Chapter 4 - Caturtha-anka (caturtho'nkah)

caturtho'nkah viskambhakah ( tatah pravisatah kusumavacyam natayantyo sakhayo ) anasuya -pisravade, jaivi gandhavvana vihina sivva ttakallana saundala anurupabhattugamini samvrttati nivvada me hitra ' tahavi ettitra cintanijjam [priyamvade, yadyapi gandharvena vidhina nivrttakalyana sakuntala anurupabhartrgamini samtati nirvatam hrdayam, tathapi etavascintaniyama ] | (The enter the friends, acting the gathering of flowers ). ANASUYA - Priyamvada, though my heart is delighted, because, with her blessings performed by Gandharva rites, Sakuntala has become united to a suitable husband, still this much has to be thought about.

caturtho'nkah priyamvada kaha visra [ kathamiva ] 2 ) PRIYAMVADA-How is that? 35 .5 tata iti | 'kusumanam avacayam cayanam [avacinoterbhave sraca || nanu sravacaya iti ghana bhavyam | bamanasva "avatarabacayasabdarya dogham vyatyaso balanam " ityaha | tatra raghavabhankah kanyake ime vrcan aruhya puskani cinutah tena pratyasattarabhavat na cana iti samadhatta || vayantu vrksarohana ' na sadhu manyamahe | sabdikacuda़ाmanih sacadiva sarasvati kavida acamicchati ajevastu ke nama tava vipratipadyeran ] 'nata- yantyau ' abhinayantyau 'sakhyau ' anasuyapriyamvade pravisatah | [ natayantyo " (ra-vi- ) 'abhinayantyau " ( ta-, nya, ma ) ] 4000 priyamiti | 'sakuntala gandharvena vidhina ' anusthanena vivahanusthanana 'nivrtta kalyana " mangala vivahamangala yasyah tadrsi sati 'anurupa bharttaram gacchati ' iti yogyapavastha ityarthah 'satta ' jata 'iti ' hetoh 'yadyapi nivrtta ' susthitam 'me hrdayam, tathapi etavat ' etanmatra 'cintaniyam vicaraniyam | ["vidhina, " (ra ., vi- ) - "vivahavidhina " ( ta-, nya-ma- ] 1 NOTES 1. (a) kusumavacayam - sravacayanam iti ava + ci + aca bhave = avacayah gathering. Now ses Tika. The rule "hastadana cerasta ye " requires . to be attached to a when the gathering is from close quarters [ within reach - pratyasati ] excepting cases of theft... The form then becomes avacaya as kumumavacayam kurudhvamavasi karomi sakhah " | we have it in we have it in "anyata yutram Vamana condemns sravacaya [See Tika]. The poet however uses the form deliberately, for he repeats it in the malavikagnimitram | * The fact is, it is a Vedic it is a form which had not yet disappeared from c at the time of Kalidasa. Raghava defends saying that this is not a case of ghana at all, for the flowers were really not within reach and were reached only by climbing up the tree ! [b] abhinayantri seems to be the better reading [ See p. 381 note 3 ]. Adopted by Prof. Gajendragadkar.

356 abhijnanasakuntalam 2. (a) gandharvena "brahyo da vastaye varsa prajapatyastatha'surah | gandharvo raisa - | va pamsacacastamo'dhamah || " Hence gandharva ' is a vadhavivahah and may be called a vidhi| (b) vidhina- vidhiyate iti vi + dha + ki karmanividhih that which is sanctioned. tena | (c) anurupa &c. - anugatorupam | anu- rupabhata ' + gama + nini karttari sadhukarini | (d) nimna tam - nir ++ ta karttari satisfied. The root is when fat precedes in this sense. etada + vatupa this much. Refers to " (c) etavat-etat parimanamasya iti 'mmarati va na va iti ' next page. Or refers to the whole marriage affair. The affair has to be viewed with misgivings. www 3. kathamiva - How "with misgivings" ? iva in such cases seems to imply that the speaker is at a loss to find out an to his query Compare ' kathamiva " - Infra. 'kimiva "Infra &c. answer anasuya -ajja so raesi itti parisamabitra isohi visajjisro attano naara pavisiya anteurasamagado ido- garda buttantam sumarada va na vetti [adya sa rajasiristi pari- samapya rsibhirvi srstah atmano nagara pravisya antahpurasamagatah itogata ' vrttantam smarati va na va iti ] | ANASUYA It is this. Dismissed to-day by the Rishis after having finished the sacrifice, whether or not that royal sage, having entered his town, associated with the ladies of the inner apartments, remembers the events that transpired there. priyamvada - visaddha hohi [ visrabdha bhava ]| na tadisa akidivisesa gunavirohiyo honti | tado danim imam vuttantam sucitra na ane kim pada़िbajjismadi ti [na tadrsa akrtivisesa gunavirodhino bhavanti | tata idanim ha sattantam srutva na jane kim pratipatsyate iti ] 1

caturtho'nkah 35 .7 PRIYAMVADA - Rest assured. Excellent features likethose do not war with virtue. What Father will do now, having heard of this affair, I do not know. 55 adyati | 'rsibhih isti yagam parisamapya adya visrstah ' khasti bhavate nagara pratinivarttakha iti krtabhyanujnah sa rajarsih atmano nagara pravisya antah pureh ' laksanaya antah puravarttinaubhih mahisobhih 'samagatah ' militah 'itogatam ' ihastha vrttanta vartta 'rati va na va iti ' etata cintaniyam ' iti purvena sambandhah | vipatta makaya | C iyanca bhavinya vikhadhvati | 'visradhva ' visambhavati, nihsanka iti yavat 'bhava ' | sambha mam tyaja | 'tadrsah ' dusyantadrsah 'akrtivisesah ' visista akrtayah, 'gunavirodhino ' gunena virodhavanto 'na bhavanti | rupena guno vasati | dusyantasya yatha rupa tatha sa anarya nacaret | mama tu aparavidha sanka | 'idanom ' jane karmani 'ima ' hattanta ' gutva tatah ' kanvah 'ki ' pratipatsyate ' avadharayisyati iti 'na jave ' dusyantat nihsanka bhava, ahantu tatat vimemi iti bhavah | NOTES 1. (a) istim - ijyate iti yaja + ktin karmani isti a sacrifice.. tam | (b) anta &c. - antah sthitam puram antah puram the inner appartments- sakaparthi gadi | By transference of epithets, this means the ladies of the inner apartments. Now see Tika (c) itogatam - idam + saptamyastas = itah ( adyadi ) here. gatam transpired jatam | ito gatam here transpired, sahamupeti samasah | (d) smarati va na va = This is pre-sentiment of approaching danger. vrttanta ' smarati not vrttantasya kharati because here there is no sesatva hence, the karma appears as karma | Again smarati has varttamana samiyya bhavisyati lata by the rule "battamana- samipya vartta manavaha " | 2. (a) akrti &c. - akriyante iti a + k + ktin karmani = akrtayah creations, i. e. features. bisisyante vi +sisa + ghana karmani = visesah those that are left,i.e. the best; because the best remains after the elimination of the worthless. akrtinam visesah the best of features, i. e. persons having excellent features, chatat the sastha

358 the abhijnanasakuntalam | in akrtinam being sese and not nirddharane | According to kaiyata there is no fast unless the individual separated, the class from which it is separated, and the ground of separation are all mentioned, Hence the present case has nothing to do with prohibition "na nirddharane | (b) gunavirodhanah - gunan virundhanti iti guna +bi +dha + nini tacchilye karttari | Or virodhah asti esam iti virodha + ini matvarthi = virodhinah opposed, guna virodhinah | guna is here mental. The virodha is ekadharasthiterabhavah | The deha is the adhara in which reside these excellent feature. The suggestion is that perfect features and perfect mind reside in amity in the same adhara ! So constantly do the two go together, thusseeing that one of them (the features) is present, it may be inferred that the other ( guna ) is also there. Cp. 'na hyakrtih sumadrso vijahati vrttam "Mrichchakatika. 3. Remark-Anasuya apprehends wilful neglect of Sakuntala. The king will not have the courage to disclose facts through fear of the other queens. This is a very low estimate of the virtues of Dushyanta. Priyamvada allays her anxiety, by referring to the attractive presence of the king. Such excellent features do not harbour & perverse mind; yatrakrtistana guna vasanti, hence Dushyanta cannot be unjust to Sakuntala. anasuya - jaha aha dekkhami taha tasma anumadam bhave [yatha aha pasyami tatha tasya anumatam bhavet ] | ANASUYA - As I see it, it will be approved by him. priyamvada kaha vitra [ kathamiva ] | PRIYAMVADA-How is that? anasuya - gunavade kasaya paड़िvadanijjetti atra daba padha़mo sanghappo | tam jai devva evva sampadedi nam appatrasena kidatyo guruano [gunavate kanyaka pratipadanoya iti prathamah sankalpah | tam yadi devameva sampadayati nanu aprayasena krtarthi gurujanah ] |

caturtho'nkah 358 ANASUYA-This indeed is the foremost desire that a daughter has to be given to a virtuous person. If luck alone accomplishes that, verily the superiors have their desires fulfilled without effort. yatheti | 'aham ' yatha ' yena prakarana 'pasyami tatha tena prakarena yadi tatah 'pasyati tasya anumatam ' anumodita ' 'bhavet ' | ekameva vasta bhinnaprakarana drsta bhinna- miva bhati | maddastaya yadi tatah pasyeta, nunamanunodeva sah | iti | 'kanyaka gunavate ' gunine 'pratipadaniya ' sampradatavya 'iti ' eva 'prathamo ' mukhah, sankalpah ' abhilasah ' gurujanasya ityarthah 'tam ' sankalpa ' 'yadi da vameva gurujanasya prayasa vina ekala ' deva ' 'sampadayati ' saphalayati | 'nanu ' [ avadharane ] 'aprayasena ' prayatvabhavena 'krtarthah ' siddhaprayojano 'gurujanah ' | kanya satpatva deya iti nirvivadam | dananca do vadhinamapi purusaprayatramapecate | "na hi simhasya "pravisanti sukhe mrgah " | tava tatena kah krto yahah ? devameva kevalamimam satpava- sthamakarot | tadava tosa eva bhavita tatasya na rosah | [ "aprayasena " ra . vi- alpayasena " ( ma- ) ] || NOTES supatasya 1. (a) tasya - anukta karttari sasthi by the rule " kasya ca barttamane " (b) anumatam - anu +mana +kta karmani varttamane | 2. kathamitra - See Ante. 3. (a) gunavate - gunah santi asya iti guna + matupa = gunavan qualified. tasma | Used substantively. 'visesanamatraprayogo visesyapratipatti " iti vamanah | (b) krtarthah krtah siddhah arthah prayojanamasya having the purpose served. bahu | (c) aprayasena - pra + yasa + vana bhave = prayasah effort. prayasah absence of effort. The nana here implies abhava absence 'vatsadrsyamabhavasca tadanyatva ' tadalpata | sraprasasta ' virodhasca nanarthah satprakirttitah || - na priyamvada (puspabhajanam vilokya ) - sakhi avaihaha bali- kammapattai ' kusumai [sakhi, avacitani balikarmaparyaptani kusamani ] |

360 abhijnanasakuntalam PRIYAMVADA - ( Looking at the flower vase ) - Friend enough flowers have been gathered for the rite of Bali (offering ). anasuya - nam pitrasahie saundalae bhalamgodevaca aca [nanu priyasakhah sakuntalayah saubhagyadevata arcaniya ] | ANASUYA- Should not the [ Or - Verily the ] God of Success of our dear friend Sakuntala be worshipped ? [ Orhas to be worshipped ]. priyamvada - jajjadi [ yujyate ] | ( tadava karmabhinayatah ) | PRIYAMVADA - All Right ! ( They act the same act ) .-- ( nepathetra ) - ayamaha bhoh | IN THE DRESSING ROOM-Here I am Ho! anasuya - ( karna datva ) - [ sakhi adidhogam vibha nivedida sakhi atithinamiva niveditam ] | ANASUYA [Listening] - Friends, the call is like that of T guests. puspeti | 'puspanam bhajana " patra ' 'vilokya ', balikarmane balikriyartha ' 'paryaptani ',, acarani 'puspani avacitani ' grhitani | adhikenalam | natviti | " nanu " prasna | 'subhaga ' bhagyavati | tasya bhavah 'saubhagyam ' [ ani "hrdabhaga sinvanta purvapadasya ca " tuprabhayapadavrddhih ]| patigrhe satkara evam narinam saubhagyam | tasya 'devata ' tadadhisthatri devata ityarthah | "itogatam smarati va " iti patigrha anadara sankitavati | prageva anasuya anasuya priyamvadaya ca "vidha bhava " ipraktam | tathapi sankhamana eva " nanu saubhagyadevata arcaniya !" iti prcchati | nanu prasna avyayam | tadeveti | 'tadeva ' puspacayanameva 'abhinayatah ' navyena darsayatah | [ "abhinayatah: ( ta-, nya . ) - " arabhete " ( ra ., vi . bha0 ) ] | sakhita | 'niveditam " nivedanam [ bhave ktah ]| etadapi tathaiva yate | manye kasvidatithih praptah | - "atithina " (ta-, nya, ma ) ] || yatha 'atithinam ' niveditam [" atithinam " (ra ., vi- )

caturtho'nkah NOTES dura MY 1. balikarma &c. - pari + apa + kta karmani papatani sufficient. bali is] puja | 1 baleh karma ' anusthana ' balireva karma iti va balikarma performance of worship. itat ; or the act of worshipping karmadha- | tami paryyapa tani | sahamupeti samasah | 2. nanu - If prasna, then the speech is a timid suggestion to worship luck, because anasuya apprehends slight while priyamvada is sure of favour. Or bake nanu as ata pe, ie implying a bold contradiction of Priyamvada's statement that enough flower is already gathered. In either case, anasuya wants to gather more. MAA - 3 [a] yujyate kata bilata | divadi | priyamvada admits the need of having more. (b) tadeva karma - The very same act, i.e. kusuma- baccayana | (C) abhinayatah - This seems to decide in favour of the reading kusumavacayamaminayanyo instead of kusuma aar natayantyo - Ante. (d) The reading arabhate implies that kusumacayana is only begun for the first time. This is contradicted by tadeva ie yata kama Basides from the prakarana we know they were already at it for some time. Hence has to be perferred. 4. bhoh - In announcing one's self "bhoh pranda ' kaurtta ' yedanta " prakanta tadeva | 5. atithinamiva &c. - With the reading atithina &c. Explain catithina niveditamiva atmanivedana krtibhitra | manye kascidatithih prapa tah ityarthah | This too is a good reading. priyamvada - nam udaje manihida saundala [ nanu utaje sannihita sakunala ] | ( atmagatam ) ajja una hiaena sannihida | [na: hrdayenasannihita ] | PRIYAMV cottage. (Aside) anasuya- metavadbhih kura ANASU retire). Well Sakuntala is at hand in the not at hand at heart to-day. 'la' ettiehi ' kusumehim (bhavatu, ala- sthite ) | hese flowers are enough. (Begin to 24

360 abhijnanasakuntalam PRIYAMVADA - ( Looking at the flower vase ) - Friend! enough flowers have been gathered for the rite of Bali. ( offering ). anasuya - nam pitrasahie saundalae bhalamgodeva ana [nanu priyasakhah sakuntalayah saubhagyadevata arcaniya ] | ANASUYA-Should not the [ Or - Verily the ] God of Success of our dear friend Sakuntala be worshipped ? [ Or-has to be worshipped 1. priyamvada - jajjadi [ yujyate ] | ( tadeva karmabhinayatah ) | PRIYAMVADA-All Right ! (They act the same act )... ( nepathetra ) - ayamaham bhoh | IN THE DRESSING ROOM-Here I am Ho! anasuya - (karna datva ) - [ sakhi adidhonam vibha nivedida [sakhi atithinamiva niveditam ] | ANASUYA [Listening] - Friends, the call is like that of guests. puspa ti | 'puspanam bhajana ' patra ' 'vilokya ', balikarmane balikriyartha 'paryaptana ', acarani 'puspani avacitani ' grhitani | adhikenalam | natviti | "nanu " prasna | 'subhaga ' bhagyavati | tasya bhavah 'saubhagyam ' [ rni "bhagavanta purvapadasya ca " itprabhayapadavaddhih ]| patigrhe satkara evam narinam saubhagyam | tasya 'devata ' tadadhisthatri devata ityarthah | prageva anasuya anasuya " itogatam smarati va " iti patigrha anadara sankitavati | priyamvadaya ca "vikhabdha bhava " ipraktam | tathapi sankamana evam " nanu saubhagyadevata arcaniya " iti prcchati | nanu prasna avyayam | tadeveti | 'tadeva ' puspacayanameva 'abhinayatah ' navyena darsayatah | [ "abhinayatah ( ta, nya- ) - "ara bhete " ( ra . vi . bha0 ) ] | sakhita 'niveditam " nivedanam [ bhave ktah ]| etadapi tathaiva yate | manye kascidatithih praptah | - " atithina " (ta-, nya, ma- ) ] || yatha 'atithinam ' niveditam [" atithinam " (ra-, vi- )

caturtho'ngah NOTES 361 1. valikarma &c. - pari + apa + karmapathyam patani sufficient. bali is puja | baleh karma ' anusthana ' baliveva karma iti ba valikarma performance of worship. tat ; or the act of worshipping karmadha - | tama paryyapa tani | sahamupeti samasah | 2. nanu - If prasna, then the speech is a timid suggestion to worship luck, because anasuya apprehends slight while priyamvada is sure of favour. Or take nanu as ata pe, ie implying a bold contradiction of Priyamvada's statement that enough flower is already gathered. In either case, wants to gather anasuya more. 3 [a] yujyate - karttari lata | divadi | priyamvada admits the need of having more. (b) tadeva karma - The very same act, ie kusuma- vacayana | (c) abhinavatah - This seems to decide in favour of the reading kusumavacayamabhinayantyau instead of kumumavacaya ' natayantyau - Ante. (d) The reading arabhate implies that kusumacayana is only begun for the first time. This is contradicted by tadeva ie yata karma prakanta tadeva | Basides from the we know they were already at it for some time. Hence ----has to be perferred. 4. bhoh - In announcing one's self "bhoh sabda ' kirttayedanta " 5. atithinamitra &c. - With the reading atithina &c. Explain catithina niveditamiva atmanivedana ' krtibhitra | manya kascidatithih prapa tah ityarthah | This too is a good reading. priyamvada - udaje sanahida saundala [ nanu utaje sannihita sakuntala ] | ( atmagatam ) ajja una hiaena | asannihida | adya punah hrdayenasannihita ] | PRIYAMVADA-Well Sakuntala is at hand in the cottage. (Aside) But not at hand at heart to-day. anasuya - haudu, ala ettiehi kusumehi ( bhavatu, ala- metavadbhih kusumaih ) | ( prasthite ) | ANASUYA - Well, these flowers are enough. ( Begin to retire). 24

362 abhijnanasakuntalam nepathetra-ah atithiparibhavini- vicintayanto yamananyamanasa tapodhana ' vetrsi na mamupasthitam | smarisyati tvam na sa bodhito'pi san katham pramattah prathamam krtamiva ||1|| IN THE DRESSING ROOM-Ah, you slighter-of-guest! Hem 8 of whom with mind undiverted thou dost not notice me, rich in penance standing near-shall not recognise you though reminded, as does a maniac (or-drunkard) the previously utttered speech. nanviti | 'nanu ' avadharane | 'sannihita ' samipavarttino | seva atitheh sata- kara ' karisyati | alamavayoh sambha mena ityarthah | 'sradya punah ' dusyantasya nagarapratya- varttanat tatgatacintaya 'hrdayena ' manasa [ abhede karane trtiya ] 'asannihita ' uthaje nasti | dehena sa tatra, manasa tu hastinapure | tathavidhaya tatha atithisatkriya naiva va bhavet | ['utaje sannihita ' (tanya - ) - " utajasannihita " (ra . vi ., ma ) ] || bhavatviti | 'etavadubhih ' etatparimitaih 'kusumah ' yani citani tairava 'alam ' karma sampratsyate ityartha | ( ava sampadanakriya gamyamana | tam prati kasumanam karanatvata trtiya ) | a: iti | 'atithi ' paribhavati ' avamanyate va ya -- tatsam buddhih, ('na bhabhu- ' iti natvanisedhah ) | vicintiti | anvayah - ananyamanasa yam vicintayantau tapodhana mam upasthita na veिtsi, sah pramattah prathama krtam kathamiva vodhito'pi san tvam na smarisyati | vyakhaya - avidyamanamanyat yasya alambatvena tat 'ananya ' tanmayamityarthah ( " nano'startha - nam- " iti bahuvrihiruttarapadalopasca vai kala pikah ) | tadrsa ' 'manasa ' mano yasyah ( prajnadyana )| tadrsi, tadeka citta sati 'yam ' jana ' dusvantamityarthah 'vicintayanti ' dhyayanti tva ' 'tapodhana ' mahatastapaso nidhi ' 'mam ' durvasasam 'upasthita ' samipe vartta mana- mapi 'na vetsi na budhyase 'sa' te manogatojanah 'pramattah ' prakrsta ' matto janah unmatta

caturtho'nkah 363 ityarthah ' prathamam ' unmadadasayah purva '' 'krta ' gaditam kathamiva bodhito'pi san maritah sannapi 'tva ' na samarisyati ' | khayamtu naiva svasthiti, tvaya sarito'pi na marisyati | * NOTES 1. (a) sannihita - sam +ni +tha +kta kartari | sam +ni +gha is here akarmaka (b)-The fact is, the body is in the cottage, but ff the heart is away. But 'body' and 'mind' together make up the individual'. When the body is indentified (bheda ) with the individual, we get sannihita sakuntala ; but identifying the mind, we have asannihita sakantatva | Hence abha de karane trtiya | | Prof. Gajendragadkar imagines that this remark should not be atmagata | If atmagata it 'mars the beauty of the passage'. Besides Anasuya's &c. becomes abrupt. Let us see, A guest announces himself. Anasuya catches his voice and draws Priyamvada's attention to it (afa, vinal- , &c.). This amounts to saying-Leave flowers alone. Let us go and arrange for the reception of the guest.' To this Priyamvada replies with a gentle censure ( &c. -Don't the needful. No cause for alarm, we continue plucking flowers here." You know Sakuntala is there? She will d With what face can Priyamvada add to this aloud. 'Sakuntala is not there' in direct contradiction to herself ? She cannot. The remark must be to herself. This is also clear from what Anasuya says in reply. She begins with was which almost always introduces something in modification of what precedes. If Priyamvada's remark is to herself then Anasuya. sees that Priyamvada wants to stay for more flowers. Anasuya modifies this [wag saying- Well, we have enough. of flowers, let us ( &c. \', If Priyamvada's remark is aloud then Anasuya finds her Adopted by Prof. Gajendragadkar.

