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HANDBOUND 
AT  THE 


UNIVERSITY  OF 
TORONTO  PRESS 


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^ 


SAKUNTALA. 


MONIER     WILLIAMS. 


I  I 


Honifon 


HENRY     FROWDE 


OXFOBD     UNIVEBSITY     PRESS     WAREHOUSE 


7    PATEENOSTER   ROW 


v^-r— '^ 


^^t^f?7??^f^T:f^rmfJ^^^fFf7^  T(m  ^jz^  ii 


SAKUNTALA 

A     SANSKRIT    DRAMA,     IN     SEVEN     ACTS, 


BY 


KALIDASA. 


THE      DEVA-NAGARl      RECENSION      OF      THE      TEXT, 

EDITED   WITH    LITERAL    ENGLISH    TRANSLATIONS   OF    ALL   THE    METRICAL 
PASSAGES,    SCHEMES    OF    THE    METRES,    AND 

NOTES,     CRITICAL    AND     EXPLANATORY, 


BY 

MONIER    WILLIAMS,    M.A.,  D.C.L., 

Hon,  Doctor  in  Law  of  the  University  of  Calcutta; 

Hon,  Member  of  the  Bombay  Asiatic  Society; 

Member  of  the  Royal  Asiatic  Society  of  Great  Britain  and  Ireland,  and  of  the  Oriental  Society  of  Germany ; 

Boden  Professor  of  Sanskrit  in  the  University  of  Oxford. 


SECOND    EDITION. 


AT     THE     CLARENDON    PRESS. 

M.DCCC.LXXVI. 
[^All  rights  r€servedi\ 


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yli^. 


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-g. 


PREFACE. 


J.  HE  following  pages  are  the  result  of  an  endeavour  to  furnish 
English  students  of  Sanskrit  ^vith  a  correct  edition  of  the  most 
celebrated  drama  of  India's  greatest  dramatist.  About  a  century 
has  elapsed  since  Sir  W.  Jones  discovered  that  there  existed  in 
India  a  number  of  Natakas  or  Sanskrit  dramas,  many  of  them  of 
great  antiquity ;  some  abounding  in  poetry  of  undoubted  merit, 
and  all  of  them  containing  valuable  pictures  of  Hindu  life  and 
manners.  Eager  to  apply  the  means  thus  gained  of  filling  what 
was  before  an  empty  niche  in  the  Temple  of  Sanskrit  Literature, 
Sir  W.  Jones  addressed  himself  at  once  to  translate  into  English 
the  ^akuntala,  which  he  was  told  was  the  most  admired  of  all  the 
extant  plays. 

This  work  is  by  the  illustrious  Kalidasa,  who  is  supposed  by  some 
native  authorities  (though  on  insufficient  grounds)  to  have  lived  in 
Ujjayini,  the  capital  of  king  Vikramaditya,  whose  reign  is  the 
starting-point  of  the  Hindu  era  called  Samvat,  beginning  57  years 
B.C.  Kalidasa  is  described  as  one  of  the  'nine  gems'  of  that 
monarch's  splendid,  court.  It  seems,  however^  more  probable  that 
Kalidasa  flourished  in  the  third  century  of  the  Christian  era 
(see  p.  474  of  Indian  Wisdom,  published  by  W.  H.  Allen  &  Co., 
13,  Waterloo  Place,  London).  The  Sakuntala  is  acknowledged  on 
all  hands  to  be  the  masterpiece  of  the  great  Indian  poet.  Indeed,  no 
composition  of  Kalidasa  displays  more  the  richness  and  fertility  of 
his  poetical  genius,  the  exuberance  of  his  imagination,  the  warmth 
and  play  of  his  fancy,  his  profound  knowledge  of  the  human  heart, 
his  delicate  appreciation  of  its  most  refined  and  tender  emotions,  his 
familiarity  with  the  workings  and  counter-workings  of  its  con- 
flicting- feelings, — in  short,  more  entitles  him  to  rank  as  'the 
Shakespeare  of  India.'     On  the   Continent  such  men  as  Goethe, 

as 


vi  PREFACE. 

Schlegel,  and  Humboldt  have  all  expressed  their  admiration  of  the 
Hindu  poet's  greatest  work.  Goethe's  four  vTell-known  lines, 
written  in  1792,  are — 

'  Willst  du  die  Bliithe  des  friihen,  die  Friichte  des  spateren  Jahres, 
Willst  du  was  reizt  und  entziickt,  willst  du  was  sattigt  und  nahrt, 
Willst  du  den  Himmel,  die  Erde,  mit  einem  Namen  begreifen  : 
Nenn'  ich  Sakontal^  dich,  und  so  ist  Alles  gesagt  \' 

Unfortunately  the  Pandits  omitted  to  inform  Sir  W.  Jones  that 
the  multiplication  of  manuscripts  of  this  play,  consequent  upon 
its  popularity,  had  led  to  a  perplexing  result, — not,  however, 
unexampled,  as  has  since  been  proved  by  what  has  happened  to 
the  E-amayana, — namely,  that  the  numerous  manuscripts  separated 
themselves  into  two  classes :  the  one,  embracing  all  those  in  Deva- 
nagarl  writing,  which,  without  being  uniform,  had  still  a  community 
of  character ;  the  other,  all  those  in  Bengali. 

These  two  classes  of  MSS.  are  usually  distinguished  by  the 
names  '  Deva-nagari  recension '  and  '  Bengali  recension/  which 
terms  may  conveniently  be  adopted.     The  Deva-nagari  recension 


^  Thus  translated  by  Mr.  E.  B.  Eastwick  : — 

'  Wouldst  thou  the  young  year's  blossoms  and  the  fruits  of  its  decline, 
And  all  by  which  the  soul  is  charmed,  enraptured,  feasted,  fed, 
Wouldst  thou  the  earth,  and  heaven  itself  in  one  sole  name  combine  ? 
I  name  thee,  O  Sakuntala  !  and  all  at  once  is  said.' 

Augustus  William  von  Schlegel,  in  his  first  Lecture  on  Dramatic  Literature,  says : 
'  Among  the  Indians,  the  people  from  whom  perhaps  all  the  cultivation  of  the  human 
race  has  been  derived,  plays  were  known  long  before  they  could  have  experienced  any 
foreign  influence.  It  has  lately  been  made  known  in  Europe  that  they  have  a  rich 
dramatic  literature,  which  ascends  back  for  more  than  two  thousand  years.  The  only 
specimen  of  their  plays  (Nataks)  hitherto  known  to  us  is  the  delightful  Sakontala, 
which,  notwithstanding  the  colouring  of  a  foreign  climate,  bears  in  its  general  structure 
a  striking  resemblance  to  our  romantic  drama.' 

Alexander  von  Humboldt,  in  trea4iing  of  Indian  poetry,  observes :  '  The  name  of 
Kalidasa  has  been  frequently  and  early  celebrated  among  the  western  nations.  This 
great  poet  flourished  at  the  splendid  court  of  Vikramaditya,  and  was,  therefore, 
contemporary  with  Virgil  and  Horace.  The  English  and  German  translations  of  the 
Sakuntala  have  excited  the  feeling  of  admiration  which  has  been  so  amply  bestowed 
upon  Xalidasa.  Tenderness  in  the  expression  of  feelings,  and  richness  of  creative 
fancy,  have  assigned  to  him  his  lofty  place  among  the  poets  of  all  nations.'  In  another 
place  he  says  :  '  Kalidasa  is  a  masterly  describer  of  the  influence  which  Nature 
exercises  upon  the  minds  of  lovers.  The  scene  in  the  forest,  which  he  introduced  in 
the  drama  of  Vikrama  and  Urvas'i,  is  one  of  the  most  beautiful  and  poetical  produc- 
tions which  has  appeared  in  any  time.' 


PREFACE.  vii 

IS  thought  by  most  scholars  to  be  the  older  and  purer.  Many  of 
i  he  readings  of  the  Bengali,  however,  have  been  defended  by 
Dr.  E>.  Pischel  and  others ;  and  this  recension  has  been  followed 
by  the  Sahitya-darpana,  one  MS.  of  which  bears  the  date  1504 
of  our  era.  The  MSS.  of  the  Deva-nagari  class  are  chiefly  found 
in  the  Upper  Provinces  of  India,  where  the  great  demand  has 
produced  copyists  without  scholarship,  who  have  faithfully  tran- 
scribed what  they  did  not  understand,  and,  therefore,  could  not 
designedly  alter.  On  the  other  hand,  the  copyists  in  Bengal 
iiave  been  Pandits  whose  cacoethes  for  amplifying  and  interpolating 
]ias  led  to  much  repetition  and  amplification.  Many  examples 
might  here  be  adduced;  but  I  will  only  refer  to  the  third  Act 
of  the  Bengali  recension,  where  the  love-scene  between  the  King 
and  Sakuntala  has  been  expanded  to  four  or  five  times  the  length 
it  occupies  in  the  MSS.  of  the  Deva-nagari  recension.  Even  the 
names  of  the  dramatis  persons  have  been  altered :  Dushyanta  is 
changed  into  Dushmanta ;  Anasuya  into  Anusiiya ;  Vatayana  into 

'■  Parvatayana ;  Sanumati  into  Misrakesi ;  Taralika  into  Pin-galika  ; 
Dhanamitra  into  Dhanavriddhi ;  Markandeya  into  Sankoc'ana. 

Unhappily  it  was  a  MS.  of  this  recension,  and  not  a  very 
good  specimen  of  its  class,  that  Sir  W.  Jones  used  for  his  trans- 
lation. From  him,  therefore,  was  gained,  about  a  century  ago, 
the  earliest  incorrect  knowledge  of  this,  the  first  Sanskrit  play 
known  to  Europeans.  No  edition  of  the  text  appeared  till  about 
forty  years  afterwards,  when  one  was  produced  in  1830,  after 
immense  labour,  at  Paris,  by  M.  Ch^zy.  He  deserved  great  credit 
for  the  difiiculties  he  surmounted ;  but  his  edition  was  also  from  a 
MS.  of  the  Bengali  recension.  It  abounded  also  in  typographical 
and  other  more  serious  errors.  An  edition  of  the  Sakuntala  was 
subsequently  printed  in  Calcutta,  also  from  Bengali  MSS.  and  in 
Bengali  character,  by  Prema-candra,  dated  Saka  1761  (a.d.  1H39). 
Several  editions  of  the  Bengali  recension  have  been  printed  at 
Calcutta  in  the  Deva-nagari  character;  one  in  i860  by  Prema- 
candra  (under  the  superintendence  of  Professor  E.  B.  Cowell),  for 
European  scholars  ;  others  in  1864  and  1870. 

It  was  reserved  for  Dr.  Boehtlingk  to  be  the  first  to  edit  the 

]  Deva-nagari  recension  of  this  play  at  Bonn  in  the  year  1842.  No 
other  edition  of  the  text  of  this  recension  was  published  until  my 
first  edition  in  1853.  An  edition  of  the  same  recension  was 
published  at  Bombay   in   1861,  and   one  at  Breslau  in   1872  by 


viii  PREFACE. 

Dr.  Burkhard,  Professor  in  the  University  of  Bonn,  to  which  is 
added  a  glossary. 

The  translations  which  have  been  published  since  that  of  Sir 
W.  Jones  and  the  German  version  of  his  translation  by  Forster, 
in  1 79 1,  are — first,  the  French  of  M.  Chezy;  subsequently  the 
German  of  Hirzel,  Riickert,  and  Boehtlingk;  a  Danish  translation 
by  Hammerich;  and  more  recently^  another  German  translation  in 
prose  and  verse  by  Meier ;  not  to  speak  of  Danish  and  Italian 
versions  of  Sir  W.  Jones'  English  ;  and  my  own  English  transla- 
tion, the  fourth  edition  of  which  was  published  (by  W.  H.  Allen  & 
Co.,  13,  Waterloo  Place,  London)  in  1872, 

The  great  Indian  dramatist  only  wrote  two  other  dramas. 
Of  the  VikramorvasI,  the  twin  play  of  the  Sakuntala,  two  editions 
have  appeared  on  the  Continent ;  one  at  Bonn,  by  Lenz,  and  a 
more  perfect  one  at  St.  Petersburg,  by  Bollensen :  an  edition  of 
this  play  was  also  printed  at  the  Education  press  in  Calcutta  in 
1830,  and  one  by  myself  in  1849,  and  another  at  Calcutta  in  1869. 
Translations  by  Hoefer  and  Hirzel  have  been  published  in  Germany, 
and  in  England  by  Wilson  in  prose  and  verse,  and  a  literal  transla- 
tion in  English  prose  by  Professor  Cowell.  The  third  play,  called 
Malavikagnimitra,  was  edited  at  Bonn,  by  Tullberg;  and  a  more 
correct  edition,  with  English  notes,  by  Shankar  P.  Pandit,  was 
published  at  Bombay  in  1869,  This  drama  has  been  ably  trans- 
lated into  German  by  Professor  Weber. 

I  am  bound  to  acknowledge  that  I  made  free  use  of  Dr. 
Boehtlingk's  edition  of  the  text  of  the  Sakuntala  in  preparing 
the  first  edition  for  the  press.  The  merit  of  his  work  can  hardly 
be  overrated;  but  I  may,  without  presumption,  say  that  I  dis- 
covered many  better  readings,  corrected  a  few  errors,  and  introduced 
much  original  matter  in  the  shape  of  annotations.  It  is  no 
disparagement  of  Dr.  Boehtlingk's  labours  to  say  that  his  edition 
does  not  adapt  itself  to  the  exigencies  of  an  English  student.  The 
notes  are  in  German ;  they  are  printed  at  the  end  of  the  volume — 
a  practical  obstacle  to  their  utility ;  and  they  frequently  contain 
corrections  of  the  text.  My  experience  has  led  me  to  prefer  a 
system  of  synopsis,  both  in  respect  of  the  notes  and  metres. 

In  regard  to  the  text  of  the  present  volume,  if  I  have  succeeded 
in  producing  a  more  correct  edition  of  the  Deva-nagari  recension, 
than  those  of  Dr.  Boehtlingk  and  Dr.  Burkhard,  the  merit  is  due 
to  the  more  ample  materials  which  have  been  placed  at  mj^  com- 


PREFACE.  ix 

mand.  In  preparing-  the  first  edition  I  took  care  to  avail  myself  of 
Dr.  Boehtling-k's  corrections  of  himself,  and  his  after-thoughts  at 
the  end  of  his  work,  as  well  as  of  such  critical  remarks  as  coincided 
with  my  own  views.  Often  working  independently  of  him,  I 
arrived  at  similar  results,  because  I  had  access  to  all  the  materials 
whence  his  A]iimratus  Criticus  was  composed.  Dr.  Boehtlingk's 
edition  was  not  prepared  (as  he  has  himself  explained)  from  original 
MSS.  Professors  Brockhaus  and  Westergaard,  having  more  or  less 
carefully  collated  certain  MSS.  in  the  East  India  House  Library 
and  in  the  Bodleian  at  Oxford,  and  made  partial  extracts  from  three 
native  Commentaries^  handed  over  the  results  of  their  labours  to 
him.  All  these  MSS.  and  Commentaries  were  placed  at  my 
disposal,  and  most  of  them  left  in  my  possession  until  the  com- 
pletion of  my  work.  Not  a  passage  was  printed  without  a  careful 
collation  of  all  of  them,  and  the  three  Commentaries  were  consulted 
from  beginning  to  end. 

The  MSS.  which  I  principally  used,  were — 

1.  A  MS.  from  the  Colebrooke  Collection,  and  therefore  from 
the  Eastern  side  of  India,  numbered  1718. 

2.  A  MS.  from  the  Mackenzie  Collection,  and  therefore  from 
Southern  India,  numbered  2696. 

3.  A   MS.    from    the    Taylor   Collection,    and   therefore   from 
Western  India,  numbered  1858,  dated  Saka  1734. 

All  these  belong  to  the  India  Office  Library,  and  represent  the 
three  Indian  Presidencies  respectively. 

4.  A  copy  of  a  very  good  MS.  at  Bombay,  presented  to  me  by 
Mr.  Shaw  of  the  Bombay  Civil  Service. 

5.  An  old  Bengali  MS.  belonging  to  the  India  Office  Library, 
numbered  1060. 

6.  A  very  old  Bengali  MS.  from  the  Wilson  Collection  in  the 

Bodleian. 

I  consulted  other  Bengali  MSS.,  but  rarely  admitted  readings 

from   them,   unless   supported  by  some  one  of  the   Deva-nagari. 

Thus  the  verses  which  I  inserted  at  the  beginning  of  the  third  Act 

are  supported  throughout  by  my  own  and  the  Taylor  MS.,  and 

partially  by  that  of  the  Mackenzie  Collection. 

The  following  are  the  three  Indian  Commentators— 

1.  Katavema,  whose  commentary,  from  the  Mackenzie  Collection 

at  the  India  Office,  is  the  only  one  in  the  Nagari  character.     He 

was  the  son  of  Kata  Bhupa,  minister  of  Vasanta  (himself  the  author 

b 


X  PREFACE. 

of  a  dramatic  work  called  Vasanta-rajiya),  king  of  Kumara-g-iri, 
a  place  on  the  frontiers  of  the  Nizam's  dominions.  He  must 
have  lived  after  the  commencement  of  the  sixteenth  century, 
as  he  quotes  Halayudha,  the  author  of  the  Kavi-rahasya  (see 
Westergaard's  preface  to  the  Radices  Linguae  Sanskrits?).  This 
commentary  is  very  corrupt,  but  where  it  is  intelligible,  is  of 
great  use  in  throwing  light  on  the  more  difficult  passages  of  this 
play. 

2.  Sankara,  whose  commentary,  from  the  Wilson  Collection  m 
the  Bodleian  Library,  is  on  the  Bengali  recension,  and  written  in 
the  Bengali  character.  In  many  places  it  agrees  with  the  readings 
of  the  Deva-nagari  recension,  or  at  least  notices  them. 

3.  6andra-sekhara,  whose  commentary,  belonging  to  the  India 
Office,  is  also  on  the  Bengali  recension,  and  generally  only  repeats 
the  words  of  Sankara.  If  this  (^andra-sekhara  is  the  same  person 
as  the  father  of  Visva-natha, — author  of  the  Sahitya-darpana, — 
he  probably  lived  in  the  fifteenth  century. 

I  never  failed  to  consult  the  three  commentaries  before  deciding 
on  the  reading  of  my  text,  and  made  their  interpretations  the  basis 
of  the  literal  translations  of  the  metrical  part  of  the  play  given  in 
the  notes. 

In  this  second  edition,  I  have  constantly  consulted  Dr.  Burkhard's 
text  and  glossary,  and  where  better  readings  have  been  discovered, 
they  are  generally  mentioned  in  my  notes. 

On  comparing  the  present  edition  with  the  previous  one,  it  will 
be  observed  that  the  red  type  has  been  dispensed  with,  and  the 
Sanskrit  interpretation  of  the  Prakrit  passages  has  been  given  in 
small  type  below. 

In  the  Hindu  drama,  as  is  well  known,  the  women  and 
inferior  characters  speak  in  Prakrit — the  name  given  to  the  collo- 
quial Sanskrit,  prevalent  throughout  a  great  part  of  India  in 
early  times.  This  spoken  form  of  Sanskrit,  which  was  really  the 
precursor  of  the  present  vernacular  tongues,  must  have  varied 
greatly,  and  particular  dialects  must  have  belonged  to  particular 
districts  and  classes  of  men.  There  is,  however,  but  one  principal 
Prakrit,  peculiar  to  the  plays,  viz.  the  Maharashtri,  although 
specimens  of  some  varieties  occasionally  occur,  and  two  of  them 
may  be  found  in  the  interlude  between  the  fifth  and  sixth  Acts 
of  this  play  (see  p.  217,  note  2,  and  see  Indian  Wisdom,  p.  xxix, 
note  2). 


1 


PREFACE.  xi 

Other  improvements  and  alterations  will  be  noticed.  For 
example,  tlie  rules  of  Sandhi  have  generally  been  carried  out, 
even  in  the  Sanskrit  interpretation  of  the  Prakrit ;  the  text 
and  renderings  in  the  notes  have  been  carefully  revised,  and 
reference  has  been  constantly  made  to  Dr.  Burkhard's  edition; 
the  stage-directions  and  names  of  the  speakers  have  been  printed 
in  small  type. 

Mr.  E.  L.  Hogarth,  M.  A.,  of  Brasenose  College,  who  has 
acted  as  Deputy  Professor  of  Sanskrit  at  Oxford  during  my 
absence  in  India,  has  superintended  the  progress  of  this  second 
edition  of  the  Sakuntalii  through  the  press,  and  has  added  a 
useful  index. 

My  grateful  acknowledgments  are  due  to  the  Delegates  of  the 
Clarendon  Press  for  the  encouragement  they  are  giving  to  the 
study  of  Sanskrit  and  Oriental  literature  generally,  by  undertaking 
the  publication  of  standard  works  like  the  Sakuntala. 

M.  W. 

Caiko,  March  1876. 


ABBREVIATIONS. 


[The  commonest  abbreviations  are  not  given.] 


Amara-k.  =  Amara-kosha. 

B.  and  R.  =  Boehtlingk  and  Roth. 

Beng.  =  Bengali  (MSS.)  or  Bengali  recension. 
Bhartri-h.=  Bhartri-hari  (Bohlen's  ed.) 
Bhatti-k.  =  Bhatti-kavya. 

C.  =the  commentator  C'andra-sekhara. 
chap.  =  chapter. 

cl.  =  class  of  verbs. 

Deva-n.  =  Deva-nagari    (MSS.)    or    Deva- 

nagari  recension. 
Diet.  =  my  Sanskrit-English  Dictionary. 
Draupadl-h.  =  DraupadI-harana  in  Johnson's 

Selections  from  the  Maha-bharata. 
ed.  =  edition. 

Gita-g.  =  Gita-govinda  (Lassen's  ed.) 
Gram.  =  my  Sanskrit  Grammar,  4th  ed. 
Hari-v.  =  Hari-vansa,  the   last  Book  of  the 

Maha-bharata. 
Hitop.  =  Hitopadesa  (Johnson's  1st  ed.) 
I.  0.  =  India  Office. 
K.  =  the  commentator  Katavema. 
Kumara-s.  =  Kumara-sambhava. 
l.  =  line. 
Laghu-k.  =  Laghu-kaumudl. 


Maha-bh.  Sel.=  Johnson's  Selections  from 
the  Maha-bharata. 

Malali-m.  =  Malati-madhava  (the  Calcutta 
ed.  1830). 

Malavik.  =  Malavikagnimitra  (Tullberg's  ed.) 

Megha-d.  =  Megha-duta. 

Mricch.  or  Mricchak.  =  Mricdhakatika  (Cal- 
cutta ed.) 

Mudra-r.  =  Mudra-rakshasa  (Calcutta  ed. 
1831). 

Nalod.  =  Nalodaya. 

Pan.  =  Panini  (Boehtlingk's  ed.) 

Prak.=  Prakrit. 

Raghu-v.  =  Raghu-vansa. 

Ramay.  =Ramayana  (Schlegel's  ed.) 

Ratn.  =  Ratnavali  (Calcutta  ed,  1832). 

rt.  =  root. 

S.  =  the  commentator  S'an-kara. 

Sahit.-d.  =  Sahitya-darpana  (Calcutta  ed. 
1828). 

Sk.  =  Sanskrit. 

Vikram.  —  Vikramorvasi. 

Vishnu-p.  =  Vishnu-purana  (Wilson's  trans- 
lation, large  ed.) 


^  '  (That  visible  form,  viz.  water)  which  (was)  the  first  creation  of  the 
Creator ;  (that,  viz.  fire)  which  hears  the  oblation  offered-according-to- 
rulei  and  (that  visible  form,  viz.  the  priest)  which  (is)  the  offerer-of-the- 
oblation  ;  (those)  two  (visible  forms,  viz.  the  Sun  and  Moon)  which  regulate 
time ;  (that,  viz.  ether)  which  perpetually  pervades  all  space,  having  the 
quality  (sound)  perceptible  by  the  ear;  (that,  viz.  the  earth)  which  they 
call  the  originator  of  all  created-things ;  (that,  viz.  the  air)  by  which 
living  beings  are  furnished  with  breath — may  Isa  [the  supreme  Lord], 
endowed  with  [manifested  in]  these  eight  visible  forms,  preserve  you  ! ' 
The  play  begins  and  ends  with  a  prayer  to  S'iva  (see  the  last  note  in  this 
play).  After  every  relative  pronoun  some  case  oi pratyakshd  tanuh  must 
be  supplied.  SrisJitir  ddyd:  see  Manu  i.  8-10,  apa  eva  sasarja  ddau, 
'(the  Creator)  first  created  the  watei's.'  Vidhi-]iutam-=^veda-vidhdnena 
agnau  ksMptam,  C.  Hotrl  =:  diksJdta-mayi  tanuh,  K.,  yajamdna-rupd 
tanuh,  C.,  '  the  Brahman  who  is  qualified  by  initiation  to  oflfer  the  obla- 
tion.' KdJam,  vidhattah  ^=  samayam  Jcurutah,  C. ;  =  srijatah,  S'.  Hence 
the  Sun  is  called  divd-kara,  '  maker  of  the  day ; '  and  the  Moon,  nisd-kara, 
'maker  of  the  night.'  Sruti-vi° :  the  Hindus  reckon  five  elements,  viz. 
water,  fire,  ether,  earth,  and  air.  Ether  (dkdsa)  is  held  to  be  the  vehicle 
of  sound,  or  of  that  quality  which  is  the  object  of  perception  to  the  car 
(see   Manu  i.  75).      Vydpya  sthitd,   i.e.   'keeps    pervading.'     Compare 


Verse  1.     The  metre  is  Sragdhara  (a  variety  of  Prakriti),  in  which  there  are 
twenty-one  syllables  to  the  Pada  or  quarter-verse,  each  Pada  being  alike. 


—    \^    —    —  \^    ■^    \^    KJ    KJ    K^ 

B 


II  ^f»T^r^f  mtts't^ 


•JTP'ir^ 


^       2 


rTTH  I 

N 


vyapya  sthitam  rodasi  in  the  openiug  of  Vikramorvasl.  Sthd  is  joined 
with  an  indecl.  part,  to  express  continuity  of  action.  Visvam=prapai)6am, 
'the  whole  visible  universe,'  K.  Sarva-bhuta-prakritih,  so  reads  Kata- 
vema,  followed  by  my  own  MS.,  and  supported  by  Manu  ix.  37,  lyain 
hhumir  bhutmiam  sdsvatl  ijonir  iccyate,  'this  earth  is  called  the  primeval 
womb  [yonih  —  kdrancmi,  Kul.]  of  all  created  things.'  The  other  MSS. 
have  sarva-vlja-prakritih.  Prakritih=^u])dddna-kdranam,  K.;  =iutpatti- 
sthdnam,C.;  =  niddnam,S'.  Prap)annah=^upctah,  K.  The  Bengali  MSS. 
have  prasannah.  The  worshippers  of  S'iva,  wJio  were  Pantheists  in  the 
sense  of  believing  that  Siva  was  himself  all  that  exists  as  well  as  the 
cause  of  all  that  is,  held  that  there  were  eight  different  manifestations 
of  their  god,  called  Eudi  as  (viz.  Rudra,  Bhava,  Sarva,  Isana,  Pasu-pati, 
Bhima,  ITgra,  Maha-deva),  and  that  these  had  their  types  or  representatives 
in  the  eight  visible  forms  enumerated  here.  So  the  Vishnu-purana  (Wilson, 
p.  58,  large  ed.),  '  Brahma  assigned  to  them  their  respective  stations : 
water,  the  sun,  earth,  fire,  air,  ether,  the  officiating  Brahman  ydikshito 
brdJimanah],  and  the  moon ;  these  are  termed  their  visible  forms  [tana- 
vah\'  In  the  openiug  of  Malavik.  mention  is  made  of  S'iva  upholding 
the  universe  by  means  of  these  forms,  ashidbhis  tanubhir  bibhratah 
kiitsnam  jay  ad  apt.  See  also  Kumara-s.  iv.  76.  S'an-kara,  with  fai-- 
fetched  subtilty,  points  out  how  each  of  these  types  of  S'iva  is  intended 
by  the  poet  to  correspond  with  circumstances  in  the  life  of  S'akuntala. 
Thus,  yd  slisli'AJi,  &c.,  is  comp)ared  with  the  sentiment  in  verse  43  ;  and 
ye  dve,  &c.,  with  the  two  female  friends. 

^  'At  the  end  of  the  Nandi,  the  Sutra-dhara  (speaks).'  In  the  Hindu 
drama  every  piece  commences  with  a  prologue,  which  is  preceded  by  the 
Nandi  or  opening  benediction,  invoking  the  favour  of  some  deity.  It  is 
called  Nandi  because  it  rejoices  the  hearts  of  the  gods  ;  nandanty  asydm 
surd  yasmdt  tena  ndndi  jpraklrtitd,  S'.  The  Sahitya-darpana  (p.  135) 
says, '  What  is  recited  in  praise  of  a  deity,  a  Brahman,  a  king,  or  the  like, 
combined  with  a  benediction,  is  called  Nandi.'  It  is  said  to  be  employed 
vighnopasdntaye,  'for  the  removal  of  obstacles.'  The  Sutra-dhaia  was 
the  principal  manager  who  regulated  the  thread  or  rules  of  the  drama ; 


II  UT^^^T 


^i^    II  um^^  II 


""I 

<3 


^T■^  I  ^TTfjfw  I  '^TTsTTtrTIf^T^:  1  ^  f?fjff?TTS^?r^WTf5rfw  I 


yena  nartayiiya-hathd-sdtraia  j^rathamam  su';yate,  S'.  He  is  otherwise, 
especially  when  not  a  Brahman,  called  the  Sthapaka,  'he  who  fixes  or 
establishes  the  action  of  the  play ; '  kdvyartha-sthdijandt,  C.  Sthdpakah 
sutradhdra-sadrisa-gundkdrah,  '  the  Sthapaka  has  qualities  and  an  ap- 
pearance like  those  of  the  Sutra-dhara,'  Sahit.-d.  p.  137,  1.  6.  Sutra- 
dhdra-padena  atra  sthdpako  ^bhimatah  siitradhdya-samdndkdratvdt,  S'. 
Bliarata  says,  Sutradhdrah  pathen  ndndlm  madhyamam  \_i)rathamam,  C] 
svaram  dsritah,  'the  Sutra-dhara  should  recite  the  Nandi,  employing  a 
tone  neither  high  nor  low.'  He  was  generally  a  Brahman,  and  therefore 
qualified  to  recite  the  Nandi  in  his  own  person.  He  did  so,  however,  as 
a  Brahman,  and  not  in  his  chai'acter  of  manager,  which  he  did  not  assume 
till  he  had  conchided  the  Nandi.  Ndndy-ante  sutradhdrah  is  therefore 
equivalent  to  '  at  the  end  of  the  Nandi,  or  after  reciting  the  Nandi,  the 
Sutra-dhara  continues  speaking.'  So  Candra-sekhara,  Ndndl,  etad-ante 
sutradhdro  vadati,  ndndlm  pa:hitvd  anyad  vadati  ity  artliah.  Hence  the 
word  pravisya,  '  entering,'  is  not  required ;  the  reciter  of  the  Nandi 
remaining  on  the  stage  in  the  character  of  manager.  [/<?'  nayena 
ndAidy-ante  sutradhdra-praveso  'pdstah,  C]  If  the  manager  happened 
not  to  be  a  Brahman,  he  seems  to  liave  had  no  right  to  the  title  Siltra- 
dhdra,  nor  could  he  recite  the  Nandi,  but  in  that  case  some  Brahman 
pronounced  the  blessing,  and  the  manager  was  called  Sthapaka.  Such, 
at  least,  seems  to  be  the  meaning  of  Bharata's  aphorism  \ran-ga-pujdm 
vidhdya  ddau  siltradhdre  vinirgate  sthdpakah  praviset  j)ascdt  sutradhdra- 
gundkritih],  though  all  the  extant  plays  make  the  Sutra-dhara  first  recite 
the  benediction,  and  then  carry  on  the  dialogue.  The  Sahit.-d.,  p.  137, 
has  the  following :  Iddnim  purva-ran-rjasya  samyak-prayogdhhdvdd  eka 
eva  sdtradhdrah  sarvam  proyojayati  iti  vyavahdrah  sa  sthdpakah,  '  in  these 
days,  from  the  want  of  a  complete  performance  of  the  Purva-ran-ga,  the 
custom  is  that  the  Sutra-dhara  alone  does  all,  and  he  is  the  Sthapaka.' 
The  blessing  is  usually  followed  by  some  mention  of  the  author  of  the 
piece,  an  appeal  to  the  favour  of  the  audience,  and  a  short  dialogue 
between  the  manager  and  an  attendant  actor  {pdripdrsvika).  In  the 
present  play,  an  actress  sings  a  song  for  the  amusement  of  the  audience. 
^  '  Looking   towards   the   tiring-room,'   which   was   behind   the    stage, 

n  2 


'5TlWR^rf^iTc9'T  II 


^VJ\^:  I 


'  looking  behind  the  scenes.'  Nejpathyam^-vyatiriktam  yavanikdntaritam 
varnikd-grahanddi-yogyam  nata-varga- sthdnam,  K. ;  =  hliushana-sthdnarn 
rangdd  vahih-stham,  C,  S'.  In  a  Hindu  theatre,  a  curtain  \ciioati,  pata, 
yavanikd]  suspended  across  the  stage,  answered  the  purposes  of  scenes. 
Behind  it  there  was  the  space  called  nepathya,  where  the  decorations  were 
kept,  and  where  the  actors  attired  themselves  and  remained  in  readiness 
before  entering  the  stage ;  whither  also  they  withdrew  on  leaving  it. 
"When  an  actor  was  to  come  on  hurriedly,  the  stage-direction  is  patdkshe- 
perm  or  apatl-kshepena,  '  with  a  hurried  toss  of  the  curtain.'  When  he 
was  to  say  something  whilst  hidden  from  the  audience  in  this  space 
behind  the  curtain,  the  direction  is  nejxUhye,  '(a  voice)  in  the  postscenium.' 
As  to  nepathya-vidlidnam  in  the  next  line  [^=prasddJt,a7ia-knyd,  S'.],  it  may 
be  translated,  '  the  act  of  decoration,'  '  making  the  toilet,'  or  perhaps,  '  the 
arrangements  of  the  tiring-room.'  Nepathye  yad  vidhlyate  tan  nepathya- 
vidhdnam,  Katavema  has  7iai2)athya.  Nepathyam  vidhd-=^nepaihyam  Ta6 
or  nepaOiyam  kri.    Compare  Ratnavali,  p.  2,  1.  16. 

^  'For  the  most  part  (composed  of)  learned  [educated]  men.'  The 
audience  consisted  chiefly  of  good  judges  [abhirilpa  =  vidvas,  pandita, 
K.,  C.]     So  rdshtram  sudra-hhuyishtham,  Manu  viii.  22. 

^  '  With  the  new  drama  called  "  Token-S'akuntala,"  or  "  E,ing-(recog- 
nized)  S'akuntala." '  Ahhijiidna-sakuntald  is  an  anomalous  compound 
(Gram.  775);  ^^ot  one  in  which  the  terms  are  inverted,  but  one  in  which 
there  is  ^ittara-pada-lopm  or  madhyama-pada-lopa,  '  elision  of  the  second 
member.'  On  the  authority  of  Candra-sekhara,  the  second  member  to  be 
supplied  is  smritd,  'recognized;'  and  ahhijndna  is  'the  token  of  recog- 
nition— the  ring.'  The  compound  will  thus  be  equivalent  to  ahliijhdna- 
smritd  Sakuntald,  '  S'akuntala  recognized  by  the  token.'  So  sdka-pdrthiva, 
'  the  king  of  the  era,'  is  equivalent  to  sdka-priya-pdrihiva,  '  the  king 
beloved  by  the  ei-a.' 

^  'Therefore  let  care  be  applied  by  each  to  his  own  part  [or  character],' 
'let  pains  be  taken  by  all  in  their  several  parts.'  Pratipdtram^=pdtre 
pdtre,  K.  Tat=.tasmdt,  K.  So  sveshu  sthdnesJiv  avaJiitair  hhavitavyam, 
Vikram.,  Act  I. 


y^NHI  11 


^  '  By  reason  of  your  honour's  good  assignment  of  the  parts  of  the  play 
(to  the  several  actors),  nothing  will  be  wanting ; '  i.  e.  '  by  reason  of  your 
skill  in  casting  the  characters,  nothing  is  likely  to  go  amiss  in  the  acting;' 
or,  'by  reason  of  (our)  good  acting,  nothing  will  be  wanting  to  your 
lionour;'  or,  'by  reason  of  your  honour's  (skill  in  the)  management  of 
the  play,'  &c.  Such  are  the  various  interpretations  of  Katavema,  Candra- 
sekhara,  and  S'an-kara :  the  first  seems  jDreferable.  So  yah  prayogo 
hliavatishu  ?ii6ac?(ZAa7i,  Vikram.,  Act  II.  \_2)rayogam  nihandh=  pray  ogam 

^  Bhutdrtham=isatyam,  ^ .  •,-=satydrthain,  K.,  'the  real  truth,'  'the  true 
state  of  the  case.' 

^  'I  do  not  consider  skill-in-the-representation-of-plays  to  be  good 
[perfect]  until  (it  cause)  the  satisfaction  of  the  learned  (audience);  the 
mind  of  those  even  who  are  very  well  instructed  has  no  confidence  in 
itself.'     £a!avad=susht7iu,  C.     A-pratyaya,  'distrustful  of,'  (with  loc.) 


Verse  2.  Arya  or  Gatha,  in  which  there  are  thirty  Matras  or  measures  (a  short 
syllable  containing  one,  and  a  long,  two)  in  the  first  half-verse,  and  twenty-seven  in 
the  second.  Each  foot  must  contain  four  measure?,  except  the  sixth  of  the  second 
half-verse,  which  contains  one  ;  and  the  half-verse  nmst  be  divided  by  a  pause  at  the 
end  of  the  third  foot. 

—    '^W        I Iwi^—    ||w   —    w|—   —    |v-/    —    >-/| |    — 

v^wwv^w   —   ^ II       —   — '-'  — 


^  II  '5?i^TTT^^f?'T  II 


f^^^^iRT:  ^Tl^^*  ^frfiTBT^^rT:  i 


>3 


?r^^T:  I 
b  ^^"^ ' 

IT?   1      II  ?f^  TiT-qflT  II 


^  Sruti-prasddana-iah  =  sravanendrii/a  iarpandt,  K.  Some  MSS.  insert 
san-gitdt  karaniyam, 

^  Lit.  '  liaving  placed  over,'  '  having  made  the  prominent  subject.' 
Hence,  adhikritya-=-krite,  'about/  'concerning,'  'with  reference  to,'  Pan. 
iv.  3,  87.  So,  in  the  next  sentence:  'Assuredly  let  a  song  be  sung 
concerning  this  very  summer  season,  (so)  suited  to  enjoyment  \npahJioga- 
kshama\,  that  has  not  long  set  in.'     As  to  nanu,  see  Pan.  A^iii.  i,  43. 

'  '  For  now  (are)  the  days  on-which-there-are-grateful-bathings-in-the- 
water  (and)  on-which-silvan-breezes-are-fragrant-from-contact-with-the- 
trumpet-flower :  (uow  are  the  days)  on-which-sleep-is-easily-induced-in- 
very-shady-spots  (aud)  which-are-delightful-at-their-close.'  PrcMhdya'^ 
=^ prakrislita-cchdyd  yatra  tat  sthdnam  pracchdyam  tasmin  sulahhd  nidrd 
yeshu  te  tathoktdh,  K. ;  see  p.  37,  note  i  of  this  book.  A  short  vowel 
is  the  substitute  for  the  long  final  of  a  fem.  noun,  when  compounded 
with  such  prepositions  as  pra,  ati,  &c. ;  thus  prayrlva  from  grivd; 
atimdla  from  maid;  see  Laghu-k.  1003.  Parindma  =  virdma  =  sdyan-- 
kdla,  'the  evening,'  K. 


Verse  3.     Art^  or  Gatha.     See  verse  2. 

wv^"-/-^!      Kj  —  <^     I II  —,^,^1 [v^wwv^l^^w—  |  — 


II  ireri^TfT 


W^^^f^  ^^^TTOT  ^Tf^lW  "fe^Hf  g^^Ttll^ll 


^^^vir.  I 


^1 1 

^  'Loving  [amorous]  fair-ones  make  ear-rings  of  the  S'irisha-blossoms 
that-are-very-gently-kissed  by  bees  (and)  the  points-of-whose-filaments- 
are-very-delicate.'  According  to  S'ankara,  kesara  =  kii'ijalka,  and  the 
whole  compound  is  a  Bahuvrlhi,  agreeing  with  sirisha-kusumdni.  There 
is  an  allusion  to  the  blossoms  of  the  S'irisha  being  thus  used  in  Megha- 
duta  67,  cdrukarne  sirlsham;  and  Raghu-v.  xvi.  48,  61.  Compare  also 
karna-sirlsha-rodhi,  at  the  end  of  Act  I.  of  this  play;  and  Ritu-s.  ii.  18, 
kritdvatansaih  kusumaih,  &c.  Avatansayanti  is  a  nominal  verb  from 
avatansa. 

^  '  On  every  side,  the  audience,  having  all  the  feelings  of  its  soul  fixed 
on  the  melody,  is  as  if  formed  into  a  picture,'  i.  e.  motionless  or  riveted 
with  attention.  Alikhita  :=niscala,  K. ;  ran-ga  applies  to  the  audience  as 
well  as  to  the  stage.     Prakarana,  '  a  subject,'  '  story,'  '  poem.' 

^  '  By  your  reverence  ;'  drya-misraih  is  here  an  epithet  of  the  manager, 
the  respectful  plural  being  used.    In  VikramorvasI,  Act  I,  drya-vidagdha- 


Verse  4.  A  variety  of  Arta  called  Udgatha  or  GiTi,  used  in  Prakrit.  It  consists 
properly  of  four  quarter-verses,  containing  eighteen  measui-es  in  the  fourth  quarter  aa 
well  as  in  the  second  (see  verse  69).  But  in  this  example  the  line  is  divided  irregu- 
larly. 

"-^i  —  <^|<s^W—  |—  v^<^| ||w\^—    [w  —  v-'lv^v^—  |   — 

|<^  —  v.^|^v^—   |—  v.^w| ||i^  —  ^|\.^v^—   |   — 

The  first  syllable  of  the  second  foot  [dnmbia]  is  short  by  a  license  peculiar  to  Prakrit 
prosody.     (See  Colebrooke's  Essays,  new  ed.,  vol,  ii.  p.  C^^,  note.) 


II  ^  f^^'^TTT  II 
II  J{W^^  II 


misrdh,  'respectable  and  intelligent  persons,'  occurs  as  an  epithet  of  the 
audience.  Misra,  'mixed,'  in  a  compound  of  this  kind  has  the  force  of 
'gentleman.'     A-jiiapta,  'ordered/  'arranged,'  'announced.' 

^  Ad1ukriyatdin=^prakati-kriyatdm,  K.,  i.  e.  '  let  it  be  made  the  subject 
of  exhibition,'  'let  it  be  brought  prominently  forward;'  see  p.  6,  note  2. 
Some  read  prayoge;  compare  in  Ratnavali,  p.  2,  1.  15,  ncilikd  prayogena 
nolayitavyci. 

^  The  rule  is,  that  the  conclusion  of  the  prelude  should  prepare  the 
audience  for  the  entrance  of  one  of  the  dramatis  personse.  Hence,  the 
manager  exclaims,  '  I  was  forcibly  carried  away  by  the  ravishing  melody 
of  thy  song,  like  king  Dushyanta  here  by  the  very  fleet  antelope.'  Pra- 
sabham,  a  kind  of  adverbial  indeclinable  participle  from  an  old  form  sabh 
(=rt.  sah)  with  pra,  and  meaning  'forcibly,'  'violently;'  (see  Gram. 
567.)  . 

Verse  5.     Sloka  or  Anushtubh,  consisting  of  four  Padas  of  eight  syllables. 
The  first  four  syllables  and  the  last  syllable  of  each  Pada  may  be  either  long  or  short. 


u  iT^ijfts-^:  u 


H  wtt:  uf^^fn  ^TTTg^TTi  ^^rr^rq^^  trsn  t:^^  ^Trg  ii 


TTITT  I 


^H  ^^nj^T  ^^Ipn  ^^in^  ^t:  I  ^  ^fT^^ 

^  '  0  long-lived  one!'  a  respectful  mode  of  addressing  kings.  (Jandra- 
sekhara  quotes  a  verse  of  Bharata,  Vaded  rcijinm  6a  6etim  (a  hhavatiti  vidii- 
shakah,  dyiisTiman  rathmam  suto  vriddham  tdteti  ietarah.  Cf.  Manu  ii.  125. 

^  '  Casting  (my)  eye  on  the  black-antelope  and  on  thee  with-thy-strung- 
bow  I  behold,  as  it  were,  S'iva  visibly  present  chasing  the  deer.'  Adhi-jya, 
'  having  the  string  [jya]  up ;'  at  the  end  of  the  chase  the  bow  would  be 
sithila-jya :  see  verse  40.  Sa-jya  is  used  like  adhi-jya.  Pindkin  is 
S'iva,  armed  with  his  bow  called  Findka.  [So  the  bow  of  Vishnu  has  a 
name  Sdrnga,  and  that  of  Arjuna,  Gdndiva,  Megha-d.  48,  50.]  In  illus- 
tration, Katavema  refers  to  Raghu-v.  xi.  44,  Dhanuh,  yena  vrisha-dhvajo 
vdnam  asrijad  vidrnta-kratu-rarigdnusdrinam.  S'iva,  not  liaving  been 
invited  to  Daksha's  celebrated  horse-sacrifice,  was  so  indignant,  that  with 
his  wife  he  suddenly  presented  himself,  confounded  the  sacrifice,  dispersed 
and  mutilated  the  gods,  and  chasing  Yajna,  '  the  lord  of  sacrifice,'  who 
fled  in  the  form  of  a  fleet  deer,  ovei-took  and  decapitated  him.  The 
Vayu-purana  makes  S'iva  create  a  manifestation  of  himself  as  a  monstrous 
being  named  Vira-bhadra,  who  pursues  Yajna  in  the  form  of  a  deer ;  see 


Vishnu-purana,  p.  6,^ 


K. 


Verse  6.     SiyOKA  or  Anushti'BH.     See  verse  5. 

C 


II  ^f=iw^«  II 


Hw:  I 


^^  TT^^  %Tf :  I H^  ^  ^^  f^Hf^T^T::  ^^:  I 

htt:  I 

^  'There  he  is  now,  gracefully  by  the  bending  of  his  neck  fixing  a 
glance  ever  and  anon  at  the  chariot  which  pursues  him,  by  (the  contrac- 
tion of)  the  hinder  half  (of  his  body)  repeatedly  drawing  himself  into  the 
fore-(part  of  his)  body  through  fear  of  the  descent  of  the  arrow ;  strewing 
the  road  with  grass  half-chewed  which  drops  from  his  mouth  kept  open 
from  exhaustion.  See  !  by  reason  of  his  lofty  boundings  he  springs 
forward  chiefly  in  the  air,  little  on  the  ground.'  For  haddha-drishti ,  com- 
pare Raghu-v.  i.  40,  syandandhaddha-drislitishu.  Pravishtah  purva-kdyam 
is  equivalent  to  pravishta-imrva-Jcdyah,  lit.  '  entering  the  fore-part  of  his 
body,'  a  Bahuvrlhi  compound  analogous  to  haddha-drishtih  and  hlrna- 
vartmd.     In  regard  to  Darbha  or  Kusa  grass,  see  note  to  verse  15. 

^  '[With  surprise.]  How  now  !  the  deer  has  become  visible  with  diffi- 
culty [lit.  with  effort]  to  me  pursuing  (him).'  Dr.  Burkhard  reads  this  line 
thus :  Sa  esha  katham  ani'padam  eva  2»'(iyatna-2}rekshanvya?i  sarnvrittah. 

^  '  Because  the  ground  is  full  of  holloAvs,  I  have  slackened  the  speed  of 
the  chariot  by  drawing  in  the  reins.'     Utkhdtinl,  lit. '  full  of  excavations.' 

*  '  Separated  by  a  longer  interval  or  distance.' 

^  The  expressions  nirupya  and  imtayitvd,  which  occur  so  frequently  iu 


Verse  7.    Sragdhaha.    See  verse  i. 

v.^ \^    \^    \^    \J    \J    \^ 


the  stage-directious,  are  synonymous,  and  may  both  be  translated  by 
'  acting,'  '  gesticulating,'  '  exhibiting  by  gesticulation,'  The  projierties 
and  paraphernalia  of  the  Hindu  stage  were  as  limited  as  the  scenery ; 
and  though  seats,  thrones,  weapons,  tmd  cars  were  introduced,  yet  much 
had  to  be  supplied  by  the  imaginations  of  the  spectators,  assisted  by  the 
gesticulations  of  the  actors.  Thus,  though  the  car  of  Dushyanta  might 
have  been  represented  on  the  stage,  the  horses  would  be  left  to  the 
imagination,  and  the  speed  of  the  chariot  would  only  be  indicated  by  the 
gesticulations  of  the  charioteer. 

^  *  The  reins  being  loosed,  these  chariot-horses  gallop  along  as  if  with 
impatience  of  the  speed  of  the  deer  [i.  e.  impatient  or  emulous  of  its 
speed],  having  the  fore-part  of  their  bodies  well  stretched  out,  having  the 
chowrie  which  forms  their  crest  motionless,  having  the  ears  erect  yet 
firmly  fixed  [or  bent  backwards],  not  to  be  overtaken  even  by  the  dust 
raised  by  themselves.' — The  cdmari  or  chowrie,  formed  of  the  white 
bushy  tail  of  the  Yak  or  Bos  Grunniens,  served  for  whisking  off  flies ; 
and  was  used  as  an  emblem  of  princely  rank.  It  was  placed  as  an 
ornament  between  the  ears  of  horses,  like  the  plume  of  the  war-horse  of 
chivalry.  The  velocity  of  the  chariot  caused  it  to  lose  its  play  and  appear 
fixed  in  one  direction,  like  a  flag  borne  rapidly  against  the  wind. 
A  similar  idea  occurs  in  Act  I.  of  the  Vikramorvasi,  ditrdrambha-vinisca- 
lam  hayasirasi  ddmaram.  There  is  some  difficulty  in  nibJiritordhva- 
karndh.  The  commentator  explains  nihhrita  by  niscala,  '  motionless.' 
The  most  usual  sense  of  nibTirita  is  '  secret,'  '  modest,'  '  depressed,'  '  low ' 
(Gita-g.  ii.  II,  ii.  21;  Hitop.  passim).  In  Raghu-v.  viii.  15  the  sky 
is  described  as  nibJiritendu,  'having  its  moon  nearly  set'  (=astamayd- 
sannacandra).  Hence  might  flow  the  acceptation  'bent  backwards.' 
The  ears  of  a  horse  while  running  at  full  speed  would  be  not  only  erect, 
but  probably  bent  backwards  so  as  to  present  the  least  resistance  to  the 


Verse  8,    Vasanta-tilaka  (a  variety  of  Sakvari  or  Sakkae!  or  Sarkari),  con- 
taining fourteen  syllables  to  the  Pada  or  quarter-verse,  each  Pada  being  alike. 
—  —  i^  —  \J  y-l  ^  —  >^v_/  —  \j  —  —   I] 

C   2 


«l? 


II  ^f>?^T7f^7jr<w^  li  1 2 


TlWf      II  ^^^H  II 

^f^T^cft?^  ift:?ft  ?<T^  ^ft^  ^t^ft:  I  H^T  ff 

^^Tc^^  ^  ^^fff  ^?^T  rTffg<^rTt 

wind.  This  interpretation  is  confirmed  by  the  reading  of  the  Bengali 
MSS.,  ("yttta-karna-bhanga ;  but  if  the  sense  niscala  be  insisted  on, 
translate — 'having  the  ears  erect  and  immovable/ 

^  '  Tnxly,  the  horses  are  [or  appear  as  if]  outstripping  the  horses  of  the 
Sun,  and  the  liorses  of  Indra,'  i.  e.  the  speed  of  the  chariot  seerns  like  that 
of  the  Sun  or  the  Wind.  Harito  is  taken  by  some  commentators  as 
gen.  case  of  harit,  'the  Sun,'  and  harln  as  ace.  case  plural  of  Tiari, 
*a  horse.'  But  6a  after  harln  indicates  that  both  harito  and  harin  are 
ace.  cases  after  atltya.  In  the  Rig-veda  we  find  harl  (dual)  and  harayah 
and  haribhih  (I.  i6,  r;  loi,  lo;  i6,  4;  52,  8)  for  'the  horses  of  Indra:' 
and  haritah  for  '  the  seven  horses  of  Surya  or  the  Sun'  (I.  50,  8  ;  1 15,  4). 
In  Nirukta  i.  1  5  the  different  vehicles  of  the  gods  are  given,  and  among 
them  harl  Indrasya,  haritah  ddityasya.  Hence  Indra  is  called  hari-haya 
or  hari-vdhana  (Vikram.,  Act  III),  and  in  Rig-veda,  hari-yojana  ;  and 
the  Sun  is  called  harid-asva.  One  name  of  the  Sun  is  saptdsva,  '  having 
seven  horses.'  The  Bengali  MSS.  read  katham  afltya  harinarn  harayo, 
&c.,  but  harito  harlnsca  is  supported  by  all  the  Deva-nagarl  MSS.,  and  by 
a  parallel  passage  in  Vikram.,  Act  I,  anena  ratha-vegena  vainateyam  apt 
dsddayeyam. 

^  '  That  which  in  my  sight  (appeared)  minute  suddenly  attains  magni- 
tude ;  that  which  was  divided  in  half  becomes  as  if  united  ;  that  also 
which  is  by  natui'c  [really]  crooked  (appears)  even-lined  [straight]  to  my 
eyes.  Nothing  (seems)  at  a  distance  from  me  nor  at  my  side  even  for  a 
moment,  by  reason  of  the  velocity  of  the  chariot,'  This  is  a  method  of 
describing  great  velocity  of  motion,  which  may  be  well  appreciated  by 
any  one,  in  these  days,  who  may  have  taken  notice  of  the  effect  produced 
upon  adjacent  objects  by  an  express  railway  speed  of  a  mile  a  minute. 


Verse  9.     Sikharini  (a  variety  of  the  Atyashti),  containing  seventeen  syllables  to 
the  Pada  or  quarter- verse,  each  Pada  being  alike. 

-II 


'-'^-'V.^l^V^ W'w'l-' 


13  "  iTWs^:  u  (^^ 

^^^  I 


ITW:       II  ^T^T^^  ^ 


TT>fT      II  ^^>J»TJT  II 


H^  f?  ni^^t  ^Tftf^:  I 


?r!T:  \ 


fim    I       II  ^fTT  t'??  WTXRilT  II 

II  fTw:  nf^^mTr^nTT^wtift  l^^r^:  ii 
I^R«:     II  fw^ti*^  II 


^  '  "With  himself  as  the  third,'  or  '  with  himself  making  the  third/ 
i.e.  himself  and  two  others.  This  is  a  not  unusual  compound.  Com- 
pare the  expression,  Pdndavd  mdtri-shashfdh,  '  the  Pandavas  with 
their  mother  as  the  sixth,'  i.  e.  five  persons,  or  six  counting  their 
mother.  Again,  6hdyd-dvitiyo  Nalah,  '  Nala  made  two  by  his  shadow,' 
'umbra  geminatus'  (Nala  v.  25).  Also,  adhlte  caturo  veddn  akhydna- 
pancamdn,  '  he  reads  the  four  Vedas  with  the  Akhyanas  as  a  fifth'  (Nala 
vi.  9).  A  similar  idiom  prevails  in  Greek,  airos  being  used  after  ordinal 
numbers :  thus,  nefinTos  avros,  '  himself  with  four  others,'  Thucydides 
I.  xlvi.  Similarly,  rpirov  rjfiiTakavTov,  'two  talents  and  a  half,'  and 
f^doixov  TjfiiToXavTov,  'six  talents  and  a  half,'  Herodotus  I.  15,  50. 


Verse  10.     Malini  or  Manini  (a  variety  of  Ati-Sakvari  or  Ati-Sakkabi),  con- 
taining fifteen  syllables  to  the  Pada  or  quarter-verse,  each  Pa<:la  being  alike. 
KJ  ^  '^  ^^  \^  ^^  —  —       —  ^_/  —  —  '^  —  — 


Hr^T^  f  H^^^  irfiroiT  ^T^^  J 


TX^  Hfrofrf :  I    II  ^fiT  TP^t  ^^fw 


TmT  I 


1  'Not  indeed,  not  indeed  must  this  arrow  (of  thine)  be  allowed  to 
descend  upon  this  tender  body  of  the  deer,   like  fire  upon  a  heap   of 
flowers.     Where,  forsooth,  on  the  one  hand  {ca),  is  the  very  frail  exist- 
ence of  fawns  1    and  where,   on  the  other   (ca),   are   thy  sharp-falling 
adamantine  shafts?'   i.e.  Where  is  the  suitability  or  congruity  between 
the  one  and  the  other  1     What  has  the  one  to  do  with  the  other  1     How 
great  a  contrast  or  difference  is  there  between  the  one  and  the  other  ! 
Let  not  your  shafts  waste  their  strength   upon  an  object   so  frail  and 
tender,  but  let  them  be  directed  towards  a  mark  more  fitted  to  prove 
their  adamantine   qualities.      This   repetition   of  kva  to   express  great 
contrast  or  unsuitability  between  two  things  is  not  uncommon.     It  is 
used  by  Kalidasa  again  at  the  end  of  the  Second  Act  of  this  play,  kva 
vayam,  &c. ;    also  in  Megha-duta  5,  thus,  '  Where  is  a  cloud  which  is 
a  collection  of  vapour,  fire,  water,  and  wind  ?  and  where  the  meaning  of 
messages  to  be  received  by  intelligent    mortals  1'    i.  e.  Why  deliver  a 
message  intended  for  intelligent  human  beings  to  a  cloud  1    What  pos- 
sible connection  can  there  be  between  objects  whose  nature  is  so  different? 
See  also  Raghu-v.  i.  2,  *  Where  is  the  race  sprung  from  the  sun  1   and 
where  my  scanty  powers  of  mind]'     The  majority  of  MSS.  read  piisJipa- 
rdsau,  some  tula-rdsau,  '  on  a  heap  of  cotton.' 

^  '  Therefore  withhold  your  well-aimed  [lit.  well  fitted  to  the  bow] 
arrow.  Your  weapon  is  for  the  deliverance  of  the  distressed,  not  to 
inflict  a  wound  on  the  innocent.'  Sandhd  is  properly  '  to  unite  or  fix 
an  arrow  to  a  bow,'  hence  'to  take  aim'  (Draupadl-h.  149);  and  sandhd- 
nam,  '  the  act  of  taking  aim.'  Prahartum  is  here  used  where  jprahara- 
nciya  might  be  expected,  but  the  infinitive  is  interchangeable  with  the 
dative,  and  frequently  has  the  force  of  that  case. 


Verse  11.     Sloka  or  Anushtdbh.     See  verse  5. 


15  •!  THTOTS^:  II  «^M 


t^*T^:  I 


'  '  This  is  worthy  of  your  honour,  who  art  the  light  of  the  race  of 
Puru,'  i.  e.  an  illustrious  descendant  of  Puru.  Compare  in  VikramorvasT, 
Act  I,  sadrisam  idam  soma-vansa-samhhavasya.  In  English  we  have 
the  same  idiom,  '  this  is  just  like  [i.  e.  worthy  of]  one  born  in  the  Lunar 
race.'  The  two  great  lines  or  dynasties  of  kings  according  to  Hindu 
mythology  were  the  Solar  and  the  Lunar.  The  Solar  begins  with 
Ikshvaku  the  son  of  Vaivasvata,  the  son  of  Vivasvat,  or  the  Sun,  and  is 
carried  on  through  Kakutstha,  Dillpa,  Raghu,  Aja,  and  Da?aratha,  to  his 
son,  the  great  Rama-candra,  hero  of  the  Ramayana.  Under  the  Lunar 
come  Puru,  Dushyanta,  Krishna,  and  the  heroes  of  the  Maha-bharata, 
as,  I.  Soma;  2.  his  son,  Budha;  3.  his  son,  Pururavas ;  4.  his  son,  Ayus; 
5.  his  son,  Nahusha ;  6.  his  son,  Yayati  ;  7.  his  sons,  Puru  and  Yadu. 
From  Puru  were  descended  Tansu,  Anila,  Dushyanta,  and  Bharata. 
From  his  brother  Yadu  came  Satvata,  S'ura,  Vasu-deva,  and  his  sons 
Bala-rama  and  Krishna.  From  Bharata  the  son  of  Dushyanta  and 
descendant  of  Puru  came,  after  a  time,  Ajamidha,  Samvarana,  Kuru, 
S'antanu,  Bhishma,  and  Krishna-dvaipayana  or  Vyasa.  The  latter  was 
the  father  of  Dhrita-rashtra  and  Pandu.  The  quarrels  of  the  hundred 
sons  of  Dhrita-rashtra  with  their  cousins,  the  five  sons  of  Pandu  (all  of 
them  being  thus  descended  from  Kuru  and  Ptiru),  form  the  subject  of  the 
Maha-bharata.  These  two  separate  Solar  and  Lunar  lines  were  occasion- 
ally intermixed  by  marriage,  and  a  cross  occurs  at  the  very  beginning,  by 
the  mari'iage  of  Ua  (Ida),  daughter  of  Vaivasvata,  with  Budha.  Parasu- 
rama,  as  a  Brahman,  belonged  to  neither  dynasty,  but  was  connected  with 
the  Solar  on  his  mother's  side  (see  note  to  verse  22). 

^  '  This  well  becomes  you,  whose  family  belongs  to  the  line  of  Puru, 
(therefore)  be  rewai'ded  with  a  son  gifted  with  all  virtues,  (and  who  shall 
become)  a  universal  emperor.'  A  cakravartin  is  one  who  reigns  over  a 
(akra,  or  country  reaching  from  sea  to  sea.  According  to  the  Vishnu- 
purana,  a  cakravartin  is  one  in  whose  hand  the  htkra,  or  discus  of 
Vishnu,  is  delineated.  There  have  been  twelve  of  these  emperors,  com- 
mencing with  Bharata,  the  son  of  Dushyanta. 


Verse  12.     Sloka  or  Anushtubh.     See  verse  5. 


<^  II  'SlfH^R^nTrJ'T  II  1 6 

^^      II  ^1  "JirWT  II 

tRT      II  «H^HH  II 


l^^pw:  I 


xmr  \ 


^rfxT  ^%fiw1s^  fH^^fir:  I 


'  This  exclamation  usually  serves  to  ratify  any  auspicious  prayer  or  pro- 
phecy uttered  by  a  Brahman.  Bra}i7nana-va6as  may  be  supplied, '  the  word 
of  a  Brahman  is  accepted.'     See  the  same  phrase  in  Vikram.,  Act  II. 

^  Compare  Raghu-vansa  xiv.  70,  i.  49. 

^  Ujpa-jndlini-tirarn,  'near  the  banks  of  the  Malini ;'  see  Gram.  760.  h. 

*  '  If  it  be  not  (the  cause  of)  the  neglect  of  any  other  duty,'  or  '  if  it 
does  not  interfere  with  the  discharge  of  any  other  duty.' 

^  '  Beholding  the  pleasing  rites  of  the  hermits,  all  the  hindrances  to 
which  are  warded  off  (by  you),  you  will  think  to  yourself,  how  much  this 
arm  of  mine,  marked  with  the  scar  of  the  bow-string,  defends  !'  Tapo- 
dhana,  'a  devotee,'  or  'one  rich  in  devotion.'  A  pai'allel  passage  occurs  in 
Raghu-v.  xviii.  47,  'The  earth  was  preserved  by  his  arm,  though  without 
the  mark  of  the  scar  formed  by  the  bow-string'  {ahaddha-maurvi-kina- 
h'lhchanena).  The  ancient  Hindus  extracted  from  the  leaves  of  the 
Murva  plant  (Aletris)  very  tough,  elastic  threads,  with  which  they  made 
their  bow-strings  {maurvl),  and  which,  for  that  reason,  were  ordained  by 
Manu  to  form  the  girdle  or  zone  of  the  military  or  Kshatriya  class. 
Manu  ii.  42. 

Verse  13.     Arta  or  Gatha.     See  verse  2. 

-v^wl^-^l II       -  ^  ^       I i  v^  1-v^v^lv.y 


17  « n^»Ttsf:  II  <\s 

%^mw,  I 

%h^t:  iif7Tf<^  ^^ftg  ^^rft^  hit:  I 

^Tin  I 
Tjifi    II  ^FrffffTT^c^rfw  II 

^  Soma-tlrtJia  is  a  place  of  pilgrimage  in  the  West  of  India,  on  the 
coast  of  Gujarat,  near  the  temple  of  Somanath.  It  is  also  called  Prabhasa. 
The  fable  is  that  Soma,  or  the  Moon,  was  hei'e  cured  of  the  consumption 
brought  upon  him  by  the  imprecation  of  Daksha,  his  father-in-law 
(Maha-bh.,  S'alya-p.  201 1;  Vishnu-p.  p.  561).  A  tirtJia  is  a  place  of 
pilgrimage,  generally  on  the  bank  of  some  sacred  stream,  or  near  some 
holy  spring.  The  word  is  derived  from  trl,  '  to  cross  over,'  implying  that 
the  stream  has  to  be  passed  through,  either  for  the  washing  away  of  sin, 
or  for  extrication  from  some  difficulty  or  adverse  destiny.  Thousands  of 
devotees  still  flock  to  the  most  celebrated  Tirthas,  Benares,  Haridwar,  &c. 

^  Atmdnam,  'ourselves.'    The  sing,  is  used  for  du.  and  pi.,  Gram.  232. 

^  Abhoga  =  vistdra,  '  extension,'  '  amplitude ;'  jparipurna-td,  '  fulness.' 
S'.,  in  explaining  parindha  in  the  sense  of  *  circumference,'  gives  abhoga 
as  a  synonym.  In  Megha-d.  90,  ganddhhoga  is  explained  by  kapola- 
mandala,  'the  orb  of  the  cheek;'  and  by  ganda-siliala,  '  the  region  of  the 
cheek ;'  and  standbhoga  is  said  to  mean  '  fulness  of  breast.'  Translate, 
*  Even  without  being  told,  it  may  be  known  indeed  that  here  (we  are 
within)  the  expanse  [or  exuberant  fulness]  of  the  sacred  grove.' 

D 


^t 


^f>T§rT^^rf^<'5»T^  II  1 8 


^mT^^  i 


Tiin  I 


*  *  For  here  are  the  (grains  of)  wild-rice  beneath  the  trees,  fallen  from 
the  mouths  [openings]  of  the  hollow-trunks  (kotara)  filled  with  parrots ; 
in  other  places  the  polished  stones  (used)  for  crushing  the  fruit  of  the 
Ingudi  are  plainly  observed ;  the  favms  too,  with  undeviating  step  [i.  e. 
not  starting  aside]  from  having  acquired  confidence,  bear  the  sound  (of 
the  voice);  and  the  paths  of  the  reservoirs  are  marked  with  lines  by  the 
drippings  from  the  ends  of  the  bark-clothes/  Mukha  is  used  for  any 
opening.  Garhha,  as  the  last  member  of  a  compound,  often  denotes 
'  filled  with,'  as  (urna-garhha  nddih,  *  a  tube  filled  with  powder.'  The 
In-gudi,  commonly  called  Ingua  or  Jiyaputa,  is  a  tree  from  the  fruit  of 
which  necklaces  were  made  of  a  supposed  prolific  efiicacy ;  whence  the 
botanical  name  Nagelia  Putran-jlva  or  Jiva-putraka.  In  Raghu-v. 
xiv.  8 1  there  is  an  allusion  to  the  fruit  being  used  by  hermits  to  supply 
oil  for  lamps,  and  in  Act  II.  to  its  furnishing  them  with  ointment.  The 
synonym  for  the  tree  in  the  Amara-kosha  is  tdpasa-taru,  '  the  anchorite's 
tree.'  S'.  calls  it  muni-pddapa.  AhJiinna-gati  may  perhaps  be  translated 
*  not  running  away.'  K.  explains  it  by  avihata-gati,  '  not  stopping  in 
their  walk.'  So  abJiinna-svara,  '  one  who  does  not  hesitate  in  speaking.' 
The  sense  of  the  last  line  is  determined  by  a  passage  at  the  end  of  this 
Act,  where  the  dust  is  described  as  falling  '  on  the  bark  dresses,  moist 
with  water,  hung  up  (to  dry)  on  the  branches  of  trees'  [vitapa-vishakta- 
jaldrdra-valkaleshu,  verse  32).  In  carrying  these  dresses  from  the  tank 
(toyddhdra)  to  the  trees,  a  line  would  be  formed  by  the  drippings  fi-om 
the  edges  [s'ik?id=^ancala,  Schol.] 


Verse  14.    Sardula-vikripita  (a  variety  of  Atidhriti),  containing  nineteen  sylla- 
bles to  the  quarter-verse,  each  quarter-verse  being  alike. 


—  ^—  v^w  —  ^  —  -^  ^  \J  —      — 


19  » TnT»dsf:  II  «j<i 


^ttt:  I 


HT^      II  H^^'Trrt  n?5T  II 

^  '  The  trees  have  their  roots  washed  by  the  waters  of  canals  [trenches], 
tremulous  in  the  wind ;  the  tint  of  (those  trees  which  are)  bright  with  fresh- 
sprouts  is  diversified  [partially  obscured]  by  the  rising  of  the  smoke  of  the 
clarified  butter  (burnt  in  oblations) ;  and  in  front,  these  young  fawns, 
free  from  timidity,  leisurely  graze  on  the  lawn  of  the  garden,  where  the 
stalks  of  Darbha  grass  have  been  mown.'  The  commentators  explain 
bhintia  by  anyatha-hhuta,  '  altered,'  '  made  different ;'  but  it  may  also 
mean  'broken,'  'interrupted,'  'pai'tially  obscured.'  Arvdk  =  agratah,  'in 
front,'  '  near.'  Darbha  is  another  name  for  Kusa  or  sacrificial  grass  (Poa 
Cynosuroides).  This  was  the  plant  held  sacred  by  the  Hindus,  as  verbena 
was  by  the  Eomans.  Ground  prepared  for  a  sacrifice  was  strewn  with 
the  blades  of  this  grass.  The  ofiiciating  Brahmans  were  purified  by 
sitting  on  it,  and  by  rubbing  it  between  their  hands.  Its  sanctifying 
qualities  were  various,  see  Manu  ii.  43,  75,  182  ;  iii.  208,  223,  255,  256; 
iv.  36;  v.  115;  xi.  149;  and  Vishnu-p.  p.  106.  Its  leaves  are  very  long, 
with  tapering  points  of  which  the  extreme  acuteness  is  proverbial ;  whence 
the  expression  humgra-huddhi  (Raghu-v.  v.  4),  '  one  whose  intellect  is  as 
sharp  as  the  point  of  a  Kusa  leaf.'  In  Atharva-v.  xix.  28  this  grass  is 
addressed  as  a  god.  According  to  the  commentators  this  verse  and  the 
last  afford  examples  of  anumcindlan-kdra,  or  figure  called  '  Inference.' 


Verse  15.    Mandakranta  (a  variety  of  Atyashti),  containing  seventeen  syllables  to 
the  quarter-verse,  each  quarter-verse  being  alike.  This  is  the  metre  of  the  Megha-duta. 

|v^\.^V^V^W    —         —    <^ <^—    i:i!|( 

D  2 


^9 


u  ^fn^TR^f  ^f5H  u  20 


hit:  « 

XT^    II  ^^irt^  II 
^rT  I  f^^^"^  IT^^^lf^  rT^^ftf  ^^  I  ^^ 

mil ! 
rf^T  I     II  ?ffi  f^^3iT^:  n 

^^T^Rn^  I  ^T'^mftf^ft  I    i>  i?f^r^  f^fiJw  H5^ » 


^  Compare  Manu  viii.  2.     Dr.  Burkhard  has  vin%ta-vesh.a-pravesydni. 

^  *  Giving  over  his  ornaments  and  bow  (to  the  care)  of  the  charioteer/ 
Observe  the  use  of  the  gen.  after  wpaniya;  see  Gram.  858. 

^  Lit.  'let  the  horses  be  made  wet-backed/  i.e.  let  them  be  watered 
and  refreshed.  '  Let  their  fatigue  be  removed  by  giving  them  water  and 
by  rubbing  their  backs/  S'. 

*  '  Acting  an  omen/  or  '  acting  as  if  he  observed  an  omen/  lit.  '  mani- 
festing a  sign/  Nimitta  is  any  omen  or  sign,  such  as  the  throbbing  of  the 
arm  or  eyelid.  If  this  was  felt  on  the  right  side  it  was  a  good  omen  in 
men ;  if  on  the  left,  a  bad  omen.     The  reverse  was  true  of  women. 

^  '  This  hermitage  is  tranquil  [i.  e.  a  peaceful  spot,  undisturbed  by 
passion  or  emotion],  and  yet  my  arm  throbs ;  whence  can  there  be  any 
result  of  this  in  such  a  place  %  But  yet  the  gates  of  destiny  are  every- 
where.' A  quivering  sensation  in  the  right  arm  was  supposed  to 
prognosticate  union  with  a  beautiful  woman.  See  Raghu-v.  xii.  90 ; 
Bhatti-k.  i.  27;  Vikram.,  Act  11. 


Verse  16.     Arya  or  Gatha.     See  verse  2. 


21  II  inmisf:  n  ^<i 

%t|^i 

Tjnj     II  oF^  ^j  n 
tif^^w:  II 

II  HTi:  TTf^fTT  Wt^^TTJTU  ^  ^^«lf  ^T^^c^JT  II 

^  ^7T  3[h:  ¥^  I 

^  'To  the  right  of  the  grove  of  trees.'  DaksJiinena  governs  the  ace. 
case  as  well  as  the  gen.     See  Pan.  ii.  3,  31;  v.  3,  35. 

^  '  With  watering-pots  (of  a  size)  proportioned  to  their  strength,'  or 
*  with  watering-pots  suited  to  their  size,'  i.  e.  not  too  large  for  a  woman 
to  carry. 

'  '  If  this  (beautiful)  figure,  rarely  met  with  [or  difficult  to  be  found] 
in  the  inner  apartments  of  palaces  [i.  e.  in  harams],  belongs  to  people 
living  in  a  hermitage,  then  indeed  the  shrubs  of  the  garden  are  distanced 
[surpassed]  in  excellencies  by  the  (wild)  shrubs  of  the  forest.'  Sir  W.  Jones 
translates,  '  the  garden-flowers  must  make  room  for  the  blossoms  of  the 
forest,  which  excel  them  in  colour  and  fragrance.'  The  suddhdnta  is  the 
antah-pura  or  '  inner  suite  of  apartments,  appropriated  to  women  ; '  called 
also  the  avarodha  or  '  private  quarter,'  shut  out  from  the  rest  of  the  house 
and  strictly  guarded.     Ilaram  is  the  equivalent  Arabic  word. 

*  '  Occupied  in  the  manner  described.'  A  noticeable  Bahuvrlhi  com- 
pound. 


Verse  17.    Aeya  or  Gatha.     See  verse  2. 


