganusarinam ' ( 3|2|78 ) daksa-yase harina rupa - ghara - palayamana yaganusarinam 'saksad ' pratyaksam murtimantam iti yavat ('saksat pratyaksa-tulyayoh ' - ityamarah ) 'pinakinam ' pinakah ajagavam nama dhanuh asya asti iti pinaki (5|2|115 ; 'pinako'stri rudracape pamsuvarsa - trisulayoh ' iti medini ) tam sivam, 'pasyamiva ' (atra pinakinah saksatvabhave'pi tat-sambha- vanavasat bhavabhimanini vrajyotpreksalamkarah | atra nopama | 'nopamanam tinantena ' iti bhamahokteh | 'dadaccaksuh ', 'pasyamiti ' kriyadvaya-grahanacca | upamayam tu "pinakinamiva saksat pasyami " ityevam yojane dadaccaksurityenana paunaruktyameva | api ca, paroksasyapi pinaki vyaparasya pratyaksayamanatva- varnanat bhavikalaraca, tallaksanam yatha darpane - adbhutasya padarthasya bhutasyatha bhavisyatah | yat pratyaksayamanatvam tadbhavikamudahrtam " | sruti-vrtyanuprasau slokah chandah ) || 6 || - 8 n. - 1. ankah - 'antaniskranta- nikhila patro'nka iti kirtitah ' -Sahitya-Darpana VI. In a Sanskrit drama an Act means that period at the end of which 'all the Dramati's Personae leave the stage' 2 suta - suvati gayamati asvan iti su + kta - Bhanuji Diksita , 'ksatriyat vipra-kanyayam sutah bhavati jatitah - Manu-Samhita X. 2. The Sutas (sarathi ) though they follow the profession of a charioteer ( Cf. 'sutanam asva- sarathyam ' - Manu-Samhita X. 47 ) are to be endowed with multifarious qualifications. Cf. 'nimitta - sakuna- jnani haya - siksa - visaradah | ya'yurveda-tasvasah bhuribhaga visesavit || svabhi bhakto mahotsahah sarvesanca priyamvadah | surasca krta-vidyasca sarathih parikirtitah "Matsya-Purana Ch. 189. In old times fes were highly respected. The charioteer Sumantra was the 8 th minister of Dasaratha - " sumantra

8 NOTES ] prathamo'kuh 29 ratrastamo'rthavit " | Lord Krsna and king Salya also played the part of chariotoers in Kuruksetra war. 3. ayusman - The chariotoor is to address the rathi as ayusman, probably because he had to accompany the king in times of war and hunting-excursion which involved risk of life. ( Com. ) 4. krsnasare sara (variegated) includes black colour ( krsna ) also, hence tautology. [ Cf. 'sadratna- mukta - phala -vajrabhanji - Bk. 1. 7. where ratna includes mukta (pearl) and vajra (diamond).] To avoid difficulty, say savala- tve'pi krsnavarnasya adhikya dyotanartham 'krsna ' ityasya prthagnirdesah | 5. mrga- nusarinam - Refers to the Horse sacrifice of Daksa where all gods but Shiva were invited. In course of the sacrifice, words of insult were uttered against Shiva in the presence of Sati, wife of Shiva. Mortified at this Sati renounced her body on the spot. Then came Shiva, highly indignant, killed Daksa, drove away the guests and pursued the 'Yajna' that filed through the air in the guise of a fleet gazelle, with (pinaka = ajagava ) bow in his hand. The Maha. ( sauptika, 18 ) gives a different story. It was the gods that instituted the sacrifice where no portion of the offering was offered to Shiva and this was the cause of his ire. Cf. The idea with 'viduta rtu - mrganusarinam yena banamasrjad vrsabhadhvajah ' -- Raghuvamsha XI. 44; Rat. I. 3. Vayu-Purana Ch. 30. 156-157, where, at by the order of Siva pursued the deer. Also Maha. Santi, 290, Anusasana. 265; Kasikhanda, 289. Text:--raja ---- suta, duramamuna sarangena vayamakrsta | ayam punaridanimapi - sragdhara ( ma ra bhana griva-bhangabhiramam muharan patati syanvane vasa-vrstih ' | pascardhana ' pravistah sara-ratana-bhayad bhuyasa purvakayam ' || barsa'valih ' srama-vivrta-mukha-bhramsibhih kirna-varma | pasyo- dagra-plutatvad viyati bahutaram stokamurvya ' prayati ||7|| tadevah kathamanupatata eva me prayatna- preksaniyah samvrttah ? yaya ya

30 abhijnanasakuntalam [8 NOTES King-Charioteer, we have been brought far away by this dappled hart. Even now-flinging glances,² ever and anon, on the chasing car gracefully by bending the neck, having with the major portion of his hind-half, entered his forepart³ dreading' the descent of the arrow, having his path strewn with half-chewed³ Darva grass falling from his mouth agape through exhaustion*behold, how he, by reason of his lofty bounds?, is treading mostly in the air and very little on the earth." (7) How is it that he has become hardly visible, though I am pursuing him (closely) ? V. L. - baddha-drstih ' -- R. V. M. S. 'datta drsti ' - B. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha -- - rajeti-- 'vayam ' ['asmado dvayosca ' ( 1/2/59 ) iti dvivacanayem bahuvacana - prayogah ] 'akrstah ' prapitah | ayamiti - ' pasya ' ityasya sampurna vakyam karma | yadva 'pasya ' iti vismaye | ( 'pasya ' iti mavyayam prasamsarthe vismayarthe ca sabdaratna- valyam drsyate ), 'ayam ' purato drsyamanah krsnasarah 'punaridanimapi 'anupatati ' pascat dhavati 'syandane ' rathe ('syandanam tu stutau nire tinise na rathe'striyam " iti medini ) 'muhuh ' varamvaram ("paunahpunye bhrsarthe ca sadyo va syanmuhuh padam ' iti vaijayanti ) ' grivayah ' kandharayah 'bhangena ' paravartanena 'abhiramam ' ramyam yatha syat tatha 'datto ' nyasta 'drsti ' caksuh (karane ktin 3|3 | 94 | 'drstih jnane'ksina darsane ' iti hai mama rau | yena sah kiyaddure syandano vartate ityasayena muhurmuhuh parivrsya vilokayan ityarthah | 'sarasya ' banasya 'patana bhayat ' svagatre patana''sankaya, 'bhuyasa ' ( 6/4/158 ) adhikyena 'pascardhena purvakarya pravista iva [iti gamyotpreksa | ] asmin bhage eva sarah patisyati iti trasena samkucita pascadbhaga iti hrdayam | bhaya trapadibhih anga-samkoce prayasah 'pravesa ' padasya prayogo laksyate | ( aparah arthah, iti pascarthah, 'pascat ' ( 5| 3 | 32 ) iti sutrena 'ardhottarapadasya dika- purvapadasya'para- sabdasya pasca ' - bhavo vaktavyah ' ityuktva 'ardham vinapi purvapadena pasca bhavo vaktavya ' iti vartikena pascardha iti siddham, yadva 'pascat ardhah iti pascarthah iti prsodaraditvat sadhu (6| 3 | 109 ) | 'sramena dhavana - janya-klesena 'vivrtam ' prakatitam yat mukham ' ananam tasmat 'bhra ' sibhih ' aghah patadbhih ardham ' aparisamaptam yatha syat tatha 'avalidha़ेmh ' cavirtah ' 'darbheh ' kusaih 'kirna-varma ' cihnita margah san 'udagram ' unnatam ('ucca- pramsu -- pratodagro-cchritah tumge ' ityamarah ) - 'plutam ' lamphah yasya, tasya bhagah, udagra-plutatvam tasmat 'viyati ' akase (vi-purvat yameh 'anyebhyo'pi vrsyate ' (3|1|75 ) iti kvip | 'kvica gamadinam, vah - ( 6/4/40 ) iti -

9 NOTES ] prathamo'nkah * ma- lope tuk - ( 6|1|71 ) 'bahutaram adhikataram 'urvyam ' prthivyam 'stokam ' alpam 'prayati ' prakrstam gacchati | anena gamanasya prakarsah uktah | 'bhaya ' bhuye ti, 'yatiyati '- -ti cheka sruti-vrttyanupratah | sramena ityatra rasanakavyalingam | tallaksanam yatha-- 'pratyuttarottarartham yatpurva - purva hetutah | rasanakavyalingam tat ' iti | yatha- vadvastu-varnanat svabhavoktisca | sadhara vrttam ||7|| ) taditi --- 'me ' ('krtyanam kartari va ' (2|3|71 ) iti preksaniya ityasya kartari sasthi paksiki ) " prayatnena ayasena 'preksaniyah darsaniyah ' 'samvrttah ' natah | 'katham ' iti sascaryaprasne | 9 m. -- 1. 'ayam punah, etc. - 'ayam ' is expected to take sya, being the object of pasya, while as a nominative of 'dhavati ' (54 n. 4) it is to take 1ma | To avoid difficulty, parse 'pasya ' as an adhyaya (Com.), or justify the use of prathama vibhakti by the dictum "apadana sampradana karana''dharakarmanam | kartuscanyo'nyasandehe paramekam Strictly speaking this • - pravartate || " is not necessary, as the arrangement of 's in Panini's grammar is sufficient for the removal of all doubts. Pagini's arrangement is as follows : - 'dhruvam ampaye apadasan ' (1|4|24 ); 'karmmana yamabhiprati sa sampradanam ' (1|4|32 ) ; 'sadhakatamam karanam ' (1/4142 ); 'adhoro'dhikaranam (1|4|45 ); 'karturipsita- tamam karma ( 1 |4| 49 ) ; 'svatantrah karta ' (1|4|54 ) ; Now apply the dictum "vipratisedhe, param karyam (1|4|2 ) which will give the same result. In fact the whole sentence "ayam viyati prayati " is the object of 'pasya ' | 'pasya mrgo dhavati ' ityadi tu mrga-kartum kam gamanam drsi - kriyayah karma, pradhanam drsi krideva - Prabha. punah implies bheda - Difference ; 'punaraprathame matam | adhikare ca bhede ca tatha paksantare'pi ca ' iti medini | Though he has been running for a long time, there is no difference in his speed. 2. syandane - syandana lit means that which runs fast, hence a chariot. Mark the propriety of the word. 3. datta -drstih Found in the oldest Mss. is decidedly a better reading than 'basa-srstih ' ( Cf. Raghuvamsha 1-40) which requires the gaze of the stag to be fixed on the car, which is highly improbable with his running in full speed for life. Besides : suggestive of frequent interruption in the look is not in consonance with it. The competitors in any athletic sports for hundred yards race will -

32 abhijnana- sakuntalam [9 NOTES corroborate that steadfast look causes retardation and not acceleration. Curiously enough R reads 'baddha-drstih ' but explains it in the Com. as 'varamvaram basa-vana which clearly supports our view. 4. pascarthena - 'dhanyena dhanavan itivat abhede karane sya, for it is the pascarsa which was considerably drawn by the antelope (to avoid the descent of arrows), but our poet identifies the antelope with the hind part (haunch ). 5. sara-patana bhayat- 'vibhasa gune'striyam ' (2. 3. 25 ) iti hetau pancami | The hinder part of the body is specially drawn in, for it is the hinder part that will be wounded when the arrow is hurled from behind 6. purvakayam - Forepart of the body. ciyate annadibhih iti ci + ghanna karane - kayah by (ca= ka )- ( 'nivasaciti &c. - 3 | 3 | 41 ). purva implies a certain part (avayava ) of the body, hence ekadesi samasah (purvam kayasya ) by 'purva spara - ( 2. 2. 1), and this bars sasthitat | 7. korbhavama - "The path is strewn", but the compound does not mention with which the path is strewn, and the word is left uncompounded. This is faulty. darbhah should have been first compounded with 'kirnah ' and then with 'vatmamn ' giving the form darbha-kirna-varma, but this sort of uses is allowed if the meaning is 'gamaka ' ie easily understood. ( " sapeksatve'pi gamakatvat samasah " ). Read - sapekse pratyayo na syat, samaso va kathancana | sapeksam tat vijaniyat asamasta-visesanam | visesananyasapeksa nam samaso visesanaih | tairevobhyutthitakanakse nam samaso nivartate || " Also 'pratiyogi- padadanyad yadanyat karakadapi | vrtti-sabdakadesasya sambandhastena nesyate || tarubhyo vrsalibharyah, praviram putrakamyati | rddhasya raja-matanga iti na syuh prayuktayah | yamtrasya vasa - bhayemyam, lana-vako ratho maya | saraih satita patrojyam vrksaditi satam matam || " The gist is that no ekadesanvaya (i. e. gamakatva ) is valid unless the between the separated word (:) and one of the compounded words ( kirna ) is either of pratiyogipada ( (i.e. sese sasthi ), or that of Karaka. Here the relation being one of Karakas (i.e. karana ), gamakatva is justified. Vide Raghuvamsha 1. 15; XIII. 25 ; XIV. 25 ; Rat. I. 7 ; ( 228. nl ). 8. abasidhah - ava + II. 27 Bk. I. 11; -relation

9 NOTES } prathamo'nkah 36 lih + kta karmani avalidha़ा taih- Eaten ; ( hoda़, 82.31.) iti hasya utvam | 9. plutatvara &c. -- 'plu ' means to swim, so owing to continuous and long boundings of the remaining more in the sky and skimming the stag, his feet ground hardly touched it, so it appeared that they were swimming through the air. "amanthicca paranikamaplosta ca niranakusah " - BK XV. 46. udagrah - High lofty Vide Raghuvamsha II. 53; IV. 22; VI. 32. - Remark This stanza is quoted by KPr as an instance of bhayanaka rasa | There are duhsravatva-dosa owing to 'urvyam ' and 'vacyanabhisana-dosa ' as (samuccayarthaka ) 'ca' has not been used after 'urvyam ' | "yati bhumau ca kincit " iti pathe tayoh samadhanam - Mahamahopadhyaya Haridasa Siddhanta-Vagissha Text : -- sutah - ayusman, udghatini ' bhumiriti maya rasmi-samyamana pravasya mandikrto ' vegah | tena mrga eva viprakrstantarah | samprati sama-desa-vartanaste ma durasado ' bhavisyati | Charioteer - O Long-lived Sir, the ground being undulatory' I have lessened³ the speed of the car, by² tightening the reins.² Hence the distance of the deer (from us) has become very great. Now that you are on even ground, it will not be difficult to overtakes him. • V. L. - ' udghatini ' - R. V. B. ' utkhatini ' - M. S. R has 'samvrttah ' after 'viprakrstantarah ' | 'samadesavartinaste ' -- R. V. M. S. 'samadesavarti na ne ' -- B. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha raja - tena hi mucyantamabhisavah ' | King - Then do slacken the reins. 1 mutaiti--asmin pradese 'bhumih udghatini ' skhalana yogya ('udghatah kathyate pada-skhalane samupakrame ' iti visvah, tatra matvarthiya inih ) kvacit unnata kvacit ava- nata ityarthah | 'iti ' hetoh maya 'rasminam ' pragrahanam | ( 'rasmih puman disitau syat paksma - pragrahayorapi ' iti medini ) 'samyamanat ' akarsanat 'rathasya vegah mandikrtah alpi - krtah 'tena ' hetuna 'esa mrgah viprakrstam ' atiduram ('nedistamantikatamam, syad duram

14 abhijnana- sakuntalam [ 10 NOTES - viprakrstakam ' ityamarah ) 'antaram ' desa'vakasa rupam yasya tadrsah samvrttah | bhavatah sakasat mrgasya vyavadhanam atimahat jatamityarthah | 'same ' udghata rahite dese 'vartate ' yah tathavidhasya 'te ' tava sambandhe 'durasado khal ' dusprapah 'na bhavisyati ' ('na loka-vyaya-nistha-khalartha trnam ' (2|3|69 ) iti nisedhat atra sese sasthi 1) rajeti - 'tena hi ' tasmat hetoh 'abhisavah ' rasmayah ('abhisuh pragrahe rasmi ' iti medinya-marau | 'abhisuh ' ityapi sadhuh, chandasi asya bahula - prayogat ) 'mucyanta ' sithili kripantam iti | 10 a - 1. udghatini- Bumpy, udghatah - stumbling of feet, ( Com. ) - jolting, Raghuvamsha II. 72; Vairagya-Sataka II. 28] + ini or ut + n + nini tacchilye, striyam nip (3. 2. 78). mandikrtah - 'cvi ' actually comes when the change is real and not metaphorical. This is the intention of Lord Panini. Vide ( 3. 1.76). 2. sama- desavartina ste Is to be preferred, as the reading of (B) gives the stag scope enough for occupying the even ground which but increases the distance, while with the former reading the king gets the advantage. (B) may be justified, if sama-desavarti refers to the king's chariot and 'te ' (indeclinable) is explained as 'svaya ' | Cf. 'te ' 'me ' sabdau nipatesu ' - Kavyalankara-Sutra-vrtti V. 2. 9. ie, the indeclinables 'te ' and 'me ' mean 'svaya ' and 'maya ' | Hence construe thus- 'samprati yatah ' tava rathah samadesavarti ' atah sa mrgah 'na te ' (tvaya ) 'durasadah bhavisyati ' | te ( na durasadah ) -- sese sasthi - 'sarvo'yam karaka-pthyah pratisedhah, sarsa sasthi tu syadeva ' - Siddhanta-Kaumudi 627. Text : sutah -- yathajnapayatyayusman | ( rathavegam nirupya ) ayusman pasya muktesu ' rasmisu nirayata-purva-kaya ' pasya-- vasantatilaka ( ta bha ja ja ga ga ) niskampa khamara-sikha nibhutordhva-karnah ' atmoddhatamrapi rajobhiralankaniya ' dhavantyami mrga-javaksamayeva ' rathyah ||8|| ' Charioteer-As the long-lived Sir commands. (Gesticulating speed of the car). Behold, long-lived Sir, behold. The reins. being loosened, the horses with their fore-frames fully out-

11 NOTES ] 2 prathamo'nuh 15 stretched, with their yak-tail-crests (on their heads) motionless, and their ears erect³ and still³, and not outfled even by the dust raised by themselves, are galloping, as if jealous of the speed of the antelope.5 (8). V. L. - 'yatha -- B. 'yat - - R. V. M. The last three lines occur in B, P thus~- 'svesamapi prasaratam rajasamalanghayah | niskampa - camara sikhascyutakarnabhanga dhavanti vartmani taranti nu vajinaste || [* * *These steeds gallop on the road, nay ( I think) they swim along.] suta iti - ' rathavegam nirupya ' hasta padadi sancalanena natayitva iti kavi- vacanam | 'pasya pasya ' iti vismaye dviruktam ('vivade vismaye harse khede dainye'va- dharane | prasadane sambhrame ca dvistriruktam na dusyati ' iti ) | muktesviti - 'rasmisu ' pragrahesu 'muktesu ' sithilitesu ('yasya ca bhavena bhava-laksanam - 2|3|37 iti saptami ) 'ami rathyah ' ratha vahakah asva ('tadvahati ' rathayugaprasangam ' 4-4-76 ) iti yat ; 'rathyah vodha़ा rathasya yah ' ityamarah ) 'mrgasya ' palayamana -harinasya 'jaba ' vegah ('javo vegavati trisu pulingastu bhavet vege coda़ puspe java mata ' iti medini ) tasmin 'aksamaya ' irsyaya sodhum asaktataya iti yavat 'iva ' (iti hetutpreksa ) | ('irsya aksama ' iti krudha duhersya- ' (1|4|37 ) iti sutra - vyakhyayam diksitah ) | 'nihsesena ayatah ' vistaritah 'purvakaya h ' yesam tadrsah, 'niskampah ' sthirah (ati- vegat kampo na laksyate ) 'camaranam ' camarakhya-mrga - visesanam puccha loma-nirmita- vyajana- visesanam sobhartha sirasi baddhanam 'sikha ' agrabhaga yesam tadrsah, ('camara camaram vyala-vyajanam roma - gucchakam ' iti rabhasah ) 'nibhrti ' niscalo 'udhvom unnamito ca 'karni ' yesam tadrsah, 'atmabhih uddhataih ' utthapitaih 'api ' ('ne myutthirtastu sutaram ityapi sabdarthah ) 'rajobhih ' dhulibhih ; 'alanghaniya ' anatikramaniyah santah 'dhavanti ' | ( iti sambandhe'pi asambandha-rupa'tisayoktih | visesana- canustayena vegatisayo vyajyate | "nirayata padena kimatidirgha uta nirdhanadivat ayatatva-bhavavisisto boddhavya iti samdehat sandigdhata - dosah | sa tu " 'mahayata- purvakaya " iti pathena pariharyam " iti siddhantavagisah | svabhavo- visaralamkarah | vrttyanupramasca | vasantatilakavrttam | ) ||8|| 11 n.-1. from-Having gesticulated to create an impression of the speed of the car. In fact "chariot with horses' or a 'real deer' was left to the imagination of the audience,

36 s abhijnanasakuntalam and was never intended to be 2. nirayata-purvakaya &c. The four speed of the steeds. 3. niskampa-camara 'prajnadibhyasca ( 5.4.38 ). brought on [ 11 NOTES the stage. It was attributes indicate great &c. -- camara + an svarthe = Optionally 'camara ' with tap (Com.) ; camara is a kind of fan made of the white bushy tail of 'chamara' (Yak or Bos Grunniens) and is used for whisking flies. in ancient times used by the king (Vide bhojaraja - krta-yukti- kalpataru ) and was also placed as an ornament between the ears of the horses. Cf. 'citrarambha- viniscalam harisirasyayamavaccamaram ' - Vk. 1. 4. 4. nibhrta &c. - 'nibhrta ' means vinita ( 'nibhrta vinita-prasritah sama ityamarah ), and sometimes 'nirjana ' as in ('nibhrta - nikunjagrha gataya nisi rahasi - Gita-Govinda ; also 'still', "motionless". Cf. 'nibhrta- fatn'-Kumara-sambhava III. 42; VI. 2; Meghaduta II. 7. afayai: asami: JYMI: -Mallinatha-therein. Kiratarjuniya III. 60; XIII. 66. M without citing any authority explains it as "ears turned backwards", and observes that this position will give least resistance to the wind Most likely M was thinking of 'nabhasa nibhrtenduna tulam ' &c. - Raghuvamsha VIII. 15, where 'nibhrta ' means 'setting or falling downwards. 5. atmoyatamh &c - Raghuvamsha I. 45; IV 71. The steeds were moving with such speed that they left the dusts raised by their hoofs far behind them before they could rise to the height of their backs. This also suggests that the wind was favourable. The wheels being behind the horses, the dusts raised by the wheels have been rightly overlooked by the poet. Cf. ' rajascasvodbhutam patati purato nanupatati ' - PN. III. 2. Shishupala-badha XII. 12. 6. magajaba &c. - 'jaba ' means both 'speed' and 'speedy', in the latter sense it is derived with ac (not ap ) in the kartr vacya ( 3. 1. 134 ). 7. rajyah-- ' rathyah ' means 'horse', but 'rathya ' ( Fem.). means 'path' Cf Bengali - 'rasta ' | 88. Cf. - The idea with 'anena rathavegena purva - prasthitam vainateyamapi asadayeyam - Vikramorvasiya1. raja-sasyamatitya harito harisca vartante vajinah | tathahi-- ;

11 NOTES ] prathamo'bhu- sikharini mavaloke ' suksmam vrajati sahata tadvipulatam ' ( yamana - yadata ' vicchinnam bhavati krta-sandhanamiva tat | sabhalaga ) prakrtya ' yadvakram tabapi sama rela ' nayanayor na me dure kincit ksanamapi na parsve ratha-avat ||9|| ( iti sara-sandhanam natayati ) | suta, pasyam nam vyapadyamanam | 37 King - In sooth, the horses are (now) outstripping the coursers of the Sun (Harit) and Indra (Hari ). For, because of the speed of the car, that which is minute to the view¹ presently assumes magnitude, that which is really disjointed seems at once to be joined together; that which is naturally bent appears straight to (my) eyes ; nothing remains afar nor anear even for a moment. (9) Charioteer, see him being killed (Gesticulates aiming of the shaft.) V. L. - ' yadaddha ' -- B. 'yaddhe ' - R.M.S. ' yadantah ' - V. 'me dure na paramva - R. B. M. S. 'me pasrva ' - 'na dure - V. rajeti - 'satyam ' utpreksa- dyotakamidam | 'vajinah ' mama asvah [ avasyam vajati | vaja gatau | 'avasyaka''ghamarsyayoh ninih ' [ 3|3|170 ] iti ninih ; yadva, vaja vegah paksah va santi asya iti inih (5|2|115 ) ] 'haritah suryasvan ('harati tamah svabhasa iti harit ' iti yaskah | 'suryasve vatata- haritau samau ' iti trikandasesah ), 'harin ' indrasvan ('hari indrasya, haritah adityasya ' iti nirukta- vacanat || 1|15|| ) ' ca atitya vegena parajitya 'vartante ' | ( 'mati-sabdah prasamsayam prakarse lamghane'pi ca ' iti visvah, api ca 'vikrama'tikrama - buddhi-bhrsartha'ti- sayesvitih ' iti ganakarah ) | 'tathahi ' tamevartham janihi ( tathetyagana paripathito dhatu tau iti katantra-parisista-tikayam gopinathapadah ) | yaditi - 'rayasya jatrat ' vegat ( hetvarthe 5 mi 2|3|27 ) 'aloke ' darsane ('alokastu puman dyote darsane vandibhasane ' iti medini ) 'yat suksmam ' atiksudram drsyate duratvat, 'tat ' vastu 'sahasa ' akasmadeva, tasminneva ksane iti yavat | 'vipulatam ' prthulatam 'vrajati ' prapnoti | samipagamanat sthulam drsyate ityarthah | ( 'vipulah prthule'gase meru-pascima - bhudhare ' iti visva - medinyo ) | ("suksmam vipulatam vrajatiti " iti virodha- bhasalamkarah ') ('yat ' vastu 'addha ' tattvatah satyamityarthah (vicchinnam ' dvidhabhutam 1

38 abhijnana-kuntalam [ 12 NOTES vrsyate, 'tat ' vastu 'sahasa krtam sandhanam ' samyogah melanamiti yavat yasya tat avi- bhaktam ' iva bhavati ' pratibhati ityarthah | 'yat ' vrksa-vitapadikam vastu 'prakrtya ' svabhavenaiva 'va' kutilam ' 'tadapi sahasa nayanayoh ' sambandhe eva na tu vastutah 'sama ' tulya 'rekha ' yasya tat 'samarelam ' rju ityarthah, pratiyate iti sesah | ( svabhavo- vitaralamkarah | utpreksa ca ) 'ksanamapi ' muhurtamapi na kincit ' kimapi vastu 'me dure ' ('durantikathah sasthayanyatarasyam ', [2|3|34 ] iti sasthi, pakse 5 mi ) tisthati, 'na pavem ' nikate ca tisthati, ratha-javastu duradrstam nedayati, asannam ca dava- yati jhatititi bhavah ('pasvo'vayavabhede syaccakropaya -samipayoh ' iti dharanih ' ) | ( yathasamsthalankarah | ratha-javaditi hetusca | 'yada yadeti ' 'vati bateti 'naya nayo- riti chekanuprasasya vrtyanuprasena saha samsrstih | tabhyam ca saha bhutyanuprasasya ekavacakanupravesa - laksanah samkarah | antyapade samuccayarthakah 'ca-karah 'va-karom ' va vaktavyah, kintu noktah, ato vacyanabhidhana-dosah | sa tu na dure kincidva ksanamapi na parsve rathajavat ' iti pathena samadheyah | sikharini vrttam ) ||9|| suteti--- 'vyapadyamanam (vyampurvat nijantat padadhatoh karmani bhavisyati sanac ) ( 3. 3. 135 .) maya nihanyamanam harinamiti sesah | 12 n. -- 1. haritah Corresponding to the 'Greek Charites'. Max Muller derives it from ghr to shine, Cf. ('ghrni ghrta ') which he says, has been replaced by in Classical Sanskrit. Sayana explains haritah--- as surya- rasmayah which are considered to be the seven horses of the Sun ( Rig-Veda 150, 8 ; 115, 4). Hence the sun is called 'haridasva ' (Amara-Kosa) 2. harin - Thousand horses of Indra. Cf. 'ratham hari- sahasra - yujamninaya ' - Raghuvamsha XII. 103; also "tvakkesa-vali-romani suvarnabhani yasya tu | hari ssa varnato'svastu pita- kauseya saprabhah " - Salihotra. Vide Dr. Wilson's Rig-Veda P. 7. note (1.16.1; 101, 10; 52, 8.) and hence Indra is called harihaya ( 'jammabhedi harihayah svaran namuci-sudanah ' - Amara-Kosa), also 'harivahana ' in Vikramorvasiya III ; R explains harit as " green" ("palaso- haritoharit - Amara-Kosa ) and explains 'ca' in the sense of api- 'co'pyarthe | vegena suryasva api ebhirjitah | anyesam ka ganana itya- pi-sabdarthah ' | Cf. 'haribhisca vajibhih " - Raghuvamsha III. 43 3. tathahi- (Raghuvamsha I. 29). This brings forth reasons for the justification of the exaggeration in satyam | tatha ( gatau ) + lot hi = tabahi- | •

12 NOTES ] prathamo'nkah 39 (Com.) 4. sahasa - (Raghuvamsha XII. 11. ) - Goes with 2 nd and 3 rd lines also; 'all on a sudden', hence it is suggestive of great speed. 5. addha -- tatvatah -- tatve tu addha'njasa dvayam - Amara-Kosa - Which is really disconnected'; antah means madhye - Which is disconnected in the middle. The former seems to be preferable. 6. krta-sandhanam-- sahasa iti bhavah | samdha + lyut bhave = sandhanam - Joining together. Raghuvamsha XII. 101 ; I. 11 infra 7. parsve - prasunam samuhah iti parsu + nas by 'parva nas vaktavyah ' ( vah 4 | 2 | 43 ) ; [ sittvat (1|4|16 ) ; padatvena bhatva'bhavat 'orgunah ' ( 6 |4| 146 ) iti na ] - A collection of ribs in the part of the body below the armpit, hence side in general. 'parsvamantike | kaksadho'vayave cakropante parsugane'pi ca ' iti haimah| 8. na me dure &c.-Cf. the idea with 'atha purujavayogannevayad durasamstham vavayavatitirayena praptamurvi vibhagam ' - BK. II. 55. This Sloka clearly testifies to Kali's power of observation and delineation of natural phenomena. Now Cf. this Sloka with 'duma ghavantiva druta ratha- gati " &c. - Pratima. III. 2. Text : - ( nepathye ) bho bho rajan, asrama-mrgo'yam na hantavyo na hantavyah | (In the tiring room)-Ho! Ho! King! This stag belongs to the hermitage. It should not be killed, it should not be killed. sutah ( akarnya'valokya ca ) -- ayusman, asya bala te vana-patha-vartinah krsna-sarasya'ntare tapasvina upasthitah | Charioteer (Hearing and observing ) - Long-lived Sir, (some ) anchorites have come in between the antelope that is (now) within the range of your dart (and yourself'). raja ( sasambhramam ) -- tena hi pragrhyanta ' vajinah | King - (Distractedly) - Then indeed let the horses be reined' in. sutah - tatha | ( iti ratham sthapayati ) | Charioteer - As you command. ( Stops the car ). V. L. - ' banapatha ' - V. M. 'bana-pata--- R. B. S. nepathya iti | apravistameva yajjavanikantare vadati tat nepathyam ityucyate |

abhijnanasakuntalam [ 13 NOTES [antarasandhiscayam, (Intermediate Junctures) prakrtartha-sucakatvena | 'svapno dutasca lesaeca nepathyoktistayaiva ca | akasa-vacananceti jneya hantarasambhaya ' iti matrguptapadah ] | 'mrgah ayam na hantabya ityatra sambhrame dviruktih | suta iti | 'banasya panthah ' 'banapathah ' | ['rkpurabdhuh pathamanakse ' (514|74 ) iti sama- santa-grahanam ] tasmin vartate yah tasya vana- gocarasya 'krsnasarasya antare ' madhye ('atha antare'ntara | antarena tu madhye syuh ' ityamarah ), 'tapasvinah ' tapasah ('tapah sahasrabhyam vinini - 5 /2/102 ) | rajeti | 'vajinah pragrhyatam ', pragraha''karsanena sthirakriyantam | (pra-purvat grhnateh karmani lot ) | anyatha vana-paya-varti-tapasa asvah pistah syuh | ! 13- 1. vanapaca &c. - The Samasa is either with pathin ( Com. ) or with akaranta 'patha ' | Cf. 'vatah payasca margasca ' - Trikapdasesa, and Sovaticandra, 'tvaci tvacah kiropi syat kirau proktah pacah pathi ' iti dvirupesu visvah | "pathena gatavamstena raja mrga-vaghotsukah " iti prayogasca " -- Raghunatha. This indicates extreme proximity. Text : - (tatah pravisati atmana - trtiyo vaikhanasah ) | jnanasah ( hastamudyamya ) ) rajan asrama-mrgo'yam na hantavyo na hantavyah | - na khalu na khalu banah sannipatyo'yamasmin malini mavuni mrga-sarire tula-rasavivagnih | ( na na ma kva vata harinakanam jivita 'bvatilolam yaya ) kva ca nisita-nipata ' vajra-sarah saraste ||10|| sloka tat sadhu krta- sandhanam pratisamhara ' sayakam | arta- tranaya vah sastram na prahartumanagasi || 11|| | (Then enter a hermit with two others.) Hermit (Raising his hand.) -- Oh! King, the deer belongs to the hermitage, it should not be killed, it should not be killed. Not indeed this dart should be allowed to descend on the tender body of this fawn-not indeed to be allowed, like fire on down in masses. Where, forsooth, is the existence¹ of these poor fawns all fickle, and (ponder) where are your adamantine shafts with keen tips ? (10) Withdraw, therefore, your arrow that has been well-aimed. Your weapon is to protect the distressed and not to smite the innocent (11).

