Chapter 6 - Shashtha-anka (sastho'nkah)

sastho'nghah pravesakah | ( tatah pravisati nagarikah syalah pascadvaddham purusamadaya raksinau ca ) | raksinau ( purusam tada़yitva ) - ale kumbhila kahehi kahim tue ese mahamanibhasule ukkinaranamakkhale layakie angaliae samasadie [ are kumbhiraka, kathaya kutra tvaya etat mahamanibhasuram utkirnanamaksaram rajakiyamanga liyaka samasaditam ] | (Then enter the Superintendent of the City Police-the king's brother-in-law-and behind him two guards leading a

532 abhijnanasakuntalam man fettered) GUARDS (Striking the man ) -Ah ! You thief, answer where was intercepted by thee this royal ring, shining with great gems and having the name engraved on. purusah ( bhitinatitakena ) - pasidante bhavamisye na hage idisakamma kali [ prasidantu bhavamisrah | kari ] | nahamidrsaka MAN (With the acting of fight ) -- Please your honours, I did not do such act. tata iti | nagare niyuktah raksavidhanartham iti 'nagarika ' | kosthapala iti raghavabhattah | 'syalah ' rajnah syalah | are iti | 'kumbhiraka ' caura ["kumbhaurako gandapadastaskarasca malina cah " iti bhatta- dhrta namamala ) | 'mahata ' maharghega 'manina bhasuram, 'ujjalam ' 'utkirna ' coditam 'namaksara ' rajanama yasmin, ataeva rajakiyamamda guliyakam samasaditam praptam || racinormagadhi bhasa | [ 'kumbhoraka ' ( ra ) - 'kumbhaulaka " (ta-, nya, vi, ma ) ] || purusa iti | 'bhauteh ' bhayasya 'natitam ' abhinayah ( bhave ktah ) | tadeva 'bhauti nathitakam ( svarthe kan ) | tena saha | 'bhavamisrah ' manya bhavantah 'prasidantu ' | 'idrsa ' karma cauyya karoti yah sa, caura ityarthah | purusasyapi magadhi bhasa | NOTES 1. Summary--tato gacchati kale sakuntala hastacatam tadadguriyaka rohita- matsyodare kenacit dhauvarena samasadita ' rajasakasanca prapitam rajapurusah | taddarsanat tataksanameva rajni nivrttah sapah smrtirupajata, adahyata casau mahata antastapena | guruna tu anusayaduhkhena visayesu vitrsnah pranastapriyajanasya dhyanena alekhanena katha- bhisca kathancit kalamanaisit | athaikada sakuntalaprasangena atmanah anapatyataya duyamana tam mataliragatya divaukasamasuropaplabamavedya danavajayaya devendrabhavanam ninaya ! nagarikah - nagara racati or nagare niyukta iti nagara + uka | 2. 3. kumbhaurakah- kumbhau asya stah iti kumbha + ini matvarthe kumbhi an elephant kumbhinam irayati kumbhin + i + an karttari = kumbhaurah an alliga- *Adopted by Prof. Gajendragadkar.

sastho'nkah 3 533 tor. Elephants avoid drinking at plaees where alligatoes abound. kumbhira eva iti kumbhaura + kan kharthe kambhaurakah | By transference of epithets this means a thief tatsambaddhau | The reading kumbholaka means the same. "kumbhilah syala ke caure slokacchayahare jhase " iti visvah | kharthe kah | (b) mahamani &c. -bhasa + ghurac karttarau bhasuram resplendent. mahan manih mahamanih brilliant gem. tena bhasuram | svat 1 (c) utkirna &c.-namnah aksarani namaksarani | utkirthani namaksarani yasmin | (d) rajakiyam - raja idam iti rajan + i =rajaka + dveya = rajakiyam royal. Here rajan becomes rajaka by the rule 'rajnah ka ca ' | It is known to be royal because utkirnanamacaram | 4. bhavamisrah-bhava is budha a sage, bhavah sattakhabhavabhiprayacestatma janmasu | kriyalila padartha suvibhuvibudhajanmasu || " iti medinom | bhavasca te misrasca &c. See also srayamisra, Act. I. prathamah- ki kkha sodhane brahmaneti kalie ranna pariggahe dinane [ ki khalu sobhano brahmana iti krtva rajna pratigraho dattah ] | FIRST-Was indeed a gift bestowed by the king taking thee for an auspicious Brahmana ? purusah- sunudha dani | hage sakavadalavasi dhivale [ srnuta idanim | aha sakravataravasi dhivarah | ] MAN-Now listen. I am afisherman, living at Sakravatara. dvitiyah - pauncala, ki amahehi jadi pucchida [ patacara, kimasmabhirjatih prstha ] | ma nam srantala SECOND-Thief, was thy caste enquired into by us ? syalah- sutraa, kahedu savvam prayukamena | paड़िvandhaha [ sucaka, kathayatu sarvamanukramena | prativadhana ] | ma enamantara

534 abhijnanasakuntalam SUPERINTENDENT -- Suchaka let him tell all in order. Do not interrupt him in the middle. prathama iti | 'sobhanah ' san 'brahmanah ' satpavamiti yavat 'iti krtva ' tvam satpava ' ityarthah 'raja ' khaya ' dusyantena 'pratigrahah khalu ' danameva 'dattah kim ' | yadi naitat coritam tvaya, manye raja evam satpavaya dattam te, itapahasah | | purusa iti | 'idanim ' iti vakyabhusayam | 'saktavatare " 'basati ' yastadrso 'dhauvarah ' matsyanivah | [ "sakravatara " (ta, batarabhyantara " (ra-, vima- ) ] || tadakhya pradese nya - ) -- " sakra - dvitiya iti | re 'patavara ' caura [ "core kagarika " iti prastutya malina cah " ityamarah ] asmabhih ' tvadiya jatih prstha 'ki ' naiva prstha | jati kathayasi | " pathancara- tat ki ' syana iti | 'sucaka ' iti dvitiyasya nama | 'anukramena yathakramam sarva kathayatu ' esah | ' enam antara ' madhye, kathamadhye ityarthah 'ma prativadhana ma rundhi ( ma sabdo'ya ' tena nalun ) | asya tu bhasa vidusakadinamiva sauraseni || NOTES 1. (a) sobhanah - sobhate iti subha + yuca karttari | Worthy. (b) krtva -- An sravyaya | Or krtva = matva because a can take the meaning of all roots. sarva dhatvarthanuvadah karotina bhavati | (c) pratigrahah - pratigtadyate iti prati + graha + apa karmani A gift. 2. sakravatara &c. - avatarati asmin iti srava +ta+gham adhikarane = abatarah a sacred place taurtham | "avatarastu nadyaditithe 'vatarane'pi ca " iti haimah | apa is barred by the rule "avetrstrodham n " | sakrasya avatarah | A nityasamasa because sakravatara is a sa jna| It has no vigrahavakya | na hi vakyena sajna gamyate | 3. patancara - patayan carati vyavaharati iti patayat + ghara + ac karttari should give patayaccarah but we get patancarah (yalopa ) | prsodaradi | ubhau- jam abutte anavedi | kahe hi | [ yadavrtta srajna- payati | kathaya ] |

sasto'nkah BOTHAs brother-in-law commands, Go on. 535 purusah- ahake jaluggaladihi macchavandhanobaehi kutu- mvabhalanam kalemi [ aha kutumvabharanam karomi ] | jalodgaladibhirmamtsavandhanopayaih MAN With nets and other means of catching fish I achieve the maintenance of my family. syalah ( vihasya ) - visuddho dani ajivo [ visuddha idanimajivah ] | SUPERINTENDENT-(Laughing)-A indeed. pure livelihood purusah- bhattha, ma eva m bhana [ bharttah, ma eba ' bhana ] | sahaje kila vinindie pahu de kamma vivajjanie | pasupalaka mmadalane anukarapamidue vi samttie | 1 || [sahaja ' kila ryadinindita na hi tatkarma vivaja niyam | pasumarana karma daruno'nukampamrdurapi srotriyah || ] MAN-Say not so, Master. The despised occupation which is indeed born with one is surely not to be discarded. The practice of vedic rites though tender with pity has to be heartless in the act of killing animals. umaviti | 'abuttah ' bhaginopatirbhavan ( prasadanoktiresa | nasau vastuta eva tayorbhaginipatih | "bhaginipatiparavuttah ' ityamarah ) 'yadajnapayati ' tadeva kurbah | natah madhye prativanobah | 'kathaya ' yatharuci bada iti purusam prati | purusa iti | udgilati etamiti 'udgala ' badisam ( ga itya tasya vani rupam | pace udgarah )| 'jalam udgalasca adi ' yesam taih 'upayaih kutambanam ' atmoyanam ' bharana ' varttanam 'karomi | syala iti | 'idanom ' vakyabhusayam | 'visuddhah ' himsadidosavarjitah 'anivah jauvanopayah ? upahasa esah | himsadibhirdusta bhajiba ityabhiprayah |

536 abhijnanasakuntalam purusa iti | he bharttah svamin nagarapala 'eva ma bhana ' kathaya | cajova ma ninda | anvayah - yat kila vinindita ' karma sahaja, tat na hi vivarjaniyam . sroviyah anukampamrdurapi pasumaranaka mamdarunah | vyakhya-yat kila vinindita gahyam kama sahaja janmana samha jata, jatinisthamityarthah 'tat na hi ' nava vivarja nauyam tyajyam | 'srotriyo ' vaidika, vedoktakarmanirato brahmana ityarthah 'anukampaya ' karunaya 'madarapi ' komalo'pi san 'pasunam praninam yat 'marana ' ghatah yajna badhah tena 'karnaya ' tadanusthanena 'darunah ghoro bhavati | yatha sroviyena jatigata pasuhatya ninditapi na vyajyate tatha mayapi matsyabandhanam | etena napyasau nindah na caham | [ " mrdurapi " (ta-, bi, nya--- " mrdureba " (ra, ma ) ] || NOTES la 1. jalodgala &c. ud + gr + ghan karmani = udgalah, or udgarah, 2 hook. apa ्ma is barred by the rule "unnagroryah " | ra becomes optionally by the rule "aci vibhasa " | jalani ca udgalasca jalodgalam nets and hooks inda katvam by the rule "jatirapraninam ' | jalodaga- lam adisam taih | 2. (a) sahajam saha ekatra jatam iti saha +jam +da karttari in born, (b) sroviyah - sroviyah is obtained as a substitute for the vakya "chandah adho a" by nipatana in the rule "srotriya kando'dhite " | No pratyaya is needed. Some however, interpret the rule as directing kandas to be replaced by srota and ghan attached to it... Thus chandas ghan = srota + vansroviyah by the nipatane above. "chandaso va srovobhavah tadadhite iti vamsca pratyayah " Vritti. (c) Remark - The Sloka is a defence of Vedic rites against the attacks of Buddhism. The Buddhists denounce ( binindita ) sacrifices as horrid ( pasumarana karmadaruna ) | But whatever they are, they must not be abandoned ( vivaja nauya ) because this is the work allotted to them ( sroviya ) by nature (sahaja ) | Had it not been so the practice of such rites would have been heartless. Such however is not the fact. A is the kindest of kind beings living (anukampamrdu ) | syalah-tadotado [ tatastatah ] 1 1.

sastho'nkah SUPERINTENDENT-Then what then ? 537 purusah- ekassim diase khandaso lohitramacchemae kappide [ ekasmina divase khandaso rohitamatsyo maya kalpitah ] java tassa udalavabhantale pekkhami dava ese mahalacanabhasule angulie pekukhide [ yavat tasya udarabhyantare prekse tavat etat maharatnabhasura mangaliyakam preksitam ] | vikrayartha damsananta gahide bhavamissehi vikrayartham darsayan grhito bhavamisrah ] | va a se asramavuttante [ marayata ba sragamavrttantah ] | paccha ahake se [pascadaham asya maladha va kuttadha kuttayata va srayamasya MAN-One day I cut up a Rohita fish to pieces. NO sooner I looked into the inside of its belly than was seen this ring glittering with bright gems. Afterwards showing it for sale I was arrested by your honoured selves. Kill me or cut me up, this is the story of its acquisition. ekasminniti | 'maya rohitamavyah khandasah khanda khandam [khandasya ekatvamasritya vausayam sas ] 'kalpita ' sampaditah | ' yavat yatkala ' 'tasya udarasya abhyantare ' madhya 'prekse ' pasyami [yavadyoge bhavisyadartham vatta manah ] 'tavat ' tatkalam etat 'maharavana ' rabottamena 'bhasura " diptimat 'anga riyakam precita ' drstam | 'pascat ' anantaram 'vikrayartha vinimayarthama 'asya ' cangariyakasya [ gamyamanagunadapeksaya sasto ] 'darsana ' pasyata anga royaka saundarya, cintayata ratasyaitasya anala, vibhavayata rabasamsthapana punya ityava ' varnayan 'bhavamih ' manya bhavadbhiraham 'grhitah ' vaddhah | 'marayata pranairviyojayata 'ba kuhayata ' pranavimuktah para ' khandaso 'va ' kuruta sarvamaganayitva brabaumi 'srayamasya ' anga royakasya agamah ' praptih tasya vattantah 'vartta | [ prece tavat " - ityadimulam (ta-, nya . ) - " etadratnabhasuramanga loka ' drstam " ( ra, bi, ma ) || "kuttayat " ( ta, nya ) "muksata " (ra, vi, ma . ) ] || 35

538 abhijnanasakuntalam NOTES 1. tatah tatah -The repetition shows the impatience of the superintendent to avoid the awkward retort, which is too much for his wit to meet. 2. asya -The construction is asya darsayan which is elliptical for asya gunan darsayan | See Tika Or construe asya vikrayartham etat darsayan showing it ( etat ) for its ( asya ) sale. syalah - janu, vissagandho gohadi macchavandhi evva nissamsa| angali asanam se vimarisidavvam | raadalam evva gacchamo [ januka, vitragandhi godhadi matsyavandha eva nihsamsayam anga liyakadarsanamasya vimrastavyam | | rajakula- meva gacchamah ] | SUPERINTENDENT-Januka, this fellow smelling of raw meat, is surely a Godha-eating fish-catcher. His coming by of the ring has to be investigated. We will go to the king's residence. syala iti | 'visrasya ' asamamsasya gandhah asti yasmin tathavidhah esa nihsasrayam nuna ' godhamati khadati ya: sa 'govadi ' godhabhojanasilah 'matsa ' badhnati ' ya: sa 'eva ' cauvara eva | anyatha kathamasya mamsagandhah tadaya jatvamse satyamevaha ! 'asya anga - royaka darsana vimrstavya " bicaraniyam tadapi satyam na va ityalocaniyam | 'rajakula- meva ' rajabhavanameva 'gacchamah ' | khamine nivedayami sa eva vimrsatu satya ' na beti | NOTES 1. (a) visragandhi - bisra is sramagandhi, i. e, anything smelling like raw meat. "visa syadamagandhi yat " ityamarah | tasya gandhah bikhagandhah i. e. amagandhah | sah asya astiti vikhagandha + ini matvartha | This is round abont in sense. amagandhi expresses the idea more simply. Perhaps in the days of Kalidasa fa meant, and in time, by transference of epithets, came to mean when Amara lived.

sasto'nkah ) 536 (b) godhadi - godha ( fem ) is the iguan 2. godhamamrttum solanasya iti gaudha + da + nini karttari tacchilye | vita is barred by fpani when habit ( tacchilya ) is implied. Hence we do not get godhat like kratryat | But there is another difficulty. The rule for pini is "supyajatau pini- "stacchola "| So we must not have a jativacaka word for upapadam with yini implying tacchola | Yet here there is nini with godha (jati- vacaka ) as upapada | (c) matmabandhah - matsyam badhnati iti matsya +bandha + an karttari | (d) vimrastavyam - vi + mrsa +tavya karmani vibhu vyam or vibhrastavyam | am comes in optionally by the rule "anudantasya ca rdupadhasyanyatara- syam ' | (e) *Remark - The gist is this This fellow has spoken the truth about his profession. He is indeed a fisher-man inveterate Godha-eater as is evident from the stench he is giving out. Ore part of his statement having turned out to be true, I cannot summarily reject the other part. It has to be scrutinised. But I shall leave the scrutiny with better hands than mine. I must see the king about it. who is an raksino vaha | are granthibhedaka ] | gaccha ale ganthi bheda [ tatha | gaccha ( sarva parikramanti ) | GUARDS-As you say. Proceed you knot-cutter. (All go round the stage). syalah- sutra, idha puraduare appamatta paड़िvaleha na java ima tranga liama jahagamanam bhattino nivediya tado sasa pada़िcchi nikamami [ sucaka, iha puradvare amati pratipalayatam yavadidam anguliyakam yathagamanam bhatt nivedya tatah sasana pratisya niskamami ] | the city gate SUPERINTENDEVT- Suchaka, here at you two wait for me without carelessness, until I come out * Adopted by Prof. Gajendragadkar.

540 abhijnanasakuntalam having reported to sire this ring exactly as it has come to us, and having obtaind orders from him. ubhi- pavisadu avrtte samipasadasya [ pravisatu sravrttah svamiprasadaya ] (niskrantah ) | BOTH-Let Brother-in-law enter to receive Sire's favours, (Exit Superintendent). sucakah - janua, ciladi kakhu butte [ januka, cirayate khala avrttah ] ।' SUCHAKA-Jauuka, Brother-in-law is indeed delaying. raksinaviti | 'granthah ' vastragranthah 'bhedakah ' chedakah | kasyacidetat vasanacale vaddhamasit, vandhana ' chitvapahrta ' tvaya ityabhiprayah | syala iti | yavat ' yatkalam 'imam anga ुliyakam ' sragamanasya agamana- vantasya anatikramo 'yathagamanam ' [ avyayaubhavah ]| tadasti yasmin karmani tata yathatatha [stvarthiyah ac | nivedana kriyavisesanam ] 'bhava ' khamine dusyantaya ' nivedya tatah ' bhartuh 'sasanam ' ajnam 'pratosya grhitva 'niskamabhi ' tavat 'iha purahara pramattau ' avahitau bhutva 'mam pratipalayata " prataucetham | ubhaviti 'svaminah prasadah ' anugrahah tasmai ["kriyarthi papadasya ca karmani sthaninah " iti caturtho ] 'pravisatu ' | sucaka iti | 'cirayate ' vilamvate | [cira iti pratipadika ' kalaviprakarse vartate | upacarat cirayukto'pi cirah, arsa cadyac va | sa deva acarati iti kyana ]| ["cirayate " (ra, bi . ) - "cirayati ' (sa.) - "cirayati ' (ta, nya- ) ] || NOTES 1. (a) srapramattau pra + mad + kta karttari = pramatau careless. The rule "naghya-khya - mucchi madam ' prohibits the form pramanna | na pramatto not careless, i. e. watchful (b) pratipalayatam - pratipali is sakarmaka and means pratiksa 'to wait.' (c) bhave - "karmana yamabhiprati sa sampradanam " bi

sasto' 541 sampradane caturthi | Here anguliyakena (karmana ) bharttaram abhipreti ; Hence the rule applies. The vrtti here restricts the rule to da dhatu | But the is opposed to it. The af must not be allowed to over rule the bhasya | (d) pratisya - prati + dusa means grahana | Compare "prataustanaubarahastabhih " - Act IV. (e) niskamami - nis + kram + lat mipa - niskamyami, niskamami | krama becomes krama in the parapada | A | 3. khami &c - The sense is khamiprasada labdha pravisatu | Hence "kriyarthopa - " iti caturthi | Sire will be pleased to see this rare gem restored to him by your efforts, and will certainly reward you. 4. cirayate cira is long time. ciram asyasya iti cira + ac *matvarthe cirah one who one who makes delay. Or by transference of epithets, cira means cirayukta | cira iva sracarati iti cira +ka +lata te | The reading cirayati seems bad in grammar, cirayati may .be defended by tatkarotinica | janukah - avasalovasappaniya labhano [ nanu avasaropa- sarpaniya rajanah ] | JANUKA-Well kings are to be approached at opportunities. sucakah-phullanti me hattha imassa vahasasa sumano pieddha [ sphurato me hastau astha vadhasya sumanasah pinaddhum ] | nirhi sati ) | ( purusa SUCHAKA-My hands quiver to tie the garland for his death. (Points the fisherman ). purusah- nalihadi bhave aalamalane bhavidu [ narhati bhavah akaranamarano bhavitum ] | MAN It behoves not your honour to become a slayer without reason. janukah ( vilokaya ) - ese amhanam sami labhasasanam pada़िcchisra idomuho dekakhisradi | pattahatthe giddhavali

542 abhijnanasakuntalam duvismasi suno muham va deva khisasasi [ esah asmakam svami patrahastah rajasasanam pratisya itomukho drsyate | grnnabali- bhavisyasi sunomukha va draksyasi ] | JANUKA (Espying) - Here our master, having obtained: royal orders, appears facing this way with letter in his hand. Thou wilt become an offering to the vultures or wilt see the jaws of a dog januka iti | 'nanu ' sraksepe | upagantavyah | ajnam labdha rajanam 'avasare ' kale, yogya ityarthah, upasarpaniyah pasyati janah na hi yatharuci | ato vilambah sucaka iti | 'asya ' yo 'badhah ' hanana, tasya sumanasa ' puspam puspamala mityarthah [ "apah sumanaso varsa apsara sikatah samah | ete striyam bahutva surekatve'pya tara- vayam || " ] "pinandha " vandhum [ "vastibhagurillopamavapyorupasargayoh " ityalopah | cepah apimadum | 'me hastau spha ुratah ' syandate | purusa iti | 'bhavah ' manyo bhavan 'akara ke ' karanabhave 'maranah ' hanta 'bhavitu ' na arhati | januka iti | 'asmaka ' khami ' nagarapalah 'parva 'hasta ' yasya tadrsah san 'raja- sasanam ' rajnah sasanam amam 'pratosya ' grhitva 'itah ' asyam disi 'mukham ' yasya tadrsi, drbhyate ' | manye tva ' 'grdhna bhyo valih upaharo 'bhavisyasi ' gtabhrah te mamsam bhacayisyantiो 'va ' athava 'sunah kukka rasya 'mukha ' dasanartha vyapta ' mukha ' ' draksyasi | rajajnaya sulastha m mrtam va tvam gtaghnah, akantha ' bhuvi 'nikhatam jivitam va kukkarah khadisyanti | NOTES 1. sumanasah sumanas is usually plural. The Medini sanctions the singular also. "sumanah puspamalayoh striyam na dhauradevayoh " iti medini | The custom in those days was to garland with and other flowers the victim condemned to death. Compare "datta- karavaudama " - Mrichhakatika. 2. akarana &c. - avidyamana karanam yasmin tat akaranam causeless.. marayati iti mr + lata kara vahulakata = maranah destroyer. Now see Tika.

sasto'nkah 543 3. patrahastah pavahastah The saptamyanta word haste does not lead. This is like gada़ kantha, kamandalupani &c. 4. (a) grdhravalih gtannabhyo valih om caturthi tat by the rule 'caturthi tada- rthartha valihitasukharacitaih " | This refers to death by the stake ( sula )| | (b) draksyasi - Will see. Refers to execution in which the condemned man is buried up to the neck under ground and dogs are then let loose to tear him up. The victim can see ( draksyasi ) the dogs coming because he is not dead yet. But in the other case death is instantaneous and the dead man forthwith becomes meat for the vultures ( gtadhuvali ) | * saca ( pravisya ) syalah- atra muncedu eso jalobajibi svabarano kkhu anga li asma asramo [ sucaka, mucyatamesa jalopajivi 1 upapannah khalu sranguliyakasya agamah ] let this (Entering) SUPERINTENDENT-Suchaka, fisher-man he realeased. The acquisition of the ring is indeed consistent. sucakah- jaha abutte bhanadi [ yatha abutto bhanati ] | ese jamasada pravisia padiniutte [ esa yamasadana ' pravisya pratinivrttah ] | ( purusa muktabandhana ' karoti ) | SUCHAKA-As brother-in law directs. This fellow has come back after having entered the abode of death. (Releases the man ). purusah ( jhyala pranamya ) - bhatta, aha kilise me ajine [ bhartah, atha kidrsi me ajibah || MAN ( Bowing the Superintendent ) - Now, Master, how is to be my livelihood (to-day ) ? syala iti | jalena upajivati jivikam varttayati iti jalopajibi ' dhivarah 'mucyatam ' | 'upapannah ' yuktah | 'agamah ' praptivrttanta ityarthah | * Adopted by Prof. Gajendragadkar.

488 sucaka iti | ivayam ityarthah ] abhijnanasakuntalam 'yamasya sadana " grham | 'pratinivrttah ' pratyagatah [ mrtah punarjivita 'muktani ' apanautani 'vandhanani ' yasya tathavidha ' 'karoti ' | purusa iti | he 'bhatteh ' svamin 'atha ' prcchami 'me ajivah ' adya jivana ' 'kidrsah ' ki ' vidhah | gato matsyo gatancanga royaka m tadadya kenopayena jivikam karomi iti vidyasagarapadah | NOTES 1. :-What shall I eat to-day? The fish is gone, and I have lost the ring too. I do not know how to maintain myself to-day. This is Vidyasagara's explanation. Some take this as a sarcastic retort to the Superintendent's 'fays idanimajivah | " This is not consistent with the reply of the syala following. Nor can such a taunt to the head of the Police be expected from simple folks like the fisherman. This is perhaps the reason why Pandit Vidyasagara rejects the explanation and suggests the one above. Prof. Gajendragadkar, however defends the old explanation thus :-(1) The following speech of the is not a reply to the fisherman at all; the simply ignores the fisherman's retort because he finds he has no suitable answer to it. The second speech of the is a mere continuation of his first speech [2] In the verse fa &c. the fisherman has shown that he is not afraid ot the is quite capable of making a sarcastic retort like this. qyy and As to [1] we observe-[a] If the had no words to say in reply to the taunt, he would have replied with a kick! [b] If the had not definitely finished his speech to sucaka then the latter would not have taken the speech as finished and replied gat xofa i This sort of a reply from a subordinate suits only the conclusion of his superior's speech. (c) accepts the command, complements the fisherman saying qq gauza &c, and released him. The fisherman now bows to the and makes his remark.

sastho'nkah 545 It is absurd to suppose that all this while the was waiting with his message unfinished. Regarding [2] it should be remembered that faa &c. was uttered in defence of his profession; but the taunt is an attack, which is quite different. The grit of the fisherman is evident from the fact that a mere look, below] from Janaka prostrates him and he buys his safety by parting with half the king's reward !! Hence the defence of the old explanation is untenable. Prof. G. also attacks Vidyasagara s explanation thus- "The fish is not gone. He probably has sold it or it is lying at home" The fact is Vidyasagara's explanation has to be slightly modified; fish was not caught that day at all. The fisherman says ekasmin divase- _ on a certain occasion-not to-day. We have therefore to suppose that the fisherman had not gone out with his net etc that day, but was wandering over the market place for a buyer for the ring. Thus if the ring is gone, he has nothing to live upon that day. Hence his query- &c.-What shall I eat. The reply of the ga follows quite naturally. syalah- esa bhattina aba guli amullasammido pasado bi davido [ esa bhartra angaliyaka mulya sammitah prasado'pi dapitah ] | (purusaya artham prayacchati ) | SUPERINTENDENT-Here, a gift too commensurate to the value of the ring, is caused to be given by s re. [G.ves money to the man ]. purusah ( sapranamam pratigrhya ) - bhaha, agahidadhi [ bhatrrtah anugrhito'smi ] | MAN (Accepting with a bow)-Master, I am favoured. sucakah - ese gama aguggahe je sulado avaddalima hatathi-

546 abhijnanasakuntalam kandhe padiththavide [ esa nama anugrahah yat suladavatarya hasti- skandhe pratisthapitah ] 1 SUCHAKA-Sueh indeed is the favour that, taken down. from the stake, you are seated on the neck of the elephaht. janukah - srabutte palidosie kadhedi maha lihalacanena tena anguliaena samino bahumadena hodava tti | abutta, paritosikah kathayati maharatnena tena anguliyakena svamino vahumatena bhavitavyamiti ] | JANUKA - Brother-in-law, the gift shows that the ring: with its priceless gems must be very acceptable to Sir. syala iti | 'aduliyakasya mulyena sammitah ' tulyah 'prasada ' prautidanam | sucaka iti | maranam te dhruvamasit kintu rajanugrahena na kebala ' praderaviyuktahh api tu astena pujitah | tanmanye sulaya ganta jano hastiskandha bharopitah | januka iti | 'mahai mahamula ' rava ' yasmin tathavidhena 'tena anga ुliyakena svamino vahumatena sanmavena 'bhavitavyam ' | ratna ' drstva bharta adaguliyakam aitavan 'iti paritosika ' puraskarah 'kathayati ' | puraskarenahameva manyate | NOTES 1. (a) adguliyaka &c. - tat - and itat| anamyam sesakaraniyam iti mula + yat = mulam that from See Tika mulena which the cost (mula ) is to be deducted to calculate the profit, i e, the price. (b) prasadah - pra + da + ghan bhave = prasadah or prasadah | The former means pleasure (fa) and the latter a royal mansion. The gift is not pleasure (priti ) but only the sign of pleasure. By transference of epithets prasada (priti ) is here used for pritidana | (c) dapitah - da + nic + ta karmani | 2. pratisthapitah - prati + stha + pic + kta karmani | We have satva by the rule "upasargat sunoti suvati syati stauti stobhati stha senaya seca sica saksakhacam " |

sastho'nkah 547 3. paritosikah paritosah prayojanamasya iti paritosa + than reward. syalah-na tasmi mahariha radana bhattino vahumada ' tti taka mi | tasma damsanena bhattino abhimado jano sumaravido | muhutta pakidigambhiro bi pajjassunaano asi [ na tasmina mahai ratna bhattuh bahamatamiti tarkayami | tasya darsanena bhatturabhimato janah smaritah | muhurtta prakrtigambhiro'pi payyam- srunayanah asit ] | | SUPERINTENDENT-I guess ( it is) net the invalnablegems in it that are acceptable to Sire; some person dear to Sire was reminded by its sight. Though naturally selfpossessed, for a moment he remained with tearful eyes. sucakah- sevida ' nama abuttarena [ sevita nama avrttana ] | SUCHAKA-Service indeed has been rendered by:: Brother-in-law. janukah - nam bhanahi imasasa bhana asya krte matsyasannoriti ] kae macchasatta pautti [ nanu ( purusamasyaya tatha pasyati ) | JANUKA-Well say that for the sake of this fish-killer. (Eyes the man with envy). syala iti | 'tasmin anga liye sthitam maharha ratna bhattah na vahumatam iti tarsa- yami manye | kintu 'tasya ' adguriyakasya 'darsanena abhimatah ' priyo janah smaritah tatah paritosikah | priyajanavaranacihnamapi srnu- 'prakrtya ' svabhavena 'gambharo'pi ' gadha़bhavo'pi pani ' savasye 'nayane ' yasya tathavidho 'muhurta ' m asit ' | sucaka iti | 'avattena sebita ' nama yatharthameva bhattaseva krta | januka iti | 'nanu ' acepe | 'asya matsyanam savoh ' dhivarasya krte tadartham [krte ityavyaya ' nimittadhe ] sevitamavrttena iti bhana ' | sevalabdha dhivarasya natam tat viya seva iti 'purusa ' dhovaram 'asuyaya ' dosaviskaranena saha 'pasyati ' |

