Chapter 5 - Pancama-anka (pancamo'nkah)

pancamo'nkah ( tatah pravisatyasanastho raja vidusakaca ) | vidusakah: ( karna dava ) bho baasma, sada godasalantare avahanam dehi, kalabisudae gaudie sarasamjoo srunodi | jane tattahodih imsavadi bannapariaa karedi tti [ bho vayasya, sangitasala- ntare avadhanam dehi, kalavisuddhaya goteh svarasamyogah sruyate | jane tatrabhavato hamsapadika varnaparicayam karotiti ] | (Then enter the king and Vidushaka on seats). VIDU-: SHAKA ( Listening ) - 0 Friend, direct your attention to the interior of the music-hall. I think that Her Highness Hamsapadika is cultivating the acquaintance of melodies. raja - trsnom bhava yavadakarnayami | KING - Keep quiet while I listen.

pancamo'nkah vidusaka iti | karna dattva sravanamabhiniya | | bhavanasya 'antara ' madhya ' 'avadhanam dehi ' manah preraya | 451 ' 'langitasalayah ' tauyyavika- 'kala ' ca 'visuddha ' anavadya ca ya 'gautih ' tasya kharepana ' kanthadhvanina 'sa' yogah ' madhura visuddha ca gautih kanthana 'jana ' mandhe tavamavati sapadika mauyamana 'sruyate ' [ srnoteh karmani lata ] tadakha raji 'vargasya ' gana kriyayah 'paricaya ' abhyasa 'karoti ' | rajeti | 'yavata ' yatkalam aham akarnayami gautim srnomi tavat 'trsna 'mava ' maunamavalambasva | NOTES 1. Summary. ardhakada karyyacintaya sranti dusyanta ekanta vidusake ga maha sthitah sangitasalaya uccarantim kamapikalagitikamatanita | sa ca gayikarya vidusaka presitavan, sakuntalaya ca saha kanvaparikrama praptah ; tairaveditatattva'pi raja sapopahatacetah sakantala vrttanta ' naाrata | sa tu abhijnana nangaliya kena marayami iti yavat hastam paramrsati tavat sunya drsta anga lih | tatah sa tah bodhayitum rahasyam kiscina to ttamavarnayat | tadapyasau sapasahiya apurvamiva mene | evam taba batam parityaja asramavasini nitah sapi rudati pranava pariraksanaya rohitaya samarpita raja | rajabhavanat sahapurodhasa nirgatantu tam kapi joti- mayo strimurtih utksipya vihayasa jagama | 2. varnaparisvayam - varna is gautakrama melody. "varnah varna vrata " iti prastutya "bhede yotakrame viva " ityadi haimah | 3. (a) yavat - abadhi | See Tika. Or sravadharane | 'akagyava ityarthah | (b) akarnayami sra samyak karnena grhnami iti +ka +ci lata mipa = cha +karni ' ( nama dhatu ) lata mitra = akariyani | This is by the Varttika 'pratipadikata dhatvarthe bahulam isthavaca ' as in apana gamayati sravayati | akase ( gauyate ) - ahinavamahulalubo tumam taha paricumvia cusramanjari | kamala sameta nivva do mahaara visumaridosi yam kai || 1 ||

-452 abhijnanasakuntalam [abhinava madhulolupastva ' paricumva cutamadhvarom | kamala matimani to madhukara vistrto'sya nam katham || .] IN THE AIR ( Song ) -- Ever longing after fresh boney, O Bee, having kissed the mango blossom like that, how have you forgotten her, being satisfied with a mere sojourn inside - the lotus. raja - aho ragaparivahini gitih | KING - O how overflowing with emotion is the song ? vidusakah - kim daba godoe avagado asvattho [kim tavat gautya avagatah aksarathah ] | VIDUSAKA-Has the meaning of the words of the song been really grasped by you? e abhiveti | anvayah - he madhukara, abhinavamadhulolupastvam cutamancarom tatha paricumba kamala matimanitah san kathamenam vimma to'si | vyakhaा he 'madhukara ' bhramara [ bhi rajana iti vyangam ] 'abhinavasya ' nutana mya anasvaditarasasya ityarthah 'madhunah pusparasama | pragayaramama iti vyam * ] 'lolupah ' abhilasa 'tva ' catasa ' sahakarama manjari nava- jatam anasvaditarasa sukalam [navayauvana mam iti vyangam *] 'tatha ' tena prakarana - bhavaprakarsa purvaka mityarthah ' paricumba ' upabhuja 'kamala ' praphulla padma [ gataprayayauvanayam devam bamumatyam iti vama * ] 'vasa tamavasa ' vasamavana ' [devimahacarya mava iti bangam * || mayuraprasakadi| 'nanena samasah | ayantu samasane eva iti bhojoktaritya samasah ] 'nila ' ttah sukhitah san 'katha " kimartham 'enam cutamanjarom ' [nama ' iti vakyama * ] 'bimma to'si ' na smarami ( gaunyavatya gavyarthatvata karttariktah | | rajeti | 'ragama ' gitah 'parivahah ' nirgamanam asti yatra tadrso, 'raga ' priti 'parivahayati ' samantat nihsarayati ya tadrsi va 'gitih ' | ava gayikaya bhavah myastamupalabhane ityarthah | } vidusaka iti | ' aksaranam arthah ' gudho'bhisandhih 'avagatah ' jnatah 'kima ' ? * Adopted by Prof. Gajendragadkar.

pancamo'nkah NOTES 453 kamale vasatih kamala -- sa eva kamala basatimatramh tena nirhatah | 3tat ---- 1. (a) abhinava &c. - gatim lumpati lupa + yana + ac kattara = lolupah . greedy. abhinava madhu fresh honey. karmadha -- tasa lolupah | (b) tatha- tena prakara na, i.e, with such ardour. (c) kamala &c. - kamala is a fullblown lotus. It suggests dearth of honey. * vasatih sojourn in a lotus sahasupeti samasah ! mere scjourn &c. - nityasamasah - mayuravyamsakadih | According to Bhoja, wards of the tisthadgu and mataraba saka class. my lead in a compound. "bhojasta na canena samasa iti bacanat srayamanyena saha samasata eva ityaha madhurava sakapriya iti " - Vardhamana in the Ganaratnamahodadhi. (d) visa srtah bi + ma + kta karttari varttamana is manasa gramanam | Hence, gatyartha tvat karttari ktah | tadasya raja ( smitam krtva ) sakrtkrtapranayoyam janah | deva vasumatomantarena mahadupalambhanam gato'smi | sakhe madhava, maddacanaducyatam hamsapadika nipunamupalabdho'smiti | KING ( With a smile ) - This person is one to whom love was made only once. Hence I have received her sharp rebuke with reference to queen Vasumati. Friend Madhavya, let Hamsapadika be told in my words that I am cleverly censured. vidusakah -- jam bhava anavedi [ yatmavan srajnapayati ] ( utyaya ) bho vyassa gahidassa taha parakauehim itthehim simha- ndae taड़ोtramanamsa accharae bodaraassa vibha yattha danim me mokkho (bho vayasya, grhitasya tatha parakoyaiistah sikhanda़ke tadyamanasya, apsarasa vitaragasya va, nastidanom me moksah ) | VIDUSHAKA-What Your Highness commands, (Rising) For me O friend, held by the hair with other's grip and Adopted by Prof. Gajeragadkar.

454 abhijnanasakuntalam being beaten, there is no escape now, as of a passion-less person held by a nymph. raja - gaccha nagarikattya samjnapayenam | KING - Go tell her after the fashion of a jolly person. rajeti | 'aya ' janah ' esa gayika 'sakata ' ekavara krtah ' maya darsitah 'pranayo ' 'yasmin tathavidhah | 'tat ' tasmat prathamapranayat param visma tatvat 'deva ' sumatina antarana ' vasumatimabhilaca 'asah ' 'hammapadikayah [ yoga karttari sasthi | 'mahata ' "kathoram 'upalambhane ' tiraskara ' 'gato ammi ' | 'nipunam ' ative dagdhana upalabdho'sa mi iti maddacanat ' madacanamavalamba [lyatra lope karmani pancami ] 'ucyatam vidusaka iti | 'tatha hamsapadikaya 'parakaurah sakhoprabhrtinam ' padika | sikhanda ke cuड़ाyam grhitasa ' dhrtama tatah 'tadyamanasa mem idanim apa sarasa ' [ bhasyaprayogata ekatve'pi ] grhitava 'vitaragasa ' anasangama prasantama ityarthah 'iva mokso ' muktih hastat samsaracca niskrtih 'nasti ' | yatha apa sarasa grhoti yogi vipadyate tatha ahamapi tatha ityarthah | * rajeti | 'nagarikasa ' nagaravasino janasa 'hatya ' bavaharoga, vidagdhacarana sarasavakprayogena ityarthah 'enam ma jnapaya ' | madhuraya vaca anukulita esa na kapta NOTES 1. (a) smitam - Vidushaka's simplicity, as evinced by the question brought the smile. (b) sakrt &c. - sakrt is an abaya meaning ekavaram once. pragaya is yacaja, ie love. (c) devim This is the form of speech for & krtabhiseka queen- 'devi krtabhi- sekayam itarasu ca bhattini | ' - Darpana. 'antarantarena yukta " iti dvitiya | (d) antara -- An avaya meaning with reference to' as in 'bhavanta- mantarasa kodaso'sagra drstiragah ' Act II. 2. (8) grhitasa - grhita is seized, also ensnared (in the case of vitaraga ). The grahana is by attendants. By upacara this is attributed * Adopted by Prof. Gajendragadkar.

pancamo'nkah 455 to hamsapadika herself. Hence there is no pica | Compare 'pancabhih karsati grama gramanoh ' when karmana though done by others is attribu ted to the gramani and there is no pica | (d) sikhanda ke - The construction is sikhanda ke grhotasa not sikhanda ke tadyamanasa | (9) apsarama - apsarasa is usually feminine plural; but singular is also used apah sumanaso varsa apsarasa sikata samah | ete striyam vahatva surakatvam- 'puttaratvam| ' eka apasara eka sikata - are seen in the Bhashya. (a) vitaragasa bitah vigatah ragah visayavasana yatha tasa (e) mitah - moksa + nica svarthe ( curadi ) + a Or ghana bhave - mocah release also eman cipation ( in the case of vitaragah ) | 3. nagarika &c. - nagara niyuktah or bhava iti nagara + thaka Or una = nagarikah a citizen. Here the word implies 'cleverness' pravinyamh The proper affix is then bun by the rule 'nagarat kutsanapravinyayoh ' | That would give nagaraka | But all editions read nagarika| Raghava seems to avoid the difficulty by taking nagarikachattih as paribhasika for a peculiar gesture in which the wrist is made to drop, the index and middle fingers are bent, and the hand is shaken in ridicule. Thus 'nagarikavrttam ti vipatakasa madhyamatarjanibhyam vakrabhyamadho- mukham kampitabhyam ityarthah | This may save the grammar but it : sacrifices the sense. vidusakah - ka gai ( ka gatih ) | VIDUSHAKA-No help. raja - ( atmagatam ) kim nu khalu gotarthamakayam istajana- virattate'pi balavadutkantito'sami | athava- ramyani va madhuramsca nisamya sabdan paryutsuko bhavati yat sukhito'pi jantuh | tacca tasa samarati nunamabodhapurva bhavasthirani jananantarasodani ||2|| ( payyakulastisthati ) |

456 abhijnanasakuntalam KING ( Aside ) - Why indeed, even without separation from my desired person, am I so powerfully moved on hearing what is sung ? Or that a creature, though happy becomes. agitated on beholding the beautiful, cr hearing sweet sounds. is nothing but that it unconsciously recalls with its mind likings of previous births that are permanent through association ( i e. Vasana ). ( Continues agitated ). | rajeti | ki prasna | 'nu ' vitake 'khalu ' avadharane | vitarkagarbhah prasnah | utkanthase avadharanam | 'gautam artha " vastu 'gautasyaganasya artha ' bastu va aka drstajanena ' priyajanena 'virahat ' viyogat 'rte'pi ' vinaiva 'ki ' nu khalu balavat ' atyartham 'utkanthito'si mi ' vicalito'sami | utkanthamse niscayah | tatkarana ' prati vitarka garbhah prasnah | sapena visa mrtasakuntala vrttanta aha 'drstajanavirahahate'pi '' iti | etaddhi vaccamayana slokoktam 'avadhipurva " sakantalasa maranam | ramyaniti | anvayah - jantuh sukhito'pi ramyani vauca madhuran sabdan nisamya patako bhavati iti yata tatnuna bhavasthirani jananantara sauhadani abodhapurva cetasa samarati | grakha- 'jantuh ' yah kascit jovah 'sukhito'pi sakha ' tasukho'pi sukhamanubha eaf [ tarakaditvaditava pratyayah ] ramyani ' manoharani vastuni [visesana-- mavavayogo visesvapratipanau ] 'madhuran ' hrdan 'sabdan nisamya ca ' srutva ca 'paryata- sukah unmana bhavati iti yat tat nunama ' asamsaya ' 'bhavena ' 'saskarana, basanaya ityatha ' : 'sthirani ' aाhayyani [yaha - 'bhava ' hrdaye 'sthirani vaddhamulani ] 'jananantarasya ' purvajanmanah kuhrdayasya bhavah sauhada ma ', priyani [ ani hrdabhavah ; adivrddhih || anara hrdabhave tu maya sauharddana || ghato 'ani parato hrdubhavah ', 'dvatiya 'siddha hai durbhava srena iti vivekah suhatasuhrdayasabdau davapi yuvadisu pathayate ; tatah bhave an ] avodhapurvam ' ajnanapurva yatha tatha 'pesa ' mamasa samarati, ajanan 'samaramta | pratimava ' bhavati ya visayasa tu bodho na jayate | manyo purva unmana maya gautanuyathi visncadanubhutam nadhana tatsvarupamupalabhyate | samrti- visayamabuddha 6 mutakanthatah | vastatamtu saka ntala ya protisa nasa mrta, sapana ka eka ntala

pascamo'nkah 457 [ "paryutsuki bhavati " ( ta, nya ) - "parya tasukau bhavati " ( ra . vi, ma- ) ] || 'paryakulah ' unmanah 'tisthati ' | ch NOTES 1. (a) akarna - a samyaka karnena grhitva iti a + kr + spica +lapa | karnena grhnati kama yati is like asvena gamayati asvayati &c. - See Ante. (b) * istajana &c. - This utkantha is exactly like what one feels under drstajanaviraha | But dusyanta does not recollect istajanaviraha in the present life. Hence the explanation is sought in incidents of prior life in the verse following. Compare - "vamanasramapada ' tatah param pavana srutasrservilokya sah | unmana prathama janma cestitanyasmaranapi babhuva raghavah || " - Raghu. 2 (a) (a) * cetasa - All ाrana is cetasa | Why then mention cetasa ? Is dehena mma ti possible ? The poet seems to mean- tasya citta ' (svatah ) smarati, sa tu na smarati | (b) jananantara &c. - muhrdayasya bhavah iti suhrdaya + ana| Here when we attach aga we do not get a preceding. Hence the rule "hrdubhagasindhantu purvapadasya ca " does not apply. The gives feafs and a changes into by the rule "hrdayasya hrta lekhayadagalamesu " If, however, we say muhrdo bhavah we have suhrta + ana in which ana comes after hrt | This will give ubhayapadavrddhi resulting in sauharda | The first differs from this in the fact that there a appears after has come in. Both suhrdaya and suhata are of the yuvadi class and a is available in the sense bhava or karma by the rule 'hayanantayuvadibhyah ana " | The vrttikara does not however, recognise the form mauhrda | jananantaram, mayaravya sakadi | tasya sauhadani tani | Words of the maya rava sakadi class may lead in a karma dha - according to bhoja supported by vada mana (see Ante). Hence jananantara may be compounded with Hencel sauha du | But the bhasya uses the compound anarthantara in which arthantara does not lead. This seems to raise doubts as to whether samasa with antara should be treated as falling under mayuravya sakadi | * Adopted by Prof. Gajendragadkar. 30

458 abhijnanasakuntalam 3. Reading.The reading paryutasukibhavati implies abhutatadabhava by ci | But the person who is mukhita is undoubtedly aparyutsuka Hence fa gives all the meaning of fat and something more. civa is therefore not available - vakyena arthasya uktatvat abhavah pratyayasya | patsuko bhavati is better. N. B. The sloka seems to be an echo of "mano hi jananantarasangatijnam " - Raghu VII. tatah pravisati kacca ko ) | isomavastham pratipanno'smi | kanca ko -aho kanca ुki - aho nu khalu acara ityadhikrtena maya grhita ya vetrayastirabarodhagtahesu rajnah | kale gate bahutithe mama saiva jata prasthanaviklavagate rvalambanartha ||3|| ||3|| bhoh kamam dharmakamanatipatyam devasya | tathapi idani- meva dharmasanadutthitaya punaruparodhakari kanvasisagamanamasmai notsahe nivedayitum | athava avisramo'yam lokatantradhikarah | bhanuh saktadayuktaturanga eva ratrindivam gandhavahah prayati | sesah sadaivahitabhumibharah sasthamsavrtterapi dharma esah || 4 || yavatriyogamanutisthami | ( parikramyavalokya ca ) esa deva- prajah prajah sva iva tantrayitva nisevate srantamana viviktam | yuthani sancaya raviprataptah sitam diva sthanamiva dipendrah ||5|| (upagama ) jayatu jayatu devah | ete khalu himagirerupatya- karanyavasinah kasapasanda samadaya sastrikastapasvinah sampraptah | srutva devah pramanam | (Then enters the Chamberlain ). CHAMBERLAIN-Alas Am I indeed reduced to such a state? Employed in the inner

pancamo'nkah 458 . apartments of the king that very cane-wand which was taken up by me as custom, has a long time having elapsed, now become useful for the support of me whose gait is un- [steady when walking. Well it is true, religious matter must not be delayed by his majesty. But still I dare not repeat to him, who has just now left the judgmentseat, the arrival of Kanva's disciples which is sure to cause fresh bother. Or, ceaseless is the task of protecting the world. The sun has his steeds yoked but once. Night and day, courses the wind. Sesha indeed has the burden of the world placed always on him. Of the enjoyer of the sixth part too this is the characteristic. Well I do my duty. (Walking round and beholding) Here is Sire enjoying solitude with his mind fatigued after having guarded his subjects as his own children like a majestic elephant enjoying a cool place, heated by the sun after having led his herds in the day-time. (Approaching) Prosper O Sire, Prosper! Here indeed have arrived with ladies, ascetics, living in forests in the valley of mount Himalya bearing Kasyapa's message. Having heard Sire will decide. kanca kiti | anta puraraksasu niyukti vrddhi brahmanah kaca kauti kathyata | 'aho ' khedam ihasinabasthama ' evamvidham dasam 'pratipanno'smi ' praptosmi | jaragrasta iti khadah | acara iti | anvayah - rajna avaradhagtahesu adhikrtena maya sracara iti ya danfestar, sa eva bahutithe kale gate prasthana viklavaga te mama avalamvanartha jata vyakhaा- 'rajnah ' pauravasya nrpateh 'avarodhagtahesu ' antah puramandiresu 'adhikrtena ' niyuktena maya acara iti adhikaracihnamiti hetoh ( iti hetau avyayam ) " ya vebayastih " vetasadandah 'ga hota, kholata, racakarma ni niyukto jano danda ga hoyata iti heto yo dandi maya ga hotah sa eva ' acaraga hota yastih, vaham purane 'bahutithe ' [ purane utha | tithugagamasca ] 'kale gata ' atite sati adya jarasa prasthane gamane viklava, vihvala 'gatih ' padacepo yasya tathavidhasya ' 'mama avalambana ' dharana, patata- nivaranamityarthah, 'artha ' prayojana ' yasya tathavidha 'jata ' || prak acarartha adya tu avalambanartha ityascarya m | [ adhikrtana " (ta-, nya- ) - 'ava ' hatena ) - ( ra0 vi0