13 NOTES prathamo'yuh V. L. -- 'sasisyo vaikhanasah -- B. V. R. M. S. - ' tula ' - B. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha 'puspa ' - S. tat asu ' -- B. 'vah sastram ' - R. B. M. 'te Sl. 10 'atmana trtiyo vaikhanasah '- re M. 'tat sadhu ' - R. V. M. sastram - V. R & Somit tataiti | 'tatah ' sthapite syandane ityarthah | 'atmana trtiyom ' dvabhyam anyabhyam saha ityarthah | [ 'atmanasca ' ( 6 |3|6), 'purane iti daktavyam ' iti trtiyayah aluk | ] 'vaikhanasah ' tapasah (vaikhanasah vanevasi vanaprasthasca tapasa ' iti vaijayanti ) | manasa iti | asya samskrtam pathayam | (taduktamadi- bharate -- " parivranu muni sakyesu tapasa srotriyesu ca | dvija ye caiva lingasyah samskrtam tesu yojayet " ।) 'hastam ' daksina- hastam 'udyamya ' uttolya nisedharthamiti- bhavah | ( 'rajan iti rrsibhirvacya ' iti bharatokteh 'rajan ' iti sambuddhih ) | neti | 'mrduni ' sukomale 'asmin mrgasarire ayam banah ' sadhukrta samghanah sarah sadhukrta-samghanah tulanam rasi ' samuhe 'agniriva ' (iti sritopama ) 'na khalu na khalu sannipatyah ' prayoktavyah | ( khalu ityanunaye | atra sambhrame prasadane va dviruktih | 'nisedha- vakyalamkare jijnasa'nunaye bala ' ityamarah | ) tatra hetumaha sveti | 'harinakanam ' anukampitanam harinanam (anukampayam hrasve va kah ) 'atilolam aticancalam 'jivitanca ' jivananca ('krdabhihito bhavo dravyavat prakasate ' iti ) 'vata ' iti nindayam ('nindayam vismaye vata ' iti abhidhanaratnamala | 'vata ' iti anukampayam va | 'vata khede'nukampaya harse sambodhane'dbhute ' ityajayah ) 'kva ' kutra | 'nisita ' tiksnah ['sacchoranyatarasyam ' (7/4/41 ) iti ikaro'ntadesah, pakse 'nisatah '] 'nipatah ' agrabhagah yesam tadrsah, 'vajrasya ' sara iva 'sarah ' balam yesam te 'vajrasarah ' atikathina ityarthah (iti luptopama | 'saro vale sthiramse ca ' iti medini ) tathavidhah 'te sarasca ' punah 'kva ' kutra (kveti vipsayo mahadantaram sucayati | vivamalankarah | arthantaranyasasca | malinivrttam | ) | | 10 || taditi | 'tat tasmat asmin mrge sara-nipatasya avadhatvat 'sadhu ' samyak 'krtam samdhanam ' dhanusi samyojanam yasya tathavisam 'sayakam ' banam pratisamhara ' pratyavrtya tuniram prapayetyarthah | 'va: ' yusmakam ksatriyanam rajnam 'sastram arsanam ' pida़िtanam 'tranaya ' raksanaya ('tadarthye caturthi vacya ' vah 114 /44 iti 4rthi ) avidya- manam, 'aga ' aparadhah yasya tasmin anagasi niraparadhe ( 'papa'paradhayoh agah ' ityamarah | ) 'prahatu na ' (iti vyatirekah | ubhayavidheyam kavyalingam | arca- taramyasaca | madhu samgheti rtartutrastreti cheka-bhutyanuprasau | "tratumartam hi vah sastram ma prahartumanagasam " iti pathitva prakrama bhanga-dosah samadheyah | slokovrttam || 11 || ) 1 I

42 abhijnanasakuntalam [ 14 NOTES 14. - 1. vamjnanasah brahmana is called 'vikhanas ' in the Bhagavata. Cf. " na khalu gopikanandano bhavanakhiladehinamantaratmadrk | vijnanasa-yito visvaguptaye sakha udeyivan satvatam kule " || - 10 th. Skanda, Ch. 31 qtd. Kalpa. Hence vikhanasah vikhanasasya va ime vamsamasah | (4.3.120). -Those who have renounced the world for Brahman, hence ascetics Vide Ram. III. 6. 2. and Com. thereon, Haradatta Misra on gautama - dharmasutrah Also Cf. 'puspa-mula-phalamrvapi kevalam vartayet sada | kalapakvah svayam sirne vaikhanasamate sthitah || 2. atmana trtiyah - With himself making the third. An aluk samasah (Com.) 'janardanasca atma- caturthah atra atma caturthah yasya iti bahuvrihih ' - Prabha. 'pandava matr-balah ' --- Maha. 'chaya-dvitiyo nalah ' - Nala. V. 25. 'vedan alyana-pancaman ' - Ibid. VI. 9. Cf. Gr. 'pe'mptes autos'-Thucydides I. XI. VI; Herodotus-I. 15-50 ('trah trtiya = tri +tiya puranarthe - ( ' trah samprasarananca - 5 13155 ) 3. tularasau -(Oldest reading) is preferable to pusparasau, as tula on account of its combustible nature, fits in well with the idea of fire. The idea of "putting fire to flower" is rare, while *putting fire to is an extremely common expression in Sanskrit Literature. Cf. 'tanme dahati gatrani tula- rasimivanalah ' - Maha. Vana. 141 ; 263 ; Visma. 88. 'agni prapya yatha sadyah tula-rasivinasyati ' - Dvatrimsat Puttalika XV ; Padma-Purana III. 20.80; 80.5 ; VII. 82. 127; Ram. VI. 88. 7. Besides atilolatvam fits very well with tula| Some, however, perfer get as great impropriety of the act is brought out by comparing the deer in point of beauty and tenderness to a collection of flowers. anena tasya'tikomalatvam tada़na'narhatvam ca sucitam ' | The great poet Ravindranatha seems to prefer this reading Cf. 'mrdu e mrga dehe mero na sara| aguna deve ke he phulera para " | (sankalana ) - P. 114. 4. khalu - Signifies entreaty. 5. vata - Implies censure or entreaty. (Com. ). 6. nisita- &c. - ni + so + kta karmani - nisitah or nisatah (Com.). nipatah karane ghana - The edges. 7. (ustramukha vat uttara-pada-lopi bahubrihih ) | vajra implies that the king's power is equal to that of Indra. 'asyadhijye dhanusi vijayam paurahute ca - - vajrasarah- ' - II. 15 Infra 8. kva kva - An instance of visamalamkarah |

14 NOTES ] prathamo'ngah 43 The double use of the particle (*) is frequently employed to express vast disparity between two things and ideas. Cf. 'kva suryaprabhavo vamsah kva calpavisaya matih - Raghuvamsha 1. 2 ; 'bhasyandhih kvatigambhirah kvaham mandamatistatah ' - Kaiyata ; Meghaduta I. 5 ; Kumara-sambhava V. 4 ; Kiratarjuniya 1. 6 ; VI. 44 ; Mala. III. 2 ; Sakuntala II. 18 ; pratisamhara - Withdraw. Sakuntala VI 4; Maha. Vana. 772; Raghuvamsha III. 64 ; (225 n. 5 ). 9. : sastram - This is to remind the king of the past practice of his ancestors. bhatam tranaya - (To shield the distressed ) -- Not a case of tumacem 4rthi - Vide (51 n. 3.) Cf. "ksatat kila trayata ityudagrah ksatrasya sabdo bhuvanesu rudha़h " -- Raghuvamsha II. 53. " paritranaya sadhunam " - Gita II 3. 10. anagasi -- vivaksaya smi specially with roots like as, sip, muc &c. --On such cases Hari remarks - ' aneka sakti-yuktasya visvasya aneka- karmanah | sarvada sarvatha bhavat kvacit kincit vivaksyate || " Cf. "rudrijasa na prahrtam tvaya'syam " -- Raghuvamsha II 54 ; VII. 59 ; IX 58. Text : - raja --- esa pratisamhrtah (iti yathoktam karoti ) | King -- Here, it is withdrawn ( Does as said ). vaikhanasah sadrsametat puru-vamsa- pradipasya bhavatah | sloka janma yasya purovamse yukta-rupamidam tava | putramevamgunopetam cakravartana 'mapnuhi || 12 || Hermit This is highly becoming of you, the light of the Puru's race. This is extremely¹ befitting¹ you, whose birth is in the dynasty of Puru. May you get a son possessing like virtues and lording over the whole worlds ( 12 ). King raja (sapranamam ) -- pratigrhitam | (Bowing ) - Accepted. rajeti -- 'esa ' 'pratisamhrtah ' avilambena tunire sthapita ityarthah | mamseti- 'puro ' yayateh putrasya yo 'vamsah ' tasya yah 'pradipa ' yasasa viryena ca pradipavat uddipakah | tasya 'bhavata etat ' rsi-vakyat sarasya pratisamharanam 'sadrsam ' yuktam | janmeti - 'yasya te puroh ' tadakhyasya rajarseh 'vamse janma ' tasya 'tava idam ' brahmana- 'nuvatitvam 'yukta rupam ' atisayena yuktam [ 'prasamsayam rupap ' (5|3|66 ) iti rupap ; yukta rupatve prathama caranartha- hetutvopadanat kavyalingam ] 'evam ' idrsamh vinayadibhih 'gunaih upetam ' anvitam 'cakravatinam ' sarvabhaumam ('cakravarti sarvabhauma ' ityamarah, api ca,

abhijnanasakuntalam [ 15 NOTES 'sarvebhyah ksitipalebhyah nityam grhnati ve karam | sa sampraditi vijneyascakravarti sa eva hi " iti candesvarah ) || 'putram apnuhi ' labhasva | (slokah chandah ) ||12|| - 15 a. - 1 pratisamhrtah &c. - Instantaneous (esa ) withdrawal of arrow by the king who is about to kill his much coveted deer, is indicativee of his great strength of mind and control of passion. (15 n. 3) sadrsam - " vacyalingah samastulyah sadrksah sadrsah sadrk " A. ( ka,, kvin, ksa, - 312 /60 ). Cf. 'sadrsamidam soma - vamsa- pradipasya ' - Vikramorvasiya I. 2. pura- vamsa- pradipasya - Cf. 'kula- pradipo nrpatih dilipah - Raghuvamsha VI. 74. Puru, son of Yayati, was imprecated by Sukracarya to be old in his youth but was allowed, after a great deal of importunities, to transfer his infirmities to any one of his five sons who would take it. Only Puiu consented to take his decrepitude. After a thousand years Puru was given back his youth and Yayati conferred upon him a boon that he would be the ancestor of a famous royal dynasty. Act IV. 7 infra. yukta-rupam (Extremely befitting) - Buddhacharita X. 165. Cf. 'drsta-rupam - Maha. Karna 86 ; 46; 'kruddha - rupa ' - Drona, 139. 3. "prasastah vaiyakaranah "vaiyakarana-rupah " chatra-rupah | vrbala-rupo'yam ya palanduna suram pivati | caura-rupo'yam yah aksnorapanjanam harati || tiddhantat - prasastam pacati -- pacati rupam | prasastam pacanti pacanti rupam | klivatvam loka prayogat " - Prabha. putram &c. -- "punati " "puyate " va puna ( pavane ) + ktra by puvohrasvasca - Unadi, 614 ; or put - + ka kartari = putra ( 3.2.4.) - punnamnam narakat yasmat trayate pitaram sutah | tasmat putra ita proktah svayameva svayambhuva ' - Padma-Purana III. Cf. 'putram labhasva''tmagunanurupam ' - Raghuvamsha V. 34. The birth of sarvadamana is hinted very ingenously here as the of a Brahmin be fulfilled. (Vide 133 n. 6.) 4. cakravartinam -- 'cakre ' bhucakre rajamandale va vartitum silamasya iti tacchilye ninih | "atiraktah karo yasya prathita'ngaliko mrduh | capa'nka sam'nkito yasya cakravarti bhaved dhruvam " -A paramount lord of the earth. Raghuvamsha IX. 15. Dusyanta's son sarvadamana (bharata ), the twentieth king from Puru was one of the Seven cakravarti s. Cf. 'bharata'rjuna-- mandhatr-bhagiraya - yudhisthirah | sagaro nahusascaiva sapte vasana ' || (244 n. I. ) - must

15 NOTES ] prathamo'nkah - 45 Remark Our poet is very particular about the rules of Prosody. He is ready to misspell a word for the sake of metre. In Kumara-sambhava IV. 16 he has 'rati - dutipadesu kokilam - where 'duti ' has been used for 'get evidently for the sake of metre. (Cf. "api 'bhava ' 'masam ' ' kuryat chandobhange tyajed giram " ) | 'puru ' (of S 1. 12 has been used as 'puru ' in "samva purumavapnuhi " - IV. 7. infra., evidently for the sake of metre. esa khalu Text : - vamjnanasah -- rajan, samidaharanaya prasthita vayam | kasyapasya kulapateranumalini soramasramo drsyate | na cedanya- karya'tipatah ' pravisya pratigrhyatamatitheyah satkarah | apica-- arya (12.18 12.15) ramyastapodhananam pratihata-vighnah kriyah samavalokya | sasyasi kiyadbhujo me raksati maurbi - kinanka ' iti || 13 || Hermit-Oh king, we are out in quest of faggots; yonder, on the banks of the Malini, is seen the hermitage of Kasyapa, the patriarchal sage (lit. the teacher and supporter of ten thousand disciples). If other¹ duties are not transgressed,1 deign to enter (it) and accept the hospitality due to guests. Moreover -Surveying the sacrifices of the ascetics, performed without (any) let and (therefore) pleasant, you will perceive how (efficiently) your arm, scarred by the bowstring, protects (the people) (13). V. L. - ' kanvasya ' - R. B. M. S. 'kasyapasya ' - V. 'only M. 'maharseh ' for 'kulapateh '- M. 'upamalini ' lanasa iti | 'samidham ' yajna-kasthanam 'aharanaya ' samgrahartham 'vayam prasthitah ' ('kartari ktah - ( 2/4172 ) | ' anumalinitiram ' ('yasya cayamah ' (2|1|16 ) iti avyayibhavah | tira deyam sadrsa-dayapalaksita ityarthah, yadva vibhaktyarthe avyayibhavah 'trtiya - saptamyorbahulam ' (204184 ) iti pakse ambhavo na syat, tatrapakse 'anumalinitire ' ityevam syat ), 'kulapateh ' bahusisya posakasya muni - kule - svarasya ( tathacoktam padye, 'acaryo bahu-sisyanam muninamagranistu yah | vrata- yajnadi karmadhyah sa vam kulapatih smrtah ') 'kasyapasya kanvasya | 'cet ' yadi 'anyasya karyasya atipatah ' atikramah rajakaryasya ksatih ityarthah ('paryayo'tikrama- svasminnatipata upatya ' ityamarah ) 'atitheyah ' atithi-yogyah 'satkarah ' abhyarthana 10

46 abhijnana-vakuntalam { 16 NOTES. 'pratigrhyatam ' svikriyatam | ('vaikhanasah -- rajan samidaharanaya --- ityadina 'satkara '--- ityantena 'ullekhah ' nama nataghalamkarah upaksiptah, tallaksanam yatha darpane 'karyadarsaka ullekhah | ) ramya iti | 'tapodhananam ' vaikhanasanam 'pratihatah * nivaritah 'vighnah ' antarayah yamsam tah, bataeva 'ramyah ' 'kriyah ' yagadi- karmani | arambha-siksa - devatadi-pujanam sampradharanam arthanam vicaracesta ca, ataeva bahuvacanam | (tatha coktamamarena - 'arambho niskrtih siksa pujanam sampradharanam | upayah karma cesta ca cikitsa ca nava kriyah || ') 'samavalokya ' svayam samyak drstva na tu caramukhena, "caraih pasyanti rajanah " iti bharatavacanat | murva trna-visesah | tasyah vikarah iti 'maurvi jya ityarthah ('maurvi jya sinjini gunah ' ityamarah | 'avayave ca prapyausadhi-vrksebhyah ' (4|3|135 ) iti an | ( striyamip ) tasyah 'kinah ' jyaghata-cihnah ('kinah suska-prane'pi ca ' iti trikandasesah ) sa eva 'ankah ' bhusanam ('ankah bhusana - laksmasu ' iti haimah ) yasya tadrsah 'me bhujah ' ( ekavacanena para'napeksatvam dhvanitam ) 'kiyat ' [ kim-sabdat parimanatha vatupa | kimidambhyam vo ghah ( 5 | 2,40 ) iti vasya dhadesasca 7|1|2 ] ki parimanam 'raksati iti ' api 'jnasyasi ' (1743 ) (purvardhe parikaralamkarah | brsyanuprasa-bhutyanupraso | 'kinanka ' iti punaruktavadabhasah | kavyalingamapi | atra saptirnama nataya-laksanam | tatha ca darpane 'saptih kenacidamsena kimcid yatranu- miyate | arya jatih ) ||13|| 16 m. - 1. samidaharanaya &c. -sam +indha + kvip = samit ( 1 ) Faggots. Raghuvamsha 1. 49; XIV 70 samidaharanam kartum ityarthah | Hence 4rthi by 'kriyarthopapadasya ca karmani sthaninah (2.3.14), or tadayem 4rthi Don't say 'tumarthacca bhavavacanat ' iti 4rthi,, for reasons read (51 a. 1). Mark how ingeniously our poet takes away the hermits with the plea of collecting faggots, thus giving the king an opportunity of entering the hermitage and also of meeting Sakuntala alone. 2. kasyapasya - The disciples do not say 'kanvasya ' (R), for reasons vide (82 n.8), kulapateh- "muninam yasa-sahanam yo'na-banadi- posanat | adhyapayati vipravarasi kulapatih smrtah - Quoted by R ; (also Com. ). 3. bhrativegah satkarah --atati gacchati iti atithih - at + isin - U. 450 Lit. one who is habitually an itinerant Or, avidyamana tithih yasya - (Parasara I. 42 ) -- who comes without any previous notice-

16 NOTES ] prathamo'nah "yasya na jnayate nama na ca gotram na ca sthitih | akasmat grhamayati so'tithih kathyate budhaih || ekaratrintu nivaset atithih grhino grham | ata urdhvam nivasan sah abhyayatah prakirtitah || " Also Manu-Samhita III. 102; Nirukta IV. 5. atithi + dhan (by 'pathyatithih vasati-svapate dhamka 4. 4. 104 ) = atitheyah ; satkarah - 'sat ' (adararthe avyayam ) +kr +ghann For sat is a gati by 'adara - nadarayoh sadasati - karmani bhave va | gatisamasah | 1 (1.4.63.) 4. tapodhananam ghanam actually, but it - - tapah eva dhanamiva yasya - Kulluka Bhatta 'tapah ' is not is as dear as dhanam | 5. kriyah- For the force of the plurat number seo Com. 6. kiyabu bhujo me raksati &c. - Mark that indirect narration is absent in Sanskrit. sasyasi - Opt. Atmanepada Vide Siddhanta-Kaumudi 2743. maurvi-kinaduh - Having a scar produced by the bowstring [made from the fibres of the murva plants (Aletris) ]. "maurvi - jiva-guno gavya- jya " - Dhananjaya. Cf. "jyaghata- pracita- kinolvana- prakosthah " -- Avimaraka. I. 8; Raghuvamsha 18, 48; 16.84 ; Act III. 12, infra. "kodanda-jya kinah " -- Vairagya-Sataka II. 27. Text : - raja - api sannihito'tra kulapatih ? King Is the Patriarch present there? vaikhanasah idanimeva duhitaram sakuntalam atithi satkaraya niyujya devamasyah ' pratikulam ' samayitum somatirtha gatah | Hermit Having recently directed his daughter Sakuntala to entertain guests, he has gone to Soma-tirtha, with a view to appeasing her forward* destiny." raja - bhavatu, tameva kathayisyati | pasyami | sa sala vivita-bhaktim mam maharseh King - Well, even her I will see. Surely she will speak of my devotion to the sage. V. L. Dr. Burkhard has 'prabhasam ' for 'somatirtha ' rajeti || 'api ' iti prasne ('garha - samuccaya- prasna - sanka - sambhavanasvapi ityamarah ) tapovane 'sannihitah 'ki ' (sannihita iti dadhateh avivaksite karmani kartari ktah | 'badhateh hih ' (7/4/42 ) iti sa dhatoh sthane 'hi-dhatoh ' adesah ) | maikhanasa iti | 'satkaraya ' pujaye (2|3|14 iti karmani 4 ) 'niyujya ' (anena

48 abhijnana-sakuntalam [ 17 NOTES munerjivita- sarvasvatvam dhvanyate ) 'asyah 'sakuntalayah 'pratikulam ' viparitam kruddhamityarthah devam ' bhagyam ' samayitum tapasa nivarayitum 'somatirtham ' prabhasa - tirtham (iti trikandasesah ) | rajeti | 'bhavatu ' iti angikara-khotakamavyayam | ('astu iti nisedha'suya'ngikarayoh | bhavatu iti astu vat ' iti ganakarah ) 'vidita 'sata 'bhaktih 'kanve anuragah yasya tam 'vidita bhakti ' ('karma-sadhanasyaiva bhakti - sabdasya priyadisu pathat bhavani-bhakti- rityadau karma-sadhanatvad pumvadbhava-pratisedhah | drdha़-bhaktirityadau tu bhava-sadhanatvat pumvadbhava - siddhih purva-padasya " iti sarasvati - kanthabharane bhojarajah ) 'mam maharseh ' (vivaksavasat sasthi ') 'kathayisyati ' vijnapayisyati | ( 'janma yasya ' - ityadina 'tam draksyami ' ityantena mukhasamghah 'upaksepah ' iti angam upaksiptam | tallaksanam tu darpane -- "kavyarthasya samutpattih upaksepah iti smrtah ' ) | - 17 n. -- 1 buhitaram - Sakuntala was given the charge of receiving the guests, in spite of the presence of so many learned disciples. This shows that she was the all-in-all of the sage's life. Besides merits that will accrue from the reception of guests may avert her adverse destiny. (See next ) niyujya - ( after assigning the duty). Generally yuj takes Locative of the object or purpose assigned. Cf. 'asramaghamam niyuna kte ' 'dharmadhikare niyuktah ', 'alavala- purane niyukta ' - Infra ; Raghuvamsha V. 29; Malati-Madhava 1.9; 2. bambamasyah pratikulam &c. -- Suggests that sak. though cursed by Durvasa (Act IV) and forsaken by the king ( Act V) will be reunited with him. Read 'pratikulatamupagate hi vidhau viphalatvameti bahusadhanata ' - Shishupala-badha IX. 6. ( sam + nic ) gives samayati and samayati but with (upasarga ) only ( pra ) samayati- ( 60 n. 2) daivam means actions performed in previous birth. "purva janmakrtam karma taddaivam iti kathyate " - - Y. The reaction of can both be diminished or increased. Cf. 'devam vardhayitu m sakyam ksayam kartum salilaya - BrP. Also "pratikulam yatha deva paurusena vihanyate | mangalacarana-yuktanam nityamutthana- silinam-- Matsya-Purana; Shishupala-badha IX 6. 3. somatirtha or prabhasatirtham (Com.) is a place of pilgrimage in Kathiwar in western India, near the temple of Somamatha. Here 'Soma' was cured of consumption inflicted on him by the imprecation of Daksa. 'yatra taptam tapastena

17 NOTES ] prathamo'yuh 49 | • somena sumahatmana | pancavarsa - sahasrani ekapadena tisthati || VhP (Afterthe sack of the temple of Somanatha by Sultan Mahmud, its beautiful gates were taken to Ghazni. Later on these gat s were brought back from Ghazni by Lord Ellenborough's order in 1842 and are now to be seen in the arsenal at Agra). Our poet shows his foresightedness by keeping Kanva out of the hermitage; for his absence not only helps Dusyanta in the progress of his love-affair but also affords a chance for the demons to obstruct the sacrifices ( Vide tatrabhavatah kanvasya maharseh asannidhyat &c. - Act. II. ) in consequence of which the king who was at a loss to know how to reenter the hermitage to make further progress in his love-affair, was requested by the hermits to enter the hermitage for their chastisement. 4. pasyami -- ' vartamana samipye vartamanavad va ' ( 3|3|133 ) iti bhavisyati lat | 5. vivita bhakti - Sixteen words such as bhakti, priya, kanta, ksanta, &c. form the priyadi group with which there can be no pumbad-bhava of the first members by 'striyah puvad, bhasitapumskad anuuna, samanadhikarane striyam apurani-priyadisu ' (831). Bhoja opines that bhakti of the priyadi class is derived with vitan in the karmavacya when it means the object of worship, hence the rule of prohibition ( in vidita ) does not apply, as it is derived with ktin in the bhavavacya | 'bhava- vacya - sasite tu purvapadasya pulinganta sthaveva Prabha under 6.3.34. Vide (Com.) ; Bhattoji Diksita following Kasika (Vrtti) (5.2.72) remarks, - 'samanye napumsakam | drdham bhaktih yasya sa drdhabhaktih ' - 831. 'adadharca- nivrttipare drdha़-sabde limga - visesamya anupakarakatvat stritvama-vivaksitameva ' Nyasakara. 'drdham bhaktirastheti napumsaka -purvapado bahuvrihih " ganavyakhyanakarah | "dasita-sisya bhaktih - Raghuvamsha II 40 ; 'niratisaya- bhakti ' - PN. II. 14 ; Mallinatha on 'budha़-bhaktiriti jyesthe ' - Raghuvamsha XII. 19. 'drstabhaktirbhavanya ' - Meghaduta 39. "maharsah vivibhaktim "--' sapeksatve'pi gamakatvat samasah ' ( Vide 9 n. 7 ) For vid read : 'besi sarvani sastrani, garyo yasya na vidyate | vinte dharmam sada sadbhih tesam puja vimpati - Kavi-Rahasya 25. maharsah kathayisyati -- Note the use of 6sthi, Cf. 'akhyahi bhadre priyadarsanasya, ' 'dardura- rajamya vijnaptam ' - Pr "aryasya nivedyate " - Mudra-Raksasa "carudattasya navyasyasi " - Mricchakatika I. - - -

abhijnanasakuntalam [ 18 NOTES: Text : --jnanasah-- sadhayamastavat ' | ( iti sasisyo niskrantah ) | Hermit - ( So) we got now. (Exit with disciples). raja -- suta, cobaya'svan ' | punyabhana-darsanena atmanam punimahe | King Charioteer, urge the horses on; we shall sanctify* ourselves with a sight of the hallowed (holy) hermitage. sutah -- | - yathajnapayatyayusman | ( iti bhuyo rathavegam nirupayati ) | Charioteer-As the long-lived Sir commands. (Again notices the speed of the car ). raja - ( samantadavalokya ) suta, akathito'pi jnayate evayam abhoga stapovanasyeti | King-(Looking around) Charioteer, though not spoken to, these are indeed known as the environs of the penance grove. sutah - kathamiva ? Charioteer - How is it ? V. L. - ' abhogah tapovanasya - B.M.S. 'asramabhoga - R. 'asramah * tapodhanasya ' - V. Some Mss. read 'nodaya ' for 'codaya ' | 1 jnanasa iti | 'sadhayamah ' gacchamah ('prayena nyantakah sadhirgameh sthane yujyate iti visvanathah ) 'tavat ' iti vakyalankare | rajeti | 'codaya ' preraya | 'punimahe ' pavitram kurmahe | (vinayavacanametat | nrpanam nitya-punyatva- sravanat ) | rajeti | 'akathito'pi ' kenacit anivedito'pi 'tapovanasya abhogah ' purnata simarambha iti yavat ('abhogah varunacchatre purnata yatnayorapi ' iti visva - medinyo ) | ' iti jnayate ' laksanani samviksya anumiyate | -- - 18 a. -- 1. sadhayamah sadh + nic often in dramas means to go (Com.), but Cf. Act V. 27 infra ; 'ayi sadhava sadhayepsitam smaraniyah samaye vayam vayah -- MC. II 62. 'sadhayamyahamavighnamastu te - Raghuvamsha XL 91 'sadhayami gacchami Mallinatha "svasti bhavate | sadhayama " - Harshacharita III. 28 ; 2. codama - The root cud (curadi ubhayapadi ) meaning "to drive" is extremely common in both Vedic and Classical Sanskrit. Cf. 'yo raghasya codita - Rig-Veda II. 12. 6. Mammata Bhatta "idi stuti-codana- yacyasu drstah prerane capi bartate " - ( M. Bhoja ) "tam svastham codayantiva "Buddhacharita IV. 37. 'codayati asvam ' -- Vopadeva ; 'sisyan samaniyacaryah

18 NOTES ] 77 prathamo'h --- - 51 artham acodayat ' - Maha; 'sancodayamasa " sighram yahiti, sarayim - - Ram ; 'codyamanah sisrksaya ' - Manu-Samhita 1.75; 'gunan sarvan pracodayan ' Ibid. III. 228, Kali. has already used it several times. 'ratri - bodita ' - KU. VIII. 60, 'taccoditasca nrpatih sasamsa - Raghuvamsha IX, ; ' bhatrcoditah ' - XII. 59; 'codayantya iva bhargavam sivah - XI 61; The root nud ( prerane ) means the same thing and has also been used by our poet. ' mandam mandam nudati pavanastvam ' - Meghaduta 9; 'nodayamasa vasavah 'KU.II. 29 'nodayita bhava - III 21; 'sarathi - pranoditena - XV. 45. But here seems to be the genuine reading as in exactly similar circumstances Kali. writes- 'suta, aisanim disam prati codaya asvan asuga- manaya " - Vikramorvasiya Act. I. puspabhramah &c. - The king is also considered always to be pusya | Cf. 'punyah mahabrahma - samuha - justah ' - BK. 14. 'bhavadvisa bhagavata- stirthibhuta svayam prabho | tirthikurvanti tirthani svantahsthena gadabhrta ' - Bhagabata. I, hence the speech only bespeaks his modesty 3. abhoga a + bhuj - ghana, bhave = abhogah - 'paripurnata ' - S - Completion, hence by laksana the thing that completes ie extent, precincts ("gandabhoga "Meghaduta 90 ; Malati-Madhava IX. 16). 4. kathamiva - suta is not a keen observer like the king, hence he asks the kings to explain how he could know that a hermitage was near by. - raja -- kim na pasyati bhavan ? iha hi- sardula- nivarah ' surugarbha-kotara-mukha-bhrasta ' starunamadhah vikriditam prasnigdhah ' kvaciviguvi-phala- bhivah " sucyanta evopalah ' | ( masajasata visvaso - pagamada- bhinnagatayah ' sabda sahante mrgas taga ) toya-dhara-padhasca valkala- sikha - nisyanya- resa'nkatah || 14 || King - What ! Don't you observe ? For here (in some places) beneath the trees are grains of wild rice¹ fallen² from the mouths of the tree-holes with parrots nestling within. Somewhere (again) intensely oily (i.e. smooth) slabs of stones' are indicated' 'as being the cleavers of the fruits of 'Hermit's tree'. The deer, by reason of their confidence (in man), brook the sounds of the car, without varying their gait; and the paths to the pool are marked with lines of the drippings from the fringes of barkgarments;

52 abhijnanasakuntalam [ 19 NOTES sutah -- sarvamupapannam | Charioteer - All this is true. | V. L. -'suka - garbha - kotara ' - R. V. M. S. 'suka kotararbhaka ' - B : movara iti | asmin ityarthe 'iha ' (" idamo hah " 5|3|10 ) hi ', 'kvacit ( iti vakya- catustaye sambadhyate ) kutracit bhage | 'tarunam adhah ' tale 'sukah ' kirah ( 'suko vyasa - sute kire ravanasya tu mantrini | sirisa-padape pusi, granthi- parne napumsakam ' iti medini ) 'garbhe ' abhyantare yesam tathavidhanam ('gadvadeh para saptami, vah -- 2|3|35 iti saptamyantasya para nipatah ) 'kotaranam ' vivaranam 'mukhamyah bhrastah ' galitah 'nivarah ' drsyante ( iti kriyasamanya-yogat nyana- para- bova-bhavah | evamantya - vakye'pi ) | ' kvacit prasnigdhah ' taila-sadbhavat prakarsena masrnah cikkanah ( " cikkanam masrnam snigdham ' ityamarah ) 'upalah ' prastarah ( ' upalah prastare ratne sarkarayam tu yositi ' iti medini ) | 'ina gudi ' tapasataruh ( ityamarah ) | tasya 'phalani ' bhettum solamesam iti 'eva 'sucyante ' svayam jnapyante, drsti avirbhavanti ityarthah | (sucyante ' iti karma-kartari ) | munayah inagudi- phalani pasanah bhitva tailam nihsarayanti iti prasiddhih | atah pasananam taila- liptatvat inagudhi-phalabhida eva te ityanumanam | tena ca asrama''bhogatve lingam | kvacit anyatra 'visvasasya upagamah ' ajanmatah praptih ityarthah, tasmat visva- statvat- 'abhinna ' avikrta yathapurva 'gatih ' sancarah yesam trasa-virahitatvat tathavidhah 'mrgah sabda ' rathasya gharghara-dhvanim asrutapurvamapi ' 'sahante ' srrnvanti . na tu palayante ityarthah | kvacit 'ca toya-dharana ' jalasayanam 'panthanah ' (5/419 ) 'valkalanam ' vrksa- tvana nirmitanam munivastranam 'sikhabhyah ' antebhyah 'nisyandanam ' (8)3|72 prasrutajalanam ya 'rekhah ' dharah tabhih 'ankitah ' cihnitah drsyante iti sesah | (ca-karah purvavakya traya - samuccaye | svabhavoktih, kriyasamuccayalakarah kavyalingava | vrsyanuprasah srutyanuprasasca | sardulavikriditam chandah ) | (14 ) suta iti | "sarvam upapannam ayam tapovanasya abhoga iti yat bhavata uktam tat yuktiyuktameva ityasayah | - 19 a. -- 1. nivarah - 'svayam utpannatvat ksetribhih na vriyante ye te nivarastrna dhanyani ' - Prabha. ni + vr + va karmani = nivarah ('nau dhanye ' - (3. 3. 48.) 'upasargasya vanyamanusye bahulam (6.3.122) iti vr dirghah | C. 'dhanye kim ? minarah (313148 ) kanya - Sk. 3221. va (also vri ) is variously conjugated. Cf. 'yo vronati jayasriyam ranamule '

19 NOTES} prathamo'yuh - - 53 dharma vrnite adhvare | tejobhih jagada''vrnoti, barati jnatin yatharhe namh || satkirtinca vrjati, yo varayati ksemam yaso vriyate, yuddhe varayati dviso, ni-varate nityam prajopadravam " - Kavi-Rahasya II. 2. ijaguvi-phala- bhivah &c. - Iigudi is called Nagelia Putranjiva due to its supposed prolific efficacy. The hermits used its fruits for extracting oil for lamp and medicine. Cf.. 'ta ina, gudi - snehakrta- pradipam - Raghuvamsha XIV. 81. 'vrana- viropanamina gudinam 'Act IV. 14. The stone-slabs are excessively oily with its fruits, and this fact suggests that a hermitage is near prasnigdhah - here means 'oily and not 'resplendent' as in "kanaka-nikasa-snigdha saudaminya " -Meghaduta sucyante (Reveal, indicate ) - Raghuvamsha XVII. 50. 3. sabvam sahante is significant and corroborates the previous conjecture of the king. A little before a deer was running away at the sight of the king, but here the case is reverse, as herds of deer are roaming freely and do not run away at the sight of men with rattling chariot. This shows that they are domesticated by some hermits. For such a sense of security from molestation is possible only in a hermitage. Cf. 'ksudran na jaksurharinan mrgendra visasvase paksiganah samantat - BK. II. 25; Raghuvamsha 1.50-53 ; Janaki-Harana V. 4 ; VI. 6. iha vo bhayastapo'nubhavajjahati byalamrgah paresu vrttim ' - Kiratarjuniya Also the description of asrama of Javali, Kad. P. 147. and kailasa-varnana of Bharata Chandra. For Conjugation of saha, Cf. sahayati ahave ksobham, sahati dravina vyayam | anyayam sahate nasau, sahyati ksitiraksane Kavi-Rahasya 31. 4. Onisyandah | &c. - ni + syanda, +ghana, bhave -- "nisyandah " ~(Dropping of water), Opt. 'nisyandah ' by 'anu-vi-paya-bhi-nibhyah syandateh apranisu (8. 3. 72). pranya - prani samudaye'pi iti kecit | anusyandete ( anusyandete va matsodake | pranisu satvam ma bhut - udake matsah anusyandate - . -Prabha. This Sloka is quoted by anandavardhana in his panyaloka | upapannam -- Gita. II. 2 ; Act. II, before $1. 14 infra. in Svapna-Vasavadatta in a Remark-Jimuta-vahana in Nagananda, and somewhat similar manner ascertained a certain place to be a penance-grove. Read "nayaka, samyagupalaksitam | tapovanamevaitat | kutah | vamo'yam dayayeva natiprthavah krttastarunam tvaco, magnalaksyajaratkamandalurajah svacchram

54 abhijnana sakuntalam [ 19 NOTES payornarjharam | drsyante trutitojjhitasva vatubhih maujjayah kvacit mekhala, nitya- karnataya sukena ca padam samnamidam pathyate ' - Nagananda 1. 10 'abhitastapovanena bhavitavyam | visrabdham harinascarantyacakita desagatapratyayah ' &c. - Svapna-Vasavadatta I. 12. After Sloka, 14, some Mss. read 'kulyambhobhih pavana-papateh sakhino bitamula, bhitri ranah kisalaya- havamajyadhumodgamena | ete caryanupavanamubi - nirarmadu raya nastasanka harina-sisayo nambamandam caranti ' - ( sardulavikriditam chandah [ The roots of the yonder (branching) trees are washed by the waters of the dikes that are tremulous on account of wind; the glowing lustre of the fresh leaflets is dimmed by the smoke rising from (the oblations of melted) ghee ; and here in front, the little fawns are listlessly grazing without (any) fear on the forest lawns where the sprouts of Darva (grass) have been cropped.] But this Sloka is rightly considered to be spurious, as it does not suit the of a hermitage. Text : - raja -- ( stokamantaram gatva ) tapojana-nivasinamuparodhi ' ma bhut | etavatyeva ratham sthapaya yavadavatarami | King-(Advancing a little) Let there be no disturbance¹ to the denizens of the penance-wood. So stay the chariot here that I may alight. sutah -- srutah pragrahah | avataratvayusman | Charioteer - The reins' are held in. Let the long-lived Sir get down. -- raja ( avatirya ) - suta, vinita-vesena ' pravestavyani tapovanani nama | purva tavat grhyatam | ( sutasya abharanani dhanusca upaniya ) suta, yavadasrama- vasinah pratyaveksyahamupavarte, tababai-prsthah kriyantam vajinah | King - ( Alighting) Charioteer, penance-woods should be entered in as humble guise. This then, please hold. (Delivering his ornaments and the bow to the charioteer) Charioteer, by the time I return after visiting the denizens of the hermitage, let these steeds be made 'wet-backed with water." tatha| (niskrantah ) | Charioteer-As your Majesty commands. (Exit).