364 abhijnanasakuntalam anxious to go. In that case what does waq modify? Nothing. Hence the remark must be to herself. 2. alam &c.This much of flowers will do. kusumah has karane trtiya | 3. atithipari &c. - An atithi is sarva devamaya | Darest thou slight him ? : implies kopa | "castu sthana kopanidyo, " ityamarah | The reading atithiparibhavina with the cerebral ya cometimes occurs. But the rule "na ma bhupu kani gami pyavi vepam " prohibits the cerebral in the case of in a coming after &c. I therefore prefer to read atithiparibhavini with the dental na manasama, prajnadi | In 4. [4] ananya &c. - mana eva iti manasa + amgana = manarum, the inine this becomes manasi with nosa by the rule 'tita ha - "&c. The same form is expected if is final in a com pound because tadantavidhi is allowable in the case of a stropratyaya, as is seen in kumbhakari | asva prakarane tadantavidhih- Vrittikara. Yet we have here namama owing to the prohibition "anupasarjanat " [ when the final in a compound is adanta and an upasarjana, it will take tapa as usual ] (b ) tapodhanama, mam - This shows the gravity of the offence. The slight is offered not to an ordinary passerby but to me darvanasa ( man ), the very repository of asceticism ( tapodhanam ) (c) upasthitam - Again, you offend me not as you meet me sally by the road-side, but even when uninvited I condescend to come to your door and stand by you ( upasthita ) | (d) tvam - we do not get sasthau because there is no sesavivaksa | (e) api = For force see Tika (f) क़tam = Uttered. anekarthatvaddhatunam karotiratva bhasanarthah | priyamvada-haddi haddo aphisa ' evva samvrtta | kasimdhi pucarihe abara supanahi sauntala [ ha dhik, ha dhik, apriyameva samvrttam | kasminnapi pujarhe aparada sunyahrdaya sakuntala ] | (purovalokya ) na kkhu jassim kassimpi | eso duvvasi * Adopted by Prof. Gajendragadkar.

caturtho'nkah 365 sulaha kobo mahasi taha savi aviralapadatuvaai gaie padini- utta [ na khalu yasmin kakhitrapi | esa durvasah sulabhako po maharsi tatha at aforepadatvaraya gatya pratinivrttah ] ko agano hutabahaho dahidu pahavadi [ ko'nyah hutavahat dagdhu prabhavati ] | sava PRIYAMVADA-Alas! Alas! The undesirable has indeed happened. Sakuntala with her heart a blank has sinned against some person, deserving worship. (Looking in advance) Indeed not against any ordinary person. Here is the easily excited great sage Durvasas, having cursed like that, coming back with a speed which is quick and shortstepped. Whoelse but fire is able to burn? hadhigiti | 'ha ' khede | 'dhika ' nindayam | duhkhena atmano bhagya ' nindati ( avege hiruktam ) | 'apriyameva samvrtta " jatam | 'aba punah hrdarsana asannihita " iti yanmaya sankita ' tadeva praptam itya vakararthah | 'puja hai '' puja 'kasminnapi ' jane | 'sunya ' viviktas | manaso dusyanta ' prati gatatvat 'sunya ' hrdaya ' hrtpadmamudma yasyah tatha- vidha 'sakuntala aparada ' pujamadatva krtaparadha jata ( karttari ktah ) 'nah khalu yasmin kasmin api prasada sthale | 'esah sulabhah kopi ' yasya tathavidhah, kopanah ityarthah 'maharsi durvasah ' aviputrah 'tatha ' tena prakarana, kathoramityarthah, 'sava avirala- pada ' aduratvastacarana 'tvara ' ksiprata yasva tathavidhaya 'gatya pratinivrttah ' utajana pratyayatah drutapadaksu pa ' nivarttate ityarthah | agre: 'anyah ' itarah 'hutavahat ' ( "anyarata- - ' iti pancami ) 'ka: dagdha m prabhavati ista | sakuntalam drsta dayet na sapet ityarthah | yadyanyah syat tathabhutam NOTES 1. (a) pujaha - pujamaiti iti puja + a + aca karttari = puja haih deserving worship. tasmin | visaye sapa tamo| (b) aparadha apa + radha #2 + ta karttari striyam | The root is akarmaka and takes karttari kta by the rule "gatyarthakarsa ka = | (c) sunyahrdaya - Her mind is with Dushyrnta, hence the heart is a blank (sunya ) conscious of her surroundings. She is an

266 abhijnanasakuntalam 2. (a) yasmin kasmin - This is an idomatic combination of yada and kim to express an ordinary character.* Compare "yani kani ca mitrani karttavyani " - Friends have to be secured, no riatter who. Also in combination of tad compare 'yena tena prakarena kaya siddhih " - The work should be done by whatever means possible. (b) sulabhakopah - sukhena labhate iti su + labha + khala karmani sulabhah easily accessible. tadrsah kopau yasya whose anger is easily excited. (c) avirala &c. - virala "scanty" is "few and far between" as in "grausama viralapadapacchaya | su " - Act. II. Ante. Hence na virala aviralah not few and far between. aviralah padah padacapah yasyam sa avirala- pada in which the steps were not few and far between. bahu -| tadrsi tvara yasyam sa in which there was haste with short and quick steps bahu - | 3. kah anyah etc. - hutasya bahah hutavahah | tasmat | The Bengali Recn. gives this and gaccha padagrih etc. together as one speech attributed to priyamvada | I have followed Raghava in the allotment of speeches and actors here though it seems there are reasons to prefer the arrangement of the Beng. Reen. anasuya - gaccha padesu panamitra vitte hi gam java aha agadhodana upakappami [ gaccha, padayoh pranamya nivarttaya enam, yavadaham argha dakam upakalpayami ] | ANASUYA Go bring him back by bowing at his feet, while I collect water and offering of worship. priyamvada-taha (tatha )| (niskranta ) | PRIYAMVADA - All right (Exit). anasuya (padantare valitam nirupa ) ambho aveakakhali- dae gaie pava bhatta ' mem ammahatyadi pupa pabhasrana [ amo avega- sakhalitaya gatya mabhrasta ' mem agrahastat puspabhajanam ] (pusponcayam rupayati ) | | * Adopted by Prof. Gajendragadkar.

caturtho'nkah 367 ANASUYA (Acting slipping at the next step)-Ah! the flower-basket has dropped from the tip of my hand (i. e. finger) my step having slipped through anxiety. (Acts the gathering of flowers ). kesesu yavata gaccheti | 'ena ' durbasasa padayoh ' caranayoh ' ( avacchede saptami | grhitva cora ' tada़yati iti yatha | raghavastu "dvitiyarthe sapa tami " ityaha | tadaprayojanam ) 'pranamya ' apada natva ityarthah | nivarttaya dataja pratyanaya | avadhau | yavata sa pratyagacchati tavat 'aham arthah ' durvacitadika ' pujadravyam ' udaka " jalanca samahatya 'upakala payami ' pujopahara racayami [ yavadadyoge bhavisyati lata ] | ambho iti | 'ammi ityavege | 'avegena ' durvasobattantat jatena sambha bhena 1 " sukhalitaya gatya ' (heti trtiya ) 'me ' | agrasvasau hastasca 'agrahastah ' hastagrabhagah anga ुlya ityarthah ( karma dha | "hastagragrahastadayo gunaguninorbhadamedabhyam " iti bamanah * ) tasmat 'puspabhajana ' prasta ' puspani ca bhumau patitani | durnimittametat asubhasucakam | 'puspanam ' bhupatitanam 'uccayam ' samgraham ("uccayasya pratisedho vaktavyah " iti ghana nisedhat aca bhave ) 'rupayati ' abhinayati | NOTES yavah siddhartha- 1. arvodakama- asva udakanca tayoh samaharah | Or ardha sahitam udakam | sakaparthivadi| "apah cira kusagrasca dadhi sarpih matanda lam | kava astangiah prakirttitah || " siddharthakah svetasarsapah | 2. padantare - anyat pada padantaram next step, nityasamasa of the mayura- vyamsakadi class, tasmin | *3. agrahasta etc. - hastagra and agrahasta etc. are got in 6tat and kama dha respectively by taking the guna (agra ) and gunin ( hasta ) as distinct and as identical. Comp. "ayagrahasta " etc. in Kumara V. ( pravisya ) priyamvada - sahi prakitivakko so kamma anua parihrdi | ki ' vi una sanukomi kido | [sakhi prakrtivakrah sa kasya anunayam pratigtahati ? kimapi punah sanukrosah krtah ] | | PRIYAMVADA (Entering Friends, perverse by nature whose entreaties does he accenh 2 Yet he was made somewhat relenting.

368 abhijnanasakuntalam anasuya ( sasmitam ) - tasmi bahu etampi | [ tasmin bahu etadapi | kathaya ] | mornin kahi | ANASUYA ( With a smile ! - In him, even this is much, Tell me. priyamvada -jada nivattidam na icchati tada vinanavido mae- bhava ' paड़mamtti pekkhina avinanadatavapa pahava duhidujanasama bhaavada eko avaraho marisidavvoti [ yada nivarttitum necchati tada vijnapito maya-bhagavan prathamamiti preksa avijnatatapah- prabhavasya duhitrjanasya bhagavata eko'paradho marsayitavya iti ] | PRIYAMVADA-When he did not wish to return, he was solicited thus by me-O All-powerful one. seeing this is the first this single offence. of one who is as thy daughter and does not know the power of penance, has to be pardoned by thy mighty self. sakhiti | 'prakrtya vakrah ' asaralah 'sa kasva anunaya ' 'pratigrhnati ' | duspa madah sah | 'kimapi punah kiyanmata ' va 'sanukrosah ' sadayah 'krtah ' | tasminniti | 'tamsin ' durvasasi 'etadapi kimapi sanukrosah krtah ityapi badhu yo naiva prasidati tasya svalpo'pi prasadah adarttavyah intarthah | yadeti | yada ' sa 'nivarttitu ' necchati tada maya iti evam " 'vijnapitah ' aveditah sah - he 'bhagavan, avijnatah ' aviditah 'tapahprabhavo ' bhavatastapovala yasya tathavidhasya 'duhitajanasya ' kanyasthaniyasya 'ekah aparadhah ' na hau napi vayah 'prathama ' nunanam 'iti praksa bhagavata marsayitavyah ' nantavyah | NOTES 1. (a) pratigrhnati -- svikaroti | "pratigtahah khikaranam " ityadi medini | (b) sanukrosah anu + sa + ghana bhave anukrosah pity daya | kampa syadanukrosah " ityamarah | tena saha | vaha- tena saha | vaha - "krpa dayanu Also sahanukrosah |

catutho 'nkah 368 2. (a) icchati -- This sort of lata is idomatic. Compare "yavata khanati tavatamravi bhumih- Panchatantra. "na tavadenam pasyasi yeneva- lavadih- Act II. &c. (b) pradhanam - samanya napumsakam | It does not qualify aparadhah | anasuya - tado tado [ tadastatah ] | ANASUYA - Then, what then ? priyamvada--tado me vayam asaha bhavidu narihadi, kintu ahigananabharanadamsanena sabo nibattismaditi santanto a antarihido tito - me vacanamanyatha bhavitum narhati kintu abhijnanabharanadarsanena sapo nivartisayate iti mantrayamanah svayamantarhitah ] | PRIYAMVADA-Then he bodily disappeared as he was saying this my announcement does not deserve to be otherwise but the curse shall leave at the sight of some ornament. of identification. anasuya - sakka danim asmasi | atthi tena raemiya sampatthidesa sanamahesvajia angulia sumaranitratti maa ' pinda ' tasa sim sahanobaa sauntala bhavissadi [sakyamidani- masvasitum | asti tena rajarsina samprasthitena khanamadheyankitama anga, lokam smaraniyamiti svayam pinam | tasmin svadhinopaya sakuntala bhavisaprati ] | ANASUYA Is is now possible to cherish hope. There is the ring stamped with his name, fastened on as a memento by the royal sage himself when departing. With it (Or with that) Sakuntala will be provided with a remedy at her own control. tata iti | 'tatah iti vacamayanah ' 'mantrayamanah ' bhasamana eva 'svayam ' atmana eva

4 370 abhijnanasakuntalam 'antarhitah ' | mantranamaha-- 'me vacanam anyatha bhavitum na arhati ' | sakuntalam dusyanti vismarisyatyava | 'kintu ' - abhijnayate yena tat 'abhijnana ' paricayakam (luta karane ) tadrsam yata 'abharana " bhusanam yat kincidapi tasya 'darsanena ' ( hetau karane va trtiya ) 'sapo nivarttisyate ' nivatto bhavisyati | prathama vismrtya pascat abhijnana drsta marisyati iti bhavah | sakyamiti | 'idanim adhuna anaya vaca 'asvasitum sakya " kathancit srasvasta bhavami | karanamaha - 'samprasthitena ' prasthatumudyuktena 'vena ' rajarsina samaratyanena iti 'smaraniyam ' samaranasadhanamityarthah ( " krtyalato bahulam " iti bahulagrahanat ava karane aniyara ) 'iti ' krtva 'svayam pinaddham ' srasanjitam svasya namadheyena ' nanna 'ankita " su 'dratama 'anga ुliyakam asti | tasmin anga loya ke sati 'sakuntala khadhinah 'svayattah 'upayah ' sapanivata nopayo yasyah tadrsi bhavisyati ' NOTES 1. (a) abhijnana &c. - abhijnanam abharanam abhijnanabharanam an ornament which is the means of identification. ie. which bears some marks by which it may be known that it belongs to the king karma dha | tasya darsanam | tena | (b) nivarttisyate - Opionally nivatayati | (c) antarhitah - antara + dha +kta karttari | gatisamasa by the rule "antaraparigrahe " | 2. samprasthinena - sam + pra + stha + kta adikarmani karttari = samprasthitah about to depart. tena | sa 3. [a] mmaraniyam - maratyanena iti + aniyara karane vahulakata See Tika - that which reminds. The ring with the king's name engraved on it will remind Sakuntala of her royal spouse. (b) iti-- See Tika. Or take it as deto| He left the ring because evasathe samapa tau [fa] [ iti ] it will remind, "hetuprakaranadinivrttisu | ca iti medinom| (0) khadhinopaya - upayate anena ini upa + a + ghana karane = upaya / that by which one goes (ayane ) near (upa ), i.e. attains the desired object i.e. means. vamina adhi iti sva + adhi + va kharthe nityama -- svadhina, under one's own control, saptamovata by the rule "sapa sabhi saunda the aci being of the saukhadi class. By the

Cateiss: 371 rule " asadaksa asitamgu annamkarma na ala purusa adhuttarapadata svah " kha (ina ) is always added after compounds with fy as final. Or thus- svaminam adhigatah aghinah subject. praditat | Or adhi upari inah yasya, bahu | or ine iti adhinam avyavi- | "adhono nighna ayatah " ityamarah | Goyichandra on the authority of Bhashya's use of "prayoktavyam dhaunam bhavati " &c, wishes to add 'kha' after adhi only also. khasmin adhinah | In both the cases we say svasmin and not svasyam in the feminine because sva in the sense 'self' atman is always masculine. "svi jnatavatmani kha ' visvatmiye kho'striyam dhane ' ityamarah | But the first derivation seems preferable; for if the latter is allowed, it seems. useless to read adhi as saundadi and to direct "aprattarapadat khah " | svadhina upayo yasyah | priyamvada - sahi ehi devakabjam dava se nivvattemaha [ sakhi ehi devakaryyam tavat asya nirvarttayavah ] | ( parikramatah ) | PRIYAMVADA - Come, friend, we go and perform her rites to the gods (They walk round). priyamvada - (avalokya ) - anasue, aikkha daba - vama hatthova- hidavana alihida via piasahi attana bina esa vibhavedi kim una bhattugadae cintae | antua ' | [ anasuye, preksakha tavat - vamahastapihitavadana alikhita iva priyasakho bhartr gataya cintaya | atmanamapi na esa vibhavayati kim punaragantukam | ] PRIYAMVADA - ( Looking outside ) - See Anusuya, our friend, with her thought centered in her husband. her face. placed on her left hand, looks like one, painted. She is not aware of her own self even, what to speak of a stranger. makhiti | 'eddi ' agaccha 'asyah ' sakantalayah "devakayya tavat nivarttayavah kurvah [ "tabadasyah " (ta-, nya, ) "tavat " (ra-, vi-, ma- ) || anasuyeti | 'priyasakhaum ' sakuntala bharttara ' parti drsanta ' 'gataya ' prapa tatha khami- samvandhinya ityarthah 'vintaya ' [ hoto vrtiya ] "bamaharu upahita, sthapita ', 'badana yasyah tadrsi sato 'alikhita ' civanyanta 'iva ' jatate | 'esa ' etadavastha iyam 'atmanapi na vibhavayati ' budhbane 'ki punaragantuka sampraptamatithim |

372 abhijnanasakuntalam NOTES 1. Reading tavadaya is better than tabata, because asyah makes it clear that they mean to propitiate the spoken of before. Do you 2. (a) tabata - This is avadharana emphasising pracakha ! see ; cp. "kurusvatavata " [b] agantukam - agacchati iti a + gam + tan karttari gadika = cagantuh a guest atithih | sa eva iti kana svarthe | tama | 'atithih kusaputra ' syata pumanagantukeाpa ca " iti visvamemidinyau | anasuya - pisa badha़े dubanam evva go muhe eso buttanto cidrdu | raksivya kkhu pakidipelava priyamaho | priyamvade iyoreva nau mukhe esa vrttantastisthatu | raksitavya khalu prakrti- pelava priyasakhi ] | ANASUYA-Priyamvada, let this story rest in the mouth of us two only, Our naturally delicate dear friend has indeed to be spared. priyamvada - ko dani upahodarana nomalia sincadi | [kah idanimusnodakena navamalikam sincati | ] ( use niskrante ) | PRIYAMVADA-Now, who sprinkles the Navamallika with hot water ? Exeunt both ]. iti viskambhakah | [ This much is Prelude ]. priyamvade iti 'eva vrttantah ' sapavati 'iyora va nau mukhe tisthatu ' avayoh sukhat bahirma gacchatu | 'prakrta pelava ' sukumara 'priyasakhi ' sakuntala bhauta pranan va mucet tat asya ma kathaya | ka iti | 'ka: idanom ' kah punah [ idanim vakapralankara | " idanim vakabhusaya sampratyarthe ca drsyate ' iti medini ] tivra 'usnadakena ' komalam 'navamalikam sincati na ko'pi |

caturtho'nkah NOTES 373 1. (a) idanim - Idiomatic vakapralankare Compare idanim in "na haudanimacarya ; sutrani krtva nivarttayati " - Bhashya. (b) navamali- kam - Sakuntala has already been compared to the navamalika in point of delicacy. Thus " nabanalika kusumapelava'pi tvam " Act. I. Here however the reference is to the creeper and not to the flower. As the delicate cannot bear the sprinkling of hot water, Sakuntala will not be able to stand the shock of the news of the curse. - 2. viskambhakah - See beginning of Act III. This too is a suddha- viskambhaka because the pava s are madhyama | ! ( tatah pravisati suptotthitah sivah ) | sisah- va lopa- laksanarthamadisto'smi tatrabhavata pravasadupavrttena kasapena | prakasa nirga tastavadavalokayami kiyadavasista rajanya iti | (parikramapravalokya ca ) hanta prabhatam | tatha hi- yatya kato'stasikhara ' patirosadhonam aviskrto'runapurahsarah ekato'rkah | tejodayasya yugapadda sanodayabhyam loko niyamyata iva sa dasantaresu || 2 || inters a disciple who has just awoke from sleep) DISCIPLE-I am ordered to watch the time by his Reverence Kasyapa who has returned from his journey, Having gone out I will see how much of the night is left. (Going round and looking about) Oh! It is dawn ! For on the one side the lord of the herbs is reaching the summit of the setting-hill ; on the other, the sun is exposed with Aruna, as his fore runner. By the simultaneous rise and fall of the two luminaries, people are steadied as it were at the changes of their career.

374 abhijnanasakuntalam tata iti | 'tatah ' adau mupatah pancat 'utthitah ' ( purva kalasya uttarakalena karmadharayah ) 'sisah pravisati ' | veleti 'pravasat ' pravasa ' krtva [ lyabalope karma ni pancamo ] yaksa - pravasatyasa min iti 'pravasah ' paradesah | tasmat [ apadane pancami ] 'upavrttena pratyagatena 'tattrabhavata kasyapena velayah ' homavelayah 'upa- laksanartha m darsanartham 'adisto'sa mi ' | tadadesat 'prakasa ' nirgatah ' bahirgatah tan ' rajanyah kiyat kimparimanam 'avasistam ' ini etat 'avalokayami ' | 'hanta ' iti sambhrame | 'prakrsta ' bhatam ' aloko yasa sin tat praptam | 1. thatiti | anvayah - ekatah ausadhinam patih astasikhara ' yati | ekatah arunapurahsarah arkah avisa krtah | esa lokah tejodayasya yugapadavyasanodayabhyam dasa- ntaresu niyamyate iba | vyakhaya - 'ekatah ' pascimagagane 'osadhinam ' trnajyotisam 'patih ' candrah 'astasikhara ' yati ' | 'ekatah ' purva sa sin gagane 'aruna ' garudagrajah anukah 'purahsaro ' yasya tadrsah 'arkah ' suryah sravisa krtah parivyaktah | 'uditah surya, candrasca asta ' yati | 'esa lokah ' masarah 'tejasoh iya ' tasya candrasurya rupasya 'yugapat ' samakala yat vyasana ' bhramsah candrasya yasca udayah murdhya sya, tabhyam | anyah dasah dasantarani [mayuravya ' sakadi ] tesu 'niyamyate ' siksyate 'iva ' itutpreksa | udaya ma modakha patana ' bhavi iti siksa | vyasane ca alam visadena bhuyo'padayo bhavita iti niyamanam| [ava prathama tavat - gaganane vyatitamatra 'pi astam prati yati candra iti vakta sakate | krsnastamita arabhya tatkala ' suryasyapi darsanam sakam | , atah purvarddha prabhavopalaksanaya nalam | aparasca - yadyaviskrta evarkah "upasthitam homabelam gurave nivedayami ' ityanantarokta m na sangacchate | "aviskrtaruna " iti samastapathe punah vyasanoyogapadya ' dusaprati | tanmamanya praksipto'yam slokah ]| ["aviskrto runa -- | ( ra ta, vi-, nya- ) - aviskrtarunah - " (pi- ma- ) || " ivesa " ( ta., nya- ) .66. 'ivatma- " (ra . vi ., ma ) ] || fa, a-) || NOTES 1. Summary. - evam vrtta vivaha samasvasca sakuntalam, dattva cara- niyam khanamankitamangaliyaka ' khapura pratyagato raja | sa ca viyogini tameva dhyayanti

caturtho'nkah 5 prapa tamatithi durvasasamabudhyamana "bodhito'pi tvam na dusantah parisati " ta tana sapa tamapyatmana ' najanat | sapastu pathi sakhaya prasaditena tena srabhidarsana- basanah krtah | tato gacchati kale abhivyanjita satvalaksana sakuntala rajadhanam na nita kanvasca pravasannihattah | anya durathavisaranam gataya asaririni vaka, tasya sutam dusantaparinatam masatvamakathayat | ma taddinameva sivabhyam tam tamisahitam maharsih hastinapura prahinot | 2. (a) velopa &c. - vela time kala | " bela kalo ca jaladhestiranora- vikarayoh " iti visvah | (b) hanta - an avyaya implying surprise mixed with regret visada| He believed the night was not yet wholly ended; for he says kiyadavasistam rajanyah | But he saw his mistake on going out. By a little twisting we may say this causes visada | " hanta hase'nukampayam vakaprarambhavisadayoh " ityamarah | Or implies niscaya - hanta prabhavam it is indeed ( niscaya ) dawn, "hanteti = dananiscaya- yorapi " - Ganakara. 3. (a) ekatah - sapamyarthe tasih | cadyadih | (b) astasikharam - astasya astacalama sikhara cuda़ाm | (c) ausadhinam - Raghava explains, - Herbs avert danger; yet the moon though the lord of herbs, cannot escape danger. Thus the inevitable is unavoidable, and this consideration should have a steadying influence in reverses. "atiduhsahamaranadivipattisahasravinasika ausadhayah | tamam patirapi astasikhara yati " - Raghava. (d) aviskrtah - avisa + k + kta karmani disclosed. yati gives kartrta to the moon ; to preserve uniformity prakrama it is necessary that sun should also have kattata, which avisa krta does not give to it. We believe the verse is an interpolation (See Tika also). We cannot say we have here in sah purahsaro the katrvacya, for, the usual sign of such ta the upasarga pra is here absent. True, the difficulty is avoided by reading avisa krta- kanapurahsara ekato'rkah and explaining - avisa krti ya: arunah yasya tadrsah arka ekata ata in which arkah has katrta | introduces a fresh difficulty; for then the past event and vyasana is still future; and the But this becomes a two, vasanodayau,

36 abhijnanasakuntalam mus no longer be spoken of as simultaneous ( yugapat ) See Tika,(e) arunapurahsarah - purah agre sarati gacchati iti puras + + ta karttari = purahsarah fore runner, Now see Tika aruna is Garuda's elder brothe, He was born before time and immature, being without the thighs (7) He was about to die of chill and was placed by his father in front of the sun on the chariot of that luminary, as his driver, to remove the chillness. (f) arkah acyate iti artha +ghana karmani | udayavan ata eva iti dhvanih | (g) yugapat &c - vi + a + luta bhave = vasanam bhramsah | " vasana vipadi va se " ityamarah | vantanca udayasca vamanadayau rise and fall. yugapat = abaya | yugapat sanakali yo vasanadyo tamapram | karmadha- [b] lokah - The universe bhuvanam ! "loka tubhuvane jana " ityamarah | By transference of epithets it means here bhuvanasthajanasamudayah | 3. Remark-The metre is vasantatilaka | The reading atma- dasantaresu has a superfluous word atmana | dasantaresu implies atma- dasantara su | The lesson conveyed is "cakravat parivarttante duhkhani ca mukhani ca | See also Swapnanataka sl, 4. Act, I. apica - antarhite sasini va kumuddato me drsti na nandayati samsmaraniya sobha drstapravasajanitanyabalajanasya duhkhani nunamatimatrasuduhsahani || 3 || Moreover, the moon having disappeared, the same lily, with her beauty now to be recalled from memory, does not please my eyes. Surely. to the weaker sex, the pangs caused by the absence of the favourite, are beyond measure very hard to bear. antariti | anvayah -- sasina antarhi te seva kumuddato samsmaraniyasobha [ satau ] me drsti ' na nandayati | nunam avalajanama istapravasaja nitani duhkhami atimatra- suduhsahani | vakhaा = 'sasini ' candro ' antarhi te ' darsa napathat vatite sati 'sa eva '

caturtho'ngah 377 purvadrsta 'kumuddati ' kumudini ' ["kumudanadavetasebho dmatup " iti matupa ] 'sammmara- gauya ' smrtiprapya na tu pratyaksa 'sobha ' yasyah tadrsau satau me drsti na nandayati 'na modayati | 'na' niscitam 'avalajanasya ' durvalasya strijanamya ' sambandha 'istasya ' abhilasitasya janasya 'pravasena ' desantaristhitya 'janitani ' 'duhkhani atimatra " yatha tatha 'suduhsahani ' bhavanti | [ sloko'yam kathamapi na prabhatopalaksanartham bhavitumarhati | api ca purvaslake candrah astam yati ituprakta ' na tu yatah iti | tat kathamantarhita ityatisayoktih ? anyanca - "me " iti "anyasya nandayati " ituprapacipati, taccayuktam | "mamsmaraniyasobha " ityanuktamapi gamyate eva, tat kimanaya eka tokta ? 'adhimatra- suduhsahani " iti sudurih atimavasya ca ekatra samavesah kidrsah itya tat sahrda6- vibhavyam | punasca - putro drstinandanasya abhavamukka tat samarthanaya parai dahkhama duh mahatva niha so na manoramah | tadayamapi pracata eva lokah ] | NOTES | | 1. antarhitam &c. - Raghava has 'sasini candre yatah sa sasayukta kalanki atastasyantardhanamucitamiti bhavah " | This is far-fetched. sasin in itself does not imply scandal ( kalanka ) Again he says "atha ca kau prthiva muddato harsa yukta se va purva drsta sakuntala sasini iti dusanta visayanigara- gat tadda sadbhavatvadda antarhita asannihite ityada purgaddha sarva yojyam " | This is fine imagination, and had undoubtedly influenced the interpolator (See Tika). But it overlooks the fatal objection that the love affair between Sakuntala and Dushyanta was unknown to all in the hermitage except Anasuya and Priyamvada. Just then even Kanva was not aware of it, so it could not have been referred to by the disciple. 2. Remark. The metre is vasantatilaka | The first half gives a specific instance to support the generalisation in the second half. Hence we have arthantaranyasa ! avica - karkandha namupari tuhinam racayatyagrasandha dabham muncatugtajapatala votanidro mayurah | 25