I---I 


:^,  II  'SlfW^^^c?^  I>  2  2 

^I^^fTT  I 

^RH^T  I 
tT^T  I 


^  Mdlikd  or  mallikd  is  a  kind  of  double  jasmine  with  large  flowers, 
sometimes  called  'Arabian  jasmine;'  from  its  delicious  perfume,  and 
abundant  nectar,  much  frequented  by  bees.     See  Raghu-v.  xvi.  47. 

^  Alavdla,  'the  trench  for  water  round  the  root  of  a  tree.'  See 
Raghu-v.  i.  51;   also  Vikram.,  end  of  Act  II.  {taror  muldlavdlam). 

^  'Truly  his  reverence  Kasyapa  is  (a  man)  of  little  discrimination, 
inasmuch  as  he  apjioints  her  to  the  duties  [manner  of  life]  of  the  her- 
mitage [i.  e.  imposes  upon  her  a  hermitage-life ;  a  mode  of  life  such  as  is 
usual  in  a  hermitage].'  The  sage  Kanva  is  here  called  '  a  descendant  of 
Kasyapa.'  As  a  sage  and  Brahman  he  might  especially  claim  this 
celebrated  personage  as  his  progenitor ;  but  Kasyapa,  who  was  the  son 
of  Marici  [who  was  the  son  of  Brahma,  and  one  of  the  seven  Prajapatis], 
was  a  pi'ogenitor  on  a  magnificent  scale,  as  he  is  considered  to  have  been 
the  father  of  the  gods,  demons,  man,  fish,  reptiles,  and  all  animals,  by 
Aditi,  and  twelve  other  daughters  of  Daksha.  He  is  supposed  by  some 
to  be  a  personification  of  the  race  who  took  refuge  in  the  central  Asiatic 


2  3  l<  TI^»Tt5i::  II  1^^ 

H^g  I  -qT^XTFfTftrT  ^^  f^^^^t  TTT^'^^t  XT5]Znfi?  I 

^^HT  I 


?T5  I    •'  ^fir  f^rftiFSTTfiT  II 


TTR^^  I  ^  tnn  I 

chain,    in  which    traces   of   his    name    may  be    found,   as   Koh-kas   (or 
Caucasus),  the  Caspian,  Kasmira,  &c.     (Wilson's  Hindu  Theatre,  voh  ii. 

p.   12.) 

^  '  The  sage  who  expects  to  make  this  artlessly-charming  form  capable 
of  (enduring)  penance,  certainly  attempts  to  cut  a  branch  of  the  hai'd 
S'ami  wood  with  the  edge  of  the  blue  lotus-leaf.'  Avydja-manoharam, 
*  that  which  captivates  witliout  art  or  ornament,'  '  naturally  beautiful.' 
For  an  account  of  the  different  orders  of  Rishis  or  sages,  see  risM  in  my 
Sanskrit-English  Dictionary,  The  S'ami  tree  is  a  kind  of  acacia  (Acacia 
Suma),  the  wood  of  which  is  very  hard,  and  supposed  by  the  Hindus  to 
contain  fire.  \Sami  abhyantara-llna-pdvakci,  Raghu-v.  iii.  9.  See  also 
Manu  viii.  247.]  Sacred  fire  is  kindled  by  rubbing  two  dried  pieces 
together.  The  legend  is  that  Pururavas  generated  primeval  fire  by 
rubbing  together  two  branches  of  the  S'ami  and  Asvattha  tree.  Other 
kinds  of  wood  are  also  held  sacred  by  the  Hindus,  such  as  the  Vilva  (Bel), 
and  only  Brahmans  are  allowed  to  use  them  as  fuel. 


Verse  18.  Vans a-stha VILA  (a  variety  of  Jagati),  containing  twelve  syllables  to  the 
quarter-verse,  each  quarter-verse  being  alike. 


\_i  —  1^ 


ftnN^T    II  ^r^ren  II  ^ 

xmj  I 

Tc^yfT^f^^  ^  ^fw  I  fir:  I 


^  'This  blooming  [or  youthful]  body  of  hers,  by  (reason  of)  the  bark 
dress  fastened  with  delicate  knots  upon  her  shoulder  (and)  covering  the 
orbs  of  her  two  breasts,  does  not  exhibit  (the  fulness  of)  its  own  charms, 
like  a  flower  enveloped  by  a  calyx  of  pale  leaves.'  The  first  meaning  of 
push,  like  hhri,  is  'to  nourish'  or  'be  nourished.'  Thence,  like  bhri,  it 
passes  into  the  sense  of  'maintain,'  'support,'  'bear;'  and  thence  into 
that  of  '  possess,'  '  enjoy,' '  exhibit,' '  make  to  appear.'  In  these  last  senses 
it  may  be  used  actively,  though  conjugated  in  cl.  4.  (See  Manu  ix.  37 ; 
E,amay.  ii.  94,  10;  Kaghu-v.  xvi.  58;  Maha-bh.  vol.  ii.  p.  186,  1.  2607.) 
It  is  curious  that  our  English  word  exhibition  may  have  the  sense  of 
'maintenance'  (cf.  Lat.  exhibeo).  Two  Bombay  MSS.  read  svdm  abhi- 
khydm  instead  of  svdm  na  soblidm :  the  meaning  would  then  be,  '  main- 
tains its  own  beauty'  \abhikhyd  is  so  used,  Raghu-v.  i.  46];  and  this 
reading  would  be  more  consistent  with  what  follows,  but  by  the  next 
word  athavd,  as  the  commentators  observe,  svoktam  dkshipati,  he  corrects 
his  previous  remark.     Pi-naddJia  =  a2n-7iaddha  from  api-nah. 

^  '  Or  I'ather,  granted  that  the  bark  dress  be  ill  suited  to  her  figure, 
yet  it  really  does  [lit.  it  does  not  not]  possess  the  charm  of  an  embellish- 


Verse  19.     Malini  or  ManinI  (a  variety  of  Ati-&akvari).     See  verse  10. 


ment ;'  or  less  literally,  *  it  really  does  act  as  an  embellishment  to  set  off 
the  beauty  of  her  person.'  Other  instances  are  found  in  Kalidasa  of  two 
negatives  emjiloyed  to  strengthen  an  affirmative.     See  Megha-d.  io6. 

^  '  The  lotus,  though  intertwined  [or  overspread]  with  the  S'aivala,  is 
charming ;  the  speck,  though  dark,  heightens  [lit.  extends]  the  beauty  of 
the  moon ;  this  graceful  one  even  with  her  bark-dress  is  more  lovely ;  for 
what  is  not  an  embellishment  of  sweet  forms '? '  i.  e.  everything  serves  as 
an  oi'uament  to  heighten  the  beauty  of  a  figure  which  is  naturally  beauti- 
ful. Sarasi-jam,  lit.  '  that  which  is  born  in  a  pool,'  a  name  applicable 
to  any  aquatic  plant,  but  especially  to  the  different  kinds  of  lotus  (Nelum- 
bium  or  Nymphsea).  This  beautiful  plant — the  varieties  of  which,  blue, 
white,  and  red,  are  numerous — bears  some  resemblance  to  our  water-lily. 
It  is  as  favourite  a  subject  of  allusion  and  comparison  with  the  Hindu 
poets  as  the  I'ose  with  the  Persian.  It  is  often  figuratively  used  to 
express  beauty,  as  *  lotus-face '  or  '  the  lotus  of  the  face,'  '  lotus-hands,' 
'lotus-feet'  (Gita-g.  passim).  It  is  also  used  by  women  as  an  ornament 
(Act  III.  of  this  play),  and  as  a  cooling  remedy  (Ratn.,  Act  II).  The 
S'aivala  (Vallisneria)  is  an  aquatic  plant  which  spreads  itself  over  ponds, 
and  interweaves  itself  with  the  lotus.  The  interlacing  of  its  stalks  is 
compared  in  the  S'rin-gara-tilaka  (verse  i)  to  braided  hair  (dhammilla). 
See  Sir  W.  Jones'  Works,  vol.  iv.  p.  113.  The  spots  on  the  moon  Avere 
thought  to  resemble  those  on  an  antelope,  and  hence  one  of  the  moon's 
names,  harina-lcalan-ka,  '  deer-spotted.' 

The  following  verse,  which  is  found  in  the  Beng.  MSS.  immediately 
after  verse  20,  and  has  been  adopted  by  the  Calcutta  edition,  is  omitted 
in  all  the  Deva-n.  MSS.,  and  in  the  commentaries  of  S'.  and  K.  It  is 
probably  spurious,  as  it  repeats  the  same  sentiment  less  poetically  and 
with  some  harshness  of  expression  : — 

efif^^T^f^  IJTT^T  ^"^"cj   "MfK^M 

7T  TTrftr  ^f'^H^  T^-^iiTin^VTfTT  i 


Verse  20.     Malini  or  Manini  (a  variety  of  Ati-Sakvaki).     See  verse  10. 

E 


^^nTf^T    II  ^?i(ns^c=yi^  II 

ftni^T  I 
^  ^c5T  ^^^  I  ^sm  rfN-^fi?  fir?  I         ^  ftirf^fira'T^  i         ^  ^m^- 


'  The  bark-dress,  though  rough,  is  beautiful  on  this  fawn-eyed  one.  It 
does  not  in  one's  mind  cause  the  slightest  impairment  of  her  beauty  [or, 
of  my  liking  for  her] ;  just  as  its  own  rough  tissue  of  stalks  on  the 
lotus-bed  whose  lotuses  have  expanded,  so  as  slightly  to  release  the  neck- 
of-the-flower,'  i.  e.  the  pedicle,  or  that  part  of  the  stalk  immediately 
under  the  flower. 

^  'This  Kesara  tree,  with  its  fingers  of  young  shoots  set  in  motion 
by  the  wind,  bids  me  hasten  as  it  were  (towards  it).  I  will  just  go  and 
pay  my  respects  to  it,'  The  Kesara  (Mimusops  Elengi)  is  the  same  as 
the  Bakula  or  Vakula,  frequent  mention  of  which  is  made  in  some  of 
the  Puranas,  and  in  Katn.,  Act  III.  It  bears  a  strong-smelling  flower, 
which  is  even  placed  among  the  flowers  of  the  Hindu  paradise.  The  tree 
is  very  ornamental  in  pleasure-grounds.  The  cans,  of  sam-bJm  often 
means  '  to  honour,  or  pay  one's  resj)ects  to  another  in  person,'  Motion 
towards  the  object  seems  usually,  though  not  always,  implied.  Thus, 
sambhdvayamo  rdjarshim, Yikram.,  Act  I;  cf  Raghu-v.  v.  2,  x.  56. 

2  'What  for!'     Dr.  Burkhard  omits  this. 

Possessed  of  a  creeper.'     Sa-ndiha,  lit.  'having  a  lord  or  master;' 


3  < 


2  7  II  ir^s^:  II  j^^ 

tT-STT  I 

fl|i|T^fT|  rT^TlT^  ^^^<?t  ft^^^T  I  ^^T:  ^c^ 


it  is  so  used  towards  the  end  of  this  Act,  where  the  devotees  are  said 
to  be  sa-ndthah,  '  possessed  of  a  guardian '  in  Dushyanta.  A  compound 
verb  sandthl-kri,  '  to  cause  to  be  possessed  of  a  master,'  occurs  in  Act  II. 
of  this  f)lay,  and  in  Hitop.  \.  797.  But  here  sa-ndtha=:sahita,  dvitlya, 
yukta,  'accompanied,'  'joined,'  'furnished  with.'  The  transition  into 
this  meaning  may  be  understood  from  Act  VI.  of  this  play,  and  from 
Vikram.,  Act  II,  where  an  arbour  (jnandapa)  is  said  to  be  7nani-sild- 
patta-sandtJia,  '  having  a  slab  of  marble  as  its  master,'  i.  e.  in  which  the 
most  prominent  object  is  a  marble  seat ;  or  in  plain  words,  '  an  ai-bour 
furnished  with  a  marble  seat.'  Similarly  in  Act  II.  of  this  play  the 
surface  of  a  stone  seat  {sild-tala)  is  said  to  be  vitdna-sandtha,  '  furnished 
with  a  canopy '  by  the  shade  of  a  tree.'  Cf.  also  LaJcshmi-sandtha,  '  pos- 
sessed of  Fortune,'  and  kusuma-sandtha,  'decked  with  flowei's,'  Vikram., 
Act  IV.  See  also  Malatl-m.  p.  58,  1.  2;  Megha-d.  ver.  973  Malavik. 
p.  5,  1.  9. 

^  'Hence  most  truly  art  thou  (named)  Priyam-vada'  (i.e.  ^^r^'j/awi, 
'what  is  agreeable,'  and  vada,  'one  who  speaks;'  cf.  iie\i<p6oyyos). 

^  '  Though  agreeable  (still  it  is)  the  truth  (that)  Priyamvada  says  to 
S'akuntala.  Tnily  her  lip  has  the  colour  of  a  young  bud,  her  two  arms 
resemble  flexile  stalks.  Atti'active  youth,  like  the  blossom,  pervades  her 
limbs.'  Adhara,  properly  '  the  lower  lip,'  as  distinguished  from  oshtha 
(i.e.  ava-stha),  'the  upper  lip.'  San-7iaddham  =  sarvato  vydpakam, 
Schol. 

Verse  21.     Arya  or  Gath.^.     See  verse  2. 

^  \J  —  v^v-iv^W       —  ~l    —  >^^>.>'>~>'  —    \    ^  —  ^    \ — 

v_'>w'<w'>.^         iwi  —  w         —  —    I  —  >^w        —  —  \^  — 

E   2 


^fc 


II  ^f>T^VT^f  ^p5^^  II  28 


^^^m  I 


^1  gj  »n  r5T  I 


^  'Here  is  the  young  Malika  [a  kind  of  double  jasmine,  see  p.  22,  n.  i] 
named  by  you  the  Light  of  the  Grove,  the  self-elected  wife  of  the  Saha- 
kara.     Have  you  forgotten  itf     The   Sahakara  is   a  sort  of  fragrant 
Mango  tree.     Its  union  with  other  plants  seems  a  favourite  idea  with 
Kalidasa ;   for  in  Raghu-v.  viii.  60,  allusion  is  made  to  its  marriage  with 
the  PhalinI  or  Priyan-gu.     It  is  said  to  be  a  great  favourite  with  bees 
(Eaghu-y.  vi.  69).      In   Ratn.  p.  11,  1.  7,  it  is  spoken  of  as  mandald- 
yamciMa,  '  forming  a  circle.'    Svayamvara-vadJm, '  a  wife  by  self-election.' 
The  SvaT/amvara,  or  '  selection  for  one's  self,'  was  a  form  of  marriage  in 
which  a  princess  made  a  free  public  choice  of  a  husband  from  a  number 
of  assembled  suitors.     In  very  early  times  the  princesses  of  India  seem 
to  have  enjoyed  this  singular  privilege.     It  is  not  mentioned  amongst  the 
forms  of  mai'riage  in  Manu  iii.  21,  &c. ;  but  the  provision  which  is  made 
in  Manu  ix.  90,  proves  that  a  similar  custom  pi'evailed  at  that  period. 
"When  marriageable,  she  is  there  told  to  wait  for  three  years ;  and  after 
that  time,  if  she  fail  to  obtain  a  suitable  husband,  she  is  to  choose  for 
herself;  \samd7xa-jdti-gunam  varam  svayam  vrinita,  Schol.]    She  is  then 
called  Svayamvard.     In  the  Maha-bh.  we  have  a  beautiful  account  of  the 
Svayamvara  of  Damayanti  (who  chooses  Nala),  and  of  DraupadI  (who 
chooses  Arjuna);   and  in  Raghu-v.  vi.  of  the  Svayamvara  of  IndumatT, 
sister  of  Bhoja,  king  of  Vidarbha  (who  chooses  Aja,  the  son  of  Raghu). 
See  also  Nalod.  i.  30.     Even  the  goddess  Lakshml  is  said  to  have  exercised 
tliis  privilege.    See  the  allusion  to  the  Lakshml-svayamvara  at  the  begin- 
ning of  Act  III.  of  Viki'am.      Vi-smrita  is  also  used  transitively  between 
verses  129  and  130  of  this  play.     In  Raghu-v.  xix.  2,  vi-smrita  has  an 
ace.  after  it.     See  Gram.  896;  Pan.  iii.  4,  72. 


29  I'  iiwrs^:  11  ^<t 

^nTHtfT  I 

^KT  I  ^ftr 

■^  'At  a  charming  season,  indeed,  has  the  union  between  this  pair,  the 
(Malika  or  jasmine)  creeper  and  the  (Sahakara)  tree,  taken  place.  The 
Light  of  the  Grove  (has)  youthfuhiess  by  (its)  fresh  blossoms  [i.  e.  its 
fresh  blossoms  give  it  all  the  bloom  of  a  young  bride],  and  the  Sahakara 
is  capable  of  enjoyment  by  reason  of  (its)  young  shoots  (just)  formed.' 
Vyatihara  is  properly  'mutual  action,'  'co-operation;'  hence  'union,' 
'blending,'  'intertwining,'  ' intei-mingling.'  See  Megha-d.  15.  So  also 
vyatiJcara-suTchavi,  '  mutual  enjoyment.'  The  prepositions  vi  and  ati  in 
composition  imply  both  reciprocity  and  contrariety :  hence,  in  Hitop. 
1.  2319,  vyatikara  signifies  'reverse,'  'turn  in  affairs.'  Baddha-pallavatayd, 
'  by  the  state  of  young  shoots  formed  on  it.'  This  is  an  idiomatic  use  of 
the  instr.  case  of  the  abstract  noun  in  ta,  to  denote  '  by  reason  of,'  '  on 
account  of.'  Bandh  often  means  '  to  form,'  '  produce ; '  thus,  hadhnanti 
pJialam  (Raghu-v.  xii.  69) ;  drumeshu  svayam  'phalavx  haddliam  (Ku- 
mara-s.  v.  60).  Upablioga-kshama  occurs  in  connection  with  grlshma- 
samaya  in  p.  6,  n.  2,  and  in  Vikram.,  Act  III,  with  avahdsa.  The  first 
nieaning  of  kshama  is  'patient,'  'enduring.'  Here  and  elsewhere  it  = 
yogya,  'capable,'  'suitable;'  so  drishti-kshama,  'capable  of  being  seen,' 
'  visible.'  So  in  verse  22,  kshatra-]parigraha-kshamd,  '  capable  of  marriage 
with  a  Kshatriya.' 


'  w^  ^i  ^?f^  ^^^  ^^  "^t  cTl^f%  I 

:?I^^?5T  I 


^  ^p?  ndma,  'would  that!'  lu  this  sense  it  occurs  also  in  Vikram., 
Act  III,  cqn  ndma  Pururava  hhaveyam,  '  would  that  I  were  Puru- 
ravas ! ' 

^  '  Can  this  (lady)  possibly  be  sprung  from  a  wife  dissimilar  in  class 
(to  that)  of  the  father  of  the  family!'  Api  ndma  here  =  ' may  be,'  'can  it 
possibly  be,' '  I  wonder  whether,'  expressive  of  some  doubt  [evarti  sambhd- 
vyate,  Schol.]  Kshetra^kalatra,  'a  Avife;'  a-savarna-=-asa'mdna-jdtlya, 
'  of  a  different  (and  inferior)  tribe  or  caste.'  A  Brahman  might  marry  a 
Kshatriya,  i.  e.  a  woman  of  the  military  or  kingly  class  next  below  him 
(Manu  iii.  1 3),  and  the  female  offspring  of  such  a  marriage  would  belong 
to  the  mixed  class  called  mUrdhdbJiisJiikta  or  murdhdvasikta,  '  head- 
anointed'  (Manu  X.  6),  and  would  be  a  suitable  object  of  affection  for  a 
Kshatriya,  who  in  his  kingly  character  was  a  milrdhdbhishikta  also.  But 
if  S'akuntala  were  a  pure  Brahmanl  woman,  both  on  the  mother's  and 
father's  side,  she  would  be  ineligible  as  the  wife  of  a  Kshatriya  (Manu 
iii.  13). 

^  'But,  have  done  with  [away  with]  doubt.'  Athavd  is  used  to  correct 
a  previous  thought  \^2)akshdntare\.  Kritam  used  adverbially  (like  alam) 
requires  the  instr.  case. 


Verse  22.    Vansa-sthavila  (a  variety  of  Jagati).     See  verse  18. 


31  II  TrnfTis^:  II  ^<^ 


^  '  "Without  any  doubt  she  is  capable  of  marriage  with  a  Kshatriya, 
since  my  honourable  soul  has  a  longing  towards  her :  for  in  matters  that 
are  subjects  of  doubt,  the  tendencies  [inclinations,  promptings]  of  the 
hearts  of  good  men  are  an  authoritative  guide  (to  the  truth).'  The 
meaning  is,  '  If  this  damsel  be  the  daughter  of  a  Brahman  by  a  Brahman! 
[or  woman  of  the  same  caste],  then  why  should  I  be  conscious  of  a  sudden 
liking  for  one  whom  I  could  never  hope  to  mai-ry  1  This  feeling  of 
sympathy  could  only  arise  towards  a  legitimate  object :  for  in  such 
matters,  the  secret  promj^ting  [inner  voice]  of  the  heart  is  decisive.' 
He  thei'efore  concludes  that  she  must  have  been  of  mixed  origin,  with 
some  Kshatrij'a  or  regal  blood  in  her  veins;  and  discovers  afterwards 
that  she  was,  in  fact,  the  daughter  of  the  Bajarshi  Visvamitra  (originally 
of  the  Kshatriya  or  regal  tribe)  by  an  Apsaras.  Dushyanta,  as  a  king, 
belonged  of  course  to  the  Kshatriya  caste.  This  caste  came  next  to  the 
Brahmanical,  and  according  to  Manu  (i.  87)  spi-ang  from  the  arm  of 
Brahma.  They  wore  a  girdle  of  miirvd  and  a  sacrificial  cord  of  hemp 
(Manu  ii.  42,  44),  and  were  properly  soldiers.  They  were  said  to  have 
been  exterminated  by  Parasu-rama,  the  representative  of  the  Brahmanical 
tribe,  in  revenge  for  the  murder  of  his  father,  the  sage  Jamadagni,  by  the 
sons  of  Kartavlrya.  This  fable  is  founded  on  the  historical  fact  that,  at 
some  period  or  other,  struggles,  arising  out  of  mutual  jealousy  of  each 
other's  encroachments,  took  j)lace  between  the  militaiy  and  sacerdotal 
classes ;  and  that  the  former  did  in  the  end  succvimb  to  the  superior 
power  and  intelligence  of  the  Brahmans.  The  example  of  Visvamitra 
proves  that  it  was  possible  for  a  Kshatriya,  by  the  practice  of  religious 
austerities,  to  raise  himself  to  the  rank  of  a  Brahman.  Other  anomalies 
of  caste  occur.  A  number  of  men,  half  warriors,  half  priests,  Kshatriyas 
by  birth,  and  Brahmans  by  profession,  called  An-girasas  or  '  descendants 
of  An-giras,'  were  said  to  have  sprung  from  Nabhaga  (Vishnu-p.  p.  359; 
Maha-bh.  Sel.  p.  23).  Kings  were  never  chosen  from  the  Brahmanical 
class,  but  were  properly  Kshatriyas  (Manu  vii.  2) ;  though  there  was  no 
positive  law  against  their  belonging  to  the  two  inferior  classes  of  Vaisyas 
and  S'udras,  or  even  to  three  mixed  classes  (san-kara)  formed  by  inter- 
marriage with  the  others,  viz.  Murdhabhishiktas,  Mahishyas,  and  Karanas 
(Manu  X.  6).  One  dynasty  of  kings  of  the  line  of  Nanda  were  actually 
S'udras,  and  kept  the  Kshatriyas  in  subjection  (Vishnu-p.  p.  467).     In 


^,  II  ^fH?T^^f^nTo5»T  II  32 

^^^c5T      II  ^^^HH  II 

t:titt    II  ^^i  f^ci\^  II 


fact,  the  king  was  but  a  liigli  officer  appointed  to  train  the  army,  instruct 
in  military  exercises,  administer  justice,  and  execute  the  laws.  These 
onerous  duties  were  sufficient  to  deter  the  Brahmans  from  desiring  a  rank 
inconsistent  with  their  love  of  dignified  repose.  Aryam=^sa-maryddam, 
'correct,'  'upright'  (Schol.)  Pramdnam,  'that  by  which  anything  is 
measured;'  hence,  'a  criterion  or  standard  of  truth,'  'a  sure  guide,'  'an 
authority'  \_pramd-lcdranam,  'a  cause  of  true  knowledge,'  Schol.]  In 
this  sense  it  is  usually  found  in  the  singular  number,  neuter  gender, 
though  in  apposition  to  a  masculine  or  feminine  noun,  or  even  to  a  plural 
noun,  as  here.  Thus  also,  Vedah  pramdnaTn, '  the  Vedas  are  an  authority.' 
See  also  Hitop.  11.  169,  1465.  Pravritti,  'onward  course;'  hence,  'a 
course  of  action,'  '  tendency,'  '  inclination.' 

'  '  Nevertheless  [however  the  suggestions  of  my  heart  are  to  be  relied 
upon]  I  will  accurately  ascertain  about  her.'  Upalapsye-^^jhasye,  'I  Avill 
inform  myself.' 

^  Nava-maliha,  see  p.  22,  n.  i. 

^  Madhu-hara,  '  a  honey-maker,'  '  a  bee ; '  cf .  Lat.  melUficus,  mellifer. 

*  Literally,  '  turns  towards,'  '  attacks,'  '  assaults.' 

^  '  Good  !  even  her  repulse  is  charming.' 

®  '  In  whichever  direction  the  bee  turns  towards  (her),  in  that  direction 


Verse  23.    Van^a-sthavila  (a  variety  of  Jagati).     See  verses  18,  22. 


33  >'  U"^'!::  "  ?^ 


her  rolling  eye  is  darted ;  bending  her  brows  through  fear,  she  is  already 
learning  coquettish-movements  of  the  eye  even  though  (as  yet)  uuinflu- 
enced-by-love.'  Yatah  and  tatah  are  properly  'whence'  and  'thence;' 
tatah=tasma,t  sthdnat,  'from  that  place,'  S'.  Shat-Sarana,  'a  six-footed 
insect,'  '  a  bee.'  Drishti-vibhrama,  '  coquettish  play  of  the  eye,'  '  amorous 
or  sidelong  glances,'  'rolling  motion  of  the  eyes,  indicative  of  amorous 
feelings'  {=dnsliti-vildsa,  S'.) 

^  '  Thou  touchest  repeatedly  her  quivering  eye,  whose  outer-corner 
moves  (playfully);  going  close  to  her  ear,  thou  art  softly  humming  as  if 
whispering  a  secret  (of  love);  thou  art  drinking  the  lip,  containing  all 
the  treasures  of  delight,  of  her  waving  her  hand ;  (whilst)  we,  O  bee  ! 
through  (the  necessity  for)  inquiring  into  the  truth  (of  her  origm),  are 
disappointed  (of  immediate  fruition),  thou  indeed  art  in  the  full  enjoyment 
(of  thy  desire).'  In  other  words,  '  Whilst  I  am  kept  in  suspense  by  the 
necessity  of  ascertaining  whether  she  be  a  Brahmani  or  a  Kshatriya 
woman,  thou  art  in  the  act  of  enjoying  her  charms.'  Yyadhunvatydh, 
gen.  case  of  the  pres.  part.  fem.  agreeing  with  asydh  understood.  Dhu 
with  vi  and  a, '  to  shake  about.'  Verbs  of  cl.  5  reject  the  nasal  in  the  fem.  of 
this  participle,  see  Gram.  141.  c,  Pan.  vii.  i,  80.  Rati-sarvasvam  =  rati- 
nidhdnam,  '  entirely  made  up  of  delight,'  '  whose  whole  essence  is  delight,' 
So  hhadga-sarvasvah,  'one  whose  whole  property  consists  of  a  sword.' 
Adhara,  properly  '  the  lower  lip,'  in  contradistinction  to  oshtha  (i.  e.  ava- 
stha),  '  the  upper  lip,'  but  here  simply  '  the  lip.'  Adharam  pivasi,  '  thou 
art  drinking  (the  moisture  of)  the  lip.'  Cf.  adharam  pdtum  jpravrittd 
(Vikram.,  Act  IV),  and  adhara-madhu  ('the  nectar  of  the  lip')  pivanti 
(Bhartri-h.  i.  26).  Hata  here  =  mano-7mta,  'disappointed,'  or  rather  'kept 
in  anxious  suspense.'  Kriti  =  kritdrthah  ov  krita-krityah,  '  one  who  has 
gained  the  object  of  his  desire,  and  is  in  full  enjoyment  of  it.' 


Verse  24.     SikharinI  (a  variety  of  Atyashti).     See  verse  9. 

P 


^d 


II  ^f>?^[pr^^MTc5»T  II 


34 


5r^tf<5T  I 

*^  "3^      II  ^ftRTTH  II 


^  ^  1?^  ^?1[  ikv^  I  ^^infr  irftr'HrTfiT 


^  ^!i^fjnftsTmTi"!3[fw  I 


^  Literally,  'ill-trained;'  lience,  '  ill -behaved/  'ill-mannered.' 
"^  'Who  (are)  we  to  rescue  (you)]'  i.e.  'who  are  we  that  we  should 
be  able  to  rescue  you?  what  power  have  we  to  rescue  you?'  [dvayoh 
ko  'dJiikdrah,  S'.]  In  a  passage  further  on  (M  tvam  visrashtavyasya,  &c.) 
K.  explains  ka  by  na  prabhu,  avasa,  '  powerless.'  All  the  Deva-n.  MSS. 
read  parittddum  (Sk.  paritrdtum),  but  the  Beng.  read  parittdne  (Sk. 
jyaritrdne),  and  the  Calcutta  kd  sattl  amhe  j)ci'>'ittd.ne.  The  infinitive 
may  well  stand  for  the  dative  paritrdndya  (see  p.  14,  n.  2),  especially 
in  Prakrit,  which  has  no  dative.  A  precisely  similar  construction 
occurs  in  the  Malavik.  p.  55,  1.  13,  kd  vayam  jetum ;  and  again,  p.  40, 
1.  16,  ke  dvdm  parigrahdya  (Prak.  pariggahassa,  the  gen.  being  put  for 
Sanskrit  dative). 


35  »  JT^si:  II  ^M 

^:  iqh:^  ^g^rff  ^TOflT  'StJiftfTTft:  ^fMrH^Tm  i 

II  ^ti  uwR  i^f  T  f^f^f^^  ^^r?n:  ii 


^JW^  I 


a 


'Sg 


^^    fTTft  ^V^  I 

II  ^fVflWT  ^Scl^^r^^  fil^fH  II 


^  '  Who  is  this  that  is  practising  rudeness  towards  the  gentle  maidens 
of  the  hermits,  (and  that  too)  whilst  a  descendant  of  Puru  [see  p.  15, 
n.  i],  a  chastiser  of  the  ill-behaved,  is  governing  the  earth?'  Sdsati,  loc. 
of  the  pres.  part.,  used  here  absolutely,  and  liable  in  this  root  and  in 
roots  of  cl.  3  to  be  confouuded  with  the  3rd  pers.  pi.  present  tense. 
31ugdhdsu=apfaudJidsu,  apragalbJidsu,  'gentle,' 'timid,'  'modest,'  'inno- 
cent,' Schol. 

^  Aty-dMta-=mahd-hhiti,  'great  danger.'  According  to  some,  'great 
outrage,'  '  great  crime.'  The  same  word  occurs  in  the  beginning  of  Acts 
IV.  and  V.  of  Vikram.     Cf.  also  Malavik.  55,  19  ;  56,  4. 

^  'I  trust  your  devotion  prospers,'  'does  your  piety  thrive  1'  *is  all 
well  with  your  acts  of  devotion  ? '  This  was  the  regular  salutation  on 
meeting  a  Brahman.  According  to  Manu,  kusalam  implies  an  inquiry 
respecting  the  well-being  of  a  Brahman's  acts  of  penance,  at  all  times 
liable  to  be  obstructed  by  evil  spirits  and  demons.  Manu  ii.  127.  See 
also  Ramay.  i.  52,  4. 

Verse  25.     Arta  or  Gatha.     See  verse  2. 

I"^  —  wjv^v../—   ||—  "-/v^l  —  v^v^l'--'  —  v-'l J  — 

v^i^~|v^  —  ^|v^i^—    II |v-'«w'—    I  ^^  I jw 

F  2 


^^  II  ^fH^^^f^f?»T  II  36 


^RHTTT  I 


tTin  I 

^  '  Now  (indeed  it  does  prosper)  by  the  acquisition  of  a  distinguished 
guest.'  The  rites  of  hospitality  were  enforced  amongst  the  Hindus  by 
very  stringent  regulations.  The  observance  of  them  ranked  as  one  of 
the  five  great  sacraments  {maha-yaji'm),  under  the  title  of  nri-yajha  or 
manushya-yajiia,  '  the  man-sacrament.'  Brahma,  Prajapati,  Indi-a,  Fire, 
the  Yasus,  and  the  Sun  were  supposed  to  be  present  in  the  person  of  a 
guest,  and  to  partake  of  the  food  that  was  given  to  him  (Vishnu-p. 
p.  306).  No  wonder  then  that  reverence  of  him  was  said  to  be  conducive 
to  wealth,  to  fame,  to  life,  and  to  a  heavenly  reward  (Mann  iii.  106). 
On  the  other  hand,  no  punishment  was  thought  too  severe  for  one  who 
violated  these  rites.  If  a  guest  departed  disappointed  from  any  house, 
his  sins  were  to  be  transferred  to  the  householder,  and  all  the  merits 
of  the  householder  were  to  be  transferred  to  him  (Vishnu-p.  p.  305  ; 
Hitop.  1.  361).  Some  of  the  things  which  were  to  be  offered  to  a  guest 
by  even  the  poorest  man  were  food,  vegetables,  water  for  the  feet,  and 
if  more  could  not  be  given,  ground  on  which  to  lie  (Manu  iii.  loi; 
Vishnu-p.  p.  308). 

^  The  argha  or  arghya  was  a  respectful  offering  to  Brahraans  of  rice, 
Durva  grass,  flowers,  fruit,  &c.,  with  water  in  a  small  boat-shaped  vessel. 
Cf.  Eamay.  i.  20,  9.  10;  Wilson's  note,  Megha-d.  5.  Vpahara-=anlya 
jpraya6i:ha,  '  having  fetched,  present.' 

'  '  This  (which  we  have  brought  with  us  for  watering  our  plants)  will 
serve  as  water  for  the  feet.'  "Water  for  the  feet  was  one  of  the  first 
things  invariably  presented  to  a  guest  in  all  Eastern  countries.  Should 
a  guest  arrive,  a  seat  is  to  be  offered  to  him,  and  his  feet  are  to  be 
washed  and  food  is  to  be  given  him  (Vishnu-p.  p.  305.  Cf.  also  Luke 
vii.  44).     Idam,  i.  e.  vrikshdrtham  dmtam  udaham,  Schol. 

Stlnrita  glr, '  kind  yet  sincere  language,'  '  complimentary  and  fi*iendly 
words  without  flattery'  (j)riyam  satyam  ca  vacanam).     This  is  one  of 


37  "  ii^'i^su:  II  ^5 


the  four  things  with  which  even  the  poorest  man  was  to  greet  a  guest. 
*  Grass  and  earth  to  sit  on,  water  to  wash  the  feet,  and  fourthly, 
friendly  yet  sincere  speech  (vdk  sunritd)  are  never  I'efused  in  the 
houses  of  the  good,  even  though  they  be  poor.'  Manu  iii.  loi ; 
Hitop.  1.  301. 

^  '  On  the  raised-seat  under  the  Saptaparna  tree,  cool  with  much 
shade,  having  sat  down  for  a  short  time,  let  your  honour  cause  removal 
of  fatigue.'  According  to  S'.  jpracclidya^zpraJcrishtd  yd  chdyd,  'excessive 
shade.'  The  other  commentators  explain  it  by  prakrishtd  chdyd  yatra 
desah,  '  a  place  where  there  is  excessive  shade,'  and  by  prakrishtd  chdya, 
yasydh,  '  having  excessive  shade.'  A  parallel  passage  occurs  in  the 
Malavik.  p.  3,  1.  20,  pracchdya-sltale  sildpattake  oiishannd,  &c.  It 
seems  clear  that  i^ra  in  this  word  gives  intensity  to  the  original  idea. 
It  is  needless  to  regard  it  either  as  a  Tatpurusha  or  Karmadharaya  com- 
pound, although  it  is  in  such  compounds  especially  that  chdyd  becomes 
chdya.  (See  p.  6,  n.  3,  and  Raghu-v.  iv.  20,  xii.  50;  Megha-d.  103;  Pan. 
ii.  4,  22,  25.)  Sapta-parna,  *a  tree  having  seven  leaves  on  a  stalk,' 
called  also  vishama-66hada,  '  having  an  odd  number  of  leaves,'  and 
vis'dla-tvac,  'having  a  broad  bark'  (Haghu-v.  iv.  23).  Vedikd:=vUrdma- 
sthdnam,  '  place  of  rej)ose  or  rest.'  It  was  probably  a  quadrangular 
raised-seat,  something  in  the  form  of  an  altar,  and  covered  with  a  roof 
supported  by  pillars,  used  as  a  kind  of  arbour  for  sitting  or  standing 
under.  In  this  case  it  seems  to  have  been  erected  under  a  Sapta- 
parna tree.  Saptaparna-ndmno  vrikshasya  tale  nirmitd  yd  vedikd,  S'. 
According  to  Sir  W.  Jones  this  ti'ee,  when  full-grown,  is  very  large ; 
when  young,  light  and  elegant.  Muhurta  is  properly  an  Indian  hour 
of  forty-eight  minutes  or  two  Dandas,  but  is  used  for  any  short  space 
of  time. 


^Jt  II  ^H^rrT^'Jn^H  II  38 

fOT^^T     n  »nnfnT^  ii 


^  Atma-gatam  and  sva-gatam  (lit.  'gone  to  cue's  self)  used  in 
theatrical  language,  like  '  aside,'  to  denote  that  the  words  which  follow 
are  spoken  privately,  as  if  to  the  speaker's  self,  and  not  in  the  hearing 
of  any  one  but  the  audience  {  =  ananya-]y)'akasam).  Gata,  'gone,'  is  used 
loosely  at  the  end  of  a  compound  to  express  relationship  and  connexion 
without  necessary  implication  of  motion.  It  may  mean  simply  '  in  con- 
nexion with,'  'in  relation  to;'  or,  as  here,  'with  exclusive  reference  to,' 
'  addressed  exclusively  to.' 

^  '  How  now !  can  it  really  be  that,  having  looked  upon  this  man,  I 
am  become  susceptible  of  [lit.  accessible  to]  an  emotion  inconsistent  with 
a  grove  devoted  to  penance  1'  Vikdra  is  any  alteration  or  transition 
from  the  natural  and  quiescent  state  of  the  soul ;  hence  any  emotion, 
whether  of  joy,  grief,  anger,  &c.  Kim  is  used  kutsdydm,  '  disdainfully,' 
z\idi=katham  eva  jdtam,  'how  can  it  have  happened?'  The  use  of  the 
gen.  after  gamaniyd  is  noticeable. 

^  Sauhdrda,  '  friendship,'  an  abstract  noun  from  su-Tirid.  Observe  that 
both  su  and  hrid  are  vriddhied  (see  Gram,  page  63,  Prelim.  Obs.  c). 

*  Jandntikam,  '  aside  to  a  person  standing  near.'  This  is  a  theatrical 
direction  similar  to  dtma-gatam,  but  the  speech  which  follows  is  sup- 
posed to  be  audible  by  one  other  person,  to  whom  a  private  signal  is 


39  '•  ^r?r»flsi:  n  ^^ 


^T^in  I 


made.  '  That  which  is  spoken  apart  from  the  rest,  with  a  signal,  such 
as  holding  up  three  fingers  of  the  hand  (tripatdka),  being  a  mutual 
speech  (between  two),  is  called  jandntikam,''  S'.  and  Sahit.-d.  p.  177. 

^  '  Who  can  this  be  (who  being)  lively  (yet)  dignified  in  mien,  appears 
as  if  endowed  with  majesty  (while)  speaking  to  us  sweetly.'  Catura, 
'  lively,'  '  sprightly,'  '  animated,'  may  perhaps  mean  here,  '  polite,'  '  cour- 
teous,' in  relation  to  madhuram  dlapan.  Gambhlra,  'profound,'  is  used 
metaphorically  for  one  whose  thoughts  and  feelings  are  deep  or  sup- 
pressed, '  reserved,'  '  dignified,'  '  not  betraying  emotion.'  The  oldest  MS. 
reads  mahuram;  the  others  mahuram  piam;  but  piam  belongs  properly 
to  the  margin. 

^  Prakdsam,  'aloud,'  another  theatrical  dii'ection  denoting  that  the 
words  which  follow  are  to  be  made  audible  to  all,  those  which  precede 
having  been  spoken  aside. 

^  'Which  race  of  royal-sages  is  adorned  by  your  honour'?'  Ka-tama, 
'which  out  of  many]'  A  Eajarshi  is  a  king  or  man  of  the  Kshatriya 
and  military  class  who  has  attained  to  the  rank  of  a  Rishi  or  saint  by 
the  practice  of  religious  austerities.  Such  Avere  Ikshvaku,  Pururavas, 
Dushyanta,  &c.  There  are  six  other  classes  of  Rishis.  The  Rajarshi  is 
inferior  to  the  Brahmarshi  or  '  Brahman-saint,'  but  it  was  possible  for 
a  Rajarshi  to  raise  himself  to  the  rank  of  the  latter,  and  therefore  to  the 
state  of  a  Brahman,  by  very  severe  penance,  as  exemplified  in  the  story 
of  the  celebrated  Visvamitra,  son  of  Gadhi,  and  father  of  S'akuntala.  See 
p.  43,  n.  i;  also  Ramay.  i.  20,  20;  65,  18;  Astra-siksha,  118. 

*  *  "With  its  people  pining  by  sepai'ation,'  i.  e.  by  your  absence. 


^l^'d'c^T      II  WrWHiW  II 
TJWl      l>  'SITWITTTIT  II 


1  <( 


Or  on  what  account  has  your  person,  so  very  delicate  [unaccustomed 
to  hardships]  as  it  (evidently)  is,  been  brought  to  the  point  of  (undergoing) 
the  fatigue  of  visiting  a  grove  of  penance  1 ' 

^  '  0  (my)  heart !  be  not  uneasy,  this  Anasuya  is  giving  uttei-ance  to 
all  thy  thoughts,'  i.e.  is  making  inquiry  about  all  those  points  about 
which  thou  aii  anxious  (such  as,  who  this  stranger  is,  whence  he  has 
come,  &c.) 

^  '  Or  how  shall  I  make  concealment  of  myself?'  i.  e.  how  shall  I  hide 
my  real  character  1  how  shall  I  dissemble?  Apa-hdra  =  vaHcana,  'decep- 
tion,' K.,  or  =  ni-linava  or  san-go])aHa,  '  concealment,'  '  dissimulation.' 
This  is  a  very  unusual  sense  of  the  word,  but  all  the  Deva-n.  MSS.  agree 
in  reading  apahdra.  The  Beng.  have  parihdra,  which  is  also  explained 
by  san-gopana.  The  oldest  Beng.  MS.  (India  Office,  1060)  omits  the 
words  from  katham  vd  to  karomi. 

*  'O  lady!'  voc.  of  hhavati.  A  Brahman  is  to  be  accosted  with  the 
respectful  pronoun  hhavat,  and  to  any  woman  not  related  by  blood,  the 
address  hhavati,  '  Madam,'  or  subhage  hliagini,  '  amiable  sister,'  is  to  be 
used  (Manu  ii.  128,  129). 

^  '  I,  that  very  person  appointed  by  his  majesty,  the  descendant  of 
Puru,  for  the  supervision  of  religion,  have  ari'ived  at  this  sacred  grove, 
for  the  purpose  of  ascertaining  whether  the  (religious)  rites  are  free  from 
obstruction.'    The  sacrifices  of  holy  men  were  liable  to  be  disturbed  by  evil 


41  II  P^»T^si:  II  d^ 


'^TTm^  I 


¥^      II  ^HTT^TJ^lt  ^f^r^  IRTf^iT^  II 

"^  W^  ^"^^  I  ^^  VJ^  ^^  fTTft  ^rf%%ft  H%  \ 

^rfnT75T      II  ^d^^*^  11 

w^  I 


spirits  called  Eakshasas — the  determined  enemies  of  piety.  No  great 
religious  ceremony  was  ever  carried  on  without  these  demons  attempting 
to  impede  its  celebi-ation ;  and  the  most  renoAvned  saints  were  obliged  on 
such  occasions  to  acknowledge  their  dependence  on  the  strong  arm  of  the 
military  class  for  protection.  The  idea  that  holy  men,  who  had  attained 
the  utmost  spiritual  power,  were  unable  to  cope  with  the  spirits  of  evil, 
and  the  superiority  of  physical  force  in  this  respect  is  remarkable.  (See 
Eamay.  bk.  i.  chaps.  20,  21,  32;  and  end  of  Act  III.  of  this  play.)  In 
point  of  fact  the  Eakshasas  were  poetical  representations  of  the  wild 
aborigines  of  the  woods. 

^  Sa-ndtJidh,  '  possessed  of  a  guardian  ;'  see  p.  26,  n.  3, 

2  'Understanding  the  gestures  of  both,'  i.e.  of  S'akuntala  and  Dush- 
yanta.  Akdt'a  =  ceshtd  or  in-gita,  'a  gesture,'  'sign,'  or  rather  the  state 
of  mind  as  evidenced  by  gestures  and  outward  appearances,  such  as 
change  of  colour,  &c. 

^  '  What  would  then  happen  V  i.  e.  if  he  were  near  at  hand,  what  would 
he  do?  Schol. 

*  'He  would  make  this  distinguished  guest  happy  [possessed  of  the 
object  of  his  desire]  with  all  the  substance  of  his  life,'  i.  e.  he  would  do 
worthy  honour  to  his  guest  by  offering  him  the  best  of  his  substance  and 
property.  Sarva-sva,  see  p.  33,  n.  i.  S'.  explains  sarva-svam  by  pliala- 
mulddxkam,  '  fruits,  roots,  and  other  necessaries  of  life.'     Fruits  and  roots 


6 


d^  II  •'frfvT^H^I'^'rif^H  II  4? 

^^^fTTST  I 

'  g^f  ^%M  I M^  f?^^  ^fi:^  ^^^  i  ^  ^^  "^^^ 

TTitT  I 

^^^ftl  rlT-^^^r^  ^#nH  ftiTlfx?  tJ^^H:  I 

THTT  I 


were  the  chief  food  of  anchorites,  and  constituted  their  whole  substance. 
With  an  offering  of  these  they  were  commanded  to  honour  every  one  who 
came  to  their  hermitage  (Ramay.  i.  52,  16;  61,  4;  Manu  vi.  7).  The 
allusion,  however,  evidently  is  to  S'akuntala,  who  might  be  regarded  as 
the  holy  father's  most  valuable  possession. 

^  '  Get  off  with  you  !  having  formed  some  (idea)  in  your  heart,  you  are 
speaking.'  Hridaye  or  manasi  kri  is  not  an  unusual  idiom  for  '  to  turn 
or  cogitate  in  the  mind'  (see  Ramay.  ii.  64,  8).  Apetam  is  the  2nd 
du.  impv.  of  i,  '  to  go,'  with  apa. 

^  ^aM*-^a<am, 'relating  to  your  friend.'  {Sakuntald-vishayaTcam,  Schol.) 
This  use  of  gata  is  noticeable,  see  note  on  dtma-gatam,  p.  38,  n.  i.  Only 
one  Deva-n.  MS.  reads  hhavatyau ;  but  this  is  supported  by  the  oldest 
Bengali,  which  also  adds  kimapi. 

^  'His  reverence  Kasyapa  [see  p.  22,  n.  i]  lives  in  the  constant 
practice-of- devotion  [or  in  perpetual  celibacy].'  Braliman  is  properly 
the  Supreme  Spirit  from  which  all  created  things  are  supposed  to 
emanate  and  into  which  they  are  absorbed.  It  may  also  mean  the 
Veda,  or  holy  knowledge.  S'.  explains  brahman  by  tapas,  i.e.  bodily 
mortification  and  penance ;  K.  by  hrahma-6arya,  '  the  practice  of 
continence.' 


43  >i  ii^si::  u  g^ 


^  'There  is  a  certain  Rajarslii  [see  p.  39,  n.  3]  of  great  majesty,  whose 
family  name  isKausika,'  i.e.  the  celebrated  Visvamitra  (descendant  of  Kusa 
or  Kusika),  whose  story  is  told  in  Eamay.  bk.  i.  chaps.  35  and  51-65. 
He  is  there  described  as  the  son  of  Gadhi  (a  prince  of  the  Lunar  dynasty, 
king  of  Gadhi-pur,  or  the  ancient  Kanouj),  who  is  the  son  of  Kusa-natha, 
who  is  the  son  of  Kusa  or  Kusika.  According  to  Vishnu-p.  the  following 
is  the  pedigree  of  Visvamitra.  One  of  the  sons  of  Pururavas,  a  prince 
of  the  Lunar  dynasty  (see  Vikramorvasi),  was  Amavasu.  Thence  in 
direct  succession  came  Bhima,  Kahcana,  Jahnu,  Sumantu,  Ajaka,  Vala- 
kasva,  and  Kusa.  The  latter  had  two  sons,  Kusamba  and  Kusa-natha ; 
but  Gadhi  was  son  of  Kusamba,  and  was  said  to  be  an  incarnation  of 
Indra  (hence  sometimes  called  Kausika) ;  for  Kusamba  had  engaged  in 
great  penance,  to  obtain  a  son  who  should  be  equal  to  ludra  ;  and  the 
latter  becoming  alarmed,  took  upon  himself  the  character  of  Kusamba's 
son.  Gadhi  had  a  daughter,  Satyavatl,  who  married  a  Brahman  named 
Riclka,  son  of  Bhrigu.  This  Riclka — with  the  view  of  securing  to  him- 
self a  son  who  should  be  an  illustrious  Brahman,  and  to  his  father-in-law 
a  son  of  great  prowess — made  two  messes  of  food,  one  for  his  own  wife, 
and  the  other  for  the  wife  of  Gadhi ;  infusing  into  one  the  qualities 
suited  to  a  Brahman,  and  into  the  other  the  properties  of  power  and 
hei-oism.  The  two  wives  exchanged  messes,  and  so  it  happened  that  the 
wife  of  Gadhi  had  a  son,  Visvamitra,  who,  though  a  Kshatriya,  was  born 
with  the  inclinations  of  a  Brahman ;  and  the  wife  of  Riclka  had  a  son, 
the  sage  Jamad-agni,  who  was  the  father  of  the  warrior-priest  Parasu- 
rama,  she  having  by  her  entreaties  induced  her  husband  to  transfer  the 
effects  of  the  exchange  of  food  from  her  son  to  her  grandson.  There  is 
something  like  anachronism  in  the  history  of  Visvamitra.  Satyavatl,  his 
sister,  was  the  grandmother  of  Parasu-rama,  and  it  was  not  till  the  close 
of  the  latter's  career  that  Rama-candra  appeared  on  the  field  and  became 
the  pupil  of  Visvamitra.  At  any  rate  the  Rishi  must  have  been  veiy  old. 
Indeed,  in  the  Ramayana  he  is  stated  to  have  mortified  himself  for  two 
thousand  years  before  he  attained  the  rank  of  a  Rishi ;  for  many  years  more 
before  his  cohabitation  with  MenakS,  which  led  to  the  birth  of  S'akuntala  ; 

G    2 


di  II  ^fW^rnnrf^s'T  ii  44 

Tiin  I 

^^m^  I 


4 

THTT  I 


^TRT^T  I 


and  for  many  thousand  years  more  before  he  became  a  Brahman,  It 
was  not  till  after  this  period  that  he  became  the  preceptor  of  Rama- 
dandra.  No  chronological  inconsistency  is  too  monstrous  for  Hindu 
mythology. 

^  '  Know  him  (to  be)  the  father  of  our  dear  friend ;  but  father  Kanva 
is  the  (reputed)  father  of  her,  through  the  fostering  of  her  body,  &c., 
when  deserted.'  Frabhava=janma-hetu,  'the  operative  cause  of  being,' 
i.  e.  a  father. 

^  The  story  of  Visvamitra,  as  told  in  the  Eamayana,  is  briefly  this.  On 
his  accession  to  the  throne  in  the  room  of  his  father  Gadhi,  in  the  couree 
of  a  tour  through  his  dominions,  he  visited  the  hermitage  of  the  sage 
Vasishtha  (one  of  the  ten  Brahmadikas  or  Prajapatis,  sons  of  Brahma), 
There  the  cow  of  plenty,  which  granted  its  owner  all  desires,  and  was 
the  property  of  Vasishtha,  excited  the  king's  cupidity.  He  offered  the 
Muni  untold  treasures  in  exchange  for  the  cow,  but  being  refused,  pre- 
pared to  take  it  by  force,  A  long  war  ensued  between  the  King  and 
the  Muni  (symbolical  of  the  struggles  between  the  Kshatriya  and  Brah- 


45  >'  JT^RTSIj:  11  g4 


inanical  classes)  which  ended  in  the  defeat  of  Visvamitra,  whose  vexation 
was  such,  that  he  devoted  himself  to  tremendous  austerities,  hoping  to 
force  the  gods  to  make  him  a  Brahman  that  he  might  fight  with  the 
saint  Vasishtha  on  equal  terms.  The  Ramayana  goes  on  to  recount  how, 
by  gradually  increasing  the  I'igour  of  his  bodily  mortification  through 
thousands  of  years,  he  successively  earned  the  title  of  Rajarshi  (i.  57,  5), 
Rishi  (63,  2),  Maharshi  (63,  19),  and  finally,  Brahmarshi  (65,  18).  Not 
till  he  had  gained  this  last  title  did  Vasishtha  consent  to  acknowledge 
his  equality  with  himself,  and  ratify  his  admission  into  the  Brahmanical 
state.  It  was  at  the  time  of  Visvamitra's  advancement  to  the  rank  of 
a  Rishi,  and  whilst  he  was  still  a  Kshatriya,  that  Indra  and  the  gods, 
jealous  of  his  increasing  power — exhibited  in  his  transporting  king 
Tri-'an-ku  to  the  region  of  the  stars,  and  in  saving  S'uuahsepa,  the  son 
of  his  own  brother-in-law  Ricika,  out  of  the  hands  of  ludra,  to  whom  he 
had  been  promised  by  king  Ambarlsha  as  a  victim  in  a  sacrifice — sent 
the  nymph  Menaka,  to  seduce  him  from  his  life  of  continence.  The 
Ramayana  records  his  surrender  to  this  temptation,  and  relates  that  the 
nymph  was  his  companion  in  the  hermitage  for  ten  years,  but  does  not 
allude  to  the  birth  of  S'akuntala  during  that  period.  It  only  informs 
us  that  at  the  end  of  ten  years  the  Rishi  extricated  himself  from  this 
hindrance  {iiiyama-viglina),  and  abandoning  the  nymph,  departed  into 
another  region.     See  Indian  Wisdom,  p,  363. 

^  '  Such  is  the  dread  which  the  (inferior)  gods  have  of  the  devotion 
of  others  !'  Indra  and  all  the  deities  below  Brahman  are  really,  according 
to  the  Hindu  system,  finite  beings,  whose  existence  as  separate  deities 
will  one  day  terminate,  and  whose  sovereignty  in  Svarga,  or  '  heaven,' 
is  by  no  means  inalienable.  They  viewed  Avith  jealousy  and  alarm  any 
persistency  by  a  human  being  in  acts  of  penance  which  might  raise  him 
to  a  level  with  themselves;  and  if  carried  beyond  a  certain  point,  might 
enable  him  to  dispossess  them  of  paradise.  Indra  was  therefore  the 
enemy  of  excessive  devotion,  and  had  in  his  service  numerous  nymj)h3 
(ajjsaras),  such  as  Menaka,  Rambha,  and  Urvasi,  who  were  called  his 
'  weapons '  {Indrasya  praharandni,  Vikram.,  Act  I),  and  who  were  con- 
stantly sent  by  him  to  impede  by  their  seductions  the  devotions  of  holy 
men. 


II  ^fW^rR^^cJJT  II  46 


II  ^Tir^ii  c5^55RT  f^THfff  II 
^TiTT  I 


^rm^  I 


TIT^TT  I 

^  UHTrTToT  WtfrT'^'^frT  ^^^TTTc^TT^  II  ^%  II 

^  '  Then  at  the  season  of  the  descent  of  Spring,  having  looked  upon  the 
intoxicating  beauty  [form]  of  that  (nymph).'  Some  commentators  con- 
sider vasantoddra  to  be  a  compound  of  vasanta  and  uddra;  but  oddra 
is  a  legitimate  Prakrit  contraction  for  avatdra,  although  avaddra  would 
be  equally  correct.  Cf.  odansayanti  for  avatansayanti  (p.  7,  n.  i),  hodi 
for  havadi  or  hhavati,  jedi  for  jayadi  or  jayati,  &c.  Avatdra  is  from 
ava-tri,  '  to  descend/  and  applies  especially  to  the  descent  of  a  god  from 
heaven.  Vasanta,  '  the  Spring,'  is  often  personified  as  a  deity.  See 
Vikram.,  Act  II,  Pekkhadu  bhavam  vasantdvaddrasuidam  assa  ahird- 
mattanam  pa77iadavanassa,  '  let  your  honour  observe  the  delightfulness 
of  this  pleasure-garden  manifested  by  the  descent  of  Spring.'  Unmd- 
dayitrikam  is  for  the  neut.  unrnddayitii,  '  that  which  causes  to  go  mad 
or  be  intoxicated'  (  =  adhairya-janakam,  'causing  unsteadiness'). 

^  '  What  (happened)  afterwards  is  quite  understood  [or  guessed  by 
me].'  The  suffix  tdt,  in  words  like  parastdt,  adhastdt,  may  stand  for  the 
nominative  case,  as  well  as  for  abl.  and  loc.  (Pan.  v.  3,  27).  Hence 
parastdt  =■ 'para-vrittdntah,  'the  rest  of  the  story/  'the  subsequent 
particulars.' 

^  '  Exactly  so,'  '  how  can  it  be  otherwise  1 '  Athakim  is  a  particle  of 
assent. 

*  '  It  is  fitting  (that  she  should  be  the  daughter  of  an  Apsaras).     How 


Verse  26.    Sloka  or  Anushtubh.    See  verses  5,  6, 11. 


47  » ^r^^sij:  u  ^s 

II  ^nTTyrvtg^  )jr^T  firefiT  ii 
Tjin    II  '^rrnTJTrm  II 

otherwise  could  there  be  the  birth  of  this  beautiful-form  amongst  mortal 
females  ?  the  tremulously-radiant  flash  does  not  rise  from  the  surface  of 
the  earth  (but  descends  from  the  skies).'  Ajisarah-sambhavatvam  is  to 
be  supplied  before  upcqyadyate.  According  to  K.,  prabhd-taralam  (i.  e. 
prabhayd  can6alam)  jyotis  =^  vidyut,  'lightning;'  but  S'.  applies  it  also 
to  the  beams  of  the  sun  and  moon.  The  comparison  of  the  unearthly 
beauty  of  a  nymph  to  the  radiance  of  lightning  is  common.  Cf. 
Megha-d.  40. 

^  '  My  desire  has  found  (free)  scope,'  i.  e.  since  it  is  certain  that  she 
is  not  a  BrahmanT  woman  {asavarnatva-nisdaydt,  '  from  the  certainty  of 
her  not  being  of  the  same  class  with  the  holy  father'),  it  is  clear  that  my 
desire  is  directed  towards  an  attainable  object.  Avakdsa  means  '  free 
course,'  'range,'  'power  of  expatiating.'  Cf.  p.  55,  1.  3,  labdhdvakdsd 
me  jfn'drthand ;  K.  there  explains  it  by  lahdhdsrayah  or  sdrtho  me 
manor  atkali. 

"^  '  Nevertheless,  having  heard  her  friend's  prayer  for  a  husband  uttered 
in  joke  [see  p.  30,  1.  i],  my  heart  is  held  in  suspense  and  anxious,'  i.e. 
anxious  to  know  the  truth,  as  to  whether  she  is  really  destined  for 
marriage,  or  for  an  ascetic  life  ;  and  fearful  lest  at  some  former  time  her 
husband  may  have  been  decided  upon  {purvam  asyd  varo  nirnito  na  vd, 
K.)  S'.  interprets  vara-prdrthand  by  svdmy-abhildsha,  '  wish  for  a 
husband.'  Dhrita-dvaidhlbhdva-kdtaram  is  a  complex  Dvandva  com- 
pound.    Dvaidhi-hhdva,  '  a  state  of  difference,  distraction,  doubt.' 

^  '  Looking  with  a  smile  at  S'akuntala,  (and  then)  turning  her  face 
towards  the  hero-of-the-poem  ;'  lit.  '  having  become  with  her  face  turned,' 
&c.  All  the  Deva-n.  MSS.  have  this  latter  clause.  Ndyaka,  in  dramatic 
poetry,  is  the  leading  character  or  hero  of  the  poem,  and  ndyikd,  the 
heroine.  Homeo,  in  Shakespeare,  would  be  the  ndyaka,  and  Juliet  the 
ndyikd.  In  every  Hindu  play  there  is  also  a  frati-ndyaka,  or  '  anti- 
hero,'  and  an  upa-ndyaka,  or  'sub-hero.'     See  Indian  Wisdom,  p.  467. 


TJ^  I 


f  jni^  I 


^^  I 


^  *  S'akuntala  threatens  [reproves]  her  friend  with  her  finger/  i.  e. 
makes  a  threatening  or  chiding  gesture,  as  if  she  were  angry  with  her 
friend  for  leading  Dushyanta  to  pursue  his  interrogatories,  and  were 
ashamed  at  the  revelation  of  the  particulars  of  her  history  {dtmano 
vridd-jayiaka-svavrittdntodgTidtanam,  K.)  According  to  S'.  this  is  an 
example  of  the  coquettish  gesture  called  lalita,  i.  e.  though  she  was  really 
eager  to  hear  all  that  her  lover  had  to  say,  yet  by  her  outward  gestures 
she  appeared  to  be  the  reverse  {priyajana-hatlid-susrushur  api  vahis 
tcul-anyathd). 

^  'Rightly  judged  by  your  ladyship;  from  an  eagerness  to  hear  (all 
the  particulars  of)  the  history  of  pious  people,  there  is  still  something 
(that  remains)  to  be  asked  by  us.' 

^  '  Enough  of  deliberating ;  ascetic  people  may  surely  be  questioned 
unreservedly  [freely].'  Aniyantrandnuyoga-=-aniyama-jprasna,  'one  to 
whom  a  question  may  be  put  without  any  restraint  or  ceremony,'  K. 
Alam,  in  the  sense  of  prohibiting  or  forbidding,  is  more  usually  found 
with  instr.  case  of  a  noun,  but,  like  khalw,  it  may  sometimes  be  used  in 
this  sense  with  an  indeclinable  participle  in  tvd  and  ya,  thus  alam 
dattvd,  '  enough  of  giving,'  or  '  having  given,  it  is  enough ;'  so  khalu 
pitvd,  'having  di-unk,  hold!'  See  Gram.  918.  a.  The  Beng.  MSS.  read 
alam  viidntena. 


49  ••  ^nnftsf:  ti  g<5 


^  '  I  wish  to  ascertain  (respecting)  your  friend — Is  this  monastic  vow, 
(so)  opposed  to  the  ways  of  love,  to  be  observed  by  her  (merely)  until 
her  gift-in-mai-riage ;  or  else  {dJio),  will  she  dwell  to  the  end  (of  her 
life)  along  with  the  female  deer,  her  favourites  (from)  having  eyes  like 
her  ownl'  Dr.  Boehtlingk  remarks  that  sakhim  te  jndtum  icchdmi  kim 
anayd,  Sec,  is  equivalent  to  jndtum  icchdmi  kim  sakhyd  te,  &c.,  *  I  wish 
to  know  whether  this  vow  is  to  be  observed  by  thy  friend,'  &c.  He 
gives  instances  of  a  similar  construction  in  Draupadi-h.  iv.  5 ;  Maha-bh. 
iii.  269.  Vaikhdnasa,  'relating  to  a  vikJidnasa  or  hermit;'  tena  kritam 
proktcom  vd  vratam  vaikhdnasam,  tat  tu  niyatdranya-vdsa-rupam,  'the 
vow  which  is  performed  by  him  or  enjoined  on  him  is  called  vaikhdnasa, 
and  that  consists  in  always  living  in  the  woods,'  S'.  A  pradd7id,t=pi'a- 
ddna-paryantam,  or  d  vivdhdt,  '  up  to  the  period  of  her  marriage.'  In 
the  time  of  Manu  every  Hindu  girl  was  given  away  in  marriage  before 
the  season  of  maturity  (ritoh  prdk  praddna-kdlaK),  and  that  father  in- 
curred great  disgrace  who  did  not  so  give  her  away.  It  was  deemed 
highly  reprehensible  if  the  betrothed  husband  did  not  take  her  to  his 
own  house,  when  the  marriageable  period  of  life  arrived;  (see  Manu  ix.  4, 
with  commentary.)  Vydpdra-rodhi  madanasya^^kdma-kriyd-nivdrakam, 
'  hindering  amatory  actions.'  According  to  K.  dtma-sadrihkshana-valla- 
bhdbhir  may  be  optionally  resolved  into  dtma-sadrisekshana-vallabhd  dbhir. 
Aho,  a  particle  of  doubt,  is  used  jmkshdntare  or  vikalpe,  i.  e.  antithetically, 
in  stating  an  opposite  alternative, 

^  '  Even  in  the  practice  of  religious  duties  this  person  [S'akuntala]  is 
subject  to  (the  will  of)  another  [viz.  Kanva] ;  nevertheless,  it  is  the 
settled  purpose  of  the  Guru  to  give  her  away  to  a  husband  suited  to  her.' 
Ayam  janah  may  possibly  mean  '  we.'     The  same  expression  occurs  in 


Verse  27.    Vasanta-TILAKa  (a  variety  of  §AKVAEi).     See  verse  8, 

H 


-MO  u  ^fW?rTH5i^»rf<«jn  II  50 


TJHJ      II  ^TTrWnim  II 


Act  IV.  Manu  (ix.  2,  3)  declares  that  women  were  never  to  be  deemed 
fit  for  independence.  Day  and  night  they  were  to  be  held  by  their 
protectors  in  subjection.  But  in  certain  matters,  such  as  lawful  recrea- 
tions, and  if  they  chose  to  enter  upon  a  religious  life,  they  were  to  be 
left  at  their  own  disposal.  It  seems  that  even  in  those  matters  S'akuntalS 
was  not  her  own  mistress.  The  holy  father  had  enjoined  a  life  of 
penance  upon  her,  but  had  settled  that  it  should  not  be  pei-petual.  Api 
sabdena  dharmdcaranasya  sva-66lianda-karaniyatvam  sucifam,  'by  the 
word  "even"  it  is  indicated  that  the  duties  of  religion  are  generally  to 
be  performed  as  a  voluntary  act,'  K.  Amara-sinha  explains  sankalpah  by 
mdnasam  karma,  'a  mental  act  or  resolution.'  Vararuci's  rule  (i,  22) 
by  which  the  Sanskrit  guru  becomes  garua  in  Prakrit  only  applies  to  the 
adjective. 

^  '  This  prayer  is  not  difficult  of  realization,'  i.  e.  a  suitable  husband, 
about  whom  there  is  this  wish,  is  not  difficult  to  be  obtained  ;  prarthand- 
dahdena  tad-vishayo  vara  lakshyate,  K.,  i.  e.  prdrthand  is  the  prayer 
supposed  to  have  been  made  by  Kanva,  that  he  might  find  a  suitable 
husband  for  his  foster-child. 

^  '  0  (my)  heart !  become  hopeful  [possessed  of  desire] ;  now  the 
certainty  (of  what  was  a  matter)  of  doubt  has  come  to  pass.  That  which 
thou  suspectedst  (to  be)  fire,  the  same  (is)  a  gem  capable  of  being 
touched.'  Sandelia-nirnaya,  '  arriving  at  positive  certainty  on  a  doubtful 
point.'  This  was  the  doubt  mentioned  just  before  verse  22,  see  note  to 
verse  22.  Antah-karana  is  there  used  for  hridaya.  Yad  [Sakuntald- 
ruparn  vastu^  agnim  tarkayasi,  'the  thing  [viz.  S'akuntala]  which  thou 
imaginedst  fire,'  S'.  The  power  of  a  Brahman,  especially  if  exhibited 
in  anger,  is  compared  to  fire  (verse  41  of  this  play;  Bhatti-k.  i.  23; 
Maha-bh.  i.  3010).     There  may  be  some  allusion  to  this  here,  or  it  may 


Verse  28.     Arya  or  Gatha.     See  verse  2. 


51  M  inmisi;.:  II  M^ 

'Slrf^^T  I 
^l^'HHT  I 

'^^  ^^'iixqcTTf^fti  f^^t  ^R^f^ni^  'fr^^^i^ 


^HT^T^T  I 


^fl  1^1^^  ^fti^^lRTt  ^f^fff^^  f^^f^^ 

TTITT      II  ^Tf^f'T^^^'I^T'TT^  I  ^TJnTrl'R  II 


simply  mean  that,  supposing  S'akuntala  to  have  been  a  Brahmani  woman, 
she  would  have  been  as  inapproachable  to  a  Kshatriya  as  a  flame  of  fire. 
Sparsa-kshania=sampa7'ka-yog2/a,  see  p.  29,  n.  i,  at  end. 

^  A-samhaddha,  properly  '  unconnected  ;'  hence, '  absurd/  '  nonsensical.' 
A-baddha  is  used  with  the  same  acceptation. 

^  Cf.  p.  36,  n.  I.  S'.  quotes  an  aphorism  of  Bhrigu,  '  Whosoever  does 
not  reverently  honour  an  unknown  guest,  weary  with  travelling,  and 
hungry  and  thirsty,  him  they  call  (equal  in  guilt  to)  the  slayer  of  a 
Brahman.' 

^  '  Wishing  [making  a  movement]  to  arrest  (her  departure,  but) 
checking  himself.'  So  read  all  the  Deva-n.  MSS.  The  Beng.  have, 
utthdya  jighrikshur  iva  icchdm  nigrihya,  '  rising  up  as  if  desirous  of 
holding  her  (and  then)  restraining  his  intention.'  It  appears  from  p.  38, 
1.  3,  that  the  whole  party  were  seated.  The  Bengali  reading  supposes 
that,  with  the  idea  of  arresting  her  departure,  he  started  up  and  then 
checked  himself. 

H  2 


ftnN^  I 

^  '  Ah  !  what  passes  in  the  mind  [the  state  of  mind]  of  a  lover  has 
not  a  counterpart  in  his  gestures :  for,  being  about  to  follow  the  hermit's 
daughter,  all  at  once  I  have  been  restrained  from  advancing  by  decorum ; 
although  not  (really)  moving  from  my  place,  as  if  having  gone,  I  have 
turned  back  again,'  i.  e.  I  feel  just  as  if  I  had  gone  and  turned  back, 
Vinayena-zr-kula-maryadaya,  S'.  ;=saus%lyena,  K.,  *  by  family  honour,'  '  by 
honourable,  gentlemanly  feeling.'      Vdrita-prasara=7iiruddha-gamana. 

^  '  With  a  frown.'  Bhrit-hhan-ga,  '  bending  of  the  brow,'  was  one  of 
the  acts  of  feminine  coquetry  called  su-kumdra,  '  very  delicate.'  Under 
this  head  are  included  all  coquettish  glances  of  the  eye,  S'.  See  p.  32,  n.  6; 
Megha-d.  73. 

^  'Thou  owest  me  two  waterings  of  trees,'  or  according  to  Sir  "W. 
Jones,  '  You  owe  me  the  labour,  according  to  our  agreement,  of  watering 
two  more  shrubs.'  Me=mahyam.  Dhri  in  the  causal,  in  the  sense  of 
'  to  owe/  requires  a  dative  of  the  person. 


Verse  29.    Aeya  or  Gate  a.    See  verse  2. 


53  •'  iT'i'ftsi;:  II  M^ 


^  '  For  her  arms  have  the  shoulders  drooping,  and  the  lower  part  [fore- 
arm] excessively  red  through  tossing  the  watering-pot.  Even  now  her 
unnaturally-strong  breathing  causes  a  heaving  of  her  breast ;  a  collection 
of  drops  of  perspiration,  impeding  (the  play  of)  the  S'irlsha  in  her  ears, 
has  formed  upon  her  face ;  her  dishevelled  locks,  the  fillet  (that  confined 
them)  having  given  way  [fallen],  are  held  together  with  one  hand.'  Bdhu 
is  the  arm  from  the  shoulder-joint  (ansa)  to  the  wrist,  and  does  not 
include  the  karahha,  or  part  from  the  wrist  to  the  fingers.  It  is  divided 
into  two  parts,  the  upper  arm,  praganda,  or  that  part  of  the  arm  from 
the  elbow  to  the  shoulder ;  and  the  lower  amn,  prakoshtha,  commonly 
called  the  fore-arm,  extending  from  the  elbow  to  the  wrist.  At'iloMta- 
talau  is  a  Bahuvrihi  comp.,  in  agreement  with  halm;  talau  cannot, 
therefore,  be  translated  by  'the  pjalms  of  the  hands.'  One  meaning  of 
tala  is  '  fore-ai'm,'  and  S'.  explains  it  by  bhujodara.  It  may  possibly 
mean  the  under-surface  of  the  arms,  which  would  be  reddened  by  chafing 
against  the  bark- vesture  in  lifting  the  watering-pot.  PramdnddliikaTi=^svd- 
bhdvika-nidndd  adldkah,  'more  than  natural,'  'undue.'  Baddham,  'formed' 
(see  p.  29,  n.  i).  Jdlaka,  'a  net-work;'  hence,  'a  collection'  [=samuha). 
S'.  observes  that  her  face  was  spotted  with  drops  of  perspiration  resembling 
net-work.  So  svedam  dnana-vilagna-jdlakam,  Raghu-v.  ix.  68.  Karna- 
sirlsha-rodhi,  see  p.  7,  n.  i.  The  drops  of  perspiration  would  prevent 
the  play  of  the  pendent  flower  by  causing  it  to  adhere  to  her  cheek 
{sthirl-karandt,  S'. ;  samslesha-kdritvdt,  K.)  A  similar  idea  occurs  in 
Megha-d.  28,  where  the  lotus  of  the  ears  is  described  as  faded  by  the  act 
of  removing  the  perspiration  from  the  cheeks  in  hot  weather.  The  lotus- 
flower,  or  one  of  its  petals,  furnished  as  common  an  ornament  for  the  ear 
as  the  sirlsha  (Megha-d.  69,  46).     Parydkuldli-=vik~irndh,  'scattered.' 

^  This  is  probably  the  ring  which  was  aftei'wards  given  to  S'akuntala, 
and  served  as  the  abhijndna  or  '  token  of  recognition.' 

^  '  Both,  reading  the  letters  of  the  seal  with  the  name  (of  Dushyanta 

Verse  30.    ^aedula-vikkidita  (a  variety  of  Atidhriti).     See  verse  14. 


