Chapter 3 - Tritiya-anka (tritiyo'nkah)

trtiyo'nkah 273 Do you say that Sakuntala is greatly indisposed through a heat-attack (sun-stroke ?), and these are for soothing her body ? Priyamvada, let her be nursed carefully. She is indeed the life of His Worship the Superior. I too will deliver for her, evil averting sacrificial water into the hands of Gautami (Exit). viskrambhakah (PRELUDE ) tata iti -- ( 'kusan adaya ' mahotva 'yajamanasya ' kanvasramavasinah kamyacit rtvijah 'sisyah ' kalah 'pravisati ' ) | aho iti | 'aho ' asrayyam | 'parthivo ' raja 'dusyanto mahan anubhavah ' prabhavo yasya tadrsah | 'tatvabhavati ' manya tasmin 'srame pravistabhava eva ' yadeva pravistah sa tadava, 'nah karmani ' kriyah 'nirgata upadrava upalava ' 'sahatani jatani ("mahanubhavah parthi vo " ( ra bighna yesam tathavidhani vi "mahaprabhavah raja " "yena "dhena pravistamata pravistamava " (ta- nya (ra-, vi, ) | (ta-, nya-, ma ) || "pravisthamava " ( ra-, vi ) || ma ) || "sattani " ( ta, nya . ma ) - " pravrttani bhavanti " keti | anvayah - vanasandhane ka katha | sa hi duratah jyasabdena va dhanusah hunga- gova vighnanapohati | vyakhya- kimayamupaplavabhavo vanena krtah ? na ityaha- 'banasya sandhana ' dhanusi yojane ka katha ' | tasya katham va nasti | 'sa hi ' nunam sah, durata 'nyaya ' dhanurgunasya sabdenaiva tammava napi 'dhanusah kunkarena ' samkrtva 'iva ' it ca ), vighnan drstivighatakan 'apohati ' nirakaroti, (dhanusi rudradharmaropah | harathastra hi rudrah | jyaghosena racasah palayitah | manya nayam jyasabdah kintu rudrarupam tasya dhanura va huddharana vighnan nirasa ) | yavaditi | 'iman ' sa gtahitan 'darbhan ' kusan vedah ' yajnavedikayah 'sastara " partham paritah patanartha ' 'rtvigbhah yajamana bhah | ( 'rtvigdastaka " iti kvina nipatinah ) 'upaharami ' nayami | nitva tebho dadami | paroti | ('parikramya ' rangamanca parito gatva avalokya 'akase ' calaksya caha | rangadahih sthitam pana sabodhya yat kathyate tat 'cakase ' ] | 'idam usirasya ' vira-

274 abhijnanasakuntalam -gasvavanasya 'anulepana ' dehacarca mrnala vanti ' mrnalasahitani 'nalinipatrani ' 'padmapatrani ca kasya ' artha ' niyante 'lim ' vacanam asru tamapi tamiva natayitva | "akanya " ( ra ) ] || sravanam 'abhinaya ' rupayitva | prati- [ 'srutimabhinova " ( ta, [ "fanfudita" ( a-, fa- a|- H ) kimiti | 'atapena ' suyyena grosa mena va 'langhanat ' abhibhavat sakuntala 'balavat ' atyartham 'avastha ' aprakrtistha, katara iti yavat jata, 'tasthah "' sakuntalayah 'sarirasya nirvapanaya ' tapavinodaya etat sarvam 'iti bravisi kim ? "yatnat ' yavamalamba ( lyaklope pancami ) 'upaparyamta ' sevyata sa | 'sakuntala 'tatrabhavatah ' manyasya 'kulapateh ' annapanadidanena sunikulesvarasya kanvasya uckrsita " nihsvasavayuh, pranabhuta- vidheyavisesanametata | ataeva cintaniya sa| ahamapi sahi ahamapi tavat vaitanika ' yacikam 'santadakam ' apacchantijala gautamihasta asya sakuntalaye 'visarjayisyami ' presayisyami ["priyamvade babadupacaryatam " (ta-, nya-, ma- ) - " tarhi tvaritam gamyatam ' (ra ., vi .) || " sa hi tavabhavatah " (ta- nya . ma- ) - sakhisa khalu bhagavatah kanvasya " (ra- vi . ) ] || viskambhaka iti | yata svayam tacchamapi kathayah asadvayam yojayati tat viskambhaka -iti kathyate | "vrttavatti svamananam kathamsanam nidarsakah | samciptarthasa viskambha adavasya darsitah " || NOTES 1. Summary - tatah pratidinam rajani racitari sunibhih karmanusthiyate | va te ca rajnah sakuntalayasca santapah | ekada samapte madhyandine karmani khinana raja malinitire viharata beta sagtahe birahatapta sakuntala sakhibhagram paricaryapramana adrsyata | tabhyamathi tatha tadanimanuragastaya vidvatah | sratva rajna saharsamupasrtya atma niveditah | evam vidite paramparanurage gandharvena vidhina parinayah samhattah | etasminnantare sakantalayah kusalam jijnasamana tava vrddha tapasi gautami prata | sa sakuntalam vitapantarite rajani uthajam ninaya tatah sangro homah pravavate vighnarthasca- gata racasah | rajapi tanpratya va pragatah |-

A trtiyo'nkah 275 2. [a] mahanubhavah anugato bhava iti anubhavah majesty praditat| We cannot say anu + bhu +ghana bhave = anubhavah because by the rufe "sribhuvo'nupasarga " cana has to be attached to bhu only when no upasarga precedes. Or anubhavayati iti anu + bhu + nica + a karttari = anubhavah | [b] pravistamava &c. - mava is avadharaye | -mava is avadharane | In this sense it is always N neuter 'bhava ' kartta va vadharaye " | pravista evam pravistabhavam | tasmin || Here the avadharana is with regard to to pravasa he has but entered and done nothing else. a implies regarding to time- -Even at the time of entry, not a moment later. F 5. But Kalidasa very often has ara in such cases in the fa Thus 'ma bicamavah kila " Raghu. The present may be a similar case. * We may also attach mayaca in the sense of pramana in defence of such cases. Thus pravista itya tat pramanamasya iti pravista + mavac = pravistamamah one of whom we can say nothing beyond the fact that he has entered ( pravista ) | Practically this amounts to avadharana Hence the meaning is unchanged; or matra = measure. pravista iti bhasa yasa, bahu - 1 (c) nirasta upalava yesam te nirupaplavah [bahu ] 1 Also see Tika. 3. [a] ka katha &c. What shall I say about his aiming his arrow? That his arrow will remove obstructors need not be stated, it is self evident. The reason follows. [b] duratah-durata from distance, dure sthitva iti "lyava lope - " adhikarane pancami | This is not apadana pancami | Hence the tam is attached by the Varttika 'adyadibha upasamkhyanam " | [C] hunkaranam iti ham +kr +ghan bhava = hankara a growl. hum is anukarana and gatisamjnaka by the rule "anu- karanamcanitiparam " | tena | The Rudras growl [ huhara ] and dispel enemies. So does his bow. (d) apohati apa + uha or uha + lata ti removes. The para pada of uha is optional by the Varttika "upasagidamanya svorva vacanam " 4. Remark - The meter is loka| The first line gives the conclusion. His arrows thoroughly extirpate obstructors. The reason is-Because even the twang of his bow scares * Adopted by Prof. Gajendragadkar.

276 abhijnanasakuntalam them away; such being the effect of the twang you may imagine the efficacy of the arrows. Hence the figure is carthantaranyasa | There is also upama or utpreca in hunkareneva | 5. (a) yavana - avadharane | (b) vedi &c. - samantat staranam iti sama +ru + lugtabhava = samstaram strewing. vedyah samstaranam | ta yatha tatha | "arthena nityasamasah " iti yatata - of the nityasamasa class. Qualifies upaharami | kriyavisesanatvat klivatvam | For strewing of Kusa grass rcund the altar, ccmpare "ami vedi paritah kta pratavisnah samidantah prantamamstisamdarbhah | - Act. IV. 6. (a) akase ... kim vrabisi- Only one actor is present. He imagines he sees some in the distance, shouts out a questions, then feigns he hears the reply, though no answer is really given. In such cases the question is introduced by the stagedirection and the actors pronounce the reply saying. kim- vravisi &c. - kim bravosya vamityadi pana braviti yat | tvavanuktama- pestata padakasabhasitam " (b) avastha - svasmin tisthati iti sva + skhya + kakarttari = svastha at ease, na svastha | (c) sarira &c. - nir + ya often means 'to scothe' 'to ccmfort' with kalidasa | Compare " aye- labdha ' nevanirvanam ' - Infra. "nirvapya priyasanda sa: sautamaksavadhodyata - Raghu. - &c. nir + va + nic + luta bhave = nirvapanam soothing. sarirasya nirvapanam tama | tadaya caturtho| (d) uckrsitam - uda +vasa + kta bhave Lit the breath, here-- Life ; cp. "tvameba tayoh ekamavasucrmitam " - Kad. tamma 7. (a) vaitanikam - vitanyate iti vi + tana + ghana karmani vitanah sacrifice yajnah| "vitano yasca ulloce bistara punapumsakam ' iti medini | vitane bhavam iti vitana + una adhyatmadi | (b) santadakam sama + kin bhava = santih relief santarthamudakam sakaparthivadi| (c) ase x " karmana yamabhipram ti " iti sampradane 4rthom| (d) gautamihasta - It is the adhara or visarjana | See next. (e) visarjayisyami - The fe here is svarthe as in ramo rajyamakarayam ", "ahvayakan mumipaterayodhyam vyasarjayanma- thilamaya mukhah " = Bhatti &c. Also srja sometimes means merely to place. ' Compare "visrjya mayi duhkhani " "disamupantaresu sasarja drstim, " * Adopted by Prof. Gajendragadkar.

dvitiyo'ngah 277 . &c. This is the sense here. Hence gautamohata is the adhara | (f) Remark - This prepares us for the interruption to the interview of dusyanta and sakuntala as described towards the end of Act. III "cakravakvadhuke &c. Act III.* 1. viskamnati iti viskambhah | pacadyaca | sa eva viskambhakah | It is & short statement showing the connection of events acted, past and future. It is of two kinds suddha and sangosa - suddha when acted by one or two madhyama actors, and sankirna if both madhyama and nica are .employed" madhyena madhyamabhyam va pavabhyam samprayojitah | suddhah syat sa tu sankirnah nocamadhyamagocarah || This is a suddhaviskabhyah | trtiyo'nkah ( tatah pravisati kamayanavastho raja ) | ( nihsvasya ) - jane tapaso vo sa vala paravatoti me viditam | alamasmi tato hrdayam tathapi nedam nivarttayitum || 2 || raja (Then enters the king in the state of one, in love). KING (Sighing ) - I know ths power of penance. That the girl has & master, is also known to me. Yet I am not able to withdraw this heart from her. yanah ' tatah iti | kamayate iti sanaci sragamasastramanityamiti suki akkate 'kama- jatamadanah ityarthah ( "kamadhanasabdah siddho'nadiva t " iti vamanah ) | avastha kamayanabakhya | sa iva avastha yasya tathavidhah, caunah pandarakrtih ityarthah * Adopted by Prof. Gajendragadkar. tasya

278 abhijnanasakuntalam ('saptamupumanapurva syottarapadalopasca vaktavyah " iti bahuvrihih ) raja 'pravisati ' [ 'kamayana ' ( ra tika, di0 ) "samadana " ( ta, vya, ma, ) ] || sa vala paravati iti me viditam | jane iti anvayah ---tapaso vaurya jane | tathapi idam hrdayam tato nivarttayitum alam na asmi | vyakha -- 'tapasi vauyamtra tapobala 'jane ' tapoklena mam aparadhinam dagdha samartho munih iti me jnatam | | tat sunim aprasadya sakuntalaparinayah asambhavah | sa bala sakuntala 'paravati ' paratantra, piva- jnavarttini 'iti ' etadapi 'me viditam ' | ato gandharvenapi vidhina neyamasa vihite pitari uाya | tena hi samprati sakuntalarupat vastuno mano nivatamtra pituragamana praticakha iti cet na ' tathapi ' evam samprati asya labhe asambhave'pi 'ita ' hrdayam ' etanme citta tatah sakuntalarupat bastunah ( baranarthanamisita iti apadane pancami ) nivartta vitum varayitum alam samartho na asmi na mavami | avasa sanah alabha prayamamsaye pravatta te kim karomi | [ "alasami " ityadi (ra- bi ) -- "na va nimnadiva salilam nivarttate me tato hrdayam " (ta-, nya, ma ) || atah para tarka vagisa nyayapancananapadanam - "bhagavan manmatha kutasta kusumayudhasya satata cana- ( smatva ) - metat | sradyapi nunam harakopavasti bayi jvalanyauva ivamya rasau | tvamanyatha manmatha maddidhanam bhasmavasesah kathamevamusाh || srapi ca " iti || NOTES 1. kamayana &c. -- kama + pina + sanaca karttari kamayanah which is. a vaudika form. kamayana, cintayana, &c, frequently occur in the ramayana and mahabharata | In bhasa the form expected is kamayamana by the rule "anesuk " | Raghava's efforts to defend kamayana in. bhasa are amusing. He says 'yaha kamasya yane udgamane arohane va ya avastha abhilasadyah sa yasya sah " | Vamana has the right solution. 2. (a) jane - 'anupasargat 'nah " iti kartta bhipraye kriyaphala sratmanepadam | (b) me - karttari sasti | See next. (c) viditam - vida + ta karmani varttamane | Hence by the rule " tasya ca varttamane " we have sasthau in me the anuktakartta | (d) nivattam yitum - We have tumuna without kriyarthakriya

trtiyo'ngah 278 owing to alam by the rule "parvvaptivacanesvalamathaॆ su " | (e) The verse. discloses the king's diffidence in spite of the resolution made in consultation with the jester. 2. Readings (a) na ca nimrat &c. places the kata deta with hrdaya | In the first half the katta ta is with aham| Logically this. is defective. "I know (aha jana ) yet heart persists" is not as direct as "I know yet I persist." When the final result is the same "A knows yet he persists' seems better than "A knows. yet B persists." (b) adyapi &c. is childish. If manmatha is uma because he is bhavamavasesah and so there is fre in him he must be to all and not to the fa' only. If anything, he should feel less to a who is already himself with love. ( madanabadham nirupa ) bhagavan kusumayudha tvaya candramasa ca visvasaniyabhyamatisandhiyate kamijanasarthah | kutah - tava kusumaparatva ' bhitarasmitvamindora- yamidamayatha drsyate maddidhesu | visrjati himagarbhairagnimindurmayukhaisa - tvamapi kusumavanan vajrasarikarosi ||1|| (Acting love-sickness) O mighty god with weapons of flowers by thee and by the moon both seemingly reliable the hole host of love-sick people is being deceived. For your having flowery arrows and the moon's having cold rays both these seem untrue for people like me. The moon casts fire with its rays that have frost (Or-are cool) within and you too are making your arrows of flower of adamantine strength. madaneti | ( 'madanena ' kandrayena 'badha ' vaghana kandarpakrtam pida़ा 'nirupya ' abhiniya aha ) 'bhagavan kusumayudha ' puspadhanvan kusumeso ca ["aravindamasokasca cutacca aaefaer nilotpalaca paca te pancavanasya sayakah || " ] ' tvaya candramasa candrana

-280 abhijnanasakuntalam 'ca' dabhyamapi yuvabhyam 'visvasaniyabhyam (ekastavata komalakusumena praharan anaranca hima vikiran visvasaniyah ) 'kamijananam kaminam 'sarthah ' samuhah 'atisandhiyate ' vancate| naiva tvam mrdu praharasi, nayyasau candrah sitarasmih kamisa | taveti | anvayah - tava kusumasaratvam indoh sitarasmitvam, idam vayam mahisesu athathartha drsyate | induh himagabhairmayukhaih agni visrjati tvamapi kusumavanan vajrasarau- karosi | vyakhaya - ' tava kusumani ' komalani puspani 'sara| ' vana yasya tasya bhavah tattvam | 'indoh ' candrasya 'sita ' himah 'rasmayah ' kirana yasya tasya bhavah tattvam | 'idam daya ' havayavavastu 'mama ' iva 'vidya ' prakaro yesam tesu kamisu ityarthah, avadhartham arthasya abhidheyasya ananurupam asadrsam drsyate anumiyate | karanamaha- 'induh himam garbhah ' antaro bhago yesam te 'nakha ' kiranah ( karane sya ) 'agni ' visrjati ' vikirati tvamapi kusumavayan puspasaran sravajrasaran vajrasaran karosi | na hi kusumasya marmabhedita himasya va dahakata asti, tat puspasarastvam sitarasmisrandra iti vancana nah kaminam | ("madanabadham nirupa " ityata arabhya " parikramya " ityatah prak- payanti praciptamiva bhati | madhyahne indukiranasya tocnatavarnana nativa ramaniyam ) || NOTES 1. (a) kusumayudha - ayudhyate anena iti ca + yudha + ka karane ghanarthah ayudham weapons [ includes bow and arrow ]. kasumam srayudhamasya | tatsa vuddhau | (b) atisandhoyate - ati + sam + dha +lata te karmani | ati + sam + dha means to cheat. Compare "paratisandhanamadhiyate yaih | kim punarimamatisandhaya labhyate " Act. V. connec 2. (a) ayathartham - arthasya abhidheyasya yogya yathartham agreeing with the sense. avyayau | na yathartham (b) visrjati This is ted with maddidhaॆsu in the first half. In madidhesu agni ' visrjati the saptami is aupala sike adhara | But maddidhesu ayathartham and maddidhesu vajrasarikarosi have visaye saptami | (c) bajra &c. -- bajrasya sarah vajrasarah | sa iva sari yesam vajrasarah having the strength of the thunderbolt avajrasaran vanusaran karosi iti vajrasara + civa + k + lata si | A Calcutta Editor finds af here but this is wrong-the being prohibited by "upapamatina " It is merely placed before karosi by the rule

tatoya iss: 281 "ne praga dhatoh " | (e) This looks like an interpolation. See Notes below. For a similar sense we may quote from Vikramorvasi-' idamamulabha vastuprarthana durnivara prathamamapi mano me pancavanah ksinoti | kimuta malayavatonmulitapanda parva rupavana sahakara darsitesvanka resu || " athava-- anisamapi makaraketurmanaso rujamavahantrabhimato me | yadi madirayatanayanam tamadhikrtya praharatoti || 4 || ( sakhadam parikramya ) ka nu khalu samsthite karmani sadasya- ranujnatah khinnamatmanam vinodayami | ( nihsvasya ) na priya- darsanadrte saranamanyat | yavadenamanvisayami | Or, I like the fish-bannered god even constantly causing pain to my heart if it be that he smites refering to that damsel of broad quivering eyes. (Walking round with sigh of distress). The rite being over dismissed by the priests, where indeed shall I comfort my distressed self? (Sighing) Nothing else but a sight of my beloved can help me; I will seek her. ' athava ' iti pacantare | anisamiti | anvayah - madirayatanayanam tamadhikrtya praharati iti yadi ( tada ) makaraketuh anisa manasi rujamabahanapi me srabhimatah | vyakha- 'madire ' antarvepamane ayate ' visale ca nayano yasthah tam ( "sausthavena- parityakta marapangamanohara | vepamanantara drstimadira parikirtita || " iti hemadrih 'tam ' sakuntalam 'adhikrtya ' visayikrtya 'praharati ' mamiti sesah 'iti yadi ' yadyeva bhavati, tada makaraketuh ' kamah 'anisa ' satata 'manaso ruja ' vedanamm 'ava- han ' kurvan 'api me abhimatah ' sammatah | sakuntalayam kamo me iti cet, kamaja pauda़ा api mukhada ityarthah | ( vidyasagarapada eta ' na pathanti | tucchartho'ya praksipto ba ) || [ ita uttaram - "bhagavanna vamupalabdhasya te na mam pratyanukrosah | vartha va sankalpa- satairajakhamana nauto'si mayavaddhim | akrsya capa sravanopakantha mayyeva yastava vanamoksah || ( sakheda ' parikrama )" iti (ta-, nya- ma ) ] || 19