378 abhijnanasakuntalam vediprantat khuravilikhitadutthitasca sa sadyah pancadunca bhavati harinah khangamayacchamanah ||4|| apica-- padanyasa ' ksitidharagurormudi krtva sumeroh krantam yena cayitatamasa madhyama dhama visnoh | so'yam candrah patati gaganadalpasevairmayura atyarudhirbhavati mahatamapyapatra sanistha ||5|| Moreover, the moon is impurpling the dew drops on the jujube trees; the peacock, with its sleep over, is leaving the kusa thatch of the cottage; and this antelope, got up from the edge of the mud-bank, is forthwith becoming high behind in order to stretch its limbs. Moreover, the moon-the very one by whom darkness being caused to disappear, the middle domain of Vishnu was reached after having placed his Pada on the head of Sumeru, the lord of the mountainis dropping from the sky with little of his rays left. Even of the great the highest ascent becomes ended in a deep descent. kaketi | anvayah --agrasandha karkandha nam upari tuhina ranjayati | mayuri vitanidro darbham utajapatala munjati | esa harinasca khuravilikhitata vediprantat utyitah khangamayacchamanah sadyah pascadurbhavati | vyakha- 'agrasandha ' pratah sandhya 'karkandha nam ' badarohacanam [ "karkandha badari kolih " ityamarah ] 'upari tuhina ' himam 'ranjayati ' arunaragena yojayati | 'mayurah ' asramamadhurah 'bita ' vigata 'nidra ' yasya tathabhutah san 'dama '' kusanirmitam 'utajapatala " parnasalaya avarana muncati ' jahati | 'esa harinasca srasramamrgo'pi khuraih vilikhitat ' mukhasayanartha tukhat | pasudharma esa yat kharotkirna sthane dhulisu bharata ] le 'prantat utthitah 'san ' nidranta ' 'kham angam ' svarupam 'vedyah ' vanavedikayah 'sravacca manah ' 'avaccha manah ' prasarayana [" samudana gyomo'grantha " ityatmanepadam | 'madyah ' tatksanam utthanaksane eva 'pascat aparakaye 'ucca ' unnato 'bhavati ' | ati bravimi prabhavamiti |

caturtho'nkah 378 padeti | sranvayah - cavitatamasa yena citidharaguroh sumerah murda ni padanyasam krtva visnormadhyama ' dhana kranta ' sa aba candrah alpasesairmayukhaih gaganata patati | mahatamapi avyahrdi apabhramsanista bhavati | vyakha - 'cavitam ' jayapraham 'to ' yasmattathavidhana hatandhakarana [anena mahatmam ] 'yena candra ya 'citidharagam parvatanam [sesasastya samasah ] 'garoh ' pattah 'sumeroh murda ni ' sirasi 'padanam ' 'carananam kirapanaca 'nyasa '' pata 'lava ' [sumeru sirasa'prardhvacari candrah | tena sirgasa kiranapati yujjane ] 'vidya ' balinchala ne bamanarupasya tasya madhana " dhama dvitiya caranavinyasa sthalam akasamityarthah 'krantam ' arudha़, 'sa' evambhuti mahimanvitah 'sraya ' candrah ' esa drsya- manascandrah 'alpasersah ' alpavasistah 'mayukhah kiraneh upalaksitah san [mbhata laksaya trtiya ] 'gaganat patati ' gaganangana jahati | ati bravosi prabhatamiti | 'mahatamapa ' kim punaritara sam 'atyadha़िh ' ucca sthitih 'apabhramsah ' durapatah 'nistha ' anta yasyah tadrsi bhavata | atupracarahanat parameva atinica pratigamana bhavati || u pada patanamanurupa kalayati kale iti nis karsah || yatha prakrtah kascit kurbacit uccasthana pada nyasthatatopucca sthanamarohati tatha mahina mahan esacandrah gagana- sikharamarodha micchuh parvatanam gurorava, na tu yastha kacit sirasi padamavat arudhasca gaganam | parantu adhuna duramadhah papata, na cira gamanagra eva sthitah iti spha ुtarthah | kiranah mumerusikharam samudramasa gaganamarudha़ ityapi arthah | 1. (a) tuhinam - Frost, dew. " tusarastuhinam himam " ityamarah | (b) agrasandhya -- samagra dhyayanyasamgram iti sama + dhyau + na adhikarane = sandha time for mediation. Or sam + dha + ana bhave adhikarago va sandha junction sandhih, ie, junction of day and night, agra prathama, sandhaya | There are two junctions agrasandha or agrasandha = dawn and aparasava or aparasandha = dusk. "sanva pitrprabhuh sandha " iti sabdarna ba: | (c) utaja- patalam - patala thatch. "patalam chadih " ityamarah | "chada ' hacchadanam 'chani ' iti khatam " ityamaratika | (d) srayacchamanah - we have atmana pada because the action benefits the stag. Otherwise daridra bhi dhana samyacchati | The sutra 'ani yamahanah " has no application here, because that refers to yama when akarmaka and has no katta bhipraya ;

380 abhijnanasakuntalam again khanga _here = svarupam and not any particular limb of the animal, so also the varttika "khangakarma kaca " should not apply here. 2. Remark. - The metre is mandakranta | the figure 'nanavasthya padarthanamrupa ' sacaddivakhati | iti dandi | khabhavokti or jati is khabhaboktisca jatisva - || " 3. (a) ksitidhara &c. - gharantiiti dhr + aca karttari = dharah up-holders, faaa : fafaac: the sustainers of the earth, i.e. ihe mountains. Now see Tika. citi ' barantiti gives asa with a karmopapada resulting in the form citidhara | (b) cayata &c. --- jayah sanjatah asa ti caya + itaca cayitam | Now see Tika. 4. (a) atyaruddhih - ati + a + kaha + ktin bhave high ascent. (b) apabhramsa &c. - nisa + stha + ana bhave - nistha end anta ! 'nistha nispatti- nasantah " ityamarah | apabhramsa + ghana bhave = apabhramsah long slip durapatah | apasi nistha yatrah | 5. Remark. (a) Note the pun- pada = kirana and carana | muda n == stangah and sirasa | patati = avarohati and bhrasyati | (b) The mahattva of candra is established by ( 1 ) girigurusirasi caranapatah, ( 2 ) tamamnasah, (3) vidya- krantikramanam | (c) The metre is mandakranta | arthantaranyama is the figure. ( pravisyapatauksa pena ) anasuya - jai vi nama visaapara- mmuhasta janakha etam na vidia tahabi tena ranana saundalae anajjam aaridam [ yadyapi nama visayaparanamukhasya janasya etat na viditam tathapi tena rajna sakuntalayamanayya macaritam ] | ANASUYA (Entering without raising the curtain)Though this may not be known to a person who is averse from the world, still something ignoble has been done by that king towards Sakuntala. sisah - yavadupasthitam homavelam gurava nivedayami | ( niskrantah ) | DISCIPLE-I will report to the preceptor that the time. for the offerings of oblations is at hand. ( Exit ).

caturtho'nkah 381 pravisyati | 'pavyah ' patasya javanikayah 'ksepah ' nirasana ' 'patiksepah ' javanika pasarayam | na patauksepah 'apatiksepah ' tena | javanikamanapasaya eva pravista ana- suca yava- 'apati ' javanika [ "apati kandapatika pratisaura javanika tira- skarini " iti halayudhah ] | tasyah cepena tam nirasya ityarthah yadyapiti | 'visayebhah ' indrayagrahyam bhah 'parana mukhasya nivrttaya 'janasya ' madrsasya etat 'yadyapi na nama ' [ nama iti sambhavya ] 'vidita ' 'jata ' 'tathapi ' mahasi janah ava visaya pramana na ityabhapagate'pi 'tena rajna sakuntalayam 'anayam ' asata acaritam ' | astam tavat aha ' visayinam yuktayukta vicarayitumanahim, kintu sakuntalayam asadacaritam iti nasti sandehah | rangamancasya na sisyena na sratametat | [ "yadyapi " (ra ., ' ( ra . (ta-, vi ) - 'evamm ' ( ta, nya, ma . ) - "parana- mukhagya " | sa, vinya - ) - " paranamukhasyapi " rama ) || yavaditi | 'upasthitam ' samprapatam 'homavela gurave nivedayami ' vijnapayami 'yavata ' [ yavadavadharane ] | NOTES 1. ( a ) visayaparana mukhasya - para dure ancati gacchatiti para + anca + kvin karttari = paraka averted, paraka mukha yasya sa paranamukhah one with face averted tasya | (b) janasya - ' tasya ca varttamane ' iti anukte karttari sasthi | (c) vidinam - vi + kta karmani varttamane by the rule " matibudipujartha bhava ", vida here being vuddharthaka (d) For yadi, api ( twica), nama, tatha see below. | 2. (a) sakantalayam -- adhara sapa tamau ! Compare "ayamacaratyavanaya ' mugdhasu tapasvikanyasu " - Act I. (b) anayam - artha te gamyate anusthiyate iti yavata iti r + syat karma ni-- ayyam that which is adopted by good people, na ayam that which good people shun. natra tat | Reading. The passage is obscure. My explanation, as I given in the Tika, will be clear from the following analysis- (a) Anasuya wants to show that 'tena rajna sakuntalayamanayya ma- caritam| [b] A possible objection occurs to her - This is a love affair, and therefore a worldly matter. Anasuya, standing. * Adopted by Prof. Gajendragadkar.

382 abhijnanasakuntalam as she does aloof from the world [ bisatraparana mukha ] cannot presumably judge whether any vaisayika matter is aya or anaya This other side of the question ( paksantara ) - her ineligibility to judge - she introduces by yadi | "yadi iti pacantare '--- Vardhamara. She states the objection as a mere possibility ( sambhavya ), not that people will surely urge it against her. The bare possibility is expressed by The objection she does not admit as valid. She mentions it with a sneer ( ga ) expressed by api | "nahi samuccayapravasankasambhavanavapi " ityamarah | The second api is samuccaye | Thus the reasoning is-Perhaps you will say I am outside the world and am no judge of arya and anartha in love affairs. Even then it cannot be denied that the king has behaved ill [ ana ] towards Sakuntala. 4. gurave - " karmana vanabhitra tisah sampradanam " iti sampradane caturthi | "kriya- grahanamapi kartta vama " is a Varttika meant for akarmaka verbs. The bhasyakara however rejects it, because as he says, "kriyapi krtrima jama I Hence "karmana yamabhitra ti " covers all cases. 29 anasuya - padivuddhabi ki karisma | na me udesa bi trikanisa hatthapao pasaranti | kamo dani sakamo hotu jena asavarundha jane muddahitra sahi padam karida [ pratibuddhapi kim karisyami | na me ucitesvapi nijakarani- yesa hastapada praharati | kama badha़ाna kama idanim sakamo bhavatu yena asatyasandha jane suddhahrdaya sakhi pada karita ] | duva vasasi sabo eso vicaredi | ananaha kaha sonayasi tarimana manti ettisrasma kalasma lehametta viga bisajje di [ athava durvasasah sapa esa vikarayati | anyatha katham sa rajarsih tadrsani mantrayitva etavatah kalasya lekhamatramapi na visarjayati ] | (vicintya ) ta ito ahinanara anga laana ahava

catutho 'nkah 383 se visajjema | dukkhasile tapasvijane ko abbhatyo du | nam maho- gami doso tti vavasido bi na paremi pavasapadiniuttasama dusmandaparinodam sravananasattam saundala ' tadaka sasabasusa siva didu ' | ittham gaye amhehi ki karanijjam [ tat itah abhijnanamanguliyaka ' tasmai visrjavah | | kah abhyarthya tam | nanu sakhigami dosa duhkhasaule tapasvijane iti vyavasitapi na parayami pravasa pratinivrttasya tatakasyapasya dusyantaparinita- mapannasatvam sakuntalam nivedayitum | ittham gate asmabhih kim karaniyam ] | ANASUYA My What again shall I do when awake? hand and feet do not proceed even towards my own everyday duties. Now be content Cupid by whom our purehearted friend is made to resort to a man who is false to his promise. Or, it is the curse of Durvasas that is causing perversion. Otherwise why that royal sage having talked in that strain does not send a letter even for such a long time? (Reflecting). We shall then send him the identification-ring from here. The ascetics being constantly engaged with penance, who is to be requested? Nor indeed, to Father Kasyapa returned from travel, can I even if I try report Sakuntala as wedded by Dushyanta and with child, because the blame lies with my friend. Such being the case what can be done by us. 6. ki pratibuddheti | prabhata rajani pratibodhanakalah prapta ityala aha - 'prativuda ' sayanadutthita api kim karisyami ? ' ucitesu ' [ "abhata puracita nyayama " iti radharai mallinathah ] "nijesu " svakiyesu 'karaniyesa pratah krtyadisu 'api punaranyava 'me hastau ca padau ca ' hastapadam ( pranyangatvadekavadbhavah ) na 'prasarati ' pravarttate | 1 'kamah kandarpa ': 'idani ' 'ithe vrtta 'sakamah ' siddhamanoratho 'bhavatu ' | kaminam pratarana kandarpasya dharmah | so'dhuna siddhah | 'thena ' kamena 'suddham ' akapata '

384 abhijnanasakuntalam 'hrdaya ' yasyah tadrsi 'sakhi ' sakuntala 'asatya ' miyya 'sandha, pratijna yasya tadrse asaranne ityarthah, pada " sthanam 'karita ' prapita (sarvadhata varthanuvadah karotina bhavati ; "hakroranyatarasyam " iti anikah aba karmasamjna | tatah srabhihite karmani sakhi iti prathama ] | ' athava ' na hi rajo dosah | 'esa durvasasah sapah vikarayati ' vikarama anyathabhava ' karoti [ "tatkaroti - " iti nica ] | 'anyatha ' yadi nayam sapavikarah tada sa rajarsih tadrsani tathavidhani madhurani saralagi ca 'mantrayitva ' bhasitva 'etavatah ' etanmavasya sudirgha sya 'kalasa ' [ sambandhamatra vivaksaya sasthi ] 'lekhanatra- mapi patrikamapi, astam netrajanapra ranama, 'na visajayati ' prerayati | tanna nam sapata sarva tena vismatam | 'tat ' tatmat sapanivrttaye itah asmata tapovanata 'ta' tam dasantamabhipretya 'abhijnanam ' smaraniyam 'anga ुliyaka ' visrjabah presayavah | kintu 'tapakhijane duhkham vratopavasadika ' 'silayati ' abhasaprati yah tasmin [ karmopapade na: | apavadah vadah ] sati 'ka' ko va janah tannayanartham 'abharthyatam ' ? 'abharthya tam ' ? tapasah sada tapasi eva ratah tapo vihaya te na yasanti | esah 'dosah sakhaum ' sakuntalam 'gami ' ganta [gamigamyadinamupasamkhyanata dvitiyasamasah ] 'iti ' hetoh 'pravasata prati- nivrtta tatakapasa ' [ sambandhamavavivacaya sasthi ] nivedayitum vyavasita ' udayukta api saka ntam dusantena parinitam ' udha़ाm 'sattva ' jivam 'apannam prapa tam garbhini 'na parayami ' na saknomi | sakuntala na anavahita durvasasamakopayat | tadammina vatipate dosastasa eva iti tatakakha na nivedayami | 'itatha ' gate evam sati 'asmabhih ' sakhojaneh 'ka' karaniya ' na janami | NOTES 1. (a) pratibuddhapi - api samucca | apratibuddha I cannot of course do anything ; pratibuddha too ( api ) I cannot. karanavisaya prativrddhaprati- buddhasroh samuccayah | (b) sakhi padam karita - Non causal form - mukhi pada krtavati | Causal form, active-ya: sakhaum ( or sakhya ) padam karitavan | Causal passive- yena sakhi padam karita or yena sakhya pada karitam | sakho being the prayojyakarma becomes ukta by the karika - " apradhane duhadinam pradhane nau kvasvaham | vrddhibhacarthayoh sabdakarmananca nijecchaya | prayonyakarmanya- nyasam syantanam ladayo matah ||

catutho 'nkah 385 2. visarjayami - kharthe nica | Compare " gautamihasta visarjayisami " Act. III. 3. (a) tapakhijane - tapakhinam janah lokah samuha ityarthah (or tapakhi vasi janasca ) tapasvijanah | tasmin | adhara sapa tami| (b) ka: abhaya sam- " Who is to be requested" means by 'no one is to be requested" (c) apannasattvam sattvam apala gives apanasattva by the rule " prapa tapana ca dvitiyaya ' | sattvapanna is an optional form by the rule 'dvitiya sritatitapatitagatanyastaprapa tapannah " | apana sattvam yaya iti bahuvrihih is also allowable. (d) * srambhabhih &c. - Here she does not know what to do to have Sakuntala recognised by Dushyanta. The difficulty is caused by a combination of circumstances. First, Dushyanta has forgotten all about it owing to the curse. Second, the sight of the ring will awaken the king's memory but there is none to carry it to the city. Third, she cannot move Kanva to arrange for the despatch of the ring, because she apprehends the sage might get displeased with his daughter. For he had left the hermitage leaving his daughter in charge to look after guests (c.f. duhitara ' sakantalamatithisatakaraya sundisa - Ante.) which she signally failed to do in respect of such an august peasonage as Durvasas. (sahatram ) - rong (pravisa ) priyamvada (saha prem ) - sahi, tuvara tuvara maundalae patyanakosa nivvatidu [ sakhi, tvarakha tvarakha sakuntalayah prasthanakautuka nirvarttayitum ] | [ Entering] PRIYAMVADA (with joy) - Hasten, friend, hasten to perform the aspicious rites at Sakuntala's departure. anasuya - sahi kaha eta [ sakhi kathametat ] | ANASUYA - How is this friend ? priyamvada-sunahi dani suhasaidapucchia saundala- | Adopted by Prof. Gajendragadkar.

386 abhijnanasakuntalam sa gadamhi (srnu | idanim sukhasayitapracchika sakuntala- sakasam gatasmi ] | PRIAYAMVADA-Listen, I just now went to Sakuntala as an inquirer of easy sleep. sakhiti | 'sakantalayah prasthanasa ' gamanasamayasa bhata bhavanavavatrah 'kautuka " mangala ' 'nirvarttayitu ' kartta ' 'tvarakha ' [ avege viruktam ] | stakhiti | 'idanim ' asminnava ksane 'sukhasayita ' sukhasayanama ' [ bhave ktah ] prcchatiti 'sukhasayitapracchika ' sukham sayitam na va iti jijnasartham [ kriyarthayam kriyayam khala striyama ] 'sakuntalayah sakasam samipa ' 'gatami ' | [ 'sukhasayita- pracchika " ( ra 0 vi ) - " sukhasupa vikaprackunanimittam " ( ta, nya ) - "sukha- sayitam prastum " (ma ) ] | NOTES 1. kautakam - Customary auspicious ceremonies paramparayata- mangalam | 'kautaka ' cabhilase svattamave namaharsayoh | kutuhale || " iti visvah | paramparasamavata mangala ca 2. mukhasayitapracchika - sau + kta bhave = sayitama lying down ; hence sleep. mukhena sayitam mukhasayitam sleep with ease, ie quiet sleep sahamupeti samasah | tat prcchatiti mukhasayita + praccha + khula karttari striyam | Raghava reads prcchika | But there is no reason for samprastaraga | anasuya-tato tado [ tatastatah ] | ANASUYA-Then? What then? priyamvada-dava eka lajjavanadamuhim parissajina sa tadakasmavena evvam ahindidadihiya ghumaulidadittino vi janamanasama patrae ebba ahudi pada़िda | vacche musisasa- paridina vica vijja asoanijjami samvrtta | ajja evva isipaड़िrakakhida tuma to asa visajjenitti ( tavat enam lajjavanatamukhom parisvajya svayam tatakasapena evamabhi-

catutho ': 387 nanditam - titya dhumakulitadrsta rapi yajamanasya pavake eva ahutih patita | vatse muvisaparidatta iva vidya asoca- nauyasi samvrtta | ava rsipratiraksitam tvam bhantuh sakasa visarjayami - iti ] | PRIYAMVADA-Just then, by father Kasyapa himself after having embraced her congratulation was thus pronounface turned down through bashced, as she stood with, R fulness - 'O joy ! the oblation of the sacrificer, though he had his sight disturbed by smoke, has fallen into fire indeed. My child, like knowledge made over to a deserving pupil, you have become one that can cause no regret. This very day I send you to your husband, protected by anchorites. tavaditi | 'tavat ' tatkalam ( tavadavadhau ) lajjaya avanatamukhima ena sakantalam parisvajya ' alingya 'svayam natakasyapena evam anena prakarena 'abhinanditam abhinandanamuncaritam | abhinandanaprakara srnu -- 'dhumena 'kulita ' kalupaulava 'hrstih ' yasya tathavivasa 'api yajamanata ' vacikasa (anena darsanacyaghatata cahateh anyatra patasali ) 'ahatih diya bhagyena 'pavake eva ' agrau eva, yathasthanameva ityarthah 'patita ' na tu anyava | tvadarthe yogya pava deba lavdha naya tathapi tva satavana evam patita ityarthah | he 'bata se, susisyaya paridatta ' yathasastra ' datta 'vidya idanom socya na bhavasi | 'ava tvam rsibhih drava asocaniya samvrtta 'asi ' 'pratiraksita gopitam krtva 'bharti ': sakasa ' samipe visarjayami ' presayami | vartamana- samipe bhavisyati lat ] -- 'iti ' eva tena abhinanditam | NOTES 1. (a) abhinanditam abhi + nanda + na bhave | There is no sesavivaca hence we have anukta karttari trtiya in tatakasyapena | tatakasyapena abhi- ninditam = Congratulation was uttered by tavakasapa | (b) diya An avyaya expressing harsa joy. "diya harsa mangala ca " iti medini | (c) diya .. patita - Implies "I did not see [ aka ुlitadrsti ] that in

388 abhijnanasakuntalam Dushyanta there was a suitable husband for you. Yet chance wedded you to him.' 2. musisya &c - It is a pity that knowledge should be imparted to a bad pupil. Sciences become when their recepient is virtuous. Cf. " kusisyamadhyapayatah ka ुtoyasah ", also Manu -- "vidya brahmanametyaha se bamdhista 'mi raksa mam | asuyakaya mam ma dastatha syam virya - vattama || yameva tu suci vidya niyatam brahmacarinam | tam mam dehi vipraya nidhi- payapramadino || " - Quoted by Vi lyasagara. anasuya - aha kena suido tadaka savasuma vuttanto ( atha kena sucitastata kasapasya vrttantah ) | ANASUYA-But by whom was the matter revealed to father Kasyapa ? priyamvada - agnisaranam pavima sarora vina chandomaie vaniae (agnisaranam pravistasya sarira vina chandomayya vanya ) | PRIYAMVADA-By a metrical utterance without a body, when he entered the fire-house. anasuya ( savismayam ) - kanhehi (kathaya ) | ANASUYA (With wonder)-Reproduce. priyamvada ( samskrtamasritya ) - dusantenahita ' tejo dadhanam bhutaye bhuvah | ava hi tanayam brahmannagnigarbha samamiva || 6 || PRIYAMVADA-(Speaking Sanskrit)-O Brahman, consider thy daughter-who for the glory of the world, is bearing the energy, deposited by Dushyanta-as like the Sami tree that has fire within. atheti | 'atha ' prasna| kena 'tatakasyapasya ' tavakasapaya ityartha [ caturtharthe sasthi ] vrttantah ' vivahavattantah 'sucitah jnapitah |