460 ( ma- ) || abhijnanasakuntalam 'avalambanartha (ra . vi . ) - 'avalambanartham ' (ma) - "avalamvanaya " ( ta, nya- ) ] || 'bho ' iti laksyahina sambodhanam | dharma kaya devasya ' rajnah ( ' krtyanam karttariba " iti sasthi ) atipatena kalaksepena yojayitumasakyam 'anati- patya kamam ' ityamupagantavyam rajnah sambandha dharma kayya vilamba na sahate iti satyam | 'tayapi ' anatipatyatva 'pi 'idanimeva acirameva 'dharmasanat ' vicarasanat 'utthitaya punah uparodhakari ' pauda़ाkara kanvasisyagamana nivedayitu ' na 'utsahe ' na saknomi | athava ' pacantare 'ayam lokasya bhuvanasya tantva ' dharana, raksa ityarthah ( tavi kutumbadharane iti curadi ) sa eva 'adhikara ' 'nisogah ', sah avidyamano bisramo ' nirvyaparasthitih yasmin tathavidho bhavati ("nodattopadesasya mantasthanaca meh iti sramah ghani vrdyabhavah ) | [' avasramah ( ra bi ) - "avisramah " (ma.) - "kato visrami lokapalanama " ( ta-, nya, ) ] || gandhavahah ratindiva ' prayati | vyakha- 'bhanuh ' divakarah bhanuriti | anvayah -bhanuh sakrdyuktaturanga eva | sesah sadaivanhitabhumibharah | sastamsa vrtta rapi esa dharmah | 'sakrta ' ekavara yuktah rathe vyaparitah 'turanga ' asva yasya tadrsa 'eva ' bhavati | satata rathastha eva lokan pramabhirbhasayati ksanamapi na visramyati | 'gandhavahah ' vayuh 'ravau ca diva ca ' ('acaturavicatura - " iti nipatah ) avisranta ' 'prayati ' pravahati | 'sesah nagarajah 'sadaiva aviratameva 'ahitah ' sthapito 'bhumeh prthivya 'bhara ' yasmin tadrsau bhavati ! 'sasthamsah ' sastho bhagah 'vrttih ' jobanopayo yasya rajnah 'api esah anantaroktah sesasya 'dharmah ' | rajapa 'sadevavahitabhumibharah ' ityarthah | ( ava gandhavahasabdena vayoh sastamsavrttisabdena ca rajni nirdosah akiscitkarah ' ityarthah | (atra gavavahasabdena vayoh sabdamsavrttisabdena ca rajno nida sa: srakincitkarah | gandhavaha iti kathancillokopakarapratitih syada| sasthamsavrttiriti tu atmopakarah sphata eva | taca loka tantradhikara prastave aprakaranikam | pracipto'ya slokah ? 'niyogam ' atmakarma ' kanvasisyagamana nivedanam ityarthah 'yavadanutisthami ' karogya va ( yavadavadharane ) | | praja iti | anvayah - esa devah khah prajah iva prajah tantrayinva srantamanah dipendrah yuthani sancaya raviprataptah (san ) sitam sthanamiva vivikta ' nisevate | vyakhaya- 'esa devah ' itascaya ' khami 'kha praja iva ' nijaniva apatyani 'prajah prakrtayah 'tantra-

pancamo'nkah 46 1 yitva ' dharayitva vivadasamanadibhih sa raksa 'srantamanah ' klantacetah san dvipendrah gajaraja, 'diva ' divase (sapa tamyartha pradhanamavyayam ) 'yuthani ' gajaganan 'sancaryya ' vrttyarthamitastatasvarayitva 'ravina ' hetuna 'pratapa tah ' atipida़िtah man 'sitam ' pracchaya- sitala sthana mitra 'vivikta ' vijanamdesa 'nibale ' bhajate | [ srantamana ' (ta-, vina, ma, nya - ) - ( asantamanah ' ( ra ) | 'diva ' (ra, bi, ma ) 'guha ' (ta-, nya ) ] || jayantiti | 'jayatu ' prakarsa labhatama ( asramakarmakah | 'ete ' iti srasanni- ) hine'pi drava kalasannidha prayuktah aciraprap ti vyanakti | himapradhano girih 'himagirih ' ( sakaparthivadih ) kasya himalayasya 'upatyakayam ' amantrabhumau ( upatyaka rasanna bhumihaimadhityaka ' ityamarah ) yata 'arana " tada 'vasinah ' tapakhinah 'kasapasya sandesa vacikam 'adaya ' grhitva 'sastrikah ' strisametah 'mamprapa tah ' agata | 'tva etam vijnapatimakarna 'devah pramana ' karttavyaniyam ta bhavati | [ 'himagireh ' ( ra . ta-, nya- ) 'himavato girah ' ( vi . ma. ) ] " NOTES 1. [a] kaca ko - kanca kah vastramasya asti atisayena iti kacca ka + ini ati- sartham | It seems a kanca kina has to wear extremely loose fitting garments [atisaya ], so much so that in the rakhavali a dwarf hides himself in the ample folds of the Kanchukin's garments 'antah kancakinca kamasya visati vasadaya vamanah ' | 'antahpuracaro brddho vipro gugagambitah | sarvakaryartha kusalah kanacukautyabhidhiyate || Also 'ye nitva ' satvasampannah kamadosavivarjitah jnanavijnana kusalah kamcukauyastu te smrtah | ' [b] aho - Indicates kheda, nu a prasna [ to himself] and khantu avadharana | avastha bisaye avadharanam | 2. [a] acara - Compare 'tam maiva vevagrahane niyukta ' -Raghu. [b] adhikanena - adhi + k + k + karmani = adhikrtah employed. adhikaritvena niyuktah | His adhikara ( jurisdiction) being avarodhagrha | Hence the latter has saptami | Compare "naivasyakarisahi vedavata " (Bhatti II ) "prajna ta mantro syadhikata na saurya pram ' (Bhatti XII) &c. (c) * avalambanartha * Adopted by Prof. Gajendragadkar.

2 abhijnanasakuntalam de -Raghava takes it as meaning avalamvanaya | nityasamasa by the Varttika "artha na saha nityasamasah sarvalingata va baktavya " | But that does not properly bring out the helplessness. It is better to say the only object ( artha prayojana ) is to save the fall ( avalamvana ) | (d) Reading -* adhikanena is preferable because the acara is for the adhikrta only. Also the sapatamau in avarodhagtahesa is better explained with adhikrta | For the readings abalambanaya and avalambanartham see note (c) above. 3. (a) anatipatyam - ati + pata + siva yata karmani atipatyam fit to be delayed na atipatyama | (b) kamama tathapi - I admit religious duties brook no delay, vet &c. 4. avisramah- On the reading avisrama, see notes on visramama Act II. But it should be noted that the Vrittikara does not recognise vrddhi in the case of srama | He says - " suryavisvama bhumih ityavamadika prayogam anyathyameva manyante " | 7 5. (a) makkada &c - turena vegena gacchati iti tura + gam + khaca karttari = tarangah or turangamah by the Varttika "khanca va ditvaktavyah " | (b) ratrindivama A. inha is of words in the prathamavibhakti | Here the baka has madhtami | Hence, and also to change fa into the necessity of nipatana | See Tika; also our notes under in Kirata I sl. 9. and Pratima. 6. Remark.-In the Tika. I have commented adversely on sasthamsavrtti | This is on the supposition that the is prativastupama ( see under suddhantadurlabhama &c. Aet I) as stated by Raghava. A defence, however, can be given if we reject Raghava's interpretation. Thus we have first the general statement-'avisramo'yam lokatantradhikarah ' | This is established ( sadhana ) by examples- (i) the case of bhanu (ii) that of gandhavaha, (iii) that of sesa | Next comes the application of the general proposition to the case of sasthamsavrtti Every adhikara has a vrtti attached to it. lokatantradhikara has sa tasa for the vrtti | So room is made for the application of the general proposition. Thus (a) yasva yasya * Adopted by Prof. Gajendragadkar,

pancamo'ngah 463 lokatantradhikarah tasya taya avisramah | (b) tatha mano, gasvavahasya, sesasya | (c) sasthamgata lokatantradhikarah (d) sasthamsatah avisramah | | If this is allowed in the Tika for 'anantaroktah sesamya dharmah ' read 'avisramah ' and omit 'rajapi ••• ityarthah ' | The proposition samsatah avisramah of course leads to the conclusion dusyantasya avisramah which is not stated. As the matter is explained now, the alankara is arthantaranyasa | [See a paritosata &c. Act. I ] . 7. [a] nisevate "parinivibhyah sevasita " iti satvam | [ srantamanah This is more expressive than the reading asantamanah | [8] diva In the day time. * This is necessary for in night feeding. ravi- pratapanah become out of place. Elephants graze usually at night. 8. [a] ete- 'sannihitamidamo visayah samapatavartti ca tado rupam | adamastu 'viprakrstam taditi pariksa vijaniyata ' Here etad expresses kalama mopya and thus shows that the visitors have just come. Compare 'idanimeva ' above. [d] pramanam - Always neutor singular c.f. "vedah pramanam " | raja (savismayama )- kim kasapasanda saharinah sastauka- stapakhinah ? KING [Surprised] - What ! Ascetics with woman ! Bear ing Kasyapa's message? kanca ki - atha kim ? CHAMBERLAIN-Yes. raja - tena hi maddacanaddijnapyatamupadhyayah momaratah amunasavasinah srotena vidhina satkrtya svayameva pravesayitu- marhatauti | ahamapatra tapasvidarsanocita pradese sthitah prati- palayami | KING-Well, then let Professor Somaratha be informed * Adopted by Prof. Gajendragadkar.

464 abhijnanasakuntalam in my name that it behoves him personally to introduce those dwellers of the hermitage after having honoured them with Srauta rites. I too go to a spot here fit for visit of ascetics, and wait. kanca ko- yadajnapayati devah | (niskrantah ) CHAMBERLAIN - What Sire commands. [Exit]. - raja ( utthatha ) - vetravati, agnisaranamargamadesaya | KING [ Rising ] - Vetravati, show me the way to the fireroom. rajeti | 'vismayena saha | sastroka iti vismayah | 'kasapasya sandesa ' sadhu 'haranti ' vahanti ye tadrsah ( sadhukarini ninih ) | 'savismayam ' (ta- nya ) "sadaram " (ra- vi ka ) || kasyapasandesa ( ra . vima ) kanva sandesa ( ta- nya . ) || 'sastrikastapakhinah ' ( ta nya- ) bhatthadibhirapathitametat ] || rajeti | 'tena hi ' yatah sastraukah tatah 'mahacanata upadhyayah acaryah 'somaratah vijnapyatam avedadyatam | ki ' vijnapyatam ityaha- 'amum ' [ viprakrste adamasabdaprayogah ] 'asramavasinah ' sastrikamstapakhinah ' [strisahacaryyat asramavasina ityaktam anyatha tapakhina itthava bruyat ] 'sritena ' srutisammanena 'vidhina ' vedavidhina 'satkrtya ' sa mpujya 'svayameva ' na tu pratiharohara 'pravesayitumarhati iti vijnapyatam | 'tapakhinam darsanasya ucite ' yogya ' 'pravese ' pavitra sthale 'sthitah ' san 'pratipalayami ' tan pratikse | rajeti | 'vevavati ' iti pratiharinama | 'agnisaranasya ' vetagnigrhasya ( 'saranam grharaksivo ." ityamarah ) 'marga ' vartma ' 'adesaya ' agrato gatva me darsaya | ) NOTES 1. kasyapa &c. - This is more respectful than "kanva sandesa - " | 2. [a] madvacanat - maddacanam avalamba iti lyavalope karmani pancami | [b] upadhyayah - upetya adhiyate asmat iti upa + adhi + i + ghana apadane by the rule 'drananca ' which bars ava | The feminine is upadhyaya, upadhyayi, upadhaprayani |

pancamo'nkah 465 3. agnisarana &c. - The three sacred fires have to be kept constantly fed by householders of first three classes- "daksinagnigarhapattahabanauyo vayo'grayah " ityamarah pratihari - ido ido deva [ ita ito devah ] WARDER-This way, Sire, this way. raja - (parikramati | sradhikarakhedam nirupa ) sarvah prarthimarthamadhigamya mukhi sampadyate jantuh | rajnantu caritarthata duhkhottareva | srautsukya matramavasayayati pratistha klisnati labdhaparipalanavrttireva | nati sramapanayanaya yatha sramaya rajya svahastadhata dandamivatapatram ||5|| KING [Goes round Acting fatigue from work]-Everyone. becomes happy having attained the desired object. But the achievement of the King's end is mainly for trouble. Success removes anxiety merely. The effort to guard what is acquired indeed worries. A kingdom, like an umbrella is not so much for the removal of fatigue as for fatigue when the Danda is beld in one's own hand. rajeti | 'parikramati ' rangamanca parito bhramati ( manya apopatho'yam | parikramya iti lyapa nirdosah sadhiyan | 'rajarupasya ' pavasya abhinetavyakriyayah tada anivrttah | ) 'adhikarasya ' atmaniyogasya rajakayryasya ityarthah yah 'khedah ' klantih tam adhikaragatakarma karanakheda ' 'nirupya ' abhinoya || 'sarvo jantuh prarthitam artha " vastu 'farna' prapya 'sukhi sampadyate ' | 'rajnantu ' kintu bhupalanam 'caritarthata ' istalabhah rajyaprapatiriti yavata 'duhkham uttara ' pradhana ' yastha tathavidha duhkhabahula 'eva ' alpa tava sukha duhkhameva bhuri ityathah | autsukyati | anvayah ( rajnam tu ) pratistha autasukamavam avasayayati | labdha-

466 paripala vrttih klisvatya va ! abhijnanasakuntalam rajyam atapatramitra svahastadhrtadanda sramapanayanatha na vyakhaya - rajnam tu ( iti purvoka sambadhane ) 'pratistha ' pratisthi- yavadalabdha tavata kada me rajya syata ati yatha sramaya | tatva ' ; rajyalabhah ityarthah autasukametra ' ( mataravya ' sakadih | nityasca samasah ) a sayayati ' khandayati antayati ( mo antakarmani divadih atvam | nica | yukta ca ) srautasukapravasanamatra karoti ityarthah 'lakhapya ' prapa tasya ' paripalanavrttih raksa- vyaparah 'klisnatyova ' muna ta sa janayati | itya takantha | labdhamava ma unakantha nima te | tatah para pananaklesah | tadaha- 'rajya ' rajatvama ; atapata vayane iti 'atapatramitra ' ( supoti yogavibhagata kah ) chatrabhitra 'svahaste 'tah ' raksitah 'dandah ' vyavaharadhikari yasmin svaya krtavicaram ityarthah | chatrapaksale 'svahaste na vrttah dantho yasya tathavidham mata danaya tadatha 4 ) 'na ati ' na prasastah 'yatha sramaya ' kha dakaranaya, prasa ' mayamatih ( 'atisabdah prasasayam langane'pi ca ' iti visva medinyau ) | landha rajye yadi mantrisa racabharonidhiyate tadaiva sukham nanyatha | atra dandasabdo hathah| rajapaca dandau damana ' dastadamanam | atapavapaksa --- dandah prakanda ( "dagadi damane menya iti halayudhah | dando'stri laguda़ yaman | vahamede prakanda va itimedini ) [ 'avamayayati mapanayanaya khedano- ( ra . vi0 ) " avasadayati ( ta, ma, nya ) || "vrttireva ( ta, vina- nya - ) - "vrttiranata " ( ga ) || " yathasramaya " ( ta, vi nya . ) "na ca sramaya " ( ra ma ) ] || || NOTES 1. caritartha ta caritah krtah labdha ityarthah prayojana yeta sa caritarthah one who has atttined his object. tasya bhavah | 2. [2] srautasukamavam - This refers to the anxiety caused by the eagerness of expectation before one becomes a king. [b] pratistha - prati + stha + ana bhave = pratistha, attainment of success. This refers to the candidate's establishment on the throne. Raghava take pratistha = gaurava | (c) ati - Raghava compounds it. Others follow him. Thus 'atyanta yah sramah tadapanayanaya "-Raghava. [d ] danda - Note the double sense. Both raja and atapatra are svahastadhrta-

pancamo'nkah 467 danda | With the former, danda = distribution of justice ; and with atapatra it means the handle. * A raja brings ease when the ministers look to the government ( parahastadhrtadanda ) and an umbrella is comfortable when another man holds it over you. ( nepathya ) vaitaliko - vijayatam devah | (In the dressing room - TWO BARDS - Let Sire prosper (or- be victorious), prathamah- sya sukhanirabhilasah khidyase lokatoh pratidinamathava te vrttireva vidhaiva 1 anubhavati hi murkha na padapastotramana samayati paritapa kayaya samsritanam ||6 || FIRST Thou toilest for the world every day, thoughtless Verily of thy own comfort. Or, such is thy way indeed. the tree feels with its head the fierce solar rays and relieves with the shade the agony of its refugees masukheti | khasukhanirabhilasa pratidina loka hetoh khidyase | athava eva visveva te vrttih | padapom hi muda natibramunamanubhavati, chaya mamsritanam paritapa samayati | vyakha - ' svasya ' atmanah mukhe nirabhilasah ' nihsprhah tva ' lokamya ' bhuvanamya 'hetoh ' 'athava ' lokartha ' mityarthah 'khidya se ' khedamanumbasi ( devadikata karttari lata ) | paksantara 'ba' vidha ' idrsi 'eva te battih ' vyaparah | 'padapa hi ' vrttah kila 'murdhna ' khasirasa tibra kathoram 'usnam ' atapam ( "usnah svadata grosa " iti visvah "anubhavati " tadanubhavakale eva 'kayaya ' karanena 'mamsritanam ' samyaka sritanam asritanamityarthah 'paritapa " parigatam tapasa anyatra atapakheda ' 'samayati ' laghayati [ ghataditvat mitva hakhah ] | iti ramah adhikara kheda prati protsahanoktih | * Adopted by Prof. Gajendragadkar.

468 abhijnanasakuntalam NOTES 1. vaitaliko - vividhastalah bitalah various measures of music vitalagana silpamanayoh iti bitala + u = vaitalikau | Here bitala stands for fvitalagana (laksana ) just as mrdanga stands for mrdangavadana in the compound martangika | "mrdangavadane vartta mano mrdangasabdah pratyayamutapadayati | silpam taddhitavrttavantarbhavati " - Vritti. Bhanuji has 'vividhena talena sabdena cati iti thaksa prayojanamasya iti thak va " | But in the sutra referred to, carati means "to eat " or 'to wander' ' caratiksane gatau ca varttate ' Vritti. In the other alternative the thak is a slip for thana | The word here means bards in general. though Amara restricts af to those only who rouse the king in the morning. 2. (a) khidya se - khida ( divadi ) + lata se karttari | Raghava takes it karma karttari | This is after Vamana "khidyate iti ca prayogo drsya te so'pi karma karttavya va drastavyah, na karttari | ataivadikatvata khedeh " - Kavyalamkara. So the reason for taking it kama karttari, is khida he believes is not divadi| But Madhava has it in the divadi list. Kalapa, Mugdhabodha &c also read it there. It is therefore beeter taken as karttari | (b) loka hatoh - lokakaranata - Raghava hetau 5mo | Compare - sakuntala hetoh Act. IV-Ante. (c) athava - This introduces of the thought preceding. It is a pity "thou toilest.' Or (athava ) why pity (aksepa ), such is your duty or nature." The alankara is defined by dandina as 'pratisedhoktiracepah ' | (d) anubhavati &c - Here the vrtti of dusyanta is explained by example ( drstanta ) | The example ends in establishing resemblance of dusyanta and padapa ( upamapayryavasana ) | Hence as Dandin does not recognise drstanta as an alankara, his followers have to class this under upama (See pratibasta rupama e nder suddhantadurlabham &c.) dvitiyah- niyamayasi vimargaprasthitanattadandah prasamayasi bivada kalpase raksanaya |

pancamo'nkah atanusu vibhavesu jnatayah santu nama tvayi tu parisamaptam bandhukkrtya prajanam ||| 466 SECOND-Weilding justice, thou curbest those that have gone astray, allayest strife, and becomest bent on (orbecomest capable towards) protection. Be there kinsmen when means are not meagre but in thee are fully found the friendly services with regard to the subjects. raja - ete klantamanasah punarnavikrtah smah | (parikramati ) | KING-Here wearied in mind as we were, we are become refreshed, (Groes round the stage). niyamaya soti | anvayah = attadanthah vimargaprasthitan niyamayasi, vivada prasama- yasi, raksanaya kalpase | prajanam jnatayo vibhavesu tanusu santu nama, bandha krtya tu tvayi parisamaptam | vyakhaya = attah ' grhitah 'dagada ' dustadamanavyaparah yena tatha- vidhah san [aca upasargata tah ' iti dadatastah ] 'viparonena margena vartma na 'prasthitan ' calatan ' tripathagamini janan, 'niyamayasi ' nirupya bhuyo'pi prathi sthaparyasa 'vivadam ' arthapratyarthi nirvadaprativada ' 'prasamaryasa ' nivarayasi racanaya raksitam palayitu [kalpatah pravattam nartham tvam hi 'tumarthacca bhavavacanat ' iti caturthi || ava utpatta utpadyamanatha agamyamane 'klapi sampadyamane ' iti vati ka na yujyate | yadda - krperava alamarthakatva 'namah svastikhahakhadhala vasada yogacca ' iti 4rtho ] 'kalpa se ' pravartta se va prabhavasi, prajanam ' jananam 'jnatayah ' vandhavah 'vibhavesu ' 'atanusu ' akrsesu prabhutesu satsu 'santu ' tisthantu 'nama ' krtistam kila tata [ nama kutsayayam ] 'nama ('prakasya sambhavya krodhopagamakutsane ' ityamarah ) 'vandhanam krtya ' karma tu ' vandhavakaya punah 'tvayi ' bhavati 'paritah ' sarvapah 'samyak aptam ' adhigatam | hai naranatha svahasta danda dharayitva sramyasi satya kintu bhuri tasya phalam | pasa, praja viniyante sarmana varttante, palitasca bhavanti | ki bahuna sarve vandhavakarya tah tvayi evam prapna vanti tadeva ma visidatu lokopakaraka ' kheda ' vahumanyatam bhavan iti bhavah | | rajeti | 'klantamanasah ' kavyam cancabhih khidyamana vayam ( bahutvavivacaya bahu- bacanam | 'ekatva ' tu ' 'savisesananam pratisedhah ' iti prapnoti ) 'punana vikrtah ' etena utsaha vakyena sramarahitah krtah |

