Chapter 1 - Prathama-anka (prathamo'nkah)

prathamo'nkah ( tatah pravisati mrganusarau sasaracapahasto raja rathena sutasca ) | sutah ( rajana ' mrgancavalokya ) - ayusman - krsnasare dadancaksustvayi cadhinyakarmuke | mrganusarinam saksat pasyamova pinakinam || 6 || || (Then enter in a chariot, following an antelope, the king with a bow and arrow in hand and the charioteer ). CHARIOTEER - ( Eyeing the king and the antelope ) O Long-lived One, casting my eye on the antelope and on thee with thy bow strung, I behold as it were, Pinakin (Siva) himself chasing the deer. tanah iti | 'tatah ' tadanantara prastavanaya anta 'saracapa ' sahitau hastau yasya sa dhrtadhanurvanah ityarthah mrgam anusaratiti 'mrganusari raja sutasca ' sarathisva 'rathena pravisati ' | | krsnati | anvayah -- krsnasare adhijakarmuke tvayi ca caksuh dadat aha ' mrganu- sarina saksat pinakina pasyami iva | vyakhaya - krsnasare purah palayamane asmin citramge mrge 'adhijam ' aropita mauvaka ' 'karmuka ' dhanuryasya tasmin 'tvayi ca bhavatti 'catuh ' ( jatavekavacanam ) 'dadat ' patayan paryayena davapi pasyan

prathamo'nkah ( nabhyastaccatuh ' iti numabhavah ) aham mrganugarina daksadhvare mrgarupena palayanana yaga ' vadharthamanusaranta ' 'sacat ' svayam ' 'pinakina " pinakapani siva ' 'pasyamiva ' | prakrstena vapusa sivamanukaroti bhavana dhanusca te pinaka iva bhisanam iti bhavah | 1. Summary - atha kadacit pauravo raja dusyantah mrgayaya viharan himagirerupakantha prapa | ajanata tava tenanusrtah kascidatijava asramamrgasta kulapateh kanvasya tapovanantika ninaya | sa hi asannihite sunau sisyam ranuruddha ekalah parihrtarajavesastapovana ' pravistah tatra tena upavanabhusau valapadapebhyo jala dadatyastisrah kanyaka drstah | sa ca tabhih satkrtah | eka tasu sakuntala nama tasmin jata- raga rupena tasya ceto vivesa | valyata prabhrti lalanadiyam kanvasya kanya aurasi tu visvamitrasya 'menakagarbhasambhava ' iti itarabhyamakhatah so'bhuta taya arthi | tadaiva ca "rajasainya bhausito vanagajastapobana visati " iti tatra dhvanirudgatah | tena sambhrantah kanyakah punardarsanartha rajanamupanimantra parnasalam pravistah rajapi sivira ' pratyagatah | 2. ankah - aाte civate lokacaritamasmin iti anka + ghana adhikarane | An Act. Every period ending with "all the actors leading the stage"is ananga | "antaniskantanikhilapavo'nga iti kaurttitah " Darpana. 3. (a) ma.ganusari - magam sadhu anusarati iti maga + anu + sr + nini sadhukarini karttari closely following a stag. (b) sasaracapahastah - sarana saha sasarah ( or sahasarah ) together with an arrow. aurat arccapau bahu- | tadrsau hastau yasya sa vahu- | vahu- 1 were engaged; he was ready to draw the bow. tadrsascapah Both his hands | The 4. srayusman - prasastamayurasya iti ayusa + matapa = ayusman | charioteer has to address the warrior as ayusman | "ayusman rathina ' sutah "- Darpana. 5. (a) krsnasara - krsnasca sarah savalasva krsnasarah black and spotted, "varno varnena " iti karmadha - | 1 A kind of antelope tasmin | (b)

80 abhijnanasakuntalam dadat not dahan because of the prohibition "nabhyastaccatuh | (e) adhigata jaya gunah anena, or adhikrta nam adhinam strung, vahu - or pradi- | karmane prabhavati iti karma n + ukan = karmukam bow. 6. Allusion-Daksha, the father-in-law of Siva, once. performed a sacrifice at which he invited every one except his son-in-law. Sati, the wife of Siva was present. In course of the sacrifice Daksha made some offensive remarks on Siva at which Sati was so incensed that then and there she renounced her body by In revenge, Siva killed Daksha dispersed the guests, and Pinaka in hand, pursued the Yajna which assumed the from of stag and fled. 7. Remark. The metre is sloka 1 Here we have utpeksa which Dandin defines "anyathava sthita vrttiscetanasya taramya va | anya- thotpecate yatra tamutpetam vidurbudhah || " Here the vrtti of dusyanta in chasing the deer is taken as the vrtti of pinakin in pursuing the sacrifice. Either of the two Vrittis is quite different ( anyatha ) from the other. raja-suta, duramamuna sarangana vayam akrstah | sraya punaridanimapi - privabhangabhirama maharanupatati syandane dattadrstih pascartho na pravistah sarapatanabhayadbhuyasa purva kayam | daravalih sramavivrtama sibhih kirnavarma pasyodagrapta tatvaddiyati vahutara stokamurvyam prayati ||7|| tadesa kathamanupatata eva me prayatnapreksaniyah samvrttah ? KING-Charioteer, we are drawn far by this antelope. Yet see even now-with his look ever and anon cast on the pursuing chariot gracefully with a turn of his neck-having in a great measure entered the forepart of his boby with the hinder part through fear of the descent of the arrow-and

prathamo'nkah 81 with his track strewn with half-chewed kusha grass dropping from his mouth which is open through fatigue--he is moving more in the air and less on the ground because of his terrible jumps. How then has he become hardly visible to me though I am following to be sure? rajeti | 'amuna ' ' drsyamanena ' durasthe na 'sarangena ' citrangena mrgesa 'vayam ' [" asmado yosca " iti bahubacanam ] 'duramakrstah | etena asya mamrgasya dhavanakhedo bhavitumarhati ityabhiprayah 1 ayamiti | anvayah --- pasya sraya punaridanimapi anupatati syandane muhuh nauvabhaga- bhiramam dattadrstih ( san ), sarapatanabhayat pascana bhuyasa purva kaya pravistah ( san ) sramavivrtamukhah sibhih arddhavalaudha़h darbhah kaurnavarma ( san ) udagrapla tatvat tvayati vahataram urvya stoka ' prayati | vyakha - 'pasya ' [ biyati bahutara stokamurvya prayati iti vakaprarthah karma | yadda- pasya ityasvaya sravyayam ] 'sraya ' puro drsyamano ma . gah punaridanimapi adhunapi dura dhavito'pi ityarthah 'anupatati ' anusarati 'syandane ' rathe 'muha ' vara ' vara ' 'grivayah ' kanvarayah 'bhangena ' bhajha 'abhirama ' manohara ' yatha tatha dattadrstih patitacaksuh san, 'sarasya ' vanasya 'patanabhayat ' patasankaya | aparah addho bhagah 'pascaddha ':' uttarakayah [ "aparasthai pascabhavi vaktavyah " iti parasya pascadesah ] | tena 'bhuyasa ' bahulyena 'purva kayam pravistah ' san | pascaddhavitah prahartta uttarakaye evam praharet, itattarakarya purva karya sudura pravesya ityarthah | 'sramena ' dhavanasramena 'vidvata ' vyatta ' yat 'sukha ' tasmat bhrasyadubhih patadbhih 'arddham ' asampurna ' yatha tatha 'avalaudha़h ' bhuktah 'darbhah ' kusaih 'kona ' vartma ' vyaptapathah san 'udayam ' utkata pluta lampho yasya tadbhavat bhimalamphatvat 'viyati ' akase ' vahutaram adhikam ' urvya ' 'bhumau 'bhumau 'stikam ' alpa ' 'prayati ' | adhuna duradhavanatvat khedamanubhavato'pi itaka pracandamasya dhavanam | ahi bhayanakata asya iti bhavah || [ "dattadrstih " (ta-nya- ) ..." vaddhadrstih " ( vi0, ra . ma- ) ] || taditi | 'tadesa ma .gah ' 'anupatata eva ' pascaddhavitasya ' va 'me ' mama samvandhe katha 'prayatnena ' atinipunadarsanena 'preksaniyah darsaniyah 'sa'hrtah ' jatah | satyamaya ' dhavati

82 abhijnanasakuntalam ma . gah, kintvahamapi pascat patami | tat katham purva spasto'pi adhuna kastalo jatah- iti suta prati prasnah | NOTES 1. suta etc. - punah indicates bheda difference. The sense isWe are carried far, and the long run ought to have tired out the stag. But no (bheda ) difference, he is still strong. The constructions is-- aya punaridanimapi viyati bahatara stokamurvya prayati - Even now he moves more in the air and less on the earth. The king praises the stamina of the stag. 2. (a) grauva etc. - see Tika Qualifies drstidanakriya in dattadrstih | The grace in the fat comes from the turn of the neck- (grivabhanga )| (b) syandane - syandate dhavati iti syanda + luा karttari = syandana a chariot. The name is happly chosen as the chariot was moving very fast ( dhavati ) at the time. (c) dattadrstih- datta dastiyemna that which has cast a look. asefe" implies that the look is riveted to the car, which is not the case because : implies cessation and renewal of the act. dattadastih is better. * N. B.-- The frequent turing of the neck to watch the chariot hampers speed. Yet the stag idanimapi viyati vahutaram etc. O! the stamina of the stag! (d) pascai na ... It is the pascai which has entered the purva kaya | But the poet says the stag has entered. This implies abheda of the stag with the pascai | Hence pascaina iti bhade karane trtiya | * (0) sara etc - sarasya patana sarapatanam the descent of the arrow. tasmat bhayam sarapatanabhayam | tasmat | vanapatasankaya | hetau pancami | It is in the pascarddha that the arrow will strike when shot is therefore drawn in*; this drawing in, is natural through fright and not intentional (f) bhuyasa - bahu + iyasan | Qualifies pravesaktiya | kriyavisesananam kvacita karanatvamapi | Hence karane trtiya | (0) purva kayam- - purva kaya nya purva kayah the fore-part of the body. tam | ekadesisamasah a variety of tatpurusa | from behind. The c * Adopted by Prof. Gajendragadkar. |

prathamo'nkah This bars sasthisasamasa | Hence leads in the compound. Again though purva is dikasabda, still, barring pancami, kayasya takes sasthi as in "tasya paramabhre ditam " | N. B. - This is another impediment to the stag's speed. Yet the stag idanimapi &c. (h) darbhah &c.-aba + liha + kta karmani - avalidha़ा eaten bhuktah | Also cp. "avalidhasanabhih " Kir. XIII. arddham avalidha़ा adavilodha़ा half eaten, sahamupeti samasah taih | (i) srama &c. - sramena vivrtam sramavivrtam| tadrsa mukha sramavidyatamukham | tasmat sadhu bhrasyanti iti sramavivrtasukha + bhramsa + nini sadhukarini karttari | taih | vedavyattavadanapatibhih | (j) ko bama - kr + kta karmani = kona m strewn. kona vama yena sah | N. B. - He is fatigued. Yet idanimapi &c. (k) udagra &c. - udgatamagramasya udagram terrible. The jumps are ground again there is just a touch and up again he goes. Hence fafa vahatara ' prayati ( owing to the long jumps), and stokamurvyam | .c. terrible covering immense ground. On the b * ... 3. Figure - The figure is svabhavokti or nati which Dandin defines thus - " nanavastha ' padarthinam rupa saksa dikhati | svabhavoktisva jatisva ...।" We have here a picture (rupa ) of flight and fatigue in a strong animal. The metre is (explained). 4. tadeva etc. - The stag was not very far off a moment before. But when the king was about to point it out to the charioteer (etc) he noticed great distance. Hence the surprise and question.* sutah -- ayusman, udaghatini bhumiriti maya rasmisamyamana- drathasya mandokato vegah | tena mrga esa viprakrstantarah samprati samadesavarttinaste na durasado bhavisayati | CHARIOTEER-O Long-lived one, the speed of the car has slackened, because, the ground being bumpy, the reins. were tightened by me. Hence the deer has become separated. by a long interval. Now that you are on a level ground, he will not be difficult to get at by you. Adopted by Prof. Gajendragadkar.

84 srabhijnanasakuntalam raja - tena hi mucyantamabhisavah | KING-Then do loosen the reins. muta iti | 'bhumih ' avatya bhuh 'udghaghatini ' visama 'iti ' hetoh 'maya rasme: pragrahasya krta ' yat 'sa'yamanam ' akarsana ' tasmat 'rathasya mandikrto vegah ' 'tena ' hetuna 'esa na ga : ' viprakrsta ' satisayam 'antaram ' avakaso yasya tadasah, atiduravarti jatah ityarthah | samprati same desa varttate yastathavidhagya 'te ' bhavatah sambandha duhkhena asadyate iti 'darasadi ' duspapo na bhavisyati ' | [ "samadesavarttinasta " ( ra, vi, ma0 ) | "samadesavatta na te " ( tantra ) ] || rajeti | 'tena hi ' tasmat | yadi anudughate sukhalabhyo'yam mrgah tat 'abhisavah ' pragrahah ( "abhisuh pragrahe rasmi " ityamarah ) 'mucyantam ' asamyatah kriyantam | asvan dhavaya maga hanmi ityarthah | NOTES 1. (a) udghatini - ut urdhva ' hantu m silamasya iti ud + n + nini karttari taccholyo that which gives upward shocks ie uneven. (b) viprakrstantarah --- vipra + krsa + kta karttari - viprakrstam excessive atyadhi- kam | See Tika now. (c) samadesa etc. - samo desah samadesah even ground, tasmin sadhu varttate iti samadesa + chata + nini karttari = samadesavarti occupying even ground. tasya | (d) te - This takes sese sasthi not kattari | kata . sasthi is prohibited by the rule "na lokavyayanisthakhalarthatanam " because durasada is derived with khala kamani | 2. Reading - samadesabata na te etc, places the stag on even ground, which is the more reason for the interval ( antara ) increasing still further. Our reading ( samadesavattinah te ) means the chariot moves on level ground, hence gives the king. a chance to overrun the stag. sutah - yathajnapayatyayusman | ( rathavega ' nirupa ) ayusman, pasya, pasya-

prathamo'nkah muktasu rasmisu nirayatapurva kaya niskampacamarasikha nimto karnah | atmoddatairapi rajobhiralanghaniya dhavantami mrgajavaksamayeva rathyah ||8|| 85 CHARIOTEER-As the Long-lived one orders. (Acting the speed of the car ) O Long lived one, behold ! -- The reins being loosened the steeds becoming unassailable even by the dust raised by themselves are running as if through intolerance of the speed of the stag, with the forepart of their body outstretched, the tips of their chowries quiverless, their ears erect and steady. suta iti | 'ayusman yatha ajnapayati ' adisati tathaiva karomi | asvan dhavayami " rathasya vega "" saughnagamana ' 'nirupya ' natayitva hastapadadicalanena srabhi- niya ityarthah | 'pasyam iti vismaye hiruktam | asvanam sadhu ghavanat vismayah || [ " yathajnapayatti " ( ta, nya-, ma . ) - " yadajnapayati ' (vi, ra- ) ] || muktesviti | anvayah - rasmisu muktesu abhi rathyah ma gajavaksamaya iva nirayata- purva kayah niskampacamarasikhah nibhrtoddha karnah atmotairapi rajobhih alanghaniyah ( santah ) dhavanti || vyakhata- 'rasmisu ' pragrahesu 'muktesu ' saptami ), 'ami ' prakhatata 'rathyah ' rathavahinah asvah asamyatesu satsu ( bhave "tavahati rathayugaprasangam ' iti yat ), 'magasya ' puro dhavitasya yo 'javah ' vegah, tatra 'aksamaya ' sramana 'iva nita- ram ayatah ' dirghah 'purva kayo ' yesam tathavidhah, vegadoghakrtangah ityarthah, niskampa niscalah 'camaranam ' karnayorantarale bhusanartham dattanam casaripucchanam sikhah agrani yesam tathavidhah ( ativegena niscalatasvapuckadinam pratyaksahaseba ), 'nibhrtau ' sthiri 'ui gatau ca 'kanau " yesam tathavidhah atmana udyataih 'api ' na tu kevala ' cakridataih 'rajobhih ' dhulibhih 'alanghaniyah ' anatikramaniyah santah 'dhavanti ' ativega gacchanti | ma . gena spada ya ete anukulameta vatamapi sratitya gacchanti iti bhavah || [ mulam (ra-, vi-, ma0 ) | "svasamapi prasarata rajasamalanghayah | niskampacamarasikhasruta- karna bhanga dhavanti vartmani taranti nu vajinasta || " - (ta-, nya . ) ]

86 abhijnanasakuntalam NOTES 1. nirupyani + rupa + nica + lyapa having acted. The root rupa means 'to act' from which comes a drama. Compare "bhramara vagham rupayati, " 'bhrayo rathavega ' nirupayati " etc. 2. (a) nirayata etc. - The indicates running at top speed. (b) niskampa etc- The Chamars were ornamental and were placed between the ears. Owing to great speed, their was not noticed ep. "civarambhamivinascala ' harisirasaprayasavaccamaram " Vikramorvasiya. (c) nibhrtoi etc. - nibhrta is sthira | In this sense compare nimrta in "niskampavrksa ' nimtatarika mukandaja ' santam gapracaram | tacchasanat kananameva sarva citrapi tarambhamivavatasya || " Also we have anibhrta in the sense asthira in "anibhrtakaresvacipatamu priyesu " : ui does not mean vertical. It merely implies that the ears were inclined upwards, and not drooping. (d) atmoddataih etc. - We assume that the wind was favourable i.e. blowing from behind. Even thus the dust did not tuch them. Hence they were faster than the wind.* 3. Remark-The metre is basantatilaka or vasantatilakam | "naya vasantatilaka tabhaja jagau gah " | The triads ta, bha, ja ja appear in order followed by two heavy syllables. The figure is in the first three lines and sat in the last. raja-satyamatotya harito harisca varttante vajinah tathahi- yadaloke suksma vrajati sahasa taddipulatam yadadda vicchinna ' bhavati krtasandhanamiva tat | prakrtya yadda tadapi samarekha nayanayora na me dure kincit ksanamapi na parsve rathajavat || || suta pasainam vyapadyamanam ( sarasandhanam natayati ) | * Adopted by Prof. Gajendragadkar.

prathamo'nkah 87 KING-Verily, the horses are surpassing the Harits and the Haris. For through the speed of the car, that which is minute to the view suddenly attains vastness, that which is really disconnected at ence becomes as if with union effected, even that which is by nature crooked immediately appears straight to the eyes; nothing for a moment even remains at a distance or at my side. Charioteer, behold it being killed (Acts aiming the arrow). rajeti | 'vajinah ' madiya asva 'harita ' suryyasvan 'harin ' indrasvan 'ca atitya vegena parabhuya ' varttanta ' iti 'satyam ' | 'tatha hi ' yatah -- yaditi | anvayah - rathajavat sahasa aloke yat suksma tat vipulatam vrajati, yat addha vicchinna nat krtasandhanamiva bhavati, yat prakrtya vakra tadapi nayanayih sama bekha - ksanamapi na kincit me dure na pava " || vyakhaya - 'rathasya javat ' vegat (heti pancami ) 'sahasa ' tatksanameva, aloke ' darsane yat suksma " drsyate tadeva tatksana ' rathavegat samope bhutva sthala ' laksyate | 'yat ' vastu 'adda ' tattvatah 'vicchinna ' vyavadhanavat drsyate 'tat ' tadeva tatksana ' 'krta ' sandhana ' yojana yasya 'tat iva ' bhavati lacyate | yau ho samipe vyavahitau drstau taveva begat tatksanam duraha stau samlagnaviva lacate | 'yat ' vastu 'prakrtya ' svabhavena 'vakra ' samopat drstam kutila ' date 'tadapi ' tatksana ' 'nayanayoh nevayoh sambandhe, na tu tattvatah, 'sama ' rjvi 'rekha ' yasya tat bhavati | canamapi na kicit kimapi vastu 'me dura ' tisthati 'na parsve, samipe nisthati || [ " yadaddha " ( ta-, nya . )... " yadarddha " (ra, ma )..." yadantah " ( vi- ) || " me dube ...na parsva " ( ra-, ta, nya-, ma . ) " me parsva ...na dura " (vi- ) ] " muveti | 'ena ' harinam ( anvadese enadesah ) 'vyapadyamana ' maya hanyamana 'pana ' | sarasya sandhana " mrga prati prayogadhyavasaya ' 'natayati ' navyena darsayati | rajaveso natah hastasancalanadina vanaksepodyoga sucayati ityarthah || NOTES 1. satyam etc. This is a hyperbole. tatha hi introduces the next sloka as an apparent justification for the exaggeration.

88 abhijnanasakuntalam (a) kriyate ebhiriti - ha + iti ( aunadika ) karane harita | haratoti ha + (aunadika ) karttari harih | The former is the name of the seven horses of suya | Comp. "disa haribhirha ritamivesvarah " and "hariduva- didhiteranupravesadiva balacandrasah " | The latter is strictly speaking "golden." "svarna varne harih sma tah " ityanukarthakosah | Indra's steeds were of that description Comp. "hari viditva harimisca vajibhih " | . sahasa, 2. (a) aloke suksmam - a + loka + ghana bhave = alokah seeing darsanam | aloke suksmam- minute in seeing i. e. looks minute owing to great distance. (b) sahasa - Suddenly. The suddness of the change suggests great speed. (c) adda - An avyaya meaning tattvatah in reality. "spha ुte'vadharane tattva caddha prokta manisibhih " | angha or antah for adda does not seem to give good sense. (a) krtasandhanam etc. - sam + dha + luta bhave = sandhanam placing together, i, e. joining. The disconnected appears connected; this too is hence again the inference of speed. (e) samarekham-- sama is rju straight ; rokha line, i. e. outline. This may apply to the transference of the object from near to far or the reverse. (f) duraparsva = This is the order of the words in almost all editions. Only one edition reads parsva dure | Remembering that the first line refers to change from dura to parsva ', and the second to that from pava to dura, it seems natural to have first then in the fourth line. The third line is not decisive as it applies equally to both kinds of change. 3. Remark - The metre is sikharini, the definition being "raserudra kina yamanasamala gah sikharini- " the triads, ya, ma, na, sa, bha, are in order followed by one light and one heavy syllable. 4. vyapadyamanam - vi + a + pada + nic + sanaca karma ni being killed. ( nepathetra ) - bho rajan srasramamrgo'yam na hantavyo na a hantavyah | (IN The DRESSING ROOM)-Ho! Ho! king, it is a stag of the hermitage, it must not be killed, it must not be killed !

prathamo'nkah sutah ( aryavalokya ) - ayusman asya khalu te vana - pathavarttinah krsnasarasyantare tapasvina upasthitah | CHARIOTEER ( Listening and espying) - O Long-lived one, anchorites have appeared in the regien of the stag which is now in the very line of flight of your arrow. raja ( sasambhramam ) - tena hi pragtadyantam vajinah | KING ( Hastily ) -- Then indeed let the horses be checked sutah - tatha ( ratham sthapayati ) | CHARIOTEER- Very good. ( Stops the car ) nepathe iti | 'asramasya ' kanvasramasya 'mrgah ayam na hantavyah tvaya | ( avege dviruktam ) | 7 muta iti | 'akarnya ' nepatheा yadukta tat srutva 'avaloka ' drstva 'ca' aha | 'te ' vanasya panyah 'vanapathah ' ( "rkpurah pathamana kse " iti samasantah apratyayah ) tasmin varttate ya: 'krsnasarah ' tastra 'antare ' avakase | yatva bhavan vanam prayukta tasmina va dese, tava ca harinasya ca madhe ityarthah 'upasthitah ' prapa tah | etena brahma- hatyabhayam darsitam || ( " banapatha " (vi-, ma ) " vanapata " ( ra ta, nya- ) ] | rajeti | 'sambha mena ' tvaraya 'saha ' | tena 'hi ' nimittena 'vajinah ' ava "pragrcanta " sthirokriyantam | athava rathena dalitah suprarmunayah | * suta iti | yatha bhavan ajnapayati 'tatha karomi, asvan pragtajnami ityarthah | rathamiti | 'sthapayati ' sthirikaroti | NOTES 1. pragtayantam - pra + graha + lota + antam karmani let them be checked, The asceties were in imminent danger of being run over by the car. Hence the of the king, * Adopted by Prof. Gajendragadkar. 7

abhijnanasakuntalam (tatah pravisati sasisyo vaikhanasah ) | vaikhanasah ( hasta- mudyamya ) rajan, asramamrgo'yam na hantavyo na hantavyah | na khalu na khala vanah sannipatyo'yamasmin mrduni mrgasarira tularasavivagnih | ka vata harinakanam jivitatilola kva ca nisitanipata vannrasarah saraste || 10 || tat sadhu krtasandhana pratisa hara sayakam | arttatranaya vah sastra ' namahattu managasi || 11 || - (Then enter an anchorite with disciples). ANCHORITE (Raising his hand ) - Sir, this is a stag of the hermitage, it must not be killed, it must not be killed. This arrow is. indeed not to be planted on the tender body of the stag-not to be planted indeed - like fire on a heap of cotton. Alas ! where is the frail existence of poor stags, and where are your shafts, keen at the point and strong as the thunder-bolt ? Well, then retract the shaft that has been aimed. Your weapon is for the protection of the distressed and not to strike at the innocent. tana iti | 'tatah ' tadanantara sthapite rathe sisyabhyam saha 'sasisyah ' sisyadayasametah 'va' khanasah ' tapasah 'pravisati ' rangamancamagacchati || [ "sasisyah " ( ta-, nya, vi- ) - "atmana trtiyah " ( ra . ma0 ) ] vakheti | 'hasta ' daksinahastam ' 'udyasya ' ustatya | nisedhasucanartha hastottolanam | nati | sranvayah mrdani asmin mrgasarira ayam vanah tularasi agniriva na - sannipatyah | harinakanam atilola jivitanca bata ka, nisitanipata bancamarah te sarasva ka || vyakhaya 'mrduni mukumare 'asmin mrgasya ' asramamrgasya 'sarira khalu

prathamo'nkah 2. 1 dehe 'aya ' banah ' dhanusi yojita esa sarah 'tulanam rasau ' samuhe 'agniriva ' na khalu na khalu na nunam 'sannipatyah ' patayitavyah (avege dikktam ) 'harinakanam ' anukampitanam mrganam 'atilola ' sucancala ' 'jivitanca pranastu 'kva ' kula, nisitah ticya 'nipata ' agrabhagah yesam tathavidhah api 'vajrasya sarah ' vala ' 'vajrasara iva sarah yesam tadrsa vajrakathinah 'te sarasca ' vanah punah 'kva ' kuva | sarasarirayorma hadantara kva iti dvirukta ' sucayati | ca iti bhede || ( raghavabhattastu isa loka ' na pathati ) || taditi | anvayah -- tat krtasandhanam sayaka sadhu pratisamhara | vah sastram vana, anagami prahatta na | vyakha - 'tat ' tasmat krta sandhana ' dhanusi yojana yasya tathavidha ' 'sayakam ' eta ' sadhu 'pratisa hara ' tunira pratyanaya ( sadhu iti vakapralankara - " sadhu yami " ityadi yatha ) 'va: yusmaka ' pauravarna 'sastram arttanam ' vipannanam 'vanaya ' racartham (tadarthe caturthi ) asti, 'anagasi ' niraparadhe 'prahatta na ' asti ( astikriyayogat tumun ) | [ " tat sadhu ( ra, vi, ma . ) - " tadasu " ( ta-, nya- ) | | " vah sastram " ( ra ta, nya-, sa ) - "te sastram " (vi ) ] || S NOTES 1. vaikhanasah - An ascetic, The derivation is uncertain. "ba khanaso banebasovanaprasthyasca tapasah " - vaijayanti quoted by Mahamaho. padhya Nyayapanchanana. No intelligible derivation is available. It is best treated as a primitive word ( atpannapradipadika ) | 2. sannipatyah sam + ni + pata + nica + yat karma ni | Ought to be planted patanayogyah | 3. (a) vata harinakanam etc. - vata implies ninda censure ( See next ). "nindayam vismaye vata " iti halayudhah | harinaka has kan anukampayam Or-bata expresses anukampa pity "khedanukampa santosa vismayamantrane bata " ityamarah | But in this case harinaka has kan krakha not anukampayam because anukampa is already expressed by vata | (b) nisitanipatah- ni + so + ta karmani = nisitah or nisatah keen ticyah | nipatanti ebhih iti