G 388 agrisaranasiti 'sarira ' deham bina kandomayya banyatmikaya 'vanya ' vaca devavanya ityarthah 'agrinam sarana grham va tagrimadanamityarthah pravistha tavakasapasya ( caturthe sasthi ) vrttantah sucitah [ "vagaya " ( ra . "vagaya " ( ra . vi . ) -- " vaca " ( ta ndhana, ma . ) ] || priyamvadeti | 'samskrta ' devabhasam asritya avalagva | iha tu devavanya anukaranartha samska tamasritama abhi prakrtam vacyam, dusyantati | anyayah - he brahman, dusyantena srahita teji bhuvo bhutaye dadhanam tanayasa agnigarbha samima sravehi | vyakhya - he brahman ' vedavidam vara kasyapa 'dusyantena ' rajna ahitam ' krtavanam 'tejah bhuvo ' jagata 'bhutaye ' mangalaya mangala- nimittamityarthah 'dadhanam ' dharayantim 'tanayam ' kanyam sakuntalam 'agnirga mem, yasya tatha- vidham ( gadvadinamakrtiganatvat saptamyah paranipatah ) putamityarthah 'samomiva ' saminana syatam vanavisesamitra 'avehi ' janihi | manye kanyakarthe menakaya prabodhitah kasyapah || NOTES 1. agnisaranam sarana is grha here. 'sarana ' grharacitoh ' ityamarah | 2. samskrtamasritya - Usually ascetic females speak prakrta | " yojyam vidusa konmatta calatapa sayositam vibhih prakrta karya karanat samska ta kvacit || - matrgupata quoted by Raghava. - 3. (a) dusantena - namamatragrahanat 'kimapyabhijatya maudaya vivinayadi- gunasampannatva ' vyajyate " -Raghava. (b) dadhanam - Here the kriyaphala is suvo bhutih which benefits mu | So the paramapada is expected. akarttabhi- praye'pi atra atmanepadam | (c) bhutaye bhuvah- This indicates bhavicakravatti tva of the child in the womb - Raghava (d) agnigarbha - tejasa is compared with ani by implication. Hence ammadugarbhayogatputa sakuntala jagatapavanica jata iti dhvanih| The allusions is to Fire who bearing the energy of Siva entered first the and then the to allay the heat which he was feeling within himself. Since then he has continued to reside inside the tree. anasuya ( priyamvadama la ) - sahi pitra me pitra me | kintu ajja evva saundala gotraditti ukkasthasaharanam pari-

380 abhijnanasakuntalam to ahomi ( sakhi priyam me priyam me | kintu adya eva sakuntala niyate iti utkantha sadharanam paritosam anubhavami ) ANASUYA (Embracing Priyamvada)-Joy to me! friend, joy to me ! But I feel pleasure co-extensive with regret, because Sakuntala is being taken away this very day. priyamvada - sahi va r dava kara vinoda rusami | sa tavamasini nivva dahoda ( sakhi avam tavadutkantham vinodayi- satravah | sa tapakhino nitta bhavatu ) | PRIYAMVADA - Friend, we will allay our anxiety. Let that poor creature be happy. anasuyeti- 'prascisa aliya | harsat iti bhavah | sambha mem viruktan | " katu a sa sakhiti | etat ' mem priyam ' | niyate iti hetoh 'utkanthaya ' khedena 'sadharana ' samana ' 'paritosam anubhavami | bharta sangasyate sakantala iti paritosah kintu adiba yati iti khedah | sakhiti | 'vinodayisapravah laghayisavah | tapakhina ' dona saka ुntala ['tapakhi tapase daune " iti hemah ] 'nirhata ' sukhino bhavata ' | NOTES 1. utkantha &c. - For sadharana see under "sadharano'yam pranayah ' Act III. Or sadharana = samanadhikarana having the same location, i.e. 00-extensive, utkanthanam iti ud + kantha + a bhave = utkantha anxiety "rage tvalacdhavisaye vedana mahatau tu ya | samsosanautu gavanam tamutkantham vidurbudhah || 2. tapakhinau - tapasa + vini matvarthe striyam | It means here anu- kamparka pitiable--" tapasvi canukamparka h " ityamarah | anasuya - rna hi esisa cudasahavalamvide narierasa- muggae etanimittam evva kalantarakukhama vikakhitta mae kesaramaliya | ta imam itthamanihida kahi | jaba ahamvi se mialoana ' tittamitti dubba kisalaani ti mangalasama-

catutho 'ngah 38 .1 lambhanani viraemi | [ tena hi - etasa misca tasakhavalambite narikerasamudga ke etannimittameva kalantaraksama niksiputa maya kesaramalika | tadimam hastasannihitam kuru | yavat ahamapi mrgarocanam tirthamrttikam durvakisalayani iti mangalasamalambhanani viracayami ) | ANASUYA-Well then, in this cocoanut basket suspended on the mango twig was placed by me, for this very purpose, a Vakunia-garland suited to stand a lapse of time ; so make it here at hand, whilst I too prepare the auspicious decorations, viz Gorochana, clay from holy places and young shoots of the Durva grass. 'cuta- teneti | 'tena hi ' tasmadeva nimittat | yatahtvara karttavya atah | sakhayam ' avasakhayam ' 'avalambite etasmin narikerasya ' narikelasa 'samudake ' sampa take 'etanimittameba prasthana kautuka sampadanarthameva 'bhaya kalantara " dinatyaya ' 'camate ' iti 'kalantaraksama ' [iti na: ] gate'pi kale amnana 'kesaramalika ' bakula- mala 'niksipata ' sthaprita | 'tat ' tammat yatah etannimitam racita tasmat 'imo malam 'hastayoh sannihitam samaupastham 'ka ru ' | uha aste, enam bhumim prapaya datyarthah 'yavat ' abadhau | 'ahamapi mrgarocanam ' gorocanam [ "mrgah pasau karanga ca ' iti visvah ] 'tirthasya ' tirthasthanasya 'mrttikam durvanam 'kisalayani ' an 'iti ' enani 'mangalani ' mangalarthani 'samalambhanani ' alankaranami ' [ "samalamdhanamale pe tilake'langatapa " iti yadavah ] 'viracayami | ( yavadudyoge lat ) | NOTES 1. iti mangalasama &c. - samalabhyante ebhih iti sam + a + labha + luta, karane = samalambhanani decorations alankaranani | 'labhesva ' iti num | Vidyasaga takes samalabhana = alepa unguent, The plural in sama awa-ga lambhanani seems to go against this sense. The Bengali Rec. however has the singular. The iti may also mean ityadini | Compare "mangalasamalambhanam virasvayavah " - Infra, "me sakhi mandanam "- Ibid

66 phar abhijnanasakuntalam "asrama sulabhah prasadhaneh ' - Ibid, which are all in favour of taking samalambhana = alankarana | priyamvada - taha kariadu ( tatha kriyatam ) niskranta | priyamvada natona sumanaso grhnati ) | ( anasuya PRIYAMVADA-Be it so done (Exit Anasuya-Priyamvada acts the gathering of flowers). nepathera gautama, adisantam sarngarakhamisrah sakuntalana- yanaya | IN THE DRESSING ROOM-Gautami, let Sarnagarva and others be ordered to escort Sakuntala. priyamvada - ( karna datva ) anasura, tuvara tuvara ede kakhu hathinauragamino isio sahaboanti ( anasuye, tvarakha tvarakha | ete khalu hastinapuragaminah rsayah sabdayyante ) | PRIYAMVADA [Listening]-Hasten. Anasuya, hasten, The sages to go to Hastinapura are indeed being called. (prabisa samalambhana hasta ) anasuya - sahi, ehi ehi gacchamha ( sakhi, ehi gacchavah ) | ( parikramatah ) || ANASUYA [Entering with the decorations in hand]Come friend, we go. [ They walk round ]. anasuyeti | sumanaso grhnati ' puspasmi cinoti [ mulam (ra-, vi-, ma0 ) - prirambada tatha karoti | anasuva niskranta " ( ta-, nya- ) || 'tatha karoti ' narikerasuhaga vrksasakhaya avatarayati ] || gautamiti | 'sakantalayah nayanam ' ito hastinapuraprapanam | tasmai [ tadaya caturthi ] 'sana ' ravaprabhrtayah 'adisyantam ' | anasuye iti | 'hastinapura gaminah rsayah sabdayyanta " sabda kayryante [sabda- baira - " iti kaya | tato gac | anikartuh karmasamjna | ukta karmani prathama ] | [ "sabdayyante " ( ra . vi ., ma )-ra- vi . ma. || - " sabdayanta " ( ta- nya- ) |

catutho 'nkah 38 .3 pravisyeti | samalambhanani mangalalankaranani hamva yasyah [ gadvaderakrti- ganatvat sapatamyah paranipatah ] | NOTES 1. sumanamah - Usually femine plural in the sense of flowers 'apah sumanaso varsa ammarah sikata samah | ete striyam bahutve surakatvo'pura- svayam " | 2. sada garava misrah- sangairavena misrah Sarnagarva and others. itat | Or misra is prasamsavacana when it occurs as final in a compound and then forms a nityasamasa | Thus sana rgaravah pradhanam yesam te sana gairavamisrah | matalliko misrah suprah prakandasthalabhittayah " iti ganaratnamahodadhih | 8. [2] hastinapuragaminah - 2tat - [See Tika ] | gamin in the uttarapada is of the gf class and does not take the cerebral This is inferred from the rule 'prastho'gragamini ' which has the dental na ; Prof. Gajendrakadkar reads gaminah with the cerebral and condemns our gaminah as wrong. He does not admit gamin to be of the cubha nadi gana " as it is not specifically mentioned in it" and appeals to nipatana for the dental in " prastho'yagamini " Here in the first place mention is not necessary in the case of tubha- -nadi gana, because this is not a closed list. Words have to be included into it from usage [akrtigana ] | Grammarians unanimously declare that "abihitalaksano yatvapratisedhah ksubha nadisu drastavyah ' | Secondly, nipatana will not do because na [ dental ] is seen with numerous other purva pada s besides agra | Thus "sarva svasrayabhutasca te narah svargagaminah " [ Narayana ] with svarga as the purvapada, 'strotovaha sagaragaminauva " [ Kalidasa ] with sagara for purva pada, purva sagaragaminim " [ Kalidasa ] the purvapada being purva sagara, "katagamini " ( Haradatta, Bhattoji &c. ) with katr as the purvapada, 'nara nirayagaminah " [Vyasa- Padmapurana ] with niraya as the purvapada &c. All these apparent anomalies disappear if gamim is included in the tuma nadi list. [b] sabdayanta - are made to speak out. i.e. they are called and they answer. With the reading sabdayanta the sense is sabda m kurvanti they shout | sabda + kada karane = sabdaya ] they make a noise. 26 But no

384 abhijnanasakuntalam mere shouting is intended. They are made to respond. Hence we must have nic | Thus sabdaya ( nama dhatu ) + nic = sabdayi to cause to speak. sabdayi + karmani lat ante = sabdayante | Now, sabdaya is akarmaka because the karma is included in the dhatvartha "dhatvarthe nomgrahat ... karmano'karmaka kriya " )| : Hence rsayah (anikarta ) sabdayanta becomes with fnaca attached gautami rsin ( anikarttah karma samjna ) sabdava- yati by the rule " gativaddhipratyavasanartha sabdakarmakarma kanamanikartta saum " | In the karmavacya we get gautamya rsayah sabdayanta | Note that without siva the yaka will be in the bhavavacya giving rsibhih sabdayate | priyamvada ( vilokya ) - esa sujjodae evva sihamajjida pada़िcchidanovarahatyahim sotthivasranikahim tavasa- nandiyamana sauntala cihai | upasappamha nam [ esa suyomdayeh eva sikhamajjita pratistanauvarahastabhih svastivacanikabhih tapasibhih abhinandamana sakuntala tisthati | upasapamca enam ] ( upasarpatah ) PRIYAMVADA (Looking) -There, at the very rise of the sun bathed with a plunge up to the crest, stands Sakuntala being congratulated by Tapasa-women who have come carrying picked wild-grain in their hands to pronounce benediction. Let us approach her. ( They approach her ). (tatah pravisati yathoddistavyapara asanastha sakuntala ) ( sakuntala prati ) tapasinamanyatama-jade, bhattano bahumanasuaa ' mahadeilaha lahehi ( jate bhatta va manasucaka mahadevisabda ' labhakha ) | (Then enters on a seat Sakuntala engaged as described ). ONE ASCETIC WOMAN [To Sakuntala ) - Child, may you acquire the title "Chief Queen" indicative of thy husband's Treat esteem [ Monier Williams ].

catutho 'nkah 38 .5 eseti | esa sakuntala suryodaye eva sikhamajita ' sikhamajjanapurvaka kata- vagaha sati 'pratistha ' grhita ' satatratya hota ityartha, ye 'nivarah ' te hasta yasam tabhih khastivacana " mamgaloccarana kartti magatamih 'tapasibhih, abhinandamana tisthati ' | 'enam upasarpavah ' asya samipe gacchavah [ upasargavasat sakarmakatvam || [ 'pratista ' ( ta vi nya . ) - " pratisthita " ( ra ja ) ] | tata iti | 'uddistaya ' varnita anatikramah 'vayoddistam ' | taddan 'yathoddistah " [ matyarthoyo'cpratyayah ]| tadrso 'vyapari ' basyah sa | nadyamana ityarthah | krtsrana tapasaubhirabhi- sakuntalamiti | 'tapasinam ' (nirjire pachi ) 'anyatama ' eka [ anyatameti agropana ' pratipadikam ] | jate iti 'marcah 'pata 'bahumanastra ' pujayah 'sucakam ' 'abhivancaka " "maha- devi ' iti 'sabdas ' cakhayam 'labhakha ' | bharva arcita devisu pracha bhava | NOTES 1. (a) sikha is cuda़ा crest "sikhagramata cadayam " ityadi haimah | sikhamajjita - masja + siva + kamapi = majjita caused to dive. sikhayam majjita | Or manjana najjah | bhave ghana ! sikhaya sajjah sikhamajjah immersion of the crest ta sanjatah asya iti sikhamajna + itaca striyam (b) pratista &c. - prati + sa + kapi = pratistah carried. nitaram triyanta iti ni + va + ghana karma ni = mobarah wild grains. ni becomes nau by the rule "upasargaya ghani asanusya bahalas " | pratista nauvarah pratistanivarah | te hala yasam tabhih | The sapa tambanta word haru is placed last as in gadakantha Compare - kamandalupani, pavanhala sasaracapahata &c. (c) khasti vacanikabhih- vacanavarmani proranam iti vacca + pica + luta bhave = vacanam | svasti ityasya vacanam svastivacanam | In auspicious ceremonies worthy Brahmanas have to be approached with the request "Do you say blessing" svasti bhavanto bravantu . Thus urged the Brahmanas say "Let there be blessing unto thee" syastastu | This urging to say khasti is khali- vacana| Those who urge are called svasti vacanika [see below] "sampujya- 9

366 abhijnanasakuntalam gandhamalyadyairbrahmanan svasti vacayet | dhamya karmani mangalye samgrame'dabhuta- darsane || " Raghava explians 'paramparya prana svastivacanadhikarinobhih ' | Hence his derivation is svastivacane niyuka adhikata ba iti svastivacana + taka = svastivacanikah by the rule "tava niyuktah " | This is open to two objections-Firt, requires to come in after a in vasti by the rule " dvaradinanca " - svasti being of the haradi class. The form then is sauvastibacanika| Second in the feminine, this gives sovastivacaniki | Nor can we say that the affix is than and not 3, for in this sense we can have 37 only after compounds ending in agara as devagarika kostagarika &c. Again svasti- vacana prayojanamasam gives svastibacana by the Varttika "punyahavacana- dibhyo luka ", the bhasyakara classing punyahavacana, santivacana and svasti- vacana together. I therefore propose to derive thus - svati vacayanti iti khasti + vaca + nica + luta karttari bahulakat = svastivacanah | ta eva khastivacanakah with kan svarthe | striyam svastivacanikah | tabhih | If 2. pravisati - The stage direction is apparently anomalous. sakuntala is asanastha she cannot be described as pravisati | Hence the direction indicates the existence of some sort of curtain behind the friends, which is now removed disclosing Sakuntrala engaged as described pravisati then means darsakanam nevapatha pravisati | 3. anyatama anyatara and anyatama are not derived from anya with the affixes datara and utama | If they were, panini would not have specifically mentioned anyantara as a sarva nama as he has done in the affe list, after having declared that sa and a affixes produce sarvanama words. anyatama does not appear in the sarvadi list ; it is not therefore a sarvanama | See note on anyatara . Act. III. 4. (a) bahumanasucakam - sana + ghan bhave = manah esteem bahuh manah great esteem. ta' sucayatiti or tasya sucakam | (b) mahadevi &c. - mahati devi mahadevi the great queen ie chief gueen, devau has a technical sense. It means the queen, that joins the king at coronation. ( abhiseka ) | "devi krtabhisekayamitarasu ca bhattini " ityamarah | Thus sakuntala was not even entitled to be called a devi |

caturtho'tah 367 If then she came to be called it would only indicate her husband's great esteem ( bahamana ) for her / * dvitiya - vaccha, viranyasavino hohi [ batse viraprasavini bhava ] | SECOND - Child, may you give birth to a hero. trtiya - baccha bhattuno bahumada hohi [vatse bharturvahumata bhava ] | ( asiso daha gotamovajrja ' niskantah ) | THIRD-Child may you be greatly esteemed by your husband. (Exeunt all except Gautami after bestowing. blessings ). sakhayo ( upasrtya ) - sahi, muhamajjanam de hotu [ sakhi, sukhamajjanam te bhavatu ] | FRIENDS- (Approaching ) - Friend, may this be a happy bath to you. sakuntala - sathadam me sahinam | ido nisidaha [ svagatam me sakhibhyam | ito nisodatam ] | SAKUNTALA - Welcome to my friends. Sit down here. ubhe ( mangalapatranyadaya upavisa ) - ha sajja hohi jaba mangalasamalambhanam viraeva [hala saja ja bhava yavanmangala- samalambhanam viracayavah ] | BOTH (Taking up the pots of auspicious things and sitting down ) - Get ready, dear, we will perform your auspicio us decorations. dvitiyeti | biramavasya ' prabhute iti 'viraprasavino ' borash 'bhava ' | ( esa te garbho vaura janayatu ) | * Adopted by Prof. Gajendragadkar.

388 abhijnanasakuntalam trtiyeti | 'bhartta ' patrah 'bahulata ' priya 'bhava ' | neya praghamaya asisah puna- ruktih | ya hi arcita sava priya iti nasti niyamah | "arcita tasya kosalya priya kekayavamsaja " ityadisu bhedadarsa nat | asisa iti | 'gautami varjayitva ' ( aparipa sayamapi dvitiyopapadamul ) iti gautamivaje 'niskantah ' | sakhiti mukhyatauti 'mukha " sukhakaram [ pacadyaca ] 'majjanam ' avagahah 'te bhavatu | sapaphala sangamanayoh sakhoriyamistasa sa | sakuntala ti | 'khagatam ' subhagamana 'se sakhibhyam ' bhavatu | 'duta ' ava matsamipe 'nisidatam ' upavisatam | ubhe iti | 'mana galana ' managaladravyanam 'pavani bhajanani 'adaya ' grhitva 'upavisa ' ahatuh | 'sajja ' udayukta 'bhava ' | 'yavat [ avadharane ] 'ma' galartha ' 'samagralambhanam ' alankarana ' 'viracayavah ' | NOTES 1. bira prasabini vaura + pra + s + ini karttari tacchilya sadhukarini va | W 2. (a) mattah - 'tasya ca vatta mane ' iti sranukta karttari sasthi | (b) bahu- mata --- mana + kta karmani striyam = mata desired ipa sita | vaha mata vahumata greatly desired ie loved. "matiriccha " - Vrittikara. The first tapasi wishes her honour ( bahumana ) from her husband; this one desires that she may enjoy his love. Thus it is not a repitition of the other. 3. gautamo varjama - gautami + varji + sunn | By the we may have ramuna with a dvitiyanta upapada ie "dvitiyayanca " | the compound implies haste ( paropa sa ) Here no haste is implied, yet we have namul | In another place the poet writes "anvitah pativatsalyada grha varja mayodhyaya " | Haradatta thinks paripa sa (haste) may be absent in some cases (pravikam ) | ' dvitiyayanca iti namul | 1 tava hi paropa sayamiti prayikam "; Panini himself compounds ekavarjam without paropa sa in " anudatta ' padamekavarjam | 4. (a) sakhibhyam - svagata like gandha, puspa, dhupa, dipa &c. is a pujo- pacara | Compare "asana ' svagata ' padyamavya macamaniyakam | madhuparkacamakhana-

caturtho'nkah 366 vasanabharanani ca | gandhapuspa dhupadipom naivedyam candanam tatha | prayojayedarcanayamupa- caramsta sosasa || " sakhibhyama - It is usual to have caturthi when svagata is an upacara| Thas " yasya darsamamicchanti devah svabhistasiddhaye | tama te paramesaya svagatam vyajahara | Some read sakhayoh- sese sasthau as in ' svagatam rajadari- kayah " - Bhasa ; "khagatam tapodhanayah " uttara. (b) nisidatama - sada becomes sada by the rule "sadirapraveh " | Hence nisidatam, visodatam &c. but witness pratisaudatam | 5. sajja - sajjate iti samja + aca karttari striyam | sakuntala - idambi baha mantavva ' dulaham danim me sahi manda bhavismadi [idamapi vahumantavyam | durlabhamidanom mem sakhomandanam bhavisyati ] ( vappam visrjati ) | SAKUNTALA-This too has to be highly esteemed. Decoration by my friends will now be rare for me. (Sheds tears). ubhe-sahi udam na de mangalakale roda [ sakhi, ucitam na te mangalakale roditum ] ( asruni pramrjya natena prasadhayatah ) | BOTH Friend, it is not proper for you to weep at an auspicious moment. (Wiping away her tears, they act decorating ). priyamvada - aharanoidam ruvam assamasula hehim pasahane him visvabhariadi [ abharanocitam rupam srasramamulabhah prasadhane- viprakakha te ] | PRIYAMVADA-The beauty that deserves jewellery is insulted by decorations available in a hermitage.. 'sakuntaleti | 'idamapi ' sarakhobhyam alankaranamapi mem 'vahamantavyam ' adarttavyam | kati ityaha- idani ' durasyayam mayi 'sakhibhyam mandana ' prasadhana ' 'ne ' mama sambandha ' [ sese sasthi | "na loketi - "katta sastya nisedhat ] 'durlabha ' bhavisyati ' | 'baspa 'vissrjati ' munjati, roditi ityarthah | durnimittametata bhavino mahato vyasanasya sucakam | b

400 abhijnanasakuntalam ubhe iti | 'mangalasya kala ksane, prasadhanaksane ityarthah 'te roditu ' na dacitam 'anarham | atabhametadrodana ' tanma rodih | 'asra ni ' sakuntalaya nevajalani 'prama jya sodhayitva 'navya ' na' abhinayakarmana 'prasadhayatah ' prasadhanam alankarana natayatah ityarthah | priyamvadeti | 'abharananam ' ratnadyalankaranam 'ucita ' yogya ' 'rupa ' kantih | 'asrame sulabhah ' sukha prapyah ' prasadhanah ' manjarinavapallavadibhiralankaranah 'viprakaya 'te ' prastasyate | ebhista mandana ' gharsana eva | NOTES 1. durlabham -- duhkhena labhate iti dur + labha + khala karmani | labha does not become labha owing to the prohibition "na sudumam kevalamagram " - labha will not have num in khal and ghana unless some other upasarga is coupled with su or dur | Thus durlabha, sulabham sudurlabham &c. - but duralambha supralambha &c. duralabha is a samjnasabda and therefore svapramana | 2. roditum - kada + tasun bhave by the maxim "avyayakrto bhave " The sense is rodanam | Hence the construction is clear - mangalaka rodituma rodanam ne taba sambandha ucita ' yukta ' na | ucitam qualifies baroditum | te goes with ucitam and not with roditama, for then we shall have tvaya instead of ne owing to the prohibition "na lokavyaya nisthakhalartha- vanam " because roditam is an avyaya | Resuraute W 3. (a) prasadhanamh- prasadhyate ebhih iti pra + sadha + nica + luta karane prasadhanani decorations. Refers to the ma galamamalambhanani spoken of above. (b) vipraka ne vi + pra + kr + vi + lata te karmani| The is svarthe because viprakta without fnagha, means to insult. Thus "vipra- krta'pi rosanataya ma sma pratipa gamah - Infra, "viprakrtah pannagah phana karune "- Infra ; 'viprakrtah tarakena divaukasah " - Kumara; -Kumara; Or thus-fa + pra + k + ghana bhave = biprakarah insult ; or perversion anyathakaranam | viprakarena dusayati iti viprakara + nica + latati = viprakayati mars by alteration. This sort of fa is seen in eases like asina hanti asagrati ; davanam lunati davayati &c ; and is allowed by the ganasutra "ka karanat dhatvarthe " - The instrument (karana ) of the agent (karta ) takes fca and then becomes a dhatu Now in the have prasadhanani rupa viprakarayanti the decorations mar by alteration, In karmani it becomes prasadhanah rupa viprakayya te | | kanta bacya we' the beauty

caturtho'nkah 401 ( pravisya upayanahastau ) rsikumarako - idamalankaranam | alankiyatamattrabhavati | ( sarva vilokya vismitah ) | | TWO HERMIT LADS (Entering with present in hand) Here is jewellary; let her honoured self be decorated (All are amazed on seeing these). gautami - baccha garaca kudo edam [ vatsa narada, kuta etat ] | GAUTAMI - Child Narada ; whence is this ? prathamah- tatakasyapaprabhavat | FIRST- Through Father Kasyapa's majesty. gautami- kim manasi siddhi ( kim manasi siddhih ) | GAUTAMI-What! A mental creation? pravisyati | upeyane ebhiritapayana na upaharadravyani ( karagi lata ) 'hasta ' yayoh tau [gada badinamakrtiganatvat saptamyah paranitatah ] | 'sarva ' abharanani 'vilokya vismitah | maharhatvat tarka topasthitya va vismayah | gautamiti | 'kutah ' kuto labdhana 'etat ' | prathameti | 'tavakasapasya prakrstat bhavata ' etata prap tam | tatasya mahatmana | gautamiti | "ka" manasa iya ' 'manasi siddhih ' krtih ? kibhetat tapahprabhavata manasa krta tatrabhavata ? NOTES 1. tavakasapaprabhavat - bhu +ghana bhava = bhavah | prakrsto bhabah prabhavah majesty praditat prabhu does not take ghana because of the prohibition anupasarge in the rule- srini bhuvo'nupasarge | hetau bhumi | dvitiyah- na khalu | sruyatam | tatrabhavata vayamajnaptah sakuntala hetorvanaspatibhyah kusumanyaharati | tat idanim - ksaumam kenacidindu panda, taruna mangalyamaviska, tam nistha tavaranoparagasubhago laksarasah kenacit |

