Abhijnana Shakuntalam (Sanskrit and English)

by Saradaranjan Ray | 1946 | 183,257 words

The Abhijnana Shakuntalam is a renowned Sanskrit play by Kalidasa, depicting the story of Sakuntala from the Mahabharata. Set in 4th century India, the Abhijnanashakuntalam chronicles the love between King Dushyanta and Shakuntala, who faces trials due to a curse that makes the king forget her. After losing a ring that signifies their union, fate u...

Chapter 2 - Dvitiya-anka (dvitiyo'nkah)

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dvitiyo'nkah ( tatah pravisati visaso vidusakah ) edasma vidusakah ( nihsvasya ) - bho dina | reer feessolassa ranano vatrasmabhavena givvinnomhi [bho distam | etasya mrgaya- silasya ramro vayasyabhavena nirvinno'smi ] aa mitro, ayam baraho, a sadduloti majjhasne vi gihiviralapabhava cchayasu

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fedass: 186 varaisa ahindisradi davodo aड़vi [ srayam mrgah, ayam varahah, ayam saha la:, iti madhyahno'pi grismaviralapadapacchayasu vanarajisu srahindate atavitah atavi ] | pattasankarakasaai kadua girinaijalai pauanti [patrasankarakasayani katukani girinadijalani piyante ] | anidavela ' sulamamsabhutti aharo anhosradi [aniyatavela ' sulyamamsabhuyistha aharo bhujyate ] | turaganudhavanakanditasandhino rattimmi me nikama sayidavya . natthi [turaganudhavanakanditasandhah ratravapi me nikama sayi- tabya nasti ] | tado mahante evva pacca se dasaueputta him sauniehi vanaggahana kolahale padibodhidohi [ tato mahati eva pratyase dasyah putrah sakunilubdhakaih vanagrahanakola- halena pratibodhito'smi | ] etaena dani vi pauda़ा na nikkamadi [ iyata idanimapi pida़ा na niskramati ] | tado gandasma uvari pindao samvrtti [ tato gandasya upari pindakah samvrttah ] | hisra kila asu ohonesa tattahodi misranusarena srasmamapada pavittassa tapasakanaa saundala mama adhananadae damsida [ hyah kila asmasa avahinesu tatrabhavato mrganusarena asrama- padam pravistasya tapasakanyaka sakuntala mama adhanyataya darsita ] | sampadam nasraragamanassa manam katham vi na karedi [sampratam nagara- gamanasya manah kathamapi na karoti ] | evva cinta assa me yahada acchima raani [evameva cintayatah me prabhata acnoh rajanau ] | ka gadau | java nam kidacaraparikammam pekkhami [ka gatih | yavadena krtacaraparikarmana me ] (parikramya-

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180 abhijnanasakuntalam valokya ca ) eso vanasanahatyahih javanehi ' vanapupphamala- dharinohi pada़िvido ido evva acchadi pisravasmo [ esa vanasanahastabhiryavanaubhih vanapuspamaladharinobhih parivrtah ita eva agacchati priyavayasyah ] | hotu, angabhangavicalo vitra bhavitra cittima ', jai evvam vi nama vissamam laheyam [bhavatu angabhangavikala iva bhutva sthasyami, yadi evamapi nama visramam labheya ] | ( dandakasthamavalamva sthitah ) | / (Then enters Vidushaka in a drooping mood) VIDUSHAKA (Sighing ) - O my luck! I am distressed by the frendship of this chase-loving king. 'Here is a stag," "There goes a boar," "Yonder escapes a tiger,'-thus we have to rush, even in midday, from thicket to thicket in rows of forests where as it is summer the shade of the trees is scanty. Waters of mountain streams, brown through the admixture of leaves and bitter, have to be drunk. Meals, mostly of spitted meat have to be eaten at irregular hours. With the joints, bruised by galloping on horse-back, there is not much lying down for me even at night. Then even at the earliest dawn I am aroused by the din of surrounding the forest by the sons of slaves-the birdcatchers. My trouble does not cease with even so much. Boil has now formed on the abscess. Only yesterday while we lagged behind, Sakuntala, the hermit's daughter, was by my cursedness shown to his Highness as he entered the site of the hermitage in pursuit of a stag. Now on no account does he turn his mind toward going back to the town. Even as I was thinking thus, night passed and dawn came to my eyes. Can't help! I must see him when he has finished

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dvitiyo'nkah 18 .1 his usual morning duties. (Going round the stage and looking about). Here my dear friend comes this very way surrounded by Yavana women who have bows in their hands and are wearing garlands of wild flowers. Well, I will stay looking as if powerless through palsy of limbs, if even thus Imay get rest. (Stands leaning on his staff). tata iti | ( 'vidusakah ' iti rajno narma sahayah vikrtaveso bikalango brahmana- bisesah ' visanah ' khinna iva laksyamanah ' pravisati ' ) | vidusaka iti | 'bho distam ' aho me bhagadheyam | ] atmanah adrstasya garhana- metat [ "dista ' deva ' bhagadheyam " ityamarah | ' mrgayasilasya ' mrgayaratasya 'etasya rajo ' dusyantasya 'vayasyabhavena ' sakhitvena | "bayasyah snigdhah sabadhah " ityamarah ] 'nirvinah ' khinnah 'asmi ' [ " nirvi pasyopasa khanam " iti natvam ] | " grismana " atapena 'virala ' manda 'padapacchaya ' yasu tathavidhasu 'vanarajisu ' kanana nisu asmabhih aya ' mrgah ' esa harino dhavati 'a' varahah ' ito yati sukara esah 'aya ' sardula ' esa vyaghrah palayate 'iti ' evamprakarena madhyahna api ' kathoratamatamupa- gate'pi daruneravau dinamadhye 'atavita ekam atavim gulmam vihaya [ vyava lope karma ni pancami ] 'atavi ' anyo gulmah ' ahinyate ' anudhavyate | ityeva bihara khedakaranam | 'pravanam galitaparnanam 'sankarana ' misranena 'kasayani ' araktani [" kasayo rasabhede syat itapakramya "surabhi lohite visu " iti medini ] 'kata krani ' tivrarasani girinadinam prasavananam 'jalani piyante | iti paniye khedakaranam | 'sulapakka " yat 'mamsa ' tena ' bhuyistah bahulah 'aharah ' odanah 'aniyita vela samayah yasmin karmani tat yatha tatha 'bhujyate ' | arucikaro gurupakasca srodanah so'pi punarasamaye, iti ahare khedasthanam | 'turagena ' asvena yat anudhavana ' mrganusarana ' tena 'kanditah ' kuttitah 'sandhayah ' yasya tathavidhasya me ravavapi nikama " yathesta ' 'tato rajanyascaturthe ' yame yada svalpa ' su "sayitavya " nastuि sayyasevana na bhavati | tada dasyah purvah ' ninditajanmabhih [ "purva 'nyatarasyam " iti kutasayamaluka ] ebhih sakunilubdhakaih ' pacivyadhah 'mahati eva pratyase vanagrahanasya vanavestanasya yah kolahalah ' aravah tena 'prativodhito'smi yatha vihare tatha pane va ahara va

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182 abhijnanasakuntalam tathe puname sayane khadah- ahome durada stam | 'idanim ' iti vakyalankara ' 'iyata api etavata ca me pida़ा na niskramati ' na me kla sasya avasanam | 'tato gandasa ' sphotasya 'upari pindah ' svalpah sphotah 'sa'vrttah ' jatah [ esa laukikoktih ] | tadeva darsayati - 'hah ' purvasmin dine 'kila asmasu avahinesu ' pascat sthitesu 'ma masa anusarah anusarana ' tena ma .gamanusrtya ityarthah asramapada ' tapovanabhumim pravistasya tatrabhavato rajno dusyantasa, pravistaya tatrabhavate ityarthah ( caturthisthana sasthi ) tapasa- kanyaka sakantala mama 'adhanyataya ' durada tena 'darsita ' | manyo marma va dagdhabhagya ' rajana ' tavabahayitva sakuntalama mem darsayamasa | 'sampratam ' adhuna sakuntalam dava ityarthah 'kathamapi ' kenapi prakara na 'nagaragamanasa mano na karoti, sarvatha nagaragamana ' pariharttamicchati | 'evameva ' ityakarane va cintayatah ' durbhagya paryalo- cayato 'me aksnoh ' animolitayoh locanayoh ' animilati locane anadanrtya ( " sasthi ca anadare " iti cakarata saptami ) 'rajani prabhata ' | 'ka gatih ' ke upayah | sarvametat sahaniyam | yadyapi ida samanisam khidyamanah adya ca punarjagrata eva ratri- yata, tathapri ki karisya ? 'yavat ena ' rajanam ' 'krtam ' anusthitam 'acaraprapta ' yathacara ' kalacarokta ' 'parikarma ' sajja yaha krtam acarat pratahkrtya parikarma ca yena tadrsa ' 'pra 'ksa ' draksyami [ yavadudyoge bhavisyati lata ] parikarmani samapate gatva tama atmanam nivedayami ityarthah | ( 'parikramya ' rangamanca ' parito gatva 'avalokya ' agrato drstva ca ) esa 'priyo ' mem 'vayasyah ' mitra, raja ityarthah 'vanapuspanam mala dharayanti ' ya tabhih ' vanasana ' dhanuh 'hasta ' yasam tabhih 'yavanibhih ' yabanaramanaubhih ' pravivatah ' 'vesthitah ' san 'ita eva ' asyameva disi 'agacchati ' | sraya ' hi ma gayam prati calita eva lacate, mamapi manya anvisyan agacchati ityarthah | bhavatu anganam bhangena 'vikali ' jada va 'bhutva sthasyami, yadi evamapi nama visvama ' visrantim ( "noda- topadesasa mantasthanaca meh " iti ghani vrddhinisedhah ) 'labha ya ' | ( 'dandasa ' yasteh 'kastam avalamva ' tadasritya 'sthitah ' ) | ( " evameva cintayatoh me prabhata aksnoh rajani " ( ta., nya- ) - " adyapi tasa tameva cintayatah aksnoh prabhatamasit ' ( ra0, vi0, ma ) || " krtacaraparikarmana " (ma) - "krtacaraparikrama " (ra0, vi .)- "krtadaraparigraha " (ta-, nya- ) ] ||

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dvitiyo'nkah NOTES 18 .3 1. Summary - atha prabhatayam ravau tameva sunikanyakam dhyayata nirutasahena raja mrgaya pratisiddha | tato vidusakena saha itthamabhata tasa sakuntalagato mantrah - raja | madhavya, ramaniranam kila sa | madhavyah | rana ' ceta rajagrahyam hi tat | jhatiti grhyatam ? raja dura pita pradata, katham jhatiti grhyeta ? madha | asti tavapuprapayah | bruhi kaudrsi sa tvayi | raja | nanu sanuraga | madha | tarhi gandharvo'nusthiyatam | raja | yujyate | kathaya punah kathamanahato rajaha tava yayam | evam sa vadamanayostayoh kanvasisyabhyamagatya yagavighnah vijnapya raksasavadharthi raja ahatah | tatah sapadi saharse rajani sajja nagarata rajamaturduta ; praptah tammat yaatyarthe turna nagaragamana ' prati matradesa ' myutva sambhanto raja madhavyamatmanah pratinidhikrtya sandha ' nagara prosayamasa | tanca vancayannaha sakhe rsigauravattapovana ' yami munisutayam tu na pranayah | so'pi mudhastadeva tasya tathya mene | tatah svastho raja bho'pyasramam yayau | 2. tatah &c. - The jester enters with a dejected look. He is a Brahamana - the kings's companion. "bikrtangavaco behasyakaro vidusakah | " He should excite laughter by his deformities, speech and attire. He is proverbially timid. Here he bemoans his luck. - 3. (a) distam - Raghava renders it drstam| "bho drstam " is then a query. Have you seen ? distam is surely better. (b) ma. gaya- solasa - maga anvasesane +sa bhavestriyam nipatanat ma gaya hunting chase. tam silayati iti ma gaya + saula + nisca +na karttari addicted to chase. tasya | (c) vayasyabhavena - vayakha Friend tasya bhavah Friendship. tena | hetau trtiya | (d) nira + bida + kta karttari = nibisah disgusted. (e) etasya &c. The king won't let me leave his side for a moment, he is

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184 abhijnanasakuntalam so fond of me. But how can I, a cripple, keep pace with him when he is rushing at a break-neck speed after the quarry . O Luck ! All relish for life is gone out of me. 4. ayam sagah etc. - (a) From madhyama ahah - The middle of the day = we expect ahamadhyam because the rule for ekadesisamasa mentions purva, apara, adhara uttara only, not madhya also. But panini himself refers to sayahna -The end of the day in the rule "sakha -vi- sayapurva sya ahnasya ahan anyatarasyam naum "| Hence the interence is - "sarvo'pya kadesah akra samayate " - all parts are compounded with ahana in an ekadesi- samasa | Some go even further and say sarvo'pya kadesah kalena samasyate | The samasa being thus allowed we get purvanipata of madhya giving madhya + ahan | The rule "aho'haetebhyah " directs ahna to be substituted Hence madhyaha | Next by the rule "paravallinga after an ekadesa | indatatpurusayoh " this ought to be neuter because aham is neuter. But the rule "ravahahah pusi " interferes and we get madhyahnah | tasmin| (b) grisma etc- grima Heat atapah, or Summer nidaghah | grobhana virala grismavirala scanty because of summer. sahasupeti samasah | padena padapasa pivati iti pada +pa +ka karttaripadapah a tree, jatavekavacanam | kaya padapacchaya the shade of a tree. grausamavirala padapacchaya yasu | Or padapanam chaya padapacchayam Neuter by the rule 'chaya vahulya ' | srausama- virala padapacchayam yasu | Most trees shed their leaves towards the end of winter and do not get back their full foliage before the rains. Hence the shade is poor in summer. * (c) vanarajisu-vananam rajayah rows of forests. tasu (d) a + hinda gatau + lata te karmani ( hindate jihinda, ahindista ) | (9) ahara, vihara, sayana these are the main headings on the physical side under which the pleasures of life may be arranged. The Jester here shows how wretched his life has now become so far as far is concerned.* 1 5. (a) patra &c. - sama together + ka + apa bhave sankara mixture, pavanam sankarah admixture of leaves. tena kasayani | sahasupe ta samasah | (b) giri etc. girau nadyah or girisambhava nadyah girinadya or girinadyah * Adopted by Prof. Gajendragadkar.

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185 mountain streams. The na is optional by the Varttika "giri- nadyadinamupakhanam " | | 7 8 e. 6. (a) aniyata etc. - ni + yasa + ta karmani = niyata restricted. i. fixed. na niyata not fixed, ie irregular. nanatat - | (b) sule samska tam iti sula + yata = sulyam roasted on spits. sulya mamsam spitted meat karmadha - tena bha ूyisthah 3tata - | (c) ahara is & wide term including pana and bhojana | Here he first speaks of pana - The water we drink is brown and bitter. Next is described-We have to eat half-roasted tough meat, and even that not in time ! It seems more natural to render ama hauadi by asyate, but all commentators have bhujyate | * - - 7. (a) taramga etc. - anu + sr vegagamane + lata bhave = anu + dhau + luta anudhavanam pursuit; tura tvaritam gacchatini tura + gam + da karttari = turagah a horse. tena anudhavanam galloping on horse back itat | This may be to keep company with the king, or independently. tena kanditah dislocated by galloping etc. kadi bhedane curadau parama padi [b] ni + kama + ghan karma ni = nikabham as much as desired, ie enough. klivatvamabhidhanat iti vacaspatih | tat yatha tatha Qualifies sayitavyam | [C] My joints ache at night as if broken and I do not get sufficient sleep to refresh myself. Or | 8. [a] natah etc. - pratya sati dahati iti prati + usa ka karttari = pratyasah dawn. (b) dasyahpurvah - It is a compound - aluka samasa | dasiputrah is also possible. It does not mean that their mothers were actually slaves, but used merely as an abuse [c] sakuni etc. sakuni Bird. ' sakunih pumsi vihage " ni medini | tesu labdhah a bird catcher sa eva iti kharthe kah | Or lubdha eva lubdhakah hunter. sakunisu or sakuninam lubdhakah | tai| anukta prayojake karttari sya | This is a contemptuous reference to the beaters to the camp. The beaters' contingent is furnished by a class of people who are professional hunters. This sort of war is quite congenial to them and they are the best qualified for it. They hunt with bow and Adopted by Prof. Gajendragadkar.

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18 .6 abhijnanasakuntalam arrow and a stick of tough bamboo. They kill birds and small game such as the hare, the rabbit etc. The meat they eat and the feather and skin have a market value for them. Thus in a sense they are greedy and the jester rails at their greed calling them which primarily means 'greedy'. He says-With all their greed the sneak fellows avoid the tiger whose skin fetches a good price also the elephant whose tusks. are always highly prized. The wretches go at the poor bird ( sakuni ) that has no fight in him. They are sakunilu va dhaka, mere being birdcatchers. The contempt introduced by thus sustained in the sentence very happily becomes a droll exhibition of the jester's characteristic vanity-fancy such a despicable lot disturbing the slumber of the mighty biggame hunter Madhvya whose prowess at chase even the king prizes! N.B. From certain southern manuscripts Prof. Gajendragadkar has unearthed the reading which he prefers to saka niluva dhaka| svaganiluva dhaka entirely misses the point of the sakaniluvadhaka jester's lament in this line. [d] ¶¶ surrounding of the forests. tasakolahalah | tena | karane sya | Prof. Gajendragadkar takes this as going against the reading a because he thinks the would scare away the bird and the hunters would fail to shoot down any of them. The fact however is just the reverse. A large number of birds, particularly those that are most prized for the table-birds of the partridge from the ass--cannot he shot at unless they are first raised thickets. Towards o this end the hunters shout throw stones and send in dogs. The birds are then killed while on the wing. (e) is here taken up in two stages--the mere lying down and the sleep. It is painful to lie down (faf). No sleep before the morning hours, but then the disturbance is awful. Thus his lot is miserable.

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dvitiyo'nkah 187 ht 9. (a) pida़ा pida़ + a bhave trouble. (b) niskramati - nisa + krama + latati | Gces out, i.e. leaves; The disease has got hold of me (c) The pida़ा is vanavasa and ma gaya | It ceases by going back to town. But this has become almost out of the question now. * The reason follows. HO A 10. (a) : etc. - hyasa is an avyaya meaning purvasmin dine | (b) asmasu - bhave saptami | (9) avahina su - ava + ha tyage paramam padi + ta karmani - avahinah left behind tesu | (a) tapasa etc - tapah asyastiti tapasa + a satvarthe | kanya eva kanyaka not usually kandhika | Just as dvara gives taraka not tarika | Or kacika also like iyika | tapasakhya kanyaka | (e) adhanyataya -- dhanamlava dha iti dhana + yat = dhanya blessed. dhanyata blessedness. adhanyata cursedness. taya | anukta karttari trtiya | (f) nagaragamanasya - catathathe sasthi| Hence he does not want to go back to town, my troubles will not therefore cease." pit 11. aksnoh sese sasthi | aksnoh sambandha prabhata | the Tika. Or saptami as in 12. (a) yavat is abadharane | (b) krtacara &c. - parikarma is angasamskara decoration, khanoddartta nadi | acarapraptam parikarma acaraparikarma customary decorations. sakaparthi vadi | krtam acaraparikarma yena | 13. (a) vanasana &c. - vana asanta anena iti vana + a + lata, karane = vanasanam bow. tat hasta yasam tabhih | bahu- | hasta is of gada vadi, hence the paranipata| (b) vanapuspa &c. - vanajani puspani wild flowers, sakaparthivadi | tesam mala | tam dharayantauti vanapuspamala + sta +ni + nini karttari, striyam | tabhih | Qual. yabanibhih | I 4.(a) ana ्ma etc.-vigata kala yasa sa vikalah deficient, hence power • less. anganam bhangah failure of the limbs. tena vikalah powerless through the failure of the limbs. (b) labheya - labha + ilida | sakilina | 15. Reading. (a) drstam for distam ignores the drift of the Jester's speech. He is cursing his luck, * 'mama adhanyataya confirms this. (b) adyapi tasa etc. does not fit in with ka gatih, because ka gatih, shows he is still lementing his own misfortune. * Adopted by Prof. Gajendragadkar

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188 abhijnanasakuntalam evameva etc. gives the cause for lament. Usually he takes a wink before the hunters commence shouting; but last night owing to these distracting thoughts even that wink was denied him. Hence the lement fa: etc. Prof. Gajendragadkar prefers to read sradyapi tasa etc. because he thinks - ( i ) "adyapi tasya " etc. logically follows "sampratam na karoti " (ii) evameva cintayatah is selfcontradictory because he enjoyed some sleep. ... With reference to (i) we observe that sampratam ...na karoti is the fact that vitally affects the jester, After having mentioned that it is superfluous almost irrelevant to add adyapi tasa etc. Besides how could the jester know that the king had no sleep (adyapi tama &c.) ? He did not stay the whole night with the king. On the contrary "krtacara ... preksa " "bhavatu angabhanga vikalah ", in fact the entire conversation that follows, goes to show that the two had parted at night and were going to meet for the first time in the day then. Regarding (ii) the self-contradictfon is quite immaterial. People often say, when sleep is disturbed.-'OI could not sleep at all last night,' meaning thereby not that there was absolutely no sleep, but that there was not enough of it. If this statement of the Vidushaka regarding himself is not to be tolerated, his testimony to the king's sleeplessness becomes still more intolerable. (c) krtadara etc. seems absurd. ( tatah pravisati yathaniddistaparivaro raja ) | raja ( atmagatam ) - kama ' priya na sulabha manastu tadbhavadarsanasvasi | - krtarthe'pi manasije ratimubhayaprarthana kurute || 1 || ( smitam krtva ) evamatmabhipraya sambhavitestajanacittavrttih prarthayita vimbate |