82 sramijnanasakuntalam ni + pata + ghana karane = nipatah the parts by which they alight i. e. tips, points. * " 4. kka jivita va sarah- Implies great incongruity between the two. Compare "va suryya prabhavo vamsah kva calpavisaya matih " where Malli says "ddau kkasabdi mahadantara sucayatah " | The bringing together of two such incongruous things is mildly censured by a 1* The metre is malini defined as "nanamayayayuteyam malini bhogilokeh ' - The triads na, na, ma, ya, ya appear in order giving fifteen syllables to each line. The figure is upasa | The definftion is " yathakathancit sadrsya ' yavodabhuta pratiyate | upama nama sa ..." In the first half nagasarira and and are compared. In the second half the samasa in vajrasara establishes resemblance between bajra and sara| " also eve 5. (a) tat -- Therefore, i. e, such being the incongruity, put back your arrow. (b) sadhu - Prof. G. disapproves our interpretation of as a mere expletive and prefers to have it as a visesana qualifying sandhanakriya | I am unwilling to take it as a kriyavisesana for two reasons. (i) if the pratisa hara of the arrow is necessary it will be withdrawn be it well ( sadhu ) or ill aimed. So the reference to the correctness of the aim (sadhuta of sandhana ) is superfluous. (ii) Dushyanta was admittedly the foremost archer on Earth Compare "ka katha banasandhane jyasabdenaiva duratah dava dhanusah sa hi vighnanapohati | " Even among gods he has no rival. Comp. ' tava sara radhunanataparvabhih purusakesarinasca pura nakhah " | For an ordinary ascetic to shout "well-aimed" to such a man when he is about to shoot is a piece of impertinence. (c) saya- kam -sthati khandayati iti so + khula karttari = sayakah the chopper vanah | (a) anagasi ... avidyamanam agah papam aparadhi va yasya yasmin va anagah or avidyamanagah by the Varttika "nano'starthanam va cottarapadalopah "| tasmin | adhara saptami | When a distinction is made between 2 and * Adopted by Prof. Gajendragadkar.

prathamo'nkah 83 dehin the former is taken as the adhara -as it really is of prahara- kriya | Compare " mayi nantako'pi prabhuh prahrttam " "rudrijama tu prahata ' tvaya- syam, " "tasmin prajakra ryudhi sarva eva " &c. 9 Remark-The metre is The verse too conveys a mild censure. Your arrow is meant for one purpose, you are using it to another! * "va: sastram " is the more common reading. It refers to the uniform family practice of the Pauravas, and thus gives point to the censure. As to the practice itself, compare "apannabhayasavesu dicitah khalu paurava . "... Act II. Infra. raja - esa pratisamhrtah | ( yathokta karoti ) | KING - Here, it is retracted. ( Does as said ). vaikhanasah - sattasametat puruvam sapradipasya bhavatah | janma yasya purorba 'se yuktarupamidam tava | putrameva gunopetam cakravarttinamana hi || 12 || ANCHORITE - This is worthy of thee, the light of the race of Puru. This is extremely worthy of you whose birth is in the race of Puru. May you get a son, endowel with such virtues and presiding over the whole circle of kings. raja ( sapranamam ) - pratigtahitam | KING (With a bow ) - Accepted. rajeti | 'esa ' iti abilamva sucakah | srajnatamatrameva 'pratisa ' hrtah ' ityarthah | 'yatha ukta ' karoti | yada - uktasya anatikrama ' 'yathoktam ' | tat karoti | 'vana " pratisa harati T vakheti | 'puroh ' 'yayatitanayasya yo 'va'sa: ' tasya yah 'pradipa ' pradipavat udbhasakah tasya 'bhavatah etat ' brahmananuvarttitva ' 'sadrsa yogam | pauravah sadaiva brahmananama- | nukula ajnakarasca inyarthah | janmati | anvayah- - -idam tava yuktarupam yasya purose janma | eva gunopeta Adopted by Prof. Gajendragadkar.

84 abhijnanasakuntalam cakravarttinam putram apna hi || vyakha - " ida " brahmanajnapalana ' 'tava yuktarupam ' atisayena yuktam (prasamsayam rupapa pratyayah ) ; yaha -'yukta rupam svarupamasya 'yukta rupam kharupamasya iti ' | 'yasya ' te 'puroh ' vamse janma ' ( yacchavdasya uttaravakyagatatvena upadanata tacchandopadana napa citam ) | 'evam idrsamh ' 'guna ' upeta yuktam | cakra vartta te rajacakramakramya tisthati iti cakravarttina ' rajadhiraja ' 'putram apna ुhi ' labhaskha | ityamoghamtustat vipradasisah || rajeti | prathama brahmana asisamuccarayanti tato raja pranamya tamasisa svikaroti, iti rajasu niyamah | pranamena saha 'sapranamam ' sahapranama ' va 'prati- grhita ' khaukrtam brahmanabaca iti sesah | asiriya grhita ityarthah | NOTES 1. esa &c. - esah implies instant execution tataksanakaranam Compare " esa tvamabhinavakanthasonitartho saha lah pasumiva hanma cestamanam " Act VII. Infra, Mark how the king stands unrufffled under the censure. He is all humility. 2. evam guna &c. - evam gunah evam guna such virtues, mahamupeti samasah | taih upetah | trtiya tat | tam| Benediction of a Brahmana is of unfailing efficacy. Hence this foretells the birth of sarvadamana | * Compare. "putra ' labhakhatmagunanurupa bhavantamida bhavatah pitamva " | "itya prayuja- sivamagrajanma rajna pratiyaya guroh sakasama| rajapi lebhe sutamasu tasmat || " The metre is loka | 1 vaikhanasah - rajan, samidaharanaya prasthita vayama | esa khalu kanvasya kulapateranumalinitiramasramo drsyate | na cedanyakayyatipatah pravisya pratigtahyatam atitheyah satkarah | api ca- ramaprastapodhananam pratihatavighnah kriya samavalokya | jnasyasi kiyadubhujo me raksati maurvikinanga iti || 13 || Adopted by Prof. Gajendragadkar.

prathamo'nkah 85 ANCHORITE - Sire, we are going to collect faggots. The hermitage of Kanya, the master of Munis, can indeed be seen ( from here ) on the bank of the Malini. Unless there is obstruction of other duties, please enter and accept the rites of hospitality. Besides-beholding the rites of the ascetics, with obstruction removed and therefore pleasant, you will know ( the answer to) this-"how far defends my arm marked with the scar of the bow-string ?" vaikheti | 'samidham ' banakasthanama 'aharanaya ' vayam prasthitah ' calitah | 'esa khalu ' aya hi 'anumalinitira " malininaditire ( vibhaktarthe 'vyayibhavah ) 'kulapateh ' ayuta sisyaposakasya munikulesvarasya 'kanvasya asramo drsyate | 'cet ' yadi 'anyasya karyasya atipati ' vyaghato 'na' svata, tada 'pravisya ' asrama gatva atitheyah satkarah ' atithiyoga puja 'pratigrhyatam ' svikriyatam | kulapatina purva meva jnatah samitsa grahaya yama iti bhavantam asrama prapayitumasakta vayam | tatsvayameva gaccha iti bhavah || [ " kanvasya kulapateh " ( ra ta, nya, ma . ) 'kasyapasya kulapateh " ( vi . ) ] | | ramya iti | anvayah -- tapodhananam pratihatavighnah ramyah kriyah samavaloka 'maurvikinaih me bhujah kiyata raksati " iti api jnasyasi ca || vyakha-- 'tapo- dhananam tapasanam 'pratihatah ' nirasta 'vighnah ' pratagrahah yabhyah yasam va tah ataeva 'ramyah ' tosakarih kriyah ' anustanani 'samavaloka drstva 'maurya h ' gunasya 'kinah cihna ' japradhatara rekha sa 'angah bhusana ' yasya tadrso 'me bhujah aya ' vahah ' kiyat kimparimana 'raksati iti api jnasyasi ' pratyaksikarisyasi ca || mahati hi raksa tvaya no vihita tacca na te viditam | asrama gatva na kevalamatiya lapsyase, kintu tam raksam api jnatva tosamavapa syasi iti bhavah || NOTES 1. samidaharana &c - samidhyate abhih iti sam + i + kipa karana samidhah faggots. samidaharana ' katam i.e. samidaharanartham gives karmani caturthi by the rule "kriyarthopapadasya ca karmani sthaninah ' (when a tumunnantakriya-

J 400 abhijnanasakuntalam disappears, its karma takes caturthi ) or tadarthe catuthim| This explains: why he cannot accompany the king and see him entertained.. 2. kulapateh kulapati is a sage who boards and lodges ten thousand disciples. "muninam dasasahasam yo'nnadanadiposanat | sradhyapayati viprarsirasau kulapatih smatah " - Quoted by Vidyasagara. 3. Remark kanvasya kulapateh is the usual reading. It gives the name of the sage and hence is preferable to kasyapasa kulapateh which refers to them only. 4. (a) atitheyah satakarah - avidyamana tithima iti atithih an unexpected guest. tamin sadhu iti athiti + dhana atitheyah | sata is an avyaya, here meaning : honour. In this sense it is a fa by the rule "adaranadarayoh sadasatau " | Hence sat + kr + ghana bhave karmani va satkarah reception, welcome &c. gatitat | 5. tapodhananam - tapodhana- nyesam tapodhanah to whom asceticism is wealth. Hence the raksa is. with regard to asceticism ( tapasa ) only. 6 pratihatavighnah - vihanyate ebhih iti vi + n + ka karane ghana = vighnah obstructions. The obstruc.. tions being removed, tapasa is well-protected. Owing to this. the kriya must be pleasing ( ramya ) to you to whom the raksa is due. The is complete.* raja - api sannihito'tra kulapatih ? KING-Is the master of munis present there? vaikhanasah - idanimeva duhitara sakuntalam atithi- satkaraya sandisa, daivamasyah pratikula samayitum somatirtha gatah | ANCHORITE-Just now, having ordered his daughter Sakuntala to honour guests, he has gone to Soma Tirtha to avert an adverse destiny of hers. * Adopted by Prof. Gajendragsdkar.

prathamo'nkah 87 raja - bhavatu, tameva pasyami | sa khalu viditabhakti mam maharseh kathayisati | KING - Very well, her I shall see, Surely she will report. me to the sage on knowing my devotion, rajeti | 'api kulapatih ' kava ; 'a' asrame 'sannihitah ' atmana upasthitah | 6 vakhati | 'idanimeva ' asminna va ksane 'duhitara " sakuntalama 'atithinam sat- karaya ' pujartha atithisatkara ' kattamityarthah 'sandisa ajnapya ' 'asya ' duhituh 'prati- kula ' sakopam 'deva ' bhagadheyam ' anukulayitu ' 'somatirtha gatah ' | asrama ' gaccha, sakuntala te atithya ' vidhasyati ityarthah | pratikuladevasamanena sapat tyaktapi sakuntala bhuyo dusyantena sangata bhavisyati iti sucyate | 1 rajeti | 'bhavatu ' ityavyaya ' nisvasadyotakam | asannihitah kulapatih, tat asrama ' yami na va iti vitakem niscayamaha -- 'tameva ' duhitara ' sakuntalameva 'pasyami ' | sa khalu 'vidiva ' jnata 'bhaktih ' tapasaseva yasya tathavidha ' 'mam ' saharseh kakhasya samaca 'kathayisyati ' | madgatam sraddham svayam jnatva kanvasya gocaram karisyati ityarthah | NOTES 1. (a) atithisatkaraya - "kriyarthopapadasya - " ( See Note 1 above ) iti karmani caturthi, or tadartho 4rtho| There are arrangements to receive guests in his absence; you will not be inconvenienc od.* (b) da vamasyah &c. - kanva knew sakuntala would suffer much. though it is not clear if the exact nature of her misery was also known to him at this early stage. (c) sam + nica + tumun = samayitum, the vrddhi being barred in nica by the rule "mitam hakhah " (d) somatirtha is a name of prabhasatirtha | Here soma was cursed of consumption. "punya prabhasa samupajagama yatrodurat yaksmana klisamanah | ...... eba ' tu tirthapravara prthivyam prabhasanattasya tu sa pramasah || " Bhagawata quoted in the vacampatya | T 2. (a) pasyami has vartta mana in the bhavisyatakala owing to varttamanasa- * Adopted by Prof. Gajendragadkar,

26 abhijnanasakuntalam maupya | (b) bhakti is of the priyadi class. Hence the pu ' vabhava of vidita in viditabhakti comes under the prohibition- "apuranipriyadisu " | Bhoja explains that the f in the fare list means the object of worship and is derived bhajate sevyate iyam iti bhaja + ktin karmani | It thus bars pu babhava in compounding bhavani bhaktirasya which gives bhavanibhaktih without pu ' badabhava and not bhavabhaktih with pumbadubhava | But bhakti is derived with bhave ktin in compounds like viditabhakti, drdhabhakti etc. Hence the prohibition does not apply and we have pu bad- bhava| Vamana however gives a different explanation. He starts with a samanyanirdesa like hrdham asa asti | The visesa comes in after thus - hrdha़ kimasa ? Ans- yata hadamasti sa bhaktih | bhaktirityavamadisu stripurva padavivacitatvata siddham | " tion in such cases is also to this tenor. niratisayabhaktih | (c) saharsah - sese sasthi | maharseh samipe kathayisyati iti 'aprayujamana "samipe " "samaksam " ityadipada gamyate ; yaha - sambandhasamanya sasthi | -- | So he says "drdha़ Bhattoji's explanaSee Pratima under vaikhanasah - sadhayamastavat | [ sasisyo niskrantah ] ANCHORITE- Now then we proceed. (Exit with Pupils). raja - suna, nodayamkhan punyasramadarsanenatmana ' punomahe ! KING-- Charioteer, urge on the horses. We purify our selves with a look at the holy hermitage. sutah - yadajnapayatyayusman | [bhuyo rathavegam nirupayati ] | CHARIOTEER-As the long lived one (Againacts the speed of the car). commands. raja - suna, akathito'pi jnayate eva ayam abhogastapo- vanasyati | KING Charioteer, though not told, this (place) is indeed known as the outskirts of the forest of penance. sutah - kathamiva ? CHARIOTEER-How so?

prathamo'nkah tata vakheti | tavaditi vakyalankare avadharane va avyayam | 'sadhayamah ' gacchamah | 'sisyabhyam saha 'sasisyo ' vaikhanasa 'niskrantah ' rangamancadapagatah | rajeti | 'suta, asvan nodaya ' preraya | 'punyasa ' 'pavanasa ' 'asramasa kanva- sramasa 'darsanena atmana ' punomahe ' pavitrikurma hai | suta iti | ayusman yat ajnapayati ' tatkaromi, asvan nodayani ityarthah | 'bhuyah ' punarapi 'rathasa vega " satvaragramana ' 'nirupayati ' natayati, hastasancalanadina vegabhinaya ' karoti | rajeti | 'muta, ayam ' esa desah 'akathito'pi ' anyena anivedito'pi 'tapo- 'vanasa abhogah ' vistarah prantabhumih ' iti jnayate eva ' | na kenapi kathate vayam tapo- vanama prantabhumim agata iti, kintu laksanani drstva jnayate ityarthah || "abhoga- stapovanasa " ( ra ta, nya-, ma ) - asramastapovanasa " ( bi ) ] | NOTES 1. sadhayamah - sadha + nica means "to go" "prayenah nyantakah sadhigamah sthane prayujyate " - Shahityadarpana. prayena implies two things (1) That the useis not restricted to nataka | Compare "sadhayamahana - vighnamastute " - Raghu. Also (2) That gama too appears in nataka | Compare " gacchagratah " "ayamahasagacchami " etc. 2. suta etc - akathitah undescribed, ie no one has told me that these are the precincts of the hermitage, yet from certain signs I know this place to be such. abhoga is purnata fullness. bhave ghana | "purnatvayatanavabhogi " iti vikandasesah ! But "kadabhihitau bhavah dravya- vat prakasate " also "bhavanayane "dravyanayanam " | Here thus abhoga secondarily means the things that accomplish pusa ta, i. e., the preqa, cincts, outskirts. 4. Remarks - The reading "abhogastapovanasa " is preferable to "srasramastapovanasa " because the asrama was not reached then. Later on further progress is recorded [stokamantara gatva ] | The car then stops and the king proceeds on foot. Then again we find him gostill further [ parikramya avalokya ca ] when he sees the entrance

100 abhijnanasakuntalam of the asrama and exclaims idamasramahara yavat pravisami | Hence here. he has reached only the precincts ( abhoga ) of the hermitage and not the hermitage itself. Thus abhogastapovanasa is more, suitable. raja - kim na pasyati bhavan ? iha hi- nauvarah sukagarbhakotara mukhambhrastastarunamadhah prasnigdhah kacidingadiphalabhidah succanta evopalah | visvasopagamadabhinnagatayah sabda sahante mrgas- toyadhara varta achla sikha nisyandarekhankitah || 14 || KING Do you not see? Here indeed-(In some places). under the trees are wild grains slipped from mouths of hollows in which parrots dwell; somewhere slabs of stone, excessively oily, are indeed betrayed as crackers of the Ingudi fruit; owing to access of confidence, the deer, with their gait unchanged, tolerate the sound (of the car); and paths to the reservoirs of water are marked with lines of water running from the ends of bark-garments. sutah - sarva mupapannam | Charioteer-All true. | nauvara iti | anvayah - iha hi ( kvacit ) tarunamadhah sukagarbha kotara sukhamasta nivarah ( drsyanta ) | kvacit prasnigdha upala ingadauphalabhida eva sucyante ; (kvacita ) visvasa pagamat abhinnagatayo mrgah sabda sahante ( kvacit ) ca toyadharapatha valkala-- sikhanisandarekhangitah ( drsyante ) | vyakha - 'iha hi ' ava tu 'kvacit ' kuvapih yesam tadrsanam ( gada dirakrtiganatvat dese 'tarunamadhah tale 'suka garbhe ' madhye saptamyanta paranipatah ) 'kotharanam ' vilanam 'mukhebhyah bhrasta ' bhumau patita 'nauvara drsyanta 'kvacit ' kvapi 'prakarsena nigdhah ' mra havantah 'upalah silataladi 'inga- dauphalani bhetta " saulamesam iti 'eva mucyanta ' anumiyante | kacit anyatra 'visvasasya upagamat ' avirbhavat 'abhinna avikata 'gatih ' gamana yesam tathavidhah

prathamo'nkah 101 vasavirahat gatibhedam anavalambamana 'mrgah sabda ' rathagarjana sahanta " sadhu srnvanti | kvacit 'ca' kutrapyanyatra toyadharana ' jalasayanam 'panyanah ' margah ( "rkapurakha ू:- padhamanaca " itisamasantah apratyayah ) 'valkalanam ' khatotthitanam suninam paridheya- bhutanam 'sikhabhyah ' yah nisyandah ' jalambah tasya ya rekhah ' dharah tabhih 'ankitah ' cihnitah drsyanta || ava nauvarah, anyatra inga dophalabhidah upalah tatra avasavo harinah amutra ca valkalapatita jaladharah | naitat sarva tapovanasannikarsadanyava sambhavati || [ "sukagarbhakotara " (ta, vi, ma, ) - sukakotararbhaka " (ta-, nya . ) ] | muta iti - 'sarvam upapanna yuktamukta bhavata | tapovanabhoga evayam ityarthah | H NOTES 1. (a) sukagarma etc. - garbha here means abhyantara inside. suka ga yesam te sukagarbhah bahu- | tadrsah kotarah sukagarbha kotarah hollows having parrots inside; tesam sukhani sukagarbha kotaramukhani | tebhyo bhrastah | sahasupetu samasah | The idea is - Parrots carry wild grains to their young ones in the hollows. These advance up to the edge of the hollow to receive them and through eagerness, drop some, The Bengali reading sukakotararbha kasukhabhrastah bring out the idea very clearly. (b) prasnigdhah indicates excess prakarsa| From excess of oiliness, follows the inference that nuts are constantly being cracked on them. Hence the proximity of ascetics. (c) inga di etc. - ina do is the tree from the fruits of which oil is extracted by ascetics for domestic purposes. inga dyah phalani inga dau- phalani | inga dauphala + bhid + kkipa tacchilya kattari | tadrsah sucyanta decla red as crackers of Ingudinuts. (d) abhinnagatayah The deer do not alter their gait, i. e. do not run away. not wild, so some hermitage must be near. amriyante esu iti a + ta +ghana Hence they are (e) toyadharapathah- adhikarane samjnayam nipatanat = adharah receptacles. tiyanam adharah toyadharah | tesam panthanah | a samasantah (1) balkalasikha etc. ni + syanda + ghana bhave nisyanda or nisyanda | sa is dopte Adopted by Prof. Gajendragadkar.

102 abhijnanasakuntalam optional in the case of apranin by the rule "anuviparyyaminibhyah sanda- terapranisu " | valkalanam sikha valkalasikhah | tabhyo nisandah valkalasikhani sandah terapranisu " | balkalanam sikha va flow from the tips of barks. But bhavanayane dravyanayanam | Hence this means the things that establish the flow, i. e. jala | tama rekhah valkalasikhani sandarekhah | tamirangitah 3tat | 2. Remarks-After this the Bengali editions followed by Monier Williams read-api ca kulagramabhobhih pavanacapaleh sakhino ghautamula bhinno ragah kisalayarucanaja dhumodgamena | ete carvagupavanasuvicchinnadarbhanka ुrayam nastasanka harina sisavo manda manda caranti || I am sorry having to reject this sloka. It has poetry in it and the diction is very good. Unfortunately it does not seem to suit the context. The first half of the sloka suits admirably the hermitage itself but not its precincts. The second half is only a paraphrase of the third line of the preceeding sloka. A cautious writer like Kalidasa will have one of these only, not the two together. But the first sloka is undoubtedly authentic as it is quoted by anandavarddhana in his dhvanyaloka written about the seventh century A. D. Hence I think the second has to go. Prof. G. however retains it and on the reasons we have given above he remarks-...we think they are incorrect. Kulyas are absolutely necessary for watering the trees in the precincts while in the hermitage. they are not required, Sacrifices were not confined to the hermitage itself. Besides the smoke of Ghee would wander anywhere according to the whims of the wind-while the last stanza refers to the deer...this stanza refers to the young one of the deer... The two descriptions are thus distinct....? My answer is- ... (a) The watering of the trees is always left to the hermit

prathamo'nkah 103 girls. They would not care to go any distauce outside the hermitage to fill up with water the trenches round the trees there. Without water, the trenches are dry and useless. Hence it is not unreasonable to suppose that trees outside the hermitage were left to nature and had no trenches dug round them. Again, we shall see Anasuya, pointing at the trees in the hermitage, remarks to Sakuntala ' tvametesam alavalapurane niyukta " | Hence the trees in the hermitage had kulyas dug round them. While describing Vasistha's hermitage in Raghu. I our poet has- "sekanta munikanyabhistatksanija bhitaksakam | visramaya vihanganamalavalamba payinam || This is enough of Prof. G's statement that Kulyas are necessary in the precincts but not in the hermitage itself. (b) Sacrifices outside the hermitage would be rare indeed; smoke wafted by the breeze would not be enough to impart its tinge to leaves outside the hermitage. It is the of the ahitagni performed in the agnisarana that casuses the discoloration; cp. "Batti. (c) mrgah in the first verse refers to mrgajati including maga and both young and old. Had only one of these been intended the poet would have specially mentioned : instead mrgah of :, because the female is more susceptible to fear. On these grounds I am inclined to think that my reasons have not been sucessfully met and still hold good. An additional reason strikes me now. It is thisWhen the king says - "akathito'pi jnayate eva, " he evidently means that broad indications are absent but signs are visible. to the close observer. These are so subtle that the charioteer does not see them and he asks. The king then explains-

104 abhijnanasakuntalam Here are grains of wild paddy under a tree while young parrots are chirping in a hole above; there the surface of a rock-slab appears oily; yonder are deer staring quietly at us, here again are lines of dripping water along walks to lakes. Declarations in the second verse such as a garden (upavana ), trees with dug round them, are as clear as daylight and not fit in with the subtle signs of the first verse. The ds thus altogether out of place here and cannot be authentic. I purposely omit to refer to the defects of composition in the verse. raja - ( stokamantara gatva ) - tapovananivasinamaparodhi ma bhut | etavatyeva ratham sthapaya | yavadavatarami | KING (Going a short distince ) -- Let there be no inconvenience to the residents of the hermitage. Here do thou stop the chariot. I will get down. sutah - dhrtah pragrahah | avataratvayusman | CHARIOTEER-The reins are drawn in. Let the Longlived one alight. raja - ( avatirya ) - suta, vinitavesena pravestavyani tapo- vanani nama | idam tavaduggrhyatam| (stasyabharanani dhanusca upaniya ) suta, yavadasramavasinah pratyaveksya ahamupavatta, tavadadra prsthah kiyantam vajinah || KING- (Having alighted) - Charioteer, hermitages have to be entered in a humble attire. You better hold this. (Having made over his bow and jewellery to the charioteer ), Charioteer, let the horse have their back watered by the time I come back visting the inmates of the hermitage.

prathamo'nkah 105 sutah - tatha (niskrantah ) | Charioteer - So be it. (Exit). rajeti | 'slokam ' alpam 'antarama ' avakasa ' 'gatva ' caha - tapovane ye 'nivasanti ' tapasah tesam 'uparodhah ' pida़ा 'mabhut ' | 'etavati evam etatparibhaye eva vartmani gate 'ratha ' sthapaya ' sthirikuru | 'avatarami yavata ' padbhyameva gacchami | yavadavadharane 7 | suta iti | 'pragraha ' rasmayah 'statah samyakhitah | 'ayusman avataratu ' | 'rajeti | 'avatiryya '' rathat bhumim prapya | tapovanani nama ' ("nama kopapa- game " iti medini ) 'vinitah ' 'pravestavyani ' pravesta ' yogavani | etat " tavat grhyatam ' racatam tvaya | 'sutasya ' (danabhavat sastho eva na caturthi ) 'abharanani ' alankaranani 'dhanusca upaniya ' upahatya aha | 'yavat ' yatkalam "aham asrame ye 'basanti ' tan 'pratyaveksya ' drsta sambhavya upavatte ' pratyagato bhavami 'lavata ' tatkala ' 'vajinah ' asvah 'ardrani ' sajalani 'prsthani ' yesam tathavidhah kriyanta ' vidhiyantam | asvan visramaya ityarthah || [ "sutasya " ( ra ., ta-, nya, ma- ) - sutaya " (vi ) || "upaniya " (ma ) - "upaniya apa ' yati " ( ra-, ta, nya, vi ) ] || santah yo 'vesah ' vastralankaradibhih krtam rupa tena santena vedhena tapovana viset ityarthah | 'idam ' suta iti | ' tatha ' yatha bhavan adisati tatha karomi | niskantah ' rangamancca- dupagatah | NOTES 1. (a) tapovananivasinam tapahsadhana bana tapovanam | tapovana +ni + vasa + nini karttari tacchrilya = tapovananivasinah | tesam | kadyoge karmani sasthi| (b) sa bhut - "mani luna " iti mana yoge bhavisyat ‌kale luna | "na' mana yoge " ityadagamapratisedhah | 2. (a) sutasya - No dana is implied. Hence sasthi as in rajakasya vastra ' dadati | (b) upaniya upa + nau + lyapa having made over. Several editions read upaniya apayati | But the usual and more 8 00