: 402 abhijnanasakuntalam anyebhyo vanadevatakaratale rapavabhagotathitair dattanyabharanani nah kisalayo s dapratidvandvibhih ||7|| SECOND-Certainly not. Listen. By his reverence we were thus commanded-"Collect flowers from the trees for Sakuntala." Now, then, unto us by a certain tree was exhibited an auspicious silk-garment white like the moon; by a certain other one was poured liquid lac, nice for dying the feet with; from others were delivered ornaments by the palms of wood-nymphs protruded up to the wrist and vying with the show of fresh twigs. dvitiya iti | 'na khalu ' naiva manasi siddhih | 'srayata ' tattvatah akarnya tam 'sakuntala ' eva 'hetuh ' karana ' 'sakuntala hetuh ' tanmat [ hetau pancami ] tasya va [ sese sasthi ] 'kusumani vanaspatibhyah ' hraksebhyah [ " vanaspatirna dumava " iti medini | paraskaradih ] 'aharata ' anayata dhuyam 'iti vyamajnapatah tatrabhavata kasapena ' | ksaumamiti | anvayah -- tata idanom nah kenacit taruna indupandah mangalya ksaumama bisa krtam | kenacit caranoparagasubhago laksaraso nisाtah | anyabhyah aparva ' - bhagotthitah kisalayodbhedaprativandibhih vanade batakaratalaih abharanani dattani | vyakha -- tatah prasthitesu asmasu 'idanim ' adhuna 'na: ' asmabhyam [ "karmana yamabhiprati sa sampradanam " iti caturthi ] 'kenacita taruna induh ' candra iva pagada ' dhavalam ataeva 'mangalya ' mangalakarma yogya ' 'ksauma ' tukulayugalam 'aviskrtam ' prakasitam | kenacit taruna 'caranayoh uparage ' ranjanakarmani subhagah ' udarah sadhuh ityarthah ladaramah ' alaktakah 'nistatah ' udagirnah | 'anya bhah ' tarubhah 'parvanah ' sandhoh bhagah ' pradesah, nanivandha ityarthah | tasmata 'a' tatpayyantam 'utthitaih ataeva 'kisalayani ' navapallavanam 'udbhedah vikasah udabhinnani kisalayani ityarthah tesam 'pratiindibhih tatsadrsaih vanadevatanam karata alohitah hasteh karanah 'abharanani ' ratnadini bhusanani 'dattani ' | 'svayam ' kapi "arakagrapapracabata vanaspatayah kula va va vanadevatah pratinidhikrtya, na: sabai yamasuh | [ " caranoparagamubhago " ( ta, vi nya . ) " caranopabhoga sulabhi ' ( ra ma ) || ' nah kisalaya - " ( ta-, nya- ) - " tat- kisa " ( ra bi-, ma ) || "kisalayodabhedapratidvandibhih " (ra . vi . ma. )- "kisalayacchayaparisparddhibhih '" ( ta, nya- ) 1 -

catutho 'nkah NOTES 403 1. [a] sakuntala hetoh- Here the rule " sasthi hetuprayoge ' does not apply. For this does not regulate the cg in but that in the word of which the hetutva is implied ( yotya ) | Hence it would be cited only if the word had appeared with the faufa attached to it. Beside, the faufa to explain here is that in the Pratipadika sakantala hetu | This pratipadika arises out of the vakya- sakantala eva hetuh or sakantalayah hetuh | But this directly states the g of and does not leave it to be inferred ( dyotita ) | This is another reason why the rule does not apply. Hence explain sakantalahe to as hetau pancami or sesesasthau | See also our notes under nivasa hetoh in Raghu XIV, or fvasrama- hotoh in Meghaduta st. 24. Similarly parse lokahetoh of Act. V. &c. (b) vanaspatimah - vanaspati often means trees that do not show flowers. It also means any tree ( See Tika ). apadane pancami | There is apaya when the flowers are plucked and vanaspati is dhruva | And the rule is ' bamapaye apadanam ' | 2. (a) caumam -tuma is a sort of fibre. 'cauma ' sana ' va brahmanamya ' quoted by Vachaspati, makes a difference between and sana (fax). humayah vikarah | (b) indupanda - upamanakarma dha- white as the moon, See Tika (c) mangalyam - Auspicious. Ordinarily this is derived as managalaya hitam | This refers to the sutra "tama hitam " | But this sutra directs the affix ka giving mana galiya and not mangalya | Again managale sadhu gives mana lyam which is the word in common use c.f. 'amada lya ' sola taba bhavatu namaivamakhilam ' 'sarva ' mangalamangalye &c. The following derivation may be suggested- [1] managalam blessing, anything promoting a blessing. i.e. auspicicious. mangalameva iti managala + syana sathai = mangalyam like caturvarnam meba catam, triloki eva valokyam &c catuvarnadi ; [2] Or managalameva mana galam blessing, prajnadi | tava sadhu itimana gala + yat = mana galyam auspicious. [3] Or again managala sadhu iti mana gala

404 | abhijnanasakuntalam n + yat = managalyan auspicious. tadeva iti na svarthe prajadih | [b]nisthah- ni +sthi + kta karmani | Literally it means "spat" which is vulgar [ gramya ] | Here secondarly [ gaunavrtti ] 'poured' which avoids gramyata | ""nistha pratodgorna vantadi gaunavrttivyapasrayam | atisundaramanyatra gramya- kaksa vigahate || " - Dandin le] anya bhah- apadane pancami | The context is anya bha utyitaih which implies apaya | Hence 'pravamapaye - itya- padanata (f) vanadevata &c. - Raghava takes this as karane trtiya the kata ta resting with the vanaspati | The trees having no hands of their own do the work with the hand of the nymphs residing in them.* [g] aparva &c. - parvana is a joint. Here wrist parvani bhagah pradesah parvabhagah | tatpayam ntam sraparvabhagam up to the wrist. avyayau - 1 apavabhagam utthitah | sahasupeti samasah | taih | (b) kisalaya &c. - By nipatana in the rule 'inda ' rahasyamayyada Thus hi hi = indam in the neuter. is got from fa repeated " hisabdasya dirvacana purvapadasya ambhavah atvam cinarapadasya nipatyate ' - vrittikara 'inda ' kalahayugmayoh ' ityamarah | Here the sense is kalaha | pratikrtam canda pratiindam rivalry. tadasta prasam iti pratidvandva + inimatvarthe = pratidvandani rivals kisalayodbhedah - udubhinnani kisa- layani by the maxim 'bhavanayane dravyanayana bhavisyati ' | kisalayodabhedanam pratihandini rivals of the fresh leaves, ie the hands thus put out resembled the bunches of fresh leaves that were in the trees. The well-shaped and delicately tinged [tamratala ] palms resembled clusters of new lesves.* 3. Reading.-[a] It is difficult to see why Raghava reads caranopabhogasulabhah unless it is for the alliteration of lakara in sulabhi laca | But the reading adopted by us hac rakara and gakara both repeated. [b] 'tatkisalaya ' &c. is the Devanagri reading and is adopted by Raghava, Vidyasagara and Monier Williams. But aa seems redundant. The sense is clear without an On the other hand : of the Bengali Recension implies that all this was a special favour unto us - asmabham avisa krtam ammama nisthatah ammama dattani - because done on seeing us. They do not * Adopted by Prof. Gajendragadkar.

caturtho'h do this for any body and every body. 405 Hence priyamvada takes this as an abhuprapapatti ( favour ) indicating luck (See below). (c) kisalayacchayaparipa sarddhibhih is vague. priyamvada - ( sakuntalam vilokya ) - hala imae avabhubaba-: ti suda de bhattano gehe anuhodavva ratralacchi ( hala anaya apapattya sucita te bhaturge he anubhavitavya raja- laksyoh ) | ( sakuntala broda़ोm rupayati ) | PRIYAMVADA-( Looking at Sakuntala )-By this condescension is indicated the royal fortune which is to be enjoyed by you in the house of your husband. (Sakuntala acts bashfulness). prathamah - gautama, ehyehi abhisekottauniya vanaspatisevam nivedayavah | kasapaya FIRST LAD - Come, come, Gautama, we report this service of the trees to Kasyapa who has come up from his plunge into the water. dvitoyah - tatha | (niskrantau ) | SECOND-Just so. ( Exeunt ). sakhayo- anubattabhusanau atra jano | cittakamai pari- e aena angemu de caharanavinioa ' karamha [ aye anupabhukta- bhusano'yam janah | citrakarmaparicayena angesu te abharanavini- yogam kurvah ] | ----We FRIENDS - Well, we have never worn jewellery. place the ornaments on your limbs by our knowledge of painting. haleti | 'anaya abhuाpapattaya ' anugrahena vanaspatikrtena ityarthah 'bhartu geha 'te ' ['te ' iti "krtyanam karttari ba " iti paksiko sasthi ] 'anubhavitavya ' bhoktavya 'rajalaksmih '

406 abhijnanasakuntalam rajasrih 'mucita ' jnapita | [ "rajalaksmih " ( ta- vi ., nya- ) - rajalaksmiritih ( ra0, ma ) ] || sakuntaleti | 'brauda़ाm lajjam 'rupayati ' abhinayati | prathama iti | 'ehi ' agaccha 'abhisekat ' avagahana khanat ' 'uttirnaya ' taura- praptaya 'kapaya ' [ "karmana yamabhiti " itisampradane caturthi ] 'vanaspatinam sevam trakuladidanena paricaya ' ' nivedayavah ' | aye iti | 'artha ' iti sambha se 'aya ' janah ' apavidho janah 'anupabhuktani asevitani 'bhusanani ' yena tadrsah | kutra ki paridheya na janivaha ' | 'citrakarma ': ' ala khala khanagya 'paricayeोna ' abhyasena ' ( karane trtiya ) ' te angesu srabharanana viniyoga kurvah citrani drstani likhitani ca | tena jnanena tvam bhusayavah | m NOTES 1. (a) abhupapacca - abhupapatti is anugraha favour. "abhupapattiranugrahah ' ityamarah | anukta karttari 3ya of sucita | | - 2. abhisa kottiya - ud + tr + kta karttari uttirna got up abhisekat abhiseka ' samapya uttirnah | sahamupeti samasah - the pancami in abhisekat being vyaklope karmani | Never 3. (a) aya - The jewellery came unexpectedly. having worn them and not having thought how to wear them, they found themselves in a fix. Hence the samma ma | 'aya krodha visade ca sambha me smarane spi " iti visvah | (b) citrakarma paricaya - pari + ci + aca bhave paricayah skill acquired by practice; abhyasa | For this sense compare paricaya ' calalaksya nipatane karoti " - Raghu. citrasya karma anusthana ' citrakarma the act of painting. takhan tasya va paricayah skill in the act of painting. tena | karane trtiya | | sakuntala - jaye vo nedanam [ jane vam naipunam ) | ( use nate nalanka rutah ) | SAKUNTALA-I know your eleverness. (Both act dressing her ). (tatah pravisati snanottirnah kasapah ) | kasapah- yasyatyaya sakuntaleti hrdayam samsprstamulka etya kantastam bhitavaspavrttikalusascintajaड़ darsanam | grup

caturtho'nkah vaiklavyam mama tavadidrsamaho na hadaranyaukasah podyante grhinah katham nu tanayavisva saduhkhenavaih || 8 || 407 ( parikramati ) | ( Then enters Kasyapa having come up from his plunge). KASYAPA-Because Sakuntala will go to-day my heart is smitten with anguish; my throat is troubled with the checked flow of tears; and my senses are paralysed with anxiety. Such through affection is the helplessness of me living in the forest; how, alas! are the house-bolders aftlicted by the grief of first parting with their daughers? (Goes round the stage ). sakuntaleti | 'va' yuvayoh 'punya ' nipunatam civantam khanapatutamityarthah [ [ syan bhave ] 'jana '| yadda- "purna nipunata caturata | yena ajnatamapi jnanagocara krttva prasadhayasi | 'navya ' na' abhinaya pa 'alankarutah ' alankaranam natayatah ityarthah 'nanat uttirnah ' tira ' prapatah krtakhanah ityarthah | yasyatiti | anvayah -- sradadya sakuntala yasyati iti hrdayam utkanthava sa ruprsta, kanthah stambhitabaspavrttikalusah, darsana cintajada़m | araukaso mama tavat khehadi- drsam vaktavyam, aho grhinah navah tanayavisva sadukhah batha ' nah paudyanta | vyakha- 'adya saka ntala ' patigtaha ' 'yasyati iti ' hetorna ' ma 'hrdaya ' cetah 'utkanthaya ' avegena 'sa msprsta m samyagakrantam | bhavina api na tu bhutena bhavata va, virahena katara mem manah | kanthah stambhita ' dheyya sa varita ya 'baspadvattih ' asru prakhara, tatha 'kalusah ' vikrtah | naham rodini kintu kharabhango me jatah | drsyate jnayate anena 'darsana ' tatta- dindriya (kara lut | hasirava jnanamavo na tu kevalam cacuse ) 'cintaya sakantala- gamananudhyanena 'jada़ ' vihvalam | darsanasravanadikam bhavati kintu visayagrahanam nasti | 'aranam srakah " asrayo yasya tathavidhasya ("srikah sadmani asraya " iti viprah ) vanavasino nirmamasya 'mama tavat ' mameva (tavad avadharane ) 'snehata mamataya 'da vaktavyam ' idrsi vikalata, 'aho ' ha aho iti karunartham | "aho viga soke ca karunarthavisadayoh " iti medini | 'grhinah ' mamatvavanto grhastha "nave ' nutaneh "

408 abhijnanasakuntalam prathamanubhutaih 'tanayabhih yo vislesah ' viyojana ' tajjateh dukhaih katham kidrsam nu nirmamasya mamapi yat asahyapraya pauyanta ' duhkhasya prativyaktibhinnatvat vahattvam | manya varaka visayinastena nirjiva eva bhavanti 66 ityabhiprayah | ( "karavah ( ratrima ) antarvasyamaroparidhigaditam " ( tanा ) || (bi ) "idrsavigram " ( ra ) - isamapi " ( ta nya- ma (vi . ma. ) - " katha ' na' ( ra ta, nya- ) | NOTES kalusah " "idrsa maho " katha ' 'nu ' 1. naipunam - nipuna is patu skilful tasvabhavah iti nipuna + an naipunam skill. The word nipuna is brahmanadi and also yuvadi | Hence nipuna kya bhavah gives ne punyam ( brahmanaditvat syana ) as well as mem punam (yuva ditvadan ) | nanottogah see abhisekottoya - Ante. 2. 3. yasyati - Note the future. The departure neither has happened nor is happening. But the thought that it will happen, affects me. This shows the unbearableness of the separation. (b) iti - Indicates hetu | (c) samsprstam - sama is intensive sabhyak sa prstam | (d) stambhita &c - stambha + nic + kta karmani stambhita checked. baspasya vrttih the flow of tears. stambhita vaspavrttih karmadha | tatha kalusah | (e) aho - asvay avyayam | His emotion surprises him He thought he was above such feelings. Also see Tika (f) na-prasna here. He fails to estimate the grief of house holders and wants to know how much it affects them. Of course thereby he implies that the shock to them is tremendous. Reading - [a] It seems natural to mention kantha after hrdaya | So the Devanagari reading is preferable. (b) As explained above and are necessary to bring out the sense. sakhau-hala saundale avasidamandanasi | | parihi sampadam kkhomajualam [ hala sakuntale, sravasitamandanasi | pari- dhehi sampratam comayugalam ] ( sakuntala utthaya paridhatte ) | -- | FRIENDS Dear Sakuntala; you have your decoration

caturtho'nkah 406 finished. Now put on this pair of silk robes (Sakuntala trises and puts them on ). gautami - jade eso de anandaparivahina cakana pari- svajanto visra guru upattido ! acara dava pada़िvajja [ jate, esa te anandaparivahina caksusa parisvajamana iva guruh upa- sthitah | acaram tavat pratipadyakha ] | GAUTAMI-My child, here, your father has arrived embracing you as it were with eyes that are pouring joy. Observe the custom. sakuntala (satroda़m ) - tada vandami [ tata vande ] | SAKUNTALA [ with an ashamed air ] - Father, I salute thee. haleti | 'avasita ' samapta ' 'mandanam alankarana ' yasyah tathavidha 'asi ' | 'sampratam ' adhuna [ "samprata ' tucite'dhuna " iti haimah ] 'caumayugala ' paradhehi ' | jate iti | 'ananda ' harsa ' 'parito vahayati ' prarayati yat tathavidhena 'caksusa parisvajamanah ' tvamalinganniba, atyadararona pasannityarthah 'guruh ' tatasta ' 'upasthitah ' samipe sthitah | 'acara ' vandanarupa ' 'pratipadyakha ' 'tavat ' | ( pratipurvat padyatah lauta ] | sakuntaleti | 'vodya ' lajjaya ' 'saha ' | samipa sthite'pi tate anavadhana bandanamanthara acara smarita'smi iti brauda़ा | | NOTES 1. (a) avasitamandana -- ava + so + kta karttari = avasitam ended. ava + so is akarmaka as is seen from the nica in 'sratasukyamavamavasayayati pratistha " - Act. V. Hence we get karttari ta by the rule "gatyartha- karma kah || Now see Tika. (b) caumayugalam - yugamasta smin itti yuga + laca matvarthe - yugalam | Or yuga + kalaca aunadika karttari = yugalama | or again yuga lati iti yuga + la + ka karttari | ksaumayoh yugalam || pari + dha + lota hi paridha hi | 2. (a) jate - See under " jate api laghu santapani " &c. Act. III. [b] ananda &c. - a + nanda + ghana bhave = anandah joy. ta sadhu parivahayati iti ananda + pari + vahi + nini sadhukarini karttari = anandaparivahina | tena | 27

srabhimanasakuntalam (c) caksusa - jatavekavacanam | karane sya | (d) acaram - a + cara + cana karma ni acarah custom tam | The custom is to do obeisancer to superiors. Hence Gautami orders her to salute Kanva. (e) tavat -is emphatic ( avadharane ) | Cp. - " kurusva tavat karabhoru " &c. Rag. XIII. | 3. satrauda़m - brida़ + a bhave = vrida़ा and vrauda़ + ghana bhave = vrida़h as in " bauda़mavahati mem sa samprati " - Raghu. bauda़va vrida़ ेna va saha yatha tatha | kasyapah-- yayateriva sarmistha bhatu bahumata bhava | sutam tvamapi samrajam seva purumavapa nuhi || 6 || KASYAPA - My child, as Sarmistha was of Yayati, be thou the husband's favourite; as she got Puru, do thou too get an emperor as son. gautami - bhasrava, varokkha paso na siso [ bhagavan, varah khalvasa na asih ] | GAUTAMI - Mighty Sir, this is indeed a boon and not a mere benediction. kasapah - vatse itah sadyohutanagnin pradaksinaukurusva | ( sarva parikramanti ) | KASYAPA-- My child, this way, keeping to the right, do thou go round the fires in which oblation has just been offered ( all go round ). yayateriti | anvayah - he batse, (tva ) sarmistha yayateriva bharttah bahumata bhava ! tvamapi sa purumiva samaja ' mutam avapnuhi | vyakhya - he 'vatse sakuntala tva 'sarmistha ' asurasya vrsaparvanah kanya 'yayateh ' nahusatanayastha 'iva bhattah ' pah 'bahumata priya 'bhava ' | 'tvamapi sa ' sarmistha 'puru ' candravamsasya karttaram 'iva samraja ' cakra- batina ' 'suta ' puvam 'avapnuhi ' labhaskha | patya putrena ca sukhito bhava iti bhavah | bhagavanniti | bhavaha hmarsibhirukta ' devoktamiva avasah phalati | tat 'esa varah:

caturtho'ngah 411 khalu ' | "devaddate varah " ityamarah ] | asmabhirukta ' tu 'asih ' hitaisanabhavam [ " srasirhitaisana " iti haimah ] phalati va na va | iyantu bhavaduktih na asih | vatse iti | ' itah ' asyam disi 'sadyah ' samane ahani asminneva ksane ["sadyah- parut- " ini samanasya sabhavo vascapratyayonipatyate ] 'hutan ' tarpitana 'agna in ' veletagnin 'apradaksinan pradaksinan samyadyamanan ' 'kurusva ' ( pradisamasastatascih | yada - avyayaubhavastisthadgvadi | tatascih ) | ( "sadyo hutanagrin " (ta, vi-, nya- ) " sadyo hutagron " ( ra-ma- ) | sarve iti | parikramanti ' rangamancaparikramanena abhyanigamanamabhinayanti | NOTES 1 1. yayateh &c. -- Yayati was one of the founders of the Lunar race. He had two wives, devayani the daughter of sukracarya, the preceptor of the Danavas, and sarmistha the daughter of vasaparvan the Danava-king. The latter was the favourite. Hence puru sarmistha cursed him. g his youngest son by took upon himself the consequences of the curse (ie jara ) and releived his father, and as a reward of his devotion he obtained universal sovereignty (samrajya ) | For details see Mahabharat Adiparvan. 2. asih- asaste etam iti a + sasa icchayam + kkipa karmani = asisa of which the nom. sing is asoh | We may have here vipa bhave also. No 3. (a) agnin - Refers to the three fires of the sagnika | (b) pradaksinaukurusva - pradaksina + cvi + kr + lota va kartta bhipraye kriyaphale | samasa owing to the prohibition " upapadamatina " | If pradaksina be derived as an avyayaubhava (see on pradaksina karoti - Ante.) of the tistadugu class further compounding is barred by the in the rule "tistadguprabhrtini ca ' | 'kimarthasvakarah ? evakaratha tistaduguprabhrtinya va kka ma bhuta ? prabhrtinya va ekarthibhavavisayani bhavanti natu sabdantarana ekarthibhava prati- padyanta ityarthah " To defend further compounding which is now and then seen we observe that Bhoja takes the Bhashya in a

412 abhijnanasakuntalam different sense. According to him the Bhashyakara wants to say that tisthadgu &c. cannot follow but may lead in a com pound. Thus paramatistadgu is incorrect but tistadugupriyah is allowable. Hence samasa with faa leading is justifiable. We may also say in defence of such that the leading word is not pradaksinau which is quite different, and is not of the tisthadgu class. A word of any ceases to belong to the c when altered by the addition of some affix. Thus manasa is prajnadi but manakhin is not prajnadi | Hence, even accepting Kaiyyata's interpretation we see no bar to having pradaksinaukrtya &c. But pradaksinaukurusva being tinanta is not a compound Also cp. - " atinantascaya ' samasah " | kasapah- batse- ami vedi paritah kla, savisnah samiddantah pranta samstirnadarbhah | apaghnanti duritam havyagandha vaitanasta . vam vayah pavayantu || 10|| ( sakuntala pradaksinam karoti ) | pratisthasva danom | ( sadrstiksepam ) va te sana rgaravamisrah ! KASYAPA-My child, let yonder sacrificial, fires, that are being fed with sacred fuel, that have their places alloted round the altar, that have kusa-grass strewn at the edge, purify thee, removing sin with the smell of the oblations. ( Sakuntala goes round the fires ). Now proceed. ( Looking round). Where are Sarnagarva and others? ( pravisa ) sisah - bhagavan, ime smah | DISCIPLE ( Entering )-Here we are, your reverence. kasyapa iti | [ " vatse " ( ta-, nya . ) - " rkchandasasasta " (ra . vi ., ma - ) ] || amo iti | anvayah - ami samadantah vedi paritah krptavisnah pranta samstirna- darbha vatanah vayah havyagandhah vah duritam apaghnantah, tvam pavayantu | vyakhata- 'srami ' drsyamanah ' 'samidho ' yajnakastani santi yesam tadrsah samidabhiriddha ityarthah 'bedi 'yajna vaidikam paritah tasya samantat [tasantena parina yoge dvitiya ] 'kla ptani vihitani

caturtho'nkah 413 viprani ' sthanani yesam tathavidhah ["visnu sthane grhem " ityamarah ] 'pranta su 'parsvasu samstirnah ' astata 'darbha ' kusa yesam tathavidhah ( ebhirvisesanam yajniya ime iti labhyate ) 'vitanasya ' yajnasya ise 'betana ' yajniyah ("vitana ' kadake yajna " iti haimah ) 'vanayah ' agnayah vetagnayah 'havyastha ' ahuta 'gandhah ' punah punah prapteh gandhah ( asadagatatvat bahutvam - karane sya ) 'duritam papama 'apaghnantah santah tvam pavayantu ' sodhayantu | daksinasya bhagakha tt 'karoti ' | sakuntaleti | 'prakrstatva ' daksinasya ' disah, bada - prakkastatva ' iti 'pradaksinam ' ( "tisa udrguprabhrtini ca " iti avyayibhavah ) | yada -- daksina pragatah ' yah tathavidham ( praditat- ) 'karoti ' | loka ' pati tavat sakantala pradaksina ' karoti iti bhavah | ( mulam ( ta- nya- ) -, (ra-, vi, ma - etat na pathanti ) | yavat kasyapah pratauti | 'idanim pratisthakha ' panyanam pratipadyakha ("samavapravibhah syah " ityatmane- padam | 'drsteh ' darsanasya 'ksepah ' patana ' tena 'saha ' | parito vilokya ityarthah | NOTES 1 ( a ) kla, patavisnah dhisnupra ( = sthana ) is a rare word in later Sanskrit, The three fires garhapatya, ahavaniya and daksina have alloted places round the altar. (b) samiddantah samidhah santi esam iti samidha + matupa | dha, becomes tu by the rule "jhalam jaso'nte " | (c) "vedi paritah darbhah " serve to show that the fire is sacrificial (vaitana )| On the efficacy of havyagandha compare "punana pavanoddha te 'merahutigandhibhih " "dhumana ' ghratva havirganvi rajovibhuktah samamya te me laghimanamatma " &c. - Rag. 66 2. Reading.-The words " rk chanda sasasta are out of place here. A stage direction should not be a mere explanation of what an actor says. Yet the sloka following and only explains the metre of gives it sense. These by no means help the actor who is none the worse by their omission. 3. pradaksinam - this act is defined - "prasayya daksina hasta svayam ' namrasirah punah | darsayeddaksina parsva manasapi ca daksinah | tridha ca vestayet samyag- devatayah pradaksinam || " - Sastrasara quoted by Vachaspati. * Adopted by Prof. Gajendragadkar. sprinte