-548 2. - abhijnanasakuntalam NOTES 1. (a) darsanena prayojakakartta | Thus abhimato janah smrtah (non- - causative) = darsanena srabhimato janah smaritah (causative). [b] bhattah bhartta is the kartta of mananakriya in abhimata | " tasya ca varttamane " iti anukte karttari sasthi | [c] abhimatah abhi +mana +kta karmani | smr + nic gives -mari or sाri | The latter means 'anxious recollection" (adhyana ) [] pa sru &c. - parigatani ani yayoh te payyam srunau | | See now Tika. matsyasatvoh- * With the reading matmiprakabhattah expound mat- -syan ghranti iti matsya + thak = matrsthikah fish-killers, i. ie, fisher-men. tesam bhartta khami | Raghava explains "matsya na jivantiti matsyikah tesam -bhatte : " But the sense "jobati " goes with words of the vetanadi class and a few others only (Pan. 4. 4. 12 - 14). matsya is not included therein. Besides for the word special provision is made by the rule "pascimatsyamrgan hanti " ( Pan. 4 4 35 ). Raghava's explanation is therefore suspicious. 1 purusah- bhattalake, ido addham tumhanam sumanomulla hodu [ bhattaraka, itah arddha yusmakam sumanomulya bhavatu ] MAN-Master, let half of this be as price of flowers for you. janukah- ettake jujjai ( etavadyujyate ) | JANUKA - This much is proper syalah- dhivara, mahattaro tuma piavasmao dani me sambutto kadambarisa kikha amhana padhamasohida icchi adi | ta sondicavanam evtra gacchama | dhivara mahattarastvam priya- vayasyaka idanom me samvrttah | kadambari saksikamasmakam prathama- sauhrda misyate | tat sondikapanameva gacchamah ]| (niskrantah sarve ) | * Adopted by Prof. Gajendragadkar.

sastho'nkah 548 SUPERINTENDENT - Fisher-man, you are noble and have become a dear friend to me. Our friendship is desired So to a wine seller's shop we go. to have liquor for witness. (Exeunt all). pravesakah - PRELUDE. purusa iti | he 'bhattaraka ' khamin 'itah ' prasadapraptat arthat 'arddha yusmakam sumanasam ' arcanayogyanam puspanam 'mulya ' bhavatu | sradya pranaprada bhavantah srarcaniya me na catra sannihitani ardhanapuspani | tat puspamulamida maya vo diyate | sasuyam drstasya bhitasyeya prasadanoktih | januka iti | 'etavaduyucyate ' yuktameva tat | syala iti | mahattarah ' atisayena mahan [itarapeksaya atisayah ] 'tvam idanim 'mem ' priyavayasyakah ' 'svatha kan ] ramvrttah | asmaka prathama sauhrda sauhrdarambhah maivausthapanamityarthah [ ani hrdayasya hrda | adivaddhih | anani hrdabhave tu sauhai- mitabhayapadavrddhih syat ] 'kadambari ' madira 'saksini ' pratyacadarsini yasmin tathavidham [" sacadadrastara samjnayama " iti inih ] 'isyate ' prarthayate maya | 'sunda ' madira panya ' yasya tasya 'apanam panyasalam gacchamah ' pravesayati iti 'pravesakah ' nicapavaprayuktah bhavibhutarthasucakah ankasandhivisesah | NOTES 1. bhattaraka - This is complementary. The epithet, applies to the king. "raja bhattarako devah "Darpana. 2. [a] mahattarah-- There is mental comparison with other dear friends; hence the comparative degree. Or, the com parison need not be with friends only (See Tika). In this case this is an attributive and priyavayasyaka is predicative. The meaning is Noble as you are I do not hesitate to call you a friend though your origin is low; you deserve my friendship by the large-heartedness so uncommon among people of your class. adya to dauyate adopted by Prof. Gajendragadkar.

550 abhijnanasakuntalam [b] kadambari &c, ambara is garment kutsitamambaramasya iti kadamvarah 2 name of balarama who wore blue garments (nilambarah ) | tasya iyam iti kadha़mbara + an + naup striyam = kadambari wine madira | "gandhottamaprasanneraka- dambah parikhata | madira - " ityamarah | sa saksino yasmin | bahu | In the bahu -the form should have been kadamvarasacinokam because kadambaro should have pu babhava and pumvadbhaba of saksino is not available. The difficulty may be avoided supposing to be in the neuter (samanya napumsakam ) | Thus kadambari saci yasmin tat | kharthe kan | [C] prathama &c. for sauhrda see Tika and jananantarasauhrdani, Act. V. [d] saudi kapanam -sunda sura panyamasya iti sunda + dhak = saudika wine-seller. - samyak panante vyavaharanti asmin iti a + pana ( vyavahara ) + va adhikarana samjnayam = apanah a shop. Now see Tika. 1 3. pravesakah - pravesayati iti pra + visa + nic + khal karttari | This differs from a fin as much as it is acted by inferior characters only, "yatroceh kevala ' pave bhavibhutarthasucanam | srankayorubhayormadhya sa vijnayah pravesakah || "Sudhakara, quoted by Raghava See also our Swapna-vasavadattam Act II. (tatah pravisatyakasayanena sanumata namapsarah ) | sanu- mati gibbattida mae pajja praninvavanijja accharatittha- saggaja java sahu jagaja abhine kaloti sampada imasla - esigo uddanta pancakokarisa [ nivartitam maya paryaya- nirvartaniya parastirthasannivyam yavat sadhujanasyabhiseka- kalah iti sampratamasya rajatraih udanva pratyaksikarisyami ] | mena samvandhena sarirabhuda me sandala ! taraa duhiduni- mita ' adi muhi [ menaka sambandhana sarirabhuta me satru- nsala | taya ca duhitrnimittam adistapurvasmi ]| (sama- ntadavalokya ) kim nu kakha ucchave vi niruccavarambha ' visra- - dosara | atitha me visvo parinadharana savava parinnadu |

sastho'nkah 551 kintu sahie adaro mae manaiyo [ kim nu khalu rnunusave'pi viharamabhitra rajakucha drsyate | asti me vibhavah prani- dhanena satra parijnatum | kintu sakhya adaro maya manayi- tayah | ] hodu imam evva ujjana nagalisranam tirakharini- pari parivati bhavi ucchahissa ' [ bhavatu anayo- reva udyanapalikayoh tiraskarinopaticchanna pasvaparivartini bhutva upalapsye | ] ( namtye navatiyye sthita ) | [Then enters by aerial flight a nymph named Sanumati] SANUMATI-Presence at Apsarstirtha, which has to be observed by me, by turns while it is bathing time for the sages, (Looking all round outer. 1 has been observed by me so I shall witness with my own eyes the facts of this royal sage. Through her connection with Menaka , Sakuntala has become like my own self. By her too for the sake of her daughter. I was previously requested. Why indeed, even in the Spring festival does the royal house-hold appear as if without the commencement of festivities? I have the power to know all by mediBut my affection for my friend has to be respected by me. Well, shrouded in the veil of disappearance, I will ascertain, having become a constant mover by the sides of these keepers of the garden themseves. tation. (Stands having acted descent ). tatah 'akasena ' yat 'yanam ' gamana ' tena [bhave luta ! bhasyaprayogat 'apsarah ' itya katla 'pi ] | sanumatiti | 'yavat yatkalam 'sadhujanasya ' satapurusanam 'abhisekakalah ' khanasamayah tavat 'paryayena ' yathakramena 'nirva noyam ' karaniyam 'apsarastirthe ' hastima- purasamipastha tirthavisese yat 'sannidhyam ' upasthitih tat 'maya nivarttita ' krtam 'iti 'asmat hetoh 'sampratam ' adhuna 'asya rajarseh udantam vrttantam [ "vartta mahati tanta

552 abhijnanasakuntalam udantah syat " ityayarah ] 'pratyaksaukarisyami ' [avyayibhave tac samasantah | tatah paca matyathayah | tatascih ] | 'menakayam yah 'sambandhah ' sakuntalayah tena 'sakuntala me sarira- muta ' asarira ' sarira ' 'bhuta ' jata [ sranyadisu sariramityapathitamapi kavina isyate ] na kevala svartha eva - 'taya ' menakaya tadasti dusyantacaritaparyaveksane madiyah kharthah | 'ca duhita ' sakuntala 'nimittam ' prayojanamyasmin karmani tat yatha tatha 'purvam adista ' ["bhutapurve carat " iti jnapakat purvasabdasya paranipatah ] 'asmi ' - iti menakaya adeso'pi atra karanam | 'samantata ' sarvasu diksu 'avalokya ' | 'ki ' prasna ; 'nu ' vitake '| milite bitarkagarbhah prasnah | 'khalu ' avadharane | rtuh pradhanataya vasantah | 'rtupaptau ya utsavah ' tasmina [ sakaparthivadih ] samagate'pi [ bhave saptami ] 'rajakula ' bhupatibhavana ' 'nirgatah utsavarambho ' yasmat tadrsa ' 'drsyate ' [utsavarambha- bhave niscayah | tatkarana prati vitarkagarbhah prasnah ]| pranidhanena samadhina 'sarva ' parijnatu me vibhavah ' samarthyam asti | ava sthita eva tavatya sarva jnatum sakyate maya 'kintu samkhyah sakuntalayah sambandha yo me adarah saha sa 'maya manayitavyah ' pujayitavyah srehat pratyaca ' jnatumucitam me | dhyanena jate tu na hasya mahasa na syat | 'bhavatu iti tatcanakrte sankalpe avyayam | 'tiraskarinya ' adarsanavidyaya 'praticchanna ' gudha़ vigraha sati anayoh ' drsyamanayoh 'udyanapalikayoh ' pramadavanaraksinyoh 'parsva samipe 'parivardhini sancarino 'bhutva tayoh samlapat 'upalapsye jnasyami sarvam | 'nayyena avatiya bhutalavatarana ' natayitva ityarthah ' sthita udyanapalikayoh parsva sthita | 1. [a] sadhujanasya - jatavekavacanam | Or jana means mamuha and gives the plural idea. [b] iti - This expresses hetu | * Because (iti ) I have done my duty and have leisure so now I will watch &c. [C] pratyaksi &c. - aksnoh prati = prati + ati + taca samasanta by the ganasva " pratipara (2) samanubhyo'ksanah = pratyaksam direct vision avyayo | tat Refers asti asya iti pratyaksa + aca matvatha = pratyacah that which is seen. to udanta | apratyaksa ' pratyaksa karisyami iti pratyaksa + vi + kr + lata svami | (d) * Adopted by Prof. Gajendragadkar.

sastho'nkah 552 sarirabhuta - By the rule 'srenyadayah krtadibhih " here sarira is com pounded with and gives the sense of fa to the compound, i, e expresses abhutatadbhava | "sranyadisu cavyarthavacanam " - Katyayana. But though bhuta is of the krtadi class, sarira is not sranyadi| The Samasa strictly therefore seems unavailable. Mallinatha however in Kirat III under ekaudhabhutam takes sra nyadi as cakrtigana (an open list) on the authority of Sakatayana, and poets also seem te favour the view: See nivasabhuta below and ekauvabhuta above etc, The sense may also be got by taking bhutasama| Thus sarirenabhuta (supasupa ) [or - sarorasyabhuta, sese hrtat ] | Or sarirena tulya or sariramiva iti nivyatat | [Cf "matrbhuta ityana bhutasabdasya upamanarthatvam kaiyatakarena pratyapadi " - caritravajana ], as dear to me as my own body ; or--saroraca tat bhutanca etc. There are however instances in which this mode of procedure does not well apply. Witness nivasabhuta in "sadevako sarvajaganni- vasabhuta nitaram nu rene " - Bhagabata. I think the more reasonable way of dealing with such compounds is to treat them as supa- supa or sistaprayoga| (e) Remark-Two reason are here given for going to the place- (i) Love for Sakuntala ( sarirabhuta sakuntala ), (ii) Menaka's command (tatha adistapurva ) | . 2. [2] kim nu khalu - We have here prasna ( kim ), ( nu ), and nisaya ( khalu ) | niscaya is about the absence of festivities, and the vitarkagarbhaprasna relates to the cause for the absence. (b) samkhyah This is ambiguous. The sasthi may be sese or karttari krdyoge | Seenext. Note that the sakhau is sakuntala not menaka | Comp. "nane sakhau agrato me varttate ", "yo yah pradesah sakhya me abhimatah " &c. infra. [C] adarah a + + apa bhave | sakhya adarah = Esteem for my friend ( sese sastho ), or Friend's request ( katari sasthi ) | The former is perferable, because she mentions only two reasons for going to the place. If Sakuntala had requested her, she would have referred to that too. [d] tiraskariyo &c. - virakha- rauti iti tiras + kr + nini karttari striyam = tiraskarinau | We do not get tiraskarinau because as Bhanuji remarks "nipatanadavabhavah | 86

554 srabhijnanasakuntalam samjnapurvakatvaca " | Thave not been able to verify the nipatana | By samjnapurvaka &c, he refers to the paribhasa "jnapurvako vidhiranityah ' | Now af is a ', hence rules prescribing af have violations This is an instance of such violation. Again by the rule "tiraso'nyatarasyam " we get visarga optionally giving the alternative from tirahkarini | prati + da + nica + kta karmani praticchanna or praticchadita veiled i.e, rendered invisible. Now see Tika. (tatah pravisati cutankuramavalokayanti ceti | prsthatastasyah ) | prathama- atammahari pandura vasantamasasya ji savvassa | dittosi cuakarobha uduma gala tumam pasaemi || [atagraharitapandura vasantamasasya jivasavamsva | drsto'si catakoraka rtumanla tvam prasadayami | ] apara va (Then enters a maid-servant gazing at the mango-blossom and another behind her ). FIRST-Copper-coloured, green and pale, each in a slight measure, the all-in-all of the life of the first spring month, O Mango-blossom, the auspicious opener of the season, thou art seen. thou art seen. I propitiate thee, dvitiya-parahudie kim eaini kim eaini mantesi [ parabhrtike kimekakini mantrayase ] | SECOND-Parabhritika, why (Or-what) art thou muttering alone? prathama - mahuarie, cudakali dekhi unmantiya para- hadie hodi [ madhukarike, cutakalikam drsta unmatta parabhrtika bhavati ] | FIRST-Madhukarika, Parabhritika becomes mad on seeing the mango-blossom. 'cutana ram abalokayanti ' navodgatatvat sadara m pasyantau | 'ceto ' paricarika | 'prstava ' pascat | hau cetyau pravisatah ityarthah | ete evam udyanapalike |

sastho'nkah 555 atameti | anvayah - he catana haritapandara, basantamasasya jiva sarvakha, rtu- mangala cutakoraka, drsto'si, tvam prasadayami | vyakhya - he a ' isat 'tatha ' tatha- varna 'harita ' syamala 'pandura ' sukha, vibhirapi varnaih kincit misra ityarthah 'vasanta masasya ' prathamasya vasantikamasasya phalgunasya 'nauvasya ' jivanasya 'sarvakha ' sarabhuta 'rto ' vasantasya 'mangala ' prathamasucakatvat mangalarambhabhuta 'cutakoraka ' amumukula, tvam 'drsti- 'si | ataeva tvam prasadayami | prasanno bhava yatha asmin vasante'ham sukha baseyam | dvitiyeti | hai 'parabhrtike ' [parabhrtika iti prathamaya nama ] 'ki ' katham eka- kini ' asahaya 'manvaya se ' jalpasi | prathameti | he 'madhukarike ' [madhukarika iti dvitiyaya nama ] "cutakalikam ' babamukulam 'drstva parabhrtika ' kokila unmatta 'bhavati ' | unmatta ekakini mantrayate eva, tatra karana na prastavyam | prathamam prati dvitiyaya rjuh prasnah | kautukapriya prathama tu parabhrtika iti le samalamba kokilapace nitavati | NOTES | 1. ata &c. - pandu + ra akhyarthe pandurah grey. tamrah gunah asya ati iti tamra + matupa tamah | Copper-coloured. matup disappears by the Varttika-"gunavacanebhyo matupo lugistah " Similarly harita + matup = haritah green. haritascasau pandarasca haritapandarah | karmadha - | tamrasvasau harita- pandurasca tanaharitapandurah | karmadha - We compound by parts to | | avoid a vipadatatpurusa which is not nsually allowable. a isat tama- haritapandarah | sahasupeti samasah | Qual. catakoraka | | | 2, parabhrtike-paraibhrtah a cuckoo sa eva iti parabhrta + kan svarthe striyam parasmrtika a female cuckoo. parabhrtakah | striyam parasmrtika proper name of the maid. Here, it is the 3. madhukarike - madhukara + kan kharthe ; tatah striyam tap as in parabhrtika | madhukarika is a female bee. This is the name of the second maid. 4. Remark-The first maid puns on her own name. She pretends not to have understood the question as meant for her, but as addressed to female cuckoos in the garden. The reply is then evident-the cuckoo is mad with joy on seeing the tree in blossom. The lunatic talks to himself who ever asks him the reason?

556 abhijnanasakuntalam - dvitiya ( saharsam tvaraya upagamya ) kaha uvatthido mahu- maso [ kathamupasthito madhumasah ] | SECOND (Hastily approaching with joy) - How so has the spring month come? prathama - mahuarie, tava darnikalo eso madavivbhamagidanam [ madhukarike, tava idanim kala esa madvibhvamagitanam ] | FIRST-Madhukarika, yours now the time for humorous songs through intoxication (or-intoxication and amorous songs). dvitiya-sahi, avalamba ma java aggapardatthata bhavivya catakalika gehnia kamadevavanam karemi [ sakhi, avalamvasva mam yavadaprapadasthita bhutva cutakalikam grhitva kamadevacca na karomi ]| SECOND-Friend, support me while with balance on the forepart of the foot and having plucked the mango-blossom I perform the worship of Kamadeva. dvitiyena | 'harsena saha tvaraya ' drutaca 'upagamya ' prathamayah samipastha bhutva | 'katham ' iti srasra | 'madhoh ' vasantasya [madhusabdo vasanta pu 'si ] 'masah ' kalah 'upasthitah ' praptah kim ? prathameti | ' madhukarike ' [bhramari iti sa: ] 'esa idanim tava ' mramarakaminyah 'madena ' mattataya yani 'vibhamagitani ' vilasaganani tesam kalah ' samayah agatah vasanta kusumitasu vanarajisu tvam gayasi, sa esa samayaste praptah | dvitiyeti | he 'sakhi yavat ' yatkalam 'agrayoh padayoh sthitva ' gulphe sthitaya durapatvat cangulisu sthita sati [ "hastagragrahastadayo gunagunino bhedabhedabhyam " iti vamanah ] pramsulabhyam cutakalikam grhitva kamadevasya arcana karomi tavat 'mam 'avalambakha ' dharaya | NOTES I. madhukarike &c, Another pun. Note the poet's choice of contrary character. The maids are of different tempera-

sastho' 557 ment-one simple and the other full of fun. His 'disciples ' ( Sarangarav and Saradvata) his 'friends' (Anasuya and Priyamvada ) are chosen on the same basis. (b) mada &c.. vibhrama is bilasa grace. vibhramayuktani gautani visvamagitani | sakaparthi vadi | madajani vibhramagautani | sakaparthivadi | tesam | 2. agrapadasthita The foot is here mentally divided into three portions agra, madhya, pascat | agrau ca tau padau ca agrapadau the forepart of the feet, i.e, the toes karmadha- padagna means the same, but is sasthitat - See also Tika and Act IV ante tayoh sthita | prathama - jai mama vi kakha rddham accanaphalasusa [ yadi mamapi khalu addham avanaphalasya ] | FIRST-Provided mine too is assuredly half the fruit of the worship. dvitiya - srakahide vi evam samvajjai| jado ekakam evava no jivida dudhatthita sarira [ akathite'pi etat sampadyate | yat ekameva nau jivitam dvidhasthitam sariram ] | (sakhimavalamva cutaprasava ' grhitva ) ae appabuddho'pi cuppasavo vanghanabhanga- surabhi hodi [aye aprabuddho'pi catapasavo bandhanabhangasurabhi- rbhavati ] | ( kapotahastakam krtva ) | arihasi me cankarodinno kamassa gahi dhanucassa | pahiajaranajualakkho pancavahisro saro hodu || ( arhasi me cutankara dattah kamasya grhitadhanusah | pathikajanayuvatilaksyah pancamyadhikah saro bhavitum || ) ( cutankura ksipati ) | SECOND-That is secured without being said ; for, our life is but one, body stands in two places. (Having leant on

558 abhijnanasakuntalam the friend and plucked the mango blossom). Ah 1 though not full-blown, the mango-blossom becomes fragrant by the severing of the stalk. (Joining the palms). Offered by me O mango blossom, it behoves thee to become, with the young mistresses of the travelling folk for your aim, the most excellent arrow of the five of Kama who has taken up his bow, (Tosses the mango-blossom ). prathameti | nanyatha | 'yadi khalu ' niscitam 'mamapi ca naphalasya ca bhavati ' tada avalambe dvitiyate | 'akathite ' tvaya maya va anukte 'api etat ' ailabhah 'sampadyate ' sidhyati | karanamaha- 'yato yasmat 'nau sariram dvidha sthitam jaubitam ' pranah 'eka- meva ' | 'aye ' ityanscayyem| 'cutaprasavah ' amukalika 'aprabuddho'pi avikasito'pi bandhana- 'na' vrntacchedena 'surabhih ' pranatano bhavati | karatalayoh sarvangasaslase varttate | tameba [ svadhem kan kapotahastah iti samjnasabdah 'krtva ' anjali ' vada ityarthah | ) | anvayah - hai cutangara, me dattah ( san ) grhitadhanusah kamasya pathikajanayuvatilaksyah pancabhyadhikah saro bhavitumarhasi | vyakhya - he 'cutana ra ' sahakara prasava 'me maya [avyayametat ] 'dattah ' san 'grhitah dhanuryena tasya [dhanusasca " iti nityo'pyanan kabi - vivaksaya akrtah | yadda - "grhitadhanuka sva " itya va pathah | taba dhanusabdo na sakarantah kintu ukarantah | kharthekon ] 'kamasya pathikajananam panyana ' ya 'yuvatayah ' tarunyo bhayryah prositapatika ya ramanyah ta eva 'laksya ' saravya tathavidhah 'pancamu ' prasiddhesu saresu abhyadhikah ' sresthah [ nirdharanabhavat sasthisamaso ba ] 'saro bhavitu ' arhasi yujyase | ipraka kanda muddisya 'cutanga ' bhumi 'cipati ' ! 1 NOTES 1. (a) aprabuddhopi - pra + budha + kta karttari = prabuddha lit. One who has awaked from sleep. The opening of the petals of aflower is likened to the opening of the eyes at the cessation of sleep. Hence prada means here vikasita full blown na prabuddhah | (b) bandhana etc. - vandhana is nanta the stalk, tasya mah | tena surabhih |

sastho'nkah 556 2. kaponahastakam - This is the technical name of the usual salute by joining the palms kapotosau karau tava slisthamulagra pava ko | praname guru sagma- "Sangita-retnakara quoted by Raghava. | 3. (a) arhasi me - Raghava reads tvamasi maya ; also kamaya &c. for kamasya &c. and bhava for bhavitum 1 The construction is cutanka ुra tvam gtahotaghanuse kamaya dattah asi | pathikajana yuvatilaksyah pascabhavika- sarau bhava | (b) kamasya (b) kamasya - The constructien is not kamasya dattah but kamasya sarah| See Tika (c) grhitadhanusah grhitadhanvanah is expected with the anada ( samananta ) attached. But dhanusa freq uently appears without it. Compare "khalavanyasamsa ghrtadhanusamanaya hrnavat ", "ghrtadhanusam raghunandana ' smarami " &c. Or the Prakrit grhauadhanu assa - grhitadhanukasya which is perfectly legitimate. In this dhanu is ukaranta meaning "bow" 'dhanusabdah piyaladrau rasimede dhanusyapi " iti hemah | Compare "dhanuvamsavisuddho'pi nirgunah kim karisyati | (d) pancabhyadhikah - The five arrows of Cupid are aravindamasokanca cutanca navamallika naulotpalanca panca te pancavanasya sayakah || " tesu or tesam abhyadhikah There is no necessity for avoiding the sasthitat -because according to Kaiyyata there is no nirdharana here. fi is possible only when the object singled out, the class from which selected and the basis of selection are present. This is not the case here. Hence we may have pancanam abhyadhikah - the prohibition "na nirddharane ' being in applicable. Or expounding pacanamabhyadhikah call it a supsupa || ( pravisyapatiksepena kupitah ) kathca ki -ma tavadanatmajno devena pratisiddhe'pi madhutmave catakalikabhangamarabhase | (Entering without removing the curtain the enraged) CHAMBERLAIN-That must not be, O thou that knowest not thyself. Commencest thou plucking mango-blossoms even though the spring festival is prohibited by Sire? ubhe ( bhite ) - prasidatu ajjo | [ prasidatu aryah | agahitartham avam ] | aggidatthao va ' va

560 abhijnanasakuntalam BOTH-(Frightened ) - Let n ble sir be pleased we are uninformed of the matter. pavivyati | 'apatiksepena ' nepathyarangamancayorantarale dattam patam anapasarya iti prak vyakhyatam | atmanam na janati tatsambuddhau hai 'anatmajna ' avimrsyakarini ityarthah ' ma tavat ' evam karsih | devena 'dusyantena madhutasarve ' vasantotsave [ bhave mau ] 'pratisiddhe'pi sati 'cutakalikaya bhangam arabhase ' prakramase | adhunaiva dandase maya ubhe iti | "ayyah " manyo "ayryah " manyo bhavan 'prasidatu ' prasanno bhavatu, kaupam tyajata | grhitah jnatah 'arthah ' utsavapratisedharupam vastu yabhyam tathavidhe 'avam ' | ajnanada- parada, mrsyatamavayorityarthah | NOTES 1. (a) apato &c. Explained in Act IV. (b) anatmajna One that does not know himself (ie, his position ) is anatmajna | One in the position of a servant cannot act against the orders of the king himself, orders of the king himself, If he does, he is does anatmajna he not know what he is. kancuki - na kila srutam yuvabhyam yadvasantikaistarubhirapi devasya samanam pramanikrtam tadasrayibhih patribhica | tathahi- cutanam ciranirgatapi kalika badhnati na svam rajah sannaddham yadapi sthitam kuravakam tata korakavasthaya | kanthesu skhalitam gate'pi sisire pumskokilanam rutam sa samharati smaro'pi cakitastanarddhakrstam saram || CHAMRELAIN-No! By you two (alone ) has not indeed been heard Sire's command which has been obeyed even by the vernal trees and the birds that resort to them! Thus -the blossom of the mangoes, though issued long ago, does not show its own pollen; the Kuravaka, even that which is arrayed, stands in the state of the bud ; the note of the

sastho'nkah 561 male Cuckoo, though the winter has passed, falters in the throat. Methinks, even Smara [cupid ] startled, countermands the arrow halfdrawn from the quiver. kacca kauti | yat sasanam ' ajna vasantikaih vasantakale puspabhih [ us ] 'tarubhirapi ' padapairapi 'tan ' tarun 'srasrayante ' ye taih 'pavibhisca ' pascibhisca 'pramani- krtam palitam ' tat sasanam 'yuvabhyam na kila srutam | kila ityarucau | naham sradhe a sasanamiti | tarupacibhih pramanikarana prapancayati 'tathahi ' iti- kuravaka ' yadapi gate'pi kanthah anvayah - cutanam kalika ciranirgatapi kham rajo na badhnati | sannaddha ' tat korakavasthaya sthitam | pumskokilanam rutam sisire skhalitam | sankha smaro'pi cakitah tupaikkastam sara hati | vyakhya - cutanam kalika ' sramamanjari [jatabekavacanam ] 'ciram nirgata prakatita 'api svama atmiyam 'rajah ' paraga ' 'na vadhnati dhatte kuravaka ' kuruvaka kusumam 'yadapi yacca 'sannaddham vikasam prati sajjibhutam 'tat korakasya avasthaya ' mukularupeneva 'sthitam ' | 'pusam kokilana " kokilayunam [samyogantalopah | rutvamatve | anunasikatve pumskokilanam ityapi ] 'rutam ' ravah 'sisire ' hime 'gate'pi ' himavasane'pi kandesu skhalitam ' pratihatam kantha- paryantamayatam na tu vahirnihsrtam sata srutam | sisiratyaye'pi, ityamaprabuddha cutakora ke apraphalla kuravake, samyate ca kokilalape 'sate manya 'smaropi ' bhagavan manmatho'pi, kim punah pavinah padapa ba 'cakitah ' devajnaya visvalitah san 'tupata akrsta ' sasanaghosanat prak niskasitapraya 'saram saharati srutadesastuem pratipravesayati || praha mana evasita smarah | kathamanyatha nirgata cutakalika, sannaddha kuravaka, rataniratasca kokilah | parantu devadesata na praharati | tadrso'pyadesi yuvabhyam na srutah | yujyate evaitat iti vakroktih [ "kuruvakama ' (ra .) - 'kuravakam " ( ta, nya-, ma- ) ] || NOTES 1. vasantike - vasante puspanti iti vasanta + un vasantikah tliose that flower in the spring. This is a vaidika usage. In bhasa the proper affix is an by the rule "sandhiveladi rtu nacatebhyah an " which bars thana | The than comes in as a pratiprasava in the Vedas only by

562 abhijnanasakuntalam the rule " basantanca " on which the Vritti remarks "indasi ityeva | vasantasabdat chandasi visaye than bhavati saisikah - Kasika. own. 2. (a) kalika, kuravakam, rutam - janavekavacanam | (b) kham -- Their Hence what is natural, and therefore expected has not taken place. (c) sannaddha ' yadapi &c. As a rule they are not sannada़ | Even (api ) those that ( yadapi ) are sannada़ show no further development (b) Remark - The alankara is utpeksa as indicated by sankha | It concerns three facts (i) smarana sarasya addhakarsanama ; (ii) tatah sarasamharah | (For ili see below). The bases of the utpreca are (a) cutakralika- nirgamah, kuravakasannadah pu 'skokilaravah which lead to the surmise (i). (b) The second surmise also arises because ciranirgatapi rajo na vacnati, sannaddhamapi korakavasthaya sthitam, gate'pi sisire kanthasu skhalitam | Facts (i) and (ii) being established, a third surmise follows, viz, (iii) devadesata sarasya cakitavyam | Raghava has svabhavokti and visesokti in the first three lines. The faaf is, according to the modern view "mati haito phalabhave visesoktih " - Darpana. ciranirgama &c. are hetu and rajobandhana &c. are the phala which is here absent. Dandin, however would not allow the visesokti | He defines - "gunajatikriyadinam yatta vaikalyadarsanam | visesadarsanayaiva sa visesoktirisyate || " Here vaikalya is phalamprati vikalata | Hence his definition applies to those cases only where the is there, but the usual g is insufficient (fame) the ma being brought about by something special (visesa ) | In our case rajasamavandhanama etc. are the phala we see, but without any hetuvaikalya | Thus this is not a case of visesokti as Dandin defines it. (c) Reading The reading is here preferred, because though commentators of Amara recognise the variant the poet writes kuravaka elsewhere 'kuravaka ravakaranatam yayuh - Raghu. HuWclotme kuruvaka . sanumati - ratthi sandeho mahappahavo raesi [nasti sandehah | mahaprabhavo rajarsih : ) SANUMATI There is no doubt. The royal sage is of great prowess.

sastho'nkah 563 prathama - ajja kati dinahai sramhanam mittavarana rahi- ena bhattino paamula ' pesidanam [ ayye kati divasani avayormitravasuna rastriyega bharttah padamula presitayoh ] | ettha a no pamadavanasma palanakamma samappida ' | ta aantupradae asadapunvo ahehi eso vrttanto [ atra ca nau pramadavanasya palanakarma samarpitam | tadagantukataya abhutapurva ababhyamesa vrttantah ] | FIRST Noble Sir, a few days only have passed unto us sent near the feet of Sire by Mitravasu the king's brother-inlaw. And here the work of keeping the pleasure garden was placed with us. Thus through our being strangers this matter was not heard by us before. sanumatauti | smaro'pi cakita ityadi yat sankhaprate tava 'sanda ho nasti | ' 'rajarsih ' dusyantah 'mahaprabhavah pravalapratapah | tat cakita eva smarah sasanalanghana- sankaya [ mulam (ta, nya . ) - | raghavadinantu udyanapalikayoriyamuktih ] || prathameti | he 'carya rastriyena nagarapalena rajasyalena 'mitravasuna bhartuh ' khaminah 'padamulam carana samipa ' 'presitayoh avayoh kati khalpani divasani ' [pu 'sye basya bhuriprayogah ] gatani | 'ava ca ' iha nagare ca nau pramada madajananam [nyantadac [ra] 'bana ' tasya viharavanikaya ityarthah ' palanakarma samarpitam ' | tat tasmat 'agantuka taya ' aciragamanena hetuna 'esa vrttantah ' vakantotsavapratisedhah 'avabhyam asrutapurvah ' itah purva na srutah ! NOTES 1. nasti sandoha &c. Raghava ascribes this to the maids. But then they would not have referred to the king as rajarsih | Besides, the tone is not that of frightened people, as they persumably were. Moreover, one of them (prathama ) continuing to What purspeak, it seems queer that the other should cease.