282 abhijnanasakuntalam sakhedamiti | ('khedena ' atam 'saha ' yatha tatha 'sakhedam ' atmanam khinnamivah darsayitva ityarthah ) - 'ti | 'karmani ' yagakarmani samsthite nispanna sati 'sadasyah samasyaih tapaseh 'anujnatah susampanno yagah, visramyatu bhavan iti krtanumatih 'khinna ' praptakhedam 'atmana ' kva nu khalu vinodayami ' vinoda karayami [ " tatkaroti budacaste " iti nica | tato hetumanica ] | 'na ca priyayah ' sakuntalaya yat darsana ' tasmat 'anyat ' tadabhinna ' kincit 'saranam ' asti | taddarsanadeva yadi binodah syat nanyatah [ "khinnamatmanam " ( ta, nya- ) " sramakkantam " ( ra . bi . ma. ) | " na ca priyadarsa nat " (ba-, nya ) - "ki ' nu khalu mem priyadarsanat " (ra-, vi-ma- )] || NOTES 1. (a) makaraketuh makarasya pratikrtih iti makara + kan = makarah the figure of a which is a sea-monster. The disappears in. the case of a dhvaja by the Karika 'arca pujanarthasu citrakadhvajesu ca | duba pratikrtau lopah devapathadisu | ' sa ketuh dhvajo yasya | (b) Remark- We have very careless writing from madanavadham nirupya to praharatiti | The nirnayasagara Press edition of Raghava Bhatta omits the verse anisamapi &c. Vidyasagara does the same. The whole passage is so glaringly defective that it is difficult to accept it as from Kalidasa. I notice some defects below - (i) visvasaniya as applied to is not a happy epithet. When we say so and so is bisvasaniya (reliable), we imply that outward appearance is suspi cious, but in fact he may be trusted. In the case of kusumayudha, the mention of ayudha is apt to create distrust, so visvasaniya is all right. But has the derivative meaning the delightful time-keeper. -candati ahladayati iti candrah | bhibhaute kalam iti mah | candrasvasi masca | In his case visvasaniya is meaningless. (ii) kamijana and kamisartha equally express the meaning of kamijanasartha which is therefore unnecessarily cumbrous. (iii) Having directly menticned kusumayudha and candramas, subsequent reference should be by except to avoid ambiguity. Now in the verse, while kasumayudha is refered to by 'taba ', the name indu is used for candramas |

atuts: 283 It would have been better to say tabakusumasaratvam tasya sitadyutitvam &c. (iv) maddidhesu for mayi is a kind of aprastutaprasamsa by no means pleasing. (v) The first half of the verse a &c. is only a repetition of tvaya candramasa ca &c. above. visrjati himagarbhah &e immediately after a is more direct and would have served the purpose quite well. The writer seems to be in want of meterials to complete the verse and is obliged to repeat. (vi) In the first half, and in the preceding prose, the order is a ; but in the second half, this is, for no good reason reversed, and we have (vii) It was mid-day at the time, and the reference to the unbearableness of moon-light is a queer aprastutaprasamsa to say the least of it. (viii) kama is addressed directly in the second person on the preceding page; but the verse &c. puts him unaccountably in the third person. (ix) The fa in is superfluous. The meaning is more easily expressed without it. (x) The verse means-I welcome Kama's blow if he strikes with reference to Sakuntala. The writer of this seems to be a superficial observer. If the object of the king's love were less endowed by nature than Sakuntala, even then she would have pleased him as Sakuntala pleases now. Compare the poet's remarka pasyati " - Act. II (xi) alamasmi tato hrdaya tathapi neda nivarttayitum (See Ante) shows that the uppermost thought in the king's mind at the time is to search for Sakuntala. Hence a I og d'fera karmani &c. naturally follows after nivarttayitum | The passage madana- vadham nirupya - praharatiti is thus an interruption. But there is nothing here to interrupt the thought. 2. Reading. The reading does not suit the context. There was no occasion to become *Besides, if he was really there were plenty of shades available, and he would not have been at a loss for a suitable place and exclaimed ka nu khalu &c. I prefer khinam | He was evidently khinna for the poet remarks sakheda parikramya |

284 srabhijnanasakuntalam ( suryatramavalokya ) imamugratapava lam prayena latavalaya vatsu tatraiva tavada malinotoresu sasakhojana sakuntala gamayati | gacchami | ( parikramyavalokya ca ) anaya balapadapavothya ca ) sutanuraciram gateti tarkayami | kutah - sammolanti na tavadubaindhanakosastayavacitapusyah | caurasimga dhasvami sante kisalayacche dah || 5 || (Looking at the sun) Usually Sakuntala passes this period of fierce sun with her friends on the banks of the Malini, where there are groves of creepers. There indeed I go. (Going round and looking) I guess the fine-figured damsel has not long passed by this row of young trees. Why do I say so? The cases in the stalks whence flowers have been plucked by her, do not yet close up; and those mutilated (Or-cuts in the) young shoots appear wet with milky juice. suyati | (vela nirnayartha 'suryam avalokya ' hrsta ) 'sakuntala prayena ' vahulyena na tu niyatameva 'latanam balayani ' vestanani latavestitasthanani santi yesu tesu 'malinitiresu malininadyastatesu 'sakhojanena priya vadaya anasuyaya ca 'saha imam ugrah ' kathorah 'atapo ' ravih, ravikara ityarthah yasya tathavidham 'vela ' ksana ' 'gamayati ' ativahayati | anayeti | 'sunanuh ' anavadyangi sakuntala 'anatha valapadapanam diya srakhya, vithisobhitena vartma na ityarthah 'aciram ' adhuna eva 'gata iti tarkayami matya | kutah ' evam ' navaumi iti cet - samprilannoti | anvayah - tatha avacitapuspah bandhanakosah na tavat sammilanti | srami kisalayaccha dasca cauranigdha drsyante | vyakha - 'taya ' sakuntalaya 'avacitani ' lunani gtahitani 'puspani yesam yebhyo va tathavidhah 'bandhanakosah ' vantakosah 'na 'sammilanti ' sammilita bhavanta va | 'ami ' drsyamanah tavat cchidyate esa iti cchadah cchedanavakaranah [ adhikarane ghana ]| 'kisalayanam cchedah ' chinnah

trtiyo'nkah 285 kisalaya va, te 'ca corena ' cchedanamargat sa teा dravana 'snigdhah ' ardra 'drsyanta ' lacantam | [ raghavo vidyasagarapadaca "parikramyavaloka " ityatah " kimalayacchedah " iti yavata na pathanti ] || NOTES 1. (a) malini &c. - tauresu tata desesu, plural with reference to different sites. tattadda sanam bahutvaddahuvacanam | (b) sasagnijana - sakhirupo janah sakhijanah | sakaparthivaditat | tena saha varttamana etc. bahu- .. 2. (a) bala &c. - botho is pankti a line, or vartman a read. "vothi mani pakti ca " iti hemah In first sense balapadapankti means vala padapapanaktisobhita varma by laksana | When baudhau is vartmana, say valapadapa- sobhita vauthi | sakaparthivadi | tatha | trtiya karane | | Both aौthi and vauthau are seen. (b) aciram - na ciram not long. It is a kala and used as karma of gamanakriya | " desakaladhvagantavyah karmasamjna karmanam " | 3. (a) tavat sakalya| The cases will first close up then dry in the sun. They have not even closed yet. Hence the flower must have been just now ( avira ) plucked. (b) tayavacita &c. Sakuntala was too ill to attend to these things herself. The king thought she did these, because he did not know she was ill. 4. Remark - These signs guide the king. I think the passage ought to appear though Raghava omits it. ( parikramya samsparsa rupayitva ) aho pravatasubhago'thamuddasah | sakyamaravindasurabhih kanabahi malinotaranganam | anga ra gatapta raviralamalingitu pavanah || 6 || ( parikramyavalokya ca ) asmin vetasapariksipta latamandape sannihitaya sakuntalaya bhavitavyam | tathahi- abhunnata purastadavagadha़ा jaghanagauravat pascat | dvare'sya pandu sikate padapankti syate'bhinaba || 7 ||

286 abhijnanasakuntalam (Acting as it touched by the breeze ). Ab ! this spot is pleasant with its fine breeze. Here by the love-stricken limbs can be closely embraced the lotus-scented breeze, the carrier of spray from the ripples of the Malini. (Going round and locking about). Sakuntala is bound to be near in this bower of creepers enclosed by canes. For at its entrance, where there is pale sand, is seen a fresh line of foot-prints, raised outwards in front and pressed down behind through the weight of the hips parikramya ti | 'parikramya samsparsa batasamsparsa '' 'rupayitva ' akarena abhiniya | aho iti | 'aho ' | prakrstena vatena subhagah ' hrdyah 'atham uddesah ' vanavibhagah | sakyamiti | anvayah anvayah - ava anangataptaih angah aravindasurabhih mastinitaranganam kanavahau pavanah aviralam alingitum sakyam | vyakha -- ava pradese 'anangena ' gavah [anukta karttari trtiya ] kamena 'tapteh ' pida़िtaih praptakamakrtatapaih angah aravindah ' kamalah 'surabhih ' padmagandhih pranatarpanah malinyah taranganam vicinam 'kana- bahau saukaravahi, susitatvat sarvangatarpama ityarthah pavanah ' vatah, avirala gadha़ " yatha tatha 'lingitam ' ale sta 'sakam ' | madanakrte asadahai surabhisitavatasevana ' hitam | taca ihaiva sambhavati iti bhavah | [ "saktihosca " iti karmani yat | etat sakam etadasakam, iti prathama samanyatau lingavacanayoh avivacaya eva bastubibhagah | tatah sakaresu pavanasya antarbhavah | na hi sacatkrtah sakapavanayovisesyavisesana- bhavah | tena "saka pavanah " ityadosam | "saka miti rupa ' vilingavacanasyapi karma- bhidhayam samanyopakramat " iti vamanah ] [ "sakam " (ra-, vi, ma . ) - "sakah " (ta-, nya - ) || " abiralama " (ra .vi ., ma ) | - " ni yam " (ta-, nya - ) ] | asminniti | ' asmin vetaseh pariksipate vestite 'latamandape ' latagrhe 'sanni 'hitaya ' samipasthaya sakuntalaya ' bhavitavyam | anumanakaranamaha 'tathahi '- amiti | anvayah - panda sikate asya dvara pancat sravagadha़ा, abhinava padapanakti ; drsyate | purastat abhanata, jaghanagauravat vyakha -'pandavah panda barnah "sikatah ' valukah yasmin tadrse [sikatasabdah striyam vahatva prayena, kvacit ekatva spi ] 'asya ' latamandapasya dvara purastata ' purobhage, angalausu, visesatah angastayoh

trtiyo'nka 287 ityarthah : 'abhuprannata ' udanga limudra 'jaghanasya ' nitambasya 'gauravada ' gurutvat ' 'pancat ' gula phayih 'sravagadha़ा ' gambhira gadha़ा, na tu kevala ' gadha़ा 'abhinava ' sadyah krta 'pada- paktih drsyate ' eva varastrilaksanalaksitatvat | NOTES 1. sakam - With saka ' pabanah compare yuktam abhilasah - Infra samanyopakramat napumsakam as in vidita in viditabhakti - Ante, Vamana's vilingabacana means viruddhalinga ( differing in gender) and viruddhavacana ( differing in number ). For viruddhalinga compare saka cuta in "sakanca- nena svamamsadibhirapi cat pratihantum " - Bhashya. viruddhavacana is seen in 'saka ' salimamsadoni in " sakancanena salimamsadaunyapi vratayitum " - Bhashya. 'saka ' karah has both viruddhalimga and "biruddhabacana in "saka mosadhipane navodayah - ke magranakhasampatah karah " - Kumara. " 2. vetasa &c. - pari + cipa means to surround' Compare pariksepa in the sense of a moat in" maharnavaparita pa lankayah parikhalaghum " -Raghu. 3. abhuprannata - This is mulaksana | Compare "annatamgusthanakha prabhabhih etc. -Kumara. 4. pandasikate - For a singular use of "sikata " compare " eka ca sikata tailadane asamartha " - Bhashya. yavatipantarana abalokayami | (parikrama tatha krtva saharsam ) aye labdha ' netranirvanam | esa memmanorathapriyatama sakusumastaranam silapattamadhisayana sakhibhamupasate | bhavatu srosyamaprasam visrambhakathitani | ( vilokayan sthitah ) | | | I will look through some opening in the branches. (Going round and doing the same-Joyfully)-Ah! The comfort of my eyes is found. There, the dearest of my wishes, lying on a stone slab with a coverlet of flowers is being waited upon by her two friends. Well, I shall hear their confidential utterances. [ Stands gazing ].

288 abhijnanasakuntalam yavaditi | 'vitapanam ' sakhanama 'antarana avakasena [ 'antaramavakasa-- vadhiparidhanantaddhi bhadvatadarthe | " ityamarah ] 'avalokayami ' ava sakuntala asti na va iti pasyami [ yavadyoge bhavisvati lata ]1 parikramyati | ' tatha krtva ' vitapantarana drstra, sakuntala avasta iti jnatva 'saharsam ' aha | 1 aye iti | 'ave ' harse | 'netrayoh santaptayoh ' locanayoh 'nirvana ' niva ' tiprada sukhakara vastu 'labdham ' | tadeva sphuta kathayati - 'kusumanam astarana " tena saha kusumairasta tam ityarthah 'silapatta prastaratala " adhisayana ' prastaratala sayita | [ " adhi- sonsthasam karma " ityadharasya karma tvam ] 'me manorathanam manorathesu va priyatama priyatamo manorathah sakuntalarupah padarthah, 'sakhibhyam upasyate ' sevyate, upacartha ' te iti yavat | [" upasyate " (ta, nya0 ) - anvasyate " (ra- vi0, ma ) ] || bhavatviti | 'bhavatu asam visvasena 'kathitani ' bhasitani [napumsaka bhave ktah ] visvastamamlapan 'srosyami ' | NOTES 1. (a) nevanirvanam - nira + va + luta bhave compare " nivana ' ni to moksa " iti vikandasesah | nirvanam nihnitti ; (b) manoratha etc. - manah ratho yasmin yasya va tadarudatvat manorathah wish. Next tat- 1 No nirdarana, hence the prohibition "na nirdharane " does not apply. (c) silapattam -- patta is pitha a slab, a seat asana | pattah syadapi casanam - ityanekarthakosah | Reading - Both upasyate and anvasyate imply seva nursing susrusa| "upasana susrusayamca himsana " iti visvah | " anvasana khehavasti sevayamanusocana ' iti haimah | Either will do. ( tatah pravisati yathoktavyapara saha sakhibhyam sakuntala ) sakhau ( upavijya sane ham ) - hala saundale, abi suha- sradi de naligopattavadi [hala sakuntale, api sukhayate te nalinipattravatah ] |

trtiyo'nkah 288 (Then enter with her two friends, Sakuntala engaged as. described ). FRIENDS [Tenderly, after having fanned her ]--Dear Sakuntala, does the breeze of the lotus-leaves appear refreshing to you? sakuntala - kim voja antima sahoo [ kam vijayato mam sakhi ] ( so visadam natayitva parasparamavalokayatah ) | SAKUNTALA-Are you fanning me friends? friends acting sorrow stare at each other). (The raja - balavadasvasthasarora sakuntala drsate | tat kima- yamatapadosah syat uta yatha me manasi varttate | KING-Sakuntala seems to be greatly distressed bodily. as it is in my Now, is this the bad effect of the heat, or mind? tatah iti | vyakhyata ' prak | sakhau iti | upavijya ' samipe vijayitva sa hena saha ahatah | haleti | hala sakuntala ' api prasre, nalinipavanam kamalanam vatah ' tat- samparkata sauto vayuh te ' taba sambandha sukhayate ' sukhamiva acarati kim [ "katta ": kana salopasca " iti kana ] | kimiti | he 'sakhi mam bijayatah ' nalinipatavatena upacaratah kima ? maya tu vyajana ' nanumuyate | tapadhikata anavadhanam | sakha iti | 'visada " kheda ' natayitva ' abhiniya paramparam ' anyonyam ava- lokayatah aho idrso asatah samavastha yat vaujanamanaya nanubhuyate iti khedah | valeti | 'sakuntala balavat ' atyartham aprakrtistha sarira yasaprah tatha- bigha drsyate ' tat ' tarhi kimayam atapasa ' grausamasa ' dosah syat ' grismakrtabha svasthyamuta ' athava 'yatha me manasi varttate ' yatha aha ' tarkayami | | grismakrtah kama- krti ba iti vitarkah | NOTES 1. (a) upavaujya - upa + vija + nica khayem +lapa | Panini does not recognise this root. (b) sukhayate - Raghava reads [ mukha sukhayukta '

280 abhijnanasakuntalam karoti | tatkarotiti nica ]| Prof. Gajendrakadkar condemns sukhayate, saying "it means 'experiences pleasure, according to 'sukhadibhyah kartr vadanayam ' - pa 3. 1. 18. But this rule has no application here. The rule wants sukha to be karma | In sukhayate here we have sukha as kartta and upamana| Hence the correct rule is and|7 " karttah kana salopasca " P. 3. 1. 11.) ; sukhayate, thus derived means 'acts like something pleasant' not 'experiences pleasure.' 2. parasparam &c. - See Act. 1 Ante. 3. uta tatha - The king suspects love sickness, but he does not forget that the effect of heat is very much like it, This raises the doubt "Is it love or the heat" Presently he rejects the second ( athava krtam sanda hena etc.) 1 (sabhilasa nirvarya ) athava krtam savda hena | stananyasto saura prasithila mhanale kavalayam priyayah sabadha kimapi kamaniya vapuridam | samastapah kamam manasija nidaghaprasarayora- natu gramasyaiva subhagamaparaddham yuvatisu || 8 || (Gazing wistfully) Or away with doubt. How indescribably charming is this my darling's distressed frame with the Usira, applied to the breasts and the single bracelet of lotus shoot quite loose. Granted, the distress of love and of the advance of summer is the same with young women, but the transgression of heat is not so charming. ('sabhilasa ' nirbanya ' sasprha biloka vicintya ' dhyatva samadhatta ) ' athava ' paca- ntara sandehena ' sa msayena krtam alam [ krtamiti vyartharthe avyayam | "sabhilasa niva nya " ( ra, ta, nya, na ) - vicintya (vi- ) || staneti | sranvayah- priyayah savadha stananyastasira prasithilasrnala kavalayam ida puh kimapi kamaniyam | yuvatisu manasijanidaghaprasarayoh tapah sama ' kama, grismasya aparahna tu evam subhaga na | vyakha -priyayah ' sakuntalayah abadhaya ' pauda़ya saha

17 " 281 vartamanam, ataeva stanayoh nyastam ' arpitam 'usira " biranamulanule po yasmin ' tayokta ' 'prasithilam ' atislatham ' mrnalasya ' visasya 'ekam ' eva 'valaya ' kankana ' 'yasmin tat tathoktam 'idam " drsamanam ' vapuh 'sarira ' 'kimapi ' anirvacaniyam yathatatha 'kamaniya ' manoharam | 'yuvatisu ' visaya 'manasijasya ' manobhavasya kamasya ( "tatapuruse krti vahu- · lam " iti saptamya aluka ) 'nidaghaprasarasya ' grismadhikasya ca 'tapah ' jvalah samah kama " tulah ityabhupagamyate | grismasya ' nidaghasya aparaddham ' aparadhah ( napumsake • bhavektah ) tu grausa makkrtah atikramah punah evam idrsa ' subhaga ' sundara ' na' | kamatapat - kamaniyatavaddhiriti sakuntalayah kamaja evayam tapa ; na nidaghajah | tadaha " athava krta sanda hena " | [ " prasithila " ( ta- nya- ma ) - " prasithilita " (ra-vi-, ) || " kimapi kamaniya " (ra-, vi ) - " tadapi kamaniya " (ta- nya, ma ) ] || NOTES " 1. (a) sandehena krtam = sandahena alam | Hence gamyamanasadhanakriyam prati karanatvat trtiya | krtamityavyayamalamarthe | | | 2. (a) prasithila etc. - eka valayam | kasam dha | mrnalasya eka balayam | prasithila mrnala kavalaya yasmin | bahu - (a) savadham - avadhanam iti sra + vadha + a bhave = avadha distress, taya saha | vahu - 1 (c) kimapi A compound expressing indescribability. Adverb qualifying kamanauyam | (d) kamaniyam - kama + aniyar karmmani | Also kamaniyam | (e) nidagha etc. - nitaram dahyate asmin iti ni + daha + ghana adhikarane = nidagha summer. The rule, "nankadinamca " directs va to be substituted for ha when nidagha is a name of summer. pra + sr +gha apa bhave = prasarah advance, manasi jatah iti manasa + jana + da karttari bhute = manasijah like sarasijah (Ante ). manasijasca nidaghaprasarasca tayoh | (f) subhagam - The subhagata is not due to the on the breasts and the loose bracelet on the wrist, but to some thing altogether indescribable. [g] Remark-The suffering is equal from heat and love. But the latter adds charm to the person, hence serves to distinguish its action from that of the former. The additional loveliness of Sakuntala leaves no doubt [krta sanda hena ) that she is love sick, .Compare-' socya va priyadarsana ca madana klista yamalacate, Infra.