106 abhijnanasakuntalam logical practice is to have the stage direction with a farm or kama word when the speech onds, otherwise one with क़ा, dhapa, &c. Compare nimitta sucayan (not mucayati ), abaloka ca ( not aklokate ca ), nipurna misrsya ( not nirupayati ) &c. in the middle of a speech ; also vilokayan sthitah ( not sthita ), vrcasecana rupayati ( not rupayitva ), sithilayati ( not sithilayitva ) &c. at the end. Hence arpayati is better omitted. raja (parikramyavalokya ca )--- idamasramaddaram | yavat pravisami | ( pravisya nimittam sucayan ) | santamidasramapadam spha rati ca vahah kutah phalamihasya | srathaca bhavitavyanam dvarani bhavanti sarva tra || 15 || KING (Going round and espying) This is the entrance to the hermitage. I will enter. (Entering and indicating an omen). The site of this hermitage is self restrained yet my arm quivers. Whence is its fruition here? Or there are doors for the destined everywhere. way. nepathya - ido ido mahinom [ itah itah sakhyau ] | IN THE DRESSING ROOM-This way my friends, this rajeti | 'parikramya ' rangamanca paritah katicit padani gatva 'avalokya ' athato ' drstra 'ca' aha | parikramanantu arya gamanasya sucakam | arga gamanasya sucakam | 'idam asramasya hara pravesamargo lacate| 'yavat pravisami ' | srasramantarargacchami | 'pravisya ' antargatva 'nimitta ' parinayasi daksinavahaspandana ' 'sucayan ' navyena darsayan aha- santeti | anvayah - imam asramapadam santam | vahusca spha rati | iha kha phala kutah ? athava bhavitavyanam dvarani sarvakha bhavanti || vyakha- 'idam sramapada ' tapovanasthala ' 'santa ' samapradhanam sarvavava ca samo rajate, rajasasya kuto'vakasah | 'bahuva ' tathapi mama daksino bhujah 'spha rati ' spandate |

prathamo'nkah 107 'asmin srasrame 'asya ' vahuskurapasya 'phala ' varanganasangamah 'kutah ' hetoh sambhavati | na kuto'pi ityarthah | 'athava sutaramasambhavametannapi va bhavet | kuta ityaha-- bhavitavyanam ' avasyambhavinam srarthanam 'darani ' agamamargo 'sarvava bhavanti ' | yada vidhirabhimukhah tada kuto'pi aniya ghatayani tat kenapi vakta ु m na sakate | tadala vicarya iti bhavah | nepa iti | se 'makhau duta itah ' asmin pradese agacchatam | sanbha me viruktam ] NOTES 1. nimitta sucayan nimitta is sucaka, an omen. Here it is the throbbing of the right arm which indicates approaching marriage. sucayan suca + siva + satra having indicated is. having shown to the audience by gestures &c-that the right arm was throbbing. 2. (2) santam - sama + nica + kta karma karttari = santam Or samitam | (b) asramapadam -- asramyati asmin iti ca + srama + ghana adhikarane = asramah bermitage. tasya pada sthanam | (c) bhavitavyanam = bhu + tavya avasyake karttari bahulakat = bhavitavyani those that are destined to be. tesam | Destiny is all-powerful; impossible can be possible through it op. "sarva sa bhagavati bhavitavyate va " This karttari tavya does not bar the usual bhave tavya | The meter is aryya | Soe paritosat &c. ante. raja (karna ' dattva ) -aye daksinena vrksavatikama alapa va sruyate | yavadatra gacchami | (parikramapravalokya ca ) aye etastapasvikanyakah svapramananurupaih secanaghatervalapadapebhyah payo datum ita evabhikttante | ( nipunam nirupya ) aho madhuramasam darsanam | suddhantadurlamamidam vapurasramavasino yadi janasya | durikatah khalu gunairudyanalata vanalatabhih || yavadimam kayamasritya pratipalayami | ( vilokayan sthitah )

108 abhijnanasakuntalam KING (Listening) - Ha 1 Methinks I hear conversation. to the right (or south) of this grove of trees; I will go there. (Going round and espying)-Ah! Here are ascetic-girls with watering vessels suited to their size, coming this very way to water the young plants. (Eyeing closely) Oh Pleasing is their appearance. If to one living in a hermitage belongs the figure which is rarely found in the inner apartments of the royal household, then indeed are garden creepers distanced by virtues by forest creepers. I will wait going under this shade. (Stands watching) rajeti | 'karna ' datva sravanartha prarayitva sraha-- aye iti sambha me | 'vaya ' ya 'batika ' mandapah puro drsyate, tam daksinena ' tato daksine dese (enapa pratyayayoge jaba dvitiya ) ' alapah srayate iva manye salapo vartta ' te 'etah drsyamanah ' 'tapakhinam ' 'kanyakah ' kumayyamh 'valebhyah ikha bhyah 'padapebhyo ' vrtebhyah 'payo ' jala datu svasya 'pramanasya ' srakkateh 'anurupah yogah ksudra rityaya ': 'secanayemh vataih ' kalaseh 'ita evam ' asameva disi 'abhivarttanta ' sragacchanti | 'nipuna ' suksma ' nirupya drstasa-- 'aho ' ( ayya ) 'asa ' tapasvikanyakanam 'darsana ' rupa 'madhura ' manoharam | saddhanta ti | anvayah - idam suddhantadurlabha vapuh asramavasino janasa yadi, (tada ) khalu udyanalatah banalatabhih gunaih durikrtah | vyakha- 'idam ' agrato drsamana ' 'suddhanta ' rajavarodhe ("suddhanto'ntahpure " iti medini ) durlabha duspapa ' 'vapuh ' sariram 'asrame ' tapovane yo 'vasati ' tasa janasa 'yadi sambhata ' tada khalu ' nunam udyanam- lalita latah vanasthabhih 'latabhih ' gunah saundayya saurabhadibhih 'durikrta ' adhah krtah || yavaditi | yavadimam 'kayamasritya ' kayaya antaritah san pratipalayami tisthami | sarvava 'yavat ' yoge bhavisyati lata ] ( 'vilokayan ' pasyan 'sthitah ' ) | NOTES daksinena - daksina + enapa saptamyarthe | An avyaya meaning here 'close

prathamo'nkah 108 . to the south." enapa is not available if not close. If a long way to the south, we should say vrttabatikaya daksinasyam with saptami | 2. (a) tapakhi &c - tapa esamasti iti tapasa +vini matvaya = tapasvinah ascetics, kandha evam kanyaka | kan svarthe | Optionally we get kandhika also ; though ganakara places it in the dipakadi list. (b) svapramana etc. -- pramana is measure; hence, here stature, anugata rupamesam anurupah similar svasya prama ' svapramanam | tasya anurupah | taih | (c) secanaghateh- sica + lata bhave secanam watering. tadarthah or tasyam ghatah secanaghatah sakaparthi vadi or datatteh | itthambha talaksane tatiya | The wateringvessels indicate that they were going out to water plants. Hence these are laksana (indicator) of ityambhata ( prayodanonmukha ) Or - ghatah maha iti saharthe trtiya | 3. darsanam drsa + lata karmani vahalakat that which is seen, rupa, appearance. Here he is equally interested in all the three girls and speaks in the plural (asam ) ! He is not yet specially attached towards any one of them. 4. (a) suddhantadurlabham - suddhah antah avadhisya sa suddhantah the royal apartment bahu - | taba durlabham rare in the royal apartments, supasupa | (b) ita ' vapuh etc. jatavekavacanam | He is thinking of all the three though speaking in the singular. This is obvious from the plural in asam and vanalatabhih (c) asramavasinah asrama + basa + cini karttari tacchilya | ta | | 5. Ramark-The king believed that the inmates of his royal apartments could not be beaten in point of beauty any where on the earth. But the belief is shattered on seeing these girls. In wonder he exclaims that this defeat of the beauties of the harem by dwellers of a hermitage, is as surprising as that creepers that growwild in forests should surpass in beauty those that are reared in his gardens with constant care.* The afe in the text implies comparison, if this, then that i. o. both are equally (sahasa ) surprising. Hence Adopted by Prof. Geajendargadkar.

110 abhijnanasakuntalam the alankara is nidarsana which Dandin thus defines - arthantarapravrtta na kicittatsadrsam phalam | sadasada nidarthye va yadi tat samadridarsanam || " Here the king is tapasakanyakakatta, kamantah puranaroparabhava varnayitum pravrttah | The tatsadrsam phalam is banalatakata ke udyanalataparabhavah | Dandin's definition of prativasta prama does not apply here. He says " vastu kincidupanyasa nyasanata tatsadharmanah | samyapratitirastiti prativasta pama " Here nyasa nyasanam clearly implies two distinct statements ( vakaiyam ) | On this point he has the support of all later Rhetoricians. Thus Mammata defines " pratista pama tu sa | samanyama hirekasa yava vakaraye ffa: " In the sloka above we have a single statement, not two distinct statements The metre is arya | (tatah pravisati yathoktavyapara saha sakhibhyam sakuntala ) | sakuntala - ido ido sahio ( itah itah sakhyau ) | Then enter, engaged as described, Sakuntala with her two friends]. SAKUNTALA -- This way my friends, this way. anasuya -hala maundale . tuvatto vi tadakasmavama ime asmamaruvakhasro picadaretti takkemi | yena somaliyakusuma- pelava vi tumam edana alavalapurane giuta ! hala sakuntale, tvatto'pi tatakasyapasya ime asramavrksakah priyatara iti tarkayami | yena navamalikakusumape vapi tvam etesam ala- balapurane niyukta ] ANASUYA-My dear Sakuntala, I believe these plants in the hermitage are dearer than thee to father Kasyapa; for which reason though tender as the Navamalika flower thou hast been employed to fill their trenches. sakuntala-ya kevala canisa eva pratthi me sovara-

prathamo'h 111 sihovi edesa [ na kevala tataniyoga eva, asti mem sodara- sra ho spi etesu ] | ( vrksasecana rupayati ) | SAKUNTALA-In the matter of these, there is my fraternal affection too, certainly not father's command alone. (Aets watering the trees). tata iti | 'tatah ' anantara rajani antarite | cak her anatikramah yathoktam | tahana 'yathoktah ' kathitanurupah 'vyaparah ' cesta yastah ', secanodyata ityarthah 'sakuntala sakhibhyam saha pravisati ' rangamancamamacchati anasurya - 'hala ' iti sakhinamanyo'nya sadarasambhasanam | 'hala ' ayi 'sakuntale tatasa kasapasa kasapa samosa kasa 'ime srasramahacakah ' tapovanataravah tvatto'pi sriyatarah ballabhatara 'iti tarkayami uhe | 'yena ' hetana, priyataratvena ityarthah-yaha "yena ' kasapena 'navamalika kusumamiva pelava ' komala 'api | sarvatha etadanaha 'tyarthah | 'tvam ' etesam vrcakanam 'alavasa ' jaladharasa 'purana ' niyukta vyaparita | sakuntaleti | 'na kevala tatasa niyogah adesa 'rava ' me jalase bane karana, 'kintu 'etesu ' vrttakesu 'me sodaresu sahodaresu bhratrsu yah 'ha' samata sah 'asti ' | yatha tavajnaya, srohacca tathaiva sicami | NOTES 1. (a) yavat - Implies avadharana | "yavattavacca sakalya 'vadhau mane'va- carana " | (b) yathokta etc. - ukasa anatikranah yathoktam accordance with what is said avyayibhavah | yathokta + aca matvarthe yathoktah as said. Now see Tika. 2. hala etc. - (a) tvattah pancami vibhanna " iti pancamau | tatastasih svayem | (b) tatasvasi kasyapasca | tasa || (c) hasva vrca vrttakah | ivarthe or alparthe kan | srasramasa vrcakah || (d) yena -For which reason. i.e. because he loves the shrubs more. An avyaya | Or yena -by whom taccanda is not necessary. uttaravakagatatvam na upadanat tacchandavyapeca nasti | (0) navamalika is a night-blooming sweet-scented flower. navamalika va kusumakha |

112 abhijnanasakuntalam navamalikakusumam | visesana visesya na " iti samasah | tadiva pela ar | upamanasamasah | (f) alavala &c. - a samantata lava jalalavam alati grhnati iti a + lava + a + la + ka katari = alavalam trenches, dug round the root of trees for watering purposes. 3. (a) na kevalam &c. ni + yuna + ghana bhave niyogah order. This is a reply to Anasuya whose speech insinuates that Sakuntala does not like the watering herself-is an unwilling worker at it but waters them because her father orders it. The reply is-even if father had not ordered me I would have done it, because astime sodarasra ha: | * (b) sodara &c - saha also means sadrsa | Hence sadrsasudaramesam iti sodarah or sahodarah brothers, vaha - of the nityasamasa class: saha becomes sa optionally by the rule "vopasarjanasa raja - kathamiyam sa kanvaduhita ! asaghadarsi khalu tatra- - bhavan kasyapah ya imamasramadharme niyukta | ida kilavyajamanohara vapustapahksama ' madhayitum ya icchati | dhruva ma naulotpalapatradharaya samolatam ketumrsivyavasyati || 16 || bhavatu padapantarita evam enam visrabdham pasagrami | ( tatha karoti ) | KING- How now ! Is this the daughter of Kanva ? Truly. his holiness Kasyapa is not a good judge-Kasyapa who commands this one to the course of life in a heimitage. The sage who hopes to render this artlessly charming figure capeble of penance, certainly tries to cut a Sami-twig with the edge of a leaf of the blue lotus. Well, conscealed as I am by trees, I will watch her at her ease. ( Does the same ). rajeti | 'katham ' srava | srayyat sambhamah [ " katha ' prasna sambha me ca " iti visvah ]| 'iya ' sa ' vaikhanasokta 'kavasa ' kulapateh 'duhita ' kanya | raja prathamam iyam anyavudya nita | pascat sakha 'hala sauntale ' iti sambodhanava * Adopted by Prof. Gajendragadkar.

prathamo'nkah 113 tam iyameva karavamduhita iti | 'asadhu ' asamicinam 'pasati khalu ' pasatya va 'tava- bhavan pujya ; 'kasapah ya: ' [ uttaravakagatatvena na tacchabvipadanam ] 'imam asramasa tapovanama dharma ' anusthane 'niyukta ' vyaparayati || idamiti | anvayah - yah rsih avyajamanoharam dvamda vapum tapah cama sadhayitum icchati sa pra va nolotpalapatradharaya samaulata chetta vyavasaprati kila | grakha- 'yah rsih ' kavah 'avyaja " 'krtrimasobharahitanca, manohara madhuranca svabhavasundaramityarthah 'idam ' anupama ' 'vapuh ' sakuntalayah sarira ' 'tapah cama ' tapaso yogya ' 'sadhayita " kartta m 'icchati ' vanchati, sa rsih 'ba' niscita ' 'nilotpalapatasa indiva dalasa 'dharaya ' pranta na 'samilata ' kathinam samosakham 'tta vyavasati ' yatate 'kila ' natvaham sra komalaya utpalapavadharaya samisakha- [" varttayamarucau kila " iti vikandasesah ] || chedama yatha asambhavam sukumarena sakuntalayah sarirena tapascaranamapi tartha va iti bhavah || bhavatviti | 'bhavatu ' astam tavadetat | 'samprati padapaih ' vrksa antaritah vyavahita 'eva ' prakasamagatva ityarthah 'enam ' sakuntalam 'visvabvam ' visvastam, purusa sannidhyam ajnatva svaraviharinim ityarthah 'pasyami ' vilokayami | ( 'tatha karoti ' pada- pantarita evam vilokayati ityarthah || NOTES 1. (a) kathamiyama &c. - Sakuntala has now revealed herself by replying to anasuya | sa refers to what was said by the vaikhanasa | prakrantartha tvata yacchandopadana ' napeksate | (b) sadhu = samyaka proper. na sadhu sramadha| Qualifies darsa nakriya | asadhu + da sa + nini karttari tacchilya | (0) tatrabhavan tava has here prathamarthe vala | tava bhavan iti supa supa or karmadha [?]. This is allowed in connection with the words bhakta, dirghayusa Also comp. ayusmata, devanampriya by the rule " itarabhyo'pi drsyate " | "jayamavabhavan nrnamaratisvabhilasukah " Kirat. XI. (d) imam refers to sakuntala | The king here speaks of the impropriety of employing sakuntala in this work. The impropriety regarding the other two girls, does not strike him. He is interested, but the interested has not yet depened into love.* * Adopted by Prof. Gajendragadkar.

114 abhijnanasakuntalam 2 (2) avyaja &c = vi + a + thana karane = vyaja & counterfeit kavimasobha| avidyamano vyajah asmin anyajam, bahu - 1 tasca tat manoharasa artless yet charming. karmadha- | (b) nilotpala &0. - nilamutapala nilotapalam a variety of lotus, indivaram | karmadha- | tasya pavam leaf of the blue lotus. tasya baba the edge of a leaf of the blue lotus. saya| naulotapala resembles a steel sword in colour, also it is very delicate, so it is used here. (c) samilatam - lata is sakha a twig ; sami is a sacred tree with a tough timber. samya lata a twig of the samo | tam | Specially mentions the sami because that is a tree whose twigs have to be cut every day by aacetics for sacrificial purposes. (d) vi + a + mo ( divadi ) + lata ti = vyavasyati sasau, sakhati, amat --asasauta | karmani -- vyavasiyate | 3. Remark. - va' sasthavila is the metre. The figure is nidarsana or nidarsana for which see under suddhantadantabhamidama &c. Also we have vibhasana in the first line "prasiddhastavyahattya yata kincit karanantaram | tava khabhavikatva va vibhavya sa vibhavana !!" Here the manoharatva is taken as arrfan | || anti 4. (a) bhavatu - Be it so, let it pass, &c. This is idiomatic. It is used when one subject is dropped and a new subject is taken up. (b) padana piktauti pada +pa +ka karttari -padayah atree. antara = concealment, "antaramavakasavadhiparidhanantaiि bhedatadarthe | " ityamarah | antara jatamasya iti antara + itaca = antaritah concealed. (0) eva- Indicates determination not to come out of his concealment. He was concealed already ; cf. yavadimam kayamasritya pratipalayami - Ante. (d) vikhaccam - vi + sambha ( srambha ) + kta karttari = visradha at ease vistambhavati | "mamau visvasavimammi " iti kosah | sakuntala (sthitva ) - mahi anasura adipisaha na vakale priyamvadae ni tidahi | mitile hi dava na ' [makhi anasuye, pratipinahana valkalana priyamvadaya niyanvitasmi sithilaya tavadetata ]| SAKUNTALA (Having stopped) Friend Anasuya, I ana |

prathamo se: 115 pinioned by Priyamvada with a bark fastened too tight. Do loosen it. anasuya - taha [ tatha ] | ( sithilayati ) | ANASUYA-All right. ( Loosens priyamvada (sahasam ) - etya pacaharavitthara amtano jovvana ' uvalaha [ ana payodharavistarayita atmano yauvanam upalabhava ] | PRIYAMVADA-[With a laugh]-In this matter, blame your youth that causes the expansion of the breasts. sakuntala ti | [ 'sthitva ' se canata virasya ] | pinaड़ vaham | 'atipinaddha ' na' ati- 'ma ' barddhana drdha़vardena ityarthah [apipurvat na bandhane ityasmat ktah | aperakaralopah pacikah ] 'valkalena ' tvaca vasobhutaya mitaram yantrita ' niruhavyapara 'asmi '| 'etat valkala ' tavat sithilaya sithilam kuru | | sithilayati = sithila karoti ] | priyambadeti | [hasena saha 'mahamam ' vihasya ityarthah sraha ] 'ava ' asmin niyantrane "ware: ' tava payodharayoh stanayoh 'vistarayita, varddhaka ' 'yauvana ' valyata para vayah 'upalambhakha ' ninda | yauvanena vaddhitam stanayuga ' nadhuna svalpayatane valkale mati java ko me dosa iti parihasah | NOTES 1. (a) atipinadena api + na + karma ni = apinadam or pinaima the a of api being dropped optionally "vasti bhagarirajnopamavapyorupa- sarvayoh | apaca va halantanam yatha vaca nisa disa || " iti vacanat | (b) sithilaya - sithila ' natha kuru iti sithila + nica + lota hi = sithila (namadhatu ) + hi = sithilaya slacken. (c) tavat indicates avadharana| Cp.-"kurusva tavat samapra cini " &c. 2. (a) ava - In this matter. ie in the restraint. (b) vistaraya- nauti vi + s + vica + taca karttari klove - vistarayitr that which has censed to develop. dharatiti ta + aca karttari = gharah the holder. payasi dugdhasya varah payodharah the breasts. tasya vistarayitra | sesasasthaya samasah | Avoid payah varatauti, for this gives payodhara by "kama yyaba " | Op. 'katha ' sahi

116 abhijnanasakuntalam Bhattoji (c) upala- gangadharabhudharadayah | karmanah satvavivacayam bhavisyanti ' bhakha upa + a + labha + lota va do censure, upalabha means to consu 20. 2. Remark.-The old garments have just become too tight. This indicates fresh youth. raja kamamananurupamasya vapuso valkalam | na punaralankara- sriyam na pusaprati | kutah- sarasijamanuviddham saivala napi ramya malinamapi himamsola ksma laksmim tanoti | iyamadhikamanojna valkala napi tanvi kimiva hi madhuranam mandanam nakkrtinam || 17 || KING - True, the bark is unsuitable for her figure But it is not that is does not cherish the charm of a decoration. (Do you ask) why?-The lotus is lovely even though smeared with the scum ( Saivala ). The spot though 'dark, promotes the beauty of the moon. This slim one is more attractive eyen with a bark. What indeed is not a decoration for a charming figure ? rajeti | 'valkalam ' etat vasibhutam 'asyah sakuntalayah 'vapusah ' lavanyamayasya sarirasya 'ananurupam ' ayoga ' 'kamam ' maya anumantavyam [ "kama prakame'numati * iti visvah ] | 'punah ' kintu 'alankarasriyam ' vapuso bhusanasobham 'na pusyati ' na tanatiti iti 'ga' ayogamapi valkalamidamasya vapurbhu satyava || [ " vapuso valkalam " (ta- nya- )... ' vayaso valkalam ' (ra ., ki ) ] || ma sarasijeti | sranvayah - saivala napi 'anuviddha " sarasija ' ramyam ; laca malinamapi himamsila mom tanoti, valkala napi tanvi dhyam adhikamanojna | madhuranamatina kimiva hi na mandanam | vyakhaा- 'sevala napi ' tucchaya jalanilya api (mahama apri ) 'anuviddha ' 'sarasija ' kamala 'ramya ' madhuram | 'laksma ' citra kalankah ('cihna bacca ca " ityamarah ) 'malinamapi ' krnavanam ' m yatah kutsitamapi, himah sisirah

prathamo'nkah 117 'a'sava ' kirana yasya tasya sautarasma candrasya 'lata ' sobha 'tanoti ' vistarayati | 'baskanenapi ' heyena valkalavasasa api 'tanvi ' krsangi 'iya ' sakuntala adhika " yatha tatha 'manoja ' hrdya manoharasaraya | etat vitayamalocya manyate madhuranam manojnanam 'akrtinam vapusam kimiva hi tucchamapi 'vastu na mandana ' na bhusanam | api tu sarvameva kantamrtta bhusana bhavati || NOTES 1. (a) kamam - Implies anumati (admission), (b) anugatam rupam iti anurupa yogam | praditat | na anurupam unsuitable nana tat- 1 (0) punara Implies bheda difference. 'pugaraprathamam bheda " iti kosah | (da) alankarasriyam- cala yate bhusate anena iti alam + k + ghana karane = alankarah decoration. tasya sri or tatkrta srih the charm caused by decoration itat- or sakaparthivadi | tam | (0) na...na - The double negation emphasises. the affirmation. Remark. A bark garment for this charming figure is an obvious incongruity. This is the admisson implied by kamam 1 But a modifies the abmission Though obviously incongruous, you cannot say that the bark does not enhance her beanty. I prefer the reading ag, because the poet closes the sloka following with " kimiva hi madhuranam mandana nakatinam | " The inference there being about rafa, it seems more relevant here to speak of vapusa than of vayasa which is not akrti | 3. (a) sarasijam - sarasi jatam iti sarasi + jana + da karttari = sarasija or sarona by the rule "tatpuruse krti vahalam " | The bahula implies variety i.e. whether luk or aluka or both has to be known from sistha prayoga | Thas both sarasija and saroja occur in authoritative writing, but preferably write saroruha not sarasiruha, pana ruha not paड़- kaha| (b) adhikamanojna - manasa janati iti manasa + jna + ka karttari = manojna Lit. that which takes one by the mind, i.e. captivates the mind. Hence charming. adhika yatha tatha manojna excessively charming, sahasupeti samasah (c) valkalena - trtiya karana | It is karana of the kriya in manojna | (d) kimiva-- the iva here is merely ornamental- vakya-

118 abhijnanasakuntalam bahara | "iveti dvesadarthopamo pesabaka linkaresu " iti vai manah | (0) kim - is emphatic. Thuski na mandanama means what is not a decoration' which is a mere question, or by kaku "may imply that everything is a decoration. The hi emphasises the kaku "what indeed is not a decoration." For a similar idea compare-a ramyamahayya mapecate gunam " - Kirata ; "sarva sobhaniya murupa ' mama " - Bhasa. 4. Remark. Note the course of the king's love. His interest in Sakuntala has now developed into admiration.*The metre is malino and the figure arthantaranyasa (see under ca paritosa- vidusam etc. -Ante ). Here the particular instances are first cited, the general conclusion then follows. It is perfectly legitimate. When dandin says -- bantu prastutya tatsadhana samartha satra nyasah bo does not mean that in actual writing the conclusion has to be stated first. In thought however, the conclusion is first before the mind's eye and facts are then brought together in support. sakuntala ( agrato'valokya ) - eso vaderidapallavangalehi tuvarahi visra mem kesararuka khao | java nam sambhavemi [ esa vateritapallavangulibhistvarayati iva mam kesara vrksakah | yavat ena ' sambhavayami | ] ( parikramati ) | SAKUNTALA -- [ Looking in front ] -This Kesara tree hurries me as it were with its fingers of twigs urged by the wind. I will attend to it Walss round ]. priyamvada-hala-maunda le, ettha eva dava muhutta ' cittha java tue uvagadae ladasanaho vitra atra kesararukkhao pada़िbhadi [hala sakuntale, atra eva tavat muharttaka ' tistha, yavat tvaya upagataya latasanatha iva ayam kesaravacakah pratibhati ] | Adopted by Prof. Gajendragadkar,

prathamo'ngah 118 PRIYAMVADA-My dear Sakuntala, do thou stay at this very place for a moment. For, with you near, this Kesara tree appears as if blessed with a creeper. sakuntala --ado kkhu pisravadasi tuma [ atah khalu priyam vadasi tvam ] | SAKUNTALA-Hence indeed you are called Priyamvada. sakuntaleti | [ 'agratah ' purah 'avaloka ' aha ] 'esa agratiyamanah 'kesaravrksakah ' vakulapadapah 'vatena vayuna 'iritah ' calita yah 'pallavarupa 'a'ghah ' tabhih 'maf tvarayati ' satvaramamamartham ahvayati 'iva ' | | ehi sakuntale bhatiti mam secanena sa saddhaya iti sangha tayati iva | 'yavat ena vakulaka ' 'sambhavayami ' gatva jalasecanena savada yami | [ "parikramati " rangamanca parito gacchati | priyamvadeti | 'hala ' ayi sakuntala ava kesaratarutale 'eva tavat muhartaka * canamava ' 'tistha ' | 'yavat ' prasa 'sayam [ " yavat kart khavadharanam | prasamsayam " iti medini ]| upagataya ' samipavatti ' nya 'tya ' [hetau trtiya ] 'artha ' kesaratra cakah vakulapadapah lataya sanathah nathavan 'iva ' alangata iba ityarthah 'pratibhati ' lacata ' svamatra vakulamula sthita, manya lataya iba kayacit ayamanugtahito vakulah iti saku- ntalaya rupaprasasa | sakuntaleti | madhuramucyate tvaya 'atah khalu ' idasenaiva priyabhasanena 'tva priyamvada asi ' priyamvada iti namra ayase | ya priyam vadati saba priyamvada | priyabhasanena . punayathartha te nama | NOTES 1. (a) vaterita &c. ira + kta karmani iritah urged. pallavarupa 'gulyah pallavamgulyah | vartena irita vatairitah urged by the wind, tahah pallavagulyah | tabhih | karaye sya | (b) kesaranacakah - ikhi vrttah tacakah young tree, kesara is a name of vakula | sa casau vrksakaca | (c) yavat indicates. avadharana also. 2. Remark -- Here we have rupaka in pallavamguli / The defini--