414 abhijnanasakuntalam 4. Remark.-Prof. Monier-William, thinks Kalidasa tried here to imitate Vedic metres but failed. Such slokas however abound in the Mahabharata. They seem to mark the period of transition and are no fruitless attempts at imitation. kasapah - bhaginyasta margamadesaya | KASYAPA- Show your sister the way. * sangaravah- ita ito bhavatau ( sarve parikramanti ) | SARNAGARVA - This way you go this way [All go round]. kasapah - bho bho sannihitastapovanataravah- patu na prathamam vyavasyati jala ' yusmasvapatesu ya nadatte priyamandana'pi bhavatam snehena ya pallavam | ado vah kusumaprasutisamaye yasya bhavatupratsavah seyam yati sakuntala patigrham sarvairanujnayatam ||11|| ( kokilaravam sucayitva ) anumatagamana sakuntala tarubhiriya vanavasavandhubhih | parabhrtavirutam kalam yatah prativacanikrtamebhiratmanah || 12 || KASYAPA - Ho ! Ho ! trees of the hermitage that are near, she who does not attempt to drink water first in the day, you remaining unwatered; she who though found of decorations, does not pluck your new leaves through affection for you; she to whom it is a festivity at the time of your first show of flowers, she Sakuntala, is here going to her husband's house. Be it approved by you all. [Making signs ; as if heard the note of a Kokila]. Sakuntala has her departure approved by trees, her companions during her stay in the forest. For by these, the sweet note of the cuckoo is made into their response. Adopted by Prof. Gajendragadkar.

caturtho'nkah 415 bhaginya iti | 'adesaya ' darsaya ( anekarthatvat darsanarthe varttamanat diseh nic ) | bho iti | 'bhoh ' iti sambodhane | he 'sannihitah ' sasipasyah 'tapovanataravah ' asramadramah yusmabhih sarvairanujnayatam ituttarena sambandhah | patumiti | anvayah - yusmasu apitesu va prathamam jala patu na vyavasyati, bhavatam lohena ya priyamandanapi pallava na adata va aye kusumaprasutisamaye yasya utsavo bhavati sa iyam sakuntala patigtaha yati | sarvairanujnayatam | vyakhava - pauta iti "laksanya pitajala ityarthe prayuktam | yadda - pitam panam (napumsake bhave ktah ), tadanta sam iti pitah pitajalah ( acmatvarthiya ) | 'yumasu apitesu ' apitajalesu asiktesu · ityarthah, satasu (bhave saptami ) 'ya ' sakantala 'prathama ' taddine prathama ' 'jalam patu ' na baba- 'syati ' yatate | pratidina yasyah prathamajalapana ' vrksasecanat parameva bhavati kadapi na purvam | 'bhavata ' sambandha ' 'sa' hena ' krpaya (heti sya ) 'ya: ' sakantala 'priyam mandana " - bhusana ' yasyah tathavidha 'api ' alankaranapriya api ( 'va priyasya ' iti priyasabdasya vaikalpikah purvanipatah ) 'pallava ' navapava ' 'na adatte na grhnati ( kartta bhipraye sratmane - padam ) 'va: ' yusmakam 'adye ' prathame 'kasumaprabhutyah ' puspaprasavasya prasunodgamasya 'samaye ' kale 'yasyah ' sakantalayah 'utsavah ' harsatisayo 'bhavati ' | 'sa ' bhavadanuragini 'iyam sakantala patigrha ' bhatta bhavanam yati yusman vihaya pratisthate | 'nave ':' yusmabhih 'anujnayata ' gamanamanumanyatam | [ "apotesu " (ra ., vi0, ) " asiktesu " (ta-, nya .) | " adi " (ra-, vima ) - 'adi ' (ta, nya ) || " prasuti " (ra-, vi-, ma- ) -" pravrtti " ( ta nya ) ] || kokilasya rava sucayitva ' laksanena vijnasya | akarengitabhyam kokilarava sravanamabhiniya ityarthah || ' " anusateti | anvayah - iyam saka ntala banavabandha bhih tarubhih sranugatagamana yatah ebhih kala parambhrtavirutam atmanah prativacanaukrtam | vyakhava - iyam ' esa prasthanonsa khau sakantala banavasasya ' asramavasthanasya bandhubhih ' snigdhajanaih tarubhih vrksah anumatam ' anujnata ' gamana ' patigrhayatra yasyah tathavidha jata | kathameva 'jnayate ityaha-yat ' yasmat ebhih tarubhih kala ' madhura parabhrtasya ' anyapustasya

416 abhijnanasakuntalam kokilasya viruta ' manja ु kujitam atmanah ' svasya ( jatavekavacanam ) praticana pratuprattaram| atat tat sampadyamanam krtam ' [iti civah ] | yadyanabhimatam syat gtaghnavayasa-- dinam katuratitena pratuprataram syat | kokilakalakujitena tu gamanamanumanyate || [yatah " ( ta - nya- ) - yatha " ( ra vi- ma ) || "atmanah " ( ta-nya- ) - idrsam " ( ra . vi-ma- ) ] || NOTES ' 1. sannihitah - Ee addresses those that are sannihita ( near ); because they alone can hear him. But his speech is intended for all. Trees may be said to 6 2. (a) apitesu - pana means to drink drink water when they are watered. pota = watered. But pauta usually means that which is drunk as in pitam madhu, pitah peyah &c. Here after the Bhasyakara we say pota = pitajala that which has taken its fill of water [this is by upacara - tranference of epithets], Or on the same authority ; pa + kta bhave = pauta ' panam draught. pitamasti esam iti pota + acmatvarthe = pautah | Or If we are allowed to take pa here as akarma ke [ notwithstanding that jala is directly mentioned as karma ] we may say pa + kta karttari pitah those that have drunk water; but this is not sound. See our notes under viditah in Kirat I. [b] adatta - a + da + lata te karttabhi- praye | "ano do- " does not apply; because that rule is to meet cases where the result does not benefit the agent. 'akarttabhih prayartho'yamarambhah " - Vrittikara. Here atmamandanabhiprayam adanam || vi + aba + so + latati = vyavasyati | 3. Remark - The figure is samasokti [See under vaterita &c. Act I]. The watering of the trees is likened to offering water by a sister to her brothers to drink. First show of flowers is indirectly compared to safe first delivery of a sister. 4. (a) anumatagamana - anu mana + kta karmani anumatam approved. Note that the kta here is as usual ; in the atitakala and not batta -- mane| The rule "matibuddhipujartham bhyasca " is permissive only (vidhi ) and not restrictive - niyamah | In other words it does not bar what is available ata; but provides for what is not available

caturtho'nkah 417 . praptasya vidhiresa na hi praptasya pratisedhah | varttamane eva iti nayam niyamah | [b] tadbhih - Since the kta in anusata is not vartta mane, the rule 'tasya vartta mane ' dces not apply; and the nominative of anumata does not take sasti but anukta karttari trtiya | Compare pujito yah surasurah: "tanumato'nunatah saciva ryayo " etc. akasa ) - ramyantarah kamaliniharitah sarobhi- chayadra ke niyamitarka maricitapah | chayadramairniyamitarka bhuyat kusesayara jommrtureाrasyah santanukulapavanasca sivasvapanthah || 13 || ( sarve savismayamakarnayanti ) | IN THE AIR-May her path-with its stages made pleasants by tanks that are green with lotus-beds-with the beat of the sun's rays allayed by shady trees - become one with the dust soft as the pollens of lotuses, one with a mild and favourable breeze and one that is safe. (All listen with wonder ). ramyantara iti | anvayah - kamaliniharitaih sarobhih ramyantarah, cchayadra ुmairniya mitarva maricitapah, asyah panyah kusesayaraji mrdumuh santanukula pavanasca sivasca bhuyat vyakha - 'kamalinibhih ' padminibhi, kamalabaneh haitubhih 'harita ' syamaleh 'sarobhih ' jalasayaih karanaih 'ramyani ' samatvasamvandhat manoharani ' antarani ' avakasah yamin tathavidhah, 'chayapradhanaih dramaih ' vrksah [sakaparthivadih | yadda - chayad mi nameruddhah taih kartrbhih ] 'niyamitah ' nivaritah 'arkamariceh ' ravikarasya 'tapi ' yasmin tathavidhah, 'asyah ' saka ntalayah 'panyah ' margah 'karna ' jale sete ka ‍saya ' padmam ( "sayavasa-- vasisvakalat " iti saptamya aluk ] | tasya 'rajamsi ' paraga itra 'mrdavah ' kamalah 'ranabi ' valayo yasmin 'santah ' apracandasca 'anukulah ' sahayayau ca pavano ' vati yasmin tathavidhah, 'ca sivasca ' mangalakaraca, yaha nirudda gasca 'bhuyat ' iti drstasamsa| asyah: vatma manohara sacchayanca | srasamsamahe sukhapracaramapi tasya bhuyat gamane vato'nukulo

418 abhijnanasakuntalam [ " arka marici " ( ta - nya- ) - tanvanti ( ' tatkaroti tadacaste ' naticandasca asta kalyananca sarvanginam bhavat | "arkamayukha ' ( ra, bi-, ma ) ] || ' akarnayanti ' || iti nic ) | akasavani iti vismayah | kimiyam vatsalaya menakaya vani ? NOTES 1. akase - Note the distinction between this akase and akase in viskambhaka, Act. III. Here the speaker there the addressee, is unseen. * Hence the usual "kim bravosi ' etc. are here absent. "kim vravisya vamityadi vina pava ' vraviti yat | pra tvam vanuktamapeprakastat syadakasabhasitam || 2. (a) bhuyat - asa ' sayam lina may it become. (b ) * I have differed from commentators in explaining the in the sloka. It is usual to take all the five atributives as entering into the asa ' sa | Thus - ramyantaro bhuyata, niyamitatapi bhuyat, mrdurenu- yata, santanukula pavanasca bhryata, sivasca bhuyat | But the tanks and trees are there already on the road. Hence ramyantaratva and niyamitatapatva areaccomplished facts. As such they cannot be part of asa sa which is "praptasya drstarthasya praptumiccha " | Besides if all the fivewere intended. the would have been repeated four times, and not twice only as is necessary when there is of two things with a third ( kusesayarajimrdurenuh ) | Prof. Gajendragadkar takes kusasayara jomrdure gatva also as an accomplished fact. But it is not easy to believe that the whole lengh of the way from the Himalayas to Hastinapura was of such billiard-table evenness. Even at the very start we find the road uneven and Kasyapa has to warn Sakuntala against stumblings. (c.f. asminnalacitanatonnatabhumimage marge padani khalu te visamibhavanti ) | gautami - jade, spadijana sinidahim na na dugamanasi tavovanadevadahim | pranama bhaavadauna [jate, jnatijananigdhabhih anumatagamanasi tapovanadevatabhih| pranama bhagavatih ] | * Adopted by Prof. Gajendragadkar.

caturtho'nkah 418 GAUTAMI-My child you have your start approved by the deities of the hermitage who are as affectionate as kinsmen. Bow to their majesties. sakuntala ( sapranamam parikramya janantikam ) - hala priyam- vade na ' ajjauttadamsanasamassuara bi aspramapadam pariccantoe dukakhena me calana purado pavanti [hala priyambade, nanu aya- putradarsanondakaya api asramapadam parityajantya duhkhana me caranau puratah pravattete ] SAKUNTALA ( Bowing and going round-Aside)-Dear Priyamvada, though I am anxious for a sight of my husband, my feet indeed move sorrowfully forwards as I am leaving the site of the hermitage. jate iti | 'jnatijana ' iva jnataya iva 'snigdhabhih ' sakhehabhih ' 'tapovanasya devatabhih anumatagamana asi ' | 'bhagavatih ' etah vatadevatah 'pranama ' | haleti | 'aryaputrasya darsanena utsukaya ' vyayaya 'api asramapadam pari- -tyajantah me caranau nanu duhkhenaiva 'puratah ' agratah pravartete ' gacchatah | atmagatasya duhkhasya caranayorupacarah | [ " puratah " iti anutpannamavyaya na tu purvam sabdat ata- sujadipratyaya nispannam | tatha ca diksitah- " purata iti samanakalina mityadivat apramanikameva " ] | NOTES 1. (a) jnatijana &c. - jnati with tica is masculine. jnatijana iba snigdhah | 'upamanani samanyavacanaih " iti samasah | (b) tapovana &c. - kanva says anumatagamana tarubhih, and gautamau has anumatagamana devatabhih 1.0. the male actor refers to the male and the female to the females for sanction. 2. (a) | nanu -Indicates avadharana | See Tika (b) aryyam putra &c.-By the rule "pramitotamukhabhyam trtiya ca " we may have aryyam putra- darsanena Or arghyam putradarsane utsuka | sahasupeti samasah |

420 abhijnanasakuntalam priyamvada - na kevala tabobanavirahakadara sahau evva | tue uvadivioasma tavosanamsa bi avattham pekkha dava [ na kevalam tapovanavirahakatara sakho eva | tvaya upasthitaviyogasya tapovanasyapi avastham pratakha tavat ] | uggalibhadava bhakavala mii pariksanacana moro | omaria panda patta anti asuna visra ladao || 14 || ( ugalitadabhekavala mrgau parityaktanarttana mayuro | apassrtapanda ुpattra muncantya niva latah || 14 || ] PRIYAMVADA-It is not merely that our friend is distressed by separation from the hermitage, but look at the plight of the hermitage too which has at hand its separation. from you. The deer have thrown up their mouthful of kusagrass; the peacocks have renounced their dance; twigs from which brown leaves are cast, are as if shedding tears. nati | 'sakhi ' tva ' tapovanabira he ' asramaviyogena ' katara ' - na kevalam " iti 'eva ' | kintu 'tvaya upasthita viyogasya ' asannavirahasya upasthitatvavirahasya ityarthah ( sapecatva'pi gamakatvat samasa ) 'asramasyapi avastham dasam tavat preksakha ' | tamevavastham varnayati | uddhamaliteti | anvayah - mrgauudgalitadarbhakavala, mahari parityakta narttana, latah apasrtapanda ुpatra asra ूni muncantiva | vyakha - 'srga ' srgabadhah 'udgalitah ' sukhat bhrastah darbhakravalah ' kusagnaso yasyah tadrsau uddhavasukhi asta 'mayuri ' mayurabadhah 'parityakta ' parihrtam narttana nrtya yaya tadrsau tisthati | 'lata ' vratatyah 'asasrtani asa krtcya tani 'pandu patra na ' jirna parnani yabhyah tathabha tah satyah 'asra ni ' neva- jalani 'suncanti iva ' laksyante | [" srgi mari " (ta-, nya - ) - " mrgah maharah " ( ra, vi, ma ) 11

caturtho'nkah NOTES 421 1. (a) tvaya - trtiya owing to the word viyoga which is unartha | trtiya in connection with unartha words is indicated ( jnapita ) by the rule 'purva sadrsa samonartha kalaha nipu misrasvath " which enjoins trtiyatat - with unartha words. tvaya and biyogah are parasa parasapeksa | Yet viyoga is compounded and tvaya left uncompounded, because the construction is obvious ( gamaka ) in spite of the samasa | See Tika. yadda - jaya sahasabdayoge sya | (b) avastham - ava + stha + ana bhave = abastha plight. The rule "stha ga pa paci bhave " attaches ktin to stha in the bhavavacya and thus bars trana | Yet avastha is allowable because panini writes 'vyavasthayamasamjnayam ' with ana to stha in the bhavavacya | 2. (a) Compare nrttaum mayurah kusumani vrksa darbhanupattan vijahurharinah ... tasyah prapanne samaduhkhabhavam atyantamasidra ditam vane'pi || Raghu XIV. (b) mrgi · mayuri lata are all in the feminine. This is natural, the speaker being a woman. See preceding pages, sakuntala (sma tva ) - tada, latavahini vanajosini dava amantaissam (tata, latabhaginom vanajyotsnam tavadamantravisa ) | SAKUNTALA - (Recollecting) Father, I will bid adieu to my creeper sister Vanajyotsna. kasapah - avaimi te tasyam sodayamta ham | iyam tavat daksinena | KASYAPA-I know thy sisterly affection for it. Here it is to the right. ca tasamgatapi mam sakuntala - ( upetya latamalinagya ) - vanajo sini, cuda- samgata vi mam pancalimga idogadahim sahavahahim | ajjappahrdi durapavidiyo de kkhu bhavissam (vanajotna pratyalinga itogatabhih sakhavahabhih | varttani te khalu bhavisyami ] | adyaprabhrti durapari

422 abhijnanasakuntalam SAKUNTALA - ( Approaching and embracing the creeper ) Vanajyotsna, though joined to the mango tree, embrace me back with thy arms of twigs that proceed this way. From: to-day I shall indeed be roaming far from thee. .. " sakuntaleti | 'smrtva priyamvadaya "lava " sabdoccaranat smrtih | latarupam 'bhagini ' ( sakaparthibadi ) 'amantrayisyam " sambhasya gamisyami | aba miti | 'tasya ' vanajyotkhayam 'te sodayayah samanodara sayitayah bhaginya ya: 'sehah ' ( 'samanodare sayitah ' 'sodarada ya: ' iti yapratyayah, striyam tapa ) tam 'aba mi ' janami | bhaginyamiva vanajyotkhayam te jeha iti me biditam | " iyam tavada daksinena ' adura daksinabhage varttate | (saptamyarthe enapa ) | [ 'sodaryyakha 'ham '' (vi- ) - 'soda ' se ham ' ( ra ma ) - 'sauharddham (ta, nya ) || saka ntyalo ti | [ 'upetya latamalingya ' ( ta nya- ) - " latamupetya ' (ra-vi, ma- ) ] || vanajyotsneti | 'cutena sanagata api ' milita api (bhatta mamslesasukhena anyavismatih sankita apana ) 'itogatabhih ' lambitabhih 'sakharupabhih vahabhih vahubhih 'mam, pratyalinga ' mayalingita pratyalingana ' karu| karanamaha- 'adya ' asmin ahani 'prabhrtih ' (prabhrti va ) adismin karmani tat tatha te dura parivartate viharati ya tadasi 'khalu bhavisyami ' | atah para durlabhadarsanam mam pratyalijga | NOTES 1. tavat - Indicates avadharana | 2, sodaryyane ham - samanodara sayita iti samanodara + ya = sodaryya lit. born of the same womb. Here a sister. c becomes optionally when is to be attached and follows. The rule is "vibhasodara " | Hence the forms - sodaya and samanodaya | tasyah nehah | With the reading sodaya ' saha derive samanodara sayita soda- yyam | | samanye napu msakam | tasyasnehah| The Beng. reading sauhai m improves the style. 3. adyaprabhrti - prabhrti is usually [ thought not necessarily Jan avyaya implying limit [ avadhi ] or beginning ( adi ) | In the 1 st. case, it enjoins pancamau as in kattikyah prabhrti | In the 2 nd case: saptami is the vibhakti, as here.

kasapah- caturtho'nkah sankalpitam prathamameva maya tavarthe bhartaramatmasadrsam sukrtairgata tvam | cutena samsritavati navamalikeyam asyamaham tvayi ca samprati bautacintah || 15|| itah panthanam pratipadyakha | 423 KASYAPA-Through good deeds you have resorted to,. as indeed previously contemplated by me for your sake a hushand equal to yourself; this Navamalika has her union with mango-tree. Now I am relieved of my anxiety for it. and for you. This way go back to the road. sakuntala ( sau prati ) - hala esa duvena vi hatthe nikkha bo [hala esa hayoyu kyohaste niksepah ] | SAKUNTALA (To her friends)-Dear, this creeper is a trust into the hands of both of you. ubhe-aa jano kasusa hrtthe samapa pido ( ayam kasya hasta samarpitah | ( vaspa viharatah ) | BOTH - Into whose hands are ourselves entrusted ? (Shed tears.) ... sankalpitamiti | anvayah · · · maya tavarthe prathamameva sankalpitam atmasadrsa bharttara tva ' sukrtairgata | iya ' navamalika cutena samsritavati | samprati aham asyam tvayi ca bautacintah | vyakha - 'maya tavarthe tvannimitta ' 'prathamameva ' dusyantameva tapobanagamanat prageva 'sanghapitam manasa abhipsitam 'atmanah ' tava 'sadrsa yogya ' ' bharttara ' patim 'tva ' sakrtaih ' nijapuh satprayasam vinaiva 'gata ' prapta | 'ithe ' purobati ' ni 'nabamalika " vanajyotsna 'cutena 'samsrita ' samsrayah [ bhave ktah ] asti yasyah [ samsritasabdanmatupa ] | itya ' 'samprati ' adhuna aham 'asya ' tadrsi jata navamalikayam

424 abhijnanasakuntalam [ mulam " tvayi ca visaye 'vauta ' vigata 'cinta ' utkantha yasya tathavidhah samvattah | kanyo me tvanca banajyotsra ca | i api pavasthe | tannisvinto'ham | (ra-vi-ma- ) - ' tvadartham svagunam gatasi | kantam samipasahakaramimam karisye || " ( ta asyastu samprati vara ' tvathi botacintah nya ) || iti iti | 'itah ' asyam disi ' panthana ' gantavya ' marga ' 'pratipadyakha ' pratigaccha | haleti | 'esa ' banajyotsna yuvayorhaste niksepah nyasah | ayamiti | 'agrajanah ' esa sakhojanah | mai t ityarthah | ( vaspam ' asru "viharatah ' muncatah ) " NOTES curtana = saharthe 1. (a) artha - An avyaya similar to krte in meaning. (b) samsrita- vati - Do not derive with tatratu because the root being lakama ka we shall then have cutam karmani dvitiya instead of sya | See Tika (c) vitacintah - vi visesena + i + kta karttari = bita gone. See Tika. (d) The Beng. reading is evidently vicious. vanajyotsna is already married. See cutasangata above, Also see Act. I. 2. biharatah hr means prapana | visesena haratah bahih prapayatah viharatah | 3. Remark-The marriage of the mango-tree with a creeper reminds us the sloka..." mithuna ' parikalpita ' tvaya sahakarah phalini ca .nanvimau "... Raghu. kasapah- anasuye alam ruditva nanu bhavatibhyameva sthiro- karttavya sakuntala | ( sarve parikramanti ) | KASYAPA... No weeping, Anasuya Sakuntala has to be steadied indeed by you two. [They all go round]. sakuntala - tada, esa udaapajjantacarinau gavabhamanthara miavaha jada anaghapa pasava hoi tada mem kambi picanivedaitti ' visajjaismaha ] [tata . esa utajayantacarino garbhamantharamrgavadhuh yada anaghaprasava bhavati tada me kimapi priyanivedayitara visarjayisatha ]|

caturtho 'nkah 425 SAKUNTALA-Father, when this doe, slow because of foetus and roaming near the cottage, becomes safely delivered you will send to me some one-a reporter of the good news. kasapah- nedam visamarisyamah | KASYAPA-I shall not forget this. sakuntala (gatibhanga ' rupayitva ) - ko nu kkhu eso visane me sajja [ ko nu khulvasa nivasane me sajjate ] | ( paravartta te | SAKUNTALA (Acting obstruction of motion ) - Who in deed is this that clings to my robe ? ( Turns round ). 'bhava anusuye iti | 'ruditva alam ' [ alamyogat ktva ]| 'nanu ' kutsane | timaprameva ' nanyena 'sakuntala sthirikarttavya ' rodanat varayitavya | rodana nisedhe niyukta svayam rodisi iti kutsitametat | tateti | 'esa garbhena garbhabharena 'manyara ' mandagatih ataeva 'utanasya ' parna - salayah 'parthyantesu prantabha misu 'carati ' ya tathavigha, asanaprasava ityarthah mrgavadhah yada anaghah ' avyasanah sukha ityarthah 'prasavo ' yasyah tadrsi 'bhavati tada mem kamapi priyanivedayitara " subhavarttahara ' 'visarjayisyatha | sukhe prasuta iti varta me prarathitavya | sakuntaleti | 'gateh ' gamanasya 'bhanga ' badham 'rupayitva ' abhinaya | 'nivasane ' vastra ' 'sajjate ' lagati ( " yadabhiprayesu sajjate " iti bhasyaprayogadatmanepadam ) | 'paravattam te ' valitakandhara pancat avalokayati | [ " sajvate " (ra-, vi- ) " sajjati " (ma0 ) - ] | NOTES 1. (a) ala ruditva - Optionally ala rodanena by the rule 'ala ' khala voh pratisedhayoh pracam tva ' - alam and khalu implying prohibition give ka optionally, cp. 'alamanyatha sambhavya ' Act. 1 pp. 173. [b] nanu implies censure. The censure is-You have to comfort her, but you are weeping! 2. utaja &c. - utajaparyanta + cara + nini + karttari tacchilye | It. 28