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188 (Then enters the king with attendants as described) KING ( Aside)-True, my darling is not easily obtainable, yet my mind is comforted by observing her gestures of love. Mutual solicitations give pleasure, even when love has not yet gained its object. ( Smiling ) Thus is deluded the suitor who has judged by his own wishes the working of the mind of his beloved person. [ 'yatha ' yaddat 'nirdistah tathaiva 'parivaro ' yasa, yavanauparivrtah ityarthah ] rajepi | anvayah - priya sulabha na kamama, tu manah tadubhavadarsa nasvasi | manasije akrtarthe 'pi ubhayaprarthana rati kurute | vyakhaya- 'priya ' sakuntala 'mulabha na ' sukhaprapyana, sudurlabha ityarthah, 'kamam ' ityet abhuprapragantava me | tarhi tyajyatam tatprarthana iti cet na- - 'ta' kintu priyayah mudurlabhatva 'pi manah ' ceto me takha ' sakuntalaya | bhavadarsanena anuragacihna drstva asvasi ' asvasta bhavati | sudurlabha priya iti nirasasa cittasa sakuntalaya bhavadarsanat kincidiva duhkhopasamo bhavati iti bhavah | ascarya yat durlabha iti jnatvapi sukha labhate iti hetumaha-- mana- sije kame akrtarthe 'pi asiddhe'pi prarthi te alabdho'pi ityarthah ubhayoh ' nayakana- vikayoh prarthana ' paramparabhilasah ratim kurute ' janayati | yatha ahamasmin tatha ayamapi jano mayi iti jnanat sukham | ataeva durlabha sakuntala iti janato'pi mama mayi tasa anuragadarsanat pritirbha vati iti bhavah || [ "darsanasvasi " ( ta- nya ., ma ) "darsa nayasi " ( ra vi ) ] || [ smitam krtva ' isat hasitva utkrstapavatvat 'smita ' padolla khah ] mitakaranamaha - 'atmanah ' khasa abhiprayena ' cittavacya 'sambhavita ' nirupita istajanasa priti- pavasa 'cittavrttih yena tada sa: yatha ahamasmin tatha ayam jano'pimayi iti manyamanah prarthayita ' pranayi vimvate ' vancanam lamate | sakuntalayasca stitani kandarpa krtani iti ko'va nirnaya ? pranayavan aha na kevala tani kamakkatani manye api tu mahisayani tatasca me avasopi ityahi bida़mbana-iti smitam | NOTES 1. yathaniddista &c. - parivaryyam te anena iti pari + + nica + ghana karane

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200 abhijnanasakuntalam parivara or parovarah attendants etc. "upasargasya ghani amanusya bahulam " iti manusya dirgha vikalpah || yatha niddistah yathaniddistah as described. -saha supeti samasah | tada sa: parivaro yasya vaha | 2. (a) priya na sulabha - She is priya yet not sulabha | This should • cause anguish and despair. But it does not. The reason follows - (b) manastu &c. - tasa bhavah | tasa darsanam | tena sadhu asvasiti iti tadbhavadarsana + a + vasa + gini karttari | Mind derives comfort on seeing her indications of love. I admit there is ground for anguish and despair, but lo! I derive comfort by merely watching her. (c) akrtarthe krtah arthah yasa yena va krtarthah having the object accomplished, vahu- | na krtarthah | (d) manasije - manasi jatah iti manas + jana + da karttari bhute = manasijah love, also manojah | tasmin | (7) ubhayaprarthana - pra + adhi + yuca bhave = prarthana solicitation. ubhayoh prarthana | ubha becomes ubhaya when compounded. vrttivisaye ubhasavdasa nityamayaca .. pratyayo bhavati | ubha is dual and visesyalinga but ubhaya is usually singular and neuter. (f) The second half of the sloka supports the first half. Hence we have arthantaranyasa of the kind samanyena visesa samarthanam | See under "sra paritosadidusam " etc. Prelude (g) Compare - "parasparapraptinirasayovara ' sariranaso'pi samanuragayoh " - mala - vikagnimitram | * 66. 3. Reading. With the reading darsanayasi explain tadbhavadarsanaya ayasaprati iti tadbhavadarsa nayasi tries to watch her gestures of love. The second half offers the reason. Because ubhayaprarthana rati kurute therefore tadbhavadarsa nayasi | From this it does not by any means follow that "tabhava " necessarily exists. There is merely the watching for indications; that is all. tadbhavadarsa navasi implies two things- [1] tadubhava really exists ; [2] hopes cherished in consequence. If then the assumption is false, the situation becomes ludicrous, and justifies the smile and also the remark that follows.* I therefore prefer sravasi | Adopted by Prof. Gajendragadkar. On the other hand the assumption that

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featerse: 201 4. (a) atmabhipraya &c. - abhi + prina tarpane + bhave ghan = abhiprayah wish asyah | Or abhimukha prakarsena yate anena iti abhi + + aya gati + 'vana karane | sam + bhu + nic + kta karmani = sambhavita assumed prakalpita | atmanah abhiprayah tat | istah janah the desired person, i.e. the belo. ved. karma dha cittasya vrttih the operation of the mind; istajanasya cittavattih | sambhavita istajanacittavrttiyana bahu- | * 1 atmabhiprayena sambhavitesta- janacittavrttih | 3tat | Or atmabhiprayena sambhavita, stat- | tathakrta -istajanacittavattiryena | bahu - | (b) The compound is an unusually But this is the reading of all the Relong one for Kalidasa. censions. The gist is Sakuntala loves me. "I am comforted by the thought that What a delusion! Where is the proof h of her love ? I judge her feeling by my own. ( Or --- I assume that her feelings towards me are as I wish them to be.) 'Is not this ridiculous ?" This makes him smile * Compare 'na hi svabhiprayena me darsanam ' - Act. III. snigdham viksitamanyato'pi nayane yat pra rayanta tatha yatam yacca nitamvayorgurutaya mandam bilasadiva | ma ga itu parudaya yadapi sa sasuyamukta sakhi sarva tat kila matparayanamaho kamau khatam pasyati || 3 || The soft glance that she cast even when directing her eyes elsewhere; the slow dalliance-like steps that she took through the weight of her hips, the annoyed manner in which the friend was addressed when opposed saying-"Do not go"-all that, forsooth, relates to me ! Ah! How a lover fancies he sees his own ! vidusakah ( tathasthita eva ) bho vassa na me hatyapada pasarandi vamettaena jatravoasi-jaatu jaadu bhavam [ mo vayasya, na mem hastapada prasarati | vanmatra na japyase - jayatu jayatu bhavan ] * Adopted by Prof. Gajendragadakar, 14

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202 abhijnanasakuntalam VIDUSHAKA ( Remaining as described )-0 Friend, my hands and feet do not move. You are being greeted with words only - Be thou victorious. nigdhamiti | anvayah - anyato'pi nayane prerayanta tatha nigdha vicitam (iti ) yata, nitambayoh gurutaya vilasadiva manda yata (iti ) ca yat ma ga itaparuddhaya sa makhau sasuyam ukta (iti ) api yat, tat sarva ' matparayana kila | aho kami svatam pasyati | vyakha - vidambanameva prapancayati | 'anyato'pi mattah anyasmin api vastuni 'nayane ' prerayanta ' pavayanta 'taya ' sakuntalaya 'snigdha ' sugdha ' viksita ' drstam iti 'yata ' prakrtya nigdham tasya yat bicanam ityarthah - 'nitambayoh gurutaya " du hatvat ityarthah [ hetau sya ] 'bilasadiva ' bhavavyancakacestaya iva [ hetau, lyabalope va bhumi ] 'manda ' dhira ' 'yata ' calitam iti ca yat ', 'ma gah ' ma yahi asmat sthanata 'iti ' anena prakarena 'uparudaya ' nivaritaya sakuntalaya 'ma sakhi ' priyamvada 'samuyam ' sakopam 'ukta ' " ki ' nimittam " iti dosaviskarapurvaka kathita, iti 'api yata, ' 'tata sarva mataparayana kila, madasritam ' mameva visayikrtya krtam iti na sraha ityaloka va [kila ityarucau | "vattayamarucau kila " ityamarah | aloke ca kila ] | 'aho ' va 'kama ' kamopahatacitto janah 'khatam ' atmiyatam svavisayam ["kho jnatavatmani kham visvatmiye kho'striyam dhane " ityamarah ] 'pasyati ' | nigdhaviksana ' mandagamananca khabhavah | sakhagramapi pratikulacaranat parusabhasanam | atra kuvapi naha karanam | ahantu manye matkrte eva etat sarvam | dhika svartha cintam kaminam || [ " prerayanta " ( ta, nya, ma- ) - 'prosayanta " ( ra-, vi ) || "kami svata i" ( ra-, vi, ma . ) "kamah svatam " ( ta, nya- ) ] || T viduseti | [' tatha ' taddat dandakasthamavalamba 'sthita eva ' ] hastau ca padau ca 'hastapada ' karacaranam [pranyangatvat ekavacana ' napumsakata ca ] 'na prasarati ' na karmani pravatta te | bhavanta m drstva acarapraptam upasarpana daksinahastamudyamya ca asirvacana maya kattu na sakyate | ato 'vanmata 'na' bacasa eba ' japyase | jayam nauyase 'jayatu jayatu bhavan ' srista varddha tam [ avayamakarma ko jayih ]

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dvitiyo'nkah NOTES 203 1. (a) snigdham - siha + kta karttari vartamane soft Qualifies boksana kriya | sindhavacita was natural to her. It seems to be the same as mugdha- vilokita referred to in 'krta iva sugdhavilokitopadesah " - Infra (a) anyatah ---anyasyam disi or anyasmin vastuni iti anya + ni (mi ) + tasi svarthe | Compare itah in " prayuktamapyastramiti vrtha svat " | avyaya - adhi mi | (c) prerayantagra - pra + ira + nic + sata striyam = prarayanti casting. tatha | There is little to choose between the reading prerayanta and presayanta | (d) sasuyam --asuna + yak kanda, vadi a bhave striyam = asuya spite ; "paradosaviskaranama- suya " | taya saha | Qualifies ukta | ma ga etc. refers to Priyamvada's "hala na te yukta gantum " - and Sakuntala's " ka tva ' vimrastakasya roddhavastra va " - Act I. (e) gah- " maniluna " iti bhavisyati luna | " ini ga luni " iti gadesah | "na mana yone " iti sragamanisedhah | (f) kila - This is sar castic aruci | All these refer to me indeed! That is to say these have nothing to do with me. [g] mat etc. - ayate anena asmin va iti sraya + luta karane adhikarane va = ayanam track, pandhah resort asrayah | para m pradhanam ekam ityarthah ayanam parayanam (?) the sole subject. karma dha | aha parayana yasya of which I am the subject. [b] kamau khatam pasyati is a paraphrase of - atmabhipraya sambhavitesthajanacittavrttih prarthayita | * :- 2. [2] vageva iti vanamatram speech only, mayurava sakadi | nityasamasah | tena | 'ma ' kartana vidharane "| Here avadharane| (b) japya se - ji + nica + lata se karmani | ji becomes ja when nic follows by " krijinamgi ; f here does not mean "to conquer." It means "to prosper") utkarsa prapti and is akarmaka | "jayirjayabhibhavoradye'rthe 'savakarmakah utkarsa praptiradyarthah dvitiye'the sakarmakah || " raja-kuto'yam gatropaghatah ? KING-Whence is this palsy of limbs ? vidusakah- kudo kila satra acchi aulokari assu- * Adopted by prof. Gajendragadkar.

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204 abhijnanasakuntalam karanam pucchre si [ kutah kila svayamaci akulokkatya akarana prcchasi ] | VIDUSHAKA-Why indeed do you ask the reason for tears after having troubled the eye yourself? raja-na khatvavagacchami | KING-Surely, I do not understand. vidusakah - bho vaassa jam vedaso kujjalola ' vimbadi tam kim ato pahavena nam gaivessa [bho vayasya, yat vetasah kuna- lolam vidambayati tat kimatmanah prabhavena nanu nadivegasya ] | VIDUSHAKA-O friend, is it through its own power or the force of the current, that the cane imitates the gait of the humpback. rajeti | 'atha ' gatranam 'upaghatah ' stambhah 'kutah ' kasmat praptah | viduseti | 'svayam ' atmana 'ati ' kasyapi janasya catuh 'akulikrtya ' angu- lyadina jalavila ' krtva 'asrunah karanam ' hetu kila prcchasi kasmat prcchasi ? ayam te prasno na me rocate [ kila ityakcau ] 1 rajeti | 'na avagacchami ' na budhyate maya | viduseti | 'vetasah ' jalalatabhedah 'kujasya, nalaprsthasya janasya lila ' cestam 'bimbayati ' anukaroti yat tat kim atmanah ' vetasasya ' va 'prabhavena ' mahina 'nanu ' uta 'nadivegasya ' srotasah ? aca pe nanu | ava pacameka prastutya tadaca pako dvitiyah prastutah [ " nanvaksam pe pariprasna " iti caimah || "nanu " ( ra, vi ., ma ) " athava " ( ta, nya- ) ] || 1. gavopa &c. - upahanan iti upa + hana +ghana bhave upaghatah powerlessness. See Tika In this sense vacampapi quotes "tathatvaca dindi Sarvard kathamatih | " 2. katah kila ets. The point is - You are the cause of all this trouble and yet you ask what ails me! This is queer.* * Adopted by Prof. Gajendragadkar.

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featurss: 205 3. bho vayasya &c. - (a) vetasa &c. refers to the water cane. The force of the current bends it and its movements are hence like those of a hump-back. at af is proverbial for 'yielding to force' ; cp. "atma sa 'raksitah sutimasritya betasom " - Raghu IV. (b) prabhavena - bhavanam bhavah | ghan bhave | prakrsto bhavah praditata | tena | Hence Bhattoji makes ya optional by the rule "pratipadikantanu kibhaktisu | The na is vibhaktistha ; thus prabhavena or prabhavena | But the Vrittikara allows only prabhavena | (c) Reading nanu implies apa disapproval. Two alternatives are suggested. atmanah and nadauvegasya, with disapproval of the former. It is not a mere question with an indication of the answer wanted; something like- "Are you the master here or I" put by the owner of a house to an intruder,* athava would make it a simple question. Hence I prefer nanu | raja - nadivegastatra karanam | KING-There the river current is the cause, vidusakah- mama vibhava [ mamapi bhavan ] VIDUSHAKA-And of me thyself. raja - kathamiva | KING-How so. vidusakah - evvam racakajjani uju bhitra erise aulappa- dekhe vanacarabutina tue hodavva '. jam sanca pancaha savadasamuccha- ranehim samkhohiasamdhiva dhanam mama gattanam anosomhi samvrtto | ta pasida me ekkahampi dava vissamoadu [ eva ' rajakayyani ujjhitva etadrse akulapradese vanacaravrttina tvaya bhavitavya yat satyam pratyaham svapadasamutsaranaih samksobhitasandhivandhanam mama gatranam aniso'smi samvrttah | tat prasida me, ekahamapi tavat visramapratama ] | * Adopted Prof. Gajendragadkar.

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206 abhijnanasakuntalam VIDUSHAKA-Having left your royal duties you have to live so much as a forester in a wild tract like this, that really I have become powerless over my limbs, the ligatures of the joint of which have become thoroughly shaken by overy day chasing beasts of prey. So favour me, do rest but a day. rajeti | 'tava ' tasmin kunjalila bidambane 'nadivegah ' srotah 'karanam ' [ miti nitya ' kauve ] | viduseti | 'mama api ' sambandha bhavan ' karanam | rajeti | kathamiva ' ahamkaranam ? karana- viduseti | pratyaha ' prakrtibhih melanadini rajnah karyani tani 'ujjhitva ' vyakta 'tvaya etadrse bhayavahe 'akule ' sankhalasunya ' 'pradese evam ' idrsa ' 'vanacaravrttina bhavitavya ' vanacarena drava varttitavyam vanyavrttista idrsau sanjata ityarthah ' yat satya ' pratyaham ' pratidinam 'svapadana ' vyalammrganam samutsaranaih vidravanaih samcobhitah ' sancalitah 'sandhivandhah pratyangagranthayah yesam tadrsanam nama gavanam anosah ' aprabhuh savrtto'smi ' gava sancalane naha ' samarthah | 'tat ' tasmat 'me ' mama sambandha ' 'prasida ' prasanno bhava, 'ekam ' ekamatram 'ahah api ekam dinam [ "rajahah sakhibhyastaca " iti taca | atyantasamyoge dvitiya | ] 'visvasyata ' mrgayaya viramya visrantirlabhyatam bhavata | tena mamapi visramah syat [ " yat prasida me ekahamapi tavat visramyatam ' (ta-, nya- ) - "tat prasadayisyami visrstu mam ekahamapi tavat visramitum " ( ra vi, ma . ) ] || NOTES 1. kathamiva duba is vakapralankara | 2. (a) kula is samuha | ahatani kulani asmin akulah a place where all sorts of things are huddled together tadrsah pradesah a wild tract. tasmin | (b) vane caratoti vana + cara +ta kartari = vanacarah or vanecarah | sasya vrttih ; seba vrttiryasya tena | baha | (c) Several editions have a stop 7 • after bhavitavam, and begin the next line with yat satyam | Construe. You have to lead the life of a forester, Really I have become &c. yat is idiomatic - bakalankare| Or yatsatyam is a compound adhyaya meaning Really. (d) ahani ahani = pratyaham daily. vausathai avyayibhavah |

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dvitiyo'nkah 207 taca samasantah | pratyahe is also allowable by the rule "trtiyasaptamyo vam- hulam "| Again an avyayibhava ending with an, if the last word is neuter, takes optionally, Hence : is another form. (e). svapada &c. - sunah padani the feet of a dog va becomes va by the varttika "suno dantada ' strakarnakandavarahapucchapadesu " | vapadani iva padani esam khapadah having feet like those of a dog, ie having nails instead of hoops. Hence beasts of prey. sam + ud + + nica + luta bhave samutsaranani starting from their lair, See Tika taih| Plural shows this has to be done several times in the day. (1) samcobhita etc. -- sam + tubha + nica + kta karmani = samtobhita thoroughly shaken. sandhinam bandhah ligatures of the joints. Now See Tika. ་ 3. (a) ista iti isa + aca (karttari ) or ka katta ri = isah lord. na isah | (b) ekam ahah iti ekahah one day. thaca samasantah (see Tika ) | 'ravahahah pu 'si ' iti pumstvam | tam | "aho'ha etebhyah " iti atradese prapate "uttamaikabhyanca " iti pratisedhah | vi + srama + lota tam bhave = visramyatam | 4. Reading--tat prasadayisyami &c. is diffuse and less elegant than tat prasauda | Beside the latter is more polite.* raja - (svagatam ) - ayam caivamaha | mamapi kasyapasta- manusmamrtya mrgayaviklavam cetah | kutah - na namayitumadhijyamasmi sakto dhanuridamahitasayaka ' mrgesu | sahavasatimupetya yaih priyaya krta iva mugdhavilokitopadesah || 3|| KING (Aside)-This man speaks thus; mine too the heart thinking of the daughter of Kasyapa, is declined towards hunting. (Do you ask) Why ? This bow, strung and with the arrow set, I am not able to bend at the deer by whom instruction in guileless look was, as it were, given after having obtained the companionship of my darling. rajeti | 'ayam ' bidusakah 'ca evam mrgayaba klavyam vijnapayan 'aha ' bhasate | 'mamapi cetah ' citta ' 'kasyapasya ' kanvasya 'suta ' sakuntalam 'anusma tya ' dhyayat mrgayaya * Adopted by Prof Gajendragadkar.