120 abhijnanasakuntalam tion is "upameva tirobhutabheda rupakamucyate "| Through the rupaka, we 800 gulimancalana in the kesaravrksa ; this is likened, not openly bat by implication (samasarupa ) to a lover's accosting ( nayakasa ta ); Hence the rupaka raises a samasokti which is " vastu kincidabhipretya tatta- cyasyanya vastunah | uktih samkseparupatvata sa samasoktirisyate || " as defined by dandin | Lastly, Sakuntala goes to the kesarabataka as if though not really-through this accosting. This is utapraca [see under krsnasara dadancaksuh etc.]| rupakanupranitasamasokta pratapra nayoh sankarah | 3. khalu implies avadharana ; for this very reason. 'priyabhasana is the cause of your being called priya ' bada | The reference is to the derivation of the word. Thus priyam vadatiti priya + vada + khac karttari striyam = priyamvada by the rule "priyavase vadah khaca " khala raja -- priyamapi tatthamaha sakuntalam priyamvada | 7 adharah kisalayaragah komalavitapanukarinau vaha ! kusumamiva lobhaniya yauvanamana su sannaddham || 18 || astha KING Priyamvada tells Sakuntala the truth though it, is agreeable Indeed-her lower lip has the lustre of a new leaf. The arms imitate tender twigs, in the limbs is arrayed attractive youth like [a crop of ] flowers. anasuya -hala saundale, i sa varavaha sahasrarasma tue kidanamahesravanajo sini tti gomaliya | nam visumarida si [hala sakuntale, iyam svayamvaravadhuh sahakarasya tvaya krta- namadheya vanajyotsnati navamalika | enam vismatasi ] | ANASUYA-My dear Sakuntala, here is the self-elected bride of the Sahakara, the Navamalika named by thee Vanajyotsna. Hast thou forgotten it ? rajeti | lauke hi yat priyamucyate tat mithya bhavati | kintu yadetat 'priyamvada

prathamo'nkah 121 'sakuntalam 'aha ' kathayati [ "bruvah pancanamadita ahi bruvah " iti vatta mane cahadesasca ] tat 'priyamapi ' madhuramapi 'tatha satya na mithya | nunamiya ' sakuntala bakulamule lata iva laksyate ! naya priyamvadayah catuvadah | adhara iti | anvayah -- asyah khalu adharah kisalayaragah bahra komalavitapanu- karinau angasu kusumamiva lobhaniya yauvana sannaddham | vyakhya- 'asyah khalu ' sakuntalayah kila 'adharah nimnosthah 'kisalayasya ' navapallavasya 'ragah ' raktima iva 'ant' atr tathavidhah pallavatamra ityarthah | 'vaha komalayoh ' namrayoh navajatayoh 'bita- 'mayoh ' sakhayoh 'anukarinau ' sadrsau | angesu stanajaghanadisu 'kusumamiva ' puspamiva "lobhaniyam ' manohara ' 'yauvana " tarunima 'sannaddha " sajjita ' vijrmbhitam | sakuntalayah "adharah navapallavasadrsi vaha ca aciraprarudha़ौ bitapau iva, yauvanam tu kasumamiva | ebhih punariyamapi latasadrsi iti satyam | anasuyeti | iyam esa purovarttini 'sahakarasya ' rasalasya 'svayam 'varaprapta vadhuh ' ( sakaparthivadih ) ya hi svayameva prasrtya sahakara sritavati sa ityarthah 'tvaya kava vihitam vanajyotsna iti namadheya nama [ kharthe dheyapratyayah ] yamyah ma 'navamalika kusumalata| 'enam ' navamalikam 'vismata asi ' [ gaunavacya gatyarthatvat karttari kah ] manya visma tivasat esa tvaya na sikta | NOTES 1. priyamapi &c. - Sakuntala takes Priyamvada's remarks as merely complimentary. But the King thinks, the remark is a true one.* 2. (a) kisalaya &c - kisalayasya ragah the lustre of a new leaf. itat- | sa iva rago yasya whose lustre is like that of a new leaf, bahu -- by the Varttika "saptasuाpamanapurva svottarapadalopasca vaktavyah " | (b) komala etc. - sadhu anukarutah iti anu + k + nini sadhukarini karttari anukarinau ; komalau vitapau two tender twigs, karma dha | tayoh anukarinau imitators of two tender twigs, ie like twigs. "tasa canukaroti " 9 Adopted by Prof Gajendragadkar.

122 abhijnanasakuntalam is a sadrsyavacaka phrase tasya canukarotiti sabdah sadrsyasucakah ' iti dandau | 3. lobhaniyam - lubha vimohane + nica amiyara karttari bahulakata attractive. Remark. -lobhaniya is suggestive. It betrays the King's wish to possess her. But just now the wish is not perceptible even to the king himself, Hence he says in a general. manner lobhaniya yauvanam not lobhayati mam yauvanam with a personal reference.* 5. svayam ' vara &c. - svayam sratmana triyate asmin iti svayam + + gha adhikarane samjnayam = svayam varah by the rule "pusi sa jnaya ghah prayena " | tatra vadhuh | Or after bhanujau - svayam branite iti svayam + + khaca karttari striyam svayam ' vara one who chooses a husband herself sa ca ma vadhusca karma dha | 6. (a) vanajotna - jyotirastasam iti jatis + na matvarthe = jotna nipatanat by the rule 'jotna tasisa - " | vanasya jayotsava udbhasa- katvat | (b) enama -There is no sesavivaksa here. Hence the rule "gammacani na fu" does not apply; we get feat because of karma vivaksa | (c) visma ta- vi + s + kta karttari | smarati = manasa gacchati | Hence secondarily ma is gatyartha | So it takes katta rita by the rule "gatyarthakarma ka " | sakuntala - tada attanam visamarisma [ tada atmanamapi vismarisyami ] | ( latamupetya avalokya ca ) hala ramanie kkhu kala imasma ladapasravamihanasma vaiaro sabutto | nava- kusumajovvana vanajosiyo, vadapadmavadae uvahoakkhamo saha- aro [hala ramaniye khalu kala asya latapadapamithunasya vyati- karah samvrttah | navakusumayauvana banajyotsna vadapallavataya upa- bhogacamah sahakarah ] || (pasyanti tisthati | ) SAKUNTALA-Then I shall forget even my own self * Adopted Prof. Gajendragadkar.

prathamo'nkah 123 (Approaching the creeper and looking at it). Darling, at a most opportune moment indeed has taken place the union of this couple of a creeper and tree. The Vanajyotsna has fresh youth in her flower and the Sahakara is capable of injoying because of its growth of twigs (Stands gazing). sakuntaleti | yadi banajyot nam vismarami tada atmanamapi vismarisyami | abhinna iyam mattah, ya hi vanajyotsna seva aham ityarthah | [ lavam banajyotsram 'upetya ' prapya, latasamipa gatva, 'avalokya ' drstva 'ca' aha ] 'hala ' anasuye 'ramasoye ' manohare 'khalu kale ' samaye 'latayah ' vanajyotsnayah 'padapasya ' sahakarasya ca yata mithuna ' haya, tasya 'asya vyatikarah ' samagamah 'samvrttah ' jatah | ramaniyatam darsayati- 'vanajyotsna ' tadakhaya iya ' navamalika 'navam ' acirodgatam nutanatvat manorama ' kusumarupa yauvana ' yasyah tadrsi | 'sahakarah ' amrah 'baddha ' sannaddhah 'pallavah ' yasya 'tattaya ' navapallavidgamata upabhogasya kayase vanadimukhasya 'camah ' yogah | yauvaneneya sahakara ' prinati so'pi cainam chayaya sambhavayati | pravrttastiksnatapo grismakalah, pallavah pracchayasitalanca sahakaratalam tatrapi navamalikakusumasaurabham | ityahi loka- subhago'yamanayoh samagasah | [ 'pasyanti ' latapadapau avalokayanti manasa ca sama- gamamadhuthya ' stuvati 'tisthati ' sraste ] | NOTES 1. (a) ramaniye &c. - ramayati iti rama + nica + aniyara kattari vahulakata = ramaniya, charming. tasmin | (b) latapadapa etc. lata ca padapasca latapadapau creeper and tree. tayomimthana indam pair of a creeper and tree, tasa | (c) vyatikarah vi + ati + kr + gha adhikarane samjnayam Union. (d) navakasuma etc. -nava kasuma navakasubham | tat yauvana ' yatah | See bakhata for another view. In adharah kisalayarayah etc. yauvana is spoken of as kusuma | Working in the same line here kusuma is taken not merely as like yauvana but as yauvana itself. (d) vadapallava etc. -vajah pallava yasa sa vajrapallavah having an array of twigs. tasa bhavah vajrapallavata | tatha | hetau sya | (i) upabhoga etc. upa + bhuja + ghana bhave upabhogah enjoyment. tasya camah hrtat |

124 abhijnanasakuntalam priyamvada - anasura, janasi kim saundala vanajosini adimetam pekkhaditi [ anasuye, janasi ki sakuntala vana- jyotsnam atimatra ' praksate iti ] | PRIYAMVADA-Do you know Anasuya, why Sakuntala is earnestly looking at Vanajyotsna ? anasuya - kkhu vibhavemi | kahehi [na khalu vibhavayami | kathaya ] 1 ANASUYA-I cannot indeed guess. Do tell me. priyamvada-jaha vanajosini anurupena patravena samgada bi nama evvam sraha ' vittano anuruva ' vara lahe ti [ yatha vanajotsna anurupena padapena sangata, api nama evamahamapi atmanah anurupa ' vara labheya iti ] | PRIYAMVADA-'As Vansjyotsna is united with a suitable tree, so may not I too get a bridegroom suiting myself" - This ( is her thought). sakuntala - esi nunam tuha attagadi manoraho [ esa nunam tava atmagato manorathah ] | [ kalasamavarjayati ] | SAKUNTALA-Surely, this is the desire within your self. (Inverts the pitcher). priyamvadeti | 'anasuye ' sakuntala ki ki nimitta ' 'vanajyotsnam atigata 'mava ' yasmin tat tatha tatha satisayamityarthah 'precate ' pasyati, pasyanti ata 'iti ' etat 'janasi ? iti kakuh | anasuyeti | 'na khalu ' na nuna ' 'vibhavayami ' anumatu saknomi | yadi tva janasi 'kathaya ' me | priyamvadeti | 'yatha ' yaddata 'vamanyotsna anurupena ' catmasadrsena 'padapena ' sana sahakarena sangata ' milita 'api nama ' kimidam sambhavita yat 'ahamapi evam

prathama iss: 125 atmanah anurupa sadrsa ' 'vara ' bharttara ' 'labheya ' labdha m sakta yam 'iti ' etat manasitya iya ' vanajyotsnam cutasangatam mem samaya tisthati | sakuntaleti | nunam niscitam 'esa ' tvaya uktah 'taba atmagatah ' sanasi sthitah 'manorathah ' abhilasah | ayi caturike, mamasritya khabhilasa ' prakatayasi ? ['kalasa " ''maim canaghatam 'abarjayati ' kincit adhomukha ' karoti, sincati ityarthah ] | NOTES 1. janati - The kama is iti | Do you know this (iti ) | The iti again refers to the sentence ki sakuntala banajotsramatimava ' procate | 1 2. (a) api nama &c. - The api is repeated. The first indi. cates a question "mardasamuccayapravasankasa bhavanavapi " ityamarah | She is questioning herself. nama- Implies possibility sambhavya | "nama prakasyasa bhava krodhopagamakutsane " ityamarah | Together api namma = Is it possible. The second api samuccaye | ahamapi = I too (b) labheya-labha + lina iya| saki lina | (c) iti-- This i. . this is her thought, iti dhyayati atah atimatra pracate ityarthah 3. Remark-Priyamvada's reply urges the King on in his course of love. On hearing this, naturally the thought arises in him whether he would be a suitable busband (anurupau varah ) for Sakuntala.* 4. atmagatah - atmana ' gatah residing in thyself. ratat| The point of the retort is - Priyamvada's speech is direct, aham referring to sakantala | Sakuntala haughtily misinterprets- aham = the speaker, i. e. priya vada | 5. avajayati a + haja + pica + khata . ti | Inverts i. o. empties on some shrub at hand, presumably the navamalika | Comp. navamalikasujabhitva &c. infra abajana is bending. Compare --"sra- vanitajatamaulivilambinikothayah " "sakhabhira varji tapallababhih " &c raja -api nama kulapateriyamasavarnacetasambhava syat ? athava krtam sanda hena | * Adopted by Prof Gajendragadkar.

126 abhijnanasakuntalam asamsayam ksatraparigrahaksama yadayyamasyamabhilasi mem manah | satam hi sandahapadesu vastusu pramanamantahkaranapravrttayah || 18 || tathapi tatvata enamupalapa, sya | KING-Can it be that this maiden is born of some wife of the Kulapati not of the same caste with him ? Or, away with doubts! She is undoubtedly fit to be wedded by a Kshattriya, because my honourable mind is inclined towards her. For, to the good, in matter of doubt, the inclination of their mind are the final authority, Still I must know the fact about her. rajesi | 'apinama ' kimida ' sambhavita yamta 'iyam ' esa sakuntala 'kulapateh ' tasisya posakasya munikuntesvarasya kanvasya 'asavarna brahmanetara " yat kalavam ["deva ' kalava kedara " iti kosah ] 'tatsambhava ' tajjata 'syat ' bhaveta 'athava ' paksantara ' 'sanda haina ' samsayena 'krtam ' alam | iyam brahmanapatiprasuta, taditarajata va, iti akaranah samsayah | asamsayamiti | anvayah - [ iyam ] asa sayah catraparigrahaksama, yata mem ayya " manah asyam abhilasi | sandehapadesu vastusu satam antahkaranapravrttayo hi pramanam | vyakha - 'iyam sakuntala 'asam ' saya ' niscita ' 'cavasya ' catriyajate ; 'parigrahah ' patnitvena khokarah tasya 'ksama ' yogaya | kathametat jnayate ityaha-yat 'me ' mama purusa saprabhavasya 'aya 'm ' acaraputa ' 'manah asyo ' sakantalayam 'abhilasi ' samprham | yadi pravrttira va anuharttavya, utpathapravrttirapi apatati ityaha- 'sanda hasya padesu ' sthanesu [ " pada vyavasitavanasthanalaksmanghi vastusu " ityamarah ] samsayasthannesu 'vastusu ' visayesu yani yani vastuni samsayasvalani tesu ityarthah, sata sadhunam na tu prakkrtanamapi 'antahkaranasya ' manasah 'prakrsta vrttayah ' pravattam nanivattam nalaksana vyapara 'hi ' ta eva * pramana " kattavyanirnayakam || pausavo'ha sadhudeva | manasca me iti bhavah | karttavyakartta vosu sadhunam mana evam pramanam | sakantalam prati yati | tannnamiya mem grahya

prathamo'nkah 127 tathapauti | 'tatha ' evam tarka paniyate 'api artha 'enam sakuntalam 'tattvatah ' svarupena 'upalapsetra ' jnaso | hattantam - avagamisyami | asramavasibhyah pariprcchadibhih amula sakuntalaya NOTES 1. (a) api nama &c. The king is discussing the propriety of his union with Sakuntala, as suggested by Priyamvada's reply * (b) kulapatih - This has a technical sense. "muninam dasa- sahasa ' yo'nnadanadiposanat | sradhyapayati viprarsirasau kulapatih smrtah || (c) ॥" 'asa varna &c. - sa bhavatyasmat iti sam + bhu + apa apadane = sambhavah origin ut- pattisthanam | deva is kalava wife. "ksetra ' kalava kedara " | samano varno yasya tat savarna m of the same caste. samanasya sabhavah | na savarnamasavarnam | asavarna ksetram a wife not of the same caste. karmadha | tat sambhavo yasyah sa | do not say saumbhavanayam lina cahu- | (d) syat - saki lina | | We because sambhabana is already expressed by nama | (c) krtam - It is an avyaya in the sense of alam | Hence gamyamanopayogakriyam prati karanatvat 'sanda hena ' iti karane trtiya | 2. (a) asa sayam-sam + sau + aca bhave = samsayah doubt avidyamanah sasayo yasmin karmani tat yatha tatha | vahu- | ksavapari etc. pari + graha + apa bhave = parigrahah acceptance (as bride). cavasya parigrahah marriage by a Kshatriya. tasya ksama | Or cavaparigraha ' ksamate iti catraparigraha + cama + karttari striyam tolerating marriage by a Kshatriya (c) pramanam Always neuter singular. (a) antahkarana etc. - kriyate anena iti kr + lata karane = karanam sense indriyam | antahstha karanam antahkaranam the inner sense i.e. the mind sakaparthi vadi tat | 3 (a) tathapi - Still, i. e. though I have no doubts. The enquiry is through curiosity only. He is sure of the result of the enquiry; it will end in proving that Sakuntala is eligible. for marriage by a Kshatriya. (b) tattvatah - tattva is facts. Literally I will ascertrin her by facts, i. e. I will ascertain the facts about her. * Adopted by Prof. Gajendragadkar.

128 abhijnanasakuntalam sakuntala ( sasambh mam ) - ammo salilase asambhamuggado gomaliyam ujabhitra vasrana me mahuaro ahivaha [ amo salilasekasambhramodagatah navamalikam ujabhitva vadana ' me madha- kara abhivarttate ] (bhramaravadham rupayati ) | SAKUNTALA-(in a fright) Ah! Raised by the agitation caused by the sprinkling of water, a bee, having left the Na vamalika is coming towards my face! (Acts the annoyance caused by a bee). raja (saspa, hamavalokya ) - calapangam drsti spasasi bahusovepathumatom rahasyakhyayiva vanasa mrdu karnantikacarah | karauvyadha vatyah pivasi ratisarva svamadhara vayam tavanvesanmadha kara hatastvam khala krti ||20|| KING (Gazing longingly ) - O bee! we are undone thro-ugh search after fact, thou art successful indeed! Thou touchest repeatedly her trembling eyes the corners of which are restless; hovering near her ears, thou softly hummest like one whispering a secret; while she is waving her hands, thou sippest her lower lips which is the very essence of desire. santaleti | ('sambhumena ' santrasena saha aha ) 'ammi ' iti avege | 'salilasa ' 'jalasya 'sekat ' ya: 'sambhamah ' andolana tasmat 'udgatah ' utpatitah 'madhukarah ' kascit bhramarah 'nabamalikam ' banajyotsnam 'ujjhitva ' parityaja 'me vadana ' padmagandhi sukham 'abhivarttate ' lobhat anudhavati | [ 'bhramarata ' badham pida़ाm 'nirupayati ' navyena darsayati | rajeti - [mpa ha abhilasah tena saha iti 'sampaha ' (sahasprha va ) sabhilasam 'avalokya ' bhramaravatsa drstasa aha ] 1

prathamo'ngah 128 caleti | anvayah - he madhukara, vepayamatom calapangam drsti ' bahusah sprsasi, rahasyakhapraya ta karnantikacarah ( san ) mrdu svanasi | karau vyadhunvatyah ratisarva svam avara ' pivasih vayam tattvanvesat hatah, tvam khalu krti | grakha - he 'madhukara ' bhramara, bhayat vepathumatim kampamanam api ca bhavadanusaranat 'calah ' cancala . 'apangah ' prantabhagi yah tadrsom drsti locana ' 'bahusi ' vara ' vara spasasi | rahasa gopaniya kincita acasta iti 'rahasyakhapraya ' nibhrtapravakta 'drava karnayoh antike ' samipe caratiti tathabhutah san 'mrdu ' niceh 'khanasi ' ammadidhanam sambandha avakta ' bhasase | 'karom "" hasti 'vadhunvatyah tvameva niseda ' visesena samantat calayantyah asatah sakuntalayah 'rati sarva sva ' kamasaram 'adhara " nimnosta 'pivasi ' enam cumbasi ityarthah | 'vayam '" aham ["aाdi vayosca " iti bahubacanam ] 'tattvasa ' maduddahayogama na va iti vastunah 'anvasat ' nirnayarthamanusaranat 'hatah ' bhagnamanorathah jatah 'tva ' khalu ' tvamema 'krti ' krtakrtyah || navamalikamuj bhitva prathamam nilotpalabhramat sakuntalaya neva pratidhavito bhramarah | samipasthah punah karne sirisabhyam akrstah tatra eva calitah | tato'pi vafaagar adharamabhigatah | raja tu asam jatasprhah bhramare kamicaritamaropya sasuyamaha iti tatparya m | NOTES 1. (a) salila &c. - salilasa sekah sprinkling of water. tambat sambhramah agitation from the sprinkling &c. sahamupeti samasah | tasmat udugatah raised by the agitation &c. (d) abhivatta se - abhi is here usually taken as a karma pravacaniya to explain the dvitiya in vadana | badanam abhi = vadana lacikrtya | Or we may say ati is sakarmaka owing to abhi | "upasargavasat sakarmakatvam " | In that case vadana takes. karma ni dvitiya | 2. (a) cala etc. The king is ardently in love, and envies. the bee that is seen playing with her. * The metre is sikharini | samasokti is the figure. See under vaterita etc. - Ante. (b) bahusah Several times repeatedly. I have not got the chance even once. Hence the envy * rahasyakhayayau - rahasi bhavam iti rahas + yat rahasyam * Adopted by Prof. Gajendragadkar.

1- 130 abhijnanasakuntalam a secret tat aste akhati va iti rahasya + a + caca or khagra + nini sadhukarini karttari | According to bhattoji, however, khaya is not available here and we have to derive from aksa | "aya sarvadhatu- "kamavavisayah " iti bhattojih | (9) karnantika etc. - karnayoh antikam neigh boar-hood of the ears, tava caratiti karnantika + cara + ta karttari || 3. (a) tattva etc. - anu + sa + ghana bhave = anvasah search, tattvasa anvesah tasmat | hetau pancami | (b) hatah- Baffiled akrtinah, or restrained pratihatah | 'manohatah pratihatah pratibaddho hatasca sah " | (d) krti- Successful. " istadibhyasca " iti inipratyayah is the usual derivation of Madhava, Mallinatha etc. But opinions differ as to whether a is of the 'istadi class, An alternative may be given + kta karmani bhave ba - krtam achievement. tadasya asti iti krta + ini matvayem | MAP sakuntala - na eso dhiyo viramadi | asado gamiyama [na esa stasto viramati | anyato gamisyami ] | ( padantare sthitva sadrstiksepam ) kaha ido vi acchadi | hala paritagraha mem imina duvviyodena mahuarana ahisramanam [ katham ito'pi agacchati | hala paritrayetham mam anena durvinitena madhu karena abhibhuyamanam ] | SAKUNTALA-This impudent bee won't stop. I will move elsewhere. [Stepping aside and looking round]. How now ; he is coming this way too. Save me, Darling. I am being overpowered by this ill-mannered bee. tava sakuntaleti | 'esa prstah ' durvinito bhramarah 'na viramati ' nivartta te | 'anyava ' anyasmin sthana 'gamisyami ' ( anyat pada sthana ' 'padantara " sthanantaram | 'sthitva ' gamanata birata bhutva 'drstah ' darsanasa 'ksepah ' patah tena saha bhramarabhimukha hrsta aha ) 'katham kimetat yat esah bhramarah 'itah api ' asminnapi sthana 'aga- cchati ' | 'hala ' ayi sakhayo 'anena durvinitena ' asistena 'madhukarena abhibhuyamana ' badhyamanam 'mam parivayetham ' racatam |

prathamo'nkah 131 1. (a) na esa etc. - viramati takes para pada by the rule "grana paribhyo ramah " || (b) anyatah takes tasi after ni in the saptami vibhakti | Compare itah in "prapuktamapyastamito tatha syat " | (c) kathana is srasvayya an avaya | Compare " kathamiya ' sa kanvaduhita ", "katha ' nigada़samyatasi || (d) hala is sakhosu komalamantrane avaprayam | "sakamabhistatha sakhayo hala bhasyah para- param | " (0) durvinitena dura + vi + na + kta karma si, or dusta vinitah badly disciplined sahasupeti samasah | Or vinita vinayah discipline ; bhave ta | duhsthita vinita yasa tena | bahu- | (f) abhibhuyamanam parivayetham = abhibhavat parivayetham || ubhe ( sasmitam ) ka va parittadu | dusmanda akkanda | rasrakkhidavva tavovanai ' nama [ka vayam paritratum | dusanrta- makranda | rajaraksitavyani tapovanani nama | ] THE TWO FRIENDS (Laughing)-Who are we to save ; Call ( shout for ) Dushyanta. Forests of penance are known as to be protected by the king. raja - avasaro'yamatmana ' prakasayitum | na bhetavyam- (akta svagatam ) rajabhavastvabhijnato bhavet | bhavatu evam tavadabhidhasya KING- This is the opportunity te disclose myself. Don't be alarmed-(Aside, when only half-uttered). But the royal character will be disclosed; well then, I will speak thus - sakuntala ( padantare sthitva sadrstiksepam ) - kaha ido vi ma asaradi [ kathamito'pi mamanusarati | ] | SAKUNTALA-(stepping aside and looking around)What I following me here too ; ubhe iti | 'ubhe ho api sakhi 'mitena ' isaddhasona saha aha | 'parivatu ' parivanakarma ni ityarthah 'vayam avam ho ka iti kakuh [ "asmado hayosa " iti

132 abhijnanasakuntalam bahuvacanam ]| vayam parivarya sarvatha anipunah | 'dusyanta ' tadakha rajarsi m 'cakranda aghosaya | 'tapovanani ' asramapadani 'rajna racitavani ' satavyani 'nama ' | parihasoktiriyam || anena sakuntalayah sukumarata bhiruta ca gamyate || rajeti | atmana ' 'prakasayitu ' gopanat prakatayitum 'ayam ' esah avasarah ' canah asmin muhata padapavavadhanat vahnirgaccha yam ityarthah ! 'na bhetava ' bhaya ma kurusva | [ atah param "athamahamagatah " ityakara ' kincit vakta mudyatah 'a" na bhaitavagram itya ' se 'ukta sati sesamanukva eva 'svagatam ' atmagatam sraha ] " ayamaham " iti yadi bruyam tada 'tu rajabhavah ' mama rajasvarupam 'abhijnato ' viditah 'bhavet ' yatu 'evam tavat ' ityakaram eva 'abhivase ' vacca | sakuntaleti | anusarati ' abhivattate ! NOTES 1. (a) paritratum bhavamah is understood. Hence astayogat tumun | Or tumun is bhave by the maxim- "avayakkto bhave "| Hence parivatum paritranam | tasmin visaye ka bayam giving visaya saptami to parivatum | The ! saptami is elided [ avayatvat ] | (b) nama - iti, prakasya avagrayas | "nama prakasyasa bhavakrodhipagamakutsane " ityamarah || 2. prakasayitum The construction is prakasayitum avasarah | We have tamun by the rule "kalasamayavelasutumun " which includes all kalavacaka words. "paryyayopadanamarthopalaksanartham | kalarthe su upapadesu tumun syat "- Bhattoji. Up to this time, the girls do not hear what the king says. But is pronounced aloud so as to be heard. Hence some stage-direction is necessary before 7 metavam /* 3 svagatam This is supposed not to be within the hearing of the other actors on the stage, at the time, though uttered lond enough for the audience 'asrava khanna yadastu tadiha khagatam matam ' And its opp. is prakasam | * Adopted by Prof. Gajendragadkar.