564 abhijnanasakuntalam pose is served by the two beginning the speech together and one alone finishing it? = 2. (a) kati kim + iti | (b) divasani is bharcadi, hence both masculine and neuter (c) rastra is rajya | rastra adhikrta iti rastra +gha - rastriya the guardian of the peace of the king. dom, the head of the police. The king's brother-in-law is usually appointed to this office. "rajasyalastu rastriyah " ivyamarah | (d) agantukaraya - a + gam + tum kattari (aunam ) = agantah a guest, a newco- "svadavesika aganturatithirna grhagate " ityamarah | agantareva iti kan sya 1 The gist is-We are new comers here. Only other day the Superintendent of police procured us from the mofusil and made a present of us to Sire who kindly employed us to look after this garden mer. kacca ki - bhavatu, na punareva pravarttitavyam | CHAMBERLAIN-Well, this must not be done again. ubha-ajja ko dahala go, jai imina janena sodavava kahedra ajja ki nimittam bhadvina vasantu savo pada़िsiddhau ayrya kautuhala ' no, yadi anena janena srotavya, kayayatu cayah ki nimitta m bhartra vasantotsavah pratisiddhah ] | BOTH - Noble Sir, curiosity (is excited); if it may be heard by people like us, let your honour tell us for what reason is the vernal festival prohibited by Sire. sanumati - ussavappia kkhu manassa | guruna karanena hodavvam | utsavapriyah khalu manusyah | guruna karanena bhavi- tavyam ] | SANUMATI-Men are indeed found of festivities. The reason has to be grave. kancuki- vahuli tametat kim na kathyate | kimatrabhavatyoh ka gopatha nayatam sakuntala pratyadesakaulinam ?

sastho'nkah 535 CHAMBERLAIN-Itis as thoroughly spread, why can it not be told Has not the scandal of Sakuutala's renunciation reached your ears here? kancako | 'bhavatu ' yatu tat | kabhangadibhirutsavarambho na kartavyah | 'punah ' bhuyo'pi 'evam na pravarttitavya ' cutakali- ubhe iti | 'nau ' avayoh 'kautuhala ' kutukam 'asti ' asmin visaye | 'yadi anena janena nocena cetojanena 'sravanayogya ' tada 'kim nimittam ' kena hetuna bhava vasantotsavah pratisiddhah ' tat ah kathayatu | sanumatiti | 'manusyah utsavapriyah ' priyotsavah 'khalu ' tathapi utsavah pratisiddhah | tat manye 'guruna karanena bhavitavyam ' | kaccakauti | 'vahulobhutam ' vahukarnagatam 'etat ' utsavapratisedhanimi kim na kathyate ' | yat sabaih sratam tasya sravane ko dosah | 'srava ' asmim nagare ihagamanat paramityarthah 'sakuntalayah pratyadesat nirakaranat yat 'kolonam ' rajno lokavadah [ " syat kolonam lokavade " ityamarah ] tat 'ki ' bhavatyoh karnapatham na ayatam ' bhavatibhyam na sratama NOTES allowable in 1. kim nimittam Almost all the vibhakti are connection with nimita, karana, hetu &c. Hence kim nimittama, kena nimittena, kasmin niyita &c. are correct. The Varttika is "nimitta- karanahetusu sarvasam prayadarsanam " | 2. utsavapriyah priyah utsavo vaiyam te | The purvanipata of priya is optional by the rule va priyasya ' | Hence priyotsavah is also correct. 3. (a) bahulibhutam - avahulam bahulam bhutam iti bahula + ci +bhu +kta karttari has become many, i. e., has spread gatitat- 1 cf., "pauresu so'ham lobhavantam " etc. (b) sakuntala &c. - kule bhavah iti kula + kha = kulaunah noble. tasya bhavah iti kulomna + an kolonam primarily kulinatvam ; secondarily--That which has to be concealed ( guhya ) ie. a scandal, "kolonam syat kulonatve guhya - " iti visvah | Now see Tika.

566 abhijnanasakuntalam ubhe-suda rattisramuhado java angali asanam | [ta rastriyamukhat yavadanguliyakadarsanam ] BOTH Heard from the mouth of the Governor up to the seeing of the ring. kabcuki - tena hi alpa kathayitavyam | yadaiva angaliyaka- darsanadanusmrtam devena satyamudhapurva me tatrabhavanirahasi sakuntala mohat pratyadista ti tadaprabhrtyeva pancattapamupagato devah | tathahi - ramya dvesti yatha puraprakrtibhinam pratyaha ' sevyate sayya prantavibatta nai vigamayatuprannidra eva ksapah | daksinyena dadati vacamucitamantahpurebhyo yada gotresu skhalitastada bhavati ca vrida़ाvilaksasciram || 11 CHAMBERLAIN-Then indeed little has to be told. When at the sight of the ring it was remembered by Sire that her ladyship Sakuntala was really married previously in secret and discarded through delusion, since that very moment Sire has been feeling remorse. Thus-He shuns the delightful; he is not attended by ministers daily as before. He passes the nights even without a wink by tossing about at the edge of the bed. And when through affability he gives a suitable reply to the inmates of the harem, then, making slips in the names he remains long perplexed through shame. ubhe iti | anga ुliyakasya " darsanam yavat " tatpayryanta ' sarve 'rastriyasya mukhat ' [ apadane pancami ] 'srutam ' | kancakoti | 'yadaiva angaloyakasya ' darsanat - tavabhavato manya sakuntala satya ' ta t eva [avyayametat ] 'me ' maya rahasi vijane purvam udha़ा 'udha़purva ' vivahita mohat matibhramat 'pratyadista ' nirakrta - 'iti devena anusmrtam ' abhijnatam 'tada ' tatkale

abhijnanasakuntalam 567 'prabhrtih ' cadismin karmani tat yatha tatha [[yaha - prabhrti ityavyayam ], 'devah pascat tapam upagatah ' praptah | anvayah ramyam isthi | yatha pura prakrtibhih pratyaham na sevyate | unnidra eva sayyaprantavivartanaih capa bigamayati | yada daksinyena antahpurebhyah ucitam bacam dadati, tada govesu skhalitah (san ) ciram vrida़ाbilaco bhavati ca | byakhya- 'ramya " kamya m vastu yaditah purvam pritikaramasit tat sarvamityarthah 'ddasti ' apritikaramiti vyajati | rasesu viraso devah | 'yatha pura pragiva 'prakrtibhih ' amatyaih 'pratyaha ' prati- dinam [ ani ani iti bosayam cavyayibhavah | "napumsakadanyatarasyam " iti vikalpa thac samasantah | pace pratyahah ] 'na sevyate ' | samprati kadacit prakrtibhih sevamanumodate na pratyaham | utkranta 'nidra ' yasya tadrsa 'eva jagradeva ' sayyayah prantayoh ' yani 'vivarttanani dacine parsve sayitah canam daksinaprante tatasca viraktah vamaparsva parivartanamicchan bamapranta bhuyasca dacinapranta, tato'pi, punarvamapranta ityevam kramena yani parivartanani taih 'capah nisah [ nisi nisi evam vrttatvat bahuvacanam ] 'vigamayati ' ativahayati | evam vivartta naparo mahinaubhih prarthitah 'yada daksinyena ' udarataya na tu kamitaya 'antahpurebhyo ' mahisobhyo [ upacarat antahpura iti antahpurasthabaci ] 'ucitam ' prarthananurupam vacam dadati, tada govesa, namasu 'khalitah ' bhrastah sana sakuntalamayahrdayah sakuntalasabdameva uccarayan 'cira ' doghakalam 'vrida़ya ' lajjaya 'vigatam ' lacam laksam yasya tathavidhau vihvala ityarthah 'bhavati ca ' tisthatyapi | [ 'sayyapranta " - vrida़ाvilaca " ( ra, bi, ma- ) " sayyopanta ' - " brodavanamah ' ( ta-, nya- ) ] T NOTES 1. tada prabhrti - prabhrti as avadhivaci gives pancarma as in dvaisavat prabhrti ; if arambhavaci it gives saptamau as here. 2. capah - anikattah karmasamjna because bi + gama is akarmaka | WWE 3. skhalitah khalu + kta karttari having made a slip. gova name. "govam namni tathanvaye " iti halayudhah | same 4. Readings. (a) sayyapranta means practically the as sayyopanta | (b) brida़ाvanamah is vrauda़ya avanamah | But avanam applies better to one standing than to a person lying down. trauda़ा vilacah is better.

568 pancamo'nkah sanumati - pitra me [ priya me ] | SANUMATI-Joy to me! kancuki - asmat prabhavato vaimanasyadutsavah pratyakhyatah | CHAMBERLAIN-From this overpowering distraction the festival is prohibited. ume-jujjai [ yujyate ] | BOTH - Quite proper . nepathye - edu edu bhavam [ etu etu bhavan ] | IN THE DRESSING ROOM-Proceed, let Your Majesty proceed. kancuki (karne datva ) aye ita evabhivarttate devah | -svakarmanusthiyatam | CHAMBERLAIN ( Listening ) - Ah! Sire is coming this very way. Let your own work be attended to. ubhe- vaha [ tatha ]| (niskrante ) | BOTH-As you say, Sire. [Exeunt]. srasmaditi | prakarsena bhavatah prabhavatah ' pravalat 'asmat ' vimanasah abhibhutasya bhavah, ' 'vaimanasya " manastapah tasmat [ hetau bhumau ] utsavah pratyakhyatah ' | aye iti | 'ita eva ' srasyameva disi | saptamyastasih | adyadih ] 'abhivartate agacchati | 'svakarma ' tratmakayryam 'anusthiyatam bhavatibhyam | | ( tatah pravasati pascattapasadrsabeso raja vidusakah prati- hari ca )| kancaki ( rajanamabalokya ) - aho sarvasvavasthasu ramaniyakama krtivisesanam| evamutsuko'pi priyadarsano devah | tathahi- pratyadistavisesa mandanavidhirvamaprakostapimta ' vibhrat kancanamekameva balaya ' svasoparaktadharah

sastho'nkah cintajagaranapratantanayanastejogunadatmanah 566 samskarollikhito mahamaniriva ksino'pi nalaksyate || 6 || (Then enter the King, dressed as in remorse, the Vidhushaka and the Warder). CHAMBERLAIN (Beholding the king)-Oh! the loveliness of excellent feautres in all circumstances. is lovely though agitated. Thus, with special decorations Hence sire, discarded, wearing only one golden bracelet placed on his left forearm, with the lower lip parched by sighs, with his eyes extremely distresssd through care and vigil, he though wasted is not noticed as such owing to the virtue of his own lustre, like a great gem scratched by the polisher's file. tata iti | kaca kauti | pascattapasya sadrsah vesah sajja yasya tathavidhah | 'aho ' vismaye | 'akatevi sesah atisayah | upacarat taddan | 'akrtivisesana ' visistakrtinam 'sarvasu avasthasu ramaniyakam ' ramaniyatvam [yopadha- laksano vun ] [ "ramaniyakam " ( ta, nya- ) " ramaniyatvam ( ra, vi, sa0 ] || 'evam ityam 'utsuko'pi unmana api 'priyadarsani devah ' | anvayah - pratyadista- bisesamandanavidhih vamakosthapim tam ekameva kancana ' valayam visvat, vasiparaktadharah, cintajagaranapratantanayanah (devah ) ksino'pi samskarollikhito mahamaniriva catma- nastejogunat-na alaksyate | vyakhya- 'pratyadistah ' parityaktah 'visesena mandanasya ' harakeyurakundaladibhiralankaranasya 'vidhih ' anusthanam yena tadrsah ataeva vame prakostha manibandhadurdhva ' pradese 'api tam ' dattam 'ekameva kancanam ' sauvarnam 'balayam vidhat dharayan nirabharanatve dosam pasyana ekamavavalayam dadhat ityarthah, 'svasena ' sokotyena nihsvasa- vayuna 'uparaktah ' atiraktatamapannah 'adharo ' yasya tadasah, 'cintaya ' sakuntalagataya yat 'jagaranam ' ravau anidra, tena 'pratanta ' atikhinne [karttariktah ) 'nayane yasya tatha- bidho devah evam prajagaradibhih 'cauno'pi ' samskaraya ' angaragaya 'ullikhitah ' ut- kirnah ataeva sanavasnakrsah 'mahamaniriva ' maniraja drava, horaka iva ityarthah 'atmanah svasya 'tejaso gunat prabhabata tejakhitaya ityarthah 'na alacate ' caunataya na pari- jnayate | [ "prakosthapita " (ra ., ghi, ma )" prakostha svatha " ( ta, nya- ) 37

570 " abhijnanasakuntalam "svasoparaktah " ( ra ta nya ., ) - " svasaparaktah " ( vi ., m- ) || " pratanta " (ra, vi ) - 'prataba ' ( ta gya, ma ) || "tejoganat " ( ra, bi, ma, ) - "teji- ganaih ( ta-, nya- ) ] || NOTES I pascattapa &c. -- pascat means pascajjatah | tahathah tapo yasya sa pascatapah penitent. Or pascat tapah pascatapah karmadha | tena or tasya sadrsah | tadrso veso yasya | bahu | bahulakata = ramaniyah bhavavacya| Here Then ramaniyasya 2. ramaniyakam - rama + nica + anoyara kari lovely. anauyara is usually attached in the karma or by the rule "krtyaluाtho vahulam " we have it karttari | avah iti ramaniya + ban | - . (a) pratyadista &c. - visesena mandanam visesamandanam | tasya vidhih &c. See Tika (b) vamah prakosthah | tava arpitah | It is difficult to see why vama and not daksina is chosen (c) ekam sakuntala too wears only one bracelet when love-sick (Act III) (d) vasopa &c. uparakta is deep-red aparakta means colourless. But hot breath is likely to deepen the colour. therefore seems better. Prof. Gajendragadkar prefers aparakta | Against uparakta and for aparakta he remarks "Kalidasa does not believe that that hot breath deepens the colour". In support he cites "nihsvasanamasisirataya bhinnavarnadharostam " from Meghaduta. This does not seem to offer much support. bhinnavarna rendered vijnaya by Mallinath, is not necessarily aparakta | Even conceding that Kalidasa wants to have colourlessness here is not a happy word to express it. aparakta Primarily means bloodless. Colourlessness has to be inferred here from bloodiessness. This is against nature. It is colourlessnesss which people observe and thence they infer bloodlessness. But let that go. In a case like this any one would prefer a direct statement than inference. would serve the purpose very well. svasaparagadharah keeps the metre intact improves the diction and avoids the word in the

sastho'nkah 271 sense of blood which is rare with Kalidasa. Indeed everything seems to go against and nothiog in favour of the reading aparakta| (e) cinta &c pra + tama glani + kta karttari = karttari = pratanta distressed. pratamra deeply copper-coloured. Slightly coppercoloured eyes. are a mahapurusalacana - Cf. "raktaci dundubhikhanah " Ramayana, Prof G. mis-understands me. I do not reject the reading My 'slight' and deeply' simply note the change. Both pratanta and pratama suit the context and are good. sanumati ( rajanam vilokya ) - thane kkhu pancadesavima- nida vi imalsa kide saundala kilammadi [ sthane khalapratya- desavimanitapi asya krte sakuntala klamyati ] | SANUMATI (Beholding the king)-Rightly indeed does Sakuntala though disgraced by rejection pine for this person. raja (dhyanamanda parikramya ) - prathamam sarangaksya priyaya pratibodhyamanamapi suptam | anusayaduhkhayedam hatahrdayam samprati vibuddham || 7 || KING (Going round the stage slowly in deep meditation) -Previously asleep though being roused by my fawn-eyed darling for remorse has this wretched heart now awaken. sakuntala sanumateti | 'pratyadesena ' pratyakhyanena 'vimanita ' avamanita 'api 'asya ' dusyantasya 'krte ' dusyantartham ityarthah [krte ityavyayam ] 'kkamyati ' duhkham bhajate iti ' sthane khalu ' yuktameva ["yukte de sampratam sthane ' ityamarah ] | aho rupam iti bhavah | rajeti | 'dhyanena ' cintaya manda ' manyaram yatha tatha 'parikramya ' | anvayah - prathamam saracya priyaya prativodhyamanamapi suptam idam hrtahrdayam samprati anusayaduhkhaya vivaddham || vyakhya - 'prathama ' purva ' pratyadesakale 'sarangasya ' mrgasya bhaksiyom iva 'athivi nayane yasya tathavidhaya mrgalocanaya ["saptasuprapamana " iti bahuvrihih | svanat sac | sittat nausa ] priyaya ' sakuntalaya 'prativodhyamanamapi ' nagayamanamapi 'supta ' nidritam 'idam me 'ha' nindi ' 'hrdayam ' manasam samprati ' adhama 'anusayasva ' pascacapasya

572 abhijnanasakuntalam [" bhavedanusayo haso pascattapanubandhayoh " iti medino ] yat duhkha tadarthe [ tada 4rthyo ] bivaddha ' agaritam | karttavya jagarane naiva jagaritam, akarttavya tasmin jagaritam iti dustata hrdayakha | tadaha- itahrdayamiti | NOTES | 1. (a) sarangaksya - With such eyes she was incapable of guile. Hence ucita asita pratibodhah | (b) priyaya - She was my darling sratah khapo'nucita asit | (c) *prativaudhamanam &c Slept though aroused. priya sa tathapi supa tam svayamabuddham pratibodhitamapi na vivuddham | This is what happened in the first (prathama ) instance. But the wretched thing does not continue to sleep. Now (samprati ) it is vibuddham and for what? anusayaduhkhaya | This is the climax of perversity ( hatahrdayam ) | sanumati - gam idisani tabassinie bhamahe ani [ nanu isani tapasvinya bhagadheyani || SANUMATI-Well such is her destiny poor thing. vidusakah (apavarya ) - langhido eso bhuo bi saundala- vahina | ane kaha cicchidabbo bhavissadi tti [ langhinta esa bhuyo'pi sakuntaladhina | na jane katha cikitsitaba bhavisyatiti ] | VIDUSHAKA (Aside)-Yet again he is overcome by the Sakuntala-sickness. I do not know how he is to be treated. kancuki ( upasrtya ) - jayatu devah | devah pratyaveksitah pramadavanabhumayah | - yathakamamadhyastam vinodasthanani devah | CHAMBERLAIN (Advancing)-Prosper let sire prosper ! Sir, the grounds of the pleasure-garden have been inspected. Let Sire occupy the sites of recreation at pleasure. Adopted by Prof. Gajendragadkar.

sasto'nkah 573 sanumatiti | 'tapakhinya ' daunayah anukampapraya va sakuntalayah [ " tapakhi tapase daune " iti haimah | "anukampastapakhi syat " iti vikandasesa ] 'bhagadheyani bhagyani 'hasani manu ' | daunam prati vame vidhau evamasadrsamabhut ityarthah | vidusaka iti | 'esah bhuyo'pi sakuntalajanitena sakuntalanimittena va vyadhina ' 1 | rogena [ sakaparthi badih ] 'langhitah ' abhibhutah | 'katham ' kenopayena 'cit sitavyah ' pratikarttavyah 'bhavisyati iti na jane ' [ kita ityasmata vyadhipratikaradhe sthitat kharthe san, tatah tathah karmani 11 kacca koti | 'pramadavanasya bhumayah ' te te pradesah 'pratyavecitah ' nipunadarsanena anausitapasaranat sodhitah [ "karayeddana visodhanamadau " ityukteh ] | 'vinoda- sthanani ' ramyastasta bhumayah 'yathakamam ' svacchaya, nirbhayam ityarthah adhastam ' adhi- tistatu ' devah ' [ "adhisothasam karma " ityadharasya karmata ] | NOTES The anyava 1. cikitsitavyah- kita vyadhipratikare + sanakharthe + tavya karmani | san is attached kharthe not icchayem by the rule "gaptikidrbhyah san " on which the Vritti remarks- 'nindacamavyadhipratikaresu sannisyate ; yathapraptam pratyaya bhavanti " | Hence when kita means 'to remedy a disease' ( vyadhipratikara ) it takes san kharthe otherwise not. Bhattoji differs slightly and gives a few other sense also. raja - vetravati, madvacanadamatyamaryyapisunam Here bruhi - cira- pravodhat na sambhavitamasmabhiradya dharmasanamadhyasitum | pratyaveksitam paurakayryamayyamna tat patramaropya diyatamiti | yat KING-Vetravati tell my minister the noble Pisuna in my words this-"Through late rising it is not possible for me to occupy the judgment-seat to day. Let the affairs of the citizens that have been examined by his noble self be today. forwarded after they have been put on paper.' . pratihari-jam devo anavedi [yata deva ajnapayati ] | ( niskranta ) | |

574 abhijnanasakuntalam WARDER-What sire commands. (Exit). raja - vatayana, tvamapi svam niyogamasunyam kuru | KING-Vatayana, you too do not vacate your place. kalcuki - yadajnapayati devah | (niskrantah ) | CHAMBERLAIN-As Sire commands. (Exit). rajeti | 'maddacanat ' maddacanamalamba [ lyabalipe karmani pascami ] 'sravya manya pisunam ' tadakhyam 'amatya ' mantrinam 'vahi ' - cirena ' dorghakalena 'prabodhat nagara- yata, velatikramadityarthah ' adya asmabhih dharmasanam " vicarasanam 'adhyasitum ?" arodha़ 'na sambhavita ' dharmasanarohanamasambhavamityarthah [ alamarthayogat tumun ] | 'pavamaropya ' pavastha ' krtva [ anikah karmasamjna ] diyatam | vatayaneti | 'sva ' niyogam ' atmadhikaranam, antahpuraracakarma ityarthah 'asunya ' kuru ' svopasthitya purna vidhehi | NOTES 1. (a) sambhavitam sambhu + siva + kta means punita ; thence yukta, samartha &c (b) means; connection with sambhavita which is artham or karmani | Primarily it adhvasituma-tumuna is in alamartha | Or after the The construc- bhasyakara by the maxim "avyayakrto bhave " we have adhagrasitum = adha- sanam and dharmasamam adhyamituma-dharmasanasya adhyasanam | tion then is asmabhih dharmasanasya adhyasanam na sambhavitam | | 2. batayana &c. - Vatayana is the name of the kaca kin | tvamapi &c. occurs also in Act. II. vidusakah- kida ' bhavada nimmacchi sampada ' sisira- davacchearamanie imassi pamadavanuddese attanam ramaissasi [ krta bhavata nirmaksikam | sampratam sisiratapacche daramaniye asmina pramadavanoda se atmanam ramayisyasi ] | VIDUSHAKA-You have rendered the place free of flies even. You will now soothe thyself in this region of the

sastho'nkah 575 pleasure garden which is lovely in the interval between winter and summer. raja (nihsvasya ) -- vayasya yaducyate randhropanipatino'nartha iti tadavyabhicari vacah pasya munisutaprana smrtiridhina mama ca muktamidam tamasa manah | manasijena sakhe praharisyata dhanusi cutasarasca nibesitah || 8 || KING-(Sighing) - Friend, that is an unfailing statement which is expressed by-' Unwelcome things crowd at loopholes.' Behold - O friend, this mind of mine too is left by the gloom that obstructed the recollection of the wooing of the sage's daughter, the shaft of the mango-blossm too is placed on the bow by Cupid about to strike. vidusaka iti | bhavata nirmacikam krtam ' iti vyakhyatam prak | itare jana tvaya apasarita ityarthah | 'sampratam ' adhuna ["sampratantuvite'dhuna " iti hemah ] 'sisirah ' sautah, atapo grismah iti hau rtu | tayoh 'chedah ' antaralam vasanta iti yavat | tasmin 'ramanauyem puspapallavodgamamanohare | yaha 'sisirasya atapasya ca kedat abhavat 'ramanauye ' manohare 'asmin pramadavanasya uddase ' pradese atmanam ramayisyasi | ramyani kusumani ramyani ca pallavani hrsta vinodam latase ityarthah | rajeti | 'anarthah ' anistani 'randhe ' chidra duhsamaye ityarthah 'upanipatanti ' samipastha bhavanti 'iti yaducyate ' lokaih 'tat vacah ' vakyama avidyamano vyabhicarah anityata yasmin tadrsam - [na vyabhicaratiti ninih | sadaiva satyam taddacanam | anvayah - he sakhe munisutapranayaskr tirodhina tamasa mama idam mano suktanca, praharisyata manasijena dhanusi cutasaro nivesitasca | vyakhya - he 'sakha pasya tasya bacaso nityatamavalokaya | 'muneh ' kanvasya 'sutayam sakuntalayam yah 'pranayah ' abhilasah taddisayini prarthana ityarthah tasya ya 'smrtih ' tam 'runaddhi ' yat tena smrtilopina 'tamasa ' mohena 'mama idam manah muktanca tyaktanca iteाko'narthah, tatksanameva 'praharisyata ' mahattumicchata 'manasijena ' atmabhuva kamena [ bahulagrahanat alaki manasijah

573 abhijnanasakuntalam citra ki manoja ityapi ] 'dhanusi cutasarah ' sramamukulakhyah panjabhavadhiko vanah 'nivesitasca ' yojitasca | hau cakarau yaugapadya gamayatah | yadi mudha़ eva tistha yam ko'pyanartho na syat | prabuddho'dhana duhkhamanubhavami ito'narthah | tadeva duhkha vaha yan prapto vasanta iti dvitiyastavanarthah | tadbravimi avyabhicari vaca iti | baddha NOTES. 1. (a) krtam bhavata &c. See Act II. (b) sisira &c. We take cheda = interval, Raghava explains "napyatyanta ' sisira napyatapah " taking cheda = cessation. 2. randhra &c. -Compare "chidra svanartha bahulibhavanti " | 3. sunisuta &c. suneh suta | tasyam prapayah | tasya smrtih | tam sadhu rupa iti sadhukarini gra inai: | vidusakah - citta dava yaba imina dandakatena kandappavanam nasemi [ tistha tavat yavadanena dandakastana kandarpavananasayami ] ( dandakasthamudyamya cutankura ' patayitumicchati ) VIDUSHAKA-Well, wait till I destroy Cupid's arrow with this staff (Raising his staff wishes to bring down mango-blossoms). raja ( sasmitam ) - bhavatu drsta brahmavarcasam| sakhe kopavistah priyayah kincidanukarinisu latasu drstim vilo- bhayami | KING ( With a smile ) - Very well, the Brahmanical pro wess is seen. Friend, where seated shall I regale my sig ht among the creepers that slightly imitate my darling ? vidusakah -- nam srasaranaparicaria caduriya bhavada samditta mahavimandave ima vela adivahissam, tahi me cittaphalaagadam sahatya lihidam tattahodie sandalae pada़िkidi arohi ti [ nanu asannaparicarika caturika bhavata [samdista-madhavi-

sastho'nkah 577 mandape imam nelam ativahayisye, tatra me citraphalakagatam svahastalikhitam tatrabhavatyah sakuntalayah pratikrtim anaya iti ] | VIDUSHAKA-Weli, you have told your maid at hand Chaturika, this-I will pass this part of the day in the Madhavi-bower; bring there the portait of her ladyship Sakuntala which is on the painting-board drawn with my own hand vidusaka iti | 'ghavat ' yatkalam 'ahamanena dandasya ' madiyaya yasteh 'kasthena kandasya varna ' 'nasayami tavat ' tatkalam 'tistha " sthiro bhava | rajeti | 'brahmano ' 'brahmanasya ' 'varcah ' tejah [ "tejah purosaghorvacah " ityamarah ] 'brahmavarcasam ' brahmatenah [ ac samasantah ] tat drsta " viditam me tatkhyapanenalam itugrapahasah | sakhe va 'upavistah ' san priyayah kicit isat na samyaka 'anu- karinosu ' tatsadrsisu [ tacchilye ninih ] 'latasu drsti ' vilobhayami vimohayami darsa namukhamanubhavami | darsanat smrtih tatah mukhamiti drastavyam | vidusaka iti | 'nanu ' aksepe | 'asanna ' samaupacarino 'paricarika ' 'ceti | 'caturika ' iti paricarikanam | 'imam velam ' pratah kalam 'ativahavisya | 'civasya phalakah pattah citralekhanapada ityarthah ta ' 'gata ' citraphalakastham 'svahastena likhitam | sadrsyadarsana latasu pratikrtidarsana ' phalake, iti parama virahiramana madhavimandape bhavita itibhavah | NOTES 1. (a) yavat tabata - These here refer to the instant when the arrow is destroyed. Hence being asattvavacana, they are avyayah | (d) nasayami - Present for the future by the rule 'nipatayorlata " as seen before | "yavatpura 2. brahmavarcasam - The aca as a samasanta is guided here by the rule 'brahmahastibhyam bacam sa: " giving brahmavaca sa instead of brahmavarcasa | (c) vilobhayami - vi + lubha (vimohane ) + nica latha mipa | vimohana is cakulikarana to disturb. Sight (drsti ), being disturbed will be deceived by