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208 abhijnanasakuntalam visaye 'viklava ' bimukha ' jatam | 'kutah ' iti cet srnu-neti | anvayah - adhijyam hitasayam ida dhanuh mrgesu namayitu ' na saknomih priyayah sahavasatim upetya sugdhavilokitaupadesah krta iva | vyakhya- 'adhigata jya ' maurvi yena tadrsam, ari- pi antakam 'ahitah ' samyojitah 'mayakah ' vanah yasmin tat ida ' madiya ' 'dhanuh mrgesu ' harinesu 'namayitum ' srakrasta ' 'na saktah ' samarthah ' asmi ' bhavami | kimbhutesu mrgesu evamamamarthyam ityaha = ' mrgaih priyayah ' kantayah sakuntalayah 'saha basati " saha- vasam 'upetya ' labkha va sahabasarupa dana ' grhitva 'mugdhani ' madhurasaralani yani 'vilokitani ' alokanani [napumsake bhave ktah ] tesu 'upadesah siksa 'krta iva ' sugdha- vilokana siksanarupa pratidana dattamiva | ye priyaya upadestarah tesu katham vagah patyatam | [ "asmi saktah " (rama, vin, ma ) -- " utsahisya " (ta. nya .) || " mugdha feat featpadesah " ( ra . vi, ma0 ) - " locanakantisa vibhagah " ( ta, nya- ) ] || NOTES 1. vi ma is bihala | Compare 'vaiklava r' mama tavadidrsam " - Act. IV, 2. [a] nama + siva + tamun bhave namayitum or namayitum | Comp. "aya prayatnonnamivanamatpharnah " - Magha I. 13 ( which see). [b] saha ekatra vasatih sahabasati ; co-lodging sahamupeti samasah | tam | [C] ina gatau is prapa vyarthaka here. upa + i + lyapa upetya having received [d] priyayah is better taken as pancamanta | [0] mugadha &c. - suga dhani vilokitani | karmadha tesu upadesah supa supa | The idea in the second half isthey received ( upetya ) the privilege of colodging [ sahavasatim ] from my darling [ priyayah- 5mi ] and in the return gave her ( krta iva ) lessons as to how to look in a charmingly guileless way ( muga, ghavilokitopadesah ) | * Comp. "sa rajaha sairiva sanatangi gatesu laulacitavikramesu | vaniyata pratya padesalubdha raditasubhirnu purasincitani " || - Kumara. 3. Reading, (a) utasahisya in the future refers to what will happen when meeting a stag (b) locanakantisa vibhagah share * Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 206 in the beauty of eye. She shared lodging with them, they shared beaunty of eyes with her. [c] The idea is-The deer by the beauty of his eyes will remind me of the eyes of my darling and I shall not have the heart [ utsahita ] to shoot at them [ namayitum dhanuh | It is difficult to choose between the two sets of readings. vidusakah ( ramro mukha ' vilokya ) - antabhava ki vi eixe karia mantedi | aranane mae rudia ' asi [atrabhavan kimapi hrdaye krtva mantrayate | aranya maya ruditam asit ] | VIDUSHAKA- [ Watching the king's face] - Your honour has got something in your mind and is muttering. I did the crying in a wilderness. raja - ( sasmitam ) kimanyat | anatikramaniyam me suha- dayamiti sthito'smi | ---- KING - [ With a smile ]- What else? I stay in [today] because the words of a friend are not to be disobyed by me. vidusakah -- cira jia [ cira jova ] | (gantumicchati ) | VIDUSHAKA-May thou live long! Wants to go. raja - vayasya tistha | savasesa me vacah | KING-Stay, friend. My say is not over yet. vidusakah- anavedu bhava ' [ srajnapayatu bhavan ] | VIDUSHAKA-Let your honour command. viduseti | 'atvabhavan ' pujye [iti pragvyakhyatam ], kimapi ' vastu 'hrdaye krtva ' manasi dhyatva 'mantrayate ' jalpati | etat 'maya aranya ruditam ' mama aranya rodanam 'asita ' aranya rodanamiva nisphala me vavi jatam [ "aranye ruditam " iti lokoktih ] anyasaktena bhavata madukta na tameva | [ "ara maya ruditamasit " (ra-, vi-, ma ) arane khalu maya ruditam " ( ta, nya ) ] ||

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210 abhijnanasakuntalam | rajeti | 'anyat ' apara ' ki ' mantraye ? 'muhrdo bhavato 'vakya " me anatikrama- yam alanghanam 'iti ' hetoh 'sthito'smi ' mrgayagamanat virato'smi | rajeti | avasisyate iti 'avasesah ' avasista vantu | tena saha 'savasesam asamaptam | 'me ' vacah savasesam ' uktadanyat anuktamapyasti tacca srnu iti bhavah | viduseti | avahito'smi 'bhavan srajnapayatu ' adisyatam yat srotavyam maya | NOTES 1. (a) aranya &c. - maya has anukta karttari trtiya | sasthi is barred by "na lakagrayanisthakhalartha trnam " | " aranya ruditam " - weeping in & "rudam "-weeping wilderness-does no good; because no one listens, so relief can not be expected. Hence the phrase has beceme proverbial for anything (not necessarily weeping ) done in vain. * The construction is peculiar araneा maya ruditam iti yat tadasit - It was as if I wept in a wilderness. Or maya krtam ruditam ara asit - my weeping was done in a wilderness. [c] The other reading "arane khalu &e" is more direct and simpler in construction. 2. savase sam -- avasisyate ini ava + sisa +ghana karmani = avasesah residue. tena saha | vahu- | With a residue. i. e. unfinished. raja - visrantena bhavata mamapekasmin anayase karmani sahayena bhavitavyam | KING When rested, you will have to help me too in & matter requiring no exertion. vidusakah - ki modanavajjie tera hi a sugahido jano [ ki modakakhadikayam | tena hi ayam sugtahito janah ] | VIDUSHAKA-Is it in eating sweet-meats? Then indeed this has been well-chosen, raja-yatra vaksyami | kah ko'tra bhoh |

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dvitiyo'nkah 211 KING - In what I will tell you. Hallow Who is here ? ( pravisya ) dauvarikah (pranamya ) - anavedu bhatta [ajnapayatu bhartta ] | (Entering) WARDER (bowing)-Let Sire command. rajeti | 'visrantena vinitasramena 'bhavata mamapi ekasmin kasmiscita 'avidya- manah ' ayasah sramah yasmin tathavidhe sukare 'karmani ' saha ayate gacchati iti 'sahayah ' sacivah tena 'bhavitavyam ' || yatha ahamadhuna sramapanayakarmani te sahayo bhutah tatha tvamapi kammiscita karma ni mama sahayo bhuyah, tatra te kleso na bhavisyati ityarthah | viduseti | ' modakanam ladda kanam 'khadanam ' bhaksanam tadakhya kauda़ा 'modakakhadika [ krauda़ाyam va striyam ] tasyam 'ki ' sahayamicchasi ? 'tena hi ' tada 'tu ayam madra ूpo janah sugtahitah ' sustha, cintitah | "anayase karmani " iti bhavata ucyate, kintu krida़ाm vina sarvatra klesah | krida़ाsvapi laddu, kamacanam srativa sukarama yadi tava sahayamicchasi, matto yogyatarah sahayo na labdhavyah iti bhavah | rajeti | 'yatra ' yasmin karmani aha ' 'vaksyami ' tatra tva ' sahayo bhuyah 'ka' ava asta 'bhokah ' ava dvari tisthati ? iti dauvarikam ahvayati [baka bhinnatva vausa- bhavana kaskadih 11 pravisyeti | ahvanam sratva 'pravisya hari niyuktah dauvarikah [ "tava niyuktah " iti thaka ] pranamya ' abhivadya aha - 'bhartta ' svami 'ajnapayatu ' adisatu palyate maya | 1 NOTES (a) visrantena yasya tena vahu - | Or (b) api- samuccaye | I have helped you, do you too help me (c) anayase a + yasa + van bhave = ayasah toil prayavah | Now See Tika (d( sahayena - saha ayate gacchati iti saha + a + ackattam ri--sahayah srama + ta bhave = srantam fatigue sramah | vigata sranta vi + srama + kta karttari = visrantah rested. tena | helper. 2. (a) modaka &c. - modayati iti muda + nic va l kattam ri = modakah a kind of sweet-meat. "modakah khadyabhede'stri " iti medini | Bhanuji

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212 abhijnanasakuntalam has modayate in the atmanepada | modakah khadyante asyam krida़ाyam iti modaka + khada + khantu adhikarane samjnayam == modakakhadika eating of sweat meats, This is a piece of pleasantry. The king says anayase tasyam | karmani | The jester takes in the sense of fat and mentions the name ( sa jna ) for the occasion; or, possibly it was current as a samjna like abhuprasakhadika, acisakhadika given in the Vritti, under the rule "ma' nayam " Pan. 3. 3. 139. 8. ka: ko sa &c. We do not get kasko sa because this is not We have two different sentences with two a case of vopa sa | kriya understood. Thus kah asta ? kah atra asta ? 4. hari niyukta iti dara + tak = dovara + thak = dauvarika by the rule "daradinanca " i.e. when a taddhita dropping na, na, or ka follows ai comes before and before a of words of the class. 5. bhartta - This is the way menials have to address the king "rajna svamitideveti bhrtya bhatta ti vaghamah "- Sahityadarpana. 6. ajnapayatu a + jna vi + lota tu || This in ta gives ajnapita whereas jnapa of the curadi class gives ojapa tah or ajnapita | raja - raivataka, senapatistavadahayatam | KING - Raivataka, let the Commander-in-chief be summoned, dauvarikah - taha [ tatha ]| (niskramma senapatina saha punah pravisya ) eso anna anukkantho ido die ditti ebba bhatta cihna | upasappatu ajji [ esa ajnavacanotkantha ito dattadrstireva bhartta tisthati | upasarpatu ayyah } | | WARDER-(I do) as your majesty commands [Going eut and coming back with the Commander-in-chief], Here, Sire is waiting, even with his eyes directed this way, eager to speak out the order. Let your honour approach. * Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 213 senapatih ( rajanamavalokya ) -drstadosapi svamini mrgaya kevala ' gunayaiva samvrtta | tathahi devah- anavaratadhanurjya sphalanakurapurva ' ravikiranasahisnu kक़ salesairabhinnam | apacitamapi gatram vyayatatvadalacya giricara iva nagah pranasara vibhatti ||4|| ( upetya ) jayatu khami | grhitasvapadamaranyam kimanya- travasthiyate | COMMANDER-IN-CHIEF (Looking at the king)Hunting, though of known defects, has, in our lord, worked for good only. For like a hill-roaming elephant, sire shows, a frame which is the very essence of vigour, tightened in the forepart by incessant drawing of the bow-string, tolerent of the rays of the sun untouched by the slightest trace of fatigue, though reduced in bulk yet through hugeness not noticeable as such. ( Approaching) Let our lord prosper. The forest has its beasts of prey tracked. Why does Sire stay away? rajeti | raivataka ' iti dauvarikanam | 'senapatih ' senanayakah tavat 'ayatam aya ita aniyatam | (anpurvat hryateh karma ni lota ) | | dauveti | 'niskramya ' rangamancat vahirgatva | esa iti | 'esabhartta ' khami ajnayah ' adesasya 'bacanam ' uccarana tasmin 'utkanthah ' udgrivah 'itah ' asyam disi 'datta drstih ' yena tadrsa 'eva tisthati ' asta | 'aya ':' bhavan 'uparsa patu ' bhatte : samipastho bhavatu | seneti | 'mrgaya ' akhetah 'drsta ' laksitah 'dosah ' kruratadayah yasyam tadrsi 'api svamini ' bhatta ri dusyanta ' 'kevalam gunaya ' prakasaya 'eva satta ' jata | mrga- -yasilanata gratha dehotkarsadvayi guna jayante tatha krauryyadayodoya api | svaminastu

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214 abhijnanasakuntalam guna eva jata na tu te dosah [" gunayaiva " (ta. nya - ) - "guna eba " (ra-, bi-, ma- )] taneva gunan aha 'tathahi ' iti | 66 ana ti | anvayah - giricarah nagah iva deva, anavaratadhanurjya sphalanakra purva ravikiranasahisnu ta salesah abhinnam apacitamapi vyayatattvat alaca pranasara ' gava vibhartti | vyakhya - girau ' parvate carati vicaratoti giricarah [ " carestah ' iti ta: ] parvatavihari naga iva ' gaja iva devah ' khami anavarata ' nirantara ' dhanurjyayah ' dhanuh ayaar gunasya sphalana na ' akarsanena kra ूrah kathinah purvakayo yasya tadrsam " ravikirana " saurakara sahisnu sahanasilam [ "na loka- " iti karakasasthinisadhah ] kla sasya sramakhedasya lethe gandhanapi abhinnam asprstam apacita ' karka ' saviharata ebhirdinaih cinama api vyayatattvat visalattvat alaca caugattvena pratiyamana pranasya ' valasya ' [ " prano'nilevala " iti hemah ] sara sthiramsamiva | " saro valam sthiramse ca " ityamarah ] matra sarira vibhartti dharayati || [ "krarapurva m " ( ra . vi- ma . ) -- "kra rakarma " ( ta- nya0 ) | 'sahisnu ' ( ra vima ) - sahisnuh " ( ta nya ) "klasa " (ma ) -- kheda " ( ra ta vi vya ) | abhinnam " (ra- bi . ma. ) - "abhinnah " ( ta nya ) || upetya ti | 'upetya ' samipa ' gatva aha-- khamojayatu jayena yujyatam | grhitah ' nirupitah svapada ' gralamrga yasmin tathavidham jatam aranam | kutra kascita vyaghrah asti kutra va hakah iti sarvamasmabhih parijnatam | tat anyatra ' vanam anavagahamanah ava va desa ' 'ki ' kimartham avasthiyate ' devena ? vyapadayatu svami B NOTES jhatiti tava tan 1. (a) ajna &c. bru or vaca + luta bhave = vacanam speaking.. uttering. ajnayah vacanam uttering the command. udgatah kanthah asya neck uplifted; but this indicates anxiety. Hence utkanthah means anxious, eager, (b) itah - idam + ni utkanthah Lit. With th (7mau ) + kharthe tasi this way. 2. (a) drstadosa - Which is known to produce evil effects. (not that guna doee not exist ) (b) khamini - The general is a servant (bhrtya ); but he is a high officer; hence he addresses the

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1 dditoyo'nkah 215 king as khamin | Contrast bhartta tisthati of the dauvarika | kevalam Alone, ie the exclusion of dosa | (d) gunaya - gunam adhata savrtta gunaya sa vrtta, ie "kriyarthopapadasya ca karmani sthaninah " iti karmani caturthi | (e) devah -- Compare "raja khamiti devetibhrtya bhatteti cadhamaih " | 3. Reading. - drsta in drstadosa and kevalam go against the reading gunah for gunaya | If the former were intended, the poet would have probably said doso'pi khaminimrgaya guna evam samvrtta | Besides mrgaya svamini gunah conveys no meaning. Because in the first place mrgaya is not a guna, at least the poet cannot call it a guna having described it as drstadosa ; that which is drstadosa, i. e. possesses or imparts dosa cannot be itself a guna | drstaguna may he allowed but not guna eva| Secondly, mrgaya cannot reside in svamini because it is not a ; the epithet gives it and makes it dharmina, i. e. a dravya | | 4. (a) anavarata = etc. ava + rama + kta karttari = avaratam ceased, na avaratam nana tat - dhanuhsthita naya dhanuja string attached to the bow sakaparthivadi| Separate mention of dhanusa is necessary here, because pulling the l alone is no exercise. Prof. Gajendragadker objects that by parity of reasoning jayasabdena va duratah in Act Ill, should have been dhanujasivda nai va duratah | Not at all. The mention of sabda implies that the jaya is attached to the dhanusa because the alone has no Hence separate mention of dhanus is unnecessary. But the jaya attached to the dhanus (dhanuh sthita ) works as an excellent chest expender, tastha asphalanam the drawing of the string attached to the bow anavarata yatha tatha dhanujasphalanam Incessant drawing of etc. sahasupeti samasah | With " krurakarma or asphalanakra ूra compare asphalanakarkasa in "airavatasphalanakarkasena hastana pasparsa tadangamindrah " - Kumara tena krarapurvam| itata | kra ूrapurvah implies censure, and is therefore rejected (b) ravikirana sahisnu sahasupeti samasah | Vamana however takes these under "gamigamyadi " and makes dvitiya tat-- compounds with them. N. B. - sa sasasthi samasa as ravikiranasya sahisnu may also be got here.

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216 abhijnanasakuntalam (c) kta sala sa :- Almost all editions read kheda for klesa But the most valued of the benefits obtained from active exercise is sramajaya - power to bear fatigue. If we omit क़desa there is nothing in the sloka to refer to this ; kalidasa refers elsewhere to sramajaya as a guna deriveable from mrgaya | Thus "paricaya ' calalacanipatane bharusisca tadi gitavodhanam | sramajayat pragunanca karitya sautanumato'numatah sacibairyayau | " Raghu. IX. This is a reason for retaining klesalesah | There are also reasons to reject khedala sah | In the first place absence of sweat (kheda ) is almost a disease. Secondly kalidasa frequently refers to perspiration being allayed bythe breeze after a hunt Thus - " tasya karka saviharasambhavam kha damananavilagnajalakam | acacama satusara- saukari bhinnapallavaputo vananilah || ** etc. (n) vyayatatvat vi + ayama + kta karttari = vyayatah vast, visesana ayatah ityarthah | tasya bhavastattvat | heto pancami A slight reduction in a huge body is not noticed. Hence, baाyatattvat (through hugeness) calacam not noticeable, (0) alacam - laksa + siva + yat karma ni lacam noticeable. na lacam not noticeable, i. e. that which cannot be noticed as reduced. (f) pranasaram = Raghava oxplains prano valameva sarah sthiramso yatra tata with vigour alone left. 5 grhita etc. - The General here feigns keenness - The beasts are tracked already. Sire is wasting precious time. Later, it would be too late for good sport 1 * For vapada see svapadasamutsaranaih - Ante. pp. 207. raja - mandotsahah krto'smi mrgayapavadina madhavyena | KING-I am rendered feeble in my ardour by Madhavya who denounces hunting here. senapatih ( janantikam ) - sakhe sthirapratibandho bhava | aha tavat svaminascittavrttimanuvatti setra | ( prakasam ) pralapatyasa vaidheyah | nanu prabhureva nidarsanam | * Adopted by Prof. Gajendragadkar.

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hitoyo ss: medamka dakkasodara ' laghu bhavatupratyanayogya ' vapuh savanamapi laksate vikrtimaccittam bhayakrodhayoh | utkarsah sa ca dhanvinam yadisavah sidhyanti la cale mithyaiva vyasana vadanti mrgayamottagvinodah kutah || 5|| 217 Limb. The body thin from GENERAL (Aside )-Be of firm opposition my friend, I will but follow the bent of sire's mind. (Aloud) The fool is raving. Why, your majesty himself is the proof. becomes light and fit for exertion, with the waist, reduction of fat. The minds of animal, as disturbed in fright and anger, are noticed too. That indeed is the excellence of archers that arrows succeed in a moving mark. Verily, they falsely call chase a dissipation. Whence is such pleasure? rajeti | mrgayam apavadituma ' ninditum silamasya bhaumatvata iti mrgayapabadi akheta nindakah, tena madhavyena tannamna vidusakena 'mandah ' honah utsahah ' agrahi yasya tathavidhah asthahina ; krto'smi ' ato'vabatte ! seneti | ( 'janantikam ' rajna asruta yatha tatha madhavya prati aha ) 'sthirah ' ''acalah 'pratibandho ' badha yasya tadrso 'bhava ' | ''cittasya ' cetaso 'vrtti ' vyapara ' kanda- mityarthah 'anuvarttiya anusarisyami | yadaha ' mrgayam stosyami tat khaminastustaye, na hi khamatena | tat tvam drdha vadhakha yena bhartta madukta ' na karotyeva | 'esa vodheyah ' murkho madhavyah 'pralapati ' samvaddha bhasate | asya ukta na sangatam | tava pramana ki brumah 'nanu prabhuh ' svami bhavan eva nidarsane drstantah | bhavantam drstta eva jayate madhavyoktam unmattapralapamatram | [ " prativandho " ( ra, bi, ma ) " pratijno " ( ta, nya- ) || " pralapatya " ( ta, nya-, ma ) " pralapatva " (ra, vi ) || "vadheyah " ta-, nya-, vi-, ma- ) " va dhaveyah " ( ra ) ] || bheda iti | anvayah -- vapuh medam dakasidara ' laghu utthanayoga bhavati | bhayakrodhayoh satvanam vikrtimat cittamapi lacate | cale lo savah sidhyanti ( iti ) yat dhanvinam sa ca utkarsah | mrgayam mithya eva vyasana ' vadanti | ihaka vinodah kutah | vyakhya- 'vapuh ' sarira 15

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218 abhijnanasakuntalam 'medasi ' vasayah chedena ' nirasena 'krsodara tanumadha dasa nauyamityarthah | api ca 'laghu ' utpatanadama ' sat utyanayogam ' srayasasamartha ' 'bhavati ' tena samaresu bhava- sada ' na bhajate | 'bhaye krodha ' va 'satvanam praninam 'vikrtimat ' vikrta ' 'citta ' manah 'khalate ' drsyate, esa bhautasya vahirakarah esa kruddhasya iti jnayate, tena ca sava- samagame bhito'yamta do va iti jnatva karttavyamacaritum sakyate | 'cale ' dhavati 'lo ' sarave 'isavah ' sarah sidhanti 'prasidanti ' caladapi laca patayanti iti, yat 'dhanyana ' dhanurddharanam ( dhanvasabdo'pyasti dhanuh paryayah ) 'saca ' sa eva (vidheyapra- dhanyata pulimgata ) 'utkarsah ' naipunyam | tacca naipunya ' mrgayaya labhyam | yasya ete gubbah tam ' mrgayam mithya ' akaranam 'eva vasana ' dosa ' 'vadanti panditah udaharanti ('magayaci divakhanah parivadah striyo madah | tauyavika hataya ca kamaji dasako ganah | " iti manuh ) 'ihaka ' evamvidhah 'vinoda ' pranodah 'kutah ' kasmat anasmat labhyate | pramodah siksa ca yugapadeva mrgayaya bhavati nanatah kuto'pi | tanmadhavaprasya nindavado'yamupeca eva || | NOTES 1. (a) sakhe etc. - You oppose, I will humour ! We can see now what to think of his keenness in the preceeding page. (b) pratijna for pratibandha seems unsuitable. DOWN 2. (a) vaidheyah - vi + dha + yat karma ni = vidheyam that which has to be enjoined vidhatavyam sastravidhih | tasya ayam ( adhikari ) iti vidheya + sraya vadheyah one who has yet to learn what the Sastras say or perhaps better, one who goes by the Sastras alone without reference to practical experience. When such a man takes to delivering lectures we must call it 'raving' (pralapati ) | (b) nanu is -in refutation of Vidushaka. Your majesty furnishes the best answer by your splendid physical development due to ma gaya | * 3. (a) medamkeda etc. - krsam udara yasmin vahu- | medasah vedah medaka dah, hrtat | tena krsodaram | svat - (b) laghu - Raghava says - medava dakkasodaram, * Adopted by Prof. Gajendragadkar.