prathamo'nkah raja - ( satvaramupasrtya ) - kah paurave vasumatim sasati sasitari durvinitanam | srayamacaratyavinayam mugdhasu tapasvikanyasu ||21|| ( sarva rajanam drstva kincidiva sambhbhrantah ) | 133 KING (Hastily advancing)-Who is this showing insolence towards guileless ascetic maidens whilst adescendant of Puru, a chastiser of the ill-trained, governs the earth ? (All slightly confused on seeing the king) anasuya - ajja na kkhu ki vi sracahida ' | ia no pitra- sahi mahuarana ahihasramana kamdaribhuda [aryya na khalu kimapi atyahitam | iyamavayoh priyasakhau madhukarena abhibhuyamana kataribhuta ] | ( sakuntalam darsayati ) | ANASUYA-Nothing indeed very alarming. Noble sir, this dear friends of ours, teased by a bee, has got frightened (Points at Sakuntala. ) rajeti | [ 'satvara " jhatiti 'upamrtya ' agre gatva aha ] | ke iti | anvayah kah ayam, durbinitanam sasitari paurave vasumatim sasati (sati ) mugdhasu tapasvikanyasu avinayam acarati | grakhaा- 'kah srayam ' ka esa 'durvini- tanam ' asistanam 'sasitari ' sasake paurave purukulaprasute rajani vasumatim mahim 'sasati ' raksati sati | mahim sasanta ' pauravamanadrtya ["sasthi ca anadare " iti cakarat saptami ] 'mugdhasu ' saralasu 'tapakhinam kanyasu ' munikumarisu 'avinayam ' ityam 'acarati ' prayojayisyati || puruka le dosyamane bhuvi durvinita naiva sah | yadi kincidasti tamahamabhibhuya rajasakasa ' prasayisyami iti bhavah || [ 'sarvah ' tima eva munikanyaka 'rajana ' drsta kincidiva ' isadeva na balavat 'sa' bantah ' vastah ] | anasuyeti | 'arya ' he manya 'na khalu ' nunam 'kimapi atyahitam mahadbhayam praptam |

134 abhijnanasakuntalam kintu 'iyamavayoh priyasakhi ' sakantala 'madhukarena abhibhuyamana vadhyamana sati akatara katara sampadyamana bhuta 'kasaribhuta ' grakulikata | NOTES 1. paurave - Refers to dusyantam | anadara bhavalaksane saptami | This is intended to mislead paurave mayi is the fact paurave dusyanta makes a distinction between the speaker and maidens (c.f. rajabhavasvabhinnato bhavet above). and misleads the (b) satisari-sasa + ca aha karttari = sasita the chastiser tasmin | Owing to the taca we have sasthi in durvinitanam | pauravo durbi nitanam sasita pauravi durvinitan sasitumarhati | The metre is aryya (See a paritosat &c. Ante ). 2. Remark- We have an exact parallel in "aho mahim sasati suryavase niragamah pranaharah ka esah " | 3. sarva &c. - All were confused but anasuya was the first to recover self-possession. She addressed the king.* 4. ayya eto. ayam te gamyate saranatvena srasrayate iti r + nyata karma ni ayyah Lit. one who succours the distressed. This is very aptly used towards at the time he offers protection to the girls. The word is however more commonly used in its secondary sense of a noble man one of generous impulses, sadhu | "mahakula- ka launayya sabhyasajjanasadhavah " ityamarah | (d) atyahitam ativa ahitam manasi that which has made a deep impression on the mind; hence a great danger mahabhautih | "atyahita mahabhitih " ityamarah | (c) katari- bhusa - akatara katara sampadyamana bhuta iti katara + civa + bhu + kta karttari striyam | raja ( sakuntalabhimukho bhutva ) api tapo barhete ? ( sakuntala sadhvasadavacana tisthati ) KING - (Facing towards Sakuntala) - Do your devotional rites prosper ? (Sakuntala stands speechless through confusion] * Adopted by Prof. Gajendragadkar.

prathamo'nkah 135 anasuya-dani adidhivisesalahena | hala saundala, gacchra uda़am phalamisma agdham uvahara | ida padodaka bhavi- smadi | ( idanim atithivisesalabhena | hala sakuntale, gaccha utajam, phalamisram ardhamupahara | irda padodaka bhavisyati ) | Anasuya - [ They do ] now by the arrival of a distinguished guest. Dear Sakuntala, go to the cottage and fetch offering mixed with fruits. This will become water for the feet. raja-bhavatinam sunrtayaiva gira krtamatithyam | KING-Verily, the rites of hospitality have been rendered by your sweet and sincere word. rajeti | [ 'sakantalamabhi ' taya ekadika 'mukha ' yasa tatha 'bhutva ' aha ] 'api tapo va te ' ciyamanam bhuyate | tapasah kasala kim ? ['sakantala sadhvasat ' sambhramata avidyamana bacana ' bhasanama iti 'avacana ' niruttara 'tisthati ' ] | | anasuyeti | sakantalam niruttaram drstva anasuya aha -'atithinam visesah ' uttamah 'atithivisesah ' uttamatithih bhavaneva | tasa 'lamena ' prapatya 'idanim ' adhuna tapo varddhate catuvada esa rajani || piva adistam pita adistam atithipujana smarayanti aha- 'hala sakantale utaja ' parnasalam 'gaccha ' | tatah 'phalaih misra " yuktam 'ardham ' argharthadravyam aniya avabhavate 'upahara ' prapaya | 'idam etat ava sthita ' jalameva 'padodaka " padyam vari 'bhavisyati ' | jalamasti, dadhika sadika ' mangalyamaniya prathama padapracalanartham padyam tatah pujarthamagha, tatasca bhaksanartha phala deha ityarthah | rajeti | 'bhavatinam sunrtaya ' satyapriyaya [ " sunrtantu priye sate " ityamarah ] 'vacaeva patiya ' krtam ' ala ' punarayasena | NOTES 1. raja &c. - abhigatam mukhamasya iti abhimukhah facing. bahu- by

136 abhijnanasakuntalam the Varttika "pradimayo dhatujasya vahabrihirvacyo vacottarapadalopah " sakantalaya abhimukhah | 2 sakuntala &c. She has not yet recovered from the confusion. On the contrary, being directly addressed by the king she is more confused and cannot answer, Priyamvada too is confused. Hence Anasuya saves the situation by answering for Sakuntala.* 3. (a) atithivisesa etc. - visisyate or visesyate iti vi + sisa [ or "sisa + nic ] + ghana karmani = visesah lit. that which is left [when the • husks are removed] ie the kernel, that is best. atithinam visesah the best of guests. tat---| There is no nirdharana in the vakya, because fast requires the presence of three things, the nirddhaya mana, the class from which the nirdharana is made, and the quality which is the basis of nirdharana | These conditions are not fulfilled in the present instance. Hence the prohibition "na nirdharana " does not apply. (b) phalamisramam-- phalaimisra phalamisram svat - by " purva sadrsasamonartha kalaha nipunamisrah "| a is pujavidhi an offering to honour a visitor. phalamisrah a: | tam | phala here is not a part of agha | These are distinct. Offer him and also yavah offer phala | No phala is necessary to make up an ava | The vacaspatya quotes kasikhanda thus - ''apah cira ' kusagrasca drdhi sarpih satanda lam | siddharthakancava astango'ghah prakirttitah || " Rice [ tandula ] and mustard [ siddhartham ka ] in this canot be called phala | (c) padodakam - padaya udakam water for the feet. i.e. water to wash the feet with padyam | sahasrapeti samasah | Or padartham udakam iti sakaparthivadi || Remark-Here Anasuya reminds Sakuntala of her father's injunction to attend to guests that come to the hermitage during his absence. Sakuntala is not doing her duty by thus standing confused.* 5. (a) sunrtaya - susta nrtyanti jana anena harsat iti su + nrta + ka karana ghanarthe striyam | This is Bhanujis derivation. It is open to * Adopted by prof Gajendragadkar.

prathamo'nkah 137 the objection that a does not occur in the Varttika "STE vidhana stha va pa vadhi hani yudhyartham m " | Hence Bhanaji suggests the alternative su + nrta + ghana karane samjnayama and explains that nrta does not take guna [i. e. it does not become natta ' ] by the maxim "sa capurva ko vidhiranityah " Lastly becomes by the rule 'anya samapi drsyate " || (b) atithyam - atithaye idam iti atithi + ja | priyamvada-tera hi irmasmi ' pacchaaso alae sattavana navedi- ae muhutta upavisia paristamavinodam karedu ajjo [ tena hi asyam pracchayagotalayam saptaparnavedikayam muharttakamupavisya parisramavinoda karotu ayah ] | PRIYAMVADA-Then let your hou our allay his fatigue seated a while on this cool and shady embankment round the saptaparna tree. raja - nunam yuyamapyanena karmana parisrantah | KING - Surely you too are all fatigued by this work. anasuya -hala saundale uddadam no pajjavasanam adihonam | ehi uvavimamha [hala sakuntale, ucitam nah paryupasanamatitho- nam | ehi upavisamah ] | ( sarva upavisanti ) | ANASUYA Dear Sakuntala, it it proper for us to sit near the gust. Come let us sit down. They all sit down]. priyambadeti | yadi atiya krtameva manyate bhavata 'tena hi ' tataca 'prakastabhi- chayabhih sevite dese 'sotalayam asyam saptavarnadvattasya ' vedikayam mulavandhanabhittau 'muhatta ka ' ksanamatram 'upavisya ayyah ' manyo bhavan parisramasya ' pathikkantah 'vinoda ' 'laghava ' 'karotu ' [ pracchaya iti bahubrihih | prakrsta chaya iti pradisamase tu pracchaya iti syat | rajeti | 'nana ' niscitam 'yuyamapi anenam hacasecanarupena karmana parisrantah jatakhedah | tat yuyamapi upavisya sramanodana kuruta | 10

srabhijnanasakuntalam anasuyeti | sratithinam paye pasana parihatya sthitih, laksanaya kandonuvatta ma 'na: ' asmakam 'ucitam ' | yadatithaye rocate tata nah karttavyam | 'ehi upavisama '' | NOTES 1. prackama etc. - prakrsta vaya yasmin dese sa pracchayah & shady place. taba sautala | Or prakrsta chaya yasyam vedikayam sa pracchaya | sa ca sitala va iti karmadha- | Also see vyakhaya | The first derivation bea &lready been adopted in pracchayasulabhanidrah [ Prelude.] The sakha adopts this while saying prakutabhisa cchayabhih sevite desa sitalayam etc. Prot. G's remarks "Ray's prakastabhih kayabhih sautalayam is inaccurate" is altogether out of place. The omission of sevite desa alters the case completely. With faa I refer to the sevite desa bahubrihi compound pracchayah | Prof. g's Remark omitting fa desa refers to the kama va (tat- ) compound pracchaya which is quite different from mine. 2. paryupasanam pari + upa + a + luta bhave lit sitting near in a circle. Secondarily 'to honour. It may be taken here in both the senses. 8. sarva - Qualifies abhinetage janah understood. See Tika. ante on niskantau | Here ekase sa is not available. - sakuntala (atmagatam ) kim nu kkha, imam pekhi tavo- vavirohini vinarasma gamagohi sambutta [ kim nu khalu imam preksa tapovanavirodhino vikarasya gamanauya asmi samtta ] | SAKUNTALA - [ Aside | How is it that on seeing this person I have become the subject of an emotion inconsistent. with the penance-grove ? raja (sarva vilokya ) - sraho samavayoruparamaniyam bhavatinam sauharda m | KING [Gazing on all of them ]-Oh! Your friendship, is charming by equal age and beauty!

prathamo'ngah 138 priyamvada (janantikam ) - anasue . kona kkha eso mahura- mambhaurakido caram pitra ' balavando pahavavado visra lakkhosradi [anasurya ko nu khalu esa madhuragambhirakrtih catura ' priyam bala- pan prabhavavan iva laksate ] | PRIYAMVADA [ Aside ]-Anasuya, who indeed is this that, with a pleasing and dignified appearance, speaking smartly and sweetly looks like one full of majesty ?" sakuntale ti | ( 'atmanam gata ' yatha anya ratra, tamityarthah aha ) 'ki ' na khalu katha ' tavat 'imam ' etamatithi ' 'pamca tapovanasya asramasya 'virodhinah ' virudasya 'dhamapratikulasya 'vikarasya ' cetovikrteh sattvika bhavasya ityarthah 'gamaniya ' aspada ' 'sa'utta srami ' jatami ? isa vica kuto me cetosikrtih ? rajeti | ('sarva ' tisro'pi kanyakah vilokya drstva maha ) 'aho ' casraya " 'vayasi rupasya ' 'ca'samataya ' ativa 'ramaniyam jatam 'bhavatinam sauhai ' sakham " hrdrabhana- sivanta purva padasya ca " iाbhayapadaddhih | "anani hrdbhavat " iti ca vamanah ] | priyamvadeti | [ jananamantike samipe andhan apabaya, tesam atra tam aha ] vanah 'akrtya madhurah manoharah abhigamyah atha ca 'gambhira ' astasyah 'catura ' nipuna ' priya ' hrdyam 'balapan ' abhasamanah 'prabhavavan ' pratapasali 'iva lacate anumiyate | cahatya vaca ca manya naya prakrto janah yatha 'janantikam ' abhista ' nama vina 'anasurya ko nu khalu esah ' kastavadaya NOTES 1. atmagatam -This is the same as svagatam See Note ante. asravya- this is of course to all except the audience. 2. (8) ki nu etc. - kim implies prasna to hersself. nu suggests that the emotion is there. The c refers to the cause of its presence. Lastis the faa indicating an attempt on her part.

140 abhijnanasakuntalam to discover the cause, "nu vitarkavasanayoh " iti medini || [b] tapobana etc. -- tapasi bana, tapahsadhana vana va tapovanam | aw factuii, i. e. opposed to a hermit-life. tasya | vikriyate anena iti bikarah emotion; cana karane| Here it is Love [c] mamaniya-gama + aniyara karmaca fear fit to be reached i. e. accessible. 3. [8] samavayo etc. - vayaca rupaca age and beauty, huncha| same vayorupe equal age and beauty. labhagram ramaniyam tat || [b] sauhadda m sobhana hrdayamasya iti suhrd a friend. nipatanat by the rule "suhrdaduhrdi mitramivayoh " | tasya bhavah iti suit + a = sauharda ma friendship. Also see under " prathamasauhadama " Infra Act VI. and Addendum for further details. 4. janantikam This is heard by the andience and the person for whom intended. "vipatakakarananyamapavarthyantara katham | anyonya- mantrana ' yat syat tajjantikam || "... Sahitya-darpana. 5. anasuye etc. - (a) ka: - implies prasna| nu suggests vitaka Hence this is a vitarka garbhah prasnah | khalu is only ornamental = vakaya- lankare| "nisedhavakapralankara jijnasanunaya khalu " ityamarah || [b] madhura ca gambhira ca madhuragambhira| karmadha - | madhuragambhira akrtiya sa of & pleasing and august presence ; or madhura gambhira cakkrtiryasya | vipadavada - || [8] catura etc.-These are adverbs qualifying balapanakriya || [a] prabhava etc. prakrsto bhava iti prabhavah majesty praditat| We cannot attach ghana to pra + bhu to obtain prabhava because of the rule " sriyabhuvo'nuprasa " the root bhu does not take ghana when an upasarga precedes prabhava + catupa = prabhavavan | anasuya - sahi, mamavi asthi kotuhalam | pucchima dava anasya -sahi, nam [ sakhi mamapi asti kautuhalam praksayami tavadedam ] | ( prakasam ) ajjassa maharalavajanido vausambho ma mamtavedi | kadamo ajjena raesiva so alankarodi kadamo va virahapajnusa- ajano kido dekho, kim nimittam va suumaradaro vi tavovana- parissamasta ata pada upodo [ ayosya madharalapajanito

prathamo'ngah 141 visrambhah mam mantrayate | katamah ayoga rajarsivasah alangi yate | katamo va virahapayu utsukajanah krto desah | kim nimitta va sukumarataro'pi tapovanaparisramasya atma padam upanitah ] ANASUYA-Friend, mine too is the curiosity. Well I will ask him. [Aloud] The confidence caused by the sweet words of your honour prompts me-Which race of the royal sages is being adorned by your honour? Which country has now its people rendered pining through separation from you? And for what reason even this extremely delicate self has been subject to the fatigue of a journey to the forest of penance. anasuyeti | 'sakhi mamapi kautuhala ' nirnayakautukam 'asti ' | ayam tarkah madhi api ate | 'ena ' 'tavat ' ima ' anameva 'pragrami ' | [ prakasa spastam ucca rajana prati aha ] 'ayasya bhavato 'madhuralapena ' macca vacasa 'janitah ' utpaditah yo 'visrambhah visvasah [ 'samau visvambhavisvasa ' ityamarah ] sa 'mam manvayate ' karmani, vaka prayoge niyojayati | visvasena prerita avasa bravimi prstatam marsadha iti bhavah | 'avyena katamah ' prasiddhesu candrasuryadiprabhavesu kova 'rajarsinam vamsah alankiyate ' janmana bhusyate | pancalasura senadisu 'katamo desah ' etan suhatta 'virahena ' bhavadadarsanena 'paryatasukah ' utkanthitah 'janah ' yasmin tadrsah kriyate | prajaranjanat anvarthanama rajasi| 'ki ' 'nimitta ' va kammat va nimittana 'sukutaro'pi ' atimadarapi 'atma ' bhavato dehah ['catma dehamanobrahmakhabhavastati buddhisu | pratha d capi " iti visvah ] 'sapovanasa ' yah parisramah sragamanakkasah tasa pada ' sthanam 'upanitah prapitah | agamanakka saskhaukarasa ko hetuh | NOTES 1. [s] sakhi &o.-Literally "The curiosity exists in me boom i. o. I am myself curious to know who be is. [b] kutuhala-

142 abhijnanasakuntalam maiva kautuhalam curiosity. ankharthe | pranadi | 'ramyavastusamaloke kholata syat kutuhalam " | The latter occurs in 'masa apyasti sakantaladarsana kutuhalam ' - Act II. | 2. madhuralapa &c. - [a] madhurah alapah sweet speech. tena janitah | [b] visvambhah vi + m + ghana bhave confidence ; [c] mantrayate-- This is causative. Thus - aha ' mantraye I hold conversation. Hence mantra [curadi ] + hetumati bica + lata te || [d] alakhiyate - alam [ bhusanarthe ] + kr + lata te karmani | alam is gatisa jnaka in the sense of bhusana | No samasa - only it is placed before the tinanta ; cp- "atinantasvaya ' samasah " | (e) baraha &c. -- virahena paryutsukah supa supa | tadrsa jana yasmin | vicchedavisuraprajah || (f) sukumara &c. - tarapa implies comparison of two things. Here is one thing, the second thing is not mentioned. There is mental ( bauddha ) comparison of dusyanta with other kiogs. Anasuya suggests "You look like a prince. From your speech I believe you are popular [c. f. faceqy jaga- janah ] with your people. Your features are more delicate than those of an ordinary king." Hence voddhapratiyogyapeksaya atimayane tarapa || [g] atma etc. - The form in the kartrvacya was aryah ata mana padamupanitavan | karmani it becomes ani ata ma padamupanitah | Of the two classes of vikarma ke roots the nyadi class takes lakara ete in its pradhana and the dahadi in the apradhana karma in the kama vacya | Hence the pradhanakarma here [ at ma | becomes ukta sakuntala ( atmagatam ) -- hibhatra ma uttambha | esa tupa cintidai anasuya mantadi [ hrdaya ma uttama | esa tvaya cintitani anasuya mantrayate ] | SAKUNTALA --[Aside] O heart, be not troubled. This Anasuya is uttering thy thought. raja (atmagatam ) - kathamidanimatmanam nivedayami, katha va vyapaharam karomi | bhavatu evam tavadenam vaksa - (prakasama )

prathamo'nkah 143 bhavati yah poravena rajna dharmadhikari niyuktah so'hamavibhakiyo- palambhaya dharmaranyamidamayatah | KING [Aside]-How shall Idescribe myself now and yet how shall I preserve the incognito of myself; Well, I will address her thus. [Aloud] Honoured maiden, I the person that is employed in the department of Religion by the King descended from Puru, have come to this holy forest to know if rites are without obstruction. sakuntaleti | [ 'atmagatam ' anya ra tam atmano hrdayam prati aha ] he 'hrdaya ' madantahkarana 'sa uttamya ' adhaura ma bhuh [ tamu iti devadikasya khota ma-sabdah anidapyasti sa ca madhyamaikavacane rupam || visayah | tena lota | "ma karu dhanajanayauvanagavam m " . ! 'tvaya cintitani tani 'esa anasuya mantrayate ' bhasate | "mani luna " ityasya ityadisu yatha ] yani rajeti | anya ratha tamaha- 'idanim ' adhuna prstah 'katha ' kaya ritya 'akanam nivedayami kathayami atmaparicayam dadami | 'katha ' va ' kena prakarena ca punah catmanah apahara ' gopana ' 'karomi | satya bruyam ajnatanca tistha yam iti duskara manya | 'yo ' janah pauravena rajna ' dusyantena, atha ca 'pauravena 'ramra ' matrpita 'dharmadhikari ' tapasvara vibhaga, atha ca dharmadhikare caviyata dharmatosikare rajya iti yavat, 'niyuktah ' vyaparitah, 'sah ' aham 'avighna ; aprativandhah yah 'kriyah ' tapo'nusthanani tamam 'upalambhaya ' samyaka jnanaya kriya avina na va iti jnatama 'ida dharma- danya ' tapovanam agatah | NOTES 1. hrdaya etc. - [a] ma uttamya don't be impatient. udu + tama [ divadi ]+ lota hi = uttamya | lata tamyati, luna = atamata || [b] esa Refers to anasuya or indicates ciprakarana ; thus hrdaya wants information and forthwith [ ciprakarana ] anasuya asks the king for it. [0] mantrayate mantri + curadi latate| Here no hetumanica, is necessary [c. f mantrayate ante] 1

144 abhijnanasakuntalam 2. [a] katham ete. -- This is how the king deliberates. "She wants to know who I am. I cannot tell a lie. Yet I do not want to be known. How [katham ] to tell the truth and preserve the incognito is the question." [b] bhabata -- Indicates that the king has made up his mind kartta vyaniscayadyotakam || [C] bhavati etc. This is truth as well as hoax. The king refers to his father by pauravena rajna and to his kingdom by dharmadhikara He thus speaks the truth. anasuya however understands dusyanta by paurave raja and the tapascarana vibhaga by dharmadhikara | Hence she is hoaxed. Thus the king speaks the truth and yet remains unknown. [b] avighna etc. - vihanyate ebhih iti vi + na + ke karane = vighnah obstacles, ka, though usually used karttari, may be had here karane by the Varttika "vanarthe kavidhana ' stha ma pa vyadhihaniyudhyardha m " | (c) upa + labha + ghana bhave = upalambhah ascertaining. avidyamanah vighna yasu ta avighnah | avighnah kriyah unobsructed rites. tasamupalambha Literally "Ascertaining unobstructed rites" i. e. to ascertain if rites are unobstructed or not. karmavighatopalambhaya ityarthah | tadaya 4rtho | [f] dharmaranyam rana sadhu ranyama suitable for a battle. na ranyam aranama| A forest. is so called because there the movement of horses, chariots, etc. is impeded and no battle can be fought * dharmartha dharma sadhana ' va aranam anasuya -sanaha danim dharmacarino [sanatha idanom dharma- carinah ] | ( sakuntala srmgaralajjam natayati ) | ANASUYA The performers of rites are now provided with a lord. [Sakuntala acts the bashfulness of amour]. 'sakhau (ubhayorakara ' viditva janantikam ) -hala saundale jada etya ajja tato sabrihito bhave ( hala sakuntale yadi ana adya tatah sannihito bhavat ) | Adopted by Prof. Gajendragadkar.

prathamo'ngah 145 THE FRIENDS [Noticing the demeanour of the two. Aside ] - Dear Sakuntala, if father comes back here today- sakuntala - tada kim bhave [ tatah kim bhavet ] | SAAKUNTALA - What will happen then ? sakhau - imam jividasavvassena vi adihivisemam kidatya karissadi [ imam jivitasarva svam napi atithivisesam krtartha karisyati ] | THE FRIENDS-He will make this august guest happy even with all he owns in life. anasuyeti | 'idanim ' adhuna tvayi tapovanam ayate 'dharmacarinah dharmakriya-- niratah tapasah ' nathavanto jatah ['sanatha ' ityasya 'bhatta mantah ' ityapi arthah | atah 'sakuntala srngararasasrayah khajjam natayati ' avanatena mukhena mukulitena caksusa ca darsayati ] | sakhaviti| ['ubhayoh sakuntaladusyantayoh akara cestam mrigdhavalokita ' paravattanca vadana ' 'viditva ' jnatva 'janantika " rajnah asra tam ahatuh ] 'yadi tatah ' kanvah ava ' srasrame sannihito bhaveta ' pratyahattah syat | sakuntaleti | 'satah kim bhavet ' ityadi janantikameva | sakhaviti | 'imam atithivisesam ' uttamatithi ' 'jivitasa ' jivanasa yasa ' na tena api tadapi dattva ityarthah krtartha siddhamanoratha karisyati | tvamasma pradasati iti vyangam | janantikanca tat | NOTES karmani - 1. sanatha etc. - [a] nadhyate yacyate srarthibhih iti natha + ghana karma ni . nathah the king. Or nathate pavara iti nathah the husband. natha na saha- varttamanah vaha || [b] dharma carinah dharma ' carantiti dharma + cara + nini karttari those who practice penance. This includes both males and females. Thus the remark means "Ascetics now feel it that they have a king to look after then.' But to unmarried

146 abhijnanasakuntalam female ascetics it may also suggest-"Ascetic maidens have now found a hasband". i. e they have found it in you.* 2. tankara &o.- sankara is love srngarasraya lajja the bashfulness of love. sakaparthi vadi | tam | Sakuntala takes Anasuya's remark in the second sense noted above. Specially because the moment before the king's appearance, the friends had broached to Sakuntala the question of a suitable husband for her; and because Sakuntala was already feeling herself attracted towards the stranger (i.e. king). 3. mukhau &c. - akriyate anena iti a + k + ghana karane = akarah ingitam, appearance gesture, manner &c. cestha | "akaravingitakrti " da | "akaravingita krti " ityamarah || (b) sannihitah sam + ni + tha + karma ni near. samiti bhavet comes near, i. e. ccmes back, hatau lina 4. imam &c. -- (a) jiva + k + bhave = jivitam life. sarvam sva sarvasvam all own. jivitasya sarvakhama life's all own i. e. that which being taken away life ceases. Refers to Sakuntala. The plain meaning is "what he values most." (b) atithi &c. - visisyate iti vi + sisa + catra ghan karmani = visesah Lit. That which is left, But the kernel is left when the husks are removed. Hence fan means the best. atithinam visesah the best of guest. As already explained, the prohibition "na nirdharane " does not apply here and we have a sasthitat || (9) krtartham - krtah nivarttitah arthah prayojana sakuntalala bharupa yasya tam whose object is accomplished. "artho'bhidheyara vastu prayojananivrttisu " ityamarah | The sly hint is- This person is in love with you, you are not averse to him he seems to be a suitable bridegroom too. If father were here, he would have at once offered him your hand." sakuntala- tumhe avedha | kim vi hisrae karia manteva | vo vatranam sunissam [ yuvam apetam | kimapi hrdaye tatva mantrayethe | na yuvayorvacanam srosayami ] | | "Adopted by Prof. Gajendragadkar. +

prathamo se: 140 BAKUNTALA--Go you hence. You have got something into your mind and are chattering. I won't listen to your words. raja - vayamapi tavadbhavatyoh sakhogatam prcchamah | KING-I too inquire about your friend. makhau - anna sranumaho evva a sravabhatyana [ srarya anugraha eva iyamabhyarthana ] | THE FRIFNDS-Noble Sir this request is a favour indeed. raja - bhagavan kasyapah sasvate brahmani sthita iti prakasah | iyanca vah sakhi tadatmaja iti kathametat ? KING-His reverence Kasypa is known as living in perpetual celibacy. But how is it that this friend of yours is his daughter? sakuntaleti | 'yuvam apeta dura gacchatamh 'kimapi ' vastu hrdaye krtva manasi manasi nidhaya mantradethe ' eva ' bhasedhe | 'yuvayorvacana na srosyami ' | yuvameva janitha yuvayorabhiprayam | yat na budhyate tacchrutva me kima ityarthah | sarvametajjanantika jatam | rajeti | vayamapi ' [ "amado dayosva " iti bahuvacanam ] | sakhi matah sakhigatah sakuntalasrayah ko'pi visayah | tam prcchamah ' | "tathapi tatvata ena- supalapsa " iti praguktasya ayamanubandhah | mukhaviti | iyam bhavata krta abhyarthana prasnaprarthana anugraha eva | bhavahayaih krte prasna sadrsa anugtahota bhavanti ityathah | rajeti | 'bhagavan ' sada varyasali ["aisvaryasya samagrasya vayasa yasasah sriyah | jnana ragyayo svasayam bhagatongana || "] kasyapah sasvate nitya 'brahmani ' brahmaca sthitah ' naisthikavrahmacari 'iti ' evam ityambhatah prakasah loke viditah | iyanca pacantare esa vah makhi tasa atmaja ' aurasi kanya [ tadatmaja iti tat ]| itya tat katham kausam ? sambaddham asambaddha va vada | NOTES 1. yuvamam &o. Sakuntala bere feigns arger. Or perbape