578 abhijnanasakuntalam the resemblance with Sakuntala and feel the pleasure of actually seeing her. Sanskrit writers mention four means of solace left to the far in the absence of the beloved, viz, (1) sight of objects that resemble the beloved. (2) sight of portrait of the beloved. (3) meeting in dreams. (4) touch of thing that approach after contact with the beloved. Thus the gunaprataka quoted by Mallinatha under Raghu VIII. 92- "viyoge'yoge va priyajana sattasanubhavama ' tatascitvam karma khapanasamaye darsa namapi | tadanga- spasthanamupagatabata sparsa namapi prataukaro'nangavyathitamanasam ko'pi gaditah || " Here the first of these four is mentioned sahasyadarsana | See also Meghaduta, sl. 89. 3. pratikrtim anaya - This refers to the second means of solace -pratikrtidarsana | raja - idrsam hrdayavinodasthanam | tattameva margamadesaya | KING-Such now are the means of my heart's diversion.. So show me that very way. vidusakah - ido ido bhava ' ( ita ito bhavan ) | VIDUSHAKA- This way your Highness this way. ( ubhau parikramatah - sanumatyanugacchati ) | vidusakah - eso manasilapatta asanaho mahavimanthavo sapradena vi pada़िcchadi tumam | ta upahara ra manijjadae a pavisiya rigasiddu bhava esa manisilapattakasanatho madhavomandapa upahara - ramaniyataya ca svagatena iva praticchati tvam | tat pravisya nisidatu bhavan ] | ( ubhau pravisyopavistau ) | (The two go round the stage-Sanumati follows). (VIDUSHAKA-Here the Madhavi-bower, being provided with a rock-crystal-slab and owing to the loveliness of its offerings recieves you with welcome as it were. So having entered, you sit down, (Both enter and are seated).

sasto'nkah 576 rajeti | 'isa sahasyapratikrtidarsa natmakam | 'hrdayasya ' taptahrdayasya 'vinoda- sthanam khedopasamopayah | 'tameva marga madhavimandapamargam 'adesaya ' darsaya | | 7 vidusaka iti | 'esa madhavyah latayah 'mandapah manisilayah manimaya silayah 'pattakena m phalakena 'sanathah ' yuktah san 'upaharasya ' upayanikrtasya sratmanah kusumaraseh 'ramaniyataya ca ' madhuyya pa ca hetuna 'khagatena ' sobhanamagamana ' te, ita asyatam ava kusumasaurabhamanubhuyatam, iti spha tena bacasa 'tvam praticchati iva pragamanena sambhavayati iva | 'tat ' tasmat 'pravisya nisodatu ' upavisatu bhavam | NOTES 1. idrsam - The original (sakuntala ) is lost, and I have to divert myself with her resemblance in creepers and her image in the canvas. In such ( idrsam ) now lies my solace, Of the four ways of diverting one's attention in the absence of the beloved the poet here speaks of the first two only and ignores third and the fourth. The reasons are (i) The third-meeting in a dream-is not available because as he explains later he cannot sleep at all ( prajagarat khilibhutah &c.) (ii) The fourth is not possible because he has no knowledge of her whereabouts. Here Prof. Gajendragadkar takes as refering to the madhavimandapa | In that case idam is the right word not ihasama | Besides that ignores the poet's art in such cases. Thus here two means are available and the poet speaks of two only. In the case of Aja after the loss of Indumati three are available and the poet mentions the three ( "sadrsyapratikrtidarsanaih priyayah khapnesu canikasamagamotsavesva " ) ! While speaking of the yaksa separated from his beloved, all the four are mentioned because all are available. Thus sahasya in " syamakhanga ' cakita hariyopreksane drstipatam " etc. (U. Megha 43), pratikrti in "tvamalikhya pranayakupitam dhaturagaih silayam " etc. - (U. Megha 44 ) svapnasamagama in " mamakasapranihitabhuja ' Adopted by Prof. Gajendragadkar.

580 abhijnanasakuntalam nirda ya sahato (U. Megha 45), spastasparsa " in "bhitva sadyah kisalaya- puthan devadarudramanam ' etc, (U, Megha 46 ) and the four occur in four successive verses which is significant. tat The aa following ought not to present any difficulty and is easily explained thus sadrsya and pratikrti will comfort me and you say the fanfa will be taken to the Madhavi bower so (aa) lead me there. Some say wroot is averiety of Jasmine. 2. (a) manisila etc. - patta evapakah | manimayo sila manisila | nathena saha sanathah provived with a protector. Tha secondary sense is yukta provided with manisilayah patakah | (b) tena sanathah &c. -The creeper is in blossoms. The blossoms are supposed to be so many bonquets presented (upahara ) to the king by the bower. 3. (a) khagatena drava - karane sya | The words "khagatam te ' are of course not heard but from the nice presents and the inviting crystal slab the bower seems as if it has actually pronuonced them. (b) praticchati prati + dvesa means here to receive." sanumati-ladasamssida dekkhissam dava sahie parikidi tado me bhattano bahumuham anura nivedaissam ( latasamsrita draksyami tavat sakhyah pratikrtim | tatastasyai bharvahumukha- manuraga . nivedayisyami ) ( tatha krtva sthita ) | SANUMATI-Betaking to this creeper I will see my friend's picture, I will then report to her, husband's overflowing affection. (Stands having done as described). raja - sakhe, vrttantam | sarvamidanim smarami sakuntalayah prathama- kathitavanasmi bhavate ca | bhavate ca | sa bhavana pratyadesa- samaye matsamipagato nasit | kintu purvamapi na tvaya

sastho'nkah 581 kadacit sankirttitam tatrabhavatya nama| kaccidahamiva vismrta- vanasi tvam | KING-Friend, I now remember the whole early history of Sakuntala. I related it to you also. That self of thine was not present with me at the time of her repudiation. But even before, her lapyship's name was never mentioned by you. Could it be, that, like me, you forgot it ? sanumatiti | 'latam latayam va samsrita ' srasrita latalina bhutva | 'vahani mukhani yasya vaha ', satadhara ' sravantamityarthah 'anuragam ' iti | 1 rajeti | 'sakuntalayah prathamavrttantam ' srasrame paricayadikam | 'sah ' vidita- sarvadvattanto 'bhavan pratyadesasya ' parityagasya 'samaye ' hamsapadikasakasa ' prasitah mat- samipagato nasita ' | samipa yadi bhavanabhavisyah nuna mamavodhayisyah | 'kintu purva mapi ' pratyadesat pragapi 'tvaya kadacita tavabhavatyah ' sakuntalayah 'nama na samko- cita ' samsabditam uccaritam | 'kancit ' iha prasnamate | tvamapi vismayavan kim anyatha katham idrsa ' maunam | NOTES | 1. (a) matsamipa &c. - Vidushaka was sent to Hamsapadika just before Sakuntala's arrival before the king ( see Act V. ) This assures and prepares for all these scenes. (b) bhavate iti sampradane 4rtho | vidusakah- na visumarami | kintu savvem kahi avasane una tue bhanidam parihasavisrapapacya esa na bhudatthom ti | mae vi mipindavuddhina taha evva gahida | valavadi | na vismarami | kintu sarva [ stvaya bhanita parihasavijalpa esa na api mrtpindabuddhina tatha eva grhitam | valavati ] | athava bhavidavvada kkha kathayitva avasane puna- bhutartham iti | maya athava bhavitavyata khalu

-582 abhijnanasakuntalam VIDUSHAKA I do not forget. But having told all, it was again remarked by you, at the end, that this i was a story in joke, not truth; and by me, with an intellect like a lump of clay, it was indeed taken as such. Or, verily, destiny is powerful. sanumati - evva nneड़ ( eva m nu etat ) SANUMATI-So it is indeed. raja - ( dhyatva ) - sakhe trayasva mam | | KING-(Meditating ) Friend, save me ! vidusaka iti | 'avasane ' vakyasese | 'parihasena ' parihasasya va vijalpah, vividho jalpah mithya racana 'eva na bhutah ' satyah arthah | " parihasavijalpitam sakhe paramarthata na grhyatam vacah " iti 'bhanitam ' kathitam tvaya ( ditiya ) | 'mrdam pinda ' cayah iva tattvadarsa navimudha़ा 'buddhih yasya tathavidhena jada़matina 'maya api athaivam parihasavijalparupenaiva, 'grhita ' jnatam | 'athava pacantare kimanaya pathya - locanaya | ava visaye 'bhavitavyata ' avasyambhavarupapadarthasya saktih 'valabati khalu | evameva bhavitavyamityo vam bhutam | sanumatauti | 'etat ' avalocyamana ' bastu eva ' nu ' ihrsameva, bhavitavyatani- -bandhanameva | NOTES 1. bhavitavyata - bhu + tavya bhave bhavitavyam sure happening tasya bhasah inevitability, "kadabhihito bhavo dravyavat prakasate "; hence bhavitavya is dravdha- *bat and as such there is no incongruity in attaching a bhavataddhita to it. This thing was predestined to happen, and it has happened Cp. "niyatih khalu pratistha gacchati ' | vidusakah - bho ki evam anuvavaranam kkhu idisa tui | kapi sappurisa soavattavya na honti nam ppavade vi freempa girio [ bhoh kimetat | anupapannah khalu idrsa

sasto'nkah 583 tvayi | kadapi satapurusa sokavastavya na bhavanti | nanu pravate'pi niskampa girayah ] | VIDUSHAKA-Hullo; What is this? Such is really un-becoming in thee. Good (Wise) men never become the abode of grief, Monntains are certainly quiverless even in a high gale. raja - vayasya, nirakarana viklavayah priyayastamavastha- manusmrtya valavadasarano'smi | sa hi- itah pratyadesat svajanamanugantu vyavasita sthita tisthatu vadati gurusisya gurusame | punadrstim vaspaprasa ra kalusamapi tavatau mayi kare yattat savisamiva salyam dahati mam || 8 || KING - Friend, recollecting that state of my darling distressed by repudiation, I have become utterly helpless, Through disowning from hence, she indeed attempted to follow her own people, but stopped on her father's discipleher father's equal-loudly shouting out "Stay'-and again cast on my cruel self her look disturbed by the flow of tears It is all this that burns me like a poisoned shaft. vidusaka iti | 'idrsam ' evam prakarakam vastu, katarabhavah ityarthah ' tvayi cyanupapanna khalu ' ayuktameva | 'satpurusah ' sadhavah 'kadapi mahatyapi ' vyasane iti yavat 'sokasya vastavyah ' vasasthanani [ bahulakadadhikarane tavyat | cadivaddhih ] 'na bhavanti ' | 'pravatepi ' prakrsto'pi vale girayo niskapa nanu ' sthira eva | rajeti | 'nirakaranena ' pratyakhyanena 'viklavayah, vihvalayah 'priyayah ' saku . ntalayah 'tam ' atidonam ityarthah 'avastham anusmrtya ' dhyayan 'balavat ' atyartham 'asaranah ' niralamvah vihvalah 'asmi ' | anyayah -- itah pratyadesat hi sa svanamanugantu vyavasita, gurusame gurusisyam tistha iti ucca vadati sati sthita vaspaprasarakalusam drstim punah krare mayi arpitavati - (iti ) yat tat savisama salyamiva mam dahati | 7 vyakhya

84 abhijnanasakuntalam - ' itah ' asmat janat matta ityarthah yah 'pratyadesah ' nirakarana tasmat hetoh hi sa khajanam ' sangaravadikam 'anugantum ' anudhatu ' 'vyavasita ' udakta | tatah 'guruna ' piva kakhena same ' tulya ' 'guroh sisya ' chave sanga rave [bhave 7mau ] 'tistha ' birama anu gamanat 'iti uca ' gabhira ' 'vadati ' sati 'sthita ' gamanat virata 'vaspanam ' neva- javanam 'prasarah ' pravrttih tena 'kalusam ' avila 'drsti ' punah ' bhuyo'pi 'krare ' nisthure 'mayi arpitavati ' mamasaranam prati sanukrosa vadhuna iti jijnasaya dattavati | 'iti ' sarva ' 'yat tat savisam ' visadigdha ' 'salya ' sankah iva 'mam dahati ' santapayati | mattasca pata khan gata, tairapi vyakta punarmameva prapta sa, krurastuha tathapi vimukha evam asam | adya punastatsam smrtva asarano'ham ityasayah | [ "pratyadesat (ra vi ., ma ) - " pratyadista " (ta-, nya ) || "sthita ' (ta-, nya . ) - " muhuh " ( ra-:- tang vi-, ma- ) | "prasara " ( ra, vi ) - " prakara " ( ta-, nya, ma ) ] || NOTES exanimoo 1. soka vastavyah usyate esa iti basa + tavyat adhikarane bahulakat- vastavyah abode. We note that vastavya is allowed in the karttrvacya only by the Varttika " baseh tavyat karttari nicca " vasa may take tavyat in the kattavacya and then it will act as if it had dropped i. e. tt will cause adivrddhi | But then vastava will mean that which resides, i. e. resident, It thus becomes a visesana of soka and if we make a bahuvrihi with the vakya- soko vastavagro yesu the compound will be vastavyasoka instead of soka vastavya | It seems better to appeal to the rule " krtyaluाto vahulam " by which a form which is sanctioned in any given bacya with a krtya or lata may be used in any other vacya in accordance with sistaprayoga, *krtya samjnakah pratyaya luाta ca vahulamarthe su bhavanti yava vihitastato'nyavapi bhavanti " - Vritti. We may then have vastavya in the adhikaranavacya | sokasya bastavyah | Raghava reads. sokavaktavyah and explains "soke jate anyena baktavya na bhavanti " which is hardly satisfactory. Cf. "sulabhaparyavasthanani mahapurusahrdayani "Swapana Vasavadattam II. 2. (a) itah - apadane pancami | pancamyastas | (h) pratyadesat - hetau pancami | The reading- pratyadista requires itah to have tasi in trtiya |

sastho'nkah 585 itah anena janena maya ityarthah pratyadista nirakrta | tasi in trtiya may be defended by classing itah with aाyadi words. But itah already occurs in the list with tasi in the saptami as in " prayuktamapyastra mito tatha syat " | We may have it in trtiya or saptami but not with both. This is why pratyadista is rejected, though otherwise it is an excellent reading that gives a perfect picture of the " avastha " in order of time. Thus first pratyadista then vyavasita next sthita and lastly arpitavati | (c) vyavakhitavi + a + so +ta karttari attempted. (d) sthita-muhah is not perhaps a happy reading. For implies obedience and immediate attention to his commands. But : seems to indicate that his command had to be repeated several times before it was obeyed. The two are not consistent. 3. vaspa &c. - prakara for prasara is sanctioned by Bhoja. prakaranam iti pra + kr + ap bhave = prakarah scattering, collection; hence samuhah | vaspanam prakarah a flood of tears &c. See Tika. asya santapena sanumati - ammahe idisi sakajjaparada | imassa samdabena aha mami [ ammahe idasi svakayyam parata | aham rame ] | SANUMATI-Ah! such is devotion to self-interest ! I am pleased by his affliction, vidusakah - bhotathi me tako kena bi tattahodi asa- carina ranideti [ bhoh asti me takah kenapi tatrabhavati akasacarina niteti | VIDUSHAKA-Well. I have a guess that her ladyship was carried off by some aeronaut. | samatoti | 'svakarya parata ' svarthanisthata 'idrsi ' etadrsau bhavati | tadaiba darsayati- 'asya ' rajah 'santapena ' duhkhena 'aham rame ' sukhamanubhavami | sakuntalaक़te asya duhkhameva me tosaya | 'sramahe ' ityasvayai | yadekasya duhkha tadevanyasya mukha- mityasvayya m | 38.

abhijnanasakuntalam vidusaka iti | kenapi akasacarina ' vyomaviharina devayonina 'tava- bhavati sakuntala nota - iti me tarkah ' anumanam 'asti ' ityaham tarkayami | NOTES 1. kenapi &c. This is intended as a consolation. She is not dead, so you may hope for reunion, He is more explicit below " yadya vam &c. " raja - kah patidevatamanyah paramastu mutsaheta | menaka kila sakhyaste janmapratistha iti srutavanasmi | tatsahacarinibhih sakhi te hrteti me hrdayamasankate | KING Who else could dare touch one to whom the husband is a god? I have heard that Menaka is your friend's place of birth. My heart suspects that your friend carried off by her companions. was sanumati sammoho kakha vijhaanijja ra pada़िvoho [ sammohah khalu vismayaniyah na pratibodhah ] SANUMATI The delusion indeed is to be wondered at, not the awakening. vidusakah - jai evam asthi kkhu samasramo kalena tattahodie | [ yadyevam asti khalusamagamah kalena tatrabhavatya ] | VIDUSHAKA-- If so, there is indeed union with her ladyship in time. raja-kathamiva| KING - How so ? rajeti | 'menaka kila ' [kila ityeti ] 'te sakhyah ' sakuntalayah 'janma- pratistha ' janmasthanam [ " pratistha sthanamava ke " iti visvah ] 'iti sakhimukhat srata- 'vanasmi ' | 'tasyah ' menakayah sahacarinaubhih sakhibhih asarobhih 'te sakhi hata

sastho' 587 iti me hrdayam asankate | 'anya ' kah 'patidevata ' yasyah tathavidham pativratam 'paramastu ' sparsena dusayitum 'utsaheta ' yateta [saki lina ] | nauyah vismayayogyah 'na pratibodhah ' | sanumatoti | idrsasya sapratibhasya janasya 'sammohah khalu ' matibhrama eva vismaya- prabuddha evayam sada, tadasya hase yatharthe bodhe ko vismayah ? kintu purayamaprabuddha asat iti vismayakaram iti bhavah | NOTES 1. (a) *patidevatam - It is supposed that by devotion to the husband a woman acquires a majesty that repels evil-doers. (b) janmapratisthaprati + stha + ana adhikarane = pravistha seat sthanam | janmanah pratistha | 2. kalena - apavarga trtiya | Time can do anything with us it is always changing, cp. " uddameva kisoro niyatih khalu prataustam gacchati " Mrichacha, and "ghatayati vidhirabhimatam abhimukhibhutah " Rat. etc. So union is possible in future. vidusakah -na kkhu madapitara bhattaviyogadukkhida duhidara cira ' dekhidu paranti | na khalu matapitarau bhattr viyogaduhkhitam duhitara vira ' drastum parayatah ] | VIDUSHAKA-Gertainly the father and the mother are unable long to see their daughter grieved by separation from her husband. raja-vayasya, svapno nu maya nu matibhvaso nu klista nu tavatphalameva punyam | asannivrttyai tadatiyamete manorathanamatataprapatah || 10 || KING-Friend, that thing which has passed never to come back was a dream, or a spell of magic, or a hallucination, or again merit worn out with only that much of reward. These are the preceipices for my wishes to drop from. * Adopted by Prof. Gajendrrgadkar.

588 abhijnanasakuntalam vidusaka iti | 'mata ' ca 'pita ' ca bharva patyasaha 'viyogena ' virahena 'duhkhitam duhitaram drasta na khala parayatah tanmanya menaka svayameva ubhayoh yuvayoryogam vidhasyati | rajeti | anvayah - asa nihatya tautam tat khapni nu, maya nu, matibhramo nu, tavataphalameva vistam punya ' nu | hai bayastha, ete manorathanam atataprapatah | vyakhya 'na sannivrttih ' punaragamanam 'asannivrttih | tasyai, apunaravrttaye 'atitam gata ' tat purvanubhutam sakuntalasamagamarupam vastu khapno nu ' va [ nu iti vikalpa ]| athava naham tada suptah kutah svapnah ? tanmanya 'maya nu ' kenacit ripuna mayi prayuktam indra- jalam va, kintu sarvajanapriyo'ham nasti me savah tat neyam maya | bhavatu tarhi 'rforat nu ' vuddhivikaro ba, tena bhatattva sakuntalakhya padarthe tattvabhrantimem jata | tatha cet syam adhana prasannayam matau mithyarupena vodho jayeta, na ca punarjayate | tat astu 'tavat ' tatparimanam 'phalam yasya tadrsameva ataeva 'klistam samprati caunam 'punya ' nu ' | 'tenaham ' tada satyameva sakuntalaya militah idanom pracone punya tatha viyuktah eva catursvapi pacesu tatha punah samagamo'sambhavah | ataevam he 'vayasya ete ' 'catvarah patah 'manorathanam ' abhilasanam punah samagamabhilasanamityarthah 'atatarupah ' tunga '- sailagrarupah 'prapatah ' adhah patanasthanani | svapnamayamatibhramaih krtanam mithyatvat tesam punah praptih asambhava | punyasya ca klistatvat tathaiva | tat yatha sailagnat patito na pratyavartate tatha va mamapyayam punah samagamabhilaso na sampatsyate | [ "klistam " (ra-, vi-, ma ) - "kla ptam ' ( ta nya, ) || "punyam " (ra ., bi ., ma, ) - "punyah " )-'kla (ta-, nya- ) || " tadatitamete " ( ra ., vi . ) " tadativa manye " ( ta-, nya, )- "tadatautameva " ( ma- ) || " prapatah ( ra vi ) - prapatam " ( ta-, nya- ) - " prapatah (ma ) ] NOTES 1. matapitarau mata ca pita ca danda | matr becomes mata by the rule "ananrto inha "In a inha compound of rkaranta words the purvapada becomes akaranta when the words imply vindasambandha or yoni- sambandha| Again there are optional forms (i) matarapitarau by nipatata

sastho'nkah 560 in the rule "matarapitaravudicam " (ii) pitarau by ekasesa by the rale " puman striya " | 2. (a Remark-Here are four hypotheses each replaceing the previous one. (i) The Sakuntala affair was a dream. No, it could not be a dream because I was not asleep at the time, besides a dream leaves no impression of reality when the sleeper is awake. (ii) Possibly it was spell of magic. But who was the magician to direct it against me? I have no enemy so it was not a magic. (iii) I suppose it was a delusion-a hallucination of mind. Well then my mind being clear now, it would not have produced in me the idea of actual experience, what was it then? (iv) I must have really enjoyed her company, but the luck, that procured me the felicity having worn out, the thing has vanished. Whichever of these be true. I can not hope to see her again. Raghava construes differently thus tat sannatyam sratitam ( That thing has gone never to come back), khapno nu mayanu matibhramo tu, tavatphalameva klistam punya ' nu ' (Was it a dream, or some magic, or a delusion, or merit exhausted bearing only that much of fruit? ). ete manoratha nama vataprapatah (These are the wishes like erosions of river-banks) I leave it to the reader to make sense out of it. (b) fae &c.-I did some good work in a prior brith and through the merit thus acquired I was rewarded with the company of Sakuntala, But the merit is now exhausted ( klistam ) | eva emphasises the quantity. Only to that much of reward, and no more was my wretched self entitled. (c) asannivrttya -sama + ni + t + ktinbhave - sannihantih return. na sannivrttih | tasyai | vadayem caturtho | (a) ete - Refers to the four-khana &c. Raghava has ete manorathah | (e) manorathanam - ratha iva ratha like chariots (laksana )| manaso ratha manorathah = wishes. Wish is the chariot on which the mind traverses. Raghava breaks. tesam | up the last line into manoratha nama tataprapatah and remarks "nama ityaloke, bhaloka manoratha ityarthah | (f) atathaprapatah atata is bhrgu a pre-

560 abhijnanasakuntalama cipice. prapatanti ebhyah iti pra + pata + van apadane - prapatah stations to leap from. When one leaps from a precipice one is killed. These four are so many precipices for my hopes to leap from i. e, they leave no room for hope to revive. vidusakah--ma evvam | yam anguliacha evva gidamsanam avassambhavi acintanijjasasagamo hoditti ma L evam | nanu angaliyameva nidarsanam avasyambhavi cintaniyasamagamo bhavatiti || VIDUSHAKA- Do not think so. Why, the ring Itself is an instance that what is sure to happen may be of inconceivable access [Or that of which the access is inconceivable, happens if destined to happen]. raja ( anguliyakam vilokya ) - aye idam tavadasulabhasthana- bhrasi sicaniyam | tava sucaritamangaliya nunam pratanu mameva vibhavyate phalena 1 arunanakhamanoramasu tasyasca tamasi labdhapada yadangalisu || 21 || KING-(Looking at the ring) -Ah ! fallen from a noneasily accessible place, this has indeed to be pitied. Surely, by your reward, O Ring your merit too is inferred to be very small; for with a footing secured on her fingers, beautiful on account of the ruddy nails you have become dislodged. vidusakah | 'evam ma ' bhana 'nanu ' iti paramatacepe 'avasyambhavi ' avasyameva bhavita padarthah 'acintaniyah apratakyah 'samagamo ' labho yasya tadrso bhavati iti ' asmin visaye 'anguliyakameva nidarsanam ' drsthantah | yaha - acintanonasamagamah 'avasyambhavi ' padarthah bhavati ' ghatate 'iti ava visaye 'anguliyakameva nidarsanam ' | jale patitasya mamana ca gilitasya anguliyakasya punah praptih acintaniya | kintu avasyambhavini sa ghatita eva | tena manya sakuntalapi labdhavya te |

sastho'nkah 581 . rajeti | 'aye iti smrtau | vidusakena anguliyakasabda uccarita smrtih | 'asulabham ' dusprapam yat 'sthanam ' sakuntalanga lih tasmat bhrasyati yat tadrsam 'idama ' anga liyam 'sodhaniya tavat socyameva | anvayah - he anga ुliya, phalena vibhavyate tava sucaritam nunam mama iva pratanu | yata arunanakhamanoramasa tasyah anga lausu labdhapadam cutamasi | vyakhya - he 'angaloya phalena ' tvaya anubhutena phalena 'vibhavyate ' ana anumiyate - 'tava sucarita ' punya ' 'nama ' niscita ' 'mama iva pratanu ' avyalpam | kuta evamanumanam ityaha-- 'yat ' yasmat 'arunaih bharataih 'nakhah manorama 'tasyah ' sakuntalaya 'angulisa ' [ prathamamanamikayam nivesitamasidrajna | tato dinesu gacchatasu birahakrsaya taya kramata madhyamam tarjanica nitam | iti bahuvacanamangulo- sviti ] 'labdha ' prapta sthana ' yena tathavidha ' sat catamasi ' bhrastamami | punyamasit te carita ' tena tava padamadhah | parantu svalpa tat punyam tatasca tamasi | ahamapi punya na sakuntalaya militah, kintu caune punya tvabhivadhuna tatha haunah socyah | [ "mameva ... manoramasu ( ra . vi ., ma. ) "krsena manohara " (ta, nya . ) ] || NOTES 1. (a) nidarsanam - nidasyate anena iti ni + h + luta karane an instance. (b) avasyambhavi - avasyam is a manta avyaya meaning inevitable, inevitably &c. according to the context. avasyama bhavantauti avasyam + bhu + nini karttari avasyake that which inevitably happens, i. e., the inevitable. (c) acintaniya &c. - sam + a + gam + apa bhave sasagamah meeting, access. Now bahu See Tika (d) bhavati is. That which is avasyambhavi is (bhavati ) acintanauyasamagama | Or bhavati = Happens. That which is acintanauyasamagama, and avasyambhavi too, does happen ( bhavati ), i. e. if a thing is avasyambhavau, it surely happens notwith standing that it is acintaniyasamagama | 7 avakrah sarala raktanakha raktana 2. tava sucaritama &c. Here Raghava quotes from the sasudra- "natikha natidirgha na sthala na krsa api | api || komalah sitavinda ya bhangura diptimannakhah | ta gangalayo yasya sa bhavedrajavallabha || "

502 abhijnanasakuntalam sanumati - jai annahatthagada bhave sacca evba soanijjam bhabe [ yadi anyahastagata ' bhavet satyameva socaniya bhavet ] | SANUMATI Had it become lodged in another's hand really it would have been miserable (Or to be pitied). vidusakah - bho ia namamudda kena uddasena tattahodie hatthabubhasa pavida [ bhoh ! iyam namamudra kena uddesena yatrabhavatya hastabhyasam prapita ] | VIDUSHAKA-well, with what object was this signet ring placed within the reach of that noble lady? sanumati - mama vi kaudahalena adharido eso [ mamapi kautuhalena akarita esah ] | SANUMATI-This person too has been urged by my curiosity. sanumatiti | yatha sakuntala ramanisu rupena, tatha dusyanto'pi purusesu | tanmanya dusyantasya ca guliyakamadhunapisucaritaphala ' bhunjanam nasocyam eva iti bhavah | vidusakah iti | sudyate sranaya iti 'mudra ' [ an karane ] | 'namro mudra ' utkirya namacaramanagurauyakam kena uddesena kimuddisya [ karmani ghan ] 'tatrabhavatyah hastasya abhyasam samaupam [ "abhyaso'bhyasane'ntike " iti visva ] 'prapita ' nauta | kaina prayojanena tasyai etadanguroyakam dattam ityarthah | sanumatiti | 'esah ' visako'pi 'mama kautuhalena akaritah preritah | ahamapi anguliyakadanasya karanam jnatumicchami ityarthah | NOTES 1. (2) namamudra -mudrate banaya iti mudra + ankarane = mudra seal. (b) udde sena - haitau trtiya | 2. (a) mamapi api goes with esah | (b) akaritah sra + kari means "to urge " prarane | Comp. "akaraya bhojanaya ", "akaraya varadanaya ' &c.