470 abhijnanasakuntalam 1. (a) niyamayami - We have hrasva in stead of yami in connection with nica by the rule 'mitam hrasvah ' | yama parivesano vestane ca nicimitaiti paksa - niyama ' ('nayamayukta ) karomi iti niyamayami ('tatkaroti ' iti nica )| (b) visarga &c. - tripa tto viruddho va margah vimargah wrong course, praditat-- | tena prasthitah | tan | prasanayami See samayati | The pra is emphatic. It implies thoroughness ( prakarsa ) of the sasanakriya | (c)* nama Implies kutsa| How disgusting ( kutama ) that kinsmen crowd round one in affluence (d) parisamaptam - pari means samyak | You render the services of a friend in every way s and thoroghly sam | (e) bandha kanyam --The services of a friend. These are well summarised in the sloka - 'utmave vamane caiva durbhica sava nigrahe | " rajadare smasana ca yastisthati sa bandhavah || 2. klantamanasah- Here the king speaks of himself. The plural is inadmissible. The rule is barred by the Varttika 'mavisesananam pratisedhah ' | We have to say either that the poet does not recognise the Varttika, or that for some reason or other Dushyanta speaks of himself in plural. pratauharo - eso srahinava samma jjanasa siroo sapinahida- homadhenu aggisaranalindo | aruhadu devo [ esah abhinava- sammajanasasrikah sanihita homadhenuh agnisaranalindah | sraro- hatu devah ] | WARDER-Here is the enter gate of the fire house beautiful with recent brushing and having the sacrificepromoting cow close by. Let Sire ascend. raja (aruhya parijanamsavalamba tisthan ) vetravati, kimuddisya bhagavata kasyapena matsakasamrsayah presitah syuh ? kim tavadatinamapodha़tapasam vistapo dusitam dhammaranyacaresu kenaciduta pranisvasacestitam | Adopted by Prof. Gajendragadkar.

pancamo'nkah aho khit prasavo mamapacaritairvistambhito vorudham bahupratarka mapariccha dakula me manah ||8|| itya object 471 KING (Ascending and standing supported by the shoulder of the attendent ) - Vetravati, with what could the ascetics be sent to me by venerable Kasyapa ? It is indeed that the penance of those who have taken some vow and commenced austeritfes, has been defiled by obstructors? Or is some evil attempted by some one on animals grazing in the holy forest? Or is the produce of the creepers stopped thus entered several conjectures my mind remains perplexed through in-conclusion. by my misconduct? Having c pratiharoti | 'abhinavena ' acirahasana 'sammarjanena ' marjanavyaparana 'sasrikah sobhanah ('sesaddibhasa ' iti kapa ) 'sannihita ' asanna 'homartha dhenuh yasya tatha- vighah 'agnisaranasya ' va tagnigtahasya 'alindah ' baharah prakosthah ( 'praghanapraghanalinda vahirdvaraprakosthake ' ityamarah ) | 'arohatu ' sopanamargana abhrasya tisthatu devah ' | rajeti | 'parijanasya ' vetravatyah 'asam ' skandham 'avalamba tisthan ' na tuupavisan rsina sastokagamanata vismita tadeba dhayam niryatumamarthah vevavataprcchati kisu ' disa presitah suprah ' iti ( samprasna lin ) | kimiti | anvayah - kim tavat vratinam upodha़tapasam tapah vighnam dusitam | uta dharmaranyacarana kenacit asat cestitam | aho khita arrusam prasavah mama apacaritaih bistambitah | iti sravahapratarka me manah aparicchadakulam | grakhagra - kim prasna, tavat ' paricchu de, milite do aparicchedagamayitva pratarkamavatya prayatah | 'vrata ' sankalpah yesamasti tesam bratinam ' ataeva upodha़ ' ghrtam tapah ' vratasadhanayogya krccha ' yaih tesam 'tapah vighnah ' vratavighatakaih racasadibhih 'dusita " binitam uta ' wear 'dharmaranya ' tapovana 'caranti ' ye (ta-pratyayah ) tesu 'pranisu ' harinadisu ( visaye saptami ) 'kena cit ' janena 'asat ' asadhu 'cestitam ' acaritam | 'ahi ' vikalpe | 'khita ' prasra | adhava ki 'baurudha ' latanam (viruheh kvipi sati 'nyankadi naca ' iti hakarasyadhakarah upasargadosa vah ) prasavah ' puspaphalodgamah 'mama ' rajnah 'apacaritaih ' sradhacaranah (bhavektah ) 'vistambhitah ' nirudda agalata ityarthah ('stambhah ' iti satvam ) |

472 abhijnanasakuntalam 'iti prakarana arudha ' adhigatah 'vahavah pratarka ' kaha yena tathavidha ' 'me manah aparika dena ' anirna ' yena 'akula ' cancalam jatam | pavapavamavicayya vapratihayya prasnah cancalyadhikat prcchayah NOTES 1. syah The king deliberates and cannot decide. Hence saprane lin | 2. (a) vratinam -vrata is ma kalpa vow - The making up of the mind to do a particular thing-say to perform for jyotistoma vrata + ini matvarthi = vratinah | (b) upadha़tapasam upa + vaha + kta karma ni = upodam commenced prarabdham | Raghava explains upodha़ as adhika excessive. But compare upodasabda na rathanaganemah ' (Act VII where upadha़ = prarabdha | The tapasa here is not penance in general as Raghava understands, but those particular observances that go to qualify the ascetic for the he has then in view. This makes a the principal and aca the subordinate and not the reverse as Prof. Gajendragadkar has it, If the tapasa is defiled ( dusita ) the vrati becomes disqualified for the vrata| (c) apacaritaih-apa + cara + kta bhave = apacaritani failings. The king's mis. deeds are supposed to affect the produce of the soil &c. 'rajo- upacarata prthivo svalpasasya bhavet kila " - Raghava. anukta karttari 3tha| (d) apariccheda &c pari + kid + ghana bhave = paricchedah Separation of a part from the whole; hence, decision. pratihari - suaridanandina isoo deva sabhayaidu aja- detti takkemi | [ sucaritanandinah rsayo deva sabhajayituma- gata iti tarkayami ] 1 WARDER-I guess that the sages who rejoice in good. deeds, have come to congratulate Sire. (tatah pravisanti gautamisahito sakuntalam puraska, tya karavasisyau purasam kanca ki purohitanca ) | kancako - ita ito bhavantah |

pancamo'nkah 473 (Then enter the two disciples of Kanva with Gautami placing Sakuntala in front, preceding them, the chamberlain and the family priest ). CHAMBERLAIN-This way, this way, your honours. pratiharoti | sucaritena ' satkaryena nandanti ' prauyante ye tadrsa rsadhah ' bhavatah satkayya paramparaya pritah santah 'deva ' sabhajayitum 'agatah iti tarkayami ' uhe| tata iti | 'gautamisahita ' puraskrtya ( ra nya- ) 11 'sakuntalam [ " pravisanti [ " pravisanti " ( ra, vi, ma ) -- 'pravisatah ' ( va-, (ta-, nya- ) - gautamisahitah ' ( ra0, vi0, ma ) || vi ma ) - sakuntalamadaya ' ( ta nya ) | 'kanvasisyo ' ( ta- nya - ) - 'sunayah ' ( ra bi ka ) || 'sakuntalam puraska tya agra kapayitva 'gautamisahitau ' 'purah ' agratah 'kako purohitasca ' iti sata 'pravisanti ' | hitah tatasca sakuntala, tadanu sisyau pascat gautami ityesa ma tapodhananam ' ityanantarokta ranumiyate NOTES kavasisyom, esam caturnam prathama kacca ko, tatah puri- pravesakramah - 'avagunthanabati 1. sucarita &c. - cara + ka bhave - caritani deeds. su sobhanani caritani sucaritani good deeds. te sadhu nandanti iti sucarita + nanda + nini sadhu- karini karttari = sucaritanandinah | Those who rejoice at good deeds. The sucarita is the king's. This is antithetic to apacarita - misdeed of the sloka preceding. The king apprehends condemnation for misdeeds (apacarita ) the warder suggests commenda tion for good deeds ( sucarita ) | (h) sabhajayitum samaja caradi + nica svarthe + tumun 2. Note the order of entry - kanca ki, purohita, sakuntala sarngarava, saradata, gautami | See also Tika. sarngaravah- saraita, 31 mahobhagah kama narapatirabhinnasthitirasau na karnanamapathamapasto'pi bhajate |

474 abhijnanasakuntalam tathapidam bhavatparicitaviviktana manasa janakirna ' manye tavahaparitam grhamiva || || SARNGARVA-Saradvata, it is true that this king, who has never transgressed social limits is supremely gifted; that not even the meanest of any of the classes follow an evil course. Yet with my mind ever accustomed to solitude I deem this place, teeming with men, like a house enveloped in flames. mahabhageti | anvayah - abhinnasthitih asau narapatih mahabhagah, varnanamapakrstho spi kascita apatham na bhajate, kamam | tathapi janakirna midam sasvatparicitavivikta na manasa hutavahaparitam grhamiva manye | vyakhya- 'abhinna sthitih ' mayada yena tatha- vidhah sthiterametta 'asau narapatih ' raja dusyantah 'nahabhagah aprakrtasvarupah 'varnanam ' brahmanadinam caturnama ( sese sasthi | atra nirddhayyamanadi vitayabhavat nirdharasasthi na yukta ) 'apakkasto sfu' honipi kascit janah 'apatha ' vimargam ['najastatpurusat ' dvata nisedha ' 'patho vibhasa ' iti apratyayah samasanto va | 'paravallinga indatatpurusayoh ' iti sva prapta 'apatha ' napumsakam ' iti napumsakalingam ] na bhajate ' na gacchati 'kama " sarvametat anumanye, satyameva tat, 'tathapi ' evamapi raja ca aprakrtah prajasca sada- vrttah iti sthite'pi (garhayamapi ) 'jana ' manavah 'akona " vyaptam 'idam ' drsya- manametannagaram ['idam ' iti hastabhinayena darsanam ] 'sasvat ' sarvada paricitam ' drsta ' 'vivikta " nirjana yena tathavidhena 'manasa ' karanena 'hutavahena agnina 'parita ' vyaptam 'grhamiva ' sadyastanya ' 'manye sambhavayami | [ 'sthitirasau ' (ta-, nya- ma ) - " sthiti raho ' (ra-, vi . ] | NOTES This was superin ( abhinna ) 1. (a) mahabhagah mahan bhagah sradaryyadigunasamudayo yasya sah | in inferredbecause the king is abhinnasthitih | ffa is the apportionment of dues according to merit. The king naturally endowed [ mahabhaga ], so he never erred estimating the merits of the men under him. (b) indicates admission. kama narapatih mahabhagah- I admit the king is supernaturally endowed. Raghava explains kamam atisayena maha- kamam - This

bhagah | pancamo'h 475 (c) apatham -- pathin is mana track, course; ie the right course. na panthah &c. see Tika obj. of bhajate (d) idam - This. Here the speaker points at the city with his finger, ( a'guliniddasah ) | (e) sasvat - Always Qual. paricita | Not necessarily compounded. (f) manasa--- karane trtiya | karana of mananakriya ( manya )| (g) hutavahaparitam - Not the propriety of an ascetic calling fire by the name hutavaha in preference to agni dahana, &c. Remarks. Sarnagarva deems the place a house in flames which has to be forthwith shunned. He gives two strong reasons against such a thought-(i) The king is an extraordinary personage which should create a liking for the place. (i) The people are all indeed very well behaved which is a great attraction. Yet the thought overpowers him, because (i) His mind is paricitavivikta and (i) - The place is janakirna | saradvatah - sthane bhavan purapravasadityambhutah samvrttah | ahamapi- abhyaktamiva snatah sucirasucimiva pravuddha iva suptam | baddhamiva khairagatirjanamiha sukhasanginamavaimi || 10 || SARADVATA-Rightly art thou become like that through entering the town, I too deem the pleasure seeking people here as the bathed deem the anointed; the pure deem the impure; the awake deem the asleep; one with free motion deems the fettered. - sakuntala (nimitta ' sucayitva ) ammahe ki me vamedaram nananam visphuradi [ aho ki me vametara ' nayanam vispha ुrati ] 1 SAKUNTALA - ( Acting the feeling of an omen )-Oh! Why does my right eye quiver ? * Adopted by Prof. Gajendragadkar.

476 abhijnanasakuntalam sthane iti | 'purapravesat ' ( hetau pancami ) 'bhavan ityambhatah evamavasthah satattah jata iti 'sthane ' yuktam (yukte do samprata sthana " ityamarah ) | [ 'sthanam ' ( ra nya, bha- ) - 'jana ' ( ra, vi ) || ahamapi ' ( ra vi . ma. ) 'a' tu ' ( ya-, nya . abhyaktamiti | anvayah -- ahamapi iha sukhasangina ' jana sratah abhyaktamiva sucih asucibhiva, pravuddhah suptamiva kharagatih baddhamiva, avaimi | vyakhya- 'ahamapi graha ' nagare sukhena sajati ' milati yasta ' 'sukharana gina [sino vahulakatakutvam | nyana kaditvat va ] (yaha - mukhasya sanagah, sah asti yasya tam ) janam 'ssratah 'nanena calita- dehamalah abhyaktamiva ' tailamaina sampadita de hamalamiva sucih ' antah sudo janah 'asucimiva ' kalusatmana ' papinamitra, 'prabuddhah ' jagaritah jatatattvavabodhah 'suptamitra ' 'nidruिtamiva ' mohanidram praptamiva, 'khara ' sva 'niditamiva ' mohanidram praptamiva 'khara ' svadhina ( 'khadirarinoh ' iti vrddhih ) 'gatih ' yasya tadrsah, svacchandacari vamso 'janah ' 'vaddhamiva yantritamiva 'aba bhi ' janabhi | * srava hi jana bahavo dehena asuddhah, suddhadehasca kecidantarasuddha, khalpa eba kayamanah suddhah api aprabuddhah, prabuddho'pi yadi kiscidasti sa nunamasah sukha- sangena | mama ta kramena dehasuddhih, prabodhah, vasitvana ca jatam | tat sadrsajana- ahamapi sadyastajameveda ' manyo bhavat mamapyavavasthana na rucaye | 'aham ' tu ' iti pathe 'taveda ' bhasthana mana ta ebhirva rarakirna karunasthanam ' ityeva vyakhayam | sakunta jeti | 'nimitta '' dacinacitpandana ' 'sucayitva ' abhinaya akarangitaih dacinaci spandate iti darsayitva 'vamam itarat yasmat tat daksinamityarthah ['na bahu- vrihau ' iti sarva nama jnanisedhah, tatapuruse sarva namata asti, para ' tadapi bhasyamate vametaram ityeva bhavati ) 'vispha ुrati ' spandate | stronam dacinacispandanamasubham | NOTES 1. ityambhatah - ityam anena prakarana bhutah viparinatah thus affected, gegyfa gara: 1 Saradvata sympthises with Sarngarva-you are anxious to quit the place so am I sightly different reason. - ( mamapi ); but for & 2. (a) abhyaktam &c. cabhi + a + kta karma yi = abhyakta anointed karmani + Adopted by Prof. Gajendragadkar.

pancamo 'nkah 477 (da) bajramiva with oil. This refers of dehasuddhi | (b) suci &c. - The reference, is to manah suddhi | (c) pravuddha &c. - Refers to tattvajnana| &c. - Refers to vasitva | See Tika. gautami - jade padihadam sramangala | suhai de bhatta kula- davadao vitarandu [ jate pratihatamamangalam | bhattu kuladevata vitarantu ] | ( parikramati ) | sukhani te GAUTAMI - My child, the evil is averted. May the deities of your husband's family grant you joy. (Walks round). purohitah ( rajana ' nidisa ) - bho bhostapakhinah, asa- vatrabhavan varnasramanam raksita prageva muktamano vah pratipala- yati | pathapratenam | | THE PRIEST (Pointing to the king ) 0 ye asetics, There, His Highness the protector of the castes and class having even before-hand quitted his seat, is awaiting you. Behold him. sangaravah - mo mahabrahmana, kamametadabhinandanauyam tathapi vayamatra madhyasthah | kutah- bhavanti natrastaravah phalagamairnavambubhiravilambino dhanah | anuddhatah satpurusah samrddhibhih svabhava ebaisa paropakarinam ||1|| SARNAGARVA-O great Brahman, this iscertainly praiseworthy, yet in this matter we are indifferent. (You ask) why ?-Trees become bent by the advent of fruits, clouds hang far down by new rain, good men become the reverse of haughty by riches. Such indeed is the nature of the benefactors of others. gautamiti | 'amangalam ' asubham, yasya asubhasya etat te daksina cispandana sucaka

478 abhijnanasakuntalam tata, 'pratihatam ' nirakrtam janihi | idana ca asvasavakaya ' duni mitta jate suhrdbhi- ruccaraniyam | na hi vastutastadamangala pratihatam purohita iti | durastha ' 'rajana ' niddisa ' tapakhimah pradarsa ' aha 'asau atrabhavan varnanam brahmanadinam caturnam ' asramanam ' grhasthadoja ca caturna ' 'racita ataeva mahabhagi dusyantah, tapakhigauravat 'prageva ' bhavatam pravesata purva meba 'muktasanah ' asanam parityajya sthita eva 'vah pratipalayati ' apeksate | punyamidrsasya darsanam tata 'ena ' pasyata ' | graraveti | 'bhi mahan brahmanah, tatasambodhane | he dvijavara rajapurohita [ kina cidiva solla guthanametat ] rajna anusthitamidama 'abhinandaniya " stutya kama " tatyam | 'tathapi ata ' asmin visaye 'vayam [ 'asmado dayova ' iti bahuvacanam 'madhyasthah ' udaminah | vayantu manyava he nava kascita stutih va ninda | ki karanamiti prcchasi ceta srnu | 'kutah ' bhavantiti | anvayah - taravah phalagamaina bhavanti | ghana nabamba bhitu ravilambito ( bhavanti ) | satpurusah samrddhibhiradatah ( bhavanti ) | paropakarinam svabhava eva esah | vyakhya- 'tarabo ' vrksah 'phalagamaih ' prasavodgamaih hetubhih 'namra ' sranata 'bhavanti ' yena pathikah phalani sukhena grhitva trpta bhaveyuh | 'ghanah meghah 'navambubhih ' prathama- jalagamaih varsarambhah ityarthah 'dure ' gamanagrata dure mutalasamope 'vilambino ' lambamana bhavanti yena barsanata nidaghataptasta pana bhaveyuh | 'satapurusah ' sujanah samrddhimih ' aisvayatikarseh 'anuddhatah ' uddhata pratidvandinah abhiganya ityarthah [virodharthe nana ] bhavanti yena arthina sragatya prarthitam landha va trpta bhaveyuh | 'paropakarinam pararthaghatakanam 'svabhava eva esa ' yata te sukhena labhya bhavanti | prakrtya yata krtam tava ka stuti- dusyantasya iti bhavah 1. pratihatam &c. - The quiver of the right eye portends evil. This frightend Sakuntala. Gautami comforts her. The evil. won't come, it is averted (pratihatam ) ; and, over and above that you may expect good instead ( sukhani vitarantu ) | vitarantu iti asisi lota | 2. [8] varnasramananama sese sasthi | [b] racita - sadhu raksati iti raca

pascamo'nkah 40 + tan sadhukarini karttari | Hence varnasramanam cannot have kudyoge karma ni sasthi because 'na lokavyayanisthakhalarthatanam ' prohibits sasthi with tan | 3 [a] *mahabrahmana - mahan brahmanah - a great Brahmanit is slighly taunting here. You have not much of a Brahman in you ! You see things in one light we in another. We are indifferent | madhyastha ] to this humility of the king, though you take it as a great merit; cf. 'prasaudatu mahabrahmanah '--in Swapna [b] madhyasthah - madhe vadipritivadinomadhatisthantiti madha + stha + ka karttari Lit, an arbitrator hence udasina indifferent. vaya na stumah na va nindasah | 4. (a) phalagamah, nabamba bhih sama dibhi hetau trtiya | - dura satha vilambanta iti dura + vi + lamba + nini madhukarini vilambinah hanging low down. ie near the borizon. (b) dura &c. karttari = dura- 5. (a) anungattah-ui gata iti ud + hana gatau + na karttari = udatah puffed up. na uda़tah not puffed up ie they come low. (b) esah -This i e. accessibility. (c) paropakarinama - para samupakarah paropakarah | - | sah asti esamiti paropakara + ini = paropakarinah | Or para samavasyam upa- kurvanti iti para + upa + k + nini avasa ke = paropakarinah those who are destined to come to the use of others. 6. Remark. - The verse is a piece of condensed reasoning. Thus - (Sarnagarva ) - dusyanta is anuddhata | [ Purohita] Why so ? [S] Because dusyanta is a satapurusa . and anuddhatah satpurusah sama dibhih | [P] Is not this to the credit of a matapurusa ? [S] Not so because he is forced to this by svabhava - nature. If he could avoid it and yet did it of choice, that would be some credit. [P] That is bold statement. What proofs ? [S] Look at the tree - bhavanti namrastaravah phalamamah | They are forced to this by nature. [P] But sastras say trees have life. This may be as much a case of choice with them [S] Take then the clouds- navamba bhitu ravilambino ghanah | There can be no question of choice here. No, they are powerless. It is nature (khabhava ) that rules them. svabhava evam sa paropakarinam | These * Adopted by Prof. Gajendragadkar.