148 abhijnanasakuntalam she is really annoyed that the friends have divined her wish. It would have been better if the passage could be rendered "yuvam avedhah kimapi hrdaye krtva mantraye the " - You alone know with what. trash in your mind you are talking. 2. arya &c. abhi + adhi + yaca bhave striyama- abhyarthana prayer.. i. a. the king's prayer to be allowed to ask questions. 3. (8) sasvate - sasvat is an avyaya meaning sada | "punah sadartha yo .. savat " ityamarah | sasvat bhavam iti sasvat + a = sasvatam perpetual nityam | "sasratastu dhruvo nityasadatana sanatanah " ityamarah | The maxim "abayanam bhamava tilopah " does not operate here owing to the prohibition 'savate pratisedho vaktava r: "| This very Varttika gives us the option to attach ana to sasvat, otherwise we should have had una alone by the rule "kalata thana " as we see in the rule 'yam sanca birodhah sasvatikah ' | "bhasyakaravacanapramanyadrna pratyayah thana ca samavesah "| Hence the two forms sasvata with a and sasvatika with thana (by nipatana in the rale' saca virodhah sasvatikah " ) | Cp. also our notes on "sasvatih samah " in Uttara Act II. (b) brahmani -brahman here stands for brahmacayam | ( tapasa ) which enjoins celibacy. 'brahma tattvatapovede ta dayoh pumsi vevasi ' iti mediti | Tho king's question is "How can a celibate have a daughter. " anasuya - sunadu ajjo | atyi ko vi kosiotti gotta- yamahesro mahappahavo raesi [ srnotu ayyah | asti ko'pi kausika iti govanamadheyah mahaprabhavo rajarsih ] | ANASUYA-Let your honour listen. There is a certain. highly majestic royal sage whose family name is Kausika. raja - asti sruyate | KING-Yes. So I hear. anasuya-tam ko piasahoe pahavam avagaccha | ujjhinae sarorasamvahanadihim tadakamavo se pida [tama sravayoh priyasakhah * Adopted by Prof. Gajendragadakar.

prathamo'nkah 148 prabhavam avagaccha | ujjhitayah sarirasamvarddhanadibhih tatakasagrapah asyah pita ] | ANASUYA-Know him as the progenitor of our dear friend. Father Kasyapa is her father only because of the rearing of her body etc when she was abandoned. raja - ujjhitasabdena janitam me kautuhalam | a mulat srotumicchami | KING-My euriosity is excited by the word abandoned. I wish to hear from the very beginning. anasuyeti | asti ko'pi kausika iti gova namadheyam nama yasya tadrsah govanaca kausika iti khayatah 'mahaprabhavah ' prabhutapratapah raja rsiriva | rsiriva kascidrajasti govana kausikah namna ca | anasuyeti | tam kausikam avayoh priyasakhah sakuntalayah prabhavam ' utpatti- sthanam 'avagaccha ' janihi | 'ujjhitayah ' vyaktaya asyah sarirasa savai na- dibhih posanadibhih karmabhih tatakasyapah asma pita ' jata ; [ "sapita yastu posakah " iti ] | rajeti | ubhitasavdo bhavatya prayuktah | tena me kautuhala kautuka janitam *asulat ' sramulam adita arabhya sratumicchami ' | NOTES 1. (a) kusikasya rajarse gauvapatya puman kausikah | Refers to visvamiva who was the grandson of kusika | kanyaka mahanasita rajarsih bharatarsa ma gadhiti visruto loke kusikasyatmasambhavah | tasya dharmatmanah putrah sabhrtyabalabahanah | visvami iti khato babhuva ripumardanah | (b) gova &c. - nama eva iti nama + dheya kharthe = namadheyam name. gova is any issue from the grand-son down-wards. "apatya ' pauvaprabhrti govam " | Grandson, great grandson etc., are all govapatya or briefly motra of the original progenitor.

150 abhijnanasakuntalam kusikasya motapatya puman iti ka sika + apa kausikah | Strictly speaking then af is a common description of grandson great-grandson etc. of kusika But visvami a was named kosika | What was gova became to him his namadha ya (name) He was govanamadhaya | (c) rajarsih- rajayam rsiriva rajarsih sage-like king. upamitakamadha || 2. [8] tam &c. prabhavatyasmat iti pra +bhu + apa apadane - prabhavah the source karanam 1. e. the father pita || Pred to tam || [b] u + karmani striyam = una jita abandoned. (c) sarira &c. - sarirasya sambaddha nam nourishing of the body, tat adisam taih by all necessary mar sures commencing with the rearing of her person trtiya karanam | (d) pita - af. "prajanam vinayadhanadravanabharanadapi | sa pita pitarakhasa kevala janma tabah || " 3. (8) una jitah iti sabdah uja bhitasabdah the word ujati | karmadha | tena | anutta prayojake karttari trtiya || (b) janitam-jan + pica + kta kamani caused. (c) tra mulat-mula beginning adi | muja- maye siphabhayah " ityamarah | a is a karmapravacaniya here with an inclusive sense (abhividhi ) | pancami by the rule "pancamyapanaparibhih " | avyayibhava is opti nally allowed by the rule 'anamaryadabhividhyah " | The com pound form is amulam | | anasuya - sunadu anno | pura kila tasma raesiyo umma tavasi manasa kim vi jadasaha hi devehim megagana gama acchara pebhida nisramavikarini [srnotu aryatrah | pura kila tasya rajarsah ugra tapasi vartamanasya, kimapi jatasankah devah menaka nama apasarah presita niyamavinnakarinau ] | ANASUYA-Let you honour listen. Some time back, when this royal gage was engaged in severe penance, & nymph named Menaka was sent to him as obstructor of his vow, by the gods who somehow got alarmed.

prathamo'ngah 151 raja - asta tadanyasamadhibhorutva ' devanam | KING-There is this nervousness of the gods about other's austerities. anasuya - tado vasantodarasamae se ummadatta ruva pekakha tato vasantodarasamaye asya unmadayita rupa preksa | - addhom ke lajjaya viramati ) | ANASUYA - Then, in pleasant spring time, having noticed her maddening charms-(Stops through delicacy when half-uttered). anasuyeti | pura kila ' itah purva tu ugra kathore tapasi varttamanasa dusvara tapasvaratah tasa ' kausikasya [ sambandhasamanya sasthi ] 'niyamasya ' samyamasya vighnakarini 'vighatika menakanam ' amarah [ "eka aksarah " iti bhasyaprayogat amarahsabdah ekavacane'pi ] 'kimapi kenapi karanena 'jata sanka ' yesam taih bhitaih devah prasita | rajeti | etata anyasya samadhah niyamat bhirutva bhayasolata 'devanamasti | anasuyeti | tatah menakayah agamanata para ' 'vasantena ' tadakhana rrtuna udarah manoharah yah samayah tasmin asya ' menakaya 'unmadayitva ' sammohana ' rupa proca ' ['a' asamagra ukta ' kathite lajjaya 'viramati ' virata bhavati ] | NOTES 1. (a) potu &c. - tapasi varttamanasya engaged in penance, tapasvara niratasya | (b) kimapi - Kalidasa often uses this as an avyaya meaning kuto' 'pa nimittata somehow or other c.f. kimapahi svasta va cemato'ham ' (c) asarah- Usually asasaram is in the plural. Here it is singular. Compare- "apah sumanaso varsa asara sikatah samah | ete striyam bahutva sutra- rakatva Syrttaratvayam || " Compare also "asarasa vitaragasa va nastidanom me mocah " - Act. v. (d) niyama etc. -- niyamyate anena iti ni + yam + akara niyamah vow vratam | "niyamo vratamastri " ityamarah | tasa vinah (800 avina

152 abhijnanasakuntalam Ante )| niyamavighna sadhu karotiti niyamavighna + kr + nini sadhakarithi vattam ri striyam ; or-vighna + kr + yini sadhukarini kartari striyam = vighnakarinau | fareer faairini| Qual apa sarah | 2. asta tana &c. anya samadhah bhauruh alarmed at others austerities, supasupa | tasa bhavah | in such cases. paratapastrasah | The gods always got nervous Nom. to asti | 3. [a] tata &c. - udadyata utkarsa prapate iti ud + r + ghana karmani udarah improved; hence attractive, pleasant manohara | In this sense compare "saketau pavanamudaravadhyuvasa ", "tathahi te solasudaradarsana &c. vasantana hota na udarah pleasant by reason of the spring season. [a] unmadayita supasupa, or sya tata acc. to some : solamasa iti ud + mada + nica + tan tacchaulya tadrsah samayah || karttari | (c) ai m uttam ardhoktam balf uttered karmadha | Or supa supa with arddha m as a kriya- visesana, tasmin || (d) viramati -- parama pada by the rule 'grana pariyo ramah | ' raja - parastadgamyata eva | sarvatha apa sarah sambhavaisa | KING - The sequel is easily guessed. After all, she is born of a nymph. anasuya - aha im ' [ atha kima ] | ANASUYA - What else? (Even so). gaja - upapadyate | manusisu katham va syadasya rupasya sambhavah | na prabhatarala jyotirudeti vasudhatalat || 23 || (sakuntala adhomukhi tisthati ) | KING-That's proper. How could the birth of such beauty happen amongst females that are human? The flash that 3 s tremulous with lustre does not emanate from the surface of the earth, (Sakuntala remains with downcast eyes). raja (atmagatam ) - labdhavakaso me manorathah | KING (Aside)-My desire has found scope.

prathamo'nkah 153 rajeti | 'parastat ' tatah para [ prathamathe parasabdat astatih ] 'gamyate ' budhyate "eva ' | 'sarvatha ' sarva prakarana 'esa ' sakuntala 'asarah sambhavah ' utpattisthana ' yasya sada, sau | anasuyeti | 'atha kim ' evameva [ 'atha kim ' iti khokare avyayam ] | rajeti | etat 'upapadyate ' yujyate | manusiti | anvayah - manusisu asya rupasya sambhavah katham va syat | prabhataralam jyotih vasudhatalat na udeti | vyakhaya- 'manusisu ' manavastrisu 'asa ' amanusasa 'rupasa ' akrteh 'sambhavah ' utpattih 'katha ' va syat kathamapi na sat [sambhavanayam lina ]| 'pramabhih tarantam jayotih ' tejah vaidvatam jayotih, suryava, candrova, 'vasudhayah talat ' prsthat ' bhutalat 'na udeti ' na udgacchati | vidyut bhutalat na sphurati idrsanca rupa manasisu na jayate | ( 'sakuntala atmastutya ' visesato'bhimatajanat stutya khajjita adhomukhi tisthati ' | rajeti | 'me manorathah ' abhilasah 'labdhah ' praptah 'avakasa ' antara yena sah uddahayogya eva me sakuntala madabhilasasya visayo bhavitumarhati | [ atah param- " kintu sakhah parihasodahrtam varaprarthanam srutva dhrtada dhaubhavakatara me manah (ra-, vi-, ma ) ] NOTES 1. asarah sambhava -- asaram is not always plural. Compare "apah sumanaso varsa apsarasah sikata sasah | ete striyam vahutva surakatva puttaravayam || " The bhasya has eka asarah | Also see Note I preceeding. Now see Tika. 2. (a) manusisu- manorapatyani striyah iti manu + ana = manusa + ana - manusah| The suka comes in by the rule "manorjatavanayatau buka ca ' ।' tasu | (b) katham va syat - This is an indirect and emphatic contradiction. How could it happen - most assuredly it could not happen* (c) prabhatarala ' jyotih This is not necessarily electricity. Any bright ebject - any beautiful woman-may be * Adopted by Prof. Gajendragadkar. 11

154 abhijnanasakuntalam said to have taralaprabha | Compare - "sundarau sa na vetyasa vivekah kena jabate | prabhamava hi taralam drsyate na tadasrayah || " - Dandin. 3. The figure is prativasta pama | • See under suddhantadurlabha &c. Ante. Here there is samyapratiti| The birth of such rupa among. manusau is as absurd as the udadya of prabhatarala jyotih from vasudhatala Also we have bakadaya | Hence the applies. The metre is sloka | 4. labdhavakasah etc. - Here two things encourage him. First and foremost of course is Sakuntala's charm coupled with the The second is her pedigree.. fact that she is not a brahmanakanya | She is asarah sambhava from a caviya | This places her higher than any ordinary afa girl.* 5. Reading - I have omitted the portion "kinta sakhah pari- hasodaha tam varaprarthanam srutva dhrtada dhaubhabakatara me manah | " The parihasa - joke is "yatha vanajonamna anurupa vara lameya " - Ante ghrtada dhaubhabakataram = dhibhava | distressed by having acquired Here evidiently the civa pratyaya is superflous; because abha tatadbhava is already expressed. by the word ghrta | Say either vrta dhabhavakataram or ha dhibhavakataram | but not dhrtai dhaubhavakataram | As a rule kalidasa does not write s 0 loosely. Again hni + ghamuna prakara or adhikaranavicale = dadham in two ways or divided into two. This is makaranta | With da khatha we get dha+da which is idham in the neuter lable in the first sense because no meaning can be got out of it ( anabhidhanat ) | In the second sense a dhasya i dhasya bhavah iti dosa +civa +bhu +ghana mavale = va dhaubhavah the division into two of one previously undivided. This is extremely cumbrous statement. All this is for faa The purpose is easily served without ci .va | Thus vighabhavanam iti dhabhavah diprakarana sthitih ityarthah | tena kataram dadhamabakataram| A clumsy statement where a simple one is possible is rare with kalidasa | 1 civa is not avaiThese two considerations, taken with the fact that the + Adopted by Prof. Gajendragadkar.

prathamo'ngah 155 Bengali Recensions omit it, raise grave doubts about the authenticity of the passage. There is yet another and more serious consideration against the passage. It does not fit in with what follows. For admitting the passage, we find Dushyanta in a fix. He loves Sakuntala, but he is distressed with the suspicion that she loves another person (note baraprarthana and dhrtai dhaubhavakatara ) But almost in the same breath he exclaims-"Away with suspicions Advance love !" -bhava hrdaya sabhilasa sampratisanda hanirnayo Sa: &c.-Infra. How so? What has happened to allay Nothing except his suspicions and justify the jubilation? the information that her father has made up his mind to get her married to a suitable bridegroom if available (g: gaar: anurupa varapradane sankalpah - Infra ). Dushyanta was not a fool to think that, her father would force her to marry against her will; or that, at the command of her father, her affection will forsake its present object and flow towards himself! So, this information does not account for the king's joy. The passage is not consistent with the king's exclamation and I am afraid it has to go. Prof. Gajendrakadkar believes that Priyamvada has said enough to allay the king's suspicion; the jubilation " etc." naturally follows from " g: etc." If Prof. G's Dushyanta-a lover already suspicious-deems the simple explanation "d: gate: etc." "guroh punarasyah enough to set him at ease, then surely this Dushyanta requires some looking after. Moreover, Prof. Gajendragadkar considers that the passage 'fag van: after etc." is necessary for Priyamvada's remark. "punarapi vakta kama iva aryyah "; without the passage the rea mark does not arise, because the king with suspicion will not at all become punarapi vakta kamah | Now let us see what information the king has gathered. He knows (1) That Sakuntala is not a Brahmana girl. (2),

156 abhijnanasakuntalam that her father is a renowned Kshattriya king and her mother a celestial nymph; (2) that she is thus " "cavaparigrahacama " | It But then he sees that Sakuntala is practising penance. is therefore natural that he, already deep in love, should feel the curiosity to know if the penance is to be a temporary Hence the king must be one or a perpetual affair with her. punarapi vakta kamah or his interest in Sakuntala becomes a sham.. Hence Prof. G's contention, that the passage": fr etc." is necessary, becomes groundless. In previous editions I thought I had said enough on the incongruity of the passage and therefore did not think it necessary to multiply reasons. Other reasons against the passage, however are not wanting. In the first place the parihasa does not justify the idhibhava | The parihasa is " yatha vanajotna anurupa vara labheya " | This does not suggest that Sakuntala loves another. ' may I get a suitable husband-does not mean that she is thinking of any particular individual. The case would have been different if she had said abhimata bara ' labheya| But she does not say that. Every girl in the world, with accomplishments however meagre naturally'hopes to be suitably united. Thus the remark "fra etc." is quite un-called for. Secondly, for arguments' sake, let us assume that Dushyanta was an over-jealous hyper-sensitive lover, so even this colourless a set the fire of jealousy ablaze in him. Well with all his jealousy, he was a watchful observer (cf. : sukagarbha etc). Sakuntala has already betrayed signs of her growing attachment towards the king [cf, ante, - (saman fafzaar) etc]. These could not have escaped the king's the lover's-observation and must have precluded all idea of her interest in another person. here. Hence again the passage.-"fage: etc." has not place

prathamo'ngah 157 Referring to my condemnation of ci . va in dhrtai dhaubhavakataram, Prof. Gajendragadkar says-"Regarding the faa we are constrainded to remark, with very great sorrow, that Ray has no clear conception about the proper province of cvi. He evidently has tripped over the expression "" (Gaj. Notes. p. 59). Again "the real provinen of cvi is there where we have a metaphorical use of the word" (Gaj. Notes p. 21). In other words according to Prof, G, if the transformation is real faa is not available, it comes in only when the change is fiigurative. Prof. Gajendragadkar himself notices that Sanskrit writers all attach fea with a real transformation (Gaj. Notes. p. 21). The universality of the practice raises grave doubts about the soundness of G's. conception of the province of faa G., however, condemns these usages as 'poetical license'. Leaving poets to take care of themselves witness " va oq" (p. 5. 4 43) of the vrittikara while speaking of This is a real the splitting up of a single object into many. transformateon and is spoken of with civa | kaiyata also has the same here. This ought to be enough to condemn Prof. G.'s interpretation of Nagesa. But if need be, still higher authoritiess may be cited. In 1. 76. Panini has "tanukarane tatah " where tanukarana has civa while the sense is actual thinning not metapphorical. This is clear indication of Panini's views in the matter. Panini will have faa when the transformation is real. Katyayana, however, makes the matter clearer by adding "abhutatadbhave iti vaktavyam " | But with reference to expressions like vztutwafa, vurdua etc, a difficulty strikes him, viz. there is no abha tatadubhava in these asamipa is distance and samipa is neighbour hood; and as distance can never become neighbourhood. fa is not available. "na hi asamipa sasipa bhavati | ki tahi ? asamipasya

158 abhijnanasakuntalam tafa"-Bhashya. The difficulty seems to him insurmountable and for special sanction of these cases he adds ano ther Vart tika ""The difficulty and the necessity for this Varttika vanishes, if is considered metaphorically and not in reality. Hence Katyayana understands-(1) fa is available when the change is real, (2) a metaphorical change does not give civa| Patanjali admits the soundness of Katyayana's contention, but avoids the additional Varttika taking and in the sense of samipastha and asamipasya by laksana | "tatasthathat tacchabda afafa Bhashya. While discussing the absence of in gaf Patanjali says "anukharobha to gatvamatikramati " - escape the change into sa by first be coming an anukhara| Here the anukhara is a real one not metapho rical. His comment on the apparent absence of an in "atkapvananum vyavaye'pi " is "anukharo'pi parasavarthibha to nirdisyate " in which the qua is not such only metaphorically. The discussion above leads to the following conclusions:- (1) faa comes is when the change is real. (2) If the change in metaphorical, fa requires defence. (3) The defence is as indicated by Patanjali that the meaning of the word taking faa has to be changed by make an actual change possible. to It will now be seen that what Prof. Gaj. deems as 'poetical license is really in strict accord which the teachings of Panini. Instances like "a" are apparently irregular but beeome regular if by ya etc, we understand like ga etc.. by laksana | priyamvada ( sasmitam sakuntalam vilokya nayakabhimukho

prathamo'nkah 158 bhrtva ) - puno vi vatta kamo via ajjo [punarapi vakta kama iva a: ] | ( sakuntala sakhimangalya tarjayati | ) PRIYAMVADA-( Looking at Sakuntala with a smile and then facing the hero )-Your honour seems as if wishing to speak again. (Sakuntala rebukes her friend with her finger) raja-samyagupalacitam bhavatya | asti nah sancaritasravana- lobhadanyadapi prastavyam | KING-Rightly observed by you. From my desire to hear the story of the good, arises yet another question. priyamvada -ala vicaria | ani antananuoo tapasmi- ano nama [ alam vicarya | aniyantrananuyogah tapakhijano nama ] | PRIYAMVADA-No use deliberating. Hermits are indeed persons to whom unrestricted questions may be put. priya vadeti | sakuntalam adhomukhim 'vilokya smitena saha ' isat hasitva 'nayakasya ' kathanayakasya rajna ityarthah 'abhimukhi bhutva ' tameva savodhya aha ) 'aryah 'manyo bhavan 'punarapi ' bhuyo'pi kincit 'vakta ' kamo yasyah tadrsa iba ' lacate [ "tu- kamamanasorapi " iti tumo makaralopah ] | manya anyadapi bhavato vaktavyamasti | (sakuntala sakhim priyam vadam 'anga khya ' tarjanya 'tarjayati ' bhatasamyati ) [tabhitasyo- canudattatva'pi cacini nitkaranat parasmaipadama | na hi atmanepadapavadah | tena tarjayate bhatasamyate ityapi bhavati ] tista durvinite, asa vacasa mam laccitam drstta, madgatameva aya ' prcchati iti janati apa, bhuyo'pi mam lajjayitum yatase - idrsasta- janaprakarah | rajeti | bhavatya samyaka ' sadhu 'upalacitam nirupitam | satam sadhunam 'caritasa ' vatta yat 'vayam ' akarnana tava yo 'lobhah ' sprha tasmat karanat 'nah ' amakam

160 abhijnanasakuntalam " manyadapi prastavya " jijnasitavyam 'asti | sravaniya srutva na trpyami, anyanca srotu- micchami ityarthah | priya vadeti | ala ' vicayya ' prcchami na va iti vicarana ma bhuta | tapasvi- janah ' tapasah ' aniyantranah ' nirvadhah 'anuyogah ' prasnah yesu tathavidhah 'nama ' yatheccha ' mastavyah kila | NOTES 1. sasmitam etc. sammitam qualifies caha understood. She noticed that Sakuntala was feeling uncomfortable through bashfulness. Out of sheer naughtiness she wanted to enjoy the fun at the expense of the poor girl and with a smile - note the smile which betrays her wickndness-she urged the king to talk on in this strain. * sakuntala was adhomukhi and could not have noticed faThe smile would have been lost on her. Hence. the construction sammitamaha is better than sammita biloka | 2. vakta kamah - baca + tumun karttari = vakta ma one who will say ( yo baccati sa: ) | This is by the general principle - "kata ri klat " | vakta m kamo yasya is the vaka of a samanadhikaranapada vaha in which vakta mem qualifies kamah | The m of vakta mem disappears by the maxim "lumpedavasyamah krtye tunkamamasorapi | samo va tatahitayormasasya paci yuda ghanoh || " Again vakta ma is an avyaya and there is another view according to which chata affix that make avyaya derivatives are all in the bhavavacya ("avyaya- krto bhava " iti bhasyam ) | Hence vakta m means vacanam saying. This | gives a vagradhikarana bahu-- Thus vakta m vaccane kamo yasya | vakta m in this has luptasaptami because the word is an avaya| It is first (purva nipata ) in the compound by the rule 'sapa tamivisesana bahubrihi " | Priyamvada divines the king's motive in asking and wants to extort. from him an admission ! 3. tana yati - She threatens her for her wicked query. taji drops which is an anudatta vowel, taji is anudattet | Therefore by the rule "anudattanita atmanepadam " we expect tarja yate | Hence taja ' yati requires defending. The root caksina suggests the defence. This root drops which is and it drops as well. Adopted by prof. Gajendragadkar.

prathamo'nkah 161 Hence it is anudattet and also nit | The effect of either of these is to give it the atmanepada | But when panini attached to caksa making it caci, he should have stopped there; for, the anudatta ikara would have secured the atmanepada desired. But he is not satisfied and adds na after caksi for the sake of the atmana pada | This shows that anudattet roots are not necessarily in the atmanepada ; there are exceptions, tartti and bhartasi are among the exceptions. Thus tajam yati-taja yate, bharta sayati bhartasayate | Those who will take nit in caci as to avoid iditakriya (cf. - nitah anta ditva asmaafcardara) will defend such cases as poetical license or by nyantat nica etc. 4. saccarita etc. This is of course only an excuse. He wants to be taken as an indifferent listener, guided in his questions by no other motive but an ardent desire to bear the story of good people, lobhata has hetau pancami | prastavasya sadbhave lobho hetuh | 5. (a) vicarya - Here there is no kriyarthakriya, yet we have khyapa This is owing to alam in the sense of "prohibition" ( pratisedha ) | "ala khalvoh pratisedhayoh pracam ka " is the rule. ala ' vicarena is also allowable. (b) anu + yuja ghana bhave = anuyogah question prasnah | "prasro'nuyogah- prccha ca ' iti kosah | ni + yava ( curadi ) + luta or yuca bhava = niyantranam or niyantrana restraint avidyamanam niyantranam yasmin sah aniyantranah unrestricted. bahu | "no'starthanam bahuvrihih va cottarapadalopah " iti "vidyamana "- padalopah | Now See Tika (c) tapakhi caso janasca a person practising penance karmadha | (d) nama indicates angokara, abhupagama admission. "nama kope'bhupagame " iti medini | You want to question. I admit ( amupagama ) your right to question. raja - iti sakhim te jnatumicchami vaikhanasam kimanaya batamapradanada vyapararodhimadanasya nisevitavyam | atyantameva sadrseksanavallabhabhira aho nivatsyati sama harinanganabhih ||