M«  II  ^fHirT^^IfTTSH  II  54 

rmr  i 
^^W  "^^^^  ^ftnftW  ^TftlJ  l^^T  I    II  ftiff^fi^  II 

^I^tTc5T      II  'SnWJTcr'T^  II 

'  "51^  ^^^  T^lf^W  I     II  u^T^^  II     *^  ^  g^  f^^"fef- 

stamped  on  it),  look  at  each  other ;'  \asau  rcijd  iti  kritvd,  '  thinking  to 
themselves,  This  is  the  king,'  K.]  All  the  Deva-n.  MSS.  read  ndma- 
mudrdksJiardni.  Mudrd  is  here,  not  a  '  seal-ring,'  but  '  the  seal  or 
engraved  stone  on  the  ring ;'  ndma-mudrd,  lit.  '  name-seal,'  is  a  seal 
with  a  name  engraved  on  it,  a  signet-seal.  So  in  Malavik.  p.  5,  1.  9,  and 
48,  4,  ndga-mudr'd-sandtham  an-gullyaJcam,  and  sarpa-mvAJrakam  an-gu- 
Uyakam,  *  a  ring  possessed  of  a  snake-seal,'  or  '  snake-stone  seal.'  Anu- 
vdci/a=pat7iitvd,  'having  read,'  'having  deciphered.'  Vad  and  anuvac 
in  the  causal  have  generally  this  sense  in  dramatic  composition. 

^  '  Enough  of  considering  me  to  be  different  (from  what  I  am) ; 
(observing)  that  this  (ring)  is  a  present  from  the  king,  know  me  (to  be) 
the  king's  officer,'  i.  e.  do  not  imagine  me  to  be  the  king  himself;  I  am 
only  the  king's  servant,  and  this  is  his  ring,  which  he  has  given  me  to 
serve  as  my  credentials.  Alam  anyathd  samhhdvya  =  alam  anyathd 
sambhdvanayd  (see  p.  48,  n.  3).  Pratigraho  ^yam,  i.e.  idam  an-guri- 
yakam  mayi  dattam,  S'.  Fratigrah,  especially  '  to  receive  a  gift,'  Avith 
gen.,  e.  g.  na  rdjnah  (or  nrijmsya)  pratigrlhnlydt,  '  let  him  not  receive 
any  gift  from  the  king,'  Manu  iv.  84.  Pratigralm  is  'that  Avhich  is 
received '  {pratigrihyate) ;  hence,  '  any  gift.' 

"[  '  Who  art  thou  (in  respect)  of  what  is  to  be  allowed  to  go  and  what 


55  i>  'i^>^f:  II  1M 

^17^  I 

it  is  to  be  held  backl'  i.e.  what  power  have  you  to  send  me  away  or 
keep  me  back?  Xd^=na  praWiuh,  avasd,  K.,  i.e.  you  have  no  right  or 
power  (see  p.  34,  n.  2).  This  use  of  gen.  for  dat.,  and  of  the  fut.  pass, 
part,  for  the  verbal  noun,  is  peculiar  to  Prakrit.  The  idiom  of  Sanskrit 
would  require  visarjandya  rodhandya  va,  '  for  loosing  or  binding.' 

^  '  My  wish  has  found  (free)  scope/  i.  e.  I  am  at  liberty  to  indulge  it. 
Prdrthand  =  manor atka,  K. ;  see  p.  47,  n.  i. 

^  Kutah,  'whence?'  'why  so'?'  often  used  where  a  reason  is  about  to  be 
given  in  verse  for  some  previous  statement.    Translateable  by  '  because.' 

^  '  Although  she  mingles  not  her  speech  with  my  words,  (nevertheless) 
she  places  her  ear  directly  opposite  to  me  speaking  [when  I  speak]. 
Granted  that  she  does  not  stand  with  her  face  towards  my  face,  (still) 
her  eye  for  the  most  pai-t  is  not  fixed  on  any  other  object.'  Thus  he  was 
free  to  indulge  his  hopes,  without  being  actually  certain  of  their  realization. 
Daddti  ^jiikshipati,  K.]  Jcarnam,  i.  e.  avahitd,  tatpard  asti,  '  she  is  very 
attentive,'  S'.     Kdmani,  'well !'  'granted!'  see  p.  24,  1.  10. 

*  '  Be  ye  near  at  hand  for  the  protection  of  the  animals  of  the  penance- 
grove.'  Saitva=jantu,  'an  animal,'  S'.  Boehtlingk  translates  it  by  Wesen, 
'  being,'  '  existence,'  '  weal,'  which  is  a  legitimate  acceptation  of  the  word. 


Verse  31.    Vasanta-tilaka  (a  variety  of  Sakvari).     See  verses  8,  27. 


m5(  II  ^f»^?rRFf^(5J»T  II  56 

II  ^T:  ^3^  r^Wf  f^f%f^^  ^»^PiTT:  II 

^  '  For  the  dust,  raised  by  the  hoofs  of  the  horses,  like  a  swarm  of 
locusts  shining  in  the  fading  glow  of  sunset,  falls  on  the  trees  of  the 
hermitage,  having  bark-garments,  moist  with  water,  suspended  (to  dry) 
on  the  branches.'  For  valkaleshu,  see  p.  i8,  n.  i.  Aruna  is  the  glow 
either  of  sunrise  or  sunset,  more  usually  the  former.  Parinataruna,  as 
explained  by  K.,  is  the  evening  {sdyantana)  redness  of  the  sun,  in  contra- 
distinction to  the  arunodaya  or  ruddiness  of  dawn.  Salahha-samuha= 
^atan-ga-nivalia,  '  a  multitude  of  grasshoppers.' 

^  '  An  elephant,  terrified  at  the  sight  of  the  (king's)  chariot,  enters  the 
sacred  grove,  scaring  the  herd  of  deer,  a  corporeal  interruption,  as  it  were, 
of  our  penance;  having  a  (kind  of)  tether,  caused  by  the  clinging  of  a 
coil  of  creepers  dragged  along  by  his  feet ;  having  one  of  his  tusks  fixed 
in  the  trunk  of  a  tree,  struck  back  with  a  violent  blow.'  Such  is  the 
reading  of  all  the  Deva-n.  MSS.  The  Bengali  have  tivrdghdtdd  abJii- 
muhha-taru-skandha-hhagnaika-danta,  *with  a  violent  blow  having  broken 
one  tusk  against  the  trunk  of  a  tree  standing  in  his  way.'  For  j9a<ia 
K.  reads  kroda,  'the  breast.'  Valaya  =  veshtana,  'anything  that  en- 
circles.' Pdsa  =  handliana-rajju,  '  a  binding-rope.'  Murta  =  murti-mat, 
*  possessed  of  a  body,'  '  corporeal,'  as  opposed  to  the  spiritual  obstruction 
caused  by  evil  spirits,  &c.  Bhinna-sdran-ga-yuihah  is  a  Bahuvrlhi  comp. 
agreeing  with  gajah,  'an  elephant  by  which  {yena)  the  herd  of  deer 
(sdran-ga-yutham)  has  been  scattered  {hhinnam-=viklrnam)!  This  was 
probably  a  wild  elephant  (vanya-gaja),  from  its  being  frightened  at  the  sight 
of  the  chariot  [syandana),  K.    Cf.  a  scene  in  Eatn.  (Calcutta  ed.,  p.  27). 

Verse  32.   Pushpitagra,  containing  twenty-five  syllables  to  the  half-verse,  each  half- 
verse  being  alike,  the  first  and  third  quarter-verses  ending  at  the  twelfth  syllable. 

V-'<^V-'V^<wlV^    —    KJ   —    v^ II     \J    <^    \J    KJ    —    \J    'U    —    KJ    —    V.^    —    <:i. 

Verse  33.     Mandakranta  (a  variety  of  Attashti).     See  verse  15. 


57  "  iT^'T^s|t:  It  M5 

T7^      II  ^TWITTTH  II 

^ft   ft^  ^TT    ^rW^^ftTn^-qf^Rg^^^fTfT  I 

^^1 1 

^T>TT      II  ?m?>J'T»T  II 
^T^  I 


U^T  I 


^  '  By  this  forest-incident.*      Vrittdnta  often  means  '  incident,'  '  event.' 

^  There  is  no  dative  case  in  Prakrit,  the  genitive  supplying  its  place. 

^  Vijuajpayitum,  '  to  represent  respectfully '  to  a  superior  (with  two 
accusatives).  The  phrase  samhhcivitdtitlii-satkdro  hhuyo  preksliana- 
nimittam,  'adequate  hospitality  to  a  guest  is  a  cause  of  seeing  (him) 
again,'  was  probably  a  proverb.  The  two  friends  were  ashamed  to 
represent  this  as  an  argument  for  a  second  visit  from  Dushyanta,  as  the 
hospitality  they  had  shewn  him  had  been  a-sambhdvita,  '  inadequate.' 

*  '  Nay,  not  so  ;  I  have  received  all  the  honours  (of  a  guest)  by  the  mere 
sight  of  your  ladyships.'    Furaskrita=satkrita,  '  hospitably  entertained.' 

^  '  By  the  point  of  a  young  Kusa  (leaf).'  Suci,  '  a  needle,'  here  used 
for  the  long  tapering  point  of  the  leaf  of  the  Kusa  grass  (see  p.  19,  n.  i). 

I 


Mt  II  ^f>?^^5I^'Hf4H  II  58 

XTWf  I 

^^T^^ftr"^  %irt:  nfrT^Trf  ^^l^FT^  II  ?8  II 

II  ^fir  f^^n?TT:  ^W  11 

II  n^^si:  n 

^  A  kind  of  Barleria,  Avith  purple  flowers  and  covered  with  sharp  prickles. 

^  'Pretendedly  delaying,'  i.  e.  making  some  pretext  for  lingering. 

^  *  I  am  become  indifferent  [slackened  in  my  anxiety]  about  returning 
to  the  city.  Meanwhile  having  joined  my  followers,  I  will  make  (them) 
encamp  at  no  great  distance  from  the  penance-grove.'  Ni-vU,  '  to  enter,' 
'take  up  a  station,'  'encamp'  as  an  army  (Manu  vii.  i88;  Kaghu-v.  v.  42). 

*  '  From  occupying  myself  about  S'akuntala.'  ^ahuntald-gocara-pra- 
vartanat,  K.     SakuntaM-vlvidha-deshtitatvdt,  S'. 

^  '  (My)  body  goes  forward  (towards  my  retinue) ;  (my)  heart,  not  being 
in  harmony  (with  my  body),  runs  back  (towards  S'akuntala),  like  the  silken 
flag  of  a  banner  borne  against  the  wind.'  Purah,  i.  e.  agratah  sendm 
prati,  '  forward  towards  (my)  army.'  PaScdt,  i.  e.  prishthataJi  Sakunta- 
Idm  prati,  K.  Asamstuta  =  apariiita,  avaia,  '  unacquainted,'  '  unrelated/ 
'  not  under  control  (of  the  body).'  Sam-stu,  propei-ly  '  to  sing  or  praise 
in  clioi'us.'  Hence  asamstuta  probably  means,  '  not  harmonizing,'  '  not  in 
concert.'  The  Beng.  MSS.  read  asainsthitam  (^^zavyavastham),  'restless,' 
'  unstable,' '  ill-regulated.'  (Jlndnsukam=-cJna-(Ma-bhava-vastra-vises7iah, 
'  a  kind  of  cloth  produced  in  the  land  of  China,'  '  silk,'  '  muslin.' 


Verse  34.     Arya  or  Gatha.     See  verse  2. 


59  "  %irt^s|t:  n  m<» 


II  ^R  ftrft^Slj:  II 

f%^w:     n  ftr:^^  ii 
ftufl^fi?  I  ^^  ft^  I  ^^  ^Tlft  I  ^^  BlHt- 


^  Vidushaka,  '  merry,'  '  facetious,'  '  good-iiatured,'  is  the  title  given  to 
the  jocose  companion  and  confidential  friend  of  tlie  ndyaka,  or  hero  of 
the  piece.  This  character  is  to  the  hero,  what  the  female  companion 
and  confidante  is  to  the  heroine  {nayika)  of  the  play.  He  is  his  constant 
attendant,  and,  by  a  curious  regulation,  is  to  be  a  Bi-ahman,  that  is  to 
say,  of  a  caste  higher  than  that  of  the  king  himself;  yet  his  business 
is  to  excite  mii'th  by  being  ridiculous  in  person,  age,  and  attire.  S'.  says 
he  is  gi'ey-haired  (jJalita),  hump-backed  (kuhja),  lame  [kha/'ija),  and  with 
distorted  features  (vikritdnana) ;  that  the  chief  part  of  all  that  he  says  is 
humorous  and  nonsensical ;  and  that  he  is  allowed  access  to  the  female 
apartments  {antahpura-cara).  In  fact,  he  is  a  kind  of  buffoon.  His 
attempts  at  wit,  which  are  never  very  successful,  and  his  allusions  to 
the  pleasures  of  the  table,  of  which  he  is  a  confessed  votary,  are  absurdly 
contrasted  with  the  sententious  solemnity  of  the  despairing  hero,  crossed 
in  the  prosecution  of  his  love-suit.  The  shrewdness  of  the  heroine's  con- 
fidantes never  seems  to  fail  them  under  the  most  trying  circumstances  ; 
but  the  clumsy  interference  of  the  Vidushaka  in  the  intrigues  of  his 
friend,  only  serves  to  augment  his  difiSculties,  and  occasions  many  an 
awkward  dilemma.  As  he  is  the  universal  butt,  and  is  allowed  in 
return  full  liberty  of  speech,  he  fills  a  character  very  necessary  for  the 
enlivenment  of  the  otherwise  dull  monotony  of  a  Hindu  drama.  He 
is  called  by  S'.  the  upa-ndyaka  of  the  piece,  or  the  ndyakasya  upa- 
ndyakah,  a  kind  of  assistant  to  the  hero  (see  p.  47,  n.  3).      K.  says,  'The 

I  2 


^0  li  ^rfir^rn^i^'drt*!  II  60 

^TTfT^S^lfff  I  g;:JTT^VR^^ftl3rT^r^  TT^mfTT  f^^TT  ^iftni^  ^ftcT  I  ITW^ 


Vidushaka  is  the  name  for  a  ridiculous,  childish  man  (mdnavaka),  who 
is  always  at  the  side  of  the  hero  {7idyalca-2)drsva-]parivartin).  He  is 
the  companion  of  his  sports  and  promoter  of  his  amusement  (lidsya-kdri- 
narma-suhrid,  or  narma-saiiva).  In  effecting  the  three  objects  of 
human  life,  viz.  religious  merit,  wealth,  and  pleasure,  the  family  priests 
assist  the  king  in  the  first ;  the  heir-apparent  (yuva-rdja)  and  the  army 
in  the  second ;  the  Vidushaka,  the  parasite  (pWia-niarda),  and  the  pimp 
(vita)  in  the  tliird.'     For  vita,  see  Sanskrit-English  Dictionary. 

^  '  Oh  (my  evil)  destiny !  I  am  worn  out  by  being  the  associate  of  this 
king,  who  is  so  addicted  to  the  chase.  "  Here  's  a  deer,"  "  there 's  a  boar," 
"  yonder 's  a  tiger;"  (in  the  midst  of)  such  (cries  and  shouts),  even  at 
mid-day,  is  it  wandered  about  from  forest  to  forest,  in  the  paths  of  the 
woods,  where  the  shade  of  the  trees  is  scanty  in  the  hot  season.'  Vayasya 
is  properly  '  an  associate  or  companion  of  about  the  same  age '  (vayas). 
Iti,  '  so  saying,'  here  rather,  '  so  crying  out.'  Vana-rdji, '  a  row  of  trees,' 
'  a  long  tract  of  forest.'  Ahindyate,  pres.  pass,  of  rt.  hind,  with  prep,  d, 
'  to  wander  about '  (an  uncommon  root) ;  understand  asmdbhih,  '  by  us.' 
The  Prakrit  is  answerable  for  the  collocation  of  words  in  this  sentence. 

^  '  The  bad-smelling  [pungent]  waters  of  mountain-streams,  astringent 
from  the  mixture  of  leaves,  are  drunk.  At  irregular  hours  a  meal, 
consisting  chiefly  of  meat  roasted  on  spits,  is  eaten.'  Katu,  'pungent,' 
'  ill-scented.'  Sdlya-mdnsa,  '  roast-meat,'  '  meat  cooked  on  a  sjiit.' 
Bhuyishtha,  see  p.  4, 1.  i,  with  note. 

^  '  Even  in  the  night  I  cannot  lie  down  comfortably  (in  my  bed) 
through  the  dislocation  of  my  joints  by  the  galloping  of  the  horse 
[or  by  my  horse's  pursuit  of  the  game];'  see  p.  67,  1.  6,  and  note  i. 
The  above  is  the  reading  of  all  the  Deva-nagarl  MSS.     The  Bengali 


6 1  II  fgrilifts"!;:  II  i^c^ 


have  turaga-gadnam  ca  saddena,  '  by  the  noise  of  horses  and  elephants.' 
Kand,  '  to  separate  grain  from  the  husk/  '  bruise/  '  break/  is  not  so 
common  as  khand.  Kandita-sandheh  agrees  with  the  gen.  mama, '  of  me/ 
understood  after  sayitavyam.  The  instr.  case  is  more  usual  after  the 
fut.  pass,  part.,  but  not  more  correct. 

^  '  Then  at  the  very  earliest  dawn  I  am  awakened  by  the  din  of 
•taking  the  forest  by  the  sons  of  slaves  hunting  the  birds.'  Mahati 
pratyushe,  lit.  '  at  great  dawn '  (cf.  malid-rdtra,  *  mid-night/  and  the 
French  'de  grand  matin').  Ddsydh-jyutraih  stands  for  ddsl-putraih,  and 
is  to  be  I'egarded  as  one  compound.  According  to  Pan.  vi.  3,  22,  the 
genitive  in  this  compound  is  used  in  abusing  and  reviling  (dkrose) ;  so 
vrisTicdydh-jJutraih  for  vrishali-putraih.  Vana-grahana,  'surrounding and 
taking  possession  of  a  wood  for  the  purpose  of  hunting  the  animals  it 
contains'  (mriga-gi'ahandrtham,  K.)  Those  who  do  so  are  called,  further 
on  in  this  Act,  vana-grdhinah  {■=-vandvarodhakdh,  K.),  'those  who  inclose 
a  wood  and  obstruct  the  points  of  egress.' 

^  '  Even  with  all  this  my  trouble  does  not  come  to  an  end ;  (for)  after- 
wards upon  the  (old)  boil  [scar],  (another)  small  boil  is  produced.'  lyatd 
=.etdvatd, '  by  this  much,'  '  by  so  much.'  jVishkrdinati= sdmyati,  '  ceases.' 
Pitakd=.visp'hotaka,  'a  pustule,'  'a  small  boil,'  'a  pimple.'  This  was 
probably  a  proverbial  phrase,  cf.  ayam  aparo  gandasya  upari  visphotah, 
Mudra-r.  p.  120,  1.  14. 

^  '  For  indeed  yesterday,  while  we  were  left  behind,  a  hermit's 
daughter,  named  S'akuntala,  through  my  ill-luck  was  presented  to  the 


^^  II  ^fiT^H^I^ftpJ'T  II  62 

view  of  his  Highness,  who  had  entered  the  grounds  of  the  hermitage  in 
pursuit  of  a  deer,'  i.  e.  it  was  all  my  ill-luck  that  made  him  see  her. 
Asmdsu  avahineshu  =  ])ascdt  patiteshu,  'dropped  behind,'  'fallen  in  the 
rear,'  S'. 

^  '  Even  to-day  (the  light  of)  dawn  (broke)  upon  the  eyes  (of  him) 
thinking  of  that  very  (damsel);'  i.e.  according  to  C.  jdgrata  eva  i-ajanl, 
nirgatd,  '  the  night  passed  away  whilst  he  was  still  awake.'  K.  remarks, 
'  By  this  it  may  be  inferred  that  with  thinking  of  her  he  had  not  closed 
his  eyes  all  night.'  AJcshnoh,  i.  e.  drisor  unmtlatoh  satoh,  '  on  his  eyes 
being  (still)  open.'  Satoh  in  the  commentary  shews  that  akshnoh  is  loca- 
tive dual. 

^  '  What  is  to  be  done  1  Meanwhile  I  will  (be  on  the  look  out  to)  see 
him,  when  he  has  performed  (his)  usual  toilet.  Here  comes  my  dear 
friend  in  this  very  direction,  attended  by  Yavana  women,  having  bows 
in  their  hands,  and  wearing  garlands  of  wild-flowers.  Be  it  so ;  I  will 
stand  as  if  crippled  by  paralysis  of  my  limbs.'  Kd  gatih,  '  what  resource  !' 
i.  e.  what  remedy  or  what  expedient  can  be  devised  ]  This  is  a  common 
phrase  in  Prakrit;  it  occurs  again  in  Act  V.  Kiddcdra-parikammam 
(=Sk.  hritdcdra-pariliarrrmnam)  is  the  reading  of  one  of  the  oldest 
MSS.  [India  Office,  1060],  and  of  C.  K.  reads  pratiJcarmdnam ;  but 
parikarma  and  pratikarma  have  the  same  sense,  viz.  '  decoration  after 
purification  of  the  body,'  '  rubbing  it  with  perfumes  after  bathing.'  Most 
of  the  Deva-n.  MSS.  have  parikkamam  for  parikrammn,  '  circumambula- 


6^  II  %riWl5^:  II  {^^ 

II  «tit:  ijf^^fiT  ^«r!nf?tff FT7ft:^Kt  nwr  ii 


tion.'  Yavanl,  properly  a  Muliammadan  woman,  a  native  of  Yavana  or 
Arabia,  but  applied  also  to  a  native  of  Greece.  Wilson  in  tbe  Vikramor- 
vasi  (Act  V,  p.  261),  where  the  same  word  occurs,  remarks  that  Tartarian 
or  Bactrian  women  may  be  intended.  The  business  of  these  attendants 
was  to  act  as  the  bearers  of  the  king's  bow  and  arrows.  At  the  end  of 
Act  VI.  a  Yavani  enters  again,  sdrn-ga-hastd,  '  carrying  a  bow.'  A 
commentator  remarks,  Yavanl  yuddha-kdle  rdjno  'stram  dacldti,  '  the 
Yavani  in  the  time  of  war  gives  weapons  to  the  king.'  K.  says,  Yavanl 
sastra-dhdrini, '  the  Yavanl  is  the  weapon-bearer.'  An-ga-hhanga,  properly 
'  palsy  or  paralysis  of  the  limbs.'  K.  observes  that  the  Vidushaka  here  acts 
the  vishkambha,  which  he  defines  as  an  adhama-iyravesakah,  or  inferior 
introductory  scene,  coming  between  two  acts  [an-hayor  madhya-vartl), 
and  performed  by  inferior  actors  {nlca-2:)dtra-prayojitah).  Its  object  is 
to  connect  or  bind  together  the  story  of  the  drama  and  the  subdivisions 
of  the  j)lot  {Jiathd-san-gJiattandriham),  by  concisely  alluding  to  what  has 
happened  in  the  intervals  of  the  acts,  or  what  is  likely  to  happen  at  the 
end  {hhutdndm  hhdvindm  api  san-kshepena  sucandt).  In  the  following 
stao-e-direction,  danda-kdsht7ia  =  yashti,  'a,  stick,'  *  staff  of  wood.'  Trans- 
late, '  he  stands  leaning  on  a  staff.' 

^  '  Granted  my  beloved  is  not  easy  to  gain,  still  my  heart  encourages 
(itself)  by  observing  her  gestures  (of  love).  Even  though  love  has  not 
accomplished  its  object,  the  desire  of  both  (of  us)  gives  [causes]  enjoy- 
ment.' Kdmam,  see  p.  55,  n.  3.  Na  sidahTid,  i.e.  from  her  relationship 
to  the  Eishi,  K.  Tad-hhdva-dar'sandsvdsi  is  the  reading  of  all  the  Beng. 
MSS.  and  of  S'.  The  Deva-n.  read  tad-hhdva-darsandydsi,  where  dydsi 
means  '  active,'  '  kept  in  activity.'  But  K.,  though  the  MS.  gives  dijdsi, 
explains   it  by  santushyati,  '  is   cheered,'   and  by  dsvdsitam,  *  consoled.' 


Verse  35.     Arya  or  Gatha.     See  verse  2. 

|w—  v^|w>^—  II      v^  —  ^     I |v^  —  v^l \  ^ 

w^—   |—  v^wjv-^v^—   ||v^^w^^| I         v^         I—  v^^       — 


^i  II  ^»?|rT^5I^c55»T  II  64 


£Jidva  =  srin-gdra-ceshtd,  *  the  expression  of  amorous  sentiments  by  ges- 
tures.' The  gestures  here  I'eferred  to  are  described  in  the  next  verse,  36. 
Darsana  is  either  'seeing,'  'looking  at'  {  =  avatokana,  S'.),  or  'exhibit- 
ing,' 'shewing'  (=sdkshdt-karana,  K.)  In  the  latter  case,  translate,  'by 
her  exhibition  of  amorous  gestures.'  Ubhaya  =  ndyaka-ndyikayoh  or 
strt-purushayoh.     Prdrthand^=abhildsha,  'longing.' 

^  This  is  a  long  Bahuvrlhi  comp.,  agreeing  with  prdrtliayitd.  Translate, 
'  thus  the  suitor,  who  judges  of  the  state  of  feeling  of  his  beloved  one  by 
his  own  desires,  is  deluded.'  Evam=-vaks1iyamdna-prakdrena,  'in  the 
following  manner,'  '  in  the  way  about  to  be  mentioned,'  K.  Ahhijprdya 
=  abhildsha.  Sambhdvita=kalpita,  'imagined,'  or  san-kita,  'suspected.' 
Ishta-jana-=inanogata-vyakti,  'the  individual  in  one's  thoughts.'  Prdr- 
thayitd=-kdm,ukah  or  yd^akah.  Vi^dmhyate^^apahdsyate,  '  is  mocked,'  *  is 
made  a  fool  of;'  supply  kdmena,  'by  love.'  The  stage-direction  smitam 
kritvd  implies  that  he  is  to  smile  at  his  own  folly  in  supposing  that 
she  was  as  fond  of  him  as  he  was  of  her,  merely  because  her  gestures 
were  coquettish. 

^  '  Whereas  by  her,  even  though  casting  her  eyes  in  another  direction, 
a  tender  glance  was  given  [lit.  it  was  looked  tenderly] ;  and  whereas 
by  the  weight  of  (her)  hips  she  moved  [lit.  it  was  moved  by  her]  slowly, 
as  if  from  dalliance ;  and  whereas  by  (her)  detained  in  these  (words),  "  Do 
not  go"  [see  p.  52,  1.  4],  that  friend  was  addressed  with  disdain;  all  that 
certainly  had  reference  to  me  [or  was  directed  at  me].  Ah  !  (how)  a 
lover  discovers  (what  is)  his  own  !'  Vlkshitam  is  here  the  past  pass,  part., 
and  snigdham  an  adverb,  S'.  Avaruddhayd  or,  according  to  some  MSS., 
uparuddhayd=krita-gamana-bddhayd  or  krita-gati-vydghdtayd.  Mat- 
pardyanam=mad-vis7iayakam, '  relating  to  me.'   Aho  here  denotes  wonder 


Verse  36.     Sardula-vikrIdita  (a  variety  of  Atidhriti).     See  verses  14,  30. 


65  II  ff'rr't^s^:  w  ^ii 

f^l^^:     II  rpzn  fwn  ^  ii 

TT^  I 

f^^Ri:  I 

{dsc'arye,  K.)  Svatdm-=^dtmlyatdm  ov  svakiyatdm,  i.e.  mat-kritam  sarvam 
idam,  '  all  that  was  done  on  my  account.'  Although  her  gestures  ap- 
peared to  be  unfavourable,  yet  it  was  easy  to  refer  them  to  myself 
{dtma-vishayatvdropa  iti  mantavyam,  K.) 

^  '  Still  in  the  same  position,'  i.  e.  leaning  on  his  stick,  as  if  anga- 
hhan-ga-vikala,  'crippled  by  paralysis  of  his  limbs.'     See  p.  62,  1.  5. 

^  'My  hands  are  not  capable  of  extension  [lit.  do  not  go  forward], 
therefore  by  words  merely  are  you  wished  victory  [lit.  you  are  made  to 
be  victorious],'  i.  e.  I  cannot  greet  you  with  the  usual  atijali  or  salutation 
made  by  joining  the  hands  and  applying  them  to  the  forehead  ;  you  must 
therefore  be  contented  with  the  salutation  Jayatu !  or  Vijayl  bhava ! 
This  is  the  reading  of  two  old  MSS.  [India  Office,  1060;  Bodleian,  233]. 
The  Calcutta  ed.,  without  the  support  of  these  MSS.,  adds  jayatu,  jayatu 
bhavdn,  '  let  your  Majesty  be  victorious.'  This  is  sufficiently  implied  in 
jdjpyase,  which  is  not  derived  from  jap,  '  to  repeat,'  *  mutter,'  but  rather 
from  the  causal  of  ji,  '  to  conquer.'  If  from  jap  it  could  only  mean  '  you 
are  caused  to  mutter,'  whereas  the  sense  oi  jdjpyase,  as  the  2nd  pers.  sing, 
pres.  pass,  of  the  causal  of  ji,  is  quite  suitable,  and,  moreover,  conforms 
to  the  interpretation  of  K.  (vijayl  bhava),  and  to  that  of  the  Calcutta 
ed.  {jaydrho  'si).  Lassen  considers  Sanskrit  j'ap2/ase= Prakrit  jadbtasi, 
although,  with  Chezy,  he  refers  it  to  jap  (Instit.  Ling.  Prak.  p.  361). 
Most  of  the  Deva-n.  MSS.  read  jtabaissam  for  jwayishydmi,  '  I  will 
cause  to  live,'  '  I  will  wish  life,'  i.  e.  I  will  salute  you  with  ciram  jwa, 
'long  life  to  you  !'   Cf.  p.  68,  1.  9. 

^  '  Why  indeed,  having  yourself  troubled  (my)  eyes,  do  you  inquire  the 

K 


Ij^  II  ^fH^^T^^f?^^  II  6^ 


IJ^T  I 


f^^^:  I 

^ITin  I 


cause  of  (my)  tears  !'  Thus  explaiued  by  S'.  yatha  ko  'j^i  Tcasyadin  netrayor 
an-guly-ddikam  pravesya  pricchati  hhavatas  cakshusJior  asm  katham  dyati 
tathd  tvam  api,  '  you  are  like  a  person  who,  after  thrusting  a  finger, 
&c.,  into  the  eyes  of  any  one,  asks,  How  does  a  tear  come  into  your 
eyes?'  The  Vidushaka  probably  here  quotes  some  proverb,  and  the  king 
observes  in  the  next  line  that  he  does  not  understand  its  application  in 
the  present  case, 

^  Bhinndrtham-=sphutdrth.am,  'clearly,'  'distinctly,'  C. 
^  '  "When  the  reed  imitates  the  character  [gait]  of  the  Kubja  (plant),  is 
that  by  its  own  power ;    (or)  is  it  not  (by  the  force)  of  the  current  of 
the  river]'      Vetasa,  a  large  reed  or  cane  (Calamus  Rotang)  growing  in 
Indian  rivers.     Kubja  or  kubjuka,  properly  'hump-backed,'  but  also  the 
name  for  a  crooked  aquatic  plant  (Trapa  Bispinosa),  called  also  vdri-kubja 
and  jala-kubja.     S'.   says  it  is   sometimes   called  kuvalaya,  but  this  is 
usually  applied  to  a  species  of  water-lily.     He  also  mentions  a  reading 
kunja,  'an   arbour,'   instead   of  kubja.     Possibly  this  is   the  reading  to 
which  the  kujja  of  the   Deva-n.  MSS.  is  to  be  referred,  as  (according 
to  Vararuci   ii.  33)  kliujja  is  Prakrit  for  kubja.     There  is  doubtless  a 
double  meaning  in  the  word,   but  the   first  allusion   is   to  the  Kubja 
plant.    To  appreciate  the  Vidushaka's  pleasantly  in  comparing  himself 
to  an  upright  reed,  accidentally  transformed  into  a  crooked  plant,  we 
must  bear  in  mind  that  his  natural  form  was  that  of  a  lame,  hump- 
backed man  (see  p.  59,  n.  i). 


TT^T  I 
U^      II  ^nW  II 

f^i^  %rT:  I  f  tt:  I 


^  '  By  you,  having  thus  relinquished  the  affairs  of  the  kingdom,  it  is 
to  be  lived  as  a  forester  [lit.  it  is  to  be  existed  by  you  having  the  manner 
of  life  of  a  forester],  in  a  wild  unfrequented  region  like  this.  Since  (then) 
I  truly  am  become  no  (longer)  master  of  my  own  limbs,  whose  joints  are 
shaken  about  by  daily  chases  after  wild  beasts,  therefore  I  will  beg  you  as 
a  favour  to  let  me  go  just  for  one  day  to  rest  myself  (cf.  p.  60,  1.  5,  with 
note  3).  A-mdnusha-sancdre,  lit. '  untrodden  by  man,'  Taylor  MS.  Sandhi- 
handha  or  sandhi-handhana,  properly  '  the  ligament  or  tendon  which  binds 
the  joints  together.'  Prasad  in  causal  Atm.  is  'to  beg  a  favour  (prasdda) 
from  any  one.' 

^  Vi-klava,  according  to  K.  =  vi-hvala,  pardn'-muTclia,  '  distracted,' 
*  averse,'  '  turning  from,'  '  disinclined.'  Some  read  nir-iUsuka,  '  in- 
different.' 

K    Q, 


"W^H^  f^ilrq  f?^^  ^rf^  ^f^  I  ^rC%  H^ 

^^  ^ftt  I 

tr»TT     II  ^fwwH  n 

f^^'sfi:  I 

r^^   ^^   I       II  ^f(T  JT^ftrSifrT  11 

TT^  I 

^^^  I  fif"^  I  ^^  ^T*^^^  ^  ^^:  I 

''^^n%H^i 

3(N  I  ^  ^n^^^  >?Tr^  I 

*  'I  am  not  able  to  bend  tbis  strung  bow,  baviug-the-arrow-fixed-on- 
it,  against  tbe  deer,  by  wbom,  possessing  (tbe  privilege  of)  dwelling  in 
the  society  of  (my)  beloved,  instruction  in  beautiful  glanccB  is  as  it  were 
given  (to  her).'  Adiii-jya,  see  p.  g,  n.  2.  A}iita-sdyaJca:=^arjpita-8dyaka, 
S'.  Upetya,  lit.  'having  undergone'  {=^prdpya,  S'.);  hence  ujpeta, 
'  possessed  of.' 

^  Compare  the  same  expression,  p.  42,  1.  2,  with  note. 

^  *  By  me  a  cry  has  been  made  in  the  wilderness,'  i.  e.  I  have  spoken  in 
vain,  no  one  listens  (ko  'pi  na  srinoti,  C.)  A  kind  of  proverbial  phrase ; 
of.  aham  idam  sunye  raumi,  Mm  na  srinosM  me,  Maha-bh.  i.  3022  ;  also 
Amaru-sataka,  ^6. 

*  '  "What  else  (ought  I  to  have  in  my  mind) !  The  words  of  a  fi-iend 
ought  not  to  be  disregarded  by  me;  so  (thinking  to  myself)  I  stand 
here.'  Understand  hridaye  Tcartavyam  after  kirn,  anyat ;  and  hridaye 
kritvd  after  iti. 

Verse  37.     Pushpitagba,  in  which  each  half-verse  is  alike.     See  verse  32. 

FIRST   AND   THIRU   QUARTER-VERSE,  SECOND   AND    FOURTH   QUARTER-VERSE. 


6g  II  f^^>s^:  II  ^^ 

Tim  I 

r^^Mcht  I 

UlfT  I 

f^^^:  I 
tutti 

^:  ^s^  Hi:  I 

^Trft^:     II  Tif%^  II 
n^  I 

^  'Is  it  in  eating  sweetmeats  (that  you  require  my  assistance)?'  The 
Calcutta  ed.  and  my  own  Bombay  MS.  read  kliahjide,  which  might 
equally  stand  for  the  Sanskrit  khddihdydm,  but  the  above  is  the  reading 
of  the  oldest  MSS.  Khddikdydm  is  given  on  the  authority  of  C.  and  the 
Bodleian  MS,  (233).  According  to  Pan.  iii.  3,  108,  Vart.  i.  khddikd  is 
an  admissible  form. 

'^  Lit.  '  the  opportunity  is  taken,'  i.  e.  now  is  a  good  opportunity ; 
now  is  the  time;  I  am  all  attention  (avadkdnam  kritam,  C.);  I  have 
nothing  else  to  do  but  to  listen.  Kshana  may  mean  nirvydpdra-sthiti 
or  vydjmrdntara-raMta-sthiti,  '  the  state  of  having  no  other  occupation/ 
i.  e.  leisure,  opportunity  (see  Amara-kosa) .  The  above  is  the  reading 
of  the  oldest  MS.  and  of  Katavema.  S'.  has  grihltah  pranayah,  and  the 
Deva-n.  MSS.  siujrihita  ayam  janah. 

^  Cf.  the  Hindustani  ^  {j^. 

*  S'ankara  quotes  an  "aphorism  of  Bharata,  as  follows :  '  A  universal 
monarch  is  to  be  addressed  by  his  attendants  with  the  title  of  hliatta 
( =  hhartd).'  See  Sahit.-d,  p.  1 7  8.  K.  remarks  that  only  inferior  attendants 
ought  to  use  this  title ;  the  others,  svdmin  or  deva. 


so  II  '^rftr^TFqrf 'iTH'T^  ii  70 

"^  rT?  I    II  ^fir  f^^^!m  ^^rnrffRT  ^f  g^:  iif%^^  11      '^^  ^l^T- 
^^  I 

iTTTtrfw:      II  tT^R^T^ojt^  II 

a  TT^iT  I        ^  ^^  >nisjmHlr*ii«rt  >T?r»  ^wi;f^  firefir  1  T^Tfr^F^T^:  1 

^  '  There  stands  his  Majesty  eager  to  give  (some)  order,  casting  a  look 
in  this  direction.'  Utkatitha  =  udgrwa,  'having  the  neck  erect  with 
expectation,'  K.     Here  utka7itha  =  udyata,  'ready,'  'on  the  point  of/ 

^  '  Though  observed  to  have  evil  effects  [or  regarded  as  a  vice],  the 
chase  has  proved  only  an  advantage  [or  is  only  a  merit]  in  our  master.' 
See  p.  71,  n.  5  at  end.  One  MS.  reads  adrishta-doshdpi,  'certainly  hunting 
shews  no  ill  effects  in  our  master.' 

'  'For  truly  his  Majesty,  like  a  mountain-roving  elephant,  exhibits 
[bears,  possesses]  a  body,  whose  fore-part  is  hardened  by  the  incessant 
friction  of  the  bow-string,  patient  of  the  rays  of  the  sun,  not  affected 
by  the  slightest  fatigue  [or  not  weakened  one  atom  by  the  toils  of  the 
chase],  though  losing  flesh  [reduced  in  bulk]  not  (in  a  manner)  to  be 
observed,  by  reason  of  (increased)  muscxilar  development,  (and)  all  life 
and  energy.'  A-sphdlana=.harshana,  'rubbing,'  'drawing;'  the  idea 
generally  implied  is  that  of  moving  or  flapping  backwards  and  forwards. 
Pilrva-=purva-hhaga.  Kleia-lesair,  so  read  S'.  and  the  India  Office  MS. 
1060.  K.  passes  it  over.  The  others  read  sveda-lesair,  but  sveda  was  pro- 
bably accidentally  written  for  kJieda,  the  synonym  for  kleSa.  Vydyatatvat 
^hrita-vyayamcdvat  (6.)  and  dridhatvdt  (K.)     It  is  the  state  produced 


Verse  38.     Malini  or  Manini  (a  variety  of  Ati-Sakvari).    See  verses  lo,  iq,  20. 


71  II  %H't^'^s-^:  II  sH 

^f^^:  5Fr  ^  nf^^t  ^f^^"^:  f^^2rf%  c?J^  ^^ 

by  vydydma,  '  athletic  and  manly  exercise  of  the  muscles  of  the  body.' 
A-laks7iya  =  na  vibhavya,  'imperceptible.'  Compare  Act  VI.  ver.  138, 
kshlno  'jd  nalakshyate,  and  Act  VII.  ver.  174,  avaflrno  'pi  na  lakshyate  ; 
also  Hitop.  1.  2631,  kdyah  ksliiyamdno  na  lakshyate.  Prdna-sdra,  'whose 
whole  essence  or  substance  consists  of  life  and  spirit'  (cf.  vajra-sdra, 
ver.  10).     Bibharti,  see  p.  24,  n.  i. 

^  'The  forest  has  its  beasts  of  prey  tracked,  why  then  is  it  stayed]' 
i.  e.  why  do  you  delay  1  The  first  clause  is  the  reading  of  the  Deva-n. 
MSS. ;  the  second  is  that  of  the  oldest  MS.  (I.  O.  1060),  supported  by  K. 
Kimiti,  cf.  Hitop.  1.  2618;  Gita-g.  ix.  7.  Grihita=jndta,  'found  out,' 
'discovered.'  The  Beng.  MSS.  insert  jjrac'dr'a-silcita,  'indicated  by  their 
tracks,'  after  grihlta. 

^  Mdthavya  (in  the  Beng.  MSS.  Mddhavya)  is  the  Vidushaka's  name. 

2  '  Be  firm  in  your  opposition,'  '  persevere  in  throwing  obstacles  in 
his  way.' 

*  Pra-lap-=yadvd  tadvd  bhdsk,  'to  talk  nonsense,'  'to  talk  idly.' 
Vaidheya  =  mi2rkha,  'a  fool,'  'blockhead.' 

^  'The  body  (of  the  hunter)  having  the  waist  attenuated  by  the  re- 
moval of  fat  becomes  light  (and)  fit  for  exertion ;  moreover  the  spirit  of 


Verse  39.     Sardula-vikridita  (a  variety  of  Atidhriti).     See  verses  14,  30,  36. 


fk^T^l      II  5Eld^  II 

'  ^%fl\  ^^Tftg^  I  w^^^  ^ftif^  ^wt  I  g^ 

TT^  I 

living  creatures  is  observed  (to  be)  affected  with  various  emotions, 
through  fear  and  anger ;  and  that  is  the  glory  of  the  archers  when  the 
arrows  fall  true  on  the  moving  mark.  Falsely  indeed  do  they  call 
hunting  a  vice;  where  (is)  there  such  a  recreation  as  this]'  Medas, 
'adeps  or  {sii,'=sthaul7/a-janaka-d7idtu,  'a  secretion  causing  fatness,'  K. 
It  performs  the  same  functions  to  the  flesh  that  the  man'ow  does  to  the 
bones ;  its  proper  seat  is  in  the  belly  {udara) ;  hence  the  flesh  is  called 
medas-krit,  'the  maker  of  adeps.'  Cheda=zndsa,  'destruction,'  'removal,' 
'  reduction '  (cf.  gharma-ccheda,  '  the  cessation  of  the  heat,'  Vikram., 
Act  IV).  Utthdna-yogyam,  the  Beng.  MSS.  read  utsdha-yogyam,  but 
utsaha  is  merely  a  synonym  for  utthdna,  which  is  applied  to  any  kind  of 
manly  exertion.  K.  says  it  here  refers  especially  to  the  act  of  mounting 
on  horse-back.  Sattvdndm,  i.  e.jantilndm  sinhddindm, '  of  animals  such  as 
lions,  &c.'  Sattva  may  include  both  the  hunters  and  the  hunted.  Vikriti- 
mat,  '  affected  with  vikriti  or  vikdra'  i.  e.  any  emotion  which  causes  a 
change  from  the  prakriti,  or  '  natural  and  quiescent  state  of  the  mind ' 
{parityakta-prakritikam,  K.);  see  p.  38,  n.  2.  Bhaya-krodhayoh  [satoh)  = 
bhaye  krodhe  ca.  Utkarsha=pratishthd, '  fame,' '  honour,'  S^.  Vyasanam, 
see  Manu  vii.  47,  50,  where  hunting  is  designated  as  one  of  the  ten  vices 
(vyasandni)  of  kings,  and  is,  moreover,  included  amongst  the  four  most 
pernicious  {kashtatama). 

^  Utsdha-hetuka,  'one  who  encourages  or  incites  to  exertion;'  opposed 
to  utsdha-hhan-ga-kara,  'one  who  damps  another's  zeal,'  Hitop.  1.  1987. 

^  'His  Majesty  has  returned  to  his  natural  state  [i.e.  is  no  longer 
eager  after  the  excitement  of  hunting]  ;  but  thou,  wandering  from  forest 
to  forest,  wilt  probably  fall  into  the  jaws  of  some  old  bear,  greedy  after 
a  human  nose.'     Prakriti,  '  the  natural,  quiescent  state  of  the  soul,'  as 


73  »  %fT*^'T>s^:  II  s^ 


opposed  to  vikriti;  see  above.  Ahindan,  see  p.  60,  1.  2  ;  Dasa-kumSra- 
Ciirita,  p.  151,  1.  6,  says,  hhaUukd  mamishydndm  ndsikdm  grihnanti,  '  bears 
seize  the  human  nose.'  The  Beng.  read  srigdla-mriga-lolupasya,  '  eager 
after  a  jackal  or  deer.'  Ricchassa  is  Prakrit  for  rikshasya,  Vararuci 
iii.  30. 

^  '  Let  the  buffaloes  agitate-by-their-plunges  the  water  of  the  tanks, 
repeatedly  struck  with  their  horns ;  let  the  herd  of  deer,  forming  groups 
under  the  shade,  busy  themselves  in  rumination ;  let  the  bruising  of  the 
Must  a  grass  be  made  in  (undisturbed)  confidence  by  the  lines  [herds]  of 
boars  in  the  pool ;  and  let  this  my  bow,  having-the-fastening-of-its-striug- 
loose,  get  repose.'  Gdhantdm=-lolayanhi,  'let  them  agitate,  stir,'  K., 
hence  luldpa  is  one  of  the  names  for  a  bviffalo.  Gdh,  properly,  '  to  plunge 
into,'  'plunge  about  in.'  Nipdna=dhdva,  'a  reservoir  or  trough  near  a 
weir  {upakiipa).  IiomantJia:=adha7-a-calana,  'the  moving  of  the  lower 
lip  or  lower  jaw,'  K.,  and  hlmktasya  punar  dkrishya  or  udgirya  carvanam, 
*  the  chewing  of  what  has  been  eaten  after  drawing  or  vomiting  it  up 
again,'  i.e.  'chewing  the  cud,'  S'.,  C.  Ahhyasyatu-=paunahpunyena 
karotu,  'perform  again  and  again,'  C.  TatihMh=-yuthaih,  'by  herds.' 
The  Beng.  read  vardha-patibJiir,  '  by  the  chiefs  of  the  boars.'  There  is  no 
difficulty  in  tatibhir ;  many  herds  of  animals  form  lines  or  tracks  in 
moving  from  one  place  to  another,  or  in  grazing.  Mustd,  a  sort  of 
fragrant  grass  (Cyperus  Rotundus)  eaten  by  swine,  which  are  hence 
called  mustdcla.  Kshati=.viddrana, '  tearing,' ' uprooting,'  K. ;  =  lunthana, 
'rolling,'  S'.  The  grass  would  probably  be  bruised  by  their  trampling 
and  rolling  on  it,  as  well  as  by  their  eating  it.  Sitliila-jyd-handha=. 
avaropita-guna.  S'.  and  C.  observe  that  the  above  verse  furnishes  an 
example  of  the  figure  called  Jdti  or  SvahJidvokti,  i.  e.  a  description  of 
living  objects  by  circumstances  or  acts  suited  to  their  character.  They 
also  notice  the  change  of  construction  from  the  nom.  to  the  instr.  in  the 
third  line,  and  its  resumption  in  the  fourth. 


Verse  40.    ^AKDuLA-viKRipiTA  (a  variety  of  Atidhriti).    See  verses  14,  30, 36,  39. 


^rTTHf^^^  ^"xlK  I 


U^T  I 


^^Ttrfrr:  i 


^  Prahhavishmi,  '  the  mighty  one,'  equivalent  to  onr  expression  '  your 
Majesty.' 

^    Vana-grdhina7i  =  vandvarodhakdn,  see  p.  6i,  n.  i. 

^  '  In  ascetics  with  whom  quietism  [a  passionless  state]  is  predominant 
(over  all  other  qualities),  there  lies  concealed  a  consuming  energy  [fire]. 
That  (energy),  like  sun-ci'ystals,  (which  are)  grateful  [cool]  to  the  touch, 
they  put  forth,  from  (heing  acted  upon  by)  the  opposing-influence  of  other 
forces/  i.  e.  the  inhabitants  of  this  hermitage,  however  passionless  they 
may  be,  and  however  kind  when  unprovoked,  contain  within  themselves 
a  latent  energy,  which,  when  roused  by  opposing  influences,  will  be  put 
forth  to  the  destruction  of  those  who  molest  them ;  as  a  crystal  lens, 
however  cool  to  the  touch  in  its  natural  state,  will  emit  a  burning  heat 
when  acted  upon  by  the  rays  of  the  sun.  Sama-pradhanesliu,  '  in  whom 
stoicism  or  self-control  is  everything;'  who  regard  exemj^tion  from  all 
passion  and  feeling  as  the  snmmutn  honimi.  Sdrya-kdnta,  lit.  'beloved 
by  the  sun;'  also  called  surya-mani,  'the  sun-gem,'  2indi  diptopala,  'shining 
stone,'  a  stone  resembling  crystal.  Wilson  calls  it  a  fabulous  stone  with 
fabulous   properties,   and   mentions  a  fellow-stone    called   i'andra-Jcdnta, 


Verse  41.  UpajaTI  or  Akhtanaki  (a  variety  of  Trishtubh),  each  quarter-verse 
being  either  Upendravajrd  or  hidra-vajrd,  the  former  only  differing  from  the  latter 
in  the  first  syllable. 


w ^\_/  —  >_» 


75  ''  ff'fi'^^si;:  »  *H 


*  moon-beloved,'  or  candra-mani,  '  moon-gem.'  It  may  be  gatliered  from 
this  passage  that  its  properties  resembled  those  of  a  glass  lens,  which 
instrument  may  possibly  have  been  known  to  the  Hindus  at  the  time  Avhen 
this  play  was  written.  The  following  parallel  sentiment  is  from  Bhartri-h. 
ii.  30  :  Yad  acetano  'jn  jyadaih  n^jrislitah  prajvalati  savitur  atikdntah, 
tat  tejasvl  purushah  para-krita-nikritam  katham  sahate,  *  since  even  the 
lifeless  (stone)  beloved  of  the  sun,  when  touched  by  its  rays,  burns ;  how 
then  can  the  man  of  spirit  put  up  with  an  injury  inflicted  by  another?' 
Ab7ii-bhava  =  tiras-kdra, '  iusult,'  K.  The  sun's  rays,  disturbing  the  natural 
state  of  the  stone,  are  compared  to  the  hunter's  disturbing  the  hermitage 
and  provoking  its  inhabitants.  Vamanti,  so  read  all  the  Deva-n.  MSS. 
and  K.  The  Beng.  liave  sijarsdnukilld  api  sCirya-kdntds,  te  hy  anya-tejo- 
'bhibhavdd  dahanti,  '  although  the  sun-crystals  be  grateful  to  the  touch, 
yet,  from  the  influence  of  other  heat,  they  burn.' 

^  This  is  inserted  on  the  authority  of  Katavema  and  one  MS.  (India 
Office,  2696).     The  Beng.  read  bJio  utsdJia-hetuka  nishkrama. 

2  'Your  arguments  for  exertion  (in  the  chase)  have  fallen  (to  the 
ground)/  i.  e.  all  that  you  have  alleged  in  praise  of  hunting,  with  the 
view  of  rousing  the  king's  ardour,  has  been  in  vain. 

^  Some  read  bhavanto;  but  the  fem.  hhavatyo  (supported  by  K.)  seems 
more  correct,  as  the  female  attendants,  called  YavanI,  are  intended.  See 
p.  62,  n.  2,  in  the  middle. 

*  'Fulfil  your  office  (of  door-keeper),'  i.e.  dvara-stho  hhava,  'stand  at 
the  door,'  C. 

L   2 


f^trsir:  i 

tHTT  I 
TT^T  I 

f^^^^:  I 


^  '  (The  place)  has  now  been  made  clear  of  flies  by  your  Majesty,'  i.  e. 
we  are  now  left  alone,  and  no  one  can  interrupt  us.  Nir-niakshikani-=- 
nir-janam,  'free  from  people,'  S'.,  C.  According  to  Pan.  ii.  i,  6,  nirma- 
kshikam  is  an  Avyayibhava  compound,  but  it  is  here  used  adjectively. 
The  Prakrit  conforms  to  Vararuci  iii.  30.  The  phrase  occurs  again  in  the 
beginning  of  Act  VI.  Has  maksliika  here  at  all  the  sense  of  the  French 
viouchard,  'a  spy,'  which  is  derived  from  mouche,  'a  fly?' 

^  '  On  this  stone-seat,  furnished  with  a  canopy,'  &c.    See  p.  26,  n.  3. 

^  Lit.  'thou  hast  not  obtained  the  fruit  [benefit]  of  thy  eyes,  since 
the  best  of  things  worthy  to  be  seen  has  not  been  seen  by  thee,'  i.  e. 
until  you  have  seen  S'akuntala,  you  may  consider  your  eyes  as  barren, 
and  created  in  vain ;  when  they  have  fallen  upon  this  object,  they  may 
then  be  said  to  have  yielded  some  fruit.  So  in  Vikram.,  Act  I,  the  king, 
speaking  of  TJrvasi,  says,  yasya  netrayor  dbandhyayoh  (not  barren) 
pathi  sthitd  tvam.  Of.  also  Gita-g.  ix.  6,  Harira  avdlokaya  sapJialaya 
naymie,  '  look  upon  Hari  (and)  make  thy  eyes  fruitful.' 


TTin  I 


f^^^:      II  ^ITTTJT^  II 

2 1  .  b 


I 

t:t^  I 


f?l^'^ 


^  '  Every  one  regards  his  own  as  beautiful ;  but  I  speak  in  reference 
to  that  same  S'akuntala  who  is  the  ornament  of  the  hermitage.'  Atmiyam 
is  given  in  one  Bombay  MS.  (India  Office,  1858),  and  is  supported  by 
K.  Laldma^=alanJcara.  Adhikritya,  see  p.  6,  n.  2.  Cf.  mudram  adhi- 
kritya  bravimi,  Malavik.  p.  49,  L  11;  also  Raghu-v.  xi.  62;  Kumara-s. 
iv.  38. 

^  'I  will  not  give  liim  an  opportunity  (of  speaking  about  her).'  Se 
■=.asya  or  asydh;  K.  here  interprets  it  by  the  former.  Avasara=. 
vdg-avasara.  '  I  will  not  hold  a  conversation  with  him  respecting 
S'akuntala,'  S'. 

^  '  If  she  be  a  hermit's  daughter,  she  is  not  (fit)  to  be  wooed  (by  you) ; 
what  (good)  then  (is  to  be  got)  by  her  seen?'  This  reading  is  adopted 
from  the  Beng.  MSS. 

*  '  The  heart  of  the  descendants  of  Puru  does  not  engage  in  (the  pursuit 
of)  a  forbidden  object ;'  see  p.  31,  n.  i.  The  Beng.  and  two  Deva-n.  MSS. 
(India  Office,  2696,  and  my  own)  insert  the  following  curious  verse  before 
the  above  sentence :  Miirkha,  Nirdkr'ita-nimesliabhir  netra-pan-ktihiiir 
unmukhah  Navdm  indu-kaldm  lokali  kena  bhdvena  pas'yati,  '  0  fool  I 
with  what  feeling  [or  sentiment]  do  people  look  at  a  new  digit  of 
the  moon,  turning  up  their  faces  with  a  row  of  eyes  free  from 
winking]' 


^  '  (Although  the  reputed)  oiFspring  of  the  sage,  she  is  really  sprung 
from  a  celestial  nymph,  (and  was)  found  (by  him  when)  deserted  by  her ; 
like  a  sevei"ed  flower  of  the  Nava-mallika  fallen  on  the  sun-plant.'  The 
Nava-mallika  (p.  22,  n.  i)  is  a  delicate  and  tender  plant  {atikomala- 
puslqM-bJieda,  C.)  which,  as  a  creeper,  depends  on  some  other  tree  for 
support ;  the  arka,  Asclepias,  or  Calotropis  Gigantea,  is  a  large  and 
vigorous  one  (see  Sir  "W.  Jones,  vol.  v.  p.  102);  hence  the  former  is 
compared  to  S'akuntala,  the  latter  to  the  sage  Kanva.  S'.  explains 
arJcopari  by  raver  upari,  'upon  the  sun;'  but  hints  that  some  interpret 
arha  by  arka-'push'pa.  Sura-yuvati,  see  p.  44,  n.  2.  According  to  K., 
Icila  is  used  vdrtdydm,  '  it  is  reported ; '  but  S'.  interprets  it  by  niscitam, 
'certainly.'  Sithilam=ivrintcic  cyutaiii,  'fallen  from  the  stalk,'  C.  The 
correspondence  of  the  words  in  the  first  line  with  those  in  the  second 
is  noticeable ;  sura-yuvati  with  nava-mallikd,  muni  with  arka,  apatya 
with  kusuma,  ujjhita  with  sithila,  adhigata  with  Syuta. 

^  '  Just  as  to  any  one  [lit.  of  any  one]  having  lost  his  relish  for  dates, 
there  may  be  a  great  desire  for  the  tamarind ;  so  is  this  desire  of  your 
Majesty  (for  S'akuntala),  slighting  the  jewels  of  women  in  (your  own) 
inner  apartments.'  Pinda-kharjiira,  '  a  kind  of  Kharjura,  or  date  tree,' 
here  probably  used  for  the  fruit,  and  therefore  in  the  neuter.  Tintidikd 
or  tintidi,  'the  tamarind  tree.'  Udvejita7i=^vaimanasyam  prdjy'itah, 
'brought  to  a  change  of  mind  or  feeling.'  Itthid,  itthikd,  and  itihl  are 
Prakrit  equivalents  for  stri.     See  Lassen's  Instit.  Prak.  p.  182,  note. 


Verse  42.     Arya  or  Gatha.     See  verse  2. 


79  '•  %rt^^"^s^:  II  s<j 

'  rT^  ITlftl^  I  ^  ^^flf^  f^^?^  ^^T^f^f^  I 


^  '  Was  she  endowed  with  the  properties  of  life  by  the  Creator  after 
delineating  her  [placing  hei']  in  a  picture,  or  was  she  rather  formed  by 
the  mind  by  a  concentration  [assemblage,  selection]  of  lovely  forms  1  She 
appears  to  me  like  a  matchless  [the  last]  creation  of  the  loveliest  of  women 
[or  like  another  creation  of  the  goddess  of  beauty],  when  I  recollect 
[recollecting]  the  omnipotence  of  the  Creator,  and  her  (graceful)  person,' 
i.e.  whatever  was  the  method  of  her  creation,  whether  she  was  formed 
by  the  divine  power  of  Brahma  by  first  painting  a  faultless  figure  and 
then  breathing  into  it  the  principle  of  life,  or  by  the  mind  by  collecting 
into  one  ideal  model  a  combination  of  various  exquisite  forms,  it  is  clear 
that  she  is  an  unequalled  beauty  (or,  she  appears  to  me  as  another  creation 
of  the  goddess  Lakshmi).  Strl-ratna  is  explained  by  S'.  and  C.  to  mean 
Lakshml ;  but  it  may  be  referred  to  the  cmtahinira-strt-ratna  mentioned 
before,  as  aparci^=api(,rvd,  'matchless,'  'peerless,'  'without  a  fellow;'  na 
vidyate  para,  K.  and  S'.  Citre  =  alekhye.  Nivesya=vinyasya,  'having 
placed,  fixed,  committed.'  Parikalpita-=sampddita  or  sampanna,  'en- 
dowed with,'  'provided  with,'  K.  Yoga,  at  the  end  of  a  compound,  is 
often  used  in  a  vague  manner  ;  sattva-yoga  may  mean  '  a  combination  of 
the  various  properties  of  being  and  life.'  K.  refers  to  verse  146,  beginning 
Yad  yat  sddJm  na  litre  sydt,  which  asserts  that  the  figure  of  S'akuntalS 


Verse  43.     Vasanta-tilaka  (a  variety  of  ^akvari).     See  verses  8,  27,  31. 


to  II  ^fn^^f  ^75»T  II  80 

f%|^^:  I 


i:t^t  I 


^W  g^RH^T  T^f^ftl^  ^  rT|qH^^ 


was  faultless.  Rupoc6aya=z6andrddy-iqmmdna-vastu-sa'niu6caya,  i.e. 
collecting  together  such  models  of  beauty  as  the  moon,  &c.,  for  the 
purpose  of  forming  one  ideal  perfect  form,  by  a  selection  from  each,  K. 
Manasd  hri,  or  hlrip,  '  to  form  by  means  of  the  mind ;'  hence  often 
simply, '  to  imagine  ;'  and  hence,  mano-kalpitam, '  an  idea.'  There  may  be 
an  allusion  here  to  the  mind-born  sons  of  Brahma.  Vidhind=-vidhdtrd. 
K.  observes  that,  being  dissatisfied  with  the  thought  contained  in  the 
first  line,  he  asserts  in  the  second  that  her  limbs  were  too  delicate  to 
have  been  fashioned  by  the  hand  in  a  picture ;  they  must,  therefore,  have 
been  formed  in  the  mind.  Stri-ratna  =  st7'i-sreshtha,  C.  Jdtau  jdtau 
yad  utkrislitam  taddJii  ratnam  liracakshate,  '  whatever  is  best  of  its  kind 
that  indeed  they  call  ratna  (a  gem),'  C.  The  connection  of  anuiintya 
with  the  dative  case  me  is  unusual,  but  not  without  precedent.  The  Beng. 
MSS.  read  l:,itte  for  citre. 

^  'The  supplanter.'  The  verb  praty-d-dis-=nir-d-Jcri,  *to  reject,'  're- 
move,' '  set  aside,'  and  lyratyddesa,  '  rejection,'  is  here  used  for  '  the  cause 
of  rejection,'  i.  e.  anything  which,  by  its  superiority,  supplants  and  brings 
into  contempt  what  was  before  highly  prized.  Tayd  nija-saundarya- 
mahimnd  'nya-rujmvatl-rupam  Mianditam,  S'.  So  also,  in  the  beginning 
of  Vikram.,  Urvasi  is  Q.?i)i[edi  pratyddeso  rupa-garvitdydh  sn-gaiiryah. 

^  '  That  faultless  form  (is)  a  flower  not  (yet)  smelt,  a  tender-shoot  un- 
plucked  [uncut,  unhurt]  by  the  nails,  an  unperforated  jewel,  fresh  honey 
whose  flavour  (is  yet)  untasted,  and  the  full  [complete]  reward  of  meri- 


Verse  44.     SikharinI  (a  variety  of  Attashti).     See  verses  9,  24. 


8 1  II  %fTtq>Si::  u  t% 

U^nw.  I 

UtIT  I 


^"tt^  ^^  TifTT^fw  I  ^  'si-ei  >T^nTinfn:iii  ^"l-^:^"^?^!  "^f^nir:  i 

torious  deeds.  I  know  not  to  what  possessor  [enjoyer]  liere  [of  this 
form]  Destiny  will  resort ;'  i.  e.  I  know  not  whom  Destiny  intends  to 
be  the  enjoyer  of  her  beauty.  A-hl,na  =  sdkhdvasthita,  'still  remaining 
on  the  branch.'  An-cividdha  =  a-samutklrna,  '  unperforated,'  K.  (cf. 
Raghu-v.  i.  4,  manaxi  vajra-samutlciriie  mtrasya  gcUiJi,  'the  entrance  of 
a  thread  into  a  gem  perforated  by  the  adamant').  The  Beng,  MSS.  read 
an-dnmJitam^=a-2)arihitam,  dkanid  dnlta-mdtram,  'not  yet  put  on,'  'only 
just  drawn  from  the  mine,'  S'.  Fhalam  2^un2/dndm,  i.  e.  the  fruit  of 
many  virtuous  acts  in  various  former  births  come  to  its  maturity  (pari- 
natl-hhutam),  S'.  A-khavda-^sam-ijurna,  'unimpaired,'  'entire.'  The 
consequences  of  good  deeds  perfoi'med  in  former  births  are  sometimes 
not  fully  enjoyed ;  but  sometimes  they  are  perfected.  Similarly  the  form 
of  S'akuntala  is  an-aglia,  'faultless'  {^pralyavdya-hetu-rahita,  K.)  Iha, 
i.e.  asmhi  rilpa-vishaye, '  Avith  reference  to  this  form,'  K.  Samujpastlidsyati 
=  sam2)rdpsyafA,  'will  attain,'  'arrive  at.'  This  verse  is  an  example  of 
the  figure  called  Rupaka,  see  Indian  Wisdom,  p.  455. 

^  '  Therefore  let  your  Highness  quickly  rescue  her,  lest  she  fall  into 
the  hands  of  some  wretched  rustic,  whose  head  is  greasy  with  oil  of 
In-gudl.'     Imjudl,  see  T^.  18,  n.  I.     3Id  =  yathd  na,  K. 

2  '  Towards  your  Highness  what  kind  of  feeling  (was  displayed)  by  her 
eyes?'  Atha  is  used  in  asking  a  question,  S'.  Bhavantam  antarena  = 
bhavan-nimittam,  t.;  =  hhavan-madhye,  S'.  The  same  expression  occurs 
in  Vikram.,  Act  III,  where  the  interpretation  given  is  bhavantam  itddisya, 
i.  e.  'with  regard  to  you.'  Antarena  (similarly  used  in  Malavik.  p.  5,  1.  3) 
governs  an  ace.  case,  by  Pan.  ii.  3,  4,  DrisUi-rdga  =  cakshuh-prlti,  'the 
love  of  the  eyes,'  K.  So  read  the  Deva-n.  MSS.,  supported  by  K.  and  S'. ; 
but  the  Beng.  read  citta-rdga. 

M 


^^  II  ^f«s<H5l'$'Hc4H  ti  82 

TTifT  I 

f%|R^:  I 
TT^tT  I 


'  '  When  I  stood  facing  her,  her  glance  was  withdrawn,  a  smile  was 
(feigned  to  be)  raised  from  some  other  cause  (than  love) ;  hence  love, 
whose  course  was  checked  by  modesty,  was  not  (fully)  displayed  by  her, 
nor  (yet)  concealed.'  Anya-nimitta,  i.  e.  some  other  cause  than  love, 
which  was  the  true  one  {ahhildsha-vyatirikta,  K.)  'By  this  her  love  was 
concealed,'  K.  The  Beng.  have  kathodayam.  Vinaya-vdrita-vrittir  is  to 
be  taken  with  tnadano,  K.     Cf.  p.  52,  n.  i. 

^  '  Is  it  really  (to  be  expected)  that  she  will  seat  herself  on  the  lap  of 
you,  barely  seen]'  i.e.  do  you  expect  to  gain  her  all  at  once,  without 
Bome  effort  1 

^  '  Again,  at  our  mutual  departure,  her  feeling  towards  me  was  betrayed 
by  her  ladyship,  although  with  modesty.'  Sakhibhydm  before  mithah  is 
not  supported  by  the  commentators  or  best  MSS. 


Verse  45.     Druta-vilambita  (a  variety  of  Jagati),  containing  twelve  syllables  to 
the  Pada  or  quarter-verse,  each  Pada  being  alike. 


•^  ^  \j  —  ^  \^  —  \^  'u  —  \j  — 


83  «  %frtifts|;.:  u  t^ 

^wf%  ^ wftr  I 

'  ^  ^^T^t  ^R^Ht  I  ^  ^^  U^  I 

t\sx|^^;  I  rig  VRT^nn  J 

*  *  For,  having  j)roceeded  only  a  few  steps,  (that)  slim  one  stopped 
without  any  (real)  occasion,  saying,  "  My  foot  is  hurt  by  a  blade  of  Kusa- 
grass"  [p.  57,  1.  1 6];  and  remained  with  her  face  turned  back  (towards  me), 
whilst  (pretending  to  be  employed  in)  releasing  her  bark-dress,  although 
not  (really)  entangled  in  the  branches  of  the  shrubs.'  Darbhdnkurena, 
see  p.  57,  n.  5;  p.  19,  n.  i.  Akd)ide=:akasmdt,  T^.\-=animittain,  S'. ; 
=  miavasaravi,  C.  One  sense  of  kdnda  is  '  occasion,'  '  opportunity.' 
Vivritta-vadand,  i.  e.  mad-avalohandya,  '  for  a  look  at  me,'  S'.  This 
verse  is  an  example  of  the  Samadhi  Alan-kara,  S'. 

^  '  Therefore  be  provided  with  a  stock  of  provender ;  I  perceive  that 
you  have  made  the  penance-grove  a  pleasure-grove  [pleasure-garden].' 
GfihUa-jpdthei/a,  '  one  who  has  provided  himself  with  provender  or  the 
necessaries  for  a  lengthened  stay  from  home.'  According  to  K.  =  san- 
naddha,  '  equipped,'  '  prepared,'  i.  e.  for  rambling  in  the  precints  of 
the  hermitage.  The  Vidushaka  is  characteristically  anxious  about  the 
provisions. 

3  '  And  what  of  that  r 

Verse  46.    Vasanta-Tilaka  (a  variety  of  Sakvaki).    See  verses  8,  27,  31,  43. 

M  a 


li  II  ^f>T^T^^^^?5ff  II  84 

f^^^:  I 

TTiH  I 

^g;^  I  ^^^"^  HTHV^^w  wx?%^  fi=r^^f^  1  ^ 

%TT^I 

f^  ft^T^'  #:  I 

TT»n      II  ^^  «T^T  II 

^  A  king  might  take  a  sixth  part  of  liquids,  flowers,  roots,  fruit,  grass, 
&c. ;  but,  even  though  dying  with  want,  he  was  not  to  receive  any  tax 
from  a  Brahman  learned  in  the  Vedas  (Manu  vii.  131-133).  See  Indian 
Wisdom,  pp.  264,  265. 

^  '  These  hermits  pay  another  (kind  of)  tribute,  Avhich,  leaving  behind 
heaps  of  jewels,  is  welcomed  [rejoiced  in],'  i.  e.  which  is  Avelcomed  more 
than  heaps  of  jewels.  This  reading  of  the  oldest  Beng.  MSS.  seems 
preferable  to  that  of  the  Deva-n.  anyad  hhdgadlieyam  etesJidm  7-akslmne 
nipatati,  'another  tribute  accrues  (to  me)  for  their  protection.'  Blmga- 
dJieya  in  this  sense  is  masculine,  according  to  Amara-k.  S'.  and  some 
of  the  Beng.  have  jpunya  for  anya. 

^  '  That  tribute  which  arises  to  kings  from  the  (four)  classes  is  perish- 
able ;  but  hermits  [inhabitants  of  the  woods]  offer  us  a  sixth  part  of  (the 
merit  of  their)  penance,  (which  is)  imperishable.'  Varnebhyah,  i.e.  the  four 
classes  of  Brahmans,  Kshatriyas,  Vaisyas,  and  S'iidras,  according  to  K., 
S'.,  and  C.  Hence  it  would  appear  that  the  Brahmans  wei'e  liable  to 
some  kind  of  tribute  as  well  as  the  other  classes,  though  Manu  exempts 
them.  The  Beng.  have  dhanam  for  phalam.  Dadati,  third  person  plural 
(see  Gram.  331.  Obs.) 

'  We  have  accomplished  our  object,'  i.  e.  in  gaining  an  audience  of  the 
king,  S'.     Hanta,  an  exclamation  of  pleasure,  S'. 

'  Oh  !  it  is  to  be  by  the  hermits,  [it  must  surely  be  the  hermits]  who 

Verse  47.     Sloka  or  Anushtubh,     See  verses  5,  6,  li,  26, 


85  i>  %?rt^1s-^:  n  -  tq 

tT^T  I 
U  W  X'lWl-^  f^c5ToRXJ7T:  IS 

^  ^nrg  ■5nig  >?kt  i  ^rrl  ^T^f^=pTW  Tifirf R^j.ftfg'^fFirr^  i  ^  ^^ 


have  deep,  calm  voices,'  i.  e.  to  judge  by  the  tone  of  the  voices  which  I 
hear,  some  of  the  hermits  must  have  arrived. 

^  Properly  'the  ground  near  the  gate  of  the  palace'  (rdja-dvdo'a-pra- 
desa,  S'.),  but  here  simply  the  station  of  the  porter  {dvdra,  C.) 

^  The  present  for  the  future. 

^  '  Oh !  the  confidence  (inspired  by  the  sight)  of  his  person,  majestic 
though  (it  be) !  But  this  is  quite  natural  in  this  king  very  little  inferior 
to  a  Rishi.'  I)lptimat  =  tejasv{n,  'splendid/  'majestic'  Visvasanlyatd, 
'the  state  of  being  confided  in.'  Ujpcqmnna,  '  fit,'  'proper,'  'reasonable,' 
'  to  be  expected.'  Cf.  Vikram.,  Act  II,  ^ipapannam  visesJianam  asya 
vdyoh.  EisM-kaljpe,  'resembling  a  Eishi,  but  with  a  degree  of  inferiority;' 
see  kalpa  in  Diet,  and  Gram.  p.  65.  LVII.  Dushyanta  was  a  Rajarshi, 
and  therefore  one  degree  below  a  Rishi,  see  p.  44,  n.  2,  in  the  middle ; 
and  p.  39,  n.  3.  The  Deva-n.  reading  is  rishibhyo  ndtibhinne  rdjani,  but 
the  Beng.  is  here  preferable. 


fc^  II  '3lf>T§rT7T^r^c9»T  II  86 


f§^m  I 


TUT!^  I  ^^  ^  ^f^f^y^%  ^"^^t  I 


^  '  Althougli  he  abides  in  the  Asrama  [order]  of  a  royal  householder 
where  everything  is  to  be  enjoj^ed,  yet  he  also  day  by  day  accumulates 
the-merit-of-penance  through  the  act  of  protecting  (his  subjects).  Of 
him  also  having-his-passions-in-subjection,  the  (same)  sacred  title  of  Muni 
[or  Rishi],  but  (with  this  difference  that  it  is)  preceded  by  Raja  [i.  e. 
Rajarshi],  repeatedly  ascends  to  heaven,  being  chanted  by  pairs  of  (celestial) 
minstrels.'  Adhydh'dnta  =  svi-hrita,  '  appropriated/  '  taken  jDossession 
of,'  K.  Asrame:=dharindcarana-stha,ne,  J^.;=gdrhasthye,  'the  order  of 
a  householder,'  S'.  and  C.  Eakshd-yogdt,  see  p.  79,  1.  7;  yogdt,  'in 
consequence  of,'  '  by  reason  of,' '  through '  (at  the  end  of  comps.) ;  cf.  Manu 
vii.  144,  'The  highest  virtue  of  a  king  is  the  protection  of  his  subjects.' 
Cdrana-dvandria=^gandkarva-mitliuna,  'pair  of  Gandharvas,  or  celestial 
choristers.'  These  beings  were  the  musicians  or  minstrels  of  Indra's 
heaven,  just  as  the  Apsarases  were  the  dancers  and  actresses ;  and  their 
business  was  to  amuse  the  inhabitants  of  Svarga  by  singing  the  praises 
of  gods,  saints,  and  heroes.  (Jdrana,  'a  bard,'  'herald.'  Kevalam=eva., 
'  certainly,'  K.  This  verse  is  an  example  of  Vyatireka,  i.  e.  a  description  of 
the  difference  of  two  things  compared  in  some  respects  to  each  other,  S'. 