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featerse: 218 . ati laghu | But medakeda is the hetu of laghu tva and krsodaratva as well. It seems better not to speak of krsodaratva as hetu of laghutva after having distinctly mentioned medakeda | Say medamha dalagha, or krsodaralaghu, but not both. I have therefore explained differently in the Tika. (c) utthanayogyam - ud + stha + luta bhave - utthanam exertion udyogah | tasya yogyam | 4. (a) dhanvinam- dhanna and dhanvan both mean dhanusa bow. Hence dhanyam esamasti, or dhanva esamasti iti dhanva or dhanvan + ini matvartha - dhanvinah archers. tesam | "dhanva tu marudese na kliva cape sthale'pi ca " iti medini | Ordinarily ini is not available after dhanvan and the ganakara cites it under the ate class, so as to take af optionally by the rale " vrihmadibhasra " | Panini's brahmadi is described by the ganakara om kladi | There as an example of af he quotes this very line from Sakuntalam, thus - "dhanvi yatha - utkarsa sa ca dhanvinam yadiyavah sidhyanti laco cale " - Ganaratnamahodadhi. Verse 425. (b) vyasanam - vyasyate karttavyat anyatra niyate anena iti vi + a + lata karane | | vidusakah ( sarosam ) - avehi re ucchaha hetu | attabhava pakidi avalo ! tuma dava ada़vodo aड़vim ahindanto naranasitraloluvassa jisnaricchassa kassavi muhe pada़िssasi [ apehi re utsahahetuka | avabhavan prakrtimapannah | tvam tavat atavitah atavimahindamanah naranasikalolupasya jonaksasya kasyapi mukhe patisyasi ] | VIDUSHAKA-(Angrily)-Avaunt! You tempter. His Highness has returned to his senses. You rushing from thicket to thicket, will surely fall into the mouth of some old bear fond of the human nose. viduseti | ( 'rosena ' kaupena saha aha ) 're utasahasya ' udyamasya 'hetuh ' karanam ( kutsite kan ) 'apehi ' dura bhava | 'avabhavan ' manyauya ' raja "prakrti " khabhavam 'apannah ' praptah | tvayaiva utsahitah ayam mrgayam yati, adhuna tu prakrtisthah

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220 abhijnanasakuntalam taha ramapasara | manya ' 'tva ' tavat atavitah ' gulanat 'atavi ' gulam ahildamanah gahamanah naranam nasikayam naranasikabhaksane 'lolupasya ' saspa hasya 'kasyapi jina ': cam ' stha ' brddhabhalla kasya 'sukhe patisyasi tena vyapadayisyase | [" apehi re utsaha hetuka " ( ta0, nya0, sa0 ) | raghavavidyasagarau etat na patatah ] | NOTES 1. (a) utsaha &c. - kutsita utsahahetuh iti utsahahetu + kan or ka (b) naranasika etc. -garhitam lumpati iti lupa + + a karttari bhavaganhayam - lolupah greedy. (c) jo rksah jirna ' ca : or jirna rcah, tasa | Beasts of prey take to man-eating when they get old or otherwise unable to hunt. Probably the bear considers the human nose as a delicacy. "bhanna ka manusyanam nasikam grhnanti " - Dasakumara quoted by Monier-Williams. raja - bhadra senapate, srasramasannikarse sthitah smah | atasta baco nabhinandami | ada tavat- | hantam mahisa nipanasalila ' srnga muhastaड़िta chayavaddakadambaka mrgakula romanthamabhyasyatu | visvavdham kriyatam varahatatibhim svacatih patvale visrama labhatamidanca sithilanyavandhamasmaddhanuh ||6|| KING - Good General, we are staying near a hermitage. So I do not endorse your remark. To-day, then let the buffaloes plunge into the waters of pools tossed up repeatedly with their horns; let the deer-tribe practise ruminations in herds formed under shades; let the digging up of bulbs be quietly done by rows of boars in shallow lakes; and let this bow of ours enjoy rest with grip of the string loose. rajeti | 'bhadra ' saumya 'senapate asramasya sannikarse samipe sthitah smah tisthamah 'ato ' hetoh 'te vacana ' na abhinandami ' adriye || [ "sannikarso " (ta-, nya- )- "sanista " ( ra ., vi . ) - "sanikasta " (ma ) ] || gahantamiti | anvayah

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dvitithoh 221 mahisa nipanasalila ' mu hastada़िtam gahantam | mrgakula ' kayavaddhakadambakam romantha- mabhyasthat | varahatatibhih visrabdha palvanne mustacatih kriyatam | idam srasmaddhanusca sithilajyabandha ' ( sata ) visrama labhatam | vyakha - 'mahisa nipanasya ' upakupa- jalasayasya 'salila ' jala ' srnah visanaih 'muhah ' vara ' bara ' 'tada़िtam ' uccalitam yatha tatha 'gahanta ' visantu, vasabhavat svacchanda jale majjantu | mrgakula " harinatham anuha jitam kayayam vaddhakadambaka " racita ni mat 'romanya ' carvitacarva gam 'abhyasyatu ' anusilayatu || 'varahana ' sukarana 'tatibhih ' sra nibhih ' visvabvam srasambha mem yatha tatha 'palvala ksudramariti [jatavekavacanam ] 'mustana ' ghasamulanam 'catih ' utcananam "kriyata ' vidhiyatam | 'idam ' etata 'ammakam dhanusca sithilah ' adrdha़h 'jayavandhah ' atitarai fore tathabhutam sata 'visrama ' vyaparaviratima [ ाntata pacadyaca | vyavasthitavibhasasrayanata vrddhih ] 'labhatam prapnot nirvyapara tisthatu ityarthah || [ "visva dha " ( ra-, bi, ma ) - "visvava dha : " ( ta-, nya- ) || "tati " (vi-, ma- - "pati " (ra, ta, nya- ) ] || NOTES We 1. (a) senapate - This address pays the General a compliment. You being the senapati - the leader of the forces this ardour suits you very well, but there are other considerations. are near a hermitage and must not think of disturbing the ascetics by our shouting and yelling &c. (b) With the reading nistha explain sannikrsta dese | 2. (a) nipata &c. -nipiyate asmin iti ni +pa +luta adhikarane = nipanam a pool "ahabastu nipanam sadupaka pajalasaya " ityamarah | Here upa- kupajalasaya - a trough near a well-does not apply. Such a trough is not possible in the wilderness. It is better taken as any piece of shallow water. (b) gaimu hastaditam is an adverbial phrase qualifying gahantam | See Tika. Raghava takes it as qualifying nipanasalilam (c) chaya etc. - kadamba means samuha | "vrndam kadamba ' nipe na " | kadambameva kadambakam | kana svarthe | vaha kadambaka ye na | vaha ! kala and kadama mean apparently the same. To avoid tautology let vada- kadambakam refer to formation of groups in different places and kula as-

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222 abhijnanasakuntalam to the whole herd, a single producing different Kadambakas. (d) romantham - roga matha natiti roga + manya + ana karttari The cure for disease. prsodaradi | The rumination is supposed to do good to the cattle. (0) abhasatu - abhi + asa (dibadi ) + lota tu let thom do it over and over again. (f) These two lines indicate absence of disturbance, hence, ease and confidence. On this point : and abhasatu are suggestive. * (g) varahapatibhih for varahatatibhih has the weighty support of Bhoja and Vamana. It is supposed to imply that only the tuskers cfa were deemed worth hunting for. * (h) bisramam - visramayati iti vi + srama + nica aca karttari = visramah that which relieves fatigue, i. e. rest a Here in simply vi + ma + ghana the sutra "nodattopadesasa mantasapranacameh " will bar vrddhi | In srama + sica the rule "mitam hakhah " does not stand in the way for under this rule vrttikara has the remark "kecidava ' va ' ityanuvattam yanti | va ca vyavasthitavibhasa | tena utkramayati sa kramayati ityam vamadi siddha bhavati " | Mallinatha takes advantage of this to defend 'visramaya " "visva- mayan " &c. Haradatta however is opposed to it. Or say srama eva yamah fatigue prajnadi ana | bigatah srami yasmin tama | visramam is Bhoja's reading. Vamana has visrantim | (i) jyaya bandhah | tat | 27 3. Remark - The metre is saha lavikriditam | See under nauvarah &c. Act I. The figure is khabhavokti| See under grivabhanga &c. Act I. The kavyaprakasa condemns the third line on the score of prakrama- bhanga | The commentator thereon remarks-- "cava gahantamiti kata- karakabacakatinah prakrame kriyatamiti karma karaka vaca kasa " | senapatih- yat prabhavisnave rocate | GENERAL - As master pleases. yatha na raja - tena hi nivarttaya purva gatan vanagrahinah | me sainikastapovanamuparundhanti tatha nisedavyah | pasya- samapradhanesu tapodhanesu gudha़ hi dahatmakama stitejah sparsanukula iva suryakantastadanyatejo'bhibhavaddamanti ||7|| Adopted by Prof. Gajendragadkar.

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feataise: 223 KING --- Well; then recall the forest-surrounders that have gone before. My soldiers have to be so warned that they do not disturb the forest of penance. Know that in ascetios with whom quiet is predominant, there is hidden energy whose essence is burning. Like sungems, pleasant to touch, they emit it through aggression of other energies. senapatih- yadajnapayati khami | GENERAL As Sire commands. seneti | 'prabhavisnave ' prabhavanasilaya svamine [ "rucyarthanam priyamanah ' iti caturthi sampradane ] 'yat rocate ' tadeva bhavatu | adya visrama evastu | rajeti | 'tena hi ' 'purva ' gatan ' prasthitan 'vanagrahini vanavestakan 'nivartta ' ya' pratyahara || 'me se nikah yatha tapovana ' na uparunvanti pauda़yanti 'tatha nisa dah ' nivarayitavah | 'pasya ' janihi sarmeti | anvayah - samapradhanesu tapodhanesu dahratmaka ' tejo gudham asti hi | sparsanukula ; suryyam kanta iva anya tejo'bhibhavat tat [te ] vamanti | sakha- 'samah ' santih 'pradhanyena seva " yesam tesu 'tapodhanesu ' munisu 'dahah ' dahanam 'atma ' khabhavo yasya tathavidha ' 'tejah ' pritih agnirityarthah 'gudha़ ' guptam ' asti hi astava | 'sparsasya ' karaparasarsa sya anukulah ' ksama karagrahyah 'suyyaikantah ' manibhedah 'drava anyasmata tejasah ' jayotisah yah 'abhibhavah ' tiraskarana tasmat hetoh 'tat ' tejah te 'vasanti ' aviskurvanti [ gaunya hattya gramyatapariharah ] | ["tena " ( ra ., vi ., ma ) " api " ( ta, nya-, ) || " tadanya " ( ra-, vi-, ma )- " " te dhanya " (ta-, nya- ) || " vamanti " (ra-, vi-, ma ) "dahanti " (ta-, nya- ) | NOTES 1. prabhavisnave prabhu + dusanaca tacchilya karttari = prabhavisnu the lord. The usage is vadika | tama | "rucyarthanam priyamanah " iti sampradane caturthi | This is artfully worded. He is overjoyed but assumes the air of chagrin. Oh, how should I like to go out ! But what can. my poor self do when prabhu orders to stay in !!! * Cp. "viniyoga- prasadau hi kinkarah prabhavisnusu " - K. VI. 2. (a) purva gatah purva gata gone first. sahamupeti samasah | tana | gatapurvan Adopted by Prof. Gajendragadkar.

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is also allowable as jnapita by the rule "bhutapurve carata " | (b) bana- grahiyah---vana ' grahitu ' solamesam iti vana + graha + nimi karttari tacchilye - vana- grahinah | tan | 3. (a) anugatah kulam anukulah favourable, praditat | sparsanukulah tolerating handling; cf. 'sparsa ' ksama ' ratnam - Act. I. (b) sranyatejah &c. abhi + bhu + apa + bhave abhibhavah affront anyat tejah or anyasya tejah karmadha - or tat | tasmata Or tena abhibhavah | Affront from energy of others sahasupeti samasah 02 tat | tasmat | hetau pancamau | Or abhibhava ' prapya vamanti iti "lyaba lope " karma ni panjami| [C] vamanti-vam + lata anti literally to vomit. Here in the secondary seuse to exhibit. It is gramya in the mukha sense but not so in the gauna | dandin says "nistha pratodagirna vantadi gaunavrttivyapasrayam atisundaramanyata gramakam vigahate| " 4. Remark -- Here the king points out to the General the risks he runs if he does not check his men ( saunika ) | The ascetics appear to be harmless creatures ( samapradhana ) | But your men must not take liberties with them for they know how to burn. There is fire in them ( tejah asti ) only it is hidden [ gudha hi || Molest them they will show the fire. Look at the sunglass. You can handle it But let sun's heat [ anyatejas ] oppress it and it burns all that approach it. Cp. "na tejasta jakhi prasrtamaparesam visahate | sa hi tasya kho bhavah prakrtiniyatatvadakkatakah " &c. in Uttara. So do go and call back your men. This is a dodge to send the General away because the king wants to be alone with the jester.* vitusakah - dhamsadu de ucchahavuttanto [dhvasatam te utsaha- vrttantah ] | (niskrantah senapatih ) | VIDUSHAKA-Your account of ardour be damned. [ Exit General ]. raja ( parijanam vilokya ) - apanayantu bhavatyo mrgaya- vesam | vaivataka, tvamapi kham niyogam asunyam kuru | Adopted by prof. Gajendragadkar.

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dvitiyo'nkah 225 KING-(Looking at his attendants)-Go and put off your hunting dress. Raivataka, you too see that your post is not vacated. i parijanah -- jam desa anava [ yat devah srajnapayati ] | (niskrantah ) | Attendant-As your resplendant self commands (Exit). vidusakah- kida bhanda nimmati | sappada imasim padava cchaya viraidavidanasanahe silale uvavisadu bhavam yava ahampi suhasono homi [krtam bhavata nirmaksikam | sampratam asmin padapacchayaviracitavitanasanathe silatale upavisatu bhavan yavadahamapi sukhasino bhavami ] | VIDUSHAKA-Even the flies have been driven off by you. Now do you sit down on that stone slab, furnished with a canopy. made by the shade of the yonder tree, so that I too may become seated comfortably. viduseti | 'te utsahasya ' rajnah protsahanasya 'vrttantah ' vartta 'dhva ' sata ' nasyatu | natah paramena ' protsahaya || ["dhvasatam " (ma ) - dhvasitah ( ra ) ] || rajeti | [ 'parijana yavanigana "viloka ' dastva, yavaninam ma gayavesam balaca aha ] 'bhavatyah ma . gayayah vesa " sajjam 'apanayantu ' pariharantu | etena yavaninam apavahanam | 'ra'vataka ' iti daubarikasambodhanam 'tvamapi kham ' atmano 'niyogam adhikara dvaramityarthah [adhikarane ghana ] 'asunya ' khopasthitya purna karu ' hari eva tistha ityarthah | vidusati | 'bhavata ' macikanamapi abhavah 'nirmacikam ' [abhavathe ' vayibhavah ] 'krtam '| parijanan apasayya avayoh sambandha ninam nah krto'ya desah ! sampratam ' adhuna 'asmin padapacchayaya viracitam ' yata 'vitanam ' ulloca, candratapah [ "rikta vitanasulice " iti vikandasesah ] tena 'sanathe ' yukta 'silatala " pasanaprstha bhavan 1

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226 abhijnanasakuntalam 'upavisata ' | upavista bhavati tavat ahamapi sukham asino bhavami kanditasandhih sthatumasaktah upavesana sukhamanubhavami ityarthah [ " padapacchayaviracitavitanasanace silatala " ( ta-, nya-, ma ) - " padapacchayayam viracitanvatavitanadarsaniyayam asane " (ra-, vi- ) ] | NOTES 1. (a) utsahahattantah- vanantah vartta account or pravrttih news. "vasi pravrtti ttantah " | The Jester refers to the news "grhitasvapa- damaranyam " with which the General entered. The news is tempt ing to a hunter it is an utsahahattanta | May such newscease to come ( dhvamsatam ) | * (b) dhva ' sita will refer to the past. The Jester does not care for the past, he wants no such news in future. 2. parijanah- jana has jatavekavacanam | parigato janah parijanah attendants. It means attendants at the chase i.e. the Yavana women. 3. (a) niyogam - niyujate ammin iti ni + yuna + ghana adhikarana niyogah appointment, post, ie the door. (b) asunyama-na sunyah not vacant, tam | 4. (a) nirma cikana -- The jester notices how the king sends away the General, the attendents, the warder. He expects some confidential talk, and remarks "krtam bhavata nirma cikama 1.0. now tell me what you have got to say, there is none to overhear. (b) padama &c. - vitanyate iti vi + tana + ghana karma ni bitanama a canopy. nathena saha sanatham furnished with a master Hence secondarily "taken care of" "looked after, " "well furnished" &c. padena pivati iti pada + pa + ka karttari = padapah a tree, so called pada +pa +ka because it drinks (fuafa) sap from the earth with its roots ( padaina ) | padapasya chaya padapacchaya | We do not say padapanam because that will give padapacchayam in the nenter by the rule 'kaya * Adopted by Prof Gajendragadkar,

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dvitiyo'h 227 | vahulya " | taya viracitam | itat| tadrsa ' vitanam | karmadha- tena sanatham | svat | tasmin | Here the jester points to a particular stone-slab under the shade of a tree which by completely shutting out the sun very well serves the purpose of a canopy spread over the slab. Prof. Gajendragadkar justly objects to this reading saying that-"The shade is cast on the ground while the canopy is overhead." The objection cannot be met unless we suppose that by we mean by that which causes a i.e. foliage. This is hardly satisfactory. The fact is all the readings available here are objectionable. The time was early morning so the reference to padapacchaya is unintelligible. Besides there are other serious objections against the other readings. The suspicion is irresistible that originally the plain ff was the text but subsequently qualifying epithets to fra were interpolated. 5. (a) yavat indicates dependence. My sitting depends upon your sitting. The says area is used in senses other than those mentioned [ anyatrapi drsyate ] | These have to be gathered from usage [b] sukhasinah - asa + sanaca = asinah seated. sukhena asinah indicates ease when sitting down. We require ease while seated. Prefer sukhakhamasinah | sahasupetisamasah | raja - gacchatah | KING - Go in front. | vidusakah- edu bhavam [ etu bhavan ] | ( ubhau parikrama upavistau ) | VIDUSHAKA-Come your Majesty. [The two go round the stage and sit down ]. raja-madhavya, anavaptacaksuh phalo'si yena tvaya darsaniyam na drstam KING-Madhavya you are one that has not reaped the

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228 srabhijnanasakuntalam benefit of his eyes as what is worth-seeing has not been seen by you. vidusakah -nam bhava ' aggado mem vaththa [ nanu bhavan agrato me vasa te ] | VIDUSHAKA-Why Your Honour stays before me. rajeti 'agrato gaccha ' puro yahi | vidusati | 'etu mam anusrtya agacchatu | rajeti | 'anavaptam ' alavadha ' 'caksusoh phala ' drastavadarsanam yena tathabhutah asi | 'yena ' yasmat 'yena ' iti hetau avayam 'tvaya darsaniyam drastava vastu 'na drstam ' ya 'yena tvaya darsaniya ' na drsta ' sa tvam anavaptacaksuh phalo'si ityanvayah | asmin paksom yena iti tvaya ityanena samanadhikaranam | uttaravakagatatvena upadanat tacchando- padana ' napecate | yadi drastava na dasyate tada ki phala te caksusa iti bhavah | vidusaka iti | rajoktim asahamana aha 'nanu ' darsaniyanam agranih 'bhavan ' me 'agratah ' samma khe 'vatta 'te ' tata ki ' hatha attha na da ta maya iti ? dasta ' data NOTES 1. anavapta &c. - ava + apa + kta karmani avaptam obtained. casta iti caca + usi [ au] kattari = caksuh that which declares - Eye. na avaptam anabapatam | anavaptam catuh phalam yena | vahu- | Or - avapata catuh bhala yena | bahu- | na avapa taca cuphalah | We do not get caksusa phalah because the visargah in caksuh is pratyayastha | [ "cakse: siva " iti sittvat usiriti sarvadhatukam | tena na khana ] | 2. nanu - Implies aksepa | How can you say I have not seen what is worth seeing? Even now your majesty stays before me, and Where on earth is there a better looking person ? * raja - sarvah kantamatmoyam pasaprati | aham tu tam asrama- lalamabhutam sakuntalamadhikrtya vravimi | * Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 228 . KING-Every one sees his own as beautiful. But I speak referring to Sakuntala the very ornament of this hermitage. vidusakah ( svagatama ) - hotu se avasara na daissam [ bhavatu asmai avasara na dasyami ] | ( prakasam ) bho vatrassa, tavasakannatra ava atthasoya disati [ mo vayasya, te tapasa- kanyaka abhyarthaniya drsate ] | de VIDUSHAKA [ Aside]- Well I will not sive him scope. [Aloud] Well friend it seems a hermit's daughter has to be wooed by you ! rajeti | 'sarva ':' atmiya ' khajanam 'kanta " manohara ' 'pasyati ' | ava khalu la mameva darsa nauyam manyase | 'aham ' tu tam asramasya ' asya tapovanasya 'lalamabhuta ' bhusanasvarupam | "visa dhamani bhusayam lalameti budha matam " ityanekarthakosah ] sakuntalam adhikrtya lacikrtya 'bravimi ' | tatha te caksuh yatah seva tvaya na dasta | vidusaka iti | 'svagatam ' atmagatam | 'bhavatu ' aya ' tavat evam ' bravitu kintu aham 'asma ' avasaram ' abhilasasya prasara ' na dasyami ' | abhilasa vininda ena sakuntalayaparata nivarttayisyami | 'prakasam ' uccairaha - 'bho vayasya ' catriyasya satah 'te ' tava 'tapasakanyaka ' tapasau brahmanakumari 'abhyarthaniya ' prarthaniya ' dasyate pratibhati | kimetat anaya te ? NOTES ... 1. asram &c.-bhata is sama like [ tula ]| "bhutam madau prapa te vitta same satya " ityadi medini | lalama or lalaman is ornament. lalamena Or lalamra sama lalamabhuta | Those who hold that bhuta means sama only when it is an uttarapada have to take it as nityasamasa | For details here see under sarirabhuta in Act VI. 2. [8] bhavatu - An avyaya indicating a sudden thought. A resolution made there and then [b] avasaratyasmin iti ava + + va adhikarane samjnayam = abasarah an opportunity. (c) The jester here makes up his mind (bhavatu ) to thwart the king. avasara na dasyami- I will not encourage him.