480 abhijnanasakuntalam and everything else that is destined by nature to come to the use of other, are bound to be accessible. Otherwise nature's design will be frustrated. The figure is, therefore arthantaranyasa | Again waf has to be taken with all except the last line to complete the sense. So we have kriyadipaka also "jatikriyagunadravya- vacina kavavarttina | sarva vakyapakarasca ta tama hada pakam - " Dandin. pratohari - deva pasananamuhavanarna dosanti | janami vismakajjo isao [ deva prasannamukhavanam drsante | janami visrabdhakayya rsayah ] | WARDER - Sire, pleased expressions of faces are visible. I believe the sages have business of an assuring character. raja ( sakuntalam drstha ) athatrabhavati- keyamavagunthanavati natiparispha ुtasariralavanya | madhye tapodhananam kisalayasiva panda, patranam || 12 || KING (Gazing at Sakuntala)-Well, among the hermits. who could be this noble lady veiled, with the charm of her person not much disclosed; like a fresh bud among brown leaves ? pratihariti | 'prasannah ' prita 'mukhavarna ' mukhakara 'hrsanta " | 'visrabdha ' visvasayukta ' 'kavya '' yesam tathavidhah yanmayokta sucaritanandinah samajayitumagata rsaya iti nuna tadeba, keti | anvayah - atha tapodhananam matheा, pandapatranam madhe kimalayamiva, aba- gunthanavato natiparispha ुtasariralavanya atrabhavati iyam ka| vyakha- 'atha ' samsaye | sakuntalam drstva samsayah [" athatho samsaye sthatam " iti medini ] 'tapodhananam ' tapasanam 'madhe ' agratah purohitah pascat sangaravasaraddatau tanmadhe ityarthah pandunam patranam sauryani 'madho ' 'kisalayamiva ' navapallasitra 'avagunthanavato ' sirobaktavaranavasau ataeva 'natiparispha tam ' anatiprakatam [nanarthena krasabdena 'sahamupa ' iti samasah ] sariralavanya ' dehasobha yasyah tathavidha 'avabhavati ' manya 'iya " drsamana 'ka ' iti samsayah | ['keyam ' (ta, nya- )-' ka khit ' ( ra . vi ., ma ) ] ||

pancamo'nkah 481 1. (a) prasannamukhavarnah barya is rupa appearance, "varnah syadra pabhedayoh " iti sasvatah | mukhanam varnah expression of their faces. prasanna mukhavarnah pleased expression &c. karmadha - Here pleasure in tbe individual is attributed to the expression of his face. Or prasannanam sukha- varnah expressions of face as are seen in pleased persons. (b) visvakayryah - vi + srambha + kta kartari = visrasvam assuring visvasakaram 1.0. anuddogakaram | tadrsa ' kayya yesam whose business is not of a dis turbing character. They do not come to report anything unpleasant. Both fand fare correct. | 2. keyama -The verse has to be construed with athavavati preceding. The reading a fan thus introduces a difficulty. khita implies deliberation' or 'question'. 'khit prasna vitarkayoh ' iti haimah | But prasna is already expressed by ka and fataka by atha | One of the three atha, ka, khita becomes redundant Again srava- bhavati seems to require iyam for specification ( nivesa ) | I think ka khita must make room for keyam | pratihari - deva, kutuhalagava bho pahido na me takko pati | nam damsanotra una se akido lakkhisradi [ deva kutuhalagarbhah prahito na me tarkah prasarati | nanu darsaniya punarastha akrti- laksate 11 WARDER-Sire, my deliberation directed with curiosity does not advance. But her person indeed appears worth looking at. raja - bhavatu | anivarnanauyam parakalatram | KING Well another's wife is not to be scrutinised. sakuntala ( hastamurasi krtva atmagatam ) hiaa kim evva vebasi srajjauttasya bhava audharitra dhaura damva hohi

482 abhijnanasakuntalam [ hrdaya kimeva bepase | tavadubhava ] | ayya putrasya bhavamavadharya dhora SAKUNTALA-(Laying her hand on her chest ; aside)O Heart, why does thou throb so? Be calm considering the affection of my husband. pratiharoti | 'kutuhala ' kautuka 'garbhe abhantara yasya tathavidhah ["saptami- visesane - " iti purva nipatane prapa te gadvadarakrtiganatvat paranipatah ] me tarkah uhah 'prahitah preritah keyamiti niscayakarma ni niyojitah 'na prasarati ' nopasarpati | nisca tumasamarthaham 'asya akrtih punah ' akrtistu 'darsaniya nanu ' sudarsana eva 'lacate ' | ["prahitah " (vi ) - 'pratihatah ' ta- nya-ma ) - pratihitah ( na ) - "upahitah " (ra- ) || " nanu darsaniya " (ra-, ma ) - 'dasa 'nauya ' (ta. vi nya ) || rajeti | 'parakalava parastri ['kalava ' sronibhayya yoh ' ityamarah ] 'anirvana ' niya nibam na nipudarsana ' na arhati | ["ani 'nauyama ' (ra-, vima ) - 'ani- bam ' ( ta-nya- ) sakuntaleti | 'urasi krtva ' vacasi nidhaya [ sarva dhatvarthanuvadah karobina bhavati ] | 'vepase kampa se | 'bhava ' pritima 'cavadhaya niscitya 'dhira tavat bhava ' | tasi pritina vikala pate, tat ka te cinta | NOTES -- 1. (a) prahitah - The readings pratihatah pratihitah, upahitah, do not give good sense. (b) nanu - Implies avadharana | (c) punah Implies meda | I cannot say who ( ka ) she ( iyam ) is, but ( punara ) this much I can say with certainty (7) that she has a fair presence. 2. bhavatu - An avyaya | Implies disappoval (nisedha ) | 'antu iti nisedha suyangikarayoh | bhavatu ityastuvat ' - Ganakara. purohitah - (puro gatva ) ete vidhivadarci tastapakhinah | kasvidesamupadhyayasanda sasta ' devah srotumarhati |

483 PRIEST [Advancing 1-Here are the ascetics duly honoured. [ There is ] some message from their proceptor. Please Sire, to hear it. raja - avahito'smi 1 ING - I am attending. rsayah ( hastamudyamya ) - vijayakha rajan | SAGES [Raising their hands ] - Do you prosper, O King. raja - sarvanabhivadaye | KING - I salute you all. rsayah - drstena yujyatra | SAGES Be provided with the wished-for. raja - api nirvighnatapaso munayah | KING-Have the ascetics their penance unobstructed? rsayah kuto dharmakriyavinah satam raksitaritvayi | tamastapati dharmasau kathamavirbhavisyati || 13 || SAGE-You protecting whence is obstruction of the religious rites of the good? The sun shining how will darkness appear? purohita iti | 'ete ' upasthita ime 'vidhivadarcitastapakhinah '| 'upadhyayasya ' acaryasya kanvasya 'sandesa ' vijnapatih 'kascit ' asti | rsaya iti | 'vijayakha ' jayayukto bhava, vaikha | praptau varttate | "viparabhyam jeh ' ityatmanepadam | akarsa ' koya ' jayatih prakarsa- ista neti | 'istena ' prarthitena saha [ iti saharthe sya ] 'yujyasva ' yukto bhava [ da vadikat karttari lotha ] | rajeti | 'nirgata vighnah yemah tathavidhani 'tapamsi yesam tathavidhah ki sunayah | api prasne | pradhanatvadadau dharma visaye eva prasnah | kuta iti | anvayah - tvayi racitari satam dharma kriyavighnah kutah | dharma sau tapati

484 abhijnanasakuntalam vyakhaya - ' tvayi ' bhavati paurave 'racitari ' sadhu racakarma tamah kathamavima visyati | kurvati sati [ sadhukarini trn ] 'sato ' madhunam 'dharma ' kriyasa ' tapo'nusthanesu 'vighnah ' antarayah kutah ' kammaca syata | pasya - 'dharmasi ' tivratape ravi ( tivratvat 'tamoh ' rupasya savorbhayam ) 'tapati ' tapena poda़yasi sati | poda़िtatvata satroh palayanam ] 'tamah " dhvantarupah satrah 'katha " kena prakarana 'avirbhavisyati ' prakasa ' gamisyati | kathamapi ityarthah | NOTES 1. [a] * satama - Construe with dharma kriya not with raksitari, because that would imply the existence of also. But the spirit of the sloka seems to be that Dushyanta being fall dharmakriya was free from molestations. Not that fvana was removed but none appeared even ( kuto vighnah ? ) | even ( kuto vighnah ? ) | The drstanta makes this clear. [b] tapati - He does not say dharmasau sthite but tapati | By his saraff the sun removes the darkness that was. But when he is tapati darkness does not appear at all ( kathama- virbhavisyami ) ? The alankara is drstanta according to the moderners but dandin calls it prativastupama | raja - arthavana khalu me rajasabdah | nugrahaya kusali kasapah ? atha bhagavan loka KING-Verily my title Rajan has now become significant. Is his Reverence Kasyapa enjoying health to favour the world ? sarngaravah - svadhinakusalah siddhimantah | ma bhavantamana- mayaprasnapurva kamidamaha | SARNAGARVA-The possesors of spiritual power have health at their command. He with the preliminary enquiry after thy welfare, says this to thee. Adopted by Prof. Gajeragadkar.

pancamo'nkah raja - kimajnapayati bhagavan | KING - What does his reverance command ? ' 485 rajeti | 'rajasabdah ' raja iti samjna | 'artha ' van ' anyarthah eva | rajane sobhate mustha rajakarma karanat iti raja | ahanca tatha| athava "raja prakrtiranjanata " iti ranjitesu tapasesu yatharthamevaham raja | 'lokanamanugrahaya bhubi sthitva lokana- grahakaranaya kusalo ' kalyanavan [ 'brahmana ' kusala ' prcchet " iti kusalaprasnah | 'atha ' pratha sarngarava iti 'siddhimantah ' animadisiddhisamanvita yogisvarah 'khadhina ' khayatta 'kusa ' yesam tathavidha bhavanti | tadasau kusalo kisu vaktavyam | 'anamayasya ' arogasya prasnapurvaka ' prathamamanamayapranam krtva ['davabandha manamayam " iti anamayaprasnah ] NOTES 1. [a] artha van &c. - From your description. I find I am doing my work well, hence rightly am I called 'rajan ' [b] lokanugrahaya -- lokanugraha karttam iti "kriyarthopapadasya ca karma ni sthaninah " iti caturthi | This is in courtesy. Good souls all exist for paranugraha | Elewhers the poet says - " tatha hi sarve tasyasan pararthaikaphala gunah ' "vamu tasya vimana kevala gunavattapi paraprayojana ", "viditam va yathasvartha na me kascit pravrttayah ", &c. 4 2. ajnapayati -- a + jna + nica + lata ti commands. Note the humility of the king. He expects ajna| sarngaravah - yanmithah samayadimam madiyam duhitaram bhavanu- payamsta tanmaya pritimata yuvayoranujnatam | kutah- tvamatam pragrasarah sma to'si nah sakuntala murttimatau ca satkriya | samanayamstulyagunam vadhuvara 'cirasya vacya ' na gatah prajapatih || 14 || tadidanimapanasatva pratigtadyatam sahacaranayeti | 1

486 abhijnanasakuntalam SARNGARAVA - Through mutual agreement you married this daughter of mine. That act of you two is approved by me with pleasure. [ You ask] Why ? Thou art reckoned by us moving at the fore of the worthy, and Sakuntala is worship embodied. Bringing together a bride and a bridegroom of equal excellence, Prajapati has after a long time avoided censure. So let her, now quick with child be accepted for the practice of virtue together. This [is what he says] nagatah | vyasvagra yamaya iti | 'mithah ' anyo'nya ' 'samayat ' sapathacarat ['samayah sapathacara- kalasiddhantasamvidah ' datyamarah ] gandharvena vivahena ityarthah ['gandharvah samayanmithah iti yajnavalkah ] 'bhavan madiyam duhitaram upayasta ' udavodha़ [" upadyamah svakarane " ityatmanepadam ] iti 'yat yuvayostat ' mithah samayakaranam pritimata maya anujnatam ' | tvamiti | anvayah -tvam arhatam pragrasarah sma to'si | sakuntala ca murttimatau satkriya | prajapatih tukhyagunam vadhuvara samanayan cirasya vacya 'va' na' ('tasya ca varttamana ' ityamukta karttari sasthi ) 'arhatam prasasyanam pavanam prasamsayam sata ) (prakarsena agrasarah ' purogami 'smato'si ' vayam tvam satpatranamagrana manyamahe | sakuntala ca murti ' mato ' dhrtadeha 'satakriya ' satkara, arjuna na: khata | 'prajapatih ' brahma, tukhya guna yasya tadrsam vadhuna ca varanca 'vadha ू vara ' varavadhvau [ "sarvo indo vibhasa ekabadbhavatoti vacyam " ityekatvam | yaha bhavyamana samaharama- sritya ekatvam ] samanayan ' samaharan ekava kurvan cirasya ' vahoh kalat ('ciraba ciraravaya cirasyeti cirarthakah ' ityavyayagane amarah ) vacyam ' 'nindam na gatah ' na praptah utkrstaya apakkastah puman, uttamena ca adhama stri milati ityeba nindya vidheyavastha | adyatu yuvam melayitva vidhiraninda iti bhavah | taditi | yato'hamanu- manyale 'tat ' tammat 'satva m pranina ' garbhasthamityarthah apanna prapta garbhiniti yavat " praptapanya ca dvitiyaya ', iti samasah | bahuvrihirva ] iya ' 'saha ' ekatra 'dharma ' - caranaya ' [ vadayem caturtho ] 'pratigrhyatam ' iti sa bhagavana aha | yukameva yat arhate satkriya | tat an bhavana satkriyam sakuntalam grhvatu | NOTES 1. (a) arhatam arha + satru prasamsayam = arhantah the deserving tesam

487 nirdhare sasthi | M (b) pragrasarah (b) pragrasarah - agra purah sara ta gacchati iti balakat = agrasarah leader prakarsena agrasarah the very a: | a + sr +ta karttari first praditat | a: (c) smrtah sma is buddhartham | Hence m + kta karttari varttamane smrtah | (d) nah - karttari sasthi | See tika (e) satkriya sat + k + sa bhave honour adarakaranam | sat is a gati in this sense by the rule 'adarana darayoh sadasatau ' | 'Honour' (sat kriya ) is done to the deserving (arhata ) | You are the best of the deserving and is 'Honour" presonified. Hence, I approve of your union.* (f) prajapatih - All credit (vacya ' na gatah ) is due to prajapati| Because, though prajapati presides over all matches he employs relatives of the parties as instruments. In this case, I did absolutely nothing, prajapati alone brought about the union. 2. sahadharmacaranaya - dharmasya caranam | saha dharmacaranama, supa supa | 'sastriko dharmamacaret ' iti vacanat | tadayem 4rtho | gautami - ajja kim vi vattukamahi | na me anuraad tyi | kaham tti [ ayya kimapi vakta kamasmi | vacanavasaro'sti | kathamiti ] na me GAUTAMI - Honoured Sir, I wish to say something, There is no scope for my say. (Do you ask) How ? navekhido guruprano imae na tue bi pucchido bandha | ekkakkasma ca carie bhanadu ki eka ekkasmi ' || [ napeksito gurujanonaya natvayapi prsto bandhah ! ekaikasya ca carite bhanatu kimeka ekasmin || ] Superiors were not regarded by her, nor by you too were her kinsmen consulted. In a matter done singly by each what should another say to either ? sakuntala ( atmagatam ) kim nu kakha ajjajasto bhanadi [ ki ' nu khala ayaputro bhavati | *From 'Honour' to 'union'-Adopted by Prof. Gajendragadkar.

488 abhijnanasakuntalam SAKUNTALA ( Aside ) -- What indeed would my lord reply? raja - kimidamunyastam | KING- What is this presented ? gautamiti | 'kimapi ' yat ki mcit 'vakta kama ' bhasanabhilasanau 'asmi ' | me bacanasya avasarah prasango nasti ' | ahamava trtiyah paksah, tat ko vacanasyavakasah | 'kathama ' aprasangah 'iti ' ceta stanu | nevi | anvayah - anaya gurujano napeksitah, tvaya api bandhanam prsthah | ekaikasya ca carine ekah ekasmin ki bhagatu | * vyakha - 'anaya ' sakuntalaya 'gurujanah ' kanva pramukhah na apeksitah ' gurujanapeksa na krtah svayameva kattavya nirnitam | 'tvaya api bandhah ' bagha bandhavajanah 'na prsthah ' sakantalarthe na yacitah | ittham itaranira- pecasya 'eka kasya ca ' ekasya ekasya eva carite krte karmani tadrsa karma adhikrtya ekah ' anyah madrsasta tauyo janah ('ekemukhanyake valah ' ityamarah ) ekasmin ' pacayoi- yoranyatarasmin kim bhanatu kathayatu | na kimapi | "asmin me manah nihyati tat yojayatu bhavananena mam " iti na sakuntala gurujana napi tvaya asya bandha jano yacitah | api tu davapi bhavantau trtiyamanavedya karma krtavantau | tadadhuna trtiyakha kathaya natyavakasah | [ mulam ( ta nya- ) na khalu prsthasca paramparasminnava carine bhavami kimekaikam ' ( ra ) - ekaikameva carite kimbhanatvam ka ekasya " (ma)- "... tvaya prsto bandhah, ekaikameva carine bhasyami kimekamekassa " (vi- ) || sakuntaleti | upanyastam samape niksiptam upasthapitam sapena nastamatih sarvamida daravavodha manyate | NOTES 1. vakta kama - See vakta kamah, Ante. 2. (a) ekaikasya - ekasya ekasya implias baupsa | The whole is treated as a bahubrohi by the rule eka bahuvrihivat ' | The word is sarva nama because the prohibition'na vahuvahi ' applies to bahuvrihi only Adopted by Prof. Gajendragadkar.

pancamo 'nkah 488 and not also to those that are bahuvrihivat | 'ekaikamam | na vahuvrihau iti pratisedho na bhavati ' - Vritti. (b) Remark - In the other readings ekam = ekama ekam bhanami in Raghava, in monier-Williams &c. it is kriyavisesana, qualifying carita which is hardly defensible. 3. kimidam &c. - This is not repudiation of marriage. It merely implies that something, unpleasant to the king has happened. sakuntala ( atmagatam ) - pavao kakhu bacanovannaso [ pavakah khalu vacanopanyasah ] | SAKUNTALA [ Aside ] The presentation of the words is fire indeed. sarngakhah- kathamida ' nama | bhavanta eva sutaram loka- vrttantanisnatah | satomapi jnatikulaikasamsrayam jano'nyatha bharttamatom visankate | atah samope parineturisyate priyapriya va pramada svabandha-bhih || 16 || SARNAGARVA-How is this? You are surely very well versed in the ways of the world. Though chaste, people. deem otherwise one who, having the husband living has one's kinsmen's house as the only resort. Hence favourite or not favourite a woman is wanted by her relatives to be near her husband. sakuntaleti | 'vacanasya ' kimidamupanyastamiti bakasya ' upanyasah ' upasthanam upasthitametaddaka mityarthah 'pavakah khalu ' agniriva mam dahatya va | sarngarava iti | 'idam ' esa vismayaprakasah 'katha ' nama ' iti krodhopagame kutmane va [ 'nama prakasya sambhavya krodhopagamakutsane ' ityamarah ] | bhavanta eva, bhavadrsa jana eva, na madrsah sutaram ' atisayena 'lokadvattanto janacarite 'nisnatah " kusalah | kasmin visaye lokah ki vadati, bhavanta eva jananti | tathapi srajanata duba kathamucyate kimidamupanyastamiti | 32