^  '  The  friend  of  Indra.'  Bala-hhid,  '  Indra,'  who  crushes  armies  with 
his  thunderbolt.  Salchi  at  the  end  of  some  comps.  (like  rdtri,  akshi,  &c.) 
changes  its  final  to  a,  and  becomes  a  noun  of  the  first  class  (see  Gram.  778 ; 
Pan.  v.  4,87.  91.  98.102).  Indra  is  the  chief  of  the  Suras  or  secondary  gods, 
being  inferior  to  the  gods  of  the  Triad ;  and  corresponds  to  the  Jove  or 
Jupiter  Tonans  of  classical  mythology.  In  his  lordship  over  Svarga,  or 
paradise,  he  might  be  supplanted  by  any  one  who  could  perform  a  hundi-ed 
Asva-medhas  or  horse-sacrifices  (see  p.  45,  n.  i).  He  and  the  other  Suras 
were  for  ever  engaged  in  hostilities  Avith  their  half-brothers,  the  demons 
called  Asuras  or  Daityas,  the  giants  or  Titans  of  Hindu  mythology,  who 
were  the  children  of  Kasyapa  by  Diti,  as  the  Suras  were  by  Aditi  (see 
p.  22,  n.  3).  On  such  occasions  the  gods  seem  to  have  depended  much 
upon  the  assistance  they  received  from  the  heroes  of  the  eaith,  such  as 
Bushy  anta,  Pururavas,  &c. 

Verse  48.     Mand.akranta  (a  variety  of  Atyashti).     See  verses  15,  33. 


87  »  ^ri'^^'^:  II  fcs 


^m  f^^l 


%TftTT:  I 


^^iftl^  ^^f^  f^^^  ^^ff  ^  "^^  II  ^e 


fcj^TT^  ^T^H^  I 


w    II  "g-xTTTwr  11 


^  '  This  is  not  wonderful,  that  he  whose  arm  is  as  long  as  the  bar  of  a 
city  (gate),  should  alone  govern  the  entire  earth,  having  the  ocean  as  its  dark 
[green]  boundary  [i.  e.  as  far  as  the  veiy  ocean].  For  the  gods,  constant 
in  enmity,  in  their  battles  with  the  demons,  expect  victory  through  [in] 
his  strung  bow  and  the  thunderbolt  of  Indra.'  Pa)'iglia=^argala,  'the 
bar  or  bolt  which  fastens  a  gate.'  In  a  city-gate  it  was  both  massive 
and  long  {stydna,  dlrgha,  C.),  and  therefore  an  object  of  comparison  highly 
sigiiificaut  of  muscular  strength.  It  should  be  borne  in  mind  that  length 
and  vigour  of  arm  were  prime  requisites  in  the  ancient  hero,  whose  fame 
depended  on  his  skill  and  power  in  managing  a  bow.  Hence  the  appositeness 
of  such  epithets  as  mahd-hdhu  and  prdnsu-ldhu,  '  long-armed.'  Bhunakti 
■=i:)dlayati,  C.  ;  hliuj  is  often  applied  to  a  king  in  the  sense  of  ruling 
and  protecting  the  earth;  of.  Tcritsnam  fritliiv'i'm  hhunhte,  Manu  vii.  148; 
also  Kaghu-v.  viii.  7,  iii.  4.  Asansante=icchanti,  'wish  for,'  'hope  for/ 
'  aspire  after.'  Samitishu  surah,  &c.,  this  is  the  Beng.  reading ;  the 
Deva-n.  have  sura-yuvatayo  baddha-vaird,  &c.  Daityaih,  see  last  note. 
Adhi-jye,  see  p.  9,  n.  2.  The  loc.  has  sometimes  the  force  of  the  instr. 
FauruJmta= Aindra,' helonging  to  Indra;'  Puru-huta,  'much-worshij)ped,' 
is  one  of  Indra's  thousand  names.  This  verse  is  an  example  of  the 
figure  called  Dipaka  or  '  illustration,'  S'. ;  its  use  is  to  throw  light,  as  it 
were,  upon  an  idea  by  some  apposite  illustration.     See  Indian  Wisdom, 

P-  455- 

^   Vi-ji,  'to  conquer,'  is  rightly  conjugated  in  Atm.  (Pan.  i.  3,  19). 


Verse  49.     Mand.^krakta  (a  variety  of  Atyashti).     See  verses  15,  33,  48. 


n>TT       II  Wr^JTTT^rmTI  II 
■?>TT  I 

t:t*tt    II  ^umw  ^Tk^  u 

^  I 

rnrr  i 
^m  I 

^mr  I 
f^l^^:     II  '^^^^^  n 

UITT      II  f^  ^i^  II 

^  '  Your  Highness  is  known  to  the  inhabitants  of  the  hermitage  (to  be) 
staying  here.'  Asrama-sad=dsrama-vdsin, '  a  dweller  in  a  hermitage/  *  a 
hermit;'  so  ndha-sad,  'a  dweller  in  paradise,'  'a  god;'  hence  sadana, 
'a  house.'  Vidita,  in  construction  with  the  gen.,  is  noticeable;  see  Pan. 
iii.  2,  1 88,  ii.  3,  67;  also  Raghu-v.  x.  40,  viditam  tapyamdnam  tena  vie 
hlmvana-trayam,  '  the  three  worlds  are  known  to  me  (as)  being  harassed 
by  him.' 

^  Iiakshas=zrdkshasa,  see  p.  40,  n.  5. 

^  Rdtram,  see  p.  86,  n.  2.     Dvltiyena,  see  p.  13,  n.  i. 

*  Sandthl-kriyatdm,  see  p.  26,  n.  3. 


^  ^  "^^  ^r%^f^  I    II  ?fff  f^m^i  II 

^       II  ^l^H  11 

^q^vfil^^g  ^f^m:  ^c5  t^^t:  II  mo II 

TXm      II  ^TOJIITHJI  II 

■g'H^  I 

f^^^^    I       II  l[frT  ffTt^P?^  II 

n^T  I 
fw^^oir:  I 

^  'This  is  a  becoming  trait  in  you,  an  emulatoi'  of  (your)  ancestors. 
Truly  the  descendants  of  Puru  are  ordained  (to  officiate)  in  the  sacrifices 
of  (giving)  exemption-from-fear  to  the  distressed  ;'  i.  e.  whilst  we  Brahmans 
are  consecrated  to  officiate  in  real  sacrifices,  the  highest  duty  of  kings  is 
the  protection  of  their  afflicted  subjects  (see  p.  86,  n.  i).  So  read  all  the 
Deva-n.  and  some  of  the  Beng.  MSS.  The  Beng.  (Bodleian,  234)  has 
satrena,  and  some  begin  the  verse  with  uj^akdrini  sarveshdm,  '  the  helper 
of  all.'  YuJita-rupam,  cf.  p.  15,  1.  3.  Apannabliaya-sattreshu  =  dpad- 
gatdndm  hhaya-trdne,  S'.     Di1cshitdh=^krita-])ratishthdh,  'consecrated.' 

^  Afi  may  be  used ^rasne,  'in  asking  a  question'  (cf.  p.  35,  1.  9). 

^  '  At  first  it  was  overflowing ;  (but)  now,  by  the  account  of  the 
Rakshasas,  not  even  a  drop  is  left.'  Parivdha  is  either  '  an  inundation,' 
or  'a  channel  for  carrying  off"  an  excess  of  water;'  the  Beng.  MSS.  have 
aparibddkam,  'unchecked.'  Vrittdntena^ndma-grahanena,  'by  the 
mention.'  

Verse  50.     6loka  or  Anushtdbh.     See  verses  5,  6,  11,  12,  26,  47. 

N 


Xm]  I 

f^l^^:  I 
^iftsfi:    II  irf^^  II 

T^^n      II  ^TT^TH  11 

^ftoir:  I 

C  3     ♦ 

Tiwr  I 

^ftcF:  I 
Tr?l  II  ?fTT  f^-gi^  I  ^«^7!i  ^  TTf^^Ti  II  ^TOTlW[5TI'^"^^''^8 

giTH^:  I 

®  ^^  >T^  I  -jti^^  I       f  ^nrg  inrg  nti  i  ^^rrsrTtRfir  i  ^FTTftrffr  ^g^- 

^  'I  will  guard  the  wheel  of  your  chariot.'  There  seems  to  be  a 
humorous  double  meaning  in  dakra-raksha,  which  may  also  be  translated, 
'  the  commander  of  the  wing  of  your  army ;'  the  Deva-n.  have  esa  rakkha- 
sddo  rakkhidorahi,  '  I  am  protected  from  the  Rskshasa.' 

^  'The  equipped  chariot  awaits  your  Majesty's  advance  to  victory;  but 
here  is  Karabhaka  just  arrived  from  the  city,  bearing  a  message  from  the 
queen-mother.'  Devindm  is  here  in  the  respectful  plui*al ;  so  amhdhhih 
two  lines  below. 

^  Atha  kim  {=vddham,  'yes')  is  used  an-glkritau,  see  p.  46,  n.  3. 


91  II  fffft^^sij:  u  (>c| 

THTT  I 

^rT"^5Rf5EEr^H  I  lift  'j^-5ft7T^T  I  W^TlT2T^f?T^T|. 

f^^^:  I 

^  '  On  the  fourth  day,  (which  is  now)  coming  [i.  e.  on  the  fourth  day 
after  to-day],  the  ceremony  [fast]  named  Putra-pinda-palana  [i.  e.  cherish- 
ing of  the  body  of  a  son]  Avill  take  place ;  thereat  [on  that  occasion] 
certainly  we  ought  to  be  honoured-with-a-visit  by  the  long-lived-one  [by 
your  Majesty,  long  may  you  live  !].'  Most  of  the  Beng.  MSS.  read  putra- 
pinda-pdrana ;  but  C,  substitutes  jpdlana,  and  interprets  the  phrase  by 
pwa-deha-2mshti-prada.  S'.  gives  the  same  interpretation,  but  reads 
paryupdsana  for  jjcilana.  Pinda,  deha-mdtre  iti  Medini,  'according  to 
Medini,  pinda  has  the  sense  of  body,'  S'.  and  6.  Putra  refers  to  the 
king  in  his  relation  to  the  queen-motlier.  The  Deva-n.  reading  {j^ravritta- 
pdrana  upavdsah,  'a  fast  which  has  come  to  an  end')  is  not  very 
satisfactory.  Upa-vdsa^vrata,  'a  religious  ceremonial  accompanied 
with  fasting,  but  not  necessarily  a  fast.'  K.  and  C.  observe  that  one 
name  for  this  ceremonial  was  j)utra-rdja,  and  that  it  consisted  in  offering 
various  presents  to  the  young  king  of  sweetmeats,  clothes,  &c.,  just  as 
might  be  done  in  the  present  day  on  the  occasion  of  a  birth-day. 
Dirghdyus,  see  p.  9,  n.  i.  Vayam  is  used  in  plural  like  devlndm  above. 
Samhhdvayitavydh,  see  p.  26,  n.  i. 

"^  '  In  this  direction  the  business  of  the  hermits,  in  the  other  the 
command  of  a  venerable  parent  (calls  me).  Both  are  not  to  be  neglected. 
How,  in  such  a  case,  can  an  arrangement  be  effected  ]'  Dvayam  apt, 
'  both  the  one  and  the  other ;'  api  is  often  affixed  to  dvi  in  this  sense ; 
see  Amara-k.  ii.  i,  5;  Malavik.  p.  16,  1.  22.  In  Hitop.,  1.  2048,  dvayam 
without  api  has  the  sense  of  '  both.' 

^  '  Stand  between,  like  Trisan-ku.'  The  story  of  this  monarch  is  told 
at  length  in  Eamay.  i.  57-60  (see  also  p.  43,  n.  i).  He  is  there  described 
as  a  just  and  pious  prince  of  the  Solar  race,  who  aspired  to  celebrate  a 
great  sacrifice,  hoping  thereby  to  ascend  to  heaven  in  his  mortal  body. 
He  first  requested  the  sage  Vasishtha  to  officiate  for  him ;   but,  being 

N   Z 


q^  n  ^fi<s|M^(^^ct*(u  92 


refused,  he  then  applied  to  the  sage's  hundred  sons,  by  whom  he  was 
cursed  and  degraded  to  the  condition  of  a  Candala.  In  this  pitiable  state 
he  had  recourse  to  Visvamitra,  who  undertook  to  conduct  the  sacrifice, 
and  invited  all  the  gods  to  be  present ;  they,  however,  refused  to  attend. 
Upon  this  the  enraged  Visvamitra,  by  his  own  power,  transported  Tri- 
san-ku  to  the  skies,  whither  he  had  no  sooner  arrived  than  he  was  hurled 
down  again,  head  foremost,  by  Indra  and  the  gods ;  but,  being  arrested  in 
his  downward  course  by  Visvamitra,  remained  suspended  between  heaven 
and  earth,  forming  a  constellation  in  the  southern  hemisphere.  The  story 
is  differently  told  ia  some  of  the  Puranas  (Wilson's  Vishnu-p.  p.  37  !>  note). 
They  and  the  Hari-v.  describe  Trisan-ku  as  a  wicked  prince,  guilty  of 
three  heinous  sins  (sanku).  S'.  adopts  this  view  of  his  character,  and 
calls  him  krita-bahutara-malina-karmd  raja.  Antard  =  tapovana-sva- 
nagarayor  madhye,  'between  the  hermitage  and  the  city.'  The  facetious 
allusion  to  Trisan-ku  is  quite  characteristic  of  the  Vidushaka,  and  affords 
an  example  of  the  Vyahara  Alan-kara,  S'.  and  C. 

^  '  Verily  I  am  embarrassed.  From  the  difference  of  the  places  of  the 
two  duties  [i.  e.  on  account  of  the  distance  between  the  place  where  the 
two  duties  have  to  be  performed]  my  mind  is  divided  in  two,  as  the  stream 
of  a  river  driven  back  [made  to  recoil]  by  rocks  (lying)  before  it '  (cf.  the 
sentiment  at  verse  34).  Purah-=agre,  'in  front,'  'ahead.'  Although 
pratihatam  saile, '  which  has  struck  on  a  rock,'  is  the  reading  of  the  Beng. 
MS.  (Bodleian,  233)  and  most  of  the  Deva-n.,  yet  the  other  Bengali  and 
S'.  read  sailaih,  which  I  prefer.  The  Deva-n.  read  srotovaho,  gen.  case 
oi  sroto-vah,  f.  'a  river.'  Some  MSS.  have  srotovaham=nadl-sambandhi, 
'belonging  to  a  river'  (K.,  S'.,  and  C.),  an  adjective  agreeing  with  srotah. 
This  verse  is  an  example  of  the  Yathopama  Alankara,  or  '  comparison  by 
the  use  of  the  conjunction  yathd! 


Verse  51.     Sloka  or  Anushtubh.     See  verses  5,  6,  11,  12,  26,  47,  50. 


93  "  f¥rrt^sif:  »  Q.^ 

T,T^T      II  ^ftRUH  II 

f^iR^:  I 
^nn  I 

f^w^:    II  ^iTt»T  II 
TT»n    II  '^TTTRTraH  ii 

TTfjTXinfiT  I  *^  W^  ff  g^TT^sftR  ^^Tpa  ^^W.  \ 

^  '  You  have  been  received  by  the  queen-mother  as  a  son ;  therefoi-e  let 
your  honour,  having  returned  from  hence  and  having  announced  that  my 
mind  is  intent  on  [zealous  for]  the  business  of  the  hermits,  have  the 
goodness  to  discharge  the  office  of  a  son  towards  her  Majesty.'  Putra  id 
2)ratigrihltah,  i.  e.  tvam  poshita-pufro  hhavasi,  'you  are  an  adopted 
son,'  S'.     Some  MSS.  have  putratvam  for  puira-krityam. 

^  '  Surely  you  do  not  suppose  me  to  be  afraid  of  the  Rakshasas.' 
^  'How  is  this   possible   in   your  honour]'    or,  'how   could   such   a 
thing  be  thought   of  in  your  honour?'     Bhavati,   loc.  sing,  of  hhavat. 
Sambhdvyale  may  mean,  'is   fitting,'  'is   consistent.'     Mahd-hrdhmana 
is  generally  used  ironically. 

*  '  I  will  go,  as  it  should  be  gone  by  the  younger  brother  of  a  king.' 
^   Yuva-rdja,   'the   young   prince,'  who   was   the   heir-apparent    and 
generally  associated  with  the  reigning  monarch  in  the  throne. 
"  Vatu,  'a  youth,'  'a  lad;'  here  it  is  equivalent  to  'fellow,'  'chap.' 
^  Kaddcid,  'perchance.'      Frdrthand  =  abhildshita,  'desire,'  'pursuit,' 


<i8  II  ^fJTfnR^fffpJW  11  94 

f^^oji:  I 


'^?^l 


II  1%?ft^si:  II 


'suit;'  i.e.  Sakuntald-vishaydnusandhdna-rupa-kathd,  'the  story  of  my 
pursuit  of  S'akuntala,'  S'. 

^  '  From  reverence  for  the  Rishis,'  lit.  '  from  the  venerableness  of  the 
Rishis.' 

^  '  Where  are  we,  (and)  where  a  person  brought  up  with  fawns  out  of 
sight  of  love  1  O  friend  !  let  not  a  word  uttered  heedlessly  in  jest  be 
taken  in  earnest.'  Kva-dvayam  atyantdsambhdvandydm,  '  two  kva'a 
are  expi'essive  of  excessive  incompatibility,'  S'.  (see  p.  14,  n.  i).  Ndga- 
rikdranya-janayoh  samhandho  nopapadyate  iti  bhdvah,  '  the  meaning  is 
that  a  connection  between  a  town-bred  person  and  a  forester  is  not 
possible,'  K.  Paroksha-mantnat7ia=:apratyaksha-inanmatha  or  ajndta- 
manmatha  or  agocara-kdma,  '  one  who  has  had  no  perception  or  expe- 
rience of  love,'  '  one  who  is  out  of  the  reach  of  its  influence.'  Parihdsa- 
vijalpita  ■=■  hdsya-bhdsliita,  K. ;  =  kautuka-hhdshita,  S'. ;  cf.  parihdsa-vijalpa 
in  Act  VI.  The  Beng.  MSS.  read  vikalpita,  '  invented.'  Paramdrthena 
=  tattvena. 

Verse  52.    Vaitaliya,  containing  twenty-one  syllables  to  the  half-verse,  each  half- 
verse  being  alike,  the  first  and  third  quarter-verses  ending  at  the  tenth  syllable, 

v^V^  —  ^  KJ  —  KJ  —  v^  —        v^v-* \^  Ky  —  v.y  —  'U  — 


95  >i  ^ift^rriT^  1%^^^: 


<iM 


f^rar:  i 

f IK^^  ^^:  ^  ^  f^'f^T^^tlftr  II M?  II 


^  'A  pupil  of  the  Eacrificing-(Brahinan)  bearing  Kusa  grass.'  Yaja- 
mdna  =  yajvan,  'a  sacrificer,'  'priest '(see  Eaghu-vansa  xviii.  ii).  In 
Telugu  it  has  acquired  the  sense  of  '  master.'  Cf.  tatah  pravisato  Bharata- 
^ishyau,  Vikram.,  Act  III.  Some  read  yajamanah  sishyah.  The  transla- 
tion would  then  be,  '  a  pupil  occupied  about  a  sacrifice.'  The  pupil,  or 
religious  student,  certainly,  did  not  officiate  himself.  Sishya,  in  fact, 
denotes  a  Brahmacarin,  or  young  Brahman  in  that  state  of  pupilage 
through  which  every  Brahman  had  to  pass,  living  in  the  house  of  his 
preceptor,  who,  in  return  for  instruction  given,  required  his  assistance 
in  various  menial  offices,  in  collecting  materials  for  sacrifice,  and  in  asking 
alms.  '  Let  the  student  carry  water-pots,  flowers,  cow-dung,  fresh  earth, 
and  Kusa  grass,  as  much  as  may  be  useful  to  his  preceptor ;  let  him  bring 
wood  for  the  oblation  to  fire ;  let  him  go  begging  through  the  whole 
district,'  &c.  (Manu  ii.  176,  &c.)     Kusa,  see  p.  19,  n.  i. 

^  '  Since  on  his  Highness  liaving  merely  entered  the  hermitage,  our  rites 
have  become  free  from  molestation.'  So  read  the  oldest  MSS.  supported 
by  K. ;  others  prai^is^fa  evdsramam  tatra-bhavati,  &c. 

'  '  What  mention  of  fitting  the  arrow  (to  the  bow)  ?  for  by  the  mere 
sound  of  the  bow-string  from  afar,  as  if  by  the  roar  of  the  bow,  he  dispels 
the  obstacles.'     Kd  kathd,  'what  account?'  i.  e.  what  necessity  for  fitting 


Verse  53.     ^loka  or  AncsHTUBH.     See  verses  5,  6,  11,  12,  26,  4?,  50,  51. 


II  tlft^«n^c9^^  'g  I  ^TWl^  II     ft^cf^  I  ^^^^^^^^•T 


the  arrow  1  the  expulsion  of  the  demons  who  impede  our  rites  is  efiPected 
by  the  mere  twanging  of  the  bow,  without  the  use  of  the  arrow  {sara-san- 
dhdnam  antarena,  S'.),  in  the  same  manner  as  a  threatening  roar  often 
suffices  to  scare  those  who  hear  it.  Cf.  pratUahdo  hi  harer  hinasti  nagdn, 
Vikram.,  Act  I.  Hunkdra  is  the  roar  of  any  fierce  animal.  The  use  of  iva 
shews  that  the  figure  by  which  the  sound  of  the  bow  is  thus  designated  is 
Utpreksha,  see  Indian  "Wisdom,  p.  454.  So  Bhatti-k.  (x.  44),  in  giving 
an  example  of  this  figure,  describes  a  mountain  as  stretching  out,  as  it 
were,  a  huge  hody  between  heaven  and  earth  to  protect  the  land  from  the 
inroads  of  the  sea. 

^  '  For  strewing  on  the  altar,'  or  'on  the  ground  near  it,'  see  p,  19,  n.  i, 

^  Ritvij,  '  a  priest,'  especially  '  an  officiating  priest,'  lit.  '  one  who 
sacrifices  at  the  prescribed  time,'  from  ritu,  'a  season,'  and  ij—yaj,  'to 
sacrifice.'  An-ritvig  yajiiam  na  gacchet,  'one  ought  not  to  go  to  (perform)  a 
sacrifice  unattended  by  an  officiating  Brahman.'    See  Manu  iv.  57,  ii.  143. 

^  '  In  the  air,'  i.  e.  speaking  in  the  air.  This  is  an  example  of  akdsa- 
hhdshitam  or  dkdsa-vdhyam,  which  is  defined  by  S'.  to  be  dura-stha- 
hhdshanam,  '  speech  at  a  distance,'  or  asarw'am  nivedanam,  '  bodiless 
statement ; '  and  by  K.  as  apravislitaih  saha  dldpah,  '  conversation  with 
(characters)  not  on  the  stage.'  It  is,  in  fact,  a  speech  addressed  to  some 
person  outside  or  off  the  stage,  the  actor  at  the  same  time  fixing  his  eyes 
in  the  air,  or  on  some  object  only  visible  to  himself.  Hence  in  K.  dkdse 
is  followed  by  the  words  laksliam  or  lakshyam  haddhvd,  '  fixing  his  gaze.' 
Cf.  dkdia-haddha-Jakshah,N\kxa,m..,  Act  IV;  Mudra-r.  p.  6,  1.  19;  p.  31, 
1.  3.  The  answer  which  is  supposed  to  be  given  is  also  dkd'sa-hhdshitam, 
and  is  not  heard  by  the  audience.  The  actor  on  the  stage  pretending  to 
listen  {srutim  ahliinlya)  repeats  the  imaginary  reply,  always  introducing 
it  with  the  words  kim  bravishi,  Sahit.-d.  p.  177. 

*  '  For  whom  are  brought  this  Usira-ointment  and  lotus-leaves,  with 
fibres  attached?'  Uslra  =  vlrana-kanda,  'the  root  of  Virana,'  a  fragrant 
grass  (Andi-opogon  Muricatum)  with  which  a  cooling  ointment  was  made. 
Mrindla-=visa, '  the  fibres  of  the  stalk  of  the  lotus.' 


II  ^fTT  f^-gsTnr:  ii 

11  f^-^%TH:  II 

^  '  S'akuntala  is  excessively  indisposed,  from  injury  inflicted  by  the 
heat  [from  a  sun-stroke]  ;  is  it  for  the  cooling  of  her  body  that  you 
say  (they  are  brought)  1'  Lan-ghandt  =  dg7idtdt,  K.  ;  =  abhib7iavdt,  S'.  ;  = 
2xcribhavdt,  C.  Root  lan-gli  means  '  to  leap  over/  '  overstep,'  '  transgress,' 
'  to  inflict  an  injury,'  '  insult.'  Nirvdpaiia,  '  a  refrigerant  remedy,'  from 
the  causal  of  nir-vd,  'to  refresh,'  'cool;'  cf.  nirvdpayitd,  ver.  65. 

^  '  Let  her  be  nursed  with  care ;  for  she  is  the  (very)  breath  of  his 
reverence  (Kanva),  the  head  of  (our)  society.  I  also  will  just  deliver 
into  the  hands  of  Gautami  for  her  the  soothing  water  consecrated  in  the 
sacrifice.'  Upacar,  '  to  attend  on  a  patient,'  '  administer  remedies,'  &c. 
Uc6hvasitam-='prdndh,  '  breath  ;'.=j'fvanaH?^,  'life,'  i.e.  as  precious  as  his 
own  life.  Cf.  Lam.  iv.  20,  '  The  breath  of  our  nostrils,  the  anointed  of 
the  Lord,  was  taken,'  &c. ;  also  Kumara-s.  vii.  4.  Vaitd7iika=vitdndkhya- 
ydga-samhandhin, '  belonging  to  the  sacrifice  called  vitdna,' '  sacred,' '  holy.' 
See  Indian  Wisdom,  p.  197,  Vitdna  is  also  'the  sacrificial  hearth  on 
which  the  sacred  fire  was  kept.'  The  sdnty-udaka  may  have  been  a  kind 
of  holy  water,  like  the  '  eau  b^nite '  of  the  Roman  Catholics.  Gautami, 
the  name  of  the  sister  of  Kanva,  K. 

^  The  Vishkambha  or  Vishkambhaka,  according  to  the  Sahitya-darpana 
and  Katavema's  commentary  on  the  opening  speech  of  Act  II.  of  this 
play,  is  an  introductory  monologue  or  dialogue,  so  called  from  its  con- 
cisely compressing  (vi-shkambh)  into  a  short  space  an  account  of  those 
subordinate  parts  of  the  plot  not  enacted  before  the  audience,  a  knowledge 
of  which  is  essential  to  the  comprehending  of  the  action  of  the  remainder  of 
the  play  {vritta-vartishyamdndndm  kathdnsdndm  nidarSakah,  san-kship- 
tdrthas  tu  vishkambhah,  Sahit-d.  p.  146;  see  also  p.  62,  n.  2  of  this  play). 
The  Vishkambha  may  occur  at  the  begiuning  of  any  of  the  Acts,  even  of  the 
First,  immediately  after  the  Prastavana  {dddv  an-kasya  dariitah).  It  may 
be  spoken  by  two  out  of  the  three  sets  of  characters  into  which  the 
dramatis  personse  of  an  Indian  play  are  divided,  viz.  the  inferior  (nlca), 
who  speak  Prakrit  anuddttoktyd,  'in  the  low  tone;'   and  the  middling 

Q 


<»b  II  ^TftT^^5l^f1f4H  II  9B 


II  w^  fpft^sf :  II 

T^'TT    11  ^N^  f?r:^g^  n 
^T%  rTlT^  ^^  m  mWi  ^^"STrfifrT  ^  f^%lR;i 


{madhya,  madliyama),  who  speak  Sanskrit  uddttoktya, '  in  the  high  tone  ;' 
but  not  by  the  chief  (pradhdna),  such  as  the  hei'o,  &c.  Again,  it  may  be 
spoken  by  one  character  in  the  form  of  a  soliloquy,  or  by  two  in  the  form 
of  a  dialogue ;  and  either  by  characters  of  the  middle  class  only,  when  it 
is  called  Buddha,  'pure;'  or  by  those  of  the  middle  and  lower  combined, 
when  it  is  called  viUra  or  san-kirna,  '  mixed '  {madliyena  madhyamd- 
hhydm  vd  pdtrdhhydm  samprayojitah  hiddliah  sydt  tu  san-kirno  nida- 
madhyama-kaljiitah).  Sometimes  the  characters  are  exclusively  those  of 
the  inferior  class,  who  speak  Prakrit ;  sometimes  more  than  two  appear 
on  the  stage  at  once,  in  which  cases  it  is  properly  called  Pravesaka, 
though  these  terms  are  regarded  as  identical  by  the  MSS.  and  com- 
mentators (vishJiamhha  eva  suvyaktaih  pravelaka  iti  smritah,  K. ;  prave- 
Saka  eva  vishkamhhakah,  S'.)  The  Sahit.-d,  restricts  the  former  title  still 
further  by  applying  it  to  an  interlude  only  {prave^ako  '' nuddttoktyd  nlca- 
pdtra-prayojitah,  an-ka-dvaydntar  vijheyah  Sesharn  vishkamhhake  yathd). 
In  Vikram.,  Act  V,  the  opening  soliloquy  is  styled  Pravesaka  both  in 
the  MSS.  and  in  the  Calcutta  edition.  According  to  the  Sahit-d.  the 
present  monologue  is  a  S'uddha-vishkambha.  In  the  Beng.  MSS.  it  is 
termed  a  Pravesaka. 

^  '  I  know  the  potency  of  penance ;  it  is  (also)  known  to  me  that  that 
maiden  is  subject  to  another  [is  in  a  state  of  tutelage].  But  as  water 
does  not  turn  back  from  the  valley,  (neither)  does  my  heart  from  that 
(S'akuntala) ; '  i.  e.  I  know  that  if  I  attempt  to  carry  her  oflF  by  force  or  by 
stealth,  the  power  acquired  by  penance  is  such,  that  the  Eishi  will  effect 
my  destruction  by  a  curse,  &c.  {idpddind  noAam  vidhdsyati,  S'.)    Nimndd, 


Verse  54.     Arta  or  G.5tha.     See  verse  2. 

|>^w—  I II |—  v../w|v^  —  <^|—  ^v^l  — 

v^vj—       —  v^vjlwv^—    llw  —  w ^  —  v^w       — 


99  »  ^ir't'i^si:;  II  <»<». 

frT5R^^^  ^ftl^^^m:  I  fir:  I 


scil.  deSdt,  'fi-om  low  land/  see  Hitop.  1.  2651.  The  Deva-u.  MSS.,  un- 
supi^orted  by  the  commentators,  substitute  the  following  for  the  second 
line  of  the  above  verse,  Alam  asnii  tato  hridaymn  tathdpi  nedam  nivarta- 
yitum,  'nevertheless,  I  am  not  able  to  turn  back  this  heart  from  that 
(damsel).' 

^  '■  0  divine  flower-armed  (god),  by  thee  and  by  the  moon,  who  (seem) 
to  be  worthy  of  confidence,  the  whole  company  of  lovers  is  deceived. 
Why  so  1  [because]  of  thee,  (there  is  said  to  be)  the  property  of  having 
flowers  for  arrows,  of  the  moon  the  property  of  having  cold  beams ; 
both  these  (properties)  are  observed  to  be  unti-ue  in  such  as  me;  (for) 
the  moon  emits  fire  with  rays  charged  with  cold ;  thou  also  makest  (thy) 
flower-arrows  hard  as  adamant.'  The  Hindu  Cupid  or  Kama-deva,  '  god 
of  love,'  is  the  son  of  Vishnu  or  Krishna  by  Lakshmi,  who  is  then  called 
Maya  or  Eukmini.  He  is  armed  with  a  bow  made  of  sugar-cane,  the 
string  consisting  of  bees,  and  with  five  flower-tipped  arrows  (whence  his 
name  Panca-vana)  which  pierce  the  heart  through  the  five  senses.  The 
names  of  the  five  arrows  (according  to  Bharata,  cited  by  S'.)  are — i. 
Hm-shana,  'Gladdener;'  2.  Prahasana,  *  Exhilarator ; '  3.  Mohana, 
'Fascinator;'  4.  MurcJiana,  'Sense-destroyer;'  5.  Fil'ars/ia?ia, 'Distractor.' 
According  to  K.  the  names  of  the  five  flowers  which  point  these  arrows, 
and  may  be  supposed  to  possess  properties  similar  to  those  implied  in  the 
names  of  the  arrows  themselves,  are — i.  Aravinda,  a  kind  of  lotus; 
2.  Aioka;  3.  Sirlsha;  4.  CvAa  or  Amra,  i,  e.  the  mango;  5.  Utjpala  or 
blue  lotus.  But  according  to  Sir  W.  Jones  [Hymn  to  Kama-deva]  they 
are — i.  Campaka;  2.  Cuta  or  Amra;  3.  KeSara  or  Ncic/a-keSara;  4. 
Ketaka;  5.  Vilva  or  Bilva.  In  both  lists  the  Cuta  occurs.  This  is 
certainly  the  favourite  flower  of  the  god  (cf.  the  frequent  allusions  to  it 


Verse  55.   Malini  or  Manini  (a  variety  of  Ati-SakvarT).   See  verses  10, 19,  20,  38. 

O  2 


«)00  II  ^T^TTI^TfTFSH  II  lOO 


in  Gita-g.  iii.  12,  iv.  6,  &c.);  but  in  verse  135  the  e^iih^i  pancdhhyadhika 
is  applied  to  this  flower,  and  is  explained  by  S'.  to  mean  '  a  sixth  arrow, 
in  addition  to  the  five '  (cf.  Vikram.,  Act  II,  kimuta  wpavana-sahakdraih, 
&c.)  It  is  clear  that  some  authorities  do  not  include  the  mango  in  the  list. 
The  Gita-g.  (x.  14)  mentions  five  other  flowers  as  occasionally  employed 
by  the  god,  viz.  the  bandhuka,  madhuka,  nila-nalina  or  blue  lotus,  tila,  and 
hinda.  Another  account  includes  the  Mallika  or  jasmine  amongst  the 
five,  in  Hindu  erotic  poetry,  cooling  properties  are  attributed  to  the 
rays  of  the  moon,  said  to  distil  nectar ;  hence  some  of  his  names — iita- 
mayukha,  liima-raimi,  Txima-kara,  amrita-su,  sudhd-nidhi,  &c.  On  the 
other  hand,  the  heating  eff'ect  of  these  rays  on  the  lover  is  often  alluded 
to,  e.g.  iltdnius  tajpanah,  Gita-g.  ix.  10,  iv.  7,  v.  3;  cf  nandana-vana- 
vdtdh  Hkhina  iva  (Vikram.,  Act  II),  and  pddds  te  SaSindh  sukhayanti, 
&c.  (end  of  Act  III).  Sdrtka  =  samilha,  properly  '  a  caravan,'  Hitop^ 
1.  2574.  Kutah,  p.  55,  n.  2.  A-yathdrtham  =  viparita-kriyam,  'having 
a  contrary  effect.'  Diiayam,  see  p.  91,  n.  2.  Garhhaih,  see  p.  18,  1.  5. 
Vajrasdrl-karosTii,  see  p.  14,  1.  2. 

^  '  Verily,  e'en  now  the  fire  of  Siva's  wrath  burns  in  thee  like  the  sub- 
marine fire  in  the  ocean ;  otherwise  how  couldst  thou,  O  agitator  of  the 
soul,  with  nothing  left  but  ashes,  be  so  scorching  towards  such  as  me?' 
The  story  of  the  incineration  of  Kama-deva  by  a  beam  of  fire  darted 
from  the  central  eye  of  S'iva  is  thus  told  in  the  RSmayana  (i.  25,  16): 
'Kandarpa,  whom  the  wise  call  Kama  (Cupid),  had  formerly  a  body. 
He  once  approached  S'iva,  the  husband  of  Uma  (Parvati),  soon  after  his 
marriage,  that  he   might  influence  him  with  love  for  his   wife.     S'iva 


Verse  56.  Upajati  or  AkhyaNaki  (a  variety  of  Trishtubh),  each  Pada  or 
quarter-verse  being  either  Indra-vajrd  or  Upendra-vajra,  the  former  only  differing 
from  the  latter  in  the  length  of  the  first  syllable.     See  verse  41. 


lOl  H  "^IT^Sf :  U  <\0'=\ 


happened  then  to  be  practising  austerities,  and  intent  on  a  vow  of  chastity. 
He  therefore  cursed  the  god  of  love  in  a  terrible  voice,  and  at  the  same 
time  a  flash  from  his  terrific  eye  caused  all  the  limbs  of  his  body  to 
shrivel  into  ashes.  Thus  Kama  was  made  incorporeal  [whence,  as  some 
say,  is  his  power  over  the  minds  of  men]  by  the  anger  of  the  great  god, 
and  from  that  time  has  been  called  "  the  bodiless  one  "  {A7i-an-ga).'  Aurva, 
'submarine  fire,'  called  hadava  or  hddava,  and  personified  as  the  son  of  the 
saint  Urva.  The  fable  is  told  in  Hari-v.  (ch.  xlv),  and  is  noticed  in 
Troyer's  Raja-taranginT  (iii.  170).  The  Rishi  Urva,  who  had  gained 
great  power  by  his  austerities,  was  pressed  by  the  gods  and  others  to 
beget  children  that  he  might  perpetuate  his  race.  He  consented,  but 
warned  them  that  his  off"spring  would  consume  the  world.  Accordingly, 
he  created  from  his  thigh  a  devouring  fire,  which,  when  produced, 
demanded  nourishment,  and  would  have  destroyed  the  whole  earth,  had 
not  Brahma  appeared  and  assigned  the  ocean  as  its  habitation,  and  the 
waves  as  its  food.  The  spot  where  it  entered  the  sea  was  called  Badavd- 
mukha,  '  the  mare's  mouth.'  Doubtless  the  story  was  invented  to  suit 
the  phenomenon  of  a  marine  jvdld-mukhi  or  '  volcano,'  which  exhaled 
bitumeuous  inflammable  gas,  and  which  occasionally  shewed  itself  above 
the  sea,  perhaps  in  the  form  of  a  horse's  mouth.  Langlois  places  the 
position  of  it  on  the  coast  north  of  Malabar. 

^  '  Nevertheless,  the  fish-bannered  (god),  even  though  incessantly  bring- 
ing mental  anguish,  (will  be)  acceptable  to  me,  if  employing  (as  the 
subject  about  which  he  inflicts  pain)  that  (maiden)  with  long  intoxicating 
eyes  he  so  strike  (me).'  Makara-ketu,  a  name  of  Kama-deva,  is  derived 
from  the  makara,  or  marine  monster,  subdued  by  him,  which  was  painted 
on  his  banner  (ketu).  'By  the  mention  of  this  title,  his  invincibleness  is 
indicated,'  S'.  Adhikritya=-uddUya,  'with  reference  to,'  S'.  and  C. ;  see 
p.  6,  n.  2,  and  p.  77,  n.  i;  also  E,aghu-v.  xi.  62,  idntim  adhikritya 
anvayun-kta. 

Verse  57.     Arya  or  Gatha.     See  verse  2. 


HO^  n  'SlfHstlH^I'^'WoiH  II  1 02 

II  ^  ^ft^!T^  II  w  ^  ^fj  ^f^w  ^Hftj  ^<^^t^^Trr: 


^  '  In  vain,  truly,  O  bodiless  (god),  hast  thou  perpetually  been  brought 
by  me  to  growth  by  hundreds  of  desires.  Is  it  becoming  of  you,  drawing 
your  bow  to  your  very  ear,  (to)  discharge  (your)  arrows  even  upon  me 
(your  votary)  ]'  San-kal2}a  =  ic6hd,  'wish,'  SravanopakantJie  dkrishya  = 
karndntikam  dniya,  '  drawing  the  string  of  the  bow  back  as  far  as  the 
ear.'  Ujpakantha,  '  near,'  lit. '  near  the  neck ;'  cf.  Raghu-v.  ix.  57,  dkarna- 
krishtam  vdnam.  Yukta  =  u&ita.  The  passage  fi'om  Bhagavan  Kdmadeva 
(p.  100)  to  vdnamokshah  is  given  on  the  authority  of  the  Taylor  and  ray 
own  Bombay  Deva-n.  MS.,  supported  by  S'.  and  C.  and  all  the  Beng. 
MSS.  The  Mackenzie  MS.  has  part  of  the  passage,  but  Colebrooke's  omits 
it  altogether. 

^  '  Where,  indeed,  at  the  conclusion  of  the  rite  being  permitted  to 
depart  by  those  who  were  present  at  the  sacrifice,  shall  I  refresh  myself 
weary  with  fatigue?'  Sadasya,  'any  assistant  or  by-stander  at  a  sacrifice.' 
The  Beng.  have  nirasta-vighnais  tapasvibhih,  '  by  the  hermits  whose 
obstacles  have  been  removed.' 

^  '  S'akuntala  along  with  her  female  friends  is  passing  [lit.  causing  to 
go]  this  intensely  hot  time  of  the  day  pi'obably  on  the  banks  of  the 
Malini,  possessed  of  inclosures  of  creepers.'  Valaya,  properly  '  an  encir- 
cling hedge ;'  here  it  may  mean  '  a  bower.' 


Verse  58.    Upajati  or  Akhyanaki  (a  variety  of  Trishtubh).    See  verses  41,  56. 


I03  II  ^^"^sf :  II  cjo^ 


^  'I  conjectui-e  that  the  very  delicate  one  has  not  long  since  passed  by 
this  avenue  of  young  trees,  because  the  cavities  of  the  flower-stalks  whose 
flowers  have  been  plucked  off  by  her,  do  not  yet  close  up,  and  these 
fragments  of  tender-shoots  are  seen  (still)  unctuous  with  milky -juice.' 
Vithi=pan-kti.  Sammilanti  =  san-kucanti,  'contract.'  Bandhana=: jpra- 
sava-bandha7ia=vrinta,  'a  flower-stalk,'  S'.  Ba7icUiana-koshds=vrintd- 
hhyantardni,  &'.;=vrinta'garbhdni,  C,  Ami,  'these,'  i.e.  2^'^ro-vartinah, 
'lying  in  front  of  us.'  Kiialaya-cclieddh -^ i:)allava-Ti}ianddli.  Kshlra- 
snigdhdh-=dugdha-ciTckandh.  "When  a  stalk  has  been  some  time  broken 
off,  it  contracts  and  the  milk  dries  up.  '  The  duty  of  gathering  flowers 
and  cutting  stalks  for  sacrificial  purposes  might  have  been  entrusted  by 
the  hermits  to  S'akuntala ;  hence  it  would  be  inferred  that  she  had 
passed  that  way.  This  is  an  example  of  the  Anumana  Alan-kara,'  S'.  and 
C.     Some  of  the  Deva-n.  MSS.  omit  the  above  couplet. 

^  '  Oh  !  how  delightful  is  this  spot  by  (reason  of)  the  fresh  breeze  ! ' 
Alio,  an  exclamation  implying  approbation  {praiansdydm),  S'.  Pra- 
vdta  =  prakrishta-vdta,  K. ;  =  praSasta-vdta,  '  a  good  breeze,'  S'.  (see 
p.  37,  n.  i). 

^  'The  breeze,  fragrant  with  the  lotuses  (and)  wafting  the  spray 
[particles]  of  the  waves  of  the  Malinl,  is  able  to  be  closely  embraced  by 


Verse  59.     Arta  or  Gatha.     See  verse  2. 

|—  w>^| ||—  ww| |v^  —  v.^l^v...'—  I 

__|       __      |__1|      __       |-^.|  w  I      --      I 

Verse  60.     Arta  or  Gatha.     See  verse  2. 

Iv^   —   >^| II^WWV^ V**  —    v^v^l    — 


sod  n  '5i5?^rrfT^MT?5»7  ii  104 


(my)  limbs  inflamed  by  the  bodiless  one.'  mhya  (like  yogya  and  some- 
times yukta)  gives  a  passive  sense  to  the  infinitive.  The  Beng.  MSS.  and 
the  Calcutta  ed.  read  ^ahyo  in  the  nom.  case  agreeing  with  favanah, 
which  would  appear  at  first  sight  to  be  the  better  reading.  But  K. 
expressly  states  that  iakyam  is  here  used  adverbially,  and  quotes  a 
parallel  passage  from  Ramayana,  iahyam  anjalihhih  pdtum  vdtah,  'the 
breezes  are  able  to  be  drunk  by  the  hollowed  palms.'  A  passage  may  be 
added  from  the  Hitop.,  vibJmtayah  Sakyam  avdjituyn,  '  great  successes  are 
able  to  be  obtained ;'  and  another  from  Malavik.  verse  58,  na  Sakyam 
upekskiturn  kupitd  (see  also  Maha-bh.  i.  769).  Aravinda,  a  kind  of 
lotus,  see  p.  25,  n.  i.  Kana-vdhin=slkara-vdhaka,  'wafting  cool  spray,' 
S'.  An-an-ga,  'the  bodiless  god,'  see  p.  100,  n.  i.  A-virala,  lit.  'having 
no  interstices,'  'close.'     The  Beng.  read  nirdaya7n=dridham. 

^  '  At  the  entrance  of  it  where-there-is-white-sand,  a  fresh  line  of  foot- 
steps is  seen,  raised  in  front,  depressed  behind  through  the  weight  of  her 
hips.'  Avagddhd  =  nimnd.  Pdndu-sikate  {■=.dhavala-hdluke)  is  a  Bahu- 
vrihi  comp.  agreeing  with  dvdre.  The  weight  of  the  hips  of  a  beautiful 
female  is  a  favourite  subject  of  allusion  (cf.  jpaicdd-natd  guru-nitam- 
hatayd  asydh  pada-pan-ktih,  Vikram.,  Act  IV;  Sronl-hJidrdd  alasa- 
gamand,  Megha-d.  81).  Hence  one  of  the  names  of  a  lovely  Avoman  is 
nitamhinl,  'having  large  and  handsome  hips  and  loins.'  Compare  the 
epithet  '  Callipyge '  applied  to  a  celel)rated  statue  of  Venus. 

^  '  Through  the  branches.'  The  Calcutta  ed.  has  vitapdntarito,  '  con- 
cealed by  the  branches.' 

^  '  The  highest  object  of  my  eye-sight,' '  the  full  bliss  of  my  eyes '  ( = netrd- 


Verse  61.     Arta  or  Gatha.     See  verse  2. 

||^  —  wl llv.^'v^—   |—  ^-'V>'|w  —  »-^| |   — 

v^  —  <^|v-/w—  ||w<^—  1 I        v^  —  WV..'      — 


I05  II  gtTtxfts-^:  11  <^oM 

II  ^^!n|^l»T^w:  II 

^^tlc^T  I 
TT1TT  I 

f  w^  I 


m 


nanda,  K. ;  nayana-nirvriti,  caJcshuh-suhha,  S'.)  Nirvana  or  apavarga 
is  properly  '  final  beatitude,  consisting  iu  emancipation  from  further 
transmigration.' 

^  '  Yonder  the  best-beloved  object  of  my  wishes,  reclining  on  a  stone- 
seat  strewed  with  flowers,  is  attended  by  her  two  friends.'  Manoratha- 
priyatama,  '  most  dear  by  desire,'  i.  e.  not  by  actual  possession  or  by  any 
other  method,  K.  Sild-2}atta-==pdshdna-khanda,  see  p.  76,  n.  2.  Anvds, 
'to  sit  near'  (anu,  as). 

^  '  Are  in  the  act  of  fanning  her.'   Upa-vlj, '  to  fan  ;'  cf  vy-ajana, '  a  fan.' 

^  'Is  this  wind  from  the  (fan  of)  lotus-leaves  agreeable  to  thee?'  see  p.  25, 
n.  I,  in  the  middle.  Api,  see  p.  89,  n.  2.  Some  Deva-n.  MSS.  read  siihaadi 
for  sukliayati,  but  the  above  is  supported  by  K.  and  the  oldest  MSS. 

*  '  Can  this  be  the  fault  of  the  heat  ?  or,  as  is  passing  in  my  mind  (is  it 
owing  to  love)  V  i.  e.  or  is  love,  as  I  conjecture,  the  true  cause  ? 

^  Kritam  sandehena,  see  p.  30,  1.  6,  with  note. 

p 


^  '  This  form  of  my  beloved,  having  the  Usira  applied  to  the  bosom, 
and  having  only  one  armlet  (and  that  formed)  of  lotus-fibres  hanging- 
loose,  (is  certainly)  disoi-dered,  but  even  so  is  lovely.  Granted  that  the 
heat  of  the  two  influences  of  love  and  the  hot  season  [or  the  heat  induced 
by  the  prevalence  either  of  love  or  of  the  sultry  weather]  be  equal,  still 
disorder  is  not  inflicted  on  maidens  by  the  hot  weather  in  such  a  charming 
manner,'  i.  e.  since  the  disorder  apparent  in  the  person  of  S'akuntala  only 
contributes  to  her  beauty,  it  is  clearly  not  caused  by  the  hot  weather,  but 
by  love.  Uilra,  see  p.  96,  n.  4.  Two  other  names  for  this  plant  are 
jalaSaya,  'growing  in  water,'  and  avadaha,  'allaying  fever;'  the  slender 
fibres  of  it  are  now  known  by  the  name  of  Khaskhas,  and  are  used  in 
India  in  trellises  for  cooling  the  air.  Praiithila=^adridha,  S'.  ■,=-komala, 
*  withered,'  C.  '  Her  body  was  so  enfeebled  that  she  could  not  bear  the 
weight  of  two  armlets  or  bracelets ;  she  therefore  had  only  one,  and  that 
made,  not  of  gold,  but  of  lotus-fibres  {mrindla-ghatita)  tied  loosely  round 
the  arm,'  S'.  Sdhddha-=sa-plda,  C.;=sa-vyadha,  K.  'diseased,'  'deranged.' 
Tadaiji, '  even  so ;'  even  in  this  manner  or  under  these  disadvantages ;  tad 
is  here  used  adverbially.  This  reading  is  supported  by  the  oldest  MSS. 
and  by  K.;  but  some  of  the  Deva-n.  have  kima2)i  ramanlyam, '  somewhat 
pleasing.'  Kdmam,  see  p.  55,  n.  3.  Prasarayoh,  lit.  '  of  the  two  preva- 
lences ; '  prasara=prasa)i-ga,  'attachment,' '  connection,'  S'. ;  but  the  simple 
meaning  is  '  spreading,'  '  prevalence.' 

^  Tan-nimitta, '  resulting  from  it,'  i.  e.  arising  from  love. 

Verse  62.    SikhabinI  (a  variety  of  Atyashti).    See  verses  9,  24,  44. 


I07  II  ^rT^^S^:  II  e^o$ 

^^^  I 


'^f?  I  TmU  t%i  m^w  ff^^TO  I  ?t^  \ 

^^fTrST       II  ftm  ^^^T|r^rq  II 

'snwTT  I 

f^f^ftrrf"^  ^^^T^  I  f^^t^  x^TTlr^T^  ^^Tftr^ 

U^  I 

^  ^fi^  I  Jmrtft-i^^^nfT  f^^^  I  >?^g  i  ir^nf*T  wt^^itjt^  i       ^  ^f;^  i 


^  '  We  are  not  indeed  intimately  conversant  with  matters  relating  to 
love ;  but  as  the  condition  of  lovers  is  heard  of  (by  us)  in  legendary  tales, 
of  such  a  kind  I  perceive  is  thy  (condition).  Say,  from  what  cause  (is) 
thy  disorder  1  (for)  indeed  without  being  accurately  acquainted  with  the 
disease,  (there)  can  be  no  application  of  the  remedy.'  An-ahliyantare, 
nom.  du.  fem.  of  a  Bahuvrlhi  or  compound  adjective  formed  from  the 
substantive  ahhyantara,  '  interior,'  '  inside,'  by  prefixing  the  privative  an, 
in  the  same  manner  as  in  an-antara,  '  uninterrupted.'  An-ahhyanfara, 
lit.  '  one  not  admitted  to  the  inside.'  Cf.  gandhhyantara,  '  one  who  is  a 
member  of  a  religious  association.'  Madana-gatasya,  see  p.  38,  n.  i. 
Itihdsa=-j)urd-vritta,  S'.    Ni-handha,  'a  composition,'  'narrative.' 

P  % 


lot 


II  '5Tf»T^^T5If 'ff^JH  11  1 08 


^f  nToST      II  ^n?7XTfTH  II 
ftlXT^T  I 

TT^  I 

^  ^??  ^^^  I  ^f  m  V?Trrfw  I  fcff?fTr*R  WTH^^^^  I  ^^f^  ^  ^ft- 

^  *  My  attachment  [affection]  even  now  is  strong.'  Ahhi-niveia  implies 
'firm  attachment  to'  or  'intense  pursuit  of  any  object  (here  =^ab7dlfisha). 

^  '  Tliy  limbs  are  wasting  away  [lit.  thou  art  abandoned  by  thy  limbs]. 
Thy  lovely  complexion  alone  deserts  thee  not.' 

^  '  For,  indeed,  her  face  has  its  cheeks  excessively  emaciated,  her  bosom 
has  its  breasts  destitute  of  firmness,  her  waist  is  more  slender,  her  shoulders 
are  quite  drooping,  her  complexion  is  pale ;  she  being  tormented  by  love 
appears  both  deplorable  and  (yet)  lovely,  like  a  Madhavl-creeper  touched 
by  the  wind,  the  scorcher  of  (its)  leaves.'  I{shdma-kshdma-kapola  = 
atikrUa-ganda,  S'.  The  repetition  of  kshdma  may  imply  '  becoming 
gradually  every  day  more  and  more  emaciated,'  as  Priyamvada  had  said 
anu-divasam  parihtyase  an-gaih.    KcUMnya-mukta,  the  Beng.  have  yukta, 


Verse  63.     Sardula-vikiudita  (a  variety  of  Atidhriti).     See  verses  14,  30,  36, 
39.  40- 


I09  ii  ^rrt^sij:  II  «^o(i 

but  the  loss  of  firmness  in  the  breasts  would  rather  be  a  sign  of  debility. 
Prakdma=atyartham,  'excessively/  S'.  So  the  commentator  on  Gita-g. 
iv.  ly,  vii.  40,  explains  nikdmiam  by  atUayena.  Similarly  kmtiam  has 
the  sense  of  niscitam,  '  certainly.'  May  the  meaning  not  be  '  stoop  of 
their  own  accord/  i.  e.  '  languidly/  '  listlessly/  from  their  being  allowed  to 
fall  without  any  effort  being  made  to  raise  them?  Soshanena=:soshakenay 
i.  e.  by  the  wind  that  dries  up  the  leaves  and  causes  them  to  fall  (jiattra- 
pdtaka-vdytmd),  K.,  S'.  Mddham,  a  large  and  beautiful  creeper  bearing 
white  fragrant  flowers,  constantly  alluded  to  in  the  plays  (see  p.  1 1 2,  n.  3). 

^  '  To  whom  else  shall  I  relate  it  (if  not  to  you,  my  two  friends)  ?'  Yadi 
Icatlianhjam  tadd  hhavatlhhymn,  S'.  ' 

^  '  Our  importunity  is  on  this  very  account.  Grief  shared  with  affec- 
tionate friends  becomes  supportable  suffering.'  Nir-handha,  'urgency/ 
'  pressing  solicitation.' 

^  '  This  maiden  being  questioned  by  the  persons  who  are  the  partners  of 
her  sorrows  and  joys,  will  most  certainly  declare  the  cause  of  her  anguish 
(now)  concealed  in  her  breast.  Although  (I  was)  looked  upon  longingly 
by  her  repeatedly  turning  round,  I  (nevertheless)  at  the  present  moment 


Verse  64.    Vasanta-tilaka  (a  variety  of  Sakvaki).    See  verses  8,  27,  31,  43,  46. 


V\o 


IIO 


W  I 
U»TT      II  ^t»T  II 

experience  an  uneasy-anxiety  for  hearing  (her  reply).'  Ja7ia  =  sakhl- 
jana;  though  used  in  sing.,  it  may  have  a  plural  signification.  Sa7na- 
duhkha-suklia, '  one  who  has  the  same  joys  and  sorrows'  (cf.  sama-duhkha- 
sukJiah  jnyate  locanahhyam,  Vikram.,  Act  I).  Bald,  properly  *a  girl 
sixteen  years  of  age/  S'.  Na  na  vakshyati=.vaks1iyati  eva,  S'. ;  two 
negatives  give  intensity  to  the  affirmative  {dvau  nishedhau  iwakritam 
artham  gamayatah,  S'.) ;  see  p.  24,  n.  2.  Mano-gatam—hridaya-stham, 
see  p.  38,  n,  i.  Atrdntare=:asminn  avasare,  K.  Sravana-kdtaratdm=: 
Sakuntald-prativacana-Sravcma-hhirutdm.  According  to  Bharata  the  four 
ways  by  which  a  maiden  encouraged  the  advances  of  her  lover  were  lekha- 
prastlidpana, '  sending  a  letter ;'  snigdlia-vikshita, '  a  loving  glance  j'  mridu- 
hhdshita,  '  soft  speech  ;'  and  duti-sampreshana,  '  sending  a  messenger,'  S^. 
Although  S'akuntala  had  favoui'ed  her  lover  with  one  of  these  tokens,  yet 
he  was  fearful  that,  when  about  to  reply  to  her  friends,  she  might  through 
carelessness  (pramddatas)  confess  to  an  affection  for  some  other  person,  S'. 

^  '  Met  my  eye,'  '  crossed  my  sight,'  lit.  '  came  across  the  path  [range] 
of  my  sight.'     Cf.  yasya  netrayoh  pathi  sthitd  tvam,  Vikram.,  Act  I. 

^  '  Love,  indeed,  the  cause  of  my  fever,  has  himself  become  the  cooler  of 

Verse  65.     Arya  or  Gatha.     See  verse  2. 

\j  \j  ~     \  \^  —  \^  \ II Ivw-v^—  |v>  —  v^l |  — 

v^v^v^v^l I 11^  —  ^1 I        ^        I \  ^ 


Ill  II  ]5iT^^")s^:  II  «i«!«i 

^^^Tqftp5n   itftr  I  ^^fT  ^W  ft^l  % 

it ;  as,  on  the  passing  off  of  the  heat,  a  day  dark  with  clouds  (which  was 
at  first  hot,  becomes  afterwards  the  cooler)  of  living  creatures.'  This 
refers  to  the  clouds  which  rise  and  disperse  at  the  end  of  the  hot  season, 
making  the  air  fearfully  close  and  stifling ;  until  at  last  a  downpour  comes 
and  with  it  cool  weather.  Smara,  '  the  ideal  one,'  is  one  of  the  names  of 
Kama-deva,  from  smri,  'to  recollect;'  see  p.  loo,  n.  i.  NirvCi'payitd,  'the 
extinguisher,'  'refresher,'  'cooler'  (see  p.  97,  n.  i);=swMa-^e<wA, 'the  cause 
of  pleasure,'  S'.  Tapdtyaye=-grishmcmte, '  at  the  end  of  the  hot  season,'  K. ; 
K.  and  S',  quote  a  parallel  passage  from  the  Ratnavali  (p.  64),  tapati  pi'd- 
vrishi  nitai-dm  ahhyarna-jaldgamo  divasah,  '  in  the  rainy  season  when  the 
rain  is  near  at  hand  the  day  is  especially  hot.'  Some  of  the  Deva-n. 
MSS.  read  ardha-sydma,  '  half-obscured,'  which  is  not  supported  by  any  of 
the  commentators,  nor  by  the  oldest  MSS. 

^  '  Then  if  (it  be)  approved  by  you,  so  act,  that  I  may  be  commiserated 
by  the  royal  sage.  Otherwise  most  certainly  (it  will  happen  that  you 
will  have  to)  pour  out  for  me  water  with  sesamum-seed ;'  i.  e.  you  will 
have  to  celebrate  my  funeral  obsequies.  Oblations  to  the  spirits  of 
deceased  relatives,  called  S'raddha,  generally  consisted  in  offering  a  cake 
made  of  rice  and  milk  (j)inda-nirvdjpana),  or  in  pouring  out  water  (udaka- 
ddna,  vdaha-hriyd),  or  water  and  sesamura  seed  mixed.  In  the  latter 
case  it  was  called  tilodaka-ddna,  tila-tarpana,  &c.  The  ceremony  as 
performed  by  Brahmans  is  described  in  Manu  iii.  203,  &c. ;  see  especially 
iii.  223.  Dattvd  sapavitrain  tilodakam,  'having  poured  out  water  with 
sesamum  seed  and  Kusa  grass.'  See  Indian  Wisdom,  pp.  208,  253,  &c. 
K.  refers  in  illustration  to  a  verse  towards  the  end  of  Act  VI.  of  this 
play,  where  Dushyanta  says,  Nunam  jprasuti-vikalena  mayd  prasiktam 
dhautdSru-Sesham  'udakam  pitarah  pivanti,  '  in  all  probability  my 
(deceased)  ancestors  are  (now)  drinking  the  only  offering-of-water  that  is 
left  to  them,  (consisting  of)  glistening  tears  poured  foi-th  by  me  destitute 
of  posterity.'  Sihcatam-=-nirvcqMtam,  K,  Vartethdm,  sometimes  vrit  has 
the  sense  of  '  to  behave,'  '  to  act.' 


'^R^^T  I 
finf^T      II  TT^^^II 

^  ^^^  I  ^Tm^^TC!^  ^Tc^^UUrM  I  TqrrF?^:^^>n^m  I  ^  c5HT*T1JjT: 

c  ^%  I  f^wT  I  ^r^c^s^T  '5if>Tf;i!^^:  i  w^i  m^Hji^t  f  ^  ^t  ffiRs^- 

^  '  She  is  far  gone  in  love,  and  unable  to  bear  loss  of  time,'  i.  e.  her 
love  has  reached  that  point  which  brooks  no  delay.  Cf.  durm-udho  'syah 
pranayah,  Vikram.,  beginning  of  Act  IV.  Vammaha  or  hammaha  is 
the  proper  Prakrit  equivalent  for  manmatha,  according  to  Vararuci 
ii.  38,  iii.  43.  Lassen,  lustit.  Prak.  p,  245,  although  the  MSS.  give 
mammalia. 

^  '  He  on  whom  she  has  fixed  her  affections  is  the  ornament  of  the 
Pauravas  [p.  15,  n.  i],  therefore  her  love  is  fit  to  be  approved,'  or  'it  is 
proper  that  her  love  should  meet  with  our  approval.'  Yuhtam  is  here 
used  like  iahyam,  see  p.  103,  n.  3.  Baddha-hhdva,  ef.  yasmin  baddha- 
bhdvd  asi  tvam,  Vikram.,  beginning  of  Act  III. 

2  '  Where  should  a  great  river  end  its  course  excepting  at  the  ocean  1 
What  (tree)  excepting  the  Sahakara  [mango]  can  support  the  Atimukta 
[Madhavi  creei^er]  with  (its)  new  sprouts  V  Ava-tri  (properly  '  to  descend ' 
or  'alight')  is  here  applied  to  the  disemboguing  of  a  river  into  the  ocean. 
Yathd  mahd-nadl  samudram  pravisati,  tathd  rupavatl  tvam  Dushyante 


113  "  ^'^■^'^sw*  i>  *«*i^ 

TT1TT  I 


evdnurakta,  S'.  The  Sahakara  is  described  p.  28,  n.  i.  The  Atimukta  is 
the  same  as  the  Madhavi  or  vernal  creepei",  called  also  VasantI  and 
Pundraka  (see  p.  108,  n.  3).  'The  beauty  and  fragrance  of  the  flower  of 
this  creej^er  give  them  a  title  to  all  the  praises  which  Kalidasa  and 
Jayadeva  bestow  on  them.  It  is  a  gigantic  and  luxuriant  climber ;  but 
when  it  meets  with  nothing  to  grasp,  it  assumes  the  form  of  a  sturdy  tree, 
the  highest  branches  of  which  display,  however,  in  the  air,  their  natural 
flexibility  and  inclination  to  climb,'  Sir  W.  Jones,  vol.  v.  p.  124. 

^  '  "Why  need  we  wonder  at  this,  since  the  constellation  VisakhS  courts 
[goes  after]  the  young-moon?'  i.e.  if  the  constellation  Visakha  (or  the 
sixteenth  lunar  asterism,  which  is  frequently  written  in  the  dual  Visakhe, 
as  containing  two  stars)  is  eager  for  a  union  with  the  Moon,  why  need  we 
wonder  at  S'akuntala's  desire  to  be  united  with  a  prince  of  the  Lunar  race  1 
Sasdn-ka-lekhd  is  properly  '  a  digit  of  the  moon,'  or  the  moon  in  its  most 
beautiful  form  when  quite  young.  A  comjilete  revolution  of  the  moon, 
with  resj)ect  to  the  stars,  being  made  in  twenty-seven  days,  odd  hours,  the 
Hindus  divide  the  heavens  into  twenty-seven  constellations  [asterisms]  or 
lunar  stations,  one  of  which  receives  the  moon  for  one  day  in  each  of  his 
monthly  journeys.  As  the  Moon  [Candra]  is  considered  to  be  a  masculine 
deity,  the  Hindus  fable  these  twenty-seven  constellations  as  his  wives,  and 
personify  them  as  the  daughters  of  Daksha.  Of  these  twenty-seven  wives 
(twelve  of  whom  give  names  to  the  twelve  months)  Candra  is  supposed 
to  shew  the  greatest  affection  for  the  fourth  (Rohini),  but  each  of  the 
others,  and  amongst  them  Visakha,  is  represented  as  jealous  of  this 
partiality,  and  eager  to  secure  the  Moon's  favour  for  herself.  Dushyanta 
probably  means  to  compare  himself  to  the  Moon  (he  being  of  the  Lunar 
race,  p.  15,  n.  i),  and  S'akuntala  to  Visakha.  The  selection  of  Visakha, 
rather  than  Rohini,  may  perhaps  be  explained  by  a  reference  to  p.  6,  1.  6, 
where  we  learn  that  the  summer-season  had  barely  set  in  at  the  period 
when  the  events  of  the  drama  were  supposed  to   be  taking  place.     If 

Q 


ftnN^  I 

^■^T(J  I 

f^^^R<^  ¥W  ¥^  TJTIT  "qfrr^^H  II  %%  II 

a  f^fffHfk  f^^^^  i?if^  I  ^TTfirfiT  ^^fi^  I       ^^  ^;^»T^  i       ''  "^i^ 

therefore  the  season  corresponded  to  the  middle  of  May,  the  month  would 
probably  be  Vaisakha,  and  Visakha  would,  therefore,  be  appropriately 
chosen  before  Kohinl.  This  passage  may  also  be  interpreted,  but  not  so 
consistently  with  the  fable,  by  referring  vUaJche  to  the  two  female  friends, 
and  sasdnha-leUha  to  S'akuntala.  The  meaning  would  then  be,  '  It  is  not 
to  be  wondered  at  that  these  two  friends  should  follow  S'akuntala  and 
assist  in  carrying  out  her  schemes,  any  more  than  that  the  two  stars 
of  Visakha  should  go  after  the  young  moon.'  Anuvartete-=anusaratah, 
K,  Cf.  in  Vikram.,  Act  I,  (jitralekhd-dvitlydm  jpriya-saklmn  UrvaSlm 
grihitvd  VisaMid-sahita  iva  hhagavdn  Soma  iipasthitah  sa  rdjarshih. 

^  '  (Your)  "  unobservedly  "  will  require  thought,  (your)  "  quickly  "  (is) 
easy.'     This  use  of  id  in  quoting  previous  words  is  noticeable. 

^  'For  this  golden  bracelet,   having  its  jewels  sullied  by  the   tears 


Verse  66.     Haeini  (a  variety  of  Atyashti),  containing  seventeen  syllables  to  the 
Pada  or  quarter-verse,  each  Pada  being  alike. 

-  -  -  11 


"^WWVJV./  —    1    —  ■■ ^  —   w   \J 


115  "  i|Tf^ifts^:  II  «>«^M 

ftr^^^     II  f^f^T^  II 

(rendered)  scorching  from  internal  fever  night  after  night  flowing  from 
the  outer-corner -of- my-eye  which  rests  on  my  arm,  slijjping,  slipping  down 
[i.  e.  as  it  constantly  slips  down]  from  the  wrist,  without  pressing  on 
[catching  on,  hitching  on]  the  scars  (that  are  caused)  by  the  friction  of 
the  bow-string,  is  repeatedly  pushed  back  by  me.'  Vivarna-mani-hrita,  lit. 
'  made  into  a  colourless  gem,' '  made  so  that  its  jewels  are  devoid  of  colour.' 
Apdn-ga=neb'a-pra,nta.  Pravartihldh^skhaladhhih.  An-atilulita=an- 
atisakta,  'not  closely  adhering,'  K.  ■,=:7idbhilupta,  S'.  and  C.  The  same 
word  occurs  at  the  end  of  this  Act,  where  allusion  is  made  to  the  flowery 
couch  of  S'akuntala,  sarira-lulitd,  'which  her  body  had  pressed.'  One 
sense  of  root  ltd  is  certainly  to  'adhere,'  'stick,'  'cleave.'  The  Deva-n. 
MSS.  all  have  an-ahhilulita  with  the  same  meaning,  unsupported  by  K. 
and  the  other  scholiasts,  and  the  oldest  Beng.  MSS.  Through  emaciation 
and  disuse  of  the  bow  (cf.  p.  70,  1.  8,  with  p.  67,  1.  12)  the  callosities  on 
the  fore-arm,  usually  caused  by  the  bow-string,  were  not  sufficiently 
prominent  to  prevent  the  bracelet  from  slipping  down  from  the  wrist 
to  the  elbow,  when  the  arm  was  raised  to  support  the  head.  This  is  a 
favourite  idea  with  Kalidasa  to  express  the  attenuation  caused  by  love 
(cf,  Megha-d.  2,  kanaka-valaya-hhransa-rikta-jyrakoshthah,  'having  the 
fore-arm  bare  by  the  falling  of  the  golden  bracelet).'  The  Beng.  have  an- 
atilulita-jyd-ghdtm-okdd,  agreeing  with  mani-bandhandt,  which  Avould 
appear  at  first  sight  to  be  the  better  reading.  I  have  followed  K.  and 
the  Deva-n.  MSS.  in  making  this  compound  agree  with  valayam.  It  may, 
however,  as  K.  observes,  be  taken  adverbially.  Mani-handhana,  'the 
place  for  binding  on  jewels,'  '  the  wrist.' 

^  '  Let  a  love-letter  be  composed  for  him.  Having  hidden  it  [made  it 
hid]  in  a  flower,  I  will  deliver  it  into  [cause  it  to  reach]  his  hand  under 
the  pretext  of  [as  if  it  were]  the  remains  (of  an  offering  presented)  to 
an  idol.'  3Iadana-lekhah=anan-ga-lekhah,  C.;=.s7nara-bhdva-sucakam 
lekham,  S'.  Sumano-g(ypUa  =  kusuma-saivgupta,  S'.  Devatd-seshdpade- 
sena,  the  Beng.,  supported  by  S'.,  read  devatd-sevdpades'ena,  'under  pretext 
of  honouring  a  divinity.'  K.  reads  devatd-vyapadesena,  with  the  word 
prasdda  inserted  in  the  margin.     Devatd-sesha  is  supported  by  C.,  and 

Q  2 


'  ft^^^  ^^^d  '^wm  I  f^  "^T  ^^3^cTT  Hm^^  I 

ftm^T  I 


explained  by  him  as  nirmalya,  'the  remains  of  an  offering  of  flowers 
presented  to  an  idol.'  Garlands  of  flowers  were  so  ofiered.  A  love-letter 
was  one  of  the  four  recognized  modes  of  encouraging  a  lover  (see 
p.  109,  n.  3). 

^  'This  very  injunction  [suggestion]  of  my  friend  is  weighed  (in  my 
mind)/  i.  e.  I  must  consider  before  I  can  consent  to  it.  This  is  the  reading 
of  the  two  oldest  MSS.     One,  however,  has  said  or  sahi. 

2  '  Therefore  just  think  of  some  pretty  composition  in  verse,  accompanied 
by  an  allusion  to  yourself.'  Ujjanydsa-purva,  lit.  '  preceded  [headed]  by 
an  allusion.'  Lalita-jpada-handhana,  of.  lalitdriha-handham,  Vikram., 
Act.  II ;  pada-bandhana,  lit.  '  the  connection  or  composition  of  quarter- 
verses,'  cf  paddni,  ver.  68  of  this  play. 


117  i»  ^fThcfts^:  n  cjcj^ 

tf^^  ^Rf^^  ^ftfti  iq^^  ^l:f^  I 

^^p5T      II  ^ftRTW  II 

^  'That  very  one,  0  timid  one,  from  whom  thou  apprehendest  a 
refusal,  stands  pining  for  a  union  with  thee.  The  lover  may  or  may  not 
win  Fortune,  (but)  how,  being  beloved  (by  her),  should  he  be  difficult-to- 
be-won  by  Fortune  V  Srl^=- Lalcsliml,  'the  goddess  of  beauty  and  fortune,' 
here  identified  with  S'akuntala  or  with  the  object  of  the  lover's  hopes  and 
aspirations.  The  commentators  throw  no  light  on  this  passage.  The 
meaning  seems  to  be,  '  There  is  always  a  doubt  whether  the  suitor  will 
gain  favour  with  Fortune,  or  with  the  beautiful  maiden  who  may  be  the 
object  of  his  love,  but  when  it  is  certain  that  he  is  beloved  by  her,  how 
can  she  have  any  difficulty  in  gaining  him  ?  for  there  surely  will  be  no 
doubt  of  his  being  willing  to  accept  her  favours,  however  uncertain  may 
be  her  encouragement  of  his  advances.'  The  verse  which  follows  this  in 
the  Beng.  MSS.  is  probably  spurious. 

^  '  0  thou  undervaluer  of  thine  own  excellences,  who  now  would  ward 
off  with  the  skirt  of  a  garment  the  autumnal  moonlight,  the  cooler  of  his 
body]'  i.  e.  (according  to  S'.)  this  prince  is  too  sensible  to  be  averse  to  a 
union  with  one  so  beautiful  as  thou  art.  Nirvdpayitrim,  cf.  nirvdj)ayita, 
ver.  65,  and  see  p.  97,  n.  i.  Patantena,  cf.  in  Act  V.  patdntena  muJcham 
dvritya  roditi. 

'  '  I  am  now  (acting)  under  (your)  dii-ections,'  i.  e.  it  is  by  your  orders 
that  I  do  this  ;  niyojitdsmi  hhavatlbhydm  glti-karane,  '  I  am  directed  by 
you  to  compose  verses,'  S'. ;  *  I  am  only  following  your  directions,  therefore 
you  are  responsible  if  I  meet  with  a  repulse,'  S'. 


Verse  67.    Vansa-sthavila  (a  variety  of  Jagati).     See  verses  18,  22,  23. 