20 NOTES ] prathamopuh 55 V. L. --- ' sutasya ' -- B. R. M. 'sutaya ' -- V. 'upaniya '- M.S. 'upaniya ' 'arpayati ' --- B. R. V. 'pravestavyani ' - B. R. M. V. S. 'pravesyani D. Dr. rajeti | 'stokam ' svalpam 'antaram ' duram 'gatva ' tapasah vanam 'tapovanam ' ( asva - ghasadivat tadarthya sasthisamasah ) tasmin ye 'nivasanti ' tapasvinah tesam (karmani sasthi ) 'uparodhah ' pida़ा 'ma bhut ' na bhavatu iti hetoh, 'etavati ' eva ' iyati dure eva natah param | 'yavat ityavadharane | rajeti | 'tapovanani nama ' ('nama kope'bhyupagame vismaye smarane'pi ca | sambhavya-kutsa - prakasya- vikalpesvapi drsyate ' iti medini | atah abhyupagame prakasye va nama-sabdah atra prayuktah, yadva abhyastasya acarasya smaranat atra namasabdah smaranarthe vartate ) | ('vinite ' tyadina niti-nama natacalamkara uktah | tallaksanamtu darpane- 'nitih sastrena vartanam ' ) | 'pratyaveksya ' drstva | 'upavarte ' pratyagacchami | 'tavat ' madagamanaparyantam 'vajinah ' asvah 'ardrani ' jalasiktani 'prsthani ' yesam tathoktah | ' kriyantam ' arthat asvanam sramapanodanam vidhehi | jataparisrami tavupetya kale vestavupeyaturbhagava - visnameva || " - 20 n. -- 1. uparodha (Disturbance) &c. -'ma bhut '- luna ' is used for any tense, (here for future) by 'mani luna ' ( 3. 3. 175), and the augment 'a' (abhut ) is prohibited by 'na mana, yoge ' (6.4.74). cf. ' ma bhut asramapida़ेti parimeyapurah sari - Raghuvamsha 1. 37 ; V. 24 ; Malati-Madhava I. 32. 2. vinita-vevena vinita means suddha ie not gaudy, plain. This testifies to the great regard of the King for the feelings of the anchorites. Cf. " tamasramam sadrsanuyatri | rajarvimutsrjya vinita -- Buddhacharita IX ; 2 "vihaya vesam madananurupam samskara yogyam sa vapubambhara - " Ibid. IV. 38. "devabhigamane caiva mangale niyame sthite | vesastatrabhavet suddhah ye canye prayatanarah | " Also 'vinitavesa''bharanah pasyet karyani karyinam Manu-Samhita VIII. 2. 'ka'pyabhikhya tayorasit vrajatoh suddha-vesayoh -- Raghuvamsha 1.46 ; Padma-Purana V. 15, 101. 3. nama - It has the force of 'svikara ' or 'smarana ' (admittance or remembrance of the injunction of the Scriptures or of the practices of the great ) or prakasya (as is well-known). 4. sutasya- 'katham rajakasya vastram dadati ', 'raso dandam dadati ', 'ghnatah prstham dadati ' ? abhi- pratyarthasya a-vivaksitatvat yatha 'ma prayacchesvare dhanam ' - Prabha. Hence sese - -

་་ abhijnana- sakuntalam [ 20 NOTES sasthi | 'vasasuvarnan asyaiva prayaccha ' - Mricchakatika II. 5. ardra- prsthah - Cf. | ardra-prsthah 'suta, ekante visramayasvan ' - PN. IV. bajinah - More than two horses may be gorgeous but quite unsuited for hunting in woods. 6. upavarte - ( Return) - lat is used here for future tense by 'yavat pura-nipatayoh lat ' (2783, Raghuvamsha VIII. 53 ). Text : - raja (parikramyavalokya ca ) idamasramadvaram | yavat pravi- sami | ( pravisya nimittam sucayan ) ' arya santa 'mivamasramapadam sphurati ca bahuh kutah, phalamihasya | (12. 18)' 12.15) athava bhavitavyanam ' dvarani bhavanti sarvatra || 15 || King (Walking and seeing). This is the door-way to the hermitage. I will go in. (Entering and showing an omen). Peaceful¹ is the atmosphere of this hermitage and yet my (right) arm throbs. Where is the possibility of its fruition here ? Or, things a destined to be s, have doors everywhere. ( 15 ) , nepathye -- ivo ivo sahio ( ita itah sakhyi ) | (In the tiring room) - This way, friends, this way. rajeti | 'dvaram ' pravesamargah | 'nimittam ' daksina- hasta sphurana rupam 'sucayan ' abhiniya aha iti ( 'nimittam hetu laksmanoh ' ityamarah ) | santeti | 'idam ' maya pravisyamanam ' asrama-padam ' asramasthanam ('padam vyavasiti trana-sthana- laksma'na dhi vastu su ' ityamarah ) 'santam ' sama- pradhanam ( ' va dantasanta- purna- dasta spasta-cchanna- jnaptah ' 7/2/27 ) iti sadhuh, pakse 'samitam ' | atra kutrapi samsarika - dharmasya prasaro nasti ityarthah ) | 'bahuh ' daksino me bhujah 'ca sphurati ' spandate (atra - sabdah samuccayam virodhanca dyotayati ) 'iha ' atrasrame 'asya ' daksina- bahu- spandanasya 'phala ' vara - strilabha - rupam 'kutah ' katham sambhavati, na kathamapi ityarthah | (daksina- bahu-spandane vara - stri - labhah syat | tatha coktamadbhutasagare - vametara - bhuja-spandah vara-stri-labha sucaka " iti ) | ' athava ' ityaksepe | 'bhavitavyanam ' avasyambhavinam padarthanam (bahulakat kartari tavyah - 3 | 3 | 113 ) dvarani ' upayah agamanopaya ityarthah | ( " dvaram nirgame'bhyupaye ' iti hamah ) 'sarvatra bhavanti ' isvarecchavasat santasrame'pi na tesam ko'pi vyaghata iti bhavah | (arthantaranyasah | aksepalamkarasca | 'aksepah svayamuktasya pratisedho vicaranat "

21 NOTES ] prathamo'nkah 57 iti tallaksanat | prathama-yati vrtyanuprasah | uttaratra srutyanuprasah | antyavale 'bhavibhave 'ti 'vitavanti ' ti chekanuprasasca | arya jatih ) | (15 ) - 21 n. -- 1. ivamasramadvaram &c. exactly occurs in PN. V. nimittam - (36 n. 3). An auspicious omen in the shape of the throbbing of the right arm 2. sucayan -- The fact that his (right) arm was throbbing should be gesticulated and showed to the audience. 3. sphurati ca vahuh - The throbbing of the (right) side of a male is a good sign. Cf. "vama bhagastu narinam sresthah pumsam tu daksinah | dane devadipujayam spande srrngarane'pi ca " iti nimittanidane || Also BRS Quoted by Hemadri on Raghuvamsha XIV. 49. Then again the throbbing of the right hand of a man prognosticates marriage with a beautiful woman (Com. ) Cf. 'ayam mam spanditah bahurasvasayati daksinah ' - Vikramorvasiya III. 9 'vametarah samsayamasya bahuh ' &c. - Raghuvamsha VI. 68; BK. I. 27 ; Raghuvamsha XII. 90; 161 n. 7 ; (240 n. 9). The use of bahuh for (right) hand gives rise to visese adhisesalaga- asramo bahuh sphurati ca daksinah, kutah samadheyah -- Mahamahopadhyaya Haridasa Siddhanta-Vagissha 4. athava - Denotes aksepa - dosah | sa ca "santa phalamihasya " iti pathena - :- i.e. it introduces an alternative to correct the previous statement. Cf. 'athava krtavagdvare " - Raghuvamsha I. 4. 'athava mrdu vastu himsitum ' - Ibid VIII. 45. ' athava ramena kim na duskaram ' - Uttara-rama-Charita VI. 40. 5. bhaktivyanam dvarani &c. Cf. 'ko nama pakabhi-mukhasya janturdvarani devasya pidhatumiste ' - Bhavabhuti 'dvipadanyasmadapi madhyadapi jalanirdhodisopyantat aniya jhatiti ghatayati vidhirabhimatamabhimukhibhutah - Rat. Prologue ; ( 201 n. 8). 6. ita itah &c. " nayikanam sakhinam ca sauraseni prakirtita " iti bharatoktah asam sauraseni bhasa | Text : - raja ( karna dattva ) - artha, daksinena vrksa-vatikama alapa iva sruyate | yavadatra gacchami | ( parikramyavalokya ca ) artha, etastapasvi- kanyakah sva-pramana'nurupeh ' secana-ghatah bala-pavapebhyah evabhivartante | (nipunam nirupya ) aho, madhurama darsanam | payo payo datumita

58 arya (1,18 12,15) abhijnana- sakuntalam suddhanta-surlabhamidam vapurasramavasino yadi janasya | durikrtah ' mala gunam sthana-lata vana-satamih ||16|| [ 21 NOTES yavadimam chayamasritya pratipalayami | ( iti vilokayan sthitah ) | King-(Listening) Hark! to the right of the bower of trees something like speech is heard. I will go thither. (Walking und looking around) Lo! the maidens of the anchorities are approaching this very way, with water-pots proportionate¹ to their size,' with a view to watering the saplings. (Marking closely ) Oh! how graceful they look. If such a body, rare even in (my ) seraglio, be possessed by one living in a hermitage, then indeed are the creepers of the garden out-done in points of excellence, by the woodland creepers. (16) I will wait remaining in this shade. (Stands gazing ). - rajeti | 'aye ' iti sabhbhrame ('aye kope visadem ca sambhrame smarane'pi ca ' iti medini ) 'daksinena vrksa-vatikam ' ['enapa dvitiya ca ' (2|3|31 ); 'enapeti yogavibhagat sasthi api ' iti diksitah, (610 ) | atah sasthi api sadhuh ] puspo- dhanasya are daksine bhage ityarthah | 'alapah ' abhasanam 'sruyate iva ' | ata statraiva gantu yuktam iti bhavah | 'kanyakah ' kumaryah 'svasam pramanasya anurupaih ' sva-sakti-yogyah ksudrairityarthah | secanartha ghatah 'secanaghatah ' [ uttara-pada- lopi karmadharayah ( 739 ) ; 'itthambhuta - laksane ' (2|3|21 ) iti 3ya ] | taih 'valapada- pebhyah ' ksudravrksebhyah 'payodatum ita eva ' yatraham sthito'smi tadbhage eva 'abhivartante ' agacchanti | 'nipunam ' avadhanena saha 'nirupya ' drstva aha| ('aho ' iti vismaye ('aho hi ca vismaye ' ityamarah ) | drsyate yat yat 'darsanam ( 3 | 3|113 ) rupam | 'madhuram ' priyam nayana-subhagamiti yavat ['madhuram ' rasavat svadu priyesu madhurah anyavat ' iti visvah | 'usa-susi- muska-magho rah ' (5|2 1107 ) iti matvarthe rah ) suddhanteti | 'yadi asrame vasati yah tasya vilasa-vesa-bhusadi-rahitasya tapasya- klistasya tapovanavasinah 'janasya ' samanyasya lokasya 'idam ' manomohakaram 'vapuh sariram lavanyam va ('vapuh sarire lavanye jale diptau ca sajjane ' iti kesavah | jatavekavacanam ) 'suddhante ' (api ) rasah antahpure api (suddhanto'ntahpure guhyakaksabhede ca bhupateh ' ityajayah ) 'durlabham ' (atra visese prastute samanyasyokteh aprastutaprasamsa ') tada atiyatnena paripalitah 'udyanasya lata ', ayatna- lalitabhih 'vanalatamih ' katribhih 'gunaih ' saugandhyadibhih durikrtah ' tiraskrtah 'balu ' iti

22 NOTES ] prathamo' | 59 niscaye vakyalankare va | ( uddesya pratitinirdesyatvat atra kathita-pada-dosa- bhavah | cheka-vrtyanuprasau | asambhavadvastu sambandha-rupa-nidarsanalankarasca | na tu drstantah, nirapeksayoh vakyayoh bimba-pratibimbabhave drstantasya ukteh | napi prativastapama | 'prativastupama tu sa | samanyasya dvirekasya yatra vakyadvaye sthitih ' iti prakasakara - krta-laksanat | iyamarya ) || (16 ) | yavaditi | "prati- palayami ' agamanam pratipalayan avastisthe ityarthah | 22 n. - 1. daksinena -- enap comes in place of 1ma and 7mi by 'enav anyatarasyam adure'pancamya | - V. 3. 35. katham tahi " tatragaram dhanapati- grhaduttarena asmadiyam " iti ? atra tu " uttarena " iti trtiyanta-toranena ityetena samanadhikaranam bodhyam iti praudhamanorama || 2. kanyakah = kanya + kan svartham | Opt. kanyika | kanya = kanya by 'ke'nah ' VII. 5. 13 ; ( 109 n. 2). "kanyaka " is sanctioned by sabdaratnavali of matharesapanditah | 'astavarsa bhavet gauri, navavarsa tu rohini | dasame kanyaka prokta, ataurdhva rajasvala ' iti smrti ; | But here it has a general sense. 3. sva-pramana &c. Cf. 'payoghartah asrama - vala-vrksan samvarddhayanti sva-balanurupah | asamsayam prak tanayopa- patteh stanandhaya-pritimavapsyasi tvam - Raghuvamsha 'nipunamanvisyan upalabdhavan '- Dasakumara-Carita the intended sense will after it (Com.), hence we intended, is not clearly expressed by suitable words. 5. vapuh - Either body or beauty (Com. ). 6. yadi - Implies king's unwillingness to admit the existence of such a nonpareil beauty in a hermitage. | XIV 78. 4. suddhanta nipunam - Cf. &c. - Here not be clear unless we supply 'api ' have anabhihita vacyata- dosa ie, what is Remark~~The figure here is nidarsana (Com.) prativastupama, drstanta arthantaranyasa and nidarsana are somewhat similar in nature. The first two are but different ways of stating resemblance between two sentences. In prativastupama, the resemblance is of the nature of identity (vastu- prativastu-bhava ) between the common properties, while in drstanta it is that of similarity (vimba - pratibimba-bhava ) | When the relation between two propositions or objects (possible or impossible failing to be one of identity, is reduced to one of similarity, the figure is nidarsana | Both nidarsana and drstanta have

60 abhijnanasakuntalam [22 NOTES vimbaprativimba bhava as their basis, but in the former the vimba-prativimba- ¤¤ is expressed by one sentence, while in the latter it is expressed by two sentences. In the two sentences between which resemblance is implied are independent of each other, but they are mutually dependent in nidarsana | The beauty of nidarsana lies in the conception of identity between the senses of two words or two clauses ending in the conceived resemblance between them and not in the implied resemblance between two things. Hence this purpose of cannot be served by vyangayopama | In nidarsana there is no sadharana dharma | In drstanta, samanya is supported by samanya, and visesa by visesa, while in arthantaranyasa, samanya is supported by visesa and vice-versa, and if words like hi, yat, yatah are used in supporting statement, the relation of the confirmer and the confirmed, is vacya, otherwise it is vyangya | It should further be noted that similarity in prativastupama is implied ( gamya ) and not expressed ( vacya ) by iva, yatha &c. - as in vakyarthopama | So "divi sthito bhanuriva bhusthastvam bhrajase nrpa " is an instance of vakyarthopama and not of prativastupama | (Vide alamka rasarvasva ) | Text : - (tatah pravisati yathokta-vyapara ' saha sakhibhyam sakuntala ) sakuntala -- ivo ivo sahio ( ita itah sakhyau ) | (Enter Sakuntala with her two lady friends, engaged in the aforesaid manner ). 1 Sakuntala - This way, this way, (my ) friends. - anasuya --hala saunbale, tuvato vi tava- kassassa ime assama-rukkhaa piyadareti takkemi | jamga jomalia - kusuma-pelava ' bi tuma evanam alabala- purane ' niuta (hala sakuntale, tvatto'pi tata- kasyapasya ime asrama - vrksakah priyatara iti takayami | yena nava-mallika - kusuma - pelavapi tvam etesam alavala- purane ' niyukta ) | | Anasuya-Dear Sakuntala, methinks these plants in the hermitage are dearer even than you, to Father Kasyapa; for though delicate³ as the Jasmin flower, you have been employed in filling³ their basins.*

23 NOTES [ prathamo'nkah 61 sakuntala-hala anasue, na kealam tada-nioo emba, asthi me sobara- sineho bi ebesu (hala anasuye, na kevalam tata- niyoga eva, asti me sodara snehah ( iti vrksa -secanam rupayati ) | api etesu ) | Sakuntala - Dear Anasuya, surely (that) is not merely my father's command, (but) I, too, cherish a fraternal affection for them. (Represents watering the trees). V. L. 'yena ' - R. V. B. M. 'yadanena ' - S. 'pelava ' - R. V. B. M. ' pesala ' - S. ' na kevalam ' -- R. V. S. 'hala anasuye, na kevalam M. Mahamahopadhyaya Haridasa Siddhanta-Vagissha - tataiti | uktam anatikramya 'yathokta ', tat asti asya iti aca yathoktah | tathavidhah 'vyaparah ' yasyah sa vrksa -secanartha ghata - hasta iti bhavah | anasuyeti | 'hala ' iti sakhyah amantrana - padam ( ' hande, haje hala''hvane nicam ghatim sakhim prati ' 'ityamarah ), 'asramavrksaka ' ('hasve ' - 51385 iti kah | kan iti kecit | ma pramada eva ) ' tvatto'pi (2|3|52 ) priyatara atisayena vallabha | esu asrama- vrksesu kanvasya yadrsi mamata, tvayi tu tadrsi na, ityeva me dharana ityasayah | 'yena ' yasmat hetoh 'nava- mallika - kusumam ' iva 'pelava ' komala 'api ' ('pelavam komale tanau ' iti sasvatah ) | 'alavalasya ' jaladharasya ('alavalam viduh dharadharanam dravato'mbhasah ' iti ) | sakuntaleti | 'tatasya ' pituh ('dutanibhyam dirghasca (u: -- 277 ) iti ktah | 'anudatto - ( 3/4/67 ) iti na-lopah | 'tatah anukampaye pitari ' iti hemacandrah ) 'niyogah ' adesah | - 23 n. - 1. anasuya -- Lit. one without any desire to find fault with the merits of others - " asuya tu dosaropo gunesvapi "- hala - samanabhistatha sakhyo hala bhasya parasparam ' - Bharata. 2. svatah- 'pancami vibhakteh ' ( 2. 3. 42.) iti 5mi | tvat + tas | 3. nava- mallika (Rs Com.) &c. - pelava (komala ) is a very happy epithet with Kali. in spite of the fact that Vamana, Mammata Bhatta and others have prohibited the use of in literature, as it is expressive of obscene ideas. Cf. 'panih pallava-pelavah | pelava- sabdasya adyaksare aslile ' - Sahitya-Darpana VII. Bhoja also cites the following Sloka as an example of vakyagata- vrida़ा-vyanjakaslilata - 'vidyamabhyasyato ratraveti ya bhavatah priya | vanita guhyakesanam katham me pelavam dhanam ' | Constant use of such a prohibited 11

62 abhijnana- sakuntalam [ 23 NOTES word is a clear proof of his flourishing at an early period when rules of rhetorics were not observed strictly. Mark that nava-mallika (Jasmin - "saptala navamallika " - A gtd. R.) blooms in the Spring, (Raghuvamsha IX 42.), whereas 'nava-malika ' in Autumn. (Ritu-samhara III. 18.). Vide Time Analysis, Act. I. The former is whitish, the latter being red in colour. 4. alavala- purane -- a samantat jalasya lava ( vindum ) alati ( grhnati ) iti a + lav + a+la +ka [ ka-prakarane mulavibhujadibhyah upasamkhyanam ' (vah -- 3.2.5) - Bhanuji Diksita ]. "ambhasam yatra dharanam | syadalavalama''valama''vapa ." ityamarah A basin dug at the root of a tree for holding water. The act of watering the saplings of the hermitage generally devolves upon the hermit-girls. Cf. Raghuvamsha 1. 51. Janaki-Harana V. 3; Vikramorvasiya II ( end ). niyukta - ( Appointed ) - ( 17 n. 1). 5. na kevalam &c. - Raghuvamsha III. 31. The idea is I would have watered these plants even in the absence of my father's order to that effect, for I cherish a fraternal affection for them. udaram asya- (Coming out of as 6. sobara snehah - sodarah means samanam sobara-snehah the same womb ), but the rule 'vibhasa udare ' (6.381; 1016.) cannot change 'samana ' into 'sa' udara is not followed by 'yat ' | The rule 'samanasya chandasi amurdhaprabhrtyudarkesu, (6.3.84 ; 1012. ) can change samana into 'sa' but it is restricted to the Vedas only. Hence Bhattoji Diksita following, Vamana says (i) 'samanasya ' iti yogo vibhajyate | tena 'sapaksa ':' 'sadharmya ', 'svajatiyam ' ityadi siddham iti ' ka sika ' ; (ii) athava saha-sabdah savrsa-vacanah api asti | sadrsah sakhyah samakhi iti yaya | tenayam a-svapada-vigraho bahuvrihih | Hence samanam udaram yasya sah sodarah by (i), ie by the rule 'samanasya ' obtained from yogavibhaga of the rule (6. 3. 84.), or madrsam udaram yasya sah mamdarah by (ii) - Bahuvrihi (asvapada-vigraha - nityasamasah ) | Haradatta Misra, however, rejects (i) and explains all these by (ii).-- Cf. mamana ja nirasya 'vapamarjanasya ' (6|3|82, 849 ) iti sabhavah | samana- sabdasya samanajatiya ityadi bhavati | yogavibhage tu tasya nityatvat, naitat sidhyati | ataeva bhasya-vattikayoh yogavibhagasya nopanyasah -- Praudha-Manorma 'na kevalam ' - Cf. 'na kevalam tadgururekaparthivah ksitavabhud eka - dhanurdharo'pi sah " - Raghuvamsha III. 31. nu

Y 23 NOTES ] prathamo'nkah - 63 etesu - For saptabhi vide ( 242 n 5 ). rupayati abhinayati - Shows by action. tatrabhinayah - " nalini - padmakosa krtva skandhapradesam nitva avadhutena sirasa manana namitaya dehayastya ca sahadhomukhau (ava ) nitaviti | tallaksanam-- '' aslista - svastiko santau sukatundavadhomukhau | mithah paranamukhau krtva yo krtau padmakosakau " - R. " 4 Text : - raja - kathamiyam sa kanva duhita | asadhu - varsi ' khalu tatrabhavan kasyapah | ya imam asrama - dharme niyukte | vamsastha ( ivam kilavyaja-manoharam vapustapahksamam " sadhayitum ya icchati | (jatajara ) dhruvam sa nilo - spala-patra - dharaya sami-latam chettumusirvyavasyati ||17|| 112011 ) bhavatu | padapantarita eva vilagdham tavadenam pasyami | ( tatha karoti ) | King Can this be the daughter of Kanva ? Undiscriminating' must his Holiness ' Kasyapa be. (since ) he has appointed 3 her to the duties of the hermitage. The hermit, who hopes to make this guilelessly graceful form' inured to penance, surely strives° to cleave (in twain) a Sami ( Acacia Suma ) - branch 8 with 7 the edge of the petal of a blue lotus. 7 ( 17 ). Well, rernaining concealed by the trees, I will gaze at her unreserved. 10 (Does so). sakuntala ( sthitva ) - sahi anasue, adi-pinaksena vakkalena piamvadae niantiva mhi | sitilehi bava nam ( sakhi anasuye, atipinaddhena " valkalena priyam vadaya niyantrita'smi " | sithilaya tavadetat ) | Sakuntala - (Having stopped ) Friend Anasuya, I am hard pressed 12 with a bark (cloth ) 11 fastened very tightly by Priyamvada, Just loosen it. anasuya - taha (tatha ) | ( iti sithilayati ) | Anasuya - Very well. (Loosens it ). priyamvada ( sahasam ) -- ettha dava paohara - vittharaittaam attano jogvanam ubalaha ( atra tavat payodhara - vistarayitr atmano yauvanam upalabhasva 13 ) | Priyamvada - (Laughing ). In this case, rather blame 1 3 your youth which has swelled up your busts. V. L. -'samilatam ' - B. V. M. 'mamillatam ' - S. R. 'visrabdham ' B. V. 'visrabdham ' - R. S. 'visvastam ' - M. Mahamahopadhyaya Haridasa Siddhanta-Vagissha After 'upalabhasva M reads 'mam kimupalabhase ' | -

4 abhijnanasakustalam [23 NOTES rajeti | 'katham ' harse, sambhrame, sambhavanayam va | 'iyam sa ' vaikhanasa - vanita yaddarsanabhilasi samagato'ham | 'tatrabhavan ' pujyah 'kasyapah asadhudarsi khalu ' nunam sa na suvivecaka iti bhavah | yah ' (yacchabdasya uttara- vakya- gatatvenopa- dane samarthyat purvavakye tacchabdasyarthatvam, ataeva purvavakye tacchabdasya ana- 'peksa ) 'imam ' kusuma - pelavam sakuntalam ' asramasya dharme ' kathine tapascarane 'niyuna kte ' vyaparayati | vaksyamana - sloke asadhudarsitve karanam nirdisati | idamiti | 'ya rsih ' kanvah (rsati janati brahma iti 'igupadhat kit ' u-569 itin | 'rsi vede vasisthadau didhitau ca puman ayam ' iti medini ) 'avyajam ' aharya -sobha-rahitanca 'manoharam ' nisarga-sundaram ca 'idam ' purah sthitam 'vapuh ' sariram 'tapasah ksamam ' yogyam ('yogye saktau hite ksamam ' iti dharanih ) 'sadhayitu ' kartum icchati ' abhilasati 'sa' kanvah 'dhruvam ' niscita ('sthire nitye niscite ca ' dhruvam klivam prakirtitam ' iti medini ) 'nilotpalasya ' indivarasya yat 'patram atikomalam, tasya 'dharaya ' parsvabhagena 'samyah ' vrksavisesasya 'lata ' sakham ( ' vratatistu lata khyata, lata sakha ca sakhinam ') 'chetu vyavasyati ' udyacchate 'kila ' ityaraci (kila sambhavya vartayoh | hetva- rucyoh alike ca ' iti haimah ) ('abhavan vastu-sambandhah upama-parikalpakah | 'nidarsana ', iti laksanat samastavakye asambhavadvastu-sambandharupa nidarsana'lamkarah | 'avyaja- manoharam ' ityatra vibha- vana ca | bhutyanuprata- vrtyanuprasayoh ekavacakanupresarupah samkarah | dhruvam ityutpreksa | vamsasthavilam vrttam | anena abhipraya-rupam bhusanam upanyastam | tayacoktam darpane--- 'abhiprayastu sadrsyat bhutarthasya kalpana | sakuntalam prati pragutpannasya nrpanuragasya bahulyat atra parikara -nama ngamupaksiptam | 'samut- pannartha- bahulyam jneyah parikarah puna ' iti darpanalaksanat || ( 17 ) || bhavatviti | 'bhavatu ' kasyapah saghudarsi naveti vicarenalam | idani 'padapam ' vrksamh 'antaritah ' pracchannah san 'enam sakuntalam 'visrabdham ' atra ko'pi nasti iti visvasa- yuktam, atah svacchandatah alapantim ('samau visrambha-visvasau ' ityamarah ' | ( 'visvasta iti pathastu na manoramah | 'visvasta ' nama visaya ' | tathacokta mamarena- 'visvasta- vidhave same ' iti ) | sakuntaleti | 'atipinaddhena ' drdhabaddhena ('amuktah pratimuktasca pinaddhasva'pinaddhavat ' ityamarah ) 'valkalena ' vrksatvaca 'ni-yantrita ' sutaram pida़िta | 'sithilaya ' sithila kuru | | priyamvadeti | 'atra ' asmin niyantrana-visaye 'atmanah svakiyasya 'payodharayoh ' stanayoh 'vistarayitr ' vista- ram apadayitr ' yauvanam ' yunah bhavam (hayananta- yuvadibhyo'n ' (5|1|130 ) ; 'an ' (6|4|167 ) iti prakrti bhavah ) | 'upalabhasva ' tiraskuru ('ya: saninda ---

24 NOTES prathamo'ngah 65 parantu upalambhastatra syat paribhasanam ' ityamarah | ) valkalam puratanameva, idanim yauvanarambhaste jatah, atah stanadvayamitarana, gavat sutaram vistrtam jatam | tena-tipinaddhatva-pratitiritibhavah || 24 n. - 1. kathamiyam - The king could not first recognize Sakuntala Later on he could know her from her reply to Anasuya, thus expresses delight accompanied by surprise. 2. asadhu- varsi - One who does not take a correct view of things, the reason for which follows. 3. tatrabhavan - 'sa bhavan ' iti tatrabhavan iti sahasupeti samasah | It is an honorific address and is generally used with respect to persons who are absent, while "atrabhavan " is used with persons that are present. 'tral ' is used in the sense of prathama by 'itarabhyopi drsyante ' (5.3.14, 1963). 'bhavat prabhrti - sabdayoge'bhidhanam | bhavan dirghayu devanampriya-ayusman iti bhavadadayah ' Prabha. 4. avyaja &c. - vi + aj +ghanna karane = vyajah ('halapaca ' 3. 3. 121.) - Artificial - ' vyajah sathaye'padese ca ' iti visvah | avyajena manoharam - Fascinating without the interference of art. ( Com. ) tapahksamam -ksama - Fit, capable of enduring penance (Com. ). Cf. 'atmakarma-ksama ' - Raghuvamsha I. 13 ; 'sparsa-ksamam ' - 1. 25. infra ; 'dasyamapi ksamam ' Sakuntala V. 27; 'gita-ksamam ' - VII. 5; 'upabhoga - ksamam ' - Act. I. Supra. 'yah sadhayitum icchati " = sisadhayisuh | 5. niyukte - Atmp by 'svaraya- to- sustat iti vaktavyam ' -- Varttika (1.3. 64. ) - katham kevalat -- 'prajasu vrtti yam ayuna kta veditum | " kartrabhipraye bhavisyati ' | - Prabha. yuj - "nipumdamate bhamipalan yo, niyojatyatiraksakan | niyojayati samantan svayamatmani yujyate " - Kavi-Rahasya 42 - (17 n. 1). 6. nilotpala &c. - nilotpala is a kind of water lily ('nila sapla iti bhasa - Kalpa.) This is purposely selected by the poet on account of its exceedingly tender nature. It blooms only in the moon-shine ('mahni ambhojam, nisayam vikasati kumudam '- -Sahitya-Darpana 7.) and hence too delicate to endure the rays of the sun. (2122. 4) 7. sami -satam - 'lata ' means 'branch' (Com.), tree is supposed to contain fire inside. Vide ( 126 n. 4) ; 'samimiva'bhyantara-sina-pavakam - Raghuvamsha III. 9. -

66 abhijnanasakuntalam [24 NOTES The tree being one of the hardest woods, the disproportionateness between the cutter and the cut is beautifully expressed. This tree has been mentioned purposely, as its branches are always required by the ascetics for kindling fire. (Manu-Samhita VIII. 247). The Sloka is quoted by Vishvanatha Kaviraja (Sahitya-Darpana VI). For a parallel idea, Cf. 'bhettu vajrarmani sirisa-kusuma-prantena samnahyate ' - Niti-Sataka 5 ; 'jvalitam vyajanena pavakam na tu nirvapayitu hi kah ksamah - Rukmini-Haraya (by HS) IV. 58. 'phula-dala diya, katila ki vidhata salmali taruvare ? - Michael - ( meghanada-vadha- kavya ) | vyavasyati - Strives. Cf. 'gantumasu vyavasyet ' - Meghaduta 23. na veti byavasyan ' - V. 19, infra ; (2 n. 4) 8. bhavatu - An avyaya,, generally used when a topic is taken up, leaving aside the old one. (Supra). 9. enam visam pasyami - This act of the king is not at all unbecoming. For, unmarried girls can be minutely observed, as otherwise all love-marriages will have to be stopped. Elsewhere our hero remarks-'bhavatu | anirvarnaniyam para-kalatram ' ( 164 n. 1); 'anaryah khala paradara-vyavaharah - (248 n. 1 ) where " kalatra or "dara " means a 'married woman.' Besides the king waited for a suitable opportunity to meet his hostess lest she be confused. Cf. "nayakah -kah dosah | nirdosa-darsanah kanyaka bhavanti | kintu kadacit asman drstva vala-bhava-sulabhat sadhvasat na ciramiha tisthet tadanenaiva tamala-jalantarena pasyamah "Nagananda I. 'kanyaka-darsana ' nirdosam - PY III. vi + sambh + kta kartari visrandha - At ease, (because Sakuntala is unconscious of the fact that she is being watched). The reading for seems to be wrong, for it means 'forgotten'. Vide (163 n. 2). 10. atipinona api - naha + kta karmani = ' apinaddham ' or pinaddham ' - (Fastened too tightly) (5 n. 1). balkalena - Cf. Eng and Danish Bark; Icelandic 'Borkr. 11. niyantritani + yantra --- ( ' tatkaroti tadacaste ' vah - 2573 ) nic + kta karmani -- Restrained, Tied up, pinioned sithilam kuru iti sithila + nic + lot hi-sithilaya- a denominative verb. asmi = aham (7 n. 2; 225 n. 7.) 12. priyambada - priyam vadati ya sa iti kartari khac by "priya vase vadah khac " (3. 2. 38), "advisadajantasya mum " (6. 3.67) iti mumagamah | payodhara &c. - dharati iti dharah | payasah dharah = payodharah |

24 NOTES ] - prathamo'nkah - 67 With 'an ' 'payodharah ' | (Vide 222 n. 7); Cf. Kumara-sambhava 1. 40. mamasa with tuc ( in vistarayitr ) is barred by 'trja़ - kabhyam kartari ' (2.2.15). 'sesa- sasthya samasa iti kayatah - Bhattoji Diksita " kecittu janikartuh (14.30), 'tat- prayogako heturaca ' ( 1. 4. 55 ) ' iti nirdesat anityo'yam samasah ityahuh | tammandam rasa- sasthi - samasena ukta-nidasopapatteh " T; 13. upalabhasva - up +a+labh + lot sva | "durvadah syat upalambhastatra yah stutipurvakah | sollunthanamsanindastu yastatra paribhasanam ' - Jatadhara Apparently upalambhah is nindapurvaka, but Anasuya seems to use it slyly as stuti- purvakah | She means to say that developed breast in woman is a sign of beauty. Cf. 'unnata-payodhara''dhaca " - Kuttanimatam of Damodara Gupta 265 ; 49; 187 ; so you should praise your youth which is responsible for this good to you. After upalabhasva, (in B, P, Mahamahopadhyaya Haridasa Siddhanta-Vagissha M . ) the following occurs [raja - samya- giyamaha | 'idamupahita- suksma-granthina skandhadese stana yuga - parinahacchadina valka- lena | vapurabhinavamasyah pusyati svam na sobham kusumamiva pinaddham pandu-patrodarena " ] -A most just observation. 'Her new (blooming) body (dressed) in bark, covering the orbs of her twin breasts and having its subtle knots tied on the region of her shoulders, does not manifest its proper beauty, like a flower wrapped within seared leaves." • ( malinivrttam ) - The idea is certainly very nice. -- Remark From the above conversation it will be noticed that Anasuya by nature is very meek and does at once what she is requested to do. But Priyamvada is vivacious and saucy. and she at once retorts any charge brought against her. Text :- raja - kamam ' ananurupa masya vayuso valkalam | na punaralankarasriyam na pusyati ' | kutah- malini ( nanamayaya ) sarasijamanuviddham sambalenapi ramyam malinamapi himamso laksma ' laksmom tanoti | iyamadhika- manojna balkalenapi tambi (kimiva hi madhuranam mandanam ' nakrtinam | 18 ||

ta it is not that it does Because--a lotus even charming. The speck abhisana- sakuntalam [24 NOTES King - Granted that the bark is ill-suited to her figure, yet not foster³ the beauty of an ornament. though fretted' by moss (Vallisneria), is though dark, enhances the beauty of the cold-rayed (moon). This slender-bodied one is all the lovelier even with (her) bark-(garment). To grac ful forms what indeed is not an embellishments ? (18) V. L. - ' vapuso valkalam ' - M. B. C. 'vayaso valkalam - R. V. s. - , rajeti | idam 'valkalam asyah sakuntalayah 'vapusah ' sarirasya 'kamam ' atyartham rupamanugatam iti anurupam yogyam tat na bhavati iti 'ananurupam ' sarvatha ayogyam, yadva 'ananurupam ' ayogyam iti 'kamam ' maya svikartavyam ('kamam prakame'- numati ' iti visvaprakasah ) | 'punah ' iti bhede [' punaraprathame matam | adhikare va bhede ca taya paksantare'pi ca ' iti medini ] | 'alamkarasya ' bhusanasya 'sriyam ' sobha 'na pusyati ' na vardhayati ' iti 'na' vadhayatyeva ityarthah | ( 'sambhavya - nisedhanivartane dvau pratisedhi ' iti vamanah ) | sarasijamiti | 'saivalena ' jalanilikaya nama trnabhedena ; ['sevalascava sevalah saivalo jalanilika ' iti vacaspatih ] | 'api ' iti garhayam ('api sambhavana - prasna-sanka garha samuccaye ' iti visvah ) 'anuviddham ' vesitam ('viddhah syat vesite ksipte sadrse vadhite trisu ' iti visva medinyo | prakrte tadartha'sambhavat samsaktatvam laksyate | antara'ntara samsaktam iti bhavah ) | sarasyam kasare ('kasarah sarasi sara " ityamarah ) jatam iti 'sarasi - jam ' ('saptamyam janerda ', tatah "nyapo samjna " -- 6 | 2 | 63 iti hrasvatvam ) 'sarasijam ' padmam ramyam ' manoharam | 'laksmam ' cihna kala iti yavat kartr ' ('laksma cihna pradhanayoh ' ityamarah ) 'malinamapi ' krsnavarna- mapi ('malinam krsna-dosayoh ' iti hai mah ) 'himamsoh ' candrasya ('himamsuscandramascandra ' ityamarah ) 'laksmi ' sobham ('sobha sampatti-pacasu laksmih sririva drsyate ' iti sasvatah ) 'valkalenapi tucchena iti aperarthah | ( purvavat garhayama, api ) | 'tanvi ' krsangi ('voto gunavacanat ' iti vikalpena ki -411144 ) 'iyam ' purodrsyamana sakuntala 'adhikam manosa ' manohara iti 'sahasupeti samasah ' | etani sarvani samalocya manye'ham 'madhuranam ' svabhavatah sobhananam ('madhurau 'akrtinam kimiva hi mandanam ' bhusanam 'na' ? api tu ('iva ' iti vakyabhusayam | 'iveti ivavarthi-mo- vardhamanah ) | [ atra dvitiya carane upamanasyakartr- svadu - sobhani ' iti vyaड़िh ) sarva bhusanatam prapadyate iti | tpreksa vakyalankaresu ' iti tvat kartum prakrama-bhangah | vakya trayam pada-kadambakatmakam dvitiyam tu kriyakaraka-