sastha ts: 563 raja sruyatam | svanagaraya prasthitam mam priya sabaspa- maha kiyacirenayyamputrah pratipattim dasyatiti | KING-Listen. This with tears darling asked me as I was about to start for my capital-'after what length of time will my hushand send me news" ? ? vidusakah- tado tado | tatastatah ] | VIDUSHAKA-Then, what then ? raja - pancadimam mudram tadangalau nivesayata maya pratya- bhihita - ekaikamatra divase divase madiya ' namaksara gaya gacchasi yavadantam | tavat priye madavarodhagrhapravesa neta janastavasamipamupesyaniti || 12 || taca darunatmana maya mohannanusthitam | KING-Then as this signet ring was being placed by me on her finger she was answered thus-Darling do you count the letters of my name here day by day one at a time. By the time you reach the end the person that will lead you to the entrance of my inner apartments will appear near youAnd through delusion that was not done by this cruelhearted self of mine. rajeti | 'khanagaraya ' svanagara hastinapuram [paciko caturthi pace " prasthita mam priya savaspa ' sajalalokanam 'aha ' uvaca [aha itupravaca kimaha ? - kiyat kim parimana ' cira ' 'kiyacira ' tena [apavarge trtiya ] dvitiya ] | avyayam ] sraryaputrah pratipatti ' pravrtti ' varttamityarthah [ "pratipattih pravrttau ca ' iti medini ] 'dasyati prasayisyati 'iti ' saha | rajeti | 'pascat taduktah parama 'irma ' mudram tasya bad gulau nivesayata ' sthapayata 'maya ' sa pratyamihita ' pratuprakta | anvayah - he priye, atra divase divase ekaikam madaurya 'namacara ' ganaya | yavat antam gacchasi tavat madavarodhagrhapravesa neta janastava samipam udesyati iti | vyakhya - he 'priye ' sakuntale 'a' asmin anga roye 'divase divase

564 abhijnanasakuntalam pratidinam [ vipsayam dvirvacanam ] "ekam ekama 'ekaikama ' ekameva na ho vini ba [ svatha avadhayryamane hirbacanam | vahuvrihivadbhavah ] 'namnah aksaram ganaya ' | 'ghavata ' yatakalam 'antam ' aksaranamavasana ' 'gacchami [ yavata yoge lat ] 'tavata ' tatkala 'mama avarodhahasya ' antah purabhavanasya 'pravesa ' 'hara ' 'neta ' prapakojanah [ takaulya tan | 'na loka - ' iti sasthinisedhah ] 'tava mamopama ' antikama 'upaisyati ' abhi- gamisyati iti etata magabhihita iti purvena samvandhah | jhatityavam vartta lapsyase iti bhavah | [ "gacchami (ta. vi, nya, ma ) " gacchati " (ra )| "grhapravesana " (ra . vi . ma. ) - "nidesavati ( ta, nya . ) ] || 'taca ' netrpraranam 'darunatmana ' krarahrdayena 'maya mohat na anusthitam ' na krtama ! NOTES 1. (a) ekaikam - The sense is is vipsa in divasa but not in eka ekameva pratidinam | Hence there ' The rule "nityavipsayoh " applies We refer to the Varttika "kharthe ' ava to divasa but not to eka | dhavyamane ekasmin do bhavata iti vaktavyam " repitition may be allowed even when speaking of one thing, if the meaning of the word repeated is emphasised. The sense of in both fear and eka is not very happy. (b) gacchasi - " yavatpuranipatayoleta " ( P. 3. 3. 4.) iti lat in a future sense. Against this Prof. Gajendragadkar remarks that is not a faqa denoting certainty. It yasata nipata need not necessarily denote certainty; it is enough nipata - (Vide Kasika under 3. 3. 4)| It is a avadhi | "yavattavaca sakalya vadhau mane'vadharane " ityamarah | explain the lata by "vartamanasamipya " is futile out of place in "yavat khanati tavat tamramayo bhumih " - Panchatantra. "yavat nirocate tavat hamsah "-Hitopadesa &c. Bhattoji's remark "nipatavetau niscaya dyotayatah " is with reference to examples given in if it is a if it is a nipata implying The attempt to varttamanasamipya is sih kau ., and perhaps zorange in such cases yavat and pura ultimately denote sure completion (niscaya ) of action; and not that these to give a should invariably and primarily denote fai (c) abarodha etc -- avarudhyante asmin iti aba + rudha + ghan adhikarane avarodhah harem. pravisatyanena ni pra + visa + ghan karane = pravesah entrance. ava- rodhasya grham | tasya pravesah | tam | Obj. of neta | See Tika for gram.

sastho s: 565 sanumati - ramanio kakha avahi bihina visamvadido [ ramaniyah khalu avadhih vidhina bisamvaditah ] | SANUMATI-An appointment, charming indeed, was by the Ordainer, caused to clash. vidusakah - kaha dhivalakappisrasma lohisramaccha rusa udala - bhantale asi [ katha dhivarakalpitasya rohitamatsyasya udarabhyantare asit ] ! VIDUSHAKA-How did it get inside the belly of the Rohita fish cut up by the fisher-man ? raja - sacitirtha vandamanaya sakhyaste hastadgangasrotasi paribhrastham | KING-It slipped into the current of the Ganges from the hand of your friend as she was doing obeisance to the Sachi Tirtha. vidusakah- jujjai [ yujyate ] | VIDUSHAKA-Quite possible. sanumati - ado evva tavasusinie saundalae adhama- bhiruno imasma raesino parinae samdeha asi ahava idiso anu ahinanam avekkhadi kahim bi evam | ataeva tapasvinyah sakuntalaya adharma bhirorasya rajarsah parinaye sandeha asita | athava idrsah anuragah abhijnanamapeksate kathamivaitat ] | SANUMATI-Hence indeed arose the doubt of this sinfearing royal sage about the marriage of poor Sakuntala. Or how is this that such an affection awaits a token?

58 .6 abhijnanasakuntalam sanumatiti | 'ramaniyah ' pratidinam istajananamakaurttane vyaprtatvat manoramah 'khalu avadhih ' virahasya avadhih soma 'vidhina ' daivena 'visamvaditah ' visamvadi vihitah | namacaranam antah netscagamanam itya visamvadah - ava punah antah praptah neta tu nagatah iti visamvadah | vidusaka iti | sanumatiti | 'ataeva " anga ुliyakapranasadeva | 'adharmata ' papat 'bhauroh ' parastrisparsa sankinah 'rajasah, tasyah parinaye sandaha asit ' | naitadala ' sanda haya iti mattva catusyanti sraha ' athava ' pacantare idrsah ' sarvabhaumah 'anuragah abhijnanam ' paricayakamangurauyadikam 'apecate ' kanksati 'etat kathamiva ' kodrsam ? ukatho'nuragah asatyabhijnane nasyati iti na budhyate maya | 'dhivarena kalpitasya ' khandasah krtasya iti bidyasagarapadah | NOTES 1. (a) visamvaditah vi + sam + vada + nic + kta karmani caused do disagree. Or vi + sam + vada + ghana bhave visamvadah disagreement visam- vadena yojitah iti visamvada + vi + kta karmani by the Varttika 'pratipadika- 'dhava vala misthavanca " | anukta kartta is vidhina | cp. nrsa sena visambaditah-- Swapna. (b) avadhih ava + dha + ki bhave | A limit soma i. e, the limit pointed out by the king while giving the ring to Sakuntala. raja - upalapsye tavadidamanga liyakam | KING-I will surely rebuke this ring. vidusakah ( atmagatama ) - gahido nena pantha ummattaanam [ grhito'nena pantha unmattanam ] | VIDUSHAKA (To himself) - The course of the mad is now adopted by him. raja- katham nu tam vandhurakomalanga li kara bihayasi nimagnamambhasi athava- acetana nama gunam na laksayenmayaiva kasmadavadhirita priya || 13 ||

sastho'nkah 567 KING-Why did you get immersed into water having left that hand with soft and beautiful fingers P Or it is possible the inanimate cannot recognise merit; why even by myself was my darling slighted? rajeti | idayanguliyakamupalasya bhartr sayisya ' 'tavat ' | anguriyakameva . anarthavojam | yadya tat nama sisyat sakuntalame nanasisyat, tadidam tiraskaramahati | itupramadalacanam | vidusaka iti | 'anena unmattanam panya grhitah ' unmattapadavimarudho'yam | atah para murccha tatomarana bhavita | rajeti | anvayah - vandhurakomalangulim tam karam vihaya katham nu ambhasi nimagra- masi | athava acetana ' guna nama na lacayet | maya eva kasmat priya avadhirita bakhya - 'bandha ra ' unnatanata parvasu natah tanmadhye udare unnata ityarthah 'komala ' akarkasasca 'angulayo ' yasmin ataeva sulaksana ' 'tam ' anubhutasparsa 'karam vihaya vyakta 'katham nu pracchami bhoh kena nimitena 'ambhasi ' jale nimagnamasi atmana ' majjayasi ma [ lokoktiriyam | savya virakto hi atmani anadaro jale majjati ] | akarana- mayuktamacaritam te | athava ' pacantare ' acetanam cetanahina vastu gunam ' utkarsa ' 'nama ' sambhavanayam na lacayet ' drasta ' nasakra yat [ sakilin ] | ityacetanasya viveka- vimudha़ta na te dosah | sadhya vrtha me tvayi tiraskarah | 'maya eva cetanena 'kasmat ' kim kara 'priya ' dayita 'avadhirita ' sravajnaya pratyakhyata [sravadhaura iti avajnayam curadisu ] | cetane yadasambhah taddhi maya sracaritam [ "bandha rakomala " (ra, pi, sa, ) - " ki malavandha ra " ( ta, nya, ) || 'laksyet ' ( ra, vi, ma . ) - 'baucate ' ( ta-, nya- ) ] | NOTES unmattanam - Perhaps there is reference here to the stage of love sickness. "caturagastadanu manasah sangatirbhavana ca gravattih khat tadanu visayagramatasca tasro'pi | nidracche dastadanu tanuta nistrapatva tatanugmadi murccha tadanu nidracchedastadanu

588 abhijnanasakuntalam marana m sya damsah prakamena || The king has reached the stage of unmada | Vidushaka has been watching the development with apperhension and says this with a shudder as he knows what will follow next 20 (a) bandha ra &&c. --vandha ra is unnatanata | A well developed finger is on the in-side slighty bulged between the joints; the joints. are slightly depressed. komala - soft because not bony. When once lodged in such a finger, it is not easy to dislodge the ring. bandhurah komalah angalayo yasmin | vipadavahuvrihih | Yet it is | | slipped, and dropped into water. How is that ? (katham tu ) - This is the purely physical side of the question. Again vandha ra is sundara beautiful. "bandha ra sundare ramye iti visvah | Refers to the shape, komala soft, suggests agreeable sensation of touch which is mental. (b) *nimagnam - nimajjana though weight (gravity) is taken as wilful drowning, this raises the that the slipping of the firmly lodged ring resembles the suicide by drowning of a person who with all enjoyments at hand becomes all on a sudden unaccountably (katha nu ) disguted with life, Hence the alankara is samasokti based to a certain extent upon sa| (c) abadhirita Slighted [d] priya - The ring, which is acetana, slighted the kara only, I, a cetana, slighted even the possessor of the kara who was at the same time priya to me. How then upalapsya anga liyakam ? It is myself that is mahadupalambhapavana | na vidusakah ( atmagatam ) - kaha bubhukkhae khadidanvohima [ katham bubhuksaya khaditavyo'smi ] | VIDUSHAKA - How so ! I am to be eaten up by hunger ! raja - akaranaparityakte, mayam janah punardersanena | anusayataptahrdayastavadanukampata- * Adopted by Prof. Gajendrrgadkar.

sastho'nkah KING-O. Wantonly-discarded-one, iet this person, with his heart parched by remorse, be favoured by your sight again. ( pravisyapatiksepena citraphala kahasta ) caturika-itra cittagada bhattini | iyam citragata bhattini | ] ( citraphalakam dasayati ) | (Entering without raising the curtain with the picture board in her hand) CHATUNIKA-Here is mistress in the drawing. (Points to the picture-board) vidusaka | 'vubhucaya ' tudha 'khadito'smi '| atipiड़िto se' cadha | manya seva mam khadisyati | rajeti | akarane karanabhave 'parityakta ' ya tatasambuddhih he 'akaranaparityakte ' [etena kopakaranam ] 'anusayena ' anutapena tapta hrdayam yasya tadrsah [ etena cama yogyata ] 'ayam janah ' ahamityarthah 'punadarsanena ' [karane trtiya ] 'anukampatam karunaya yojyatam | parityagat khaparadho'ya tvayi | adhuna tu tapena dagdha mam karunarha bhavah | manyase cet darsanam dehi, tena yadi jiveyam iti pravisya ti ! 'civasya ' sakuntalapratikrteh phalakam patta ' 'haste ' yasyah sa 'apavyah ' javanikayah 'cepesna ' apasaranena -yaha 'pavyah ' javanikayah 'ksepam ' apasaranam cakkatva- 'pravisya | caturiketi | bhattinyah punardarsanam vanchati bhavan | bhahini (anabhisikta rajadara bhatinauti kathyante ] caste | darsanam bhavatu te | iti badagulya darsayati ' nirdisati | iyam civagata ' alikhita atraiva tasyah punah upa- citraphalaka ' tavastham sakuntalamurttimityarthah 1. bubhucaya &c. The king is mad [cf., grhoto'nena &c. above ]. I cannot leave him I cannot therefore get anything to eat, Adopted by Prof. Gajendragadkar.

600 abhijnanasakuntalam Hanger wants something to eat and, nothing else being available, it will eat me. 2. akarana &c. --Addressed to the absent Sakuntala. 3. [2] apataucepena &c. - See also act IV Ante. [b] iyam citragata &c.The king prays for meeting. He is forthwith favoured, and sees her, though on canvas only. This is a happy augury and indicates speedy re-union. This is technically called patakasthana | vidusakah ( vilokya ) - sahu vayassa, mahuravatthanadasa- nijjo bhavanupveso | svaladi visra me bitti simnonnadappa- damsesu ki vahuna, sattanappavesasankae alavana kohala ' me anaadi [ sadhu vayasya, madhuravasthanadasaniyo bhavanupravesah | skhalati iva me dvastini nonnatapradesesu | kim bahuna, sattvanu- pravesasankaya alapanakautuhala me janayati ] | The VIDUSHAKA-( Seeing )-Excellect, my friend! accession of emotion is visible [ Or charming] through exquisite delineation [Orbeautiful postur]. My sight as if stumbles in the high and low places. Not to say much it creates my eagrness for conversation with the impression of infusion of life. vidusaka iti | 'bhavo ' manaso bhavah bhayadikata cetovikrtih | tasya yah 'anupravesah ' patre avirbhavah sah atra citre 'madhurena ' manoramena 'avasthanena ' vinyasena, kusalalekhanena iti yavat 'darsaniya '' suspasta malaksyah | drsteva jnayate eka bhauta apare kautuka arat iti | - 'bhavanupravesah ' bhayadinamavirbhavah 'madhurena ava- sthanena sthitya 'darsa ' nauyo ' manoharo jatah | asama anganam vinyasavisesena ati- sundara bhayadinam citramalikhitam bhavata | na kevala manasamasam nipunamalikhitam api tu kayo spi, ityaha nimna sa ' nicesu 'unnatesu uccasu ca pradesesu ' sarauramsesu me drstih khalita ina angadanga ' 'calita drstih ucca su pratihata nisrasu ca adhah pati- tena bhavati | 'vahana ' uktana 'kim ' samcepato bravomi citrametata 'sattvasya ' prananam yah

sastho'nkah 601 . 'anupravesah ' bhavirbhavah tasya 'sankhaya ' sajivametacitamiti me matimutpadya ityarthah 'alapanasya ' sambhasanasya kautuhalam ' akanksa 'janayati [ "nimnonnata " (ra ., vi, ma . ) - " nibhrta " (ta, nya ) || " kim bahuna ' ityadimulam ( ra ta, nya ) -anya sametannasti ] || NOTES 1. (a) madhura &c. - ava + stha + luta bhave = avasthanam fixing, i. e. delineation. Or abasthiyate anena iti ava + stha + lata karane = avasthanam posture. Raghava makes it akrti | madhuramavasthanam exquisite delineation ( luta, bhave ) or beautiful posture (luta karane )| Raghava takes it fine features, darsaniyah is drastum sakyah visible (luta bhave ) or manoharah charming (luta karane ) | (b) bhavanu &c. - bhavatyanena iti bhu + ghan karane, or bhavatiti bhu + na karttari = bhavah emotion. tasya anupravesah, 2. e., anipravisto bhavah the emotion that has gained accession. bhavanayane dravyanayanan | *The sense is- ( i ). Your wonderful skill has rendered the emotion plainly visible (luाt-bhave ) | Or- (ii) Owing to the beautiful posture, the picture of emotion is charming (lugt - karane ). Or - (ii) The accession of emotion has become doubly charming owing to their ( 2. e. of the ladies ). fine features ( luाta karane - - Raghava ) "sundarakarataya bhavavirbhavo ramyatara ityarthah " - Raghava I do not think much of Raghava's meaning. It puts the artist's skill to the back-ground. (d) sattvanu &c.. -satva is prana life. sanka is surmise, impression. hetautrtiya | sanumati-ammo esa raesino giunada | jane sahi agado me vaththaditti [ ammo esa rajarsairnipunata | jane sakhi ato me varttate iti ] | SANUMATI - Ha ! Such is the royal sage's skill Methimks my friend is standing before me. Adopted by Prof. Gajendrrgadkar. 39

602 raja- abhijnanasakuntalam yadyat sadhu na citre syat kriyate tattadanyatha tathapi tasya lavanyam rekhaya kincidanvitam || 13 || KING-Whatever may not be right in the picture, all that is being altered. Yet her loveliness is but faintiy imitated by the drawing. - sanumati sarisam padam pancadavagaruno sinehassa anava- lebasa [ sadrsametat pascattapaguroh snehasya anavalepasya ca ] SANUNATI-Tais befits love, so deep through remorse and his absence of boasting. sanumatini | "asmi ityasvayya ' avyayam | 'esa ' idrso 'nipunata ' mahato nipunata iti bhavah | rajeti | anvayah - citre yat yat sadhu na syat tat tat anyatha kriyate | tathapi rekhaya tasya lavanya ' kincit anvitam | vyakhya-thive matkrte alekhya | 'yat yat yadevangamavasthanam va 'sadhu ' samyak, prakrtyanuyayi ityarthah ' na syat ' civita na bhavet [ sambhavanayam lin ] 'tat tat tadeva, tatsarvamityarthah, 'anyatha ' anyaprakarena visosya iti yavat 'kriyate ' vinyasyate [ sarvadhatvarthanuvadah karotina bhavati ] | kintu ahna samsakuntalaya lavanya manasapyacintaniyam kim punascite karaniyam | tat ' tathapi krte'pi mahati sri rekhaya ' bhalekhyena 'tasya lavanya ' kamaniyata 'kincit isat na tu vahana anvitam | ya svayam "bidhina cive nivesya parikalpita satva- yoga manasa va ruponcayena krta " sa kathamasaktena maya manusena samyaga likhate | tat hathoktam te " sadhu vayasya " ityadi iti bhavah [ 'rekhaya " (ra-vi-, ma . ) - "lekhaya " [ ta, nya- ] || 7 sanumatoti | 'pascattapena ' 'guroh ' pravalasya na hasya pranah 'anavalepasya ca ' garvabhavasya ca 'etat esa rajoktih sadrsam " yogyam pascattapenasya sakuntalaya niratisayah kha ho jatah | va haca prabalamatmajnanam tatah "sarve kantamatmi

sastho'nkah 603 pasyati " ityayam sakuntalaya lavanyam acintaniyam manyate | kincidanvitam na samyaka ityapi garvabhavat vinayoktimavam | NOTES 1. rekhaya - rekha is taken by Raghava in the sense of general harmony of the parts of body. "sironevakaradinamanganam melane sati | kaya sthitiryato nevahara rekha prakirttita || "Sangita-ratnakara quoted by Raghava. But I and may be taken as identi- rekha lekha cal by the maxim ralayorabhedah | And lekha is the same as tralekhya portrait. This is the sense Raghaua prefers - 'rekhaya civa tulikapihitaya " ( depicted by the touches of the brush ). 2. # sahasam &b. - The king says that his drawing does not approach the original. Sanumati explains-The King's admiration of Sakuntala is so vastly enhanced by remorse that he now thinks too highly of her beauty. The canvas is an exact reproduction and Sakuntala is not more beautiful than she is painted here. Besides, the modesty of the king makes him speak deprecatingly of his own skill Raghava has anavalepasya nirdosasya svabhavikasya ityarthah and construes etat pascattapaguroh anavalepasya ca se hasya sadrsam - This befits his spontaneous ( anavalepasya ) affection for her which has now enhanced by remorse. vidusakah -- bhoh danim tini tattahodio disanti | savavao a dasaniao| kadama ettha tattahodi saundala [ bho idanim tisrastatrabhavatyo drsyante | sarvasva darsaniyah | katama atra tatrabhavati sakuntala ] | | VIDUSHAKA-Well, now three ladies are here. All are worthseeing too. Which here is her ladyship Sakuntala ? sanumati - anabhinno kkhu, idisassra ruvassa mohaditthi a jano [ anabhijnah khalu idrsasya rupasya moghadrstirayam janah ] | * Adopted by Prof. Gajendragadkar.

604 abhijnanasakuntalam SANUMATI Without experience of such beauty this Person has his sight baffied. raja - tvam tavat tatamam tarkayasi | 1 KING-Which of these indeed do vou guess vidusakah ( nirvaerya ) - takkemi ja esa sidha़िlabandhanu- bvantakusumenakesantena, bhinnasse vinduna vanena, visesato osarisrahim vahahi avase siniddhatarunapallavasma cuapa- avassa pase ipirissanta vima alihida sa sandala idarao sahio tti [ tarkayami ya esa sithilavandhano- dvantakusumena ke santena, udbhinnakhedavinduna vadanena, visesatah apasrtabhyam bahubhyam, avasekasnigdha taruna pallavasya cutapadapasya parsve isatparisranta iva calikhita sa sakuntala, itare sakhyau iti ] | VIDUSHAKA-( Scrutinising ) I guess that she who, by the side of a mango-tree, of which the fresh leaves are glossy through watering, is painted as if slightly fatigued, with the tips of her hair having the knot loosened and the flowers dropping, with the face having drops of perspiration formed on it, and with the arms drooping very much, that is Sakuntala the other two are her friends. vidusaka iti | 'idanim vakyalankare | 'sanumatiti | 'idrsasya ' evamvidhasya 'rupasya anabhijnah ' ajnatasvarupah 'ayam janah ' esa vidravakah 'modhadrstih ' viphaladarsanaprayasi jatah | anupamam sarvasameva kanvasrama - kanyakanam rupam | ava punarvisesanirupanam nipuneh rupabhireva sakyam | vidusakastu anabhijnah sarva api samah pasyati ityasayah | vidusaka iti | 'nirvarnya ' nipunam drstva | ' ya esa avasekena ' secanena 'nigdhah '

sasto'nkah 605 masrnanah 'tarunapallava ' navapavani yasya tadrsasya 'cutapadapasya ' amuhacasya 'parsve sithi latha ' 'vandhanam ' yasya, ataeva 'uddantani pratani kusumani ' yasmat tadrsena 'kesantena ' [ ityambhutalaksane dhatiya ], uhninah saccatah 'kha' dabindavah ' sramajalajalani yasmin tadrsena 'vadanena [ itya bhuteti dhatiya ] 'visesato ' vahulyena 'apasrtabhyam ' manata 'vahubhyam ' [ ityambhuteti trtiya ] 'isatparisranta iva kincidiva jatasrama [kesavandha- saithilya ' va dongamah, sunapasaranam iti vani sramopalacanani ] 'sralikhita sa sakuntala itare sakhyau iti tarkayami, uhe | [ " sithilabandhana " ( ta. nya-- )- "sithila kesavandhana " (ra, ma ) - " sithilakesavandha " (vi- ) ] || NOTES 1. moghadrstih- mogha vivekamudha drstiyasya sah | Refers to Vidushaka, because he is unable to distinguish between the three, and deems them all equally beautiful. The difference is plain to the expert. 2. sithila &c. -Comp. "svastamsavatimava " ( 1. s). 26.) In the reading sithila kesavandhana the word kaisa is redundant. raja - nipuno bhavan | astyatra me bhavacihnama svinnanga liviniveso rekhaprantesu drsyate malinah | asru ca kapolapatitam drsyamidam varnakocchasat || 14 || caturike, arddhalikhita metadvinodasthanam | gaccha vatti 'kam tavadanaya | KING-You are clever. There is here indication of my emotion, At the edges of the drawing is visible the dark imprint of my perspring finger, and here my tear that dropped on her cheek is noticeable from the puff (bloatedness?) of paint. Chaturika, this source of my solace is halfdrawn, Go and fetch me the brush. rajeti | 'bhavan nipunah ' abhina, visesavit ityarthah 'bhava ' sakuntala-

abhijnanasakuntalam pratikrti 'me bhavacihnam ' anuragalacanam 'asti ' | anvayah -- rekhaprantesu malinah khinnanga livinivesau drsyate, idanca kapolapatitam asru varsakocchasat drsyam || vyakhya- 'rekhayah " tulikangasya 'prantesu parsva desesu 'malinah kalusah 'khinnayah ' bhavodayat sakhedayah 'anga lya vinivesah ' samsthapanam vinyasah 'drsyate ' laksyate | bhavat vedah, khadanmalino'nkah | ataeva asya malindhat bhavodayanumanam | 'idanca kapole ' gande, civasthayah sakuntalaya gande ityarthah 'patitam asru ' madiyam neva- jalam 'varnakasya ' citropayaugiko sambhadiragasya 'ucchvasata ' ucca nataya 'drsya " drastum ' sakyam | varnakocchavasata jalasamparkah | jalacca manavat patitam | tenapi bhavodayanumanam | [ "varnaka - " ( ta, nya ) - " varnika - " ( bi ., ma )- "vattika- " ( ra ) ] || 'etat idam 'vinoda ' taptahrdayasya samasvasanam, tasya 'sthanam ' upayabhutam, eta- ncivamityarthah 'arddha likhitam ' asamaptamityarthah | ato 'gacchavattika ' tulikama [ "patale pacibhede tulikayanca barttika " iti raghavatamanayavacanam ] 'anaya tavat ' | tavadityavadharane [ yatha "kurusva tavat karabhoru " ityadi raghau ] | NOTES 1. bhavacihnam - These are two - (i) khinna gulauvinivesah ( bhavodayat khedah ) | 90 f. 'sakha daromancitakampitango jata priyamparsasukhena vatsa " (ii) a (bhavadeva asu ) | 2. varnako sata - barnikocchasata requires varnika in the feminine. Raghava reads varttikocchrasat and explains "varttika citrapate lepa- visesah " | hetau bhumau | caturika - ajna madavava, avalamba cittaphala java acchami | [ aryya madhavya, avalamvasva citraphalakam yavada- gacchami ] | CHATURIKA-Noble Madhavya, hold the picture board fill I return. raja - hamevaitadavalamve | ( yathoktam karoti | niskranta ceti ) |

sastho'nkah KING-I hold it myself. raja- 607 ( Dose as said ; exit the maid servant ) saksat priyamupagatamapahaya purva citrarpita mahamimam bahu manyamanah | srotovaham pathi nikamajalamatitya jatah sakhe pranayavan mrgatrsnikayam || 15 KING-Having previously abandoned my darling when she personally came near, and greatly esteeming her as transferred to the picture, I have become, O friend, solicitious of the mirage after having passed on my way a river with plenty of water. aturaketi | 'yavadagacchami ' [ yavadyoge bhavisyati lat ] tavat 'avalamva sva ' dhagya | yavadavadhau [ "yavattavadivavadhau ' hemah ] | rajeti | anvayah - he sakhe, purva saksata upagatam imam priyam apahaya citra feat vahu manyamanah nikamajalam srotovaham pathi atitya mrgatrsnikarya pranayavan jatah | vyakhya - he 'sakhe purva ' prathamam 'sacat ' svayam 'upagata ' samipam praptam 'imam priyam vallabham 'apahaya ' upeksaya atikramya, pascat citre arpitam ' alekhyo likhitam 'vaha manyamanah ' tasyam sraddadhat 'aham nikamajali ' bhurisalila ' 'srotovaham ' nadim pathi vartmani 'atautya ' atikrabhya, margavasadeva anayasena praptamupeksya 'mrganam ' pasunam ya 'trsna ' lobhah sa asti yasya tasyam 'mrgatrsnikayam maricika yam [ sasthisamasah | a- adyaca | kharthe kan || "mrgatrsna maricika " ityamarah ] pranayavan ' sakanksi 'jatah ' | vartmanyava praptam svadakam nadim tyakva maricika- nusaranam yatha hasakaram, svayamagatam sakuntalam vihaya kalpanikai tascitre samadaro'pi tathaiva iti bhavah | ["raja " (vi ) - " raja ( nisvasya ) ( ta, nya- ) - "raja- aham hi " (ra-, ma .) || "ahamimam " ( ta, vi, vya ~ ) - 'punarimam " (ra .) 'suharimam ' (ma., ) ] ||