«i<»fc  n  ??fH5rTH^i'$fi««jfl  II  1 1 8 

n^  I 

^^^c5T  I 

fim^^  I 
^^  "^f?  I 

^  '  Fitly,  indeed,  do  I  gaze  on  my  beloved  with  an  eye  that  forgets  to 
wink,  because  the  countenance  of  her  composing  [whilst  she  is  in  the  act 
of  composing]  verses  has  one  eyebrow  raised ;  (and)  by  her  thrilling  cheek 
she  discloses  her  affection  for  me.'  Vismrita-nimeshena  is  very  exjDressive 
of  a  fixed,  earnest  gaze.  Chezy  translates,  '  O  spectacle  enchanteur  !  dont 
je  serais  jaloux  que  le  moindre  clignement  d'ceil  me  privat  un  instant  i' 
Kantakita,  lit.  'having  the  downy  hair  of  the  cheek  erect  like  thorns'  (:= 
pulaJcdncita).  The  erection  of  the  hair  of  the  body  [pulaka,  roma-kantaJca, 
romdhcana)  indicates  exquisite  delight,  according  to  the  notions  of  the 
Hindus.  Cf.  Vikram.,  Act  I,  mama  angam  sa-roma-kantakatti  an- 
huritam. 

^  '  But  the  writiug-materiails  indeed  are  not  at  hand.'  Most  of  the 
MSS.  have  hu  for  Sanskrit  khalu.  Lassen  (Instit.  Prak.  p.  192)  shews 
that  kkhu  is  the  proper  form  after  a  short  vowel. 

^  '  Engrave  the  letters  [make  engraving  of  the  letters]  with  your  nails 


Verse  68.     Arya  or  Gatha.     See  verse  2. 


—  <^w —    ^    ^        II    —    WW—    —         W    —    V^V.^lw'—         — 

—  WW WWWwII—    WW w  w 


119  "  ^ir^^'^s^:  II  cjc^Q 

^fnTHT      II  Wt^  ^^ftTRT  II 


■3'>if  I 


c  ,__. 


^f  ^iTTST      II  •^T^^fw  n 
ftr|?!I  THlfrT   =Jf«4lH*HrTT  ^^^T^T^n  ^^T^frf  IliQII 


on  this  lotus-leaf  smooth  as  a  parrot's  breast.'  Sukodara,  'a  parrot's 
breast,'  it  also  means  'a  leaf  of  the  Tallsa  tree'  {■=tdlUa-pattra);  in  Vikram,, 
Act  IV,  the  colour  of  a  scarf  is  compared  to  the  same  thing  {iukoclara- 
Sydmam  standnSukam),  and  in  Maha-bh.  ii.  1035,  the  colour  of  horses 
{iukodara-samdn  hay  an).  The  Prakrit  is  answerable  for  nikshipta-varnam 
hum.  This  is  the  reading  of  all  the  Deva-n.  MSS. ;  the  Beng.  have  pada- 
ccheda-hhaktyd  nakhair  dlikJiyatdm. 

^  'Thy  heart  I  know  not,  but  day  and  night,  O  cruel  one.  Love 
vehemently  inflames  the  limbs  of  me,  whose  desires  are  centred  in  thee.' 
Such  is  the  reading  of  the  Taylor  MS.  and  my  own.  The  other  Deva-n. 
agree,  but  give  manorahdim  for  manorathdni,  in  concord  with  an-gdni. 
Manorahdi  and  manorahae  may  both  stand  for  the  Sanskrit  gen.  fern, 
manorathdydh  (in  concord  with  mama),  and  both  are  equally  admissible 
into  the  metre  (Lassen's  Instit.  Prak.  pp.  304,  305,  147).  The  inter- 
pretation of  Candra-sekhara  supports  this  reading  (nishkripa  tapayati 
haliyas  tvad-ahhimukha-manorathdyd  an-gdni).  This  verse  is  called 
by  Katavema  the  upanydsa  or  '  allusion,'  see  p.  1 1 6,  n.  2 ;  see  also  the 
next  note  on  verse  70. 


Verse  69.     Udgatha  or  GiTi.     See  verse  4. 


H^o  II  ^W5|H5l*n175H  U  1 20 


TJW      II  ^^>T^W  II 

^»^      It  f^ffl^  ^tgr^THT  II 
II  ^r^c3T>5f^f»T^fiT  M 


'  '  Thee,  O  slender-limbed  one,  Love  inflames ;  but  me  he  actually  con- 
sumes incessantly ;  for  the  Day  does  not  so  cause  the  lotus  to  fade  as  it 
does  the  moon.'  Kumuda  or  kumudvatl  is  a  kind  of  lotus,  which  blossoms 
in  the  night  and  fades  by  day  {kumudvatl  candra-virahena  santapta 
hhavati,  S'.),  here  compared  to  S'akuntala.  Kumudvatl  is  usually  '  a  group 
of  lotuses.'  SaSdn-ka,  '  hare-marked,'  i.  e.  the  moon.  Dushyanta  again 
compares  himself  to  the  moon  (cf.  p.  113,  n.  i).  This  with  the  pre- 
ceding verse,  according  to  S'.  and  C.,  is  an  example  of  the  figure  called 
Uttarottara. 

^  '  "Welcome  to  the  speedy  (fulfilment  of  thy)  desire  ! '  or  '  welcome  to 
the  object  of  thy  desire  which  does  not  delay  (its  appearance).'  The  Beng. 
insert  samthita-jphalasya  or  6intita-plialasya. 

'  '  Thy  limbs,  which  closely  press  the  couch  of  flowers,  (and  are)  fra- 
grant by  the  crushing  of  the  quickly-faded  lotus-fibres,  being  grievously 


Verse  70.     Arya  or  Gatha.     See  verse  2. 

^^v^^w/^^|v./  —  v./| ||wv^—    j^W—    |  ^  \    —  \J   ^ 

Verse  71.     Arya  or  Gatha.     See  verse  2. 

|*^v-'>^v^|v^s^—    II j    —   v-iv^l^  —  v^l^^vj—    Iv../ 


121  11  ^(T'^^>S|::  11  c|^c| 


ftnt^  I 


inflamed,  do  not  deserve  (to  perform)  obeisance;'  i.e.  are  excused  the 
usual  salutation.  In  consideration  of  the  state  of  your  bodily  frame,  you 
are  privileged  to  keep  your  recumbent  posture  even  before  me.  Ujpacdram, 
i.  e.  mat-hrite  vinayddi-rupam.  San-dan^,  lit.  'to  press  the  teeth  closely 
together ; '  hence  sandasJita,  '  coming  in  close  contact  with.'  Cf.  Eaghu-v. 
xvi.  65,  sandashta-vastreshu  nitamheshu,  'on  (their)  hips  to  which  garments 
were  closely  fitted.'  Our  English  word  'bite'  has  the  same  acceptation. 
Aiu-kldnta,  &c.  The  Beng.  have  diu-vimardita-mrindla-valaydni  or 
dht-vivarnita  {■=  Tnldni-hhuta,  C.),  &c.,  'having  bracelets  of  lotus- 
fibres  that  have  quickly  faded  (from  the  heat  of  her  limbs).'  Cf. 
p.  106,  n.  I. 

^  '  Will  our  friend  deign  to  take  a  seat  here  on  the  stone  "?'  cf.  p.  76,  1.  3. 
The  stone-seat  served  also  for  the  couch  of  S'akuntala,  S'.  AnugrihndtUy 
'  let  him  favour,'  is  the  reading  of  K.  For  anugenJiadu  Dr.  Burkhard 
reads  alan-karedu  (=  Sanskrit  alan-Tcarotu). 

^  '  But  affection  for  my  friend  prompts  me  to  be  the  speaker  of  some- 
thing superfluous,'  i.  e.  of  what  has  been  so  often  repeated  as  to  be  already 
sufficiently  well-known.  Punar-ukta,  Avhich  proj^erly  means  'said  again,' 
'  i-epeated,'  has,  in  di-amatic  composition,  acquired  the  acceptation  of 
'  superfluous,'  and  sometimes  simply  '  additional.'  Thus  in  the  Vikram., 
Act  III,  the  torches  are  said  to  be  punar-uktdi  candriJcdydm,  '  rendered 
superfluous  in  the  moonlight ;'  and  in  Act  V.  of  that  play,  tears  dropping 
from  the  eyes  on  the  breast  are  said  to  cause  muktdvall-viracanam  punar- 
uktam,  '  the  formation  of  an  additional  necklace  of  pearls.'  Cf.  also  Tdm 
punar-uktena,  Malavik.  p.  63,  1.  5.  Sakhl-snehah  =  sakhl-vishayaka- 
pranayah. 

B 


U^  I 

iwi-^  I 

TTiTl  I 

ftm^^  I 
Tmn  I 

^  '  That  (which  you  have  to  say)  ought  not  to  be  suppressed  [omitted], 
for  that-wLich-was-iiitended-to-be-spoken  and  is  not  spoken  produces 
subsequent  regret.'  Anu-tcq^co,  '  after-pain,'  i.  e.  repentance.  Vivakshita, 
fx'om  the  desid.  of  root  vac. 

^  '  It  is  to  be  become  by  the  king  [the  king  ought  to  be]  the  remover  of 
the  suffering  of  one  dwelling  in  his  kingdom  (who  has)  fallen  into  trouble  ; 
Buch  is  your  duty.'  The  Beng.  have  dirama-vasino  for  vishaya-vdsino. 
The  latter  reading  is  supported  by  K. 

^  '  No  other  than  this/  i.  e.  nothing  short  of  this ;  this  is  exactly  my 
duty. 

*  '  Therefore  (know  that)  this  our  dear  friend  has  been  I'educed  to  this 
altered  condition  by  the  divinity  Love  on  thy  account.'  Ud-diiya, '  aiming 
at,'  'regarding/  see  p.  loi,  u.  i.  Avasthdntara,  'another  state,'  i.  e.  an 
alteration  from  the  natural  and  healthy  state.     Arojpitd^^p^dpitd,  S'. 

^  Atxdambitum,  properly  'to  cling  to/  'depend  upon;'  here  used 
ti'ansitively,  '  to  sustain,'  '  support.' 

^  Cf.  Vikram.,  Act  II,  sddhdrano  ''yam  uhhayoh  pranayah. 


123  H  ^Fi^^sij:  II  e^^^ 

TT»TT  I 

'^ww  I  "^p^iT  u^^  ^To^^ftr  I  ^?  ^ 

If?  I 

*  '  "What  (can  you  mean)  by  detaining  the  Rajarshi,  who  is  pining  (by 
reason  of)  separation  from  his  royal-consorts?'  Antah-pura,  'the  inner 
part  of  the  palace,'  '  the  female  apartments,'  here  put  for  the  occupants 
thereof. 

^  '  0  thou  that  art  near  my  heart,  if  this  heart  of  mine  which  is  devoted 
to  no  other,  thou  judgest  to  be  otherwise,  (then)  O  lovely-eyed  one,  being 
(already)  slain  by  Love's  shafts,  I  am  slain  again,'  i.  e.  I  suffer  a  second 
death.  Cf.  Bhartri-h.  i.  63,  hatam  api  oiilianty  era  madanah.  Hridaya' 
sanniJiite=nian-mano-'vast7idyini,  '  0  thou  that  abidest  in  my  heart,'  S'. ; 
=.cittdru(Uie,  C.  Madird,  'wine,'  as  applied  to  'tkshana,  'the  eye,'  is  said 
by  S'.  to  be  equivalent  to  stindara,  '  beautiful ;'  or  to  Ishad-ghurnana-tda, 
'slightly  inclined  to  roll  about.*  'Wine-eyed'  may  mean  'one  whose  eyes 
intoxicate  like  wine.' 

Verse  72.     Drcta-tilambita  (a  variety  of  JagatI).     See  verse  45. 

R   2 


<i?^  II  ^fH^^^I^^fTf^JT  II  124 

TT^  I 

■?»?  I 

^W  TIT^t  ^%^f^  I  T^f?  I  ^^llH  ^  I  |»  ^15*^  ^^^  " 

^^f5T  I 

'  If^  I  ^^T^^  I  ^^^TT  ^  ^^^^  i 

^  '  Even  in  the  multitude  of  (my)  wives  [however  numerous  may  be  my 
wives]  there  (will  be)  but  two  chief-glories  of  my  race,  the  sea-gii't  earth 
on  the  one  hand  (ca),  and  on  the  other  (ca)  this  friend  of  yours,'  i.  e.  there 
will  be  but  two  sources  of  glory  to  my  race,  viz.  the  sea-girt  earth  and 
S'akuntala.  Prati-shthd-=utJcarsha-hetu,  'a  cause  of  renown,'  'a  dis- 
tinguished ornament,'  S'. ;  properly  '  a  cause  of  stability,'  '  a  support.' 
Parigraha-hahutve^kalatra-hdJiulye.  The  Deva-n.  MSS.  read  samudra- 
vasand,  'clothed  in  the  ocean,'  'having  the  ocean  for  its  garments'  {samndra 
eva  vastrdni  yasydh,  S'.)  The  Beng.  all  have  samudra-rasand,  which  is 
literally  'sea-girt'  {rasand=-mehhald),  and  seems  to  be  the  better  reading. 
Cf.  Hitop.  1.  2542.  Confusion  between  rasand  and  vasand  may  easily 
have  arisen.     Ca  ca,  see  p.  14,  n.  i. 

^  In  the  Beng.  MSS.  the  dialogue  which  follows  these  words  has  several 
interpolations. 

'  Lit.  '  let  us  cause  it  to  join  (its  mother),' '  let  us  lead  it  to  its  mother.' 
Mdtrd  saha  iti  anushan-ga,  S'.  Some  word  like  paSya,  '  See  ! '  may  be 
supplied  before  yathd  in  the  sentence  preceding. 


Verse  73.     Sloka  or  Andshtubh.     See  verses  5,  6,  li,  12,  26,  47,  50,  51,  53. 


125  '<  ^fTt^s"!?:  II  '\?.^ 

^^  1 

Tnn  I 

^1  f^rm^  ^^^  ^^T^^  H 


^  '  Does  not  this  person,  thy  humble-servant  [thy  adorei'],  remain  near 
thee  V  i.  e.  am  not  I  here  to  wait  upon  thee,  in  place  of  thy  friends  1  The 
Bang,  add  sakhl-hlmmau.  Aradhay%ta^=parUdrakc{k,  'an  attendant,'  S'., 
but  it  is  also  '  the  worshipper  of  a  deity,'  and  therefore  implies  adoration 
as  well  as  service.     There  is  designedly  a  '  double-entendre.' 

^  '  Shall  I  set  in  motion  moist  breezes  by  (means  of)  cool  lotus-leaf-fans 
which-remove  langour  %  or  placing  thy  feet,  brown  as  the  lotus,  0  round- 
thighed  (maiden),  in  (my)  lap  shall  I  rub  them  soothingly?'  Karahhoru, 
voc.  case  of  harahhoru;  according  to  Pan.  iv.  i,  69,  iiru,  'a  thigh  or  hip,' 
at  the  end  of  this  and  some  other  compounds  becomes  urd,  and  is  declined 
like  vadhu;  and  Jcarahlioriih  is  said  to  be  equivalent  to  vrittoruh  stri,  '  a 
woman  with  round  thighs.'  Karabha  is  '  the  thick  part  of  the  hand,'  '  the 
part  between  the  wrist  and  the  fingers;'  it  is  also  *a  young  elephant.' 
Dr.  Boehtlingk  considers  that  the  comparison  is  taken  from  the  first  of 
these  senses.  It  may  with  more  reason  be  taken  from  the  other  ;  for  from 
the  following  gloss  of  C.  it  seems  probable  that  as  kara  stands  for  both  the 
human  hand  and  the  trunk  of  an  elephant,  and  karahha  for  the  upper 


Verse  74.     Vasanta-tilaka  (a  variety  of  Sakvaei).     See  verses  8,  27,  31,  43, 
46,  64. 


«^:(i  II  wfH^M^I^'ric^'T  II  126 

^l^>riril  I 

tr^n  I 

II  ^TT  "^TTI^Tlf  fR^H^  II 


part  of  the  hand,  so  the  latter  word  may  be  taken  for  the  same  part  of  an 
elephant's  ti'unk.  Karabhah  prdny-an-gam  ('  is  part  of  an  animal')  tadiva 
urur  yasydh  iuhha-lakshanam  idam  fad  uJctam,  hasti-hasta-nihhair  ('like 
an  elephant's  trunk')  vrittair  ('round')  asthdhhcdh  harahliopamaih  fvd'pnu- 
vantyibTubliih  Sasvat  striyah  sukham  anan-gajam.  The  epithet  may  there- 
fore mean  '  having  thighs  gracefully  tapering  like  the  trunk  of  an 
elephant.'  Cf.  JcarabhopaTnoruh,  Eaghu-v.  vi.  83,  and  dvirada-ndsoruh, 
Bhatti-k.  iv.  17.  Samvdhaydmi  =  mm'daydmi ;  sam-vdh  (or  more 
correctly  sam-vah  in  the  causal)  is  applied  especially  to  the  rubbing  or 
shampooing  of  the  limbs.  Padma-tdmrati,  Ch^zy  observes  that  the 
Hindu  women  extracted  a  rosy-coloui'ed  dye  from  a  plant  called  Law- 
sonia  Tnermis,  with  which  they  were  in  the  habit  of  dyeing  their  nails 
and  fingers,  as  well  as  their  feet.  Cf.  stri-nakha-pdtalam  kuruvakam, 
Vikram.,  Act  II. 

^  '  I  will  not  make  myself  in  fault  with  those  whom  I  am  bound  to 
respect  [towards  those  who  are  worthy  of  respect],'  i.  e.  with  my  foster- 
father  and  others. 

^  'The  day  is  not  (yet)  cool.'  A-parinirvdna  =  an-apagata-tivrdtapa, 
'  having  its  great  heat  not  yet  passed  off;'  '  it  was  still  noon,'  S'.  Some 
MSS.  have  a-nirvdna,  and  others  apa-nio'vdna  (  =  a-nirvdna,  nirvdna- 
rahita). 

^  '  Having  left  the  couch  of  flowers  (and)  the  covering  of  thy  bosom 


Verse  75.     Aeta  or  Gatha.     See  verse  2. 

—  —     |v-'w>.-/v.^\_/\^  —       wv^  —  Iv-'w  —  \   ^  —  \y  \  —  \j  ^ 


127  "  ^H^'Tls-^:  II  f{^s 


formed  of  lotus  leaves,  how  wilt  thou  go  iu  the  heat,  with  thy  limbs  (too) 
delicate  for  hardships?'  Paribddhd-iJelava^^duhkhdsahishnu.  'incapable 
of  bearing  hardship.'     The  Beng.  have  komala  for  j^elava. 

^  '  Even  though  inflamed  by  Love,  I  have  not  the  power  (of  disposing) 
of  myself,'  i.  e.  yena  tvam-manoratha-puranam  hriyate,  '  £0  that  your 
wishes  may  be  fulfilled,'  S'. 

^  '  Having  seen  it,  his  reverence  the  head-of-your-society  who  knows- 
the-law  will  not  take  (it  as  a)  fault  in  you,'  i.  e.  will  not  attribute  blame 
to  you  in  this  matter.  Drishtid  te  is  supported  by  the  concurrent 
authority  of  the  Taylor,  Mackenzie,  and  Colebrooke  MSS.  Vidita-dharmd, 
see  Pan.  v.  4,  124;  dharma  at  the  end  of  a  Bahuvrlhi  comp.  becomes 
dharman  (cf.  yuvdm  kshatriya-dharmdnau,  Hitop.  1.  2473). 

^  '  Many  daughters  of  Rajarshis  [p.  44,  notes  i  and  2]  are  heard  to  have 
been  married  by  the  mari-iage  (called)  Gandharva,  and  (even)  they  have 
received  the  approval  of  their  fathers  [been  approved  by  their  fathers].' 
The  Gandharva  marriage  is  one  of  the  forms  of  marriage  described  in 
Manu  iii.  22,  &c.  It  is  a  marriage  proceeding  entii'ely  from  love  (kdma- 
sambhava)  or  the  mutual  inclination  {anyonyecclid)  of  a  youth  and  maiden, 
and  concluded  without  any  ceremonies  and  without  consulting  relatives, 
see  Manu  iii.  32;  Indian  Wisdom,  p.  199.  Gdndharvah  —  j)ctfaspara- 
hhashayd  krito  vivdhah,  K.  The  long  scene  which  follows  this  verse  in 
the  Beng.  MSS.  is  omitted  in  all  the  Deva-n.,  and  must  be  regarded  as 
an  interpolation. 

Verse  76.     Sloka  or  Anushtubh.     8eL  verses  5,  6,  11,  12,  26,  47,  50,  51,  53,  7.^. 


^^c=5T  I 
TT^T  I 

trin  I 
%ti^  I 


^  '  I  will  again  take  counsel  with  my  female  friends.'  Anu-man  in 
the  causal  may  mean  '  to  ask  the  consent  of/  '  to  cause  or  to  induce  to 
assent.' 

^  '  (As)  by  the  bee  (the  honey)  of  the  fresh,  untouched  tender  blossom, 
(so)  now  by  me  eager-to-allay-my -thirst  must  the  nectar  of  this  under-lip 
of  thine  be  gently  stolen,  O  fair  one,  (ere  I  can  let  thee  go).'  A-pari- 
ksJiata,  lit.  '  unhurt/  '  uninjured,'  applied  to  a  virgin.     Adhara,  compare 

P-  33.  ^-  I- 

^  '  [Behind  the  scenes^    0  female-Cakravaka,  bid  farewell  to  thy  mate ; 

the  night  is  at  hand  [arrived].'    Cakravaka-vadhuka  (Pan.  vii.  4,  13),  i.e. 


Verse  77.     Adpacchandasika,  containing  eleven  syllables  to  the  first  Fada  or 
quarter-verse,  and  twelve  to  the  second,  each  half-verse  being  alike. 

\J  \^  —  \^  \^  —  v^  —  \^ \^  SJ  —  —  \J  ^~/  —  *-*  —  *-<'  —  — 


T29  II  ^TftlftSf:  II  c|,<i 

5T^?5T      11  ^?r»«H*T  II 

TT5rT  I 

II  Fw:  iif^^fiT  ^r^^wT  ^fPft  ^^  '^  11 
^^  I 

T^liWt      II  5l^'Hc<4ig^W  II 


the  Cakravaki  or  female  of  the  Huddy  goose,  commonly  called  the  Brah- 
man! duck  (Anas  Casarca).  The  male  and  female  of  these  birds  keep 
together  during  the  day  (whence  one  of  their  names,  dvandva-cara,  '  going 
in  pairs')  and  are,  like  turtle-doves,  patterns  of  constancy  and  connubial 
affection ;  but  the  legend  is  that  they  are  doomed  to  pass  the  night  apart 
(whence  the  name  rdtri-vislesha-gdmin)  in  consequence  of  a  curse  pro- 
nounced upon  them  by  some  saint  whom  they  had  offended.  Accordingly, 
as  soon  as  night  commences,  they  take  up  their  station  on  opposite  banks 
of  a  river,  and  call  to  each  other  in  piteous  cries.  The  name  rathdn-ga  or 
ratha-i^dda,  'chariot-footed,'  sometimes  given  to  them,  indicates  some 
peculiar  formation  of  the  feet.  Constant  allusion  is  made  to  their  habits ; 
thus  in  Vikram.,  Act  IV,  sahacarim  dure  matvd  viraushi  samutsukah; 
cf.  also  Megha-d.  82,  and  Raghu-v.  viii.  55. 

^  '  To  ascertain  the  state  of  my  bodily  health.'  Prakrit  has  no  dative, 
but  gives  the  force  of  that  case  to  the  genitive. 

^  '  Concealed  by  the  branches  ;'  see  p.  104,  n.  2. 

2  '  With  a  vessel  in  her  hand.'  One  MS.  has  udaka-pdtra-hasta,  '  with 
a  vessel  of  water  in  her  hand.' 


« 

^^  TIM  1^*?  I     II  ?fiT  uf^m:  II 

^^c5T      II  'STrWITT'T  II 

II  ^:^  ftp^^T^T  ^T^c^T  ^fTnf«;  n 

^fVaifiT  I      '^  ^  I  ^ft^rjin  f^^:  I  ^  I  ^z^^  n-^jm  t      '^  ^^  1 
vr^nw^  ^^ti^w  HTrtT^  ^TrfUHi^  ^  g^ftr  1  ^T^^^f^-qf^iTFr  ^^  ^ 

>ftTn^  I 


^  '  0  venerable  mother !  there  is  a  change  for  the  better  in  me.' 
Nairujyam  kiiicicl  iddtnm  vrittam,  '  there  is  now  some  freedom  from 
pain/  S'.  Ajje  is  the  reading  of  the  oldest  MSS.,  supported  by  S'.  and  C. 
ViSesha  is  'a  change  for  the  better,'  in  contradistinction  to  vikdra, 
'  a  change  for  the  worse.'  The  very  same  expression  occurs  in  Malavik. 
p.  46,  1.  9. 

^  '  With  this  Darbha-water/  i.  e.  water  and  Kusa  grass,  mixed  and  used 
for  the  idnty-udaka,  mentioned  at  p.  97,  1.  3;  see  also  p.  19,  n.  i,  in 
the  middle. 

^  '  O  heart,  even  before,  when  the  object-of-thy-desire  readily  presented 
itself,  thou  didst  not  abandon  (thy)  anxiety.  How  (great)  now  (will  be) 
the  anguish  of  thee  regretful  (and)  dispirited !  [After  advancing  a  step, 
standing  still  again,  aloud]  0  bowei'  of  creepers,  remover  of  my  suffering, 


T3I  II  ?rft^>S||:  n  e,^«) 

TT^T       II  ^^T^^m  I  ^f^:^T^»T  II 


I  bid  thee  adieu,  (hopiug)  to  occupy  (thee)  again  [to  have  enjoyment  of 
thee  again].'  Frathamam  eva,  &c.,  see  p.  120,  1.  5.  SuJchopanate,  compare 
yad  tcjjanatam  duhkham  siiklmrrt  tat,  Vikram.,  end  of  Act  III.  Vi-ghatita 
*  broken,'  '  distracted  with  grief.'  Parihlioassa,  the  genitive  in  Prakrit 
used  for  the  Sanskrit  dative,  see  p.  129,  n.  i.  Paribliogdya,  cf.  pari- 
hhnJcta,  p.  132,  1.  I. 

^  'Alas!  the  fulfilment  of  desired  objects  has  hindrances  [there  are 
many  obstacles  in  the  way  of  the  accomplishment  of  one's  Avishes] ;  for 
by  me  the  face  of  the  lovely- eyelashed-eyed  (maiden),  having  its  upper 
and  lower  lip  repeatedly  protected  by  (her)  fingers,  beautiful  in  stammering 
out  the  syllables  of  denial,  turning  (away  from  me)  towards  the  shoulder, 
was  Avith  some  difficulty  raised  but  not  kissed.'  An-guli-samvritar= 
an-gulibhydm  jpihita,  S'.  Adharoslitha,  see  p.  33,  n.  i,  in  the  middle. 
Pratishedhakshara,  i.  e.  na  mamddharam  cumhaniyam  \unnamaniyani\, 
'  my  lips  must  not  be  kissed,'  S'.  and  C.  Alam  alam  md  iti  prahhritihhih, 
by  such  expressions  as  '  enough,'  '  enough,' '  don't,'  K.  Some  of  the  Deva-n. 
MSS.  resid pratisJiedhdntara.  Akshara  is  'a  syllable,'  as  well  as  'a  letter.' 
Ania-v{varti:=tiryak-kritam,  'turned  on  one  side,'  C.  It  may,  however, 
also  mean  'revolving  on  the  shoulders'  {ansayor  vivarti).  S'.  mentions 
another  reading,  an-ga-vivarti=^kroda-ghurnamdnam.  Pakshmaldkshi=^ 
cdru-hahu-paksTima-yuktam,  or  prasasta-pakshma-yuktam  akshi  yasydh, 
'  who  has  eyes  with  beautiful  eye-lashes,'  S'.  and  C.,  i.  e.  whose  eye-lashes 
are  brown  like  the  leaf  of  a  lotus,  C.  The  HindiJ  women  used  collyriuin 
to  darken  the  eye-lashes  and  eye-brows.  Pakshmala  is  properly  '  possessed 
of  eye-lashes'  {pakshma-vat),  an  adjective  formed  from  pakshman  as  sidli- 
mala  from  sidhman,  Pan.  v.  2,  97;  Gram.  80.  LXXX,     Ut-pakshmala, 


Verse  78.     Aupaochandasika.     See  verse  77. 

S  2 


\ 


q^^  II  ^ftr^R5i^»HrtH  u  132 

^T^iit  I 


'  having  upturned  eye-lashes/  occurs  about  the  middle  of  the  Second  Act 
of  Vikram.  Katham-api,  'somehow  or  other,'  'hardly,'  compare  p.  128, 
I.  12.  Na  cumbitam  tu  is  the  reading  of  the  Calcutta  ed.  and  of  the 
Sahit.-d.  p.  116,  supported  by  C. 

^  '  Or  rather,  I  will  remain  for  a  brief  space  in  this  bower  of  creepers 
(once)  occupied,  (but  now)  abandoned  by  my  beloved.'  Athavd,  see  p.  30, 
n.  3,  and  p.  24,  n.  i,  at  the  end.  Paribhuhta,  compare  2^(^rib7iogdi/a,  p.  1 30, 
n.  3,  at  the  end.     Mulmrtam,  see  p.  37,  n.  i,  at  the  end, 

"^  '  Here  on  the  stone-seat  is  her  flowery  couch  impressed  by  her  form ; 
here  is  the  faded  love-letter  committed  to  the  lotus-leaf  with  her  nails ; 
here  is  the  lotus-fibre  bracelet  slipped  from  her  hand — having  my  eyes 
fixed  on  such  (objects  as  these)  I  am  not  able  to  tear  myself  away  [go  out 
hastily]  from  the  Vetasa-arbour,  even  though  deserted  (by  her).'  Sarira- 
lulitd=^deha-san-ghris}ita,  'rubbed  by  the  body;'  see  anatilulita,  p.  114, 
n.  2.  ^ilciydm,  see  p.  105,  n.  i,  and  p.  121,  n.  i.  Kldnta,  S'.  and  the 
Beng.  MSS.  read  kdnta,  'charming,'  'dear.'  Visabharana=.mrindla- 
valaya,  see  p.  1 06,  n.  i .  Asajyamdnekshana  =  dvopyamdnekshana.  Vetasa- 
grihdt=latd-7nandapdt,  'from  the  arbour  of  creepers/  see  p.  104,  1. 1. 


Verse  79.    ^ardula-vikrIdita  (a  variety  of  Atidhriti).    See  verses  14,  30, 36,  39, 
40,  63. 


133  » ^w'tifts^:  II  <\^^ 


^  '[In  the  air.^  The  evening  sacrificial  rite  being  commenced,  the 
shadows  of  the  Eakshasas,  brown  as  evening  clouds,  scattered  around  the 
altar  which  bears  the  consecrated  fire,  are  flitting  about  in  gi-eat  numbers, 
producing  consternation.'  Akdh,  see  p.  96,  n.  3.  Savana-karmani=: 
homa-ka7'7)iani.  Sampravritte  =  upakrdnte.  Pari-tas,  '  on  all  sides  of,' 
*  around,'  here  governing  an  accusative.  Praklrndh  is  the  reading  of  the 
oldest  MSS. ;  S'.  reads  vistlrndh;  the  Deva-n.  jprayastdh, '  striving,' '  using 
effort.'  Hutdianavatim  =  dhitdgnim.  Bhayam  ddadhdndh  =  trdsam 
utpddayantyah.  Kapiia,  properly  '  ape-coloured,'  generally  '  brown,' 
'  dark -brown.'  PUitdiandndm  =  rdkshasdndm.  The  Rakshasas  (see 
p.  40,  n.  5)  were  remarkable  for  their  appetite  for  raw  flesh  (pisita). 

^  Observe  the  use  of  ayam, '  this  one,'  with  the  first  person  of  the  verb. 
Dr.  Burkhard  reads  ayam  aham  for  ayam  ayam;  cf.  p.  136,  1.  7,  ayam 
aJiam  bhoh. 

Verse  80.  Vasanta-tilaka  (a  variety  of  Sakvaki).  See  verses  8,  27,  31,  43,  46, 
64,  74. 


q^i  II  ^fH?M^|^>d?R  II  134 


WTRT^  I 


ftnf^^  I 
^  ^c5T  ftnf^^  \  ^irfti  TTT^w  f^^^f^ftRT  f?f^w^ir^«nTrrT  ^rfnTTjig- 

^"^TH  ^^PiT  WTTw  ^T  ^  ^fW  I 


^  See  the  note  on  the  term  Vishkambha,  p.  97,  n.  3. 

'^  'Although  my  heart  is  comforted  by  the  thought  that  S'akuntala  has 
become  completely  happy  in  being  united  to  a  husband  Avorthy  of  her  by 
a  Gandharva  marriage  ;  nevertheless,  there  is  still  some  cause  for  anxiety 
[there  is  still  something  to  be  thought  about].'  Gdndharvena,  see  p.  127, 
n.  3.  Anurujpa-hhartri-gdminl,  the  Beng.  have  anurupa-hhartri-hhdgini. 
Iti  may  often  be  translated  by  'so  thinking,'  see  p.  140,  n,  2, 


135  >'  ^^TfT^  1^^;!«^:  n  «»^m 

df?^  ftf^  I  f^^  TTTft  ^Tfti  I?t  ^^^  gftl^ 


finh^T  I 


^  '  Sucli  distinguished  characters  as  these  do  not  become  opposite  in 
their  qualities  (to  what  they  formerly  were).  But  I  know  not  now  what 
reply  the  father  will  make  when  he  has  heard  this  intelligence.'  Akriti, 
properly  'form,'  'figure.'  Kintu  is  inserted  by  the  Mackenzie  MS.,  supported 
by  K.  Prati])atsyate  =  abhidhdsyati,  'S .  ;= lyrativakti,  'K. ;  Westergaard 
gives  '  resjDondere'  as  one  sense  of  pratijxid  (cf.  tac  chrutvd  tatheti  pratya- 
padyata,  Ramay.  i.  lo,  15).  It  might  be  translated,  'what  he  will  think 
of  the  matter,'  '  what  he  will  do,'  '  whether  he  will  ratify  it.' 

^  '  The  maiden  is  to  be  given  to  a  worthy  (husband),  such  was  the  first 
purpose-of-his-heart.'  San-halpa=^mano-rat1ia,  S'. ;  properly  '  a  resolve/ 
'  mental  determination'  (see  p.  49,  1.  5,  with  note  2  at  the  end). 


^^m^JT  I 

'^   ft^^lk    ^^^c7Ti;[    ^?"^^w    ^^- 

^55(f^  I     II  ^fir  it^n  ^^JV^  11 

^Ti^i 

"^■^m    II  cR^  ^-^  II 

fW^^T  I 

g^^^^f^ffTTT  I 

^  '  Is  not  the  guardian-deity  of  our  dear  friend  S'akuntala  to  be  honoured 
(with  an  offering)  1'  Saubhdgya-devata, '  the  tutelary  deity,'  '  the  deity  who 
watches  over  the  welfare  of  any  one.'  The  Beng.  read  devatdh,  '  deities,' 
and  S'.  adds  shasMikd-gauri-jprabhritayah,  'such  as  Shashtika  [Durga], 
GaurT,  &c.' 

■^  '[Behind  the  scenes?^  It  is  I,  ho  there!'  Nefathye,  see  p.  3,  n,  2. 
Ayam  aham  dgato  'smi  iti  arihah,  S'.  See  Manu  ii.  122,  &c.,  'After 
salutation,  a  Brahman  must  address  an  elder,  saying,  "  I  am  such  a  one" 
{asau  ndmdlumi),  pi-onouncing  his  own  name.  If  any  persons  (through 
ignorance  of  Sanskrit)  do  not  understand  the  form  of  salutation  (in  which 
mention  is  made)  of  the  name,  to  them  should  a  learned  man  say,  "  It  is  I " 
{aham  iti),  and  in  that  manner  should  he  address  all  women.  In  the  saluta- 
tion he  should  utter  the  word  hhoh  (bhoh-Sabda),  for  the  particle  bhoh  is  held 
by  sages  to  have  the  same  property  with  names  (fully  expressed).' 

^  '  (It  seems)  as  if  an  announcement  were  made  by  a  guest  [as  if  a 
guest  were  announcing  himself].'  So  read  the  Beng.  MSS.,  the  Deva-n. 
have  atithindm, 

*  'With  her  heart  she  is  not  near,'  i.  e.  her  heart  is  absent  with 
Dushyanta. 


•^ 


137  »  ^I^TIT^T  f^tSRTH:  II  ^^_9 


'SI^TH^  I 


'  ?t^  I  ^f?  Tlf^l^ff  f  l^fl  I     11  ?[fw  uf^^ 


%tl3^  I 


^^t  Tmw.  if^Ti  ^mfir^  11  b^  ii 

finh^  I 
^RT:¥T  ^^%^^  ^^^c^FT  I    II  gfts^"^  II    '  ^  I 

^  >T^  I  'STc^JTirfk:  ^^^:  I  ^  ^tFm^  ftf^'SF  I  'srfuxr^  h^^t  i 

^  '  Woe !  thou  that  art  disrespectful  to  a  guest !  that  (man)  of  whom 
(thou  art)  thinking  to-the-exclusion-of-every-other-object-from-thy-mincl, 
(so  that)  thou  perceivest  not  me,  rich  in  penance,  to  have  approached, 
shall  not  recall  thee  to  his  memory,  even  being  reminded ;  as  a  drunken- 
man  (does  not  recall)  the  talk  [sjjeech]  previously  made  (by  himself).' 
AtitJii-jparibhdvini,  see  p.  36,  n.  i ;  the  Beng.  have  katham  atithim  pari- 
hhavasi.  Vetsi=vibhdvayasi,  S.  Bodliitah=zsmdritah, 'S.  Kritdm,i.Q. 
dtmanaiva,  S'. ;  kathdm  kri-=-rooi  kath,  'to  speak,'  'tell,'  'say;'  and 
katham  kntdm  =  kathitdm,  'what  is  spoken,'  'said.' 

"^  'A  very  unpleasant  thing  has  occurred.  S'akuntala,  in  her  absence  of 
mind,  has  committed  an  offence  against  some  pei'son  deserving  of  respect. 


Verse  81.    Vansa-sthavila  (a  variety  of  Jagati).     See  verses  18,  22,  23,  67. 

T 


'^^^•^]  I 


[Looking  on  in  front^  Not,  indeed,  against  some  (mere  ordinary)  person  ; 
(for  I  see  that)  it  is  the  great  Rishi  Durvasas,  easily-provoked  to  anger. 
After  uttering  such  a  curse,  he  has  turned  back  with  a  step  tremulous, 
bounding,  and  difficult  to  be  checked  through  its  impetuosity.'  Sunya- 
hridayd,  lit.  *  empty -hearted,'  one  whose  heart  is  engrossed  with  some 
other  object.  Vega-catula,  &c.  This  is  the  reading  of  the  Mackenzie 
MS.,  and  seems  to  have  been  that  of  K.  All  the  Deva-n.  have  uppJiulla 
for  the  Sanskrit  utphula,  from  root  sphul,  '  to  leap,'  allied  to  sphur.  As 
to  the  Prakrit  uppJmUa,  it  may  be  observed  that  many  consonants  in 
Prakrit  are  too  weak  to  sustain  themselves  singly,  and  that  if  elision  does 
not  take  place,  the  consonant  is  sometimes  doubled.  Thus  sukklia  or 
suha  may  be  written  for  the  Sanskrit  sukha,  and  7iihitta  or  nihia  for 
niliita,  Lassen's  Instit.  Prak.  p.  276,  3.  The  oldest  Beng.  MS.  has  avirala- 
padoddhdrayd,  and  the  Calcutta  ed.  avirala-pdda-tvarayd  gatyd.  Dur- 
vasas is  a  saint  or  Muni,  represented  by  the  Hindu  poets  as  excessively 
choleric,  and  inexorably  severe.  The  Puranas  and  other  poems  contain 
frequent  accounts  of  the  terrible  effects  of  his  imprecations  on  various 
occasions,  the  slightest  offence  being  in  his  eyes  deserving  of  the  most 
fearful  punishment.  On  one  occasion  he  cursed  Indra,  merely  because 
his  elephant  let  fall  a  garland  which  he  had  given  to  this  god;  and 
in  consequence  of  this  imprecation  all  plants  withered,  men  ceased  to 
sacrifice,  and  the  gods  were  overcome  in  their  wars  with  the  demons  (see 
Vishnu-p.  p.  70).     For  Maharshi,  see  p.  39,  n.  3,  and  j).  44,  n.  2. 

'  '  Who  beside  Fire  will  have  (such)  power  to  consume  ?'  S'.  alone  has 
tathd  {tafia)  at  the  end  of  this  sentence.  The  wrath  of  a  Brahman  is 
frequently  compared  to  fire  (see  p.  74,  n.  3,  and  p.  50,  n.  2). 

^  '  Therefore,  bowing  down  at  his  feet,  persuade  him  to  return,  whilst 
I  prepare  a  propitiatory  offering  and  water.'  The  Beng.  have  patitvd, 
'having  fallen,'  for  pranamya.     Arghyodaka,  see  p.  36,  notes  2  and  3. 


139  II  ^I^TiT^  f^t^Fwr:  II  <}^<i 

fwj^^  I 

TT^   I       II  3(frT  fJT^PfTT  II 

^^^      II  tr^T^  Wf?5(f  f^T^^  II 

^^HT^^  I     II  ^fiT  g^^rraii  ^^^frt  ii 

f^^•^^^    w  nfr^ii  ii 

^RH^      II  ^f^JW  II 


c  ^^  I  TT^ir^m'.  H  ^FTT^^^  TTfTT'i^TfiT  I  f3fi^f^  ^:  ^^>^:  ^:  i 

inq  ^fK  I 


^  '  She  acts  the  gathering  up  of  the  flowers/  Uccaya  has  the  same 
sense  as  samuccaya,  'collecting  together  in  a  heap,'  see  p.  79,  1.  8. 

^  '  Whose  friendly-persuasion  will  this  crooked-temj)ered  (person) 
accept  1  however,  he  was  somewhat  softened  [he  was  made  a  little 
merciful].'  Prakriti-vakra,  '  one  whose  disposition  is  crooked  or  harsh,' 
'  ill-tempered,'  '  cross-grained,' 

^  '  Even  this  (somewhat)  was  much  for  him ;  say  on.' 

*  '  Considering  (it  is)  the  first-time,  this  one  offence  of  the  daughter, 
who  is  unaware  of  the  potency  of  penance,  is  to  be  pardoned  by  your 

T  2 


«»do  II '3i^T^qrf ^fS'T  II  140 

fjR^^T  I 
^TT^TIT  I 

n  ^fiT  trft-giUTTT:  11 


reverence.'  FratJiamam  iti,  the  Beng.,  supported  by  K.,  have  prathama- 
bhaktim  aveksJiya, '  in  consideration  of  her  former  devotion.' 

1  <  '<  My  word  must  not  be  falsified ;  but  at  the  sight  of  the  jewel-of- 
recognition,  the  curse  shall  cease  :"  so  speaking,  he  withdrew  himself  from 
sight  [vanished].'  Ahhijiidnabharana,  lit.  '  the  recognition-ornament/ 
'the  token-ring,'  see  p.  4,  n.  2.  Ndrihadi  (  =  Sanskrit  na  arhati)  is 
correct,  according  to  Lassen's  Instit.  Prak.  p.  193,  10.  The  MSS.  fre- 
quently read  ndruhadi,  as  on  p.  54,  1.  5.  Svayam  antarhitah,  lit.  '  he 
became  self-hidden.' 

^  'A  ring  stamped  with  his  name  was  by  that  Rajarshi  himself,  at  his 
departure,  fastened  on  (her  finger)  as  a  souvenir.     In  that  [with  that], 


141  II  ^f%l?T^'l  fw^^TH:  II  cig<| 

fv[^^^^    11  'si^'fjNt  11 

fl^T  ^^  ft^^il  I  H^n^T^  f^^rni?:  ^^^ufpcr 


wijwm  I 


fv;^^^^  1 

II  ^15^  f^"3>T^  II 


S'akuntala  will  be  possessed-of-a-resource-in-lier-own-power.'  Sva-ndma- 
dheydn-kitam,  see  p.  53,  notes  2  and  3.  Smaraniyam  iti,  properly 
*  saying,  "  It  is  a  remembrance." '  Iti  often  involves  the  sense  of  '  saying/ 
'thinking,'  &c.,  see  p.  60,  n.  i.  The  Beng.  MSS.  add  Sakuntald-liaste,  but 
not  the  Deva-n.  nor  K.     For  tasmin,  S'.  has  tasmdt. 

^  '  Our  dear  friend,  her  face  resting  on  her  left  hand,  (is  motionless)  as 
if  in  a  picture,'  see  p.  7,  n.  2. 

^  Bhartd-gata,  'relating  to  her  husband,'  see  p.  42,  n.  2. 

'  '  Let  this  circumstance  remain  in  the  mouth  of  us  two  only.  Our 
dear  friend  being  of  a  delicate  nature  must  be  spared  [preserved],'  i.  e. 
she  must  not  be  told  about  this  imprecation,  lest  her  feelings  be  so 
hurt,  that  her  delicate  constitution  be  injured.  Vrittdntah,  i.  e.  idpa- 
vrittdntah,  S'. 


II  ^m  ^g^Tsi:  II 

II  (Ht:  nf^^fiT  ^?nfr^:  f^m:  11 
f^^:  I 

^^^itfiri  II ^ft^wTT^l^  ^ II  1  nTirm rTH I  TT'^n fi 

^  'Arisen  from  sleep,'  =  suptdnantai'am  utthitah,' just  arisen  after  sleep,' S'. 

^  '  I  am  commissioned  by  his  reverence  Kasyapa,  (who  has  just)  returned 
from  his  pilgrimage  [residence  abroad],  to  observe  the  time  of  day. 
Having  gone  out  into  the  open  air,  I  will  just  see  how  much  of  the  night 
remains.'  Pravdsdt,  i.e.  soma-tir  that,  see  p.  17,  n.  i.  Prakdia=vivrita- 
prade^a,  'an  open  spot,'  K.  -y^^catvara,  'a  court-yard,'  S'. 

^  'On  the  one  side  the  lord  of  the  plants  [the  Moon]  descends  to 
the  summit  of  the  western  mountain ;  on  the  other  side  (rises)  the  Sun, 
whose  forerunner  Aruna  [the  Dawn]  has  just  become  visible.  By  the  con- 
temporaneous setting  and  rising  of  the  two  luminaries,  human  beings  are 
warned,  as  it  were,  in  their  different  states,'  i.  e.  by  the  alternations  of 
these  luminaries,  the  vicissitudes  of  human  life  are  indicated.  The  Moon 
is  called  Oshadhi-pati,  '  lord  of  medicinal  plants,'  being  supposed  to  exer- 
cise some  influence  over  the  growth  of  such  plants.  Cf.  Deut.  xxxiii.  14, 
'  The  precious  fruits  brought  forth  by  the  sun,  and  the  precious  things  put 
forth  by  the  moon.'  Oshadhi  is  described  as  '  dying  (phala-pdkdntd,  Manu 
i.  46)  after  the  ripening  of  its  fruit.'  Asia  is  the  name  for  the  mountain 
in  the  West,  behind  which,  in  Hindu  poetry,  the  sun  and  moon  are 
supposed  to  set,  as  Udaya  is  the  name  of  that  over  which  they  are 
supposed  to  rise.  Arka  is  a  name  of  Surya,  '  the  Sun.'  He  is  represented 
as  seated  in  a  chariot  drawn  by  seven  green  horses,  or  by  one  horse  with 
seven  heads  (whence  his  name  Saptdha),  and  before  him  is  a  lovely  youth 

Verse  82.    Vasanta-tilaka.     See  verses  8,  27,  31,  43,  46,  64,  74,  80. 


143  "  ^I'^'f*  "  ***^ 

without  legs,  wlio  acts  as  his  charioteer,  and  who  is  called  Aruna,  or  Dawn 
personified.  Aruna  is  the  son  of  Kasyapa  and  Vinata,  and  elder  brother 
of  Garuda.  His  imperfect  form  may  be  allusive  to  his  gradual  or  partial 
appearance,  his  legs  being  supposed  to  be  lost,  either  in  the  darkness  of 
the  departing  night,  or  in  the  blaze  of  the  coming  day.  With  this  verse 
cf.  Mricchak.  p.  321,  1.  4,  thus  translated  by  Wilson,  'In  heaven  itself  the 
sun  and  moon  are  not  free  from  change  [vipattim  lahhete);  how  should  we 
poor  weak  mortals  hope  to  escape  it  in  this  lower  world  1  One  man  rises 
but  to  fall,  another  falls  to  rise  again,'  &c. 

^  '  The  moon  having  disajopeared,  even  the  lotus  no  longer  gladdens  my 
sight,  its  beauty  being  now  only  a  matter  of  remembrance.  The  sorrows 
produced  by  the  absence  of  a  lover  are  beyond  measure  hard  to  be 
supported  by  a  tender-girl.'  Some  species  of  the  lotus  open  their  petals 
during  the  night,  and  close  them  during  the  day,  whence  the  Moon  is 
often  called  the  Friend,  Lover,  or  Lord  of  the  lotuses  {kumuda-bdndhava, 
kwinudinl-ndyaka,  kumudeSa).  For  abcdd-janasya,  the  Beng.  have  abald- 
janena;  the  genitive  is  equally  admissible.  Cf.  svabhdvas  tasya  durati- 
hramah,  Hitop.  1.  1945- 

The  following  are  given  after  verse  83  in  the  Beng.  MSS.  and  in  the 
Calcutta  and  French  editions,  suppoi'ted  by  S'.,  but  not  in  the  Deva-n. 
nor  in  K. : 

^■\s4  'q^:  tjKflT  JTTTTrrT^-^fl^^^- 
'  Moreover,  the  early  dawn  impurples  the  dew-drops  upon  the  jujubes  ; 


Verse  83.    Vasanta-tilaka  (a  variety  of  Sakvari).     See  verse  82. 


<\ii  II  ^fi<^M;^i^>H75»T  II  144 


1   ^^ 


the  peacock,  shaking  off  sleep,  quits  the  Darbha-grass  thatch  of  the  cottage ; 
and  yonder  the  antelope,  rising  hastily  from  the  border  of  the  altar  im- 
pressed by  his  hoofs,  afterwards  raises  himself  on  high,  stretching  his 
limbs.  Moreover,  after  planting  his  foot  on  the  head  of  Sumeru,  lord  of 
mountains,  the  Moon,  by  whom,  dispersing  the  darkness,  the  central 
palace  of  Vishnu  has  been  invaded,  even  he,  descends  from  the  sky 
with  diminished  beams.  The  highest  ascent  of  the  great  terminates  in 
a  fall.' 

^  *  "With  a  hurried  toss  of  the  curtain.'  Pataksliejpena  (so  read  all  the 
Deva-n.  MSS.  and  K.)  is  from  pata,  with  the  same  sense  as  apati,  i.  e.  the 
curtain  separating  the  stage  from  the  nepathya  (see  p.  3,  n.  2)  and  dksJiepa, 
'  tossing  aside.'  The  Beng.  reading  is  apati-kshepena.  Patdkshepena=- 
yavanikdpanodanena,  K.;  =  akasmdt,  'suddenly,'  S'.  According  to  K., 
the  entrance  of  an  actor  under  the  influence  of  flurry  caused  by  joy, 
sorrow,  or  any  other  emotion  (Iiarsha-Sokddi-janita-sanibhrama-yuktasya) 
is  made  with  a  toss  of  the  curtain. 

^  '  It  is  not  unknown  to  this  person  [myself],  however  withdrawn  (she 
may  be)  from  woi'ldly  concerns,  that  an  indignity  has  been  wrought 
towards  S'akuntala  by  that  king.'  Evam  ndma  is  the  reading  of  the 
Mackenzie  MS.,  supported  by  K.  Na  etat  na  viditarti  is  given  on  the 
authority  of  K.  Imassa  is  inserted  from  the  old  MS.  (India  Office,  1060); 
S'.  has  amushya  janasya.  The  other  Deva-n.  MSS.  read  yady  a2n  ndma 
vishaya-pardn-mukhasydpi  janasya  etan  na  viditam  tathdpi  tena,  &c. 
The  margin  of  the  Beng.  MS.,  as  well  as  that  of  Ch^zy,  has  a  note  referring 
vishaya-piardn-mukhasya  janasya  to  Kanva ;  but  a  comparison  of  other 
passages  shews  that  by  ayam  janah  the  person  or  persons  speaking 
are  commonly  intended  (cf.  p.  125,  1.  6,  and  p.  156,  1.  12).  An-dryam, 
lit.  '  anything  unworthy  or  dishonourable,'  '  ungentlemanly  conduct,'  i.  e. 
according  to  S'.  and  C.,  Sakuntald-vismarana-rupam,  'consisting  of  the 
forgetting  of  S'akuntala.' 


145  "  "^^^l?:  i<  '\iM 

^'^m  I 

Cn 


^  'The  time  for  (making)  the  burnt-offering;'  see  p.  148,  n.  i. 

^  '  Although  wide-awake,  what  shall  I  do  ?  My  hands  and  feet  do  not 
move-freely  in  their  own  usual  occupations.  Let  Love  now  be  possessed 
of  his  wish  [enjoy  his  triumph],  by  whom  our  innocent-minded  friend  has 
been  made  to  place  confidence  in  that  perfidious  man.'  Uciteshu  karanl- 
yeshu,  such  as  'gathering  flowers,'  &c.,  S'.  Sa-kamah  =  kritdrthi,  '  one  Avbo 
has  attained  his  end,'  S'.  (cf  hhavatu  panca-vdnah  kritl,  Vikram.,  Act  II). 
Asatya-sandha,  lit.  'one  who  is  not  true  to  his  contract  (sandhd)  ■,'  =  asatya- 
2)ratij)ia,  S'.  ■,  =  mithyd-pi'atijna,  C.  Suddha-hridayd  is  the  reading  of  two 
Deva-nagax'I  MSS.  and  of  the  Bengali.  Pada=sthdna,  'a  place,'  S'. ; 
=  vyavasdya  or  vyavasiti,  'industry,'  'application,'  'business,'  C.  and 
Amara-k.  Hence  padam  kri  in  the  causal  must  mean  '  to  cause  to  have 
dealings  or  transactions  with,'  '  to  cause  to  apply  one's  self,'  '  to  cause  to 
take  up  a  station ;'  whence  may  easily  flow  the  interpretation,  '  made  to 
trust.'  Cf  a  similar  phrase  in  Kumara-s.  vi.  14,  where  also  the  com- 
mentators explain  pada  by  vyavasdya. 

^  '  Or  rather,  it  is  the  curse  of  Durvasas  that  has  caused  the  change.' 
Athavd,  see  p.  24,  1.  10;  p.  30,  n.  3.     Vikdrayati,  see  p.  130,  n.  i. 

u 


^^^^  ^^^7i  ftr^f^^  I  ^r^ni?:  ^^|fi  f^ 

ftni^T    II  TTf^^  I  Ti^^JT  II 


^!R?niT  I 

r^T^    r^TTI    ^T^HT^:   H^T^^^P?    f^ttftf^^  I  ^    ^%  • 

?BWT^I 


^  '  Among  ascetics  inured-to-hardsliips,  who  is  to  be  solicited  (to  carry 
the  ring  to  the  king)?  Assuredly,  even  though  I  were  convinced  that 
blame  was  attributable  to  S'akuntala,  I  should  not  have  the  power  to 
make  known  to  father  Kasyapa,  (just)  returned  from  his  pilgrimage,  that 
S'akuntala  is  married  to  Dushyanta,  and  is  pregnant.  Such  being  the 
case,  what  is  to  be  done  by  us?'  DuhkJia-tile,  so  read  all  the  Deva-n. ; 
the  oldest  Bengali,  supported  by  C.,  has  nirduhkTia-Sitale.  Sakhl-gdmin, 
see  p.  42,  n.  2.  Vyavasitd,  past  pass.  part,  of  vy-ava-so,  'to  determine,' 
'  resolve,'  '  strive ;'  also  '  to  be  persuaded,'  '  convinced,'  as  in  Ramay.  ii. 
12,  61,  satim  tvdm  vyavasydmi.  Pdraydmi  is  either  the  causal  form  of 
pri,  meaning  '  to  conduct  across,*  '  bring  over,'  '  accomplish,'  '  fulfil,'  and 
thence  '  to  be  able,'  or  is  a  nominal  from  jmra,  '  the  oi>i:)osite  bank 
(of  a  river),'  'the  other  side,'  'the  end.'  Ittham-gate,  i.e.  evam-prdpte 
harmani. 

^  'Hasten  to  celebrate  [complete]  the  festivities  at  the  departure  of 
Sakuntala.'  Prasthdna-kautt(,Tca=ipraydna-mangala,  'festive  solemnities 
which  take  place  at  the  departure  of  a  member  of  the  family.' 


147  »  '^^^fsij:  II  ^^9 


^  *  To  inquire  (whethel'  she  had  had)  a  comfortable  sleep.'  Pucchidum 
for  prashtum,  so  reads  my  own  Bombay  MS.,  supported  by  a  parallel 
passage  in  Malavik.  44,  7,  suJiam  2ntcchidum  dgaiu.  The  other  Deva-n. 
have  suha-saida-pncchid  for  sukha-Sayita-jyracc'hikd,  which  is  given  as 
another  reading  in  Malavik.  Dr.  Boehtlingk  remarks  that  the  agent  may 
be  used  with  the  sense  of  a  fut.  part,  active,  and  refers  to  Pan.  iii.  3,  10. 

^  'By  father  Kanva  [see  p.  22,  n.  3]  having  of  his  own  accord  em- 
braced her  whilst  her  face  was  bowed  down  with  shame,  she  was  thus 
congratulated  [congratulation  was  made],  "  Hail  (to  thee)  !  the  oblation  of 
the  sacrificing  priest,  although  his  sight  was  obscured  by  the  smoke,  fell 
directly  into  the  fire;"'  see  n.  3  below.  Dhumdkulita,  cf.  p.  65,  1.  7. 
Yajamdna,  see  p.  95,  n.  i. 

^  *  My  child,  as  knowledge  delivered  over  to  a  good  student  (is  not  to 
be  deplored,  so  has  it)  come  to  pass  that  thou  art  not  to  be  sorrowed  for. 
This  very  day  I  dismiss  thee  protected  by  [under  the  escort  of  some] 

U   2 


^^m^T  I 


fTl4^^  I 


Rishis  to  the  presence  of  (thy)  husband.'  Compare  Manu  ii.  114,'  Learning 
having  approached  a  Brahman  said  to  him,  "I  am  thy  divine  treasure, 
deliver  me  not  to  a  scorner,  but  communicate  me  to  that  student  who 
will  be  a  careful  guardian  of  the  treasure." '  The  Beng,  and  K.  insert  me 
before  aiocanlyd,  and  read  parigfihttdm  for  2}ratirakshitdm. 

^  '  By  an  incorporeal  [without  body,  without  visible  speaker]  metrical 
speech  (addressed  to  him  from  heaven),  when  he  had  entered  the  fire- 
sanctuary.'  Sarlram  vind,  i.  e.  dkd,^e  Sarasvatyd  niveditali,  '  he  was  in- 
formed by  SarasvatI  (by  a  voice)  in  the  sky,'  S'.  ;  see  p.  96,  n.  3.  Agni- 
iarana-=agny-dgdra,  'the  place  where  the  sacred  fire  was  kept  ;'  =  ?/«/>}«- 
6dld,  '  hall  of  sacrifice.'  Fire  is  an  important  object  of  veneration  with 
the  Hindus,  almost  as  much  so  as  with  the  ancient  Persians.  Perhaps  the 
chief  worsliip  recommended  in  the  Vedas  is  that  of  Fire  and  the  Sun. 
According  to  Manu,  Brahmans  when  they  married  and  became  house- 
holdei-s,  were  to  kindle  with  two  pieces  of  the  hard  S'ami,  Arani,  or 
Khadira  wood,  or  with  a  piece  of  the  S'ami  and  Asvattha  wood  (see  p.  23, 
n.  i),  a  sacred  fire  (homdgni,  griliydgni,  hutdgni),  v/hich  they  w^ere  to 
deposit  in  a  cavity  or  hearth  called  agni-kunda  or  vitdna  (Indian  Wisdom, 
p.  197),  in  some  hallowed  part  of  the  house  (or,  like  the  Persians,  in  some 
sacred  building  proper  for  the  pui'pose)  called  ayny-dgdra  (Manu  iv.  58), 
hovia-idld,  agni-griha,  and  which  they  were  to  keep  lighted  throughout 
their  lives,  using  it  first  for  their  nuptial  ceremony  (Manu  ii.  231,  iii. 
171);  and  for  the  regular  morning  and  evening  oblations  to  Agni  (Iwma, 
hotra),  performed  by  dropping  clarified  butter  &c.  into  the  flame,  with 
prayers  and  invocations  (Manu  xi.  41,  iii.  81,  84,  85  ;  see  also  p.  133,  n.  i 
of  this  play);  for  the  performance  of  solemn  sacrifices  (Manu  ii.  143);  for 
the  S'raddha  or  obsequies  to  departed  parents  and  ancestors  (Manu  iii. 
212  sqq. ;  see  also  p.  iii,  n.  i  of  this  play);  and,  finally,  for  the  funeral 
pile.  The  perpetual  maintenance  of  this  sacred  fire  was  called  agni-hotra, 
agny-ddhdna,  agni-rakshana ;   and  the  consecration   of  it,   agny-ddheya 


149  "  ^I^^if:  II  c|§<i 

"^^^m    u  ^^FnjJT  II 

ftnf^T      II  ^^rfHlf^FI  II 


a 


^Wf  I 


(Manu  ii.  143) ;  and  the  Brahman  or  householder  who  maintained  it,  agni- 
hotrin,  aliitagni,  agny-dhita,  sdgnika.  At  Benares  even  to  this  day  many 
Agni-hotras  are  kept  burning.  Sometimes  the  householder  did  not  him- 
self attend  to  the  sacred  fire,  but  engaged  an  officiating  priest  {ritvij, 
2/ajamdna,  agnidhra,  see  p.  95,  n.  i;  p.  96,  n.  2).  The  Brahman  who  did 
not  maintain  a  fire  was  called  an-dliitdgni  (Manu  xi.  38).  According  to 
Manu  iii.  212  (with  commentary)  there  were  three  periods  when  he  was 
necessarily  without  it,  viz.  just  before  his  investiture,  before  his  marriage 
after  the  completion  of  his  studentship,  and  at  the  death  of  his  wife  ;  but 
the  usual  daily  oblation  was  then  to  be  placed  in  the  hand  of  a  holy 
Brahman,  who  is  said  to  be  one  form  of  fire  (see  p.  74,  n.  3;  p.  50,  n.  2). 
Sacred  fire  is  sometimes  considered  to  be  of  three  kinds  {tretd, '  the  triad  of 
fires') :  i.  GdrhajMtya, '  nuptial  or  household  ;'  2.  Ahavanlya, '  sacrificial,' 
taken  from  the  preceding ;  3.  Dakshina,  '  that  placed  towards  the  south,' 
taken  from  either  of  the  former;  see  Manu  ii.  231.  The  man  who 
maintained  all  these  three  was  called  tretdgni.  See  Indian  Wisdom, 
p.  198,  n.  I. 

^  '  [Having  recourse  to  SansTcrit^  Know  that  (thy  adopted)  daughter, 
O  Brahman,  has  conceived  a  glorious-germ  [seed]  implanted  [lodged, 
deposited]  by  Dushyanta  for  the  welfare  of  the  earth,  as  the  S'ami-tree  is 
pregnant  with  fire.'  S'aml,  '  a  kind  of  thorny  acacia '  (see  the  last  note, 
and  p.  23,  n.  i).  The  legend  is  that  the  goddess  Parvatl,  being  one  day 
under  the  influence  of  strong  passion,  reposed  on  a  trunk  of  this  tree, 
whereby  an  intense  heat  was  generated  in  the  pith  or  interior  of  the 
wood,  which  ever  after  broke  into  a  sacred  flame  on  the  slightest  attrition. 
Ahita  =  arpita.  Tejah:=iukra,  C.  (cf.  Kaghu-v.  ii.  75;  Megha-d.  45.) 
'  By  this  it  was  indicated  that  S'akuntala  would  have  a  son  in  glory  equal 
to  Agni,'  S'. 


Verse  84.     i^LOKA  or  Anushtdbh.     See  verses  5,  6,  11,  12,   26,  47,  50,  51,  53, 
73.  76. 


w{^j    II  ftni^imf%^  II 
fn^^  I 


^^fT?nn  I 


^  '  0  friend,  how  pleased  I  am  !  but  when  I  think  that  this  very  day 
S'akuntala  is  being  conveyed  away  {to  her  husband's  house),  I  feel  a  satis- 
faction mingled  with  regret.'  Iti, '  so  thinking,'  see  p.  140,  n.  2.  Utkanthd- 
sadhdrana,  lit.  '  in  common  with  regret  or  sorrow.'  '  I  am  partly  glad, 
partly  sorry,'  S'. 

^  '  (Only)  let  this  (our)  poor-sister  be  made  happy.'  Tajjasvin,  '  a 
devotee,'  also  denotes  '  a  person  in  a  pitiable  state,' '  a  poor  wretch.'  Nir- 
vritd=:sust7dta'cittd,  S'. 

^  '  Therefore  in  this  cocoa-nut  box,  suspended  on  a  bough  of  the  mango, 
a  Kesara-garland,  capable  of  (keeping  fresh  for)  the  intei-vening  pei-iod, 
was  with  this  very  object  deposited  by  me.  Therefore  make  it  rest  on 
(my)  band  [take  it  down  and  give  it  to  me].'  Ndrikera  or  ndrtkela, '  the 
cocoa-nut,'  '  the  fruit  of  the  cocoa-nut  tree.'  Cilta  or  dmra,  '  the  mango 
tree.'  Kdldntara-1cshaind-=-virala-1cdla-sthdyini^  S'.  Keiara-mdlikd,  'a 
wreath  made  of  the  flowers  of  the  Bakula,'  see  p.  26,  n.  i.     This  was 


151  "  ^^Ts^:  n  <)V<) 

n  ^"^mm  f^t^gsTTfrr  i  fm-^^i  ^2^  ^»n^>  T^fi^ » 


probably  a  man-gala-^msJqya-mayi  srak,  or  'garland  made  of  auspicious 
flowers/  to  be  suspended  round  the  neck  of  S'akuntala,  such  as  that 
described  in  Eaghu-v.  vi.  84.  S'.  and  the  Beng.  read  keSara-gunddh  or 
keSara-&urn(ih,  and  S'.  observes  that  the  fragrant  dust  of  tliis  plant  is 
much  used  by  women  in  making  unguents  (udvartandni). 

^  '  "Whilst  I  also  will  compound  auspicious  unguents  composed  of 
Mriga-rocana,  holy  earth,  (and)  Durba  sprouts.'  Mriga-rocand  is  said  to 
be  either  the  concrete  bile  of  a  deer  or  an  exudation  from  his  head,  used 
as  a  medicine,  a  yellow  dye  or  a  perfume  (see  go-rocand  in  Diet.)  The 
latter  word  is  the  reading  of  the  Beng.  MSS.  Tlrtha-mrittiTcd  is  earth 
brought  from  Tirthas  or  holy  bathing-places  (see  p.  17,  n.  1).  Durhd  or 
durvd,  '  bent-grass,'  a  kind  of  sacred  grass,  not  quite  so  sacred  as  darbha, 
but  possessing  many  virtues,  and  used  for  the  argha  (see  p.  36,  n.  2).  Sir 
W.  Jones  says  of  it,  '  Its  flowers,  in  their  perfect  state,  are  among  the 
loveliest  objects  in  the  vegetable  world,  and  appear,  through  a  lens,  like 
minute  rubies  and  emeralds.  It  is  the  sweetest  and  most  nutritious 
pasture  for  cattle,  and  its  usefulness,  added  to  its  beauty,  induced  the 
Hindus  to  believe  that  it  was  the  mansion  of  a  benevolent  nymph.'  Samd- 
lamhhana  is  the  act  of  smearing  the  body  with  coloured  perfumes,  such 
as  saffron,  sandal,  &c. ;  the  plural  is  here  used  for  the  unguents  them- 
selves, which  are  said  to  be  man-gala,  '  conducive  to  good  fortune.'  The 
Bensf.  have  samdlamhhanam. 

^  '  S'arn-garava  and  the  (other)  gocd-people  ;'  see  p.  7,  n.  3.  The  Beng. 
have  Sdrn-garava-idradvata-mUmh.  According  to  S'.  and  C.  these  were 
the  names  of  two  Sishydh, '  religious  students,'  pupils  of  Kanva. 


<IM^  H  ^H^^^I^'JTHJT  II  152 

fini^^T    n  ?R^  ^^T II 

^nW5T      II  WW^  ^mTJ^Trf^^cTT  11 

^  ef?  I  ^  I  T^^l  I     II  ?f<T  ^xmwic  11 

ftniw^T    II  f^p5^^  u 
'tot   ^Wl^  IJI   ftffT^fef^T   ^flf^^Tol^R- 


^^H  I 


^  *  Truly  these  Eishis  who  are  to  go  to  Hastinapur  are  being  called.' 
Sahddyyante=^a}myante,  S'.  and  C.  It  is  the  passive  form  of  the  nominal 
iabddyate;  S'.  has  Sabddyante,  which  would  properly  mean  '  they  sound,' 
'make  a  noise,'  Pan.  iii.  i,  17.  Hastindjiura,  'city  of  elephants,'  was  the 
ancient  Delhi,  situated  on  the  Ganges,  and  the  residence  of  Dushyanta. 

^  '  There  stands  S'akuntala  at  earliest  sunrise,  with  her  locks  combed- 
and- washed,  in  the  act  of  being  congratulated  by  the  holy-women,  (having) 
consecrated  wild-rice  in  their  hands,  (and)  invoking-blessings-with-their- 
offerings.'  Sikhd-mdrjitd,  lit,  '  having  her  top-knot  combed  and  cleansed,' 
a  compound  similar  to  Hrah-sndta,  '  having  the  head  bathed.'  The  Beng. 
MSS.  have  krita-majjand.  Svasti-vdcanikdbhik  is  here  an  epithet  of  the 
women  who  make  the  svasti-vdcana,  i.  e.  according  to  K.  'a  gift  of 
flowers,  sweetmeats  (prahelaka),  fruit,  or  any  eatables  presented  with  good 
wishes  and  prayers  for  the  blessing  of  some  deity.'  It  is  especially  the 
blessing  which  is  coupled  with  the  gift.  In  the  present  case  the  hallowed 
rice  which  they  held  in  their  hands,  might  have  constituted  the  offering 
which  accompanied  the  svasti-vdcana.  In  Vikram,  the  Vidushaka  is 
propitiated  by  a  svasti-vdcana  (or  -naka),  consisting  of  a  modaka-iardva, 
'  dish  of  sweetmeats.'    Birthday-gifts,  wedding-presents,  Christmas-boxes, 


153  >'  '^I^sf:  »  *iM^ 

II  ^wrf^^  ^^(\  Tm^-^^  f^^3!p?rT;  ii 

^^^c5T  I 

^    II  »T^c?qrrn!?n^rq  i  -^fT?^  ii 

^  "m^  I  H|-#?»n^'^^  »Tf  i^^t^"^  o5H^  I      ^  ^w  I  ^iTimf^  H^  I 

^itNth  I  ^>  f^^^TTH  I  f  ^f5T  I  w^  vm  \  •^^^*^^t6^^^^t!p^ 

f^x.^TEn^i  I 

&c.,  with  their  accompanyiug  compliments,  are  the  svasti-vdcanaka  of  our 
day.  The  words  vdyana  and  vdyanaka  seem  to  have  a  similar  significa- 
tion, though  without  any  necessary  implication  of  good-wishes.  Nlvdra, 
'wild-rice,'  Manu  vi.  i6. 

^  '  My  child,  take  the  title  of  "  Great  Queen,"  indicative  of  the  high 
esteem  of  (thy)  husband.'  Jdtd,  'a  child,'  is  used  affectionately  in 
addressing  any  young  female.   Mahd-devl,  'chief  queen  ;'  cf.  p.  124,  n.  i. 

2  'May  it  be  to  thee  an  auspicious  ablution!'  i.e.  may  it  bring  thee 
good  fortune  1  May  it  be  an  omen  of  happiness  to  thee  ! 

^  '  Taking  up  the  propitiatory -vessels,'  i.  e.  the  vessels  containing  the 
flowers,  unguents,  &c.,  intended  to  propitiate  Fortune  in  favour  of 
S'akuntala,  So  read  all  the  Deva-n.  MSS.,  excepting  one  (Colebrooke's), 
which  has  patrdni. 

X 


<m«  II  ^fMs<M!^l^>ri?;>T  H  154 

nfNwf^  I     II  ^fir  ^TO  f^^fTT  II 

•3^  I 

II  •Hf^tftTntRl^T^f^lT^  11 

■3*^  I 

n  ^It  f^7^w^  f^fwiiT:  11 
'mmt  I 

'^^  ^7^^  J  lift  11^  I 

inrT:  1 

tflu^^  I         ^  ^TW  ^TT^  I  fw  inn^^  I 

^  '  This  (friendly  service  of  yours)  too  ought  to  be  highly  valued  (by 
me).  The  being  attired  by  (you)  my  friends,  will  now  be  a  rare 
occurrence.  [So  she  sheds  tears.^ '  Visrijati  is  the  reading  of  my  own 
Deva-n.  MS. ;  the  others  have  viharati. 

*  '  (Thy)  person  worthy  of  (the  costliest)  ornaments  is  slighted  [or 
disfigured]  by  decorations  easily  procured  in  a  hermitage,'  i.  e.  thy  beauty, 
which  deserves  to  be  set  off  by  golden  ornaments,  &c.,  is  impaired  by  such 
decorations  as  sprouts  of  Durva  grass,  &c.,  S'.  Viprakdryate,  K.  has 
vikaryate,  the  Beng.  vijpralahhyate  and  vijJratdryate. 


155  II  '^^Ts^:  n  nm 

Thiwt  I 

^  '  Was  it  a  mental  creation  ]'  i.  e.  were  these  ornaments  created  by  the 
power  of  his  mind  ?  K.  has  srishtih  for  siddhih.  Cf.  p.  79,  n.  i. 
^  *  Bring  hither  flowers  for  S'akuntala  from  the  trees  of  the  forest.' 
'  '  By  a  certain  tree  a  fine-linen-robe  white-as-the-moon  indicative-of- 
good-fortune  was  made  to  appear  [produced];  by  another,  juice-of-lac, 
ready  for  the  use  of  [the  dyeing  of]  the  feet  was  distilled  [exuded] ;  from 
others,  ornaments  were  presented  by  the  hands  [palms]  of  wood-nymphs 
stretched  out  (so  as  to  be  visible)  as  far  as  the  wrist,  emulating  the  first 
sprouting  of  the  young-shoots  of  those  (trees).'  Kshauma-=vdlkala- 
vastra-hheda,  C.  Kshaumam  mdn-galyam=:dnkulam  man-galdrham,  S'. 
Mdn-gdlya  may  mean  '  with  words  of  good  omen,'  '  with  blessings  and 
prayers  for  good  fortune  [kalydna-vdkyaih),  such  as,  "  May  she  be  the 
beloved  wife  of  her  lord,"  '  &c.,  S'.  Indu-j)dndu=^candra-dhavala.  Avish- 
kritain  =  ud-bhdvita7n,  ^.;=ddndya  prakdSitam,  S'.  Nishthyutah  = 
udgirnah.  Carano2:>ahhoga-sidabho,  some  Beng.  MSS.  have  caranopardga- 
subhago ;  the  oldest  have  upabhoga.  Here  sulabha=kshama  or  yogya, 
'adapted'  (cf.  Kumara-s.  v.  69).  LdTcshd-=dlakta  or  alaktaka,  'lac,'  'a 
red  dye,'  j^repared  from  an  insect,  analogous  to  the  cochineal  insect.  This 
minute  red  insect  is  found  in  great  numbers  in  the  Palasa,  Indian  fig  tree, 
and  some  other  trees.     It  punctures  the  bark,  whence  exudes  a  resinous 


Verse  85.     SardDla-vikeidita  (a  variety  of  Atidhriti).     See  verses  14,  30,  36, 
39.  40.  63,  79. 