480 abhijnanasakuntalam satimiti | anya yah -- jnatikuleka samsraya bhratta mato satomapi janah anyatha visankate | atah sabandha bhih pramada priya apriya va parinetuh samipe isyate | vyakhyaा - 'jnatinam ' vandhavanam 'kula ' grham ['kula janapade grhe " iti visvah ] 'ekah ' kevalah samsrayah ' asrayasthanam yasya tathavidham 'bhatta mataum ' sadhabam [ 'visesanamatraprayogo ' visesyapratipattau " iti vamanah ] 'satimapi ' sadhvimapi 'janah ' lokah 'anyatha ' anya- prakarana asatitvena 'visankate ' sambhavayati, asatimiti manyate | atha lokavattanto biditasta| ato hetoh lokavadabhayat 'khasya bandha ुbhih ' striya jnatibhih 'pramada '' taruni stri 'priya ' bhartturabhimata va 'apriya ' anabhimata 'va parinetuh ' vodha़h 'samipe isyate ' prayate | sakuntala tava priya va srapriya va, taba va samipe tistatu | anyatha lokapavadah syat | tvamapi etajjananasi | tathapi kimatya 'kimidamupanyastamiti ' | [ 'priyapriya va ' ( ra ta, nya ) - ' tadapriyapi ' (vi-, ma ) ] || NOTES 1. vacanopanyasah - upanyastam vacanamityarthah | bhavanayane dravyanayanam | pavako vacanopanyasah- The utterance of words is fire ie words uttered burn me like fire. 2. lokavrttanta &c. - ni +na +kta karttari = nisnatah or nimratah | The former implies kausala and takes satva by the rule 'ninadibhyam khateh kausale " | The latter means krtabhiseka and has the dental sa | lokanam vrttantah | tasmin nisnatah | 3. (a) jna ni &c. - jna + tica karttari = jnatih kinsmen (masculine). (b) priyapriya ba - The reading tadapriyapi has tad superflu ous. apriyapi implies parina tuh apriyapi | priyapriya va occurs in the Sahitya-darpana also. (c) Sarngarva takes it that the king does not like that his wife Sakuntala should be near him just now. raja - kincanabhavato maya parinitapurva | KING-On the other hand has this lady been married by me previously ?

abhijnanasakuntalam 481 sakuntala (savisadamatmagatam ) - hiabha sampada ' de sanka [ hrdaya, sampratam te asanka ] SAKUNTALA (Sorrowfully-Aside )-0 Heart, your apprehension is justified. sarngaravah- ki krtakayyaida pada mem prativimukhatocita rajnah | SARNGARAVA-Is disinclination towards duty through dislike for deed done, proper for a king? raja-kuto'yamasatkalpanaprasangah | KING Whence is this occasion for this unfair assumption? pota sangaravah mucchantami vikarah prayenaisvarya pramattesu | SARNGARVA-These perversities usually appear in those that are giddy with power. rajeti | 'ca' pacantare [" ca padapurane pacantare hotau vinisvaye " iti vikanda- sesah ] | purva m parinauta 'parinita purva ' ['bhutapurva ' carata ' iti jnapakata purva sabdasya paranipatah ] 'kim ' ? sakuntala ti | 'te asanka ' ki va syat iti sandehah 'samprata ' yukta [ 'yukta ho sampratam sthane ' ityamarah ] | sanga rava iti | anvayah - krtakayyaidosata dharma prati vimukhata rajnah ucita kim | vyakha - 'krtam ' prathamamanusthitam yata 'karyyam tasmin dosat arucivasat 'dharma ' prati ' karttavya ' prati 'vimukhata ' arucih rajnah ' sambandhe lokasiksakasya ityarthah ucita kim '| yadbhavan gudhamudhavan imam tava nasti sandehah | adhuna ca bhavanasyam vitrsnah | tathapi asya grahanam te dharmah | yadi raja san isam vyakva svayamadharmam carasi dharma - viplabah praptah | [ mulam (ta, vi, nya, ma ) - 'ki krtakayyam dosi dharma prati vimukhatah krtabajna ' ( ra ) ] | rajeti | 'asato ' asadhvi asadrso ya kalpana, kaya ' krtam, dosasca vimukhata ca ityevamrupa, tasyah 'prasangah ' prastavah kutah | kena prasangena bhavata etadanumanam |

482 abhijnanasakuntalam sarngarava iti | anvayah - aisvardhya mattasu prayena srami vikara muccham nti | vyakha - aisvayya prabhatvena 'matta su ' sadasaddhivekavihinesu 'prayena ami vikarah ' cato- vikrtayah, anayakavyasvapi adhicaritabhimanarupah 'mucchanti ' prasaranti [ 'matta su ' ( ra, vi, ma- ) - 'mattanam ' ( ta, nya- ) ] || NOTES 1. asatkalpana &c. - The unfair assumption is that Sarngarava supposes ( kala pana ) (i) that the king did marry Sakuntala ( krtakarya ), (ii) that he now dislikes ( dosa ) her (iii) and is therefore unwilling [vimukha ] to recognise her. With the reading asatkala panaprasnah explain asatkala panamulaka prasnah a question [i.e. ki krtakarya &c. ] based upon wrong assumptions. 2. sramo vikarah -- Referes to perversities [vikara ] - feigning surprise when reminded' and such like. In the present instance we have a secret marriage, its repudiation, feigning surprise when told of it, and so forth. In a word fat here is living a wicked life and yet professing piety. raja - visesenaviksipto'smi ! KING-I am seriously insulted. gautami ( sakuntali prati ) - jade muhutta ' ma lajja abana- isma ' dava de uthanam | tado tuma bhatta ahijanismadi [ jate muhurttaka ' ma lajjakha | apanesyami te avagunthanam tatastam bhartta abhijnasyati ] | ( tatha karoti ) | GAUTAMI ( Toward Sakuntala ) - Child, for a moment, discard bashfulness. I will remove your veil, your lord will then recognise you. (Does the same ). raja ( sakuntalam niva nya atmagatam idamupanatameva rupamaklistakanti prathamaparigtahotam syannaketyavyavasthan |

pancamo'ngah svamara iva vibhate kundamantastu gha na khalu sapadi bhakta napi saknomi moktam ||17|| ( vicarayan sthitah ) | 483 . KING-(Having gazed at Sakuntala - Aside ) - Notcoming to a decision whether previously accepted ornot, I am indeed. unable at once to enjoy or again to renounce this beauty thus arrived with its charms unfaded, like a bee the Kunda at dawn with dew inside (Remains deliberating). rajeti | 'visesena ' sutaram 'adhiciptah bharta sitah [ "adhiciptau nihitabhata- siti " iti haimah ] || maim gautamiti | 'avagunthana ' vakta viranam | 'abhijnasyati ' svarisyati | [ ' tatha ' tahata apanita vagunthanamityarthah 'karoti ' ] " sakuntalam prati " ( ta, nya ) - raghavadaya etanna pathanti ] || rajeti | 'nirvana ' nipuna drsta | tadamiti | anvayah - prathamaparigtahotam syanna va iti avyavasyan [aham ] evam upanatam idam aklistakanti rupa vibhate bhramarah antastu sara kundamiva, sapadi khalu na bhokta napi mokta saknomi | vyakha - 'prathama ' purva parigrhitam patnitvena svikrtam [ "patni parijanadanamulasapah parigrahah " ityamarah ] 'syat na ba ' syat 'iti ' etat avyavasyan ' anyatarapaksatvena niscayam abhajamanah aham 'evam ' anena prakara na, antarapatyavasthaya ( mukhena iti prancah ) 'upanatam ' upasthitam 'idam aklistakanti ' ammana lavanya ' 'rupa ' saundarya vibhate ' prabhate anudite bhaskara bhramarah antastu sara " noharagarbha 'kundamiva ' nisi vikasi puspabhedabhiva, 'sapadi khalu ' tataksana seva prapti- matramityarthah, 'na bhokta ' khokatam rajapace sagarbhayah prakparigrahaniscayabhavat - bhramarapace antasta sarasadbhavat ) 'napi mokta " [ ubhayatra aklistaka ntitvena lobhat ] 'sakromi ' parayami | ["vetyavavasyan " (ma) - 'vetyadhvavasvan ' (tanva ) - 'veti vavasthan ' ( ra . bi ) | 'vibhate " (ra, vi- ma- ) - "nisanta " ( ta-, nya- ) || "na khalu sapadi bhokta napi saknomi mokta m " (ta- nya- ) - "na ca khalu paribhokta, neva saknomi hatum " ( ra0, vi ) - " na khalu ca " ityadi (ma) |

828 srabhijnanasakuntalam NOTES I. visesa na vi + sasa + ghana karma ni = visesah that which is singled out, special Specially, i.e. severely. Qual f trtiya karane | kriyavisesananam kvacita karanatvam " | ksipa tah | - Thus in this state, ie. 2. With child, This is necessary for the comparison with antastusaram | Raghava explains evamupanatam | But that the king is thinking of the child in the womb is clear from his reply 'kathamimam abhivakta- satvalaksanam ... pratipatsye | " - (See next page). She has come thus [gie.f], hence the supreme necessity of deciding prathamaparigtahitam syanna va | But I am unable to decide because the testimonies are conflicting. While I do not remember the marriage the sage testifies to it. If wedded by me (fa) I must own her, it is my duty to do so. In this case 'arf 'napi saknomi moktam ' | If not wedded by me (na parigrhitam ) the child in the womb declares that she is another's wife and I cannot accept her, for by accepting her I become a (See next page). In this case 'na khalu sapadi bhokta ... saknomi | Hence I am in a fix; there is danger in both accepting and rejecting her. All this because If she were not no difficulty would arise, because I could then treat the story of her marriage with one as originating in some mis prehension on the part of her relatives and could accept her just as I could any other acceptable virgin offered to me. Later in the Act, king himself describes his predicament. thus- "mudhah syahamesa va bademiya ti samsaye | daratyagi bhavamyahi parastrisparsapamsulah || " King to Purohita]. (b) avabasyan vi + ava + so + satru = vavasyan making up the mind i.e. deciding. a 3. [a] fara-In the morning; that is the only time

pancamo'nkah 48 .5 when antastusarakunda can be found. Also later in the day, kunda becomes fklastakanti by the sun. antastusaram - antah madhe tusara yasya tat having dew inside. bahu | Or antargatah tusaro yasya tat | kunda refering to the flower ( prasava ) is neuter (c) bhokta m - Cannot enjoy because there is dew in the kunda and foetus in the rupa (d) moktam- cannot abandon because of the aklista kantitva | | 4. Remark-(a) With the reading vyavasyan explain iti vyavasyan vicarayan - Thus deliberating. (b) "na khalu paribhokta sakromi hatum " has ca khalu eva which are not easily explained. naca pratihari - ( khagatam ) - aho dhammabekikhata mahino | idisam gama suhovapadam ruva dekhia ko asno viaradi [ aho dharmavaksita bhattah | idrsam namma sukhopanatam rupam drstva kah anyo vicarayati ] | WARDER (Aside ) - Oh! our lord's regard for virtue ! Who else indeed hesitates having noticed such beauty easily arrived. sangaravah - bho rajan, kimiti josamasyate | SARNGARAVA-O king, why are you keeping silent thus? raja - bhostapodhanah, cintayannapi na khalu svikaranamatra- bhavatyah smarami | tat kathamimamabhivyakta sattva laksanam pratyatmanam ksetriyamasankamanah pratipatsya | KING - Osages, even though searching my memory, I do not recollect the wedding of this lady. How then can I accept her suspecting myself to be an adulterer as she bears. manifest signs of being with child? pratihariti | 'aho ascayom ' | 'dharma mavecate ' palatvena anusarati iti "dharmavati ' tasya bhavah, dharma paratvam ityarthah | 'idrsa ' sukhena ' anayasena 'upanatam praptam 'rupa ' drsta ko nama anyah ' kah khalu aparah 'vicarayati ' yah kascidanyah purva bhudha- manudha़ va ityavicarayanra va cadadita |

486 abhijnanasakuntalam NOTES sanga ' rava iti | 'kimiti ' katha ' 'josa ' tusnim [ avyayam | "tusnomadhe sukhe josam ' ityamarah ] 'asyate ' sthiyate bhavata | rajeti | cintayannapi bahu dhyayannapi 'atrabhavanyah svikaranam ' uprathamana ' 'na nagami ' | tat abhivyakta ' prakatam sutvalaksana ' garbha cihna yasyah tathavidham ' ataeva paraparigtahotam 'prati ' [ ityambha nakhyane karmapravacaniyatvadvitiya ] atmana ' mam 'ksetriya paradarapravrttam [ 'ksetiyaca paracetra cikitsyah ' iti ghaca pratyayah parasabdalopasca nipatyate ] 'asankamanah kathasimam pratipatsya grahisyami | maya udha़ा iti nasti niscayah atha ca garbhiniyam | evamasya grahane parastrisparsasanka anti, ato na grhnami ityarthah | [" ksetriyam " (pi ) - ca vinam ' (gam, vi . ma. ) acaviyam ' ( ta nya- ) | "asankamanah " (ra- vi . ma. ) = 'manyamanah (ta- nya- ) ] || 1. (8) cintayannapi smarami - So she is not my wife. (b) abhi- vyaktasatvalaksana- And as she is enciente, she is another's wife. Had she not been with child I could have assumed her to be a maiden accepted her even though she story of marriage seems suspicious. But now it is a different thing. (c) deviyam deva is kala a wife. 'ksetra ' kalata kedara ' iti kosah | parasya ceta ' paraca vam another's wife. tava cikitsyah dandadina nigrahitavya iti paraceva + ghaca = ca viyah | One deserving chastisement in the matter of another's wife. The word disappears by nipatana | 'ghacapratyayah parasabdalopasca nipatyate ' - Vritti. 2. Reading - ca viya is the Bengali reading as given by Pischel. The Devanugari reading is ce vinam, though Raghava recognises the variant ca viyam | 'ceva ' patnisarirayoh ' ityamarah | yat iyam | atah tajjatapatya ' na The reading is garbhini maya cedadhuna pratigrhya ta, aham devi svam na tu bauji caurasam api tu ca vajam tacca aurasat haunam iti sanka " | not worthy of Dushyanta. It supposes seeking recognition after having publicily come with a child in the womb by another person, and Dushyanta hesitating to be his wife

pancamo'nkah 487 whether to accept her or not !! Besides, in the first part of the speech the king openly repudiates marriage. He does not at all remember the marriage; the idea of becoming a afaq cannot therefore occur to him. Hence fa cannot be the poets reading here. There now remains the other alternative, viz. Sakuntala is another's wife, but wants to be accepted by by him. ceviya suits this case admirably. sakuntala ( apavarthi ) - ajjassa parinae evva sanda ho | kudo dani me durahirohini asa [ aryasya parinaye eva sandehah | kutah idani ' mem duradhirohini asa ] | SAKUNTALA ( Aside ) - Even in the marriage, the noble: sir has his doubts. Where now is my high soaring hope? sangaravah - ma tavat | krtabhimasamanumanyamanah sutam tvaya nama munirvi manyah | musta pratigrahayata svamayem patrokto darivasi yena || 15 || SARNGARAVA-Indeed dont do so! Approving the daughter unto whom dishonour was done (i.e. approving the dishonour done unto his daughter) the sage really deserves to be insulted-the sage by whom, urging to accept his own property that was stolen, you are, like a robber, converted into a worthy recipient. | sakuntaleti | 'aryasya ' manyasa asa 'parinaye eva sandehah ' [ataeva asa " ityaha na ca 'arya ' iti ] 'duram ' atpancam 'adhirohati ' ya tadrsau 'me asa ' bharti grhini bhavisyami, cakravatti na purva nivesya anena saha vana pratyagabhi-- syami itya va vidha 'kutah ' kula gata | sarngarava iti | 'ma tavat ' pratipadyakha | iyamapratipattih sadrso eva te | anvayah - krtabhimarsa sutamanumanyamano munih tvaya vimanyo nama, yena musta khamartha ' pratigrahayata dasuriva pavakrto'si | vyakhaya - 'krtah abhimarsah ' sramasa na gharsana- .

488 abhijnanasakuntalam 'mityarthah yasa tadrsi 'sutam sakuntalam [sutamiti kopakaranopanyasah ] 'anumanya- manah ' anumodamanah krta sutabhimarsa manumanyamana ityarthah 'munih kanvah, mahatyapi kopakarane na kevalamakupyan, api tadeva kopasthana prasamsan atimrdurasau 'tvaya ' dhrstena 'vimanyo nama avajnaya eva | 'yena ' munina 'musta " corita " nijam "artha " vitta ' kanyarupa ' 'pratigrahayata ' pratigrahyatvena svikaryatvena bodhayata sata 'dasupariva ' caura iva tvam apatra ' 'pava ' sampadyamanah 'krtah asi ' ; yadyadhuna sakuntalam pratipadya muni sambhavayasi tada 'srdurbhavatyavajnatah ' iti sastra ' mithya bhavati | tanma tabata pratipadasva ityati bakra kopakalusoktih | [ 'abhinasam ' (ma) - 'abhimarsam [ ra-, vi . ] - 'avamarsam ' [ ta, nya . ] || NOTES 1. (a) aryasa - She does not say aryaputrasa r because the marriage is doubted. (a) kutah kima + sapa tasyastam svarthe | ayadi | (c) duradhirohini - dura + adhi + ruha + nini karttari sadhukarini ( striyam ) | - 2. ma tavat - This is an answer to the king's, kathampratipata se " ( How can I accept) above. Forsooth ( tavata ) don't (ma ) accept. This looks like approval. But it is ironical and is really strong condemnation of the king's non-acceptance. The irony continues throughout the verse following.* See Tika on the verse. 3. (a) krtabhimarsam - abhi + mrsa + ghana bhave = abhimarsa outrage c.f. 'parabhimarso na tavasti ' - Kumara. Now see Tika. Avoid abhimarsa with a cerebral. (d) nama - Implies abhuprapagama approval. 'nama prakasasambhavyakodhamupagamesu ca ' iti visvah | The 'approval' is ironical, and becomes disapproval here. (c) vimanyah vi + mana + nica + yat kama ni deserving insult tvaya vimanyo nama is exactly like yukta ' nama later on. ( by thee) is significant. This is just like you ( tvaya ) | By so doing you have proved yourself true to your character ( ghrsta as you are ). 4. [a] pratigrahayata-tvam musta pratigrhnasi = munih tvam or tvaya musta prati Adopted by Prof. Gajendragadkar.

pancamo 'nkah 488 yahayati | The anikartta takes trtiya because grahi is not included in the rule 'gatibuddhipratyavasanartha = ' | Or anikartta as karsa takes dvitiya supposing grahi to mean 'bodhana ' ( vuddhartha ) | (b) yena does not require the mention of tacchavda | "uttaravakyagatatvam nopadanat tacchabdasya arthatvam " | 5. * Remarks - This is ironical. 'You are a robber ; you have stolen the sages property. He takes contrary makes you a present of it 20 offence but on the He deserves contempt and you have served him right by refusing to accept his gift. saradvatah sargarava, virama tvamidanim | vaktavyamuktamasmamih | pratyaya prativacanam | so'yamatrabhavanevamaha | ! sakuntale, dauyatamasma SARADVATA-Sarngarava, do you stop now. Sakuntala, what we had to say, has been said by us. This his respected self here, says this. Give him a reply of recognition. sakuntala (apavarya ) - imam avatthantara gade tarise anu- rae kimva samaravidena | atta danim mem sohanosro tti vavasida 'e' [ idamavasthantaram gate tadrse'nurage kim va smaritena | atma serat me sodhaniya iti vyavasitametat ] | ( prakasam ) ajjautta - [ aryya putra - ] (ardhokta ) samsaide parinae na eso samudacaro | porava, yuttam nama de taha pura ammamapade sahabu- tanahijaa ima anam samajaputrva padaria idisehim akavaredim pancakvadu [ samsayite parinaye na esa samudacarah | paurava, yukta ' nama te tatha pura srasramapade svabhavottanahrdayama imam janam samayapurva prataryatra idasairaksaraih pratyakhatum ] | Adopted by Prof. Gajendragadkar.