608 abhijnanasakuntalam 1. (a) vaha manyamanah vaha is not compounded. (1) ahamimam Raghava reads punarimam | 1 punar signifies bheda ( difference ). bheda is possible when something having been predicated a second predication is made to modify it. Thus sacadupagata apahauna, civa- pita punarvahamata | The first predication is here absent. lyapa does not complete predication, In fact here serves the purpose of punar | Compare svayam aci cakulikrtya asrukaranam prcchasi weich is fully equivalent to aci cakulikrtavanasi asrakaranam punah prcchasi | Raghava's reading is therefore defective. 2. (a) sovobahama - bahatauti baha + ac karttari siyam = vaha bearer. srotasam vaha, tam | Or srotasa vahatiti srotas + vaha + ackarttari | A river flows by its currents, so this derivation rather seems logical. (b) nikamajalam- nihatah kamah asmat anena va nikasam plenty, nikama nala yasyam tama | (c) pranayavana - pranoyate anena iti pra +nau + ac karane pranayah solicitation. sah asti asya iti pranaya + matup | This is a Vedic usage. In bhasa the form is pranayau because pranaya is of the sukhadi class and hence tskes fa exclusively in the sense of by matup the rule "sukhadibhyasca | " Both 1" Both prayin and pranabavat however occur in the writtings of Kalidasa c8 " sa hi pranayavatyasot - Raghu " pranayiniva nakhacatamandanam ibid. (d) bhrga -- &c. - mrganam trsna mrgatrsna | sa asti asmin iti mrgatrsna + ac matvarthe striyam mrgatrsna | sa eva iti mrgatrsna + ka striyam = mrgataka or mrgatrnika, beacause mrgatrsna is not bhasitapumska and in such cases, ikara is optional by the rule 'abha- sitapumskacam | (e) Remark - The alankara is nidarsana (see under ida kilavyajamanoharam vapuh Act I ) vidusakah ( atmagatam ) - eso attabhabam nadi adikami miatihiae sakanto | esa atrabhavana nadimatikramya mrsa- trsni kaya samkrantah ] | ( prakasam ) bho abaram kim ettha lihilavam [ bhoh aparam kimantra lekhitavyam ] | VIDUSHAKA (Within himself)-His Highdess has indeed

sastho'nkah 606 met with a mirage after having crossed the river. (Aloud). well, what else has to be painted here ? sanumati - jo jo padeso sahie me ahiruvo tam tam li- hitukabho bhave [ yo yah pradesah sakhyah me abhirupastam tamale- khitukamo bhavet ] | SANTMATI-Possibly he has the desire to paint all those places that are favourites of my friend. | vidusaka iti | satyameba uktamavabhavata | 'esah atrabhavan nadim ' sakuntala pram ''atikrasya mrgatrsnika ' civarupaya 'krantah sangatah | etat tu rajna srutam cet tasya tapo barheta ityatmagatamuktam | [ "lekhitavyam ' (vi ) "likhitavyam " (ra, ma ) " alikitayam " ( ta, nya ) ] || sanumatiti | 'yo yah pradesah sthanam me 'sakhya ' sakuntalayah 'abhirupah ramyah [ "abhirupo vudhe ramya " iti visvamedinyo ] tam tam ' alekhitu ' civayitu ' 'kamah abhilasi yasya tathavidhah [ "karttari krtah " ityutsargat samanadhikaranapado vahuvrihih | "avyayakrto bhave " iti pace tu vyadhikaranapadah | tunkamamanasorapi " iti makara- lopah ] 'bhavet ' [ sambhavanayam lina ] NOTES 1. lekhitavyam - Raghava reads likhitavyam | There seems to be no reason why likha should not take guna with tavya | we can not say likha is of the kutadi class for then lekhana becomes inadmissible. But alekhana is used by panini himself in the rule 'apa catuspaku nisvalekhane| Bhattoji says "bilekhitum " under the rule isvare tosunkasunau " | I think likhitavyam is not defensible. 2. alekhita &c. - + likha + tumun kari - alekhitam ; calekhitu ' kamo'sya | The ma of alekhitum disappears by the karika - lumpa davasyamah krtye tunamamanasorapi | samo va tatahitayorma sasya paciyutaghanoh || " The bhasyakara has avyayakrto bhave, , a krta affix producing an avyaya is attached

610 abhijnanasakuntalam in the bhavavacya| tumum is thus in the bhavavacya| Hence alekhitum means alekhanam painting. alekhitum kamo yasya means alekhane kamo yasya and the bahuvrihi is vyadhikaranapada | Here again Raghava reads alikhitukamah which is not good. See lekhitavyam above. raja - sruyatam, karyya saikatalani hamsamithuna srotovaha malini padastamabhito nisannaharina gauriguroh pavanah | sakhalambitavalkalasya ca tarornirmatumicchamyadhah srngakrsnamrgasya vamanayanam kandyamanam mrgim || 16 || KING-Listen. The stream Malini has to be shown with pairs of swans resting on its sandy banks on both sides of it the holy hillocks of the father of Gauri (Himalaya) with antelopes reclining on them. Also, I wish to represent a doe scratching her left eye on the horn of a black buck under a tree on the boughs of which are suspended bark-garments. rajeti | anvayah - saikatalinahamsa mithuna khotobada malini karyya | tama- bhitah nisannaharina gauriguroh pavana padah (karyyah ) | sakhalambitavalkalasya tarauh adhah krsnamrgasya stangale vamanayana kandyamanam mrgocca nirmatumicchami | vyakhya- 'sakate ' puline 'lonam sukhasinam ''hamsamitha nam ' maralayugalam yasyah tadrsi 'srotovaha " nadi 'malini karyya ' lekhitavya | 'tam malinim 'abhitah ' pasrvatah [ abhitoyoge- dvitiya ] 'nisasnah upavista 'harina ' yesu tathavidha 'gorkhah ' sivayah ' guroh ' pituh [ jaganmatuh pita iti pavanastatpadah ] 'pavanah pavitrah 'padah pratyantaparvatah karyya iti lingavacanaviparinamah | 'sakhasu lambitani ' bhavasaktani 'valkalani ' yasya tadrsasya kasyacit taroh vrttasya adhah tale [ asipratyayah | catasarthatvat sasthau ] krsnamrgasya krsnasarasya bhange sratmano 'vamanayanam ' vamaci kanduyamanam ' nikasantom mrgaunca nirmatu karttam 'icchami ' | nisasahariyah- ( ra, vi-, ma ., ) - "nivasacamara " ( ta, nya- ) ] ||

| sastho'nkah NOTES 611 1. (a). saikata &c. - sikatah santyasmin iti sikata + an matvadhe se ka tam | sikatah is nsually in the feminine plural. " apah sumanaso varsa asaras sikatah samah | ete striyam bahutva syurakatva puttaravayam " | (b) sroto vaha -See above. (c). nisana &c. ni + sada + kta karttarini + san + na by the rule " radabhyam nisthato nah purvasya ca dah " | This gives nisan na by the rule 'sadiraprateh ' | Next weget nisanana by the rule "rasabhyam no yah samanasade "| Lastly nisanna by the sandhi-rule "sta na stuh " .. tavarga becomes tabarga when joined to tavarga | hariyah here are other than krsna- mrga (b) * Remark-the king's object is so to paint the backgrounds as to at once declare the place as hermitage. ta and fc are significant. They suggest that the swans and antelopes were at ease in presence of the girls. They are not so when people from town are near. The hills are corroborative. The bark-garment and black antelopes are decisive. vidusakah (atmagatam ) - jaha aham dekkhabhi, puridavvam gena cittaphala lambakuncanam tavasanam kadabhvehim [ yatha aham pasyami, purayitavyamanena citraphalakam lambakurcanam tapasanam kadambaih ] || VIDUSHAKA (Aside)-As I see, the picture-board is going to be filled up byhim with multitudes of long-bearded ascetics. sakuttalayah prasadhanamabhipretamatra raja -vayasya anyacca | vismrtamasmabhih | KING-Yet another thing, my friend. Sakuntala's favou- [ Or intended ] decoration is here forgotten by me. vidusakah- kim vi [ kimiva ] ? VIDUSHAKA-What can it be ? * Adopted by Prof. Gajendrrgadkar.

612 abhijnanasakuntalam sanumati - vanavasasma soumarasya a jam sarisam bhavismadi [ vanavasasya saukumaryyasya ca yat sadrsam bhavisyati ] | SANUMATI-What will be appropriate to forest-residence and tenderness. | vidusaka iti | 'yatha aham pasyami ' naya evamanumiyate [ " yathasabdastu niddista stulayoganumanayoh " iti visvah | ava anumane ] - 'anena rajna 'lambakurcanam dirghasmasrunama [ "kumastri bhruvormamdhya smasru kai tavayorapi ' iti vikandasesah ] 'tapa- sana kadambaih samuhaih [ iti karane sya ] "citraphalaka purayitavyam " | ayametaisciva- phalaka purayisyati ityaham manye | rajeti | he 'bayasya anyasva ' aparamapi lekhitavyamasti | 'sakuntalayah abhipretam ' priyam maya uddistam va prasadhanam ' alankaranam 'ava asmin citre 'asmabhih vismrtam ' vismaranat akrtam adhuna tu karttavyam | | vidusaka iti | 'kimiva ' tat abhipretam prasadhanam vismrtam bhavata [ iva iti isadarthopamo cavakyalankaresu " iti varddhamanah | srava vakyalankara ] 1 sanumatiti | 'yat vastu sakuntalatha yo vane vasah sthitih tasya yacca tasyah yat 'saukumayya ' mardavam (bhave syan ) tasya ca sadrsa " yogya ' bhavet ' tadeva vismrtam abhipretam prasadhanam adya karttumana ayam | vanavasibhih sulabham rtikomalanca tat ityarthah | vidusaka krtapasnasya uttarametat | NOTES Remark- After saukumaryyasya Raghava reads avinayasya | I do not see the propriety. raja- krtam na karnarpitabandhanam sakhe sirisamagandavilamvikesaram | na va sarancandramaricikomalam mrnalasutram racitam stanantare || 17 || KING Friend, neither is the Sirisha flower shown with

sastho'nkah 613 its stalk attached to the ear and the filaments reaching down to the cheek, nor again is between the breasts the garland of lotus-shoots delicate like the autumnal moon-shine. vidusakah - bho kinnu tattahodim raktakuvalaasohina agga- hatyena muham travaritra caidacaida via tthida [ bhoh kim nu tatrabhavati raktakuvalayasobhina agrahastena mukhamavaryyam cakitaca kita iva sthita ] ( savadhanam nirupya ) trah ekho dasie putto kusumarasapadancaro tattahaudipa vacanakamalam ahilanghadi mahuaro [ ah esa dasyah putrah kusumarasapathancarastatra bhavatya vadanakamala- mabhilanghate madhukarah ] | VIDUSHAKA-Well why has her ladyship stood as if very much frightened having caused her face to be covered by her hand which looks like a red-lotus? (Looking closely) Oh! this son of a slave, a bee the stealer of the honey of flowers, is rushing at her ladyship's lotus-face, rajeti - anvayah - he sakhe karnapi tavandhanam agandavilambikesaram sirosam na krtam, stanantare saracandramaricikomalam mrnalasutam na racitam va | vyakhya - he 'sakhe sakunta- layah 'karne ' [ jatavekavacanama ] 'arpitam nivesitam 'vandhanam ' hanta ' yasya tat ataeva 'agandam gandapathyantam 'vilamvini ' lambamanah 'kesarah ' kincalkah yasya tat sirisam ' sirisakusumam ( jata bekavacanam ) 'na krtam na vihitam | citre abhusitah karno gandasca adya sirisena bhusayisyate tacca tasyah priyam | 'stanayoh srantare ' avakase 'saracandrasya maricih nyotsna iva 'komala ' khigdham samanca mrnalasurva ' bisamalika 'na racitam va ' nalikhitamapi [ va iti karnabhusana stanalankaranakriyayoh samuccayah ] | | vidusaka iti | 'moh iti sambodhane | kim prasra | nu vitake | savitarkah prasnah | bruhi prcchami kimartha ' 'tatrabhavati ' sakuntala 'raktakuvalayamiva ' raktotpalamiva 'sobhate ' yah tena [ raktakuvalayam laksanaya tatsadrse vartta te | sadhukarini vinih ] 'agrahastena ' hasta-

6 14 abhijnanasakuntalam grenamanivandhata angulagrapayyantam yo vahavamsah tena ["hastagragrahastadayo gunagunimi- damedabhyam " iti vamanah | ava abhedavivacayam karmadharayah | prayojya karttari trtiya ] 'mukham avaryyam sracchadya [nau lap ] 'cakitat bhautadapi 'cakita ' bhauta atibhita ityarthah, 'duva sthita ' [ anena prakarasya uktatvat di vacanam atisayamavasya vacakam ] | [ "raktakuvalayasobhina " (ta, nya ) - "rakta kuvalaya pallavasobhina " - raktakuvalayapallavasobhina ah krodhe | 'dasyah (ra, vi ., ma ) ] || "savadhanam nipunam nirumya ' hadra | puvah durvinitah [ akrose sasthaprah aluk ] kusumarasasya ' madhunah 'pathancarah ' caurah madhu- karah ' bhramarah 'tatrabhavatyah vadanam kamalamiva ' [ upamitasamasah kamaladharmena bhramara- karsanam ] 'abhilanghate ' abhilaksya dhavati [lavirgatyarthah atmanepadam ] | ["abhilanghate (vi ) "abhila ghati " ( ra ma ) - "abhilasati " (ta, nya . ) ] || NOTES 1. (a) aganda &c. a is here exclusine ( maryadayam ) | sra gandat agandam | avyayau | agandam sadhu vilambante iti iti sraganda + vi + lamva + nini karttari sadhakarini = agandavilambinah | tadrsah kesara yasya tat | (b). ba - Here ba implies samuccaya | "va khadikalpopamayorivarthe'pi samuccaye ' iti visvah | 2. (a). rakta etc. - The reading raktakubalaya pallavasobhina is rejected because then pallava is not red. (b) avarya - agrahasvah sukham hanoti ( anici ) iyam agrahastena sukham avarayati ( nici ) | (c). cakitakita Here the rule " prakare gunavacanasya " does not apply because prakara means satha and the sadrsya is expressed already by iva | Hence we explain caki bhautam | samanya napumsakam | cakitat cakita srakitacakita frightened of the frightened, e greatly frightened sahamupeti samasah | Bharavi's "bhautabhauta iva sitamayukhah " is similar. 3. (a) dasyah putrah - A compound. sasthau is retained optinally with putrah as uttarapada when abuse is implied. See "pasthaya cakrose ' (Pan, 6 3 21), "puve'nyatarasyam " (6 3 22). (b). * Remarkhere * - Adopted by Prof. Gajendragadkar.

sasto'nkah 615 the Vidushaka is misled bythe painting! he forgets that it is a mere picture, and takes it for real. raja - nanu varyyatamesa dhrstah KING--Pray, let this impudent fellow be stopped. bidusakah - bhavam ebva prabinidanam sasida imassa varane pahavismadi [ bhavaneva avinitanam sasita srasyavarane prabha- visyati ] | VIDUSHAKA-Thyself alone, the restrainer of the undisciplined. will succeed in checking him, raja - yujyate | ayi bhoh kusumalata priyatithe, kimatra paripatanakhamdamanubhavasi | esa kusumanisanana trsitapi sati bhavantamanurakta | pratipalayati madhukari na khalu madhu vina tvaya pivati || 18 || KIGG Right. Heigh! Ho! The favourite-guest of creepers in flower, why dost thou undergo the fatigue of hovering about here? Here, thy devoted mate, though thirsty, is waiting for thee, seated on the flower, She does not indeed drink honey without thee. | rajeti | 'nanu ' anunaye | 'dhrstah ' madha karah tvaya 'vatam ' pratisidhyatam | vidusaka iti | vikalangena brahmanena maya kathamesah sisyate 'avinitana " dui tanam 'sasita ' vineta 'bhavaneva asya varane prabhavisyati ' sakto bhavisyati nanyah ko'pi tadrsah | rajeti | 'etat yudhate ' yuktameva | ahameva enam varayisya | 'ayi ' iti komalamantrane | 'bhoh kusumasametaya lataya priya atithe amara 'cava ' asmin sakuntalamukhe 'kim ' katha ' vrtha 'paripatanasya ' udadiya paribhramanasya 'kheda " sramam 'atu- bhavasi ' | drsta vatvam, bhauteryam na tvamasyah priyah | ya tu tvaya tusyati tameba kusuma

616 abhijnanasakuntalam latamanusara, citalikhitam kusumastham bhramarom niddisyaha | anvayah - anurakta esa Read afsata kusumanisana satyapi bhavantam pratipalayati tvaya vina na khalu madha pivati | vyakhya- 'anurakta ' bhavati premavati 'esa ' iyam purogata 'madhakarau ' bhavatpa at 'trsita ' pipasita srataeva 'kusume nisana ' upavista 'satyapi ' [ tadanom praticaduspaga ityarthah ] bhavantam pratipalayati ' tvamapecate | karanamaha tvaya bina tvam vihaya 'na khala ' na nunam madha pivati | asyah na hastuya manayitavyah, tat tavaiva gaccha ; tena rakta bharyya ca tusyati, kusumita lata priyenatithina bhavata prauyate ityasayah | NOTES J 1. avinitanam &c. - Compare and see ka: paurave basumatim sakhiti sasitari duvinitanam - Act. This is a simple truth uttered in all sincerity. Vidushaka's delusion continues in the next two pages also c prahasya catmagatam &c, below) Raghava takes it as a taunt vidusakasta civagatasya varayitumasakyatvat sollanthamaha Raghava. 2. (a) kusuma etc. - kusumasameta lata kusumalata| sakaparthivadi | priyah atithih priyatithih esteemed guest kusumalatayah priyatithih | tat sambaddhau | (b) paripatana etc. -pat means to go' pari means, sabaitah | paripatana is "hovering about. " Raghava has paripatanarupah khedah | 3. (2) kusuma etc. Sitting on the flower because thirsty. Raghava says thirsty because kusumanisana | trsitatvam kusumopari upa- vesanadeva | He explains kusumanisana iti tava ayavasadhya sthanam iti bhavah | You have a footing there secured to you without effort on yonr part. (b) satau - kusumanisana sati api is the construction. Raghava takes sato as pativrata | (c) Remark Here the female bee is only painted. Hence she was not sipping honey but merely sitting still. The king considers the whole scene as a reality. Hence he is under the influence of moha | Thus the alankara according to Dandin is mohopana because the sitting still resembles waiting (see Kavyadarsa, 11. 2. 5). If however, we suppose that delusion of the king extends only so far as to + Adopted by Prof. Gajendragadkar.

sastho'ngah 617 the motive of the female bee, then the sitting still though only like waiting, is deliberataly taken by the king as the waiting itself. The figure is then samasokti (See under varita- pallavangulibhih &c. - & ct. I). sanumati- ajna, abhijadam kkha eso varido [ ayyam abhijatam khalvesa varitah ] | SANUMATI-Noble Sir, he is very well and nobly stopped ! vidusakah - padisiddha vi vama esa jadi [ pratisiddhapi vama esa jatih ] | VIDUSHAKA-This is a class that remains perverse though prohibited. raja - evam bho na me sasane tisthasi | samprati- aklistavalatarupallavalobhaniyam pitam maya sadayameva ratotsavesu | vimvadharam sprsasi cedbhramara priyaya- stvam karayami kamalodarabandhana stham || 16 || srayatam varhi 1 KING Ho You do not attend to my injunction Then be it known now-O Bee, if you touchest the Bimba-like lower-lip of my darling, attractive like the unfaded young leaf of a tree, drunk by me tenderly indeed in "love's banquets" I will have thee placed in bondage inside a lotus. sanumatiti | he 'cayyam, esa ' bhramarah abhinatam khalu nyayyam yatha tathaiva ["nyayye kulo nabudhayorabhijatapadam viduh " iti sasvatah ] "varitah " pratisiddhah | cayya bhavan ayyena yatha vayyah tathainam varayati, na tu anayya iba kathora dandayati | iti varanaprakara ' prati katacah | [ cp "abhijatam khalumantritam " in swapna ]. vidusakah iti | 'esa natih ' tiryyagjatih sutaram anaryya 'pratisiddhapi ' 40 |

618 abhijnanasakuntalam varitapi 'vama ' pratikula | neyah varanam ganayati [ 'vamah pratikule'pi proktah ' iti ilayudhah | | rajeti | 'evam ' anena vidhina sakuntalamukhabhisukhameva dhavana 'me sasane ' nidese 'na tisthasi ' na bartase | tena ajnalanghanenapi dandaniyo'si ' tarhi samprati sruyatam '- | anvayah - he amara, aklistavalatarupallavalobhaniyam maya ratotsavesu sadaya- meva pitam priyaya visvadhara spasasi cet tvam kamalodarabandhanastha karayami [ vyakhya- he 'bhramara ' kamuka iti ca 'aklistah ' sramrditah suska iti va yo 'valah ' nutanah 'tarupallavah vacapatam tadiva 'lobhaniyam ' cittakarsaka 'maya ratotsavesu sadayameva pitam priyaya vimbakaram ' adharam ' [sakaparthivadih ] spasasi cet yadi dasasi tada ' tvam ' aparadhinam 'kamalasya ' kasyacit padmasya 'udararusa " yat 'vandhanam ' 'karagrham tava ' tisthati yastadrsam 'karayami ' | rajaham tvam paradaravarsanaparadhena nirusami ghanena tamasa, ghoramavata sancara ' padmodaraca te kara bhavisyati iti bhavah | NOTES 1. visvadharam - Avoid adharah vimbamiva | That would give adharavimbam | vidusakah -- evam tikkhana dandassa kim na bhaissadi [ evam tiksnadandasya kim na bhesyati ] | ( prahasya atmagatam ) eso dava unmatto | aham vi edassa sangena idisavanno visva samvrtto [ esa tavat unmattah | ahamapi etasya sangena idrsavarna iva samvrttah ] | ( prakasam ) - bho cittam kha evam [bhoh citram khalvetat ] | / VIDUSHAKA-Would he not de afrald of such istrict disciplinarian ! (Laughing Within himself) He is indeed mad. I too, through his companionship, have become as if of similar complexion. ( Aloud ) - Ho (friend ), it is only a picture. vidusakah iti | 'eva ' tiksnah kathorah 'dandi ' yasya tasya ugrasasanasya [ sesa- vivacaya sasti ] 'kim na bhesyati ' | 'prahasya ' upahasam krtva 'atmagatanaha ' | hasastu raja srata eva | 'esa ' 'unmattastavat ' unmatta iva [ tavadadharane ]| ahamapi |

sastho'nkah 618 . etasya ' unmattasya 'sangena ' samsargat 'idrso varnom ' rupa yasya tathavidhah [ "vanah syadupadayoh " iti sasvatah ] 'samvrtti ' jata 'iva ' | "samsargaja dosaguna bhavanti " iti manyo ahamapi unmattasangadunmatto jata ityarthah | NOTES 1. + evam tota &c. -- This is a taunt uttered under the impression that the King has lost the power of discrimination because he is temporarily insane. Just then Vidushaka realises that the subject under discussion is but a picture. But simple-minded as he is, ye does not see that his own momentary spell was due to the king's supreme skill as a painter. On the contrary he believes that the king's malady is catching him and he also was about to lose reason through keeping company with an insane person. The thought of an insane taunting an insane brings on the laugh (prahasya ) | The intensifies the hasa | The laugh is of course aloud; only pra the speech following is atgamata | raja - katham citram | KING How so ! A picture ? Geeta sanumati - aham vi danim avagadattha, kim una jahadi- hidanabhavo eso [ahamapi idanimavagatartha kim punaryatha- likhitanubhavi esah ] | SANUMATI-I too have now realised the fact say of this person who feels as he painted it! raja - vayasya, kimidamanusthitam paurobhagyam | darsanasukhamanubhavatah saksadiva tanmayena hrdayena smrtikarina tvaya me punarapi citrikrta kanta || 20 || what to 4 I Adopted dy Prof. Gajendragadkar ( vaspam viharati )

620 abhijnanasakuntalam KING-Why is this mischief done, friend ? To me with the heart full of her, enjoying the rapture of beholding her as if personally present, my darling is yet again turned into apicture by you recalling my memory. ( Sheds tears). khanumatiti | 'ahamapi idanim ' asminneva cane 'avagatah ' jnatah 'artha ' vastu citratvamityarthah, yatha tadrsi saccata 'kim punayatha likhitam likhitanurupam 'anubhavati ' dhyayati yastadasah [ ninih ] 'esa ' raja | mayapi jnatam sakhomeva purah pasyamiti, sakuntalamaya hrdaya esa raja citrasthamimam svayamupasthitam mamsyate iti na citram | ['yathalikhitatanubhavi " ( ra . vi, ma ) " yaya likhitanusaro " (ta", nya- ) ] || rajeti | he 'vayasya kim kimartham idam purobhagino ' duskarmaniratasya [ "dosaika- drkpurobhago " ityamarah ] karyam kayryamityarthah [ vyanpratyayah ] 'anusthitam aca- ritam | kuto duskarma iti cet srnu - anvayah -- smrtikarina tvaya tanmayena hrdayena sacadiva darsana sukhamanubhavato me kanta punarapi civaukkata | vyakhya 'smatim ' smarana prakrtasmaranam karoti karayati va yastathavidhena 'tvaya tanmayena ' sakuntalamayena 'hrdayena " 'cetasa [karane sya ] 'sacadiva ' pratyaksamiva [ " saksat pratyacatulyayoh " ityamarah ] 'darsanasya ' pratyacadrstah 'sukham anubhavatah ' upalabhamanasya 'me kanta sakuntala punarapi bhuyo'pi 'civaukata ' citrarupena parinamita | purvam maya citaukrta cadya tanmayatvat punah prapta | samuyo'pi tvaya cikkata | 'vaspa " nevajalam viharati mucati | prak nasta punah prapta bhuyo'pi nasta iti rodanakaranam | NOTES 1. yathalikhita &c. - likhitasya anatikramah yathalikhitam agreement with what is painted avyayom | tat astasmin iti yatha likhita + aca . matvarthe yathalikhitam that which agrees with &c. Now see Tika. 2. paurobhagyam - bhave syan | See Tika, Bhasa in Swapna uses purobhagita ( with tal ) | 3. smrtikarina-smrti is smarana recollection. tam karoti janayati iti ati + kr + nini sadhukarini karttari = smrtikari one who promotes recollection. tena | Or we may derive from kr + nic | Qual. tvaya Adopted by Prof. Gajendragadkar.

sastho'nkah 621 sanumati - puvavabara birohi apuvvo eso virahamaggo [ purva- paravirodhi apurva esa virahamargah | ] SANUMATI-Strange is the course of this love-sickness with a contradictory start and sequel. raja - vayasya, kathamevamavisrantam duhkhamanubhavami - prajagarat khilibhutastasyah svapne samagamah | vaspastu na dadatyenam drastum citragatamapi || 21 || KING-Friend, how can I undergo such ceaseless torture ? Through wakefulness is barred her vision in sleep, and tears, do not suffer me to see her drawn in a picture too. sanumati 'esa virahasya ' drasthaviyogasokasya margah panthah rautirityarthah 'purvasyai prathamavasthayah 'aparasya, anyasya, uttaravasthayasca yo 'birodhah ' parasparapratisedhah tahan ataeva 'apurvah ' astapuh nutana ityarthah | civasya prathamam citratvena jnanam tatah satya- tvena punasca civatvena iti purvaparavirodhah iti raghavah | [ "avisrantam duhkham ' (vi ) - "avisramam duhkham (ta-, nya ) - "avisrantaduhkham " ( ra ma ) ] 1 vaspastu rajeti | anvayah - prajagarat tasyah svapna samagamah khilibhutah | citragatamapi enam drastum na dadati | vyakhya- 'prajagarat ' ratrijagarayat tasyah ' sakuntalayah [ kari krdyoga sasthau ] 'svapna ' nidrayam samagamah ' matsamipagamanam "khilobhutah " niruddhah [ "khilamaprahate klivam " iti medini | "aprahatam eva upacarat niruddha ' iti ] pranasta sa jagrata naya naiva drsyate | | khapna vana pasya yam yadi nidram labheya . naca labhe | tata tasyah citra darsanam vina na me saranamanyat | tava 'vaspastu ' tam tam purvavastham smarato me duhkhat jatam nevajalam punah 'citragatamapi ' alekhya- likhitacca [pah samucaye ] drastum na dadati [bhinna'pi karttari kavivabacaya tumun ] itya ' vividhe'pi vinodanopaye bihate kathaya vayasya kathamavisranta duhkhamanubhavami | adhuna tu maya catmavismativasat caturtho'pi tasya darsanopayo labdho'bhut | va ' punastava paurobhagyamacaran me smrti krtavanasi [ khapna sama- " (ra . vi . ma. ) - " svaprasama - " ( ta nya- ) ||

622 abhijnanasakuntalam NOTES. 1. apurvah - purva is purbadrsta by transferance of epithets. na purvah : najtat- | birahamarga is apurva for it is purvaparavirodho (see Tika). | | Hen- 2. avisrantam - vi + srama + takarttari visrantam | na visrantam | nan- nat| -The emphasis is on the ceaselessnes of the torture. ce should not be compounded. Besides the presence of evam is also a bar to samasa | We have therefore rejected the reading avisrantaduhkham | 3. (a). prajagarat - See prajagarakrsah . in Act III. For a similar sense compare 'kayamupalabhe ' 3. (a). nidram khapne samagamakarinom-- Vikramorvasi (b). svarna - The compounded svaprasamagamah is avoided becuse svapna is emphasised. (c) * Remark The verse explains how the duhkha is avisranta | The duhkha is I cannot see her. When awake, she is not seen bodily because lost to me. She connot be seen on the canvas too for I am weeping ( e. f. vaspa viharati, above). The only chance of seeing her is in a dream. But I cannot sleep (prajagara ), so that chance too is lost. Just now through my temporary delusion, I was neither awake nor asleep and was enjoying her codany. My ceased, but you have wickedly aroused ms and brought meback to ceaseless (avisranta ) misery (duhkha ) | How ( kathama ) can I bear it ( anubhavami ) | sanumati - sababaha pamajjidam tue pancadesaduktham saundalae [ sarvatha prasrsta ' tvaya pratyadesaduhkham sakuntalayah ] | SANUMATI-Sakuntala's sorrow for repudiation is thorougly wiped off by you. (pravisya ) caturika - jamdu bhatta | vattiyakaranda ' genahia idomuha patthimhi jayatu bhartta | varttikakarandakam grhitva itomukham prasthitasmi - ] | CHATURIKA (Enterning ) - Prosper. 0 Sire prosper. I was proceeding this way having taken up the casket of brushesAdopted by prof, Gajendragadkar.