25 NOTES ] prathamo'nkah 69 . nvitetyetadrupam, tena vakya-prakrama bhango'pi | atah " vidhurapi paribhinno laksmana lobhaniyah " ( iti vidyambudhih ), yadva " sisira - kiranamali sobhano laksmanapi " iti pathaniyam | punah padatraye saundaryarupa sadharana dharmasya ramya-laksmi-vistara- manosa - padairabhidhanat mala prativastupama | antyacarane samanyena visesa- samarthana-rupah arthantaranyasah, arthapattiscetyanayoh samkarah | vrtyanuprasa chekanu- prasayoh samsrstih | malini-vrttam | anena 'madhurya ' nama ayatnajo'lamkarah uktah | tallaksanam tu darpane (trtiya-paricchede ) - "sarvavasthavisesesu madhurya ramaniyata ' iti | anena 'prasiddhi ' nama bhusanamupaksiptam | tallaksanam tu tatraiva 'prasiddhih lokasiddharthah utkrstairarthasadhanah ' iti ) || (18 ) 25 n. -- 1. kamam ananurupam - Either 'Exceedingly unsuitable ' or 'granted that it is unsuitable' (Com. ). Cf. Kumara-sambhava V. 44; Raghuvamsha IV. 13 ; VI. 22 ; St. 28. infra. 2. na punah &c. - punah implies bheda (Com.). &c.-g: It modifies what is admitted by Bark garments are used in the 3 rd stage of life, (Cf. "kimiti apasya abharanani yauvane tvaya vardhaka - sobhi valkalam " - Kumara-sambhava V. 44; Raghuvamsha VIII. 11), so these are quite ill-suited to Sakuntala's young age, still they appeared fasci nating to the king. This is suggested by the adversative particle 'punah ' | Cf. " A simple maiden in her flowers, is worth a hundred coats of arms." - Tennyson. 3. vapusah - R reads ' vayasah ' for 'age:', considering perhaps the previous speech of Priyamvada which refers to Sakuntala's youth, but 'ayc:' is preferable as in the next Sloka, the king refers to her form (akrti ) and not to her age ( vayas ) | 4. na pusyati &c. - Unlike Russian Language, two negatives make an affirmative in Sanskrit. Cf. "meyam na vaksyati " - III. 9 Supra. 'pratyuvaca tamrsirna tattvatastvam na vedmi purusam puratanam ' - Raghuvamsha XI. 85 ; VI. 30 ; na ca paricitah na capyagamyah Mala. 1, 11. Manu-Samhita VIII. 335; Meghaduta 63, 106; Shishupala-badha 1. 35 ; Vikramorvasiya II. 10. pus primarily means 'nurture', hence secondarily it means 'possess' or 'exhibit'. Cf. 'pusyati anekam sarayupravahah - Raghuvamsha XVI. 58. 'evamadibhih akirnah sriyam pusyati ayam girih - Ram. II. There the commentator Rama remarks 'pusyati vardhayati ' | Raghuvamsha VI. 78; XVIII. -

abhijnanasakuntalam [25 NOTES 32 ; IV. 11 ; III. 32. Kumara-sambhava I. 25 ; VII. 18, 78 ; 5. sarasijam- sarasi jatam iti sarasi +jan + da kartari ('saptamyam janerdah- 3.297.)= 'sarasijam ' or 'sarojam ' | 7mi is optionally (aluk ) dropped by 'tatpuruse krti bahulam ' - [ ( 6.3.14). This is a yogabdah word, hence though etymologically it means anything that grows in water or in a pond [ 'sarah nira - taड़ाgayoh ' ) ], yet by usage it means only lotus. Or, sarasi ( pond ) + jan + da= sarasija, 'i' is shortened by (6. 3. 66 ) . ( Read 3 n. 4.) Cf. mandurayam jatah mandura + jan +u==mandura-ja| 6. anuviddham - anu + vyas =kta karmani (vyas = vigh 6. 1. 16 ; 2412.) - Er. cased. 7. laksmom - Unlike nadi, laksmi has Visarga in the Nominative Singular. Cf. "avi-tantri- tari laksmi hi - sri dhinam unaditah | strilinganam amisantu na su-lopah kadacana | ' But Cf. again "vala nidagha- laksmiva tapayatyeva kevalam " | "laksma laksmom taniti " - has been quoted by Dandi in Kavyadarsa I. 45. 8. kimiya &c.-For similar idea. Cf. 'yatha prasiddharmadhuram siroruhah jatabhirapyevama- bhut tadananam | na satpada-srenibhireva pankajam, sa-saivala sangamapi prakasate ' - Kumara-sambhava V. 9. 'aho sarvasva-vasthasu ramaniyakamakrti-visesanam ' - VI. Infra. 'svabhava sundaram vastu na samskaramapeksate ' - Drstanta-sataka, 49. 'patanti nasmin visadah patatrino ghrtendracapa na payoda-samktayah | tathapi pusnati namah sriyam param na ramyamaharyamapeksate gunam ' - Kiratarjuniya IV. 23. 'sampede sramasalilo- dgamah vibhusa ramyanam vikrtirapi sriyam tanoti ' - VII. 5. 'athava sarva- malamkaro bhavati supurusanam ' - Avimaraka II ; 'sarvarupam sobhaniyam surupam ; nama ' - PN. 1; 'sarvasva-vasthasu caruta sobham pusyati ' - Mala II. Remark We are temp ed to quote the following passage from LE THEATRE INDIEN (Padma-Purana 368-371) in which Dr. Levi's imagination has conjured up "the memorable premiee when Sakuntala first saw the light." ... .Suddenly the two pretty figurines placed between the curtains of the stage, draw the folds of the curtain aside and Dusyanta with the bow and arrows in hand appears mounted on a chariot, his charioteer holds the reins as if bent in pursuit of an imaginary gazelle. They simulate by their

25 NOTES ] prathamo' gesture the rapidity of the course; their picturesque and descriptive stances suggest to the imagination a decor which it will be impossible for painting to trace. They approach the hermitage; the king gets down to the ground, dismisses the charioteer and leaves the horse and the chariot, hears the voices of young girls and hides himself; an animated movement of curiosity shakes the spectators, Sakuntala, daughter of an Apsara, and creation of Kalidasa possesses all the charms; can the actress respond to the expectation of the expert and knowledgable audience and attain the ideal ? She presents herself dressed in a simple tunic of bark which appears to hide her forms and by dextrous contrast even embellishes them ; the round delineation of her face, long eyes of dark blue hue, languorous, the massive breasts but ill-imprisoned, the delicate arms-all these let one guess the beauty which the ascetic constance conceals her attitude, her gestures simultaneously ravish the eyes and the hearts; she speaks and her voice is a song. The court of Vikramaditya trembles with a serene and profound emotion, a new masterpiece has just entered into the immortality. This book is without competition, the best work in which any of Sanskrit Literature has been treated, combining erudition, imagination and taste. It is itself a literature of high order." But unfortunately, the passage is too long to be translated entire. Text :- sakuntala ( agrato'valokya ) eso vaveriya-pallava-gulihi, tumarebi via mam kesara - ceena | java nam sambhavemi (esa vaterita-pallava'nga limi .) tvarayativa mam kesara - vrksakah | yavadenam sambhavayami ') | ( iti parikramati ) | Sakuntala (Looking forward)-Yonder Vakula tree [Mimusops elengi] with its breeze-stirred-tendril fingers is beckoning me, as it were, in haste. I will just honour¹ it. (This said, walks round). priyamvada-hala sambale, eltha ebba baba muhuttamam cittha | (hala sakuntale, atra eva tavat muhurtakam tistha ) | Priyamvada Dear Sakuntala! prithee, rest at this very place for a moment. argent-fir forfort? (for ffrey) ? Sakuntala-What for?

72 abhijnana- sakuntalam [25 NOTES priyavamda-hue ubagavae lava-sanaho bibha marja kesara-saksao paribhadi | ( tvaya upagataya lata-sanatha iva ayam kesara-vrksakah pratibhati ) | Privamvada - For with thee by (its side), this Vakula tree appears as if wedded to a (twining) creeper. sakusala--ado vasu piamgana si tumam | ( atah khalu priyamvadasi tvam ) | Sakuntala-Hence you are most appropriately named Priyamvada. (i.e. Speaker of Battering things). raja -- priyamapi tathya maha sakuntalam priyamvada | asyah arya (12, 18 12, 15) atharah ' kisalaya-ragah komala-vitapaunukarini ' bahu | kusumamiva lobhaniyam yauvanamangesu sannaddham || 19 || King-Priyamvada has told Sakuntala a truth² though (it is) a compliment. Truly-her lip has the redness of a fresh sprigt; her arms imitate tender twigs and her youth, alluring as flowers, pervades all her limbs. (19). | - sakuntalesi - " vatena ' vayuna 'irita ' sancalitah 'pallava ' eva 'amgulya stabhih kesaravrksakah ( ' hrasve ' -- 5 13|86 iti kah ) ' mam tvarayati ' jala-secanartham ahvayativa | ( 'pallavamgulibhih ' ityatra rupakam | 'amguli - sancalanena tvarayati ' ityanena utpreksa ca ) | 'sambhavayami ' jala secanena samma- nayami ('sambhavana vasanayam gaurave dhyanakarmani ' iti ajayapalah ) | priyam- baveti | yavat ' iti stutau ('yavat kartasnaye'vadharane prasamsayam paricchade mana- dhikara-sambhrame ' iti bhanujighrta medini ) 'upagataya ' sammilitaya | 'lataya sanathah ' yuktah | ( anena sakuntalaya lata-sadrsyam pradasyam tat-saundaryam varnitam | gunot- presa ) | sakuntaleti | 'atah ' anena priyakathanena 'tvam priyamvada ' madhuram bhasamana 'asi ' ('priyavase vadah khac - 3 |2| 38 iti khac ) ('atraiva tavat ' ityadina 'atah salu ' ityetadantena niruktirnama bhusanamupaksiptam | tallaksanam tu darpane - 'purva- siddhartha -kathanam niruktiriti kirtyate | rajeti | yat priyam prayena hi tat asatyam, na kutra'pi tubhayoh yugapat samagama iti priyena satyasya virodhah api-sabdena vyajyate | kintu asmin ksetre 'priyamvada sakuntalam priyamapi madhuramapi 'tathyam ' na tu anrtam ( " satyam tathya mrtam samyak " ityamarah ) 'aha ' kathayati | adhara iti | yat priyamvadaya latatvam aropitam adhuna tat sadhayata | 'asyah ' sakuntalayah 'khalu adharah bosthah ('adharastu pumanosthe hone'nurdhvo'pi vacyavat ' iti medini ) 'kisalayasya

26 NOTES ] prathamo'suh 73 nutana- parnasya 'ragah ' raktima iva 'ragah ' raktima yasya ('ustra- mukhavat ' uttara-pava- sipi bahuvrihih 830 ) tadasah | 'bahu ' bhuji 'komali ' namri 'vitapi ' skandho- sale ['skandhadurdhvam taroh sakha katapro (po ) vitapo mata ' iti katyah ] tayoh 'anukarini ' sadrsi ityarthah ' ('tasya canu'karotiti sabdah sadrsya-sucaka ' iti kavyadarsa 2|57 - 65 ) 'kusumamiva lobhaniyam ( bahulakat kartari aniyara ) cittakarsaka 'yauvanam '' tarunyam 'angesu ' sarvagatresu 'sannaddham ' avirbhutam ityarthah | ( atra sama- sama arthi,, samasaga gauni,, purna sritau ityupamanam paraspara-nirapeksataya samsrstih | "bahu mrdula-vitapaviva pratanu " iti pathitva uddesya-pratinirdesya-prakrama bhangah sama- dheyah | anena pavoccaya-nama bhusanam upaksiptam | "sancayo'rthanurupo yah padanam sa pavoccaya " iti tallaksanat | iyamarya ) | ( 19 ) || = 26. - 1. vaterita &c. - ir + kta karmani - iritah- Waved. Cf. vasantah pavana calitabhih pallavamgulibhih tvarayativa bhavantam ' - Mala. III; Janaki-Harana V.44; VII. 3 ; Kiratarjuniya II. 50. 2. sambhavayami pam + bhu means 'to think well of", hence 'to honour, Cf. 'evam sambhavayitva tu naradam samupasthitam 'Padma-Purana 1. 15. Raghuvamsha V. 11 ; VII. 8 ; Sakuntala VII. 3; Janaki-Harana III. 31. 3. muhurtakam - hurccha (kautilyagatau ) + kta bahulakat (u:- 376 | mudagamasca | 'rallopah ' (6. 4. 21 ) iti cha -lopah | 'hali ca ' ( 8. 2.77.) iti dirghah | Or. "lina, cordhvamauhuttike " ( 3. 3. 164 ) iti, panini-nirdesat va muhurtah- Bhanuji Diksita upagataya -- (By you being near in front ). Note the appropriateness of the word in connection with 'natha ' (husband). One is easily tempted to imagine that the king had hidden himself just behind the said tree. 4. samaya - Lit. nathena saha vartamanah sanathah, but here it means 'united with.' Cf. 'bhakti- sobha - sanatham ' - Kumara-sambhava VII. 94. 'vitana-sanatha ' -- II infra. ; Meghaduta 97; 'kumbha - sanatha ' -- Vikramorvasiya IV. atah lu &c. Cf. 'caturika khalu tvam ' Nagananda II; 'parahrdaya grahana- pandita madanika khalu tvam ' - Mricchakatika II; 'vimarda- surabhih vakulavalika tvam ' - Mala III. 5. priyamapi tavyam - Though truth and agreeableness are irreconcilable, yet in this particular case, it is the truth which has been uttered by fo Sakuntala Cf. 'tamucatuste priyamapi amisya - Raghuvamsha XIV. 6. 'avitatha-sunrtena sunoh ' - VIII. 92 'sulabhah purusa rajan satatam priyavadinah | apriyasya .

74 abhijnanasakuntalam [26] NOTES - va pathyasya vakta bhokta ca durlabhah -- Ram. III. 37. 2 ; 'hitam manohari ca durlabham vacah ' - KI. 1. 4. "apriyam hi hitam snigdhamasnigdhamahitam priyam | durlabham tu priyahitam svadu pathyamivausadham || " - Saundara-Nanda of Ashvaghosha XI, 16 ; 'vabhase vakyamanando madhurodarkamapriyam " - Saundara-Nanda of Ashvaghosha XI. 22. rtamapi jajalpa napriyam " - Saundara-Nanda of Ashvaghosha III. 33 'hitam mitranca yo vakti na vacati anrtam vacah " - Kavi-Rahasya 94; also "satyam 'babati ' sarvatra sarvasya 'vabate ' hitam | yanna satyam na ca hitam na 'vadayati ' tadvacah " Ibid. 99. 6. adhara &c. - ' aghara ' is the lower lip, while 'ostha ' is the upper one, but read--yatha 'radanacchadau 'dasana- vasasi ' ubhayatra vartate tatha ostha'dharo'pi ubhayatreti nayananandah | rayamukuto'pyaha 'uparavarti aghovarti ca osthah adharo'pi evam -- Kalpa P. 18. 7. komala - vitapa ( Branch) &c. (i) (i) vitan pati ' iti ato'nupasarge kah ' - 3.2.3. (ii) vitanam panam, pa pane ghanyarthe kah - (Varttika 3. 3.58). (iii) vetati ( akrose ) iti kapan u:- 432 - Bhanuji Diksita 8. lobhaniyam - Cf. " ramaniya, geya, karma-pravacaniyam, ramyam udyanam, bhavitavyam bhavatyeva - bahulakat kartari aniyara " - ( 3. 3. 113.) - Attractive, tempting. The king's latent desire to possess Sakuntala is made somewhat patent by this epithet. kusumam--jatyamka- vacanam | 9. sannaddham - (Fully developed referring to flowers ; fully permeated referring to youth.) - Cf. 'lateva sannaddha- manojna - pallava ' Raghuvamsha III. 7. - angesu - Read "bahuvacanena vadane kantimatta, nayanayostaraladha, kambu-trirekhavatvam, vaksasi stanojjrmbhanam, nabhi nabhi gabhirata, madhya- nimnatvam jaghana - jamgha - janu - mandalo -ru- desanam kanthe nitambe - - gani savilasatvam ityadi dhvanitam " - R. - mamsalatvam Text : - anasuya - hala saunbale, iam saamvara - bahu ' sahaarassa ' tue kida-jamahea vaja-jotiniti nomalia | nam bisumariya si | [ hala sakuntale, iyam svayamvara-vadhuh sahakarasya tvaya krta- namadheya vana- jyotsneti navamallika | enam vismrtasi ? ] Anasuya-Dear Sakuntala here is the Jasmine, named by thee, 'Vanajyotsna' (Lit. the moonlight of the grove), the self'. chosen bride¹ of the mango² tree. Hast thou forgot it? sakuntala -- tada attanam bi visumarissam [tada atmanamapi vismari- vyami ] | ( latamupetya avalokya ca ) hala, ramaniye kkhu kale imassa laba-

27 NOTES ] prathamo'nkah 75 paaba-mihunassa vaiaro sambuso | java-kusuma-jogvana banajosini, vaddha-pahala badhae ubabhoja-slamo sahaaro| (hala ramaniye khalu kale asya lata-padapa- mithunasya vyatikarah samvrttah | nava - kusuma-yauvana vanajyotsna baddha- pallavataya upabhoga -ksamah sahakarah ) || ( iti pasyanni tisthati ) | Sakuntala-Then even my own self I'll forget. (Going up to the creeper and looking) Dear Sakuntala in a (very) delight ful season, indeed the union between the pair of a tree and a creeper had taken place. The 'Moon-light of the grove' has (blooming) youth (marked with) new flowers, and the mango-tree 5 with its newly put forth tendrils³ is (quite) capable of enjoyment(R). (This said, stands looking at it ) V. L. -baddha ' - B. M. V. S. 'snigdha ' - R. -- ' anasuyeti | 'mahakarasya ' amrasya ' ('amrascuto rasalo'sau sahakaro'ti- saurabha ' ityamarah ) svayam vanine ya sa 'svayamvara ' ['samjnayam bhrt vrji - ' ( 3|2|46 ; 2963 ) iti vac ] 'svayamvara ' caso 'vadhu ' sceti 'svayamvara- vadhu ' ('vadhuh snusa navoha stri " iti visva . ) | ' vanajyotsna iti tvaya ' 'krtam ' vihitam 'namadheyam '' yasyahsa 'navamallika ' lata | 'enam ' nava- mallikam 'vismrta asi ' kim | ['jnanarthatvat kartari vartamane ktah | ( jalam vrsto deva ) - itivat kvacidanyato'pi kari kta vaktavyah ' iti nyayapancananapadah ] | sakuntaleti | 'ramaniye ' iti bahulakat kartari aniyar | 'latayah ' vanajyotsnayah 'padapasya ' rasalasya ca yat 'mithunam ' dvandvam stripumsa - yugalam ityarthah ('mithunam na dvayoh rasibhede stripumsa - yugmake ' iti medini ' ) tasya, 'vyatikarah ' melanam 'samvrttah ' jatah | 'navam ' prathamod -gatam ataeva manoharam 'kusumam ' puspam, rajodarsanam ca eva 'yauvanam yasyah ' tadrsi, 'vanajyotsna ' | 'sahakarah ' rasalah 'baddhah sambhuya jatah 'pallavah yasya | tasya bhavah, tatha, sanjata- kisalaya-taya [iti nayaka-vyavahararopat samasoktih ] | 'upabhogasya ' vallari-samslesa- rupasya 'ksamah ' yogyah | ( atra sobha nama nataca- laksanam-- 'siddhararthah samam yatra'prasiddho'rthah prakasate | rilasta-laksana- citrartha sa sobhatyabhidhiyate " iti darpanalaksanat ) | • 27 a - 1. svayamvara- vadhuh &c. - This sort of mock marriage has been elsewhere described by Kali. Cf. 'mithunam parikalpitam tvaya sahakarah phalini ca nanvimau - Raghuvamsha VIII. 61; Sakuntala IV. 12. For svayamvara &c. -

76 abhijnana-akuntalam - [ 27 NOTES A girl is entitled to choose her own consort after waiting for 3 years. " trini varsanyudikseta kumayu tumatyapi | na caivainam prayacchet tu guna- hinaya karhicit || - Manu-Samhita IX. 90. Vide also Raghuvamsha VI ; Nalodaya, I. 30; laksmi 0 - Vikramorvasiya III; Kuntala Jataka ; Nacca Jataka ; Rig-Veda X. 85, 13-15. 2. vanajyotsna - jyotirasti asyam iti jyotis + na matvarthe - jyotsna ( nipatanat ) by ' jyotsna tamisra - ( 5. 2. 114.) 3. enam vismrtasi - No sesa vivaksa, hence no 6sthi with smr (2. 3. 52 ). "sese kim ? karma-vivaksaya dvitiyaiva, mataram smarati, mata smaryate "Prabna. smr is sakarmaka, so kartari 'kta ' is not available, hence vismrtam iti bhave ktah | vismaranam ityarthah | Then vismrtam asti asya iti arsaaditvat ac | Cf. 'saughavasa mutajena vismrtah - Raghuvamsha - XIX. 2. 'atra bhavan pranipata -lamghanam vismrtah - Mala. IV. ( Read 152 n. 8 ). atmanamapi & - Cf. 'carudattah - smartavyo'si kathantaresu bhavata | aryakah svatmapi vismaryate ?" - Mricchakatika VII. 4 mithunasya vyatikarah -- methati iti miyu ( samgame ) + unan ( u:- 342 ) - mithunam = Couple. adhikarane ( 3|3|118 ) ( 3|3|118 ) -- ' vyatikarah ' - Union. karabhave ' - Raghuvamsha VIII. 95; Mala. I. 4, Meghaduta 15; Shishupala-badha IV. 53 ; VII.28. samvrttah - Taken place, happened (26 n. 3.) baddha - Produced -- Raghuvamsha XII. 69; Kumara-sambhava V. 60, 'upabhoga - ksamah ' - Cf. 'esa uparudharaga upabhogaksamah purato tisthati - Mala. III. Vide (24 n. 4 ) . vi + ati +kr +6 Cf. 'tirthe toya-vyati Text : -priyamvada ; --anasura, janasi ki saundala vanajosini avimetam pesa िti [anasuye, janasi ki sakuntala vanajyotsnam atimatram preksate iti ] | Priyamvada Do you know Anasuya, why Sakuntala gazes so intently at Vana-jyotsna ? anasuyana ksu vibhavemi | kahehi [ na khalu vibhavayami | kathaya | ] Anasuya - I fail indeed to guess ! Pray tell (me). priyamvada--jaha banajosiji anuruvena pathyavega samgava, abi nama evam aham vi asano anuruvam varam laheam ti [ yatha vana- jyotsna anurupena padapena sangata ' api nama evamahamapi atmanah anurupam varam labheya iti ] | Priyamvada - (She wishes ) " As Vana- jyotsna is united with a suitable tree, even so may I, too, get a consort worthy² of me".

28 NOTES ] prathamo'nkah sakuntala - eso junam tuha attagado manoraho [ esa nunam tava atmagato ' manorathah 1 ) | ( iti kalasamavarjayati ) | Sakuntala - This, surely, is the wish ' in 'your own mind'. (This said, inverts the pitcher ). V. L. -- ' janasi kim '- R. B. V. S. 'janasi kim nimittam '- M. priyamvadeti | | 'atimatram ' satisayam autsukyena saha | anasuyeti | 'na khalu vibhavayami ' hetumavadharayami | priyambadeti | 'anurupena ' yogyena padapena ' saha- kara-vrksena saha sangata ' milita | 'api ' iti prasne | 'nama ' iti sambhava- nayam | tadyoge ca lina | kimevam sambhavet yad 'ahamapi ' (api ratra samuccaye ) 'atmanah anurupam ' yogyam 'varam ' vodharam bhartaram iti yavat ('varo jamatari vrti ' iti medini ) 'labheya ( 3 | 3 | 172 ) iti manasi nidhaya vana - jyotsnam ati- matram preksate ityarthah | [ raja -- 'kathamiyam ' ityadyetadantena 'bilobhanam namangama upaksiptam | tallaksanamtu darpane - 'gunakhyanam vilobhanam ]| sakuntaleti | 'atmanam ' manah 'gata ' ( 2ya samasah 2|1|24 ) 'manorathah ' abhilasah | tvam svayameva anurupam varam labdhumicchasi ityarthah | 'avajamyati ' secanartham bhavanamayati | 28. - 1 vibhavayami - I guess; Uttara-rama-Charita II. 24 ; Malati-Madhava I. 18. api nama - 'api ' implies a query, while 'nama ', sambhavana | The two together indicate a wish and introduce a question as to whether it will be satisfied. It has the sense of (a ) 'is it likely', 'may it be' ; (b) 'would that', 'I wish that'- Apte’s Sanskrit-English dictionary Cf. 'apinama bhavadu- padhyayayajamanasya nivrtta ' &c. -- PR ; 'tadapinama ramabhadrah punarapi idam vanam alamkuryat ' - Uttara-rama-Charita II. 'apinama duratma raksaso grhyeta - Mudra-Raksasa I ;' api- nama'ham pururava bhaveyam ' - Vikramorvasiya II. It has a different sease in Janaki-Parinaya (Vide Bombay Ed. P. 236), where it introduces a question but does not involve the wish as it does here and also generally. 2. manorasah -- Desire is so termed as it carries the mind of a man from one place to another, as does a chariot carry a man from one place to another. Cf. 'madatmana krtam tanmavi sambhavayati - Rat. II. 3. mapayati +brj + mic +lt ti--- Inverts the pot in order to pour out its contents. Cf. 'mayajitantapara - kumbha-sorvah - Ka. 12

78 abhijnana- sakuntalam [ 28 NOTES VIII. 10. But avarjana generally means 'bending'. Cf. 'tvada-- varjita - vari-sambhrtam ' - Kumara-sambhava V. 34. 'avajita-puga - malam ' - Raghuvamsha XIII. 17; XIII. 24 ; XVI. 19, (Meghaduta 47. Parsvabhyudayam II. 39). Text : - raja - api nama kulapateriyamasavarna-ksetra sambhava syat | athava kutam sandehena | vamsasya asamsayam ksatra-parigraha-ksama, ' yavarthama ' svamabhilasi me manah || (jatajara ) (satam hi sambeha-pavesu ' vastusu pramana ' mantahkarana-pravrttayah || 20 || tathapi tascata enanupalapsye ' ।) King Can it be that this (girl) is sprung from a wife of an unlike caste of the patriarch ? Or, away with misgivings. She is doubtless ¹fit to be married by a Ksatriya¹, since my noble² mind has a longing for her. For, to the good, ³n matters of doubts, the "promptings of their inner minds 5 are an 'unerring index (of the truth). (20) Nevertheless I will test¹ her rightly. rajeti | 'api nama ' kimevam sambhavet yat 'iyam ' sakuntala 'kulapateh ' kanvasya 'anavanam ' brahmagat bhinnam ksatriyadi yat 'ksetra ' kalatram ('ksetram sarire kedare middhasthana kalatrayoh ' iti visva medinyo ) tasmat 'sambhavah ' utpattih yasyah tadrsi | 'syat ' ['saki lina ca ' (3|3|172 ) iti lina ] ' athava ' iti paksantare | 'mandena krtam ' ala ('krtamiti nivarana-nisedhayoh ' iti mara- svatikanthabharana vrtti | 'gamyamanapi kriya karaka- vibhaktau prayojika ' (568 ) iti karane trtiya ) | asamsayamiti | 'asamsayam ' niscitam iyam sakuntala, ksatah nasat trayate iti 'ksatrah ' ksatriyasya ityarthah ("ksatrah ksatriya-rajanyau ' iti namamala nasya, 'parigrahah ' stritvena angikarah ( ' parigrahah kalatre ca mula-svikarayorapi ' ityajayah ) tasya 'ama ' yamgya | iyam nihsandeham ksatriya- patni bhavitum arhati iti bhavah | ( atra mat-yarigraha-ksama iti vaktavye ksatreti samanyokteh aprastutaprasamsa ) 'yat yena hetuna 'arya ' kadapi nasat - patha-pravrttam, ataeva srestham ityarthah ' 'me ' puruvamsotpannasya jitendriyasya mama 'manah asyam sakuntalayam "abhilasi " masprham bodha micchu ityarthah | [ mahapurusanam atma-prasamsayam na dosah | tatha ramayage -- 'avamramasya ramasvam pasyastu hariyuthapah ' ) | ' samdehasya padesu ' sthanam ‍

29 NOTES ] prathamo'nkah 79 ('pada vyavasita- trana-sthana-laksmya'na, pri-vastusu ' ityamarah ) sandeha-visayibhutesu 'vastusu ' padarthesu, kartavyam akartavya va iti sasayaspadesu ityarthah | 'satam ' suddha- silanam 'antahkaranasya ' cetasah 'pravrttayah ' gatayah 'hi ' ityavadharane ( 'hi hetaba - vadharane ' ityamarah ) 'pramanam ' satya'nrtayoh manadanda-svarupam | ('samdehapadesu vastusu ' ityatra punaruktavadabhasa - nama'lamkarah | arthantaranyasa-kavyalinga'nuprasah | anena 'parimyasa ' ityangamupaksiptam | tallaksanam tu darpane 'tannispattih parimyasah ' | vamsasthavilam vrttam ) | ( 20 ) | tathapiti | tathapi ' sakuntalayah matparigraha- yogyatve nirnati satyapi | 'upalapsse ' sasye | iyam brahmanetara ksetra sambhuta naveti prstva avagamisyami | ( anena purva-nirnayena aparitosah sucitah ) | 29. - 1. apinama &c. - The previous conversation between Anasuya and Priyamvada gives the king an occasion for thinking about the possibility of his being an 'anurupah varah ' | 2. asavarna-ksetra- sambhava-samanah varnah yasya tat 'savarnam ' | 'samana ' - compounded with 'varna ' is changed to 'sa' by "jyatirjanapada- ratri-nabhi nama gotra-rupa-sthana-varna- vayo- vacana - bandhusu " - (6. 3. 8). Mr. Kale & Prof. G. have explained the formation of 'savarna ' with the help of 'yogavibhaga ' of the Sutra 'samanasya chandasi ' &c. 6. 3. 84. But the question of yogavibhaga cannot arise at all, when the formation of a word is accounted for by an independent Sutra ( 1013) where Panini himself has specifically mentioned the word "varna " (Vide 23 n. 6) ; ksetram - A wife. na savarnam asavarnam | asavarna ksetram - asavarnaksetram, A wife not of the same class. tasmat sambhavah yasyah sa = asavarna-ksetra sambhava - an instance of vyadhikarana bahubrihi sanctioned by Vamana : 'avarjyo hi bahuvrihih vyadhikaranah janmadyuttarapadah ' - KSv. V. 2. 19. But in this particular case, we can avoid it, if we derive 'sambhava with apa, in the apadanavacya - 'sambhavata asmat iti sambhavah ' i.e. origin, (Cf. 'tam priyasakhyah prabhavam avagaccha ' supra). hence 'asavarnaksetram sambhavah ' utpatti-sthanam ) yasyah sa ' iti samanadhikarana- bahubrihih | Vide Manu-Samhita III. 12 & 13. If Sakuntala is asavarna - ksetra - sambhava i.e. if her mother is other than a Brahmani, there is no bar to her being married by a f¶¶ king, as such marriage is sanctioned - =

.80 abhijnana-akutalam [ 29 NOTES by Manu (Vide notes 3 below). So our young king who is an ardent lover and at the present moment completely engrossed with his own interest, readily infers that fe must be a married man with more than one wife of different castes. Lateron he himself remarks that kanva is a life-long celebate ('sasvate mayfor fearer afer stadr:'), but at the present moment he unconsciously forgets this well known fact, as the previous idea suits his own interest. This is quite in keeping with the mental psychology of an ardent lover. Now read II. SL 1 & 2, and 'kami svatam pasyati ' - • Act II. 3. krtam sandehena - 'krtam ' (= alam ) is an avyaya = Enough, 'krtam yuge, alamartha syadvihite himsite trisu ' - Medini. Raghuvamsha XI. 41 ; Kiratarjuniya II. 17. karane trtiya | Read (250 n. 2), and Mallinatha on 'alam mahipala tava srameja ' in Raghuvamsha II. 24. ksatra-parigraha-ksama - For Manu says 'putra ye'nantara-strijah kramenokta dvijanmanam | tanantaranamnastu matrdosat pracaksate -- X. 14. Also III. 13. ksatat trayate iti ksata + + kah = ksatrah -- prsodaraditvat (6.3.109) sadhuh | Cf. "ksatat kila jayata ityudagrah ksatrasya sabdah bhavanesu rudha़h " - Raghuvamsha II. 53. 4. satam hi &c. - pramana (standard of guide, an authority) is always neuter singular. Now Cf. 'vedo'khilo dharmamulam smrtisile ca tadvidam | adharaevamva sadhunamatmana stustireva ca ' - Manu-Samhita II. 6; 'manobuddhirahankarascittam karanamantaram | pramanam nityamaryada sastresu satyavadini ' | " athava naitadevam hi yanmaya parisamkitam | manaso hi mama pritirutpanna tava darsanat " || - Ram. V. 36.17. This stanza and its latter half have been quoted in Dasa-Rupaka and in of Kumarila Bhatta respectively, while Kuvalayananda Karika has quoted this as an instance of ' pramanalamkarah ' | Text :-sakuntala -- ( sasambhramam ) ammo, salila-sema-sambhamugnavo noma- lina uni namanam me mahuaro ahibattaha [ambho, salila seka sambhramodgatah nava- mallikam ujjhitva vadanam me madhukarah abhivartate ] | ( iti bhramara- vagham rupayati ) | Sakuntala - (In a flury) - Dear me, stirred up by the disturbance caused by the sprinkling of water, a drone leaving the

29 NOTES ] prathamo'nkah 81 Jasmine is making towards my face. (This said, gesticulates annoyance from the drone.) raja - ( sasprhamavalokya ) -- sikharini ( yamanasa bhalaga ) calapanga ' drstim sprsati bahuso vepathumati ' rahasya'sthayiya ' svanasi mrdu karna'ntika-varah | karam vyabhumvatyah pibasi rati-sarvasva-madharam vayam tattvambevan madhukara ! hata, ' stvam khalu krti ||21|| • King - (Looking wistfully). We, through search for truth (about her), are undone O drone! thou indeed art lucky (here). (For) many a time thou touchest her tremulous³ eyes with¹ rolling corners; flitting by her ears thou hummest gently as³ if to whisper some secrets (of love). Despite her waving the hand, thou kissest her lip which is the be-all of (sexual) pleasure. (21) V. L. --' abhivartate ' - R. V. B. 'dhanyaloka ' | 'abhibhavati ' - S. M. 'karau ' - - R. B. V. 'karam ' - Mahamahopadhyaya Haridasa Siddhanta-Vagissha M. S. 'karnantikacarah ' - B. M. S. V. R's Com. 'karne antikacarah ' -- R. sakuntaleti | sasambhramam samayam ('sambhramah sadhvase'pi syat samvegadarayorapi ' iti medini ) | 'ammo ' iti vismaye ('vismayam duhsaham ammo nityam stribhih prayu- jayate ' iti bharatah ) 'salilasya sekena ' secanena yah 'sambhramah ' sancalanam tasmat 'udgatah ' utthitah | 'ujjhitva ' vihaya 'vadanam abhi ' laksikrtya 'vartate ' aga- cchatityarthah | [ 'amirabhage ' (1|4|11 ; 553 ) iti 'ameh ' karmapravacaniya-sajna | tadyoge dvitiya (238 ) | 'bhramarat bagham ' pida़ाm [ 'pida़ा badha vyatha duhkha ' mityamarah ] 'nirupayati ' bhramara-patana-parijihirsaya hastaksepadikam karoti ini bhavah | caleti | he 'madhukara ' tvam 'vepathuh ' kampah asti yasyah tam 'vepathumati ' sakampam ('atha vepathuh kampa ' ityamarah | " dvito'yuc " - ( 3|1|39 ) iti ayuc | api ca 'calah ' cancalah 'apangah ' netrantah yasyah tam cancala- prantam ("apangah tvangahine syat netrante tilake'pi ca ' iti medini ) tadrsim 'drsti ' caksuh [karane vitat ( 3|3|94 ) 'drsti jnane'ksina darsane ', ityamarah ] 'bahusah ' bahuvaran ('bahva- lparthat sas-- " (5|4|42 ) iti sas ] 'sprsasi ' cumbasi ityasayah 'rahasya ' rahasi bhavam gopaniyam ['digadibhyo yat ' (4|3|54 ) - 'rahasya stri nadibhede,