X  2 


fir^^T      II  ^f  ^c5f  f^oTt^  II 

II  ^'^f5T  srt^f  ^trafH  II 

II  ^frT  f^^JliPi^  II 
^^  I 

milky  juice,  with  which  it  surrounds  itself  in  a  kind  of  nest,  and  which  when 
dry  may  be  broken  off,  and  used  for  various  purposes.  This  hardened 
and  reddened  substance  is  variously  called  gum-lac,  shell-lac,  stick-lac,  &c. 
A-parva,  kc.-=  2)arva-hhdga-paryantam  udgataih.  Parva-hhdga=^mani^ 
bandha,  'the  wrist,'  K.  A,  'as  far  as,'  generally  requires  the  abl.  of  a 
word  not  in  composition;  thus,  d-mani-handhdt  pdnih,  'the  hand  as  far 
as  [from]  the  wrist.'  Tat-hisalaya,  &c.,  the  Beng.  and  S'.  read  nah,  '  to 
us,'  for  tat,  and  kUalaya-cchdya-parispardhihhih,  'rivalling  the  hue  of 
young  shoots.'  According  to  Kavikantha-hara,  quoted  by  S'.,  ornaments 
are  divided  into  four  kinds;  i.  Avedhya,  as  ear-rings,  (fee;  2.  JBan- 
dhaniya,  as  flowers,  &c. ;  3.  KsJiepya  or  praksJiepya,  as  anklets,  foot- 
ornaments,  &c. ;  4.  Aropya,  as  necklaces,  garlands,  &c. 

^  '  By  this  favour,  royal  fortune  is  indicated  as  (ever)  to  be  enjoyed  by 
thee  in  the  house  of  thy  husband.'  Abhyupapattyd-=m%ks}idnugrahena, 
'  by  the  favour  of  the  sylvan  deities.' 

^  '  Returned  [come  up]  from  bathing.'  Ut-tri  is  '  to  come  out  of  the 
water,'  'to  come  to  land.'     Sojaidd  uttlrya,  Maha-bh.  iii.  211. 

^  '  We  [these  persons]  are  unused  to  ornaments.     By  our  acquaintance 


157  » ^?^TS|g:  u  5^5 

^^^:  I 

II  ^fw  TTft'SiWrTT  II 
^  ^  ^  li^JT  I   - 


with  the  art  of  painting  we  will  make  the  arrangement  of  the  ornaments 
on  tliy  limbs.'  Anuhahutta  for  anupahlmlcta  is  the  reading  of  my  own 
MS.  and  the  Mackenzie,  supported  by  K.  (Jitra-karma,  &c.,  'by  our 
knowledge  of  painting/  i.  e.  we  will  decorate  thee  in  the  manner  we  have 
seen  in  paintings  (citra-likhane  yatlidWiarana-prayogo  drishto  'sti  tenaiva 
p)-akdrena,  S'.) 

^  '  "  This  very  day  will  S'akuntala  depart,"  at  such  (a  thought),  my 
heart  is  smitten  with  melancholy  [grief  for  her  loss]  ;  my  voice  [throat]  is 
agitated  by  suppressing  the  flow  of  tears ;  my  sight  is  paralysed  by 
anxious  thought.  So  great  indeed  through  affection  (is)  the  mental - 
agitation  even  of  me  a  hermit.  How  (much  more)  then,  are  householders 
afflicted  by  new  pangs  at  separation  from  their  daughters  !'  Iti,  see  p.  140, 
n.  2.  Samsprishtam,  &c.,  one  MS.  (India  Office,  1060)  reads  sprishtam 
samuthanthayd.  Kanthah,  &c.,  the  Beng.  have  antar-vdshjxi-hhdro- 
parodhi  gaditam,  'my  voice  is  obstnicted  by  the  weight  {ddhikyena,  S'.) 
of  suppressed  tears.'  Vdshpa,  i.  e.  ah'unah  purvdvasthd, '  the  first  stage 
or  state  of  a  tear,' '  the  hot  moisture  that  overspreads  the  eye,  before  the 
tear-drop  is  formed,'  K,  Dariana  =  nayana,  'eye-sight.'  Jada=^v[shayd- 
grdhaka,  'having  no  perception  of  external  objects;'  ov=kartavydpari- 
cchedaka,  but  in  this  case  darSana=jndna,  S'.    The  effect  of  deeji  thought 


Verse  86.     Sardula-vikridita  (a  variety  of  Atidhriti).     See  verses  14,  30,  36, 
39.  40.  63.  79-  85- 


«^Mt  n  '^TfilslHSl^rHc^JT  II  158 

^^  I 

^w\  I 

^^7}rc5T      II  ^^*^¥H  II 


.  I 


^T^TT  TTHrTlfirqir^  I  <^  rTTiT  I  ^  I 


and  abstraction  of  mind  might  be  to  paralyse  for  the  moment  the  organs 
of  vision.  S'.  quotes  an  aphorism  of  Bharata,  Nidrd-ndSaS  ca  cintd  ca 
hhrdntU  cotsuka-cetasdm.  Nu  is  used  praSne,  '  in  asking  a  question,'  S'. 
Aranyaukas  =  vdnajwastJui  or  aranya-vdsi7i,  '  one  whose  dwelling  (okas) 
is  in  the  woods/  'a  hermit,'  see  vanaukas.  Grihin-=grihastha,  '  a  house- 
holder,' '  the  father  of  a  family.'  The  Brahman  was  required  to  divide  liis 
life  into  four  orders  (airama).  In  the  first  he  was  a  Brahmacdrin,  or 
'  student  of  religion  j'  in  the  second,  a  Grihastha,  or  '  householder ;'  in  the 
third,  a  Vdnaprastha  (Vaikhdnasa),  or  'anchorite;'  in  the  fourth,  a 
Bhikshu,  or  'religious  mendicant;'  see  Indian  Wisdom,  p.  245. 

^  '  Thy  decoration  [toilet]  is  completed.  Now  do  thou  put  on  the  pair 
of  linen  vestments.'  A  Hindu  woman's  dress  generally  consisted  of  two 
pieces ;  one  covered  the  breast  and  shoulders,  the  other  was  a  long  robe 
enveloping  the  person.     Avasita-mandand=.nishpanna-jprasdd]iand. 

^  'Here  close-at-hand-stands  thy  spiritual -father  as  if  (already)  era- 
bracing  thee  [about  to  embrace  thee],  with  an  eye  overflowing  with  joy. 
Perform  now  the  customary-salutation.'  Ananda-parivdhind,  the  Beng. 
have  dnanda-vdslipa-parivdJiind,  of.  p.  89,  1.  13.  Acdra,  'good  manners,' 
'the  usual  complimentary  greeting.'  Padihajjassa  for  pratipadyasva  is 
the  reading  of  my  own  MS.  and  the  Mackenzie,  cf.  p.  135,  1.  4.  The  same 
expression  occurs  in  Vikram.,  Act  II. 


159  "  "'l^^l-  "  *iMQ 

^^THfi:^  ^f^^T  Hit ^3^m  H^  I 
'h^^  I  ^d^^  Txet  I  ^  "mfmi  I 

^^  I  ^rr:  ^llt  |rTKft^^%Tn1'f  ^  I 

*  'Daughter,  be  thou  highly  honoured  of  thy  husband,  as  was  S'ar- 
mishtha  of  Yayati.  Do  thou  also  obtain  a  son,  a  sovereign  monarch,  as 
she  (obtained)  Puru.'  S'armishtha,  according  to  K.,  was  the  daughter  of 
Vrisha-parvan,  king  of  the  Asuras  or  demons,  and  wife  of  Yayati,  son 
of  Nahusha,  one  of  the  princes  of  the  Lunar  race,  and  ancestor  of  Dush- 
yanta,  see  p.  15,  n.  i.  The  Sahitya-darpana  (p.  190)  cites  this  verse  as 
an  example  of  dSlr-vdda,  'benediction,'  but  reads  (as  also  do  the  Beng.) 
patyur  for  bhartur,  and  putram  for  sutam.  Samrdj  is  a  sovereign  prince, 
who  has  performed  a  Rdjasuya  sacrifice,  and  exercises  despotic  sway  over 
others. 

^  'This  is  actually  a  boon  (conferred),  not  a  (mere)  benediction.'  San- 
tushta-devddlndm  avaiyam-hhdvi  vacanam  varah,  ails  tu  kaddcit  phala- 
ddyinl  vdk,  '  a  vara  is  the  promise  of  a  propitiated  deity,  &c.,  which 
must  necessarily  come  to  pass ;  an  diis  is  a  benediction  which  occasionally 
bears  fruit  [comes  true],'  C.  and  S'. 

^  '  My  child,  this  way !  do  thou  at  once  circumambulate  the  sacrificial 
fires,'  see  p.  148,  n.  i.  Sadyo-htUdgnim-=^tatkskana-krita-homdgnim,  S'. 
The  Taylor  and  my  own  MS.  have  sadyohutdn.  Sadyo  may,  however,  be 
separated  from  the  next  word,  and  translated  '  at  once,'  '  immediately.' 
The  rite  of  circumambulation  is  performed  by  slowly  walking  round  any 
object,  keeping  the  right  side  towards  it. 


Verae  87.     Sloka  or  Anushtubh.     See  verisea  5,  6,  11,  12,  26,  47,  50,  51,  53,  73, 
76,  84. 


«i^o  II  '^TftT^rTTr^^ffTc?^^  II  1 60 

-Sfn^lim      II  ^^5F?R[WT5IT^  11 

%T^T^i  ^^^:  T:rT^^  II  bb  II 
IlfiT^^T^'T  I    n  ^^f?^^T  II    ^  ^  ^llfTl'^firaT:  I 

^  '  [PronoMWces  a  blessing  in  the  metre  of  the  Ric,  i.  e.  accordiBg  to  the 
usual  metre  of  tlie  Rig-veda.]  Let  these  fires,  taken-fi"om-the-sacred- 
hearth  \yaitdnas\  whose  places  are  fixed  round  the  altar,  fed  with  (con- 
secrated) wood,  having  Darbha  [Kusa]  grass  strewed  around  the  margin, 
destroying  sin  by  the  perfume  of  the  oblations,  purify  thee.'  Each  stanza 
of  the  Suktas  or  hymns  of  the  Rig-veda  is  called  a  ric.  Asya  vrittasya 
vedoktdSlrvdda-saclriSatvam  agni-prayuTctatvddi  hoddhavyam,  '  it  is  to 
be  understood  that  there  is  a  similarity  between  the  metre  of  this  verse 
and  that  of  the  benedictions  uttered  in  the  Vedas  addressed  to  fire,'  &c.,  K. 
The  verse  itself  does  not  occur  in  the  Rig-veda,  bvit  the  metre  is  Vedic. 
Doubtless  Kalidasa  intended  it  as  an  imitation  of  Vedic  poetry.  That  it  is 
addressed  to  Agni  constitutes  in  itself  a  point  of  resemblance.  Vaitdna^ 
see  Indian  Wisdom,  p.  197.  Klripta-dhishnydh  =  racitddhishthdndh. 
Prdnta-samstlrna-darhhdh,  i.  e.  ^:'a>'^ves7iw  catasrishu  dikshu  san-kirnd 
darbhd  yeshdm.  At  a  sacrifice,  the  fires,  severally  termed  Ahavaniya, 
Mdrjdliya,  Gdrhapatya,  and  Agnldhriya,  were  lighted  at  the  four  cardinal 
points,  east,  west,  north,  and  south,  and  Kusa  grass  (see  p.  19,  n.  i)  was 
scattered  round  each  fire.  See  Indian  Wisdom,  p.  205  ;  see  also  Sayana's 
commentary  on  Rig-v.  i.  i,  4,  and  cf.  Rig- v.  i,  31,  13,  'thou,  four-eyed 


Verse  88.  Trishtup  (Jatush-pada,  a  form  of  Vedic  metre,  consisting  of  four  times 
eleven  syllables,  the  first  and  third  Padas  resembling  the  Vatoemi,  and  the  second 
and  fourth,  the  SalinI  variety  of  Trishtubh,  In  the  second,  however,  the  first 
syllable  is  short. 


In  Rig-veda  i.  59,  5,  the  first  Pada  is  exactly  like  the  first  in  the  above  scheme, 
but  the  other  Padas  are  arranged  differently,  as  far  at  least  as  the  seventh  syllable. 
Kalidasa,  accustomed  to  the  strictness  of  the  later  Sanskrit  metres,  seems  here  to  have 
endeavoured  to  imitate  the  Vedic  rhythm,  in  wrhich  greater  liberty  was  allowed.  Thus 
he  produced  a  verse  too  irregular  to  come  under  any  of  the  later  metres,  but.  rather 
too  regular  for  a  Vedic  hymn. 


i6i  11  ^^"fsij:  11  fi^<\ 

^V^:  I 

^#T^:  I 
^  ^^  H^m  I    II  ^'  xTft:g!T»T%  II 

Agni,  blazest  as  the  protector  of  the  worshippers/  &c.  Pc'dayaniu 
[=i'akshantu)  is  the  reading  of  all  the  Beng.  MSS.,  supported  by  K,, 
S'.,  and  C.,  but  all  the  Deva-n.  MSS.  have  pdvayantu. 

^  S'.  quotes  a  verse  of  Bharata,  DevdS  ca,  munayaS  caiva,  lin-ginah, 
sddhandS  ca  [sddhakdS  ca,  C.]  ye,  bhagavann  iti  te  vdcydh  sarvaih  strl- 
pun-napunsahaih,  '  both  gods  and  also  Munis,  Lingins  and  Sadhanas 
C?  sddhavas,  "  saints,"  see  Vishnu-p.  p.  300)  are  to  be  addressed  as  "  Bha- 
gavan,"  by  all  women,  men,  and  eunuchs.' 

^  Cf.  Vikram.,  Act  II,  hhavdn  jpramada-vana-mdrgam  ddeiayatu. 

'  '  Listen  !  listen  !  ye  neighbouring  trees  of  the  penance-grove.  She 
who  never  attempts  to  drink  water  first,  when  you  have  not  drunk,  and 
who,  although  fond  of  ornaments,  never  plucks  a  blossom,  out  of  affection 
for  you,  whose  greatest-holiday  [highest-joy]  is  at  the  season  of  the  first 
appearance  of  your  bloom,  even  that  same  S'akuntala  now  departs  to  the 
house  of  her  husband.  Let  her  be  affectionately-dismissed  by  (you)  all.' 
Bhoh  is  a  vocative  particle,  often  joined  with  iruyatdm,  '  listen  ! '  Vyava- 
syati, '  makes  effort,'  may  also  mean  '  resolves  upon,' '  makes  up  her  mind ;' 
(with  na), '  it  never  enters  into  her  head.'  A-pUeshu,  the  Beng.  have  a-sik- 
teshu,  i.  e.  '  as  long  as  you  remain  unwatered.'  The  Deva-n.  reading  is 
supported  by  K.,  who  includes  pita  among  the  passive  participles,  like 

Verse  89.  Sardula-vikrIdita  (a  variety  of  Atidhriti).  See  verses  14,  30,  36, 
39.  50,  63,  79,  85,  86. 

Y 


«|^^  II  '^TfvTirT^T^r^HToS'T  U  1 62 

^T^Fiiif  I 


gata,  sthita,  drudha,  &c.  (Pan.  iii.  4,  72),  which  may  have  an  active  signifi- 
cation.    Vismrita  may  be  included  in  the  same  list,  see  p.  28,  1.  3.    Priya, 
in  the  sense  '  fond  of/  may  stand  at  the  beginning  of  a  compound,  cf. ' 
<f)i\o<TO(f)ia,  (piKo^evos  (priydtithi),  &c. ;    sometimes  at  the  end,  e.  g.  jala- 
priya,  '  fond  of  water.' 

^  '  Acting  as  if  he  heard  the  note  of  a  cuckoo,'  lit.  '  shewing  the  note  of 
a  cuckoo.'     Compare  nimittam  sucayitvd,  Vikram.,  Act  II. 

^  *  This  S'akuntala  is  permitted  to  depart  by  the  trees,  the  foresters'- 
kinsfolk ;  since  a  song  to  this  effect,  warbled  by  the  cuckoo,  was  employed 
as  an  answer  by  them.'  Vana-vdsa-handhubhih:=aranya-vdsa-snigdJiaih, 
'  beloved  by  foresters.'  It  may  be  translated  '  her  sylvan  relatives.'  Para- 
bhrita  i=]nka),  lit.  '  nourished  by  a  stranger.'  Tlie  Indian  Koil  or  cuckoo 
is  supposed  to  leave  her  eggs  in  the  nest  of  the  crow  to  be  hatched,  but  has 
little  resemblance  to  the  bird  known  as  the  cuckoo  in  Europe.  One  of  its 
names  is  vasanta-duta,  '  messenger  of  spi-ing.'  Its  song  is  said  to  be  sweet 
{madhura,  Ritu-s.),  but  cannot  be  compared  to  that  of  the  nightingale. 
'The  beauty  of  cuckoos  is  their  song,'  Hitop.  1.  839.  'On  a  journey 
{ydtrdydm)  the  note  of  a  cuckoo  is  indicative  of  good-fortune  (Subha- 
sucakah).  The  answer  of  the  trees  was  effected  by  the  song  of  the  cuckoo 
{pika-ravenaiva  sampannam).  Next  the  answer  of  the  sylvan  deities  is 
given  (by  a  voice  in  the  air),'  S'.  Kcda  as  an  adj.  means  '  soft,'  '  sweet,' 
and  parabTirita-virutam  kalam  may  be  'the  sweet  notes  of  the  cuckoo' 
(cf.  Raghu-v.  viii.  58). 

Verse  90.  Apaba-vaktra,  containing  eleven  syllables  to  the  first  Pada  or  quarter- 
verse,  and  twelve  to  the  second,  each  half-verse  being  alike. 

^    ^    \J    KJ    ^    <U    —    W    —    V^    —  \U    ^    ^    ^    —    V^V.-*    —    v.-"    —    V-"    — 


1 63  II  '^^^"fs^:  II  «4^ 

VTi(Wt  I 

^  '  May  her  path  be  pleasantly-diversified  [pleasant  at  intervals]  by  lakes 
(that  are)  verdant  with-lotus-beds,  (may  it  have)  the  heat  of  the  sun's 
rays  moderated  by  shady  trees,  (may)  its  dust  be  soft  with  the  [as  the] 
pollen  from  the  lotuses,  and  (may  it  be  cheered  by)  gentle  favourable 
breezes  and  (be  altogether)  prosperous.'  Jiamydntarah  =  7nanohara- 
madhyah,  S' . ;  =  manojna-madhi/ah,  C,  'having  its  middle  space  de- 
lightful,' 'pleasant  throughout  the  intervening  distance,'  an  epithet  of 
jpanthah.  Chdyd-drumaih  =  cJidyd-pradhdnccir-vrikshaih,  '  trees  chiefly 
abounding  in  shade,'  'K..]-=chdyd-lakshita-drumaih,  'trees  characterized 
by  shade,'  C.  It  is  a  compound  similar  to  ^dha-jJdrthiva  and  ahhijiidna- 
iakuntald,  see  p.  4,  n.  2.  'That  is  called  a  chdyd-taru,  'shade-tree,' 
whose  under-part  (talam)  excessively  cool  shade  {atyanta-iitala-cchdyd) 
does  not  quit  either  in  the  forenoon  or  afternoon,'  S'.  and  C.  Niyamita=- 
ajpanita.  Kuie-kiya,  lit.  'lying  in  weiter ;'  ^=iata-pattra,  'a  lotus.'  Sdnta 
=^Sdnta-vega,  manda,  K.  •,=2ydtaccarddi-Sunya, '  free  from  robbers,'  &c.,  S'. 
and  C  The  compound  may  therefore  be  translated  '  free  from  molestation 
and  having  favourable  breezes.'  S'ivai  ca  bhilydt  jpanthdh,  this  seems  to 
have  been  a  phrase  commonly  used  as  a  parting  benediction,  like  'A  pleasant 
iourney  to  you  !'  Cf.  panthdnas  te  santu  iivdh,  Hitop.  1.  1442,  Sahit.-d. 
p.  344,  Mudra-r.  p.  30,  1.  17,  and  p.  179,  1.  4  of  this  play. 

^  '  Dear  to  thee  as  (thy  own)  kinsfolk.'  Cf.  vana-vdsa-handhuhhih  in 
verse  90.  My  own  Bombay  MS.  has  nnddi  (supported  by  the  Calcutta 
edition),  the  othei's  all  nddi  for  jndti.  There  is  no  doubt  about  the 
doubling  of  the  n  when  not  initial,  as  Vararuci,  iii.  44,  gives  vinndna  for 
vijiidna. 

^  Bhaavadtnam,  a  Prakrit  gen.  for  Sanskrit  dat.,  see  p.  129,  n.  i. 


Verse  91.     Vasanta-tilaka  (a  variety  of  Sakvari).     See  verses  8,  27,  31,  43, 
46,  64,  74,  80,  82,  83. 

Y   2 


^^  ^Tjt:  Ti^Wff  •  ^  ^  ^5^  w^t-qvrf^i^cjjTiTtT  w^  I  j^ifttrfei- 


^  My  own  MS.,  supported  by  K.,  has  duhhiiena,  the  others  duhhha- 
duhkhena. 

^  '  One  may  observe  the  same  (troubled)  condition  [the  same  condition 
is  observed]  of  the  penance-grove,  as  the  (time  of)  separation  from  thee 
approaches/  Samavasthd=-samdvastha,  as  in  Raghu-v.  viii.  41.  The 
Taylor  MS.  reads  samdvatthd. 

^  '  The  deer  let  fall  the  mouthfuls  of  Darbha-grass,  the  peacocks  cease 
(their)  dancing,  the  creepers,  as  they  cast  [in  casting]  their  pale  leaves, 
appear  to  shed  tears  [as  it  were  shed  tears].'  Udgalita,  from  ud-gal,  lit. 
'to  trickle  out,'  'drop  from.'  The  Beng.  MSS.  read  ugginna  {=udgirna), 
'  ejected  from  the  throat  or  mouth.'  Mrigdh,  all  the  Deva-n.  read  miio  for 
mrigyah,  and  in  the  next  line  assuni  for  airicni,  apparently  in  violation 
of  the  metre.  Dr.  Boehtlingk  has  suggested  mia,  and  ansu,  the  latter 
is  a  legitimate  ace.  pi.  from  ansu,  the  masc,  Prakrit  equivalent  of  the 
neuter  aim;  see  Vararuci  iv.  15.     Parity akta-nartand,  the  dancing  of 


Verse  92.     Arta  or  Gatha.     See  verse  2. 

—   iw-V^V^  —   >^| II    v^  —  <^ ^  »w'(-'—        — 


1 65  » ^^rpfsij:  n  c,^m 

l^Tf  ^c5T      II  WJW[  II 
^^p5T      II  TJlTTg^W  II 

^JV^:  I 


the  Indian  peacock,  especially  at  the  approach  of  rain,  in  which  it  is 
said  to  take  especial  delight,  is  frequently  alluded  to  in  Hindu  poetry. 
Cf.  Megha-d.  46,  78;  Ritu-s.  ii.  6;  Bhartri-h.  i.  43.  Osaria  for  apasrita, 
see  Lassen's  Instit.  Prak.  p.  363.  Raghu-v.  xiv.  69  contains  a  sentiment 
precisely  parallel  to  the  above,  Nrityam  mayurdh,  kusumdni  vriksha, 
darbhdn  upditdn  vijahur  harinyah,  &c. 

^  '  Father,  I  will  just  bid  farewell  to  (my)  tendril-sister,  the  Light  of 
the  Grove,'  i.  e.  the  Nava-malika,  or  young  jasmine-creeper,  mentioned  at 
p.  28,  I  3. 

^  '  I  know  thy  sisterly  affection  for  it.  Here  it  is  now  to  the  right.' 
Sodarya, '  of  whole  blood,' '  born  from  the  same  womb  '  {udard)  ;  compare 
p.  22,  1.  9. 

^  '  O  Light  of  the  Grove,  though  united  with  the  mango -tree,  embrace 
me  with  (thy)  arms-of-branches  turned  in  this  direction.'  Cuta-san-gatd, 
see  p.  28,  n.  I.  Ito-gatdhhih,  &c.,  is  the  reading  of  all  the  Deva-n.  MSS. 
(supported  by  K.)  excepting  one,  which  has  idogadehim  sdhd-bdhuhim  for 
ito-gataih  Sdkhd-bdhubJdh.  The  feminine  noun  bdhd  is  more  a])propriately 
joined  with  Sdkhd,  but  bdhu  is  admissible,  comj)are  p.  26,  1.  2.  The  Beng. 
have  idkhdmayair  bdJmbliih,  '  with  arms  consisting  of  branches.' 


«|^^  II  ^fH^M^|'$ii<v^H  II  1 66 

^l^'dc^T      II  ^r^  ufcT  II 
^TW  I 

''  ^T^  ^^  ^JW  ?f^  ^^fct?^  I    II  ^w  nm  f^hi  II 
^fnlr^T  I 

II  ^'  TTfT:^T»Tf'fT  11 


^  *  Thou  by  (thy)  merits  hast  obtained  [hast  gone  to]  a  husband  suited- 
to-thyself,  just  as  originally  determined  upon  by  me  on  thy  account :  this 
young  Malika  (creeper)  has  united  itself  with  the  mango-tree ;  now  (there- 
fore) I  am  free  from  solicitude  about  it  and  about  thee.'  San-kaljpitam,  &c., 
see  p.  49,  1.  5 ;  and  p.  135,  1.  10  with  note  2.  Tavdrthe  —  tava  krite,  K. 
Atma-sadrUam  ■=.  tvat-samam,  K. ;  rupa-kulddind  sva-sadrUam,  're- 
sembling thyself  in  beauty,  family,'  &c.,  S'. ;  see  p.  31,  n.  i.  Gatd=^ 
prdptd,  K. ;  see  p.  161,  n.  3  at  the  end.  SamSntavatl  =  sa7i-gatavatt,  K. 
My  own  MS.  has  sanskritavatl,  and  the  Colebrooke  sammitavati.  VUa- 
cinta  =  tyahta-vardnusandhdna,  '  ceased  from  searching  after  a  hus- 
band,' S'. 

^  'Set  out  on  thy  journey  hence.'     Pratipadyasva,  see  p.  135,  n.  i. 

^  '  This  (creeper)  is  (entrusted)  as  a  pledge  into  the  hand  of  you  two.' 
NiksJiepa  =  sthdpya,  S'.      Yathd  sthdpyo  raJcshyate  tatheyam. 

*  'Into  whose  hands  are  we  committed  (by  thee)'?'  Ayam  janak,  i.e. 
asmad-rupah,  S'.  and  Cf. 

^   Vi-hri  seems  here  used  in  the  sense  of  'to  wipe  away.' 

"  '  Enough  of  weeping  !  Surely  S'akuntala  should  be  cheered  [rendered 


Verse  93.    Vasanta-tilaka  (a  variety  of  Sakvaei).    See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91. 


^f  ^FJT  I 
"mv^^l  I 

%^  f^wft:^TTr:  I 

^f  ^?r?5T      II  7Tf(T«#  ^^^r^T  II 
^  ^   ^^    ^^   ftO"^^^   ^   ^^^  I       II  ^fw  TJTJ^^  II 

oRT^^tr:  I 


firm,  supported]  by  you  indeed  V  i.e.  you  are  the  very  persons  who  should 
rather  support  and  comfort  your  friend.  Alam  ruditva,  see  p.  48,  n.  3. 
Sthiri-hartavyd=^tapovana-vh'aha-kheda-raJiitd  vidheyd,  S'. 

^  '  When  this  doe  [female  deer]  grazing  in  the  neighbourhood  of  the 
hut,  slow  by  (the  weight  of)  her  young,  has  happily  brought  forth ;  then 
you  will  send  some  one  to  announce  [as  an  announcer  of]  the  agreeable 
news  to  me.'  Anagha-prasavd=vi/asana-rahita-2)rasutih,  'bringing  forth 
without  any  mishap,'  K.     Priya,  i.  e.  priya-vdrtd,  S'. 

^  'That  same  fawn,  thy  adopted  child,  tenderly  reared  with  handfuls 
of  S'yaraaka-grains,  on  whose  mouth,  when  pricked  by  the  sharp-points  of 
the  Kusa-grass,  sore-healing  oil  of  Ingudl-plants  was  sprinkled  by  tbee, 


Verse  94.    Vasanta-tilaka  (a  variety  of  ^akvari).     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93. 


I^fc  II  ^fH5|IM3l^'rio4H  II  1 68 

^i^^c^l  I 

ITRl^l 


will  not  forsake  thy  footsteps  [path].'  Vrana-virojpana-=.hshata-praro- 
haka,  S'.,  lit.  '  that  which  causes  a  scar  to  cicatrize.'  See  ropana  in  Diet. 
In-gudlnam,  see  p.  i8,  n.  i.  Kuia-suci,  see  p.  57,  n.  5.  Farivardhitaka=. 
anuhampaya  vardhitah,  'compassionately  reared,'  }L.;^=atiSayena 2yoshitah, 
'  excessively  nourished,'  S'.  and  C.  The  suffix  ka  sometimes  gives  the 
sense  of  compassionating  (anukamjJdydm).  So  putrakah=anukampitah 
putrah  according  to  Pan.  v.  3,  76.  The  preposition  pari  may  give  the 
sense  of  atUayena  noticed  by  the  other  commentators.  Sydm.aka=.vrlhi- 
viSesha,  '  a  kind  of  rice,'  S'.  It  is  rather  the  grain  of  a  kind  of  Panic 
grass,  eaten  by  the  Hindus.  Mushti,  '  a  handful,'  is  the  first  measure  of 
capacity,  equivalent  to  |^th  of  a  Tcunji,  -^^i^  of  a  kudava,  x&t^  ^^  ^  prastha. 
Futra-kritaka=kritrima-putra,  'a  factitious  or  adopted  son/  S'.  and  C. 
K.  explains  this  compound  by  referring  to  Pan.  ii,  i,  59,  so  that  putra- 
krita, '  made  into  a  son'  (i.  e.  a-putra,  'not  really  a  son'),  is  like  ireni-krita, 
*  made  into  a  line,'  and  puga-krita, '  made  into  a  heap.' 

^  *  "Why  dost  thou  follow  me,  an  abandoner  of  (my)  companions  ?  Thou 
indeed  wast  I'eared  (by  me)  without  (thy)  mother  [when  deprived  of  thy 
mother]  shortly  after  she  had  brought  thee  forth.'  Saha-vdsa,  lit.  '  one 
who  lives  with  another.'  The  Beng.  have  acira-prasutoparatayd^r-pra- 
savdvyavahita-kdla-mritayd,  '  that  died  directly  after  bringing  thee 
forth.' 


169  II  ^^"si?:  II  slf<i 


'  '  By-a-vigorous-effort  [by  firmness]  make  the  tears  cease  to  hang  [cling] 
in  (thy)  upturned-eyelashed  eyes,  obstructing  (their)  free-action  [impeding 
our  business].  In  this  path  in  which  tlie  unduhitions  of  ground  [the 
depressed  and  elevated  portions  of  ground]  are  not  discernible,  thy  foot- 
steps must  certainly  be  uneven.'  Utjiakshmanoh,  see  p.  131,  n.  i  in  the 
middle.  UiJaruddha-vrittim  =  pratiruddha-vi/djxlram,  '  impeding  the 
functions  or  proper  action  of  the  organs  of  vision,'  C.  Uparuddhd 
untantd  vrittir  vyapdro  yena,  K.  In  p.  157,  1.  6,  vritti  is  applied  to  the 
course  of  a  tear ;  but  if  so  translated  here,  the  other  epithet,  viratdnu^ 
bandham,  would  be  superfluous.  It  is  not  necessary,  however,  to  connect 
it  with  nayanayoh,  as  the  passage  might  be  rendered  '  make  the  tears 
that  impede  our  business  cease  to  cling  in  (thy)  upturned-eyelashed-ej'es.' 
Vds7i]ja  is  'the  hot  moisture  that  precedes  the  formation  of  tears,'  see 
p.  157,  n.  I.  It  is  used  in  the  singular.  Cf.  mwicato  vdshpam  ushnam, 
Megha-d.  12.  Viratdnuhandha,  my  own  MS.  has  vihatdnuhandha ;  anu- 
handha,  lit.  '  binding  after,'  '  following  after ; '  hence  '  cleaving,' '  adhering.' 
The  Beng.  MSS.  have  Sithildnuba7idham=sdntdrambham  (sicl),  S'.  Visha^ 
mi-hhavanti=zskhalitdm  syuh,  'are  liable  to  trip  or  stumble,'  S'.  and  C. 
Cf.  p.  139,  \.  3. 

^  '" A  friend  is  [or  friends  are]  to  be  escorted  as  far  as  the  water's 
brink" — such  is  the  sacred  precept.  This,  then,  is  the  margin  of  a  lake. 
Here  having  given  (us)  directions,  be  pleased  to  return.'  Odakdntdt,  i.  e. 
a -\- udakdntdt  =  d  jaldntdt  (see  p.  155,  n.  3  near  the  end).  Odakdntdd  is 
found  in  all  the  Deva-n.  MSS. ;  my  own  has  odakdntam.  Snigdho  janah 
may  be  either  'a  friend'  or  '  friends,'  cf.  sakhl-jana,  p.  1 28,  1.  2,  with  note  i. 
S'ruyate,  lit.  'it  is  heard,'  i.e.  it  is  enjoined  in  iruti,  'scripture,'  'holy 
writ.' 

Verse  95.    Vasanta-tilaka  (a  variety  of  Sakvari).     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94. 


«iSo  u  'srfiT^rR^f^fTpSfl  ii  1 70 

^FT^xi:        II    ^TWJT1T»T   II 

^•<,^^H  i     II  jffifT  f'^'inifiT  II 

^l^^fTHT      II  sT^Pt^F*^  II 

^frift  I 


^  Kshlra-vrihsha,  lit.  '  milk-tree,'  a  kind  of  fig  tree,  not  the  Vata  or 
Banyan  tree  (Ficus  Indica),  nor  the  Pippala  (Ficus  Religiosa),  but  the 
glomerous  fig  tree  (Ficus  Glomerata),  which  yields  a  resinous  milky  juice 
from  its  bark  (see  p.  155,  n.  3  in  the  middle)  and  is  large  enough  to  afford 
abundant  shade. 

^  '  "What  message  is  to  be  sent  by  us  (that  will  be)  most  appropriate  for 
his  majesty  Dushyantal'    Yukta-ritpa,  cf.  \i.  89,  n.  i ;  and  p.  15,  1.  3. 

^  '  Friend,  see  !  the  poor  female -Cakravaka,  not  perceiving  her  dear 
mate  hidden  by  the  lotus-leaves,  calls  to  (him)  thus,  "  Hard  (is  the  lot)  I 
suffer;"'  see  p.  128,  n.  3,  and  cf.  in  Vikram.,  Act  IV,  Sarasi  nalinl- 
pattrendpi  tvam  dvrita-vigrahdm  nanu  sahacartm  dure  matvd  viraushi 
samutsukah, '  thou  indeed  (i.  e.  the  male  Cakravaka)  art  soiTowfully  crying 
to  thy  mate  thinking  her  to  be  far  away,  although  her  body  is  only  concealed 
from  thee  by  a  lotus-leaf  in  the  lake.'  A  few  lines  before  this  passage,  the 
cry  is  comjjared  to  the  sound  ka  ka.  Possibly  this  may  account  for  the 
somewhat  peculiar  phrase  dukkaram  karemi,  here  employed  as  the  cry  of 
the  bird.  K.  has  dushkaram  khalu  aliam  tarkaydmi.  It  is  true  that  kri 
sometimes  has  the  sense  of  tark,  'think,'  'imagine'  (cf.  p.  42,  n.  i),  but 
dushka7'am  kri  is  not  more  harsh  than  iokam  kri,  'to  make  or  suffer 
sorrow.'     S'.  has  dushkaram  ayam  cakravdkah  karoti.     Instead  of  fia 


171  H  ^"^s|;.:  It  <)5^ 


I^^Tf^  ftlxiTT  f^iTiT  'T^i:  T^fti  f^^m^l^  I 
^T^^fiir  f^^f^^  W^^^  ^lT%f^  II  e^  II 

"^^^:  I 

^^Xl^g  ^^^^  I 


three  of  the  MSS.  have  bi  for  api.  '  This  verse  indicates  that  S'akuntala 
foresees  she  is  about  to  experience  similar  sorrow,  in  having  to  endure 
separation  from  Dushyanta  in  consequence  of  the  curse'  (Sdpa-tirohita- 
Dushyantam  a-lapsyamdnd),  K. 

^  '  Speak  not  so.  Even  she  [the  female  Cakravaka],  without  her 
beloved,  passes  away  the  night  made  too  long  by  sorrow.  Expectation  (of 
meeting  again)  makes  the  pain  of  separation,  however  severe,  suppoi-table.' 
Gamayati,  lit.  'causes  to  go,'  i.e.  brings  to  an  end.  The  Prakrit  visda 
■=vishdda,  'melancholy.'  S*.  explains  the  phrase  by  vism'and-dlrghdm, 
Jcheda-dirghdm,  duhkha-dustardm,  Aid-handha,  '  hope,'  i.  e.  prdtar  mam 
san-gamayishyati,  '  in  the  morning  he  will  be  united  to  me.'  S'.  makes 
this  verse  an  example  of  the  Asvasa  Alan-kara.  K.  refers  to  a  parallel 
passage  in  the  Megha-d.  10,  ASd-handhah  histima-sadriSah  [sic]  prdyaSo 
hy  an-gandndm  sadyah-pdti  pranayi  hridayam  viprayoge  runaddhi. 

^  '  Having  placed  in  front,'  i.  e.  '  having  introduced,'  '  having  pre- 
sented.' 

Verse  96.     Arya  or  Gatha.     See  verse  2. 

^<^—  [ww'.^'^l II I I        ^        I 1^ 

K   3 


t\s>^  II  ^5t?r^^c5h  n  172 

^TIIT^flfiTT^f^^^ftf^  ^R^  ^T  ^^ 


^^cT:  ^^:  I 


^T#^:  I 


^  '  Having  well  considered  us  as  rich  in  devotion,  and  the  exalted  family 
of  thyself,  and  that  (free)  flow  of  affection  of  this  (maiden)  towards  thee 
[or  the  spontaneous  flow  of  affection  springing  up  in  you  for  her]  not  in 
any  manner  brought  about  by  relatives ;  she  is  to  be  regarded  by  thee,  as 
(one)  amongst  (thy)  wives,  after  raising  her  to  an  equality  of  rank  [or 
with  equal  respect].  Beyond  this  is  dependent  on  destiny,  nor  indeed 
ought  that  to  be  called  in  question  by  a  wife's  relations.'  Samyama- 
dhandn,  '  this  implies  that  they  were  worthy  of  respect,'  K.  Uccaih- 
hulam,  &c.,  'this  implies  that  he  would  act  Avith  justice,'  K. ;  see  p.  15, 
n.  r.  Xathama2n=:dur-g)'ahena,  S'.  and  G.  Cf.  p.  131,  1.  6.  A-hdndhava- 
hritdm,  see  p.  127,  n.  3.  Sneha-pravrittim=prema-ceshtdm,  C,  Sdmd- 
ni/a-p)'atipatti-2)urvakam-=sdd7idrana-gaurava-purahsaram, '  preceded  by 
equal  respect;'  yddrUena  gauravena  apard  vadhur  dlokyate  tddrUena 
iyam,  &c.,  S'.  Pratipatti  is  either  '  the  act  of  preferring  to  rank,'  or  '  the 
respect  paid  to  rank,'  Purva  or  purvaha  at  the  end  of  a  compound  often 
simply  denotes  the  manner  in  which  anything  is  done,  trans) ateable  by 
'with'  or  'after'  (cf.  sa  hJiavantam  andmaya-praina-purvakam  idam  alia, 
p.  198,  1.  2;  also  p.  116,  n.  2).  Ddreslm,  S'.  explains  thus,  ddra-Sabdah 
pum-lin-gah  halatra-vdcaho  nitya-haliuvacandntah, '  the  word  ddra,  mean- 
ing a  wife,  is  of  the  masculine  gender,  and  always  has  a  plural  termination.' 
Ddrdh  therefore  may  be  either  wives  or  wife.  Atah-param,  &c.,  '  here  he 
tells  the  reason  why  he  does  not  demand  higher  rank  or  greater  honour 
for  S'akuntala,'  S'.  In  the  first  line,  my  own  MS.  reads  asmdn  sddhu 
samikshya  samyama-pardn.  All  marriages  in  the  East  are  arranged 
by  the  relatives  of  the  parties. 


Verse  97.    Sakdula-vikrIdita  (a  variety  of  Atidhriti).    See  verses  14,  30, 36,  39, 
40.  63,  79,  85,  86,  89. 


173  ii'^g^TSf.ii  cj5^ 


^  '  We  (are)  acquainted  with  worldly  affairs,' '  we  know  the  ways  of  tl»e 
world'  (=:loka-vyavahdi'a-ji'idk,  S'.) 

^  '  Thei-e  is  no  subject  out  of  the  reach  [agocarah,  S'.]  of  the  intelligent/ 
i.  e.  wise  men  are  conversant  Avith  all  subjects. 

^  '  Pay  respectful  attention  to  (thy)  superiors.  Act  the  part  of  a  dear 
friend  towards  (thy)  fellow-wives  [rival  wives].  Even  though  wronged 
[treated  harshly]  by  thy  husband,  do  not  out  of  anger  shew  [go  to]  a 
refractory-spirit.  Be  ever  courteous  towards  (thy)  attendants  ;  not  puffed 
up  [arrogant]  in  prosperity — in  this  manner  young-women  attain  the 
station  [title]  of  housewife  [matron].  Those  of  an  opposite  character  are 
house-banes  [banes  of  the  family].'  The  Sahit.-d.  p.  185  adduces  this  as 
an  example  of  the  figure  Upadishta,  which  is  defined  as  manohdri  vdhyain 
idstrdnusdratah.  S'.  quotes  the  following  aphorism,  Parisan-grihya  id- 
strdrtlmm  yad  vdkyam  abhidhlyate  vidvan  manoharam  jiieyam  upa- 
dishfam  tad  eva  tu.  Gurun  =  svaSm-ddln, '  father-in-law,'  &c.,  C.  A  Guru 
is  not  only  a  father  or  a  father-in-law,  but  also  a  preceptor,  and  in  fact 
any  male  relation  entitled  to  gaurava,  '  respect.'  Su^rushasva  =  drddhaya. 
Vrittim,  some  of  the  Beng.  and  the  Sahit.-d.,  supported  by  S'.,  read  vrittam 


Verse  98.     Sardula-vikrIdita  (a  variety  of  Atiduriti).     See  verses  14,  30,  36, 
39,  40,  63,  79,  85,  86,  89,  97. 


qs>8  H  ^mirM5i^»riPiH  u  1 74 


"Tlf^^    ^P^W    ^^"^^    I    ^f^    I    ^^^    ^ 


C\ 


■=caritram,  'action,'  'deed,'  'behaviour,'  'demeanour.'  Viprakritd  = 
piditd,  (J.  ;=:krita-vipriyd,' offended,'  S'.  Pratlpam=.prdtikulyam.  Bhu- 
yishthamrrzatUayena.  DaJcshind  =  sa-s7iehd.  Blmgyeshu,  the  Bang,  and 
S'.  have  bho(/esIm-=suk7ieshu/  in  enjoyments,'  'in  pleasures,'  in  which  case 
anutsekinl  will  mean  '  not  given  to  excess.'  The  latter  word  is  literally 
*  spouting  up'  like  a  fountain.  Compare  anutseko  laJcshmydm,  Bhartri-h. 
ii.  54.  Fadam-=iabdam,  'a  title,'  8'.;=^vyavasdyam  or  jpratishthdm,  C. 
Vdmdh^tad-viparlta-kdn'nyaJi,  S'.  •,  =  tad-virudd7idh,  C. 
^  '  Lay  to  heart,'  '  treasure  up  in  thy  heart,'  '  ponder  well.' 
^  '  Priyamvada  and  my  other  dear  friends;'  cf.  Sdrn-garava-mih-dh, 
p.  151,  1.  7,  with  note.     My  own  MS.  and  two  others  insert  Mm. 

^  'Are  to  be  given  away  in  marriage.'  Cf.  p.  48,  1.  10,  with  note 
thereon.  Ime  api;  the  dual  terminations  I,  u,  e  do  not  coalesce  with 
following  vowels,  see  Gram,  38 ;  Pan.  i.  i,  11. 


175  II '^^^''si;:  II  t^sH 

'  ^^^ c^^T  -N^  ^^nft  ^f^^  ^RW  I 

II  5[i^^fr?5T  fxrg:  ^i^^n:  ^rifir  ii 

^  *  How  now,  removed  from  my  foster-father's  side,  like  a  tendril  of  the 
sandal-tree  uprooted  from  the  slopes  of  Malaya,  shall  I  support  life  in  a 
strange  place  V  The  Candana  or  sandal  tree  {a-avraXov),  Siriura  Myrti- 
folium,  is  '  a  large  kind  of  myrtle  with  pointed  leaves,'  the  wood  of  which 
affords  many  highly  esteemed  perfumes,  unguents,  &c.,  and  is  celebrated 
for  its  delicious  scent.  It  is  found  chiefly  on  the  slopes  \tata,  upatyaJcd, 
Eaghu-v.  iv.  46,  48]  of  the  Malaya  mountains,  which  are  thence  called 
candandcala,  the  tree  being  sometimes  called  Malaya-ja,  '  Malaya-born.' 
Frequent  allusion  is  made  to  this  tree  being  infested  by  snakes  (see 
Raghu-v.  iv.  48;  Hitop.  1.  1582),  Tara,  of  which  the  Sanskrit  equivalent 
is  probably  tata,  is  the  reading  of  all  the  Deva-n,  MSS.  It  is  synonymous 
with  utsan-ga,  'the  slope  of  a  hill,'  so  that  Malayasya  utsan-gcit  exactly 
answers  to  tdtasya-an-kdt  [an-ka-=.utsan-ga,  Amara-k.  iv.  i,  4].  D  and  r 
are  certainly  interchangeable  in  Sanskrit  and  Prakrit,  and  the  siibstitution 
of  d  for  t  is  usual.  L,  however,  is  the  more  common  substitute,  and  it 
might  be  supposed  that  Malay a-tara  was  for  Malay a-tala^ Malayasya 
wpatyakd,  Eaghu-v.  iv.  46. 

^  '  Stationed  in  the  honourable  post  of  wife  to  a  nobly-born  husband  ; 
(and)  incessantly  [every  moment]  distracted  with  his  affairs  important 
from  his  dignity ;  having  very  shortly  given  birth  to  a  pure  son,  like  as 
the  Eastern- quarter  (gives  birth  to)  the  Sun,  thou  wilt  not  take  account, 
0  daughter,  of  the  sorrow  produced  by  separation  from  me.'     Abhijana- 


Verae  99.     Harini  (a  variety  of  Atyashti).     See  verse  66. 


<is^  II  'srfiTirR^rf^cJH  n  176 

^T^^:  I 

^ffTpJT      II  ^^T^^W  II 
^T^      II  ir^  ^r^T  H 

^^  I 
^#^:  I 

^  ^T 1 1  ^f^  m  wm^  tjftT.-^%^H  I  ^  ^f5^  I  T^f^  ^TR  Iff 


vato  =  kuUnasya,  see  p.  15,  n.  i.  AJculd=:vi/agrd,  'perplexed,'  'intently 
occupied/ S'.  ;  =  sasam67ira»ia,  'bewildered,' K.  Acirdt=gamandtyavahiia' 
samaye,  'immediately  on  thy  arrival.'  Prdci  iva,  h.Q.-=.yatlid  furva-dik 
pavitra-janakam  suryam,  S'. 

^  Atmandmadheydnkita,  see  p.  53,  notes  2  and  3,  and  p.  140,  1.  9,  with 
note  2. 

^  'Excessive  affection  is  apt  to  suspect  evil.'  Ati-snehah,  so  reads  the 
Taylor  MS.  as  well  as  my  own,  supported  by  K.  S'.  observes,  tathd  coktam 
kirdte,  prema  paiyati  bhaydni  apade  'jn,  *  and  so  it  is  said  in  the  Kira- 
tarjunlya,  "  Affection  sees  causes  of  alarm  [or  dangers],  even  without  foun- 
dation." '     (See  Kirat.  ix.  70.) 

^  *  The  sun  has  ascended  to  another  division  (of  the  sky).'  The 
Mackenzie  MS.  has  yugdntam  adhirudhah;  the  Calcutta  edition,  duram 
adhirndhah;  Ch^zy,  gagandntaram  adhirudhah.     According  to  C,  y%iga 


177  II  ^g^s^:  II  «,sj» 

^r^TjT     11  '?srr5imfHg^  fwj^  ii 

'3f![^^^^:  i 


is  by  some  considered  equivalent  to  prahara,  '  a  division  of  the  day,  com- 
prising one-eighth  of  the  sun's  diui-nal  revolution,  or  three  hours ; '  by 
others,  to  hasta-datushtaya,  '  a  space  of  four  cubits.'  Dr.  Boehtlingk 
translates,  '  The  sun  has  already  entered  the  afternoon-quarter  of  the 
heavens.' 

^  '  Having  become  for  a  long  time  the  fellow-wife  of  the  Earth  bounded  by 
the  four  cardinal-points,  having  settled-in-marriage  thy  matchless-warrior 
son  Daushyanti,  in-company-with  thy  husband  (Dushyanta),  who  shall  have 
(first)  transferred  the  cares  of  government  [the  burthen  of  family-cares] 
to  him,  thou  shalt  again  set  foot  in  this  tranquil  hermitage.'  Catur-anta- 
mahi  seems  to  be  equivalent  to  catur-dig-anta-malfi,  i.  e.  '  the  earth  as  far 
as  the  four  quarters,' '  the  entire  earth.'  The  Beng.  have  a  parallel  phrase 
sa-dig-anta-mahl.  K.  explains  it  by  catvdrah  antdh  yasydh  sd.  Cf.  p.  124, 
1.  4.  Daushyanti  is  a  regular  patronymic,  from  Dushyanta,  as  Dakshi, 
'  a  descendant  of  Daksha,'  from  Daksha ;  Aiudri  from  Indi'a,  &c.  (see 
Gram.Si.X).  A-pratiratham  =  asat-paripanthina'm/haymg  no  antagonist,' 
■=a-pratirathiha7n,  K. ;  ratha  being  put  for  raihika  or  rathin,  'a  warrior 
who  fights  from  a  chariot.'  Nive^ya=^vivdhya,  '  having  caused  to  marry,' 
K. ;  niviS  has  this  sense  in  Maha-bh.  i.  7138.  Tad  refers  to  Daushyanti. 
Arpita,  &c.,  cf.  aham  apt  sunau  vinyasya  raj?/a?H,  Vikram.,  Act  V;    also 


Verse  100.    Vasanta-tilaka  (a  variety  of  SakvarI).     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95. 

A  a 


<i«t  U  '^T^l^T^fTTrSH  II  178 


TtiHW\  I 


i^i^'rit*^!    II  ^:  ftnTTin%«i  11 


Manu  vi.  2,  3,  '  When  the  father  of  a  family  perceives  his  own  wrinkles 
and  grey  hair,  committing  the  care  of  his  wife  to  his  sons,  or 
accompanied  by  her,  let  him  repair  to  the  woods,'  i.  e.  let  him  enter 
upon  the  third  quarter  of  his  life,  that  of  a  hermit  (see  p.  157,  n.  i 
at  the  end).  Sdnte,  cf.  p.  20,  1.  12.  Karishyasi  jpadam,  cf.  p.  145, 
n.  2  at  the  end. 

^  '  Allow  the  father  to  return ;  or  rather,  (since)  even  for  a  long  time 
she  will  go  on  talking  again  and  again  in  this  manner,  let  your  reverence 
return,'  i.  e.  return  at  once  yourself,  without  asking  her  permission.  To 
depart  without  asking  leave,  is  contrary  to  all  Hindu  ideas  of  politeness. 
Athava,  see  p.  30,  n.  3. 

^  '  The  j)rosecution  of  (my)  devotions  is  interrupted  (by  this  de- 
tention).' Compare  in  Vikram.,  Act  V,  uparudhyate  me  dSrama-vdsa- 
dharmah. 

^  '  Therefore  do  not  beyond  measure  sorrow  on  my  account.'  Ukkantha 
for  Sanskrit  utkantha  or  utkanthasva  is  the  reading  of  my  own  MS. 
Md  ukkanthidum  seems  questionable.  K.  has  Bkuyo  'pi  tapaS- 
carana-plditam  tdtasya  iarlram  atimdtram  7nama  krite  utkanthitam 
bliavlshyati. 


II  f^^RTT  i^l^^TlrtT  ^^^Tfinr^  11 


^  '  How,  my  child,  will  the  grief  of  me,  looking  at  the  oblation  of  rice- 
grains  formerly  offered  by  thee,  germinating  at  the  door  of  the  cottage, 
ever  be  assuaged  [ever  go  to  assuagement]  V  Garita,  so  reads  the  Cole- 
brooke  MS. ;  the  others  have  racita-purvam^=pnrd-vihitam,  S'.  Carita  is 
supported  by  cam,  '  an  oblation  of  rice.'  The  ball,  or  griha-bali,  is  a 
particular  kind  of  offering,  identical  with  the  hhuta-yaji'ia,  i.  e.  a  sacrifice 
for  all  creatures,  but  especially  in  honour  of  those  demigods  and  spiritual 
beings  called  griha-devatdh ,  '  household  deities,'  wliich  are  sujDposed  to 
hover  round  and  jirotect  households  (Manu  iii.  80),  or  to  whom  some  par- 
ticular part  of  the  house  is  sacred.  This  offering  was  made  by  throwing 
up  into  the  air  (Manu  iii.  90),  in  some  part  of  the  house,  generally  at  the 
door  (Manu  iii.  88),  the  remains  of  the  morning  and  evening  meal  of  rice 
or  gi'ain ;  uttering  at  the  same  time  a  manti-a  or  prayer  to  some  of  the 
inferior  deities,  according  to  the  place  in  which  it  was  made  (Manu  iii.  87, 
&c.),  whether  to  Indra  with  his  followers  the  Maruts,  or  to  Kuvera  with 
his  followers  the  Guhyakas,  Kinnaras,  Yakshas,  &c.,  or  to  the  spirits  of 
trees,  waters,  &c.  (Manu  iii.  88,  89).  According  to  Colebrooke  it  might 
be  presented  with  the  following  Pauranik  prayer,  '  May  gods,  men,  cattle, 
birds,  demigods,  benevolent  genii,  serpents,  demons,  departed  spirits, 
blood-thirsty  savages,  trees,  and  all  who  desire  food  given  by  me — may 
reptiles,  insects,  flies,  and  all  hungry  beings  or  spirits  concerned  in  this 
rite,  obtain  contentment  from  this  food  left  them  by  me  !'  It  was  some- 
times offered  by  the  women  of  the  house,  who  might  assist  in  any  sacrifice, 
provided  they  abstained  from  repeating  the  Mantras  (Manu  iii.  121),  and 
as  the  offering  was  intended  for  all  creatures,  even  the  animals  were 
supposed  to  have  their  share  in  it  (Manu  iii.  92).  In  point  of  fact  the 
crows,  dogs,  insects,  &c.  in  the  neighbourhood  of  the  house  were  the  real, 
consumei's  of  it  (whence  hali-pushta,  bali-bhuj,  griha-bali- bhvj,  as  names 


Verse  101.     Arya  or  Gatha.     See  verse  2. 

y^  \j  —       v^i^>^<^| II   <^  —  ^1 jv^—  i^jw^  — 

ov^—  I      —  w^      I II |w^—   j         \j        \   —  ^  ^ 

A  a  2 


«ito  II  '3ifH5rT^5rfnT?PT  II  1 80 

^^1      II  ^T^Tjf  f%c7^^  11 

^^tr:     II  ^f^:TOT^  II 

^ft^^^n^rf  Pit  II%iTT[  I 

^«[  I 

^T^im:  I 

^  ^  fV^   ^T   fn^  I    -HiffllTT   ^^f5T   ^^TTTrSn   I  ^   iTTtT   I 

of  a  crow,  crane,  sparrow,  &c.,  compare  Hitop.  1.  1076),  and  such  of  the 
grains  as  escaped  being  devoured  by  them  would  be  likely  to  germinate 
about  the  threshold.  This  ball  formed  one  of  the  five  great  religious  rites, 
sometimes  called  saci'aments,  which  the  householder  who  maintained  a 
perpetual  fire  (see  p.  148,  n.  i)  had  daily  to  perform  (Manu  iii.  67,  iv.  21). 
See  Indian  Wisdom,  pp.  203,  251.  It  was  in  honour  of  all  creatures  of 
every  description,  but  particularly  of  those  not  provided  for  by  the  other 
four  sacrifices.  It  might  have  reference,  however,  to  the  deities  and  beings 
honoured  in  the  other  sacraments.  That  it  had  especial  reference  to  the 
Qriha-devatdh  is  indicated  in  Manu  iii.  11 7,  with  commentary;  and  in  the 
Mricchakatika,  where  Carudatta,  after  fulfilling  the  Deva-karya,  or  second 
of  the  five  rites  (cf.  p.  140,  1.  17),  is  described  as  ofiering  the  haU  to  the 
household  gods  around  tlie  threshold.  His  speech,  as  he  offers  it,  corre- 
sponds remarkably  with  that  of  Kasyapa,  Ydsam  halih  sapadi  mad- 
griha-dehal'mdm,  hamaU  ca  sdrasa-ganaU  ca  vilupta-piirvah,  tdsv  eva  sam- 
prati  virudha-trindn-kurdsu,  vijdiijalih  patati  kita-niukhdvcdidhah.  See 
Mricch.,  Act  I,  verse  i.  For  Hvds  te  pcinthdnah  santu,  in  the  next  line, 
see  p.  163,  n.  i  at  the  end, 

^  So  read  all  the  Deva-n.  for  antarihidd,  cf.  p.  140,  1.  6. 

2  '  The  course  of  affection  views  it  thus.'  The  Beng.  MSS.  have  sneha- 
vrittir,  and  one  (I.  O.  1050)  evam  iansini  for  evavi  darSinl.  Yasmin 
vishaye  sneho  hhavati  tad-asdnnidhydd  etddriSa  eva  kramo  hhavati,  S'. 

^  Hanta,  here  an  exclamation  of  joy  [harshe,  S'.) 


i8i  n  ^^l^sif:  »  '^b^ 

^TrTt  T{^^J'^  f^^^:  H^T^ 

II  ^fiT  fVr^T'jn:  ^"  ii 


•vr 


II  ^g^TSf :  II 


^  '  My  natural  serenity  of  mind,' '  my  natural  good  spirits.'  A  load  of 
anxiety  is  taken  off  my  mind. 

^  '  Verily  a  girl  is  another's  property.  Having  to-day  sent  her  to  her 
husband,  this  my  conscience  has  become  quite  clear,  as  if  (after)  restoring  a 
deposit.'  Kanyd-riipo  'rthah,  &c., '  the  property  consisting  of  a  girl  belongs 
to  another,'  S'.  and  C.  Parigrdlutuh  =iparinetuh.  Hence  parigraha,  '  a 
wife,'  see  p.  124,  1.  3.  The  ceremonies  of  marriage  are  desci-ibed  by  Cole- 
brooke  in  the  Asiatic  Researches,  vol.  vii.  pp.  288-311,  thus  : — The  bride- 
groom goes  in  procession  to  the  house  of  the  bride's  father.  The  bride  is 
given  to  him  by  her  father,  and  their  hands,  on  which  turmeric  has  been 
previously  rubbed,  are  bound  together  with  Kusa  grass.  The  bridegroom 
next  makes  oblations  to  the  sacred  household  fire,  and  the  bridegroom 
drops  rice  into  it.  The  bridegroom  solemnly  takes  her  hand  in  marriage 
(whence  he  is  called  pdni-grahltri,  and  marriage  pdni-grahana),  and  leads 
her  round  the  sacred  fire  (whence  he  is  called  parinetri).  The  bride  steps 
seven  times,  and  the  marriage  is  then  irrevocable.  ViSadah=prasannah, 
'serene,'  'tranqviil,'  K.  -j^-susthah,  S'.  Cf.  manasah  prasddah,  YikrAm., 
Act  V.  PraMmam=ati/artham,  see  p.  108,  n.  3.  The  Beng.  reading  is 
jdto  'smi  samyag  vUaddntardtmd,  cirasya  nikshepam  ivdrpxiyitvd. 


Verse  102.     Indra-vajra  (a  variety  of  Teishtubh),  containing  eleven  syllables  to 
the  Pada  or  quarter-verse,  each  Pada  being  alike. 

\^ \j  ^  —  v-f 


«it? 


II  ^f^T^^pJH  II  182 


II  wtt:  wf^^T^re^^  n^T  f^^^^  11 
f^l^w:    11  ^^  ^^  II 

xrmj  I 

TTOjf  w[^  I  Tn^^"^wfiT  I 

"'SR^  I  -m^  I  H'^H^rft  ^^Ixif^oirT  ^^xif^'^  ^dTrtflT  I 


^  In  the  Beng.  MSS.  the  speech  of  the  Chamberlain  at  p.  i86  com^ 
mences  the  Act. 

^  'Turn  (thy)  attention  to  the  interior  of  the  music-hall.  In  a  soft 
and  clear  song  harmonious  sounds  are  heard  [the  union  of  notes  is  heard].' 
Idvardndm  yatra  nrityddikam  hhavati  sd  san-gtta-sdld, '  a  music-saloon  is 
a  place  where  dancing  &c.  is  performed  before  princes,'  S'.  Avadhdnam, 
K.  has  avadhdranam.  Gltyd,m=-dhruvdydm,  K.  Prakrit  gidie  may 
stand  for  instr.,  gen.,  or  loc.  cases.  Svara-samyoga,  K.  has  svara-yoga. 
Both  expressions  occur  in  Mricch.  (p.  33,  1.  2 ;  p.  94,  1.  i;  p.  222,  1.  5; 
p.  339,  1.  9),  and  in  the  Malavik.  (p.  67,  1.  6,  with  note). 

^  '  Is  practising  singing,'  lit.  *  is  making  acquaintance  with  the  Varnas.' 
Paricayar=.ahhydsa,  C.  Varna,  'the  order  or  arrangement  of  a  song.' 
It  may  also  mean  '  a  musical  mode.'  These  modes  are  numerous,  per- 
sonified either  as  male  (Raga)  or  female  (Raginl).  According  to  S'.  and 
C,  the  Varnas  intended  here  are  of  four  kinds,  the  first  two  corresponding 
with  the  division  of  the  Bhavas,  or  '  affections.'  Gltishu  catvdra  varnd 
bhavanti  yad  aha  Bharatali,  Sfhdyl  taihaiva  Sancdri  tathd  Eohdva- 
rohinau.      VarndS  catvdra  evaite  Jcathitdh  sarva-gltishu. 


183  II  ^r^^sif:  II  «^t^ 

II  ^ToiiT^i  Tftii^  n 

TTin  I 


^  '  0  Bee,  how  (can  it  be)  that  thou,  eagerly-longing  for  fresh  honey, 
after  having  so  kissed  the  mango-blossom,  shouldst  (now)  be  forgetful  of 
it,  being  altogether  satisfied  with  (thy)  dwelling  in  the  lotus  !'  Ciita- 
manjarl=^dmra-kalikd,  S'.  Cf.  in  Vikram.,  Act  II,  Ishad-baddha-rajah- 
kandgra-hapi&d  diite  navd  Ttianjari.  Kamala-vasati=^kamaldvasthiti,  C. 
The  fondness  of  the  bee  (which  in  Sanskrit  is  masculine)  for  the  lotus  is 
so  great  that  he  will  remain  for  a  long  time  in  the  interior  of  the  flower. 
Cf.  na  pan-kajam  tad  yad  aUna-shatpadam,  '  that  is  not  a  lotus  which  has 
no  bee  clinging  to  it,'  Bhatti-k.  ii.  19;  also  guiijad-dvirepho  'yam  amhuja- 
sthah,  'the  murmuring  bee  remaining  in  the  lotus,'  Eitu-s.  vi.  15;  and 
idam  runaddhi  mdm padmam  a7itah-kvanita-sha:padam,YikYam.,  Act  IV. 
Madhu-kara,  see  p.  33,  n.  i.  Vismrita,  see  p.  161,  n.  3.  In  Prakrit,  two 
forms  mar  and  sum,ar  are  used  for  smri ;  the  first  becomes  mhar  after  a 
preposition  (as  in  vimhao  for  fjsma^/aA,  Vararuci  iii.  32);  but  vimarido 
would  be  equally  coirect  according  to  Vararuci  iii.  56.  K.  observes  that, 
under  the  figure  of  a  bee,  Hansapadika  covertly  reproves  the  king  for 
having  forgotten  her.  S'.  and  C.  call  this  verse  a  Pracchddaka,  and  the 
following  from  Kavi-kanthahara  is  quoted,  anydsaktam  patini  matvd 
prema-viccheda-manyund  vlnd-jnirahsaram  gdnam  striydh  pracchddako 
matah. 

^  '  Oh,  what  an  impassioned  strain  !'  lit.  a  song  overflowing  Avith  affec- 
tion or  passion.  Jidga-parivdhini=anurdga-nisJtyandim,  S'.  •,=kdma- 
sampurnd,  K.     Cf.  p.  89,  n.  3. 


Verse  103.     Apara-vaktra.     See  verse  90. 


%^  II  '3TfHfrR^T^?5'T  II  184 

f^^^:  I 

TTSn      II  fFTiT  f  r^  11 

f^l^^  I 

TTiT  ^-^^u^rw  f^^  ^fP^  ^Tfti  %  lR>%"t  I 

^'nW  1  'J^'trT^  WITT  TJT^'^lt^:  f5IW?^   TTT^'ITH^imi.^T  T^IT^CIT^ 

^  '  The  meaning  of  the  words,'  lit.  '  of  the  letters  or  syllables.' 
^  '  This  person  [i.  e.  I]  once  made  love  (to  her) ;  therefore  I  am  incurring 
her  severe  censui'e  on  account  of  the  queen  Vasumati.'  Krita-pranayah  = 
krita-premd.  Ayam  janah,  i.  e.  mad-rtlpah,  '  consisting  of  me,'  S.  Cf. 
p.  144,  n.  2.  Vasumati  is  a  name  for  the  earth,  cf.  p.  124,  n,  i.  Anta- 
rena,  with  accusative,  see  p.  81,  n.  2.  After  krita-pranayo  'yam  janah, 
the  Calcutta  edition  adds  ity  akshardrthah,  'such  is  the  meaning  of  the 
words.' 

^  '  There  is  not  now  any  liberation  for  me  (suffered  to  be)  seized  by 
her  with  the  hands  of  others  by-the-hair-on-the-crown-of-my-head  (and) 
beaten,  any  more  than  for  a  sage-with-suppressed-passions  (if  taken  un- 
awares) by  a  lovely-nymph.'  ^ikhandaha  is  '  the  lock  of  hair  left  on  the 
crown  of  the  head  at  tonsure.'  This  was  the  only  portion  of  hair  suffered 
to  remain  on  the  head  of  a  Brahman  ;  but  in  the  case  of  the  military  class, 
three  or  five  locks,  called  kdka-pakshdh,  were  left  on  each  side.  The  two 
ceremonies  of  tonsure  are  included  by  Manu  among  the  twelve  S'anskaras 
or  rites  which  every  Brahman  had  to  undergo.  The  first,  or  cudd-karana, 
took  place  from  one  to  three  years  old,  generally  after  teething  (Manu  ii. 
35);  the  second,  or  final  tonsure  keidnta,  in  the  sixteenth  year  from  con- 
ception (ii.  65).     Moksha  has  here  a  double  sense, '  liberation  of  the  body 


1 85  II  Ti^^>s^:  II  c|t4 

Tnn  I 

f^^^:  I 

^   Tl^^  I      II  ^flT  f^t^T^:  II       • 

1J»TT      II  ^TWTTTTJT  11 

U  ^fw  tl§Tf  f^ftcT^flT  II 
^  ^  TiffT:  I 


from  danger,'  and  '  liberation  of  the  soul  from  further  transmigration ; ' 
see  n.  3  below.  The  last  was  the  great  object  of  sages  and  devotees  iu 
their  bodily  mortifications,  but  was  often  obstructed  by  the  seductive 
artifices  of  Indra's  nymphs  (see  p.  45,  n.  i). 

^  '  In  the  courtly  [fashionable]  style.'  Pravinasya  rityd,  K.  Ndgarika 
here  means  more  than  '  polite.'  It  implies  '  insincerity,'  as  when  a  man 
shews  exaggerated  attention  to  his  first  mistress,  while  he  is  courting  some 
one  else. 

^  Kd  gatih,  see  p.  62,  \.  2,  with  note  2. 

^  '  When  a  being  (in  other  respects)  happy  becomes  conscious-of-an 
ardent-longing  on  seeing  charming  objects  and  hearing  sweet  sounds,  then 
in  all  probability,  without  being  aware  of  it,  he  remembers  with  his  mind 
the  friendships  of  former  births,  firmly-rooted  in  his  heart.'  Ramydni,  i.  e. 
vastuni,  S'.  For  ramydni  K.  has  rilpdni  and  sthitdni  for  sthirani.  A-bodha- 
purvam,  'without  any  previous  intimation  or  suggestion,'  'unconsciously.' 
Compare  the  similar  expressions,  a-mati-^lrvam,  a-buddhi-]3urvam,'  without 
any  previous  idea.'     The  doctrine  of  transmigration  is  an  essential  dogma 


Verse  104.    Vasanta-tilaka  (a  variety  of  SakvarI).    See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95,  100. 

lib 


Sbl,  u  ^M|rR^f7a<5fT  n  i86 

of  the  Hindu  religion;  see  Indian  Wisdom,  p.  67.  Dim  recollections  of 
occurrences  in  a  former  life  are  supposed  occasionally  to  cross  the  mind,  and 
the  present  condition  of  every  person  is  supposed  to  derive  its  character 
of  happiness  or  misery,  elevation  or  degradation,  from  the  virtues  or  vices 
of  a  previous  state  of  being.  The  consequences  of  actions  in  a  former 
birth  are  called  v'lpdka. 

^  The  Kancukin  or  Chamberlain  was  tlie  attendant  on  the  women's 
apartments.  S'.  and  C.  quote  the  following  from  Bharata :  AntaTipura- 
caro  vriddho  vipro  guna-gandnvitah  sarva-kdrydrtha-kuialah  kaiicukiti 
ahhidhlyate.  Jard-vaiklavya-yuktena  viSed  gdtrena  kaiicuki,  'the  character 
styled  Kancukin  is  an  attendant  in  the  inner  apartments,  an  old  man,  a 
Brahman,  endowed  with  numerous  good  qualities,  and  a  clever  man  of 
business.  The  Kancukin  should  enter  with  a  body  decrepit  and  tottering 
from  age.'  Compare  this  scene,  and  the  speeches  of  the  Chamberlain,  with 
the  opening  scene  of  Act  III.  of  Vikram. 

^  '  The  wand  [staff  of  office]  which  was  assumed  by  me,  having  to  watch 
over  the  royal  female  apartments,  thinking,  "  It  is  a  matter  of  form,"  much 
time  having  elapsed  since  then,  that  same  (wand)  has  become  (indispen- 
sable, or  a  useful  crutch)  for  the  support  of  me  whose  step  falters  in 
walking.'  Vetra-yashti,  properly  *  a  cane-stick,'  used  as  a  badge  of  office, 
like  the  gold  stick  or  black  rod  in  European  courts.  Avahitena,  lit. 
'  attentive,' '  careful,' '  watchful,'  i.  e.  appointed  to  a  careful  sujierintendence 
or  watch.  So  read  all  the  Deva-n. ;  the  Beng.,  with  S'.,  have  adhikritena, 
i.e.  'by  me  set  over,'  &c.  Avarodha-griheshu,  see  p.  21,  n.  3.  Bahutithe 
^  bahu-san-khye,  Chezy.  K.  observes  that  balm  is  here  treated  as  a 
numeral,  titha  being  a  kind  of  ordinal  suffix  (Gram.  p.  66.  LXIII). 

'  Verse  105.    Vasanta-tilaka  (a  variety  of  Sakvari),     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95,  100,  104. 


V^T^^T^fi^TrT^    ^TT^l^^V^fi:    ^THftj^THH^- 

'  '  But  (wliy  should  I  hesitate  1)  this  office  of  supporting  the  world 
does  not  (admit  of)  repose.'  Athava,  see  p.  30,  n.  3.  LoTia-tantra,  one 
meaning  of  tantra  is  '  supporting  a  family.' 

^  '  Because  the  Sun  having  but  once  (and  once)  only  yoked  his  steeds 
travels  onwards  ;  night  and  day  the  wind  (also  travels) ;  S'esha  has  the 
burden  of  the  earth  always  resting  (on  his  head).  This  also  is  the  duty 
of  him  whose  subsistence  is  on  the  sixth  part  (of  the  produce  of  the  soil).' 
Kutah,  see  p.  55,  n.  2.  Bhdnu,  'the  Sun;'  see  p.  142,  n.  3.  'In  other 
chariots  the  horses  are  yoked  again  after  an  interval  of  rest,  but  the  horses 
of  the  Sun  are  allowed  no  repose,'  S'.  Surya  evmnhhutah  san  praydti,  S'. 
Gandha-vaJia,  lit. '  the  scent-bearer, '  =  ««?/%,  S'.  Sesha^Ananta,  a  mytho- 
logical serpent,  the  personification  of  eternity  {ananta-td)  and  king  of  the 
Nagas  or  snakes  who  inhabit  the  lowermost  of  the  seven  Patalas  or  in- 
fernal regions.  His  body  formed  the  couch  of  Vishnu,  reposing  on  the 
waters  of  Chaos,  whilst  his  thousand  heads  were  the  god's  canopy.  He  is 
also  said  to  uphold  the  world  on  one  of  his  heads.  He  has  become  incar- 
nate at  various  times,  especially  in  the  god  Bala-rama,  the  elder  brother  of 
Krishna.     Akita,  see  p.  149,  n.  i.     Shasht hdnda-vritter,  see  p.  84,  n.  i. 


Verse  106.     Indba-vajra  (a  variety  of  Teishtubh),  containing  eleven  syllables  to 
the  Pada  or  quarter-verse,  each  Pada  being  alike. 