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230 abhijnanasakuntalam 3. tapasakandhaka kanya eva iti kanyaka Or kandhika | tapah asyastiti tapasah ascetic atvarthe | tasya kanyaka | Mark the impropriety. Being a fac you wish to marry a Brahmana girl. The regulator of sracara, you are going to violate acara | " raja - sakhe, na pariharye vastuni pauravanam manah pravartate | I surayuvatisambhava kila munerapatyam tadujjhitadhigatam | arkasyopari sithila ' pratamiva navamaksikakusumam ||8|| KING-Friend, the mind of Puru's descendants does not lean towards that which should be avoided. like a Navamallika flower loosened and fallen on an Arka tree, that hermit's daughter is really born of a celestial nymph but found when abandoned. bidusakah ( vihasya ) - jaha kassavi pindakhajju rehi ubva- jidassa tintalie ahilaso bhave, taha itthacaranaparibhoino bhavo aba bhatya [ yatha kasyapi pindakhajurudda jitasya tintilyam abhilaso bhavet tatha striratnapariyogiyo bhavata iyamabhyarthana ] | VIDUSHAKA (Laughing)-Just as of some one troubled with dates there might be a desire for tamarind, so is this longing of Your Honour that enjoys the very gem of women. rajeti | 'pauravanam puruvamsiyanam srayya '' 'manah parihatta ' va ' vastuni adhe visaye 'na pravatta te '| yadi sakuntala caviyaih parihatam va syata, mama pravattistava na sthata | sureti | anvayah -- sithilam arkasyopari cuाtam navamallika kusumamiva ujjhitadhi- gata surayuvatisambhava kila tat munerapatyam | yakha - 'sithila ' bantat bhrastam asya ( cakandahaca iti bhasa ) upari cuाta ' patita ' 'navamallikayah kusumamiva ' puspamiva * Adopted Prof. Gajendragadkar.

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dvitiyo'nkah 231 sadi 'ujubhitam mava tyakta ' pathat ' adhigatam sunina prapta ' 'surayuvatih ' asara menaka 'sambhavah ' karana ' yasya 'kila ' tadrsameba ' tat madabhilasita ' 'suneh ' kanvasya 'apatya '' kanya sakuntala | amarah sambhava iyam katham parihayya | vidusaka iti | rajokti anadaraprakasartham 'vihasya ' isaducam i sitva sraha 'yatha ' yaddat 'pindakhanu ' atimadhuraih kharjurabhedah uha jita ' piditasa jataruceh 'kapi ' janama 'tintilyam ' anarasayam vicayam 'abhilaso bhavet ' jatah sat sambhavanayam lin ] tatha taddat 'striratnani ' paramastrih 'paribhokta " silam yasa tasa atah ' iyam esa tapasvikanyaparinayavisayini 'abhyarthana prarthana | srastam tavada- pariharya eva sakuntala | kintu yani ramaniratnani te antahpure santi tesamagratah muc ya banavasino | tat tyajyatamiyamakanksa iti bhavah | [ 'stri ' (ta-, vi ) - 'antahpurastrau ' ( ta nya- ma ) || paribhoginah ' ( ta nya ) -- paribhaviyah ' ( p-fa- ) il NOTES is not necessary. 1. (a) surayuvati &c. - yuvan + ti striyam yuvati a young woman. suranam yuvati a heavenly maiden ie an asarasa ; referring to menaka | (b) kila - varttayam or avadharane | (c) apatyam - na patanti pitarah anena iti nana + pata + yat karane vahulakat that which prevents the ancestors from going to hell, i.e. progeny. (d) a-That i.e. the one of which I am speaking. Here prakrantarthatvata yacchandopadanam napeksate | (0) uja bhita &c. - Abandoned (by the mother and found by the sage), "purva kala ka- " iti karma dha - The mention of sura and also a descent from a higher to a lower region suggests the high pedigree of the girl. The match will therefore give an exalted rank to the race of puru | Again gafa shows that even if the father were a Brahmana, the girl would be marriageable because "asavarnaca va sambhava " | Hence the joster's attack fails from the social as well as the moral point of view. 2. Remark - Note how the gender changes with the objects compared. Thus (i) surayuvati and navasallika both in the feminine ;

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232 abhijnanasakuntalam this is necessary in speaking of the mother (ii) and both masculine and represent the father. (iii) apatya and kusumam both in the neuter; this is proper because the progeny being undefined as son or daughter it should be represented by a general name () Again the circumtances are similar too- (iv) surayuvati is high, muni is low ; so also navamallika is high and is a low shrub.-(Akanda), (v) by the higher one and f by the lower, so also fafu from the higher one and on the lower. cyata 2. (a) N.B.-Navamallika, Sirisha (Act I-ante) and Patala flowers are Kalidasa's favourites in all his works. 3. (a) The jester now attacks from another side. He ridicules the king's taste. (b) fage-It is the laugh of ridicule. (c) uda + vija + nica + kta karmani udda jitah troubled. pindakharjura is very sweet; too much of sweet things produces disgust and causes loss of appetite. Then chutni of tarmarind is welcome (fafafa;) But then that is for a moment only. Then (tintilagramabhilasah ) | chutni is not eaten for its own sake, but only to whet the appetite for the sweets. Such seems to be the case with you now * (d) straurana &c. - "jatau jatau yadutkrstam tadravamiti kathyate "| strinam ravani striratnagi the best of the female sex. No nirdharana ; no prohibition of because fast takes place only when three things are mentioned, viz. (i) the whole, (ii) the part, (iii) the special property that separates the part from the whole. These do not occur here. strirana + pari + bhuja + nini karttari tacchila = striratna pari- bhogi (pino vahulakata bhogarthe kutvam ) ; or pari + suja + ghana = paribhogah | striratnasya paribhogah | sa asti yasya iti matvarthiya inih one who habitually enjoys the company of the best of the female creation. (e) The jesters' point is-The incomparable beauties in your harem are the sweets, You have had too much of them. To improve your appetite for them you desire this tarmarind or the her- * Adopted by Prof. Gajendragadakar.

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dvitiyo'nkah 233 mit's daughter for a change. I understand you! you will soon renounce her and go back to the beauties of the harem with greater ardour. Now, think if that would be either honourable on your part, or, just with regard to this simple maiden of the forest. 4. Readings - [a] antah purastrira a is more definite, but strirana alone too leaves no doubt as to who are meant one who despises, does not suit the context. raja-na tavadenam pasyasi yenaivamavadoh | [b] paribhavin KING-You are not indeed looking at her, hence you have said so. vidusakah - tam kakha ramanijjam jam bhavado vi visumabha uppadedi [ tat khalu ramaniyam yat bhavato'pi vismayamutpadayati ] | VIDUSHAKA-That must be charming indeed which excites even your admiration. raja-vayasya, ki bahuna -- citra nivesa parikalpita satvayoga rupoccayena manasa vidhina krta nu | svoratnasrstirapara pratibhati sa me dhaturvi bhutvamanucinta vapunca tasyah || || KING - Friend, what use saying much? Considering the Creator's power and her person, she seems 600 me a second creation of a gem of a woman, endowed with life by the Creator after delineation in a picture, Or perhaps mentally with an assemblage of the beautiful. rajeti | 'eni ' sakuntala 'tavat na pasyasi yena ' hetuna 'evam avadih ukta . vanasi [ adyatane bhute lun ] | na hi sa tavagrati va te ataeba evam ucyate tvaya | Adopted by Prof. Gajendragadkar 16

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234 abhijnanasakuntalam vidusaka iti | nipuno'si vayasya | ato yat bhavan api tasya rupena vismitah tat manya sundari kila sa -- ityarthah | rajeti | 'vahana ' uktena ki " syat mamca pato'va bravomi- - citre iti | anvayah -- dhaturvibhutvam tasya vapusca anucinta (sthitasya ) me, sa vidhina citre nivesya parikalpitasattvayoga, manasa tu ruponcayena krta, apara striravasrstih pratibhati | vyakhatra - 'dhatuh ' srastah 'vibhutva ' nirmana samartha 'tasyah ' sakuntalaya 'vapusva ' anupama ' sariraca 'anucinta ' dhvatva sthitasya 'me ' mama 'sa ' sakuntala 'vidhina ' sastra 'prathama ' citra nivesya ' alikhya pascat 'parikalpitah ' sadhitah 'satvana ' pranavayuna 'yogi ' yasyah tadrsi 'manasa nu ' ki ' va tulikadibhih kathorata sthadangasu iti bhayat vahya ' karana vihaya antahkaranena 'rupanam viloksaundayyinam 'uccayena ' ekatra samgrahena 'lata ' nirmita 'apara dvitiya, 'striratnasya srsti nirmitih 'pratibhati ' avabhasate || pura sundopasundabadhartha vidhava striratnameka srstam iti srayate | iyam hi sakuntala dvitiya striratnasrstih | nirmanakusalasya vidhenaitat citram | parantu so'pi manye prathama mahata yanena likha, pascat pranapratisthamakarot | athava etadapi nalamidrsasya saukumaryyasya tat ki ' candralavanyam pravaladadharakantim ityadi kramena rupani mamgtahya yathasthana ' nivesya sa manasa eva tam nirmame | [ "citra " (ra-, vi ., ma ) - "citta ( ta, nya - ) || "satvayoga " ( ra0, vi-, ma ) - "satvayogat " (ma ) - "sarvayogan (ta- nya - ) || " manasa vidhina krta nu " ( ra, bi, ma0 ) - ' racita (ghatita ) manasa krta nu " ( bhi ) - "vidhina vihita kasangi " ( ta . nya . ) ] || NOTES 1. na tavat &c. The idiom is peculiar. The prior act darsana, is in the varttamanakala while the subsequent act, vadana, is bhute | We would say na pasyasi yena vadasi or na adraksih yena sravadih ; or again adraksih yena vadasi | Language has changed since the days of kalidasa | asvaghosa who lived about a hundred years after kalidasa (See Introduction) shows trace of this idiom. Thus he says yada gacchati tada abhavat in "yada vahirgacchati parthi vatmajastadabhavadvaddara pavata svayam "--Buddha-charita. VIII- 46.* Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 235 5. tata khalu &c. - The jester is now completely disarmed. The king's calm and straight-forward reply has non-plussed him. He sees his error in comparing Sakuntala to the tamarind which the king wants merely as a change, and admits her to be as, lovely as, or lovelier than the beauties of the harem. Not the force of khalu and api | ramaniya khalu, and not a mere change - ramaniyatvadeva prarthayate | Why say so without seeing her ? Because bhavato'pi vismayam it has excited the wonder of even a connoiasseur like thyself.* (c) nu - India Two alterna- 3. (a) parikalpita &c. - satva is praya life. "satvam gune pisacadau- cittam pranesu " iti visvah | tasa Or tena yogah connection with life i.e. infusion of life. parikalpitah satvayogo yaprah unto whom the infusion of life has been achieved.* bahu- | | (b) rupincayena uda + ci + aca bhave uccayah culling, gleaning samgrahah | rupoccayah saundayryasa grahah, ie. ucitani rupani | bhavanayane dravyanayanam | vikalpa alternative. "nu prcchayam vikalpa ca " iti kosah | tives are suggested -- [i] She is a painting, done with super natural skill and then enlivened; [ii] She is a collection of all beautiful things in nature. Note the trtiya in rupiccayena manasa vidhina | The first refers to the material for the work upadana the second to the implement (karana ) | These two have karana trtiya | The third is the agent and has anukta karttari trtiya | (d) striratnasrstih-strinam ratna srestham striratnam ( See above) tasya srstih | [6] apara - Another ie a second. The first stroranasrsti took place long ago; this is the second. For a similar use of compare "avibhum tamapam madhye parijatamivaparama " - Raghu. Allusion is to the creation of tilottama | She too was made with ruposcaya | The object was to make the brothers munda and upasunda- two invincible demons-quarrel over her. Compare - "nirmame yositam divyam cintayitva punah punah || visu lokesu yatatkincidbhutam sthavarajangamam | samanadarsaniyam tattadavasa visvavit || prayatvena mahata nirmita visvakarmana | trisu lokesu narinam rupena- * Adopted by Prof. Gajendragadkar. 1

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236 abhijnanasakuntalam pratimabhavat || ... tilam tinam samaniya ratnanam yaddinirmita | tilottameti tattasya nama cakre pitamahah || gaccha sundopasundabhyamasurabhagram tilottame | prarthaniyena rupena kuma bhadra pralobhanam || - Mahabharata ; such was her loveliness, that Siva put forth four heads and Indra a thousand eyes to have a good look at her. Compare - " drastukamasya catyartham gataya parsva tastaya | anyadanjitapadmaksa ' daksina nisrtam mukham prsthatah parivarttanta pascima nihsrta mukham || gataya cottara parsvamuttara sukham || mahendrasyapi netranam prsthatah parsvato'gratah | raktantanam visalanam sahama sarvato'bhavat || - Mahabharata. Op. Kalidasa's description of Urvasi's beatuty - " asyah sargavidhau prajapatirabhuncandranukantipradah srngaraikarasah svayamtu madano masonu puspakarah | bedabhyasa- jada़h katham nu visayavyanattakautuhalo nirmatum prabhavenmanoharamidam rupam purano munih || 4. Reading - The sloka is a knotty one. No two com mentators agree in their explanation. Raghava's construction is ( sakuntala ) vidhina citra nivesa parikalpitasattvayoga nu | ruponcayena manasa krta nu | dhaturvibhutvam tasya vapusca anucinta sa striratnasrsti mem apara pratibhati | apara jagatstriratnasrsti vilaksana| Vidyasagara construes - ( sakuntala ) vidhina citra nivesa parikalpitasatvayoga | nu rupoccayena manasa krta | dhaturvibhutva tasya vapusca anucinta me sa atara striratnasrstih pratibhati | apara - jagaddilaksana | Our explanation (see Tika) gives this sense-Thinking of her loveliness I cannot conceive how it was possible for fafa to create her. But when I remember that fafa is omnipotent. I fancy that like celebrated ta, created for the destruction of sunda and upasunda, we have here another striratnasrsti in Sakuntala; but this time, for greater perfection, if possible, it is himself, and not his menial that did the work. Even he had to draw a picture first and then infuse life into it; or perhaps, for such delicate work, he found his hands too cearse and did it all with his mind though the materials employed, viz. the assemb- n were the same as previously used by fa lage of all that beautiful in the universe.* been a lovelier production than fa Adopted by Prof. Gajendragadkar. The result has herself. Note the two.

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dvitiyo'nkah 237 ways how he explains the additional loveliness. First-Implements are the some ( hands ), the mode of work is different(citra ) nivesya &c ). Second = Material the same ( rupoccaya ), the Implements are different (mind and hand). Of course there is this additional common difference that in one case that servant (visvakarman ) works, in the other the master (dhara ) himself. Prof. Gajendragadkar while adopting my explanation, notes a defect, viz. tilottama was not the creation of vidhi but of visvakarman This is immaterial. Even though shaped by fache was none the less the creation of vidhi whose agent visvakama na was in the matter. Thus - "tatah pitamahah sratva sarvesam taddacastada | muhurtta miba sancinta ... visvakarmanamahvayat | vyadidesa pitamahah | mrjyatam prarthaniyaka pramadeti mahatapa | " - Mahabharata. 5. Reading-If my interpretation is accepted, the reason for adopting my readings are obvious; vasantatilaka is the metre. vidusakah - jai evvam paccadeso dani rubavadirna ' [ yadi evam pratyadesa idanom rupavatinam ] | VIDUSHAKA-If so, now comes a dethronement of all beauties. raja - idanca me manasi varttate | anaghratam puspa kisalayamaluna kara ru haira . anavi ratna ' madhu navamanakhaditarasam | akhanda punyanam phalamiva ca tadrupamanadha ' na jane bhoktara kamiha samupasthasyati vidhih ||10|| KING - That is just what is in my mind. [Or - This too is is my mind]. Her faultless beauty is a flower not yet smelt, a tender leaf not yet plucked with the nails, a gem not yet bored, as if the very fruit of merits not yet divided. I know

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238 abhijnanasakuntalam not whom the Ordainer will approach as the enjoyer in the matter. vidusaka iti | 'yadi evam ' idrsi evam sakuntala tarhi idanom 'rupavatina ' laksmigauriprabhrtinam 'pratyadesah ' nirakkarirjata| sarva rupavatyah anaya nirakrtah | eka sakuntala eva rupavati jagati, nanya kacit | rajeti | 'idanca ' etatta 'me manasi varttate ' | rupavatyo nirakrta itya va manye | yaha-- ' idanca ' etadapi vacamana 'me manasi varttate ' | ammin pace vacamanasrokasya caranavayam etaddakyasya visayah | athava 'me ca ' mamapi ityadi | anaghratamiti | Gup | anvayah - anagha tadrupam anaghrata puspam, kara ru hairalane kisa- layam, anaviddha ' ratnam anakhaditarasam navam madhu, akhanda punyananca phalamiva | vidhih iha ka ' bhoktara ' samumasthasyati na jane | vyakhya- 'anavam ' apapam adosamitya rthah [ "papavyasanayoragham " ityanekarthakosah ] ' tasyah ' sakuntalayah 'rupam anaghrata ' akrtagandhopabhoga ' 'puspa ' kasumam | kararuhaih ' nakhah 'allunam ' acchinna ', mandanatvena anupabhukta ' 'kisalaya ' navapallavam | 'anaviddham ' acchidra bhusanatvam na anupabhukta ratna ' ेna manih | 'anakhaditah anupabhuktah 'raso ' madhuyya ' yasya tat 'nava ' nutana ' 'madhu ' | ki ' vahana, 'akhanda ' bhaksanartham kartta avibhakta ' 'punkhananca ' sukrtarasinameva 'phalamiva ' manya [iाtpraksa | purvatra tu punpraditvena rupanat rupakam ] | 'vivih ' vidhata 'ha' sakuntalarupavisaye 'ka' jana ' 'bhogabhaja ' samupasthasyati ' "ehi bhoh, aba tva bhokta " iti kasya samipavarti bhavisyati [ upasargavasat sakarmakatvam | upena vyava dhanat " samavapravibhyah syah " ityatmanepadamava na ] 'na jane ' | dhanyah sa yah asya rupa kya bhokta ityakangatisayaviskaranam | NOTES 1. prati + a + disa + vana bhave = pratyadesah supplanting. Or pratya- disyate anena iti prati + a + disa + can karane = pratyadesah that with which supplanted, He means to say-All well-known beauties are now put to shade by sakuntala | 2. (a) a + na + kta kama ni = sranatam smelt, na anatam not smelt. Flower is enjoyed by smelling. Her beauty is a flower

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fratats: 238 unenjoyed. (b) lu +kta krarmani - lunam plucked. na nunam not plucked. Tender twigs are enjoyed by plucking and wearing in the ears. Her beauty is a tender twig unenjoyed. (c) at rohanti iti kara + ruha + ka karttari = kararuhah nails. a + bagha + ta karma ि sraviddham pierced anaviddham not pierced Gems are bored and strung into necklaces &c. This is enjoying of gems. Her beauty is gem unenjoyed. (d) a + khad + nica + kta karmani = akha- ditah tasted. tadrsau raso yasthah whose flavour is tasted na akhaditarasam Honey is enjoyed by tasting. Her beanty is fresh honey unenjoyed. as 2. (a) khanda is "part". "khando'stri sakale " iti visvah | akrtah khandah asya akhandam undivided uncut vahu | is enjoyed (eaten after cutting it up). Her beauty is as if the very fruit of merits but it is yet unenjoyed. Others explain complete. na khandam akhandam not part is whole. (b) sravidyamanam gang van faultles, (c) -In this matter, i. e. in a aghamasmin anavam tad pa her beauty. (d) jane - ja + lata e | "anupasargat jnah " iti karta bhipraye kriyaphala atmanepadam | a:" Reading-Both fand fare correct, but the former is Kalidasa's favourite. Comp. the ac in "faaau; ad- cairiva panibhih " - Raghu. There is a pun in the word phala in the third line. means 'consequence" and also 'fruit'. The sense is does not fall to the lot of one without Again kararuhaluna kisalayam is another putra- ranam a third punaphala Yet a fourth puna By enjoying the beauty of Sakuntala luck. It is a puna phala | phala | So too is anaviddha phala is anakhaditarasa madhu | this fourfold gas enjoyed, But this is not all. Her beauty is as it were of all sorts of gu Whatever is enjoyable inthe universe, is enjoyed by enjoying her beauty, Lucky indeed is the man whom fafe will invite to enjoy it, 4. The metre is fraft (see a &c, Act I), We Adopted by Prof. Gajendragadkar.