500 abhijnanasakuntalam SAKUNTALA (Aside )-Such a love having reached so different a state, what possible can be gained by reminding? The attempt is made because my own self has to be cleared. (Aloud) My husbaud-(Having half uttered) Marriage being doubted this is not the proper form. Paurava, it is (Or-is it) indeed proper for you after having previously deceived this. naturally open hearted person with oaths in the hermitage, to disown her with such words. saradata iti | 'virama ' nivrtto bhava, natapara te vaktavyamasti [ 'vyanaparibhyo ' ramah ' iti parama padam ] | 'vaktavya m yat kanvena vakta ुm upadista baya ' tat 'uktama- smabhih ' | 'sah ' asmavacanavisayah 'ayamatrabhavan ' manyo raja 'evamaha ' ammadukta ' vipratipannah parinayameva apalapati | pratyayakara " pratyabhijnanasadhana " pratuttaram "abha diyatam ' | | sakuntaleti | 'tahase ' atisayite 'anurage dadam ' etat 'avasthantara ' anyama - vastham rupavipayyam yam [ antarasabdo bhinnavaci | nityasamasi mayuravya ' sakaditvadantara-- sabdasya va paranipatah ] 'gate ' prapte sati 'smariteta ' smaranena [ bhave ktah ] 'va kim ' na kimapi phalam | tathapi 'idanim atma ' nijakharupa ' me 'sodhaniyah ' kalankat ' mocaniya 'iti ' hetoh 'etat vadhitam ' prarabva maya esa me udyamah | 'aryaputra ' iti parinetureva samvodhanam | 'parinaye samsayite ' jatasanda he sati [' tadasya sanjatam -- iti itaca ] esa samudacara ;' samyagacarah 'na' na hi yuktametat sambodhanam | "pura " purvam ' asramapade khabhavena ' prakrtya uttanam ' agabhiram akapatamityartha ; "hrdaya " yakha tathavidha ' nisargasaralasayam 'ima ' jana ' madrapa ' 'samayapurvaka ' sapatha ( samayah- sapathacarakalasiddhantata bidah ' ityamarah ) ' tatha pratayya ' vancayitva adhuna 'idrsah aksare: ' vimmativagrajavacah 'pratyakhatu ' nirakacam (arthopapade tamun ) 'yukta ' nama " yuktabheva | yaha - yuktam nama yukta kim ? pratarako vajamavalamba pratyacacita ityava yujyate | 'paurava ' iti gautolla khah abhijanenapi na sadrsametaditi darsayitum (sodha- nauyah ' (ta-, nya, ) - ' socaniyah ' ( ra . ma. ) - 'mocaniyah ' ( bi ) || "yuktam " ( ta- bi-, nya- ) - " na yuktam (rama- ) | ------

pancamo'nkah 501 1. (a) asma - sampradane caturthom as in "khandikopadhyayastambha capetam dadati ' - Bhashyam. (b) pratyaya &c. - sakaparthivadi | See Tika. *2 (4) idam - Implies the immensity of the change. (b) tadrse - Refers to the intensity of the love. 3. saudhaniyah &c. - The treatment is so mean that it is beneath my dignity to take any notice of it at all. But a slur is caste in my character, and I condescend to say some thing in reply ( pratyayaprativacanam ) only to clear my own self, not because I now care for the acceptance of me ( ki va smaritena ) by such a wretch. 4. yukta nama &c. - An irony exactly like Sarnagarava's krtabhi- marsam &c. - Ante.*She means this- You are a deceiver. Your professions of love were false. I was a simpleton to be taken in. The dieclaimer now is quite in keeping with ( yukta ' nama ) the previous duplicity. Your apprehension of my being another's wife is a myth. raja ( karno pidhaya ) - santam papam | vyapadesamavilayitu ' kimohase janamimatraca patayitum | kulankaseva sindhuh prasannamambhastatataruca || 18 || KING - (Covering his ears) - Let sin stop. Why dost thou seek to sully your family and degrade this person too, as a stream, that rends its banks, does of her pure water and of the tree on the bank ? sakuntala - hodu jai paramatthado parapariggahasankina tue evva padatam ta ahirananayena imina tuha asangha avanaismam [ bhavatu, yadi paramarthatah parapariprasankina tvaya evam pravrtta tadabhijnanena anena tava asankapanesyami ] | Adopted by Prof. Gajendragadkar.

502 abhijnanasakuntalam SAKUNTALA - Well, if really deeming me as another's: wife such a course is adopted by you, then I will remove your suspicion with this token of recognition, rajeti | 'karnau pidhaya ' hastabhyamanrtya ( 'vasti bhagurillopamavapyorupasargayoh " iti akaralopah | pakse apidhaya ) | papasravananivaranaya vam | raghavadibhira- pathitametat ) 'papa ' duska, tam, laksanaya papoktih 'santa " nivrtta ' bhavatu | seva vada ityarthah | anvayah - ki kulangasa sindhah prasannamambhah tatatarunca iva, vapadesaya- vilayituma ima jana patayitanca ihase | sakha- 'ki ' kimartham 'kula ' tata ' 'kasati bhinatti ya tahasi (kulopapadat kah khac ) tataprapatini 'sindhu ' nado 'prasannam ' anavilam 'ambhah ' pravaham yatha abilayati 'tatatarucca iva ' taurastha ' vacanca yatha pata- yati tatha 'vapadese ' kulam ( karane ghana ) 'avilayit ' kalusayitu 'imam ' madrapa ' jana " patayitunca ' dharmat patitam karttanca 'ihase ' | papa iya ' cesta santa bhavat | ('kimiha se janamimanca patayitum ' (ra . vi ., ma ) - " samohase manca nama patayi tum ' (ta-, nya- ) || "ambhah " (ra-, vi, ma ) - 'sravam ' (ta-, nya- ) | sakuntaleti | 'bhavat ' astu tavat pratarana te nabhipreta yadi paramarthatah yathartha- meva paraparigraham ' anyakalava ' sankate ' yastathavidhana tvaya evam pravrnam ( bhave ktah ) paradarasankaya eva te'dya idrsi vrttirma yi, na ca vancanavuya tat ' tada sranena ' mada- nga listhena abhijnanena anga liyakarupena tava asankam apanesyami ' | [ "pravrttam " ( ta-vi-nya- ma0 ) - " vakta pravrttam " ( ra ) || "abhijnanena anena (rama ) - 'abhijnanena kenapi ' ( ta, nya ) ] || NOTES 1. santam-sama + nica + kta karmani = santam or samitam | 2. (a) vapadesam - vapadisate anena iti vi + apa + disa + ghaca karane vapadesah designation, race, tam | (b) avilayitum - abila is kalusa stained (for kula ), muddy for ( ambhas ) | avila karttam iti avila + nic + tumun = abilu (namadhata ) + tumun = avilayitum to sully. (c) pata- yitum - to degrade ( jana ), to cause to fall (taru ) | (d) kuladasa- kula + kasa + khaca karttari striyam by the rule 'sarva ' kulabhakarisesu kasah ' | ( e]

pancamo'nkah 503 ambhah The Beng. Rec reads which agrees better with vapadesam in the masculine. 3. (a) bhavatu - See bhavat anirbam caniyam &c.-Ante. Here it means- asuyangikara reluctant admission-admission for argument's sake. raja -- udarah kalpah | KING-A good proposal. sakuntala ( mudrasthana ' paramrsya ) - hadi, haddi, adgulia- anna me adaguli [ ha dhik ha dhik, anaguliyakasunya me anagulih ] | ( savisada gautamomukhamocate ) | SAKUNTALA ( Feeling the place of the ring ) - Alas ! Alas! my finger is void of the ring (Sorrowfully stares at Gautami's face ). gautami - nam de sakkavadaraba bhantare sacautautyasalila * vandamanae paba bhatta anga loayam [nunam te sakravatarabhyantare saci- torthasalilam vandamanayah prabhrastamana guliyakam ] GAUTAMI-Your ring must have slipped as you were doing obeisence to the waters at Sachi Tirtha in Sakravatara. raja ( sasmitam ) idam tat pratutpannamati svanamiti yaducyate | KING ( Smiling ) - Here it is what is called 'Women are ready-witted'. rajeti | 'udarah kalpo ' mukhayo nyayah ( 'kalpah syat pralaye naye ' iti visvah ) iti raghavah | yadda -'dadaro ' sahan uttama ityarthah kalpah ' sankalpah sadhu- reva prastavah yadabhijnanena sankama apana syasi | sakuntaleti | mudra anaya iti mudra ' utkirna varna mangaliyakam ( karane apratyayah striyam ) | 'tasgra sthanam ' anga limula ' parasrsya sprstva ( gotami mukhamocate ( ta naya ) - gautamimaveksate " ( ra vima ) ||

504 abhijnanasakuntalam gautamiti | avataranam avatara ' ( prayanudvato rasa jnayamapi ghana bhave ) sakrasa avatarah saktavatarah laksanaya tadupalacito desah | tasa abhantara " madhe sacitirthama salila ' bandamanayah ' tava ancalim dadatyah ( hetau sanaca ) te anga lauyaka prabhrasta ' karat cupratam | anjalidana ' prabhramsa hetuh rajeti | stra ' strisamuhah strijatirityarthah pratapratapanna ' tatksanalabha matih ' -yasa tathavidha ' bhavati iti yat ucyate ' panditairityarthah tat idam | "tatkaliko -nu pratibha pratpratapannamatih smata ' iti raghava bhattasta tasudhakarabacanam | strijatih pratya tapannamati iti gautamivacanat pratyaksam jnayate asmabhih iti sollanthanoktih | NOTES 1. (a) stram strinam samuhah iti stro + nana = stranam strisamuha, 1.0. strijatih the woman-kind. (b) idam tat &c. - This is an instance of the saying 'women are ready witted.' This is a fling at Gautami. By your ready explanatiou, you furnish an illus tration of the saying. sakuntala - ettha dava vihina damsida pahuttama | sravara de kahi [ atra tavaddidhina darsita prabhutvam | kathayisyami || apara te SAKUNTALA-Verily predominance has been shown by Fate here. Another (token of recognition) I will relate to you. raja - srotavyamidanim samvrttam | KING- Now has come (the turn of) what is to be heard. sakuntala-na ekassim digrahe vedasaladamandave galini pattabhanagada ua tuha hatthe sanihida asi [nanu eka- smin divase vetasalatamandape natinopatrabhajanagatamudaka ' taba hasta sannihitam asit ] | |

pancamo'nkah 505 SAKUNTALA-One day in the cane-bower water placed in a cup of lotus-leaf was taken up in your hand. raja - srnumastavat | KING-We are listening indeed. sakuntaleti | 'ava ' asmin anguroyabhijnana pradarsanavisaye 'vidhina prabhutvam valam tavat darsitam | bidhivelavan iti etadabhijnanam me apagatam | 'aparam ' abhijnanam 'te kathayisyami ' | rajeti | 'idanom srotavya m samvrttam ' purve tu drastavyamasit abhijnanam hrasah | vastutastu sarvamithya, nasya va kincidapyabhijnanam iti rajo'bhiprayah ityupa- sakuntaleti | 'nanu ' vakyarambhe [ "nanvaksepe pariprasra pratupraktavavadharane| vakya- rambha 'pyanunayamantrananujnayorapi || " iti haimah ] 'nalinipavanirmita bhajana ' pava 'gatam ' tavasthamityarthah udakam tava hasta sannihitam ' samyak nihitam 'asit ' | panatha tva ' 'hasta ' krtavan | [ "veta salatamandape " ( va-, nya- ) " navamalikamandape " (ra-, vi-, ma )] || NOTES 1. *srotavyam - The proof could be seen at first; it is now to be heard. Presently it will vanish altogether! The whole story is false; hence it can leave no sort of proof behind, drastavya or srotavya | 2. betasalata &c. - Refers to the bower vetasaparicite batamandape spoken of in Act III. This is the bower where the lovers used to meet. Compare "latabalaya ... sramantraye tvam bhuyo'pi paribhogava " - Act. III. So reject navamalikamandape | 3. *namastavat - The king's mind is a perfect blank owing to He is naturally surprised at the opening words of the story, and exclaims, "Ah! what a fine story 11 We are listening indeed! How can we not listen? interesting !" 33 Adopted by Prof. Gajendragadkar. It is so

506 abhijnanasakuntalam sakuntala - takakhanam so me puttakidatra dohapanago nama miapodo upadvido [ tatksanam sa me putrakrtako dirghapango nama mrgapotaka upasthitah ]| tue ama dava padha़mam picada tti pita anuampina uvaccha ndido aena, na una de aparicayado hatthasam ubagado [ tvaya ayam tavat prathamam pivatu ityanukampina upachandita udakena, na punaste aparicayat hastabhyasam upa- gatah ]| pacca tasmim evva mae gahide salile nena kido panao [ pascattasminna va maya grhite salile anena krtah pranayah ] | tada tumam ityam padasidosi - savvo sagandhesu vissasadi duve vi tujhe arannayatti [ tada tvamittha ' prahasito'si - sarvah sagandhesu visvasiti, dvavapi yuvam aranyakau iti ] | SAKUNTALA-At that instant my adopted child, the awn named Dirghapanga, approached. He was entreated with water by thee pitying and saying-"Let him drink first, but through unfamiliarity he did not venture near your hand. Afterwards the same water being taken up by me approach was made by him. Then you taunted thus - All confide in relatives, both of you are foresters. sakuntaleti | 'tatksanam ' tasmin ksane 'me putrakrtakah ' krtrimah putrah [ vyakhyatam prak ] 'dirghapangi nama mrgapotakah ' harinasisah 'upasthitah ' tavagatah | 'ayam tavat esa mrgasivadeva prathamam pibatu iti ' anena prakarena 'anukampina ' dayamanena tvaya upacchanditah ' abhilasanurupam prarthitah | jalarthamagatah, jalameva tvam adah iti chandanuvarttanam | 'aparicayat, paricayabhavat ajnatatvat 'na punasta hastabhyasa ' hastasamipam 'upagatah ' praptah | 'pascat ' anantaram 'tasminneva salile maya grhote ' savi 'anena ' mrgasisana 'pranayah ' yajna 'krtah ' | 'tada tvam ityam ' anena 'prakarena ' praha

pancamo'nkah 507 sito'si ' prahasam krtavanasi [ akarmakatvat karttari ktah ] - 'sarvah sagandhesu ' samana- gandhesu [ yogavibhagat samanasya sa-bhavah ] tulyasambanvesu [ "gandhah samvandhalesayoh " iti haimah ] atmiyesu ityarthah 'visvasiti ' 'davapi yuvam aranyako ' aranya samvandhana tulyasamvandhau [ sakuntalapace "aranyanmanusya " iti vun | mrgapace sasike ani aranyah | tatah kharthe anukampayam va kan ] [ "davapi yuvama " ( tah, nya- ) - "vavapyava " ( ra ., bi, ma )] || NOTES | 1. (a) tatksanam -This is karma of upasthitah though stha is akarmaka | "desakaladhvagantavyah karmasamjna hyakarmanam " | (b) upacchanditah - upacchandana is prarthana solicitation, Compare "tasmadupacchandayati prayojya mayi tvaya na pratisedharauksyam " - Raghu. (c) prahasitah - hasa is akarmaka here. Hence pra + isa + ta karttari | (d) sagandhasu gandha is samvandha relation samanah gandhah iti sagandhah equally related ie both related to aranya Here samana becomes sa by yogavibhaga in the rule "samanasya indasamui- pramrtadakesu " | samanasya iti yogavibhagah istasiddharthah kriyate " - Vritti, The commentator Haradatta prefers to derive such cases from in the sense sadrsa and gives akhapadavigraha | Thus, samanah gandhah asya is the bakya of a samasa between saha and gandha giving the forms saha- gandha and sagandha | "samana jatirasya vopasarjanasya iti sabhavah | samanasabdasya tu samanajatiya ityadi bhavati | yogavibhage tutasya nityasvat, naitat sidhyati | ataeva bhasyavarttikayoryogavibhagasya nopanyasah " - Padamanjari. (c) aranyakau -aranyasya ayam janah iti aranya + vun = aranyakah refers to sakuntala | Also aranyasya ayam mrgah iti bharanya + rna = aranyah | sa eva iti aranya + kan kharthe = aranyakah See Tika bharanyakam aranyakasca bharanyako two souls (janau ) belonging to the forest. ekasesah | vidheya to janau understood, Qualifies janau 2. Reading - yuvamsa ca tvaca yuvam yon. understood. The Dev. Nag reading a avoids a grammatical difficulty. The reference being to and the common attributives should be in the neuter samanya napumsakam giving and aranyake | But yuvam has the merit of referring pointedly to

508 abhijnanasakuntalam sakuntala at whom the joke too if janau be understood also we require janau | is directed The grammar is safe With aba [ here, or in this matter ] raja - evamadibhiratmakaryyanivarttininam madhurabhiranrtavag- bhirakrsyante visayinah | KING-By such sweet false words of women bent upon achieving their own ends are sensual people attracted. gautami - mahabhasra, narihasi evvam mantidu | tabobana- samvadhido abhinno ama ' jano kaidavasma [mahabhaga, narhasi evam mantrayitum | tapovanasamvarddhitah anabhijnah ayam janah ketavasya ] | GAUTAMI Great Sir, it behoves not thee to say so. Reared in a hermitage, this person is ignorant of deceit. raja - tapasavrddhe, strinamasiksitapatutvamamanusinam sandrsyate kimuta yah pratibodhavatyah | pragantariksagamanat svamapatya jatam anyairdvijaih parabhrtah kila posayanti || 20 || KING-Pious Matron, untaught skill is seen even of females other than human, what then of those that possess knowledge, The female cuckoo is known to get her offspring reared by other birds before flight in the air. rajeti | 'atmakartya ' khakayyaim avasya ' 'nivarttayanti yastasam ' [ bhavisya ke yinih ] | 'evamadibhih ' idrsobhih 'madhurabhih ' mithyavacanaih 'visayinah " indriya- parayana jana 'akrsyante ' vimarga nauyante | [ "madhurabhiranrtavanmih " ( ta, nya- ) na"anrtamayabamadhubhih " ( ra, vi, ma- )] ||

pancamo'nkah 508 gautamiti | 'tapovane sambarddhitah ayam ' sakuntalarupah 'janah ' 'kaivatasya ' vancanaya 'anabhijnah ' | | rajeti | bra tapasi 'tapaddha ' vrddhatapasau va ( "kadarah karmadharaye " iti visesanasya paranipato va ) | tatsa buddhau | anvayah - amanusinam api strinam asiksitapatutvam sandasyate, yah prativodhabanyah ( tasam ) kimuta | parabhrtah kham apatya- jatam antariksagamanat prak anyah dvijaih posayanti kila | vyakhya- 'amanusinam ' manusavyatiriktanamapi 'strinam asicitesu anupadistesu visayesu 'patutva '' naipunyam yaha - 'asicitam ' anupadista ' 'patutva ' sanda syate ' laksyate | 'ya ' striyah 'prativodhavatyah, bivekavatyah tasam 'kimuta ' ki ' vaktavyam | 'para ' kakadibhih bhrtah ' pustah 'paramrtah ' kokilah 'svam apatyajatam ' arbhaka samuham 'antariksagamanat prak ' (anca tara padayoge pancami ) yavadakasagamanam na sakyate tavat 'anya ':' kokilabhinnah dvijaih ' pacibhih kakairityarthah ( prathama mandarupena tato'rbhaka rupena janma tena ca pacinam ddijatvam ) | 'posayanti kila ' varddhayantyeva | yadyeva m tahi asramavarddhitapi iyam kaitava janati iti kimatra citram | [ "amanusinam " (ta, nya- ) - " amanusisu " (ra, vi, ma- ) || "kila " (ta·, nya ) " khalu (ra, vi, ma0 ) ] || NOTES But then 1. Reading - anrtamayavanmadhubhih means "honey of speech full of lies "This requires visayin to be taken as bhramara | atmakaryyanivarttini remains disjoined. The metaphor becomes faulty. This reading is therefore avoided. 2. (a) amanusinam - manorapatyani jatih iti manu + an striyam manusyah women The sa comes in here by the rule "manorjatavatryatau suk ca '' giving two forms manusa (an ) and manusya (yat ) | Fem. of manusa is manusau and of manusya is manuso | na manusyah amanusyah | tasam | Qual strinam | (b) pratibodhavatyah = pratibudhyate anena iti prati + budh +ghan karane pratibodhah intellect. sa astasam iti prativodha + matupa striyam Those who are endowed with intellect, i e, the females of Man. 3. Reading-amanusisu will have adhare saptami | amanusiyu madhye

510 abhijnanasakuntalam ya striyah tasam is then sense. But all are stri among the amanusi | Hence the statement is meaningless. amanusesu might do, but amanusisu will not. amanusinam - qualifying strinam - is much better. For a similar idea compare "striyo hi nama svalpa ta nisargadeva panditah | "Mrichchha katika, 4. (a) antariksa &c. - The usual form is antaroca | antah dyava- prthivyormadhya iksyate iti antar + i + ghan karmani = antarocam | Or antarmadhya rksani nacavani asya iti antara rksa = antariksam ( prsodaradi )| -hirjatah iti ddi + jana + da kartari = dijah birds. See Tika -The word is parabhrta in the feminine (d) kila - aiti the story. (b) dvijaih (c) paramrtah such is 5. *Remark - Here amanusau may mean ajharas | hija also means brahmana parabhrtah is : purusaih visayibhirityarthah bhrtah palita maintained by others, ie ganikah who are often mistresses of the rich fa refers to tradition. Thus Sakuntala might take it as a grossly rude reference to her own birth-story. menaka is amanusi and a parabhrta | sakuntala is her khamapatyam | On leaving visvamitra and before going back to her celestial abode pragantariksagamanat she left her apatya for posana with a dina Kanva who was anya ( visvamivavyati - rikta ) ie para to her. This is the story kila| Also herself a parabhrta the mother makes a parabhrta of her apatya too, might be taken as a broad hint at the suspected unchastity of sakuntala | sakuntala ( sarosam ) - srajna, pekkhasi ko dani anno dhammaka attano hi sranamanena appave sino tiranachanna kubobamasuma tuha akidi pada़िbajjissadi [ anayya, atmano hrdayanumanena preksase | ka idanim anyo dharmakancuka pravesi- nastrnacchanakupopamasya tava anukrtim pratipatsyate ] | SAKUNTALA-(angrily)-Ignoble man, judgest thou after the measure of thy own heart? Who else will undertake to * Adopted by Prof. Gajendragadkar.