82 abhijnana-kuntalam [ 30 NOTES gopaniya'bhidheyavat ' iti medini [tasya 'akhyayi iva ' vakta iva ] (iti pit- preksa ) | 'karnayoh antike ' nikate carati iti 'karnantika- carah ' san 'mrdu ' asphutam yatra syat tatha 'svanasi ' gunjasi (iti svabhavoktih | anena kapola - sparsa- nabhavah vyajyate ) | 'karam ' hastam 'vyadhunvatyah ' bhramara-nirasaya itastatah kampa- yantyah 'asyah sakuntalayah 'rati sarvasvam ' kama-sara-bhutam 'agharam ' ostham 'pivasi ' cumbasi | ( tatha coktam - ' kaminam aghara-svadah suratat ati- ribyate ' iti ) 'vayam ' aham [ 'asmado dvayosca ' ( 1/2/59 ) iti bahuvacanam ] 'tatvasya ' kimiyam ksatra-parigraha-ksama na va iti svarupasya 'anvesat ' vicaranat 'hatah " bhagnamanasah jata ('manohatah pratihatah pratibaddhah hatasca sa ' ityamarah ) 'tvam khala krti ' krtakarya ityarthah (bhumarthe inih ) | ( 'vayam hastastvam krti ' iti vyatirekah | nilotpalavibhrantya bhrantiman | 'madhukare ' nayaka-vyavahara-samaropat sama- soktih | tvam krti ' ityatra carana-trayam hetutvenopattam iti vakyarthahetukam kavyalingam | adya vakyadvaye rasanakavyalingam | punah tasvanvesanarupah gunah dosa-rupena kalpino'to'tra lesanamalamkarah | "lesastu dosa-gunayoh guna- dosatva - kalpanam " iti tallaksanat | bhutyanuprasasca | sikharini vrttam | atra praptirnama angam upaksiptam | tallaksanam tu darpane ' 'praptih sukhagamah ) | (21 ) eyes. 3. karam -- The waving natural. vyasunvatyah - visesena tasyah | No 'num ' in the Fem. 30 n. -- 1 vadanamabhivartate &c. - Shows that Sakuntala is a woman of Padmini-type. Cf. 'bhavati kamala-netra nasika ksudra- randhra, avirala-kuca-yugma dirghakesi krsangi | mrdu-vacana- susila nrtya-gitanurakta sakala-tanu- suvesa padmini padma-gandha - Ratimanjari 2. sasprhamavalokya - The king already enamoured of Sakuntala , is jealous of the bee on account of its dallying with Sakuntala before her very of one hand seems to be more 'a' samantat dhunvati (dhuratr - nip ) as 'at si nadyoh nam ' ( 7.1.80) does not apply. 'avarnantat sabdat kim ? (srnu sata ) srnvati, (kuru satr ) kurvati ' - Prabha. (5) - "dhunoti campaka-vanani, dhunoti asokam | cutam dhunati bhuvati sphutita'timuktam | vayuvidhunayati campaka- puspa-renun yat kanane bhavati candana- majarisva " - Kavi-Rahasya 8 ; 4. rahasyasyayi (As if communicating some secret in her ear). Cf. "vinisasvasa karne'sya rahasyam sruyatamiti "- - | - Buddhacharita IV. 31. a + cas + nini kartari = asthayi | 'can ' becomes

30 NOTES ] - prathamo'nkah 'spa ' with an ardhadhatuka-pratyaya by ' caksinah vyana ' (2.4. 54) ; Haradatta Misra admits the existence of an independent 'sya ' Dhatu, while Nyasakara and Bhattoji Diksita differ. 'stha prakathane | ayam sarvadhatuka-matra- visayah ' - Siddhanta-Kaumudi 2463; 'idamasarvadhatukavisayamiti atreyadayah | anye tu samanyena manyante - Dhaturupa Kalpadruma 'sya ' prathane iti govindabhattah prasiddhirityarthah | prakathane iti caturbhujah | khyati lokah- Manorama. 5. adharam pivasi - Cf. 'agharam patum pravrttah " - Vikramorvasiya Bhartr Hari. 1. 26. 'adharamadhuvadhunam bhagyavantah pibanti '- -Kirata. In fact the bee which was waved away by the movement of the hand, had not the chance to sit on Sakuntala 's lip. The king out of jealousy thinks it to be an aggressive lover. Note that the future endeavour of Dusyanta's kissing Sakuntala against her will (Act IV. 22) has been cleverly fore-shadowed here. 6. vayam &c. --krti - Learned, "krti syat karmakusale pandite sarvavarmani ' iti kalapacandra-dhuta kosah | But, here it means "successful". - Mallinatha (Kiratarjuniya II. 9). following Vardhamana, derives it with ini by 'istavibhyasca ' (5.2.88) ; ( anena krtam iti krti ) | Bhanuji Diksita follows suit. But neither Vamana nor Bhattoji Diksita includes in the aft class. Besides istadi is not an akrtigana | Hence say ' krtam iti bhave ktah | karma ityarthah ' - Deed. Next bhumarthe prasamsarthe va inih by 'atah inithani- (Plural) = 'aham ' (Singular) -- (Read 135 n-4.) 'vayam ' 5. 2. 115; in spite of its attribute ':' (Disappointed)-For reasons (Vide 159 n. 1.) Cf. the peculiar use of 'hata ' in (197 n. 3.) Remark-B, P, Mahamahopadhyaya Haridasa Siddhanta-Vagissha, M read the following just before Sloka. 21. 'raja - ( vilokya sasprham ) sadhu vadhanamapi ramanimasyah | yato yatah satcarano'bhivartate, tatastatah prerita -lola locana | vivartita bhuriyamadya siksate, bhayadakamapi hi drsti-vibhramam " || The King ( looking wistfully ) : Beautiful ! there is "something charming even in her repulse. Where'er the bee his eager onset plies Now here, now there, she darts her kindling eyes; What love hath yet to teach, fear teaches now The furtive glances and the frowning brow" - M. (Metro - bamsastha )

4 abhijnanasakuntalam [ 30 NOTES Text : ---sakuntala - ma eso bitto biramabi | -- bitto biramati | anno gamissa [na esa dhrsto viramati | anyato gamisyami ) (padantare sthitva | sadrstiksepam ) kaham ivo bi amacchavi | hala, paritamaha, paritamaha, mam imina dumbinibena tu-maha- arena, ahihuyamanam [ katham ito'pi agacchati ? hala paritrayetham, paritrayetham mam anena durvinitena ' dusta-madhukarena abhibhuyamanam ] | Sakuntala - This impertinent (creature ) does not stop. I'll move elsewhere. (Moving a few steps and glancing around) What ! even here it is coming ! Help, my friends, help, I am being assailed by this ill-bred¹ wicked drone. ubhe ( sasmitam ) - ka vaam paritai| dussam akkanda | rama-raksiya- byai tapovanai nama (ka vayam paritratum | vyani tapovanani nama ] | dusyantamakanda | raja-raksita Both ( Smiling) - Who are we to deliver (you ) ! Call on Dusyanta (to your aid). Penance-groves are said to be protected by the kings. raja - avasaro'yam atmanam prakasayitum | na bhetavyam | na bhetavyam | ( iti 'ardhokte svagatam ' ) raja-bhavastu ' abhisato ' bhavet | bhavatu | evam tavadabhidhasya | King - Here (indeed) is an (excellent) occasion for showing myself. "Don't be frightened". ['Half-uttering; aside¹] (If I introduce myself in this way) my kingship will be disclosed. Well, this then will I say. sakuntala -- (padantare sthitva | sadrstiksepam ) kaham iyovi mam ajusaravi [kayam ito'pi mamanusarati ] | Sakuntala - (Stepping aside and glancing around) What ! even here it is following me. V. L. - 'dustah ' R. S. 'ghrstah ' M. B. V. 'na bhetavyam ' - R. B. V. M. 'na bhetavyam kah ko'tra bhoh ' - S. S reads ' athava ' before 'rajabhavah ' &c. sakuntaleti | 'vrstah ' durvinitah ('ghuste ghrsnag viyatasca ' ityamarah ) | 'katham ' ityascarye avyayam | 'durvinitena ' asistena | 'abhibhuyamanam ' pidya- manam| ubhe iti | 'paritratu ' paritrane ityarthah ('avyayakrto bhave ' iti pari- bhasokteh ) 'vayam ' avam ('asmado dvayorana ' -- 1/2/59 ) 'ka ' bhavama iti

31 NOTES ] prathamo'nkah 85 sesah | vayam paritraja-visaye asamarthah lalana -matratvat iti bhavah | 'makranda ' atma- tranaya uccaih ahvaya ("anandah krandana''hvanam mitradarunayuddhayoh ' iti medini ) | 'tapovanani ' rasah visayasthitani, atastenaiva tani 'raksitavyani ' 'nama ' iti prakasye | rajeti | 'atmanam ' svam 'prakasayitu 'darsayitum 'ayam avasarah ' avakasah susamaya iti yavat ('kala-samaya- velasu tumun - 3|3|167 iti tumun ) | 'ardhe ' purvardhe 'ukte ' sati avasistamanusvarya 'svagatam aha | adhuna gaccheyam cet mama 'raja-bhavah ' nrpa svabhavah ( bhavah satta-svabhavabhipraya- cestatma-janmasu ' iti medini ) | 'abhijnatah bhavet ' ta mam nrpam manyeran iti nrpasya anaka | - 31 n. -- 1. dhrstah- dhrsnoti iti dhrsa, pragalbhya + kta kartari [3.4. 72.] by 'dhusi - sasi vaiyatye ' - (7. 2. 19). "nirlajjayem kta ktavatu-pratyaye pare, ghrsa - dhatoh, sas dhatosca it agamo ma bhut " - Prabha. Hence ghrstah, (pragalbhah ) visastah (nirlajjah ), otherwise, gharsitah ( parabhutah ), visasitah (visesena ) himsitah ) | viramatiram with vi, a, pari, is parasmaipadi by 'vyamparibhyo ramah ' (1. 3. 83), but Cf. 'kathayantasca mam nityam tusyanti ca ramanti ca 'Gita. X. 9. 2. duvinitena - Wanting in decorum, rude, Cf. 'dasyah putramh madhukaraih pidito'smi ' - Svapna-Vasavadatta IV. This supplies the king an opportunity for making his appearance before the girls and he uses the same word in his next speech. Cf. 'ka: paurave vasumatim gasati sasitari durvinitanam ' | 'hala paritrayadham ' &c. - For reduplication, (vide P. 35, line 10.) Here is a sly reference to the king's endeavour to kiss Sakuntala inspite of her protests. Vide Sakuntala III. 13 & 14 ; (30 n. 5 ). 'hala asaranasmi anyatara yuvayoragacchatu- III. Infra. 'abhibhuyamanom ' (tormented) is preferable to 'paribhuyamanam ' as it is repeated in Anasuya's next speech. 3. paritratum tumuna, is used in bhavavacya and hence though an avyaya, it is equivalent to a noun i.e. 'paritranam ' - What are we in the matter of ( your ) protection ? Cf. 'ka vayam ' bhattinim niyojayitum ' - Bhavabhuti. 'ka vayam jetum - Mala. 4. nama - prakasye - It is well-known. 5. prakasayitum -- 3. 3. 167. (Com.). 6. na bhetavyam - Regarding the absence of a stage direction here, Mr. Kale remarks-"The king says this -

86 abhijnana- sakuntalam [ 31 NOTES impulsively or rather the words escape his mouth and so there is no stage direction before these; nor are the words heard by Sakuntala and her friends, as these are uttered by the king without going forward". 7. svagatam - This stage direction means that the speech following it will be heard by the audience only, and not by the actors on the stage. - ' abhayam khalu yadvastu, taviha svagatam matam ' - (Sahitya-Darpana VI.) abhi + gha = To speak. Kumara-sambhava III. 63 ; Manu-Samhita I. 42 ; BK. VII. 78; Gita. XVIII. 68 ; Text : - raja - ( satvaramupasrtya ) - ah | arya (12. 18, kah paurave vasumatim sasati sasitari buvinitanam | 12, 15 ) ayamacarasyavinayam mugdhasu ' tapasvi -kanyasu || 22 || (sarva rajanam drstva kincidiva sambhrantah ) | King -( Advancing hastily) Ah! Who is it that behaves t rudely' towards the innocent' (young) hermit-girls, whilst Paurava ( a descendent of Puru), the chastiser of the ill-behaved, is ruling the earth ? (22) (All appear some-what distracted on beholding the king). " anasuya --ajna, na klu kimpi accahivam | iam jo piasahi vuttha-mahuarena ahihuyamana kadaribhuva ( arya, na khalu kimapi atyahitam | iyamavayoh priyasakhi dusta-ma bukarena abhibhuyamana kataribhuta ) | ( iti sakuntalam darsayati ) | Anasuya - Revered Sir, nothing indeed very dangerous. This, our dear friend, being assailed by a wicked drone, has been alarmed. (This said, points to Sakuntala). ka iti || 'durvinitanam ' dustanam 'sasitara ' dandadina sasake 'paurave ' puruvamsiye rajani ( paroksa-nirdesastu rajabhava - guptyartham ) 'vasumatim ' prthivi 'sasati ' palayati sati [ bhave saptami 2|3|27, yadva vasumatim sasatam pauravam anadrtya, 'sasthi canadare ' (2|3|37 ) iti saptami ] | ko'yam ' iti kronoktih | 'mugdhasu ' ramyasu acaturasu va 'avinayam ' asistam 'acarati ' vyavaharati | jhatiti bruhi yena dandam pradasyami | [' tapasvi ' sabdena atyanta'sam- bhavya'vinayasthanatvam vyajyate | atra aprastutaprasamsa | cheka-vrtyanuprasi |

32 NOTES } prathamo'kuh 87 anena bandalavanam samdhyangantaramupaksiptam | tallaksanam yatha- 'bandastvavinayadinam drstagha srutva ca tarjanam ' || arya jatih ) (22 ) | 'kincid iva ' iti ivadartha [ 'isadarthopa notpreksa- vakya-bhusanayoriva ' iti vardhamanah ) | anasuyeti | 'atyahitam ' mahadbhayam ('atyahitam mahabhitih karma jivanapeksi ca ' ityamarah ) | akatara katara bhuta iti 'kataribhuta ' ('ku-bhvastiyoge samppadyakartari cvih, - (5/4/50 ), 'asya vvau - ( 7|4 | 32 ) iti avarnasya ikarah ) | 1 - 32. - 1. kah paurave &c. This indirect method is purposely resorted to, so that the girls may not suspect him to be a king. mah- implies anger. Vide Act. IV. 1. infra 2. sasitari - sasa + trc ( nvultrcau - 3. 1. 133.) but if trn ' is used ('tun ' - 3. 2. 135 ) sasthi in durvinitanam will be barred by 'na loka'vyaya-nistha-khalartha- trnam ' (2.3.69). 3. mugdhasu - Innocent, too young to have any knowledge of the world. This adds to the serious nature of the crime. 'prathama'vatirna-yauvana- madanavikara ratau vama | kathita mrdusca mane samadhika lajjavati mugdha - Sahitya-Darpana III. "The inexperienced has the desire of new youth, is coy in love and gentle in anger"- Dr. Haas. (Dasa-Rupaka). 4. tapasvi &c. -- For the force see Com. Cf. 'abhumiriyamavinayasya '- Sakuntala VII. 5. kincidiva - Their bewilderment was only for a short while because the novus home who entered, was wearing a very plain and simple costume like an ordinary man arya, na khalu &c. - Mark that it is Anasuya, who first gathers courage to address the king. Her courteous reply bespeaks her great presence of mind and her knowledge of the ways of the worldly people. means a noble-minded person who performs his duty. (Vide 3 n. 1) Here the epithet is very significant, as the duty of a Ksatriya king or his officer is to succour the distressed. Cf. Raghuvamsha II. 53; 'sarvasyasya yathanyayam kartavyam pariraksanam ' - Manu-Samhita VII 2; X. 80. 6. atyahitam -- 'ativa adhiyate sma manasi iti atyahitam - Bhoja D.What is seriously felt by the heart, hence, a great calamity. Cf. 'atyahitam, na khalu savasesah visavikarah bhavet - Mala. IV.

88 abhijnanasakuntalam [ 33 NOTES. 'pandaputrairna kimapyatyahitamacestitam ' Vairagya-Sataka II; PN. I. after $1. 14 ; Vikramorvasiya IV and V. Text : - raja -- ( sakuntalabhimukho bhatva ) api tapo vardhate ? ( sakuntala sadhvasadavacana tisthati ) King (Turning to Sakuntala) - Is your penance thriving ? (Sakuntala stands silent through nervousness.) anasuya -- bana avihi-visesa-kahena | hala sambale, gaccha uda़am phala- mismam andham udahara | idam payovaam bhavissadi (idanim atithi- visesa - labhena ' hala sakuntale, gaccha utajam | phalamisram ardhamupahara | idam padodakam bhavi- vyati ) | ( iti ghatam darsayati ) | Anasuya-(Yes, it prospers), now by¹ the acquisition of a noted guest. 1 0 my Sakuntala, go to the cottage (and) bring a ( respectful) offering mixed up with fruit. This will serve to bathe his feet. (This said, shows the pitcher ). raja --bhavatinam sunutayamva ' gira krtamatisyam ' | King-Even by your courteous words, the rites of hospitality² have been rendered. 1 rajeti | 'sadhvasat ' bhayat ('dara - trasau bhitirbhih sadhvasam bhayam ' ityamarah ) 'a-vacana ' nirutara | anasuyeti | 'atithina visesah ' uttamah tasya 'labhena ' praptya | bhavadrsasya visistasya atitheh agamanena ' idanim tapo vardhate ', "nr-yajnastu atithi-pujanam " ityukteh | ( anena anavrtti-nama natyalamkara upaksiptah | tallaksanam tu darpane - 'prasrayadanuvartanam anuvrttih ) | 'utajam ' parnasala ('muninam tu parnasalotano'striyam ' ityamarah ) | 'phalena misrah ' samprktah ('karamva karavo mibhah samyuktah khacitah sama ' iti hemacandrah | trtiyasamasah -- 2|1|31 ) 'ardham ' arcana dravyam 'upahara ' asmai dehi | 'ivam ' secanartham kalasa sthitam jalam 'godaka ' pada praksalanartham jalam 'bhavisyati ' ( nanu padyameva prathamamupayujyate natu arthah ityatra aha 'idamiti ' - - nyayapancananapadah " ) | rajeti | 'bhavatinam sutrtaya ' priyasatyena ("sunutam mangale'pi syat priyasatye vacasyapi ') 'gira ' daca 'eva atithyam ' atithisatkarah 'krtam ' | alam arghadina iti bhavah | 1 33. -- 1. api tapah &c. - Cf. 'maithili, api tapo vardhata - PN. V. " api sthirayuh bhagavankumarah " - Buddhacharita I. 69. sakuntala sadhvasavavacana--

33 NOTES ] prathamo'nkah --- == 89 &c.-The king first of all addresses Sakuntala as she is the hostess, but being addressed face to face by a city-bred novus homo, she is highly distracted sadhu samyak asyati viksipati cittam yat tat sadhu + as + ac pacaditvat ( 3. 1. 134) sadhvasam - Which completely upsets the mind, i.e. confusion, fear. pet sreufer 'sadhun asyati iti ac - Raya-Mukuta-Mani But ac is barred by 'karmanyan ' ( 3. 2. 1) ; Hence 'tanna | tasmat sadhunam asanam sadhvasam - Bhanuji Diksita Note that she had had no exchange of words with the King till the end of the Act. (Sce also 260 n. 2). 2. idanim atithi-visesa etc. -- &c. The arrival of a noted guest has given us a chance to adore him and thereby enhance our piety. This reply of Anasuya bespeaks great presence of mind on her part. This time also Anasuya speaks on behalf of agitated Sakuntala visesa ' 'Excellent, hence atithinam visesah, atithivisesah means 'a distinguished guest'. "viseso'vayavo dravye drastavyo-tama-vastuni - iti sabdarnavah - Mallinatha on Meghaduta 57; 'kadali- visesan ' - Kumara-sambhava I.36. 'sila - visesana ' - Raghuvamsha XVI. 49. 'nau-visesa ' - XIV. 52; 'purusa - visesa - - PN. II. Here the rule 'na nirdharane ( 2. 2. 10) does not bar 6sthitat | Read : - " atha katham purusottama ' iti ? 'yasmat nirdharyate, yasca ekodeso nirdharyate, yasca nirdharana hetuh, etat-tritaya sannidhane sati evayam nisedha ' iti kaikeyatah | anyetu 'purusesu uttama ' iti nirdharana-saptamyah 'samjnayam ' (2.1 44 ) iti samasah | tanmandam | samjnayama iti samasasya nityatvena svapada-vigraha'samgati-prasangat | tasmat kaiyatokkta samadhanameva samicinamiti navyah "-T on 704 ; also Kaiyata's bhasyapradipa on (5.3.57). 3. ardham upahara - Anasuya is now drawing Sakuntala's attention to her duty of receiving guests as enjoined by Kanva. ahyamte pujyate anena iti arha +ghana karane by 'halasca ( 3.3.121 ). Next 'ha' = 'gha' by 'nyakya- dinanca ' 7.3.53 = arsah It will be very interesting to note that "ayam sabdah samaganam sarvatrabhilave sa-yakaro (adhyam ) napumsaka-lingenaiva prayojyah | anyavedinam-ni-yamkarah (ardhah ) pulingena prayojya " iti sraddhatatvam - Kalpa. P. 52. Also 'pada'rghabhyanca ' (5.4.25 ). ardha is a combination of eight things-"apah ksiram kusagranca dadhisarpih satandulam | yavah siddhartha kascaiva - -

90 abhijnana- sakuntalam [ 33 NOTES astango'rthah prakirtitah | iti tantre kasikhande ca | 'rakta-vilva'ksatah puspaih badhi- durga - kusaistilaih | samanyah sarvadevanamargho'yam parikirtitah ' - Devi Purana. qtd. sridatta in acaradarsa | Mark that water is not mentioned here at all. Also Ram. 1-20.9-10. padodaka Water for washing the feet is one of the first things invariably provided for a guest not only in India, but also in many Eastern Countries. Vide Genesis. XXIV 32; Luke VII. 4. 4. "Next my girl sprightly nymph, brings her napkin and lymph, Feet and ankles are quick in ablution"-Quoted by Dr. Wilson. "akaraya padau dhavitum " -Mk. III. 'ahamkarah - a: ; turaska - desah prapta smah, yatah sratriyanatithin padyadi- bhiragre grhino nopatisthante '--Prabodha-Candrodaya II. 4. sunrtaya - susthu nrtyanti jana anena harsat iti su +nrt + ka ( karane ) mulavibhujaditvat ( Varttika 3. 2. 5.)-Raya-Mukuta-Mani, but the Varttika is applicable only in kartum vakya - tanna | tasya kartari vidhanat " - Bhanuji Diksita, hence he suggests ghanाrthe kah ' but that is also defective, as nrt is not included in ' ghannarthe ka- vidhanam stha-sna- pa-vyasi-hani-yudhyartham | (Vide 3. 3. 58). Lastly Bhoja D takes the help of 'halasca ' ( 3. 3. 121), which gives 'samjnayam ghanna ' in the karanavacya | No guna, by 'samjnapurvakovidhiranityah, (optional). Next 'anyesam api drsyate ' (6. 3. 137) iti dirghah | To avoid cumbrousness proceed thus - susthu unayati prinayati iti sun by 'kvip ' - ( 3. 2.76). Next sun ca rta ca = ' sunrta ' satya - priya ityarthah (Com. ) 'sunrtam vacamahah - Uttara-rama-Charita V. 30; Hito. I. 301. 5. atisyam atithi + a by 'atitheh ' (5.4. 26). The king says so because he does not like that Sakuntala should leave his company. - Text : - priyamvada tena hi irmassa pacchama-somalae satta-banna-vedikhae muhuttaam ubabisia parissama-vinodam karevu ajjo [tena hi asyam pracchaya-sitalayam maptaparna vedikayam muhurtakam upavisya parisrama - vinodam karotu aryah ] | Priyamvada-Then on this shady cool platform (round) the Saptaparna (Alstonia scholaris) tree, let Your Honour assuage His fatigue by sitting for a while. raja -- nunam yuyamapi anena karmama parimantah |

34 NOTES ] prathamo'ya 91 King-Surely you, too, must have been fagged by this employment. anasuya ---hala sambale, uidam jo pajjubasanam avihinam | ehi ubavisamha (hala sakuntale, ucitam nah paryupasanamatithinam ' | ehi upavisamah ) ( iti sarve upavisanti ) | Anasuya-Dear Sakuntala, it is our duty to sit¹ by the side of the guest. 1 Come let us sit (here). ( This said, all sit down). V. L. - Somits 'nunam ' | priyamvadeti | prakrsta chaya yatra sa 'pracchaya ' | tadrsi caso 'sitala ' ca iti pracchayasitala ' tasyam | 'saptaparnasya '. vrksavisesasya ('saptaparno- visalatvak sarado visamacchada ' ityamarah ) | 'vedikayam ' tadvrksa-mula-sthita- vitadaum | 'muhurta ' svalpakalam ('muhurtamalpakale syat ghatika-dvitaye'pi ca ') | 'parisramasya ' paya- parisramasya 'vinoda ' prasamam 'karotu ' | rajeti | | 'anena jala-secana-rupena karmana 'nunam ' niscitam | yasmabhirapi maya sardham saptaparna- vedika sevitavya iti hrdayam | anasuyeti | 'paryupasanam ' samipe upavesa- nadina abhipraya'nuvartanam | 'sarva ' ca naryah ' sarvasca ' raja iti 'sarve ' | ( 'puman striya ' (1|2|67 ) iti pulingakasesah ) | | 34 n. - 1. saptaparna (Alstonia scholaris) so terned as the tree has seven leaves per stalk ; also called 'visama-cchada ' (having an odd number of leaves), 'sarada ' (as it blooms in Autumn) and 'visalatvak ' (having a broad bark ). Raghuvamsha IV. 23; 'pracchayasitale silapatte ' -- Mala III. 2. vevikayam- 'syat virtadistu vedika '-Amara-Kosa A quadrangular or circular raised seat round shady trees for repose or rest. Vide Kalpa P. 1913 3 paryupasanam- pari + upa + as + lyut bhave - Sitting near (a guest) for his diversion. 'paryupasanti te nityam devah sarve maharsayah - Padma-Purana 1. IX. 25. • Text : -- sakuntala (atmagatam ) -- kim nu kkhu imam pekkhibha tabovana-viro- hijo biarasta gama giamhi samvutta (ki nu khalu imam preksya tapovana virodhino ' vikarasya gamaniyasmi samvrtta ) | Sakuntala (Aside)-How is it that at the sight of this (man) I have become susceptible to an emotion, incompatible with the penance-wood¹ ?

92 amisana - sakuntalam [ 35 NOTES raja ( sarva vilokya ) - aho sama-vayo -rupa-ramaniyam bhavatinam sauhardam | King (Looking at them all)-Oh! How pleasing is your friendship on account of equal age and beauty. juksu priyamvada ( janantikam ) -anasue, ko nu klu eso mahara gambhirakivi, caram pigam alabamto, pahava-banyo vila lakliadi [ anasuye, ko nu khalu esa madhura-gambhirakrtih ' caturam ' priyam alapan prabhavavan ' iva laksyate ) | 5 Priyamvada (Aside to Anasuya) - Anasuya who's he, indeed, pleasing and dignified in mien,' speaking cleverly" and sweetly, and seeming to have majestic power³ ? -V. L. - 'madhura - gambhirakrtih caturam - B, C, Dr. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha 'catura - gambhira- krtih madhuram ' - M. 'catura-gambhirakrtih caturam ' - R. 'prabhavavan iva laksyate ' - R. V. B. M. 'prabhavan daksinyamapi karoti ' - S. - | sakuntaleti | 'kim " iti kutsayam jijnasayanca ('kim kutsayam vitarke ca nisedha - prasnayorapi ' iti medini ) | 'nu ' iti vitarke (tatha ca medini 'nu vitarka'vamanayoh ) ' | 'khalu ' ityavadharane | sarva vitarka-garbha''tmagata- prasnamutthapayati | 'tapovanasya virodhinah ' viruddhasya 'vikarasya ' asramavasi- jana'nucitasya anyayabhavasya madana- bhavasya ityarthah 'gamaniya ' visayibhuta | (anena asya 'bhavo ' namangajo vikara uktah | 'nirvikaratmake citte bhavah prathama - vikriya ' iti tallaksanat ) | rajeti | 'aho ' ityascarye | 'sauharda " pranayah | 'samanabhyam vayo- rupabhyam 'ramaniyam ' manoharam, ('samavirodhah mamtri cana ca pustavipustayoh ' iti nyayat ) | priyamvadeti | jananam istanam antikam iti 'janantikam ' aprakasam ( iti trikandasesah ) | ' ko nu ' iti vitarka-garbhah prasnah | 'khalu ' iti vakyabhusayam| 'madhura ' manomoha - kara 'gambhira ' ca dura- ghigama avrsya iti yavat 'akrtih ' yasya tadrsah | 'caturam ' nipunam priyam ' sundaram 'alapan prabhavah ' pratapah vidyate yasya sa 'prabhavavan ' pratapasali ityarthah | ('sa pratapah prabhavasca yastejah kosa-dandajam ' ityamarah ) | 35 n. - 1. kina khalu - Sakuntala is at a loss to know the cause of her being subject to an emotion inconsistent with the penancegrove ( kim ). Though not compatible with religious vows, it is no doubt () present in her mind. Hence she endeavours to find

35 NOTES ] prathamo'nkah 93 out the cause (na) of such an anomaly. (Com). 2. vikarasya gamaniya &c. - This is the first manifestation of feeling in Sakuntala who previous to this was without any emotion (Com.). (25 ln. 5.). 3. sauhardam - Mallinatha in Kumara-sambhava IV. in explaining- 'ksanabhitra sauhrda ' seems to derive 'sauharda ' from 'suhrt ', and 'sauhrda ' from 'suhrdaya ', and this, indeed, is the right process. 'susthu hrdayam yasya sah suhrvayah:-- A man having a good heart. 'suhrdayasya ' bhavah karma va iti suhrdaya- an | ['haya-nanta- yuvadibhyah 'an '- 1795.] = suhrt + an, as 'hrdaya ' becomes 'hrt ' with an by 'hrdayasya hrd - lekha -yad - an lasesu ' - 989. Next 'ubhaya-paya-vrddhi (by hrd-bhaga-sindhavante purvapadasya ca ' - 1133.) is barred by the paribhasa 'laksana-pratipadoktayoh pratipadoktasya ' (256; 807; 2353). Hence we get sauhuba, ( and not sauharda with ubhayapadabuddhi ) . - ' taddhitesu acam adeh ' ( 1075, 1133) Read 'hrt iti pratipadoktasya ullekhat havavesasya sauhrvam ityeke ' - Prabha on (7. 3. 19). Now the independent 'hrt ' (i) also means 'hrdaya ' [ [ harateh kvip - ( 3. 2. 178) ; ---- - 'cittam tu ceto hrdayam svantam hrnmanasam mana . ' ityamarah ] | So - -- 'tuka ' - ( 6.1.71). susthu hrt yasya sah muhrd which also belongs to yuvadi class; hence suhrd + an (5.1. 130) . = sauharyam (by 7.3.19 ). Read - "suhrdaya- sabdat an, sauhrbam | hucchandantatva'bhavat na ubhaya-pada-vrddhih | suhrcchabdat an | sauhardam | klivalinga hunchanvo'pi asti " - Prabha on ( 6.350). For sauharda see Buddhacharita IV. 84 ; Raghuvamsha XIV. 15; Malati-Madhava 1. 40; Meghaduta 15; Kumara-sambhava IV. 6. 5. janantikam (= apavarya ) Personal address is mutual conversation in the presence of other persons by shouting out to others in the middle of a story by the hand with three fingers raised-Dr. Haas. The speech will be heard by the entire audience. But it will be inaudible to the undesired actors on the stage. 'tripataka-karena'nyan apavarya'ntara-katham | anyonya- ''mantranam yat syat tajjanante janantikam || - Dasa-Rupaka 'sa eva tripatakah syat vakrita'namikanga ुlih | -- Sangita-Ratnakara 6. madhura gambhira &c. - Because his akrti is madhura ( charming), hence it is adhigamya (accessible), and because it is gambhira (grave), hence it is adhrsya (inaccessible). Cf. this with the description of dilipa, in Raghuvamsha 1. 16. 'adhrsyascabhi- 13

94 abhijnanasakuntalam [ 35 NOTES gamyasca yadoralamrivarnavah ' | "Thou hast a firm appearance and the face bears a command in it" - Corilimus. IV. IV. 6; "Stately port and majestically departure speed sober steadfast demure" - Milton. Mr. Kale prefers the reading 'catura- gambhirakrtih madhuram alapan ' because anasuya in her next speech repeats the word madhura | Cf. 'aryasya madhuralapajanitah ' &c. But then catura being properly an epithet of man, by, is to be transferred to the body (akrti ) and should mean 'sweer'. (Raghuvamsha IX 47; Kumara-sambhava III. 5) ; It is difficult to choose between these two readings. 7. prabhava0-- cajma, is not available after 'bhu ' with on upasanam by 'trini-bhuvo'nupasarge (3. 3. 24). "anupasamem kim ? '' pranavah 'prasrayah ' | katham prabhava rasah iti ? prakrstah bhava iti pradisamasah "Siddhanta-Kaumudi 3195. • Text : - anasuya - sahi, mana bi atvi kohalam | pucchissam dava the | (sakhi, mamapi asti kautuhalam | praksyami tavadenam ) | (prakasam ) ancassa maharalaba-janiro bisambho mam mantavedi | kabamo ajjena raesi-so alankaroadi kadamo va viraha-pajjutsubha-jano kiyo beso, kinnimitam va sunaravaro vi tabovana - parissamassa ata pavam ubanobo (aryasya madhuralapa- janito ' visrambho ' mam mantrayate | katama aryena rajarsi-vamsah, alamkriyate | katamo va viraha-paryatsuka janah krto desah | kim nimittam va sukumarataro'pi tapovana parisramasyatma padamupanitah ) | Anasuya-I, too, my friend, have (the same curiosity. Well, I'll just ask him. (Aloud) The confidence, 2 produced' by the sweet words of Your Worship, eggs' (or prompts) me (to ask )-Which line of royal saints is adorned by Your Worship? Which country has its folk rendered anxious, on account of (Your) separation, and for what purpose, though rather tender, has (Your) self been exposed to the toil (of visiting) a penance-grove ? V. L. - ' tapovana - parisramasya ' - B.S.Mahamahopadhyaya Haridasa Siddhanta-Vagissha 'tapovana-gamana - parisramasya - R. M. anasuyeti | 'kautuhalam ' ('ramya-vastu samaloke lolata syat kutuhalam ' iti darpanah | svarthe anu - 5 |4| 38 ] | 'prakasam ' uccaih rajanam aha [ 'sarvasravyam prakasam syat ' iti darpanah ) | 'madhurena alapena janitah utpaditah vinambhah ' visvasah 'mantrayate ' mukharayati vakya prayoge niyojayati iti svauddhatya pariharah ||

36 NOTES 1 prathamo'nkah 95 'katamah ' anekesu prakhyatesu ko va 'rajarsinam vamsah alamkriyate ' janma-parigrahena ityarthah | 'kattamah ' anekesu suprasiddhesu desesu ko 'vesa virahena ' adhuna bhavata viyogana 'paryutsukah ' sotkanthah 'janah " yasmin tathavisah krtah ; kutra bhavatah nivasa iti saralarthah | 'sukumarataro'pi ' atikomalo'pi ('sukumaram tu komalam mrdulam mrdu ' ityamarah ) 'atma ' dehah ('atma kalevare yatne ' iti dharanih ) 'tapovana - parisramasya ' asrama''gamana - janya-klesasya 'padam ' sthanam 'upanitah ' prapitah | (tapovana-padena natyadhikam prayojanatvam sucayati | ataeva parisrama- padam | phalantarabhavat parisrama-matram iti bhava iti raghavacaranah ) | - 36. - 1. manyate - mantra = To speak privately'; 'mamtri gupta-paribhasane " -Here it is in the ordinary sense of 'talking'. Cf. 'faufer hrdaye krtva mantrayene ' - Infra. Sometimes it is used Parasmaipada 'kimekakini mantrayasi Sakuntala VI. Here it is casual'unreserve eggs me to talk'. Mark the extremely courteous address of Anasuya. Cf. 'ataeva susrusa mam mukharapati ' - Mudra-Raksasa III. 'tathapi kalyanakarim giram te mam srotumiccha mukharikaroti - Kiratarjuniya III. 9; Bk. X. 73. "svami-bhaktirma ' mukharayati " - Vairagya-Sataka II " Pardon me, Caesar, for my dear love. To your proceeding bids me tell you this. And reason to my love is liable " Julius Caesar II. 2. 2. rajada-vamsah &c.-Anasuya seems to have recognised the king. 3. finfert- - nimida ( snehane ) + kta kartari by 'jitah ktah ' ( 3. 2. 187 ) ; "ji-sabda-lopi dhatoh parah, vartamana-kale kta pratyayah syat " - Prabha. We do not get 'nimittam ' by 'ra-dabhyam nistato nah purvasya ca dah ' (8. 2. 42), for Panini himself writes 'nimitta ' in "snukramora natmanepada- nimite " (7.2.36) ; 4. katamah - ( see 232 n. I); viraha-paryutsuka &c. - (What country is mourning your absence ?) Cf. " tata kathaya agamanena apunyabhak katamo vijrmbhita-viraha-vyathah sunyatam nito desah " - Harshacharita 'kasya va desasya bhavad-viraha ssujanan badhate ' - Bhoja Prabandha. 'tamahititsukyama- darsanena ' &c. - Raghuvamsha II. 73. This is a clear proof of the kings' being much loved by the people in ancient times. 5. aryena atma param upanitah - (Your self has been subjected to the toils of journey) Note that in the passive voice there is no change in q (indirect