282 abhijnanasakuntalam was 3. Reading - (a ) sithilita implies the bracelet previously tight. But bracelets are worn loose. prasithila agrees with this. What was loose is more so ( pra ) now. (b) tadapi kamaniyam as Monier-Williams has it after the Bengali Recensions, implies that she appears lovely in spite of her distress, i. e. though her loveliness has suffered, she is still attractive,* This seems inconsistent with the fourth line which supposes that the pangs of love enhance the attractiveness. priyamvada ( janantikamam ) - anusuye, tasya raesiyo pada़ma- damsanado rahi pajjammu bitra saundala | ki e kkhu se nimitta atra atanka bhave [ anasuye, tasya rajarseh prathama- darsanat arabhya paryya, tamuka iva sakuntala | kim nu khalu srasya- stannimittah ayamatanko bhaveta ] | PRIYAMVADA ( Aside ) - Anasuya, Sakuntala has been as though (anxious, absent-minded, care-worn ?) since that first sight of that royal sage. Is it possible that this her ailment is due to him? anasuya - sahi mama vi eriso asata hi asma | hotu . pucchi davanam [ sakhi mamapi drsau asanka hrdayasya | bhavatu praksayami tavadenam ] | ( prakasam ] sahi pucchidavva si kimpi | vali kkhu de sandavo [ sakhi, prastavyasi kimapi | balauyan khalu te santapah ] | ANASUYA - Friend, such is my mind's suspicion too. Well, I will ask her. ( Aloud ) Friend, you have to be questioned about something. Your distress is indeed great. * Adopted by Prof. Gajendragadkar.

tatoyo'nkah 1 28 .3 aneti | 'raja ' dusyantasya prathama darsana ' samagamah tatah 'arabhya pitasuka 'iba ' utkanthita iva saka ntala ' lacate ki nu khalu ' api va (vitarka garbhah prasnah ) asya ayamatankah ' esa poda़ा sa ' rajarsireva nimitta " karana yasya tadrsi bhavet ' | dusyantartha iya ' klisyate kim | anasuyeti | etadapi priyambadom prati janantikameva | 'idrsau asanka hrdayasa hrdayamevam asankate (hrdyogata karttari sasthi ) | dusyantasvarthe aprastapah ityahamapi manye | 'kimapi ' bastu prastavya asi ' tvamaham kimapi prastumicchami (praccha ra pradhana- karma ni tavyah ) | 'valiyan ' pravalah khalu te santapah ' | gurvi te vedana atah prcchami kincit | 1. (a) prastavyami &c. - tvamaham kimapi prccha yam becomes tvam maya kimapi prastavya the apradhanakarma becoming ukta by the maxim 'nyadeh pradhana duraderapradhana " | (b) khalu - This may also be taken as hetau | I wish to speak to you, because ( khalu ) - you are suffering much. sakuntala (purvaddha na sayanadutthaya ) - hala ki vakta kamasi [hala ki bakta kamasi ] | SAKUNTALA (Rising from the bed with her upper half)what do you want to ask, dear ? anasuya -hala saundale, anaba bhandara kkhu amhe matrana- gadassa vuttantassa | kindu jadiso itihasanibandhasu kamaa- manana ' avattha sunauyadi tadisi de pekkhami | kanhevhi kimnimittam de sandavo [ hala sakuntale, anabhyantarah khalu vayam madanagatasya vrttantasya | kintu yadhsau itihasanibandha sa kamayamananam avastha sra ूyate tadrsim te prakse | kathaya kimni- mitta ' te santapah ] | vicara kkhu paramatthado aाni ana- rammo paड़िyarasma (vikara ' khalu paramarthatah ajnatva anarambhah pratikarasya ) |

28 .4 srabhijnanasakuntalam ANASUYA-Dear Sakuntala we are indeed inexperienced in matters concerning love. But yours, I see is the same condition as is heard of lovers in historical composition. Tell us to what your distress is due. Without having known the disturbing action in its character, counteraction cannot indeed be begun. sakantale ti ( purvarddhana ' purva karyena sayanat ' silasayyayah utthaya ) ( " sayanadutthaya " ra, ta, nya-, ma ) - " puspasayya mudasa " (vi- ) || 22 haleti | vakta kamah ' abhilaso yastah tadrsi asi ' vakta micchasi ("lumpeda- vasyamah krteा tunkamamanasorapi " iti tumi malopah ) | haleti | vayam madana kama gatasa prap tasa kamasambandhanah ityarthah vrttantasa varttayah na abhantara na tattvajnah | srajnatamadanavrttanta bayam | svayam na kamaya- manah vayam napi drstah kamayamanah kascit jano'smabhih | 'itihasa sthitah ' ye nivandhah prabandhah tesu kamayamananam kaminam yahasi avasthasrayate tadrsim te prece | nanubhuta na ca drsta kintu sru ta ki nimitta kasmin nimitta ( "nimitta karanaha tusu sarvasam prayadarsanam - iti prathama ) 1 [ ( 'anabhyantarah khalu vayam madana -- gatasya " ra, vi-, ma ) - alabdhantara vayam te manogatasya (ta-, nya - ) ] | vikareti | paramah arthah paramarthah tattvam | tattvatah kharupatah | vikriyate anyathapayate anena iti vikarah vikrtikaranam 'ajnatva pratikarakha ' prati- kriyayah 'anarambhah khalu ' ananustanameva prapnoti | ajnate roge kimausadham ityarthah | . NOTES 1. vakta kama = See bakta kamah, Act I. • na 2. (a) anabhantara &c. - abhigata antaram abhantarah included. abhantarah not included = vahyah outside. The sense is We are outside the pale of love-matters. We have no experience of these things direct or indirect. By 'we ( vayam )', she means all ascetic girls. 3. Reading-The Bengali reading too is good. We do not know ( alabdhantara vayam ) what is in your mind ( te manogatasya ) | 4. (a) paramartha tah has karane tasipratyayah as in kharatah and varnatah in 'dustah sabdah kharato varna to va ' - Bhashya.

trtiyo'ngah 265 raja - anasuyamapyanugato madiyastarkah | na hi svabhi- prayena me darsanam | KING - My suspicion has haunted Anasuya also. Verily, I do not view it after my own mind. sakuntala ( atmagatam ) - balava kkhu mem ahiniveso | dani vi sahasa edana ' na sakkanomi nivedidu [ valavan khalu • me abhinivesah | idanimapi sahasa etayornasaknomi nivedayitum ] | SAKUNTALA-(Aside)-Great is my anxiety (to conceal)... Even now I cannot forthwith reveal to them. priyamvada - sahi sutta esa bhanadi - kim attano atanka uvekkhasi | anudivasa ' kkha parihasi anga him kevalam lavasa- mai chaya tuma ' na muncadi [ sakhi ssta esa bhanati - kimatmana | atankamupeksase | anudivasa ' khalu parihiyase angah | kevalam lavanyamayo chaya tvam na muncati | ] PRIYAMVADA - Friend, she says rightly ; why do you neglect your touble? Even every day you are being thinned in the limbs. Only the glimmer of loveliness does not leave thee, anasuyati | madiyastarkah sandehah - api kamaja poda़ा asya - ityadeva rupa ; anasuyamapi anugatah prapa tah | anasuyaya api ayameva sanda ho jatah | 'me ' mama darsanam anumana svasya atmanah abhiprayah abhilasah tena tadanusarena 'na hi ' nava | evam atmabhipraya sambhavitestajanacittavrttih prarthayita vimbate ini yat praka maya ukta tadasatyam | anyatha kathamanasuya api tatha va manyate ? valavaniti | me abhinivesah yatah valaban khalu ati hi me gopana ccha pravala | idanimapi adhuna evam sanirvandha prsta api etayoh ( sese sasthi ) sahasa . ki tameva nivedayitum na saknomi |

266 abhijnanasakuntalam atmanah vyadhirupeksitah ' ) | vadhina amgani sakhiti | sakhi sakuntale esa anasuya musta yukta bhagati bhasate | atanka vyadhi kisupecase kathamabajanasi | ( 'visa khalu ' pratidinameva angah kapoladibhih parinhomyase hona bhavasi | te susyanti | kevala ' lavanyamayau lalityapurna chaya kantih ('sakhi susta ' (tri )-'sakhi eka ntale susta ' (rama ) - 'musta ', (ta- nya- ) | NOTES tvam na muncati | 1. svabhiprayena trtiya karane | See 'evamatmabhipraya -- ' Act. II. 2. (a) balavan &c. - My desire to conceal is indeed great, I cannot overcome it. It is out of the question to reveal my wish out of my own accord. But they are asking me now. Even thus I cannot come out with it at once. nivedayitum- tumun without a kriyartham kriya, because of the root saka in sakromi | 3. (a) anudivasam - divase divase iti nipa sarthe avyayo | 1 (b) parihiyase - auhaka tyage parambhapadi | lata se karmani | The root is not duplicated because the duplication takes place and in the karma and bhavavacya - the is replaced by yaka | (c) lavanyamayi - lavanya is kanti loveliness. 'muktaphalesu cchayayastaralatvamivantara | pratibhati yadamgesu tallavayamihocyate || " by Mallinatha in Kumara. lavanya pracuramasyam iti lavanya + maghata + nipa striyam = lavanyamayi full of loveliness. raja - avitathamaha priyamvada ! tathahi- ksamaksamaka polamananamurah kathinyamuktastana ' madhyah kantatarah prakamavinatava ' sau ivih panda ुra | socya ca priyadarsana ca madanaklista yamalaksyate patranamiva sosanena maruta sprsta lata madhavi || 1 || KING Priyamvada speaks the truth-For, her face has the cheeks slightly emaciated, her chest has the breasts forsaken by firmness; the middle is thinner, the shoulders are very much drooping, the complexion is pale. Stricken by love, this damsel appears pitiable yet charming to look at like the creeper Madhavi struck by the wind that dries up the leaves.

tatoyo'nkah 287 avitatheti | ' tatha ' satyam | avyayametat | vigata tatha yasmat iti 'vitayam ' miyya | na vitatham 'avitatham ' satyam | satyatva karanamaha 'tatha hi ' iti | C cameti | anvayah - anana camaksamakapolam | urah kathinyamuktatanam | mavyah klantatarah | asau prakamavinati | chavih panda ra | madanaklista iyam pavanam sosanena maruta mpa sta lata madhavi iba, socya ca priyadarsana ca calatate | vyakhya - anu- divasam angariyamparihiyate iti ananam ' asya sukha ' ksamacami ' isat cami ("prakara gunavacanasya " iti dirvacanam ) 'kapolo ' gandaum yasmin tathavidham jatam | 'urah ' vacah 'kathinyena ' drdha़taya 'mukti ' viyuktau stanau ' yasmin tathavidham jatam | 'madhyah ' udara " klantatarah ' atisayena caugo jatah ( buddhistham purvavasthamapeca prakarsavivacaya tarapa ) | 'a'so ' skandhau 'prakamam ' atyartha ' 'vinato ' visalau | 'chavih ' murttih pandura ' panda- varsa jata | ataeva 'madanena ' kamena 'kita ' poड़िta 'iyam ' sakuntala 'patranam sosanena ' sosakarakena 'maruta ' caitravayu sprsta ' tada़िta 'lata madhavau iva socya ' anukampaniya, api ca lavanyamayi chaya imam na muncati iti 'priyadarsana ca ' madhura- krtisca 'alacate ' abhati || [ "klistha " (ra-, vi ., ma. ) - 'glana ' (ta-, nya .)] | 2 NOTES 1. (a) cama &c. -- nam (ksaye svadi ) + ta karttari = camah emaciated. camaprakarau iti camau camau the duplication being due to the rule " prakara gunavacanasya " | The duplicated form is treated as a karmadharaya by the rule " karmadharayavaduttaresu " | Hence the mupa, disappears giving finally namacami| Now see Tika (b) priyadarsana-praunatiti pri + ka karttari = priyam pleasing lovely. priyam darsanamyasyah whose appearance is pleasing ; bahu -, with karma ni sasthi in yasyah | 2. Reading - madanaglana has karttari kta in glana | Hence madana is the hetu in the vaka - madanena glana | But mahat is the kartta in maruta spasta| This loss of uniformity is avoided by reading madanaklasta because klista has karmani ta | 3. abasya socitum yogya iti suca + nyat karma ni = socya | " sravasyake " iti kutvam na | sakuntala - sahi kassa va assassa kahaisasam | kindu agrasaittiya danim vo bhavissam [ sakhi, kasya va anyasya kathayisyami | kintu ayasayitri idanim yuvayoh bhavisyami ] | 20

288 abhijnanasakuntalam SAKUNTALA-Friends, to whom else shall I reveal, But I shall now be the cause of trouble to you. ubhe- ado evva nivvandho | siddhijanasamvibhakta hi dukkha ' sajjhavedanam hohi [ ataeva nirvandhah | sniga dhajanasamvibhakta hi duhkha sahyavedana ' bhavati | : BOTH Hence indeed is the pressing. The trouble shared. with affectionate friends, becomes of bearable poignancy. sakhoti | 'kasya va anyasya janasya ( sambandhavitavaya sasthi ) 'kathayisyami ' | yuvayora va kathayisyami nanyasya | 'kintu idanim adhuna, etadukta ityarthah, 'yuvayoh ( karmani sasthi ) 'ayasayivi ' ke sadayini 'bhavisyami ' | duskaro me pauda़ोpasamah tadartham prayatamanayoryu vayoh mahan ayaso bhavisyati | [ " kintu ayasayitri " ( ta-, (nya, ma ) - "ayasayitri " ( ra-, vi ) ] || atra ava iti | vyadhirmahan, upasamo duskarah 'ataeva nirvanvah ' agrahatisayah asmakam | 'duhkha ' pauda़ा 'khiga vidhu ' sahayuktesu janesa samvibhakta " krtavibhaga sat 'satya ' sodha़, saka 'vedana ' aghato yasya tathavidha ' 'bhavati hi ' | [ "ataeva " .9 ( ta, tya ) "ataeva khalu " ( ra, vi, ma ) || athasayivi NOTES ་ 1. (a) avasayitri - a + yasa + nic + ca + karttari striyam one causing trouble. (b) idanim - Now ie by revealing to you ? (c) The sense is-I have no one else to confide in ; I must tell you. But (kintu ) by telling you, I shall only put you into trou ble. This is why I have not told you so long. It will not be a bland relation but ( kintu ) will give you some trouble. seems the fag should not be omitted. Chesapace It 2. (a) ubhe ubha is dual, but ubhaya is singular as a rule, though plural is seen in "mukhaparasya hareka bhayaih krtam " - Act VII. (b) snigdha &c. - simha + ta karttari vattamane -- snigdhah affectionate. tadrsi janah karmadha- 1 Now see Tika.

raja edits: prsta janena samaduhkhasukha na bala neya ' na vacaprati manogatamadhihetum | drsto vivrtya bahuso'pyanaya satrsnam atrantare sravanakataratam gato'smi || 10 || 288 KING-Asked by persons who equally share her sorrows. and joys, this girl will not refuse to disclose the cause of her trouble which rankles in her mind. Though longingly gazed at several times by her turning round, I have become afraid of hearing at this juncture. sakuntala - sahi, jado pahudi mama damsanapaham ado so tavovanarakhida esi - [ sakhi, yatah prabhrti mama darsanapatha- magato sa tapovanaraksita rajarsih - ] | ( aktena lajjam natayati ) SAKUNTALA -- Friends, from the time that royal sage, the protector of our hermitage, crosssd the line of my sight. (Acts bashfulness when partly said ). prsteti | anvayah - iya ' bala samaduhkhena janena prsta [ satau ] manogatam adhihetu na vacaprati na | anaya bahusah vinrtya satrsna drsto'pi avantare sravana- kataratam gato'smi | vyakha - 'iya ' vala ' mugdhakhabhava sakuntala duhkhacca sukhanca duhkhasukhe duhkhasukha va [ "vipratisiddhancanadhikaranavaci " iti vibhasa inda kavadbhavah ] 'sama ' sama va duhkhasukhe duhkhasukham ' va yasya 'tena samaduhkhasukhena ' tulyavedanena 'janena ' sakhijanena 'prsta ' sati manogatam ' antara niguhitamityadheh ' adheh ' pauda़ाyah 'hetu ' karana ' 'na vaksati na ' vateाva | 'anaya sakuntalaya 'bahusah ' na tu ekavaramatra ', dirva vidvatya ' paranrtya 'satrsna " sabhilasa " drstho'pi ' [ apana bhavasyaspha ुtatvam sandehasthana- vakasasca ] 'atra ' asmin antara ' avakase 'sravana ' uttarasravana ' 'kataratam ' bhayam 'gato'smi '| spastamiya ' mayi sabhilasa, ityam satyapi bhayakarana bhautosmi, kimiyam vadediti| ['avantara (ra-, vi, ma, ) 'avottara ' (ta- nya- ) ] ||

300 abhijnanasakuntalam sakhiti | 'yatah ' yammat kalat 'prabhrti ' arabhya [ prabhrtiyoge panjaminiyamata pancami ] 'sa tapovanaskha raksita ' racakah rajarsih dusyantah 'mamadarsa ' nasya ' drsteh 'panyanam ' ['rkpurandhah pathamanace " iti samasantah apratyayah ] 'agatah ' praptah srarddhana uktena ' asikena bhasanena 'lajjam natayati ' rupayati ) | NOTES AD 1. (a) janena samaduhkhasukhena - c. f . samaduhkhamukhah sakhijanah - Raghu. VIII. (b) vala -- A praudha़ाm might mislead But only a frank disclosure is expected from a bala | (c) na, na - Two negatives emphasise the affirmation, na vacati na = not that she will not disclose = she will certainly disclose. (d) manogatam - manah gatam 1.0. manasi linam secretly cherished, un-revealed. (e) drsto &c. -Comp. asoda vijnattavadana &c. - Act. II. 2. (a) darsana &c. - pasyatyanena iti drsa + luta karane = darsanam eye. tasya panthah &c. See Tika (b) tapovana &c. - raca + taca karttari = raksita | 3. addhoktena - arddham uktam arthoktam partly uttered. mahasupeti samasah, the dvitiya in arddha m being kriyavisesane | tena | hetau trtiya | ubhe - kadhedu kadhedu pisrasahi [ kathayatu kathayatu priyasakhi ] | BOTH - Go on, go on, dear friend. sakuntala - tado pahuda tamgadena ahilasena etadavatyahi sambutta [tatah prabhrti tadgatena abhilasena etadavasthasmi samvrtta ] | SAKUNTALA-Since that time with my desire fixed upon him, I am reduced to this state. raja ( saharsam ) - srutam yat srotavyam | smara eva tapaheturnirvapayita sa eva me jatah | divasa ivabhvasyamastapatyaye jivalokasya || 11 || KING (Joyfully)-What is worth hearing is now heard. Cupid indeed is the cause of my distress, he himself has be-

301 come my comforter, as becomes the day dark with clouds at the end of summer to the living world. tata iti | 'tatah prabhrti ' 'ta'' rajarsi ' 'gatena ' tadvisayena 'abhilasena ' manorathena [ hetau trtiya ] 'esa avastha ' yastha tathavidha 'samvrttasmi ' jatasmi mano me dusyantena samagamam prarthayate, teneyamavastha me | [ raghavi vidyasagarapadava " kathayatu kathayat priyasakhi " iti na pathanti ] || pa . | mya tamiti | ' sratavya ' sravanayagyam yat tat ' tam ' | maraiti | anvayah - tapatyaye jivalokasya asyaso divasa itra me smara evam tapahetah sa eva nirvapayita jatah | vyakhya- 'tapasya ' nidaghasya [ "nidagha ugopagama usna ubhagamastapah " ityamarah ] ' atyayah ' avasana ', tasmin, 'jivalokasya ' pranisamuhasya sambandha 'a' meghah gramah ' krsnah 'divasa iva ' meghacchanno vasara i 'me ' nama samvandha ' 'mbharah ' kandarpa ' 'eva tapahetah ' divasapace usnatajanakah, marapace santapakarah ' sa eva ' divasa eva, mara eva ca, 'nirvapayata ' vinodahetuh [ ubhayava samanametat ] 'jatah ' meghacchanno divasah varsanata purva ' tapa karoti pascaca harati | kamo'pi sakuntala vacanat purva me tapaprada asita paraca tapaharo jatah iti bhavah [ "bhramah ' ( ta- nya . ma. ) ai yamah " ( ra di ) ] || 1 g NOTES 1. (a) nirvapayita - nir + va + nic + trca karttari the comforter. See under sariranirvapanaya - ante. (b) tapatyape - ati + i anca bhave = atyayah end. Now see Tika (c) jivalokasya, me - jivanam praninam loko bhuvana ' jivalokah the world of living creatures tasya | sese sasti | me mama sambandha also jivalokasya samvandha tapahetah and nirvapayita | Also we may have kudyoge karmani sasthi | me or jivalokasya tapa = mam or jivaloka tapati | me Or jivalokasya nirvapayita = mam or jaubaloka ' nirvapayati | 2. Simile - The following are compared - (i) marah and abhra- sami divasah | (ii) aham and jivalokah- Also Remotely (iii) avantara and Heat during summer oppresses like love-sickness ( c. . samastapa kama manasijanidaprasarayoh Ante). The oppression is f. very great ( tapa hetu ) when at last the sky is overcast (abhrasagrama )