162 abhijnanasakuntalam KING-I wish to know this of your friend-Is the vow of a hermit that hinders the operation of love to be observed by her until betrothal, or will this one dear to these female deer because her eyes are like theirs, really live with them for ever? rajeti | 'te sakhim ' 'sakuntalam 'iti ' ityakarena 'natumicchami ' | anupada kathyamanayoh prakarayoh ekataraprakarena jnatumicchati raja | vaikheti | sranvayah kimanaya madanasa vyapararodhi vaikhanasam vratam a pradanat nisevitavyam, ahosaha seksanavallabha atyantameva abhih harinanganabhih samam nivatsyati ? vyakhya- 'kim ' iti 'aha ' iti ca pacaddayam niddisyate | 'kimanaya ' sakuntalaya 'madanasya ' kamasya vyapara ' pravrtti ' roda, pratiseddha silamasya iti 'vyapararodhi ' pravrtti- vidhataka va khanasam tapamam 'vrata ' dharmah, brahmacaryam ' pradanat ' pradanaparyanta ' vivaha- pathyam ntamityarthah ("pancamyapanparibhih " iti pancami ) 'nisevitavyam ' anusthatavyam ' aho ' athava sahase tulya iksane teve yasam tasam harininam 'vallabha ' tulya ksanadeva priya, sakuntala ( "visesanamavaprayogo visesyapratipatto " iti visesanamavaprayagah ) 'atyanta- meva ' cirameva abhih ' puro drsyamanabhih 'harinanganabhih ' mrgavadhubhih samam saha ("sama saha -" ityamarah ) 'nivatsati ' | samprati munitratapi iyam pradeya, athava yavajjivam brahmacarino iti sakhim te jnatumicchami - iti purvena sambandhah || [ "atyanta- "meva sahasa " (ta-, vi-, nya- ) - 'atyantameva madira " ( ra ) - "atyantamatmasadrsa " (ma ) ] || NOTES 1. iti- Has the sense of evam, thus I wish to know your friend thus, i. e. I wish to know whether your friend is to be thus or thus Thus has reference to the alternatives mentioned in the sloka following. 2. (a) vaikhanasam - vaikhanasasya idam iti vai khanama + ana . belonging to a hermit vi + a + pr +ghanabhava = vyaparah operation pravrttih | ta roda, solamasya iti vyapara + rudha + nini karbhari tacchilye klive || (c) nisevitavam- "parinivibhyah sevasita- " iti satvam || (d) atigatam anta (or -- antah ) yasmin

prathamo'nkah 163 quifo aq aqi avi till the end, i. e. so long as life lasts. Qual. nibatasyati || (0) saha &c. - Usually the whole is taken as one word qualifying harinanganabhih | sadrseksanabhyam vallamabhih favourite because having similar eyes. But then fafa wants the nominative. Hence it seems preferable to separate if: making sahaseksana vallabha the nominative as in the Tika. The epithet then implies that Sakuntala was dear to the deer because her eyes resembled theirs, so they had confidence in her. Their fondness for her would be a reason for her prolonged stay at the hermitage. (f) angani santagrasam kalyanani iti anga + na matvarthe striyam = anganah fair-limbed. i.e. female sex. harinanamanganah | tabhih | samamiti sahartha kayoge trtiya | "na kevala sahayoge, tatpayyagayoge'pi trtiya | yogaca cacuso vauddho va "hadau yuna- " iti vacanat " | 2. Reading The reading madireksanavallabha does not sufficiently explain why sakuntala was vallabha of the deer. The other reading atamasadrse &c. omits eva which is not desirable. atyantameva - Is it really for the whole life-indicates disapproval ( paribhava ) of the idea. Dushyanta has now so far advanced in his career of love that the suggestion of be cannot broach with approval or even indifference. The a implies the expected disapproval (paribhava )| " evaupamyaparibhavi " iti hamah | priyamvada - srajja dharmacarane vi paravaso a ' jano ! guruno una se anuruvavarappadane samkappa [ arya, dharmacarane'pi paravasah ayam janah | guroh punarasya anurupavarapradane sankalpah ] | PRIYAMVADA-Noble sir, even in religious practices this person is subject to another. Her father's wish however, is to betroth her to a suitable husband. raja ( sratmagatam ) - na khalu duravapeyam prarthana 1 bhava hrdaya sabhilasam samprati sanda hanirnayo jatah | ase yadagni tadidam sparsacamam ratnam ||24 ||

164 abhijnanasakuntalam KING (Aside)-This prayer is indeed not difficult to obtain. O Heart be hopeful. The solution of doubts is now achieved. What you suspect as fire, is a gem that bears handling. sakuntala ( sarosamiva ) -anasue gamisma ' aha [ anasuye gamisyama hama ] | priyamvadeti | dharmanusthane striyah svatanvamasti, kintu 'ayam janah ' sakuntalarupah dharmasya 'carane ' anusthane 'api paravasa ;' paradhinah pitrajnavartti | 'guroh punah pituh kanvasya tu asya sakuntalayah 'anurupaya ' yogapraya 'varaya ' pavaya 'pradane sankalpah ' abhilasah | yogo'si tvamasyah pitara prarthayakha, esa tavam va bhavisyati, iti dhvanih || rajeti | 'khalu ' nunam niscitam 'iyam prarthana ' eso'bhilasah, sakuntalalabheccha duhkhena avapyate iti 'duravapa ' durlabha 'na' | caviyagrahya kanya, pradanarthi pita, yogaca caviyah artho, etat vitayasannidhane manye sulabha me sakuntala | bhaveti | anvayah - hrdaya, samprati sanda hanirnayo jatah, sabhilasam bhava | yat agrimasankase, tata ida sparsacama ratnam ! dhakhaा - he hrdaya ' cetah 'samprati ' adhuna 'sandehasya ' sandigdhavastunah sakuntalarupasya 'nirnayah ' tattvato nirupana jatah | . yaha- 'sanda hasya, samsayasa mataparinayayogayam na va ityakarasa 'nirnayah ' nira- karanam, apagamah ityarthah 'jata ' nivattah | tena hi 'sabhilasa ' samprha ' 'bhava ' saku- nta lagatamabhilasa sadara posaya | kodaso nirnaya ityaha- 'yata ' vastu tvam 'agni ' sparsa ' vidahi 'asankase ' manyase tat ida bastu sparsa ' camate ' sahate iti mparsa cama sukhasparsam cadeya ratna manih | sakuntaleti | ( 'rosena ' krodhena 'saha iva ' kruddhasa prakaramabhiniya | nahi kada bhatva ] | NOTES 1. khala &c. Note the reasons why not duravapa | In sulabha mem in the Tika me has sese sasto mama sambandha sulabha | You may write sulabha maya if you prefer, but then the diction will suffer.

prathamo'nkah 165 2. (a) sabhilasam abhi + lasa + ghan bhave = abhilasah desire. tena saha | bahu- by the rule" tena saheti telyayoge " the tulyayoga here being in vidya- bhanatama a || (b) sam + diha + ghan karmani (or bhave ) = sandehah that about which doubt is felt (o. i. here sakuntala ) | If bhave, it means the act of doubting. nira + ni + aca bhave = nirnayah solution removal, In the first case he means that he has nowgot definite information about Sakuntala and is no longer in doubt, (c) spardha ' ksamate iti sparsa + cama + na karttari sparsa ksamam that which tolerates handling. (d) The second half means-You saw the glow only and thought it was fire ( sanka -sandehah ) ; but it turns out to be a gem ( nirnaya ) | * The glow refers to tapahprabhava which burns artd is therefore like agri | Compare "samapradhanesu tapodhanesu gudha hi dahatmakamasti tejah " ।-Act. II. anasuya - ki ' niminta ' [ ki ' nimittam ] | Anasuya-What for. sakuntala -- imam asamvaddhappalavini ' pia vadam bhajjae godamie nivedasma ' [ imamasamvaddhapralapinim priyamvadam aryyaya gautamaitra nivedayisyami ] | SAKUNTALA-I will report this incoherent babbler Priyamvada to venerable Gautami. anasuya - samhi na jutta ' akidasakkara adihivisesa visa- jjibha sacchandado gamanam [ sakhi na yuktamakkatasatkaramatithi visesam visrjya svacchandato gamanam ] | ( sakuntala na kincidukka prasthitaiva ) | ANASUYA Friend, it is not proper to leave a distinguished guest, with rites of hospitality un-rendered, and go away wil-fully. ( Sakuntala moves on without saying ). Adopted by Prof. Gajendragadkar.

166 abhijnanasakuntalam anasuyeti | 'ki nimitta " kasmannimittadityarthah gamisyasi | gamanakaranam kima ? sakuntaleti | 'ayaya ' manyarya "gautamya ' gotamomabhipretya gotama bodhayitum va, 'asambaddham ' asangatam pralapita saula yasyah yada punah punarasambai pralapati ya tam 'imam priyamvadam nivedavisyami | priyam vada mamadhikrtya asavada pralapati iti vijna- payisyami | anasuyeti | 'akrtah ' abihitah 'satakarah ' puja yamma tam 'atithivisesa " visistamatithi ' 'visrja vihaya 'svacchandatah ' svacchaya 'gamana ' na yuktam ' anucitam | cidapi atithaye pujamadattva gamanamayuktama ayanca punaruttamatithih gamanamapi yadrcchaya kuruse nasi kayyantarena ahata iti kim ayuktataramato bhavet | tanma yahi ityarthah | ['na kincidukta ' prativacanamadattva 'prasthita ' eva sakuntala ] | NOTES 1. ki nimittam " nimittakaranahetusa sarvasam prayadarsa nam " iti prathama | (a) asambaddha &c. -sama + n + kta karmani sambaddham coherent, na sambaddhama incoberent. nantat | tatha pralapati iti asambaddha + pra + lapa + nini karttari tacchilya abhica raya va striyam | tam || (b) gautamya - gautamimabhipretya priyam- badam nivedayisyami makes a sampadana of gautami by the rule "karma pa yamabhiprati sa sampradanam " || caturthom sampadane | Or gautamom vodhayitum priya badam nivedayisyami, whence suppressing bodhayitum we get gautamya as karmani caturthi by the rule "kriyarthopapadasya ca karmani sthaninah " || 2. (a) visisyate iti vi + sisa + ghan karmani = visesah oxcellent, the best. atithinam visesah the bests of guests an illustrious guest tat-tam | Here sratithinam has sese sastho | nirdhara is not available, because three things are necessary for nirdhara, (1) The individual separated, (2) the class from which separa ted, (3) the ground for separation; we have not got them here. Thus the prohi bition "na nirdharana " does not apply, and we get sa sasastya samasah || (b) kanda is abhipraya will, "abhiprayavasau kandi " iti kosah | svasya chandah or kha:kandah own will, tena iti khakanda + tra + tas karana kharthe = khakandatah | karane vasa is available by the Varttika "tasiprakarane sradyadibhya upasamkhyanam |

prathamo'nkah 167 Compare - svaratah and vargatah for kharena and varnana in "dustah sabdah svarato varna to va " | anasuya is always matter of fact. She reasons, shows the impropriety of leaving her guest so abruptly. Note the steps of her reasoning (See Tika ) . 4. raja (grahitumicchan nigtahyatmanam | atmagatam ) - aho cestapratirupika kamijanamanovrttih | aham hi- anuyasyan munitanayam sahasa vinayena varitaprasarah | sthanadanucalannapi gatvam va punah pratinivrttah || 35 || KING (Intending to catch hold of her and having checked himself-Aside)- Ab ! the mere inclination of the mind of a lover works exactly like the corresponding effort. About to follow the hermit's daughter implusively, but with my progress stopped by decorum, though not moving from my seat, I am indeed like one come back after having gone. priyamvada ( sakuntalam nirudhya ) -hala na de jutta gantu [hala na te yukta ' gantum ] | PRIYAMVADA-(Having checked Sakuntala)-Darling, you should not go. sakuntala (sambhedam ) ki nimittam [ ki ' nimittam } | SAKUNTLA- ( With a frown ) - What for ? frown)-What | priyamvada - rukkhase ane duve gharesi me | ehi dava attaya moavehi tado gamissasi [vrksaseca neha dharayasi mem ehi tavadatmanam mocaya, tato gamisyasi ] | ( valadenam nivarttayati ) | PRIYAMVADA-You owe me two waterings of trees. Come do release yourself, then you shall go, (Stops her by force ). * Adopted by Prof. Gajendragadkar

168 abhijnanasakuntalam rajeti | ( 'grahitum sakuntalam niroda m 'icchan ' abhilasan 'atmana ' nigtaha nikya grahaneccham niyamya ityartha aha ) 'aho ' ayem 'kamijananam sakamanam 'manovattih ' manaso vyaparah 'cestaya ' dehavyaparasa 'pratirupika ' tulyadharmino | kaminam dehavyaparena yatha ayasah manovyaparamava napi tathaiva ["cestapratirupika " (ra-, vi-, ya ) - "cestanurupinau " ( ta- nva ) ] | anviti | anvayah - sunitanayam sahasa anuyasan vinayena punah varitaprasarah aha sthanata anuncalan api gatva pratinivrtta iva hi | vyakhya - 'muneh ' kavasa 'tanayam kanyam sakuntalam sahasa ' atarkitam anuyasan ' anugantumudyatah vinayena punah ' damena tu 'varitah ' niruddhah 'prasarah ' pravrttirityarthah yasa tathavidhah, samruddhacestah 'aha sthanat ' asanat anuncalan api anuttistan api 'gatva ' gamanavyapara nivam cayam 'pratinivrttah ' krtapratyagamanavyaparah 'iva hi ' | gamanasa icchamavamabhunme manasi | sammavake'pi cesta api maya krta itya va me matirasti | priyamiti | ( 'niruddha ' atmana ' puro'vasthapya gamanat varayitva ) | sakuntaleti | ( 'bhravoh bhedah bhangah | tena saha ) | priyam vadeti | 'he ' hiravrttale 'vacayoh secane ' secanakarma no 'me ' ma ' ( "dhare- ruttamanah " iti sampradanatvat caturthi ) 'dharayasi | tvatkrte aha ' hau hacakau sikta- batau | tanma khya ' te rnamasti | 'ehi ' agaccha 'atmanam tavat mocaya rnamukta ' 'kurusva tatah ' tadanantara gamisyasi | mulya va dehi, madarthe va hau vacako sica, tatah gaccha iti bhavah | enam sakuntalam 'valat ' tarasa ( hetau pancami | vala prayuna niktam yati iti khyava lope va ) 'nivatta yati nivrttam karoti | NOTES 1. (a) cestaprati &c. - prativimbitam rupamastham asya va iti pratirupa the exact reflection. bahu- | saiva iti pratirupa + kan svarthe = pratirupika a reflection. See Tika-1 (b) kamijana &c. - kamah asti atisayena esam iti kama + ini atisayane = kaminah those that have intense desire, manaso vrttih inclination of the mind ie a mental effort. kamino janah | karmaca ! Here cestha is physical effort. Hence the meaning

prathamo'nkah 168 . is-So ardent is the inclination, that an effort done mentally seems like a physical effort. It is a general principle which the king supports by an example ( See anuyasyana &c. ) Reading - cestanurupini is ambiguous. It may mean (1) corresponding to cesta, or ( 2 ) like cesta | Like cestha meets our case. It is a simpler expression. Not a bad reading on the whole. 3. anuyasan &c - When he saw Sakuntala leaving, he very thoughtlessly ( sahasa ) wanted to follow her. The very next moment his good sense prevailed and he desisted. What was thoughtless here? Of course the wish to follow, not the oheck pnt on the wish. Hence the proper construetion is sahasa anu- yasan not sahasa varitaprasarah | He did not leave his seat. There was no physical effort to follow. Yet he felt as if he had actually followed and come back.* The feeling was due to the intensity of the wish. The wish and the effort produce like effects (cestapratirupika kamijanamanovrttih ) | The figure is arthantaranyasa, the verse going to establish ( sadhana ) the general principle in aho &c. above. The metre is artha | 4. hanta &c. - gantum is gamanam the tum being bhave in such cases. "avyayaktato bhave " iti bhasyam | 5. kim nimittam - " What for", ie 'How so" "How is it improper ( na yuktam ) to leave. " 6. mocaya - muca means to 'release'. Here, however the mea ning is to become free.' anekarthatvaddhatunam | Hence it is akarnaka | Thus atma muncatu -- let your person become free gives tvama atmanam • mocaya with pica the anikartta having become karma ' by the rule 'gati- buddhipratyavasanartha savdarmakarma kanamanikartta sa nau| " Contrast the wicked move of the naughty far with the plain appeal of the simple anasuya * raja - bhadra, vrksasecanadeva parisrantamatrabhavatim laksaye | tatha hyasyah * Adopted Prof. Gajendragadkar. 12

170 abhijnanasakuntalam svastamsavatimatralohitatali vaha ghatotksepanada adyapi stanavepathum janayati vasah pramanadhikah | as' karnasirorodhi vadane gharmambhasam jalakam vandha sra simi caikahastayamitah payyakula murkha ja || 26 || tadahamenamanrnam karomi | ( anguliyam datumicchati | ubhe namamudraksarani anuvacca parasparamavalokayatah ) | KING - O gentle (her own share of) one, I see this maiden fatigued even from watering the trees. For through the lift ing of the pitcher, her arms, evon now, have the shoulders drooping and the palms excessively red; even now, her face have formed drops of perspiration-water that obstruct the Sirisha ffowers in her ears; and the knot constantly unloosening, her locks, restrained with one hand, are dishevelled. I will then free her of debt. (Offers his ring. The two stare at each other on reading the name on the seal ). rajeti - 'bhadra ' he sadhutta priya vade 'avabhavatim sakuntalam bratamecanat eva sva va vrksanam secanadeva ' parisrantam gurukheda 'laksaye ' pasyami [cauradikasya lacayateh lata ]| 'tathahi ' pasyatu bhavati | mastiti | anvayah - ghatotksepanata asyah vaha mustamsau pratimavalihitatali, pramanadhikah svasah adyapi stanavepathu janayati vadane karnasirisarodhi dharmambhasam jalakam vaddham, bandhe masini mui jasca ekahastayamitah paryyakulah | vyakhya- 'ghatasya ' secana- kalasasya 'utcepanat ' uddha ' vahanat [ hetau pancami ]| 'asya baha mastau avanati 'a'sau ' skandhavandhau yayoh tathabhutau, 'atimatra ' prakrteradhika ' 'lauhitam ' rakta ' 'tale ' kara- tala ' yayoh tathabhutau ca | 'pramanat ' khamavayah 'adhikah vasah ' gurusvasanam 'adyapi ' idanimapi 'stanayoh vepathu ' kampa ' 'janayati ' karoti | prakrtya natau asau sramat prakamavinatau jatau, lohite tale atimava ' lohite, vaso'pi guruh ! tanna namiyami- danimapi visranta | api ca 'vadane ' sukhe 'karnayoh ' datta ' sirisam 'roda " saula yasya

prathamo'nkah 171 tathavidham dharmasa ' khedajalanam 'jalaka ' vindusamuharupa ' 'vaddha ' samuditam, 'vandha " kesavandha ' ''sini ' punah punargalati sati [ " bahulamabhiksna " iti paunahpunye vahulakat ninih ] 'murkha ' jasca kesa api 'ekena hastena yamitah ' bandhana ' nitah satyah 'pakulah vikirnah [ "vaha " ( ta, nya, ma ) - "khata " ( ra vi ) ] 1 taditi | 'tat ' tasmat, sarvatha esa bhuyo vrksasecananarha atah aha ' secana- mulya ' dattva 'enam ' te adhamarnam 'avidyamanam rna ' yastha tathavidham rnamuktam 'karomi | asya ca anga lya unmocanakale [ anga ुliyam ' angariyaka ' 'datumicchati ' | 'namamudrayah ' tava mudritasya namrah 'aksarani ' barnan 'anuvacya ' pathitva 'parampara ' priyamvada anasuyam, anasuya ca priyamvadam, ityarthah [ dvitvam | asamasavadbhavah | purvasya supah suh ] 'avalokayatah ' pasyatah | tatra rajno dusyantasya nama utkirna drstva api sakhau vismite, kimetat iti anyo'nyamukhavalokana kurutah | iti sakuntala priyamvade ] | NOTES athava ubhe 1. (a) bhadra - Ogentle one. A happy epithet at the moment because she roughly handles Sakuntala. * (b) atramavatim - Here a takes dvitiyarthe van because it qualifies bhavatim | This is allow ed by the rule " itarabhyo'pi drsyante "| sahamupetisamasah, va karma dha- '' - [?] 1 2. (a) khastamsau - A slight droop of the shoulders is a point of beauty in females. Compare the word prakama in " prakamavinata- va ' sau " Act. III. infra (b) atimana otc. - atigata mava yasmin tat ati- matram excessive vahu | atimatra lohitam excessively red sahasupeti samasah | A certain amount of redness of the palms is considered a sulaksana | See Tika (c) ghatotksepanat - utca pana is uddha prerana| This is necessary. Without an upward jerk the tops cannot be watered. (d) karna sirisarodhi -- karna stha ' sirisa karna sirisam, the sirisa in * Adopted by Prof. Gajendragadkar.

172 abhijnanasakuntalam the ears are used as karnabhusana | sakaparthivadi | sayanti dayamanah pramadah sirisakusumani " - Prelude " Compare "sravatam- krtam na karnarpitabandhana ' sakhe sirisamagandavilambikesara m " - Act. VI. Infra &c. karna sirisa + kadha + nini taccha vaulya karttari | rodhana is obstruction. The flowers stick (rodha ) on the face owing to the perspiration and no longer oscilate. She was profusely perspiring Qual. jalakam | (0) dharmabha- sam - dharmam sya ambhasi Or gharmajani ammamsi tesam || (i) ekahasta &c. - yam + pica + kta karmani = yamitah restrained. ekah hastah ekahastah | " purva kanlaika " iti karmadha - | Then itat - She used one hand only, the other Then-She was engaged with the pitcher. Note that the king is now too far interested in Sakuntala to check his effusion, Pred to mui jah | 3. Reading--mastam in masta m karna sirisa &c. means slipped down. This does not seem to suit the context. jalaka (samuha ) seems to suggest the formation of separate drops, and does not agree with the running down of perspiration. | 4. (a) namamudra &c. mudra + a bhave - mudra engraving. namro mudra engraving of the name, i. e. the name engraved. bhavanayane dravya- nayanam | taspra aksarani || (b) anu + vaca + nica lapa = anubacya having read. (c) parasa param - Each stares at the other. Hence there is vyavihara reciprocity. This gives dditva by the Varttika " karmavyati- hare sarvanamro ho vacca samasavaca bahulam " We have now param param ava- lokayatah | We do not get samasavabhava in param param owing to bahula- | | grahana | "bahulagrahanat anyaparathorna samasavat " | Next "asamasavadbhave purva - padasthasya supah survaktavyah " | Hence param param avalokayatah | Next the tapa disappears bahulakata leaving paras param parah parama = parasa param because of nipatana in the kaskadi list or the sutra 'aparasa parah kriya- satatya " Lastly the final vibhakti is optionally changed into ama by the Varttika "stronupum ' sakayoruttarapadasthaya vibhakta rabhavo va vaktavyah " | Hence parama param or parasa param | For the disappearance of tapa compare "dalaksye tavabhavah klive cadadi varahah khamoh | samase soraluk ceti siddha ' vahulakat vayam " || The c may be dropped at any stage after the duplication.

prathamo'nkah 173 raja - alamasmananyatha sambhavya | rajnah pratigraho'yam | KING-Stop thinking otherwise of me. It is a gift form the king. priyamvada - tena hi na arihadi pada anguli a ' anguli- visraam | ajjama vatranena arina danim esa [ tena hi narhatya tat anguliyakam anga loviyogam | aryasya vacanena anrna idanimesa ] | ( kinciddisya ) hala saundale moida si anuampiya ajjena ahava maharaena | gaccha dani [ hala sakuntale, mocitasi anukampina aye pana athava maha- rajena | gaccha idanim ] | PRIYAMVADA-Then cerainly it doed not deserve parting form the finger. She is now free of debt by the word of your honour. ( Laughing slightly ) Dear Sakuntala, your are pleased by this kind sir or by the great king. You may go now. sakuntala ( atmagatam ) - jai attano pahavisma [ yadi atmanah prabhavisyami ] | ( prakasam ) ka tuma visajjidavvassa divya va [ ka tva ' visrastavyasya rodavaprasya va ] | SAKUNTALA [Aside] - If I can control myself. ( Aloud) who art thou for one to be discharged or detained? rajeti | 'asman ' mam 'anyatha ' anyaprakarana, yatha maya paricayo dattah tahi- 'paritabhavena, 'sambhavya ' anumanya 'alam ' | ma mam asatyavadina ' manyetham | 'rajnah ' sakasat 'ayam pratigrahah ' etalabdham | kena ladhvam itase sandehah | " rajnah ayam pratigraho bhavatyah " iti sraha | anyatha asatyavadi syadeva || [" pratigraho'yam " (ta-, nya- ) "pratigraho'yamiti rajapurusa mamavasacchatha (ma ) - " pratigraho'yamiti rajapurusa mamavagacchata " (ra-, vi- ) ] ||

174 abhijnanasakuntalam priyamvadeti | 'tena hi ' nimittena, tatha sati ityarthah, yadi rajna tubhyam dattam tada tu 'etat anga ुliyakam ' anga lya viyojana ' 'na arhati | rajna datta ' yanato raca, tadedat bhavata eva anga ुlyam tisthat | 'idanim esa ' sakuntala anga ुliyakadana ' vinapi 'srasya vacanena [ hetau trtiya ] anrna rnamukta | rajno vacanabhangim vudda, raja evayam iti jnatva rajanam prati imam vakroktimaha priyamvada - ahamenamanrnam karomi " iti yat aryasya vacanam rajajna hi sa teneyam rnamukta, kimanguriyakena iti bhavah | [ ittha ' gudha़sya rajabhavasya prakasat 'kincit ' isat 'vihasya ' raja sanni- dhana samyata anu sitva ' sakuntalam pratyaha ] 'anukampita tvayi sadayena 'apana va maharajena ' krsnat mocita asi '| anukampina iti sabhipraya vacah gudhamata vyangam | anurakto'yam tvayi, ena ' parityajya yadi gantu ' saknosi 'gaccha idanim ' | sakuntaleti | gamisyami 'yadi atmanah svasya ' prabhavisyami ' prabhurbhavisyami | atma me adhuna paravaso jatah tat kathamaya m maya anyatva noyate ? [ 'prakasa ' spastam, uccah ityarthah, aha ] yohi jano 'visrastavyah ' vimrstu 'yogah yova 'roddhavyah ' roda maih tadubhayasya sambandha tva " ka iti kakuh | na kapi ityarthah | taddacanat kascit sthasyati va gacchati va iti ma manyakha | NOTES 1. Reading. rajnah pratigraho'm - It is a gift from the king. The sentence is purposely left unfinished. Gift to whom? Fill up the ellipsis to suit facts, or at your option, to serve as a feint. Thus "From the king to Priyamvada" means "Iam the king I give it to you" which is the truth. Or thus "From the king to me" meaning "I got it from the king" which is a foint. Now if we add " iti rajapurusa ' mamavagacchata " with a kasamdha -in rajapurusa instead of the usual sasthitat -, we gain nothing, but the whole thing loses its refinement and becomes a broad and clumsy feint. 2. (a) aryasya vacanena &c. - The king perhaps succeed in duping Anasuya, but Priyamvada was too clever to be taken

prathamo'nkah drpay 175 that away. The sly girl retorts "aryyasya vacanena anrna " -- The king's command has freed her! (See Tika). Then she laughs ( vihasya ) | The laugh is significant. It is Greek meeting Greek. The laugh says "No! I am not to be caught so easily." Here laugh is not loud ( kincit ) because she now feels the restraint of royal presence. * (b) anukampina = sadhu anukampate dayate iti anu + kampa + nini karttari sadhukarini | tena | The king is so thoroughly kind ( sadhukarini ninih ) towards you that he relieves you of the debt. This sort of kindness has its reason. The king loves you. Thus the speech is a thurst to both the king and Sakuntala (c) gaccha idanim - Go now, i. e. the moment before you were anxious to go, go then if you can, now that in a manner he has openly avowed his love for you. 3. yadi etc. - I would go if I could. The place, has now become too dear to leave. 4. ka tvam etc. - You are nobody to discharge or detain. I Don't you think I would go because you want me to go. leave or stay as I wish. She feigns perverseness to excuse her stay. visrastavyasya and rodavyasya qualify janasya understood. Or with fair of karma and bhave tavya, they mean visarjanam and rodhanam | raja - ( sakuntalam vilokya atmagatam ) - kim nu khalu yatha vayamasyam evamiyamapyasman prati syat | athava labdha- vakasa me prarthana | kutah ? bacana misrayati yadyapi mahacobhih karna dadatyavahita mayi bhasamane | kama na tisthati madananasamma khoyam bhuyistamanyavisaya na tu drstirasyah || 27 || * Adopted by Prof. Gajendragadkar.