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240 abhijnanasakuntalam have rupaka in the first two lines ( see vaterita &c. Act. I ) and utapraksa in the third (see krsnasara Act I) ]. vidusakah - tena hi laha parittasradu gam bhava ' | ma kasmavi tavamino inguditellacikkanasossssa hatthe pada़िssadi [ tena hi laghu paritrayatamenam bhavan | ma kasyapi tapasvinah idau- tailacikkanasirsasya haste patisyati ] | VIDUSHAKA-Then you must rescue her quick. It must not be that she falls into the hands of some ascetic, with his head shining with Ingudi-oil. raja - paravati khalu tatrabhavati ! gurujanah | na ca sannihito sa KING-But she has a master and her superior is not at hand here. vidusaka iti | 'parivayata ' racatu | tena hi yadyeva tada bhavan enam ' sakuntalam 'laghu ' jhatiti kuto'sya bhayamityaha -- ' inga dautelena cikkana " mamrna ' 'sirsa " 'inga mastaka ' yasya tadrsasa, atyantatah sakuntalayah ayogasa ityarthah kasyapi tapakhinah 'hasta ' ma 'patisyati ' tena udha tadamogaा bhavisyati [ "haste patanam " iti lauki- koktih ] iti 'sa ' ma bhuta || [ " tailacikkana " ( ta, nya, ma- ) " tailamisracika " (ra-, vi0 ) ] | rajeti | 'tatrabhavato ' sakuntala 'parah ' anyah asti asyah prabhutvena iti 'paravati ' praraghina 'khalu ' | 'gurujanah ' yena sa paravatau sah 'ca ava ' asmin tapovane 'na sanni- hitah ' na upasthitah | ato laghu parivana na sambhavati | NOTES 1. tena hi etc. The last line of the king's speech raises before the jester the picture of an ascetic marrying Sakuntala. He thinks that would be a calamity, and urges the king, to rescue her from such a fate. * In 'tailamisracikkana " misra is superfluous. * Adopted by Prof. Gajendragadkar.

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dvitiyo'ngah 241 2. paravati &c. - The king points out that nothing can be done in a hurry. She is not her own master. Her father has to be approached, but he is away. Who knows that by the time the sage comes back, some ascetic will not woo and win her; or that some one is not even now negotiating her marriage with the sage where he is now. Indeed this is the problem in the solution of which the king wants the help of the jester ( visrantena bhavata sahayena bhavitavyam - Ante ). vidusakah - atha bhavantam antarena kaudaso me dihirao [ atha bhavantam antarena kottasah asya drstiragah ] | VIDUSHAKA-Well, what was the expression of her eyes towards your honour? raja - nimargadeva apragalbhastapasvikanyajanah | tathapi tu- abhimukhe mayi samhrtamoksitam hasitamanyanimittakrtodayam | vinayavaritavrttiratastaya na vidvato madano na ca samvrtah || 11 || KING - A hermit's daughter is indeed naturally un-obta rusive. Yet she gazed at me, but I facing her the glance was withdrawn, she smiled but as if the smile arose from some other cause. Hence her love, with its course stopped by decorum, was neither revealed nor concealed. viduseti | 'atha ' pacantare ' gurujanasya asannidhanapaca prcchami 'bhavantamantarena ' bhavantam prati [ 'antarantarenayukta " iti dvitiya ] asa sakuntalayah 'drstiragah ' dapritih 'kidrsah ' [ "atha " ( ta, nya-, ma . ) - "a" (ra- bi ) || " bhavanta- mantarana " ( ra . vi . ma. ) ' tavopari " ( ta- nya- ) ] || rajeti | 'tapasvikanyarupo janah nisargata ' prakrtya [hitau pancami ] 'eva apragalbhah ' apraudhagudhabhavah | 'tathapi tu ' apragalbhatvo 'pi | | abhiti | anvayah - mayi abhimukhe sahrtam tatha iksitam | anya nimittakrtodayam tatha hasitam | ato madano vinayavaritavrttih na vidvatah na ca samhatah | vyakhanayi

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242 abhijnanasakuntalam srabhimukhe ' tasyam dattaneva sati samhrtam ' paravarttitam yatha tatha 'taya ' sakuntalaya 'icitam ' drstam [ bhave ktah || 'anammata ' madabhinnat ' nimitcat karanat 'udaya ' avirbhavo yasa hasasa, tat yatha tatha tatha hasita " hasah krtah [ bhave ktah ] | 'atah madanah ' kandarpah 'vinayena ' susiksaya 'varita ' niruddha 'vrttih ' prasaro yama tathavidhah san 'na vitah ' prakasitah 'na ca sa mvrtah ' gopitah | 'mathi icitam ' matsamaca ' hasitanca tena mantra sa anurakta | kintu iksana sahata hasava nimittantarat iti tu udasineti pratiyate | evam sati na jane "kodaso'sa drstiragah " iti bhavah | [ "icitam ' ( ta, vi, nya, ma ) - " iksanam " ( ra ) || " kratodayam " - ( ra . vi ., ma. ) "kathodayam " ( ta, nya ) ] || NOTES 1. atha - An avyaya | Suggests an alternative ( vikalpa ) | athatho samsaye svatamadhikare ca mangala | vikalpanantararambhaprasrakarta samuccaye || " iti medini| First, tell me if she likes you or not. If you are liked ( vikalpa ), a solution is possible, even though the father be absent. (b) antara - Towards, with reference to. An avaya | Compare = "devau vasumatimantarena mahadupalambhana gato'smi " - Act. V (c) drstiragah- rajyate anena iti ranja + ghana karane = ragah colour, i.e. expression, pasyatyanaya iti drsa + ktin karane = drstih | tasya ragah the expres sion of her eyes. (d) With the reading atra for atha, take ava as dvitiyarthe vala | atabhavantam towards your honour. 2, (a) nisargata - nitaram srjyate iti ni + mrj + ghan karmani nisarga nature. tammat| (b) pragalabhate iti pra + galabha + aca karttari = pragalabhah forward, outspoken na pragala bhah | mayi = bhave tena krtah | vi + ni 3. (a) abhigata sukhamasya abhimukhah, vahu- | tasmin | 7mau | (b) anyat nimittam some other cause. karmadha - 1 stan | tadrsa udayau yasa, tat yatha tatha | (c) vinaya + aca bhave = vinayah discipline a + gica + kta karmani = barita checked. vinayena varita checked by decoram tadrsau vrttiryasa | (b) The sense is-1 may say she betrayed love, because she glanced at me. But then she withdrew the glance when I faced her

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dvitiyo'ngah 243 which is not encouraging. Again, her smile may raise hopes, but fortunately it did not refer to anything of mine. So I can say neither that she loves me, not that she does not. The metre is drutavilambita | vidusakah - na ka dihamettasma tuha anka arohadi [ na khalu drstamatrasya tava angam arohati ] VIDUSHAKA-Indeed she cannot sit on your lap, just as you are seen. [Or-She does not sit on your lap just as your are seen? raja - mithah prasthane punah salinatayapi salinatayapi kamam sravi- ka . to bhavastatrabhavatya | tathahi- darbhankarena caranah ksata ityakanda tanvi sthita katicideva padani gatva | asavadana ca vimocayanti sakhasu valkamasaktamapi drumanam ||12 || KING-But when parting from each other, emotion was clearly betrayed by her ladyship even through bashfulness. Thus, having gone only a few steps the slim one stopped without occasion saying her foot was pricked by a Kusa shoot and stood with her face, turned back releasing her bark garment though not caught in the branches of trees. viduseti | | prathamadarsane etadeva paryaptam | drstah eva iti drstabhavam ' [ nitya- samaso - mayuravya sakadih ] tasa drstamava 'tava ' na tu samyaka sambhasitasa 'na khalu angamarohati yadda-parihasoktametat | drstamatramasa tava anga " na khalu 'aro- hrti ' ? iti kakuh | darsanamatrameva ankamarohatu itiva te abhilasah pratibhati | rajeti | 'mithah ' anyonya ' ' prasthane punah gamanakale tu [ punar iti bhede ] 'tavabhavatya ' sakuntalaya ' 'salinatayapi ' lajjaya api lajja taya yat krtam tenapi, 'kamam ' atyartha ' 'bhavah ' anuragah 'aviska tah ' sphasthivatah | 'tathahi '-

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244 abhijnanasakuntalam darbheti | anvayah - tanvo katicideva padani gatva akandam darbhankarena caranah catah iti sthita, dumanamsakhasu asaktamapi valkala ' vimocayanto vidvattavadana ca asit | vyakhya- 'tanyo ' krsangi sakuntala 'katicideva ' na tu bahuni 'padani gatva akanda ' anabasare [ "kandascavasare bane " iti dharanih ] mirthya va ityarthah 'darbhasa ' kusasa 'angara 'na' sucyaा 'caranah catah ' padau biddhah 'iti ' evamukka 'sthita ' niscala asit | 'drumanam ' vrksanam 'sakhasu asaktamapi ' aparilagnamapi 'valkala ' lagnamiva vimocayanti ' sakhamukta ' kurbati sati vivrta ' paranmukham madabhimukhamiti yavata vadana " mukha yasta tathavidha ca asit ' jata || bhuyo'pi mam drastumicchanti lajjaya sakhibhyam svacchamanavedya yata vyajamacaritavati tenapi ca bhava avisa krta iti bhavah || NOTES 1. (a) drstamatrasya - "matra kartamavadharane " ityamarah | Hence ava- dharane | drstamatram is then neuter by the rule " paravallinga ' indatat- purusayoh " | But kalidasa has elsewhere viddhamatra in the sense vihna eva in the masculine. We avoid matraca svarthe because "vatvantat restricts it to words ending in a only, such as tavat &c. (b) khalu - Implies avadharana or prasna If avadharana, explain No woman sits on the lap of one who is but seen only once. If then the remark is sarcastic-Oh! She does not sit on your lap as soon as your are seen! Is that makes you doubt her love? 2. mithah &c. - ( a ) Here the king refers to more positive indications of love. (b) punah - Shows the differnce ( meda ) | The previous indications were vague, but ( punara ) these are more decisive. (c) salinataya salapravesanam arhati iti salapravesana + khana sala + khana = salinam in the neuter. The uttarapada ( pravesana ) disappears by nipatana in the rule "salinakaupina astasthakaryayoh " -and are irregularly obtained in the sense and akari respectively. "astastah apragalabhah ( shy) · · · khana pratyaya uttarapadalopasca - nipatana " - Vrittikara. Hence literally, salina means one who deserves to keep inside his room, i.e. one who does not know.

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dvitiyo'nkah 245 the ways of the world - Bashful, tasyabhavah salinata | We take it in the neuter, because if we derive first in the feminine we shall not have parambadubhava with tala prantaya | (d) api-gahayam | The force is-Through bashfulness she could not disclose her wish to her friends. The ruse she adopted was through bashfulness. Even thus she betrayed herself. 3. (a) akandena kandah akandah no occasion tasmin | (b) sthita - stha + kta karttari stopped. (c) kati kim + dati | cit is an avyaya having here the sense of api | katicit kati api ie an indefinite few. (d) Thee is vasantatilaka | kidam tue vidusakah tena hi gahaudapatro hohi | uvavanam tavovanah tti pekkhami [ tena grhitapatheyo bhava | krtam tvaya upavanam tapovanamiti prakse ] VIDUSHAKA-Well then be provided with provender. I see then the penance-grove has been turned by you into a pleasure grove. | raja - sakhe, tapasvibhih kaiscit parijnato'smi | cintaya tavat kenapadesena punarasramapada ' gacchamah | KING-Friend, I have been recognised by some of the ascetics; think then with what pretext I may again visit the hermitage. vidusakah - ko avaro avadeso tumhana ratranam [ ka: aparah apadeso yusmakam rajnam ] | novaracchattabhabha amhanam uvaharantu ti [ nauvarasastabhagam asmakam upaharantu iti ] | VIDUSHAKA-What other pretext for you, kings? Be it this 'Let the anchorites bring our sixth part of the wild grains." vidusati | tena hi ' yadyeva tahim grhita ' sancita patheya gantuh pathi sadhu vastu yena tada so bhava ' | sakuntalarupat laksyat tvaya na nivarttitavya ' kintu tatprati-

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246 abhijnanasakuntalam gantavyameva | tat pathi vartta nayoga ' patheya grhana | asrama vahi ityartha ; | tvayah tapovanam upavana " pramodavana krtama iti rha ' preksa ' | yatranyam stapasciyate tvaya nu tava citam prema aho nipunata te ityabhiprayah | rajeti | parijnatah ' rajahamiti viditah | 'cintaya tavat ' bicinta bruhi kena apadesena ' vyajena punah bhuyo'pi srasramapadam gacchamah ' | purva vaikhanasena nimantrito'ham gatah adhuna punah kena yami iti pramah | [ " punarasramapadam gacchamah ' ( ta, nya- ma ) "sakkadapi asrame vasamah " ( ra, vi ) ] || 'asmaka 22 bidusati | rajnam yusmakam aparah ' anyah 'ka: apadesah ' vyajah | 'rajam prapya ' nivarasa sasthabhagam upaharantu ' matsakasamanayantu tapasa iti krtva visatu bhavan | NOTES is 1. (a) gtahitapatheyah- pathi sadhu iti pathin + dhana = patheyam provender, stores for the journey. Collect stores for the journey. This is the solution of the king's problem. "The sage away. That does not matter. She loves you. Go then to the hermitage, stay there for sometime [ grhitapatheyo bhava ] unitil she becomes yours by the form of marriage which does not require consent of the parents." 2. (a) The king likes the idea. The difficulty is to find iti apa + disa + ghana | (d) srasramapadam some pretext to go there a second time. (b) tavat- - abadharana | Emphasises cintaya | (c) apadisate vancayate anena karane = apadesah a pretext. tena | trtiya karana srasramyati asmin iti a + srama + ghana adhikarana asramah hermitage, tasya padam the site of the hermitage. [0] This is the difficulty. An ordinary individual may come in and go out unnoticed. The case of kings is different. They know me here. If I go I must have some excuse to explain my visit. 3. (a) nauvara etc. - nitaram briyanta iti ni + h + ghana karmani = nivarah wild grains, ni is lengthened by the rule, - "upasargasa ghani amanuseा

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dvitiyo'nkah 247 bahulat "- The final of an upasarga is irregularly lengthened when ghana follows and the compound does not refer to a human being. raja-mukha, anyameva bhagadheyamete tapakhino nirvapanti yo ratnarasaunapi vihaya abhinandate | pasatra-- yaduttisthati varnebhyo nrpanam ksayi taddanam | tapah sadbhagamaksayya ' dadatyaranyaka hi nah || 13|| KING-Fool, quite a different king of rent these ascetics pay which is prized foregoing even heaps of jewels. BeholdOf kings the wealth which arises from the castes is perishable. The foresters give us the sixth part of their which is indeed imperishable. nepathye - hanta siddhartho vah | (In the Tiring room )-Ha! penance We have gained our object. rajeti | bhaga eva iti 'bhagadheyah ' [ svarthe ghayapratyayah ]| ete tapakhina ; anyameva ' prakrtaidyat bhinnameva bhagadhi ya " karam [ bhagadha yah karo valih " ityamarah ] nirvipanti ' dadati yo ' bhagadheyah ( uttaravakya sthitatvadava yacchandastacchandopadana ' napecate ) ratnanam ' maninam rasin api ' samuhana api vihaya ' parityajya abhi- nandate vahumanyate | kuto'yamutkarsa iti cet 'pasya '- yaditi | anvayah -- nrpanam varnebhyo yat dhanam uttisthati tat cayi | 1 aranyaka na: aksayya ' hi tapahsada bhagam dadati | vyakhya - nrpanam rajnam varnebhyo ' brahmanadibhyah yat dhana " kararupam vittam uttisthati ' adiyate ( udo'nuddham karma ni " ityava iha- grahanat ava ca ihaya abhavat natmanepadam ) tat cayi ' vinasi| sraranakah ' tapakhinah nah ' asmabhyam aksayya ' hi ' cetumasakyameva [ "cayyajayyau sakाrthe " nipatyate ] tapasah sata ' sasthi bhagah tapah saड़ bhagah ' [ ava sata sabdasa sastharthatvat na sa khagratvama, "vrttivisaye samkhasabdasa kvacit puranarthatvamisate ' iti niyamat | tena "dika sa sajnayam " iti niyamo na pravarttate | tatah samasah ] tam 'dadati ' [dadateh latah anti ] [ taddhanam ' ( ta-, nya- ) - tat phalam " ( ra . bi ., ma- ) |

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248 abhijnanasakuntalam nepatheा itihanta ' harsa | siddhah ' sampannah arthah ' prayojana yayoh tathavidhau khah bhavavah | rajadarsanartha calitau mrgayam gatau na va iti sandihanau na yatah iti sratva hrsto tapasau evam ucatuh | 1. NOTES nibam panti nira + vapa + lata anti give [bapati - te, ubapa - upe vasasite, avasita ] | 2. (a) uttisthati - Accrues utpadyate | when it does not mean to 'get up', the 1 uda + sya takes atmana pada rule being - udonuddha ka mani | Here 'to get up' is not the meaning yet we do not get atmana pada ; because, for the atmanepada, the Varttika "ihayamiti baktavyam "requires the meaning to be to make an effort.' (b) varnemyah - From the four class as disinguished from the forester ( aranaka )| apadana pancamau | (c) cayi - ciyate iti ci + ini tacchilya karttari | (d) tapahsada &c. - sata here means satha, the sixth by the maxim 'samkhasabdasya ' etc, see Tika, Hence it is not a sam khara and the rule "dika sa mkhe sa jnayam " does not apply. Thus yata bhagah bada़ bhagah karmadha | tapasah sada़bhagah tam | [7] aksayam cetu sakam iti ci + yat karma ni cayam by nipatana in the rule " cayajaya sakaprarthe " The usual form is neyam in the sense na tumaham | [f] aranyakah- arana bhava iti arana + vuna by the rule "arananmanusya " | Nom to dadati | 3. Remark- uttisthati is usually used with reference to income as in gramat satamuttisthati | It is customary to speak of income as dhana not as phala | Hence, prefer the reading dhanam to phalam | 17 raja (karyam datva ) - aye dhiraprasantakharaistapasvibhirbhavi- tavyam | KING-Ha! By their deep and calm voice they are bound to be asceties. ( pravisa ) dauvarikah jedu jedu bhatta | ede duve isi * Adopted by Prof. Gajendragadkar, -

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dvitiyo'nkah 246 kumara paड़िharabhumi ' uvahida [jayatu jayatu bhartta | etau hau rsikumarako pratiharabhumim upasthitau ] | (Entering) WARDER -- Be victorious, Sire, be victorious. (Or-Prosper, let Sire prosper). Here, two hermit youths have approached the ground at the door. raja - tena hi avilamvita pravesaya tau | KING-Then let thom enter without delay. dovarikah - eso pabesemi [ esa pravesayami ] (niskramya rsikumarakabhyam saha pravisya ) ido ido bhavanto [ ita ito bhavantau ] | WARDER - Here, I am lotting them in, (Going out and reentering with the hermit youths) This way, Sirs, this way rajeti | ( 'karna ' dattva srutva, aha ) 'dhara ' gambhirah 'prasantah sthirava ye svarara ; kanthadhvanayah taih upalacitah | "ityambha talaksane " iti trtiya ] tapasvibhirbhavita- vyam | yatha dhaurah prasantasca kanthakharah srayante, tatha manye tapasa agata iti bhavah | jayatviti | rsi camu kumarako ceti rsikumarako tapasavani 'pratiharasya ' dvarasya 'bhumi ' desam 'upasthiti ' praptau | teneti | 'tana hi ' tatah 'to ' 'avilambitam ' bhatiti yatha tatha 'pravesaya ' | ila iti | he 'bhavantau ita itah ' asyam disi upasapam tam aba raja asta NOTES 1. dhaura &e -dhira is deep. Compare " pramadhyamanayam vadhoranadinim " | viraprasantasvara tapakhau is like jatabhistapasah | Such voice, like matted locks, indicates tapakhi | Honce itthambhutalaksane trtiya | 2. pratihara &c. - pratikriyante rajasakasa nauyante jana asmat iti prati + * + ghana apadane = pratiharah the gate tasya bhumih | 3. avilambitam - vilambitam vilambah | bhave ktah | avidyamana vilambitam yamin karmani tat yatha tatha | vahu - | 4. esah- Implies instant execution. 17.