pancamo'nkah 511 imitate thee that, wearing the cloak of virtue, resemblest a well, covered up with grass. sakuntaleti | he 'anagya ' ayyacaravivarjita 'atmano hrdayasya anu ' hrdayanurupam yat 'manam ' mitih tena 'preksase ' janasi ( iksanamava jnanamava ) yatha te hrdayam tatha sarvasya manyase | ka idanimanyah ' tvatirikto janah ( idanimiti vakyalankare ) 'dharmasya kanca kam ' pravarana ' 'pravestum ' saulam yasya tathavidhasya ataeva 'tanaih channah ' chaditah (ivikalpah ' | anipace giluk ) ya: 'kupah ' tena saha 'upama ' tolanam yasya tadrsasya 'tava anukrtim ' anukarana ' 'pratipatsyate ' karisyati | yatha gabhiro'pi kupah varacchaditamukhah samatala iva lacyate, tatha papatma tvam dharma kanca kam pravisto dharmika iva laksyase | nahamodrsi | kim bahuna, bhavaniva satho dvitiyo nastava | I NOTES 1. hrdayanumanena - anugata manam anumanam similar measure pradi- tat-- hrdayasya anumanam ; tena- with the standard of your own heart sya karane | Cf. --''baisa ' purusasyatma tadrsam samprabhasate "- Mahabharata. 66 raja (atmagatam ) - vanavasadavibhramah punaratnabhavatyah kopo laksyate | tathahi- na tiyyamgavalokita bhavati caksuralohitam vaco'pi parusaksara na ca padesu samsajjate | himattam iba vepate sakala esa vimvadharah svabhavavinate bhuvau yugapadeva bhedam gate || 21 || sandigdhavrddhi mam kurvan ava ivasyah kopo laksyate | tatha hyanaya- mayyeva vismaranadarunacittavrttau vrtta ' rahah pranayamapratipadyamane | bhedadma vah kutilayoratila hitaksya bhagnam sarasanamivatirusa smarasya || 22 || 7

512 abhijnanasakuntalam | ( prakasam ) srayye, prathitam dusyantasya caritam | prajasvapidam na drsyate | KING (Aside) The anger of this lady seems unfeigned, but through residence in the forest. Thus there is no sidelook; the eyes become deep red; the speech too has very harsh words, and does not falter in the periods; the whole of the Bimba-like lower lip quivers like one frost-bitten; the eyebrows, naturally arched, have become crooked even simultaneously. Her anger, making me undecided in mind, seems like unfeigned. Thus it is as if I, in fact with a terrible attit ude of mind from the loss of recollection not acknowledging the love, that happened in secret, by her mightily incensed and excessively red in the eyes, Cupid's bow is snapped through the contraction of her bent eyebrows. ( Aloud) Noble lady, Dushyanta's deeds are public. Such a thing is not seen even among the subjects. NOMIC rajeti | 'avabhavatyah sakuntalayah 'kopah vanavasat ' tapovane sthitatvava, nagarika vrtteranabhijnanat ityarthah 'avibhramah ' vilasavarjitah tattvikastatha sattviko laksyate ' | papa iyamiti kopakaranamasya nasti, tathapoyamadhana paramarthatah kupiteva yadabaksyate, tatra karanam krtrimakopah kathamabhineyastadesa na janatiti anvayah - avalokitam tiyya k na | catuh bhalohitam bhavati | vaco'tiparusacaram padesu na mamsajjate ca | sakala esa bimbadharah himartta iva vepate | khabhavabinate ma yugapadeva bhedam gate | vyakhya- 'avalokitam ' avalokanam drstih ( bhave ktah ) tirah 'bakram ancatiti 'tiryya ' k ' vakram [ ancateh karttari kvin ] 'na' | rjjau madabhimukhi drstirasyah, krtakakope tu drstirvyavrtta bhavati | 'catuh sra ' samyaka 'lohitam rakta ' 'bhavati krtakakope neva visadameva tisthati | 1 'bacah ' mam prati prayukta vak 'atiparu vani ' atirucani 'aksarani yasmin tadrsa ' 'padesu ' vakyaggratakesu sabda su 'na samsajjate ca 'napi skhalitam bhavati | mithyakope tu ruksabhasane vak pratihata bhavati | 'sakalah ' samagra esa lobhaniyo vimvakarah adharah (sakaparthivadih ) 'himantah ' sitapida़िtah |

pancamo'nkah 513 ina vente ' kampate | kavimakope adharakaspo naiva babhavet, kvacit kopakarttuh nipuna- taya madhya va konamava va syat | 'svabhavena prakrtya 'binate ' bakra 'bhra vau yugapadeva ' samakalameva 'bhedam gate ' bhagna | aba tu yaugapadya krtakakopat bhedam sucayatya vakarah | evam tattvikalacanailacito'pi kopo mithya eba, laksanani tu vanavasat upasthitani | [ atiparusacaram " ( nya . ) " api parusacaram " (ta. pi ) || "samsajjate " (pi . ) samgacchate ' (ta-, nya .) || - " sakala esa " ( pi- ) - " sakala evam " (ta-, nya- ) || " " svabhavavinate " (pi, ) " prakamavinate " ( ta, nya ) || slokoyam || raghavadibhirapathitah ] | (tapi sandigdheti | 'mam sandigdha samsayita, aham va vismatah iyam va mithyavadini 'iti jata samsaya 'buddhih ' yasya tathavidham kurvan asyah kopah ' avidyamanam 'kaitava ' sakya yasmin tathavidha 'iva laksyate ' | ( purvoktiviraddhametata | aketavatva tava vanabasi heturuktah | tadayuktah sandehah | vastutastu idam va purva va praciptam | purvameva pramanika pratibhati | ) anvayah - vismaranadarunacittavrttau mayi eva raho vrttam pranayamapratipadyamane, atirusa atilohitacya anaya bhra borbhedata svarasya sarasanam bhagnamiva | vyakhya- 'vismaranena ' vismrtya smrtilopat ityarthah 'daruna ' atikarkasa 'cittavrttih ' yasya tasmin 'mayi eka rahah, vijane 'vrtta ' nispanna ' 'pranayam ' se hama 'apratipadyamane ' akhikurvati sranangikurvati sati 'atirusa prabalena kopena 'atilohitaksya ' araktalocanaya 'anaya va vorbhedata ' bhra bhangat, bhedam vidhaya ityarthah (lyavlope karmani pancami ) svarasya sasanam dhanuh 'bhagnamiva manya iyameva satya m vadati ahameva pranayam bismatah | tena kopadanaya na hi bhruyugam api tu kamasya va dhanurbhagnam | madgatasya sa hasya jalanjalirdattah ityarthah | ['madhyeva vismarana " (ra ., vi . ma. ) - " mayyevamasmarana " ( ta-nya- ) ] || prakasamiti | 'prakasa ' mprastamaha - 'dusyantasya caritam vrtta ' 'prathitam ' sarvatra prakasa rahasyam tatra kincidapi nasti, atastrnacchannakupasyeva tasya vrttirna va iti loko vadatu maya tava kimucyatam | parantu 'idam tanacchannakupatra ' 'prajakhapi kim punah praja- palake na drsyate ' | ["prajakhapaudam na drsyate " ( ta·, nya- ) - 'athapidam na lacaye " (ta-, vi-ma- ) ] ||

514 I. abhijnanasakuntalam NOTES Remark-This passage is very obscure. The second verse plainly states that the king is almost convinced of Sakuntala's innocence and the truth of the story told by her. If so, it is difficult to explain what follows from &c. to daraparityagah | Again "akaitava ivasyah kaupi laksyate | tathahi " is a poor paraphrase of ' avibhramah punaravabhavatyah kopo laksyate | tathahi " with words repeated exactly in the same order. The same person, with any pretentions as a writer, would not have probably written both. Lastly, the plain : as a substitute for seems to be a breach of decorum even though his coupled with the incongruity of the verse, seems to raise grave suspicons about the authenticity of the text, from sandigdhavadhim to smarasya, notwithstanding that Bhoja quotes rhe verse &c. in the Kanthabharana. On the other hand, note how minutely and faithfully the working of anger are painted in the first verse how skilfully the metre is handled, how dignified the diction, and last though not least how happily mamsajjate appears in the sratmanepada as is usual with Kalidasa, Vyasa, and Valmiki. (It is significant that an attempt has been made to alter sagacchate ) | into This verse (fa &c. ) cannot be spurious, If then sandigdhabuddhim - sarasya be omitted; the passage left has to be explained differently from what appears in the Tika. Thus - vibhrama is hava or soma ! "atha vibhramah | sobhayam samsaye have " iti | :: unadorned i. e. plain, natural; without the soft_ ening features which society and etiquette impart. She makes no attempt to control or conceal her anger. This is due t, forest life; she has not seen society. 'papa iyam afa" in the Tika has to be omitted. Also omit "ga ...safeaifa The king believes that she is really offended; upasthitani *Adopted by Prof Gajendragadkar.

pancamo'nkah 515 but this does not lend colour to her story. She is angry not because she has been disbelieved; but owing to the unkind remark "strinamasiksita - " | sakuntala - suthu dava ta sacchandacarini kidamahi ja braham imasma pururvasappacaena muhamahuno hi visasusa hatyaba- bhasam ubagada [ sastha tavat sratra svacchandacarini krtasmi, yahamasya puruvamsapratyayena mukhamaghoham dayavisasya hastabhyasamupa- gata ] | ( patantena mukhamavrtya roditi ) | SAKUNTALA-Well am I here represented as a harlot - I who through confidence in Puru's line, had got into the clutches of this person, with honey in the mouth and poison in the heart. (Hides her face with her skrit and weeps). sangaravah - itthamatmakrtamapratihatam capalam dahati | | atah pariksya karttavyam visesat sangatam rahah | ajnatahrdayesveva veribhavati sauhrdam || 23 || SARNGAVA-Thus does unchecked rashness of one's self burn. Hence secret union has to be made after having specially tested (each other). Friendship does in this manner become enmity in those whose hearts are unknown (to each other ). sakuntaleti | 'aba ' iha dese susta, atisayena 'svacchandona ' sratmamatya carati ya tadrsau yathecchaviharini 'krtammi ' pratipanna bhavami 'ya aham [uttaravakyagata- tvam nopadanat tacchavdavyapeksa ] 'pururva se ' yah 'pratyayah ' visvasah tena 'mukhe madhu yasya tadrsasya 'hrdaye visa yasya tadrsasya ca [ ' saptamivisesane - ' iti jnapakat vyadhi- karanapado bahubrihih ] 'asya janasya ' hastabhyasam karasamipam 'upagata prapta | pauravo 'yam papam na kuryyat ityena gata, samprati socyaimityarthah | [ 'hrdayavisasya ' ( va., nya- ) - 'hrdaya sthitavisasya ' (ra ., vima )] | 'patasya ' vasanasya anta na praptana mukhamaitya roditi |

516 abhijnanasakuntalam 'ajnata- sarngati | 'apratihatam ' aniyantitam 'atmakrtam ' nijanusthitam 'capalam ' capalata 'ithyam ' anena prakarena 'dahati ' paritapayati | avimrsyakarita tvaya krta, tataphala- madhuna bhunksa | anvayah -atah rahah sangatam visesat paroksya karttavyam | hrdayesu sauhrdam eva ' vairaubhavati | vyakhya 'atah ' asmat hetoh yatascapalam dahati tatah 'rahah ' vijane yat 'sangatam ' samagamah tat 'visesat ' visesasrayanena na tu samanya- drstaya [ visesamavalamba iti yava lope karmani pancamo ] 'paroksya ' vimrsya 'karttavyam ' | anyatha anistamaha - 'ajnatam hrdayam mano yesam tesu janesu suhrdayasya bhavah 'sauhrdam ' mai [ suhrdayasabdat yuvadyan | hrdabhavah | sradivaddhih ] 'evam ' anena prakarana sakuntala - dusyantagataritya sravairam devam sampadyamanam bhavati iti 'vairobhavati ' satata sampadyate | samanyatah paurabo'yam iti na paryaptam, bisesata atmana punarayam kaudrsa ityapi te cintanauyamasit iti bhavah [ "itthamatmakrtam " (ra-, vi ., ma. ) - 'dudhyam ' ( ta, nya ) || " apratihatam ' (na-, nya na ) - "parihata m " (ra-, vi ) ] || NOTES 1. hrdayavisasya - In hrdayasthitavisasya the word sthita is superfluous. Besides the compound does not harmonise with mukhamadhoh | 2. ityam etc. -- Raghava reads parihatam and explains "atmakrtam capalam kadacit devanukalyena samyak tatha parinamati ( sometimes succeds by chance) ; parihatam kenacit ruddha sat dahati ( but, obstructed, as it usnally is, it brings remorse ). 3. atah etc.-Raghava construes "samgatam parauksya karttavyam " (Union should be made after test); rahah sangatam visesat ( secret union should be after special tests ). dusyanta 4. (a) evam - anena prakarena ie as it has become in this case of and sakuntala | (b) sauhrdam - See under jananantara sauhrdani | raja - ayi bhoh ksaraih ksinutha | kimatrabhavati pratyayadevasmana samyutadosa KING-O, why do you, merely through trust in this lady,. goad me with words, implying a host of sins.

pancamo'nkah 517 sangaravah ( sasuyam ) - srutam bhavadbhiradharottaram - ajanmanah sakhyamasiksito yastasyapramanam vacanam janasya | paratisandhanamadhiyate yairvidyeti te santu kilaptavabacah || 24 || SARNGARAVA-(With scorn)-Did you notice the preposterous suggestion? The statement of a person, who from birth has not practised deceit is no authority; and of creditable testimony, forsooth be those by whom the cheating of others is studied as a science! rajeti | 'sravabhavatya ' sakuntalayam ya: 'pratyayah ' sraddha tasmat 'eba ' tanmavamava- 'lamba 'kimasman samyutah ' sammilita 'dosa ' yesu taih 'samyutadosaih ' vahudosaropakaih 'aksareh vinutha ' paudyatha | *kaitavena asya bisvasotpadana meko dosah, tatastadapalapi dvitiyah | iyamapi asya eva vadapramanyat mayi aropitam | asya bada eba- adayah pratibadi me heya ityayukta vah | sarheti | 'asuyaya ' dosodghatanena saha, sakopamityarthah | 'adharam ' anurddhan [ "anudem hone'dharo'nyavat ' iti visvah ] | 'uttaram ' urddham ['uttara ' pravano iyoh " iti haimah ] | yadena adhara ' tadeba uttaram 'adharottaram ' adhah sthayinah urdhvam sthitih | tatasca gonya tya viparyasah | 'adharottara ' viparyyasah '' kim ? iti kakuh | 1 tadeva spastayati | anvayah - yah sra janmanah savyam asiksitah tasya janasya vacana- mapramanam | yaih paratisandhanam vidyeti adhiyate te kila aptavacah santu | vyakhya- 'ya: ' sakuntalarupo janah 'a janmanah ' bhavat prabhrti adya yavat 'satha ' kaitavam "asiksitah " sicitum na arabdhavan ( adikarmani karttariktah ) 'tasya janasya vacanam aprama " pramanam na pratyayanaham iti rajoktam srutam bhavadabhih | 'parisam ' anya vim 'atisandhana ' vacanam 'vidya iti ' matva 'haih ' dusyantadibhih 'adhoyate ' niyamapurva ka gurusakasat gtahyate 'te kila ' | kila ityaruci | 'apta ' pratyayita 'baka " yesam tadrsah pratyayitavacanah 'santu ' ityapi ca tenaivoktam srutam | visvasayogya pratyayam fasanta ca pratyayama akanksata pradharottaramupasthapitam | * Adopted by Prof. Gajendragadkar.

518 abhijnanasakuntalam NOTES 1. samyukta &c. -sam is ekatra together. samyuta is sammilita concurrent: Hence it means-A speech that charges me with more than one offence. See Tika Raghava has sama samyak thoroughly "samyak na tu isat, yuktah samyuktah natu spastah " | He makes it mean-A speech directly accusing me with an offence. * 2. adharottaram - Anything pieposterous. See Tika Or thus adhara is low. uttara is high. adharasya uttaraca adharottaram or adharottare high and low inda | The ekatva is opitional by the rule 'vibhasa vrksa mrga trna dhanya vyanjana pasusakunyasvabaड़vapurvaparadharottaranam| Here mark the low, means mark how what ought to be high is now low. Similarly high becomes noteworthy when what should be low is placed high. Hence Sarngarva wants the audience to note how the undeserving ( dusyanta ) appears deserving and the deserving: sakuntala as undeserving. 2. kila - Implies diapproval. te aptavacah kila = That they are truthful is ridiculous. Raghava has sambhavanayam kila | raja - bho satyavadina, abhyupagatam tavadasmabhirevam | kim punarimamatisandhaya lamyate | KING-O! Truth-teller, all this is indeed admitted by us. But what is gained by deceiving this person? sakha garavah - vinipatah | SARNAGARA - Down fall. raja - vinipatah pauravaih prathyate iti na sraddheyametat | KING-It is not an acceptable statement that down-fall is desired by the Pauravas, saradvatah - sangaravah kimuttarena | anusthito guruniyogah | pratinivarttamahe vayam | ( rajanam prati ) - * Adopted by Prof. Gajendragadkar. |

pancamo'ngah tadesa bhavatah patni tyaja vanam grhana va upapannahi daresu prabhuta sarvatomukhi || 25 || gautama, gacchagratah | ( prasthitah ) | 516 SARADVATA-Sarngarava, no use replying. The preceptor's order is executed. We go back. To the king- Well then : This is your wife. Abandon her or accept. Authority over wives is indeed allowed to be all-embracing. Gautami, go you in front (They start). rajeti | bhavatu bhavanta eva satyavadinah na punarmadrsah evam tavat asmabhih 'aksuprapagatam ' khikrtam | kintu na hi nispuyojana loke kacit pravrttih | vahi 'puna- renam atisandhaya ' vancayitva kim labhyate prayojanam sidhati nah | sangeti | 'vinipatah ' narake patanametena labhyate | rajeti | 'vinipatah ' narake patanam 'pauravaih ' rajabhih 'prarthaprate ' isyate 'iti etat na sraddheyam ' na adaraniyam | saradata iti | 'uttarena ' prativacanena kim | rajna saha vadaprativadena alama | 'guroh niyogah ' sasanama 'anusthitah ' sakuntala rajasakasamanita | vadaya nadista vayam | samprati 'vayam pratinivarttamahe ' asramam pratigacchamah | anvayah tat esa bhavatah pavau | enam tyaja va grhana va | hi daresu survatomukhi prabhuta upapanna | vyakhya- 'tat ' itprapasamhare iti raghavabhahah | vitandamupasamharati | 'esa ' iyam sakuntala bhavatah patni, yathasastra parinauta darah | 'enam ' [ anvadese enadesah ] 'tyana va ' vyaktu ' micchasi cet vyaja, 'grhana va grhitu yadi vanchasi gtahana | 'hi " yatah ' daresu ' kalave visaye [ darasabdo vahuve astriyam ] sarvatah sarvasu dicumukha khacanaya pravrttih yakha tadrsi sarvakara ityarthah [ java mukhasandasya khangavacitvabhave nosabhavah yuktah | kintu evamvidhaprayogah abhiyukta prayogat sadhavah | yadda 'hi daresu ' ( prabhoh ) sarvatomukhi prabhutta upapanna ' ityanvayaddara evamvidhasthale gaundatya sukhasabdasya svangavascitvam prakalpa sarvatah sabdasya digvacitvam khokkrtya "dikpurvapadat nip " iti nop ] 'prabhuta ' svantrantrata ' upapanna yukta | bharttatantra ' pavagra grahanamagrahananca, tat yatheccha masyam varttakha | ['pabom (ta-, nya ) - 'kanta ' (ra, bi, ma ) | 'upapanna ' ( ra, bi, ma ) - 'upayantah (ta, nya ) | 'sarvatomukhau ' ( ra, bi, ma ) - "visvatomukhi "" ( ta, nya ) ] ||