176 abhijnanasakuntalam KING - ( Watching Sakuntala, aside ) - Could it possibly be that she is disposed towards me in the same way as I am towards her? Or my prayer has found scope. (Do you ask ) Why?-Though she mingles not her speech with my words. she listens attentively when I am speaking; true, she does not stay looking at my face, but her eye is never engaged long with other objects. rajeti | ['sakuntalam vilokya ' nipuna ' nikapatra tasya bhavodayamiva matva 'atma- gatam sva m prati aha ] | 'yatha ' yaddata, khalu vayasasyam sakuntalayam varttamahe 'evam taddata 'iyamapi ' sakuntala asman prati syat nu kim ' | anurago'ya ' iyorapi sravayoh uta kevala mamaiva iti vitarkah || nirnayate ' athava ' pacantare 'me ' mama prarthana ' prayah labdhah praptah 'abkasah ' antarah yatha tadrsi eva | 'kutah ' evam bravimi ceta -- vacamiti | anvayah - iyam yadyapi mahacobhih vaca na misrayati, mayi bhasamane avahita karna dadati | kama madananasamumukhi na tisthati, asya drstistu bhuyistam anyavisaya na | vyakhatra - 'iyam ' esa sakntala 'yadyapi yadi tu 'nama baccomih ' vacanaih saha [ti sahayem sya ] 'vacam ' atmano vacana ' 'na misrayati ' na yojayati, madha saha na samlapati ityarthah tathapi 'mayi bhasamane ' vadati lapati mati [ 'yasa ca bhavena bhava- laksanam " iti ave saptami ] 'avahita ' dattavadhana sati 'karna '' dadati srnoti | 'kamam ' etadapyanumanya [ " akamanumatau kamam " ityamarah ] yata 'madananasa ' mama sukhasa sammukhi anukula 'na tisthati ' na barttate, sammukhi bhutva eva nivarttate ityarthah 'asa drstistu ' nayana ' punah 'bhuyista " vahulyena 'anyavisaya ' itarasakranta 'na'| mam na sambhasate, kintu maddacane sadara | drstih mayi patita evam samkriyate satya, kintu anyatrapi na tisthati, mayi eva bhuyah patati | tatmanya iyanca mayi anurukta iti bhavah || ["sammukhiya " (ta-, nya - ) - "sammukhina " (ra-, vi ) - "sammukhi sa " (ma- ) ] || NOTES T. (a) kim nu etc. - kim prasna, nu vitakem, khalu vakyalankare | "nu vitarka- vamanayoh " ityadinamedo | "nisedhavakapralankara jijnasanunaye khalu " ityamarah | (b)

prathamo'nkah 177 bayam - Plural or singular by the rule "ammado dvayosca " (e) avakasa scope antara | My suit has found scope, i.e. there are signs of reciprocation of feeling I may therefore persevere. * (d) pra + adhi yuca bhave = prarthana suit. 2. vacam &c. - Ho enumerates the signs he notices. (a) misra karoti iti misra + nica + lata ti misrayati mixes. She does not mix her speech with mine, i.e. she does not hold conversation with me. This discourages and accounts for the doubt kim nu khalu &c. (b) aba + dha + kta karttari striyam avahita attentive. karna dadati &c. is encouraging and justifies hope ( labdhabakasa &c.) (c) sangatam prapta mukha ' yaya sa samamukhi she who has approached the face, ie has faced "svangancopasarjanata - " iti nipa | sammukha is an alternative form. (d) kamam &c. - He admits here she does not face him for any appereciable time. This, he admits ( kamam ), looks like a rebuff and raises doubts. But (g) there is a set-off against it viz. she does not remain long with her eyes turned away from him.* (e) anyah matiriktah kascit padarthah visayo yasyah sa anya visaya, etc. 3. (a) Reading - abhimukham towards. She turns her ear towards me when I am speaking-does not express the idea as well as avahita karna dadati | (b) sammukhina suppresses the nominative altogether which is not desirable. The choice lies between sammukhiyam and sammukhisa | I prefer the former because the refe rence being to an object (sakuntala ) which is before the speaker it is better spoken of with idam-sabda | tad is used for things out of sight. Compare - " idamastu sanikrstam samipatarabattim caitado rupam | adasastu viprakrsta taditi parikse vijanitat || " nepathya - bho bhostapakhinah, sannihitastapovanasatva raksayai bhavata | pratyasannah kila mrgayavihari parthivo dusyantah | turagakharahatastathahi renuvi tapavisaktajalai valkalesu | * Adopted by Prof. Gajendragadkar.

178 abhijnanasakuntalam patati parinataruna prakasah salabhasamuha ivasramadrumesu || 28 || api ca- taubraghatapratihatataruskandhalagna kadantah padakkastavratativalayasanga sanjatapasah | murti vighnastapasa iva no bhinnasarangayutho dharmaranya pravisati gajah syandanalokabhitah || 28 || ( sarvah karna dava kincidiva sambhrantah ) " IN THE DRESSING ROOM-O ye ascetics, be close by for the protection of the animals of the forest of penance. King Dushyanta is indeed at hand enjoying a hunt. For dust having the colour of the setting sun, struck up by the hoops of his horses, are like a host of locusts settling on the trees of the hermitage to the boughs of which are attached bark garments wet with water. Moreover, an elephant scared at the sight of cars, having one tusk stuck on to the shoulder of a tree that has been struck with a violent blow, provided with a noose by clinging coils of creepers dragged with his feet, having dispersed herds of deer, is entering the holy forest as if an embodied obstruction of your penance. (Listening, all are slightly startled). nepathya ' iti | 'nepa ' vesaracanasthane, ragamancat bahih esa vaka udgata 'tapovanasatvanam ' asramamrganam 'racayai, parivanaya 'sannihitah ' samipastha 'bhavata | 'mrgayaya ' mrgan vidhyan 'viharati ' paricarati iti 'mrgayavihari ' akhetayayi 'parthi vo raja 'dusyantah ' 'pratyasannah antikacari 'kila ' samagata eva | tareti | anvayah tathahi taragakharahatah parinatarunaprakasa ; venuh salabhasamuha iva vitapavisaktajalai valkalesu asramadrumesu patati | vyakha - 'tathahi ' rajnah atyasanna- tvat hi 'taraganam ' asvanam 'khuh hatah ' ataeva utyapitah parinatasa sanvasa aru- sasusa 'prakasa ' iva prakaso ' dipti sa tathavidhah sandharavisankasah araktah

prathamo'nkah 176 ityarthah 'renuh ' dhulih 'salabhana ' 'samuhah ' rasih 'iva vitapesu ' sakhasu 'visaktani asa- citani 'jalardrani varisiktani valkalani yesam tathavidhesu 'srasramadrumesu tapovanatarusu 'patati ' ; yavat dhulibhirna dusyante tavadapasaryantam valkalani ityarthah ! tivra ti | anvayah --syandanalokabhitah, tivraghatapratihatataruskandhalagna kadantah, padakrstavratativalayasa sajjatapasah bhinnasarangaya yah gajah nah tapaso surti vighna iva dharmaranya ' pravisati | vyakha - ' sandananam ' rathanam 'alokena ' darsanena 'bhitah adrstapurvatvat vastah 'tivra 'na' guruna 'aghatena ' praharana 'pratihatah ' nirakrto yah 'taruh ' vrtah tasya 'skandhale lagnah eko danto ' yasya tathavidhah dantena viddha bhagna taru dantena karsana va ityarthah | 'padena akrstah ' ya ' vratatayah ' margapraptah latah tasam yani 'valayani ' mandalani tesam 'asamngena ' sa'sargena ' sancatapasah ' praptavandhana- rajjuh padena latajala vahan pasavaddha iva pratiyamanah ityarthah | 'bhinnani ' vibhaktani vidravitani 'saranganam mrganam yathani ' yena tathavidhah 'gajah ' vanahasti 'na: ' asmaka ' 'tapaso murti ' murttiman 'vighna iva ' ghrtadeha iva dharmacaranapratyahah 'dharmaranya ' tapovanam 'pravisati ' || pasyata bho vanagajo'yam adrstapurvan rathan drstva mahata hi bhavena na daksinato napi vamatah kintu samarekhameva dhavitah, marge yat yat ca patita tat sarva mardayitva calitah | ava dantaghatapatitam vrksam danta naiva vahan tava dalitanam lata- gulamanam padalagnani valayani padenaiva karsan anyatra ca harinaya thesu sahasa patitah tani vidravayan taistaih vighnah pade pade vyahanyamanagamanah nativegamita eva ayati | tat tyajata dharma karmani jhatiti margama datva atmana ' raksata iti bhavah || [ "totra- dhatapratihatataruskandhalagna kadantah " (ma ), "tivraghatadabhimukha taruh skandhabhana kadantah " [ tannya ], " tibraghatapratihatataruh skandhalagna kadantah " [ra-vi ] || " padakrsta " ( ra0, vi-, ma ) - " praudhakkasta " ( ta.. nya . ) || "sangasanjata " ( ra, vi, ma- ) fa-, "sanjanajjata " ( tta, nya- ) | [ sarvah karna dattva srutva kincidiva isat na tu balavat 'sambhrantah ' vastah ] | NOTES 1. (a) tapovana &c. - tapaso vanam tapobanam | asvavasadivat tadaya

180 abhijnanasakuntalam sastisamasah | Or tapahsadhanam vanam | sakaparthi vadi | tasya satvah or satvani ' the animals in the hermitage. At a protection of the animals &c. tasam | tadarthe caturthi | (b) kila is here niscaye ! prati + a + sada + ktah karttari = pratyasannah at hand pratyasannah kila he is surely very near. (c) mrga ava sane + nica svarthe + sa bhave nipatanata = mrgaya hunting. This is by the varttika 'paricaya parisarsya mrgaya atakyanamupasam khanam " | tatha viharatiti mrgaya + vi + ha + nini tacchilya karttari wandering in quest of game. In the next sloka the speaker gives the reason for his statement. 2. (a) turamga etc. - turena vegena gacchantiti tura + gama + da karttari = turagah horses. tesam kharah taragakhurah | tai hatah struck up by the horses' hoofs.. a: struck, i. e. struck and thus raised. (b) faza &c.-fat + kta karma ni = visaktani attached. "upasargata sunoti - " ityatra sanje grahanata satvam | This is a sakarmaka use of sanja | Compare - dhuram srasasanja, capam asajyakanda &c. vitapah sakha | "vitapah pallave sida़ge vistara stamvasakhayauh " iti visvah | vitapesu visaktani vitapavisaktani attached to the boughs. jalena adrani wet with water, vitapavisaktani jalardrani balkalani yesu yesam va | tripadavaha | After bath the bark garments were spread out on the branches of trees to dry. (c) pari + nama + kta karttari = parinatah mature. prakasate anena iti pra + kasa + ghana karane = prakasah lustre parinatah arunah the mature sun, i. e. the evening sun, the setting sun. tasya prakasah the glow of the setting sun. sa iva prakaso yasya, vaha - by the Varttika '"saptamapamanapurva svauttarapadalopasca vaktavyah " | 3. Remark-This sloka only explains why the speaker thinks the king must be close by and hunting. He is hunting ( mrgayavihari ) because dust is being raised by the horses rushing about after the same. He is not very far (pratyasannah ) because the dust is invading the hermitage. 4. api ca- The speaker next explains why he apprehends danger from the royal hunt. 5. (a) tobraghata &c. a + hana + ghana bhave = aghata a blow totrah * Adopted by Prof. Gajendragadkar.

prathamo'nkah 181 aghatah a violent blow. karma 'dha | tena pratihatah struck back with ( The blow was not intentional a violent blow 3tat | It was a mad rush through fear, and he simply ran against the tree). tadrsah taruh a tree struck back &c. karmadha - | tasya skandhah the trunk of a tree &c, tasmin lagnah lodged into the trunk &c. [ Note the word lagnah | The tusk got stuck ( lagnah ), not that he butted against the tree. The act was unintentional ]. tadrsah eko danti yasya | He had no time to think of extricating his tusk. Such was his terror. (b) padakrsta &c a + sanca + ghana bhave - asanga adhe sion, clinging padena or padai ; akrstah dragged with his feet. itat tadrsyah vratatayah creepers dragged &c, kama dha | tasam valayani coils of creepers etc. tesamasangah clinging of coils etc. i.e. asaktani valayani the clinging coils - bhavanayane dravyanayanam | tena sanjatah | tadrsah pasi yasa | This too indicates haste. Away he rushed from the seat of danger without stopping to clear his feet of the encumbran- •ces.. With the tree to his tusk and the mass of creepers to his feet, he was being hampered in his movement, but his first thought was to put a good distance between himself and the hunters. 6. (a) murttah - surccha + kta karttari embodied. (b) vihanyate anena iti vi +hana + ghanarthe karane ka - vighnah obstruction. (c) sara savalam gabhesam iti sara + anga = sarangah like saka + andhu = sakandhuh | A kind of spotted deer tesam yathani herds of spotted deer, bhinnani sara gaya thani yena | These epithets complete the picture of havoc, and indicate what may be expected if he gets into the penance forest. Trees reared with tender care, shrubs and creepers so assiduosly looked after, the pet animals that are like children unto usare all in danger. (d) dharmarthamaranyam, dharma sa carana ', dharma sadhanamarana ba dharmaranam | Here he is entering our sacred forest. Be quick there is time yet, for he cannot move fast with his encumbrances, 7, Reading abhimukha aud bhagna in the first line instead of

182 abhijnanasakuntalam pratihata and lagna do not show the fright and consequent haste which are so necessary here In Raghava's reading, skamdhalagna ka- dantah is obscure. padakrsta is better than praudha़ाkrsta because it plainly states where the creepers have stuck, and how easily they could have been removed and yet were not removed through fright and haste. It is difficult to choose between and sanjanajjata | The former perhaps improves the flow of the style and better preserves the uniformity by making a single compound of each c in the first half. raja - ( atmagatam ) graho dhik pora amadanvesina- 1 stapovanamuparundhanti | bhavatu, pratigamisyamastavat | KING ( Aside ) - O fie, the citizens searching for me are disturbing this forest of panance. Well I must go back. satrau - | ajja, imina arasavuttantena pajjaulamha | anu- janahi no uda़agamanasma [ arya, anena aranyaka ttantena paryakulah smah | anujanihi nah utajagamanaya ] | THE FRIEND-Noble sir, we are greatly disturbed by this news of the wild elephant. Permit us to return to the cottage. raja ( sasambhramam ) - gacchantu bhavatyah | vayamapyasramapida़ा | yatha na bhavisaprati tatha prayatisyamahe | ( save uttisthanti ) | KING ( Hurriedly ) - Go noble ones, I too shall arrange that there be no disturbance of the hermitage. (They all get up). sakhyau - ajja, asambhavidadihisakkara bhuovi pekkhananimittam lajjemo ajjam visvavidu [ aya asambhavitatithisatkara bhuyopi preksananimitta ' lajjamahe aryana vijnapayitum ]

prathamo'nkah 183 THE FRIENDS-Noble sir, not having rendered the rites of hospitality, we are ashamed te request your honour to see us again. rajeti | 'aho asman ' mam 'anvisyanti vicinvinti ye tathavidhah paurah nagarikah 'tapovanam uparunvanti ' pauda़yanti etat 'dhika ' garhamahe | bhavatu prati- gamisyamah, pratyavrtta 'bhavisyamastavat ' ! sakhaviti | 'aranyakasya ' vanagajasya 'vrttantena ' vartta ya karanena 'paryyakulah ' santrastah 'smah ' | 'nah ' asman 'utaje ' parnasalayam gamanaya anujanihi ' anumanyakha | rajeti | [ udvignatvat 'sambha mena ' tvaraya 'saha ' yatha tatha aha ] 'vayamapi ' aha 'asramasya pauda़ा ' tapovanoparodhi 'yatha na bhavisyati tatha prayatisyamahe ' aha ' prayatnavan bhavisyami | bhavisyami | ityahamapi gamanartham ugni eva | [ " sasambha sam " (ra-, ta ) - " asambha mam " ( vi0 ] || sakhaviti | 'asambhavitah ' akrtah ' atitheh ' agantukasya te satkarah ' puja yabhih tathavidha vayam 'aya ' bhavanta ' 'bhuyo'pi preksananimitta ' darsanartha ' 'vijnapayitum ' abhyarthayitu ' 'lajjamahe ' lajjita bhavamah | atithirbhavan na ca pujitah, tat katham brumah punarapi avagacchatu iti | yadyetadudarataya ksamyate bhavata, tadagagyatam bhuyo'pi iti bhavah [ " satkarah " ( vi ) ] - " satkaram (ra, ta, nya- ma ] || NOTES 1. (a) aranyaka &c. - rane sadhu iti rana + yat = ranyam suitable for battle, ie an cpen space. na ranyam aranyam a forest, nana tat -- | taba drsta iti aranya + buna = aranyakah a wild elephant vuna is available in the sense by the Varttika " pathyadhyayanyayaviharamanusya hastisu iti vakta- vyam " 1 Hence aranyako hasti, aranyako manusyah etc. ; but aranyah pasuh not aranyakah pasuh || (b) utaja etc. - utaje gamanam utajagamanam | sahasupeti samasah | tama | | tadarthe caturthi 2 sambha mam sambha ma haste tvara or sa vega | He was in haste to go back. Compare. - " bhavatu pratigamisyamastavat " above. But he waswaiting impatienly that the suggestion to separate may come from

184 abhijnanasakuntalam the maidens. The impatience may be read between the lines in the present speech also. It is owing to these indications of impatience that I have rendered it 'hurriedly" otherwise the temptation is great to say sasambha mam ' sadaram | "sambhamah sadhvase'pi syat samvegadarayorapi " iti visvah | 3, Reading -- asambhramam - without being moved - does not commend itself. 4. uttisthanti - "udo'nudhvam karma ni " bars the atmanepada here because 'to rise' ( uttisthanti ) implies urdhvam karma upward action. FLAMER | 5. ) asambhavita etc. - samyaka bhavitah sambhavita iti sam + bhu + ca + kta karmani = sambhavitah rendered. na sambhavitah | nana tat- | asambhavitah sratithisatkarah yamih those that have not rendered the rites of hospitality, bahu- | This gives the reason why they feel delicacy to ask him to come again. (b) preksana ' darsana ' nimatta karana m yasmin that in which the motive is to see. tat yatha tatha | Qualifies vijnapayitum (c) bhuyo'pi preksana nimittam vijnapayitam to ask for another interview. vijnapayitum - vi +jna + nic + tumun bhave to pray . avyayakrto bhave iti bhave tumun | vijnapayitum vijnapane lajjamahe ityanvayah | The saptami disappears because vijnapayitum is avyaya | The rule "na lokavyayanisthakhalartha- tanam " prohibits sasthi in the anuktakarma ' in the case of an avyayakrt | 6. Reading. - "satkaram " makes the compound qualify ayryam | Our reading emphasises the lapse of duty on the part of the maidens and the admission coming from the maidens themselves adds polish to the speeeh and imparts to it the forces of an almost irresistable appeal for another visit.* raja-ma maivam | darsanenaiva bhavatinam puraskrto'smi | KING-No you must not say so, I am rewarded even by the sight of you. sakuntala - anasue, ahinaakusasuie parikakhada ' me * Adopted by Prof Gajendragadkar.

prathamo'nah calanam, kuravaprasahaparilagna ca vakkala ' | 185 dava paripaledha mam java nam mosravemi [anasuye, abhinavakusasucya pariksatam me caranam -kuravakasakhaparilagna ' ca valkalam, tavat paripalayatam mam yava- detat mocayami ] | ( rajanamavalokayanto savyajam vilamva saha sakhibhyam niskranta ) | SAKUNTALA-Anasuya, my foot is pricked by a young Kusa shoot, and my bark-garment is caught in a Kuravakabranch. Do then wait for me until 1 release it. (Gazing at the king, delaying with pretexts, proceeds to go out with the friends ). rajeti | 'evam ' idrsam, apujitatvat punardarsanaya vijnapayitum lajjadhva ityakara ' 'ma ' bruta ma bruta | sambha me hiruktam | 'bhavatina ' sadhusaulanam, asulabhadarsa nanamityarthah 'darsanenaiva ' [ kimuta sambhasanena itya vakararthah ] 'puraska . to Ssmi ' sattato'smi | punyadarsa nanam darsanameva satkarah, maya tu sambhasanamapi labdham | tat kathamakrtah satkara iti bhavah | sakuntaleti | 'abhinava ' nutana ya 'kusasucih ' kusagra ' taya, darbhankarena me caranam ' [ caranasabdo hilingo'pi pusava bhuri prayuktah ] 'paricata ' gadha़ ' viddham 'valkalanca kuravakasya ' kantakabahulasya puspavrksavisesasya 'sakhasu parilagna ' hadha़ ' saktam | gadha़vedhat drdhasangacca mocanevilamvo bhavisyati | tat 'yavat ' yatkalam 'etat ' carane valkalanca 'mocayami, ' kusakantakat kuravakasakhayasca ityarthah, 'tavat ' tatkalam 'mam ' paripalayata praticetham || [ raghavena apathitamenat ] || ( iti 'vyajana ' kalena 'saha ', kalapujja ' kam 'vilamba ' | rajana ' punarapi drasta chala esa ubhavita ityarthah "niskanta ' rangamancat bahiryatu pravrtta [ adikarmani ktah ] ) | ] | NOTES 1. puraska tahpurasa + k + k + karmani Literally - Placed in front. Hence-Honoured. 13

186 abhijnanasakuntalam 2. anasurya &c. [a] kusasya sucih a shoot of Kusa grass, abhinava new and therefore short. The shorter the stronger they are and more likely to hurt the feet. [b] In pariksata and parilagna the qft is intensive. The thorn has gone deep in, the garment has stuck firm--All this is a ruse to tarry a little longer. parapali is to wait for. Here the appeal is to because she knows the quick-witted faar will meet her with some sharp retort. 3. savyajam-vi + aja gatice panyoh + ghana karane = byajah Lit-- That which diverts attention. Hence kula pretence apadesa | "vyajah savyapadesayoh " iti kosah | tena saha | vahu- Qualifies vilamba not niskanta | | 4. Reading. Raghava omits this passage. But the post refers to the incident in Act II - " mithah prasthane ... sakhasu valkalamasakta- mapi drumanama * kuruvaka ocours in several editions. But kuravaka is $ not wrong and seems to be the poet's favourite spelling. Com pare the yamaka in " madhuliham madhudanavisaradah kuravaka ravakaranatam yayuh " Raghu. IX, 26, raja - mandautsukyo'smi nagaragamanam prati | yavadanuyatri- kan sametya natidure tapovanasya nivesayami | na khalu saknomi sakuntala vyaparat atmanam nivantayitum | mama hi- 1 gacchati purah sarira dhavati pascadasamsthitam cetah | cinamsukamiva ketoh prativatam niyamanasya || 30 || (niskrantah sarve ) | KING-Ihave become less anxious to go back to town. I will meet my followers, and encamp them not far from the penance-forest. I cannot indeed bring back myself from occupying about Sakuntala. Mine indeed-Forward goes the body backward rushes the restless mind like the China-Silk of a banner which is carried against wind [Exeunt all] prathamo'nkah The First Act. Adopted by Prof. Gajendragadkar. |

prathamo'nkah 187 rajeti | 'nagare gamana ' pratyavatta 'na' tat 'prati ' [ pratiti karmapravacaniyayoge dvitiya ] " manda " mrdu 'autsukyam ' utkantha yasya tathavidhah adhuna sa mvattah 'asmi ' | sakuntaladarsa nena nagaragamana ' na icchami | 'anuyavikan ' anugaminah ' sametya ' samprapya 'tapovanasya natidure " anatidure [ nanarthena nasabdena sahasupeti samasah ] ''nivesayami ' sa' sthapayami | asramapida़ा ma bhuta iti atidure eva senanivesah karttavyah tat katham natidure ityaha- 'sakuntalayam ' sakuntalavisaye 'yo vyaparah ' pravatta 'na' 'pravrttih ' tasmat atmanam nivarttayitum, nivrtta kattu na saknomi khalu | atah tapobanasya atidure na gacchami || [" natidure " ( ra ., ma. ) - "atidura " (ta, nya- ) - " natidurena " (vi ) || "sakuntala vyaparat " (ra, bi, ma . ) ''sakuntaladarsa navyaparata " ( ta, nya ) ] || gacchatiti | 'anvayah - prativata ' niyamanasya ketoriva mama hi sarira puro gacchati, caunamsukamiva srama sthitam cetah pascat dhavati | vyakhya- 'prativata vayoh pratikula ' 'niyamanasya ' udyamanasya na tu svayam gacchatah [ketupace acetanatvat, rajapace autsukyabhavat ['ketoriva dhvajasya ca ' 'mama hi ' mama tavat 'sarira ' [ ketupace dhvaja- dandah, rajapace vapuh ] 'purah ' agre 'gacchati ' manda manda ' calati 'cinamsuka ' cina- desodbhava ' dhvanavasanam 'iva asa ' sthitam ' asthira cancalam [ cinamsukapaca laghavena hetuna vayuna abhibhutatvat cetah pace sakuntala vyaparana abhibhutatvat ] 'cetah ' citta ' 'pascat dhavati ' jabena yati [ satteh vegitayam gatau dhavadesah ] | kattavyabuddhimi nayati na tvahamito yami | tenaha ' dhvaja iva | sakuntala ca vatasam ' hatiriva | sarira me dhvajadanda iva, cetasca dhvajavasanamiva | sakuntalarupaya vatasa ' hateh pratikulamaha ' karttavyabuddhina niyamanah | deho me dhvajadanda ivamanda puro yati cetastu asthira sat dhvajavasanamiva pascat dhavati | ava ivasabdo hi ; pathyah || ( ta, vi ., nya- ) " asa stuta " (ra, ma ) ] || [ "asa sthita " [ [ 'sarve abhinetaro janah niskanta, ramgamancat vahirgatah | tadanimapi Harrai sakuntala vahine gata | itah purva gantumarabdha hi sa | vyajavilambo'pi jatah | adhuna ca sarve api, raja sakhau sakuntala va ityarthah 'niskrantah ] 1

188 abhijnanasakuntalam sa asti esam 1. (a) anuyavikan anu pascat yava gamanam anugrava | ini than - iti vacaspatih | Followers, tana (b) natidure anuyavika • nivisanta gives with nica - natidure anuvavikan nivesayami | akarmakatvat a anikartuh karma sama | The kriya here makes natidure 2 sattvavacana word, i. e. it refers to some padartha | Hence adhikarane saptami || (c) tapovanasya may be explained as sese or "durantikartheh sastho anyatarasyam " iti durarthaka natidurasabdayogat sastho | paksa pancami || (a) atmanam iti anikartta kama ' samjna | 2. dhavati = mr + lata tipa becomes dhau + lata tipa, when the root means 'to move fast', sam + stha + ta karttari = samsthitam steady, na sthitam unsteady. gacchati sariram the body moves slowly forward dhavati cetah the mind rushes back. Note the contrast; one moves slow, the other goes quick. Such turning back of the minds is described by Kalidasa with a different simile, cp. "esa mano me prathama sarirata pita ; padam madhyamamutpatanti suramgana karsa ti khandinagratsutra ' mrnala- diva rajaha sau || " - Vikra. keta is banner ( dhvaja ) which includes the staff and the flag. cinadesanam ' suka vastra cinamsukam | [N. B.-Note China and India's probable trade-relation during our poet's time ]. 3. Reading - Raghava has asamstutam which he explains sari- rana aparicitam which has become a stranger to the body. It is difficult to apply the meaning here.