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250 abhijnanasakuntalam ( ubhau rajanam vilokayatah ) | prathamah- aha diptimato'pi visvasaniyatasya vapusah | athava upapannametadasmin rsibhyo natibhinna rajani | kutah adhyakranta vasatira sunapyasrame sarva bhogya raksayogadayamapi tapah pratyaham sancinoti | asyapi dyam sprsati vasinancaranaindragitah punyah sabdo muniriti muhah kevala rajapurvah || 14 || The two look at the king) FIRST HERMIT-Oh! The attractiveness of his person though resplendent! Or, this is befitting in this one that does not differ much from the sages. up in an (Do you ask) how ? By him too residence is taken Asrama which is open to all for enjoyment. He too gleans. penance every day through his engagement in protection. Perfect control of self and surroundings as he has, his too the holy appellation Muni-only preceded by the word Rajansung by a couple of bards, constantly reaches the heavens. aho iti | 'aho ' srasravya avyayam | 'diptimato'pi ' tejasa bhasurasyapi asya 'vapusah ' 'visvasaniyata ' visvasayogyata | asa bhasuramapi vapuh visvasamutpadayati bhayam naiva janayati ityarthah | ' athava ' na tadasvayyam n | 'upapanna " yuktameva ' etadasmin rsibhah ' kanvadibhah [ anyartha bhinnasabdayogat pancami ] 'natibhinna anatibhinna rsi- kalpa [nanarthena nasabdena "supasupa " iti samasah ] 'rajani ' dusyante | [" etadasmin " (ta-, nya, ma ) - " etat " (ra0, vi ) || "rsibho natibhinna " ( ra-, vi .)- " rsikalpa " ( ta, nya-, ma ) ] || raksa- adhiti | anyayah - amunapi sarvabhauga asrame vasatih adhyakranta | yogat ayamapi pratyaham tapah sancinoti | vasinah asyapi kevala rajapurvah punyah muni- riti sabdah caranaddandagitah suhuh dyam sprsati | vyakha - 'amuna ' rajna 'api ' rsina iva 'sabaih bhaugya " vyavaharttavya ' 'asrame ' grhasthasrame, rsipace tapovane, 'basatih ' vesma

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hitoyo ss: 251 grham [ "vasati ravivesmanoh " ityamarah | 'adhyakranta ' adhikata | 'raksayam ' praja- palane 'yogata ' vyaparata 'srayamapi ' rsiriva ' pratyaha ' tapah ' mukkatam 'sancinoti ' arjayati 'vasinah ' lokesasya atma sasya ca 'vasthapi ' rsiriba 'kevalam rajan ' iti sabdah 'purvi ' yasmata tadrsah 'punyah ' pavitrah 'muniriti sabdah ' akha 'caranayoh ' vaitalikayoh, deva- gayanayovi 'inhona ' yugmena 'gitah ' san 'muhah ' vara ' vara ' 'yam ' svarga sprsati ' adhi- rohati| rsirivayamasramavasi tapascaranasolah medastu aya rajapurva ko rsih jarsi ityam tavadeva | ato'ha bravimi 'rsi natibhinna rajani ' iti | NOTES 1. (a) upapannama &c. - Sages are of august appearance; yet they can be approached with confidence. The king does not differ much from a sage. Hence, like that of sages his appearance too is confidence-creating though august. The next sloka explains how he does not differ much from a rsi | * 2. (a ) adhyakranta &c. This is the first point of resemblance with a sage, viz. the king has an which is the resort of all. (b) racayogat &c. - Sages practice tapasa | So does this king by his self-sacrifice in offering protection to his subject. (c) He too is af like a sage. The sage is af because he is jitendriya | This king is doubly vasin because he is jitendriya and also holds kingdoms under subjugation. "vasah paravase visu " iti kosah | He is therefore entitled to be called a muni like the sages for, "duhkhesvanuddignimanah sukhesu vigatampa hah | bitaragabhayakrodhah sthitadhisum nirucyate "| (d) With these three points of agreement and only one differrence ( kebala ' rajapurvah ) he is truly rsiyo natibhinnah | (0) inda - is duplicated and by nipatana becomes inda | purva padasya ca abhavo nipa by usage kliratva ' lokat tyate | uttarapadasya ca atvam " - Bhashya. Neuter "atyanta sahacarite lokavijnate dandamitapasamkhanam " | Bards always (atyanta ) appear two together afta before kings. Hence they are atyanta sahacarita| Also they are lokavijnata | * 7 Adopted by Prof. Gajendragadkar.

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252 abhijnanasakuntalam dvitiyah - gotama, ayam sa valabhitsakho dusyantah ? SECOND H. - Gautama, is this Dushyanta, the friend of Balabhit Indra? prathamah- atha kim ? FIRST H-Who else (Yes). dvitiyah tena hi naitaccitra ' yadayamudadhisagramasimam dharitrim ekah krtsnam nagaraparighapramsuvahurbhunakti | asamsante samitisu sura badavaira hi daityera .- asyadhije dhanusi vijaya pauruhate ca bacce ||15|| SECOND H. - Well, then it is no wonder that this person. with arms long like the bar of the city-gate, alone guards the entire earth that has the ocean for its blue boundary, and that the gods, having rooted enmity with the demons expect victory in battles from his strung-bow as much as from the thunder-bolt of puruhata Indra. (Or-from his strung bow notwithstanding that there is the thunder-bolt of Purubuta). gautameti | he 'gotama ' kim ayam sa prasiddhah 'balabhidah ' indrasya 'sakha '["rajahah- sakhibhyastaca " iti taca ] dusyantah iti kakuh | atheti | atha kim iti khikaroktih sa eva ityarthah | teneti | anvayah - tena hi nagaraparighapramsuvahah ayamekah udavigramasimam rtvam dharivom bhunakti, deteाh vaddhavarah hi murah samitisu asya adhijyedhanusi pauruhate vajra va vijayamasa ' sante, [ iti ] yat etat na citram | yadda - sura samitisu pauruhate vajra [ sati ] asya adhijya dhanusi vijayamasa ' santa ca [iti ] yat etat na citram | vyakhya- 'tena hi ' yadi sacadiva pinaki ayameva dusyantah tada 'nagara- parighah ' purargala drava 'pramsu ' drdha़dirghau vaha bhujau yasya sa: [ aya visesanaharena hetu- vyanyasah ] 'ayam ekah ekalah 'udadhih ' sagara eva 'sama ' naula 'soma ' yasya tama

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dvitiyo'nkah 253 [ "davubhabhyamanyatarasyam " iti dae | upasarja nakhah | tatastapa ] 'katta ' samaya 'dharati ' bhuva ' 'bhunakti ' palayati, 'daitya ' asuraih saha 'vaha " kadha ' 'vara ' virodhah yesam tathavidha 'hi surah ' devah | yato baddhava rastata ityarthah | hi hatau ca ] 'sami- tisu ' yuddha su danavayuddham su 'asya ' dusyantasya 'adhijya ' dattagune 'dhanusi ' puruhutasya indrasya ida ' 'pauruhatam ' aindram | tasmin 'vajra ' ca vijayam ' ariparabhavam ' asa ' santa ' sambhavayanti vijayasa ' sam sthapayanti ityarthah iti 'yat etat na citra " na ascarya m | yada · 'murah samitisu paukahate vajra sati vajramanahrtya [" sasthi canadare " iti ana- dare bhavalaksane saptami ] 'asya adhijyam dhanusi bijayamasa ' santam ca ' [aya bhunakti mura asasanta ca iti samucaye cakarah ] ityadi pragvat || sati evamvidhe dehotkarse sarvametat sambhavati iti bhavah | [" samitisu surah " [ ta, nya, vi, ma ]-"sara yuvatayah " [ ra ] || ' vadavera " [ra, vi . ] " saktavairah (ta-, nya-, ma- ) ] || "" NOTES 1. balabhit &c. - bala tadakhayamasura bhinatti darayati vajra sa tam nihanti iti vala + bhida + kvipa = balabhitah the slayer of vala | A proper name of Indra. 2. atha kim- This is a compound avyaya indicating assent abhupagam | 3. (a) udadhi &c. - By the rule "udakasyodah samjnayam, " udaka becomes when leading in a compound which is a Hence udakani dhauyanta asmin iti udaka + dha + ki adhikarane samjnayam udadhih the sea. siman + dapa striyam = sauma boundary. syama soma syamasima blue boundary. karma dha | udadhih, syamasima yasyah tam | (b) dharivom - dharati iti dhr + itra karttari + nosa striyam ( gauradi ) the earth. (c) nagara &c. - parihanyate anena iti pari + hana + apa karane = parighah the bar of city gates. "parigho'strau yogamede parighate'rgale'pi ca " iti haimah | hana becomes a by the rule "parau ghah " nagarasya parighah | sa iva pramsa long and stout like the bar of the city-gate. upamanakarmadha | tadrsi vaha yasa | This gives the reason why it is not strange that this person lords it over the whole earth and is invited to succour the gods. With such powerful arms all this is expected of

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254 abhijnanasakuntalam him. (d) bhunakti --guards. "bhujo'navane " - bhuja will have atmanepada except when meaning to guard' 'to protect' (7) Here the meaning is 'to guard hence bhunakti not bhuna ta ! Compare "bubhuje prthivipalah prthibaumeva kevalam " in the sence 'to enjoy'. (e) asa ' santa They expect. In this sense is always preceded by and a is sratmana padi | "asa ' sata banagati vrsanka " has sal with a different root a + samsa, which means to tell' and is parama padi | (f) samita- sambhuya yanti asu iti sam + i + ktin sradhikarane samitayah battles. SAMI 4. Reading I have constructed the sloka differently from the commentators. According to the usual construction, the second half gives the reason for the first half. It is wonder that his person &c, because the gods expect &c. But then what purpose is to be served by tena hi ? In fact tena hi makes what has gone before the reason for what follows, Thus if this () be the man, then indeed (f) it is no wonder &c. Evidently the super-human physical development of the king has deeply impressed the speaker, and in wonder, he exclaims-0! What arms! Everything is poossible in the happy possessor of these. I have offered two constructions in place of the usual one-See Tika. The second seems better. It makes the king's bow superior to even Indra's thunderbolt, With dhanusi vijayamasa santa, compare 'nidadhe vijayasa sam cape sitanca - Raghu. 5. Reading [a] samitisu surah seems better than surayuvatayah because it is more natural to speak of the males of one country : as in enmity with the males of another country - murah daitya baddhabairah is perfectly natural. surayutavatayo daityastribhirbaddhavarah may be tolerated some how, but surayuvatayo daitya baddhavam rah is as absurd as sura daityastrobhirvaddhavarah | vairacarana is not a famine characteristic at all.* [b] : gives the same meaning, but seems to sin against *Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 255 the style asa ' santa samitisu surah saktasera makes the alliteration with the sibilants a little overdone, and spoil the vadabhauriti which prevails in the sloka. ubhau ( upagamatra ) - vijayakha rajan | BOTH H. (Having approached ) - Be thou victorious, O king. raja (asanat utthaya ) - abhivadaye bhavantau | KING- (Rising from his seat) - I salute both of you. ubhau- svasti bhavate | ( phalani upaharatah ) | BOTHE H. - Blessing to thee ( They offer fruits ). raja ( sapranama parigtahya ) anamicchami | KING (Receiving with a bow )-I solicit commands. 'umaviti | 'upa ' samipe gatva 'upagamya ' | bijayakham ti [" viparabhyam jeh " ityatmanepadam ]| abhiti | 'bhavanti abhivadaye ' namami | | svastiti | bhavate svasti ' mangala ' bhavatu [ "namah svasti- " iti caturthi ] | phaleti | riktahastena rajadarsa mem nisiddham iti phalani grhitva agatau tau tani raja ' 'upaharatah ' prayacchatah | bajeti | [' pranamena ' pranatya saha 'parigrha ' phalani svikrtya aha ] || ajnamiti | 'ajna ' nidesa ' srotum 'icchami ' iti krtva bhavantau tosayami brutam [ "anamicchami " [ vi-, ma ] - "ajnapayitumicchami ' [ ra ] ] || NOTES 1. vijayakha - No enemy is referred to. It is better taken as akarmaka in the sense - 'Do you prosper'. sense-Do 2. srabhivadaye- The merit accruing from salutation goes to the agent. Hence "visva " iti kattam bhipraye kriyaphale atmana padam | 3. phalani upaharatah - Kings have to be approached with some sort of present. "riktahastena nopeyadrajana ' devatam gurum " | Compare-- * Adopted by Prof Gajendragadkar

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256 abhijnanasakuntalam "vanamadaya ghosaddhanupasthitan " - Raghu. "saupayanopasthitalokapalam " -Bhatti. &c. 4. cajnapayitumicchami for prajnamicchami is unnecassarily roundabout, the king is impatient to serve. This is natural with him and has nothing to do with his love affair. ubhau- vidito bhavan srasramasadamihasthah tena bhavanta ' mathayante BOTH You are known to the dwellers of the hermitage. as being here, so they request you- raja --kriyajnapayanti ? KING - What do they command ? ubhau-tatrabhavatah kanvasya mahaserasannidhyat raksamsi na drstivinamutpadayanti | tat katipayaratram sarathi dvitiyena bhavata sanathokriyatama srama iti | BOTH That owing to the absence of his holiness the sage Kanva, Rakshasas are causing obstruction to our sacrifices. So for a few nights, let the hermitage be graced by you, accompanied by your charioteer. raja - anugtahoto'smi | KING-I am favoured. vidusakah ( apavarya ) esa dani anuula de sravabhatthana [ esa idanomanukula te abhyarthana ] | VIDUSHAKA-(Aside)-Now the request is favourable to you. vidita iti | iha tisthatiti 'ihasya ' ava sthitah 'bhavan ' asrame saudanti iti 'asramasadah ' tapovanavasinah ( "sutamuddisah " iti kipa ) tesam 'viditah ' jnatah [ bata mane ktah | " tasya ca vattam mane " iti anukta karttari sasthi ]| bhavan ava sthitah iti sunayo jananti 'tena hetuna 'te bhavanta prarthayanta

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257 taveti | 'tavabhavato ' manyasya 'maharseh kanvasya ' sannidhireva 'sannidhyam ' samipasthitih | 'asatridhat ' durasthanat ( hetau pancami ) 'racamsi nah ista yagasya vighnam utpada- yanti ' janayanti | 'tat ' tasmat 'katipayah ' ka api anirdistasa ' khaाh ( katipayasabda ; aniddistasa ' kharthe avatpanna ' pratipadikam ) 'ratrih ' (ac samasantah | atyantasamyome dvitiya ) 'sarathidditoyena ' sarathisahayena 'bhavata asramah ' kanvasya anupasthiti adhuna 'asanathah ' anayakah bhavadupasthitya 'sanathah ' kriyatam ' iti prarthayante | viduseti | 'apavarya ' anyah asrutam uccarya aha | eseti | 'esa abhyarthana ' tapovanavasinam prarthana 'idanim ' asmin avasare te 'anukula ' sapaksa, asramapravesadayini | "esa idanom te anukula abhyarthana " (ra-, vi0, ma ) - " esa idanim bhavato'nukulo galahastah " ( ta nya- ) ] || Au NOTES 1. prarthayanta - The nominative is asramasadah which is got from asramasadana by vibhaktiviparinama| It is yancartha hence hikarmaka one karma being and the other fa further down. This fa refers to the whole of tatra bhavatah kriyatamasramah | 2. kimajnapayanti - This is an interruption. The word prarthayanta (they solicit) the king considers too high to come to him from the Munis, and he hastily puts in what be considers, the correct word srajnapayanti (they command). ------ 3. (a) asannidhyatsam + ni + dha + ki bhave sannidhi presence. sannidhireva iti sannidhi + syana syartha = sannidhyam | na sannidhyam | nana tat | tasmat (b) racamsi - Rakshasas. This also takes a svarthikapratyaya, viz ana giving raksasa in the masculine. sannidhya and racama are instances of a changing the gender of the stem-in the first from masculine ( sannidhih ) to neuter, and in the second from neuter ( raksamsi ) to masculine. kacitakhathi kah prakrtito lingavacananyati- vatanta (c) yaja + tina karane bhave va = drstih sacrifice. vihanyate anena iti vi + hana + ka karane ghanathe = vighnah obstruction (d) kati &c. - The bacaspatya derives katipaya from kati with ayaca and the augment puka | But the rule "prathamacaramatayalpai katipayanemasca " seems to be against this

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258 abhijnanasakuntalam There a stands for prayaca .. ayaca pratyayanta words. So tatha includes katipaya if katipaya is ayava pratyayanta, and then katipaya needs no separate mention in the sutra. The separate mention of katipaya shows therefore that katipaya is not ryaca pratyathanta at all. Besides, there is no rule to attach ayaca to kati or to have pu ka either. The word is better taken as a primitive (avya tapannaprati- padika )| Again, from the presence of bahu and gana in the rule "bahuganavatudati samkha " commentators argue that other words that remotely refer to samkhya such as bhuri, katipaya, &c. are not to be taken as samkhata| "aniyatamakhacinam ceta samkhyakaryyam syat hi bahu- ganayorava ' - Jnanendra Bhiskshu. "bhuryyadinam nivatyartham samkhagrasa jna vidhiyate " - Vrittikara. "katipayasabdo na samkhagra " -- Ibid. Hence kavipaya ratrayah samahrta iti katipayaravi + aca samasanta = katipayaratrah in the masculine by the rule 'ravanahah pu ' si " | "samkhyapurva ' rava ' klivam " does not apply because afaqa is not a marked. For the same reason the attached by yogavibhaga from the rule "aca pratyanvavapurvat samalonah and not by "ahah sarve kadesasa khatapunyaccarave: | * Prof. Gajendrgadkar adopts these details except he prefers katipaya ratrayah yasmin sa katipayaravah kalah a bahuvrihi compound. This is objectionable, ratri fa is the most dreaded time for the appearance of ghosts &c. Comp. "sayantano savanakarma ni ' (Act. III ). Hence the compound should have fa prominent in it. Prof. G's af takes away its prominence from ratri | affix as already rehas to be The reason for Prof. G's preference is that he thinks katipayah ravayah samahatah must make a digu of katipayah and ratrayah whereas katipaya not being a sa khaा, a dvigu is not available here. In answer it may be pointed out that the idea of a samahara is not restricted to a faWitness in the compound hamsa kokilam| In a tatpurusa the rule "taddhitarthottarapadamamahara ca " does not mean sakha eva samasyate samahare but 'khagra samasyate samahare eva | Thus the right of katipaya to lead with samahara implied, is not * Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 258 affected. My exposition makes a karma dha- (not a hi y) of afarar: and ratrayah | The idea being a collective one ( samahara ) we have singular. " anyatrapi ca drsyate dirgha ravah samaracah aravah | tadetat sarva ' yogavibhaga krtva sadhayanti " - Vrittikara (0) sarathi &c. - sarathina dvitiyah or sarathirhi tauyo yasya tena | 4. anukula anugata kulam towards the shore, i.e. favourable. The metaphor is derived from navigation. The wind is favour- ( pratikula ) if away from it. * The moment before, you were after an excuse to enter the hermitage. Now, here you are ! They request you to come !** 5. Reading" anukulo galahastah " is proverbial ( likikoktih ) | When one is dragged or turned out by the neck provided such dragging or turning out is to one's advantage (i. e. when a thief is turned out instead of being made over to the police), the turning out becomes to him anukulo galahatah | Here a task is so to the king; he is dragged to do some work. It is welcome to him and is no task, but by transference of epithets, an anukulo galahastah | The plesantry suits very well the character of the king's smile, however ( See raja smitam krtva below), points to pleasantry and favours the reading anukula galahastah | 7 raja ( smitam krtva ) vaivataka, maddacanaducyatam sarathih sabanasanam rathamupasthapayeti | KING-(Smiling ) - Raivataka, let Raivataka, let the charioteer be ordered this, using my words-"Bring me the car with the bow." dauvarikah- jam devo anavedi [ yat deva ajnapayati ] ( niskrantah ) | Adopted by Prof.