raja - kim ca ? KING-What then ? sastho'nkah 623 caturika - so me hatthado andara taraliyadudicae devie vasumadie aham ebba ajjauttasma uvanaismam tti sabalakara gahido [ sa me hastadantara tara likadvitiyaya devya vasumatya ahamevayya- putrasyopanesyami iti sabalatkaram grhitah ] | CHATURIKA-On my way it was forcibly taken away from my hand by Queen Vasumati with Taralika as her second, saying "I will myself carry it to my husband," sanumatiti | 'pratyadesata ' nirakaranat yat tasya 'duhkha ' tat 'tvaya sarvatha sarvaprakarena 'pramrsta ' calitam | etat srutva anu api duhkham tasya na syat | caturiketi | 'vartikayah tulikayah 'karandakam bhajanam 'gtahitva itomukha " bhavadabhimukha prasthitasmi gantumaradhvasmi [ adikarmani karttari ktah ] | rajeti | prasthitasi 'kim ca ' jata tatah kathaya | ''caturiketi | 'antara ' madhya, vartmani ityarthah, 'tara likaya tadakhyaya ' paricarikaya ya 'tiya ' tathavidhaya 'devya basumatya ' paricarikasahayaya tatha ityarthah ' ahameva aryaputrasya upanesyami ' samipe prapayisyami 'iti etaduktava - 'balatkarana ' hatha- karitaya 'maha [baladiti hatharthe 'tryam ] 'sa vatti ka karandakah 'me hastat gtahitah ' | NOTES 1. (a) varttika &c. vartate iti vrta + kha la karttari striyam = varttika paint, o" barttaka a duck, See Tika (b) itomukhan - itah asyam disi mukha yasmin karmani tat yatha tatha | Qualifies prasthanakriya | 2. (a). tara lika &c. - tara lika ditoya yaya or yasyah supposing dvitiya to mean sahaya | bahu- | Or again tat - ( See Tika) (b) ayyaputrasya sese sasthau | Related to upa uncompounded; or upanesyami | vidusakah - dittiya tumam mukta ( diya tvam mukta ) |

624 abhijnanasakuntalam VIDUSHAKA - Luckily you are let off ! caturika - java devie vida़valaggam uttari taraliya mocedi dava mae vivahido atta [ yavat devya vitapalagnamuttariyam taralika mocayati tavanmaya nirvahita atma ] | CHATURIKA-While Taraiika was disengaging the queen's mantle which was caught in a twig my person was carried off by me. raja - vayasya, upasthita devi bahumanagarvita ca | bhavan imam pratikrti raksatu | KING-Friend, the queen is at hand and she is sensitive through much attention ( on my part ) Do thou save this picture. yavaditi | 'bitape ' vrcasakhayam 'lagna ' samsakta ' 'devyah uttariyam purvakayamsukam 'yavat yatkala ' 'taralika mocayati ' [ yavadyoge bhavisyati lat ] 'tabat tatkalam, ubhayastayoranyasaktataya tasminna babasare 'maya atma khadehah [ 'atma dehamanovrahma- svabhavastati visa " iti visvah ] nirvahitah dura nitah | senaivaham sukta na hi svacchaya tayoh rajeti | 'devo upasthita ' agatapraya | sa ca vahumanena ' ihaddinam madoyena adarena 'garvita jatagarsa, natavahamanagarva ityarthah | srahamevapuvasya vahumata ityabhimanavato devo yadi prayanalikhitam me sakuntalabhurtti 'pasyatnunam irsya ya enam nasayet | tat 'bhavanimam pratikrtim raksatu ' etam grhitva apayatu ityarthah | NOTES 1. (a) kyabat &c. - This is in reply to Vidushaka. I was not let off through kindness, but managed to run away while they were busy. (b). uttariyama - uttarasmin dehe bhavama iti uttara + cha - A loose garment worn on the upper part of the body. A wrapper. (c). nirvahitah - nira + baha ( to lead ) + nic + kta karmani | Let off. For a similar use compare 'yadatu nirvahayatisma mem priyam - Buddhacharita. *Adopaed by Prof. Gajendragadkr. |

sastho'nkah 625 vidusakah- attanamti bhanahi [ atmanamiti bhae ]| ( citraphalaka madayotthaya ca ) jai bhavam anteura kuड़vagurado mucciadi tado mam mehappaड़िcchande pasade sahabehi [ yadi bhava- meghapraticchande prasade nantahpura kutavagurato mucyate tato mam sabdayayatu ] ( drutapadam niskrantah ) | | ) VIDUSHAKA- Say "Save thyself' ! [Taking the picture board and getting up. ] If thou art released from the noose of perfidy of the harem, then shout for me at the house (palace) named Meghapratichhanda (Exit in quick steps). sanumati -annasamkantahi vi padhamasambhavanam avekkhadi sitilasohado danim esa [anyasamkrantahrdayo'pi prathamasambha- canamapeksate sithilasauhrda idanimesah ] | SANUMATI-This person with his affection less ardent, respects his first love though his heart is transferred to another. vidusaka iti | kim manyase pratikrtimatram nasayet, mamapi hanyat yadi pasyat " ।" `tat 'bhana atmanam ' racatu bhavan 'iti ' | 'antah purasya ' lacanaya tavasthayadevya ya 'kuta vagura ' mayarupam nalam [ "mayaniscalayantra su " prastutya "sauranga kutamastriyam 'iti, 'bagura mrgavandhani ' iti camarah ] tasmat ' yadi mucyate ' mukto bhavati [ karma- karttari lata ] 'tato mam meghapraticchanda ' tadakhya ' 'prasade sabdayayatu ' sabda karayatu tava bhavadahvanam srutva aham sabda ' karisvami [ "sabdera- ' iti kara karane | tato kic | anikartuh karmasamjna ]| 'drutani satvarani 'padani yasmin sat yatha tatha niskanta ' [kutabagura- " ( ( ta nya- ) - kalakuta " ( ra . bi- ma . ) || sabdayakha " (vi ) - sabdapaya " ( ra ) - sabdaya ' (ma.) sabda- yisyate " ( ta nya . ) ] || sanumatiti | idanim sithilam manda sauhrda yasya tathavidhah [ sauhrdamiti ani hrdabhavah ityadi vyakhyatam prak ] esah raja asya sakuntalayam samkrantam srasaktam

626 abhijnanasakutalam 'hrdayam ' yasya tadrso'pi 'prathama prakkrta ya sambhavana ' satakriya purvapradarsita ya vamubhatyam protih ityarthah tam 'apaca te manayati | sarvesvaro'pi san yadayam devya vasumatyah sakuntalapratikrtim niguhati tava karanam prathamapradarsitapranayagauravam na tu vasumatiprema | NOTES 1. catmanam The meaning is Instead of saying bhavan prati- krtim racatu ' you should say bhavan atman raksatu " | caturika has escaped somehow but she will not let me off so easily. We two have been helping you in this matter, but my offence is greater in her eyes. 2. kutavagura - This seems to suit mucyate better than kalakuta (b) sabdayayatu - sabda kurvantam prerayatu iti sabda + k + visva + lota tu sabdaya ( | nama 'dhatu ) + nic + lota tu sabdayayatu | )| - sabdaya is akamaka Her because the karma 2 sabda is included in the dhatvartha (dhatvarthenopasam- grahat ) | Thus aha sabdaye ( anici ) = bhavan mam sabdayayatu the anikartta becoming karma by the rule " gatibuddhipratyavasanarthasa vdakarma kakarma kanamanikartta sayau | The bhasyakara however directs trtiya in the anakartta of sabdaya | Thus "sabdayate devadattah | sabdayayati devadattena ' - Bhashya.. 1.4.52. The poet disregards the Bhashya in Act. IV. c. f. " hastinapuragaminah rsayah sabdayyanta " ) | We mav note that there the Beng. Ed. reads and here Vidvasagara's reading is sabdayakha | If these are adopted the grammatical diffculty in Act IV. is overcome. There rsayah sabdayanta means the sages are talking. But mam sabdayakha raises fresh difficulty, because sabdaya being akarmaka it cannot govern mama "sabdalacanasyava karmanah antah- rbhavat karmantarayogacca akarmakatvat - Kaiyata. Haradatta and Bhottoji are also to the same effect. Nagesa differs. He believes that like puvamahryati we may have putram savdayate ( 'vahirbhuta- putradi karma - Sabdendushekhara ). On the whole, it seems better to suppose that Kalidasa does not strictly follow the Bhashya and has attached pica to sabdaya | Nor is this the only instance of his disregard of Panini's teaching.

sastho'nkah 627 ( pravisya patrahasta ) - pratihari- jetu jedu devo ( jayatu jayatu devah ) | (Entering with a letter in hand) THE WARDER- Pros per, let Sire let Sire prosper . raja - vetravati, na khalvantara drsta tvaya devi | KING-Vetravati, was not the Queen noticed by you midway ? pratihari - aha i| pattahattham mam dekkhina padiniutta ( atha kim | patrahastam mam drsta pratinivrtta ) | WARDER-Yes, Seeing me with a letter in hand she has gone back. of raja - karyajna kayryoparodham me pariharati | KING-Knowing what is proper, she avoids interruption my state-affairs. pratihari - deva, amanco vinnavedi atthajadassa gananavahu- ladae ekka ebba paurakajjam abekkhidam devo pattarudha़ pancakakhi- karedutti [ deva, amatyo vijnapayati- arthajatasya gananabahu- lataya ekameva paurakayyamabeksitam | taddavah patrarudha़ pratyaksikarotu iti ] | WARDER-Sire, the minister reports that owing to the length of the counting of the several receipts, only one case of the citizens has been investigated. Let Sire see the same put on paper. rajeti | 'devi ' vasumati 'tvaya antara ' madhye vatarmami ityarthah na khalu drsta ' na kim drsta [ khalu jijnasayam| "nisedhavakyalankara jijnasanunayena khalu " ityamarah ] |

628 " abhijnanasakuntalam karyajnati | karyyam karaniyam janati ya tathavidha karyakaryyam vivekavati 'devi 'me karyasya ' rajakarya sya uparodham vina ' 'pariharati ' tyajati | rajakaryasya viprajananam akaryam iti matva nivardhate devi | pratihariti | 'ardhajatasya ' testairadhikarikaih presitasya vittasamuhasya [ arthah prakare visaye vittakaranavastusu " iti "jatam vyaktyoghajanmasu " iti ca kosah ] 'gana- nayah ' mamkhyanasya vahulataya ' vahulyana [ hetau trtiya ] 'ekameva paurakarya m avecitam alocitam maya | patre carudha़ ' pavastha ' 'tat devah pratyaksikarotu khaya- malocayatu | ru NOTES 1. atha kim &c - The poet here very skilfully keeps Vasu mati away. Up till now Sanumati has not disclosed the birth of Sarvadamana or that arrangements are being made by the gods for the re-union of Dushyanta and Sakuntala. Vasumati's presence would have prevented the disclsure altogether, and this purpose of introducing Sanumati would have been defeated. 2. pratyaksikarotu - aksnoh prati iti prati + aksi + tac samasanta = pratyacam || Now pratyaksa + civa + k + lauta tu ; no samasa for Bhattoji says "patina- ntathaya samasah " (See pradaksina kurusva, pratyaksaukarisyami, &c. Ante.) raja - itah patram darsaya | ( pratihari upanayati ) 1 KING -- Here, show the letter. (The warder takes it up to him). raja ( anuvacya ) - katham | dhanamitro nama nauvyasane vipannah | samudravyavahari sarthavahi anapatyasca kila tapasvi | | kastam rajagami tasyarthasaccayah ityetadamatthena likhitam | khalvana patyata | betravati, bahudhanatvadvahupatni kena tatrabhavata

sastho'nkah 726 bhavitavyam | vicaryyatam yadi kacidapannasatva tasya bharyasu syat | KING (Having read)-How so! A merchant named Dhanamitra trading by the sea died in ship-wreck and the poor fellow is childless; the wealth hoarded by him has to go to. king. This is what is written by the Minister Childlessness. is misery indeed! Vetravati, having great wealth, his good self must be one with many wives. Let it be ascertained if among his wives any one be quick with child. rajeti | 'anuvacya ' pathitva | 'katham ' ityascayem | 'samudrana vyavaharati panata krayavikrayakarma kurute yastathavidhah kharthan vanika samuhan 'vahayati ' prapayati desa- ntarani yastathavidhah vanikpatih 'dhanamivo nama navam potanam vyasane vipattih, jale- majjanamityarthah [" vyasanam vipadi bhra ' se ' tetyamarah ] tava bipannah ' mrtah | 'tapakhi ' anu- kanyah sa vasnik anapatyasca nihsantanasca | tasya arthanam sancayo vahula ' prabhutamartha-- jatamiti bhavah ; taha 'arthasancayo ' vittasanghah [ vahutvavivacayamac na tu rasikarana | apranisamghe va a ] rajanam ' avasya gacchati ' yastadrsah | 'anapatyata ' santati- honata 'kasta ' khala ' kkasa eva | 'bahudhanatvat ' adhyatvat 'bahupatnikana bhayyavahula- bata [nadatvat ka ] bhavitavyam | vicayya tam ' anvisya nirdharyatam [ karmani lota ] 'satva ' jivam apanna, yadda apannah satvam maya tadrso garbhini ityarthah | NOTES 1. ardhasancayah sam + ci + ac bhave = sanjayah plenty bahulam | It does not mean rasi a heap for then the rule "nivasa citi- sariropa samadhanesu adesva ka: " will require ghana, and ca will change into a given sanghayah | The Vritti thus comments on niscaya "duha kasmanna bhavati mahan kastanicayah | bahulamava (heaping - rasikarana " ) | arthana saccayah | pratihari -deva, danim evva vivacitam na upasamadhanam This means saksita arthah | sakedaassa sethinoduhia ninbuttapumsavana jao se sunisradi [ deva, idanimeva saketa- kasya sresthino duhita nivrttasu savana jata asya srayate 1 |

630 abhijnanasakuntalam WARDER-It is reported that his wife, the daughter of a merchant of Ayodhya, has her Pumsavana ceremony just performed. bruhi | raja - nanu garbhah pitra rikthamarhati 1 gaccha evamamatyam KING - Surely, the foetus deserves ( inherits) the paternal property. Go say this to the minister. pratihari - jam devo anavedi [ yat deva ajnapayati ]| ( prasthita ) | WARDER-What Sire commands. (Proceeds to go). raja - ehi tavat | KING - Do comeback. pratihari - iamhi [ iyayasmi ] | WARDER-Here I am. raja - kimanena santatirasti nastiti yena yena viyujyante prajah snigdhena bandhuna | sa sa papahate tasam dusyanta iti ghusyatam || 22 || KING-What is gained by considering if there is or is not progeny? With whomsoever loving kinsman the subjects are separated by death, that one, save the sinful, is Dushyanta unto them-Let this be proclaimed. pratihariti | 'asya jaya ' patni 'saketa ' ayodhya yasya nivasah tasya [saketa- savdo dhumadisu pathyate | tatah sesiko buna ] 'mesthinah ' vaninah 'duhita idanimeva nivrtta " sampannam 'pu ' savanam garbhadhanat vrtauye masi karttavyah samskaravisesau yasyah 'tasi iti sruyate ' | rajeti | 'nanu ' avadharane | 'garbhah ' garbhasthamapatya ' 'pita '' pituragatam 'riktham ' dhanam ["rikthamrktha ' dhanam basu " ] 'arhati |

sasto'nkah 631 rajeti | aparamapi kincit baktakamah ehi tavat ' iti prasthitam prahauharom nivartayati | rajeti | 'santatih asti iti ' 'santatih nasti ' iti 'anena ' va 'kim ? vidyamane apatye avidyamane ca phalam tulyam | kuta ityaha--anvayah -- prajah yena yena snigdhana bandhuna viyujyante papat rte dusyantastasam sa sa iti ghusyatam | vyakhya - 'praja ' janah yena yena khigdham na tehayuktina vandhuna ' vandhavena pivadikhajanena viyujyante viyukta bhavanti 'papat papaniratata 'rte ' vina, papinam svajanam varjayitva ityarthah 'dusyantah ' [khanamagrahagona " dusyanto me vandhuh " iti mahato gauravabartta sucita ] 'tasam prajanam ' sa sa bandhah, bandha sthane sthitah 'iti etat ghusyatam ' vijnapyatam | yo yo mrtah dusyantastasya tasya sthane aste | tat mrte va sthite va phalam tulyameva | kintu yah papo mriyate tasya sthane dusyanto na sthasyati | NOTES 1. (3) saketakasya - The Parkrita sakedaasya should not be renderedas saketasya as has been done by Raghava saketasya sresthi is an awkward phrase the c in such eases being unusnal. sakete jatah sakete bhavah or sakete basati iti saketa + bun = saketaka of Saketal. na tasya | Qualifies srosthinah | (b) sresthinah - atisayena prasasthani iti prasastha + drstan = sresthani, sresthavastuni ityarthah tani yasya santi iti srestha + ini matvartha = sresthi merchant. 2. (a) yena viyujyanta - This is from yujir to join rudhadi | viyuja is to disjoin. yah prajah viyunakti gives yena prajah viyujyante in the karma- bacya | papat papam asti asya iti papa + ac matvartha = papah wicked. rte yoge bhumi| (c) va syatam - ghasir visabdane curadi + lota tam karmani | visandana is declaration of views, "anityo'sya nic " - Madhava. The bhavadiganiya root has a different sense. pratihari - ebba nama ghosaidababam [ evam nama ghosayi- tavyam ]| (niskramya punah pravisya ) kale pavaha vima ahi- * Adopted by Prof, Gajendrhgdkar.

632 abhijnanasakuntalam gandidam devassa sasana | kale pravrstamiva abhinanditam devasya sasanam ] WARDER-It shall be so praclaimed. (Going out andcom. ing back ) Sire's command is welcomed like a time y shower. raja ( doghamusnacca nihsvasya ) evam bho santaticcheda- niravalamvanam mulapurusavasane sampadah paramupatisthante | mamatyante puruvasasriya esa vrttantah | KING (sighing deep and warm-Thus O do riches at the death of the original owner, being supportless by the lapse of progeny, pass to a stranger. After my demise too such will be the fate of the fortune of Puru's race. pratihariti | 'kale ' yathakale yat 'pravrsta ' sudrstih [bhave ktah ] tat iva devasya sasana sabhinanditam pujitam | rajeti | 'bhoh ' iti alaksyamantranam pratiharo samvodhanam va | 'santatyah chedena abhavena niravalamvana nirasrayah 'sampadah vibhava 'mulapurusasya ' arjayituvamsadharasya 'avasane ' anta, abhabe, nase ityarthah 'evam ' anena vidhina param ' anya janam 'upatisthanta ' sagacchanta [ sangatikarane sratmanepadam | upatisthanti iti pathe asrayanti ityarthah ] | 'mamapi ante avasane, mrte mayi ityarthah puruvamsasriyah paurava- laksाh 'esa vrttantah evamprakarah, parasrayanam bhavita iti vartta | [ niravalamvana (ta-, nya- ) - upatisthanti (ra-, vi, ma- ) || " sriya esa vrttantah ( ta-, nya- ) - - "srirakalavasavoja bhurevamdvatta ' (ra, mi, ma )|| NOTES 11. (a) um -It is difficult to see how upanihsvasa has to be acted (b). santaticcheda &c. - The reading niravalamvanam kulanam makes kula as nirabalamdha | But if there is santaticchada where is the kula ; When kula itself does exist, the question whether niravalamvana or

sastho'nkah 633 sabalambana does not arise. On the other hand nirabalamvanah qualifying sampadah is perfectly intelligible. There being no santati the wealth amassed has no one to go to becames niravalabhvana | (c). upa- tisthante- 'upai vapuja sangatikarana maitri kara pathisu " iti sangatikarane atmanepadam | (d). Remark - The reading sraurakala &c. gives no good sense, pratihari - parihada amangalam [ pratihatamamangalam ] | WARDER-Let the evil be averted ! raja - dhinmamupasthitasreyo'vamaninam | KING-F 1 e on me that disregarded the luck, that came to hand. sanumati - asam nena appa [ asasayam atma ] | sahim ebuba hie karia nindido sakhimeva hrdaye krtva ninditah anena SANUMATI-Undoubtedly his self is blamed by him having that very friend of mine in his mind. ---- raja- samropite'pyatmani dharmapatni tyakta maya nama kulapratistha | kalpisyamana mahate phalaya vasundhara kala ivoptavija || 23 || KING-Though my own self was caused to germinate in her, the wife entitled to join me at sacrifices, the support of my famiy, was foolishly abandoned by me like a tract of land with seed sown in time and about to become fit for a great harvest. pratauharoti | 'amangala ' bhavadantarupa - paurava sriyah parasrayananca 'pratihatam ' nirakrta bhavatu | rajeti | 'upasthita svayamprapta ' yat 'sreya ' mangalam sapatyadararupam, tat 'avamanyate yastathavidham [ sadhukarini ninih ] 'mam dhik ' | 41

634 abhijnanasakuntalam rajeti | anvayah -- kale uptavina mahate phalaya kalpisyamana vasundhara iva kulapratistha dharmapa at sratmani samropite'pi maya tyakta nama | vyakhya- 'kale ' yatha- samaye 'uptam ' (a + ktah ) ahitam 'vonam ' yasyam tadrso [pavopace'pi yonyam ] ataeva 'mahate ' prabhutaya 'phalaya ' sakhyaya [pabopace putraphalaya ] 'kalpisyamana ' prabhavisyanti [ kapiyoge sampadyamane caturthi '] 'vasundhara rabadhavo dharivo 'vava kulasya ' purusavamsasya 'pratistha alambanaskharupa [ vasundharayamapi yojyametat | "he pratisthe kulasya me | samudra- rasana cova sakhi va yuvayorayam || " iti praguktah ] 'dharmarthi ' prajaprayojana 'patni ' (sakapartivadih ) | (yadda -- tadarthe tat ) sakuntala 'sratmani ' kharupe samropite'pi ' matpreranaya rudha़े'pi [ 'atma vaipuvanamasi ' ityatmanah putratvasruteh ] maya vyakta nama ' kutsitametanma [ nama krtasayam | " nama prakasyasampravya krodhopagamakutsane " ityamarah ] | NOTES 1. pratihatam &c. Act V pratihatam bhavatu is the constrnction. 2. (a) samrapite sama + ruha + nic + kta karmani | * (b) nama Im plies censure. maya dharmapatni tyakta | This is reprehensible from consideration of afterlife (paraloka ) | Again maya kulapratistha vyakta, atmani samropite'pi tyakta is censurable from werdly ( ihaloka ) considerations directly, and indirectly from consideration of paraloka so far as it affects the Pitris by pindalopa | (c) The root krpa is atmanepadi ; but in luta, the forms are krpsyati- - -kalpisyate &c. as in the case of vrata ante. sanumati - paricchanna danim de samdadi bhavissadi [ aparicchinna idanom te santatirbhavisyati ] | SANUMATI Your progeny will now continue uniterrupted. caturika ( janantikam ) - ae imina satthavahavattantena mehappaड़िcchandado ajam diuvve bhatta | nam assasidu madhavavam geाhi aacche hi | [ aye anena sarthavahavrttantena * Adopted by Prof, Gajendragadkar.

| sastho'nkah 635 dvigunodvegi bhartta | enamasvasayitu meghapraticchandat arya- madhavyam grhitva agaccha ! | CHATURIKA ( Aside ) - Ahi By this story of the merchant , Sire has double the anxiety now. Go and come back fetching noble Madhavya from Meghapratichhands place to console him. pratihari - sutta bhanasi [ susthu bhanasi ] (niskranta ) | WARDER-Thou sayest well. (Exit). sanumatiti | 'idanim adhuna, sakuntalayam jate sarvadamane ityarthah ' te santatih kulapravahah 'aparicchina viccha darahita bhavisyati ' | ' caturiketi | 'sarthavahasya ' [ prakvyakhyatah ] vanikpaterdhanamivasya 'vrttantena ' arrier 'frre : ' samadhika ityarthah uhagah ' pauda़ा yasya tathavidhi jato 'bhartta ' | 'e' bharttarama 'avasayitu ' santvayitu ' 'meghapraticchandat ' tatramakat prasadat 'madhavya " restar agaccha [madhavyasya grahane prasadasya "va vamapaye " ityapadane pancami | bhavatkarttrko madhavyakaranaka avasa iti samanakarttakata neya ] | NOTES 1. aparicchinna paricchinna is iyattaya niyata | C. f.. "paricchinna prabhavanim maya na ca visnuna Kumara. Hence aparicina is endless. 2. asvasayitum - Here the katrtva of asvasana kriya is attributed to pratihari | madhavya is only instrument. Otherwise sragamanakriya and bhasvasanakriya will have different kartta and the tusuna will bealt barred. raja - aho dusntasya samsayamarudha़ा pindabhajah | kutah, asmat param bata yathasrutisammrtani ko nah kule nivapanani karisyatiti | nanam prasutivikalena maya prasiktam dhautasesamudakam pitarah pivanti || 24 || ( mohamupagatah ) |

636 abhijnanasakuntalam KING-Alas ! The participators of the rice-cakes offered by Dushyanata here reach a dubious situation. For, surely of the water offered by me, destitute of progeny, the forefa thers drink what is left after washing their tears brought forth by the thought--"Alas, who in our race, after this person, will do the libations. prepared according to the Srutis" (Goes into a swoon) caturika ( sasambhramam avalambya ) - samastasad samassasadu bhatta [samasvasitu samasvasitu bhartta ] CHATURIKA (Hastily holding ) - Take comfort, let Sire take comfort. rajeti | 'aho ' khede | dusyantasya ' [ namagrahanat prakhyatidyotanam | tena prakhyattasya mamapya va vrttam iti mahat khedakaranam ] " pinda bhajante ye te, pitara vam ityarthah 'sasayam ' sankatam 'arudha ' apannah | nunamantrakrcchamutpasyanti pitarah | 'kutah ' ityaha | anvayah - nunam vata asmat param nah kule yathasruti bhutani nivapanani kah karisyati iti pitarah prasutivikalena maya prasiktamudakam dhauta sesam pivanti | vyakhya- 'nunam niscita 'vata khede [ avyayam ] 'asmat ' dusyantat 'para ' pascat mrte dusvante ityarthah 'nah ' kule puruvamse 'yathasruti vedoktavidhanena 'sambhrtani ' samyak citani 'nivasanani pivadanani pindodakakarmani 'kah karisyati ' na ko'pi | 'iti ' evam sancintya pitarah purva pauravah 'prasutya ' santatya 'vikalena rahitena, nihsantanena maya prasikta " dattam 'udakam ' jalam 'dhautani atra ni ' yena tasmat "sesam " avasistam yatha tatha 'pivanti ' | pitari hi prathamam mahattena jalena asrupurna nayanam pracalayanti pascat avasistam jala pivanti | tena manye samsayam gataste iti | | [" sambhutani " (ra ., vi . ma. ) - "sahitani " (ta, nya ) || "karisyati " ( ta, nya . ) - "niyacchati " (ra . vi, ma ) || "asesam " ( ra, vi, ma ) - "amsekam " (ta, nya . ) ] || 'moha ' visamjnatam murccham 'upagatah praptah | 'caturiti | 'sambhramena ' tvaraya 'saha avalamva ' dharayitva rajanamiti sesah |

sasto'nkah )-- 637 [ ''avalambah " ( vi )- 'avalokaya " ( ra ma ) - vangauyastvetat na pathanti ] || 'artta samasvasitu ' sravasti bhavatu | NOTES 1. (a). yathasruti --sruteh anatikramah yathasruti in accordance with the Vedas. avyayau | tat yatha tatha sambha tani sahasupeti samasah | (b). nibapananini + vapa means to offer, especially to the Pitris. ni + bapa + luta bhave = nibapanani offering pitrdanani | (c) prasuti &c pra + su +ktim karmani prasuti progeny apatyam | vigatah kala bhagah asya iti vikalah one whose parts are gone, conah deficient bahu | prasulya bikalah | 3 tat-tena | (d). ghautasra &c. - dhava suddhau + ktakarmani = dhotani wiped. Here we have a replaced by uta by the rule "cchoh su- nunasike ca '| This gives ghau + ta | Now becomes at by the rule "etyedhatyuta mu ' | sisyate iti sisa + ghana karmani = sesam remainder. ghotani asruni yena tat ghota | tasmat sesam the remainder aftar what is used in wiping tears with Raghava has ghotasra ca tat sesacca ti karmadha - | Qualifies pivanti or udakam | $ * The idea is-They do not get the benefit of all the water. I offer them-a part being used mp in washing their faces with. Hence their thirst is unappeased. cf. "na prakasabhujah sraddha khadhasamgrahatatparah " - Raghava. (C). Reading - (i) niyacchati is the Devanagari reading. But nivapana being sraddha &c - nibapanani karisyati like sraddham karisyati sounds more natural. (ii) ghautasra sekama does not necessarily imply that they do not get enough for drink or that the water is polluted. puts forth prominetly the fact-which is what Dushyanta deploresthat a part of the water serves another purpose, hence the supply is insufficient. NOTES sanumati - iddhi, haddhi sadi kkhu dive vabadhanadosena eso andharado ahodi | aham danim ebva nivaburda karemi | [ ha dhik, ha dhik, sati khalu dipe vyavadhanadosena esah andhakaradosam anubhavati | ahamidanimeva nivrtam karomi ] |

9 abhijnanasakuntalam hava sudam mae saundalam samassasaantie mahendajaninae muhado jananabhassua deva evva taha anucissindi jaha airena dhamnapadinim bhatta ahinandira saditti | ta jattam edam kalam pada़िpalidu | java imina buttantena pisrasahom sama- ssasemi ( athava srutam maya sakuntalam samasvasayantya mahendra- jananya mukhat-yajnabhagotasuka debaeva tatha anustasyanti yatha acirena dharmapatnim bhartta srabhinandisyanti iti | tat yuktam etam kalam pratipalayitum | yavadanena vrttantena samasvasayami ) | ( udbhantakena niskranta ) | | priyasakhim SANNUMATI-O Fte. O Fie the lamp being there to be sure he suffers the evil of the gloom through obstruction. I will even now make him happy. Or I have heard from the mouth of the mother of Mahendra who was comforting Sakuntala that the gods themselves, anxious for their share at sacrifices, will so arrange that the husband will without delay welcome his wife that is entitled to join him at holy rites. So it is proper to bide that time. Meanwhile I will console my dear friend with this news. (Exit dancing an Udbhrantaka). sanumatiti | 'dipe sati khalu ' satyeva 'vyavadhana ' durata antaddhirva tadra pena 'dosena eva andhakararupam dosam anubhavati | asta kuladipah sarvadamanah prayantu durasthastamapasyan nirasandhakare majjan saudati | 'hadhika ' etat| ' idanimeka aham ' enam ni tam ' sukhita ' pravrttipradanena iti sesah 'karomi | 'athava ' ayuktametanma | 'yajnabhage utsukah ' utkanthah durjayena danavaganena hrtayajnabhagah punastallame vyagra "deva eva tatha anusthasyanti ' vidhasyanti 'yatha 'acirena ' satva ' 'bharti ' khami dharmaparvo sakuntalam 'abhinandisyati iti maya sakuntalam samasvasayantya mahendrajanayah ' aditeh 'mukhat sratam ' | 'tat ' tasmat 'etam kalam ' yavata kalena deva enam nihatam kurvanti

sastho'nkah da 'yuktam ' yava karmani deva niyukta taba tam kalamityarthah ' pratipalayitu ' pratocitu ' ayukto me vyaparah | 'yavat ' avadhau | tatkalam 'anena vrttantena rasi varttaya athava 'yavat ' avadharane | 'priyasakhaum samasvasayami yavat ' ityanvayah [ 'yukta- metam ' (ma ) - " na yuktam ' ( ra, bi, ta, nya ) ] || [ kalam pratipalayitum ' ( : vin, ma ) - " me ava vilambitum " ( ta, nya ) ] || uddhantavena tadakhyena nrtyabhedena 'niskranta ' | 1. NOTES (a). sati &c. Here dipa is sarbadamana vyavadhana means a screen and also distance andhakara is the upamana of the depair of the king. Hence the alankara is samasoktih | (b). athava - Implies aksepa| She makes up her mind to reveal everything to Dush--yanta ( ni tam karomi ) and then checksherself. 2. (a) yajnabhaga &c. - yajnalabdhah yajnadatto va bhagah yajnabhagah, sakaparthi- vadi | Or yajna bhagah sahamupeti samasa | yajnabhage or yajnabhagena utsukah | sahamudeti samamah | This is suggested in the Tika, Prof. Gajendragadkar thinks this improbable. because the Durjayas were in heaven. But there was nothing to bar their way from heaven to earth. The demon Tadaka is supposed by Kalidass to have done this and seized the God's share's. Compare- "yajvabhih sambhatam havya vitatesvadhvaresu yah | jatavedomukhanmayo mitratamacchinatti nah || in Kumara Prof. Gs own theory is that The king had probably forbidden the performance of sacrifices like the celebration of the spring festival. But as prohtbition is a greater evil than obstruction, this makes Dushyanta a greater enemy of the gods than even the Rakshasas who only obstruct. The text itself, however, fnrnishes evidence that there was no such prohibition. Thus (a) The performance pu savana is spoken of in 'idanimeva nivr tapu savana "| pusavana requires yajna | (d). Dushyanta himself meant to continue performing sraddha &c.