302 abhijnanasakuntalam and the clouds are about to pour. Similarly the suspense of the king was intense when Sakuntala was about to make a declaration. The shower brings relief to the world and the declaration gives comfort to the king. Thus the abhrasagrama day. behaves like 3. Reading - Raghava reads arddha sama| He means the day is oppressive in the morning hours [ addha ' ], and cool when it is sama in the evening [the other arddha ] | We have to guess the reason for the I believe many will prefer to have the clouds [a] directly mentioned. Besides addha ' grama ignores the well-known fact that just as the clouds gather the heat increases, and does not abate unless there is a down-pour. Lastly we have a similar idea in Raghu XII. when thamamah divasa iva occurs. This leaves little doubt that here the poet wrote abhragrama !* sakuntala - tam jai vo ana madam taha vahaha jaha tassa gae- mino anukampanijja homi | ana ha avassam sincaha me tiloda ' [ tat yadi yuvayoh anumata ' tatha vate yam yatha tasya rajah anukampaniya bhavami | anyatha sravasam sincatam me tilodakam ] SAKUNTALA-Now if approved by you, so arrange that I may become favoured by that royal sage. Or certainly sprinkle for me water with sesamum seeds. raja-samsayacchadi vacanam | KING-The declaration cuts short all hesitation. priyamvada ( janantikam ) -- anasue, duragamanmaha akkhama ia kalaharanassa | jasmi ' bahubhava esa so lalamabhudo pauvavanam | ta jatta se ahilamo ahinandidu [ anasuye, Adopted by Prof. Gajendragadkar.

trtiyo'nkah 303 duragatamanmatha aksama iyam kalaharanasya | yasmin vajrabhava esa, sa lalamabhutah pauravanam | abhinanditum ] | tat yuktamasya abhilasah PRIYAMVADA-[Aside] O Anasuya, with her love far advanced this one is incapable of taking time. He, on whom her affection is placed, is the very gem of the Pauravas. So her desire deserves to be approved. taditi | 'tata ' tasmat 'yadi yuvayoranumata ' yadi yuvam yukta nanye te [" matibuddhi- pujarthebhyasca " iti varttamane ktah | " tasya ca varttamane " iti karttari sasthi ] tada ' tatha ' tena prakarena 'vattayam acarata ' 'yatha ' yena prakarena 'tasya rajarse (nukampaniya ', anugracya 'bhavami ' | anyatha ' anugrahabhave 'asa ' mem tilodaka " pretadeya tilamisra jalanjali ' 'sincatam | niscita marisyami yadi sa raja mam nanukampate ityarthah | samsayati | 'vacana ' sakuntalokta ' 'mamsaya " etat karttavyam, etata va, ityakara ' prasna ' 'chinatti ' | etat srutva sakhabham karttavyam avadharitameva syat | anasuye iti ! 'dura ' gatah ' prapto manmathah ' kamo yasyah tathavidha iyam kala- haranasya aksama ayogya | jhatiti pratividhayam | kim kamasya ucca do'vaprati- vidhanam ?na ityaha- 'esa yammin ' jana baddhabhava ' dattacitta 'sa pauravanam lalabha- bhutah bhusanakharupah 'tata ' tanmat 'asya abhilasah abhinanditu pujayitum ' 'yuktam ' [ samanyopakramat lingabhede'pi samanadhikaranam | " sakya pavanah " iti yatha ] satpatra asya abhilasah stutyah na ga : ityarthah | NOTES 1. (a) rajarseh - The trtiya is also admissible. rajarseh rajarsina va anukampaniya by the rule " krtyanam karttari va " | b anyatha - anya + thala | anyaprakararoga otherwise. i.e. if not pitied by the royal sage : or, not so arranged by you. na cet tatha vattatham tilodaka sincatam ; (c) tilodakam - tilamisram udakam | sakaparthivaditat| tata| tilasca udakanca give tilodake unless udaka is taken as jativacaka and is therefore

304 abhijnanasakuntalam avoided. This is an offering to deceased person. Hence the sense is-Otherwise I shall die. 2. samsaya &c. - samsaya chinatti iti samsaya + hidu + nini sadhukarini karttari that which removes doubt. The doubt does not refer to the king's doubt about her love; but to the friend's doubt as to what has to be done. The king has no doubt, as is obvious from prsta janena &c. and srutamyata srotavyam - Ante. Sakuntala asks her friends to plead for her with the king ( tatha vatta yam yatha tasa rajarse ranukampaniya bhavami ) | The friends might naturally hesitate. But cita me tilodakam removes all hasitation [samsayacchedi vacanam ] | - 3. (a) aksama - ksamate iti ksama + a ca karttari striyam = cama capable. na ksama | Something has to be done quick and she is anxious to do it herself. [b] vaddhabhava-bhaktauti bhu + na karttari bhavah desire. asोbhabo yasa yaya ba | [C] lalamabhutah - See asramalalamabhutam - Act, II. She means that Sakuntala's choice is mightily well placed. (d) yuktamasapra ; &c. - Priyamvada is burning to utter the word of congratulation. Sakuntala's condition is critical [ aksama iyam etc]. Her choice is unexceptionable [ lalamabhutah pauravanam ] ; a word of encouragement from us saves her. What do you say? Shall I utter it? This is the mood in which Priyamvada makes this speech. anasuya - taha jaha bhanasi [ tatha yatha bhanasi ] | ANASUYA - It is as you say ? priyamvada [ prakasama J-sahi, dittisra anurubo da ahi- pieso | sara ujabhitra kahi va maharai sradarai | ko danim sahaara atarena adimuttaladam pallabidam sahedi [ sakhi, disthaya anurupasta abhinivesah | sagara vajayitva kutra va mahanadi avatarati | ka idanom sahakaramantarana atimuktalatam pallavitam sahate ] |

trtiyo'nkah 305 PRIYAMVADA [Aloud]-Friend, fortunately your aim is worthy of you. Where indeed does a mighty river fall avoiding the sea? Now, which tree except the Sahakara bears the Atimukta creeper in foliage ? tatheti | yatha bhasmasi ' kathayasi ' tatha ' | asya abhilasah abhinandaniya itvarthah 1 'sakhati | 'distha ' bhagyena 'te abhinivesah ' ayamadhvavasayah anurupa ' sarvatha ne yogyah | saubhagyam no yat tvam prakrte jane na dattacitta | athava evameva bhavitavyam 'sagara ' varjayitva ' tvakva kuna va ' na kutrapi 'mahanadi ' avatarati ' sagara evam maha- nadya anurupam avataranasthanam, drsyanto'pi te yogyah varah | 'sahakara " rasalam 'antare ' vina 'ka idanom pallavitamatimuktalatam 'sahane ' nanyah kau'si | dusyanta vina nanyah ko'pi tvam vodha़ mahah | ( ra vi ) - "anurupo'sthah " ( ma , | eva etat sakuntalam prati | [ "anurupasta ) "te anurupe " [ tya-, nya- ] || " varjayitva " - [ ra . vi . ma. ] -- "uja bhitvam " [ ta nya- ] || NOTES 1. [a] diya - Luckily. An avyaya | Or - Instrumental singa- (c) hetau trtiya | (b) anurupah -- anugati eat | lar of disti which means bhagya | rupam . befitting. praditat- 1 praditat - 1 abhinivesah abhi + ni + visa +ghan bhave | aggrahah | Or abhinivisate etam iti ghana karma ni the object of desire. The adhara has become karma here by the rule "abhi- nivisasca "| Here Priyamvada atributes it to chauce diya that Sakuntala has not set her heart upon an ordinary ascetic. (d) va - Expresses vikalpa | (e) sagaram &c. This modifies the sentiment expressed in the preceding line. No, chance has nothing to do with it. It is in the very nature of things it is impossible that Sakuntala should be attracted towards any other person. She was bound to be drawn towards a just as a mighty river is drawn towards the sea. Having thus dismissed fee Priyamvada goes to explain what : in speech means. You see in your own garden how the Madhavi thrives. on the top of the Sahakara. If you place her on any other * Adopted by Prof. Gajendragadkar.

306 abhijnanasakuntalam garden-tree her dense foliage completely shuts off sun-light from the tree, thus kills it soon and then herself comes down along with it. The Sahakara alone can stand this privation of sun-light (u), or rather prefer this privation. Similarly Dushyanta alone is a suitable match for you; your union with any one else would be disastrous. By your happy choice you have avoided the disaster and deserve congratulation ( yuktamasya abhilasah abhinanditum ) | Prof. Gajendagadkar gives half of this speech ( sakhi diya ... avatarati ) to anasuya and the rest to As explained above. the first line of the speech ( sakhi diya abhinivesah ) is the abhinandana and the rest is only explanatory to it. Hence the whole must belong to one person; and that person must be the one who utters the It is not natural, nay, it is ridiculous, that one person should utter the fand the other explain it to the recipient of the We have seem above Priyamvada's impatience abhinandana| to utter the abhinandana| Naturally then the abhinandana has to be assigned to Priyamvada and with it the rest of the speech too. Besides the here is in modification of the f of Priyamyada's speech above. Hence what follows has to go to priyamvada not to anasuya | (f) matic vakyalankare | See ka idanim &c. - Infra. 2. Reading-Monier Williams reads -This is idiofor But the stage direction shows that the speech is intended for Sakuntala. Hence is the word, not: We cannot say that means only that the speech is within Sakuntala's hearing not necessarily adressed to her. For, coming immediately after 'tatha yatha bhasa " it is evidently the abhinandana of Sakuntala's desire as suggested by priyabada ( yuktamasyah abhilaso'bhinandituma- - Ante). Hence it has to be addressed to Sakuntala. * Adopted by Prof. Gajendragadkar.

trtiyo'nkah 307 raja -kimatra civam yadi visakha sasangalekhamanuvate te ! KING-What is strange in it if the twin stars Vishakha follow the lunar digit ? anasuya - ko una uvao bhave jena avilagvitra bihua asahoe manoraha ' sampadamha [kah punarupayo bhavet yena avi- lambita nibhrtanca sakhya manoratham sampadayavah ] | ANASUYA-What can be the means by which we shall fulfil our frieud's wish quickly and secretly. priyamvada - triti cintanijjam bhave sigdhatti sura [ nibhrtamiti cintaniyam bhavet sighramiti sukarama . ] | PRIYAMVADA-The "secretly" may require thought, the "quickly" is easily done. anasuya - kaha visva [ kathamiva ] ? ANASUYA-How so? priyamvada - nam so raesi imassim nigiddhadihie subha- hilamo imaham diahai pajaarakisi lakkhosradi [ nanu sa rajavirasyam snigdhadrstya sucitabhilasa iman divasan praja- gararsi laksate ] 1 PRIYAMVADA-The royal sage with longing for this friend of ours betrayed, these days by affectionate looks, appears emaciated through wakefulness. kimeveti | bisakhe ' tadakha tarake 'sasanka lekha ' candrakalam 'anubatta te ' anu- saratah iti 'yadi ' ava 'civam ' ascarya '' ki " na kincit | visakhayoh candralekhaca anusarana naisargikameva atra na kincidasvayam | evam anasuyapriyam vadayorapi sakuntalaya anuvarttana ' svabhavikam | ka iti | satyamanurupasyah abhilasah kintu 'ka' punarupayo bhavet yena

308 abhijnanasakuntalam upayena 'avilambita ' bha teti, 'nibhrta " guhyam ca tasya manoratha ' sampadayavah ' dusyantena samagama vidhasyavah ? nibhrtamiti | 'nibhrtam ' sampadayavah iti ' yat tvaya ukta tat cintaniya ' bhavet ' cintayogya bhavitumarhati 'sighra sampadayavah 'iti yadukta tat sukara " sukhamadham | dusyantena samagamah sighra kartta sakate kintu nibhrnam katham syat tat cintayatam | nanviti | 'nanu sa rajarsih imam divasan ' [ 'atyantasamyoge dvitiya "] snigdha- drstya ' sasto havalokanena 'asyam sucitah abhilaso ' yena tadrsah sana 'prajagarata ' sakuntala gatacintaya ravijagaranata 'krsah ' cinah 'laksate ' rajapi utamuka eva, tat sona ' kartta ु m sakam, nibhrta katham bhavet cintaya | 6 NOTES 1. (a) visakhe - Dual because the reference is to two stars (b) sasanka etc. - lekha is added to have the whole a feminine so as to agree with Sakuntala in gender does not serve the purpose so well.* 2. (a) avilambitam - vi + lamba + kta bhave = vilambitam delay bilambah | vidyamana bilambata ' yamin karmani tat yatha tatha (b) nibhrtam-nitaram bhrtam iti ni + + ta karmani | Well kept as a secret ; tat yatha tatha | (c) sasyadayavah 'ba' manasamipa vattam manavadda " iti lata | 1 | 3. (a) bhavet - sambhavanayam lina | (b) sukaram - sukhena kriyate iti su + k + khalu karmani | 4. kathamiva - iva here has no special meaning. It is idiomatic ( vakalankara ) | 5. (a) nanu - Implies aksepa censure. You ask "How so" What an idiot you are. Don't you see that the king loves. Sakuntala ? This is the censure intended" [b] khigdhadrtha - niha + kta karttari = mrigdha affectionate. tadrsi drstih | tatha | trtiya karane | [C] prajagara etc. - prakrsta m jagaranam iti pra + jagr + ghana bhave = prajagarah wakefulness nidraksayah | Now see Tika. We do not get prajagara with vrddhi because the rule "jagro'vicinanitasu " direct guna with all affixes except fa, cil and those that drop na | Adopted by Prof. Gajendragadkar.

trtiyo'nkah raja - satyamitthambhuta evasmi | tathahi- idamasisiraikhatastapaddivarna manokatam nisi nisi bhujanyastapangapravarttibhirabhih | anabhilalitacyapatanka ' muhurmanibandhanat kanakavalayam masta nastam maya pratisaryyate || 308 KING-Indeed, I have really become so. For this golden bracelet-with the jewels rendered pale by tears that are hot through internal heat, and flow night after night from the corner of my eye placed on my arm (palm)-as it slips down from the wrist, is repeatedly moved back by me without pressing against the scars of the how-string. satyabhiti | ityambhutah krsah ityarthah | anvayah - nisi nisi bhujanyastapanga- pravarttibhih antastapadasisirah asrabhih vivarnasagikrtam manibandhanat sa staum mantam idam kanakavalaya ' maya anabhilulitajyaghatana ' muhah pratisaryate | vyakhya- 'nisi nisi ' ratrau ratrau | "nityavopasayah " iti vipsayam dvirvacanam ] 'bhuje haste vamahasta iti yavat | ava bhujasabdo bahubacano bahora kadese hasta varttate ] 'nyastah ' sthapitah yah 'apamgah ' vasanayanakonah tasmata 'pravarttanta ' yani tai, 'antastapat ' manasijakrtat manastapata [ hetau pancami ] 'asisirah ' dasna ' : 'abhi ' vivarna manyo yasmin tat vivarnamani avilaratnam | atatha tatha sampadyamana ' 'vivarnamanikrtam ' | abhuta- tadbhave civah ] 'manibandhanat karaprakosthayoh sandhisthanat 'svasta ' srasta ' punah punaradhah- skhalitam [ purva parasa sanagrome damavalamba atrapi vipsa sidhati | tato virbhavah ] 'ida ' vamahastasthita ' 'kanakavalaya ' suvarna kanksana ' 'saya anubhilulitah ' amadditah 'jyaghatasya ' dhanurgunavarsanasya 'ankah ' citra yasmin karmani tat yatha tatha 'muhah ' vara ' vara ' 'pratisayam te ' uddhrtya manibandha punarniyate | ava - cintaya sayyatyagah - upavisya vamahastanyastakapolena nisanayanam - tena uda ' manibandhah kurparasca adhah- tatastaposanama nevajalasya balayapraprati, tena manidusanam - dine dine prakostasya krsata - manibandhat kupa re valayabhramsah- kurparat balayasya bhuyo manibandhanayanam -- tatkale balayena prakosta-

310 abhijnanasakuntalam sthitanam mauvakinanama asamsparsah - ityetat sarva yathakramam samatya ukta ' "satya- mitthambhata evasmi " | [ "pravittibhih "( ta, nya, ma ) - "prasaribhih " ( ra vi ) || "anabhilulita " ( ra . vi . ) 'anatilulita ' ( ta, nya, ma )] || 1 NOTES 1. (a) antastapata - antargatastapah antastapah internal heat. sakaparthi- vaditata | tammat | (b) sujanyasta &c. - Here bhujanyasta means hastanyasta | Compare 'hastanyasta sukhamasakala vagrakti ' &c. - Meghdut. hasta again refers to vamahasta the left hand. Compare 'vamahastopahitavadana ali- khita iva priyasakhi bhatta gataya cintaya - " Act. IV. " bamaprakostarpitam visvat kancanamekameva ballayam " - Act. IV. &c. Similarly apanga is vanapanga | bhuje nyastah placed on the left hand sahamupeti samasah | bhujanyastah apangah the outer corner of the left eye placed on the left hand. karmadha - tamat pravarttanta iti bhujanyastapanga +++ nini sadhukarini kattari = sujanyatapangapravattana, taih | (c) anabhilulitah etc. - The friction of the bow-string cause abrasions on the fore-arm Compare 'sasana- jyakinalacchani bhujah, "jnasyasi kiyadabhujo me raksati maurvokinanga iti " etc. Prof. Gajendragadkar says "the friction of the bow-string. produces scars on the wrist ( manibandhana ) and on the part of the fore-arm (prakostha ) just above it." This is impossible. When the bow is strung and held by the grip in the middle the string does not reach below the middle of the fore-arm and often even so low as that. (d) manibandhanat - manivandhyate asmin iti mani + bandha + luta, adhikarane = manibandhanah| Lit, The place where a gem is worn i.e. the wrist tasmat | Here again Prof. Gajendragadkar says the part where the golden braceletis worn is the forearm not the wrist." By wrist we do not mean the wristjoint, but the part of the fore arm near the wrist. This is where wristlets or wrist watches are worn now a days. (e) masta mastam _The at gives the sense "each time it has slipped." The bracelet slips down to the elbow owing to the emaciation of the fore-arm. Compare kanakavalayabhram sariktaprakosta which implies that the bracelet has slipped and left the fore-arm altogether

aalatss: 311 2. Remark - Raghava explains bhuje upadhanikrte nyasta yo'ya- mapaड़h " etc. But then why should the left arm alone be upadhani krta ? Again "atra prajagarata sayyayam parivrttinivarttanaih satyapi upadhane tasya nisphalatvat bhujopadhanatvasuktam " | Against this we remark that if the arm is used as pillow it must be the upper-arm. In that case the tears will be stopped by the and will not reach the valaya | Besides the will be lower than the elbow and the will have to slip towards the tips of the fingers, which is not possible, be thee maciation however so great. With this sort of slipping, it is out of place to say that the aile (fore arm) has become from because of it (as the poet has it in the parallel passage quoted above) and that in trying to push the valaya back the jaghatana is not touched. Indeed anamilulima aas requires that the aa be moved over the fore-arm (on which alone the exists in replacing it. This is possible only if we supposse [as I have explained in the Tika] that the king passed the night in a sitting posture with his left cheek placed on his left palm and the left elbow resting on the left thigh. It is true the comes down as soon as it is replaced. The king however does not notice it immediately through absentmindedness. But he pushes it up as soon as it is noticed. priyamvada - ( vicintya ) - hala masranaleho se karosradu | ima devasemabadesena sumanogobidam karitra se hattha pavayi- ssam [ hala madanalekhah asma kriyatam | ima devasesapadesena sumanogopitam krtva asya hastam prapayisyami ] PRIYAMVADA (Reflecting )-Well, let a love-letter be prepared for him. I will have it concealed by flowers and under the pretext of a garland that has been offered to the gods, will cause it to reach his hands. anasuya - roi me suumaro paoo | ki ba saundala

312 abhijnanasakuntalam kim va sakuntala bhavadi [ rocate mem sukumarah prayogah | bhagati ] | ANASUYA-I like this delicate measure, but what does Sakuntala say. priyamvadeti | 'vicinta ' dhatva karya niscitya ityarthah | hala ti | asa mem ' dusyantaya [ 'karmana sramabhitra ti sa yampradanam " iti sampradane aturthi ] madanasa lekhah ' lipih kandarpa pida़ाsucika lipih kriyatama | 'ima ' madana- lekha 'devasya ' devatavisesasya 'sesa ' malya ' 'devasesa ' nirmalyamiti yavat | sa evam 'apadesah ' tena | 'sumanobhih ' puspah [ samanahsabdah striyam bahutva barttate | 'apah sumanaso varsa apa sarah sikatah samah | ete striyam bahutve surakatva 'yuttara- vayam || " ] 'gopita ' niguhita ' krtva 'asya hastam prapayisyami ' [ "sesa " (ra, vi . ma. ) "seva " ( ta, nya ) ] || rocate iti | 'sukumarah ' sundara esa 'prayoga ' upayah 'me ' mam [ " rucyarthana sronah ' iti sampradane caturthi ] rocate | NOTES 1. [a] devase sa etc. - For sesa in the sense of mala compare "tatheti sesamiva bhartta rajnamadaya mui na madanah pratastha " - Kumara*[b] deva- seva means devakha rajnah seva puspopaharah | I prefer the reading devasa sa sakuntala - ko nioo vikapa poadi [ ko niyogo vikalpate ] | SAKUNTALA-What injunction is altered ? priyamvada - tena hi attano uvannasapurva cintehi dava kimpi lalitrapadabandhana ' [ tena hi atmana upanyasapurva cimtaya tavat kimapi lalitapadavandhanam ] | PRIYAMVADA-Then think of some fine metrical composition with an allusion to thyself. * Adopted by Prof. Gajendragadkar.