520 abhijnanasakuntalam NOTES 1. vinipatah - &c. "ki ' labhyate ' (what is the reward) is the kign's query. Sarnagarava retorts 'vinipatah ' ( Ruin is your reward). The king rejoins-As 'Ruin' cannot be an object of desire, so 'I cheat her with a view to gain ruin' is ridiculous. 2. panau -- Duly wedded wife, 'pratuna yajnasamyoge " iti panabhave 'rnebhyo nip ' iti nip | kanta is priya a darling. The epithet is unsuitable here, because the king has not shown any evidence of his affection towards her. (b) daresu darayanti bhedayanti bhratam iti hr + nic + ghan karttari | ghan is not available in the karttum vacya | But this case has been specially provided for by the Varttika 'dara- jarau karttari pilluka ca ' | (c) prabhuta - The prabhuta is conferred by the sacrifice performed during marriage. It exists in case of a gat and not of that of mere kanta | Hence prefer the reading pani | - sakuntala kaham imina kidavena vippaladvammahi tumhe vi mam paricaaha [ kathamanena kitavena vipralabdhasmi yuyamapi mam parityajatha ] | ( anupratisthate ) | SAKUNTALA How is that, I have been cheated by this deceiver and you too forsake me ? (Follows ). gautami ( sthitva ) --vaccha sangarava, anugacchadi karuna- parideini saundala | paccadesaparuse bhattuni kim va me puttiya karedu [vatsa sangarava, anugacchati nah karunaparidevini sakuntala | pratyadesaparuse bhattari kim ba putrika karotu ] 1 GAUTAMI (stopping)-My son Sarngarava, Sakuntala is following us with piteous wails. What else could my poor the husband becoming cruel by forsaking her? child do s sakuntaleti | 'anena ' kitavena satena 'vipralabdha ' vacita ami, yuyamapi mam parivyaya iti 'katham etat | anupratisthate pascat gacchati [ samavapravibhyah strah ityatmanepadam ] |

pacamo' 521 gautamiti | 'sthitva ' gamanaddirata bhutva | 'karunam ' atam yatha tatha pari devayate ' vilapati ya tadrsau satau [ "vilapah paridevanam ' ityamarah ] 'nah asman 'anugacchati ' | 'bharttari pratyadesena ' nirakaranena paruse, ruce kathore sati ityarthah 'kim va ' anyat 'me putrika ' anukampita duhita 'karotu ' | asmadanugamanam vina kimanyadasyah saranam ? tadasyai ma kupya | NOTES 1. karuna &c. karuna + pari + diva ( kujane - curadi ) or ( deva bhvadi + nini (or ghinuna ) sadhukarini karttari | sana garavah ( sarosam nivrtya ) - kim purobhage, svatantrapramava- lambase| ( sakuntala bhita vepate ) | ! 0 SARNGARAVA-( Turning back angrily )-What wicked one, assumest thou independence? (Sakuntala is frightened and trembles ). sangaravah - sakuntale- yadi yatha vadati ksitipastatha tvamasi kim piturutkulaya tvaya | atha tu betasi suci vratamatmanah patikule tava dasyamapi ksamam || 26 || tistha, sadhayamo vayam | SARNGARAVA-Sakuntala, if thou art as the lord of the earth says, what has thy father to do with thee that transgressed the family-tie? But if thou knowest thy vow as pure even servitude suits thee in the house of thy husband. Do stay here and we retire. sanketi | a: 'purobhage ' dosaikadrk | "dosaikahak purobhago " ityamarah ] dosa- mavadarsini , gunavimukhi ' khatantra ' svacchacaram 'avalamva se kim ' iti kakuh punah punardosameva tvam manase | purva bandhu janamanavedyadamam gata ityeki dosah, adhuna ca stro bhutva kamacaram pravartase iti dvitiyah | 'vepate ' kamprate | anvayah -- citipo yatha 34

522 abhijnanasakuntalam vadati yadi tvam tatha asi, datakulaya tvaya pituh kim ? atha tu sratmano vratam suci vetsi, pratikule dasyamapi tava camam | vyakhya- 'citipo ' bhupatirdusyantah 'yatha vadati yadrsam bhasate 'yadi tvam tatha ' tadrso 'asi ' yadi tvam tatvat eva anudha़ा sagarbha, tada 'utkranta kulam ' ya tathavidhaya [ praditatpurusah ] kulataya 'tvaya pituh ' kanvasya 'kim prayojanam vidhet na kimapi | tat pratyabattam namayuktam | 'atha tu ' pacantare yadi 'atmano bratam svadharma, pativratya mityarthah 'suci ' anagham askhalitam 'vetsi manasi janasi tada 'patikale ' bhattagtahe 'dasyamapi ' dasi bhavo'pi 'taba camam ' ucitam | ayuktam pratigamanam | evam pacadaye pratiprayane ayukta sati 'tistha ' hrhaiva amskha 'vayam ' sadhayamo ' gacchamah | [" prayena nyantakah sadhigamah sthane " iti darpanah ] | NOTES tatasva 1. (a) purobhage -puras is first. In a search after dosa and gupa in this world, we meet with almost at every step. So few are the instances of c, that these are found out last, after those of have been singled out. Thus is and guna is para Hence purah purvah dosapaca ityarthah bhago who always chooses the first ( i e "aho asya purobhagita ' - in Swapna. (b) svatanvam tantra is pradhana prominent, "tantra ' pradhane siddhanta suvavaye pariccha de " ityamarah | | | yasyah sa purobhaga one dosa ) tatsambuddhau | Cp. 1 khah atma tantra m yasya tat khatantram | tasya bhavah | Cp. "na stri khatantramarhati ' iti manuh | 2. (a) utkulaya - utkranta kulam or utkranta kulat | praditat- (b) *Remarks (1) Two alternatives occur (i) What the king says is true, (ii) You are speaking the truth. In the first case-you must not go back to you father, wherever else you like you may go. In the second case, you must not leave hearth of your husband. In either case, it is useless to follow us. In the first half we have fafa; instead of qfa: and in the second half patikule occurs and not citipakule | This is This is as it should be. The first half assumes the truth of the king's. Adopted by Prof. Gajendragadkar. x the

pancamo'nkah 523 statement, so he cannot be referred to as the fa: of Sakuntala. The second half assumes that Sakuntala is speaking the truth, hence the citipakula becomes her patikula | raja - bhostapasvina, kimatrabhavatim vipralabhase | kumudanyeva sasankah savita vodhayati pankajanyeva ! vasinam hi paraparigrahasamslesaparammukhi vrktih || 27 || KING-O hermit why do you delude this lady ? The moon opens lilies only. the sun lotuses alone ; the disposition. of the self-restrained is indeed averse to contact with another's wife. s sankha ravah - rajana, atha purvavrttam vyasangadvismrtam bhaveta tada kathamadharma bhirordaraparityagah | SARNGARAVA-King, if it be that what happened before is now forgotten through diverted attention, then apprehensive of sin as thou art, how is this renunciation of wife? rajeti | 'kim ' kimartha ' 'vipralabhase ' ilayasi | sabita pankajanya va vodhayati | vasinam vrttih paraparigraha 4- anvayah -- sasankah kumudanyava maparanmukhi hi | vyakhya - 'sasankah ' candrah 'kumudanyeva ' na punah pankajani savita suryah 'pangananyeva ' padma- nyava na tu kumudani 'bodhayati ' vikasayati | drsthantabhyam janihi 'vasinam ' jitendri yanam 'vrttih ' vyaparah paresam, anya sam 'parigrahah ' bhayah [ "pavoparijanadana- mulasapah parigrahah " ityamarah ] tasam 'samslesah sammparsah [ karttari karmani va kudyoge sasthi ] tava 'paranmukho hi alasa eva | vasisu mamapi ganaya, tannahamenam yusmabhi- rava vyaktamapi gtahitva dharma ' 'carisyami | sarngati | 'atha ' pacantare 'purvam ' itah purvam asrame yat "vrtta " jatam tat 'vyasangat ' visayantaravyaprtatvat 'visma tam tvaya iti yadi 'bhavet ' tada adharmabhorih ' tava samprati sakuntalayah pratyadesat 'daraparityagah ' praptah | etat 'katham ' koha kathaya | adya yadava vrttam tava bhavan manyate 'utkula sakuntala ' iti, esa ca manyate

524 abhijnanasakuntalam "kitavo bhavan ' iti | parantu udha sakuntala purva vyasangaddisma va'dhana " iti trtiyo'pi pacah sambhavati | yadi sa eva tattvikastu tauyah pacah tada samprati daratyagena dharmat cato'si iti sarngaravanuyogatatparyam | NOTES 1. (a) paraparigraha &c. - Raghava takes sam with paranmukha | Thus samyak slosaparanmukhi samslesaparanmukhau | | cp. "paranmukhi visvasrjah pravrttih "- K. III. (b) The alankara is arthantaranyasa | The general statement "basinam hi &c. " is supported ( sadhana ) by specific () instances kumudanya va &c. and savita &c. Lastly the general statement " vasinam hi &c. " is applied to his own case by implication. For a similar sentiment, cp. "raghunam vasinam manah hi parastri vimukha pravrtti " -Raghu. 2. rajan &c-Sarangara va suggests that it is possible that Sakuntala was indeed married by the king; but the king has that case, the repu now forgotten all about the marriage. In that case, diation becomes a sin. This places the king in a fix and he refers to Purohita in bewilderment. raja - bhavantamevatra gurulaghavam prcchami ! mudhah syamahamesa va vadenmithyeti samsaye | 1 daratyagi bhavamyaho parastrisparsapamsulah || 28 || KING-In this matter, to you I ask the greatness and lightness. Might I be dazed or could this lady be telling a lie-such being the doubt am I to be the renouncer of my wife or a sinner by touch of another's wife ? purohitah - ( vicaryya ) - yadi tavat evamkriyatama | PRIEST (Reffecting ) -- Well ; let it be managed thus. raja- anusastu mam bhavan | | KING-Let your reverence command me. purohitah - atrabhavati tavadaprasavadasmadgrhe tisthatu | PRIEST Let her ladyship stay in my house until delivery. |

pancamo'nkah 525 raja kuta idam | ! KING- Why this ? " esamithya vadet " iti rajeti | purohitam pratyetat | 'ava ' asmin visaye 'bhavantamevaguru ca laghu ca 'gurulaghu ' ( "vipratisiddhancanadhikaranavaci " iti ekatvavikalpah ) gurulaghuno bhavah, 'gurulaghavam ' [ anipurvapadavi praptayam bhrasyaprayogapramanyat uttarapadavaddhi ; iti durghatavrttih | "gurulaghoruttarapadasya " iti padmanabhah ] ko va 'guruhko va laghuh iti 'prcchami ' | pacaddayamaha - anvayah - " aham mudhah syam " ba samsaye, daratyagi bhavami, aho parastrisparsapamsuli bhavami | vyakhya- 'aham mudah ' purvavrttasmarasnamantharah 'syam va ' athava 'esa ' sakuntala 'mithya vadet ( samprasna lin ) 'iti ' evavidhe 'mamsaye ' samprana jate, nijamudhatve enam tyakka 'daratyagi ( daropapadat tyajeh ghinuna ) bhavami, 'aho ' athava asya mithyavaditva enam grhitva 'parastrisparsena pamsuvah ' kalanki bhavami ityana nirnayambhavan vadatu | purohiteti | 'yadi tavat ' | tavaditi bakyalankare | 'e' kriyatam, itya vidhiyatam | rajeti | 'bhavan ' mam anusastu karttavyam upadisatu | purohita iti | 'anabhavatau tavat ' | tabadityavadharane | 'a prasavat ' prasava- paryyantam ('pancamyapanaparibhih " iti pancami ) | "asmadrgtahe " madbhavane 'tisthatu | NOTES I. *gurulaghavam - An irregular form, because rna should cause adivrddhi resulting in gurulaghu + an = gaurulaghavam | But gurulaghava is common with the older writers such as valmiki, vyasa, manu, caraka &c. The form however, is not inadmissible. In the Vritti we find ' kasakrtatsra ' gurulaghavam "; the Bhashya has "paryyayasabdanam gurulaghava cinta nasti " (See also Tika) | Some suppose guru = gaurava by transference of epithets ( laksana ), and then guru ca laghabacca, inda which is optionally singular - ( see durghatavrtti ). Such defence see). are quite uncalled for; the adoption of the form by the bhasakara etc. being defence enough. * Adopted by prof. Gajendragadkar.

526 abhijnanasakuntalam 2. (a) mudhah syamaham - This is Sarngarva's (b) esa va idenmithya - This is his own impression. suggestion purohitah evam sadhubhiruddistah prathamameva cakravarttinam putra janayisyasiti | sa cenmunidihitrastalaksanopapanno bhavisyati, tatah abhinandya suddhantamenam pravesayisyasi | viparyyaye tu pitu- rasyah samipanayanamavasthitameva PRIEST-You were declared by the sages that the very first you will beget, will be a son who will lord it over the circles. If that son of the Muni's daughter be endowed with those signs, having congratulated you will cause her to enter the royal apartments. The reverse happening taking her back to her father is of course understood. raja - yatha gurubhtho rocate | KING-As pleases my preceptor. purohitah - vatse, anugaccha mam | PRIEST-My child, follow me. sakuntala - bhavadi vasuhe dehi me vivaram [ bhagavata vasudhe, dehi me vivaram ] | ( rudati prasthita | niskranta saha puro- dhasa tapasvibhisca | raja sapavyavahitasmrtih raja sapavyavahitasmrtih sakunta lagatameva cintayati ) | SAKUNTALA-O mighty Earth, allow me a hole. (Proceeds weeping. Exit with the Priest and the ascetics. The king with his recollection barred by the curse, continues musing about Sakuntala). purohita iti | 'prathamameva ' tvam 'cakra ' rajamandale abasya vartasyati iti 'cakrava- tinam ' bhavisakhanam 'putram janayisyasi utpadayisyasi 'iti sadhubhih satpurusaih 'uddistha ' abhihito'si | prathamamapatyam te puvo bhavita sa ca saptasamudramudritamahodharah

| pancamo'nkah 527 iti amodha sadhuktirasti | 'sah ' asya janisyamani 'munedauhitrah cet yadi 'tasya laksanaih ' cakravartticihnah 'upapannah yukto 'bhavisyati tatah abhinanda sadaram satkrtya 'enam suddhantam ' avarodham 'pravesayisyasi ' | 'vipayyaiye tu anyatha punah, yadyosa purva na janayati, purva va cakravarttilacanahonam tada 'akhah pituh samopanayanam avasthita nirdharitam 'eva ' | sakuntaleti | 'bhagavati vasudhe ' evam bhartta sankita katham lokalocanagocara bhaveyam, tat 'me ' maya ' vibaram bilam 'dehi ' tatraivantarhita vaseyam | 'rudati ' rodanapara 'prasthita ' prasthatumarabdha [ adikarmani tah 7 'rudato niskanta saha purodhasa ' ityadi noktam | ukte tu sahasabdena kim purohitadayo'pi ruruduh iti sandehah syat || 'raja sapena ' durvasasah sapena vyavahita ' tirodhapita 'skha tih ' yasya tadrsah san sakuntalam gatam tadvisayameva cintayati ' dhyayati | NOTES 1. (a) cakravarttinam - cakra avasya varttate iti cakra + hata + nini karttari avasyake | (b) tallaksana &c. Compare katham cakravartti lacanam &c. Act. VII. 2. gurubhyah - " rucyarthanam priyamanah " iti sampradane caturtho | nepathye - ascaryyamascayyam | IN THE DRESSING ROOM - Strange ! Strange !! raja (akarnya ) kim nu khalu syat | KING-(Listening)-What indeed could have happened? ( pravinya ) purohitah ( sabismayam ) - deva, adbhutam khalu samvrttam | (Entering) PRIEST (In wonder) - Sire, a has indeed happened. raja - kimiva | KING-Ay, what ? purohitah - deva, paravrtta sukanva sisyesu strange thing

528 abhijnanasakuntalam sa nindanti svani bhagyani vala | vahutaksepam kranditubhva pravrtta || PRIEST-Sire, Kanva's disciples having turned back, she blaming her luck, began to wail by tossing up her arms- raja - kicca | KING and what ? purohitah- stri samsthanancapsarastirthamara- dutaksipyainamjyotirekam jagama || 28 || ( sarve vismayam rupayanti ) | PRIEST And a light too in the shape of a woman, having lifted her up afar, went towards the Apsarastirtha. ( All act wonder ). nepathe r iti | 'asrama ' adabhutam vrttam ("srasraryamanitya " iti nipatah | sambha me hiruktam ) 1 rajeti | 'ki ' nu ' iti vitarkagarbhah prasnah | 'khalu ' iti abadharane | vrttameva kincita, kimva tat ? kimiti | 'kim ' prasnah | 'iva ' ityaniscaye | militam ajnatajijnasayam | "kimiva hi madhuranam mandanam nakrtinam " ityadisu yatha | purohita iti anvayah - he deva kanva sisya su paradvattesu sa bala khani bhagyani nindanti bahutcepam kranditu pravrtta ca purohita iti | anvayasamaptih - strisamsthanam ekam jyotih bharat enamutcipya arastirtha ' jagama ca | vyakhya - he 'deva ' rajan 'kanvasisyam sa ' sarngaravaprabhrtisu 'para- trsu ' asramam prati prayatesu 'sa vala ' apragalbha sakuntala 'khani bhagyani nijani bhagadheyani 'nindatau ' sataum 'vahu utaksipya ' ui ciptva iti 'bahutaksepa ' (svange- dhuve ' iti namul ) 'kranditum ' uccaivi lapitu 'pravrtta ca pravrttamava tatcanameva

pancamo'nkah 528 'striyah samsthanam ' akutiriva samsthanam yasya tathavidham 'eka jyotih ' kincit tejah- svarupam 'arat ' durat ( "aradurasamipayoh ' iti durarthe avyayama ) 'enam balam utksipya ' uttolya 'asarastirtha tadabhimukhamityarthah 'jagama ca ' | 'sarve ' abhinetarah 'vismayam rupayanti ' natayanti | vismita daba tisthanti NOTES 2 1. (a) vaitcepam - vaha utcipya iti vaha + ud + ksipa + namul bhave = vahutaksepam having thrown up her arms. The rule is 'svangedhave namul is attached to roots with a dvitiyanta word as upapada that means a limb the loss of which does not necessarily cost life "yamina kinne'pi prani na mriyate tat aghna bama " - Kasika. (b) strisamsthanam - samsthiyate anena iti sam + stha + latha karane = samsthanam shape akrtih | "samsthanamakrtau mrtau ' iti visvah | striyah samsthanam strisamsthanam | strausamsthana- mitra samsthanam yasya tat | "saptamapa sanapurvapadasyottaraparalopasca vaktavyah " iti vahu- | (C) arat - She was lifted up irom a distance ( arat ) hence the lifter could not be seen clearly but was noticed merely as a mass of light in the female form. (d) jagama - Went towards the apsarastaumrtha | The apsarastortha was near Dushyanta's capital (See Ante ). raja - bhagavana, pragapi so'smabhirarthah pratyadista eva | kim vrtha tarkenanvisyate | visramyatu bhavan | KING-Mighty Sir, even betore, that thing was indeed discarded by us. Why is it being uselessly pursued with conjectures ? Do thou rest thyself. purohitah ( vilokya ) - vijayasva | (niskrantah ) PRIEST (Staring)-Do thou prosper. (Exit). raja - betravati, paryyakulosmi | sayanabhumimargamadesaya | KING--Vetravati, I am perplexed. Show me the way to the bed-chamber. pratihari- ito ido devo [ ita ito deva ] | (prasthita ) |

530 abhijnanasakuntalam WARDER-This way, this way let sire proceed ( Moves on ). rajeti | 'pragapi ' itah purvamapi, yadasi sulabha asit tadapi sah arthah kanya- rupena matsakasamagatam kimapi mayamayamvastu asmabhih pratyadista eva ' nirakrtah khalu | adhuna pranastah sa 'takana ' ki ' vasot tat, kula va gatam itya vamvidhena vimarsana 'kima- nvisyate| yatu tat, alam tacintaya sranto 'bhavan visramyatu ' (su divadi + lota ) | purohita iti | 'vilokya ' etena alaukikena gambhiyana vismito rajno mukha drsta aha 'vijayakha ' jayo'stu te ("viparabhyam jeh " ityatmanepadam ) | rajeti | 'paryyakulah ' unmana asmi ' 'sayanasyabhumih ' sthanam sayyagtahamityarthah tasya 'mage ' panthanam 'adesaya ' darsaya me aham visramyami | NOTES 1. viloka - The king's indifferent reply surprises the purohita and he stares ( vilokya ) at him, and then utters "vijayakha " to king. raja ( parikramya svagatat ) - kamam pratyadistam smarami na parigraha munestanayam | valavatta duyamanam pratyayayativa mam hrdayam || 30 || to the (niskrantah sarve ) | KING (Going round-Aside)-True, the discarded daughter of the sage I do not remember as wife. But my intensely aching heart as it were convinces me. (exeunt all). pancamo'nkah | - FIFTH ACT kamamiti | anvayah - pratyadistam munestanayam parignaham na smarami kamam | hrdayam valavat duyamanam ( sat ) mam pratyayayatova | vyakhya - pratyadistam ' nirakrtam sune- stanayam kanvasya kanyakam 'parigraham ' patrom 'na smarami kamam ' abhrapagacchamyetat yat purva pariyauta pavau iyam me iti maya na smayyamte ( abhupagame kamamityavyayam ) | pacantare hrdayam tu cetah punah 'valavat ' atyartha ' 'duyamanam sat mam pratyayayativa ' patritve jata- pratyayam karotisa ( ino pica | bodhanarthatvat "nau gamiravodhane " iti na gamibhavah )

agists: 531 satyamimam vivahitam na smarami, kintu gurvi hrdayavedanam jnatva manya patni eva kra re maya pratyadista | [ "mam " ( ta, nya- ma ) - "me " (ra-, vi . ) ] | NOTES 1. (a) kamam Implies admission with disapprobation (ani- cchangikara )| "kamamiti vacyanda 'nicchangikare ca " iti ganakarah | True I do not remember ( angikara ) but that does not matter (ana ) | (b) parigraham - parigtahyate iti papi + graha + am karmani = parigrahah wife tama | I do not remember her as wife (c) pratyayayati - prati + i + nic + lat ti | The sense is to convince; hence does not be come gama ( see Tika ) (d) mama -anikartuh karmasamjna by the rule "gatibuddhipratyavasanarthasabdakarmakarmakanamanikartta sa nau "| i is buddhartha here thus the rule applies. aha ' pratya mi ( anici ) - hrdaya mam pratyayayati The heart ( nici )| (e) hrdayam - My heart convinces me. remembers what I have forgotten. This is like cetasa smarati nunamavodhapurvam "-Ante.