426 abhijnanasakuntalam cannot travel far because garbhananthara | (b) anava &c. "a' vyasana- papayoh " | ava is here vyasana calamity. avidyamanamagham asmin anaghah safe &c. [b] etc. - priyam sadhu nivedayati iti priya +ni +vida + nica + trn kattam ri sadhukarini | 3. idam - karma vivacayam dvitiya | sastho is attached when there sesavivaca | 4. sajjate - sajja + lata te | The root is ubhayapadi, "yadabhiprayesu sajjate " iti bhamsyaprayogata | kasapah - vatse- yasya tvaya branaviropana mingudinam taila nyasicyata mukha kusasucivi | sama mustiparivarddhitako jahati so'yam na putrakkatakah padavam mrgasta || 16 || KASYAPA - My child, that adopted child of yours, the fawn of whose mouth pricked by kusa points, the healing oil of Ingudi was poured by you, and who was reared by you with handfuls of Shyamaka grains, does not leave your track. sakuntala - vaccha kim sahavasapariccaini mam anusarasi | acirappasudara jananie vina vivadhido evva | dani vi mae virahidam tumam tado cintasmadi | nivatte hi dava ( vatsa, ki sahavasaparityaginom mamanusarasi | aciraprasutaya jananya vina vivarddhita eva | idanimapi maya virahitam tvam tata- scintayisati | nivarttakha tavat ) | ( rudati prasthita ) | SAKUNTALA-My child, why do you follow me who is leaving your company? Without the mother that was just delivered of you, you were indeed reared. Now too, forsaken as you are by me father will look after you. Do then go back [Proceeds weeping] .

caturtho'nkah 427 yasyeti | anyayah - yasya kusasucividdhe mukhe tvaya branaviropanam inga ुdinam taila nyasicyata sah ayam syamakamustiparivaddhi takah putrakkatako mrgah te padavaum na jahati | vyakhya- 'yasya kusanam sucibhih sucitocah agrah 'viddha ' viksate 'sukhe tvaya vrananam viropana '' sodhakam, catasosanam 'ingudinam taila ' nyasicyata ' nisiktam sah aba syamakanam dhanyavisesanam mustibhih 'tvaddattamih parivarddhitakah anukampaya positah ( anukampayam kah ) catena mukhena attumasamartho varako mustisah syamaka mukhe dattva varddhitah, 'krtakah ' krtrimah 'putrah ' ( mayuravyamsakadih ) 'mrgah ' te padavim panyana ' na 'nahati ' na muncati | yatra tvam yasi so'pi snehat tava yati | vatseti | 'sahavasa ' sasarga 'parityajati ' ya tathavidham 'mam kimanusarasi | 'aciram prasuta ' ya 'janani ' nijamata mrgo, taya 'bina vivarddhita eva ' na ca mamrtah | 'idanimapi maya ' krttimaya jananya 'virahitam tvam tatascintayisyati | sadyojato'pi matra tyakto na mrtah, adhuna vaddhi tasya, upamava vyaktasya, matamahena va cintitasya ka catih ? 'rudati ' navajala ' musvanti eva prasthita ' 'calita | NOTES 1. (a) vranaviropanam - vi + ruha + nica + luta karane = viropanam or virohanam healing. See Tika (b) nyasicyata - ni + sica + lana ta karmani | withurmi In thisbecomes ni + asica &c. Thus a intervenes be- lan tween hum and sa yet we have sa by the rule 'praka sitadada vyavaye'pi ' which applies to roots sunoti, suvati &c. - up to seba (Pan. 8. III. 70 ). This includes sica | (c) kusasucividdha - This explains the necessity of feeding. With the mouth-sore (fas) it was unable to eat so had to be nursed. (d) putra &c. - krtaka is krtrim ( krta eva ) false. Compare krtakakopam ' Act I - Beng. Rec. krtakah putrah gives putrakrtakah instead of krtakaputrah (see Tika). Or putrascasau krtakasca putrakrtakah ka samdha - See also our notes on apatyakrtikam - Uttaracharit Act I. 2. sahavasa - &c. saha is similar sadrsa | sahavasah similar life, i.e. ekatravasthanam, saumsargah | karmadha -| tam sadhu parityajatiti sahavasa + pari + nyaja + dhinuna sadhukarini karttari | tam |

428 abhijnanasakuntalam 3. (a) vivaddhi ta eva - The force is There was every likeli of your dying, but you grew. (b) cintayisyati - Your own mother left you when you were too young to help yourself. You are now grown up and only your adoptive mother is leaving you; besides, there is your grand-father to look after you. So take heart.* , kasapah - vatse, alam ruditena | sthira bhava | itah panthana- malokaya | utpaca manornayanayoruparuvati vaspa ' kuru sthirataya viratanubandham | asminnalaksitanatonnatabhumibhage marge padani khalu te visamobhavanti || 17 || KASYAPA-My child weeping is useless. Be steadyWatch the track. By firmness, have the flow of tears stopped-tears that have obstructed the operation of your eyes of which the eyelashes are turned up. Your steps are indeed getting irregular on this ground where you have not noticed the high and low places. kasyapa iti | 'ruditena ' rodanena ( bhave ktah ) 'ala ' ma rodih ityarthah | 'itah ' asmin dese 'panthanamalokaya marga ' prati savadhana bhava | karanamaha- utpacाti | anvayah -- utpamanona yanayorupaddhavatti vaspa ' sthirataya viratanu- bandha kuru | alacitanatonnatabhumibhage asmin marge te padani visamaubhavanti khalu | vyakhya- 'udgatani pamani, lomani yayoh tadrsayoh ' 'nayanayoh ' sambandha ' 'upa- ruha ' vyahata 'vrttih ' yapari nevayapara ityarthah yena tadrsa ' 'vaspa " nevajala ' sthirata ' dhirataya ( hetau sya ) 'viratah ' nivattah 'anuvandhah ' pravaho yasya tayavidha kuru | dhayya mavalamba na vajala nivatta ya | 'alaksitah ' adrstah 'natah ' nimnah 'unnatah ' * Adopted by Prof. Gajendragadkar.

caturtho'nkah 428 uccanca 'bhumibhagah ' yammin tadrse 'asmin marge ' vatma ' ni 'te padani padapatah avi- samani 'visamani ' sampadyamanani 'bhavanti khalu ' tanmaya nisidhyate ( khalu niseve | "nise dhavakyalankarajijnasanunaye khalu " ityamarah ) | nirgatamapi jala paksa mamu sthita sat drsti runaddhi | bhumisca natonnata | tena gatirvagrahanyate | tat sthira bhava neva- jala ' samhara panthanamalokaya iti purvena sambandhah | [ "viratanuvandha " ( vi0ma0 ) - "vihatanubandha " ( ra ) - ' sithilanubandha ' ( ta nya0 ) ] || NOTES 1. (a) utpaca sanih - Up-turned eyelashes are considered as enhancing beauty. Here Prof. Gajendragadkar objects- "...a reference to the enhanced beauty of Sakuntala is hardly proper in Kasyapa's speech. " I do not say that Kasyapa did refer to her enhanced beauty. I merely state a factpoint of excellence furnished her by nature. But even if Kasyapa did refer to her beauty the reference would not be improper. All depends upon the motive. To a child its mother is the most handsome woman in the world; so is the child to its mother or the father. They would like to dwell upon this handsomeness. Thus the illustrious Sankarcharyya speaks of the age of Gauri, whom he regards as his mother, in this strain- "mancirasobhita carana balisobhimadhyam harabhiramakucamanva ruhayataksyah " | Prof. G. takes utapaksa man to Imply that the eyes were deliberately kept upon. Hence he says 'the eyes remain full of tears. For, unless the eyelashes come down tears do not fall to the ground eyes are not cleared of tears which consequently obstructed their operation." When so saying Prof. G. overlooks two obvious difficulties.-(1) No reason is given in the text why Sakuntala deliberately kept her eyes open and did not wink. (2) The verse speaks of of tears. Hence, eyes open or closed,

430 abhijnanasakuntalam the tears will fall down the cheeks in streams (d) alacita &c. - Tears prevent proper watching of the road (c) padami bisamo bhavanti - Hence watch the road ( panthanamalokaya ) | visama + civa + bhu + lata anti | (d) khalu - avadharane or nisedhe | See Tika also. 2. Reading-The reading fafas occurs in the Beng. Recn, is suported by bhoja in the sarakhatikanthabharana | saravah - bhagavanodakanta snigdho jano'nugantavya iti sruyate | tadidam sarastiram atra sandisya pratigantumarhasi | SARNGARAVA-Venerable Father, it is enjoined that an affectionate person has to be followed up to the water's edge. Well, this is the edge of a lake. It behoves thee to return, having advised us here. kasapah - tena hi imam coravrcacchayamasrayamah | ( sabe parikramya sthitah ) | kasapah ( atmagatam ) - kim nu khalu tatrabhavato dusyantasya yuktarupamasmabhih sandastavyam | ( cintayati ) | KASYAPA honour Dushyanta ca What message most suitable for his indeed be sent by me? (Meditates.) 1 bhagavatriti | udakasya antah soma 'udakantah ' jalapranta, a udakantat 'odakantam ' jalaprantaparyantam ( avyayibhavah ) 'snigdhah ' vatsali 'janah anugantavya iti srayate ' etaddhi sastram | 'tat ' tasmat 'ida ' sarasah tira " tatam jalapranta ityarthah | atah para ' bhagavata na gantavam | 'ava sandisa ; sandesamuccartham pratigastumarhasi [ " sradakantam ( sa - nya ) - odakantat " (ma) - "udakantam " ( ra vi ) ] | tema ti | cauraprado vrksah 'cauradhacah ' batabhedah ( sakaparthivadih ) tasya 'kayam asrayamah asvitya sandisama ityarthah | 'sarva ' abhina taro janah 'parikramya ' rangamanca ' parito bhranta va 'sthitah ' gamanaddiratah |

caturtho'nkah 431 kimiti | dusyantasya yuktarupa yogyam 'asmabhih ' mahasa jarjanaih 'ki ' na khalu sandestavam ' | vakta aham kasyapasagovah ' srota purukuladhurandharo raja dusyantah | tat kisca kta ' syat | ( cintayati dhyayati yuktayukta vicarayati ) | NOTES 1. (a) odakantam- The avayibhava is optional by the rule "anmarthyadabhividhyoh " | Here the sense is maryada ( exclusion ). Hence the forms sradakantam ( compounded dvitiyanta, kri vi ) and sradakantat (uncompounded ). The sandhi is allowable because by the rule "nipata ekajanana " an is not a pragtahya | Also I meaning maryada or abhividhi is really ana from which na has disappeared ( nit ) | Compare - isadartham kriyayoge maryadabhividhau cayah | etamatam cita vidyaddakyaranayoranit || " - Bhashya. (b) Monier-Williams reads odakantat uncompounded. 'odakanta snigdho janonugantavah ' seems to be an old saying. The Bhashya perhaps refers to it when it says 'sra udakantat odakantat ' | This to a certain extent reading. favour M. W. But all others have the 2. yuktarupam - atisayena yuktam iti yukta + rupapa prasamsayam | Construe dusyantasya yuktarupam or dusyantasya sandastavam | sakuntala (janantikam ) - hala pekkha | nalinipattandaridam bi sahabhara adekakhanto adura cakkavai aradadi | dukkara aham karemi | [hala praksakha | nalinipattrantaritamapi sahacara- mapasanti atura cakavaki aratati | duskaramaham karomi ] | SAKUNTALA [Aside]-Dear, see,-The female Chakravaki shrieks distressed when not seeing her mate even hidden by lotus leaves. I am doing what is difficult to do. anasuya - sahi, ma evvam mantehi [ sakhi, ma evam mantrayakha ] | esa bi pie bina gamei ranim visadadihaara | garua ' birahadukkha asabandho sahavedi || 17 ||

432 abhijnanasakuntalam [ esapi priyena vina gamayati rajanim visadadirgha taram | gurvapi virahaduhkhamasavandhah sahayati ||27|| ] ANASUYA-Friend, do not say so. She too, without her beloved, passes the night which becomes excessively long through grief. The tie of hope causes to support the sorrow of separation though heavy. haleti | nalinipatah ' kamaladalah antaritam vavahitam api sahacara " cakra- vakam 'apasyanti ', na tu pranastamapasyantau catura ' 'cakravako aratati virauti | sraha daskaram atikathora m karomi | 'cakravako priyasya pavantaramapi na sahate ahantu vana- giyadinamapi vagravadhanam ganayami priyasya | ka evamanya kuryat | etat duskarakaram 'praksekha ' | [ tatha ca bhasah - duskara khalvaha karomi - svapnanatakam ] | anasuyeti | ma evam mantrayasva bhasasva [ ma sabdo'ya mana sabdata bhinna | tena na luna ; 'ma gaccha vakebhah ' ityatra yatha ] 1 eseti | anvayah - esapi priyena vina asabandhah guru srapi virahaduhkha sahayati | priyesa ' cakravakena 'vina ' tahiyogajena 'visadena visadadirgha taram rajanim gamayati | grakha- 'esa ' cakravako 'api dirgha taram puvato dirghatvena anu- tena tarapa ] rajanim gamayati ' mitam [ buddhistham purvavasthamapeksya atisayah | yapayati [ nisi viyuktau catravakau tisthata iti prasiddhih ]| esa api duskara ' karoti na tvameva kevalam | atra karanam- 'asarupi yo 'bandhah ' bandhana ' sa 'guru ' durvaham 'api virahasya duhkha ' pauda़ा ' viyogavatham 'sahayati ' virahibhirvahayati | [ hetu- masic | virahi virahaduhkham sahate - asabandhah virahina virahaduhkha sahayati iti ] yatha guru kincit vastu durvaha nagadantakadisu vaddha bhavati srasaya vadi virahabharo'pi tatha | NOTES 1. precava- iksana is not necessarily to see. It may mean seeing or considering, or noting &c. as in samiksyakarin, pariksana &c. The object of is the whole fact.-One does not tolerate

caturtho'nkah 433 the intervention of even a leaf, the other minds not forests and hills. Or, no comparison is intended; is seeing; the karma is the aratana of the cakrabaki | 2. (a) rajanim - rajani gacchati iti rajamim gamayati | anikatrttah karmasamjna by the rule 'gatibuddhipratyavasanarthasabdakarmakarma kanamanikartta sa kau ' | (b) sahayati - The nominative is virahina understood. See Tika (d) The words guru (heavy) and vandha (knot) suggest that 'birahaduhkha is a weight. This is utpreksa | guru is slista meaning duhsaha when duhkha is considered by itself, and if thought of as a weight. Thus rupaka and slesa here help the utpreksa | There is arthantaranyasa also. 3. Remark-For paralell passages compare- 'manorathena jivami ' - Bhasa in Swapna. 'asabandhah kusumasadrsam prayaso anagananam sadyah pati pranayi hrdayam viprayogarupa di ' - Meghadutam. 'asatantuna ca kathamapyatyantamucchedaniyah prana- vana ' kathamapi karotyayatacprah sah ekah ' - Mal. IX, - kasapah - sana rgarava, iti tvaya maddacanat sa raja sakuntalam puraskrtya vaktavyah | KASYAPA-Sarnagarva the king has to be told by you this in my words, having placed Sakuntala in front. sanga ravah - ajnapayatu bhavan | SARNAGARVA-Let your reverence command. kasapah asman sadhu vicintya samyamadhananucaih kulancatmanas- tvayyasyah kathamapyabandhavakrtam snehapravrttinca tam | samanyapratipattipurva kamiyam daresu drsapra tvaya bhagyayattamatah param na khalu taddacca vadhubandhubhih || 18 || KASYAPA Having well thought of us whose wealth is self-restraint, of the high family of yourself too,and of that flow

434 abhijnanasakuntalam of affection of her towards you by no means brought about by relatives, she is to be ranked by you with equal honour among your wives, More than this depends on luck. should not indeed be expressed by the wife's relatives. That kasapa iti | 'tvaya mahacanat ' mahacanamavalamba [lyava lope kasam ni pancami ] sa raja sakuntalam puraska, vya ' agrato nidhaya 'iti vaktavyah ' evam abhidhatavyah | | amaniti | anvayah - samyamadhanan asman atmanah dancah kulanca tvayi astha kathamapi avandhavakrtam snehapravattinca sadhu vicinta tvaya iyam daresu samanya- pratipattipurvaka drsya | atah para bhagyayattam | tat khalu vadhuvandhubhirna ' vacyam | vyakhya 'sa' yamah atmadamanameva 'dhana ' yesam tathavidhan 'asman ' mahidhan tapasan ( 'asman ' = mam - iti pace tu 'savisesananam pratisedhah ' iti prapnoti ! asman samyamadhanan vicitya iti vidheyatvena grakhaya tat parihayya m )' atmanah svasya 'ucca ' : kulanca ' paurava ' vamsanca tvayi bhavadvisaye 'asyah sakuntalayah 'kathamapi abandhavakatam sarvatha bandha janaprayasa vine va ghatitam tam ' atisayitam 'snehapravrttinca ' bhavanubandhanca 'sadhu ' samak 'vicinta ' anudhyaya ' tvayaiya ' sakuntala 'daresu ' patnisu [ darasabdah pusi bahutve | adhikarane sapa tami ) 'samanya ' sadharani tulya ityarthah ya 'pratipattih ' gaurabam ('pratipattistu gaurave | prapatau prattau pragalama badhe ' iti haimah ) tat purva kam ' agauravabhedena ityarthah 'drsya ' sambhavapra | tatha krte mama samyamasya taba vasonnateh asyah snehaprakarsasya ca sadrsam bhavati | 'atah ' asmat agauravabhedena darsanata 'param adhikam gaurabadhikena darsanamityarthah, 'bhagyadhinam | 'tat khalu ' gauravadhikana darsana kila 'vadhva bandha bhih ' pitradibhih 'na vacya ' na sasaniyam | NOTES 1. (a) asman - Refers to ascetics in general ; hence plural. If taken to refer to alone, then the construction must be asman samyamadhanan vicinta - considering me as rich in self-restraint, and not samyamaghanan asman vicinta - thinking of me who is rich in selfrestraint. The reason is will not take the plural when refering to one object only, if there is a visesanapada

caturtho'nkah 1 435 in the vakara ['savisesananam pratisedhah ' ] | Hence for the plural, samyamadhana has to be predicated ( vidheya ) of ammada | sam + yama + apa bhave yamah | sam dhanam yesam vahu | See Tika. (b) asyah - sese sastho | Not hrdyoge karttari sastho | the krt in pravrtti gives sasthi to sneha which is then com pounded. (c) tam- that flow of affectinn - prasiddhartha ! Hence no ar-that yacchanda is necessary. Comp - 'tam kesapasa ' prasamica kuryurbalapriyatva ' sithila ' camayah "- Kumara. (d) samanya &c. - samanya pratipattih, karmadha - 1 sa purva yasmin karmani tat samanyapratipattipurvakam | tadeva iti svarthe kan | the samasanta kapa will not give rkha in purva because of the prohibition 'na kapi " | (0) bhagyayattam a + yat + kta karmani = ayattam Retricted. bhagya ayattam | sahasupeti samasah | camarya " sangaravah - grhitah sandasah | SARNAGARVA-The message is recieved. kasapah - vatse, tvamidanimanusasaniyasi | vanaukaso'pi santo laukikajna vayam | KASYAPA-My child, you have to be instructed now, though dwellers of the forest, we are acquainted with worldy matters. sanaga ravah - na khalu dhimatam kascidavisayo nama | SARNGARAVA-Nothing indeed can possibly be unknown to those that are of superior intelligence. sangarava iti | kasapa iti | 'sanda so ' vacikah 'grhitah ' manasi krtah | 'idanim adhuna bhattah bhavana pravesakala ' 'tvam anusasaniya ' upadesta 'asi ' | 'banam aukah ' bhavana ' yesam tadhavidha janah 'laukika jna ' loka- vrttantabhijna atah upadesana samarthah | | sankha 'ravaiti | na khalu ' na nuna dhimatam 'kancit visayah ' ajna ' yo 'nama ' (nama iti sambhave )| prajnah dhyanavadbhih sarvameva jnayate | NOTES 1. (a) idanim --Now ie on the occasion of your entering a new life. (b) anusasaniya - The anusasana will relate to married

436 abhijnanasakuntalam life. (c) laukikajna = leke viditam or bhavam iti loka + thana = laukikam wordly. tata jananti iti laukika + + ka karttari | Or - laukikasya jnah . chatan| (d) vayam - For plural, take the whole of vanaukaso'pi santo nyaukika jnah as the predicate ; otherwise the Varttika 'savisesananam pratisedhah " will interfere. kasapah - sa tvamitah patikula prapya - sutra sastra gurun kuru priyasakhivrtti sapatnojane bhantu viprakrtapi rosanataya masma pratipa gamah | bhuyista bhava daksina parijane bhogesvanutse kino yanrtya va grhinipada yuvatayo vama kulasyadhayah || 18 || katham va gautami manyate ? KASYAPA [Instructed by me] and having reached thy husband's residence from hence, thou shouldst always await upon thy superiors; shouldst adopt the behaviour of a loving friend towards the group of thy co-wives, shouldst not through peevishness go against thy husband even if insulted, shoudst be extremely courteous towards thy attendants; shouldst be without arrogance in enjoyments. Thus do young females rich the status of matrons. The perverse are the banes of their family. How does Gautami think? gautami - ettio bahajanassa ubadeso | jade, eda kakhu savvam odharahi [ etavan vadhu janasyopadesah | jate, etat khalu sarva mavadharaya ] | GAUTAMI-This much is the lesson for one who is a bride. My child, remember all this. kasapa iti | 'sa ' maya upadista tvam itah ' asmat sthanat 'patuh kula " grha ' bhatta bhavanam ( "kula ' janapade grhe " iti visvah ) ' prapya ' - 8 sum sakheti | anvayah --- gurun susrusakha, sapatnojane priyasakhohanti kuru, vipra- krtapi vasesanataya bharttah pratipa ' masma gamah, parijane bhuyista daksina bhava, bhogesu anut kini bhava | evam ' yuvatayo grhinipada yanti | vamah kulasya adhayah || yatha----

caturtho'nkah yuva aat vamah evam kulasya adhayah (satya ) gtahinaupada ' yanti | 437 vakhya 'gurun ' sasca prasrtin svasusakha ' paricara ("susrusa paricaya ca " iti vikandasesah | 'jnasra smr hrsam sanah ' ityatmane pada ' nityam ] | 'sapatninam jana samuhe 'priyasakhyah hatti ' vyapa 'kuru ' | sapatnisu priyasakhova varttakha | 'viprakrta ' patya avamanita 'api rosanatatha krodhanataya kra ibhavena ityarthah bhatah ' patyuh 'pratipa ' pratikula ' 'manma gamah ' ma gah 'parijana ' sevakesu 'bhuthista ' bahulyena 'daksina ' udara 'bhava ', 'bhaugesr ' samrddhisu anutseni ' garvita bhava | 'evam ' anena prakarena 'yuvatayah ' tarunyah 'grhini- pada haka adhikara ' 'yanti ' labhante | ' vamah ' pratikulah ' viparitacariyo vadhvah 'ka lasya ' gtahasya 'adhayah ' manah pauda़ाkharupah [ 'adhirmanasapoda़ाya pratyasayanca bandhake vyasana capyadhisthana " iti visvah ] || yadda- 'yuvatayo ' nave vayasi varttamanah 'vamah ' striyah [ 'vidyadanamapi striyam itivisvah ] 'evam ' anena prakarena ka ुlasya ' grhasya 'adhayah ' adhisthanani, ke lalambabhutah satyah [ 'adhih ... adhisthana " iti pragukto visvah ] 'gtahinyah padam ' adhikara ' 'yanti ' grhavalambanatvat anvaye na grhinisabdena abhidhiyante iti bhavah | * [ 'bhogesu ' ( mo- ta ., nya- ) - 'bhagyesu ' (ra-, vi ) ] | kathamiti | 'gautami [ va iti vikala pe ] 'katha ' 'kena prakara na ' manyate ' ava- dharayati | madukta yukta na ba gautamau vadatu | svayam janannapi daksinyat gautamya abhimata jijnasate | gautamiti 'badha janasya etavan ' etanmatrama 'upadesah ' para ' jnatavya ' kimapyasti tasam ? 'avadharaya ' hrdaye karusva | NOTES 1. [a] svasvayakha sru + san + lota kha | The atmanepada is due to the rule 'jnasumma drsam sanah ' which bars the rule 'purvabat sanah | Thus though is para pado, the sannanta root is always atmanepadi | [b] sapatnijana - samanah patih asam gives rule 'nitya ' 'sapanapradisu ' | Next we get cause the word has become nakaranta | samana now becomes samana + patra by the in the feminine beThis gives samanapattrau | by nipatana in the rule quoted-'samanadisu * Adopted by Prof. Gajendragadkar..