B    b    3 


II  wn^  II     IT^^   ^^  '^^:    I    T^    ^fj    fl^^lfl 

TT^T      II  ^n^H  II 

^w^'t  I 
tnn  I 

^njfn^TT'^Tf^^:   ^H   f^ftl^T   ^rq  T^Tm^ 

^  '  Having  supported  his  subjects  as  liis  own  children,  wearied  in  mind 
he  seeks  seclusion,  as  the  chief  of  the  elephants  scorched  by  the  sun,  after 
conducting  the  herds  to  their  pastures,  in  the  (heat  of  the)  day  (seeks)  a 
cool  spot.'  Tantrayitvd,  fx'om  a  nominal  verb  tantraya  (see  p.  187,  n.  i), 
is  the  reading  of  all  the  Beng.  MSS.,  supported  by  K. ;  two  of  the  Deva-n,, 
idntvayitvd;  the  Mackenzie,  harshayitvd.  Srdnta-mandh  is  the  reading 
of  the  Mackenzie,  supported  by  K. ;  the  other  Deva-n.,  Sdnta-onandh, 
'  composed  in  mind.'  Saiicdrya,  lit.  '  having  caused  to  move  about  or 
graze,'  =:.bhraniayitvd,  S'.  Vivikta=vijana-pracleSa.  I)ivd=madhydhne, 
'  in  the  middle  of  the  day.'  Dvijpendrah  =  hasti-rdjah  =  yutlia-ndthah, 
'  a  large  elephant,  the  leader  of  a  wild  herd.' 

'^  '  Having  heard,  your  Majesty  must  decide  (what  is  to  be  done).'  K. 
supplies  yat  Icartavyam.     Pramdnam,  see  p.  31,  n.  i  at  the  end. 

^  Atha  kim  is  used  svlkdre,  S'.  (see  p.  46,  n.  3), 

*  'In  the  form  enjoined  by  the  scriptures'  {■=iruti-hod'hitena  fra- 
kdrena,  S'.)  

Verse  107.    Upajati  or  Akhyanaki  (a  variety  of  Trishtubh).     See  verse  41. 


189  11  ^r^sij:  ti  «it<i 

*  3[TT  ?Tfr  ^^:  I 

^  Agni-iarana,  see  p.  148,  n.  i.     Mdrga,  see  p.  161,  1.  4,  with  note. 

^  '  The  attainment  of  the  object  (of  their  ambition)  is  followed  by  pain.' 
C!aritdrtliatd-=rdjya-prd'piih,  'the  attainment  of  the  thi'one/  S'.  Duh- 
khottard^=kheda-samvalitd,  'encompassed  with  trouble,'  S'. 

'  '  The-attainment-of-the-object-of-ambition  satisfies  anxious  longing 
merely;  the  very  business  of  guarding  what  has  been  obtained,  harasses. 
Royalty  [the  office  of  king],  like  a  parasol,  the  handle  of  which  is  held  in 
the  hand,  is  not  for  the  removal  of  great  fatigue  without  leading  to 
fatigue.'  Autsukyam=utkanthd,  'longing,'  '  eager  desire  ;'  such  as  kadd 
rdjd  hhavishydmltyddi,  'when  shall  I  become  king,  &c.?'  tarn  eva  dtihklia- 
ddyinl  i^ratishthd  avasddayati, '  that  (desire)  certainly  the  harassing  attain- 
ment-of-the-highest-rank  allays,'  C.  S'.  reads  pratishthdm,  and  places  it  in 
opposition  to  autsukya-mdtram,  making  rdjyam  nom.  to  avasddayati. 
The  Beng.  MS.  [I.  0.  1060]  gives  pratishthdm  in  the  margin,  and  this 
reading  is  certainly  supported  by  a  parallel  passage  {sddayanti  jpra- 
tishthdm,  &c.)  in  the  beginning  of  Act  III.  of  Vikram.     C.  also  notices 


Verse  108.    Vasanta-tilaka  (a  variety  of  SakvakI).     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95,  100,  104,  105. 


«l^0  II  ^fiTfTR^^pfToJH  II  1 90 


ft|"5T^rTt  ^"^t  I 


II  ^XHJI  II 
IwTfcJJ^  I 

w(m  I 


this  reading,  but  adopts  the  one  in  the  text  and  censures  the  interpretation 
of  S'.  Pratishthd  may  have  the  sense  I  have  given,  which  agrees  with 
the  2)rdrthitdHhddhigainah  and  caritdrthatd  of  the  preceding  lines.  Ati- 
irama  may  eitlier  refer  to  the  trouble  which  the  king  has  undergone  in 
arriving  at  the  object  of  his  ambition,  or  to  the  troubles  of  his  subjects 
which  it  is  his  office  to  remove.  In  the  latter  case  na  ca  iramdya  will 
mean  'without  leading  to  personal  trouble  or  weariness.'  The  Indian 
chattra,  or  parasol,  from  the  shelter  it  affords  has  been  chosen  as  one  of 
the  insignia  of  royalty.  It  is  very  heavy,  and  being  fixed  on  a  long  pole 
greatly  fatigues  the  person  holding  it.  It  is  always  borne  by  a  servant ; 
but  here  the  king  is  figuratively  made  to  bear  it  himself,  so  that  he 
cannot  give  shelter  to  himself  and  others,  without  undergoing  great  per- 
sonal fatigue.  Na  ca  iramdya  is  found  in  all  the  Deva-n.  MSS. ;  the 
Beng.  have  yatlid  iramdya,  i.  e,  '  royalty  does  not  so  much  lead  to  the 
removal  of  fatigue  as  to  fatigue.'  According  to  K.,  who  repeats  the  first 
negative  before  na  ca  hamdya,  the  two  negatives  are  here  employed 
affirmatively,  i.  e.  to  affirm  that  royalty  does  lead  to  personal  fatigue.  '  It 
is  not  for  the  removal  of  great  fatigue  and  not  not  for  fatigue.'  Cf.  a 
similar  use  of  two  negatives  on  p.  24;  1.  10,  with  note. 

^  Vaitdlika=^vandin,  'a  herald,'  C.;=^stuti-pdthaka,  '  a  panegyrist,'  S'. 
He  was  a  kind  of  herald  or  crier,  whose  duty  was  to  announce,  in  measured 
verse,  the  fixed  periods  into  which  the  king's  day  was  divided.  The  strain 
which  he  poured  forth  usually  contained  allusions  to  incidental  circum- 
stances. In  Vikram,  and  E,atn.,  only  one  Vaitalika  appears,  but  here  and 
in  the  Malavik.  there  are  two.  In  Vikram.,  Act  II,  he  announces  the 
sixth  hour  or  watch  of  the  day,  about  two  or  three  o'clock,  at  which 
pei'iod  alone  the  king  is  allowed  to  amuse  himself.  From  the  Dasa- 
kumara  it  appears  that  a  king's  day  and  night  were  supposed  to  be 
divided  into  eight  portions  of  one  hour  and  a  half,  reckoned  from  sunrise, 
for  distributing  which  strict  directions  are  given,  thus  :  Day — i.  The 
king  being  dressed,  is  to  audit  accounts;  2.  He  is  to  pronounce  judgment 
in  appeals  ;  3.  He  is  to  breakfast ;  4.  He  is  to  receive  and  make  presents; 


191  II  ^TWts^:  II  «)«i<i 

'sjTT^fiT  -qftm^  w^^i  ^f^m^m  moQ-ii 

iT^^^fe  f^"^^  ^^%  ^^7^  I 
^«^^1  f^^^l  ^rT^»  ^^  ^w 


5.  He  is  to  discuss  political  questions  with  Lis  ministers;  6.  He  is  to 
amuse  himself;  7.  He  is  to  review  his  troops;  8.  He  is  to  hold  a  military 
council.  Night — i.  He  is  to  receive  the  reports  of  his  spies  and  envoys; 
2.  He  is  to  sup  or  dine;  3.  He  is  to  retire  to  rest,  after  the  perusal  of 
some  sacred  work;  4  and  5.  He  is  to  sleep;  6.  He  is  to  rise  and  purify 
himself;  7.  He  is  to  hold  a  private  consultation  with  his  ministers,  and 
instruct  his  officers ;  8.  He  is  to  attend  upon  the  Puroliita,  or  family 
priest,  for  the  performance  of  religious  ceremonies.  See  Wilson's  Hindu 
Theatre,  vol.  i.  p.  209. 

^  '  Indifferent  to  thine  own  ease,  thou  endurest  toil  every  day  for  the 
sake  of  (thy)  people.  But  thy  regular-business  is  of  this  very  kind.  For 
the  tree  suffers  intense  heat  with  its  head  (while)  it  allays  by  (its)  shade 
the  heat  of  those  seeking  (its)  shelter.'  Athavd,  see  p.  30,  n.  3.  Vritlir, 
some  of  the  Beng.,  supported  by  K,  and  S'.,  have  srishtir. 

^  '  Having  assumed  the  mace  [sceptre]  thou  restrainest  those  who 
advance  on  the  wrong  road  [set  out  on  bad  courses] ;  thou  composest 
differences ;  thou  art  adequate  to  the  protection  (of  thy  people).  Let 
kinsmen  make  their  appearance  forsooth  in  affluent  circumstances  [when 
there  is  abundant  property],  but  in  thee  the  whole  duty  of  a  kinsman  is 
comprehended  towards  thy  subjects.'  Atta-danda=gri7uta-danda;  danda, 
'a  magistrate's  staff,'  taken  as  a  symbol  of  punishment  and  justice;  it 
is  sometimes  'the  sceptre  of  a  king;'  hence  danda-dhara,  dandin,  'staff- 
bearer,'  &c.,  are  names  for  Yama,  the  god  of  justice  and  lord  of  punish- 
ment. Vimdrga,  some  have  kumdrga,  '  bad  ways.'  Kalpase  =  s«wi- 
jjadyase,  K.  Manu  furnishes  several  examples  of  klrip  in  the  sense  of  '  to 
be  sufficient,'  'to  be  fit'  (see  ii,  151,  ii.  266,  vi.  20;  also  Raghu-v.  viii.  40). 


Verses  109  and  110.     Malini  or  Manini  (a  variety  of  Ati-Sakvari).    See  verses 
10,  19,  20,  38,  55. 


^^^  11  ^ftr^TH^I^nfc^H  II  192 

niTT  I 

Hfftf  tt:'^  I 
SfttTT:  ^:  I 

^  'STfir^T^^mT^^T^'isi'NB:  ^f%f^fT^>i^g^rrrr^t^Tff5^:  i  'sritt^  ^^:  i 

Atanushu  vibhaveshu=utsaveshu^  'at  tini&s  of  festivity.'  Kukshim-bhari- 
hhis  taih  kirn  jprayojanam,  '  what  is  the  use  of  these  parasitical  gluttons 
as  relations  1 '  K.  The  Calcutta  ed,  and  S'.  have  samvibhaktdh  for  santu 
ndma.  The  meaning  may  certainly  be, '  let  kinsmen  make  their  appearance 
(i.  e.  start  up  they  will  on  all  sides)  when  thei-e  is  plenty  of  property  to 
divide.'  K.  refers  to  verse  155,  towards  the  end  of  Act  VI.  of  this  play, 
yena  yetia  viyujyante  prajdh,  &c.,  'let  it  be  publicly  announced  that  of 
whatever  dear  kinsman  his  subjects  are  deprived,  Dushyanta  will  be  (in 
the  place  of)  that  (kinsman)  to  them,  the  wicked  excejited.' 

^  The  use  of  etc  with  ist  pers.  pi.  of  the  verb  is  noticeable,  see  p.  133,  n.  2. 

^  'The  terrace  of  the  fire-sanctuary,  with  the  cow  (that  yields  the 
ghee)  for  the  oblations  close  by,  is  beautiful  after  its  recent  purification.' 
Sa-Snka,  lit.  'possessed  of  the  goddess  of  beauty;'  a  bold  metaphor, 
used  elsewhere  by  Kalidasa.    Homa-dhenu,  agni-iarana,  see  p.  148,  n.  i. 

^  'Has  the  devotion  [penance]  of  the  ascetics,  who  have  collected  a 
store  of  penitential  merit,  been  frustrated  by  impediments  %  or  else  has 
any  harm  been  inflicted  by  any  one  on  the  animals  grazing  in  the  sacred 


Verse  111.     Sakdula-vikrIdita  (a  variety  of  Atidhriti).     See  verses  14,  30,  36, 
39.  50.  63,  79,  85,  86,  89,  97,  98. 


193  »  ^Wts^:  II  ej^^ 

'  g^^^!!f^^  ^'B^^'^^  ^m^?.^  ^^"^f^  H%ft?  I 

grove  ?  Or  is  it  that  the  flowering  of  the  creeping  plants  has  been  checked 
[stopi^ed,  stunted]  through  my  misdeeds  1  Thus  my  mind,  in  which  so 
many  doubtful-conjectures  have  arisen,  is  perplexed  with  an  inability  to 
decide.'  Upodha=.samp'd2)ta,  K.  Vighnais,  see  p.  40,  n.  5.  Dharmd- 
ranya-careshu  jprdnislm,  cf.  p.  13,  1.  3.  Alio  svit,  used  as  particles  of 
doubt,  see  Gram.  717.  h.  Prasavah,  i.e.  pushpa-phalddi,  'the  flower, 
fruit,  &c.,'  K.     A2Ki-caritaih  =  dur-dcdraih. 

^  '  To  pay  homage  to.'     Sabhdj  is  one  of  the  few  dissyllabic  roots. 

^  '  Granted  that  this  king  eminent-in-virtues  [of  high  parts]  swerves  not 
from  rectitude ;  (and  that)  not  one  of  the  classes,  (not)  even  the  lowest, 
addicts  itself  to  evil  courses ;  nevertheless  with  my  mind  perpetually 
familiarized  to  seclusion  I  regard  this  thronged  (palace)  as  a  house  en- 
veloped in  flames.'  Kdmam  occurs  frequently  in  this  sense  (cf.  p.  24, 
1.  10;  p.  55,  n.  3).  Ahhinna-sthitih=avihata-maryddah,  K.  ;  =  sa-mar- 
yddah,  S'.  Asau,  so  read  the  Beng.  and  the  Mackenzie  MSS.;  the  others 
have  oho.  Varndndm,  i.  e.  hrdhmanddlndm.  Apakrishto  'pi,  '  even  the 
lowest  (class).'  The  castes  were  originally  four  in  number :  i.  Brahmans 
or  priests;  2.  Kshatriyas  or  soldiers;  3.  Vaisyas  or  merchants  and  husband- 
men ;  4.  Sudras  or  slaves  ;  see  p.  84,  n.  3.    A-paiha, '  a  wrong  road,' '  a  bad 


Verse  112.     SikharinT  (a  variety  of  Atyashti).     See  ver.ses  9,  24,  44,  62. 

c  c 


<i<ld  II  'SlfHstlH^I^'dcSH  n  194 

wmr:  1 

^l^nicSI      11  ftrfJTW  ^'^W  II 

Nrti^t;,  I    II  ^  ^fc^prffi  II 

fdf^:     II  THTR  Mf^^  n 

Hi  h1wtr%h:  I  ^^T^^w^T^%^«5mTOt  Kf^m 
Tii^  g^#ft  ^:  nf?Tt?Tc^^f?r  i  tc?^^^  i 

a  ^  I  f%  ^  ^^Ht  ^T^  f^^TfiT  I  ^  ^T^  I  IlfKfiTR'?^75H  I 

road ;'  a  common  metaphor,  like  a-mdrga,  un-mcirga,  vi-mdrga,  to  express 
wicked  courses.  Idam  jandJclrnam,  i.  e.  idam  puro-varti  nripdn-ganani, 
'this  royal  court  before  my  eyes,'  S'.  ;  jandklrnam  may  perhaps  be  used, 
as  in  Vikram,,  Act  II,  1.  2,  for  a  substantive,  meaning  'a  crowded  thorough- 
fare/    Hutavahd-2^ai'lta:=lagndgni,  S'. 

^  *I  also  regard  (these)  people  here  de^'oted  to  pleasure,  as  one-who- 
has-performed-his-ablutions  (regards)  one-smeared  (with  dirt),  as  the  pure 
the  impure,  as  the  waking  the  sleeping,  as  he-whose-motion-is-free  the 
bound.' 

^  See  p.  20,  n.  4.     One  MS.  has  durnimittam,  *a  bad  omen.' 

^   Vdmetara,  '  other  than  left,'  '  right.' 

*  'The  protector  of  the  (four)  classes  and  (four)  orders;'  see  p.  193, 
n,  2,  and  p.  157,  n.  i  at  the  end. 

^  'Having  but  just  quitted  the  seat  (of  justice);'  see  p.  rgo,  n.  i. 


Verse  113.    Arya  or  Gatha.     See  verse  2. 


--     I  ^  ^-  I     -- 


195  "  ^T^»»>si;:  n  *i<iM 

cpq^^  f^mmV  I  frT:  I 

^g^iTr:  ^fr^t:  ^^f%ft: 

^  '  This  is  certainly  a  subject  of  rejoicing  [to  be  rejoiced  at]  ;  nevertheless 
we  here  are  indifFerent  parties  [have  nothing  to  do  with  it],'  i.  e.  our 
merits  and  interests  have  nothing  to  do  with  his  conduct.  This  favour 
and  protection  is  only  what  might  be  expected  from  his  benevolent  nature. 
It  is  possible  that  by  vayam  madhyasthah  may  be  meant,  '  we  are  indif- 
ferent persons,' '  we  have  no  suit  to  urge  nor  petition  to  present.' 

^  '  Because  trees  become  bent  down  by  the  growing-weight  of  fruit ; 
clouds  hang  down  the  more  (when  charged)  with  fresh  rain ;  good  men 
are  not  made  arrogant  by  abundant  riches;  this  is  the  very  nature  of 
the  benefactors  of  others.'  Kutah,  see  p.  55,  n.  2.  Bhuri,  generally 
found  in  composition,  but  not  always;  see  Maha-bh.  xii.  14 10.  Most  of 
tlie  Beng.  MSS.  have  dura.  This  verse  occurs  in  Bhartri-h.  (ii.  62,  ed. 
Bohlen),  where  udgatnaih  is  adopted  for  agamaih,  and  another  reading 
bhumi  for  bJiiori  is  noticed.  Oriental  poets  are  fond  of  adducing  trees 
and  clouds  as  examples  of  disinterested  liberality.  '  The  tree  does  not 
remove  its  shade  from  him  who  cuts  it  down,'  Hitop.  1.  353. 

^  'The  Rishis  appear  to  have  serene  comj^lexions.  (Hence)  I  conclude 
they  have  some  business  that  inspires  confidence/  or  'some  quiet  and 
easy  business.'  Prasanna-mukha-varndh,  so  read  two  of  the  Deva-n.  MSS., 
suppoi-ted  by  a  similar  compound  in  Malavik.  p.  55,  1.  20.  The  Cole- 
brooke  MS.  has  niandana,  and  my  own  pan-had  for  vannd. 


Verse  114.    Vansa-sthavila  (a  variety  of  Jagati).     See  verses  18,  22,  23,  67,  81. 


C   C   2 


^Tin    II  ^'frpST  -f^T  II 

im'^T^  I 
iinn  I 

^I^^rHrJI      II  ^HgTlftr  ^F^  I  ^TWTITIT  II 

^t  ^T^  ftfl  I 

gttf^:     II  gd  ■m^  II 

^  '  Who  is  this  veiled-one,  the  loveliness  of  whose  person  is  not 
fully  displayed^'  Svid  is  a  particle  of  question  and  doubt.  Avagunthana 
=mastakdcchddaria-vastra,  C.     The  second  half  of  this  verse  is  clear. 

^  '  My  conjecture  full  of  curiosity  being  hindered  (by  the  veil)  does  not 
succeed.'  The  Mackenzie  MS.,  supported  by  K.,  has  padihddi  for  prati- 
bhdti  (in  place  o{  pasaradi  for  prasarati,  the  reading  of  the  other  Deva-n.) 
and  padihado  for  pahido,  the  reading  of  the  others. 

^  'Ought  not  to  be  gazed  at.'     A-n%rvarnaniyaz=:a-darianiya. 

*  '  Having  reflected  on  [called  to  mind]  the  aftection  of  thy  lord,  be 
firm.'  Bhdva-=isneTia  (cf.  p.  112,  n.  2).  The  Beng.  have  smritvd  for  ava~ 
dhdrya.  Arya-putra,  '  son  of  a  venerable  parent,'  is  the  regular  dramatic 
mode  of  addressing  a  husband. 

^  '  They  have  some  message  from  the  preceptor.' 


Verse  115.     Aeta  or  Gatha.     See  verse  2. 

—  >-'>^|<^  —  v^v^v^  —  II      —  v^w         —  wv^l^  —  yj  \ |  — 

\    \^  —  v^ ||v_/wv^<^^'-'  —   j 


\^ 


197  "  ^T^^lj:  "  ^9 


xjirj  I 


Tim  I 


^  JVirvighna-tapasah,  cf,  p.  35,  n.  3.     ^j-^^,  see  p.  89,  n.  2. 

^  '  Whence  (can  there  be)  obstruction  to  the  religious  rites  of  the  good, 
thou  being  (their)  defender?  How  should  darkness  appear,  the  Sun 
emitting  light  [when  the  Sun  shines]?'  Twpati,  loc.  of  the  pres.  part., 
here  used  absolutely.     Gharmdn^au^=surye,  S'. 

^  '  My  title  of  Raja  has  indeed  significancy.'  The  Rishis  had,  in  the 
preceding  verse,  compai-ed  the  king  to  the  Sun,  and  rdjan  is  derived  from 
Tdj,  'to  shine.'  It  is,  however,  probable  that  the  play  is  on  the  words 
rdjan  and  rakshitri.  Cf.  Manu  vii.  3,  raJcshdrtham  asya  sarvasya  rdjd- 
nam  asrijat  prabhuh,  'the  Supreme  Being  created  a  king  for  the  protection 
of  this  universe.'  Dr.  Boehtlingk  remarks  that  in  these  cases  it  little 
signifies  whether  the  derivation  be  true  or  false.  In  Maha-bh.  xii.  1032, 
rdjan  is  derived  from  raiij,  'to  conciliate.' 

*  '  Is  his  reverence  Kasyapa  prosperous  for  the  welfare  of  the  world  ? ' 


Verse  116.     Sloka  or  Anushtubh.     See  verses  5,  6,  ii,  12,  26,  47,  50,  51,  53,  73, 
76,  84,  87. 


qet  II  ^f4^R^^c9»T  II  198 

TT»n  I 
^n#T^:  I 

f^rm  ^T^  ^  HrT:  XTHTiiffT:  in^sii 

Kudalin,  see  p.  35,  n.  3.  Bhagavdl,  &c.,  when  the  letter  ^  is  preceded  by 
t,  d,  or  ?i  dental,  it  requires  the  assimilation  of  the  letters  to  itself,  and  in 
the  case  of  dental  n,  the  mark  called  Candra-vindu  is  written  over,  to  shew 
that  the  I  substituted  for  it  has  a  nasal  sound,  Laghu-k.  No.  79,  see  Gram.  56. 

^  '  Saints  have  prosperity  in  their  power.  He  with  inquiries  about 
your  safety  says  this  to  your  Highness.'  It  will  be  readily  remarked  that 
the  character  of  these  Rishis  is  evidently  that  of  plain,  honest,  independent 
men.  Siddhimantah,  lit.  '  men  endowed  with  or  capable  of  perfection,' 
'saints,'  Vislmu-p.  p.  45.  Anamaya,  see  Manu  ii.  127,  'Let  a  man  ask  a 
Brahman,  on  meeting  him,  as  to  his  huiala;  a  Kshatriya,  as  to  his  ana- 
maya;  a  Vaisya,  as  to  his  hshema;  and  a  Sudra,  as  to  his  drogya.'  The 
king  was  of  course  a  Kshatriya,  see  p.  31,  n.  i. 

^  The  third  sing.  aor.  Atm.  of  upa-yam, '  to  marry,'  is  either  updyata  or 
updyansta,  Pan.  i.  2,  16.     The  Beng.  have  uimyeme,  perf. 

^  '  Thou  art  esteemed  by  us  the  chief  of  the  worthy,  and  S'akuntala,  in- 
carnate virtue.  Brahma  [Fate],  bringing  together  a  bride  and  bridegroom 
of  equal  merit,  has  after  a  long  time  (now  first)  incurred  no  censure.' 
Nah,  the  Colebrooke  MS.  reads  yat.  VadJm-varam,  a  Dvandva  comp. 
in  the  neuter  gender.  Vdcyarn  na  gatah,  probably  this  refers  to  the  blame 
popularly  laid  on  Fate  for  preventing  the  smooth  course  of  true  love. 


Verse  117.  Vansa-sthavila  (a  variety  of  Jagati).    See  verses  18,  22,  23,67,81, 114. 


199  "  ^^sij:  ti  Sft«i 

^^^c5T      II  ^TUTTTTR  II 

^Itorh^  ^ftw  f^  Hisri^^  Tj^^  in«ttii 

^  f^  ^  ^ll^^^g^^  H^  I 

^  '  Therefore  now  let  lier,  being  quick  with  child,  be  received,  for  the 
joint  discharge  of  religious-rites,'  i.  e.  those  Sanskaras  or  rites,  which  were 
performed  for  the  child  before  and  after  birth,  probably  by  the  parents 
conjointly  (saha)  ;  see  Manu  ii.  2  7,  &c. 

^  '  Her  elder-relatives  were  not  veferi-ed  to  by  her;  nor  by  you  was  any 
kinsman  asked ;  (the  affair)  having  been  transacted  quite  privately  [lit. 
one  with  the  other],  what  has  each  one  to  say  to  the  other  1 '  Guru-jana, 
see  p.  173,  n.  3  in  the  middle.  The  Deva-n.  MSS.  have  imde  for  imina. 
The  latter,  which  is  the  reading  of  the  oldest  Beng.,  I  have  retained  on 
account  of  the  metre.  There  is  no  reason  why  in  Prakrit  imina  should 
not  be  used  for  the  fem.  instr.,  since  imassim  is  admissible  for  the  fem. 
loo. ;  see  p.  37,  1.  2.  Ekaikam-=.anyonyam,  'mutually,'  S'.  and  C.  Bhan- 
nadu  is  the  reading  of  some  of  the  Beng.  MSS.  followed  by  the  Calcutta 
edition ;  I  have  written  hhannadu  for  hTianodu,  on  account  of  the  metre, 
and  on  the  authority  of  Lassen's  Instit.  Prak.  p.  277.  The  Deva-n.  have 
him  hhanami,  which  reading  violates  the  metre  and  makes  the  construction 
of  the  sentence  very  obscure.  They  also  read  ehkam  ekkassa.  Eka  may 
be  for  eka-janah,  applicable  to  either  gender.  The  commentary  of  C.  is 
in  favour  of  the  above  interpretation. 


Verse  118.     Abya  or  Gatha.     See  verse  2. 


^00  It  '^TfHyHSIiJ'drfH  II  200 

tT^  I 

^[Tf^fTHT      II  ^TWJTrW  II 

TT5n  I 

l^l^ficiT      II  TJTf%^>T  I  ^l*mH»I  II 

'ff^^  I  ^Tq^"^  ^^IT  I 


1  ( I 


Truly,  the  import  of  this  speech  [that  which  is  proposed  by  this 
speech]  is  (like)  fire.'     The  Mackenzie  MS.  inserts  eso  after  kkhu. 

"^  '  Such-persons-as-your-Majesty  are  certainly  full  well  acquainted  with 
the  ways  of  the  world.'  Loka-vrittdnta-nishndtdh  =  loka-vyavahdra- 
jndtdh,  S'.  Ni-shndta  {=abhiji'ia,  C),  lit.  'bathed  in  ;'  hence  '  conversant 
with.'     The  Sahit-d.  (p.  193)  reads  hliavdn  loka-vrittdnte  nislmdtah. 

^  'People  suspect  a  married  woman  [woman  who  has  a  husband]  re- 
siding wholly  in  her  kinsmen's  family,  although  chaste,  (to  be)  the  reverse. 
Hence  a  young  woman  is  preferred  by  her  own  relatives  (to  be)  near  her 
husband,  even  though  she  be  disliked  by  him.'  J ndti-ku  =-nija-griha- 
vdsimm,  S'.  Anyathd,  i.e.  vyahhicdrinlm,  'unchaste,'  S*.  Ishyate-=dkdn- 
ksTiyate,  S'.  Tad-apriydpi,  the  Beng.,  my  own  MS.,  and  the  Sahit.-d.  read 
priydpriyd  vd,  '  liked  or  disliked  ; '  but  K.  supports  the.  other  reading. 


Verse  119.    Van^a-sthavila  (a  variety  of  Jagati).     See  verses  18,  22,  23,  67,  81, 
114,  117. 


20I  II  tt^jffS^:  II  1^0'\ 

TJUl  I 

TJ^J  I 
JT^JT^  I 

rT^  f^  *^T  ^'^^'ftOWfH  I     »  ^fir  ^r^ft^  ^Fcmr  ii 
Tnn    »  51^'dcjf  f^%i!^  I  ^nf»mH»T  ii 

^  »nH  I  gfH  m  <55ijra"  i  ^tr^^fn  ,n^s^jjijdHH  i  (raw  >TWTfH^- 
^fff  I 

••  '  On  account  of  dislike  to  a  deed  done,  is  opposition  to  justice  be- 
coming in  a  king'?'  Tliis  is  the  reading  of  the  oldest  Bengali,  and  I  have 
adopted  it  as  preferable  to  that  of  the  Deva-n.,  kim  krita-Tcdrya-dvesho 
dharmam  jprati  vimukhatd  kritdvajiid.  Dr.  Boehtlingk  suggests  that  kritd- 
vaji'id  is  probably  an  interpolation  from  the  margin. 

^  '  "Whence  is  this  inquiry  (accompanied)  by  the  fabrication  of  a  false- 
hood 1 '  Avidyaiiidndrthasya  kcdpanayd  kritah  praSnah,  K.  According 
to  Dr.  Burkhard, '  inquiry  about  a  crime  which  has  not  been  committed.' 

^  '  These  changes-of-purpose  [fickleness  of  disposition]  mostly  take  effect 
[wax  strong]  in  those  who  are  intoxicated  with  sovereign -power,'  Mur- 
clianti=vardhante,  '^.  ;-=vydpnuvanti,  K.  (cf.  Raghu-v.  xii.  57,  vi.  9,  x. 
80).  Root  murch  has  generally  the  opposite  sense,  'to  lose  strength,' 
'  faint  away.'  It  is  applied  to  the  thickening  of  darkness,  in  Vikram., 
Act  III,  tcmiasdm  nisi  murc/iatdm. 

*  '  I  am  especially  aimed-at-by-this  censure,'  i.  e.  I  am  the  especial 
object  of  this  censorious  remark  about  '  persons  intoxicated  with  power.' 

D    (I 


:^o:^  II  '5Tf«^T7T^'fTf5«  II  202 

II  ^fir  f^'^K^^^enr:  ii 

H^  TT^^  I  ftifi?f?T  Wr^TIT^^  I 

TTsn  I 

^  *  Not  settling-in-my-mind  [not  deciding  or  determining]  whether  this 
form  of  unblemished  beauty  thus  presented  (to  me)  [brought  near  to  me] 
may  or  may  not  have  been  formerly  married  [by  me]  ;  verily  I  am  neither 
able  to  enjoy  nor  to  abandon  (it),  like  a  bee  at  the  break  of  day,  the 
jasmine-blossom  filled  with  dew.'  Aklishta-kdnti-=anavadya-saundar- 
yam,  K.  Parigrihltam,  see  p.  181,  n.  2.  A-vyavasyan  [  =  a-nidcinvan),  so 
reads  K. ;  I  have  ventured  to  follow  him,  although  nearly  all  the  Deva-n. 
MSS.  have  vyavasyan  (of.  p.  146,  1.  2,  n.  i  ;  and  p.  161,  1.  9).  If 
vyavasyan  is  retained,  it  must  be  translated  '  deliberating,'  '  striving  to 
discover.'     Antas-tushdra,  lit.  '  having  dew  in  the  interior.' 

2  '"Wrjiy  (Jq  you  sit  [is  it  sat]  so  silent?'  Kimarthani  maunam  kritam 
asti,  S'.     Cf.  kim  tiishnim  evdste,  Vikram.,  Act  IV. 

^  Svikaranam  {  =  vivdham,  S'.),  'making  one's  own,'  i.e.  'taking  in 
marriage.' 

*  'How,  then,  shall  I  act  towards  her,  bearing  evident  signs  of  pregnancy, 
doubting  myself  to  be  her  husband,'  Katham  pratipatsye  may  mean 
'  how  shall  I  make  any  reply  1 '  referring  to  kim  josham  dsyate  in  the 
previous  speech;  or,  'how  shall  I  receive  her*?'  see  p.  135,  n.  i. 

Verse  120.  Malini  or  Manini  (a  variety  of  Ati-Sakvari).  See  verses  10,  19, 
20.  38,55,  ^09,  no. 


203  II  ^^»T^S^:  II  ^0^ 

^#^:  I 

gm  f^T  ^ra  gO=rf^^^:  i 

■^X-gTfl  I 


^  'Is  the  sage  after-consenting  to  his  daughter,  who  had  been  seduced 
[caraally-embraced]  by  thee,  to  be  (thus)  insulted  forsooth  1  (he)  by 
whom  allowing  his  stolen  property  [i.  e.  S^akuntala]  to  be  kept  [taken], 
thou  hast  been  made  as  it  were  a  justified  ravisher  [robber].'  Kritdhhi- 
marSd)n=^krita-samsparidrn=-krita-san-gra7iandm,  K.  The  first  sense  of 
ahhi-mrU  is  '  to  touch,'  '  to  handle/  Here,  as  in  jpard-mrii  (Bhatti-k. 
xvii.  38),  there  is  an  implication  of  carnal  connexion.  Muslitam,  the 
Taylor  MS.  has  ishtam,  and  the  Beng.  dushtam.  It  must  be  borne  in 
mind  that  Sakuntala  was  married  to  Dushyanta,  according  to  the  Gan- 
.  dharva  form  (p.  127,  n.  3),  during  the  absence  of  her  foster-father  (see 
pp.  134,  135,  Avith  notes).  PratigrdTiayatd,  the  causal  may  sometimes 
give  the  sense  of  '  allowing '  or  '  permitting,'  as  in  ndSayati,  '  he  suffers 
to  perish.'  Pdtri-krita,  is  a  Cvi  compound,  formed  from  pdtra,  neut.  *a 
receptacle,'  applied  to  express  any  deserving  or  worthy  person  (see  Manu 
iv.  227). 

Verse  121.    Upajati  or  AkhyaNaki  (a  variety  of  Trishtubh).    See  verses  41, 107. 

D  d  2 


:^0j  II  '^TfiT^THJ^I^fic^JT  II  204 

^l^>ric>l      II  '5?tRT^  II 

II  THBT^i'T  11  ^  ^n^f^Tw  I  II  ^w>T[%  II  '  ^^^  ^ifti  xrft^i^ 
Tqmfi^  tf^%ff  ^r^^f^  ■'TiT^fN^^  I 

tr*n    II  ^^T  fv[>JT^  ii 

^w  sq^ftnnT  I       ^  -m5y-4  i       ^  ^sfif^cT  ^iTif  ^ftxu^  %^  ^rg^^Tt:  i 
';|:^i^^:  H(*iMgH 


I 

\ 


^  K.,  S*.,  and  the  old  Beng.  MS.  interpret  soanio  by  iocaniya,  '  to  be 
sorrowed  for;'  but  C.  has  iodhaniya,  and  is  followed  by  Chdzy  and  the 
Calcutta  edition.  The  meaning  will  then  be,  'I  myself  am  now  to  be 
cleared  [justified]  by  myself.'     All  the  MSS.,  except  one,  insert  me. 

^  *  Now  that  my  marriage  is  called-in-question,  this  is  not  the  (proper) 
form-of-address  ;'  see  p.  196,  n.  4.  All  the  MSS.  agree  in  reading  saniu- 
dadro  for  samuddcdro ;  otherwise  it  might  be  suspected  that  saniuddhdro 
was  the  correct  word,  to  which  samuddcdro  must  be  here  equivalent. 

^  '  It  is  not  becoming  in  thee,  having  awhile  since  in  the  hermitage  so 
seduced,  after-a-formal-agreement,  this  person  [myself]  naturally  open- 
hearted,  to  repudiate  her  with  such  words.'  Uttdna,  '  shallow,'  '  unre- 
served,' is  the  opposite  of  gambhlra,  'deep,'  'reserved;'  see  p.  39,  n.  i. 
Samaya-purvam,  cf.  p.  198,  1.  3;  and  p.  172,  1.  4,  with  note. 

*  '  Peace  !  a  sin ! '  i.  e.  Silence  !  let  me  not  listen  to  such  sinful  words  ; 
or,  if  no  stop  is  placed  after  Sdntam, '  May  the  sin  be  palliated  ! '  This  seems 
to  be  the  usual  formula  in  the  plays  for  averting  the  ill  effects  of  blasphe- 
mous, malevolent,  or  lying  words.  Sometimes  the  stage-direction  harnau 
pidhdya  is  omitted,  compare  Acts  vii.  57;  Mricchak.  p.  36,  1.  5;  p.  230, 
1.  6;  p.  306,  1.  9;  p.  329,  1.  I ;  Malavik.  p.  69,  1. 10 ;  Mudra-r.  p.  24,  1.  5. 


\ 


205  '<  ^wrs^;  II  ^oM 

T^Wt  I 

1  '  Why  seekest  thou  to  sully  the  royal-title  [race,  family]  and  to  niiu 
this  person  [myself];  as  a  stream  that-carries-a way-its-own-banks  (disturbs) 
the  Clearwater  (and  overturns)  the  tree  on  its  margin?'  Vi/apadeSam,  i.e. 
kidam  ndnia  vd,  '  either  family  or  name,'  C. ;  vyajpadiiyate  anena  iti  vya- 
'paddah  kalam,  S'.  Avilayitum,  infin.  of  a  nom.  verb  from  avila,  '  turbid.' 
Sindhuh,  'a  river,'  in  classical  Sanskrit  is  generally  fem,,  in  the  older 
language  generally  masc. ;  when  Sindhu  means  '  the  district  Scinde  '  it  is 
usually  masc. 

2  '  In  all  probability  the  ring  slipped  from  (the  finger  of)  thee  as  thou 
wert  offering  homage  to  the  water  at  S^acl's  holy-pool,  within  S'akravatara.' 
S^akra  is  a  name  of  Indra,  and  S^akravatara  some  sacred  place  of  pilgrimage 
where  he  descended  upon  earth.  S'acI  is  his  wife,  to  whom  there  was  pro- 
bably a  Tirtha,  or  holy  bathing-place  (see  p.  17,  n.  i),  consecrated  at  this 
place,  where  S'akuntala  had  perfonned  her  ablutions. 

Verse  122.     Arta  or  Gatha.     See  verse  2. 


^Olf  II  ^fH^R^fnTcS'T^  II  206 

U^T      II  ^ftRTW  II 

^f  nrc5T  I 

TJ^J  I 

uin  I 


^  *  This  is  that  which  is  said  [thus  is  proved  the  truth  of  the  proverb], 
"Woman -kind  is  ready-witted.'"  Strainam  =  strl-jdtih,  'the  female  sex/ 
K.  The  Beng.  have  idam  tat  pratyutpanna-matitvam  strlnam;  cf.  Hit  op. 
1.  2320,  vihere  pratyutjyanna-matih  is  the  name  given  to  the  ready-witted 
fish.  See  also  Hitop.  1.  2338,  'The  food  of  women  is  said  to  be  two-fold, 
their  wit  four-fold,  their  cunning  six -fold,  and  their  passion  eight-fold.' 

^  '  Here,  however,  sovereignty  has  been  shewn  by  destiny.'  A  similar 
sentiment  occurs  further  on  in  this  play,  and  at  the  beginning  of  Act  IV.  of 
Vikram.,  hhavitavya-td  atra  halavati,  'here  destiny  has  shewn  its  power.' 

^  Dr.  Boehtlingk  considers  that  ^rotavyam  is  here  taken  as  a  sub- 
stantive, and  construes,  '  The  moment-for -hearing  (what  else  you  have  to 
say)  has  now  arrived'  (cf.  p.  no,  1.  9).  As  the  pass.  part,  is  often  used  sub- 
stantively the  translation  may  be,  '  what  took  place  is  now  to  be  heard.' 

*  '  Lying  in  a  lotus-leaf-cup.'     As  to  gatam,  see  p.  38,  n.  i, 

®  Sannihitam,  see  p.  150,  1.  10,  with  note  3. 

"  '  Having  eyes  with  long  outer  corners.'  This  was  the  fawn  mentioned 
in  verse  94. 


207  I'  ^^s^:  II  tjos 

'  ^^ft^  I  giy  ^^  ^T"^  '^^^  fx?^^f%  ^^^frqiTTT 


%TT^^  I 


^  Upaccha7iditah=jala-2Kinclya  preritah,  'was  coaxed  to  driuk  the  water/ 
^.  •,=p7-alobhitah,  'enticed,'  'coaxed,'  Clidzy.  According  to  Pan.  i.  3,  47, 
upa-cchand  means  '  to  conciliate  privately  by  flattering  or  coaxing  language.' 
Cf.  Raghu-v.  V.  58,  where  Stenzler  translates  it  by  o&secro,  'supplicate,'  'beg.' 
.^  HastdhhyCisa,  lit.  'use  of  the  hand,'  i.e.  'stroking  with  the  hand,' 
'  caressing ; '  with  ujui-gam,  '  to  approach  for  fondling,'  '  to  allow  to  be 
caressed,'  'to  entrust  one's  self  into  any  one's  hands'  (cf.  p.  209,  1.  10). 

^  Pranayah  here, '  trust,'  'confidence'  {  =  viSvdsah,  S*.)  Sagandheshu, '  in 
relatives.'     Sagandha=sadriSa  =  sannihita.     Gandha=^samhandha,  S*. 

*  So  reads  my  own  MS.  K.  has  drannaa  (Lassen's  Instit.  Prak.  p.  187), 
and  interprets  it  by  dranyakaii.  Some  read  drannao,  which  seems  to  be 
an  error  for  arannado  nom.  pi.  fem.  The  feminine  is  admissible  on  the 
principle  of  the  superiority  of  the  human  species  over  animals. 

^  '  Voluptuaries  are  allured  by  such  false  honied  words  as  these  of 
women  turning  (them)  away  from  their  own  duty.'  The  Taylor  and  my 
own  MS.  have  nirvartinlndm,  which  has  been  adopted  in  B.  and  E.'s 
dictionary  and  by  Dr.  Burkhard  ;   if  this  reading  be  preferred,  translate 


?ofc  II  ^m^T^f 'iTHH  II  208 

^^nTHT      II  ^^  II 
TT^      II  ^TWTiTJT  II 

'of  women  seeking  to  accomplish  their  own  ends.'  The  Mackenzie  has 
yoshitdm  madlmra-glrhhih  for  anritamaya-vdn-madhuhhih. 

^  According  to  Pan.  ii.  2,  38,  tdpasa-vriddhd  is  a  legitimate  compound, 
although  vriddha-tdpasl  would  be  more  usual. 

^  '  The  untaught  cunning  is  observed  of  females  (even)  in-those-that-are- 
not-of-the-human-race  [i.  e.  even  in  animals] ;  how  much  more  (of  those) 
who  are  endowed  with  reason  [i.  e,  of  women]  !  The  female  cuckoos,  as- 
is-well-known  [khalu]  allow  their  own  offspring  to  be  reared  by  other  birds, 
before  soaring  in  the  sky.'  A-mdnushtsJiu,  i.  e.  mdnuslia-jdti-vyatiriktdsu 
tiryag-jdtisliu,  K.  Pratibod7iavatyah=jndninyah  =  caitanya-bhdjah,  S^. ; 
the  most  obvious  sense,  if  the  context  would  allow  it,  would  be,  '  those 
women  who  have  received  instruction.'     Para-hhritdh,  see  p.  162,  n,  2. 

'  'What  other  (person)  now  would  act  like  [in  imitation  of]  thee,  that 
putting  on  the  garb  of  virtue  rcsemblest  a  grass-concealed  well?'  Prati- 
patsyate,  see  p.  135,  1.  4,  with  note  i. 

Verse  123.    Vasanta-tilaka  (a  variety  of  Sakvari).     See  next  verse. 


209  "  ^^^5f:  II  ^o<i 

^f  ^fT^ST  I 

^T#^^:  I 

fpnif^^^  15^T«IT*l<jMJ|ril  I 

^  '  For  (when)  I,  whose  state  of  feeling  was  dreadfully-severe  fi'om  the 
absence  of  (all)  recollection,  (persisted  in)  not  admitting  that  affection  had 
privately  existed  (between  us) ;  it  (seemed)  as  if  (the  god)  Smara's  bow 
was  snapped  asunder  by  that  very-red-eyed  one  with  excessive  anger,  oil 
the  parting  of  her  curved  eyebrows.'  The  double-entendre  in  the  word 
Smara,  which  means  '  recollection'  as  well  as  '  the  god  of  Love,'  is  notice- 
able (see  the  notes  on  Kama-deva,  p.  99,  n.  i,  and  p.  100,  n.  i).  The  figure 
by  which  the  eyebrows  of  a  beavitiful  woman  are  compared  to  Cupid's  bow 
is  common,  and  the  glances  from  the  eye  are  by  a  similar  metaphor  often 
likened  to  arrows  discharged  from  it.  S'akuntala  is  said  to  break  the  bow 
by  the  parting  of  her  eyebrows,  Avhich  were  contracted  in  anger.  Possibly 
one  effect  of  anger  might  be  to  wrinkle  the  brow,  Avhich  would  ajjpear  to 
separate  the  eyebrows. 

^  Lit.  '  a  wilful,  self-willed  woman,'  '  one  who  acts  on  the  impulse  of 
the  moment.'  It  may  have  this  sense  here,  but  'B.  interprets  it  by  gattikd, 
'  a  wanton,  unchaste  woman.' 

^  '  Thus  a  self-committed  hasty  action,  when  not  counteracted,  leads-to- 

Verse  124.  Vasanta-tilaka  (a  variety  of  Sakvari).  See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  87,,  91,  93,  94,  95,  100,  104,  105,  loS,  123. 


f^^^  I 

^ilpt?:    II  ^m^H  II 

keen-remorse  [burns].'  Most  of  the  Deva-n.  MSS.  have  parihatam  for 
apratihatam  ;  the  Mackenzie  has  jJi'atihatam ;  the  oldest  Beng.  aj^ratiJiatam. 
Cdimlam  is  'any  action  proceeding  from  thoughtlessness  or  over-precipita- 
tion.'  Dahati,  the  Hindus  connect  a  burning  or  smarting  sensation  with  the 
idea  of  remorse  of  conscience  (cf.  manas-tapa,  paicdt-tdpa,  anu-tdpa,  &c.) 

'  '  Therefore  a  union,  especially  (when)  in  private,  ought  to  be  formed 
with-great-circumspection  [after  having  made  proper  inquiiy  or  ex- 
periment, i.  e.  after  investigating  each  other's  character  and  circum- 
stances]. Thus  (is  it  that)  between  those  who  know  not  (each  other's) 
hearts,  friendship  becomes  enmity.'  Pankshya,  the  Bang,  have  saniik- 
shya.     Sangatam  rahah=irahasi  san-gamah,  K. 

^  '  Do  you  reproach  us  with  accumulated  accusations  [faults]  ]'  Most  of 
the  Deva-n.  MSS.  have  samyuta-doshdksharena  ksMnutha.  The  above  is 
the  reading  of  the  oldest  Beng.,  supported  by  K.,  who  has  sambhrita-dosha- 
karshanena. 

^  Sdsuyam,  'scornfully,'  'sarcastically;'  lit.  'with  detraction.' 

*  Adharottaram  =  nikrishta-prddJiduyam,  'ascendancy  of  the  low,' 
*  placing  that  at  the  top  which  ought  to  be  at  the  bottom,'  C.  In  Mami 
viii.  53,  the  word  occurs  in  the  sense  of 'confused  and  contradictory  state- 
ment ;'  and  again  in  vii.  21,  it  is  applied  to  express  the  confusion  of  ranks 
[cidharam=iudrddi;  uttaram^pradhdna7n\  which  would  ensue,  if  justice 
were  not  duly  administered  by  the  king.  It  may  be  translated  here  '  con- 
fusion of  principles,'  '  inversion  of  the  proper  order  of  things,'  and  pi'o- 
bably  refers  to  the  ironical  statement  in  the  succeeding  verse.  Hence  the 
meaning  may  be,  '  You  have  been  taught  upside  down  or  backwards.'  In 
other  words,  '  The  usual  definition  of  the  fourth  Pramana  (Sabda)  is  dpta- 
vdkya,  you  would  make  it  andpAa-vdkya,  the  words  of  an  improper 
person.'  See  Indian  Wisdom,  pp.  72,  92.  Adliarottara  may  mean  'reply 
to  a  statement '  or  '  question  and  answer.' 

Verse  125.     Sloka  or  Anushtubh.     See  verses  5,  6,  11,  12,  26,  47,  50,  &c.,  87. 


211  II  xj^jftsij:  II  ,c,<j 

TT^  I 

^tItt^:  I 
TT»n  I 


^n^w:  I 

pfrTf^"sritT^f  ^^H  I    II  x^^\^  ufw  ii 

H^^T  H^H:  ^^T  r^^  %^t  'JfTTH  -qi  I 

^  '  The  declaration  of  that  person  who  from  birth  is  untrained  to  guile 
(is)  witliout  authority.  Let  those  persons,  fox'sooth,  by  Avhom  the  de- 
ceiving of  others  is  studied,  calling  it  a  science,  be  (alone  considered) 
worthy  of  belief.'  A  janmanah,  see  p.  155,  n.  3  at  the  end.  A-2}ramdnam 
=  a-yathdrtham,  S*.  Ati-sandhdnam,  cf.  p.  99,  1.  2.  Apla-vdcah  =  ya- 
thdrtha-vacandh,  ^.  •,=praindna-vdcah,  K. 

^  Vinipdta,  'ruin,'  'destruction,'  =■  pratyavdya,  K.;  =  naraha-<ja- 
mana,  S^. 

^  '  She  is,  then,  your  wife ;  either  abandon  her  or  take  her ;  for  the 
authority  over  wives  is  admitted  to  be  unlimited  [reaching  everywhere, 
unbounded].'  Kdntd,  the  Beng.  MSS.  have  patnl.  Sarvato-muklu,  lit. 
'looking  or  facing  in  every  (Wx&Gtion ;'  ^=sarva-]carana-samarthd,  'omni- 
potent,' '  able  to  do  everything,'  C.  ;=sarva-prakdre7ia.  'of  every  kind,'  S'. 


Versel26.  Upajati  or  Akhyanaki  (avarietyof  Trishtobh).  See  verses  41, 107, 121. 
Verse  127.    Sloka  or  Anushti'bh.    See  verser,  5,  6,  11,  12,  26,  47,  50,  51,  &c.,  125. 

£62 


^'\^  II  'SjfW^R^I^c^JT  II  212 

'Hnfft  I 
T^RrT*  I    i>  -^  uf^wr:  ii 

^"^f^T  I 
^hfWt       II  f^r^  II 

^n#T^:    11  ^rt^  ftr^w  ii 


1  ( 


0  naughty  one,  dost  thou  affect  independence  [art  thou  determined 
to  have  thy  own  way]'?'  Puro-hhcigini=  dushte,  Yi. ;  ■=^  doshaikadariini, 
doshaika-drik,  S'.  and  C  Puro-hhdgin  first  means  '  one  who  takes  the  first 
share  or  more  than  his  proper  share/  i.  e.  'a  grasping  character'  (cf.  Vikram., 
end  of  Act  III,  md  main  puro-bhdginl  iti  samartJiayasi);  then,  'malevo- 
lent,' 'censorious ; '  lastly,  as  here, '  a  wilful,  perverse  person.'  Most  of  the 
Deva-n.,  unsupported  by  the  commentators,  have  -purohlidge.  Svdtantrya, 
cf.  Manu  ix.  3,  na  strl  svdtantryam  arhati;  and  see  p.  49,  n.  i. 

^  '  If  thou  art  so,  as  the  king  asserts,  what  (connexion  will  remain)  to 

Verse  128.     Druta-vilambita  (a  variety  of  jAaATi).     See  verses  45,  72. 


213  "  ^T^^Tsij:  II  ^<i^ 


TT^J  I 


^^T^^  ^^T^:  ^f^rTT  TIV^fiT  XTf^T^^  I 


Trrin  i 


^^nrTW^  33^(^1^^  TJ^Tftf  I 


the  father  with  thee  fallen  from  thy  family  [an  outcast  from  thy  family]  1 
but  if  thou  art  conscious  that  thy  own  marriage-vow  [conduct]  is  free-from- 
taint  [pure],  even  slavery  will  be  supportable  in  thy  husband's  household.' 
Kim  pitur,  some  Beng.  MSS.  have  kim  punar  utkulayd,  i.  e.  kula-vyava- 
hdrdtikramena  vidyamdnayd,  S^.     Vrata=^Garitra,  K.;=pati-vrata,  S'. 

^  '  We  must  set  off  on  our  return/  lit,  '  we  must  finish  our  business.* 

^  '  The  moon  awakes  [expands]  the  night-lotuses  only,  the  sun  the  day- 
lotuses  only ;  for  the  character  [feelings]  of  those  who  control  their 
passions  recoils  [turns  away  with  abhorrence]  ft-om  embracing  the  wife 
of  another.'  Kumuda  is  a  kind  of  lotus,  which  blossoms  in  the  night 
(see  p.  120,  n.  i);  the  pan-ka-ja,  or  mud-born  lotus,  oj)ens  its  petals  only 
in  the  day.     Bodhayati=^prakdsayati.     Farigralia,  see  p.  181,  n.  4. 

^  Anya-san-gdt,  i.  e.  anyasydh  kdntdydh  san-gdt,  '  on  account  of  union 
with  another  wife.'     Vismrita,  see  p.  161,  n.  3  at  the  end;  Gram.  896. 

*  Guru-ldglmva  is  properly  a  kind  of  abstract  noun  formed  from  the 
Dvandva  guru-laghti,  the  Vriddhi  taking  place  in  the  second  member  of 
the  compound  instead  of  the  first.  The  sense  will  then  be,  '  I  ask  your 
reverence  as  to  the  greater  and  the  less  [i.  e.  the  heavier  and  the  lighter] 
sin/  This  is  addressed  to  the  Brahman  who  acts  as  the  Purohita,  whose 
duty  it  would  be  to  advise  the  king  as  to  which  was  the  more  or  less  sinful 
course.  This  sense  oi  guru-ldghava  is  supported  by  several  other  passages 
(Maha-bh.  xii.  1273,  iii.  10572;  Manu  ix.  299).  The  more  obvious  sense 
would  be,  '  the  alleviation  [solution]  of  a  grave  matter.' 


Verse  129.     Arya  or  Gatha.     See  verse  2. 

v^v^  —         —  wv_/ II   w<^  —      —  wv^lw  —  v^l I 

\j  y^  —   \    ^  ^  ^  ^    \   —  i-zv^  —  —  >^<^  —  v^  —  — 


:^«)8  II  ^fiTfrT^T^f  Tfn^R  II  214 

^TTr^T^  H^TJ^TTfr  if^^FJW^:  in? Oil 

gdff  rT:       II  f^^§  II 


Tjm  I 


^wr  I 
gdf^:  I 

^  >?rRftl  ^^  I  ^f^  ^  f^fT  I 

^  '  In  a  doubt  as  to  whether  I  may  be  infatuated  or  she  may  speak 
falsely,  shall  I  become  a  repudiator  of  my  Avife,  or  defiled  by  contact 
with  another's  wife  V    Aho,  see  p.  49,  n.  i  at  the  end. 

"^  '  A  son  who  has  the  mark  of  the  Cakra  [or  discus]  in  his  hand.' 
"When  the  lines  of  the  right  hand  formed  themselves  into  a  circle,  this 
was  the  mark  of  a  future  hero  and  emperor,  Cakra-vartin,  '  one  whose 
empire  extends  to  the  horizon  (cakra)  or  from  sea  to  sea'  (see  p.  15,  n.  2). 

^  '  If  the  Muni's  daughter's-son  shall  be  endowed  Avith  this  mark,  having 
congratulated  her  thou  shalt  introduce  her  to  the  female-apartments.'  Bau- 
hitra,  from  duhitri,  is  like  pautra,  from  putra.    S'uddhcinta,  see  }).  21,  n.  3. 

*  '  Grant  me  admission  or  entrance,'  '  open  to  receive  me,'  i.  e.  let  me 


Verse  130.    Sloka  or  Anushtubh.    See  verses  5,  6,  1 1,  12,  26,  47,  50,  51,  &c.,  127. 


215  "  ^"T^^^^f'  "  ^*>H 

II  3[f»T  ^'rft  T(fwH\  I  f^^T^n  ^^  gdv^T  -^J  Urif^fvf^  I  U^T 

%W  I 
TT^n      II  ^^TW  II 

gdr^w:     II  nfwT^  I  ^f^rwqn  ii 

U^T  I 

gdf^:  I 

v^  I 

gdf^:  I 

^fr^  W  Wrfift^  ^HTH  II  ^?^  II 

11  ¥%"  f%W^  ^tJTrfVff  II 

remain  no  longer  in  tlie  land  of  the  living.  llama  praveidya  dvidhd 
hhava,  S'.    The  Beng.  MSS.  have  antaram-=avalcdsam  instead  of  vivaram. 

^  '  That  young-creature  upbraiding  her  own  fortunes,  throwing  up  her 
arms,  and  beginning  to  weep,'  or  '  and  beginning  to  weep  with  repeated 
uplifting  of  her  arms.'  Bdlmtkshepam  (so  read  all  the  MSS.)=:&a/wZ 
utksliipya ;  this  is  an  instance  of  an  adverbial  indecl.  part,  of  repetition 
compounded  with  a  noun  (bhujoccdlanam  yathd  bhavati  evam  Jcranditum 
pravrittd,  S^.)  Examples  of  this  partici2:)le  are  numerous  in  Bhatti-k.,  as 
in  ii.  II,  Latdnupdtavi  kusumdni  agrihndt,  &c.;  see  Gram.  567. 

^  '  A  single  flash-of-light  in  female  shape  having  snatched  her  up  near 

Verse  131.  Salini  (a  variety  of  Trishtl'Bh),  consisting  of  eleven  syllables  to  the 
Piiua  or  quarter-verse,  each  Pada  being  alike. 


^n^  II  ^f»?frR^TTc5»T^  n  216 

n^n  I 

gdf^fT:     II  f%c5^  II 
f^^IJ^  (     II  ^H  f^^Ptr:  II 

TTWT  I 

'  IS!t  ^ft  "^^  '     »  ^^  ^^^T  n 

TJifJ  I 

II  ^fiT  ftr^Tin:  ^'  11 

^  ^W  ^rft  ^^:  II 


Apsaras-tirtha  went  off  (with  her).'  Stri-samsthdnam,  i.  e.  striyd  iva 
iikritir  yasya,^.  A7-dt  =  antike,  nikate,}^.  and  ^'.  Jyotih  =  tejah.  Jagdnia, 
the  Beng.  and  the  Mackenzie  MSS.  have  tiro-bhut,  'disappeared/ 

^  '  Granted,  I  remember  not  the  repudiated  Muni's  daughter  (to  be  my) 
wife ;  nevertheless  (my)  heart  being  powerfully  agitated  forces  me  as  it 
were  to  believe  (her).'  Kdmam-=atyartham,  K.  Kdmam  hd,mdnumatau, 
Si.  (cf.  p.  24,  1. 10;  p.  55,  n.  3).     Pratydyayati,  i.  e.  tatparigrahe,  S'. 


Verse  132.     Aeya  or  Gatha,     See  verse  2. 

I I ||s^  —  v^|>>^v^—    |w  —  v^j—  U'>>^|    — 


^fk^%^|ix  c^m^TT  ^^T^^Ti  ^m^f^v:  i 


^  Praveiaka,  see  p.  97,  n.  3. 

^  'Then  enters  the  king's-brother-in-law  (as)  superintendent  of  the 
city-police,  and  two  policemen  [guards]  bringing  a  man  (with  his  hands) 
bound  behind.'  NdgariJcah-=na(jarddhikdri,  'superintendent  of  the  city,' 
S\  •,-=^nagaTe  niyuJctah,  '  one  set  over  the  city,'  K. ;  here  'the  chief  of  the 
police.'  Sydla  (also  written  sydla)-=rdslitriya  or  rdshtriya  (Amara-k.) 
The  king's  brother-in-law,  who  here  acts  as  superintendent  of  police,  is  a 
character  not  unfrequently  introduced  in  the  plays  (cf.  Mricchak.  p.  224, 
1.  4;  p.  227,  1.  12;  p.  230,  1. 1,  in  which  passages  he  is  called  rdja-iydlah 
and  rdshtriya-iydlali).  K.  observes  that  the  policemen  and  the  fishei'men 
in  this  scene  speak  the  Magadhi  form  of  Prakrit  (see  Lassen's  Instit.  Prak. 
p.  391),  but  S^.  afiirms  that  the  fisherman  speaks  the  Sakara  dialect  {caura- 
pdtras  tu  iakdra-ndmadheyah  iakdra-prdya-hhdshandt),  see  Lassen's 
Instit.  Prak.  p.  422.  Both  S^.  and  K.  have  omitted  to  make  mention  of 
the  dialect  spoken  by  the  Syala  or  Nagarika.  According  to  Visvanatha 
(Sahit.-d.  p.  180,  1.  12)  he  ought  to  speak  the  Dakshinatya  form  of 
Prakrit.  In  the  Beng.  MSS.,  and  some  of  the  Deva-n.,  he  is  certainly 
made  to  speak  a  dialect  distinct  from  the  other  characters  of  this  scene, 
but  in  the  best  MSS.  pure  Prakrit  forms  are  found  in  the  speeches 
attributed  to  him.  Indeed,  as  brother-in-law  of  the  king,  he  must  have 
been  a  Kshatriya,  or  one  of  the  military  caste. 

^  '  0  thief  ! '  Eumhhila  or  kumhhilaka  seems  to  be  identical  with  kum- 
bhila,  kumhMlaka,  kumbhira,  kumbhlraka,  &c.  Compare  in  the  beginning 
of  Act  V.  of  Vikram.,  mani-kumbhlraka,  '  gem-stealer '  (applied  to  the 
bird  who  swallowed  the  crest-jewel) ;  and  at  the  end  of  Act  II,  loptrena 
sucitasya  kutnhhlrakasya ;  and  in  Malavik.,  aho  kumbhllakaih  parihara- 
niyd  candrikd. 

*  '  The  setting  of  which  is  engraven  with  his  name.'  Mani-handhana, 
which   usually  signifies  '  the  wrist,'    is   here   the  place   of  the   setting 

Ff 


^^t  II  '3Tft<sdM^I'J'Hc4*i^  H  2l8 


n^nr*  I 


d 


vine's:  I 
^J^:  I         <^  tiTT^  I  f^H^nf^tTfiT  ^?:  i         ®  ^^^  i  oRiiiiT^  ^ir- 

g^^  I  ^TT^RITT  nflT^W^^  I 

[technically,  the  collet,  J\:i  rj-J^  nigtn  ddri]  of  the  jewel  which  formed 
the  mudrd  or  seal  of  the  ring,  mentioned  p.  53,  n.  3.  Manih  khacyate 
yasminn  iti  mani-ha^idhanah,  K.  The  name  might  have  been  engraven 
on  the  stone  itself,  or  on  the  gold  in  which  it  was  set.  Utkri  is  used  in 
the  sense  of  '  excavating,'  in  Maha-bh.  i.  5813;  and  samutklrna  with  the 
meaning  '  perforated,'  in  Raghu-v.  i.  4. 

^  '  With  a  gesticulation  of  fear.'  The  ka  added  to  ndtita  may  possibly 
signify  a  poor,  sorry,  or  ludicrous  gesture.  It  is  often  pleonastic,  but  in 
the  plays  it  will  sometimes  be  found  affixed  to  the  past  passive  participle, 
to  which  it  gives  the  sense  of  a  verbal  noun.  Thus  udbTirdntaka  and  apa  - 
vdritaka  (Mricchak.  p.  171)  for  udbhrdnti  and  apavdrana. 

^  '  Your  honour.'  Slcdva  =  mdnya,  S.,  '  venerable,'  '  respectable,'  to 
which  miira  may  be  added  (see  p.  7,  n.  3). 

^  'Was  it  forsooth  a  present  given  by  the  king  (to  thee),  imagining 
(thee  to  be)  an  illustrious  Brahman?'  Pratigraha  (see  p.  54,  1.  2,  with 
note)  is  especially  '  a  donation  to  a  Brahman  at  suitable  periods.'  Kritvd, 
'thinking,'  see  p.  170,  n.  3  in  the  middle;  and  cf.  Malavik.  p.  23,  1.  9, 
parakdryam  iti  kritvd;  also  Mricchak.  p.  147,  1.  5. 

*  Verbs  of  '  asking '  in  Sanskrit  govern  a  double  accusative  case,  one  of 
which  is  retained  after  the  past  passive  participle. 

*  SUcaka, '  informer,'  is  the  name  of  one  of  the  rahshinah,  or '  policemen.' 


^  ~s 


219  ii  MNHMaTfmfl  n^^:  ti  ^<i<i 

^f^x:?!!  gidfir  I         ^  f^:?  ^R)m>fi^:  1         ^^  >Tf :  1  ^^  wj  i 
M  sy M I  <^i  «Ft^^^'\  s  ^^«iTf^^  ^ftf^:  II 

^  Ahutta,  'a  sister's  husband,'  oi'  'brother-in-law/  according  to  Amara-k. 
vii.  12.  In  Mricchak.  p.  339,  1.  12,  this  word  is  applied  as  a  title  of  respect 
by  a  son  to  his  father ;  but  Dr.  Boehtlingk  conjectures  that  this  may  be 
an  error  for  dvuka,  the  regular  theatrical  term  for  '  father.'  According  to 
Dr.  Burkhard,  a&'W^fa  =  Sanskrit  bhdva,  'an  honourable  sir,'  'gentleman.' 

^  '  I  make  the  support  of  my  family  by  nets,  hooks,  and  the  other  con- 
trivances for  catching  fish.'  Udgdla  or  udgdra-=vaUia  or  vadiia, '  a  fish- 
hook,' K.  Jdla-valisa-'ppahudihim-=-jdla-vadUa-]y)'ahhritihhi'h  is  the  read- 
ing of  the  Bengali  Recension.    Jdlodgdra  may  mean  '  the  casting  of  nets.' 

^  This  is  spoken  ironically,  as,  according  to  Manu  (x.  46-48),  the  nishdda, 
or  fisherman  caste,  was  one  of  the  lowest.  '  Those  who  are  considered  as 
low-born  shall  subsist  only  by  such  employments  as  the  twice-born  despise. 
Nishadas  (must  subsist)  by  catching  fish,'  &c.  Any  occupation  which  in- 
volved the  sin  of  slaughtering  animals  (excepting  in  the  case  of  sacrificing 
to  the  god  S'iva)  was  considered  despicable.  Butchers  and  leather-sellers 
were  as  great,  or  even  greater,  objects  of  scorn. 

*  'That  occupation  in  which   one  was  born,  as-the-saying-is  (kila), 


Verse  133.    Vaitauya.    See  verse  52. 

F  f  a 


^no  u  ^fvr^rr^ifnTf^T  II  220 

■^rnw.  I 


though  in-bad-repute,  verily  must  not  be  abandoned.  The  same  Brahman, 
who  is  savage  in  the  act  of  slaughtering  animals,  may  be  (of  a  disposition) 
tender  with  compassion.'  Sa7ia-ja-=  kula-kramdnugata,  'inherited  fi-om 
one's  forefathers.'  See  Indian  "Wisdom,  p.  140  and  note.  Manu  is  very 
peremptory  in  restricting  special  occupations  to  the  diflPerent  castes, 
especially  to  the  mixed  and  lowest  castes,  formed  by  intermarriage  with 
the  others.  '  A  man  of  the  lowest  class,  who,  through  covetousness,  lives 
by  the  acts  of  the  highest,  let  the  king  strip  of  all  his  wealth  and  banish. 
His  own  office,  though  badly  performed,  is  preferable  to  that  of  another, 
though  well  performed ;  for  he  who  lives  by  the  duties  of  another  class, 
immediately  falls  from  his  own'  (Manu  x.  96,  97).  Hence  we  find  the 
employments  of  fishing,  slaughtering  animals  for  food,  leather-selling, 
basket-making,  burning  the  dead,  &c.  &c.,  assigned  to  men  born  in  certain 
impure  castes,  and  confined  perpetually  to  their  descendants.  To  the 
higher  and  purer  castes  a  greater  variety  of  employment  was  allowed. 
Si.  observes  that  the  Brahman  is  called  Shat-karman,  from  the  precept  of 
Manu  (i.  88),  which  enjoins  upon  him  six  occupations,  viz.  reading, 
teaching,  sacrificing,  assisting  others  to  sacrifice,  giving,  and  receiving. 
See  Indian  Wisdom,  p.  244.  Under  certain  circumstances  he  was  allowed 
by  Manu  to  engage  even  in  trade,  and  other  employments.  The  sacrifice 
of  animals  was  enjoined  only  on  the  priests  of  the  god  S'iva.  The 
Brahman,  in  the  worship  of  this  god,  might  have  to  kill  animals ;  but 
this  was  as  much  a  necessary  part  of  his  business,  as  killing  fish,  of  the 
fisherman,  and  was  no  proof  of  any  natural  cruelty  of  disposition.  S'. 
defines  a  Srofcya  Brahman  thus :  Janmand  Brahmano  jiieyah,  sansJcd- 
rair  dvija  ucyate,  vidyayd  ydti  vipratvam,  tribhih  irotriya  ucyate,  'birth 
constitutes  the  title  Brahman ;  sacramental  rites  (especially  that  of  in- 
vestiture with  the  sacred  thread),  the  title  Dvija,  or  twice-born ;  know- 
ledge, the  title  Vipra ;  and  all  three  S'rotriya.'  The  usual  definition  of 
this  word  is,  a  Brahman  conversant  with  ^ruti,  or  scripture. 

^  The  Rohita  or  RoJii  fish  (Cyprinus  Rohita),  lit.  '  red-fish,'  is  a  kind  of 
carp,  found  in  lakes  and  ponds  in  the  neighbourhood  of  the  Ganges.  It 
grows  to  the  length  of  three  feet,  is  very  voracious,  and  its  flesh,  though 


221  II  XI^H^?^l•»^^tI  inr^oB:  w  :^:^c) 

VfVFs:  I 

""  3n^^  I  fwn^  'ftiT^  H^"^^  ^1  "fin  w^^  1 

Tf  13pil  I 

"^mw.  I 

^TIT^H^W  Tf^TH:  I  ^  rPJIT  I  Tj^  ^T  ?Tf^>T^^  I  ^^  ^^  I  ^ 

5t:iT^5JHTW^  irfTIt?Tc5xnfT»T  I  ^^f^^JI 

coarse,  is  eaten.  Its  back  is  olive-coloured,  its  belly  of  a  beautiful  golden 
hue,  its  fins  and  eyes  red. 

^  'O  Januka,  the  villain  stinking  (as  he  does)  of  raw  flesh  (is)  doubtless 
a  fisherman.'  Januka  is  the  name  of  the  other  policeman,  who  is  supposed 
to  have  detected  the  thief  (januka  iti  cora-ji'idtur  a2Jara-2Jaddter  ndrna,  S'.) 
Some  Beng.  MSS.  have ya?^ta  {=:jdluka).  Visra-gandhi=dmis7ia-gandhi, 
C.  Go-ghdti,  the  killing  of  a  cow  [go-liatyd),  is  reckoned  by  the  Hindus 
a  most  heinous  crime  (cf.  Hitop.  1.  162).  Hence  go-gTidtin,  'cow-killer,' 
is  applied  as  a  reproachful  epithet  to  any  rogue  or  low  person.  Thus  in 
the  Mricchak.  p.  299,  1.  4;  p.  317,  1.  2,  the  Candala  is  called  go-ha  or 
go-ghna. 

^  '  (But)  the  finding  [seeing,  shewing]  of  the  ring  by  him  must  be 
(more  closely)  inquii-ed  into.'  Vimarshtavyam=-jiJHdsitavyam,  S'.  Root 
mW^  with  vi  has  usually  the  sense  of '  to  consider,'  'investigate;'  but  if 
the  root  be  mrij,  the  sense  would  be  'must  be  pardoned,'  ' ovei-looked.' 
K.  has  vimdrshtavyam,  from  mrij. 

^  Granthi-hh^daha, '  cut-purse,'  lit.  'knot-breaker'  or  '  knot-cutter.'  The 
Hindus  generally  carry  their  money  tied  up  in  a  knot  in  one  end  of  a 
cloth,  Avhich  is  bound  round  the  waist. 


^:(^  II  ^f>?^^^<5JH  a  222 

^1 

II  fJT^Ftr:  ^■^Tc5:  ii 
Trim:  i 

irem:  i 
fl(^^  I     II  ^fiT  g^^  f^%fiT  n 

%iTt^:     11  f^c^  II 

^  '  My  hands  tingle  [my  fingers  itch]  to  bind  a  flower  (about  the  head) 
of  this  victim  [criminal  about  to  be  executed].'  All  the  Deva-n.  MSS. 
have  sumanah  pinaddJium,  excepting  the  Mackenzie,  which  has  sumafia- 
nam  for  iumano.  The  Beng.  have  got  rid  of  the  difficulty  by  substituting 
vydpddayitum,  'to  kill.'  It  is  clear  from  what  follows  that  the  two 
policemen  expected  that  their  master  would  return  with  the  king's  order 
for  putting  the  fisherman  to  death.  From  the  Malati-m.  and  other  plays, 
it  is  evident  that  a  person  about  to  be  offered  as  a  victim  to  S^iva  or 
Durga  had  a  wreath  of  flowers  bound  round  the  head.  This  was  also 
the  case  with  common  criminals,  previous  to  their  execution. 


^'g^:  I 
fsiftm  I 

'  i^  ^H^t^  irf^f^^  TTflftj^t  I 

II  ^fii  g^^  tiftgirq^  wdfn  u 
g^:    II  ^"mc?  ^mr^  ii 

II  ^TT  g^^^  inrSSfiT  II 

^r^Tim:  I     c  TrsiT|^>  innfw  i     ^  ;j^  ^»to^  iif%^^  ufrrftq'^:  i     ®  >?#:  i 

^^  ^"t^^  T  '3infN:  I        f  ?J^  H^T^«9t^^»|5«T^W?iT:  JTOT^^sfq  ^TfqTT:  I 

*  *  Thou  wilt  be  food  for  [an  offering  to]  the  vultures,  or  wilt  see  the 
face  of  a  dog.'  Gridhra-bali,  see  p.  179,  n.  i.  Smio  mukham,  so  read 
all  the  Deva-n.  MSS,,  excepting  the  Mackenzie,  which  omits  the  clause 
entirely.  Dr.  Boehtlingk  has  adopted  as  an  emendation,  SiSuno  tnuham, 
i.  e.  iiior  [not  iiiuno\  mukham,  and  translated  '  or  thou  wilt  see  the  face 
of  (thy)  child  (once  more).'  He  has  supported  this  interpretation  by  a 
reference  to  two  other  passages,  one  in  Act  VII.  of  this  play  (putra- 
mukha-darianena),  another  in  Mricchak.  p.  303,  1.  4.  Doubtless  putra- 
mukham  driS  is  a  common  phrase,  but  the  whole  point  of  this  passage 
seems  to  me  to  lie  in  the  ludicrous  substitution  of  iunah  for  putrasya. 