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260 ubhi (saharsam ) - abhijnanasakuntalam anukarini purvesam yuktarupamidam tvayi | apanabhyasatrasu diksitah khalu pauravah || 16 || BOTH [With joy ] - This is extremely proper in you, the imitator of your ancestors. The descendants of Puru are indeed ordained to the sacrifice "Absence-of-danger-of-the distressed." raja ( sapranamam ) - gacchatam puro bhavantau | ahamapi anupadam agata eva | KING [ With a bow ] - Go first yourself. I am coming too following you closely. rajepi | 'devaka ' iti dovarikanama | banasanena ' dhanusa 'saha ratham upasthapaya ' samipamanaya 'iti ' etat 'mavacanat ' maddacanamaduktim avalamba ( lyapa lope karmani pancami ) 'sarathih ucyatam ' | anviti | anvayah - purvesam anukarini tvayi ida yuktarupam | pauravah apanna- bhayasarvasu daucitah khalu | vyakhya -- purvesam pracinanam pauravanam anukarini ' anuvarttani tacaritacarini ityarthah ' tvayi idam ' tapasavacanakarana yuktarupam ' atisayena yuktam (prasamsayam rupapa pratyayah )| kuta ityaha- 'pauravah ' tava purve rajanah 'apannanam vipannanam bhitanamiti yavat yat 'abhaya ' bhayabhavah tadeva 'savani ' yagah tesu daucitah khalu ' dhrtavrata eva | arakanam rsinamiva pauravanam rajarsinamapi sravasakarttavya satamasti, 'apannabhayam ' iti tasya savasa nama tena hi mitanam bhayamapagacchati | tata pauravasya yat asmakam bhayanirasartham yatase susadrsa ' ta etat | gacchatramiti | 'bhavanti puro gacchatam ' purvam asrame pratinivattam tam | 'ahamapi anupadam ' anvaka bhavatam anugami bhutva ( " anvaganva camanuge'nupadam klivamavyayam " ityamarah ) 'agatah evam ' asrama prapta eva avilambita ' gacchami ityarthah | NOTES 1. [a] sadhu anukaroti iti anu + kr + nini sadhukarini karttari ==

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fetoyo'nkah 261 anukari one who follows well. tasmin | [b] idam - This i. e. | readiness in succouring the distressed [c ] apanna &c. a + pada + ] ta karttari = apannah the distressed. bhayasya abhavah abhayam - Absence of danger, avyayau | tasya satrani sacrifices for the absence of danger Now see Tika, tamsu | || 2. (a) purvasmin kale iti purva + ni (7mau ) + asi kharthe = puram First. purva ' is changed into pura by the rule "purvadharavaranam asi pura adha avasesam || (d) anupadam - padasya pascat after your foot-steps. avyayau | Amara makes this mean a follower. But Kalidasa often uses it in the general sense pascat subsequent. Thus " amoghah pratigtahanta- mardhyanupadamasisah " - Ragha. For this purpose, derive anugata ' padam anupadam | praditat| This gives us a visesyalinga word and not an avyaya like the former. ubhau - vijayakha | (niskranta ) BOTH - Be thou victorious ( Exeunt ). raja - madhavya, apyasti sakuntaladarsane kutuhalam | KING - Madhavya, is there any curiosity to see Sakuntala ? vidusakah - padha़ma ' saparivaha asi | dani rakkha savuttatena vindravina avasesido | prathama ' saparivaham asit | idanom | raksasavrttantena vinduh api na avasesitah ] | VIDUSHAKA-At first it was to over-flowing. Not even a drop is now felt at the news of the Rakshasas. raja - ma bhaisauh | nanu matsamipe varttisyase | KING-Fear not, you will indeed be near me. vidusakah - esa rakkhasado rakkhidohi [ esa raksasadra- cito'smi ] | VIDUSHAKA-Here, I am saved from the Rakshasas. prathamamiti | 'pramamam ' itah purva ' me kutuhala ' 'parivahena ' parito nirgamanena 'saha '

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262 abhijnanasakuntalam varttamanam 'asit ' | madiye sarire kutuhala na mati sma kintu parita ; prasrtameva- sauta | 'idanim ' adhuna 'racasanam vrttantena ' kathaya 'vindurapi ' kutuhalasa anuh api na ' avasesitah na sthitah | meti | ' ma bhisi ' bhayam ma gamah ( "mani luna iti bhodhatoh bhavisyati luna )| 'nanu ' ityasahane aksepe ityarthah | 'matasamipe ' mama parsva ' 'varttisyase ' sthamasa tat kutaste bhayam | esa iti | 'esa ' iti avilambatasucanam | 'raksasata ' (jatavekavacanam | bhaya- hotorapadane pancami ) 'racito'smi | yadi tvat samipe tat racita evaham ka bhitih | " NOTES 1. (a) api - This implies prasna question. "gardasamucaya prasrasanka sambhavanakhapi ityamarah | (b) kutuhalam - Curiosity. "ramya vastu samaloke lolata syata kutuhalam ' - Darpana. It gives kautuhalam with svarthe | ana 2. (a) parato vahanam iti pari + vaha + ghana bhave == parivahah or parivahah everflow senesaha yatha tatha | Adverb. (b) raksasa &c - anukta karttari- trtiya | Thus raksasavrttantah bindum avasesitavan = raksasavattantona vinduh srava- sesitah | (c) avasesitah - ava + sisa curadi + ta karmani is left. (d) The metaphor is from the case of liquid overflowing from a reservoir. Overflow is always of what is in excess, and hence it stops soon leaving the vessel full. But now the news of Rakshasas being about has let the whole out, not a drop is left 1* 3. bartti syase -trta + lrta syase | Optionally vartasyasi in the para pada | "bramah svamanoh " iti paramam padavikalpah syo sani ca paratah | In the parama pada we have no ita by the prohibition 'na vrddhacatubhyah " | ( pravisya ) dauvarikah - sajjo radho bhattino vijayapyatthanam avekakhadi | esa una naaradi devonam anantiharao karabhao ado [ sajjo ratho bharttrvijayaprasthanamapeksate | esa punarnamga- raha vinam sratiharah karabhaka agatah ] | WARDER (Entering)-The car, ready,is biding Sire's start * Adopted by Prof. Gajendragadkar.

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dvitiyo'nkah 263 for victory, but here is Karabhaka come from the town bearing the queen's orders. raja ( sadaram ) - kimamvabhih prositah ? KING -- ( Engerly) Sent by mother ? dauvarikah- aha tu ' [ atha kim ] | WARDER-Just so. raja - nanu pravesyatam | | KING - Well, let him in. dauvarikah- taha ( tatha ) | ( niskramya karabhakesaha pravisa ) eso bhatta, uvasappa [ esa bhartta upasarpa ] | WARDER-As Sire commands (Going ont and reentering with Karabhaka) Here is Sire. Approach. sajja iti | rathah sajjah ' gamanaya sajjitah san 'bhattah ' khaminasta ' 'vijayaya ' racasajayaya 'prasthanama ' apeksate | 'esa punah ayam tu 'devinam ' rajamatuh ( gaurave bahuvacanam ) 'jnaptim ' adesa ' 'harati ' vahati iti 'ajnaptiharah ' ( "hara teranudya- mane'ca " iti aca pratyayah ) 'karamakah ' tannamakah nrtyah 'nagarata agatah ' ava praptah | rajeti | ( 'adareya ' autsukana saha aha ) ambabhih ' mava ( gaurave bahuvacanam ) | nanviti | 'nanu ' sambha se | pravesyatam katham vilambah kriyate | esa iti | 'upasarpa ' samipa gaccha ? dian NOTES 1. sajjah - sajjati sajjate va isi sajja + aca karttari = sannah ready. (b) punah Indicates bheda, ie a hitch. The car is ready for the hermitage, (but ga:) you cannot start without attending to what the queen-mother commands. (c) sracati &c. - + ipa + tin a bhave = ajnaptih command ajna | tam harati iti amapti + i + aca ka ajnatiharah messenger.

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264 abhijnanasakuntalam 2. nanu pravesyatam -- nanu implies sambhrama| The speech is a censure to the gate-keeper. He should have ushered him in at once without waiting for orders. "nanu prasna parakrtavadhikare ca samme " iti medini | pravesyatam with the nica emphasises the censure. nanu pravisatu would give svatantra to karamaka and thus censure him. Why does he not come in ? nanu pravesyatam - Why are you ( kartta ) not letting him in ? pra + visa +ci + lota tama karmani | karabhakah - jedu jedu bhatta | devi anavedi, asramini utyadi puttapindapalano nama uvavaso huvissadi | tahim dauhana avassam amahe sambhavaidavva tti ( jayatu jayatu bhartta | devi ajnapayati sragamini caturthadivase putra pinda- palano nama upavaso bhavisyati / tatra daurghayusa asa vayam sambhavayitavya iti ] | KARABHAKA - Be victorious Sire, be victorious. The queen-mother says-On the coming fourth day, the fast named 'Putrapinda palana" comes off. At that I have to be honoured by thee the long-lived one, without fail, raja - itastapasvikayryam ito gurujanajna | natikramaniyam | kimatra pratividheyam | iyamapatra KING-On the one hand is the work of the ascetics, the command of revered mother on the other. Both are unavoidable, What has to be done now ? vidusakah - tisanka, vitra antara cihna [ trisankariva antara tistha ] | VIDUSHAKA-Stay mid-way like Trisanku. jayatviti | 'agamini caturthi divase puvapinda palyate ' sranena iti 'putra pinda- * Adopted by Prof Gajendragadkar,

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dvitiya'nkah 265 'palano nama ' ["karanadhikaranayosca " iti kara ye lata ] 'upavaso bhavisyati ' | 'tava ' tasmim upavase 'dorghayusa ' ayusmata bhavata 'avasaya vayam sambhavayitavyah ' khopasthitya sammanayitavyah- ' iti devi rajamata 'ajnapayati ' adisati [ "putra pindapalano "nama " ( ta, nya, ma ) - ' prayuktaparanau me " [ra, vi- ] ] || ita iti | 'itah ' ekatah 'tapakhinam kavya m ' istavighnanivaranam, 'itah ' anyatah 'gurujanasya ' matuh 'ajna ' | 'iyamapi anatikramaniyam ' anullanghaniyam | | api ca ekasya karane anyat srakkatam syat | 'srava ' asmin akule bisaye 'pratividheya ' prati- vidhanatvena anusthaya ' 'kim ' | ki krtva sankatamidam tareyam | trisanka riti | yatha itah purva visana rnama raja "adhoyahi " iti indra goktah "ui gaccha " iti visvamitarena ca bhasitah nadho na ca kai gatva madhe sthitah, 'tatha tvamapi 'antara ' madhe eva 'tistha ' | tapovana ma yahi ma ca nagaram ityarthah | [ antara " [ ta, ndha ] - " antaranne " [ ra, vi . ] | NOTES || 1. (a) srajnapayati- a + jna + nic + lat ti commands. Notes that japa of the curadi class would give ajnapayati like ajnapti above. Then again we should have ajnapa ti with jna + nic | (b) putra &c. - putrasya pindam the son's pinda ( sacrificial cake ). Now see Tika. pindapalan is the opposite of pindalopa | pindalopa occurs when progeny fails. Thus f is a vow which secures progeny. with a view to secure progeny to Dushyanta's mother fasts him. This suggests that Dushyanta was childless, a fact which will play an important part later on. 2. Reading, - The reading prayuktaparanah or pravrttaparanah speaks of the commencement of the breakfast, and assumes that the commencement of the fast itself isknown to the king. But the king could not possibly know of it, because the break-fast was to commence four days. Besides the other reading sounds perfectly natural in the case of a childless man. More Adopted by Prof. Gajendragadkar. 18

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266 abhijnanasakuntalam " over ga plays a prominent part in this vow as is evident from "tabhavatinam putrakamanusthatumahati - Infra. All these considerations. point to purvapindapalana as the more likely reading. 3. visanka dc. - A prince of the solar dynasty. He requested Vasishtha to perform for him a sacrifice that will carry him to heaven in his mortal body. Vasishtha refused.. He then referred to Vasishtha's son who cursed him to become a Chandala. Viswamitra then undertook the sacrifice. but the gods declined to take part in it. Nothing daunted, the mighty sage, by the force of his own asceticism, caused Trisanku to go up. But Indra declined to make room in the heaven for a Chandala and hurled the king downhead foremost. Urged thus by two opposing forces, the king went neither up nor down but rested midway (antara in the starry: region as a constellation. Vidushaka says this in jest, raja - satyamakuli bhuto'smi - katyayo bhinnadesatvadudda dhibhavati me manah | purah pratihatam saile srotah srotovaho yatha || 17 || (vicintaya ) sakhe, tvamamvaya putra iti pratigtahitah | ato bhavan itah pratinivrtya, tapakhikayyaivyagramanasa mamava dya tatrabhavatinam putrakayryamanusthatumarhati | KING-I am really perplexed. The places of the two duties being different, my mind is divided into two, like the current of a stream struck against a rock in front. (Reflecting) Friend, you have been accepted by my mother as a son. So having returned and reported me as engaged with the affairs. of the ascetics, it behoves you to do the duties of a son for Her Highness, satyamiti | 'satya ' tattvatah 'anakulah ' sthirah 'akula ' asthirah 'bhuto'smi jato'smi |

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dvitiyo'h 267 kanyayoriti | anvayah - krtyayoh bhinadesatvat me mamah purah sale pratihatam aratas: sroto yatha, idhobhavati | vyakhya- 'krtya ' kayama [ "vibhasa krsoh " iti kyapa ] 'krtyayoh karyyayoh istivighnanivarana matra sambhasanarupayoh bhitrau deso ' ghoh aara, bhinnasthane karttavyatvat [ heti padmami ] 'me manah ' cetah 'purah ' agratah 'sa'le ' parvate 'pratihata ' prapa taghata ' 'motah ' pravaha ' 'vahati ' ya sa 'motokta ' nado [ "kkima ca " iti kipa ] tasyah 'moto yatha ' pravaha iva | divi bhagavisista dha [adhikaranavicala dhabhum | kharthe dah | tato matvarthiyoca ] adham dha sampadyamana bhavati "he dhaubhavati " dvidhavibhaktasya bhava dhatte ["sela " (ra-, vi .)- "salah " ( ta-, nya, ma ma- ] || | * 1 vicintya ti | 'viscintya ' dhvatva karttavyamavadhayya ityarthah aha- - 'putra ' iti putra- rupena 'pratigtahitah ' khaukkrtah | 'atah asmat karanat| 'bhavan itah ' amat sthanat 'pratinivrtya ' nagara ' gatva 'tapakhinam karya vyaya ' vyasakta ' 'manasa ' manah [svarthe ' a] yasya tayavidha ' 'mam avedya ' mavale visvapya 'tababhavatina ' matuh [ gaurave bahu aram ] 'pujasya kavya " krtyam 'anusthatu ' kartum 'ati ' yogyo bhavati | putra- sthaniyastvam samprati putratvam kuru | NOTES iti hi + su =dham which kharthe = hadham in the neuter 1. (a) idhi &c. - dayih sthanayoh sthitih is mansa and avyaya | idhama eva iti hai dham + and akaranta | This means "di vision into two". dadham asti bhakha iti idha + aca matvarthe = idham having two divisions. Or hi + dha dadham divided into two pradhikaranaka vastu | tadeva iti i dham + da svarthih dadham &c. as before. (b) The comparsion is of (i) me and motobahah, (ii) manah and purah pratihatam sale bhitah | In both the cases ( manasa and sotas ), the result is hai dhaubhavanam | This result is due to krtyathaurbhinna- devatvam in both cases. When applying to motas we take krtya to mean kriya, i. e. pravahana flowing, and note that this (pravahana ) takes in different places ( bhinnadesa ) by the two sides of the rock. 2. Reading - selah refers to several rocks, But then the stream is divided into more than two parts. is better.

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268 abhijnanasakuntalam 3. tapasvi &c. - tapakhinam karyam | tasmin vyayam | sahasupeti samasah | tadrsa manasa yasya tam | vaha - vidusakah - na kkhu ma rakakhobhorua ' ganesi [ na khalu mam raksobhiruka ' ganayasi ] | VIDUSHAKA-Verily you do not take me as afraid of Rakshasas? raja - ( sasmitam ) - kathametadavati sambhavyate | KING [With a smile ] - How is this to be thought of thee ? vidusakah- jaha ratraguna gantavyam taha gacchami [ yatha rajanujena gantavya tatha gacchami ] | VIDUSHAKA-I go in the style a younger brother of the king has to go. raja-nanu tapovanoparodhah pariharaniya iti sarvananuyatri- kamstvayaiva saha prasthapayami | KING-I am in fact sending back all followers with thee as the disturbance of the hermitage has to be avoided. vidusakah tena hi juvaratrohi dani samvrtto [ tena hi yuvarajo'smi idanim samvrttah ] | VIDUSHAKA-Then indeed I am Youngprince. now become the neti | 'na khalu ' ( khalu prasna ) 'mam raksobhah bhiruh ' mayasilah 'raksobhiruh | sa eva ratibhirukah ' [kharthe kah ] tathavidha ganayasi ' sambhavayasi | kathamiti | 'bhavati ' bhavaddisaye etat ' racibhorutvena ganana ' katha sambhavyate " yucyate cintyate va na kathamapi | iti parihasoktih | yatheti | 'rajnah anujah ' kaniyan bhrata tena yatha yena vidhina gantavya " gantumucitam tatha gacchami [ bhavisyatsamipya lat ] | [ gacchami " ( ra-, vi .) --" gamisyami " ( ma- ) ] || nanviti | nanu tapovanasya uparodhah pauda़ा pariharaniyah akaraniyah 'iti ',

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dvitiyo'nkah 268 hetoh 'sarvan anuyavikan ' anuyayinah 'tvaya eva saha prasthapayami ' prarayami | anucare tasva rajanuja iva gacchati iti ki vaktavyam ? teneti | santo'si | 'tena hi ' idanim adhuna anena satkarena 'yuvaraja ' kumarah NOTES I. ratobhoka kam-- See Tika, The kan my also be had kumite | Thus kumsito racibhiruh racobhirukah | 2. rajanujena - anu pascat jata iti anu + jana +da karttari = anujah & younger brother. ramah anujah | tena | anukta karttari trtiya | 3. (a) nanu-- Implies anujna assent. The jester wants to go with a retinue suitable to his position as the younger brother of a reigning prince. The king notifies assent saying that all attendants go with him 'prasnavadharananunayamantraye nanu " ityamarah | (b) anuyavikan - Followers. See Act I. anikarttah karmasamjna | 4. yuvaraja - yuva raja the young prince. 'rajahah sakhibhastaca " iti taca | raja (svagatam ) - capalo'yam vatuh | kadacit asmatprarthana- mantahpurebhyah kathayet | bhavatu enameva vaksya- (vidusaka ' hasta grhitva prakasam ) - vayasya, rsigauravadasrama ' gacchami | na khalu satyameva tapasakanyayam mamabhilasah | pasya - kka vayam va paroksamanmatho mrgasavaih samamedhito janah | parihasavijalpitam sakhe paramarthena na grhyatam vacah || 18 || KING (Aside)-This is a babbler. He might some time relate my desire to the ladies of the inner appartments, Well I will tell him this. (Taking Vidushaka by the handAloud) Friend I go to the hermitage out of regard for the sage. Mine indeed is not really the desire in the hermit-girl. Friend, think where we are and where the person grown with fawns to whom love is unknown. Let not the word uttered in jest be taken as the very truth.

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270 abhijnanasakuntalam vidusakah - ha da (atha kim ) | (niskrantah sarve ) | VIDUSHAKA-Certainly, (Exeunt All). dvitiyo'nkah | (SECOND ACT) apala iti | 'ayam vatuh ' manavakah 'capalah ' vacalah | 'kadacit ' kadapi 'srama ' prarthana ' sakuntalabhilasam ' 'antahpurebhyah ' antah purah sthitabhyo devimah [ vat- syat tacchandam | sampradane caturthi ] 'kathayet ' samseta [sambhavanayam lina ]| 'bhavatu evam ' idasam 'ena ' vidusaka ' 'vaksya ' kathayisyami ! eksakka evam bacayami | 'vayasya rsipa yat gaurava " mahima tasmat hetoh aham 'srasramam gacchami | na khalu satyameva nama tapatakanyayam 'abhilaso ktam te ' | kvati | anvayah - sakhe vaya kka, mrgasaveh samam esitah parocamanmatho janah ka -pasya | parihasa bijalpita vacah paramarthena na gryatam | vyakhya- sakhe ' vayasya madhavya 'vayam ' rajacakravatti na: 'ka' kuva varttamahe, 'mrgasavah ' hariyasisubhih 'sama ' saha 'edhitah ' pradah 'parocah ' atindriyah 'manmathah kami yasya tathavidhah caviditamadanavedano 'janah ' sakuntalarupa vyaktih kva ' kuva vartta te 'pasya ' nipuna ' vibhavaya [darsanamava jnana- mavam ]| avayomam hadantara kutah prayayah iti hau krsavdo sucayatah | grova kimida jalpita ' bhavata ityaha-parihasena ' kautukena 'vijalpita ' vividha 'vacah paramarthe ' na' satyena satyarupena 'na gtahyatam na nirnauyatam | ["samametih " [ra, ki, ma ] "saha varddhitah " [ta-, nya- ] | "vijalpita " [ra, vi, ma ] "vikalpitam " [ta-, nya- ] ] || NOTES 1. batah - Literally it is a Brahman boy. Compare "batuparisada punyasrikah sriyeva samanayan "- Uttara. The jester is thus referred to perhaps owing to his childishness. Sometimes it implies fr as in "nivaryatam srali kimamyayam vatah ", "ki re vata rityavicipasi " &c. - 2. (a) rsigauravat - rsisugauravam rsigauravam regard for the sages. Or-The majesty of the sages (See Tika) tasmat | hatau pancamau (b) khalu and eba both imply avadharana | The first emphasises 7 and the second satyam |

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dvititho'nkah 271 3. (a) vayam - Applies to kings in general. (b) paroca &c. - mananam iti mana + ki bhave = mat conciousness. mathatiti matha + aca katari mathah the destroyer, mato mathah manmathah the destroyer of consciousness. A propername of Cupid, sa sasastya samasah | This is Bhanuji's derivation. ati means generally any indriya | "vrtti fara sarvamindriyamacisabdo vakti " iti kaiyatah | Hence paratvam sraksyama iti para + aci + taca ( samasanta ) - parocam transcending the senses. avyayi - parocam asti asya iti paroksa + aca matvarthe = parocah that which transcends the senses. Two points have to be noted here. First the thaca (a) in samasah is according to some by the ganasuva "pratiparamamanubho'ntah " | Others consider para as an interpolation here and attach aca by the rule "aksno'darsanat "| Secondly paraca is the form expected. Instead, we have qua by far in the rule 'paroce lita " | The bhasya says "parobhavah paramaprace liti drsyatam | utva vadeh paradayah siddha basmannipatanata || " Thus (i) para + a = paro + ca = paroca, or (ii) para + aksa para + u = paroca, or again (iii) para + aksa - paroksa by nipatana | (c) mrga &0- mrganam savah young stags. taih | samamiti saddarthayoge vatiya | [a] parihasa &c. - parihasanam iti pari + hasa + dhaja bhabe = parihasah jest. viruddha jalpita bijalpitam preversely attered. pradivat| parihasena vijalapitam uttered perversely in jest [e] 'paramarthena - paramah arthah Lit, the highest thing, i. e. truth. tena | sramede karane trtiya | [paramartha and bacam are indentified ]. Or paramena sukhana athena abhidheyena in its literal sense. [1] The sense is-Kings are used to the blandishments of beauties, trained in all the arts of fascination; by constant association with these beauties they have acquired peculiar tastes. It is impossible that an artless woman of the wild can please a king. My talk about Sakuntala is a huge joke. Do not be misled by it.* 4. Reading-vikalpitam means viruddha kala pitam stated otherwise i. e. falsely represented, which is equally good. Adopted by Prof. Gajendragadkar.

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