96 abhijnanasakuntalam [ 36 NOTES object) of ni | Read 'gaune karmani duhyadeh, pradhane ni- hr- krs- vaham ' | Cf. 'samadhibhitena kilopanitah pancapsaro-yauvana-kutabandham ' - -Raghuvamsha XIII. 39. -Text- sakuntala (atmagatam ) - hiaa ma usamma | esa tue cintibai anasuya matevi (hrdaya, ma uttamya ' | esa tvaya cintitani anasuya mantrayate ) | Sakuntala (Aside)- O (my) heart, be not impatient. Here is Anasuya giving utterance to your thoughts. raja (atmagatam ) -- kayamidanimatmanam nivedayami katham vatmapahara " karomi | bhavatu | evam tavadenam vaksye | ( prakasam ) bhavati yah pauravena rajna dharmadhikare ' niyuktah, so'ham avighna-kriyopalambhaya ' dharmaranyamivamayatah| King ( Aside ) - How shall 1 now make myself known, or how shall I make a self-disguise ? Well, thus will I say to her. (Aloud) Honoured maiden, 1 am the person that is appointed in the Department of (the Superintendence of ) Religion 2, by His Majesty, the descendant of Puru, and I have come to this sacred grove, to ascertain, if rites are free from let 3. V. L. - cintitani -- B. Rig-Veda Mahamahopadhyaya Haridasa Siddhanta-Vagissha cintitam ' - - M. S. khidyasva | " katha ma kuru ('masma malam ca varane ' sakuntaleti | 'ma uttamya ' ma ityamarah | daivadikat tamerlot | garvam, ma bhavatu ? ma sabdo'yam, na mada " iti prabha ) | 'mantrayate ' vadati (anena hava-laksano vikara uktah | 'bhu-netradi vikaraistu sambhogeccha - prakasakah | bhava eva'lpasalaksya- vikarah hava ucyate ' iti tallaksanat ) | rajeti | 'atmanam ' nija-svabhava ('atma kalevare yatne svabhave paramatmani ' iti dharanih ) 'nivedayami ' atmanah paricayam dasyami ityarthah | 'atmanah ' sva-svabhavasya rajabhavasya iti yavat 'apahara ' gopanam 'karomi ' | 'bhavati ' itisambuddhih | ( tathacoktam manave- 'parapatni tu ya stri syadamambaddha ca yonitah | tam bruyat 'bhavati ityevam subhage bhaginiti ca ' - 2|129 ) | 'poravena rajna ' arthat dusyantena 'dharmadhikare ' tapascaranabinam aveksanartham 'yah niyukta ' 'soham ' kascit rajapurusa iti atma-gopanam | paksantare, 'pauravena ' puruvamsotpannena 'rajna ' dusyanta- pitra 'ya: ' mahalaksanah janah 'dharmadhikare ' rajye 'niyuktah ' abhisiktah 'so'ham dusyansa tu iti atma-nivedanam | 'avighna ' vighna rahita yah 'kriyah ' ijyanusthanani tasam 'upalambhaya ' anu- bhavartham ('upalambhastvanubhava ' ityamarah ) mamyakjnanaya abhavabhiyoga-nivaranaya -

37 NOTES] ca ityarthah | prathamo'nuh 97 atrakapataka- sthanakamuktam, tallaksanam yatha darpane- "dvayavacana- vinyasah suslistah kavyayojitah | pradhanarthantaraksepi patakasthanakam param " || bhojaraja mate atra slevalamkarah ) | if he fibs, he is an For Manu says- sa papakrttamah loke stena 37 n. - 1. ma utsamya -- ( Be not troubled ) - No luna, by 'mahi luna ' - ( 3. 3. 175), as we have here 'ma ' and not 'ma ' (Com.). (Vide 34 n. 4), katham va atma'paharam &c. - The king is in a fix, for he wanted to conceal his real character and at the same time refrain from speaking a lie. (Cf. - 'satyam bruyat priyam bruyat ' etc. - Manu-Samhita IV. 138 ). In fact, 'atmapaharaka ' and is punishable by law 'yo'nyatha santamatmanam anyatha satsu bhasate | 'atmapaharakah '-- IV. 255. Hence, he resorts to a quibble, but that also misleads the girls. He repeats the same process elsewhere a little after and also at the end of Act. II, on the eve of Vidusaka's departure from the forest. Hence he comes under the charge of deception. We can, however, justify his character, as mendacity in certain cases is not a sin. Cf.- 'visayabhede mithya bhavanam dosa'bhavah | sarmisthovaca | "na narmayuktam vacanam hinasti na strisu rajan na vivahakale | prana'tyaye sarvadhanapahare panca'nrtani ahura- patakani - Drona, 69.33. Also "karnaparvani arjunam prati srikrsna - vacanam " Kalpa. P.1031. 2. bhavati - The king addresses Sakuntala with 'bhavati ', as she is not related to him in any way (Com.). Or, construe thus 'yah pauravena rajna dharmadhikare niyuktah bhavati ', so'ham etc. 3. pauravena rajna- (i) By Dusyanta - ( A king born in the Puru clan ). Also (ii) By a king of the Puru line i.e., Dusyanta's father. 4. sufferer - (i) In the department or office for supervising religious rites. (ii) in the seat of Judgment i.c., throne. Cf. 'samah satri ca mitre ca sarvasastra - visaradah | vipramukhyah kulinasca dharmadhikarano bhavet - Matsya-Purana 189. Again 'dharmasastra'nusarena artha-sastra-nirupanam | yatra'dhikriyate sthane dharmadhi- karanam hi tat " || iti viramitrodaye katyayana-vacanam | Thus the whole is a double entendre. It may mean: (i) I am an officer appointed I -

98 abhijnanasakuntalam coronation I have created [ 37 NOTES by Dusyanta to supervise religious rites in the penance³ grove (meant for the girls ), or (ii) I am one appointed by Dusyanta's father as a dispenser of justice in the seat of judgment. (See Com.) It will be interesting to note that Emperor Asoka refers to this type of officers in the 5 th Rock-inscription (sahabajagadi ) - "On the 13 th year after my the post of 'dharmamahamatra ' whose duty will be to look after dharma-palana ( dhamadhiyanaye ), dharmonnati ( dhamavadiye ) and sukha-svacchandya (hivasulaye ) of all and sundry engaged in piety." 5. avighna- kriyopalambhaya -- upa + labh +ghanna, bhave = upalambhah | ( num by ' upasargat khal ghanoh ' 7. 1. 67 ) - Ascertainment. 6. dharmaranyam - Some wrongly call it a compound of sakaparthivadi ( madhyama-paralopi ) class; for the Sutra has has 'uttarapada and not madhyama para ( Varttika 739). NG remarks - ' uttarapada-sabdah samasa- carama'vayave rudhah, pade ityeva siddhe uttara-grahanat ' (Laghu-Sabdendu Sekhara on 739 -'aluk uttarapade - 6. 3. 1; Sk. 831 ; 3 n. 5 ) In fact uttarapada the last member of the first compound is dropped 'sakapriyah ' iti bahuvrihih | tasya parthiva-sabdena samase krte, purvasamase yaduttarapadam 'priyah ' iti tasya lopah | tatha 'deva- brahmanah ' ityatra 'devasya pujakah ' iti ' purvasmin pasthi-samase yaduttarapadam 'pujaka ' iti tasya lopah jneyah -- T. Hence dharmasya idam-- dharmartham | dharmartham aranyam-- dharmaranya ; here artham (idam ) -- the uttarapada of the first contpound, is dropped. This is sakaparthivadivat uttarapada sopi karmadharayah | In fact 'dharmartham ' and 'aranyam ' are two pada 's, and there cannot be any 'madhyama-pada ' of two pada s Vide also Balamanorama p. 515 Or, say dharmasya aranyam iti dharmaranyam, asva-yasavivat sasthi samasah Sk-698 ; (Read 214 n. 3). Text : - anasuya - samaha bani dhamma-carino ( sanatha idanim dharma-carinah ) | (sakuntala srrngara - lajjam natayati ) Anasuya The workers of piety have now a guardian. - (Sakuntala betrays amorous bashfulness).

38 NOTES J pracano'ngah 99 1- (ubhayorakaram viditva | janantikam ) 'hala sambale, jai etya atabo sammihido bhave [hala sakuntale, yadi atra adya tatah sannihitobhavet ] The friends--(Noticing the demeanour of the two-Aside to Sakuntala ) Dear Sakuntala, if (our ) sire were (but) here to-day-. sakuntala -- tabo kim bhave [ tatah kibhavet ] ? Sakuntala-What then if he were ( here ) ? - sayau -- imam jivida samvatsena bi avihi-visesa kivattham karistavi ( imam jivita- sarvasvenapi atithi- visesam krtartham karisyati ) | The friends-This (our) noted guest, even ¹with his life's all, he would have honoured. anasuyeti | 'idanim ' bhavadagamanena 'sanathah sahayavantah ityartha . | ['vayam ' iti visese vaktavye 'dharmacarina ' iti samanyokteh aprastuta prasamsa | atisayoktisca dhvanita ) | 'srrngara-lajja ' nrpe anuraga janya lajja 'natayata ' avanatena sirasa, lajjitaya ca drsa darsayati ( tallaksana m yatha-- ' paranamukhikrta sirsa paravrttam udiritam | tatkarya kopa lajjadi krte vaktrapasarane ' iti | atra lajja'nubhave "mitho'bhigami-paksma'grapyadhastat gatataraka | patitordhvaputa drstirlajjayam lajjita mata " atra lajja snubhave natha - sabdasya patiriti vyangayo'rthah nimittam | anena hela nama angajah vikarah uktah | tallaksana tu darpane 'hela'tyanta- samalaksya - vikarah syat sa eva ca | ] sasyapiti | 'ubhayoh ' sakuntalaya dusyantasya ca 'akaram ' ['akarah bahirakrtih ' ityamarah ] paraspara-snigdhavalokanam | 'janantikam ' rajnah asrutam | sasyaviti | 'jivitasya ' jivanasya ( bhave ktah ) yat 'sarvasvam ' dhanam sakuntala-rupam tena tadarpanena 'api atithi- visesam ' visistatithi 'krtartham ' labdha- manoratham ( atra jivita - sarvasva - sabdena visaya- nigaranat sakuntalayah ukteh patakasthanakam anenoktam | tallaksanamadibharate- 'sahasaivarthasampattih nayakasyopakarika | patakasthanaka samdhau prathamam tanmatam ' ) || 38 a. - 1. bhrngara ( Sentiment of love) labhyam natayati-- sa-naya- (i) having a protector of religious rites or (ii) having a husband. Sakuntala takes it in the second sensc and hence exhibits amorous bashfulness. (Com.) For the first sense, Cf. 'asramo'yam svayakrantah sanatha iva sampratam ' - Ram. III. Ch. VII. 8; PN. I. 15. 2. akaram-- (Com. ) -- External gesture (such as change of

100 - abhijnana-sam [ 38 NOTES colour etc.) giving an insight into one's mental thought. 3. jivita (life) - sarvasvamma (all wealth) &c. - Lit. by offering all which might be the substance of his very existence (i. c. Sakuntala Cf. "sahi kulapateh ucchvasitam " - Act III ), but the friends apparently referto the choicest fruits etc. of the hermitage. krtartha karisyati It seems that the friends have guessed the king's love towards Sakuntala. "idani mityanena rajnah rajabhavah pracchavito'pi taya jnata iti khotyate " - Sankara. mantesa || Text :- sakuntala - ( sakrtaka - kopam ' ) tumhe avedha | kimpi hinae karina na vo tmanam sunistam ( yuvam apettam ' | kimapi hrdaye krtva na yuvayorvacanam srosyami ) mantrayethe | Sakuntala (With seeming anger ) - Avaunt' ! With something ( silly) in your mind, you are speaking ( thus ). I won't listen to your speech. raja -- vayamapi tavadbhavatyoh sakhigatam kimapi prcchamah | King - I, too, (would like to) ask your friend. something respecting sahayau --ajja, ajuggaho enda isa ambhavana ( arya, anugraha eva iyam abhyarthana ) | The friendsThis request 4, Revered Sir, is indeed an honour. raja -- bhagavan kasyapah sasvate ' brahmani ' sthita iti prakasah | vah sakhi tavatmaja iti kathametat ? King It is well-known that the almighty Kasyapa is living in eternal celibacy 6. How can then this your friend be his daughter ? V. L. - sakrtaka-kopam - B. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha Others omit it. 'brahmani vartate 'S. M. 'brahmani sthitah ' -- B. R. V. 'prakasa ' - R. B. V. S. 'prakasam '- M. sakuntaleti | 'krtakah ' krtrimah ('krtakah syat puman krsnakharpare capya- | sambhave | putrabhede krtrime ca trisu ' iti sabdagdhih ) yah 'kopah ' tena sahitam yatha syat tatha | 'apetam ' duribhavatam| 'kimapi ' alikam yat mama hrdaye nasti tat yuvayoh 'hrdaye kula ' nivaya 'mantrayeye ' evam vadathah | 'naham yuvayorvacanam srosyami- janantikrametat ('raja-- atmagatam ' ityadina etadantenodaharanam nama bhusana- mupaksiptam | tallaksanam tu darpane "yatra tulya'rthayuktena vakyena'bhipravardhanat | -

39 NOTES ] prathamo'nuh sadhyate'bhimatascartha stadaharanam matam ' || ) rajeti | 101 'vayamapi ' ahamapi ( 1/2/59 ) 'api ' iti samuccaye | 'sakhim gatam ' (2ya samasah 2|1|24 ) sakhi- visayakam | samaviti | 'abhyarthana ' yacya, prasna-yacya ityarthah | ['yacya milana'dena ' ityamarah | 'nyasa - sranyo yuc ' ( 3|3|107 ) iti yuc ] | rajeti | 'bhagavan ('pujye tatrabhavan atrabhavamsca bhagavanapi ' iti ) 'sasvate ' nitye ('sasyata- stu dhruvo nitya-sadatana- sanatanah ' ityamarah ) 'brahmani ' tapasi brahmacarye iti yavat ('vedastatvam tapo brahma ' ityamarah ) ' iti prakasah ' atiprasiddhah ( 'prakasah atiprasiddha syat prahasa''tapayoh sphute ' iti visvah ) 'tasya ' naisthika brahmacarinah 'atmaja ' aurasi kanya ityetat katham ? 39. - 1. sakutaka - kopa- (Feigning Anger ) Cf. 'alika daksinah- (Feigning politeness ) - Mricchakatika IV. For krtaka (Vide 141 n. 3 ) Feigned anger is essential to the enjoyment of real love. Cf. 'na bina vimalammena sambhogah pustimasnute ", 'yadi kupyasi nasti ratih kopena vina'thava kutah kamah " - Mricchakatika V. 34. kimapi - Something absurd. hrdaye krsva Ram. II. 46. 8. 2. abhyarthana - ' abhyarthana ' or 'arthana ' means 'a request'. Cf. 'abhyarthananga bhayena sadhuh ' &c. - Kumara-sambhava 1. 52 ; Naisadha-Carita V. 112. 3. sasvate - sasvat (avyaya ) means 'again and again' - (Amara-Kosa ) By' tatrabhava ' (4. 3. 53), we have sasvat + an but an is 'bha' ('yaci bham ' - 1. 4. 185), so 'tu ' is to be dropped by Varttika 'avyayanam bha-matre ti-lopah ' (1324). But, "The elision is optional'. 'anityo'yam avyayanam ti-lopah ' | 'vahih- sastilopa--vidhanat - Siddhanta-Kaumudi 1077; 1324. Hence sasvatah | The derivation is after Bhanuji Diksita The regular form, however, is 'sasvatika ' with thana ['kalat thajna ' 4311] used by Panini himself in 'yesanca virodhah sasvatikah ' (2.4. 9). But sasvata is allowed as it has been used by Katyayana himself. Cf. 'sasvate pratisedho vaktavyah, ; 'yathottaram muninam pramanyam ' | Vide "sasvatam iti prayukteh " - Kavyalankara-Sutra-vrtti V. 2.51. brahmani - Kanva is a nesthika brahmacari ( life-long celibate). Cf. 'yo'dhitya vidhivadvedan grhasthasramamavrajet | upakurvanako jneyo, naisthiko maranantikah ' - Kurma-Purana 4. prakasah - Well-known. It is reported. Cf. Raghuvamsha III. 48; XVIII. 21, where Mallinatha has 'prakasah prasiddhah | ( Now road 29 n. 2). 5. bhavatyoh sakhigatam- 'sapeksatve'pi gamakatvat samasah ', -

102 abhijnana-sam [ 39 NOTES - ( Vide 19 n. 7. ) 6. tadatmaya - Though the king was definite ( I. 20 Supra ), yet to make sure doubly sure, he uses the torm 'matmaja ' instead of 'kampa ', for the latter may be adopted. Text: -anasuya-sujavu ajyo | bhatvi ko di kosiyo ti gola-nama- he mahamahavo raeli (srrnotu aryah | asti ko'pi kausika iti gautra- namadheyo ' maha-prabhavo rajarsih ) | Anasuya-May Your Honour listen. There is a certain royal sage of great prowess whose family¹ name is Kausika. raja - asti sruyate | King - There is, I hear. anasuya-tam no pia-sahie pahavam avagaccha | ujjhinae sarira-samvana- avihitaba - kassabo se piya (tam avayoh priya-sakhyah prabhavam avagaccha | umitayah sarira-samvardhana''dibhih tata - kasyapah asyah pita ) | Anasuya -- Know him to be the (real) father of our dear friend. Sire Kasyapa is her father only by reason of (his) fostering her body &c., when (she was) "deserted"" (by parents). raja - ujjhita-sabdena ' janitam me kautuhalam | na mulat srotumicchami | : King My curiosity has been roused by the word³ " deserted". Right from the beginning I should like to hear (it). anasuyeti | "kausika ' iti 'gotram namadheyam ' arthat gotra sucakam nama yasya- sah 'gotra- namadheyah ' | yat eva tasya gotram tat eva tasya namadheyam asit iti bhavah | 'mahaprabhavah ' mahapratapasali ( ' sa pratapah prabhavasca yastejah kosah- dandajam ' ityamarah ) ko'pi raja rsih iva iti 'rajarsih ' | (tathacoktam vayuna 'seya brahmarsayah purvam tebhyo devarsayah punah | rajarsayah punastebhyah rsi- prakrtayastrayah || yasmat rsanti brahmanam tena brahmarsayah smrtah | rsanti devan yasmat tasmat devarsayah smrtah || rsanti ranjanat yasmat praja rajayah smrta ' iti ) | 'priyasakhya ' sakuntalayah 'prabhavam ' ( bahulakat apadane map ) utpattihetu ('prabhavo janmamule syat janma hetau parakrame ' iti medini ) | 'ujjhitayah ' pitrbhyam parityaktayah asyah 'sarirasya ' 'sambardha - nadibhih ' palanadibhih kanvah 'asyah pita ' samvrta . ( tathacoktam bharate- 'sarirakrt pranadata, yasya canani bhujyate | kramena trayo'pyuktah pitaro dharmasasane ' iti ) | atrasyanam nama nayalamkara | 'alyanam purvavrttoktih '

40 NOTES ] prathamo'nkah 103 iti tallaksanat | radheti | | 'ujjhita-sabdena ' tasya karturanirdesat hetorana- bhidhananca ityarthah | tasmat hetoh | 'a mulat evam anukramena ityartha ( mamasasya vibhasitatvat na samasah | 'mulamadye sipha bhayoh ' ityamarah ) | ) 1 40 n. - 1. kausika - is visvamitra | According to the Ram. (I. II. 32 ; VI. 34 ; LVII. 18.19.) he is the great-grandson of Kusa or Kusika (Kusa-Kusanabha Gadhi Visvamitra). Visnu-purana does the same, except that it makes him the grandson of Kusamba instead of Kusanabha. Maha (Adi. 191), however, makes him the grandson of Kusika. (Kusika - Gadhi-Visvamitra). 2. gotra- namadheyah- gotra has a technical meaning in grammar. 'apatyam pitra- prabhrti gotram " ( 4. 1. 162). "panini-vyakaranasya apatyarthaka-pratyaya- prakarane 'gotra - sabdasya x x x kascit paribhavikarthah asti sa ucyate | janasya | pautra-prapautra - vrddha-prapautradi antarapatyam gotram ucyate "--Prabha ; Also Balamanorama on 1089. Hence any offspring of the progenitor from the grandson onwards will be termed 'gotra ' | Now kausikah -- kusikasya gotrapatyam ( gotram puman | Thus kausika is a gotra | Again visvamitra 's name was kausika | Hence 'gotra ' and 'namadheya ' became identical in the case of visvamitra | ( Now see Com.). 3. maha-prabhavah Apart from his power of creating a second world or of rescuing Sunassepha from the clutches of Indra. there is a sly hint that he had the power of weapons (Com.). 4. asyah pita --- Cf. 'prajanam vinaya''dhanat raksanad bharanadapi | sa pita, pitarastasam kevala jammahetavah ' - Raghuvamsha 1. 24 ; ( Com. ) "anna-data bhaya trata yasya kanya vivahita | janayitopaneta ca pacam te pitarah smrtah " || 5. asti bhuvate - as ( dipti ) + ktica, (3. 3. 174 ) = asti (avyaya ) means 'So it is' ; or it is merely an expletive. Cf. " asti iti tinanta pratirupakamavyayam " - Balamanorama and T; " astyaha (sabdau ) kala-samanye nihanta pratirupaki " - Trikandasesa. 'asti simhah prativasati sma ' ' - Panca-Tantra a mulat srotu &c. - Cf. ' vistaratah srotumicchami ' - Rat. III & IV; 'adita ga'----Mricchakatika V. 40. --- |

64 abhijnanasakustalam [40 NOTES. Text : - anasuya -- sujanu ajyo | pura kila tassa raesino jagge sabasi vamanasya kinpi jada-sahi devahi me gaya jama abhdara pesida nijama-navagya- karini | ( srrgotu aryah | pura kila tasya manasya, kimapi jata-sah devaih menaka nama karini ' ।) rajarseh ugre tapasi varta- apsarah presita niyama-vighna Anasuya-May Your Honour listen. Formerly when that royal sage was in direl austerities, a nymph, Menaka by name, as it is said, was sent to him as an² interruption to his devotion², by the gods whose fear was somehow aroused. raja --asti etat anya-samadhi-bhodasvam vevanam | King-There is this dread of the gods about others' devotion. anasuya-savo vasanto vara-samaye se unmadaittamam svam peklima- ( tato vasantavatara ' samaye asya unmadayitu ' rupam preksya ) - ( iti ardhokte lajjaya viramati ) | Anasuya-Then seeing her intoxicating beauty at the advent' of spring times - ( Half-uttering, stops on account of bushfulness) raja - parastat gamyata eva| sarvatha apsarah sambhavamda | King - The rest is easily divined. At all events she is born of a nymph. anasuya - aha (atha kim ) | Anasuya- Just so. | V. L. - 'pura ' - B. V. S. 'gautamitire pura ' - R. M. anasuyeti | 'pura ' atitakale ( ' syat prabandhe ciratite nikata''gamike pura ' ityamarah ) 'kila ' iti vartayam ('vartayamaruci kila ' iti trikandasesa . ) 'use ' kathore 'tapasi vartamanasya tapascaryam acaratah | 'niyamasya vratasya ('niyamo yantranayanca pratijnaniscaye vrate " iti medini ) 'vighnakarini ' vya- ghatam karoti ya sa 'menaka nama apsara ' svarvesya ("apsu nirmathanadeva rasat tasmat barastriyah | utpetuh manujasrestha tasmat apsaraso'bhavan " iti ranganatha- ghrta- ramayana- vakyam - 1142 /33 ) 'kimapi ' kenacit karanena 'jatasah ' bhota . 'deveh ' presita ' prarita | rajeti | 'anyesam ' 'samadheh ' niyamat dhyanat va ('samadhih dhyananivaka - niyamesu samarthane ' iti visvah | ' upasarge ghoh ki . ' ( 3|3|12 ) iti kih ] 'bhirutvam ' bhayam | anasuyeti | 'vasantasya ' rtuvisesasya 'avatara ' avirbhavah tasya 'samaye unmadayitu ' yat drstva jana unmatta bhavanti |

41 NOTES ] prathamo'kuh 105 tadrsam indriyanamunmatatakari 'rupam ' | rajeti - 'parastat itah param yat samghatitam tadityarthah | 'gamyate ' anuktamapi budhyate eva ' (atra 'anukta-siddhi ' nama bhusanam | tallaksanam yatha darpane - 'visesartho'tivistaro 'nuktasiddhiviryate ) 'atha kim ' iti svikare (iti sabdaratnavali ) | | ' - | 41 a. - 1. pura - Implies both past and future (Com. ). Hence sometimes is used with it to denote future incident by lat ' 'yavat-pura-nipatayoh lat ' -- (III. 3. 4). 'pura drsyate kalki ' - Prabha, (265.6) 2. kimapi - kim and api together signify " indefinitoness' i.c., 'by some reason or other', Cf. Meghaduta 101; Raghuvamsha II. 57. phila - Such goes the rumour ; as they say (Com. ) - Raghuvamsha VI. 38. jatasah Cf. 'nastasankah ' -- Raghuvamsha XIII. 42. 3. -- menaka - Is the name of a nymph. Read. 'ghrtaci menaka rambha urvaso ca tilottama | sukesi manjughosadyah kathyante'psaraso budhah || " 4. apsarah - So called from their orgination from ap (water). (Com) adbhayah saranti iti sarateh asi (da - 686 ) | " apasarayanti cittam " iti asunanto nipatitah - Raghunatha. It is always plural - 'striyam bahusvapsarasah svarvesya urvasimukhah -- Amara-Kosa But Patanjali has used it in singular number. - " bahusu iti prayovadah | 'anaci ca ' (VIII. 4. 47 ) iti sutre 'apsara ' iti bhavya prayogat " - Bhanuji Diksita Hence sabdarnava remarks- ---' striyam bahusvapsarasah syavekatve apsara api | Cf. 'sa cainam candralekhacchavi . kacit apsara bhutva ' - Dasakumara-Carita (153 n. 6). 5. niyama &c. - niyamastu sa . yat karma'nityamagantusadhanam ' - It does not mean any obligatory rite but it means those religious observances that are performed, out of some desire " saucamijya tapo danam svadhyayo- pastha-nigrahah | vrata- maunopavasasca snanam ca niyama vamsa | - Atri, 49. - - 6. anya-samadhi - bhoktvam &o. - Here devanam (gaurave bahuvacanam ) refers to Indra ( satartu ) who is always in fear lest his heavenly throne be wrested from him by some, undertaking to perform one hundred sacrifices, or undergoing some austere penance, and the chief instrument of interruption sent by him is a host of charming celestia! damsels. Vide Raghuvamsha III. 48-50 and also Cf. "rsirmaghona

106 'tapovisesa-tasya - -- abhijnanasakuntalam • - [41 NOT samanimitena kilopanitah pancapsaro yauvana- kuta-bandham " - Raghuvamsha XIII. 39 ; * mahendrasya ' - VIK. I. 'nalam vikatum janitenrisa surangana-vibhrama-bestitani - Raghuvamsha XIII. 42; 'caratah kila duscaramtapah * parisankitah pura ' - VIII. 79 ; KU. III, 4, 5. 7. basantavatara ( Advent ) &c. Cf. 'pasyantu bhavan vasantavatara- sucakam ' - Vikramorvasiya II. 'basantavatara- sucakani raktasoka ' &c. - Mala III. 'vasantavatara -sarvasva-bhula ' &c. Ibid. III. (R) reads udara = Pleasant. Note that yamtra and sala, ( and not) phalguna, make basanta | madhuh madhavasca vasantikavrtuh ' ivi majamasatatva dhrta srutih || 'dvau dvau margadi-masi syadrtuh ' ityamarah || "masaih masarthah kramat sat rtavah smrtah | 8 asyah unmadavitu - (Maddening. bewitching ). For pachi - Vide 32 n. 2. Cf. the idea with 'mate madhi madhukara - kokila - mrnganadah naryah haranti hrdayam prasabham naranam - Ritu-samhara IV. 24. ispakte-- Out of decorum Anasuya was feeling shy to complete the narration. Cf. "adisati deva ! devi "tyarvokte te salajjam " &c. Kuttanimatam of Damodara Gupta 906. 9. parastat &c Subsequent particulars. Mark the suggestive power of Kalidasa. He does not give a vivid description of what occurred, in the pleasant spring time. 'asvati ' may stand for 1ma, 5mi, and 7mi by 'diksabdebhyah saptami- -pamcami-prathamabhyo ' &c. ( 5/3/27 ), para + astati = 'parastat by 'vibhasa paravarabhyam (5/3/29 ) abakim - Implies assent. Cf. 'angikare'pi vathakim ' ( vadham ) | Next 10. iti haravali | Text : - raja -upapadyate | - manusisu katham va syavasya rupasya sambhavah | sloka gry na prabha - tarala ' jyoti ' sveti vasudha-talat || 2 (sakuntala avomukhi tisthati ) | King - That's ( quite ) right. How else amongst mortal women, could such a beauty have its birth? The flash³ 'quivering with effulgence does (never) rise from the surface of the earth. (23). (Sakuntala stands with downdropt look.) raja (atmagatam ) -- hasa lava'vakaso ' me manorathah |

42 NOTES J prathamo'suh King - ( Aside) Ha ! my longing has found scope'. 107 rajeti | 'upapadyate ' asyah apsarah sambhavatvam yujyate | manusobbiti || manusisu ' manavi garbha-jatasu narisu 'asya ' idrsasya alaukikasya 'rupasya ' saundaryasya (tallaksanam yatha - "bamnganyabhusitanyeva praksepadyaivibhusanaih | yena bhusita- vankranti tadrupamiti kathyate " || ) 'sambhavah ' utpattih 'katham va syat ' api tu na syadeva arthat "kva manusyah kva idam rupam " || ( sambhavanayam lie | 'katham ' va ' iti nipata -samudayah nisedhe ) 'pramavih ' diptibhih 'taralam ' cancalam ujjvalam va ('taralam balam bige bhasvare'pi trilingakam| hara-madhya-mani pumsi yavanu- surayoh striyam " | iti visvamedinyo ) 'jyotih ' vidyut 'basudha-talat ' bhuprsthata 'na udeti ' na prakatibhavati | bhutalat baya vidyut nitpacate, manavinarmat tayedrsam rupam na tadbhavati | 'sakuntala adhomukhi tisthati ' nija-rupa-stuti- sravanena | tena uttamatvam dhvanitam| (purvardha visese prastute samanyokteh aprastuta- prasamsa | upamana vakye prasiddhatvat nisedhoktih | bhuti-vatyanuprasau | atra ekapyutpatti-kriya pinaruktya - nirasaya sambhavo daya-padabhya prthak nirdista iti atisayoktimula- prativastupamalamkarah | atra nidarsanam nama bhusanam | talla- ksanam yatha darpana -- 'yatraryanam prasiddhanam kriyate parikirtanam | parapaksa- vyudasartha tadarsanamucyate | sloko vrttam ) ||23 || | rajeti | 'hanta ' iti harse | 'me manoratha 'sakuntala gatah abhilasa idani tu 'labdhah ' praptah 'avakasah ' avasarah yena tadrsa | iyam sakuntala apsara sabhava api ca raja- duhita, atah sa me udvaha-yogya iti harsakaranam | 42 n - 1. manusisu -- manoh apatyam stri iti manu + a + nis = manusi, (Lit. Female offspring of Manu) tasu | ( manorjatau atra, (manojati anca yati dhuk ca ' (4/1/161 ) iti suk ( manusah ), with yat- 'manusyah ' | nip by 'tit-thana ada -- ( 411115 ) | 2. rupasya sambhavah - - ( Origin of beauty in Sakuntala ), R explains rupam as one having beauty. 'rupa vidyate'smin asya va | matvarthiyo srsa adibhyah ac | tena rupavatah ityartha | anyatha'sya ityanena artha paunaruktya syat ' | 3. prabha taralam jyotih -- ('Quivering lightning with which fair ladies are generally compared (Vikramorvasiya IV. 1 ; 'sthasnuriva acira-prabha '-- BK. II. 47; raraja rajaputri tu vidyut saudamini yatha Ram. III. 53. 14. But 'jyotiscandradih R. Against this Mahamahopadhyaya Haridasa Siddhanta-Vagissha remarks-" tadasat | jyotih padasya tejomatra vacitaya surya-paratva-myasyane -

bla abhijnanam | [42 NOTES viseye avisevasya yovapateh " | Now Cf. 'prabhamatram hi taralam drsyate na tadasrayah -- Kavyadarsa II. 129; "More than normal grace Speaks the descendant of Ethoreal race" - Pope. 4. samma'vakaso &c. - My desire has really a scope for its indulgence, because she is Ksatriya's daughter, hence there is no hindrance in the way of her being married to me, a king. After this all excepting (B) read 'kintu sasyah parihasodahrtam varaprarthanam bhutva mrta-dvesi- kara me manah-- which has been omitted by us, as owing to the presence of the word 'bhuta ' in 'ghrta-vaisi bhava-kataram ', 'vi ' in bhimava &c. becomes redundant. Such loose writings are not expected from a writer like Kalidasa. (Vide 154 n. 3.) For a similar idea, Cf. 'kayamiyam evasau visvavaso duhita malayavati | athava ratnakaradrte kutascandra -lekhayah prasutih - Nagananda II. Text : - priyamvada - ( sasmitam sakuntalam vilokya, nayakabhimukhi bhutva - punovi vasukamo vima ajjo ( punarapi vaktukamah ' iva aryah ) | ( sakuntala sakhimanga lya tarjayati ) | Priyamvada (Smilingly looking at Sakuntala and then turning towards the hero)-Your Honour seems to be desirous¹ of asking' something further. (Sakuntala threatens her friend with finger.) raja ----samyagupalaksitam bhavatya | asti nah saccarita-sravana-lobhat ' anyadapi prastavyam | King-Rightly guessed³ by Your Ladyship. Through my 'longing for hearing the tale of the good*, there is still something to be asked. priyamvada -- alam vinarima | a-jiantana'nuoo tabassa-ano nama (alam vicarya ' | a-niyantrana'nuyogah ' tapasvi-jano nama ) | 5 Priyamvada-Away with scruples. Hermit-folk may be questioned unreservedly. priyamvadeti | 'abhimukhi ' abhigatam mukham yasyah sa abhimukhi [ 'pradibhyah dhatujasya vacyo va cotara- padalopah ' - vah (2|2|24,830 ) iti bahuvrihih | nip

prathamo'ngah 43 NOTES ] (4/1/54 ), pakse tap ) tadrsi 'bhutva ' rajanam sambodhya ityarthah | 'vaktum kamah ' yamya tadrsah | sakuntala dusyantasya alapam susrusurapi sakhim priyamvadam 'amgulya ' tarjanya 'tarjayati ' bhat sayati ( anena lalita-nama angavikarah darsitah | "priyajana- katha -susrusurapi bahih tadanyatha iti lalitam ' iti sankarah ) | rajeti | 'samban sadhu yathartham iti yavat ('samyak syad vacyalingastu manose sangate'pi ca iti visvah ) ' upalaksitam anumitam | satam sadhunam 'caritrasya ' sravanam ', tasin 'lobhah ' abhilasah tasmat ( hetau pancami 2|3|25 ) | 'nah ' (1|2|25 ) mama | 'prastavyam ' jijnasitavyam | anasuyeti | 'alam vicarya ' ('alam-satvoh pratisedhayoh pracam kva ' (3|4|18 ) iti tumun pratyayarthe ktva pratyayah ) vicikitsaya ki prayojanam | 'tapasvijanah ' tapasah, 'aniyantranah ' apratibandhah 'anuyogah ' prasmah ('prasnanuyogah prccha ca ' ityamarah ) yesu tathavidhah, sakala - prasna'ham ityarthah | 'nama ' ityabhyupagame, prakasye va ('nama kope'bhyupagame vismaye smarane'pi ca | sambhavya-kutma prakasya-vikalpesvapi drsyate ' iti medini ) | 43 a. - 1. sasmitam &c. - Mark the naughtiness of Priyamvada. who wants to annoy Sakuntala by continuing the conversation. (5on. 5. end.) 2. vaktukamah --- vaktum (vacane ) kamah (desire ) yasya sah | 'm ' of vaktum disappears by the maxim 'lumpedavasyamah krtye tum kamamanasorapi | samo va tata - hitayormamsasya paciyunghanoh || Quoted by T. 1034. 3. sarjayati- (Raghuvamsha IV. 28) 'taja ' is anudatet, so we expect atmanepada here by 'anudattanita atmanepadam ' ( 1. 3. 12). But Bhattoji Diksita remarks "caksika vyaktayam vaci | ikara anudattah yujarthah | na-karastu anudattetva-prayuktam atmanepadam anityam (1 - - 97 ) iti jnapanarthah " - 2435, 2326. 2513. i. e. the anudattet roots are not always atmanepadi, as will be evident from Panini's attaching an additional 'na' to 'caksi ' which has already an 'i' ie an anudasa vowel. This 'ha' suggests Nagesa Bhatta and others differ, as the the optional nature of the case. above paribhasa is absent in Mahabhashya 'anudatta - prayuktamatmanepadamanityam ' iti samadhanam tu anucitam | tasya bhasyavrstasvena apramanikatvat | bataeva 'vyatyayo bahulam ' iti sutrabhasye 'pratipamanyaurmi yudhyati ' ityatra vyatyayena parasmaipadam ityeva samahitam - Balamanorama Cf. also "triyamukha kimpurusa bhulbe, mrtamapyanugacchate vidya | kadacit kumpate mata, yava 14