trtiyo'nkah 313 sakuntala - hala cintemi aham | avahiranabhaurua puno veva me hi [hala cintayamyaham | punarvepate me hrdayam SAKUNTALA-I am thinking, dear. of slight, my heart trembles. avadhiranabhauruka But apprensive ka iti | yuvayoh 'ka: niyogah ' adesah 'vikalpate ' anyathakkriyate maya | yuvam yada vat bruthah tadevaha tada| karomi, madanale khametra adhuna karisya ityabhiprayah | teneti | 'tena hi ' yadi naiva vikalpate tarhi 'atmanah ' svasya upanyasanam 'upa- nyasah ' upasthapanam tatpurva ' ke 'kimapi lalitam ' madhura ' 'padabandhana ' indroracana ' 'tavat cintaya ' | atmanam upasthapya kandomayom gauti racaya ityarthah | haleti | 'aham ' cintayami hrdayam punah cetastu 'avadhirana ' avajna [ avadhira iti kesancinmate curadau pathyate | tati yuca ] 'tati bhaukaka " bhitam sata 'vepate ' kampate | [ " avadhirana " ( ta, vi-, nya- ) - "avadhirana " ( ra ma ) ] || NOTES 1. vikala pate - vikala pana is visamakala pana or vibhinna kalapana &c. Compare bikala pita in 'parihasavikala pita sakhe ' - Act. II. - (Reading ) 2. (a) upanyasa etc. - upa + ni + a + vatra bhave = upanyasa placing near, ie alluding. sa purvo yasmin tat yatha tatha | (b) lalita etc. - padanam gautipadanam vandhanam | Next karmadha - 3. Readings- abadhorana has to be preferred because the verse below has avadhirana | raja- ayam sa te tisthati sangamotsuko visankase bhiru yato svadhoranam | labheta va prarthayita na va sriyam sriya durapah kathamomito bhava t || 13|| 21

314 abhijnanasakuntalam KING-Here longing for union with you, O Timid One, stands he from whom you apprehend slight. The suitor may or may not attain Lakshmi; (but) how to Lakshmi can the wished for be inaccessible? sakhayo- ayi gunavamanini ko danim saraurani- vvavaittiya saradina ' josinim paड़nta varedi [ ayi atma- gunavamanini ka idanom sariranirvapathitrom saradi ' jyotnam patantena varayati ] | FRIENDS-O Slighter-of-thy-merits, who ever keeps off with the skirts of his garment the autumnal moon-light that refreshes the body? sakuntala ( sasmitam ) - nioida darnima hi (niyojita idanimasmi ) | (upavista cintayati ) SAKUNTALA (Smiling )-Here, I am now engaged, Sits up and meditates ). ayamiti | anvayah - he bhiru yatah avadhiranam visankase, sah aya ' te samgamitsukah tisthati | prarthayita sriyam labheta va na va ipa sitah sriya durapah katham bhavet | vyakhaya - he 'bhiru ' bhayasila [ 'una utah " ityan sambuddhikhah ] 'to ' yasmat 'janata 'avadhiranam ' avajnam 'visankase sah ayam mallaksano janah 'te ' taba 'samgame samagame 'utsukah ' utkanthah 'tisthati ' | 'prarthayita ' artho janah 'sriyam ' laksa maum labheta va na va prapnuyat napi va prapnuyat [ saki lina ] ipa sitah prapta misto janah 'sriya !' laksa pra sambandha | [yaha - 'thiya ' iti anukta karttari trtiya | 'na loka- " iti kata sasthya eva nisedhah ] 'durapah ' dusprapah krcchalabhyah [ karmani khala ] 'katha ' bhavet ' na kathamapi | laksa miscet prita tada eva laca molamo bhavati | evam tvaya samagamah tava ba anugrahah, samagame prarthinaum kastvamavajanatu iti bhavah | ayeti | 'atmano gunan avamanayati avajanati ya tatsambuddhih | 'sarirasya nirva grat' pritipradam 'sarada ' saratkalasambandhinom 'praudha़ा ' 'jotana ' candrika 'ka

trtiyo ss: 315 idanim pathantana ' vasananjalena 'varayati ' | dhirayet | na ko'pi | sa raja kathamapi tvam nava- idanimiti vakyalankara ! [" idanim vakamusayam sampratyarthe drsyate " iti medini || 'pathanteोna ' ( ra, ki, ma ) - " atapatra ga " (ta-, nya- ) ] || niyojiteti | 'idanim niyojita ' gautaracane vyaparita 'asmi ' | " NOTES 1 1. (a) sanagamita sukah - sanagamena utsukah or sana garma utsukah anxious for union sahamupeti samasah | (b) yatah -- from whom pancamyarus | "bhruvamapaye'padanam " ityapadane pancami | Some word or gesture indicating slight ( avadhirana ) is supposed to reach sakuntala from dusyanta | Hence there is apaya and dusyanta is " va" | So the sutra applies. We must not say visankase iti bhayarthayogat bhayahetau apadane pancami, because even when visankase is absent we have pancami - dusyantat avadhirana | Cp. "visankamano bhavatah parabhavam " - Kirat. I. 2. sriyah- sese sasthau as in a in " samadesavarttinaste na durasado bhavisyati " -Act. I. Ante. 2 3. (a) atmaguna &c. - atmano gunah atmagunah own merits. sasthitat - tan avamanayati iti atmaguna + a + mana + nica kharthe + nini sadhukarini karttari striyam | tatsambadau | (b) patantena - patasya antah | tena| The reading seems unsuitable. One does not go out in moon-light with an umbrella ( sratapatra ), so the reference to an umbrella is out of place. 4, niyojita - The fa shows her submission to the will of the friends.* raja-sthane khalu visma tanimesena cacusa priyamavaloka- yami | yatah- unnamitaikabhna latam ananamasyah padani racayantyah | kantakitena prathayati mayyanuragam kapolena ||14|| KING How meet that I gaze on my beloved with eyes Adopted by Prof. Gajendragadkar.

316 abhijnanasakuntalam that have forgotten their wink; For as she is composing the lines her face, with one eye-brow turned up, notifies her love for me by means of the cheeks with the pores raised. sakuntala - hala cintida mae godavattu | asinnihidani una lehanasahanani [hala, cintitam maya gautavastu | | ama- vihitani punarlekhanasadhanani ] | SAKUNTALA-Friends, the substance of the song is thought out by me, but writing meterials are not at hand. sthane iti | 'bimmatah nimesi ' nevanibholana ' yena tena 'caksusa ' [ jataveka- vacanam ] 'priyamabalokayami ' iti yat tat 'sthana ' yukta ' 'khalu ' [ "yukta do sampratam sthana " ityamarah | avyayametat ] [ kuto yuktamityaha 'ghato ' yasmat- unnamiti | anvayah - padani racayanta asya unnamitaka latam anana kasta- kitana kapotena mayi anuragam prathayati | vyakha- 'padani ' gautapadan gautasabdan va racayantah vicinta yojayantah 'asyah unnamita ' uddha ' prerita 'eka lata ' yasmin tadrsam [ dhyanasthasya svabhava esah ] 'anana '' mukha ' katam ' 'kantakitena ' janaro- macena [ itaca pratyayah | tarakadih ] ' kapolena ' gandena [jatavekavacanam ] 'mathi anuraga ' bhava ' 'prathayati ' vidhosayati | iyanta kala yo mayi avo gopitah sah adhuna ghosanaya jnapyate, aha pasyami | kimati yuktatara darsana bhavet iti bhavah | [" kantakitena prathayati " (ra-, vi . ma. ) - pulakancitena kathayati " (ta- nya- ) ] || darja ti | 'maya gitasya 'vastu ' upadana ' 'cintita ' vyatam | 'la' vanavya sadhanani ' lekhananirvahakadravyani 'punah na sannihitani ' samipasthani | gita racita kintu katham likhate ? [ "cintita bhayam govavastu " ( ra . vi ) - "cintita maya (ra-vi- gitika ( ta, nya- ma ) ] || NOTES 1. (a) unnamita &c. - ud + nam + nica + kta karmani unnamita upturned raised. bhra ूlata iva bhra ूlata creeper-like eye-brow, upamita- karmadha, the resemblance lying in taper graceful movements &c

ariatsnkah 317 eka bhra lata | 'purva kaleka iti samasah | unnamita ekabha lata yasmin | Or unnamita eka bhrulata yasmin, bipada vaha - (b) Remark -- She declares her love for me not in words, which may deceive through dissimulation, but by the horripilation on her cheeks which can be caused by nothing but genuine emotion. I am a witness to this. A more pleasing sight cannot be imagined ( sthana skhalu ) | * a 2. asannihitani -na sannihitani makes the natra & prasanapratisedha | This sort of nana emphasises the negation - ( ' pratisedhe pradhanata " Darpana). Strict logic therefore requires that it should not be compounded. But in the older days the spirit of the language was different and samasa with prasanapratisedha nana was common. Panini writes asiti for na tu siti, akarttari for na tu karttari etc. M priyamvada imasmi suadara sini nalinaupatte hedim nivittavanyam karehi ( asmin sukodara snigdha nalinopatre nakhairni- ksiptavana kuru ) | PRIYAMVADA-Well have the letters scratched with your nails on this lotus-leaf which is pleasant-looking like the parrot's breast. sakuntala ( yathokta ' rupayitva ) - hala, suguha dani sanga- datya ' na veti (hala srnutamidano sangatartha na veti ) | SAKUNTALA-(Acting as described)-Listen, dear, and see if it is proper in sense or not. ubhe - avahidamuha ( avahita svah ) BOTH - We are attending. sakuntala ( vacayati ) - tujaka na ana hiaa mama una mano diva vi rattimpi | nighana tavara valobha tui vrttamanorahai angai || 15 || Adopted by Prof. Gajendragadkar.

218 abhijnanasakuntalam 1 ( tava na jane hrdaya ' mama punarmadano divapi rantavapi | nistana tapati baliyastvayi vrttamanorathaya angani || 15 || SAKUNTALA ( Reads ) - Thy heart I know not ; but, O Cruel One, with my desire placed on thee, Cupid heats my limbs by day and by night. asminniti | 'sukasya udara ' sukodaram | 'sukodaram ' iva 'khigdha ' ne vanandana ' tasmin ["upamanani samanyavacanaih " iti samasah ] 'asmin nalinipata ' kamaladala 'nakheh nicipa ta ' utkirna 'varna ' yasya tathavidha ' 'kuru ' | padmapatra nakhena likhyatam | ahantu tasmin parva puspani nighaya rajanam prapayami | [ "sukodara snigdha ( pi- ) - "sukodara sukumare " (ra, ta, vi, nya, ma0 ) || "nicipa tabari kuru " <-, -)- vi ., ma ) - "likhatam ' ( ta, nya, ) ] || sakuntalena | 'yathoktama ' uktanurupa rupayitva ' abhiniya | padmapatra nakhena likhitva ityarthah | haleti | 'sunagatah ' sa'lagnah yuktah 'artho ' yasya tadrsa ' na va srgutam | srutva kathaya pamkhagramamamlagna va ityarthah | vyakhaya-ha 'nirdaya 'taba hrdaya ' aveti | 'ahile ' dattacitta 'sva ' bhavavah || sakuntaleti | 'bacayati pathati | saveti | anvathah - he niga tava hrdayam na jane vrttamanorathaya mama punah madanah diva api ravavapi ana gani baloyah tapati cita ' 'na jane| 'tvayi vrttah ' jatah 'manorathah ' abhilaso yasyah tathavidhaya 'mana ' punah 'madanah ' kamah 'dina srapi ' divase ca 'ravau api ' rajanyaca 'bangagani baloyah ' atyartha ' 'tapati ' sapena yojayati | [ "ratavapi " ( ra . vi .) - "ravimapi (gha, nya, ma ) " madanah " ( ta, nya . ) 'kamah ' ( rava, ma0 ) | 'manorathayah ' (a-, -, a ) ) na NOTES fei 1. sukodara &c. The arrot's breast is not very well-known for its sukumarata, but its mild yellow green colour is very pleasing and resembles that of a lotus-leaf. Hence I prefer the reading khigdha to sukamare |

fects: 2. iti karma ' of srnatam | 318 3. (a) diva an avyaya meaning divase in the saptami | [b] nirdhana nirasta ghrna asya iti nita ' : pitiless, vaha | - 4. Reading [a] madanah is preferable to kamah because in the sloka following, the king uses the word madanah | [b] ratimapi requires fa also to be in the fatal for the sake of uniformity. But diva is adhivaranavacanah | some indeed hold that fear may mean fa in the fat, but that is in compounds only [e.g. divakarah ] The vrttikara however explains 'dinasabdo'adhikaranavacanah | diva divase | not divasam ] karoti praninah cestayuktan iti divakarah " | therefore prefer ravavapi | (c) manorathani - It seems queer to speak of the manoratha of anaga | manorathayah is better. raja ( sahasopasrtya ) - tapati tanugati madanastvamanisam mam punardahatya va | 1 mlapayati yatha sasankana tatha hi kumuddatadivasah || 16 || KING - (Hastily approaching) - Thee, O thou of slender limbs, Cupid heats ; but verily, me be ceaselessly burns. The day certainly does not cause the lily to fade so much as it does the moon. sakhayo ( bilokya saharsamutthaya ) - satam avilamvino manorathasasa ( svagatamavilambino manorathasya ) | ( sakuntala abhupratathatumicchati ) | FRIENDS (Looking at him and rising with joy) - Welcome to our desire that does not delay. (Sakuntala wants to get up). rajeti | 'sahasa ' atarkitam 'upasrtya ' samipamamatya | anvayah - he tanugavi, madanah anisa tvam tapati mam punardahatya va divasi yatha sasanka glapayati kumuddatom na hi tatha | vyakhaya - he tanugavi ' krsani sakuntala 'madanah anisa " matata ' 'tvam tapati ' tapamana ya pida़yati 'mam punah ' mam tu 'dahatya ' va' bhasmikarotya va | naitadayuktamiti drstantamaha-- 'divasa ' vasarah 'yatha sasanka ' candra ' 'glapayati ' tejohina ' karoti 'kusuti ' candrapriyam kumudini 'na hi tatha | I

320 | abhijnanasakuntalam sakhagri iti | 'utthaya ' acarapraptam abhutthana ' krtva | [ 'viloka saharsa - mutthaya ' ( ta, nya, ma ) - 'saharsam ( ra vi ) ] || svagatamiti | 'avilambino ' vilambam akurvatah cintitamatra supasthitasya 'mano- rathasya ' abhilasasya, abhilasavisavatvat abhilasarupasya tatra sambandha 'svagata " sobhanam agamana bhavatu | sakuntala ti | 'apratthatum ' yathacara ' rajnah amutthanakarma ' kartum icchati ' | asutthana arbasaya eva krtah na tu utthita sa | - NOTES 1. (a) tanugavi tanuni khala pani gatrani yasyah sa tanuga va or tanugava having slender limbs, bahu- | 'angagalakantha bhyasca ' iti nausa va | tat- sambaddhau| That which is very small tanu does not require much heat to heat it. So I do not think Cupid strikes you with much force ; only, being tanugavi, you are easily heated, that is all. "tanuh kaye krse'la pe ca ' iti kosah | (b) mam - 'purusa ' kathinasariram ' iti raghavah | The force is Cupid pities you because you are & woman and of slender proportions. He does not vent his fury on you but merely heats you. But look at me. He thinks I am his match and strikes with all his strength. The rascal is literally burning me down. (c) glapayati-glai + nic + latti = glapayati Or glapalati (mitvavikala pa ) oppresses. No mitva if an upasarga precedes. Thus - praglapayati | (d) kumuddatom - kumudani santi asyah | iti kumuda + jvatupastriyam | tam | "kumudana davetasebhyo " iti da bata 2. (a) avilambinah na vilambate iti natra +bi + lamba + nini karttari sadhukarini = avilambo not delaying tasya | (b) manorathasya - Here the manoratha ( desire ) is the king himself - manorathavisayobhuti janah | 3. Reading. In the ease of kings, utyana is the acara | Hence maharsa sutthaya is better than the simple saharsam | raja - alamalamayasena- sandasthakusumasayananyasu vimardditamrnalavalyani | guruparitapani na te gatranuprapacaramarhanti ||17||

trtiyo'nkah 321 KING-Off, off with your effort. Your deeply suffering limbs, which quickly have the bed of flowers sticking on them and the bracelet of lotus-shoots smashed, are not fit for ceremonies. anasuya - ido sila dalekkadesam alankaresu vaasso ( itah silatale ka desama lankarotu vayasyah ) | leka ( sakuntala salajjam tisthati ) | ( raja upavisati ) | ANASUYA Let our friend grace a part of the stone-slab (The king sits down. Sakuntala stays covered with shame ). alumiti | 'ayasena ' abhutthanaprayasena 'alam ' [ avege dviruktam ] | , sandasthati | anvayah - asu sandasthakusumasayanani vimarditamrnala valayani guru- paritapani te gavani upacara na arhanti | vyakhaya- 'asu ' bhathiti 'sandasta ' lagna kusumasayana puspasayya yesu tathavidhani 'vimardita ' nispa sita ' 'mrnalavalaya ' ghah tatha- vidhani 'te gatrani ' angani 'upacaram ' abhutyanadika ' rajadarsanocitam acara 'na arhanti ' | gavatapat bhatiti kusumani vigalanti, tatah sayya eba gavesu lagna bhavati | srnala valayastra paridhanamatrameva tapata mardita bhavati | evam vidha stapite- rangahh katham apratthana ' kriyate iti bhavah | [ "bimarditammrgalavalayani ' (ta, nya- ) - 'kantavibhangasurabhini ' (ra-, bi-, ma ) ] | ita iti | 'vayasyah ' sakha bhavan itah ' asmin sthala 'silatalama ekadesam alankarotu upavesanena bhusayatu | iti sakuntalayah sayyabhuta ' silatala ' nirdisati | ataeva arra vayasya itisnehasam bodhanam | vayasyo janah ekasanopavesanamarhati | savantaleti | 'lajjaya ', rajna tasya sayya adhikata iti vridya saha tisthati NOTES 1. (a) alam alam - ' capale ho bhavata iti vacyam ' | 'sambha megapravrtti- svapalam ' iti vrttikarah | (b) sandasta &c. - sam + dasa + attached. The root has become karttara = sandastam owing to the change of * Adopted by Prof. Gajendragadkar.