438 abhijnanasakuntalam iti vaktavya samanasya sabhavartham vacanam ' - Vritti. (c) pratipam - pratikulamapam iti prati + apa + a (samasanta ) by the rule 'rkpuravadhuh pathamanace ' This gives prati + apa | Now by the rule. ' hantarupasarge bho'pa it ' we get prati + ipa = pratopam against. (b) bhogesu - This is the Bengali reading. Bhoja has the same ; this ought to be enough to reject bhagyadesu | Besides bhagyasu ie. astesu is hardly intelligible here. (e) yuvatayah By the rule 'yunastih ' we get yuvan + ti = yuvati in the feminine. this bars the form yuni with nipa | the rule 'pu 'yogadakhayam ' does not apply, so nipa is not available. yuvati is a different word meaning-one having a husband, and is not at all related to a We are thus left with only one feminine form of yuvan viz, yuvati | kasapah- vatse, parisvajakha mam sakhijananca | KASYAPA-My child, embrace me and the friends. sakuntala - tada ido evva ki pivadamisma sahausro nivattimanti [ tata ita iva ki priyamvadamisrah sasvi niva- tisante ] | SAKUNTALA-Father, well should Priyamvada and other friends turn back from here ? kasapah - vatse ime api pradeye | na yuktamanayostatra gantum | tvaya saha gautami yasyati | KASYAPA-They too, my child, have to be given away in marriage. It it not fit for them to go there, Gautami will go with thee. sakuntala ( pitaramaslisa ) - kaham danim tadassa angado parivabhatta malaatataunma lia candanalada visra desantare jivi dharaismam [ kathamidanim tatasya ankat paribhrasta malaya- tatonma lita candanalateva desantare jivitam dharayisyami |

catutho 'nkah 438 SAKUNTALA-Removed from my fathers's lap like a sandal-sapling uprooted from the side of the Malaya, how shall I now support life in another soil? batse isi | 'mam sakhijananca parisvajakha ' alingya | ityarthah | amman nivarttaya sakuntaleti | 'priyamvadaya misrah ' [ 3tat ] yuktah, priyamvadaprabhrtayah | kasyapa iti | 'pradeye ' pradatavya, anurupaya varaya ityarthah | sakuntaleti | 'idanim tatasya ankat ' krida़ाta 'paribhrasta ' cyuta aha ' malayasya ' tadakhasya parvatakha 'tatat ' prantabhumeh 'unmulita ' utkhata 'candanasya ' 'candanavrcasya ' 'lata iva ' sakha iva navodgatascandanavrcaka drava ityarthah [" lata jyautismati durgasakha- ballipriyanga su " iti haimah ] katham kena prakarena 'jivitam jivana ' 'dharayisyami ' | NOTES 1. (a) priyam vadamisra - If misra is taken as prasamsavacana then say priyam vadamahitah honoured by the company of priyamvada | See also ante-- sana gairavamisrah &c. (d) nivarttisyanta - nivat syanti is an optional form. - 2. gantum - By the maxim 'avyayakrto bhave " we have gantum gamanam | Hence construe tava gantu gamanam anayoh sambandha na yuktam | Do not say anayoh gantu gamanam &c. - For, the sasthau in anayoh is barred by the rule "na lokavyayanisa thathalayetanam " | This is after the bhasyakara | According to the sutrakara we have 'sakadhrsa - ' iti ha upapade tumun | 3. (e) The reading malayatasamma lita - does not commend it self. A twig cut off from a tree (a) cannot to the propriety be called unma ूlita| Again if malayataru is candana then the second reference to candana in candanalata is superfluous. (b) candanalata - A very young tree is not improperly called a lata | lata cannot be taken here as sakha | It is sapling -- lata drava iti lata by transference of epithets. Indeed when one wants to naturalise a foreign tree one does not think of cutting off, branches from tree, but looks for saplings, On the whole a seems preferable.

440 abhijnanasakuntalam 4. desantare - antara means bhinna, anya ; anyo desah desantaram | mayura ar sakaditatapurusah | A nityasamasa of desa and antara | to the rule 'paravallinga ' danda vatatpurusayoh " | adhi mi | kasapah - batse kimeva katarasi abhijanavato bhattuh slaghya sthita grhinipada vibhavagurubhih krtya stasya pratiksanamakula tanayamacirat pracauvarkam prasuya ca pavana Neuter owing mama virahajam na tva ' vatse suca ' ganayisyasi || 21 || ( sakuntala padayoh patati ) | KASYAPA-Why art thou so distressed, my child? Placed in the proud position of the chief wife of thy husband of distinguished ancestry; busy with his affairs that are momentous through exuberance of wealth; and having soon brought forth a holy son as the East does the sun, thou shalt not, my child, mind the sorrow caused by separation from me. [Sakuntala falls at her father's feet ]. kasapah- yadicchami te tadatu | KASYAPA-Let that befall you what I wish. kasyapa iti | he 'vatse ki ' nimittam 'eva ' katara ' arca 'asi | akaranametat || abhijaneti | anvayavatse, tvam abhijanavato bharttah slaghya grhinipade sthita [ sati ], tasya vibhavagurubhih krtyah pratiksanam akula [ sati ], acirata pracivarka ' pavana tanaya prasuya ca mama virahajam suca na ganayisyasi | grakha - he 'vatse, tvam ' prasastah 'abhijana ' bula ' yasyasti, tasya, mahakulinasya ityarthah ['kulesvabhijano janmabhumyamapi ' ityamarah ] 'bharti ':' pattrah 'slaghya ' samsabdana hai 'grhinipade ' grhinisthane 'sthita ' bhatta snehagamini tadgatahrdaya sati, 'tasya ' bharttah 'vibhavena ' samrddhaya 'gurubhih ' mahadubhih ' 'krtyah ' kayyaih ' karanah 'pratiksana " nirantaram 'kala ' are as kayacintaya vayasaktahrdaya sato, 'acirat ' sauna ' 'praci ' puta purva dik ke pujya ' suthyam ' iva pavana ' punya ' 'tanaya " putra ' prasuya ca ' putrasnehena

catutho 'nkah 441 akrstahrdaya ca satau 'sabha virahaja ' biyogajanitam 'suddha ' sokam ["manuाsiko tu suk striyam " ityamarah ] 'na gayayisyasi ' na cintayisyasi | vyasaktataya na guva sambhavavisyasi | anubhutamapi sucam kasyapah iti | 'te ' tava sambandha 'yata icchami yata akathitamadhuna me manasi vartta ' le 'tat astu ' phalatu | iti vastuniguhanam | sapakarana pratyakhana ' divana caksusa pasyan menakamukampamihamana aha - " yadisvami te tadastu mayi dure | menaka tvam raksatu iti bhavah | NOTES 1. (a) abhijanavatah abhijanyate asmin iti abhi + jama + ghana adhikarane samjnayam = abhijanah race. No vrddhi because of the prohibition "jani- madhyosca " | abhijana + matupa ( vatupa ) prasamsayam | (b) Kanva here refers to the diversion which will detract her attention from the separation - The love of the husband; (2) The numerous engagements. (3) affection for child. She will certainly feel the absence of her father when at ease. But this will leave her no time to think of it. 2. yadicchami - Here he is anticipating future events. See Tika. Prof Gajendragadkar is unwilling to believe that Kanva had prevision of future events at this stage. I think the pronouncement "dusyanta nahita ' tejo " &c. coupled with the fact that Anasuya and Priyamvada had kept perfect silence in the matter was enough to rouse the sage's curiosity and make him think thus disclosing all details. Prof. G. also asks " why did he [ Kanva ] not remove the root cause of all by sending the ring to the king ?" I answer, it may be said that this does not necessarily imply absence of all knowledge, For Prof, G concedes that the sage knew all after the pupils had gone back to the hermitage. But even then the sage did nothing in the matter. He could have at once got the ring back from the Raghu's belly and ended the misery of his daughter there and then. 29

442 abhijnanasakuntalam The fact is, why Kanva, a renowned sage, stood apparently indifferent is more than we laymen can guess. To us it is enough that Kanva's indifference makes way for Sakuntala's atonement for the sin [of insulting Durvasas]; an atonement that purges hersoul of dross and helps in its onward march towards perfection. Besides, without this indifference of Kanva as without Durvasa's curse we should have missed the beautiful scene of reconciliation drawn in Act VII !! sakuntala ( sasvanavupetya ) - hala duve bi mam samam evva parissaja [hala he api mam samameva parisvajetham ] | SAKUNTALA (Approaching the friends) - Dear, embrace me both of you simultaneously. makho ( tatha krtva ) - mahi, jai nama so radha panca- miyanamantharo bhava tada imam atanama anki anga loa sehi [ sakhi, yadi nama sa raja pratyabhijnanamantharo bhavat, tatah tasma idam sratmanamadheyangitamanga lauyakam darsaya ] 1 FRIENDS ( Doing the same ) -- Friend, if perchance that king becomes slow at recognition, then show him this ring stamped with his own name sakuntala - imina samdehena vo akampidamahi [ anena sanda na vamakampitasmi ] SAKUNTALA - I am startled by this suspicion of yours. haleti | 'sakhau upetya tayoh samipam gatva umayostulyadara iti hetoh aha yugapat eva 'parisvajetham ' calingatama | 'sama ' sakhiti | 'yadi nama ' yadi sambhavyametat 'sa raja pratyabhijnana ' samsma vi, udha़purvayam maya iti jnane 'santharah ' sithalah, alasah vimukha iti yavat 'bhavet ' 'tatah tasmai idam atmanah ' asyaiva rajnah 'namadhyena ' namra 'ati ' mudritam anga liyakam darsaya | sakuntaketi | 'anena sanda hena ' sankhaya sma tilopasankaya 'akampita ' bhauta 'ati ', iti bhavindhah vipatta skaya | [ " manda hena " ( ra0, ma . ) - " sandohena * ( ta., bi ., nya- ) ] ||

catuthom h NOTES 1. tasmai " karma ya yamabhiprati " iti sampradane caturthi | 443 2. sandehena - The reading mandadesena also suits the context. sam + disa + ghana karmani = sandesah instruction sanda ha is sanka suspicion; "yadi bhaveta " in the speech above is sanka | Beside the speech following also refers to sanka ( samhah papasanki ) | I therefore prefer sandohena | sakhayo- ma bhaahi | sinehi pavasanki [ ma vibhihi 1 nahah papasanko ] | FRIENDS - Be not alarmed. Affection suspects evil. sarngaravah - yugantaramarudha़h savita | tvaratamatrabhavatau | SARNAGARVA-The sun has ascended another stage. Let her ladyship hasten. sakuntala ( asramabhimukhi sthitva ) - tada kada na bhuo tabovanam pekhisa [ tata kada tu bhuyastapovanam preksisye ] | SAKUNTALA (standing with her face towards the hermitage ) - Father, when shall I again see the hermitage ? kasapah - sruyatam bhrtva ciraya caturantamahau sapatni dosyantimapratiratham tanayam nivesa | bhartra tadapitakutumbabharana sai santam karisyasi padam punarasca me'smin ||12 || KASYAPA-Listen. Having long continued as co wife of the vast four-sided Earth, having settled Daushyanti without a rival, you will again take residence in this tranquil hermitage with thy husband by whom the burden of relatives shall have been placed on him (Daushyanti). sakhavinti 'ma bibhihi ' mabhaisih | anita yo ma-sabdah tadyoge na luna ] "hah papam ' anistam 'sankhate ' sehata anista sankavahe na hi vastutastakha mulamasti |

444 abhijnanasakuntalam sanga 'raveti | 'savita ' suryah 'anyat yugam ' bhagayugalam praharamityarthah | "yugam krtadi yugala " iti visvah ] 'arudha़h ' praptah | dinamanasya prathama praharamatitya dvitiyam pravistah ityarthah | 'atrabhavati ' manya sakuntala 'tvaratam ' satvara bhavatu | [ 'yugantaramarudha़h ( ra . vi ., ma. ) - 'duramadhidadhah ' ( ta-, nya ) ] sakuntaleti | 'asramasya abhimukhi ' sati 'sthitva ' gamanata nivrtya ! 3 sutveti | anvayah - ciraya caturantamahisapatni bhutva apratiratham tanayam dosyanti " nivesya tadarpitakutumbabharana bhatta sai santa asmin asrame punah padam karisyasi | vyakha- 'ciraya ' ciram [ avyayametascirarthakam ] 'catvaro'ntah ' prantabhaga yasyah tathavidhayah samagraya ityarthah ' mayah ' vipulaya dhariyah 'sapano bhutva ', sravidyamanah 'pratiratho ' vipaksi yasya tathavidha ' 'tanayam dosyanti ' dusyantangajam [ajatatvata namavina samanyana dipyantisabdena vyapadesah * ] nivesa ' rajya sthapayitva 'tammina ' dausyantau "apitah ' niksiptah 'kutumbanam bandhavanam 'bharah ' bharah posanakama dena tadhavina 'bharva sai ' patya saha 'santa ' 'samapradhane ' visayacintarahite 'asmin asrame punah "" bhuyo'pi 'pada ' karisyasi ' sthana lapa syase ['padam sthane vibhaktanta " hemah ]| parinate vayasi putraya rajyam dattva bharca saha ihaiva aranyaka vratam carisyasi ityarthah | [mulam ( ra . vi ., ma ) - 'mutva ciraya sadigantama ho sapano dosantimapratiratha tanaya prasuya | tatasannivesitabharana sahaiva bharma santa karisyasi pada punarasrame'smin || ' (sa, nya )] NOTES 1. vibhohi-bhau + lota hi | 'ma dalta ' dces nct apply here. The ma bore is different from ma and gives lota as in 'ma kuru vanajana yauvana garva ma ' (see ante also ). 2. dugantara - &c * - yuga is two. It is monal to divide the daytime into 8 equal parts and attach a specific virtue to each. Two of these here probably make a g Then from sun-rise to about 9 AM. is the 1 st yuga ; the second extends from about 9 AM to 12 ncon; and so on. anyata yuga yugantarat another yuga io. the 1 st gr is already over and the 2 nd has commenced. * Adopted by Prof. Gajendragadkar.

caturtho'nkah SA MAN 445 3. (a) caturanta &c. mahau the vast one is the sapani ; she again not in part, but taken in her entirety. (b) dausyantim- dusyantasya apatya m puman iti dusyanta + ina = dausyantih by the rule 'atah ina 'tam | (c) aprati &c - pratiruddhah or pratigato rathah asya iti pratirathah an antagonist. avidyamanah pratiratho yakha, tam | (d) nivesya ni + visasa + nic + lyapa having settled. If is settling; in this sense fafa occurs in "ma nivesa kusavatyam risunagankasa ' kusam ' - Raghu XV. 97. Again vivaha is also settling. nivisa has this sense in "niveca sanakhom yadyaham kanya- • mupalapa sya ' - Mahabh also 'bhavan nivesah prathama tato'yam bhimah ' = Ibid. (c) tada 'rpata &c. - Having left the kinsmen in his care, i.e. You two only will come. If nivesa means vivahya then this epithet mentions by implication, the coronation of the son. For unless he is the king he cannot support the kinsmen. But coronation is an important ceremony and should not be left to be inferred from a relatively insignificant affair which is honoured by direct mention. It seems better therefore to take nivesa = rajye abhisacya | gautami - jade, parihi yadi gamanavela | nivanta hi pitaram | ahava cirena vi puno pugo esa evvam mantasmadi | nivatte du | bhava [ jate, parihiyate gamanavela | nivarttaya pitanam | athava cirenapi punah punah esa evam mantravite | nivarttatam bhavan ] | GAUTAMI-My child, the time for starting is being spent. Send back your father Or, even for long she will talk thus again and again. Let your reverence return. kasapah - vatse uparudhyate tapo'nusthanam | KASYAPA-My child, the practice of penance is being obstructed. sakuntala ( bhuyah pitaramaslisa ) - tabacarana kasam tata- sarora ta ma adimettam mama kide ukkanthe du [ tapascaranabha - tata sariram | tanma atimatra mama krte utkarathakha ] |

pra abhijnanasakuntalam SAKUNTALA (Again embracing her father )-Father's frame is emaciated by practice of penance. So do not pine for me excessively. gautamiti gau afafa | 'gamanasya vela ' samayah 'parihiyate ' 'tiyate pratara va gamanasya yukta-- vat | 'pitara ' nivartta 'ya' asrama prati presaya - itakte, kasapam samvosya caha- 'srathava pacantara ' 'esa ' sakuntala cirenapi kalena na virata bhavisyati 'evam ' idrsameva 'punah punarmantrayisyate ' | tat bhavan nivartta tam ' atmana evam pratigacchatu | kasapa iti | 'tapasah anusthanam ' acaranam uparudhyate vinitam bhavati | tat pratiyami | [ upapurvat rudheh karmani lata ] | sakuntalo ti | 'tatavya ' sarira ' tapascaranena krsa ' jatam | 'tat mama krana ' madarthe [krte ityavyayam ] 'ati matram ' atyartha 'ma utkanthakha ' ma utsuko bhava [ 'utkanthasva (ma ) - 'utkanthitam ( ra0, bi . ] || NOTES 1. parihiyate pari + ha + lata ne kama karttari The cool morning: is passing. 2. utkanthakha - The reading utkanthitum seems bad in grammar.. Here also ma is diff from mana | kasipah ( sanihsvasam ) - samamesati mama sokah katham nu batse tvaya racitapurvam | utajadari viruddha naubaravali ' vilokayatah ||22|| gaccha | sivaste panthanah mantu | (niskanta satrumtala mahayayinaca ) | KASYAPA (With a sigh)- My child how possibly can my grief abate while beholding the offering of Nivara, previously made by thee, sprouted at the door of the cottage? Go, may the stages of thy journey be safe. (Exeunt Sakuntala and the attendants). - sakhyau (sakuntalam vilokya ) hadi, haddi antarida

caturtho'nkah 447 samundala vanaraie | [ ha dhika, ha dhik antarita sakuntala vanarajya ] | FRIENDS (Watching Sakuntala)-Alas! Alas Sakuntala is bidden by the line of forests. kama iti | 'nihsvasena ' duhkhanihsvasena 'saha ' aha | samamiti | anvayah - he vatse vyayaracitapurvam utajahari virudha़ nauvaravali vilokayatah mama sokah katham nu samamesyati | vyakha -- he 'vatse tvaya purvam ' itah prak 'racita ' vihitam [ " bhutapurva carata " iti nisata purva sabdasya paranipatah ] utajasya parnasalayah ' 'dvari ' pravese eva 'biruddham ' a ritam [ atah sadaiva darsanapathe sthitva smarakam ] 'naubaramaya ' bali ' pujopahara ' 'vilokayatah ' pasati 'bhama sokah ' tapah 'katham nu ' kathamapi na [iti kakuh ] 'sarma ' santim esyati ' gamisyati [ gamanarthasya dhatoh lata ] | yahina ya mama balikarmani sahayya sthitasit ma gata, ityanisa smaritah katham soka samayeyam | [" hari viruddham " (bi ) - " hara birudam " (ra ., ta-, nya, ma- )] | 16. gacchati | 'te panthanah ' dine dine gantavyah adhvanah [pratidina bhinnah iti bahuvacanam | cavivacine bhinnatve tu ekavacanametrah 'santanukula pacanasca sivasva panthah ' iti yatha || ( 'sakuntala niskanta sahayayinasca ' anucaraya niskantah iti khingavacana viparinamena yojaniyah ) || mukhyaviti | 'ha dhika ' iti catamano bhagya nindatah | 'banarajya ' kamana- yesya 'antarita ' vyavahita adarsaniya jata | [ " antarita " ( ta nya- ) - "antahimta (ra-, vi . ma. ) ] 1 NOTES 1. utajadari - The force is that the grains have sprouted at the very threshhold of the hut. Whenever I enter, they remind me of you. So how can I cease to be sorry ?* Thus I requires emphasis. It should not therefore be in the middle of a compound as in the reading utajaharavirudham | It Adopted by Prof. Gajendragadkar.

448 abhijnanasakuntalam does not lose prominence when it is last in a tatpusa, because 'uttarapadartha pradhanastatpurusah- tatapurusa has its last member prominent. 2. gaccha - You go. I will manage my grief somehow. Indicates deep emotion.* 3. antarita - antara here means antaddhi screen. antara sancatamakhya iti antara + itaca screened. kasapah ( sani khasam ) - anasuye gatavatau vam sahadharma - cariyo | nigtahya sokamanugaccha mam ( sarva prasthitah ) | KASYAPA (With a sigh)-Anasuya, your fellow-worker in religion has left. Having checked your grief, follow me. (All start to go). ubham- tada, saundalavirahidam summa via tabovana ' pavisamo [ tata . sakunta navirahitam sunyamiva tapovanam pravisamah || BOTH Father, without Sakuntala we are entering as it were a vacant hermitage. kasapa iti | 'saha ' ekava dharma ' carati ya sa gatavati | 'soka ' nigdacha nivamya 'samanugaccha ' cirameva vayamava sthitah | tadevaha asrama ' yamah | 'prasthitah ' prasthatumarabdhah [ cadikarmani ktah ] [ 'anugaccha mam ' ( ta-, nya ) - 'anugacchata mam prasthitam ' ( ra sa ) ] || (bi ) - " mamanugacchatam " ubhe iti | 'sakuntalaya birahitam ' viyukta ' 'tapovana ' sunyamiva ' janahinamiva 'pravisamah ' ['tapovanam ' ( ta vi-, nya0 ) - 'tapovana ' katham ' ( ra ma ) ] || NOTES 1. (a) gatavati - The emotion here reaches its climax * (b) sahadharma &c. - dharma carati iti dharma + cara + nini tacchilya = carma carini | sahadharmacarino | sahamupeti samasah | Refers to sakuntala (c) anuga Kasyapa generally ignores priyamvada| * Compare anasuye, alam rudila Ante. Also see Introduction. * A lopted by Prof. Gajendragadkar.

caturtho'nkah 448 kasapah - natirevam darsito | ( savimaryam parikrama ) hanta bhoh sakunala patikula ' visrjya lavdhamidanom svasthya t | kutah- artho hi kanya parakiya eva tamaya sampre tra parisahotuh | jato mamayam visah prakamam pratyapi tanyasa ivantaratma || 23|| (niskrantah sarve ) KASYAPA-The flow of the affection shows it thus. (Going round thoughtfully ) Heigh Ho ! Rase has now been attained by me after having sent Sakuntala to her husband's abode. (You ask) why? Because a daughter is indeed another's property. To-day having sent her to her husband, this inner self of mine has become perfectly serene like one who has restored a deposit. (Exeunt all). kasapa iti | 'snehasya pravrttih pravahah 'evam darsayati ' ya tathavidha [yantaha- seninah ]| 'vimarso na ' cintaya saha parikramya ' aha | 'hanta harse ' 'bhoh ' itya- mimukhe | | 'sakuntanam prati kuna ' patigrha ' 'visrjya ' sampresya 'idanom svasthya 'lakhan ' | intakala nahi prasthitah adhuna tu prakrtimapannah | svabhavi ke artha iti | anvayah - hi kanya parakiya evam arthah | atra mama antaratma adya tvam parigrahituh sampresya pratyarpitanyasa iva prakama visado jatah | vakha- 'hi ' yatah 'kanya ' [ "kugnanamya parasya ca " iti duhita 'parakiya eva parasya anyasya eva ku ] 'arthah ' dhanam | kanya hi parasya anyasya niksepah [ tatha va bhavabhutih - "kanyayah pararthata teva " ] | 'avama esa "mama antaratma ' abhyantara svarupam a tam nya kanya parigrahitah parinetuh sambandha 'ruparesya ' bisrja 'pratyarpitah " nirvatitah 'nyamah ' nicipo yena tathavivah 'iva prakamam ' atyartha visadah ' prasanno 'jatah ' | paravanaraksacintaya itamapramanna cetah adya prasanna jatam | [ mulama ( ra . vi . ma. ) 'jata'smi dya visadantaratma cirasya nicepamivayitva " ( ta., nya . ) | | nikanta iti | 'sabai ' abhinetaro janah 'niskrantah ' |

450 mous abhijnanasakuntalam NOTES 1. (a) brahah &c. snehasya pravrttih your affection for Sakuntala- (b) evam darsini evam + drsa + siva + gini karttari exhibits in this light.. There are people, plants, and every thing as before in the hermitage; Sakuntala alone has left. Yet you see it vacant. Your affection for the departed makes it so to you. 2 -- Expresses hetu | My mind is at ease because I have restored the trust property. caturtho S :-FOURTH ACT