110 abhijnana sakuntalam sambhavya ' - Infra. [ 43 NOTES samkramate ravih || Sakuntala, though willing to hear all that her lover had to say, yet by outward gestures appears to be the reverse (Com.). 4. alam vicarya --- 'alam ', (also) 'khalu ' imply pratisedha | 'alam bhusana-paryapti-varanesu nirarthake ' iti visvah | Hence the use of Gerund ( lyap ) | Vide Com., Cf. 'alam anyatha 'alam anyatha grhitva ' - Mala ; "tala uktva khalu 15. 5. a-niyantrana &c. - niyantrana - Restriction. yasmin sah aniyantranah - Unrestricted (PN. III. 13). anuyoga- - Question ; hence any question may be asked of the hermits. --Has here a collective sense. 6. nama - Implies abhyupagamah I acknowledge that you have the right to query, or take it in 'prakasya ' -- It is well known that &c. (Com. ). Text : - raja -- iti salom te matumicchami- vasantatilaka (tabhajajagaga ) - vaikhanasam ' kimanaya vratama ' - pra-vanat ' paurusam Shishupala-badha II. - avidyamanam niyantranam vyapara-rosi madanasya nisevitamyam ' | atyantameva ' sadrse -ksana-ballabhabhih ' aho nivatsyati samam harinanganabhih || 24 || King - This, as to your friend, I like to know. Will the monastic¹ vow² opposed to the course of love, be observed by her until 3 betrothals (to a king ) - ["till she is given to a lord " - Roby Dutta], or will this one, beloved to these does, owing to similar eyes, actually stay for ever with them-the mates of stags. ( 24 ). V. L. - ' atyantameva sadrse ' - B.V. ' 0 mamdire - R. S. 'atyantamatmasadrse ' - M rajeti | 'te samvi sakuntalasambandhinam 'iti ' evamvidham vaksyamanam visayam | vaikhanasamiti || 'kim ' iti prasne | 'anaya ' rajarsi-kanyaya sakuntalaya 'madanasya ' kamasya 'vyapara ' pravartanam roda, silamasya iti 'vyaparoradhi ' 'vaikhanasam ' tapasvi sambandhi 'vrata ' niyamadi brahmacaryam iti yavat | 'a pradanat ' 'prakrstaya uttama prakrtaye rase danam ' tasmat | pra-danadi - visistam vivaha maryadikrtya ityarthah | ( samasasya vibhasitvat samasah paksika | ( 2|1|13 ) pakse 'a-pradanam ' |

44 NOTES ] prathamo'nkah 111 'pancamyapana paribhih ' (2|3|10 ) iti pancami ] 'nisevitavyam ' acarita- vyam iti prathamah prasnah | 'aho " athava ('aham utaho kimuta vikalpe ' -- ityamarah ) 'sadrsabhyam ' sva-samanabhyam 'iksnabhyam ' netrabhyam 'vallabhabhih " priyabhih ('vallabho dayite'tryakse sallaksana- turamgame ' iti vimvamedinyo ) 'harinanganabhih ' asrama - bhrgibhih 'sama ' saha ( 'samam sahayem ca ' ityamarah ) tapovane ityarthah | 'atyantameva ' yavajjivameva 'nivatsyati ' sthasyati iti dvitiyah prasnah | yadi sa sakuntala ksatriya-nrpasya visvamitrasya kanya iti hetoh kasmaicit ksatriyaya rase deya, tada vivaha - paryantameva asyah tapovane vasah brahmacarya palananca tadanantaram avi- rodhi kamopabhogah | paksantare yadiyam tapovane- palita atah hetoh kasmaicit tapasaya datta syat, tada mrga - mithunavat tapovane eva sada sthasyati iti hrdayam ) | (sama-sabdasya tulyavacitve upama | vrsyanuprasasca | vasantatilaka vrttam ] (24 ) 44 a - 1. niveditavyam (To be observed) - mi + sev + tavya karmani | 'seva ' becomes 'seva ' by- 'pari-ni-vibhyah sena - sita ' - &c. (8.3.70). 2. atyantameva - atikrantam antah nasah yasmin karmani tat yatha syat tatha - Up to the end i.e. throughout her life. g is emphatic and implies paribhava (disapproval) - 'evaupamye paribhave isadarthe'vadharane -- Haima. The king does not like the idea of Sakuntala 's living with the does for ever. vaikhanasam - 'tasyedam ' iti an | Read (14 n. 1.) Also 'ye nakhaste vaikhanasah | ye bala ste balakhilya iti sruteh-- Qid. Rama. 3. sabuse ksana-vallabhabhih - ( 3ya tat ) adjective to 'harinanga- nabhih | samanah iva pasyati iti samana + drs + ka ('tyad adisu drso nalocane, kanna, ca-- III. 2. 60). sadrsah -- ( Similar) pakse kvinsa | 'sadrksa 'stu chandasah | 'samana ' = sa by 'drgdrsvatusu ' (VI 3. 89) ikanam - Eye-- karane lyut | 'iksanam darsane drsi ' - Medini. The epithet is very expressive, as it gives reason for Sakuntala 's prolonged stay in the hermitage. The does were very dear to Sakuntala , as they possessed eyes similar to those of her. Hence it is quite natural that she should like to pass her days amongst those who are very dear to her. 4. anganabhih -- angani (kalyanani ) santi asam iti anga + matvarthe na ( 'angat kalyane nah - Varttika 5. 2. 100 = anganah | 'anyatha angavati ' - Prabha. Or. agi ( gatau ) + yuc ( u-2178 ) - Bhanuji Diksita (mat)+99 (3-2196)--Bhanuji Diksita

112 abhijnanam sakuntalam [ 44 NOTES 5. fructufa (VII. 4. 49.)--At the sight of Sakuntala , the idea of marriage flashed in the mind of the king, as a little before his right arm had throbbed. Next from the conversation of the three girls he could know that Sakuntala would be given in marriage. (Cf. 'ganzafa piena: 375 i ai maq' &c. ) A little after Sakuntala 's life-story was narrated to the king from which he gathered the fact that she was born of a nymph-mother by a Ksatriya. Hence there was no hindrance to his getting her. But all of a sudden two doubts arose in his mind. In this Sloka he asked for the solution of these two doubts viz. (1) Whether she, daughter of a Ksatriya king, is to be given in marriage to a Ksatriya king (7- 3/4), in which case the king has a chance. (Interpretation of the first two lines) (ii) Whether because she is brought up in a hermitage, so she is to be married to a hermit youth, so that she may live always in the hermitage in the company of the does. (Interpretation of the last two lines). (Vide Com). This explanation is suggested by R. Some explainwhether she is to be married (after observing)¶grad until betrothal or she is to observe for life. But this explanation seems to go against the saying of priyamvada .. 'yatha vanajyotsna anurupena padapena sangata api nama evamahamapi atmanah anurupam varam labheya iti - ' If perpetual celibacy of Sakuntala was intended by Kanva, then Priyamvada would not have given any insinuation of her marriage in that way even in joke. The idea that she may be given to a hermit youth also occurs (to Vidusaka. Cf. auftaur: 35_yat-des-faqur-afroder ged afaroufa'-Act.II.Infra. (Vide 70 n. 1.) Also Cf. "atomeci-Act. IV. 13. Text : -priyamvada -ajna, dhamma-dharane vi para-yaso aa gayo | gulno una se anuruba-thara-pavane samkappo ( arya, dharmacarane'piya para vasah ' a janah | guroh punarasyah anurupa vara-pradanam sankalpah ') |

44 NOTES ] prathamo'nkah 113 Priyamvada - Revered Sir, this person is in another's power t even in religious practices. Her father's intention 2 however, is to give her away to a suitable bridegroom. arya [12, 18 12, 15] raja (atmagatam ) - - na khalu duravave ' yam prarthana | bhava hrdaya ! sabhilavam samprati sambeha-nirgayo jatah | asankate yavagnim tavidam sparsa-ksamam ratnam || 25 || King (Aside)-This (my) suit is indeed not³ unattainable.ª Do cherish (thy) wish, (my) heart ! Now is (thy) misgiving solved (completely ). This, that thou dreadesto as fire, is a gem capable of being toucheds (25). sakuntala ( sarosamiva ) - anasura, gamissam aham ( anasuye, gamisyamyaham ) | Sakuntala (With seeming anger ) - Anasuya, I will go. priyamvadeti | 'dharma-carane'pi paravasah ' ka katha vivaha rupasya mahavyaparasya iti aperarthah | asyah kartr tvam kutrapi nasti iti bhavah | 'guroh ' pituh ( " guruh pita guruviprah ' iti gardasimhah ) 'punah asyah sakuntalayah 'anurupah ' yogyah 'vara ' jamata ('varo jamatari vrtau ' iti medini ) tasmai, 'pradana samkalpah ' iccha | ( anena uttara'lamkarah | uttarena prasnonayana uttaram ' iti talla- ksanat | 'raja -- vayamapi ' ityadina etadantena mukti namangamupaksiptam | tallaksanam yatha darpane - sampradharanamaryanam yuktih ' ) | rajeti | 'prarthana ' sakuntala labheccha 'durakhapa ' durlabha (avapnoteh karmani khal ( 3|3|126 ), ( 6|3|67 ) iti na mumagamah ) | bhaveti | he 'hrdaya samprati sandehasya ' kimiyam muni kanya ksatriya kanya va, madudvahya na va ityakarasya samsayasya 'nirnayah ' samadhanam 'jata ' (tenatra vakyarthahetukam kavyalingam ) | tasmat hetoh 'sabhi- lam ' abhilasena sprhaya saha vartamanam yatha syat tatha 'bhava ' sakuntala - labhasya asam posaya | 'yat ' vastu tvam 'agnim ' agni-svarupam dahakaram "asankase ' analabhayat yat sprastum tvam notsahase ( iti vyasta-rupakam ) 'tadidam ' vastu 'sparsa- ksamam ratnami ' ti ( vyatirekarupam ) | athaca 'sparsaksamam ' upabhogyam 'ratnam ' kanya- ratnam ityarthah ( ' jatau jatau yadutkrstam tadratnamiti kathyate ' iti yadavokteh ) ( brsyanuprasah | atra samadhana - namakam angamupaksiptam | tallaksanam tallaksanam tu darpane- vijasya''gamanam yattu tat samadhanamucyate | iyamarya ) ||25 ||

114 abhijnana- sakuntalam [ 45 NOTES 45 n. -- 1. paravasah :- Dependent on another ie, her father. Vide (70 n. 2). ayam janah: Cf. 'anupabhukta-bhusano'yam janah ' - Act. IV. [ 'jana ' janah '-here signifies an individual]. na khala buravapa- (difficult to gain) &c. -Because Sakuntala is a Ksatriya girl, besides she is not yet betrothed to any body, and her father wishes to give her to any suitable husband. So the king, ( a ksatriya ), thinks that he has a fair chance. Mark the force of two negatives 'na' & 'dure ' | 2. asankase &c. - Sakuntala would be quite untouchable, like the flame of fire, to the king, if she were a Brahmin girl or betrothed to a Brahmin hernit. Sakuntala II. 7 ; BK. I. 23; Maha I. 3010. ( sarosam ' ) iva -- Cf. German Etwa - as it were. Remark-Mahamahopadhyaya Haridasa Siddhanta-Vagissha refutes the theory of aprastutaprasamsa here-na 'punaraprastutaprasamsa ', 'yat ' 'tadidam ' iti sabda-trayena prastutaya upameya-bhuta- sakuntalaya abhihitatvat prastutanabhidhanasthala eva aprastutabhidhanena tat- prastuta pratitau aprastutaprasamsaya angikarat ' | na vatisayoktih, 'visesa- nabhave ca rupakasya | yatha 'raja pakasasana " iti bruvata darpana - krtaiva evambhutasthale rupakasya mimamsitatvat | Text- anasuya - kisnimittam ? ( kim nimittam ) Anasuya- For what reason ? sakuntala - imam asambaddha-palavina piamvavam ajjae godamie nivevaissa nivedayisyami ) | (imamasambaddha pralapinim priyamvadamaryayam gautamyam ( iti uttisthati ) | Sakuntala-- I shall report ( against ) this random-raving 2 Priyamvada to revered Gautami, (This said, rises up ). anasuya-sahi, na jutam te akida-sakkaram adihi-visesam visajjia sacchambado gamanam (sakhi, na yuktam te akrta-satkaram atithi-visesam visrjya sacchandato ' gamanam ) | ( sakuntala na kinciduktva prasthitaiva ) | | Anasuya-- Friend, it is not meet to depart at wills leaving a noted guest unwelcomed. (Sakuntala goes away without saying anything.) anasuyeti | 'ki nimittam ' gamisyasi ? 'ki nimittam ' gamisyasi ? ('nimitta-paryaya- prayoge sarvasam prayadarsanam ' (vah -- 608 ) iti prathama ) | sakuntaleti | 'asambaddham ' asa-

46 NOTES] prathamo'nkah 115 manjasam yatheccham iti yavat | punah punah pralapati ya [ 'bahulam abhiksne ' ( 3|2|81 ) iti ninih ] tam | priyamvadayah asamvaddha pralapam nivedayisyami ityarthah ['savisesa hi vidhi-nisesau visesanam upasakramatah sati visesye badhe ' iti nyayat ] | anasuyeti | 'na krtah ' satkarah ' abhyarthanam yasmai tadrsam 'atithi-visesam ' uttama'tithi 'visrjya ' parityajya, 'svasyah chandah ' abhiprayah ('abhiprayah chanda asaya ' ityamarah ) iti 'svacchandah ' ('vrttimatre sarvanamnah pumvadbhavah " iti pumvadbhavah ) tena, iti trtiyayam tasih ( ' tasi prakarane adyadibhya upasamkhyanam ') svecchya ityarthah | 'gamanam na yuktam ' nyayyam | [ anena 'upavistam nama nataghalamkarah upaksiptah | tallaksanam yatha darpane- "upavistam ' manohari vakyam sastra'nusaratah ' ] | 46 a. - 1. asambaddha &c. -sam + bandha + kta karmani sambaddham - Connected, coherent. na of bandha, is elided by 'an iditam hala upadhayah kniti ' (6.4.24; 4150). na sambaddham - Disconnected, hence inconsequent, nonsensical. Next nini | 2. gautamyam - (4 n. 3) ; 3. na yuktam (proper ) &c. - Note the plain appeal of Anasuya. Some verbs in Skt. are of the nature of Latin & Greek deponents i.e. they are passive in form but active in sense. ( 146 n. 3; 171 n. 9). 'na yukta- masoko vamapadena tada़yitum ' - Mala. III ; ( 85 n, 3; 94 n 4). An atithi should always be welcomed. So says Manu - 'asana'sana- sayyabhiradbhih mula-phalena va | nasya kasyacit vaset gehe saktito'nacito'- tithih -4|28 Mark the argument. A guest should by all means be respected. But this one is an atithi-visesa (32 n. 3), hence the importance. Text : - raja -- (svagatam ) ah ! kathamiyam gacchati | ( grahitumicchan nigrhyatmanam ' | atmagatam ) aho besta-pratirupika ' kami-jana-manovrtih | aham hi-- arya (12, 18 anuyasyan muni-tanayam sahasa vinayena ' varita-prasarah | 12. 15) sthanadanu jvalanapi gatyeva punah pratinivrttah || 26 ||

116 abhijnana- sakuntalam [ 46 NOTES King - (Aside) Ah! How ! does she go? (Wishing to seize her, yet restraining¹ himself-Aside)-Ah! the activity of the mind of a lover has² a counterpart in his (physical) movement.2 About to pursue the sage's daughter suddenly, (but) my course arrested* by decorum,³ I seem to have returned back after having advanced, though I have not (really) moved from (my) place (26). priyamvada (sakuntala nirusya ) -hala na ve julam gantu m [hala na te yuktam gantum ] | te Priyarvads (Stopping Sakuntala ) Friend, you should not go. sakuntala -- ( sabhrubhedam ) - kinnimitam ( kim nimittam ) ? Sakuntala (Knitting her brow ) - For what reason ? priyamvadarukakha seage duve dharesi me | ehi daba asavam momabehi, to gamissasi ( vrksa - secane dve dharayasi me | ehi tavadatmanam mocaya | gamisyasi ) | ( iti baladenam nivartayati ) | tato Priyamvada - You owe me the watering of two trees'. (- Sir Jones ; ' two waterings of trees' - M . ). Come (and) free yourself (from debts) and then shall you go. (This said, forcibly turns her back). -V. L. - ' cestaprati rupika ' - R. V. S. - ' cestanurupini -- B. 'cesta- pratirupika- M. 'kamijanah - R. B. V. S. 'kaminah ' - M. 'mocaya ' - B 'mocayitva ' - R.M.S. -- - rajeti || 'aho ' iti vismaye ('vikalpe vismaye'pyaho ' iti rudrah ) 'kami jananam ' madana''saktanam 'manasah vrttih pravartanam 'cestayah ' kayika-vyaparasya ('cesta kayika-vyapara ' iti mugdhabodha- tikayam durgadasah ) 'pratirupika ' anafani, cetasah yadrso'bhilasah pravartate cesta api tu tadanurupa syat iti bhavah | sarira-manasa - vyaparayoh sambandham drstantena visesayannaha anuyasya- siti | 'muni tanayam ' prasthitam sakuntalam 'sahasa hathat avicaritam iti yavat ('atarkite tu sahasa ' ityamarah | tatra bhanujih 'atarkite avicarite ') | 'anuyasyan ' ( 3|3|24 ) anugantum udyatah san 'vinayena ' vivecanena jitendriya- taya iti yavat ('indriyanam jayam praha vinayam bharato munih ' ityukteh ) 'vagnih ' rudrah 'pramarah ' vegah ( ' prasarah pranaye vege ' iti visvah ) yasya tadrsah, 'aham dusyannah 'sthanat ' asanat 'anuccalan api ' atraiva sthito'pi ityarthah, manasa asyah samipam 'gatva pratinivrttah ' pratyagatah 'iva (iti kriyotpreksa | 'anubbalan gatah '

47 NOTES ] prathamo'-kuh 117 | - | iti virodhabhasah | kavyalingamanuprasaratha | banena 'paribhavana ' ityangam upaksiptam | tallaksanam tu darpane kutuhalotara bacah prokta tu paribhavana ' iti | arya jatih ) || 26 || priyambadeti | 1 'he ' dvisamkhyakam 'vrksasecane ' jala- sivana-rupa-karye 'me ' [ 'dharerutamarnah ' (114/35 ) iti caturthi ) 'dharayati ' tvadartham maya dvau vrksaki siktau tanmulyam mahyam pradaya, yadva madartham vrksaka-dvayam abhi- sicya atmanam anrnam krtva gaccha iti bhavah | 'balat ' iti lpablope pancami (594 ) | - ' - ==== 47 n. --- 1. cesta pratirupika &c. - pratigatam rupam asya asyam va 'pratirupa ' bahu - Next svarthe kan - - ( 127 n. 1.) cestayah pratirupika- Facsimile of physical movement. Cf. 'suvanta-pratirupakama - vyayam ', 'tinanta-pratirupakam | "akarairingitairgatya cestaya bhasitena ca | netra- vaktra-vikaramsca grhyate'ntargatam manah " -- Manu-Samhita VIII. 26. 2. kami-jana &c. - kama + atisayane ini kaminah 'bhuma - ninda - prasamsasu nityayoge'tisayane | mamsarge'sti-vivaksayam bhavanti matubadayah ' -- Varttika 1894. = Those that are stricken with intense desire. vrtti - Behaviour, condition. Cf. "sakhivrttim " - IV. 18. In an impulsive nature the ideas are often actualised. Here owing to the ardour of love in the king's mind and the intensity of his desire, his mental effort appeared to him like a physical one, i.e. though he did neither leave his seat, nor follow the girl, still it appeared to him that he had actually pursued the girl and returned. 3. muni-tanayam sahasa anuvasyam This is R's construction which we have followed, for, thoughtlessness resulted in the desire to follow the girl. f in significant. To approach a fair sex rudely is bad, but it is worse in the case of a hermit-girl. tanyate vistaryate vasam iti tan + kayana ('bali-mali-tanibhyah kayan ', u--549.) - samayah 4. sa bhru-bhedam - The bending of the brow is one of the acts of feminine coquetry called sukumara ' - M. Vide 175 n. 6) 5. atmanam mocaya - According to our contract, I helped you in watering the plants on a previous occasion, now it is your turn to do the same for me. After repaying that debt of yours, you can go. Note the naughtiness of Priyamvada for detaining Sakuntala - -

118 abhijnana-vakuntalam [ 47 NOTES who could not be stopped on the plea of decorum by anasuya | (Vide 46 n. 3; 24 n. and Remark ). mukha- (to be free from) though transitive, is here used intransitively by the maxim 'dhatorarthantare vrtte ' &c. - ( Vide 121 n. 3.) atmanam - 2ya by 'gatibuddhi ' &c. - (1. 4. 52; 540). -Text : - raja - bhadre, vrksa-secanadeva parisrantamatrabhavarti laksaye | tathahyasyah |-- sardula- trastamsa ' - yatimatra lohita-talau bahu ghatotksepanad '2 vikrida़िtam adyapi stana-vepathu janayati svasah pramana'dhikah | ( masaja baddham karma - sirisa-rodhi ' vadanam dharma'mbhasam jalaka satataga ) bandhe ' samsini ceka hasta-yamitah ' paryakulah murdhajah || 27|| tavahamenamanrnam karomi | ( iti amguliyam datumicchati | ubhe nama - mudra'ksarani anuvacya para- sparamavalokayatah ) | King Good maiden, I find her ( already ) exhausted even with watering the trees. For-By reason of raising the pitcher, her arms have the shoulders' drooping and their palms extremely rufescent; her inordinate breathing even now produces heaving³ in her breast; on her cheeks have gathered drops of perspiration* *impeding (the play) of the Sirisa flowers in her ears, and the fillet of hair being constantly loosened 5, her tresses³ restrained with one hand (hang) dishcvelled 7 ( 27 ). I will, therefore, free her from debt. (This said, desires to offer his ring. Both reading the letters of the signet-ring look at each other.) V. L. 'ba' B. M. S. 'mastam ' R. V. - sastamsaviti | 'ghatasya ' secana- ghatasya, 'utksepanat ' uttolanat hetoh 'asyah ' 'sakuntalayah ' bahu srasti ' nato 'amsi ' skandhau ('amsah skandhe vibhagam syat ' iti hai ma: ) svabhavatastu natau, adhuna tvatinatau ityarthah | ghata- gharsanat 'ati- matram ' purvasmata adhikam 'lohitam ' raktam 'talam ' kara-talam yayoh tadrsau jatau | ('tala-sabdah ekadesena bhimah bhimasenah, gova gova-bari itivat kara-talamaha bahu- sannidhyat ') 'pramanat ' svamatraya . adhikah dvadasa'nga ुladhikah ityarthah | ( tathacoktam--- 'deham vapya svanaड़ीbhih pramanam kurute bahih | dvadasamgula - manena

48 NOTES ] prathamo'nkah 119 tasmat pranah samiritah ' iti ) | 'svasa ' nisvasa- vayuh 'adyapi ' idanimapi 'stanayoh vepathum ' kuca-kampam ('tito'thuc ' - 31389 iti athuc ) 'janayati ' utpadayati | kinca 'vadane ' mukhe - kapole ityarthah | ( 'sarvam va mukhamucyate ' ityu- ktesca vadana ityuktih ) 'karnayoh sirisam ' bhusanartham parihitam arthat avatamsi- krtam sirisapuspam 'roddhum ', sthirikartum silam yasya tathavidham 'dharma'mmasam ' svedo- dakanam ('dharmah syat atape grisme usna-sveda'mbhasorapi ' iti visvah ) jalamiva iti 'jalakam ' vindusamuhah ('ive pratikrti ' - 5 13196 iti kan ) 'baddham ' dhrtam 'bandhe ' kavari - bandhane 'samsini ' bhrsam vigalati sati ( ' bahulam abhiksnye ' - 3|2|81 iti ninih ' ) muni jayante ye te 'murdhajasca ' kesa api ('saptamyam janerdah ' -3 - 2|97 ) 'ekena hastena ' (726 ) anyahastasya ghata-dharane vyaprtatvat 'yamitah ' baddhah, ataeva 'paryakulah ' itastatah viksiptah | sakuntalayah parisra- tatva-samarthana - karyam prati bahu- karanopanyasat samuccayo'lankarah | srastam samsini iti arthavrttih paravrttascalankari | kavyalinga ca | stanam vepathu-jananena hetuna svasasya pramana'dhikatvam sadhyam ityanumanalamkarasca | anuprasah | "adyapi stanavepathosca janakah svasah pramanadhikah " iti pathitva dvitiya-padasya svasa - samanadhikaranyabhavat visesanatvabhava-rupah prakrama bhangah samadheyah | anena 'distam ' iti bhusanam upaksiptam | tallaksanam yatha darpane- 'desa-kala- svarupena varnana vistamucyate | sardulavikriditam vrttam ) || 27 || taditi | 'tat yata iyam vrksasecane idanim asakta tasmadhetoh 'anrnam ' rnamuktam | 'karomi ' pratinidhi - dravya-danat iti bhavah | ( 'priyamvada sakuntalam nirudhya ' itya- dina 'icchati ' ityantena karanam namangam upaksiptam | "karanam punah | prakrtartha- samarambhah " iti tallaksanat ) | 'anuvacya ' pathitva | 'parasparam ' anyo- | nyam | 'ubhe ' anasuya-priyamvade | 480.-1. bhane - is purposely used to please Priyamvada, so that she may give up her demand. Cf. Eng.-'My good lady." 2. lohita-talau - 'tala ' stands for 'kara-tala ' i. e. plam 'vinapi pratyayam purvottara- padayorva lopoh vaktavyah -- (Varttika 5.3.83) ; Read goda godavarinadya, mathura mathurapuri kavikam kavikayanca gavesau ca gavedhuka ' iti sabdabheda-prakasah | - Owing to constant lifting up of the pitcher, the palms have become red. M explains '' in the sense of the forearm, as pots being placed on the waist, are held by the forearm 3. adyapi -

120 abhijnanasakuntalam [ 48 Norts " acapiti ca trisu sthanesu anveti | adyapi trastamsi, kyapi atimatra- lohita-tali, adyapi pramanadhika iti | tena atisayamrduta dhvanyate " - R. pramana- w: Abnormal i.e., of a length more than 12 fingers or slightly more than six inches (Com.) CI. 'sayya pramanadhika ' - Mricchakatika III. 18, 4. baddham karna - sirisa - rodhi &c. - karnastham sirisam iti karnasirisam iti uttara-pada-lopi samasa | "madhyama-yada-sopi samasah " of R & others is wrong (Vide 37 n. 6.) For sirisa as ear-trinkets, Cf. 'krtam na karnarpitabandhanam sakhe sirisamamandabilamba kesaram ' - Sakuntala VI. 18. 'caru karne sirisam ' - M.D. II. 2 ; Raghuvamsha XVI. 48; XVI. 61. karna - sirisa + rugh + nini tacchilye (III. 2. 78). - Obstructing the oscillation of the Sirisa flowers which adhere to the face on account of perspiration. Hence' baddham ' (formed) is better than 'a' which suggests the idea of downward flow of perspiration, while we want the formation of the clusters of drops (jalaka ) | Besides ''will be unnecessarily repeated. 5. jalakam- koraka kara- bindu-samuhah - ('jalakam korake dambhe ' iti medini ) (Com.) Ris unwilling to take it in the sense of 'samuha ' | 'yadi samuha- matram tryangayam syattada dharmambhasam mandalam ityeva bruyat ' - R. Cf. asya karkasa- biharasambhavam svedamanana - bilagna - balakam - Raghuvamsha IX. 68. ekahasta - ( restrained with one hand) &c. - (1|1|49 ) Cf. 'bibhrana kara pallavena kavarimekena paryakulam ' - - Puspa bana-vilasa, 7. " atra svabhavoktiralamkara iti kecit (R) pralapanti tadasat svabhavokti-mulibhuta-vamcitryasyabhavat "-Mahamahopadhyaya Haridasa Siddhanta-Vagissha 6. anga liyam - anga lo bhavam iti anga li +cha: (by'jihva-mulanga le chah ' 4.3.62). cha = iya- (7.1.2., ) 7. nama - mudra &c. -mudra + a bhave - mudra | 'gurosca halah ' ( 3.3.103). iti a | namnah mudra namamudra - ( A signet ring). "alankarartham tu 'mudrika ', namaksara yukta tu 'mudra ' ityanayorbhedah | 'namarupani ' dusyanta iti nama-svarupani yani mudraksarani iti samasah | namamudrayah aksarani iti vigraha artha paunaruktyam, mudraya ityetavata eva gatarthatvat " - R. 8. anudhacya- anu + van + nic in drama means to read to oneself', Cf. 'anuvacita- lesamamatyamavalokya ' - Mudra-Raksasa I. 'devi - anuvacaca tavadetat | yadviruddham tat srosyami - Vikramorvasiya II. 'raja-grhitva anuvacya '- - - -- -- - Ibid. Note that the sylvan girls also could read. 9. parasparam - Ram. V. 34.7; 35. 33 ; 61. 17. On reading the name 'dusyanta ' in the signet ring, cach

48 NOTES] prathamo'nkah 121 looks at the other in wonder. Hence the reciprocity of action ( karma - vyatihara ) | Cf. 'paraspara-karanamapi 'karma-vyatihara ucyate - Kaiyata So param (sarvanama ) is doubled by the Varttika 'karma-tihare sarvanamnah he vacye, samasavacca bahulam ' hence we get hypothetically 'param param ' ( avalokayatah ) | The doubled elements are optionally compounded owing to the use of in the Sutra. Hence Bhattoji Diksita says- 'bahula-grahanat anya-parayorna samasavat ( 2147). Next 'a -samasavadbhave purvapadasya supah survaktavyah ' ie, in asamasavadbhava, the first element is always exhibited with 's ' (:) hence paras param | Then feminine tap (a) disappears by the Karika. 'daladvaye tababhavah klive cavirahah svamoh | samase soraluk ceti siddham bahulakat trayam - Siddhanta-Kaumudi 2147. Hence we get parah param = parasparam | atra kaskaditvat (8. 3. 48 ). visargasya sa: ' - Siddhanta-Kaumudi Similarly anyonyanuragah ( 1031. 1 ). | Text : -- raja - - alamasmanavyatha sambhavya | rasah pratipraho ' 'yam | King - Don't suspect me otherwise. It is a royal gift 1. priyamvada tena hi narihavi evam amguliaam amguli - vioam | ajjassa - vaanena agirina dani esa | [ tena hi natyetat amguliyakamaguli - viyogam | aryasya vacanena anrna idanimesa ] | ( kincid vihasya ) hala saundale, moivasi anuampina ajjena, ahava maharaena| gaccha dani (hala sakuntale, mocita'si anukampina''ryena'thava maharajena | gacchedanim ) | Priya mvada-Then surely it ought not to part from your finger. At Your Worship's word she is now freed from debt. (Laughing slightly) Dear Sakuntala, you are freed by this kind gentleman, or (perhaps ) by (His most ) mighty Highness. sakuntala (atmagatam ) -- jai attano pahavissam ( yadi atmanah prabha- visyami ) | ( prakasam ), ka tumam visajjidagvassa tandhidavvassa va ( ka tvam visrastavyasya roddhavyasya va ) | Sakuntala (Aside ) - If I were my own mistress. (Aloud) Who are you to release or detain (me) ? V. L - 'pratigraho'yam ' - B. S. Dr. P. 'pratigraho'yam iti rajapurusam mamavagacchatha ' - M 'parigraho'yam iti rajapurusam mamavagacchata ' - R. V. 'anga liviyogam ' - R. B. V. M. 'anga li-viyogasya '- -

122 abhijnanasakuntalama | [ 49 NOTES rajeti | 'anyatha ' anyaprakarena yatah amguliyam dusyanta iti namankitam, atah ayameva maharajah dusyantah ityakarena, 'alam sambhavya ' evamvidhena vicarena alam | ( 'alamkhalvoh pratisedhayoh pracam ktva ' - 324118 ) | 'rasah ' dusyantasya 'ayam pratigrahah ' etat dusyantasakasat svikrtam maya ('pratigrahah svikarane sainya- prsthe patadgrahe ' iti medini ) iti atmanam gopayati | atha ca 'rajnah ' dusyantasya sakasat 'ayam pratigrahah ' ( priyamvadaye ) iti satyamaha atma-nivedanartham | priyamvadeti | 'tena hi ' rasah pratigrahatvenaiva hetuna | 'na arhati ' ayuktamityarthah | 'anuna ' rnamukta ( 'tasmad nud aci ' - 6 | 3 | 74 ) | atah idanimiyam svacchandatah gantum sakta | nrpasya vacana - bhangaya dusyanto'yam iti sucatura- priyamvadaya parijnatam, jena "vihasya " aha aryena maharajena vetyadi | sakuntaleti | yadyaham mama dehasya kartri syam tada gaccheyam | adhuna atma me paravasibhutah, ato'ham gamanaya nalam iti saralarthah | 'visrastavyasya ' (vi-purvat srjateh tavya-pratyayah bhave | 'avyaya-krt-pratyaya bhavavacye bhavanti ' ityukteh ) atah 'visrastavyam ' nama visarjana, tasya visarjanasya sambandhe, 'roddhavyasya ' rodhanasya sambandhe va 'tvam ka ' na kapi ityarthah (anena uba-namakam angam upaksiptam | tallaksanam tu darpane-- 'bijarthasya prarohah syadudbhavah ' | dasarupake tu - 'udbhedah gudhabhedanam ' iti | rajabhavasya gudhasya udbhedanat ) | - 49. - 1. anyatha sambhavya -- Cf. 'tat anyathasambhavini - Rat II ; (43 n. 4). rasah pratigraho'yam - The king is still anxious to remain incognito and again takes the help of a quibble to mislead the girls. The sentence is an elliptical one First, it means, - It is a gift (to me ) from the king (Dusyanta ) -- ' rasah pratigrahah (Manu-Samhita V. 84 ) ayam me ' ; hence he, an able officer of the king, has perhaps been rewarded with the royal ring, in recognition of his good service, and thus King's previous speech. (Viz., 'ya: pauravena rajna dharmadhikare niyuktah ) is corroborated Next it means This is a gift (to you) from the king (Dusyanta himself) - 'rasah dusyantasya pratigrahah ayam priyamvadaye ' | narhati viyogam - For the same idea vide ( 257 n. 6). aryasya vacanena - Priyamvada suspects him to be the king, hence the presence of the smile ( vihasya ) 2. atmanah prabhavisyami -Sakuntala is no longer the mistress of herself, King's presence has, as it

49 NOTES ] prathamo'nkah 123 were, mesmarised her and she is thus unable to leave the place. / adhigarthadayesam karmani ' (2.3.52 ) iti 6sthi (107 n. 4). Cf. 'prabhavati nijasya kanyakajanasya maharajah ' - Malati-Madhava IV ; 'nanu prabhavati arya sisyajanasya ' - Mala I 'idanim tvam asyah prabhavati ' - Ibid V. 'bhavatu ', kopisyami yadi atmanah prabhavami - Uttara-rama-Charita I. 3. vinastampasya rodamyastha- are instances of peculiar Prakrta Idionis the equivalents of which in Sanskrit will be 'visarjanaya ' and 'rosanaya ' - M; (186 n. 5). Sakuntala, is enamoured of the king's company and does not want to leave the place; so she cunningly disputes the authority of Priyamvada to order her to go or to stay. Text : -- raja - ( sakuntalam vilokya atmagatam ) ki nu khalu yatha vayam asyam, evam iyamapi asman prati syat | athava labdha'vakasa me prarthana | kutah ? - vacam na misrayati ' yadyapi madvacobhih vasantatilaka (tabhajajagaga ) karna vavatyavahita mayi bhasamane | kamam na tisthati madamana - samammukhiyam bhuyisthama ' nya-visaya na tu drstirasyah ||28|| King (Surveying Sakuntala Aside ) - May it possibly be that she is (affected) towards me as I am towards her ? Or, rather my desire has obtained scope. Because,-Although she does not mingle her words with mine, ( nevertheless) she leans her car (all) heedful when I speak. Granted that her eyes stand not my gaze, still it is not cast long³ upon other things. (28) V. L. - . sammukhiyam - B. 'sammukhina ' - R. V. 'sammukhi sa ' - S. M. 'abhimukham ' - R.S.V.M. 'avahita ' - B. P. Hs. rajeti | 'kim nu khalu ' iti vitarka - garbha - prasna ' | 'khalu ' iti vakyalamkare | 'yatha vayam ' aham ( 1/2/59 ) 'asyam ' sakuntalayam anurakta evam ' tadvat 'kimiyam ' sakuntala api 'asman prati ' mam prati | ('laksane-tthambhuta'khyana- bhaga- vipsasu prati parya- navah ' ( 114 | 90 ) iti prateh karmapravacaniyatvam | tadyoge 2ya ca - 21338 ) anurakta 'syat ' na veti vitarkah | 'athava ' iti paksantare | 'kuta ' iti labdha'vakasatve hetumaha | vacamiti | 'iyam ' sakuntala 'yadyapi mama vacobhi .' vakyaih saha 'vanam ' svakiyam vakya 'na misrayati ' sagamayati