322 abhijnanasakuntalam meaning. "dhatorarthantaram vattatvarthe nopasamgrahata | prasiddha ravivacatah karmani- prakarmika kriya " ॥* akarma katvat karttari | In a similar senge comIntra. sudhyate asmin iti so + luta sayanam or kusumanam sayanam kusumasayanam pare - sandastasarpa tvatta - Act. III. adhikarane - sayanam bed. kasumaracita flower bed. Now see Tika (c) vimardita &c. - vi + mrdu + nic + kta karma = vimarditam Literally 'crushed' here caused to shrivel'. sanimapaditam | mrnalasya balayam | Tika She had only one bracelet. prasithalamrnalaka valayam - Ante. (d) upacaram-- upacayryate anena iti upa + cara + ghana karane = upacarah customary formalities at the approach of the king. 'upacarastu sevayam vyavaharopacayyaiyoh ' iti hamah | 2. Reading - santavisabhangasurabhini bhajyate iti bhanca + ghana karmani bhanagah a piece kedah | kanti nadito yo bisanago mhanalakedah tena surabhini is the meaning; but there was the whole bed of flowers sticking on the body to make it fragrant ( mubhi ) | It therefore sounds rather queer to say that fragrance was due to the solitary piece of lotus shoot on the wrist ( vibhanagasurabhi ) | I therefore prefer vimarditamrnalavalayani | * priyamvada - duvenampi vo ananananaraca pancakakho | mukhi- sinehi una mam punakrttavadini karadi ( dayorapi yuvayoh anyo'nyanuragah pratyaksah | sakhisaha punama punaruktavadini ' karoti ) | PRIYAMVADA-Your mutual affection is obvious to Yet love for my friend makes me speak someboth of you. thing superfluous. raja - bhadre, naitat parihayryam | vivaksitam hi anuktamanu- tapa janayati | KING-O Gentle one, this should not be avoided. What is wished to be said, causes regret, if unsaid. Adopted by Prof. Gajendragadkar.

tatauyo'nkah 323 priyambada - avananasa visavasino janasma attiharena ranana hodavya tti eso vo dhasmo ( apanasya visayavasino janasya sratiharena rajna bhavitavyam iti eso vo dharmah ) | PRIYAMVADA-The king has to be the remover of the trouble of the distressed, that are living in his kingdomthis is your duty. raja nasmat param | KING - Nothing higher than this. yogdhi | 'yuvayoh anyasya anyasya ' anyasmin anyasmin va 'anuragah ivorapi ' ubhayorapi bhavatoh 'pratyaksah ' ( bhavan janati 'ya' mayi rakta ahaca asyam ' iti- yanca janati 'raja mayi rajyati ahamapi bajani ' evam sthite karttavyamapi ubhavapi bhavantau janitah | anyasya baka prayogah anavasyakah | 'sakhimanehah punah ' 'sakuntala- gati me manehasta 'mam punaruktavadinim adhika vahini, nisprayojanajalpini 'karoti ' pritya naumi | vacanaprayojanantu nasta deva | bhadra iti | 'etana ' vacanamityarthah 'na parihayyam ' vaja niyam | avasyameva khaya vaktavyam, yatah vivacita " vakta mista vastu sramukta ' sat 'anutapa ' pascattapra ' 'janayati ' bruhi yadata micchasi iti bhavah | apana ti | 'gajna ', 'visaye ' svadhikare 'bacati ' baltasya 'apannastha ' vipadgatasya [ karttari ktah ] janasya 'artti harana ' bipadabinasina rajna bhavitavyam iti yat esah ' [vidheyapradhanyata pu ' li 'gata ] 'va: ' yusmakam 'dharma ':' prajaraksana ' rajadharbhah iti sacepah | noti | 'sramat ' prajaracanata param adhika ' 'na' nasti | ayameva nah paramo dharmah | NOTES 1. (a) anyo'nya &c. - anu + ranca + ghana bhave- anuragah love. anyasya andhasya anuragah express vyatihara reciprocity, by the Varttika 'kriya- vyatihara sarvanamro do vacya samasabacca bahulam " But owing to 'bahulam ' (irregularly ) in the Varttika anya and para do not get samasa badabhava | 'vahulagrahanadanyaparayona ' samasavat ' - Bhattoji. Now comes ma after first

324 abhijnanasakuntalam andha - see parasparam, Ante. (b) sakhina hah - sakhyam mohah | sahasupeti samasah | ( e) punarukta &c. Lit, punarukta is a repetition. But a repetition is superfluous; hence secondarily it means superfluous. sat sadhu vadatiti punarakta + vada + nini sadhukarini karttari | - tam | 2. Remak- Here dvayoh is connected with pratyaksah | If taken with anyo'nyanuragah the sense becomes your mutual attach ment is evident to us. But then is rendered superfluous, because to give that sense 'yuvayoranyo'nyanuragah pratyaksah ' serves as well as 'dvayorapi yuvayoh &c. The point, however, is not that it should be evident to us, but to the couple in love. alone the request of third person becomes unnecessary Then [ punarukta ] ।* 3. [a] visaya &c. - visaya is desa kingdom. 'visayi desagocari ' iti vikandasesah | [b] ati harana - a + r + ktin bhave = srarttih distress pauda़ा | 'arttih pida़ाdhanuskovyoh ' ityamarah | tam haratoti ati + r + aca karttari tacchilya = ati hara reliever to distress. Here hr implies no lifting [anudyamana ] hence aca bars ana by the rule 'harateranudamane aca ' | tena | anukta karttari trtiya | " 4. asmat - adhikarthaparasabdayoge pancami | dvi priyamvada - tena hi iyam no piasahi tumam uddisi imam avatthantara bhaavada maanena arovida 1 ta arihasi aba- bhuvavakttie jivida se abalambidu ( tena hi iyamavayoh priya- sakhi tvamuddisya idamavasthantara bhagavata madanena aropita | tadarhasi apapatta jivitamasya avalambitum ) | PRIYAMVADA-Well, then-this dear friend of ours has been led to this changed state by all-powerful Madana with reference to thee. So it behoves thee to sustain her life by condescension. raja-bhadra, sadharanoyam pranayah | sava tha anugtahoto'smi Adopted by Prof. Gajendragadkar.

trtiyo'nkah 325 KING - O Gentle one this prayer is mutual, I am favoured in every way. sakuntala ( priyamvadamavalokya ) - hala kim antauravira- hapajjussuassa raesino uvarohana ( hala kimantah puraviraha- payu pratsukasya rajarse ruparodhena ) | SAKUNTALA - [ Looking at Priyamvada ] - What is gained, dear, by pressing the royal sage who is anxious through separation from the ladies of the inner-appartment. teneti | 'tena hi ' tammai toh ' yatah prajaraksana ' bo dharmah tatah [ etacca vaksya- manavacana ' prati hetuh ] - 'iyam avayoh priyasakhi sakuntala 'bhagavata ' prabhuna 'madanena tvamuddisya bhavanta ' visaya ' krtva 'idam avasthantara ' dasaviparyayam 'aro- pita ' gamita | vipanna iyam visayavasini ityarthah | 'tat ' tamaड़ toh yato vipana tatah, [ etaca jivitavalambana ' prati hetuh ] 'abhupapacya ' anugraha [ "athabhutrapa- parigrahah " iti kosa ] 'asya jivitamavalambitumarhasi | prakarsa gate jate ca parasa - parabhave etannisprayojana ' vacah, tathapi kheोhadabravimi iti bhavah | bhadra iti | 'ayam pranayah ' esa prarthana abhupapacya jivitavalambanarupa yanca 'sadharanah ' samanah | yatha iyam mam prarthayate tatha ahamapi imam prarthaye "abhupapacya jivitamavalambatam " iti tat te anena vacanena 'sarva tha ' sarva prakara 'anugtaho disfr' | sakuntaleti | [ 'priya ' badam ' (ra, vi, ma ) - "anasuyam " ( ta, nya ) ] | (a, )] haleti | 'antahpuraih ' lacanya tavasthitaih kalavah yo 'virahah ' tena paryapratsukasya ' utkanthakatarasya 'rajarse ' : uparodhena ' rajarsim anurudhya 'ki ' labhyate na kimapi | prajagarakaso'ya na hi matkrte kintu antahpuravirahata, tadalamainamuparudhya | NOTES 1. (a) abasthantaram ava + stha + ana bhave = avastha State. Here ktin does not bar ana as it ought to do in the case of khya, ga, pa and paca by the rule "stha ga pa paci bhave " || The reason is panini

326 abhijnanasakuntalam himself suggests the option of having kin or vada with stha in the bhavavacya, because he uses the word vyavastha in I. 1. 34- 'vyavasthayamasajnayam iti jnapakat natyantyaya badha bhavati " - Vrittikara. anya avastha avasthantaram a nityasamasa of the samukhya sakadi class. Here antara means anya | (b) bhagavatta - bhaga implies six things aisvarya, baurdhya, yasasa sri, jnana, vairagya | "aisvadhyam sya samagrasya vauyasya yasasah sriyah | jnanavem ragyayausca va sanam bhaga itinagana " | Thus bhagavata here snggests that madana is powerful and poor helpless Sakuntala is being oppressed by that matchless tyrant. She is thus and deserves protection. (c) aropita + ruha + ci +karmani| Optionally srarohita | 2. [2] madharanah -- samana dharanamasya iti sadharanah that which is seen in more than one place i.e. common. samana becomes a by yogavibhaga in the rule "samanasya kkandasya sui prabhrtadarkesu " | Next sa becomes sa ( prsodaraditvat ) | This is Haradatta's explanation. Bhanuji derives through aाdharana instead of dharana | Next the word optionally takes ana kharthe by the Varttika "anighra sadharana- dana " : The form does not differ and is still sadharanah | The difference is however seen in the feminine where with the form is sadharani and sadharana without it [b] pragayah- praniyate anena or pranayanam iti pra + ni + aca karane bhave va = prayah solitcitation yaca | "prayah pramayancayo| " hamah | raja- idamananyaparayanamanyatha hrdayasannihite hrdayam mama | yadi samarthayase mamdira ksane madanavanahato'smi hatah punah || 18 || KING-O thou with quivering eyes that art enshrined in my heart, if you deem as otherwise this heart of mine which is not devoted to others then pierced by Madana's arrow I am pierced again. anasuya - vaamsa bahuvallaha raano sunoanti | jaha no pitrasahi bandhubhagasoanijja na hoi taha nivvadehi ( vayasya,

trtiyo'nkah 327 bahuvallabha rajano sruyante | yatha avayoh priyasakhi bandhujana- socaniya na bhavati tatha nirvahaya ) | ANASUYA Friend, kings are known as having many wives. Do so arrange that our dear friend will not have to be pitied by her kinsmen. idamiti | anvayah -- he mamdira ksane hrdayasannihite, idam ananaparayana nama ser after anyatha samarthaya se, madanavanahatah punah hato'smi | vyakhya- 'mamdiraksane ' carucancalalocana [ anena nevamahimna va mam tvadadhonam canumatumarhasi iti dhyanyate ] he 'hrdayasannihite ' manmanobatti ni [ etena pratyaksameva tai mama hrdaya, tatasca mam tadadhina janohi iti dhvanih ] 'ida ' na anya ' stri 'parayanam ' rat atr tathavidha, tvadekaniratam itarthah, 'mamahrdaya 'manasa ' 'yadi anatha ' anya- prakara ya 'samarthayase ganayasi yadyanyaparayanameva manyase tada 'madanavanena ' kandarpasarana 'hrtah ' viddhah aha ' punah hato asmi | evanca te madanuraga ' prati prathama pramanamanumana ' tatah pratyaksam | yadi tu ubhayamapyetat tuccha ' manace, tato maranameva me saranam iti bhabah [ hato'smi " ( ra bi ma ) - "hato'pi " ( ta, na ) ] | , " vayasyeti | 'rajano bahyolamah ' vanita yesam tathavidhah srayante [samanayokta 'bahani te kalavani " iti ruksa pariharati * ] | tadasamam vibhakta pritih kvacita neva va patet | tena 'yatha ' yena prakarena 'avayoh priyasakhi bandhujanaih ' pivadibhih 'socaniya ' socya 'na bhavati tatha ' tena prakarana 'nirvahaya ' nivarttaya | sarvava tulyadaro bhava asyamanadaro ma bhuta iti bhavah | | NOTES 1. (a) anana &c. - para ayate asmin iti para + a + luta adhikarane parayanam refuge asrayah | The is cerebral because by the rule 'krtyacah " & krtstha nakara coming after a vowel the cause for the change [rakara ] being in an upasarga preceding, becomes | If * Adopted by Prof. Gajendragadkar.

328 abhijnanasakuntalam parayana be treated as a karmadha - compound of para and ayana, the cerebral should not be strictly available. I have therefore here explained it as a gatisamasa | (b) hrdaya &c. =sam samyaka prakarega nihita sannihita enshrined hrdaye sannihita enshrined in the heart, sahasupeti samasa | tatsambaddhau | (c) madire ksane - madyatyabhyam iti mada + face=fa Lit. maddening, but technically it means the look of blooming youth that is languid, has the pupils restless, and the corners as it were laughing. Raghava quotes adimarata thus - agha samanamadhya ya ksama cancitataraka | drstirvikasita- panaga madira taruna made ||" icate abhapram iti iksa + luta karane = iksana ) eyes. mamdira icarga yasyastvatsa vuddhau | [d] madana &c. - Madana has struck me already and you are striking again, i.e. you are acting the ridiculous part of striking a dead man. [e] The sense is Who can resist your charming looks? They have already enslaved me. This you can easily guess knowing the power of your eyes. But I need not leave it to guess to infer this. You are residing at my heart. Hence you have the evidence of your own eyes to what is passing in the innermost recesses of my heart. If inspite of all this you think I am attached to some one else, why death is my only refnge.* 2. Reading With atsf explain struck again though already struck by Madana's arrow' matamarana kriyate iti garda | But to what does a refer with that reading? Not toa obtained by bibhaktiparinama from mama | For mama being a visesana of hrdayam is apradhana | The pradhana here is hrdayam and the reference ought to be to it. This requires : to be changed into hato'mi is therefore preferable to hato'pi | 3. This is the ground for apprehension. bahu vallabhah You having many favourites, it is not unlikely that Sakuntala might suffer neglect. Adopted by Prof. Gajendragadkar.

trtiyo'nkah raja-bhadre, kim bahuna ? parigrahavatva spi do pratistha kulasya me samudrarasana corvi sakhau ca yuvayoriyam ||9|| 326 KING-What need of many words? Notwithstanding plurality of wives, two are the main-stay of my race-the sea-girt earth and this friend of yours. ubhe- nivva damha [ nivrtta vah ] | BOTH - We are gratified. priyamvada ( sadrstiksepam ) - anasuye, jaha eso ido dinya- diththi ussu misrapodao madara anisadi | ehi samjojaema [ anasuye, yatha esa ito dattadrstih utyuko mrgapatako mataram anvisaprati | ehi samyojayava enam ] ( ubhe prasthite ) | PRIYAMVADA-(Casting about her look)-Anasuya, by the way its looks are cast hither, this fawn is anxious and seeking its mother. Come let us help it to join its mother. (Both proceed to leave). bhadra iti | 'bahuna ' uktena 'ki ' vahani vacamsi nispa yojanani | vravaumi- samasato parigraheti | anvayah - parigraha vahatvo'pi do me kulasya pratiste - samudrarasana uva 'ca yuvayoh iya ' sakhi ca | vyakha 'parigrahanam ' patninam ( "pavauparijanadana- mulasapah parigrahah " ityamarah ) 'bahutvepi vahulye'pi ha ' vahnausu tasu pavisu do eba 'me kulasya ' va msasya 'pratiste ' alambanaskharupe, sthitihetu ("atascopasarge " ityana karane ) | ke te he pavatri ityaha- 'samudri rasana ' kanci yasyah sa ratnakara mekhala 'darvo ca ' vasudha ca (urvoti vasudha prasamsa ) yuvayoh iya sakhi ca ' sakuntala ca ( ca samucaye ) | mudrabhiranvitah samudrah svayam yasya mekhala, mahati sa vasudha yatha manya mem eka patri tatha dhanya iyamapyapara | anya na ganya mama iti bhasah | [ " rasana " ( ta0, nya- ), "vasana " ( ra-, vi- ) ] || 22

330 abhijnanasakuntalam nite iti 'nirva ' te sukhite ' 'kha' bhavavah | priyambadeti | 'drstah ' nayanasya 'ksepah ' itastatah proranam tena saha | katham nirgaccha va iti vyajanvasanartham drsti carathitva aha- anasuye iti | 'yatha ' yena prakarena 'esa itah ' asmadabhimukham 'dattadrstih ' tena manya ' 'utsukah ' utkantho mrgapitakah ' harinasabakah ' 'mataram anvisyati ' | asya drstipatakha prakara drstva evam manye | yaha 'esa utsako mrgapotaki mataram anvi- syati ' yatha ' yatah 'ito dattadrstih ' | ayamasmadabhimukham pasyan aste tenaiva manye mataramanvisyati | ayam hi nirgamanavyajah yadarthe priyamvadaya drstiksepah krtah | NOTES 1. (a) parigraha &c. - parigtahyate svikriyate iti parigraha + apa karmani = parigrahah a wife. The king already regards sakuntala as a parigraha | This is because he has no doubt that he is going to be married fcrthwith. (b) pratistha pratitisthati anayoh iti prati + stha + ana adhikarane va mainstay. (c) samudra &c. = mudrabhih ratnah saha samudrah | This name is chosen on purpose to indicate wealth. The earth is vast (uva ) and rich ( samudrarasana ) | Hence naturally she is one of the main stay of the race. (d) - Lit. the vast one (e) sakhi - by calling a mainstay, he implies that the family will be proud in possessing her as a manusa | Raghava supposes that sakuntala was a mainstay because she gave birth to sarva damana | "maharajacakravartti va 'sotpadaka putrotpadata " | But the king could not have referred to it at this stage. In fact the most illustrious member of a family-the one that adds lustre to the family -is often called fag without reference to future progeny Thus parvatau is called the kulapratistha of himalaya in " tamaci tamaprah kuladevatabhah kulapratistham pranamaya mata | " - Kumara. 2. Reading. - ( a ) It is common with Sanskrit poets to speak of the earth as the king's spouse. The sea is sometime called her girdle (mekhala ) | Thus " krtasitaparityagah sa ratnakaramekhalam | bubhuje prthivipalah prthivomeva kevalam || " -Raghu. 'kalavavantamatmanamavarodha mahatyapi tatha mene manakhindya laksa maya ca vasudhadhipah " - Raghu. Compare also

trtiyo'nkah 331 "dhavi samudrarasanam vasanam karoti " &c. Hence rasana is preferable to vasana | (b) After ni te svah the Bengali Recension has (The Prakritas are Sanskritized ) - ( sakuntala harsa sucayati ) | priyamvada [ janantikam ) - anasuyem, pasya pasya meghavatahatamiva groma mayurim ksane cane pratyagatajivitam priyasakhim | sakuntala - hala marsayata lokapala ' yadasyabhirvi sumbhapralapinobhirupacarati- kramena bhanitam | sakhi [ sasmitam ] yena tanmantrita sa eva tanmarsayatu anyasya ko'tyayah | saka ntala -- arhati khalu maharaja ida visodha़ paroksa va na ki ko mantrayate | raja [ sasmitam ] - aparadhamimam tatah sahisyam yadi rambhika tarvagasamgasrsti | kusumastarane klamapa haina khajanatvadanumanyase'vakasam || priyambada [ sopahasam ] - nanvetavanmata punastusto bhavisyati | saka tatha [ sarosamiva ] - virama virama durvinite ; etavadavastham gataya maya kroda़si | This is in bad taste, and, besides, not consistent with what has gone before. The king is already seated on the stone slab which Sakuntala occupies [See Ante]. The request here made to be allowed to sit on the same seat with her is therefore meaningless. This passage does not appear to be genuine. 3. ( a ) sadrsti &c. - drsteh cepah patah drstiksepah | tena saha | bahu | She is on the look out for some excuse to go out leaving the lovers to themselves. * [b] yatha - In the sense yatah is rare. The visva notes the use of yatha when an inference [ anumana ] is drawn, " yathasabdastu nirdistastulyayoganumanayoh " iti visvah | itah - This way asyam disi | sapatamarthe tasi by the Varttika "tasiprakarane adyadibha upa- samkhanam " | Compare "prayuktapyamamito tatha syat " | [a] dattadrstih-- datta prerita drstiyena sah bahu | 4. (a) mrga &c. - pota is arbhaka little one. 'potah pako srbhako dimbah " iti kosah | mrgasya potah | helplessness excites pity ( anukampa ) | 8 kampito mrgapota iti mrgapota + kan | Its The deerling neither sought its mother nor looked towards the speaker. (b) sa yoja- * Adopted by Prof. Gajendragadkar.