640 abhijnanasakuntalam as is implied by "asmatparam vat yathasrutisamma tani " &c. yathasruti is a significant epithet in this connection (b). acirena - apavarge trtiya | (c). dharmapatrima -- dharmarthi patni dharmapatni | saka parthivadi ; or dharmasya patni, tada avaghasadivat itat | (d) udbhrantakena ud + bhrama + kta bhave + kan kharthe = udbhrantakam literally going up in the air. Technically it is a kind of dance in which first the right foot is lifted, the left is then bent and the body turned rapidly in a direction opposite to the hands of a watch. But Raghava takes it in its literal sense. nepathye va mhanam avavasmarana [ abrahmanyam abrahmanyam ] | IN THE DRESSING ROOM-This must not be done to a Brahmana! Must not be done to a Brahmana [Or murder Murder]. 1 raja - ( pratyagatah kana dattva ) - aye madhavasyevarttasvarah | kah ko'tra bhoh | KING~~(Recovering and listening) - Ha! The note of distress is like that of Madhavya, Who is here, Ho ! Who is here. ( pravisya ) pratihari ( sasambhramam ) - parittasradu devo samsagadha़ vasmam | paritrayatam devah samsayagatam vayasyam ] | [ Entering] WARDER (With alarm)-Let Sire save his friend who is in danger. yada nepathya iti | 'brahmani ' brahmane vede va hi sadhu va 'brahmanyam ' [yat pratyayah ] na brahmanya brahmanavisaye veda va yata nisiddha tata, brahmahatya ityarthah himsa va | atatayinam prati uktam tada brahmahatya kriyate tvaya, virama papadasmata ' iti arthah | yada tu racitaramuddisya uccate tada 'brahmahatya jayate, nivayyaitam bhoh " ityarthah | davapi sambhavatah | rajeti | 'pratyagatah ' labdhasamjnah | esa 'asya ' bhitasya svarah ' nadah 'madhavyasya iva pratibhati | pratihariti | 'sambha, mena ' tvaraya 'vaha ' | devah parivayatam racatu | ' msayam ' sankata ' 'gatam ' 'prapta ' vagrasya '

sastho'nkah raja - kenattagandho manavakah | KING-By whom is the noor fellow humbled ? 641 pratihari - dittharuvena kena vi sattamna adikamitra megha- paड़ccandassa pasadassa kenapi sattvena atikramya mim aropitah ] | agabhumim arovido [ adrstarupena meghapraticchandasya prasadasya aprabhu WARDER-By some invisible being, after having been over-powered, he is placed on the top-floor (roof) of the Meghapratichhanda palace, grhah | raja ( sahasotthaya ) ma tavat athava - mamapi sattvairabhibhuyante ahanyahanyatmana eva tavaj jnatu pramadaskhalitam na sakyam | prajasu kah kena patha prayatityasesato veditumasti saktih || 25 || KING-( Suddenly rising - Indeed not [Or - This must not be]. Are my palaces too infe ted by evil beings? Or Even my own lapses every day through carelessness are not possible to be known, is there the power exhaustively to perceive who among the subjects proceeds by which route? rajeti | manauh kutsitamapatyam 'manavakah madhavyah [ kutsitapatya an natvanca | anukampayam kan ] 'kena janena, kena vidhina va 'catto grhoto 'gandho garyo yasya tadrsi jatah [ "gandho gandhaka amode lese sambandhagavyoh iti visvah ] | pratihari | 'adrstam rupama akrtiryasya tathavidhena 'kenapi sattvena jivena 'ati- kramya abhibhuya 'meghapraticchandasya prasadasya 'agre sikhare ya 'bhumih tama 'aropitah prapito manavakah | rajeti | 'ma tavat ' evam bruhi | 'mamapi visvatapratapasya dusyantasya 'grhah satvah devayoniprabhrtibhine: 'abhibhuyante sratikramyante ? naiva abhibhuyante iti

4ra abhijnanasakuntalam kakuh | tadavayam vaco ma tavata bruhi | yaha-sa tavat vipadyatam madhavyah | mamapi grha abhibhuyante ityasrayam | 'athava pacantare tadapi sambhavet | anvayah - ahani ani atmana eva pramadakhalitam tavat jnatum na sakyam, prajasu ka: kena patha prayati asesato veditu saktirasti ? vyakhya- 'ahani ahani ' pratidinam 'atmanah eva svasyapi 'pramadena anavadhanataya yat 'khalitam dharmapracyutih tat tabata sakalyena [' yabat tavacca sakalye " ityamarah ] jnatum na sakyam | anyatha katham me ajnana shaौparityagah | yadi sannihitatame atmanyapya vam bhavet, tada agocarasu 'prajasu jibesu madhye 'ko janah kena patha satpathena asatpathena va prayati carati iti asesatah sakalyena 'veditu ' jnatu ' 'saktih me asti kim nastya va iti kakuh | atmasam spi yasya samyak jnanam na syat, sa katham bruyat prajasu me papah ko'pi nasti, sthito'pi sa madiyesu grhesu papam nacaret | 1. NOTES manavakah-manaurapatya ' kutsitam iti manu + an = manavah One de. formed. na becomes na by the karika - " apatye kutsite mudha़ manoraut- sargikah sma tah | nakarasya ca murddhanyastena sidhyati masavah || " anukampito manavah iti manava + kan = manavakah | The Vidushaka was deformed and the pity is caused by his sad plight. 2. (a) pramada &c. - skhala + ktabhave = skhalitam slip Here he hints at his own pramada in discarding sakuntala (b). asesatah avidyamanah sesah asmat iti asesah without anyihing left. vahu | asesena iti asesa + trtiya + tami kharthe | sradadi trtiya karane | 'kriya visesananam phalabhavanam pratikaranatvat | Qual vaditum | (c) Remark - The report is disbeliveri 'Evil spirits dare not enter my palace, some. thing else must have happened to poor Madhavya. " [ OrMadhavya must be saved. Strange! My house too is infested by evil spirits. ] The next moment he corrects himself "I cannot cetect the failings of even my own self, how can I Adopted cy Prof. Gajendragadkar.

sastho'nkah 643 hope to control my subjects ?" He counts the spirits also among his praja | The whole of this is substantially adopted by Prof. Gajendragodkar with the remark, "Ray does not understand the proper meaning of the stanza" !! nepathye - bho vassa, aviha aviha [ bho vayasya, abiha aviha 1 IN THE DRESSING ROOM Ab ! Friend, Alas ! Alas ! raja ( gatibhedena parikraman ) - sakhe, na bhetavyam, na bhetavyam | KING ( Stepping in a different gait ) - Nothing to fear, friend, nothing to fear, nepathye ( punastadeva pathipva ) - kaham na bhaissam | vima esa mam ko vi pancavanadasiroharam ikkha vi tisnabhangam karedi [ katha na vibhemi | esa mam ko'pi pratyavanatasirodharam iksumiva tribhanga karoti | IN THE DRESSING ROOM (Repeating the same)-How can I not fear. Here, someone, with my neck bent backwards, is making me bent in three places like a sugar cane. raja ( sadrstiksepam ) - dhanurdhanuh | KING - ( Costing his eyes round ) - My bow ! My bow ! ( pravisya sarngahasta ) yavani - amadu jasradu bhatta, evam hatyavavasahidam sarasanam [ jayatu jayatu bhartta | vapasahitam sarasanam ] | ( raja sasaram dhanuradatte ) | etat hasta- ( Entering bow in hand ) YAVANI - Be victorious, let Sire be victorious. Here is the bow with the hand-guard, ( The king takes the bow with arrow).

644 | abhijnanasakuntalam nepathya iti | 'aviha ' ityavyayam khede ! sambha me hiruktih | rajeti | 'gaterbhedah ' parthakyam tena, bhinnaya gatya, krodhoddhatagatya iti bhavah | F nepathya ' iti | 'tadeva ' avidya sraviksa ityeva | 'ko'pi ' srajnatasvarupah 'esa ' janah 'mam pratyavanata ' prstato vakra 'sirodhara ' griva yasya tathavidham ataeva 'iksumiva far' sthanesu 'bhango vakrata yasya tathavidham karoti | madhye nanah stha kula prati vibhango'ham pragevasam | adhuna punah ko'pyesa grovayam pratyuna ' vidhaya vibhanga karoti | yavaniti | srngasya mahisavisanasya vikarah 'sai ' dhanuh 'hasta ' yasya tadrsi | 'hastam avapati ' racati jyaghatat iti hastavapah ' vamahaste paridhesrasvarmavisesah [anekarthatvaddhatunam vapirata raksanarthah ] | yaha - 'hastam avaproti ' labhate ratyatvena iti 'hastavapah ' [ karmanyan ] | tena sahitam sarasanam ' | 1. NOTES pratyavanana &c. - prati against, ie the wrong way backwards. dharatiti dhr + ac karttari striyam = ghara holder. siraso ghara sirodhara neck. pratyavanata sirodhara yasya whose neck is pushed back so as to get a good bite at the throar (c.f. abhinavakanthasonitarthi below). 2. (a) hastavapa &c. -hasta + a + bapa + ana karmani hastavapah | Also see Tika sam + dha + kta karmani sahita or samhita, the ma or sam = disappearing optionally by the Karika-samo va tatahitayoh | (b) sarasanama - sara asyante cipyante anena iti sara + a + luta karane | nepathye esa tvamabhinavakanthasonitarthi sahalah pasubhiva hanmi cestamanam | arttanam bhayamapanetumattadhanva dusyantastava saranam bhavatvidanim || 26 || IN THE DRESSING ROOM-Here, thirsting after fresh Adopted by Prof. Gajendragadkar.

E sastho ss: 645 blood, I slay thee struggling, as a tiger slays a beast. Let Dushyanta, who takes up his bow to remove the fright of the distressed, be thy protector now. raja ( sarosam ) - katham mamevondisati | tistha kunapasana ( sangamaropa ) - vetravati, sopana- tvamidanom na bhavisyasi | margamadesaya | KING ( With fury ) - How so ! Hints at me ! ! Stay eaterof the dead ( carrion-eater ), thou salt not be now. (Stringing the bow) Vetravati, show me the way to the stair-case. nepathya iti | anvayah - abhinabakanthasonitartho ( aha ) sailah pasubhiva cestamanam tvam esa hanma| arttanam bhayamapanetum avadhanva dusyantah idanom tava saranam bhavatu | vyakhya vyakhya- 'abhinavam nutanam usnamityarthah yat 'kanthasositam galaraktam pravahena agatam dharosna raktamiti yavat | tat 'arthayate ' kanaceti yastadrso'ha ' 'sai ' lo ' vyaghrah 'pasumiva cestamanam ' madugrasatmuktaye yatamanam tvam esa hanmi evadhuna | arttanam pida़िtanam 'bhayamapanetu " durokam 'atadhanva ' dhrtasarasanah [ " dhanusasca " iti anansamasantah ] apannabhaya sabaisu daucitah adhunapi srasya te vanaya dhrtacapah 'dusyantah idanim ' asmin matparakramaprakasacane 'tava saranam, racita 'bhavatu ' yadi tasya saktirasti | astam dusyantah prabhuh prakrtesu, matsamipe ko nama sah | pasyatastasya tvam hanmi ityuddipanam | rajeti | 'katham ' srasvayya | 'uddisati ' abhilaksya bhasate | jananayamapara dhyati taddadhya eva | 'kunapam savam 'asvati ' bhacayati yastatsambuddhau [ karttari yuc ]| 'danom tvam na bhavisyasi marisyasi ityarthah | sanga dhanuh 'aropya ' adhinya krtva | 1. (a) esa - Implies here immediate execution esa hanmi - I froth with kill you. (b) saranam - Always-neuter.

646 abhijnanasakuntalam pratihari- ido ido devo [ ita ito devah ] | ( sarva satvaramupasarpanti ) | WARDER-This way, Sire, (All approach hastily ). raja ( samantadvilokya ) - sunyam khalvidam | KING - ( Looking round ) - This is indeed vacant ! - nepathye - aviha, aviha | aham tumam pekkhami tumam mam " pana pekkhasi | bidalaggahido musao visva niraso mhi jivide sambutto ( aviha aviha| na pasyasi ( 1 preksase ) | jivite samvrttah ] | ? aham tvam pasyami ( 1 prekse ) tvam mam biड़ाlagrhito musaka iva niraso'smi IN THE DRESSING ROOM - Alas! Alas! I see youg you do not see me. Like a mouse, seized by a cat, I have become hopeless of life raja - bhostiraskarinigarvita madiyamastram tvam draksyati | esa tamisa ' sandadhe- yo hanisyati vadhyam tvam raksyam raksisyati dvijam | hamso hi ksiramadatte tanmisra vajamyatyapah || 27 || ( astram sandhatte ) | KING-Oh! Thou proud in thy magic of invisibility, my weapon will see thee. Here I aim the shaft that will kill thee deserving death and protect the Brahmana, worthy of protection. The sawn indeed accepts milk and rejects the water mixed up with it ( Fits the arrow ). nepathya iti | 'viड़ाlena gtahito ' dhrto 'musakah iba jivite ' pranesa 'niraso ' bhavami | tava karanam 'aha ' tvam pasyami tvam mam na pasyasi iti | pasyan katham vayata |

sastho'nkah 647 rajeti | 'tiraskarinya ' pradarsanavidyaya 'garvita ' sahankara, maya cattasyo'pi tvam mamastrena draksyase | tena ca hanisyase | tat sasto'hamiti te garyo ma bhuta | [ "astram " ( ta, nya, ma )" sastram " (ravi ) ] || anvayah - yah vadhya tvam hanisyati raksya dvinam racisyati tamisum esa (aham ) sandadhe | hi hamsah ciram cadate tanmaya apah varjayati | vyakhya -'ya: ' 'vadhya ' papakaranata vadha hai tvam hanisaprati raksya ' raksanaham 'ddijam ' brahma ' madhavya ' raksisyati tam 'ihum ' banam 'esa sandadhe ' paya- maham dhanusi yojayami | naitacivam | tatha hi hamsah ciram dugdham bhadatte grhnati 'tena virena 'misrah ' sambhinna 'apah ' jala 'varjayati ' vyanati | hamsa iva me vanah ciramiva tvam apadravayam brahmanah | tat tvameva banasya me grayah, brahmanastatranyah | [ "raci- vyati " ( ta, nya- ) - " racati ca " (ra, vi, ma . ) ] || NOTES I. aviha &c. - A cry of despair because Dushyanta cannot see him. 2. (a) tiraskarinau &c. - For tiraskarino see Ante. tiraskarani is more easily derived, thus : - tiras + kr + luta karane striyam| tira- skarino requires nini and vrddhabhavah | (b) esa sandadhe This is the counterpart of esa hanmi above. 3. raksisyati The reading racati ca is not in accord with hani fa which is the future. It is better to have either both present or both fnture. ( tatah pravisati matalividusakasca ) matalih- 7 krtah saravyam harina tavasurah sarasanam tesu vikrsyatamidam | prasadasaumyani satam suhrjjane patanti caksumsi na darunah sarah || (Then enter Matali and Vidushaka), MATALI-The Asuras are made your target by Hari, at them let this bow. be drawn. Of the good, on friendly persons, fall eyes mild with pleasure, and not grim arrows.

648 abhijnanasakuntalam raja ( sasambhramamastramupasamharana ) aye matalih 1 svagatam mahendrasarathe | KING (Hastily withdrawing the arrow ) - Ah! Matali ! Welcome O Mahendra's charioteer. mataliriti | anvayah -- harina asurastava saravya krtah tesu idam sarasanam vikrsyatam | satam suhrjjane prasadasaumyani caksumsi patanti, darunah sara na | vyakhya - 'harina ' indrena 'asurah danavah 'tava saravya laksyam [ saravyamiti lauvaikatve nityam ] 'krtah ' danavastuya hanyatam iti harerabhilasah ityarthah | atah 'tesu asuresu 'idam sajya ' 'sarasana ' dhanuh 'vikrsyatam savanamakrsyatam ityarthah | svayamindra pa prarthito danavan jahi, mastu te mayi saratyagah | mayi visaye tu 'matam ' sadhunam bhavadrsam suhrjjane ' mahase vanvabajane 'prasadena ' prasannataya 'saumyani ' sobhanani "caksumsi pavanti darunah ' ghorah 'sarah na ' patanti | suhrdaham na te vadhyah | [ " matalirvadusakaca " ( ta, nya ) - "vidusakamutasrjya matalih " ( ra . vi, ma . ) ] || rajeti | 'sambha mena tvaraya 'astram upasamharan turnapratiprerayan | 'aye ' citram 'matalih ' esah | he 'mahendrasya ' devarajasya 'sarathe ' svagatam sobhanamagamanamastu te | NOTES 1. matalirvidusakasca - The reading vidusakamutsrjya matalih leaves vidusaka outside. But we find he too is on the stage (see below). Hence we prefer the first reading. 2. idam - This ie strung, and it is fitted to draw and shoot. not on me sajya ' bana garbhanca | | Your bow is already with an arrow too. It remains now Let the last two actions be on demons and vidusakah - aham jena ittipasumaram marido so imina dena hindi adi [ aham yena istipasumaram maritah sah anena svagatena abhinnadyate ]|

sastho'nkah 646 VIDUSHAKA-He, by whom I was almost killed like a sacrificial animal, is being greeted by him with welcome! matalih (sasmitam ) -- ayusman sruyatam yadarthamasmi harina bhavatsakasam presitah | MATALI ( With a smile )-0 Long-lived One, hear why I am sent to your presence by Hari. raja - sravahitosmi | KING - I am attentive. matalih - asti kalanemiprasutidurjayo nama danavaganah | MATALI-There is arace of demons Durjaya by name, the descendants of Kalanemi. raja - asti | srutapurva maya naradat | KING-There is, I heard this before from Narada. vidusaka iti | 'yena ' anena 'aham isteh ' yajnasya yah 'pasuh sa iva 'maritah isaduna hrtah [ iti passusabda karmani upapade upamane marayatarnamul ] 'sa: anena rajna 'khagatena khagatasabdoccaranena 'abhinandate ' - bisattanametat vayasyasya | 7 mataliriti | 'sasmita ' miti vidusakavacanat smitam || astoti | 'kalanemeh ' 'prasutih ' santatih 'durjayah nama ' durjaya iti prasiddhah 'danavanam ganah samuhah 'asti ' | raja | etattu naradat maya purva srutam ["bhutapurve carat " iti jnapakat pum- sabdasya paranipatah ] 1 1. isti etc. istipassuriva maritah iti drstipasu + + nic + namul bhave = drstipasumaram, by the rule "upamane karmani ca " | as an avyaya 2. asmi - construe prasitah asmi or take asmi meaning aham | Compare "anyava yuyam kusumavacayam kurudhyanavasmi karomi " - Rudrata. 42

650 matalih- abhijnanasakutalam sakhyuste sa kila satakrato rajayyas tasya tvam ranasirasi smrto nihanta | ucchetta prabhavati yanna saptasaptis- tanna sam timiramapakaroti candrah || 26 || sa bhavanantasatra eva idanim tamaindrarathamaruhya vijayaya pratisthatam | MATALI That race is really not conquerable by your friend Satakratu, and you are thought of (by him) as its destroyer in the front of battle. the front of battle. The nocturnal gloom which Saptasapti ( Sun ) is not able to destroy, the moon removes. Let this self of thine even with arms taken up, proceed now for victory, having ascended that car of Indra. raja - anugrhito'hamanaya maghavatah sambhavanaya | atha madhavyam prati bhavata kimevam prayuktan | KING-I am favoured by this consideration of Maghavat was this procedure, adopted by you (Indra). Well, upon Madhavya ? why mataliriti | anvayah - sa te sakhyah satakratoh srajayyah kila tvam ranasirasi tasya nihanta smrtah | saptasaptih yat sam timiram ucchana prabhavati tat candrah apakaroti | vyakhya- 'sah ' durjayo nama danavaganah 'te sakhyah ' mitrasya 'satakratoh ' indrasya [ karttari vaikalpiko sasthau ] 'ajayyah kila ' jetumasakya eva [jayyah iti sakyarthe nipatyate ] | 'tva ' ranasirasi yuddhagrabhage 'tasya ' danavaganasya 'nihanta ' ghatakah smrto'si smase indrena | ehi bhi sragatya etan jahi iti indrastam smarati ityarthah | na ca tena satakratorlaghavam | 'sapta saptayah ' asva yasya sa suyyah 'yat nesa ' rabijatam 'timiram ' tamah 'uccha nasayitu ' 'na prabhavati na saknoti 'tat timi

sastho'nkah 651 'candrah ' apakaroti ' nirasyati | sa bhavan ' tathavidhasta vam, asura samhararthamahatastva- mityarthah 'attani ' grhautani 'sastrani ' ayudhani yena tathavidha 'eva ' etadvavastha 'eva ' avilamvamiti yavat, idanim ' adhana 'tam ' prasiddham [ prasiddharthatvat yacchandopadanam napeksate ] 1 aindram rathamaruhya vijayaya vijayam labdha pratisthatam prasthito bhava [" samavapravibhyah sthah " ityatmanepadam ] | rajeti | 'madhavatah ' indrasya 'anaya sambhavanaya ' sambhavanena 'aham anugtahitah | yadasau devendro manava samartha ' manyate tat tasya mahananugrahah | 'atha ' ityarambha | prastuta- mupasamhrtya prastavantaramarabhate ityarthah | 'kim evama idrsam ' 'prayuktam ' anusthitam | NOTES f 1. ajayyah jetum sakyah iti ji + yat karmani = jayyah capable of being conquered. This is by nipatana in the rule ""ksayyanayyau sakya the | The usual form is ni + yat karmani = jeyah ought to be conquered jetumarhah | na jayyah ajayyah unconquerable. Similarly acayyah as in "tapasada bhagamacayyam dadatyaranyaka hi nah 'Act. 11 ante. - 2. sa bhavan &c. The punctuation may be done differently thus - sa bhavanattasastra eva | idanom tam &c. Translate That self of thine is armed already. Proceed now &c. 3. ( 4 ). maghavath - The stem is maghavan | This optionally changes into 'maghavat by the rule 'maghava bahulam ' | In the sasthi we get maghonah and maghavatah in the singular, For practical purpose maghavan and maghavat are two different words declined of course differently (b) sambhavanaya sama + bhu + nic + yuc bhabe striyam = sambhavana | It is the same as sambhavana which means "karyesu yogyatadhyavasanam " - Vritti manah- matalih - tadapi kathyate | kiscinnimittadapi santapadayusman maya viklavo drstah | pascat kopayitumayusamantam tatha krtavanasmi | kutah- jvalati calitendhano'grirviprakrtah pannagah phanam kurute | prayah svam mahimanam ksobhat pratipadyate hi janah || 30 ||

652 abhijnanasakuntalam MATALI That too is (being) explained. Your Long-lived Self was noticed by me dispirited through affiction of mind from some reason or other. Then to provoke Your long-lived Self, I acted thus. For, fire blazes up when the fuel is stirred; the snake shows its hood when molested. Usually people attain their own greatness through provocation alone. mataliriti | 'kincit kimapi bhajnatam bastu 'nimitta ' karanam yasya tasmat 'api manasah santapat ' hetoh 'ayusman maya vilo ' 'hrstah ' | [ bhavanamanartha- magatavan moksam gatanca bhavantam drstavan iti buddhisyah samuccayah aperarthah ] | anvayah agnih 'calitendhani jvalati | pannagah viprakrtah phanam kurute | hi janah prayah caubhat kha . mahimanam pratipadyate | vyakhya 'agnih vahnih 'calitani ' ghattitani ' 'indhanani esamsi yasya [ calateci | mitvam ] tadrsah san 'jvalati nijakharupam prakasayati | 'pannagah phanau 'viprakrta udda jitah ' san 'phanam kurute ' darsayati [ karotih sarvadhatvartha vakti ] | 'hi ' tathahi 'janah ' likah 'prayah ' vahulyena [prayas iti bahulyarthe sravyayam ] 'cobhat ' abhighatat parakutadhasanat 'kha' ninam mahimanam prabhava ' pratipadyate grhnati dhate | yadda - 'ha' ityavadharane cobhaddhi pratipadyate - caubhat pratipadyate hi-iti va anvayah | vayasyasya madhavyakha nigrahata dharsito bhavana prakrtimapannah | etaduddisya ka madhavya ' prati maya evam prayuktam iti | NOTES 1. (a). api I take it as implying samuccaya ( See Tika ). We cannot say that it adds indefiniteness of the fan because the cit has already done this. 2. (a) calitenvanah cala + nic + kta karmani = calitani stirred. If the sense is 'to drag' the root is not of the class and the See the form is calita with vrddhi | ganasutra " kampane calih ( ghatadih )" | raja ( janantikam ) - bayasya, anatikramaniya divaspate- rajna | tadatra parigatartha krtva madvacanadamatyapisunam brahi-

sastho'nkah tvanmatih kevala tabat paripalayatu prajah || adhijyamidamanyasmin karmani vyaprtam dhanuh || 31 || 653 KING ( Aside ) - Friend, the command of the Lord of the heaven is not to be transgressed. So, making him acquain ted with facts in this matter, tell Minister Pisuna in my words "This bow with the string on, is engaged in another work. Till then let your intellect alone protect the people. bidusakah -jam bhavam sranavedi (niskrantah ) | [ yadbhavanajnapayati ] | VIDUSHAKA-What Your Highness commands. (Exit). matalih -- ayusaman rathamarohatu | natayati | (niskrantah sarve ) | ( raja ratharohanam MATALI-Let Your Long lived Self ascend the car. ( The king acts ascending the car). (Exeunt all). rajeti | 'divah svargasya 'patyah ' indrasyetyarthah, [ kaskadisu divaspatisabdah payyate | tena satva ' pathasamarthyat aluk ca ] 'ajna anatikramaniya ' calanghaniya -idanimeva maya gantavyam 'tat ' tasmat 'ava ' asmin visaye 'amatyapisuna ' pisuna- vyamamatya ' 'parigatartha ' viditavatanta ' 'krtva maddacanat ' maddacanamavalamba [lyablope pacami ] 'vahi | matvaram gato'cam svayam vaktamasamarthah | tva ' gamanakaranamukta vaksya- mananca bra ूhi ityarthah | anvayah - kevala tvanmatistavat prajah paripalayatu | idama- dhinyam dhanuh anyasmin karmani vyaprtam | vyakhya- 'kevala ' eka asahaya tvammati- svavata tvadiya sarvadarsini vuddhireva 'prajah paripalayatu ' racatu | tasya bhavadududdheh yah sahayah tat 'idam adhijya ' dattagunam 'dhanuh anyasmin rajyaracavyatirikta 'karmani vyaprtam ' niyuktam | tvadiya sastrasu akunthita buddhih mama ca sajya m dhanuh iti ha milite rajya ' racatah | dhanustu samprati karyantare vyaprtam vaddhireva te kevala rajya racatu iti bhavah | |

654 abhijnanasakuntalam NOTES 1. (a) divaspateh divah patih divaspatih | The sasthau does not disappear and the fat is replaced by This the explains saying that divaspati occurs in the kaskadi list. Hence, because the list wants su for visarga therefore the visarga is not dropped as is usual in a samasa ( aluka ) | Nagesa first appeals to the rule "tat- puruse krti bahulam " | vacaspatyadau tatpuruse krti iti alak ' Sekhara. He has then to refer to the kaskadi list for the sa | The kaskadi list is akrtigana, but so far as given by panini the word divaspati does not appear in it. If however we take this as a Vedicusage we may refer to the rule " sasthaprah patiputraprsthaparapadapayasposasa " which enjoins satva and perhaps by implication alaka also. Comp - " katha ' tarhi vacasyatih ityadi ? ucyate, krcita chandasa api bhasayam prayujyante | kaskadisu va dustavyam " - durghatavrttih | Remark Throughout, Matali addresses the king as srayudmana as a sarathi has to do towards the rathin sastho'nkah - The Sixth Act.