124 abhijnana- sakuntalam [ 50 NOTES arthat maya saha saksat nalapati, tathapi 'mayi bhasamane ' (2|3|37 ) sakhibhyam kathayati sati 'avahita ' dattamanah samyoga sati 'karnam dadati ' akarnayati srnotityarthah | 'kamam ' ityanumatau | etadapi maya'numantavyam yat " mama ananasya sammukhi ' bhutva iyam sakuntala 'na tisthati ', 'asyah drstih ' nayanam ' 'tu ' iti bhede | ('tu padapurane bhede samuccaye'vadharane ' iti medini ) 'bhuyistham ' bahulyam yatha syat tatha 'anya visaya na ' madanana- vyatirikta-visaya na, antara antara mamavalokayati iti bhavah | ato'ham manye sakuntalapi mayi anurakta | (basantatilakavrttam | samuccayo'lamkarah | cheka- brsyanuprasau | anena mugdhaya nayikayah vilasah nama bhavah uktah | tallaksanam | tu darpane - 'yana - sthanasanadinam mukha-netradi-karmanam | visesastu vilasah syadista sandarsanadina ' | anuragengitam ca | tathacoktam madanodaye - - ' vikaro netra- vaktrasya tadvakya-sravanadarah | anya-vyajena tadviksa anuragengitam bhavet ' | atra praptirnama cangabhupaksitam | laksanam tuktam prak ) ||28 || | 50. - 1. vayam aham - See (30 n. 4). misrayati--misram karoti iti misra + nic + (lat ti ) by 'munda - misra ** nic ' - ( 3. 1. 19). "She does not 'munda-misra mingle her speech with mine-" "This raises doubts in the king's mind about her reciprocation of his love. 2. kamam -- 'akamanumatau kamam asuyopagame'-pi ca - Rudra Granted that ; I admit that. kamam atyartham ie 'for a great length of time ' (R). But then 'tu ' is not in consonance with it. Vide (25 n. 1; 56 n. 1). Text : - ( nepathye ) - bho bhostapasvinah - sannihita stapovana-satva- raksayam bhavatah | pratyasannah kila mrgaya bihari parthivo dusyantah | mrgaya-vihari | puspitagra turaga-khura- hata ' stathahi renu ' vitapa - vivakta jala''rddha-balkalesu ' | ( nanaraya najajaraga ) apiva-- mandakranta ( mabhanata tamgaga ) patati parinata'runa- prakasah ' salabha-samuha iva''srama-sramesu ||29|| tivra''prata- pratihata taru-skandha-lagneka-bantah | | " kroda''krstam- 'vratati-valaya''sanga sanjata-pasah | " murti "vighnastapasa iva no bhinna-saranga-putho " dharmaranyam pravisati gajah syubhvana''loka-bhitah " ||30|| ( sarvah karnam datva kinििdava sambhrantah ) |

SO NOTES ] prathamo'nkah 125 (In the green room) - Ye hermits ! bet at hand to protect the denizens of the penance-grove. Close' at hand, it is reported, is the lord of the earth, Dusyanta, amusing (himself) with the hunting excursion. For the dust, raised by the hoofs of the steeds³ and having the (faded) sheen of sun-set, is falling like a swarm of locusts, on the trees of the hermitage, on the boughs of which are hung robes of bark, wet with water³ (29). Moreover, terrified at the sight of a chariots, an elephant, - having & one of his tusks fixed on the shoulder of a tree, which has been struck off with a violent blow, 8-having 10 been tangled (as it were) in a net of creepers 10 dragged along by his breast, and-having" scattered the herds of deer 12, is entering the sacred grove, like an embodied " hindrance to our rites. (30). (Listening, all are somewhat distracted), . - V. L - pratihata- taru - skandha - lagnam - kadantah ' - M. R's. Com. 'tivrabatada- bhimukha taruskandha-bhagnaikadantah -- B. - 'pratihata-tara . skandha-lagnamkadantah R. V. 'padakrsta ' - R. V. M. 'praudhakrsta ' - B. 'krodakrsta ' - Patankar. Dr. P. K. - 'sanga sanjata ' - - R. V. M. 'sanjanajjata ' - B. - samu- nepatha iti | jabanikantarale kasyaciduktih iyam | 'sattvanam ' jannu- nam | ('sastvamastri tu jantusu ' ityamarah ) 'raksayaih raksanaya (tada 4 ) 'sannihitah ' samipasthah | 'mrniya vihari ' akhetartha paribhraman 'prayasannah ' pasthitah 'kila ' iti vartayam ('vartayam arucau kila ' iti trikandasesah ) ( ' raja pratyasannah ' ityanena " iti - bhitih pradarsita | tathacoktam- ativrstih anavrstih salabha musika khagah | pratyasannasca rajana pada़ेte itayah smrtah iti kamandakah | ' svacakram para-cakranca saptamte itayah smrta iti kecit || iyam culika | 'antarjavanikasasthaih sucanarthasya culika ' iti darpana - laksanat | 'dusyanta ' iti raja - nama-sravanat sakuntalayah protsahanat bheda-laksanamangamupa- ksiptam | 'bhedah protsahana mata ' iti tallaksanat | turageti | ' tathahi ' tamevartha janihi (' tatha " ityagana - paripathito dhaturgatau iti gopinatha- pavah ) 'turaganam ' asvanam ' (anena sena - bahulya dhvanitam ) 'khuram hatah ut- ksiptah | 'parinatah astacalonmukha ya . 'aruna ' surya | ( 'aruna sphutaraga na surya suryasya sarathi ' iti dharanih ) | tadvat 'prakasa ' sphutah | ( iti luptopama | 15

126 abhijnana- sakuntalam [ 50 NOTES 'prakaso'tiprasiddhe syat prahasa''tapayoh sphute ' iti visvah ) tadvadvarnah ityarthah | 'renu ' dhulih, 'salabhah ' patangah ('samau- patanga- salabhi ' ityamarah | ) tesam 'samuha iva ' (iti srautopama | anena renorbahulatvam dhanam tvam ca dhvanyate ) 'vitapesu ' sakhasu 'visaktani ' sosanartha lambitani 'jalena adani ' siktani 'valkalani ' yesam tathavidhesu " asrama - dumesu ' tapovana-vrksesu 'patati ' uddiya samsajati, atah yavanna tani malinikrtani tavat tani jhatiti aniyantam | ( vrsyanuprasah | atra parthiva - pratyasannatve karane prastute tatkarya renuddulanadikamuktam iti aprastuta- prasamsa | karyasya'prastutatvat na paryayoktam | paryayokte tu karanavat karyamapi prakrtameva | kavyalingam ca | puspitagra vrttam ) ||29 || toveti | 'syandananam ' rathanam, adrstacaranam ityarthah 'alokena ' darsanena ('alokastu puman dyote darsane vandibhasane ' iti medini ) 'bhitah ' santrastah san, 'ti ' atipracandena 'aghatena ' praharena 'pratihatah | ( ataeva bhagnah : ) yah 'taruh ' tasya taroh 'skandhe lagnah ' samsaktah 'ekah dantah ' yasya tadrsah | 'phodena ) akrstah ' yo 'vratatina ' latana 'valaya ' mandalam ('bali-mali-tanibhyah kaya u .-549 ) tasya 'a' samantat 'sangena ' sambandhena 'sanjatah samutpannah 'pasah bandhanam yasya tadrsah | ( " pasah paksyadi bamdhane " iti visvah ) jalabaddha iva lasyamana iti bhavah | " bhinnani ' vidravitani 'maranganam ' 'mrganam yuthani vrndani dalati iti yavat ('yutham tiryasamahe 'pi vrndamatre'pi bhasitam ' iti visvah ) yena tadrsah yadva, 'saranganam ' gajanam 'yutham ' sarangayutham, 'bhinam ' parityaktam sarangayutham ' yena tadrsah | ( 'saranga pusi harine catake ca matangaje | savale trisu ' iti medini ) | kacit 'gaja . nah " asmakam 'tapasah ' tapascaryaya 'murtah ' murtimana dehadhari ityarthah | ('murtah syat trisu murcchale kathine murtimatyapi iti visvah 'vighna iva dharmaranyam ' ( asva - ghasadivat tadayem sasthisamasah ) ' pravisati ' (visesana catustayena tvara'tisayo vyajyate ) | rathastu purva na kadapi drstah | atah taddarsanena mahadasya bhayamajani | tatah palayana-mokarya vidhatum yat yat marge sthitamasit tat tat sarva tenavotpatitam | dannadhatena bhagnah kascit taru-skandhah tasya dante eva lagna amit | lagulmani kamda - nisaktani santi nigataravat pratibhanti | mrga- yuthani ca tadbhayena itastata vidrutani | tanmanye tapasah pratyuha gajarupam dhrtva asramam pravisati | vighna iva ' ityutpreksa | purvaslokokta- kramena aprastuta- prasamsa ca | purva vrttyanuprasa- srutyanuprasayoh ekavacaka'nupravesalaksanah samkarah | uttaradhe srutyanuprasah parikarakarasca | atrapi bhayanako rasah | mandakranta vrnam | punah 'pravisati gaja .' ityanenaiva vakya samaptau punagamja ityasya visesana I

51 NOTES ] prathamo'nkah 127 -taya 'syandanalokabhita ' ityasyopadanat samaptapunarattata dosah | sa ca 'pravi- sati rathalokabhitah karindrah ' iti pathena samadheyah ) ||30|| - - 51 n.. - 1. bhoh bhoh- used in the reduplicated form, when an address is made to a group, Cf. 'bho bho paurah ' : - PN.I; 'bho bhoh janasthana - vasinah ' - Ibid. VII; 'bho bhoh sankaragrhadhivasinah ' - Malati-Madhava (III ; 135 n. 2). Me-Torri -arzen veff | (Vide 14 n.9; 16 n. 1). Don't say 'tumarthacca bhavavacanat ' iti caturthi, for here tumun cannot be substituted without altering the word 'tapovanasattva ' in as much as it is in a compound. Hari Diksita and his followers account for Yaff in such cases by the Vartika. Hari finds fault with Mallinatha as, he asserts 4rthi in 'dvisam vidhataya ' &c. ( Kiratarjuniya I. 3), by 'tumarthacca ' (2.3 15), for 'vidhata ' cannot be changed into 'vihantum ' without changing the Vibhakti of f' Vide Sabdaratna P. 533 and Bhairavi thereon pratyasana &c. This prognosticates a bad omen. (Com. kila Either in 'niscaya ', or in 'varta ' - Surely the king is near, as the dusts are settling on the trees ; or it is reported etc. Cf. 'pratya- sannaraca mauhurtikah ' - Prabodha-Candrodaya IV. 'pratyasanno'yam maharaja ' - Ibid. II. 2. mrgaya- vihari - (One fond of hunting) mrga (anvesane ) + nic svarthe + sa bhave nipatanat == mrgaya by 'paricarya parisarya mrgaya ' &c. - ( Varttika 3. 3. 101 ). tacchilye ninih - ( 3. 2.78) parthivah - prthivi + an ( ' tasya isvarah- 5. 1. 42.) tathahi - ( 12 n. 4 ) 3. turaga &c. -turena vegena gacchati iti tura + gam +da kartari = turagah = Steed. ' anyebhyo'pi drsyante ' -- Varttika ( 3. 2. 48 ) iti nah | hatah means 'nispistah - Struck up, and hence 'utthapitah ' - Tossed up. From this it is inferred that the king is out a hunting, Cf. 'virakta- sandhyakapisam x x rajah parthivamujjihite -- Raghuvamsha XIII. 64. 4. vitapa- visakta-vitapa = Branch. 'sakhayam pallave stambe vistare vitapo'striyam ' iti rabhasah | 'visaktah - Suspended. ( satvam by ' upasargat sunoti suvati ' - 8.3.65.) Cf. 'nisakta ' - Kumara-sambhava III. 7 : 1. 10. 5 parinataruna &c. Refers to renu (Mas. & Fem). It may also refer to salabha-samuha - The flight of locust having the colour of the setting (Lit. bent down) 6. dumesu - dru Branch. 'druma ' du +ma matvarthe| 'dyudubhyam (ma: - 52. sun. • ---- ---

128 abhijnanasakuntalam [ 51 NOTES 106). 'grey qrad arferd fasyqezat'-Haima. 7. efterssenter-siferga &c. - tivra aghatah - - tivraghatah - A violent stroke, tena - pratihatah afenger:Struck back, as the frightened elephant came in violent collision through fear. vadrsah taruskandhah - A trunk of a tree so struck back, ( hence broken ). 'tasmin lagnah ' -- Stuck or fixed sahasupeti samasah | tadrsah ekah dantah yasya - Having one of his tusks thrust into the trunk of a tree, which was struck back with a violent blow. ' taruskanvamavaskandha ekasmin dante niksipya agacchati ' - Sankara. The idea is The elephant while rushing in hot haste through fear, collided violently with the trunk of a tree, which was broken, and adhered to the tusk, but such was the hurry that the tuskor had no time to disentangle his tusk from it. R's means that his (right) tusk stuck fast on his (right) shoulder as he was running with his face turned (to the right, to see how far the chariot had come. To corroborate his explanation R quotes from palakapya - - 'daksine valitu sakto gajo vame prayatnatah ' But there is no reason to believe that the chariot was pursuing the elephant. R, of course, makes mention of our explanation given above taking the whole as one 'T' | 8. koda़ा krsta-vratati &c. - valaya - Anything that entwines (Com. ). Clinging, hence the whole means 'adhering coils of creepers-Vide Mallinatha on '3¶¶¶¶:'-Kumara-sambhava V. 35. As the elephant was rushing, many creepers coiled and coiled round his breast like a noose (TET) but he had no time to stop and disentangle his bosom (3) from those obstacles, owing to excessive fright and haste. is the oldest reading. In Raghuvamsha V. 46, we have a description of a wild elephant dragging by his bosom the meshes of moss ( jalani karman urasa ), so kroda seems to be preferable. Cf. 'kanthe krtva srrnkhaladama karsan - Rat. II. 2. 9 murtah - mucche - + RHAHara Hafe M., (3. 4. 72).-Incarnate. ''after '' is dropped by 'rad- lopah ' (6. 4. 21 ) it is barred by 'oditasca ' - ( 8.2.45 ). Thus we have and expect '', but change of ' into (8. 2. 42), is

51 NOTES ] prathamo'nkah 129 barred by 'na dhya-khya-pu- mucchi madam ' . ( 8.2.57). 10. vighnah - is Masculine, while 'avighna ' is Neuter 'avighnamastu te ' - Raghuvamsha 1.91 ; XI. 19. 11. bhinna- saranga &c. - Having dispersed the herds of deer, or strayed away from the herds of elephant (Com.). syandana''loka-bhitah - Implies that the tusker was a wild one and did not belong to the king's army. 12. dharmaranyam pravisati - ( Cf. 'ayam plavagah pravisati nrpatermandiram ' Rat. II. 2). The tusker has not yet entered the penance-grove, so there is time yet for precaution. For rhetoric fault vide Com. Remark The retinues of Bharata with horses and chariots, terrified the denizens of the forest in a similar way. Cf. 'vitrasayanni mrga-paksi- samghan ' - Ram. II. 93.40 ; 96.8; V. 42. 16. Cf. also the Elephant Episode in Mricchakatika II and Monkey Episode in Rat. II. 2. The conversation between the king and the trio was becoming rather monotonous, being fraught with one sentiment of love. So the mixed feelings of fear and flurry ( rasantara ) are introduced by this episode. Text : - raja (atmagatam ) -- aho dhik, paura asmadanvesina stapovanam uparundhanti | bhavatu | pratigamisyamastavat | King ( Aside ) - 0 Fie, the citizens coming in quest of me are disturbing the penance-grove. Well, 1 will just go back. sakhyau -- ajja imina arannaa-vuttantena pajjaula mha| anujanahi no udaa-gamanas ( arya, anena aranyaka vrttantena paryakulah smah | anujanihi ' nah utaja - gamanaya ) | The friends-Revered Sir, we are greatly terrified by this report¹ of the wild (elephant). Allow³ us, (therefore), to return to the cottage. vayamapi asrama - piड़ा yatha na raja ( sasambhramam ) -- gacchantu bhavatyah | bhavisyati tatha prayatisyamahe | ( sarva uttisthanti ) | King (Distractedly)-Go, noble (ladies). I, too, shall so arrange that no trouble will happen to the hermitage. (All rise up).

130 abhijnana- sakuntalam [52 NOTES sasyo --ajja, asambhavida - vihi-sakkara bhuyobi pekkhana-nimittam lajjemo ayam visnavitum (arya, asambhavita'tithi satkarah ' bhuyo'pi preksana-nimittam lajjamahe arya vijnapayitum ) | The friends-Revered Sir, not having rendered hospitality due to a guest (well)³, we are ashamed to request (the honour) of a second visit from Your Worship. V. L. - ' paurah- 'R. B. V. M. 'sainikah ' - S. Mahamahopadhyaya Haridasa Siddhanta-Vagissha - ' sasambhramam ' - R. M. S. 'asambhramam ' - V 'satkarah ' - V. S. 'satkara ' - R. B. M. rajeti | 'aho ' iti dhigarthe ( iti medini ) | | 'paurah ' nagarikah, anucarah | 'uparundhanti ' pida़yanti | sakhyaviti | 'aranyakasya ' gajasya | 'paryakulah bhitah | 'nah ' asman utebhyah jayate iti 'utaja ' parnasala, tasmin 'gamanam ' ( supsupa ), tasmai ( tadarthye 4rthi ) 'anujanihi ' anujnam dehi | rajeti | 'prayatisyamahe ' cestisyamahe | sasyaviti | 'na sambhavitah krtah 'atitheh, satkarah ' pujanam yabhih tadrsyah vayam 'arya ' bhuyo'pi ' punarapi 'preksana - nimittam ' avalokanartha 'vijnapayitum ' nivedayitum 'lajjamahe ' | punaragacchet cet vayamativa santusta bhavama ityarthah vyangyah | 52 n.-1 forgater: &c.-Not only soldiers but many citypeople ( paurah ) also, such as Viduusaka, sarathi, yavani ( " apanayantu bhavatyah mrgayavesam " - Act, II), 'vanagrahinah ' etc. have accompanied the king in his hunting excursion. In the Maha. I. 70.40. even the ministers and gufa came with the king. Further in Acts II & I, the king uses the term "anuyatrikan ' and 'sainikan ', "sarvan anuyatrikan ( retinues ) ' tvayamva saha prasthapayami | Note that paurah with dhik takes 1ma and not sya | For reasons vide (9 n. 1). or say 'atmanah pida़ाyam na ', here dhik refers to his ownself. Cf. 'kimaha sita dasavaktra- nita ha rama, ha devara, tata, matah - iti vidagdha - mukhamandanam | Also read katham "sina murkha " iti ? sambodhana - padasya kriyanvaya iti dhik sabdayoga'bhavat dvitiya na pravartate iti "sambodhane ca " prathameva bhavatiti | kriyapadam kvacit sruta kvacidaksiptam | tatha ca dhik murkha nisiddhacaranam ityetadiha kalpyam | murkha sambodhyaka-nisiddhacaranasya nindyateti tu vakyarthah T on 544; Ram. III 60. 35; IV. 25 40%; V. 25 11.. --

52 NOTES ] prathamo'nkah 131 - 2. aranyaka &c --- ayamte gamyate svapadah iti r + anya = aranyam ' (u- 398) aranyam bhava iti aranya + bua, = aranyakah ' by 'pathy - adhyaya-nyaya- bihara - manusya - hastisu iti vacyam ' - Varttika (4.2.129). Hence : 'aranyaka h ' * manusyah, hasti ba ' -- Siddhanta-Kaumudi ; II. 13. Infra. But always arampah pasuh ( aranya + na by ' aranyad nah, Varttika - 4. 2. 104) ; 'aramyakah pasuh, however, may be justified by attaching svarthe kan after 'aranyah 'Vide (172 n. 8). Thus M's by his forest incident' for 'bharanyaka- vrttantena ' is inaccurate paryakulah (terrified) - has a different meaning in St. 27. Supra. utala - gamanaya - For 4rthi (51 n. 1; 111. 1). 3. uttisthanti - As upward motion is implied hence Parasmaipada by 'udo'nusvakarmani ' (1.3.24 ). To Dusyanta duty is the foremost of all affairs, so he at once looks to the peace and tranquillity of the hermitage. ( 15 n. 1 ) 4. asambhavita &c. - The girls could not manage an adequate reception, thus they took the guilt on themselves, indirectly making a strong appeal to the king for a revisit. Cf. 'adya ya mama govinda jata tvayi grhagate | kalenamsa bhavet pritistavamvagamanat punah ' - Kavyadarsa II. 276. :-Kavyadarsa 5. vijnapayitum - vijnapane -(31 n. 3). Text : - raja -- ma maivam | varsanenaiva bhavatinam puraskrto'smi | | | King - Nay, not so. I have been honoured by the very sight of Your Ladyships. sakuntala -- anasura, ahinaa-kusa - suie pariktvadam me calanam, kurava r- saha-parilaggam ca vakkalam | bava paribaledha mam | java nam moavemi (anasuye, abhinava - kusa sucya pariksatam me carana kuravaka-sakha-parilagnam ca valkalam | tavat pratipalayatam mam yavadenat mocayami ) | ' ( rajanamavalokayanti savyajam vilambya saha sakhibhyam niskanta ) | Sakuntala-Anasuya, my foot is pricked¹ (deep) by a newgrown blade of Kusa-grass¹ and my bark-garment is entangled (fast) in a Kuravaka (Amaranth)-branch. Do wait² me till I disentangle it. (This said, proceeds with her two friends, gazing at the king and delaying under : > me pretexts).

132 abhijnana- sakuntalam [ 53 NOTES V. L. - The speech of Sakuntala has been omitted by R & S. -- rajeti | | 'eva ' ityavadharane | ( 'eva aupamye paribhave isadarthe'vadharane ' iti haimah ) | tatra hetumaha darsanenetyadi | 'puraskrtah pujitah ( ' puraskrtah pujite'- ratyabhiyukte'gratah krte ' - ityamarah ) | atah atithisatkarah na krtah evam ma vadista | sakuntaleti | 'abhinava ' acirodgata ya 'kusasya sucih ' sikha agra- bhagah iti yavat ('stri sucih nrtyabhede ca vyadhani - sikhayorapi ' iti ratnakosah ), tatha 'me caranam ' ('carano'stri va cadau mule gotre pade'pi ca | bhramane bhaksane capi napumsaka udahrta ' iti medini ) | 'pariksatam ' sutaram viddham | 'kuravakasya ' vrksa - visesasya sakhayam uttariya-bhutam 'valkalam ' 'parilagnam ' asavadhanataya sutaram saktam | ata . naham gantum samartha | asmat 'yavat enat ' (2|4134 ) valkalam 'mocayami ' sakha - bhrastam karomi, 'tavat ' tatakalaparyantam 'mam pratipalayatam ' yuvam apeksetham | 53 a. - 1. puraskrtah - puraskr + kta karmani | puro'vyayam ', (1.4.67). iti gatitvam | namas - puraso-gamtyoh ' ( 8. 3.40) iti satvam | - Put in the van, (Raghuvamsha II. 80) ; therefore 'respected'. (Com.) 2. anasuye &c. - Mark that Sakuntala requests Anasuya and not Priyamvada, as she is in the habit of enjoying fun at the expense of the poor girl. (24 n. Remark ). 'pari ' is emphatic both in 'pari-ksatam ' and 'pari - lagnam ' - Read - (252 n. 2) ; kusa - (165 n. 5). 3. kuravaka- 'a kind of Barleria with purple flowers and connected with sharp prickles'-M. kuruvaka is also correct. Cf. "kiratike kuru kuruvakacita citam ' iti vanah | Also 'kurabaka ravaka, taratam yayau ' iti raghuh (IX. 29.) - Quoted by Raya-Mukuta-Mani ; Meghaduta 65 Ritu-samhara; . VI. 18 ; (193 n. 5). R has omitted this speech of Sakuntala but we think it to be genuine, as it is referred to in the next Act. 'sakhasu vatkalamasaktamapi drumanam - II. 12. Also ( n. 4 before ). pratipala- yatam (Wait)- (187 n. 4 ) 4. savyajam - vyajanti ksipanti anena iti vih- aj ghana, karane ('halasca - 3. 3. 121 ) = vyajah - Pretext - [ ghanna is an ardhadhatuka pratyaya, still aj is not changed to 'vi ' by 'ajer vya, a- ghanna - apoh ' - (2.4. 56) ]. In Vikramorvasiya / in similar circumstances Urbasi also tarries with almost the same pretext to see Pururavas. Read - 'urvasi - aho latavitape aikavali vaijayantika me lagna | (samyanam parivrtya | rajanam

53 NOTES ] prathamo'nkah 133 pasyanti ) citralekhe, mocaya tavadenam | - for further corroboration read SI. 2. Act. II. Infra For similar incident read--' kadambari tu tam drstva cirayatiti mahasvetayah ' &c. Kad. P. 733. Text :-- raja ( nisvasya ) - 'mandautsukyo'smi nagaragamanam prati | yavadanu- yatrikan ' sametya natidure tapovanasya nivesayami ' | na khalu saknomi sakuntala- vyaparat atmanam nivartayitum | mama hi- arya (12, 18 12, 15) gacchati purah sariram dhavati pascavasamsthitam cetah | cinamsukamiva ketoh prativatam niyamanasya || 31 || (niskrantah sarve ) | King (Sighing)-I have been dull¹ in my eagerness to return to the city. I will rejoin my followers and encamp³ them at no great distance from the penance-grove. In sooth, I cannot turn myself away from the affair (regarding ) Sakuntala. Onward (slowly) moves my body (towards my retinues), while backward runs (fast) the restless mind (towards Sakuntala) like the China silk-cloth of a banner borne against the wind 5 (31). (Exeunt Omnes.) prathamo'nkah- The First Act. B. - ' natidurena ' - V. V. L. -- ' natidure ' - R. S. M. 'atidure ' 'sakuntala vyaparat ' -- R. V. M. 'sakuntala - darsana - vyaparat ' - B. 'asamsthitam ' B. V. P. Mahamahopadhyaya Haridasa Siddhanta-Vagissha 'asamstutam '- -R. M. S. -- - rajeti | 'mandam ' sithilam 'autasukyam ' utasukasya bhava utakantha iti yavat [ 'gunavacana-brahmanadibhyah karmani ca ' (5|1|124 ) iti syan ] yasya tadrsah | 'anu ' pascat 'yatra ' gamanama asti esam iti 'anuyatrikah anucara ityarthah | tan, 'sametya ' taih saha militva iti bhavah, 'natidure ' samipe 'nivesayami ' sthapayami ( ' durantikarthebhyah sasthi anyatarasyam ' (2|3|34 ), iti 'tapovanasya " ityatra sasthi, pakse pancami ) | 'khalu ' iti niscaye | gacchatiti | 'prativata ' vatam abhilaksyikrtya vata- sammukham ityarthah ['laksanenabhi-prati abhimukhye ' (21114 ) iti avyayibhavah ] 'niyamanasya ' na svayam gacchatah mandotsukyatvat ityarthah | 'ketoh iva ' patakaya iva 'mama hi sariram ' dehah (athaca ketupakse pataka-dandah ) 'purah ' agre 'gacchati ' sanam ' : sanairityarthah 'cinamsukam ' cina-nama-desa- jatam ('cino desa -na-tantusu | brihi vastre ' iti hemacandrah ) ksaumavastramiva ('amsukam cottariyanca dukulam ksaumamastriyam

134 - abhijnana- sakuntalam [ 54 NOTES iti amaramala ) 'asamsthitam ' cancalam mama hi 'cetah pascat ' sakuntalabhimukham ( athaca katupakse viparita disa ) 'dhavati ' vegena gacchati (sambandhe'sambandha - laksana asambandhe sambandha - laksana ca trmyatisayoktih | vrsyanuprasa upama ca | yaduktam candraloke - 'upama yatra madrsyalaksmirullasati dvayoh " iti | iyamarya ) ||31|| - || iti gautama-sriramendramohana-vasu-viracitayamabhijnana-sakuntala-tikayam kumara-santosisyam prathamo'nkah samaptah || matvarthe 'ra' after naga as by the Sutra "buna- 54 n. - 1. nagaragamanam &c. - nagah (parvata iva prasadadayah ) santi atra iti naga + matvarthe ra ['naga-pamsu pandubhyasca ra: - Varttika 5. 2. 107. = nagaram | Neuter by usage. "devatayatanamscitraih prasada''pana vesmabhih | nagaram darsayet vidvan rajamargaisca gobhanamh- Quoted by Raghunatha. T quotes Haradatta Misra who objects to the necessity of the Varttika - 'naga - sabdo'yam asmadisu pathyate iti " vuna chan -- (4/2/80 ) adi-sutrena asya siddhatvat asmat ro'yam na vaktavyah ' i.e. we get it has been included in 'asmadi ' class chan-ka-thaj - ila-se-ni-ra - &c " - ( 42.80 ). Hence by this Sutra we have asmara, nagara, pamara, kandara and so on; thus the mention of naga in the Vartika is redundant. 2. anuyatrikan -- anuyatra (pursuance) + matvarthe than - anuyatrikah - Factotum - tan | 3. 'nativarem- ( Ram. II. 99. 9 ; IV. 27. 11). From 'na atidure ' we expected 'anatidure ' by 'tasmat nud aci ' - ( 6. 3. 74). But this 'na' is different from 'nar, ' though it possesses the meaning of, hence the Samasa is supsupa - "narthasya na- sabdasya supsupeti samasah " - Mahabhashya; Mallinatha on (Kiratarjuniya 1. 19). "namkasa " ( Ram. VI. 79. 22; 35; 97. 15.) ityadau tu ma-sabdena saha supsupeti samasah " - Siddhanta-Kaumudi 756. Optionally 0duram0 durena, 0durat by 'durantikarthebhyo dvitiya ca - (2.3.35) ; also odure by 'sapta- myadhikarane ca ' -(2.3.36). The king cannot help thinking of Sakuntala , hence he is unwilling to encamp at a great distance, but wants to be near the hermitage. Thus 'natidure ' is better than 'atidurem | Cf. also 'senapate, asrama - sannikarse sthitah smah and St. II. 7. Infra nivesayami ni + vis + nic means 'to encamp'. - Vide Raghuvamsha V. 42; 49; Ram. II

NOTES 54 ] prathamo'juh 135 move fast') is replaced by 'at' by the rule tu -- 98. 12-; 99. 1; 1 IV. 39. 44. (Now read 149 n. 5.) 4. safa- ('to -sr -- TEXT=FIT-&c.' --7. 3.78. "after-mat a 'gremea'--fa ateida:"-(Siddhanta-Kaumudi 2382.) Also 'pattirghavati ' | 'yamaduto'pi dhavati ' | 'dhavati 'pascavasamsthitam cetah || 'anativege su- dhatoryatha 'tamanusara sarasiruhalocana ' | 'dhanusah prasarati vanah ' ( svabhavatah gacchati | ) | anyatha, 'gandivadhanvano vana abhidhavanti satravan ' -Prabha. 5. reifen-R & M have not familiar`, " 'asamsthita 'but in that case an additional is to be supplied after it and the sentence will mean, my mind refuses to go with my body, as though it is not familiar with it. But this would be going too far, and such an over-estimate mars the beauty of the poem. Hence (Restless owing to wind, and due to anxiety about Sakuntala ) is better. Mark that this very idea has been taken by Asvaghosha ('tato niraso vilapan muhurmuhu yayau sarirena puram na cetasa Buddhacharita VI.67) and also Bharavi with arifeuan-'cqdgfu: **-greifeqani"- madadhire vibhavasovicitra- cinamsuka - carutam tvisah ' - KI. XVI. 58. 7. &c.--(231 n. 2). The poet mentions it in Kumara-sambhava .-'aniqua: -'cinamsukaih aftya-g-439'-VII. 3.In the Sakti-sangama Tantra and Maha. the Chinas are mentioned among the Dasyus of the north and the east of India. Dr. Max Muller. evidently following the Jesuit M. Martini opines that the name 'China' was derived from the feudal state of Ch'in (Tsin) of which the most powerful (Emperor was Shih Huang Ti (221 B.C.)-famous for building the Great Wall of China and notorious for the wholesale destruction of the Confucian Classics. This theory has been objected to on the ground that to the Chinese, the 'Ch'ins' were usurpers and their illegal rulership by force, was within a short period of 39 years replaced by the powerful Hans. It is however, on record that the state of Ch'in was a member of the Chinese confederation even in CHUN CH'IN period (722-481 B.C.), so if the Muller's derivation is accepted, it may clarify the use of cina in the mahabharata, arthasastra,

136 abhijnanasakuntalam [54 NOTES and other ancient SKT Literatures. K. P. Jayswal, on the authority of Dr. Grierson (Vide Linguistic Survey of India' Part IV, p. 5), opines that CINA is rather to be identified with SHINA-a Gilgit tribe. He points out that Skt. is associated with darada, khasa and other north-western people, so it can hardly be identified with China which does not lie in that region. However, 'silken clothes' were at one time largely imported from China. Malati-Madhava VI. 5; Amaru-shataka 75 ; Janaki-Harana I. IV ; BK. X. 60. ketu here means both the staff and the flag. For somewhat similar idea Cf. 'tam duramapi gacchanti hrdayam me anudhavati | rasmi hi ravi-vimbasya lambate prthivimabhi " - Nigam ananda-Caritam. Act. II; 'tata ki karomi gariyasi gururajna prabhavati dehamatrakasya hrdayena tu hemakuta- nivasa - vyasanina likhitam janmantara sahasrasya dasya- patram ' -- &c. - Kad. janmantara-sahasrasya - P. 807. Time-analysis of Act I.-The play commences on the first week of the Summer season, ( Cf. 'acira pravrttam ' * * grisma-samayam ' -Prologue) and our king was perhaps out a-hunting by the end of spring. We say spring, because Dusyanta's hunting excursion has a striking resemblance to that of Dasaratha, -IX. 48, 49, 55, 59. made in spring. (Cf. Raghuvamsha Also Cf. 'divasah parinama - ramaniyah ' - Prologue. 'sukhah pradosah divasasca ramyah | carutaram vamante ' - S. VI. 2. 'ramya pradosa samayah sphutacandrahasah ' | Ibid. 35.) Besides, the mention of full-bloomed navamallika flower corroborates our conclusion, as it blooms in spring only. (cf. 'valatimuktalatikam ' - Ritu-samhara VI. 17. navamalikah = madhavi = atimuktaka == phalini ; 'puspanca phullam - navama llikayah ' - Ibid. 5. 'kusuma - sambhrtaya navamallika ' &c. - Raghuvamsha IX 42 'navakusuma - jovvana vanajosini - Sok. 1. 'sahakarah phalini ca ' etc. - Raghuvamsha VIII. 61. Sakuntala II. 8. ). Mark that 'navamalika ' is a different flower (of Autumn). Its colour is red like that of kakuli or asoka flower. Cf. 'kali-puspa-rucira bhavamalikasca ' - Ritu-samhara III. 18. So "navamallika " is preferable to off

54 NOTES] "Haaifa" | prathamoduh 137 Dusyanta in course of hunting, met the ascetics a little late in the morning, when they were going to collect faggots for the morning sacrifice. (Cf. 'afarma prasthita vayam ' ) | Some of them had perhaps already performed their morning ablution, as the paths to the reservoir were marked with water dripping from the fringes of the barkgarments. (Cf. 'toyadhara- pathasca valkala - sikha - nisyanda- rekhankitah ' ) | Some again had commenced sacrifices, as the king was requested to see the rites personally. (Cf. (Cf. 'tapodhananam kriyah samavalokya ' &c.) Hence the girls came to water the plants in the morning. (Vide IV. 9. infra.) The conversation of the trio continued till the rays of the sun caused them to sit under the shade of the Saptaparna tree. ( Cf. ' pracchaya sitalayam saptaparna vedikayam etc.'). This was noon. The first act perhaps did not continue for more than three or four hours, since the bark-garments already found wet, were not fully dried up. (Cf. 'vitapa - visakta jalai- balkalesu 'facy-fauen-am-aenoq " &c.-I. 28.).