332 abhijnanasakuntalam yavah - We two will cause to join mava iti sesah | Note the dual. She wants Anasuya to accompany her leaving the lovers to themselves * sakuntala -hala asaranahi ananadara vo accha [ ila asaranasti anyatara yuvayoragacchatu ] | SAKUNTALA-I am helpless dear. Do either of you come. ubhe- puhavoe jo sarana so tuha samova vaha [ prthivya yah sarana ' sa tava samipe varttate ] | (niskrante ) | BOTH-Ha, who is the helper of the world, is at your side ? (Exeunt.) sakuntala - kaham gadao evva [ katham gate eva ] | SAKUNTALA - How ! Gone indeed ! ubhe iti | 'prasthite ' iti ( adikarmani ktah ) prasthatumadyate ityarthah | haleti | 'avidyamana ' sarana " gatih yasthah tathavidha 'srasmi ' | ubhayorgamanaditi bhavah | tat yuvayoh anyatara ' ya kapi eka ( " anatara " ityatpannam | utarapratyayantam ) 'agacchatu ' | na ta prthivya iti | 'yo ' janah 'prthivyah ' samagrayah dharayah 'sarana '' raksita, dusyanta ityarthah ' tava samipe varttate ' tata katham tvam asarana ? NOTES 1. (a) asarana - " sarana ' grharacitroh " iti yadavah | grha or racitra suits equally well. It is niyatalinga | Hence prthivya ya: saranam &c. below. (b) anavara - anavara is a primitive word (avya tpanna ) | For, in the sarvadi list, uttarapratyaya occurs. Hence if anatara were utaranta it would become a sarva nama by tadantavidhi | 'iha tadantagrahanam, ke valayoh (i.e. of utara and utama ) sa jnayah prayojanabhavat " - Bhattoji. But panini specifically mentions also in the list, implying thereby * Adopted by Prof. Gajendragadkar.

trtiyo'nkah 333 that anatara is not utaranta | Cp. "anatarana tamasabdavadatmanau svabhavat hivahu-visaye nirddharane varttate " (c) yuvayoh - nirdharana sasthi | raja - alamavegena | nanvayamaradhayita janastava samope vattate | kim sokarah klamavinodibhirardra vanam sancalayami nalinodalatalavrntam | anga nidhaya karabhoru yathasukham te 1 samvahayami caranavuta padmatam || 20 || KING-Away with anxiety. This person the server stands indeed by your side. Shall I work the lotus-leaf-fan whose breeze is moist with particle of water that allay lassitude; or-0 thou with thighs like-the outer edge of-the-palm of-the hand having placed your lotus-red feet in my lap, shall I press them as is agreeable to you? sakuntala - na maganiesa attana avarahayisma [na mananoyesu atmanam aparadhayisyami ] | ( utthaya gantu- micchati | SAKUNTALA-I shall not cause this self of mine to offend against those that deserve respect. (Wants to get up and go). alamiti | 'avogena ' sambha mena 'alam ' | yadi gate sakhanau, ki tena ? 'manu ' ityavadharana | 'ayam aradhathita janah ' esa sevakah madra po janah ' tava samope varttate | gacchatam makhati | kimiti | anvayah - klamavinodibhih saukarih ardra vata nalinidalatalavanta sancala- yami kima ? uta hai karabhoru, te padmatamni carani anga nighaya yathasukha ' samvahayami byakha - 'klima ' glani 'vinodayanti ' apanayanta ityarthah te 'saukare ' jalakanah (heti karana va trtiya ) 'ardra ' vato ' yasya, tat, nalinidala ' padmapatra meva 'talavantam '

334 abhijnanasakuntalam vyajanam tat 'calayami kim ' ? 'uta ' athava he karabhiru ' karamah panitalapanih | karabha iva ururthasyah tatsa ' buddhih ( " uruttarapadadaupamya " ityana striyam | subuddhi- krakhasca )| 'te padmamiva tanau ' raktau 'caranau sraddha ' matakrida़ 'nidhaya ' sthapayitva 'yathamukha ' sukham yatha bhavati tatha 'sa' vahayami ' mardanena vinitakhedom karomi iti aradhayituh sevaprapancah [ " sokaraih " ( ta-, nya- ) " sitalah " ( ra ., vi . ma. ) vi-ma- || "vinodibhih " ( ra . vi . ma. ) 'vimaddibhih ' ( ta nya- ) || 'vata ' ( ta - nya ) "batan " ( ra . vi . ma ) | "sancalayami " " ( ta - nya ) " sanjarayami " ( ra - vi . ma. ) || 'hantam ' ( ta nya0 ) ' hantah ' ( ra - vi-ma- ) ] || neti | 'mananiyesu ' pujaha su bhavadrsesu visaye atmanam na aparadhayisyami ' ? sevanumatya iti bhavah ( atma aparadhayati iti akarmakatvat nau 'gatibuddhi- ' ityakitah karma ' sa'jna ) || NOTES 1. aradhayita - a + radha + nica kharthe + tan sadhukarini karttari | The root is here of the fe class. sapranikah prota kamadudha hi sa Raghu. ---Compare aradhaya in aradhaya 2. (a) saukah - With particles water. 'saukarombakanah smrtah| (b) klasa &c. - klama + vi + da + nica + nini karttari tacchisyate | (c) sancalayami - sam + cala + nic + lami | (d) nalini &c. - talavanta is any fan, not necessarily one of palm leaf, 'vyajana ' talahantakam ' ityamarah | (e) karabhoru- karabha is the outer edge of the palm. 'ma nivanvadakanista ' karasya karabhi vahih ' ityamarah | Here is by transference of epithets = karamatulyah | karabhah ururyathah gives karama + uru + jana because uru is the uttarapada and comparison is implied (See Tika) = karabhoruh The resemblance lies in the tarpering shape, etc. tatsa buddhih | (f) yathamukham - sukhasya anatikrami yasmin karmani tat yatha tatha avyayi - That is to say, not very hard so as to pain the feet. (g) sa'vahayami -sama + vaha + nica here means 'to shampoo .' (h) uta - Introduces an alternative (vikalpa ) | avyaya (f) padmavabhrau- "upamanani mamanyavacaneh ' iti samasah | The feet were red ( tamra ) without alakadivyaja | Implies that it would be a valued privilege to | 1

trtiyo'nkah 335 the king to be allowed to shampoo such apair of feet. 'karobhi- padmata iti padabhyam caranayoh sa vahanayogyatva ' dhvanitam ' - Raghava. 3. Remark.-The king here points out how he may be useful to her. In her state of health the best service she could get from two friends was that one shampood her feet while the other fanned her into a quite sleep. Alone he could render both the services. Hence she had no need to be anxious on account of the absence of her friends. The metre is basantatilaka | Hence saukah is necessary. Besides the saityaguna of the vayu 5. Reading -- (a) ardra batam requires that the reason for the ardrata should be mentioned. sitaleh does not give the reason. should be left to be inferred and must not be mentioned directly by words like sita, sitala, hima &c. In the present case the inference follows from ardra | (b) vimadibhih sounds a bit heavy, binodibhih is perhaps more gentle, and better suits the occasion. The rest is left to the reader. 5. mananiyesu visaye sapa tami | The ayanta form was atma aparat- syati my self will sin. With fnaca we have srahamatmanam ( anikartta as karma ) aparadhayisyami I shall cause my self to sin. The rule 'gativrddhipratyavasanarthasabdakarmakarma kana manikartta sa gau ' applies because the root aparadha is akamaka tha raja - sundari, anirvano divasah iyanca te samavastha | utsrjya kusumasayana ' nalinidalakalpitastanavaranama| kathamatape gamisyasi paribadhapelave rangah || 21 || ( balanam nivarttayati ) KING-O fair one, this day is not yet extinguished, and is your condition. Having left the bed of flowers in which lotus-leaves serve to cover the breasts, how can you go Adopted by Prof. Gajendragadkar.

336 abhijnanasakuntalam out in the sun with your limbs delicate through suffering? (Stops her by force). sakuntala - paukha rakkha vinana m | maanasantatta viha antano pahavami [ paukha raksa vinayam | madanamantapa tapi na hi atmanah prabhavami | ] SAKUNTALA - O descendant of Puru, respect decorum. Though smitten by love, I cannot command myself. | sundariti | he sundari carvangi ( gauradih ) divasah anirvanah ' adhunapi anala iva jvalati | te samavastha ' dasa ca iyam ' idrsi | ki tena ityaha- datamsrjeti | anvayah - nalinidala kalpitastanavarana kusumasayanam utsrjya pari- badhapelah angah katham atape gamisyasi ? vyakha - nalinaudalabhyam ' gurutapat padmapatrabhyameva kalpita ' racita stanavaranam ' stanachadana " valkalasthaniyamityarthah yasmin tadrsa ' 'kusumasayanam ' puspasyyam 'utsrjya ' tyakta 'paribadhamya ' paritah santapena 'pelaveh ' sukumareh 'anagaih ' ( karane va upalaksane trtiya ) 'katham kena prakarana 'atape ' ravikare 'gamisyasi | yatha idrsah santapah yat komala sitala ca puspasavya bhajanoya bhavati, tavapi punah padmapatrena stanayostapah kini cadiva laghu kriyate, ma kadapi ravikare vicarana narhati | * 'stanavaranam ' (ra-, vi-, ma ) - 'stanavarana ' (a-, 711- ) 11 baladiti | 'nivarttayati ' nivrttam gamanat viratam karoti | pauraveti | 'paurava ' he purukulodbhava (prasiddhah pauravanam vinayah, atah porava iti kulanamagrahanam ) 'vinaya ' sadacara raksa mam mam dusaya | abinayo ma bhuh | 'madanena santapta ' pida़िta 'api na hi atmanah prabhavami nahamatmana svacchaya kvacit niyojayita ' samartha | prabhurasti me pita kakhah tameva me datrtvena pramanaukaru | NOTES 1. (a) sundari - sundara is of the gauradi class. Hence in the feminine we get sundari and not sundara by the rule "sigauradibhyasca ' | (b) anirvanah -nir + va + kta karttari = nirvanah when bamta is not the kartta ; otherwise nirvatah | Thus nirvano divasah but nirvato batah - the wind

trtiyo'nkah 337 has ceased. The rule is 'nirvano'vane " | na nirvanah | navat | (c) samabastha = sam + a + stha + ana karane bhave ba | sayanama | kusumanam 2. (a) kusumasayanam -- sau + lugta sau + lugta adhikarane = sayanam bed. tat | (b) nalinodala &c. = stanayoravarana stanavaragam | nalinya dalam | nalinidalena kala pitam | | itat - nalinidalakala pita stanavaraga yasmin | bahu (c) atape - atapati iti a + tapa + aca karttari = atapah sun or sunlight tamin adhikarane mi (d) parivadha &c. - pari + badha + abhave striyam = paribadha suffering. pelava delicate as opposed to robust. One of robust health often becomes of delicate health through suffering. Sakuntala's strong limbs (*) could dare the sun it she were not ill (paribadha ) | But now the limbs have become delicate (pelava ) through her suffering and cannot stand the heat.. - 4. Reading - (a ) stanavarana suggests going cut with lotusleaves on the breasts which is not natural; stanavaranam is preferable. (b) After valadenam nivarttayati we read in the Bengali Rec.- saka ुntala - mutra ca suna ca mam na khalvatmanah prabhavami | athava sakhomavasaranam kimidanimeva karisyami | raja - dhiganiड़िti'nmi | sakuntala - na khalvaham maharaja bhanami, devasupalame | raja - anukalakarideva kathamupalabhyate | sakuntala - kathamidanim nopalapa sa yanmamatmano'nosam krtva paragunaili bhavati | raja (svagatam ) - apyautsukya mahati dayitaprarthanasu pratipah kana cantyo'pi vyatikarasukha katarah khanagadane | avadhyante na khalu madanena va labdhantaratvada sravadhanta manasijamapi cipa takalah kamayeh || ( sakuntala gacchatya va ) raja - na kathamatmanah priya karisye | ( upasrtya patantamavalambate ).

338 abhijnanasakuntalam Here as in the interpolation already noticed, the prose portion is trash and serves only to introduce the verse following But the substance of the verse does not bear scrutiny. Thus - 1. cipata does not usually mean ' lost ' cipa means 'to fling. ' kalaksepa occurs in Bengali. vyaksepa is not rare in Sanskrit. But cipata reminds one of the insane' and is thus nihatartha | 2. (a) In the line kumayryah na khalu madananaiva avadhyantyam kintu madana- mapi avadhante suppose, instead of madanamapi, we read manasijamapi | The remark loses its force and reads tame. The object of the line is to say that is not only the oppressor, but is also the oppressed. The identity of the oppressor and the oppressed is not prominent when different names are used in refering to the two capacities. Hence manasijamapi is apusthartha | | (b) Again kintu tu or some other equivalent is necessary in or to contrast with na khalu | api does not serve the purpose, for it goes to answer for a A cautious writer would have said abadhanta madanamapi tu which avoids both the objections (a) and (b) and preserves the metre too. 3. Lastly, the second line kanaksantyo'pi &c. is a repetition of the first line aptasukheा &c. For kana cantyo'pi vyatikarasukham im plies the same as apyotsuka mahati, and katarah khangadane does not differ in substance from dayitaprarthanasu pratipah | 4. (a) atmanah - sesestha | atmanah sambandha prabhavami ityarthah | (b) prabhavami pra + bhu means 'to rule', to become master', 'to control' &c.. raja - bhoru ala ' gurujanabhayena ! drstva te viditadharma tatrabhavanaca dosa ' grahisyati kulapatih | api ca- gandharvena vivahena baro rajarsikanyakah | prayanta parinitastah pitabhiscabhinanditah || 22||

trtiyo'nkah 338 . KING - O timid one, off with your fear for your superiors. Having known of you. His worship the Lord of anchorites, who is aware of the Sastras, will not take offence at it. Besides, several daughters of royal sages are heard as married by the Gandharva-marriage and welcomed by their fathers. sakuntala - munca dava mam | bhrtravi sahijanam anuma - ismam [ musca tavanmam | bhuyo'pi sakhijanamanumanayisyami ] | SAKUNTALA - Do release me. I will yet again honour my friends. raja - bhavatu moksaprami | KING-Well, I will release. 4. aura iti | he 'bhima ' bhayasole (uni krte sambuddhihakhah ) gurujanabhayena 'alama ' | tatah kupyata iti ma ma 'sthah | 'te ' tava sambandha 'hava ' abhula ' vrtta ' jnatva (hasiraba jnanarthe ), 'viditah ' abagatah 'dharma ' sastrarthom yasya sah, adhigatavidhih 'tatrabhavan ' manyah ' kulapatih ' pita te kavah 'a' asmin tvatkrte atmasampradanavyapari 'dosa ' na grahisyati ' | na kevala sastramevatra pramanam | 'api ca acaro'pi | pasya- gandhavarneti | anvayah - bahyo rajarsikanyaka gambavemna vivahena parinitah tah pitrbhih abhinanditasca yanta | vyamkha- 'bahyah ' bahutarah rajarsinam 'kanyakah ' kumaryyah 'gandharvena ' rahasi paramparanumodakkatena 'vivahena ' ( "gandharvah samayanmithah " iti sma teh ) "parinita ' krtohahah tatasca 'ta ' kanyakah 'pitrbhih ' gurubhih 'abhinanditasca ' anumoditasca yanta | tadaha - sah eva vivaho bhavatu [ "bo rajarsikanyakah " ( ra, bi, sa ) - " vahyo'tha munikanyakah " ( ta-, nya- ) || 'abhinanditah " ( ra vi-, ma ) - " anumoditah " ( ta, nya- ) ] || mutra ceti | 'bhuyo'pi punarapi ' 'sakhijanam anumanayisyami ' sammanayisyami, aart a ki manyam te vajjijnasaya sakhijana ' pujayisyami | NOTES 1. (a) bhoka = bhiru timid + una striyam = bhiruh | This is nadi- sajnaka | Hence by the rule "ambarthanachoha kha: " we have bhaura with da

240 abhijnanasakuntalam Short in the vocative singular. (b) viditadharmaviditadharma + anica samasanta | viditadharma | By the rule " dhamidanica kevalata " - anica comes after a in which is final and is preceded by only one pada | When more than one precedes was in paramah svah dharmo ssya we shall have paramasvadharmah not paramakhadharma | But paramakho dharmo sea will give paramakhadharma because paramakha is the only pada preceding dharma in the final bahuvrihi 3. Reading- (a) sakuntala was a rajarsi kanyaka and not sunikanyaka | And was not prevalent among munis. Hence the former is preferable. (b) abhinandana is more acceptable than mere anumodana and contrast better with censure ( dosa ' grahisyati ) which sakuntala apprehends. 3. bhuyah bahu + iyasuna once again. The friends have already helped her with their advice regarding her choice She wants their counsel again (c) with respect to the king's proposal to have the marriage performed in Kanya's absence. sakuntala -kada [ kada ] | SAKUNTALA-When? raja-- apariksata komalasya tavat kusumasya va navasya satpadena | avarasya pipasata maya te sadayam sundari gtahyate raso'sya || 23|| ( mukhamasyah samunnamayitumicchati | sakuntala pariharati natena ) | KING - Meanwhile, O fair one as is done of the fresh flower by the bee, the flavour of this your tender and untouched lower lip is being gently tasted by me longing for a sip. (Tries to raise her face. Sakuntala acts its avoidance.) nepathe - cakkavaka vahae, amanteha sahaara | ubattida ani [ cakravakadhuke, amantrayakha sahacaram, upasthita rajano ] |

trtiyo'nkah 341 IN THE DRESSING ROOM - Ab ! Chakravaka's spouse, bid adieu to your mate, night has approached. apariti | anvayah - tavat he sundari, sata pardana navasya kusumasya iva, pipasata maya aparicatakomalasya asya te adharasya rasah sadayam grhyate | vyakha- 'tavat ', 'yavattavacca sakakhetra- tatkala yavata mocami tavat ityarthah ( tavaditi avadhau | 'vadhi mane'vadharane " ityamarah ) he 'sundara ' manoharini sakuntala ' 'sata padena ' bhramarekha 'navasya ' nutanasya ' adrstapurva sva 'kusumasya iva ' yatha puspasya ramo bhramararena grhyate tatha 'pipasata ' patumicchata, panarthamakulena ityarthah ' maya, aparicatasya ' aspastasya 'komalasya ' sukamarasya, ataeva sparsavataca 'asya te adharasya rasah ' ' khadah sadava ' krpamrdu yatha tatha grhyate ' adiyate | moksyami, kintu yavat moksyami tavat raso grhyate iti purvena sambandhah | rase grhita moksyami iti phalitam ['tavat ' (vi- pathantaram - ma ) ( yavat ' (ra-, bi- mulam ) ] | cakreti | he 'cakrabaka vadhuke ' anukampite rathada gadayite sahacara " cakravakam amantrayakha ' sambhasakha ' yuvayormithah prasthana samayah praptah yatah parinato divasah 'rajani upasthita ' agatapraya | etacca sakuntalam prati sakhih manketavakyam | gautami agacchati dusyanta visarjaya iti bhavah | NOTES 1. (a) aparicata &c. - pari + ksana himsayam + kta karmani = paricatah natra tat - ! aparicatascasau komalasca | pricked ie touched. na pariksatah | karmadha - 1 (b) sata padena - sata padani asya iti satpadah lit having six feet, A name of the black-bee. 2. Reading. - ( a ) yavat gives the same sense. The king does not directly answer Sakuntala's 'kada ' | (d) For sakuntala -munca tavanmam pariharati navyena, the Bengali Rec. reads- ( diso'valokya ) katha prakasa nirgato'smi | ( sakuntalam hitva punastadeva padairnivarttate ) | sakantala (padantare pratinivrtya sangabhangam ) paurava, anicchapurako'pi sambhasana- matraparicito'ya jano na vismattam vyah |

342 abhijnanasakuntalam raja - sundari, tva ' duramapi gacchantau hrdaya ' na jahasi me | dinavasane kayeva puro mula banaspateh || " saku (khokamantara m gatva atmagatam ) - ha dhika ha dhika idam srutva na me caranau purosukhau prasaratah | bhavatu ebhih paryyanta kuravakairapavaritasarora bhutva preksisya tavadasya bhavanuvandhanam | ( tatha krtva sthita ) | raja - kathameva ' priye anuragakara mamutsrjya nirapeksa va gatasi | anirdayopabhogasya rupasya srdunah katham | kathina khalu cetah sirisaseva bandhanam || saka -- etaccha tva na me'sti vibhavo gantum | raja - samprati priyasunya kimasmin latamandape karomi ; ( agrato'valokya ) hanta vyahatam me gamanam | manibandhadgalitamida samkrantisiraparimala ' tasyah | hrdayasya nigamiva me mrnalavalaya sthita puratah || ( sabahumanamadatte ) saku ( 'hasta ' viloka 1) amma dauvalyasithilataya paribhrastametanma nalavalaya ' na maya parijnatam | raja (mrnalavalaya murasi niksipya ) - sraho sparsah | -- anena lolabharanena te priye bihaya kanta bhujamatra tisthata | janah samasvasita eva duhkhabhagacetana napi sata na tu tvaya || saku - atah param na samarthami vilambitum | bhavatu etenaivapadesenatmanam darsaya- pyami ( ityapasarpati ) | raja ( drstva saharsam ) - aye jivitesvari me prapta | paridevananantara prasadeni- pakarttavyo'smi khalu daivena | pipasacamakanthena yacitatra camba paksina | navameghoja kita casa dhara nipatita mukhe || saka ( rajnah sammukhe sthitva ) - arya arddha pathe smatva etasya hastabhram sino

aaliiss 343 mrnala valayakha krte pratinivrttami | kathitam me hrdayena tvaya grhitamiti | tannicipedam | ma mamatmanana ca munijanesu prakasayisyasi | raja - ekenabhisandhina pratyarpayami | saka - kena punah | raja - yadidamahameva yathasthana nivesayami | saka - sra ka gatih bhavatvam tatavat ( itapasarpati ) | raja - itah silapatte desa samprayavah ( iाbhi parikramyopavisto ) | raja ( sakuntalaya hastamadaya ) - hi sparsah | harakopagnidagdhasa devenamrtavarsina | prarohah sambha to bhuyah ki svit kamatarorayam || saka ( sparsa ' rupayitva ) - tvaratam tvaratamaya putrah | 8 / yadi te'bhimata ' raja [ saharsamatmagatam ] - idanimammi visvasitah | bhartarabhasanapadametat | [ prakasam ] sundari, natislistah sandhirasa mrnala valayasa | tadanyatha ghatayisyami | saka [smita ' krtva ]... yatha te rocate | raja [ savyaja ' bilamba pratimocca ] = sundari drsyatam | ayam sa te syamalatamanohara ' visesasobharthamivojjhitambarah | mrnalarupena navi nisakarah kara mumetyobhayakotimasritah || saka- na tavadenam prece, pavanakampitakani tpalarenuna kalusikrta me drstih | raja (sammitam ) = yadyanumana se tadahamenam vadanamarutena visadam karavani | saka = tadanukampita bhaveya kintu aha ' na te visvasimi | raja = mameva navi hi parijanah sevyanamadesata para na vartta te | saka = athamevatyadaro'visvasajanakah | raja [ khagatam ] nahameva ramaniyamatmanah sevavasa sithilayisya | [ mukhamunnamayitum pravrttah | sakuntala pratisedha rupayanto viramati ] | raja = ayi mamdira ksane, alamammada vinayasankaya [ sakuntala kini cadda tva vrida़ाvanatamukhi tistati )

344 abhijnanasakuntalam raja [ angulibhyam mukhamunnamayya atamagatam ] - caruna sphurinenayamapariksatako malah | pipasato mamanujnam dadativa priyadharah || saka -- pratijnanamanthara iva aryaputrah | raja - karnotpalasannikarsadiksanamudho'mma [ mukhamarutena caksuh sevate ] | saka - bhavatu prakrtisthadarsanami samvrtta | lajja punaranupakarini priyakarina arya putrasa | raja - sundari kimanat idamapuाpakrtipaca surabhi mukha te yadannatam | nanu kamalasa madhukarah santusyati gandhamave || saka [ sasmitam ] - asantose punah kim karoti | raja - idam ( iti vyavasitah | sakuntala vakta thokate ) | This is slovenly in style. In substance it is silly and does not care much for decorum. The passage describes at great length how the mrnalabalaya was picked up by Dushyanta and put back on the wrist of Sakuntala. This however contradicts the poet; for, later on we find the mrnala valaya still lying in the grove. Compare 'hastadabhastamidam visabharanamitya- sajjamana ksano nirgantu sahaso na vetasaggrhamauso'sminapradapi ' = Infra which is undoubtedly authentic being common to all the recensions. The interpolation, clumsy as it is must have been made at a very early date. The quotes the sloka caruna sphuritenayam &c. from the above in the twelfth century-the line hrdayasa nigada़miva me, as it occurs here, was by baimana ascribed to Kalidasa, 3. cakravaka &c. = akra itya cyate iti cakra + vaca + ghana karmani = cakra- vakah | tasa vadhuh | anukampita sa iti cakravakavadhu + kan striyam = cakra- vakvadhuka | tatsambuddhau | By the rule 'ke'nah ' long a, i, u become short if of an affix follows. Hence a becomes ag Here badhu | cakravaka stands for dusyanta, vadha for sakuntala, and rajani for gautami | "

trtiyo'nka 345 sakuntala - ( sasambha mam ) -porava, asam mama sarobutta- ntovalambhasma ajja godamo ido evva asracchadi | dava vivantarido hohi [ porava, asamsayam mama sariravrttantosa- lambhaya ardhya gotamo ita eva agacchati | tavat vitapanta- rito bhava ] | SAKUNTALA-(with alarm)-O decendant of Puru, doubtless venerable Gautami is coming this very way to have a report on my body (health). In the meantime get concealed by twigs. raja - tatha| ( atmanamavrtya tisthati ) | KING - As you say. (Stands concealing himself). ( tatah pravisati patrahasta gotamo samkhyo ca ) | sakhayo - ido ido ajja godami [ ita ita arthya gautamo ] | (Then enter Gautami with a vase in her hand and the friends). FRIENDS- This way, this way, let venerable Gautami proceed. gautami (sakuntalamupetya ) - jade abi lahusandabai de anagai ' [ jate, api laghusantapani te agani ] | GAUTAMI (Approaching Sakuntala)-My child, do your limbs suffer less now ? sakuntaleti | 'sambha mena ' bhayena saha ' | 'asamsayam ' niscitam 'mama sarirasya vrttantah: barta | tasya 'upalambhaya ' parijnanaya | 'ita eva ' asyamiva disi [sapa tamyarthe tamih ] 'agacchati ' yavat sa na ayati 'tavat ' tatkala ' 'vitapah ' sakhabhih 'antaritah ' pracchanni 'bhava ' | tata iti | 'pava ' santijalasya pava ' 'hasta ' yasyah sa [ hasta-pani-pramrtibhi- vaha sapa tamyantasya paranipato drsyate | tacca gadaderakrtiganatvat bodham | ] 23

346 abhijnanasakuntalam "gautami pravisati sakhau ca ' pravisatah iti vibhaktiviparinamah | etacca "asta- mapi tavada tanika ' santadakamasya gautamohaste visarjayisyami ' iti sisyoktamantara- dakabhajanam | ita iti | 'itah itah arya gotami ' agacchatu iti vakyasesah | jate iti | jatamiti apatyamavamucyate | striyam sambuddhau he 'jate ' putri sakuntale- 'api angani te laghuh mandah 'santapo ' yesam tathavidhani kim ? api prasna pauda़ाlaghava jatam na va | NOTES 1, (a) sarira &c. -- upa + labha + ghana bhave = upalambhah accession praptih | munasya jatasya antah samaputih vrttantah the end of what has happened i.e. all details from beginning to end. Now see Tika . tadathya caturthi | [b] tavat - avadhi Or avadharane | [c] bitapa &c. - antaram antahih jatamasya iti antara + itaca = antaritah hidden. "antaramavakasavadhiparidhanantaiि- bhedatadathya " ityamarah | 2. jate -- jana + kta karttari jatam anything born i.e. offspring in general. This gives jata in the feminine 'tatsa vudau 1 sakuntala - ajja asthi viseso | [ayya asti visesah ] | SAKUNTALA-There is an improvement, respected mother. gautami - imina dava modaena niravadha eva de sarira bhavismadi [anena darbhodakena nirabadhameva te sarira bhavisyati || ( sirasi sakuntalamasuraksa ) vaccho parinado dinaho | ehi udajam evva gacchamha [ vatse parinato divasah | ehi utajameva gacchamah ] | ( prasthitah ) GAUTAMI-With this water from Kusa-grass your body will indeed be free from suffering. (Sprinkling her in the head) My child the day has ended. Come let us go to the cottage. [ Starts to go out ].

trtiyo'nkah 347 aya iti | he ya manya matah 'visesah ' utkarsah 'asti ' | upasamah anubhuyate ityarthah | aneneti | 'anena darbha misrana udakena jalena [sakaparthivadih | hetau va kara trtiya ] 'te sarira ' nirgata avadha ' paudha़ा yasmat yasya va tadrsam 'eva bhavisyati ' | na kevalam upasamah, kintu samulameva naso mavisyati | vatse iti | 'vatse ' jate 'divasah parinatah ' carame yame sthitah | sandhya agata- maya | ravestapo nasti, kimavavasthanena, ehi utajameva gacchamah ' 'prasthitah ' asthatumarabdhah [ adikarmani ta: ] | NOTES 1. nirabadham - avadhanam iti a + badha + a bhave = abadha suffering. Now see Tika. sakuntala ( sratmagatam ) - hitra padhama evva suhovana de manorahe kadarabhava na muncasi | sabusa vida़िyama kaha de sampada ' sandavo [ hrdaya, prathamameva sukhopanate manorathe katara- bhava na muncasi | sanusayavighatitasya katham te sampratam santapah ] (padantare sthitva prakasam ) ladavalana, sadabaharaca, amantemi tumam bhrtravi paribhogasma [latavalaya, santapaharaka, amantraye tvam bhuyo'pi paribhogaya ] | ( duhkhena niskranta sakuntala satarabhih ) | SAKUNTALA [Aside]-My heart, at first, the object of desire readily presenting, you do not at all give up timidity. Now, separated with regrets, how are your regrets [ justi fied ] ? | Stopping after a step or two - Aloud] 0 Ivy-bower, remover of my sufferings. I invite thee for enjoyment again 1 Sakuntala sorrowfully leaves / with others ]. hrdaya iti | hai 'hrdaya prathama ' manorathe manorathavisayibhute rajani 'sukhena

348 abhijnanasakuntalam madiyamayamam vina evam 'upnate ' samprapate sati 'karabhava " bhimatam ca muncasi [evakaro bhinnakramah ] | 'anusayena ' pascattapena 'saha vighatitasya ' manorathena viyo- jitasya 'te santapah ' anusaya ityarthah 'katha ' samprata " yuktam ["yukta va samprata sthane " ityamarah ] | na kathamapi yuktam | yada- 'sampratam ' adhuna 'sanusayavighatitasya te katham ubhayatha hrdayam prati tiraskarah | santapah ' kimartham anusayah | ayukto'yamanusayah | sthite anadarah yate anusayah ityasangatam te iti lartati | latanam balayah latabhirva layakarena vestitam syanam | tatsabuddhih | he 'latavalaya ' latagrha, he 'santapaharaka ' khedavinodana 'bhuyo'pi ' punarapi 'paribhogaya upabhogaya ' tvam sramantraye ' pravartaye | prarthaye tvam punarapi me khedamapanodaya ityarthah rajana prati sankato'yam | NOTES | 1. prathamameva - The eva should be taken with na| Thus naiva mukhasi 2, [a] manusaya &c. - anu + si + aca bhave anusayah remorse pascattapah regret; "bhavedanusayom dvese pascattapanubandhayoh " iti visvamedinyo | tena saha sanusayama | vi + ghata +ci + kra karmani vighatitam separated, ghata is te join, vighata is to disjoin. sanusaya yatha tatha vighatitam ; tasya ! (b) sampratam - An avyaya meaning yukta proper . 3. (a) latabalaya &c. - Gautami takes it as an innocent ad ress to the grove. It is really meant for the king inside the latavalaya | (b) santapaharaka haratoti ha + evala karttari = harakah reliever . sam + tap +ghan bhave = santapah suffering santapasya harakah | sesasastya samasah | The plain sense of santapah is here "summer heat. " latavalaya is then evidently santapaharaka | Applied to the king, santapa is madanavadha which the king has relieved. (c) paribhogaya - pari + bhuja + vana bhave paribhogah enjoyment. In the case of the latavalaya it is the enjoyment of shade, and in the case of gum, enjoyment each other's company, 'tumarthacca bhavavacanat " iti caturthi | raja - (purva sthanamupetya sanihsvasam ) - aho vighnavatyah- prarthitarthasiddhayah | maya hi-

trtiya'nkah 348 muhuranga lisamvrtadharosta pratisedhacara viklavabhiramam | mukhamamsavivartti paksmalacah kathamaputramitam na cumbitam tu ||24 || ka na khalu samprati gacchami | athava ihaiva priyaparibhuktamukta lavalaye muhurtta sthasyami | ( sarvato'valokya ) tasyah puspamayo sariralalita sayya silayamiyam klanto manmathalekha epa nalinopatre nakhairarpitah | hastadustamidam visabharanamitya sajja maneksano nirgantu sahasa na vetasagtahadaso'smi sunyadapi || 25 || KING [ Returning to the former place ; Sighing ] - Ab ! How full of hindrances is the fulfilment of objects desired. Of that damsel with fine-eye-lashed eyes, the face, with the - lower lip covered by the fingers, [ therefore ] charming through the half uttered words of prohibition-the face, that was turning constantly towards the shoulders. was indeed lifted somehow by me, but not kissed. Where indeed shall I go now? Or, here I will stay for some time in this ivy-bower that has been enjoyed and vacated by my darling. [Looking all round ]. This is the bed of flowers on the stone, pressed down by her body-This is the withered love-letter traced on the lotus-leaf with her nails - This is the lotus shoot-decora tion, With my eyes thus sticking, I am not able to go out in a hurry from the cane-bower, even though deserted. slipped from her hand. With mo ahi iti | 'prarthitanam arthanam siddhayah ' nispattayah 'vighnavatyah ' atarkitavi halah [ bhumi matupa ] 1 muhuriti | anvayah - pacmalaksyah anga limamhatadharistam pratisedhaksara viklavabhiramam, 'muha asavivati mukham maya kathamapi unnamitam hi na tu cumbitam | vyakhya - 'patale ' prasastaromavati [ prasasta matvarthiyo laca ] 'aksini ' yasyah tatha vidhayah tasyah saku ~ntalayah 'anga libhih sa itah ' racartham acchaditah 'aghorastho ' nimnostho yasmin tathavidham

+ 350 abhijnanasakuntalam tatah ostacchadanadeva ' pratisedhacaresu ' nisedhavyanjakavarnesu 'viklava ' dinam aspastocaranena moghayanam | taca tat 'abhirama ' manoharaca 'muhah ' vara ' bara ' 'a'sayoh ' skandhayoh vivarttate ' mam parihatte vivalate yat tathavidham 'mukham maya kathamapi, atiprayatna na vinnana vyadhya 'unnamitam hi ' unnamitameva 'na tu cumbitam ' | bahanapi vighnan atitya yada tasya vadanamunnamitavan tada mene siddhameva prarthitam | kintu tadaiva gautamya vighnitah, vadanam naiva cumbitam | itivighnavatyah siddhayah | [" cumbita tu " (ra, ta, nya-, da- ) -" cumbita ' tat " ( vi- ) ] || kketi | 'priyaya ' praka 'paribhuktam ' adhuna 'muktam ' yat tasmin 'latavalaye muhurtta ' ksanakala ' sthasyami ', [ "paribhuktamukta " ( ra vi . ma ) - "paribhukta ( ta-nya- ) ] || sarvamta iti | 'sarvatah sarvasu dintu [saptamyarthe tasih ] 'abalokya ' | anvayah tasyah sariralulita silayam iyam puspamayo sayya | tasyah nakhaih arpitah nalinopava esa klanto mammayalekhah | tasyah hastat bhrastam ida visabharanam | iti srasajja -- maneksanah [san ] sunyadapi vevasaggrhat sahasa nirgantu na iso'smi | vyakhaा- *tasyah " sakuntalayah [ etaduttaravapi savadhate ] 'sarirena lulita ' mardita 'silaya ' tava sa virahini prastaratane 'iya ' puspamayi ' kusumakalpita 'sayya ' sayaniya ' drsyate | sayanasit itiya mam marayati | tasyah nakhaih arpitah utkirnavarnah ' nalinipata ' kamaladale 'eva klanto snanah 'manmatha lekhah ' madanalipih bhati | iha sa mayi bhava- bhavarnayata ityasa mem kathayati | tasya 'hastata bhrasta ' cutam 'idam visabharanam mrnala- valayam asta | atrasita cumbanadhavasaya ityam tanmi nivedayati | 'iti ebhih prakarah 'asajjamana ' lagna ' 'iksane ' neva ' yasya tathavidhah san 'sunyadapi priyavirahitadapi vetasagrhat ' vanirabalayata 'sahasa ' hathat 'nirgantu " vahiyatu ' 'na isi'kha ' na samartho'mi | priyopabhukta tat vastu me drsti vaghnati, tena tena visesena tam tamavastham marito nahamito gantum samarthah | [ asajjasana- (ta-, nya- )- "asajyamana " (ra- vi, ma .) || " iso'smi (ta-, nta ) - " saknomi " (ra ., va ) - " sakto'smi " (ma- ) ] ||

trtiyo'nkah 251 1. (a) vighnavatyah - trihanyate ebhih iti bi + n + ka karane ghanarthe = vighnah obstacles. te santi vaha ुlyena asu isi vighna + matupa bhumi vighnavatyah full of obstacles. (b) prathi tatha &c. - prakarsena srarthita iti pra + artha + kta karmani prarthitah longed after. prarthita artha vastuni iti prarthitarthah longed for object. sidha + ktin bhave = siddhayah achievements. Now see Tika. 2. (a] anga li &c. - adhara osthah adharosthah or adharausthah the lower lip. karmadha--- anga libhih samvrtah covered by the fingers. 3tat| tadrsah adharausto yasmin tata, vaha - 1 (b) pratisedha &c. - prati + sidha + ghana bhave 1 - pratisatedhah prohibition. tasya aksarani words of prohibition ie the exclamation "Don't" ( ma ma ) | tatra bivam powerless in the words of prohibition, i.e. unable to utter clearly the words of prohibition ( ma ma ) | The pratisedhacara being a labial ( ma repeated) requires the free use of both the lips to utter. But the lower lip was covered by the fingers. Hence the inability * abhi samantat ramate anena iti abhi +rama + ghan karane = abhiramam charming. pratisedhacaraviklavam tataeva abhiramam | 3. (a) abivati asa +bi + t + nini karttari by the rule "vahula- mamauksna " - nini is sometimes attached to indicate frequency of action. Here the face is constantly (abhicya ) being turned from side to side to avoid the persistent attempts of the king to have a kiss. Hence the rule applies. (b) palaksyah -- paksmani santi manoharani asmin iti pacाn + laca . palam having fine eyelashes. pan is of the sinadi class and takes laca by the rule "simadibhyasca " tadrsam aci asya isi palaci + saca (samasanta ) nisa striyam = paksalacau tasyah | saca is guided by the rule "bahuvrihi sadhyaksnoh khamgatasaca " and here aci is khangavacaka | Raghava things that this epithet points to the attraction that draws the king towards the face. (c) tu - Expreses regret * tat for tu takes away the regret which is. not proper here because " at the beginning of the speech prepares us for some such expression of regret. 4. Remark--The sloka substantiates the general (samanya ) Adopted by Prof. Gajendragadkar.

352 abhijnanasakuntalam statement "bighnavatyah prarthi tatha siddhayah "| In the present case cumbana is the prathitartha | The obstacles ( vighna ) are numerous. Thus the lower lip is which is the first obstacle. Then there is direct prohibition (pratisedha )| The third obstacle is the constant turning of the face from side to side (a'savivartti ) | And last of all the interruption offered by Gautami. Hence the Figure (alankara ) is arthantaranyasa defined by dandin as "jneyah so'rthantara are vastu prastat kincana | tatsadhanasamarthasya nyasi yo'nyasya vastu nah || " 1 5. (a) priya &c. - purva paribhukta pascat mukta paribhuktamuktam enjoyed and vacated. "purva kalai kasarva jaratpurananava kevalah samanadhikaranena " iti purva kalakarmagha- 1 priyaya paribhuktamuktama, itata- tammin | (b) latabalaye- latanam valayam | tasmin | adhi mi | (c) muharttam - atyantasamyoge sya | 6. srasajjamane ksanah- Here sajja is used in the sratmanepada Several grammarians think that sajja cannot take atmanepada in the karem - vacya | Possibly this is the reason why raghava &c read asajyamanecanah in the karma bacca | But old writers often use sajja in the atmanepada | Thus "sa vaca sajjamanaya " with words sticking in his throat ; "ghasam nopari nadhastanna tithya ke sajjane gatih " whose course is unimpeded upthe Ramayana. These are not arsa ( vedika ) usages for the bhasyakara himself says "yadabhi- prayesu sajjate ", though kalidasa, as we know, does not hestitate to use af forms. Hence is preferred. In the present instance, the king's sight is arrested at very step-here by the flower-bed, there by the lotus bracelet, and elsewhere by the love-letter. He likes to linger and dwell on them. wards, downwards and oblique &c. ; (akase ) - rajan, sayantane savanakarmani sampravrtta vedim hutasanavarti paritah prakirnah | chayasvaranti bahudha bhayamadadhanah sandhaprapayodakapisah pisitasananam || 26 || Adopted by Prof. Gajendragadkar.

trtiyo'nkah 353 In the air 0 King, the evening sacrificial rite being fairly begun, apparitions of cannibals, purple like eveningclouds, scattered all round the altar on which there is the consumer of Ghee [ Fire ], move about striking terror in various ways. raja - ayamahamagacchami | (niskrantah ) ' trtiyo'nkah | (THIRD ACT) , sayamiti | anvayah -- sayantana savanakarmani sampravrtta, hutasanavataum vedi paritah prakirnah sandhyapayodakapisah pisitasananam chaya bahudhah bhayamadadhanascaranti | --vyakhya - sayam bhavam iti 'sayantanam ' [ "sayancira- " iti tala tuta . ca ] - tasmin | sandha 'sabanakarmani ' homavidhau 'sa' pravrtta ' samyaka pravrtta arabba sati, "tam havih asnati yah agnih tahata vedi paritah ' vedyah samantat 'prakirna ', viksiptah sragnau pradasyamanam havih avidya grahanartham ganasah agatya kecit ava, kati ca tava kecana punaranyava iti kramena avasthitah sadhyapayodah ' sandhyamegha iva kapisah ' patalavanam pisitasananam kravyadanam 'chaya ' prativimvani ["chaya suya - - priya kantih prativimbamanatapah " itikosah ] 'bahudha ' anekaprakarana bhayam sradadhanah, janayantyah satyah 'caranti ' viharanti | adhuna va hutase havirdasyane, kintu mayina - raksasah praptah mayaya channadehasta ana sukhadapi tat grhiyuh iti bhayam nah | tadehi rajan raksaca devatanam bhagam iti bhavah | [ prakirnah " ( ta-, nya . ma- ) - "prayastah " ( ra vi ) || "sadhyapayoda " ( ra, vi, ma, ) - " sandhyabhrakuta " " ( ta-, nya- ) ] | ayamiti | 'ayam ' iti avilamba sucayati | "esa yami " "esa tvam hanmi " -ityadisu esasabdo yatha | cafed yami citra hanmi ityadi tavarthah | ihapi 'aya- mahamagacchami ' cipramagacchami ityarthah | NOTES 1. (a) sampravrtta - sam + pra + t + kta karttari or antarbhavitanyarthat karmani

354 abhijnanasakuntalam sa vrttam that which has progressed tasmin | tasmin | The ceremony having advanced, the Rakshasas have made their appearance. The apparitions were not noticed before. (b) hutasanavatim -- hrta + a + lu karttari va lata karttari = hatasanah fire. This supposes to be of the class. Thus it is that Bhanuji derives pannagasana taking perhaps nandyadi as prakrtigana | But even then 'karmanyan " seems to bar or and give the form hutasah for the word is not directly named there. Better say apratiti srasanah ( nandayadi ) | hrtasya asanah | itat | taddatim | The name suggests that is about to be offered to the fire, but Rakshasas have come to intercept it. (c) bhayam - The bhaya is not of personal risk but of the misappropriation of the hrta (Ghee). (d) bada- dhanah--a +dha + sanaca karttari | kartrbhipraye kriyaphale atmana padam | Thes terrify for their own benefit (karta bhiprayem kriyaphala ) | |