^  Yama-sadana,  '  the  abode  of  Yama,'  i.  e.  the  infernal  city,  Yama-pur, 
whither  the  Hindus  believe  a  departed  soul  immediately  repaii's,  and 
receives  a  just  sentence  from  Yama,  the  Hindu  Pluto  or  Minos.  The 
name  Yama,  i.  e.  Restrainer  or  Punisher  (from  yam, '  to  restrain'),  is  given 
to  him  as  judge  of  departed  spirits  and  god  of  punishment. 

^  This  is  said  ironically,  in  reference  to  p.  219,  1.  7,  n.  3. 

*  Prasdda,  properly  '  a  favour,'  here  '  a  present,'  '  a  gift,' 


^^g  II '5rf>T5fR5r^^c5»T  II  224 

H'g^:  I 


in^^;  I 


^inc?:  I 


^^^^  ^f^Wl  ^f^ft  ^Wt   ^Tffi:^  I   g|^^ 


IfS^W.  I 


^Tmiww^  I 

v3 


^  '  This  (fellow)  forsooth  (may  well  say  he)  has  been  favoured,  who, 
after  being  made  to  descend  from  the  stake,  has  been  mounted  on  the 
withers  of  an  elephant.'  S'illa,  '  a  stake  for  impaling  criminals.'  The  act 
of  impaling  was  called  Suldro2)ana,  and  one  who  deserved  it  iulya. 
'  Mounting  on  an  elephant '  denotes  elevation  to  high  dignity,  elephants 
being  used  in  triumphal  processions. 

^  This  is  the  reading  of  K.  Most  of  the  Deva-n.  h&Ye  palidoSam  ka- 
helii  {=paTitos7iam  Jcathaya).  Translate:  'The  present  proves  [betokens, 
bespeaks]  tliat  this  ring  must  be  highly  prized  by  the  king.' 

^  '  Though  naturally  reserved  [unruffled,  deep,  profound]  he  became  for 
a  moment  agitated  in  mind.'  Gambhlra,  see  p.  39,  n.  i,  and  p.  204,  n.  3. 
K.  reads  pajjassu-naano  (^■=zparyairu-nayana1i).  All  Asiatics  are  skilful 
in  concealing  emotion. 


T(^  I 

^  So  read  most  of  the  Deva-n.  MSS.  Matsyikd  is  not  given  in  the 
Dictionary.  Dr.  Boehtlingk  translates  it  by  Fiscli-hrut,  '  the  fry  of  fish,' 
and  observes  that  it  is  also  the  name  for  a  kind  of  fish  called  in  German 
Schaar.  Had  the  word  been  matsyika  or  mdtsyika, '  a  fisherman,'  there  would 
have  been  no  difficulty.  May  it  not  mean  '  a  fish-woman,'  and  matsyikd- 
hliartri,  'this  husband  of  a  fish- woman  1'  K.  and  the  Bengali  have  matsya- 
kitroh, '  enemy  of  fishes.'  Burkhard  follows  this,  and  reads  maccJia-iattunotti, 
but  in  the  Vocabulary  prefers  maichid=^inatsijikd,  'a  fish'  (V). 

^  '  Let  the  half  of  this  be  the  price  of  your  flower  (for  binding  about 
my  head).'  The  fisherman  is  again  ironical.  The  allusion  of  course  is  to 
the  flower  mentioned  at  p.  222,  1.  1 1.  There  is  probably  a  double-entendre 
in  sumanah,  which  may  signify  '  good-will,'  as  well  as  '  flower.' 

^  '  Our  first  friendship  requires  to  be  attested  over  (some)  wine,'  i.  e. 
we  must  pledge  ourselves  over  our  cups  or  in  drinking  each  other's  health. 
Kddamhari,  '  an  intoxicating  liquor  distilled  from  the  Kadamba  flower.' 
Sdkshikam,  compare  Malavik.  p.  53,  1.  7;  Raghu-v.  xi.  48;  Hitop.  1.  842. 

G  g 


:^:(_%  II  ^ftr^TT^^rf^f^T^  H  2  26 


II  rnr;  uf^^Tm^^'n^^  ^Hrft  ^j^t^^t:  ii 

^rFTJTlft  I 

^  'Attendance  at  Apsaras-tirtha  (wliicli  is  wont)  to  be  perfoinned  (by 
us)  in  regular-rotation  lias  been  performed  by  me.  Now,  whilst  (it  is)  the 
bathing-time  of  the  good  people  [i.  e.  of  S'akuntala  and  the  nymphs],  I 
will  with  my  own  eyes  ascertain  the  circumstances  [news]  of  this  Rajarshi.' 
Sdnnidhyam  (from  san-nidha),  lit.  '  proximity ;'  here  it  denotes  '  close  at- 
tendance or  waiting,'  as  in  Hitop.  1.  1 1 12,  anujivina  sdnnidhyam  avaiyam 
Jcaraniyam.  In  the  interlude  before  Act  IV.  of  Vikram.,  upasthdna  occurs 
with  the  same  sense  in  a  parallel  jDassage  :  Apsaro-vydjjdra-parydyena 
suryasya  upasthdne  vartamdnayd  priya-saJchyd  vind  vasanta-samaya 
dyata  iti  halavad  utkanthitdsmi,  '  I  am  mightily  troubled  that  the  spring 
season  has  arrived  during  the  absence  of  my  dear  friend,  who  is  in 
attendance  upon  Surya,  according  to  the  regular  cycle  of  nymph's  duty.' 
Ud-anta  (lit.  *  reaching  to  the  end '), '  telling  to  the  end,' '  full  tidings,' '  news.' 

^  '  Verily  by  (my)  connexion  with  Menaka,  S'akuntala  has  now  become 
part  of  myself,'  lit.  '  my  own  body/  i.  e.  '  part  of  my  own  flesh  and  blood,' 
'  identified  with  myself.'  As  to  the  nymph  Menaka,  the  mother  of  S'a- 
kuntala, see  p.  44,  1.  1 1  with  n.  2,  and  p.  45,  n.  i.  Sarira-bkutd,  this  is 
the  same  sort  of  compound  as  puga-krita  or  ])uga-hhuta;  see  Pan.  ii.  i,  59, 
and  p.  167,  n.  2  at  the  end.  Cf.  iarlravi  asi  me,  'thou  art  my  body,' 
Malavik.  p.  33,  1.  12. 


2  27  II  Wts^:  11  ^:^>9 

f^  ^flix  ^^ft  TfiT  TiTO^?!ft  I  ft^  I  i^HT^  1^ 

^f%^   ^f^^    ^^f^ftW   I      II  ?fiT  TTT2^^TT^^  fwm  II 


^  Ritutsava,  lit.  '  the  festival  of  the  season,'  i.  e.  the  Vasantotsava,  or 
'  great  vernal  festival,'  in  celebration  of  the  retui-n  of  spring,  and  said  to 
*  be  in  honour  of  the  god  Krishna.  Originally  his  son  Kama-deva,  the  god 
of  love,  must  have  been  the  object  of  worship  in  this  festival.  It  is 
identified  with  the  Holi  or  Dola-yatra,  the  Saturnalia,  or  rather.  Carnival 
of  the  Hindus,  when  people  of  all  conditions  take  liberties  with  each  other, 
especially  by  scattering  red  powder  and  coloured  water  on  the  clothes  of 
persons  passing  in  the  street,  as  described  in  Ratnavali,  pp.  5,  6,  7,  where 
syringes  and  waterpipes  are  used  by  the  crowd.  Flowers,  and  especially 
the  opening  blossoms  of  the  mango,  would  naturally  be  much  used  for 
decoration  at  this  festival,  and  as  offerings  to  the  god  of  love.  It  was 
formerly  held  on  the  full  moon  of  the  month  Caitra,  or  about  the  begin- 
ning of  April,  but  now  on  the  full  moon  of  Phalguna,  or  about  the 
beginning  of  March.  The  other  great  Hindu  festival,  held  in  the  autumn, 
about  October,  is  called  Durgotsava  or  Durgd-imjd,  being  in  honour  of 
the  goddess  Durga. 

^  Pranidhdna,  '  jirofound  meditation,'  or  that  mental  faculty  by 
which  divine  beings  were  supposed  to  be  able  to  ascertain  future 
events.  The  verb  pra-ni-dhd  (sometimes  with  manas)  is  primarily  '  to 
fix  in ;'  hence  '  to  fix  the  mind  on,'  '  be  intent  on.'  Compare  mayd 
pranidhdna-sthitayd  atydliitam  wpalahdham,  Vikram.  (interlude  before 
Act  IV). 

^  Tiras-karini,  a  kind  of  magical  veil,  rendering  the  wearer  invisible. 

G  g  2 


^^fc  II  ^f>T?rT^^^c5»^  II  228 

II  UK:  Trfcj^f?  ^iJTT^T^^'ift  ^  I  ^xjn  '^  ^^tth^t:  11 


WJ^l  I 


PWHT  I 

•^^tsf^  ^^^  ^3*T^^  r^t  ITOT^^TflT  m^^H 

TT^^fiT^  H^TT  I 

^  '  O  reddish  pale-green  mango-blossom,  the  very  essence  of  the  life  of 
the  vernal  month,  thou  art  seen  (by  me,  and)  I  bid  thee  hail,  auspicious- 
harbinger  of  the  season.'  A-tdmra-Jiarita-pandura,  this  kind  of  Dvandva 
Bahuvrlhi  compound,  expressing  varieties  of  colour,  is  noticed  by  Paii.  ii.  1,69 
(cf.  krishna-kikla,  lohita-iavala,  &c.)  A  prefixed,  implies  diminution,  and  is 
equivalent  to  Ishat.  So  d-pdndu, '  yellowish,'  or  '  slightly  yellow,'  Vikram., 
Act  II.  Jlva-sarvasva,  lit.  '  whose  whole  substance  is  constituted  of  life,' 
see  p.  33,  n.  i  in  the  middle.  Some  MSS.  have  jlva-sarvasvam,  agreeing 
with  tvdm.  Man-galatn,  '  anjihing  auspicious,'  '  any  symbol  or  sign  of 
happiness;'  in  this  latter  sense  it  seems  to  be  used  here.  The  goddess 
Durga  is  called  in  the  same  way  sarva-man-gald,  'presiding  over  the 
happiness  of  the  whole  world.'  Ritu  is  evidently  here  the  season  par 
excellence,  the  season  of  all  others.  Prasddaydmi,  lit.  '  I  ask  thee  to  be 
favourable,'  '  I  entreat  thee  to  be  propitious.' 

*  Para-hhritikd,  '  the  female  of  the  Indian  cuckoo,'  see  p.  162,  n.  2. 


Verse  134.     Arya  or  Gatha.     See  verse  2. 

|wv.-'v^v-'|—  \^^||\^  —  ^1 Iv^—   v^l |>^ 

I     <u  —  'u         —  v.>>^||w^—      vy—  w  <^        \   <j  —  ^  \  — 

In  the  last  Pada  the  syllables  mam  and  e  are  considered  short  by  a  license  peculiar 
to  Prakrit  prosody. 


229  II  ^s^:  II  -  ;^:^Q. 

f^l^T       II  ^i§  i^^^TjTTm  II 

inrPiT  I 
fww'ttn  I 

THWT  I 

fgwim  I 
' ^^ff^f^  ix^  ^FHiT^^I  ^^  ^  I^  ^  ^f^^  I 

II  ^xftW^^rra  ^RT  II 

fti^sfq  ^ww^sr^  I  T^nr  ^^h^  ^  ir^^TTfr  i  f^^^  ^^t^i  i      f  ^^  i 


^  Bandhana,  i.  e.  prasava-bandhana,  '  the  foot-stalk  of  the  flower/  see 
p.  103,  1.  3,  n.  I. 

2  '  Having  joined  the  hands  together,'  or  '  having  placed  them  one  over 
another.'  Kapota  is  properly  '  a  dove  or  pigeon  ;'  but  K.  informs  us  that 
it  is  also  the  name  for  a  mode  of  joining  the  hands.  Probably  the  hands 
and  fingers  were  brought  into  a  position  bearing  some  fancied  resemblance 
to  a  pigeon.  S.  and  C  quote  the  following  verse,  which  seems  to  intimate 
that  this  position  was  significant  of  humble  entreaty,  respectful  representa- 
tion, or  fear  :  Sarva-pdrSva-samdSleshdt  kapotah  sarva-tirshakah  [sarptt- 
iirshakah,  S'.],  hhitau  vijiidpane  caiva  vinmje  ca  prayujyate. 


^^0  II  '3Tf>T5rR^^^c5*T  II  2  30 

TTfl^lf^f  ^^c^^  XT^^f^W  ett  frfl  II  ^?M  II 

II  ^fH  ^WTlt  f^qfir  II 

■g"*?     II  H'^ff  n 
^ft^'i  I 

^W^  ITTlT^^rf  rT^^ft:  x^f^fi?^  I  rT^  ff 

^  '  0  mango-sprout,  thou  art  offered  by  me  to  Kama-deva  (now  in  the 
act  of)  taking-uj)-his-bow.  Become  the  most  excellent  arrow  of  the  five, 
having-for-thy-mark  maidens  whose  lovers  are  journeying  (to  some  distant 
land).'  As  to  Kama  and  the  epithet  pancdbhyadhika  {=Sreshtha,  K.  ;  — 
shashtha,  S.),  see  p.  99,  n.  i.  Pathika-jana-yuvati,  cf.  Megha-d.  ver.  8, 
jxithika-vanitdh.  With  reference  to  the  offering  of  flowers  to  Kama-deva, 
cf.  Ratn.  pp.  14,  17. 

^  'With  a  hurried  toss  of  the  curtain,'  see  p.  144,  n.  i. 

^  '  Do  not  so,  thou  thoughtless  woman !'  An-dtmajna  (-^dtma-paricaya- 
rahita),  lit.  '  one  who  does  not  know  his  own  nature.'  It  denotes  here, 
'  one  who  is  thoughtless  about  orders.'  As  to  the  Kancukin  or  Chamber- 
lain, see  p.  186,  n.  I. 

*  '  When  even  l>y  the  vernal  shrubs,  and  by  the  feathered  tribes  [birds] 
their  inhabitants,  the  commands  of  the  king  are  made  the  nile  [obeyed].' 
Pramdna  is  '  a  rule  or  standard  of  action,'  and  praviani-kri,  '  to  receive 
as  a  rule,'  'to  admit  as  authority'  (cf.  p.  188,  1.  5). 

Verse  135.     Arya  or  Gatha.     See  verse  2. 

V^v../<w'Wv^v^wl II I'w'v^—    I  ^  I \    ^ 


231  II  ^^"^Sij:  II  :(^c, 

^^^  ^^^f^  felrf  f^-sj^i  Hf^^^^^T  I 
^^  IJ^O^yrf  nWSft  ftr^K  ^^ftifTT^t  ^rf 

^  '  The  bud  of  the  mangoes,  though  long  since  protruded,  does  not  form 
[gathei']  its  own  pollen  [dust].  The  Kuruvaka  flower,  though  all  ready  to 
blossom,  remains  in  its  budding  state.  Tlie  note  falters  in  the  throats  of 
the  male-cuckoos,  thougli  the  cold-dews  are  passed.  I  suspect  even  Smara, 
being  daunted,  arrests  [replaces]  the  shaft  half-drawn  from  (his)  quiver.' 
Badlondti,  see  p.  29,  n.  i  in  the  middle  ;  and  coinY>are  tshad-baddha-rajah- 
kandgra-kapiSd  cute  navd  onanjari,  Vikram.,  Act  II.  Sannaddham=:. 
pusJqntum  2idi/atam,^.;  =  vikdso7imuk7iam,  K.  (cf.  p.  27,  1.  6,  n.  2).  Sthi- 
tam,  cf.  p.  I,  1.  2.  Kuruvaka  is  either  the  crimson  amai'anth,  or  a  purple 
species  of  Barleria.  Tat-korakdvasthayd^^halikd-dasaijd,'^.;  i.e.navikd- 
sitam,  C.  Skhalitam  =  gadyaditam,  K.  S'Uira,  properly  '  the  dewy 
season,'  or  '  season  of  hoar-frost.'  The  Hindus  divide  the  year  into  six 
seasons  of  two  months  each,  viz.  i.  Spring,  Vasanta,  beginning  about  the 
middle  of  March,  or  according  to  some,  February;  2.  Summer,  Grlshma; 
3.  Rains,  Varshd;  4.  Autumn,  Sarad;  5.  Winter,  Ilemanta ;  6.  Dews, 
S'Uira.  Puns-kokildndm  rutain,  cf.  parahhrita-virutam,  p.  162,  1.  4,  with 
note.  Samharati,  cf.  p.  14,  1.  3.  It  is  clear  that  sam-hri  and  prati- 
sam-hri  may  have  the  sense  of  '  replace,'  in  reference  to  a  quiver,  as  in 
Maha-bh.  iii.  772-,  we  have  samharasva  pjunar  vdnam.  See  also  Raghu-v. 
iii.  64,     Smara,  see  p.  209,  n.  i. 

^  '  (But)  few  days  (have  elapsed)  to  us  .sent  to  the  feet  of  his  Majesty 


Verse  136.     Sardula-vikridita  (a  variety  of  Atidhriti).     See  verses  i.|,  30,  36, 
39.  40.  63-  79.  §5;  86,  89,  97,  98,  III. 


^^:(  II  ^f»??T^f 'tfrJW  II  232 

^^3R^  I 


■g^  I 


^RHW'^  I 
•^W3i^  I 


^3  \» 


by  Mitra-vasu,  the  king's  brother-in-law.'  Kati,  like  khjat,  may  be  either 
interrogative  or  indefinite.  So  kati  padani  gatvd,  Ratn.  p.  14,  1.  6.  After 
divasdni,  K.  supplies  gatdni,  'have  passed.'  This  construction  of  the 
genitive  after  gata,  expressing  the  lapse  of  time,  is  not  uncommon.  Cf. 
asli,ta-])ahcdsatam  rdtryah  iayd,nasya  adya  me  gatdh,  Maha-bh.  xiii.  7732; 
adya  daSamo  mdsas  tdtasya  uparatusya,  Mudra-r.  p.  80,  1.  11.  Mdso 
jdtasya,  Pan.  ii.  2,  5.  Pdda-mulam,  lit.  'the  root  of  the  feet/  'the  heel.' 
The  -phrase  ]Jdda-niilIa7)i  2}reshitah,  expressive  of  the  most  humble  servitude, 
occurs  elsewhere  ;  see  Mudra-r.  p.  16,  1.  8;  and  p.  64,  1.  16.  Rdshtriyena, 
see  p.  217,  n.  2  ;  the  king's  brother-in-law  probably  acted  as  a  kind  of 
viceroy. 

^  Agantukatayd,  'since  we  are  but  just  arrived/  or  'by  reason  of  our 
being  strangers;'  see  note  on  haddha-pallavatayd,  p.  29,  1.  i. 

^  '  By  us ;'  see  note  to  aycwi  janah,  p.  144,  1.  2,  and  cf.  p.  109,  1.  8. 

'  Utsava-jjriydh,  'fond  of  festivals/  see  p.  161,  n.  3  at  the  end. 

^  Bahull,-bhutam  =  sakcda-viditam,  'generally  known/  'notorious/  S'. 

■'"'  '  Has  not  the  scandal  about  the  repudiation  of  S'akuntala  reached  your 
ladyships'  ears'?'     Karna-patha,  lit.  '  tlie  path  or  range  of  the  ears/  cf. 


233  »  ^¥>S|::  u  :^^? 

^  <5  ^  o 

^^^^  I 

TJ=^  iftr  '^^J  ^tj  xt^ firf^^  i??^l  ^^ 

dariana-patlia,  p.  no,  1.  2;  and  locana-paiham  ydntyd,  Ratn.  1.  2. 
KauUna=^Joka-vdda, '  report/  K.;=p«J*i'y«<^a  or  aimvdda,  '  evil  report/  C. 
It  is  derived  from  A;MZa,  '  a  family/  and  may  signify  '  report  relating  to 
fjimily  or  private  matters/  '  family  scandal.'  It  is  so  used  in  Vikram., 
Act  II,  etat  kaulmam  vijrimbhate. 

^  This  supposes  a  Sanskrit  stem  rdshtri  or  rdslitrin  instead  of  the 
more  usual  rdsTitriya. 

^  '  He  abhors  (everything)  pleasurable.  He  is  not,  as  formerly,  respect- 
fully-waited-on  every  day  by  (his)  courtiers  [counsellors,  ministers].  He 
spends  his  nights,  without  even  closing  his  eyes,  in  tossing  [rolling]  about 
on  the  edge  of  his  couch.  When,  out  of  politeness,  he  addresses  the  usual- 
civil  speeches  to  the  Avomen  of  the  palace,  then  he  blunders  in  (their) 
names  and  becomes  for  a  long  while  disconcerted  [abashed]  with  shame/ 
Rmiiyam,  i.  e.  srak-candana-va7iitddi,  '  garlands,  sandal,  women,  &c.,'  K. ; 
in  fact,  '  the  pleasures  of  sense.'  Prakritihhih-=sacivaih,  C  ;^=Sis7itaih,  S'. 
Ucitdm^ar?idm=:tatkdla-yogydm,  K. ;  see  p.  145,  1.  5.  Antahpwehhyo, 
see  p.  123,  n.  i.  Gotreshu^^ndmasu,  S'.  and  Cf.  ■■=ndmadheyeshii,  K. 
Skhcditah  =  viparyastah,  K.,  i.e.  'by  mistake  he  utters  the  name  of 
S^akuntala,'  K.  and  S*.     To  indicate  a  lover's  absence  of  mind  or  rather 


Verse  137.     Sardula-vikrIpita  (a  variety  of  Atidhriti).     See  verse  136. 

H    h 


^^d  II  ^W^M^I^'dt^HJI  234 

^inpF^    11  n^nfT^Tc?^  11 
^f1    ^•^T^FR^zng    i:T(T!f^HTf ffff^^^T^  I 

a  finl  ^  I        ^  gw^  I        '^  'jg  'JS  H^T^  •        <^  inn  I 

the  one  engrossing  object  of  his  thoughts,  Hindu  poets  are  fond  of  making 
him  fall  into  the  trap  of  calling  others  by  the  name  of  his  mistress  (of, 
Kumara-s.  iv.  8;  also  Raghu-v,  xix.  24,  ncima  vallabha-janasya  te  mayd 
prdpya  hhdgyam  ajn.  tasya  hdn-kshyate  iti  tarn  gotra-visJchalitara  iicur 
an-gandh,  '  the  women  thus  addressed  him,  making  mistakes  in  their 
names  [calling  them  by  the  name  of  his  beloved],  since  I  have  received 
the  name  of  thy  beloved  I  desire  also  her  lot ;'  also  Pravesaka  to  Act  II. 
of  Vikram.,  yan-nimittam  hhartd  utTcanthitas  tasydh  striyd  ndnind  hhm'trd 
devl  dlapitd;  and  another  passage  in  the  Vishkambha  at  the  opening  of 
the  next  Act,  tayd  purushottaina  iti  vaktavye  pururavaslti  nirgatd  vdnl). 
^  '  In  consequence  of  this  mental  derangement  of  his  Majesty.'  Vaima- 
nasya,  abstract  noun  from  vi-manas,  'disordered  or  changed  in  mind,' 
'absent  in  mind'  (Gram,  p.  67,  LXXVII).  Prahhavato  (=  rdjiiah,  Chdzy ; 
=.prahhoh,  K.),  gen.  of  prahhavat,  'ruling,'  'one  who  rules;'  it  seems  to 
be  used  like  prabhu  and  prahhavishnu  in  addressing  or  speaking  of  kings 
(cf.  tmsii  prahhavato  'parddhah,  Vikram.,  Act  II.  at  the  end). 


235  "  ^^5^:  II  ;^^M 

^nn      II  111R»T^  -^fXMf^  II 

^^^T^I^'^T^^  IrTf^^  ^-firfiT  f^^^H  in?^H 

*  ^^n^  '^  Hi*ii^5if%mftTdm^  ^^  ^^frc5T  inriifiT  i 

^  '  Scorning  distinguished  [superioi-]  forms  of  decoration ;  wearing  but 
a  single  golden  bracelet  fastened  [placed]  on  the  left  fore-arm ;  with  lips 
bloodless  from  sighing  ;  with  eyes  very  red  from  sleeplessness  (caused)  by 
thought  (upon  S'akuntala) ;  through  the  excellence  of  his  own  (inherent) 
lustre,  though  he  be  attenuated  he  is  not  observed  (to  be  so),  like  a 
magnificent  gem  (whose  surface  is)  ground  away  by  the  polishing-stone.' 
Pratyddishta-vUesha-mandana-vidhih  =  nirdkrita-viSishtdlan-kdra-vidhd- 
nah,  S.  (cf.  Megha-d.  ver.  92,  and  prasddhana-vidheh  prasddhana-vUe- 
sAaA,  Vikram.,  Act  II).  Pi-akosTitha  (see  p,  53,  n,  i)^=^Tcurpara-mani-han- 
dhana-madhyabhdga,  K.  (cf.  p.  114,  n.  2).  Bibhrat^=dadhat;  in  the  pres. 
part.  Par.  of  verbs  of  cl.  3,  the  nom.  is  identical  with  the  stem  (Gram.  141.  a). 
A2ia-Takta-=nl-ralcta,  rakta-hlna,  'bloodless,'  'pale.'  The  effect  of  long 
and  deep  sighs  would  be  to  draw  the  blood  away  from  the  lips  (cf.  Megha-d. 
verses  83,  89).  (Jintd-jdgarana,  i.e.  S'akiintald-vishayinyd  cintayd,  S^. 
Gundt = utkarshdt,  K.  Sanskdra  r=  Sana,  K. ;  =2}rastara-vihsha;  (sanskdra 
has  the  sense  '  polishing ;'  cf  Hitop.  1.  15);  idnollikhitah=.idnodghrishtah, 
K.     Ndlakshyate  (i.  e.  na  dl°),  see  p.  70,  n.  3  at  the  end. 

^  '  Previously  this  pai'alysed  [blighted]  heart  slumbered  even  whilst-it- 
was-being-roused-from-sleep  by  my  fawn-eyed  beloved.     Now  it  is  broad- 

Verse  138.     Sahdula-vikkidita  (a  variety  of  Atidhriti).    See  verses  14,  &c.,  137. 
Verse  139.     Ahta  or  Gatha.     See  verse  2. 

\J  \j  —      I I II      \^v^—       jwi^—    |>-/  —  i^jv.><^—   I   — 

VJWV^>»l ll^lw'*-/!.-'! I  \J  \      \J     \^     —      \      ~ 

II  h  2 


:^^^  II 'srfk^i^^lf  ^c5*T  u  236 

f^^^:     n  '3m^T§  11 

^^^^      II  T^T^l  U 
TT^T  I 

Jirftf  rrt  1 

^^^   I 

awake  to  the  anguish  of  remorse.'  AnuSaya-duhkhd9/a=paScdUdpa-khe- 
ddya.     Samprati,  i.e.  tad-virahe,  S'.      Vibuddham=jdgritam,  S'. 

^  '  He  is  again  attacked  [seized,  afflicted]  by  a  S'akuntala-fever,'  i.  e.  he 
is  again  love-sick  for  S'akuntala.     Langhita,  see  p.  97,  n.  i. 

^  '  Having  committed  that  to  writing  [to  a  letter],  let  it  be  sent  to  me ;' 
or,  'having  written  that  in  a  letter,  let  it  be  given  (to  some  messenger).' 
Diyatdm=^pra]uyatdm,  S'. 

^  Sva-niyogam  antahpurdvekshd-rupam,  '  thy  stated  business  consisting 
of  superintendence  of  the  female  apartments,'  S^.  Vdtdyana,  this  is  the 
name  of  the  Kancukin,  see  p.  186,  n.  i. 


237  '"  ^"^sut  »  ?^j> 

f^^ift  ■sc'=g:  I  f  rr:  I 

^  NirmakshiJcam,  see  p.  76,  1.  2,  n.  i.  Makshihaya  apy  ahhdvdn  nirja- 
nam,  S'. 

^  '  Misfortunes  rush  in  through  the  (first)  hole  (they  can  find),'  i.  e.  mis- 
fortunes are  continually  on  the  watch  for  an  opening  or  vulnerable  point 
by  which  to  assail  us ;  they  seize  the  first  opportunity  that  offers  for 
attacking  us;  they  quickly  succeed  each  other  before  we  have  time  to 
stand  on  our  guard.  This  must  have  been  a  common  proverb,  something- 
like  our  '  Misfortunes  never  come  alone.'  The  king  observes  that  '  this 
which  is  a  saying  commonly  current  among  men  is  quite  consistent  and 
true  \a-vyabMcdri\  in  his  own  case,'  and  he  then  proceeds  to  explain  why 
\kutas,  see  p.  55,  n.  2]  in  the  subsequent  verse.  Randhra=ichidra,  K. 
Uj^anijpdtino  =  samdpatanti,  K.  Anarthdh  =  dpadah,  K.  Yad  ucyatey 
i.  e.  lokena,  K. ;  avyabhicdri=.aviparydsi  (1.  e.  ndnyathd  hhavati),  K.  \ 
■=avaiyam-hhdvi  or  yathdrtham,  S^.  Dr.  Boehtlingk  translates,  'The  un- 
fortunate fall  into  a  hole  [grave],'  which  seems  supportable  by  a  reading 
randhroparipdtino  ^narthd,  noticed  by  K.,  although  not  adopted  by  him. 
Cf.  Bhartri-h.  ii,  86,  jprdyo  gacchati  yatra  hhdgya-rahitas  tatraiva  ydnty 
dpadah. 

^  '  No  sooner  is  this  my  soul  freed  from  the  darkness  that  obstructed 
the  remembrance  of  my  love  for  the  sage's  daughter,  than  a  mango- 
blossom-shaft,  0  my  friend,  is  fixed  on  (his)  bow  by  the  heart-born  (god) 

Verse  140.     Druta-vilaiibita  (a  variety  of  Jagati).     See  verses  45,  72,  128, 


^^t  II  ^^s!H5l^'rt«4*t^ »  238 

f^^^:  I 
xjm    II  ^ftRHH  II 

a  fiT¥  iTT^  I  tjT^^H^  ^Jii^l^H  ^K^^TO  7iT^^«TOTf»T  I  ^  ^^- 

now-about-to-shoot-at-me.'  The  occurrence  of  ca  in  each  clause  denotes 
immediate  connexion  or  succession,  expressed  in  English  by  '  no  sooner — 
than,'  *  so  soon  as,'  '  scarcely — when,'  &c.  (cf.  verse  131  and  Kumara-s. 
iii.  58).  Manasi-ja,  'born  in  the  mind  or  heart,'  a  name  of  Kama-deva 
(see  p.  100,  n.  i).  P raharishyat,  'about  to  strike,'  participle  of  the 
2nd  future.  Cuta-iara,  see  p.  99,  n.  i  in  the  middle.  The  verse  which 
follows  this  in  the  Beng.  and  Mackenzie  MSS.  is  probably  spurious. 

^  I  have  adopted  vdnam  from  the  oldest  Beng.  MSS.  S'.  and  C.  have 
vandn.  The  Deva-n.  vvahim  {^=vyddhim).  K.  reads  vvdham  {=vyddham), 
'a  hunter/  'shooter.*  May  not  vyddhi,  like  vyddha,  signify  'hunting,' 
'  shooting,' '  sport  r  in  which  case  the  Deva-n.  reading  might  be  retained. 

'  '  The  mighty  power  of  a  Brahman  is  seen  (by  me).'  This  is  said 
ironically  in  reference  to  the  Vidushaka's  ridiculous  attempt  to  destroy 
the  arrows  of  Kama-deva. 

'  Lit.  '  a  near  attendant,'  i.  e.  an  attendant  about  one's  person. 

*  Ati-vah,  in  causal,  has  the  sense  'to  pass  time.'  Cf.  Raghu-v.  xix.  47, 
ix.  70. 

^  Citra-jjhalaka,  '  a  picture-tablet,'  '  a  tablet  for  painting.'  The  same 
expression  occurs  in  Ratn.  p.  21,  1.  8,  and  p.  22,  1.  i,  and  Vikram.,  Act 
II.     As  to  gatdin,  here  meaning  '  committed  to,'  see  p.  206,  n.  4. 


2  39  "  ^"^'ij;  II  ^(i 

'^  ^<?1  ^<^  H"^  I     II  "^  ^frasTRTT:  i  ^rrgjTi^^n^fff  ii 

f^^^:  I 

11  "ji^  iR^  ^t^f^^  II 

^T^mr\  I 

H^^  ^r|^f  ^T^KT^  ftj%^?,W  I    II  ^fir  H^T  f  RT  fWiTT  II 

tTwr  I 

^  Mani-iildpattaka-sandtha,  'furnished  with  a  marble  seat,'  see  p.  26, 
n.  3. 

^  '  With  the  agreeableness  of  its  flowery  offerings/  '  with  its  charming 
flowery  gifts.'  JJpahdra,  or  according  to  the  commentators  upai^dra=. 
kusumddi-vistdra,  S^.  Flowers  were  used  as  complimentary  presents  or 
offerings,  especially  to  the  god  of  love. 

^  Bahu-muklia  (lit. '  having  many  faces'),  '  manifold,' '  excessive.'  Balm- 
m,adam  [^bahu-mata))i)  is  another  reading. 

*  So  read  all  the  MSS.  except  my  own,  which  omits  sa.  Sa  may  be  used 
to  emj)hasize  other  pi'onouns,  and  sa  hhavdu  therefore  =  i7Ze  tu,  i.e.  'your 
honour,  that  same  person  to  whom  alone  I  mentioned  the  circumstances.' 


:^do  II  ^f»l^R5I^c5»T  II  240 

f^^^:  I 
^Hfft  I 

1, ♦     "s    ♦ 

tT^      II  «nc^T  II 

f%^^:  I 
^^^■^T^TTOt  TH  frf^  I T!!  q^T^f^  ftj^Tin  fh^#  I 

^T^T  I 

^FS^fft  I  ^  ^  ^^in^  I  ^  ^:  \  ftF^l^^  I  ^^tpT^  T^-^1^  r^fq  I 

^  Parihasa-vijalpa,  see  i?.  94,  1.  5.     As  to  hhutdrtha,  see  p.  5,  n.  2. 

^  '  Whose  brains  [intellect]  are  like  a  lump  of  clay,'  '  whose  under- 
standing is  dense  as  a  clod  of  earth.'  (Cf.  the  expressions  '  clod-jnited,' 
'clod-poll/  'blockhead,'  &c.)  Some  MSS.  have  manda-buddhind.  As  to 
hhavitavya-td  halavatl,  see  p.  206,  n.  2. 

^  '  Have  not  hearts  that  give  place  to  sorrow,'  '  do  not  give  themselves 
up  to  uncontrolled  grief.'  Pdtra,  'a  receptacle,'  see  p.  203,  n.  i  at  the 
end.  I  have  followed  Katavema's  reading.  That  of  the  other  Deva-n.  MSS., 
soa-vattavvd,  is  hardly  intelligible. 

*  Sam-avasthd,  with  the  sense  of  avasthd,  '  state,'  '  condition,'  occurs 
not  unfrequently  in  the  plays.  Cf.  Malavik.  p.  66,  1.  i;  p.  68,  1.  15.  See 
also  p.  164,  1.  6  of  this  jilay,  where  it  has  the  sense  of  samdvasthd. 


241  H  ^Fts^:  u  ^d^ 

^ft?  ^  ^T^fBf^^fi?^  ^^  ^?f?T  'm^^  II  «i8^  II 

Tol^f^  I 

^  '  (The  thought)  that  after  her  repudiation  from  hence,  (when)  she 
attempted  to  follow  her  attendants,  the  Guru's  pupil,  (who  claimed 
obedience)  like-the-Guru-hiniself,  repeatedly  saying  to  her  in  a  loud 
voice,  "  Stay,"  she  cast  on  me  inexorable  [cruel,  hard-hearted]  a  second 
look  bedimmed  with  gushing  tears;  that  (it  is  which)  torments  me  like 
an  envenomed  shaft.'  Itah,  i.e.  mattah,  'by  me,'  S'.  Vyavasitd=i/at- 
nam  kritavatl,  S'.  Muhus  tishtha,  &c.,  see  p.  213,  1.  i.  Guru-same, 
i.  e.  alan-ghyddesatayd. 

^  '  Alas  !  such  is  the  force  of  absorption  in  one's  own  object  that  I  am 
actually  pleased  by  his  distress  (instead  of  compassionating  it).'  Paratd 
means  here  '  the  being  addicted  to.'  Some  Beng.  MSS.  have  a-lcajja-iMradd. 
Sva-Jcdrya,  i.e.  'relating  to  S'akuntala,'  S'.     Cf.  p.  207,  1.  7. 

^  '  Who  else  could  presume  [would  have  the  power]  to-lay-a-finger-on 
[touch,  bear  off]  the  idol  of  (her)  husband?'  Kah  anya,  cf  p.  208,  11.  8,  9. 
Pati-devatd,  '  the  goddess  of  her  husband,'  or  as  we  should  say,  '  a  wife 
idolized  by  her  husband.'  This  is  probably  the  sense  of  this  expression, 
which  is  found  in  all  the  Deva-n.  MSS.  The  Beng.  have  jpati-vratdm, 
'  a  wife  devoted  to  her  husband.'  Pari-mdr'shtum  (so  read  all  the  Deva-n.) 
must  come  from  pari-mrij,  '  to  wipe  off,'  '  remove.'     It  may  be  used  like 


Verse  141.     SiKHARiNi  (a  varJIty  of  Atyashti).     See  verses  9,  24,  44,  62,  112. 

I  i 


^^^  U  ^fijsi!IIH^I^nr?5»T^I>  242 

oi^rT  fT^^T^mr  I     c  ^  ^<5  TTTnftriT^  ^rlf^^^TTi: tot  f  f^Tit  "5f  T?n:«TiT:  1 

pari-mrii,  'to  lay  hold  of;'  cf.  p.  203,  n.  i.  One  MS.  (I.  0.  1060)  has 
para-marshtum  (from  para-mrii), '  to  seize,' '  lay  violent  hands  on,'  and  this 
reading  is  adopted  by  the  St.  Petersburg  dictionary  and  by  Dr.  Burkhard. 

^  Janma-pratishtJid  =  janma-sthdnam,  '  place  of  birth  ; '  =  mdtd, 
'mother,'  Ch^zy.  Jan7na-pratishthd=janam,  S'.  Dushyanta  speaks  of 
S'akuntala  to  the  Yidushaka  as,  '  thy  friend.'  So  the  Yaksha  speaks  of 
his  wife  to  the  Cloud,  in  Megha-d.  87,  93. 

2  '  Truly  the  state-of-mental-delusion  [delii'ium,  hallucination]  is  to  be 
wondered  at,  not  the  recovery -from-it  [the  awakening  from  it].'  S'.  ex- 
plains sammoha  by  '  forgetfulness,'  and  pratihodha  by  '  recollection.' 

^  Pdrayatah,  '  are  able,'  from  the  causal  of  root  pri,  meaning  properly 
'to  carry  over,'  'conduct,'  'achieve,'  &c. ;  cf.  p.  146,  1.  2.  In  Prakrit 
and  more  modern  Sanskrit  (as  also  in  Bengali)  it  has,  as  here,  the  sense 
'  to  be  able.'     It  may  come  from  a  nominal  verb  from  para,  '  the  other 

side.'      (Cf.  nepa,  ivipas,  irepao),  Trepalvoi.) 


243  »  ^s>s^:  II  ^^^ 

'  TIT  1^  I  ^  ^^  c^f^^^  ^  ftj^^^  I  ^^ wm- 

^  '  Was  it  a  dream  ]  or  an  illusion-of-magic '?  or  a  mental-delusion  1 
or  (the  result  of  my)  good-works  so  far  indeed  rewarded  (and  then) 
marred  1  It  has  certainly  passed  away,  never  to  return ;  (and  so  has 
become)  the  steep  precipice  of  my  heart's-fondest-hopes.'  Such  is  the 
reading  of  all  the  Deva-n.  MSS.,  and  doubtless  the  true  one.  In  the 
third  and  fourth  Padas  I  have  adopted  eva  and  prapdtah  (in  place  of 
efe  and  2yrnpdtdh)  from  the  Mackenzie,  the  former  supported  by  K.  Mdyd, 
\.  e.  indra-jdlddi-Jcriyd,  S'.  Bhranna,  one  so  affected  imagines  that  to  be 
present  which  does  not  really  exist  {asacl  api  sdkshdt-karoti,  S'.  and  C.) 
Punyam,  i.  e.  svahlyam  sukritam,  K.  Tdvat-phalam  eva,  i.  e.  dariana- 
pTialam  eva,  K. ;  dariana-mdtra-phalam,  C,  '  fruitful  so  far  only  as  the 
sight  of  S'akuntala,'  K.  Klishtam  (cf.  p.  201,  1.  13);  the  best  explanation 
of  this  idea  will  be  found  in  p.  80,  1.  7,  with  n.  2,  and  in  n.  2  below. 
Asannivrittyai,  cf.  Raghu-v.  viii.  48,  para-lokam  asannivrittaye  gatdsi, 
Hhou  art  gone  to  the  other  world  never  to  return.'  S'.  thus  explains 
the  second  half  of  the  verse,  'As  a  man  after  ascending  the  peak  of  a 
mountain  falls  headlong,  so  my  hopes  after  ascending  to  the  sight  of 
S'akuntala  are  precipitated.'  As  to  tata,  see  p.  175,  n.  i.  Amai"a-k.  (ii. 
3,  4)  gives  atata  as  a  synonym  of  prapdta  and  hhrigu,  each  of  these  words 
signifying  '  a  precipice,'  but  there  is  no  reason  why  atata  should  not  be 
used  as  an  epithet  oi  prapdta,  to  denote  a  very  precipitous  declivity.  The 
Beng.  MSS.  read  klriptam  nu  tdvat  phalam  eva  punyaih,  asannivrittaii, 
tad  \ asannivrittyai  tad\  ativa  manye  manoratlidndm  atata-prapdtam. 

"^  '  Is  not  the  very  ring  a  proof  that  there  may  be  an  unexpected  meeting 
with  that  which  must  necessarily  come  T    Nanu  often = Latin  nonne. 


Verse  142.   XJpajati  or  AkhyaNAKI  (a  variety  of  Trishtubh).    See  verses  41, 107, 
121,  126. 

I  i  a 


^i^  II  'srfjT^rFT^f  7}T(5H  II  244 

^rTT^ftl  T^^^i  ^^W^l  "  "^^^  » 

f^l^^:  I 
'^ Htl  ^^  W^ g?T %T!! ^^B^ TT^ft^IJ  ?r5W^n 

fHH^wi  iwH'T  mfmn  I     ^  JTJTTfq  ^\i5^^TT^Tftfi  vyc  i     ^  inrenr:  i 

^  '  Verily,  O  ring,  tlie-merit-of-thy -good-works  like  mine  is  judged 
[proved]  to  be  insignificant  [slender]  by  the  reward  [result] ;  since  after- 
gaining-a- station  on  the  charming-rosy-nailed  fingers  of  that-lady  thou 
hast  fallen  (from  it).'  The  doctrine  of  laying  up  a  store  of  merit  by  good 
deeds  performed  in  the  present  and  former  births  is  an  essential  part  of  the 
Hindu  creed  (see  last  verse,  and  cf.  p,  185,  n.  3).  Aruna-nakha,  see  p.  125, 
n.  2  at  the  end.    Aruna  may  imply  '  ruddy  as  the  dawn,'  see  p.  142,  n.  3. 

^  'By  my  curiosity  also  he  (would  be)  incited  (to  tell  the  reason).' 
Kautuhala  =  iravanotkanthd,  '  desire  of  hearing,'  S'.  AJcdrita  =  dhata, 
prerita,  K.  Cf.  tarri  vara-ddndya  akdraydmdsa,  Ramay.  ii.  13,  2.  S'.  reads 
vddita,  *  made  to  speak,'  for  dkdrita.     The  Beng.  MSS.  have  vydpdrita. 

^  Pratipatti,  cf.  p.  172,  1.  4,  with  note  thereon. 

Verse  143.    Pushpitagra.     See  verses  32,  37. 


245  "  ^"^^U*  »  ^SM 

,.%^w  f^  %H  ^^ 

%rTT  lf^^5^  ^^qg^^jftfrT  II  «i88  II 

'  ^  v^^'Fnifctr^rw  c^ftfi^^^w  ^^ff^^t^^ 
#ft  I 


^  '  Count  [spell]  hereon  [i.  e.  on  this  ring]  one  by  one  each  day  the 
letters  of  my  name  until  thou  reachest  the  end.  So  soon,  0  loved  one, 
(as  thou  hast  spelt  the  whole  name)  a  messenger  will  come  into  thy 
presence  who-will-conduct  thee  to  the  entrance  of  my  private-apai-tments.' 
Ndmdksharam,  cf.  p.  53,  1.  6.  Gacchasi,  so  reads  the  Taylor  MS.  as  well 
as  my  own,  supported  by  the  Calcutta  ed. ;  the  others,  gacchati.  Netd, 
the  noun  of  agency  has  sometimes  the  sense  of  a  future  participle,  and 
may  govern  the  case  of  the  verb.  So  vaktd  vakyam,  '  one  who  is  about 
to  speak  a  speech,'  Draupadi-h.  32.  Indeed  the  nom.  masc.  of  this  form 
of  noun  is  identical  with  the  3rd  pers.  of  the  ist  future. 

2  '  Vei-ily  (this)  charming  period  (of  expectation)  was  by  Destiny  made 
(to  pass  away)  without-the-appointment-being-kept,'  or  '  Destiny  caused 
that  the  delightful  appointment-of-a-period  (for  the  reunion  of  these  lovers) 
should  fail  of  being  kept.'  Vi-sam-vad  is  '  to  fail  in  keeping  a  promise 
or  agreement.'     Cf.  phale  visamvadati,  Vikram.,  Act  II. 

'  The  Vidushaka  designedly  uses  the  dialect  of  the  fisherman;  see 
p.  220,  1.  4  sq.;  p.  217,  n.  2. 

Verse  144.  Vasanta-tilaka  (a  variety  of  6akvabi).  See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95,  100,  104,  105,  108,  123,  124. 


:?d^  II  ^fiT^TH5(^»ric4H  II  246 

TTin  I 

f^l"^:  I 

ii\^HW\  I 

'^^    VM    rT^fw^lTJ    5B^3^<;n^    ^M^h1^% 

tf^^  ^^TIW  ^f|^^  ^%^^ft,  I  ^1  f^^  IJ<  I 

tr^  I 

f^^^^:      II  'STTW^?*?  u 
tTrTT  I 

^?'^  ^fiWTc^^4^ftrTT  fir^  II  S^M  II 

^r%  ^Fh^i^^ni^i^^s^nfrsfH^rT^^^i  cB^firlTn^i        '^  ^' 

^  Compare  p.  205,  11.  12,  13,  n.  2. 

'^  'How  (couldest)  thou  (allow  thyself)  to  be  immersed  in  the  water, 
having  abandoned  that  hand  with  (its)  slender  delicate  fingers  ?  But 
(where  is  the  wonder  1  for)  an  inanimate-object  may  well  not  distinguish 
excellence.  How  (was  it  that)  even  by  me  (my)  beloved  was  rejected]' 
JBcmdhura-=unnatdnata,  *  undulating  ;'=ram2/a,  'beautiful,'  C.  AtJiavd, 
see  p.  30,  n.  3.  

Verse  145.  Vansa-sthavila  (a  variety  of  Jagati).  See  verses  18,  22,  23,  67,  81, 
114,  117,  119. 


247  "  wrs^:  II  ^39 

f%|^^:     II  ^Tw^nm  ii 

^RT  I 

II  irf^^ii  ■'nr^w  f%TR5^5^?^T  II 
f^^T?^:  I 

mRiTWt  I 
TT^  I 

^m  TT^W^girnn  i  ^  i  ^^?jh\  ^  ^trr  ^fw  i 

^  '  Why  am  I  to  be  devoured  by  hunger  (while  he  is  apostrophizing  his 
ring)  V    A  very  characteristic  remark,  see  j).  59,  n.  i  in  the  middle. 

^  '  The  presence  of  the  prevailing  sentiment  (love,  iriti)  is  delightful  by 
its  sweet  abiding  in  every  part.  My  sight  stumbles  as  it  were  amidst 
the  depressions  and  prominences;'  i.e.  the  relief  or  appearance  of  pro- 
jection and  depression  in  the  picture  is  so  well  managed  that  my  eye  is 
deceived,  and  seems  to  follow  the  inequalities  of  surface.  For  anu-praveia, 
cf.  E,aghu-v.  iii.  22  ;  and  for  avasthdna,  Sahit.-d.  p.  75,  1.  2.  It  may 
mean  '  by  the  sweet  position  of  the  figures,'  but  bhdva  means  here  rati. 

^  '  Whatever  is  not  well  (executed)  in  the  picture  [whatever  falls  short 

Verse  146.     Sloka  or  Anushtubh.     See  verses  5,  6,  11,  12,  26,  47,  50,  51,  53,  73, 
76,  84,  87,  125,  127,  130. 


t(it  l<  ^H>?^FT^f  nTOH  II  248 

^^T  I 

VRiqi  "^^^  I  ^Ira  ^^^t^:  I  ^(WT-^  iT^>T^'^  ^^'rt<«5l  «         ^  ^^fH^r: 

^iTT  ^^inf^  I 

of  perfect  beauty],  all  that  is  wrongly  (portrayed).  Nevertheless  her 
loveliness  is  in  some  measure  possessed  by  the  drawing;'  i.e.  the  artist 
has  to  some  extent  made  a  likeness,  though  very  inferior  to  the  original. 
Rekhd=lekhana,  'a  sketch,'  'delineation,'  K.     The  Beng.  have  lekhayd. 

^  Mogha-drishti,  of.  p.  76,  1.  lo,  n.  3;  Bhatti-k.  v.  19. 

^  '  I  imagine  that  she  who  is  delineated  as  if  a  little  fatignied  at  the  side 
of  the  mango-tree,  the  tender  shoots  of  which  are  glistening  after  her 
watering  (of  them),  with  arms  extended  in  a  peculiar  mannei*,  with  a  face 
having  drops  of  perspiration  breaking  out  (upon  it),  with  locks  of  hair 
the  flowers  of  which  have  escaped  through  the  slackened  hair-band — this 
(I  imagine)  is  S'akuntala,  the  other  two  (are  her)  female  friends.'    Udvdnta, 


249  •'  WtSf:  11  :^;ja 

u  f^^^Fin  ^z^  II 

^  ^TW73I  I  ^^c5^^  f^HMirf^JT  I  xrT=J(J|i|TsilfH  I 

lit.  'vomited  up,'  here  'dropped  off,'  'fallen  down.'  Udbhinna-sveda- 
vindund,  cf.  p.  70,  n.  3;  hence  in  line  9  of  that  page,  sveda-leSair  abhinnam 
is  a  better  i*eading  than  kleia-leSair.  Viieshato  'jjasritdbhydm,  it  appears 
from  a  subsequent  passage  that  she  is  represented  in  the  act  of  warding 
off  the  bee  mentioned  at  p.  32,  1.  4.     Itare,  nom.  dual  feminine. 

^  '  Here  is  a  sign  of  my  passion  ;  the  soiled  impression  of  (my)  per- 
spiring fingers  is  observed  on  the  edges  of  the  picture,  and  a  tear  here 
[this  tear]  fallen  from  (my)  cheek  is  perceptible  from  the  coming  out  of 
the  colour.'  However  offensive  to  our  notions  of  good  taste,  it  is  certain 
that  in  Hindu  erotic  poetry,  perspiration  is  considered  to  be  one  of  the 
si  "US  of  passionate  love.  So  in  the  Vikram.,  cm-guli-svedena  me  lupyante 
akshardni;  cf.  also  Raghu-v.  vii.  19,  svinndn-gulih  samvavrite  kumdrl,  &c. 
Varnikd  {  —  varna)  is  the  reading  of  K.,  supported  by  most  of  the  Beng. 
MSS.,  which  have  varnakd.  The  other  Deva-n.  have  vartikd,  which  may, 
like  varti,  mean  '  collyrium,'  '  pigment.'  Varnikocchvdsdt  means  '  from 
the  brightness  (i.  e.  coming  out)  of  the  pigment ;'  Prema-candra  explains 
it  by  ran-gasya  tUphullaivdt.  Kapola-patita,  '  fallen  from  my  cheek,'  or 
perhaps  '  fallen  on  the  cheek '  (of  the  portrait). 

^  Lit.  '  pleasure-ground,'  i.  e.  landscape ;  lieu  de  la  scene,  Ch^zy. 

Verse  147.     Aeya  or  Gatha.     See  verse  2. 

|wv^v-/^| II I 1^  —  w|—  o>^|   — 

—  v^v^j      ^  —  ^      \^^—  \\—  ^^\ I         ^        I j   — 

K  k 


:^M0  U  '3?f>T^7r^f^c5H  U  250 

^Bl^jft  I    u  u^Fi^H  II    '  Hi  I  ^^t  f^  x^  fc^f?^  I 
^^1?t  H%  I 


n^  I 
^^KTH  I 

fpjf^TT^H  I       ^  ^^i  m  u^^i:  ^wji  Hsfn^ir:  i  i  iTfiTfp5fi^^»T>  h^  i 

^  '  (While)  again  and  again  making  much  of  her  (image)  committed  to 
a  picture,  having  previously  repudiated  my  beloved  when  she  came  into 
my  presence,  I  have  become,  O  friend,  (as  it  were)  possessed  of  a  longing 
for  the  waters-of-the-mirage,  after  passing  by  a  river  in-my-road  having- 
plenty-of-water;'  i.e.  I  am  like  one  who  prefers  the  shadow  to  the  sub- 
stance, the  semblance  to  the  reality.  Citrdrpitdm,=citra-gatdm,  see  p.  238, 
n.  5.  Sroto-vahd,  beautiful  women  are  often  compared  by  Hindu  j)oets 
to  rivers,  which  in  Sanskrit  are  generally  feminine.  NiJcdma-jaldvi, 
'yielding  abundance  of  water,  as  much  as  can  be  desired ;'  as  to  nikdtna 
in  this  sense,  see  p.  108,  n.  3  in  the  middle.  Mriga-trishnikd,  lit.  'thirst 
of  deer,' '  a  vapour  floating  over  waste  places,  which  appears  at  a  distance 
like  water,  and  deceives  men  and  animals.' 

Verse  148.  Vasanta-tilaka  (a  variety  of  Sakvabi).   See  verses  8,  27,  31,  &c.,  144. 


251  n  W^Sff:  11  :^M<^ 

^W  ^in^  ^TfFfiiT^  ^^^T^T^t  Hq^T^n^8^ii 

f^^^w,     II  ^TW7T7i»T  II 
xjin  I 

IJ  f^f^  I 

^  *  The  river  Malini  ought  to  be  drawn  [made]  with  a  pair  of  swans 
[flamingoes]  resting  on  a  sandbank ;  (and)  on  both  sides  of  it  the  sacred 
hills-contiguous  to  Himalaya  [Gauri's  father],  with-some-deer-reclining 
(on  them) ;  and  I  wish  under  a  tree,  on-whose-boughs-some-bark-garments- 
are-suspended,  to  form  a  doe  rubbing  (her)  left  eye  on  the  horn  of  a  black 
antelope.'  Hansa,  a  kind  of  wild-goose  of  a  white  colour,  with  golden 
wings ;  something  between  a  swan  and  a  flamingo.  It  serves  the  god 
Brahma  as  a  vehicle,  and  hence  the  hcmsa-ndda  or  'cry'  of  this  bird  has 
a  sacred  character,  just  as  the  cry  of  the  swan,  with  the  Greeks ;  the  voice 
of  a  beautiful  woman  is  even  compared  to  it  (Bhatti-k.  v.  i8).  Mcdini, 
cf.  p.  103,  1.  6;  p.  16,  1.  7.  Pddclh^=-pratyanta-j)a7^vatdh,  ^.•,=-paryanta- 
jparvatdh,  K.  GauTi-guroh=:IIimdlayasya,  S'. ;  Himalaya,  the  god  of  the 
great  snowy  range,  was  the  father  of  Gauri,  the  wife  of  S'iva,  whence  she 
is  called  ParvatT,  Himavat-suta,  Hima-ja,  &c.  Sakhd-lambita-valkala,  cf. 
vitapa-vishakta-jaldrdra-valkalesliu,  verse  32,  and  p.  18,  n.  i  at  the  end. 

^  '  With  multitudes  of  long-bearded  monks.'  Lamha,  lit.  '  hanging 
down;'  kicrca=-imairu,^.  The  Mackenzie  reads  lamha-kucchdnam pad'i- 
hamma  ktivvdnena  tdbasanim  niarena. 

^  Tlie  meaning  may  be,  '  there  is  another  of  S'akuntala's  ornaments 
intended  (to  be  drawn)  on  this  picture  (but)  forgotten  by  me.' 


Verse  149.     Sardula-vikridita  (a  variety  of  Atidhriti).     See  versea  14,  jO,  ^6, 
.39,  40,  63,  79,  85,  86,  89,  97,  98,  III,  137,  138. 

K  k   3 


^MH^  U  ^ftT?rT^^^'Hc4H  11  252 

^  '  A  S'ii'Isha-blossom,  with  its  stalk  fastened  in  her  ear,  (and)  its-fila- 
ments-hanging-down-to-her-cheek,  has  not  been  drawn  [made],  O  friend. 
Nor  has  a  necklace-of-lotus-fibres,  soft-as-the-rays-of-the-autumnal-moon, 
been  formed  in  the  midst  of  her  bosom,'  Bandhana=^prasava-bandhana 
=.vrinta,  S'.  and  C.  (cf.  p.  103,  n.  i,  and  p.  229,  n.  i).  S'irisha,  see  p.  7, 
n.  I,  and  p.  53,  n.  i.     The  blossom  of  a  plant  is  neuter  in  Sanskrit. 

^  With  regard  to  this  passage  and  what  follows,  compare  pp.  32,  33, 
34.  As  to  rakta-kuvalaya,  &c.,  see  p.  25,  n.  i.  As  to  ddsydh-putra, 
see  p.  61,  n.  i.  

Verse  150.  Van^a-sthavila  (a  variety  of  Jagati).  See  verses  18,  22,  23,  67,  81, 
114,  117,  119,  145. 


253  » wts^:  w  ^M^ 

f^^TVt  FT^ftl  %1?T^  ft?^T^- 

^  *  Wherefore  dost  thou  undergo  the  fatigue  of  hovering  round  about  1 
There  [eshd\  resting-on-a-flower  the-devotedly-attached  female-bee,  although 
being  thirsty,  waits  for  thee :  nor  indeed  without  thee  will  she  sip  (its) 
nectar.'    Paripatana, '  flying  round  about,'  the  first  sense  of  ^a<  is  '  to  fly.' 

^  '  For-once-now  this  (bee)  is  warned-off"  [kept  off]  quite  in  a  courteous 
manner.'  The  meaning  is  somewhat  obscure,  but  there  seems  to  be  a 
satirical  allusion  to  the  king's  polite  address  to  the  bee,  followed  as  it  is 
by  a  threat. 

^  '  This  race  (of  animals),  however  (it  may  be)  driven  off",  is  perverse.' 
The  Beng.  MSS.  and  K.  have  pratishiddha-vdma.  Vdma,  properly  '  left/ 
'  not  right;'  hence  'turned  from  the  right," reverse,'  'pei-verse,'  'refractory.' 

*  '  If,  O  bee,  thou  touchest  the  Bimba-lip  of  (my)  beloved,  charming  as 

Verse  151.     Arya  or  Gatha.     See  verse  2. 
Iv^wv^iwl jl      ^  <y  —     |<^v-»—  I'w'  —  '^[wv^—  [  — 

—  v^vjI       'u  —  ^       \    ^   ^  —    ||v^N_/WW>w'V^—    I  v-/  I    —  ^^^_»|    — 

Verse  152.  Vasanta-tilaka  (a  variety  of  Sakvari).    See  verses  8,  27,  31,  &c.,  148. 


p}\ii  II  ^fH^T^T^nTTST^  II  254 

f^^^^'.  I 

""  l^f?r^?^T[?W    "Ni    TO     ^T Wf^    '      1131^^  I  ^WJTHH  II 

niTT  I 

Trr^HTT^  I 

tl^T  I 

the  uninjured  blossom  of  a  young  tree,  that  very  (lip  which  has  been) 
tenderly  drunk  by  me  in  love's  banquets,  (then)  I  will  make  thee  im- 
prisoned in  the  hollow  of  a  lotus'  (cf.  verse  77,  with  note).  Bimhddhara, 
'  lip  like  the  Bimba,'  i.  e.  of  a  bright  red  colour,  like  the  gourd  of  the 
Bimba  (Momordica  Monadelpha),  a  cucurbitaceous  plant.  So  himhddhard- 
laktakah,  Malavik.  p.  30,  1.  i ;  Raghu-v.  xiii.  16.  Compare  our  expression, 
*  cherry -lip.'  Kamalodara-ha° ,  see  p.  183,  n.  i.  Bandhana  seems  here 
to  mean  '  the  place  of  imprisonment.' 

^  '  How  should  he  not  stand  in  awe  of  one  who  has  (threatened  him 
with)  so  severe  a  punishment  V  Tlkshna-danda,  '  severe  in  punishing,'  '  a 
strict  disciplinarian.'  The  Prakrit  equivalent  of  iiksJma  is  tinha,  accord- 
ing to  Vararuci  iii.  33,  although  most  of  the  MSS.  have  tikhhana.  Root  bhl 
in  Sanskrit  is  usually  joined  with  an  abl.,  but  the  gen.  is  admissible  (Gram, 
855,  859);  K.,  however,  observes  that  this  construction  is  peculiar  to 
Prakrit  (cf.  ddkshinya-paicdttd'pasya  hibhemi,  Vikram.,  end  of  Act  II). 

^  *  Even  I  now  did  not  understand  the  thing  ;  how  much  less  should  he 
perceive  that  it  was  painted  1 '  An-avagatdrthd,  so  I'eads  the  Mackenzie 
MS.,  supported  by  K. ;  the  others,  avagatdrthd. 

^  'Why  has  this  ill-natured-act  been  perpetrated  (by  you)?'  Panro- 
hhdgya,  see  p.  212,  n.  i.  K.  ohserves,  2)U7'obJmgl=:doshaika-daySl=dush- 
tah,  tasya  karma  jyaurobhdgyam,  and  refers  to  Pan.  v.  i,  124. 


255  <>  W>S|::  II  :^H4 

II  ^fff  ^TUT  fw^Tftr  II 
^TRififl'  I 

^  '  My  beloved  is  once  more  transformed  into  a  picture  by  thee  reviving 
the  recollection  of  me  enjoying  the  bliss  of  beholding  her  just-as-if  (she 
were)  present  before  my  eyes,  having  my  (whole)  soul  wrapped-up-in-her.' 
Tan-mayena^zS'aJcuntald-mayena,  S'.,  lit.  'with  a  heart  made  of  S'akun- 
tala,'  i.  e.  wholly  absoi'bed  by  her, 

^  Viharati, '  wipes  away/  or  '  sheds  ;'  see  p.  i66,  n.  5,  and  p.  154,  n.  i. 

^  '  This  demeanour  of  (one  in  a  state  of)  separation,  opposing  first  one 
thing  and  then  another,  is  singular  [unexampled,  without  a  precedent].' 
Purvcqiara-virodhi  may  mean  '  setting  itself  against  everything  from  first 
to  last,'  or  '  from  first  to  last  untoward.'  Lovers,  when  separated  fi'om 
each  other,  were  supposed  to  find  comfort  and  amusement  in  various 
trifling  employments  expressive  of  their  passion  (see  Megha-d.  86) ;  but 
here  was  the  case  of  one  whom  nothing  could  divert. 

*  '  (The  hope  of)  meeting  her  in  sleep  is  rendered  vain  through  (my) 
wakefulness.  Moreover  the  (blinding)  tears  (that  fill  my  eyes)  will  not 
permit  me  to  behold  her  even  represented-in-a-picture.'  Vdshpa,  see  p.  157, 
n.  I  in  the  middle.  KhiU-bhuta-=dur-labha,  S'.  In  Hindu  j)oetry  dreams 
and  pictures  are  the  regular  standing  artifices  of  lovers  for  tricking  them- 
selves into  fictitious  unions  with  their  mistresses ;  just  as  sleeplessness 
and  tears  ai-e  the  regular  standing  impediments  to  such  devices.     Cf. 

Verse  153.     Arya  or  Gatha.     See  verse  2. 

—   V^V^'w'v^lw'V^V^*^    —    II v^>>^    —    \     ^   —    "^V^V^    —    \    KJ 

\J   \^  —  >^  —   v^       I ll^wv^v^ \J  I    — 

Verse  154,  Sloka  or  Anushtubh.  See  verses  5,  6,  11,  12,  26,  47,  50,  51,  53,  73, 
76,  84,87,  125,  127,  146. 


^M«t  II  ^fir^R^f  nTF5»T  II  256 

VS 

"^X.^      II  Hf^^^  II 

trm  I 

^ft^  I 

^Ji  ^i  VM  ^^^riw  ^^Tn^wf%  ^•^cT^Tt  'T^^  I 

f^T^:  I 
^  ^T^  ^^Tll  f^^^W^  ^^e^  TT^fc^F^  ^"t^f^  J 

fn^ir^W  ^"WT  I 

Megha-d.  104,  Tvdm  dlikhya  aSrais  tdvan  muliur  upacitair  drishtir 
dlujpyate  me  kruras  tasminn  api  na  sahate  san-gamam  nau  kritdntah. 
See  also  Megha-d.  89,  and  Vikram.,  Act  II,  Katham  updlahhe  nidrdm 
svapne  samdgama-kdrinim;  na  ca  suvadandm  dlekhye  'pi  priydm  sama- 
vdjjya  tdm  mama  nayanayor  udvdshpatvam  sakhe  na  bhavishyati. 

^  Framdrjita,  '  atoned  foi*,'  lit.  '  wiped  clean/  '  wiped  out.' 

^  Vartikd-karandaka,  'box  of  colours,'  see  p.  249,  n.  i. 

^  Antard,  'on  the  way,'  'midway.'  The  same  expression  occurs  in 
p.  257, 1. 14.    See  also  Malavik.  p.  8, 1. 18.    As  to  Vasumat!,  see  p.  184,  n.  2. 

*  '  I  took  myself  off,'  '  I  made  my  escape,'  lit.  '  by  me  my  own  person 
was  carried  off.'  The  Prakrit  is  responsible  for  this  idiom  and  con- 
struction,    Nirvdhita  is  the  reading  of  most  of  the  Deva-n.  MSS.,  and 


257  '•  ^s^:  II  :^^9 

nfrTf  fff  ^^  \ 

n^  I 
^^^f?T  I  ^  ^5^^TT  ^^T  i^^  "^  I 

^ffffyftrrtftl^^^  s^^r"!^^:  I         ^  ^^  ^p^  ^^:  i 

there  seems  no  reason  why  it  should  not  stand  with  the  sense  '  carried 
away,'  '  borne  off.'  K.  has  nirvdsita,  '  expelled.'  Some  of  the  Bengali, 
nihnavida  for  nihnuta,  '  concealed.'     S'.  has  nirgata. 

^  '  Rendered  insolent  by  my  great  attention  to  her.' 

^  '  From  the  bane  of  the  inner  apartments.'  Kala-kilta,  at  the  churning 
of  the  ocean,  after  the  deluge,  by  the  gods  and  demons,  for  the  recovery 
or  production  of  fourteen  sacred  things,  a  deadly  poison  called  Kala-kuta 
or  Halahala  was  generated,  so  virulent  that  it  would  have  destroyed  the 
world,  had  not  the  god  S'iva  swallowed  it.  Its  only  effect  was  to  leave 
a  black  mark  on  his  throat,  whence  his  name  Nila-kantha.  K.  has  kala- 
hddo  {  =  kalahdt),  'from  the  strife,'  and  S'.  kiitdt,  'fi'om  the  snare.' 

3  'Call  me  in  the  palace  (named)  Megha-praticchanda.'  Sabda  may 
form  either  a  nominal  or  a  verb  of  the  loth  class ;  cf.  p.  152,  n.  i. 

*  'Although  his  heart  [aifection]  is  transferred  to  another.'  Cf.  in 
Vikram.,  Act  III,  Anya-san-krdnta-premdno  ndgard  adhikam  dakshind 
bhavanti. 

l1 


t^Mt  «  ^f>T5[R^'tTc9'T  H  258 

THTT  I 

Tj5rr    II  ^H<=n-«i(  n 

^  ^Tzr  f%  I  M^^fdf  m  -^  iiffTfTT^wr  i  ^  ^^  i  ^TOT?ft  f^-nnTfrr  i 
^^»rTrr^  TTjrrrT^fTiT^WH^  ifrreRT^^f^H'T  i  ir^:  ij^nsid  Tiiti«|)«*dfr5rfiT  i 

^  '  By  reason  of  the  length  of  the  calculation  of  the  various-items -of - 
revenue,  only  one  case  among  the  citizens  has  been  brought  under  con- 
sideration.' Artha-jdtasya,  &c.,  some  of  the  Beng.  have  rdja-kdryasya 
hahulatayd.     Bahulatayd,  cf.  pallavatayd,  p.  29,  n.  i. 

^  *  It  is  rej)orted  that  his  wife,  the  daughter  of  the  foreman  of  a  guild 
belonging  to  AyodhyS,  has  even  now  just  completed  the  ceremony  (per- 
formed) at  the  quickening  (of  the  unboi-n  child).'  Sdketakasya,  Saketa  is 
a  name  of  Ayodhya,  '  the  invincible  city/  the  ancient  capital  of  Rama- 


UHT  I 
TRT  I 

'  ^i    W^    ^^^^I    I     II  f^^«i  I  i^:  ^f^^'i  n     ^  ^^ 

i:t^    11  ^^-qgw  '^  f^t^FT  II 

candra  and  founded  by  Ikslivaku,  the  first  of  the  monarchs  of  the  Solar 
dynasty  (see  p.  15,  n.  i).  It  was  situated  on  the  river  Sarayu  in  the 
North  of  India,  and  is  now  called  Oude.  SresJitMn,  '  the  head  of  a  guild 
or  corjioration  practising  the  same  trade.'  Pum-savana,  '  the  rite  per- 
formed on  the  quickening  of  the  foetus/  is  the  second  of  the  twelve  purifi- 
catory ceremonies  enjoined  by  Manu  on  the  three  superior  classes  (ii.  27, 
&c.)  It  comes  next  in  order  to  the  garhhddhdna  or  '  ceremony  on  con- 
ception ;'  cf.  p.  199,  1.  r,  with  note;  see  Indian  Wisdom,  p.  246. 

^  Garhhah  =  garhha-stliah  putrah,  'the  child  in  the  womb,'  K. 

"^  See  the  translation  of  this  verse,  p.  191,  n.  2  at  the  end. 

^  '  Like  grateful-rain  at  the  right  season.'  Pravris7itavi=prahrishta^ 
varshanam.     Some  of  the  Beng.  h&ye  pavittham  {=^pravishtam). 


Verse  155.     Sloka  or  Anushtubh.     See  verses  5,  6,  &c.,  154. 

L  1  2 


^^0  II '3TfH^TT5rf?rc5»T  n  260 

TTin  I 

^T^HH^  I 

U5n  I 
Hrai  ^^T  ^ra  f  cJyirfrr^  I 

«I^Hfft  I 

^  '  The  goods  of  families  who  are  bereft  of  support  through  the  failure 
of  lineal  descendants,  pass  over  to  a  stranger  at  the  decease  of  the  re- 
presentative-of-the-original-stock.'  Mula-pumsha,  '  the  man  who  repre- 
sents the  original  progenitor,  from  whom,  in  a  direct  line,  the  family  is 
descended,'  '  the  eldest  surviving  son,'  lit.  '  the  stock-man.' 

^  'The  misfortune  be  averted  !'  compare  p.  194,  1.  8. 

'  '  Although  myself  was  implanted  (in  her  womb),  verily  (my)  lawful 
wife,  the  glory  of  (my)  family,  was  repudiated  by  me,  like  the  earth  sown 
with  seed  at  the  right-season,  about  to  become  adequate  to  the  production 
of  mighty  fruit.'  Samrojpite  atmani=.svasmin  upte  sati,  K.,  lit.  'myself 
being  sown,'  *  she  being  sown  with  myself,'  i.  e.  '  she  bearing  my  second 
self  in  her  womb.'  According  to  the  Hindu  notion,  a  child  is  a  repro- 
duction of  one's  self.  Atmaiva  patnyd  jdyate,  K.  Kula-pratishthd,  see 
p.  124,  n.  I.  Kalpishyamdnd,  see  p.  191,  n,  2  in  the  middle.  Vasun- 
dhard,  cf  p.  184,  n.  2.  

Verse  156.  Upajati  or  Akhtanaki  (a  variety  of  TfilSH'puBH).  See  verses  41 ,  &c.,  142. 


26 1  II  ^¥ls^:  II  ^^<\ 

"^XWf       II   tRT%^»T  II 

inrtfR^  I 
^[Z^  HTmft  I    II  ^fir  fffmi^i  II 

Trm  I 

II  ^fw  JT^tniTiT:  II 


^  '  "Woe  is  me !  the  ancestors  of  Dusliyanta  are  brought  to  a  critical 
situation  ;  because — Thinking  to  themselves,  Who,  alas  !  after  this  (man), 
in  our  family,  will  offer  (us)  the  oblations  prepared  according  to  scriptural- 
precept "?  in  all  probability,'  &c. ;  see  p.  m,  n.  i.  Pinda-hhdjah-=pita- 
rah,  S'.,  lit.  '  partakers  of  oblations  to  the  dead,'  i.  e.  the  Manes  of  de- 
ceased ancestors  for  whom  the  S'raddha  was  performed.  Kutah,  see  p.  55, 
n.  2.  Asmdt,  i.e.  Dushyantdt,  S'.  Dhautdiru-iesha,  compare  the  analogous 
compounds  tvag-asthi-iesha,  'having  nothing  left  but  skin  and  bone;' 
ndma-Sesha,  'having  nothing  surviving  but  a  name.'  The  Beng.  MSS. 
read  dhautdiru-sekam.  The  duty  of  performing  the  S'raddha  devolved  on 
the  eldest  son  or  on  the  nearest  surviving  relative.  If  no  one  survived  to 
celebrate  this  rite,  the  Manes  of  deceased  progenitors  sank  from  their 
celestial  abode  to  the  lower  regions.  Cf.  Raghu-v.  i.  66,  67  ;  see  Indian 
Wisdom,  p.  253  sqq.  

Verse  157.   Vasanta-tilaka  (a  variety  of  Sakvari).     See  verses  8,  27,  31,  43,  46, 
64,  74,  80,  82,  83,  91,  93,  94,  95,  100,  104,  105,  108,  123,  124,  144,  148,  152. 


?,^^  II  ^fnin^fnTFjJT  II  262 


¥RJT"?fl"  I 

^  ^RTOftr^  ^m^ftrg  ^h  1  ^  ^t  fv^  ^t  f>i^  1  ^ftr  ^  ^"^^ 

75fqgJT^  I  TJT^^ri  pi^ 

*  '  A  light  being  really  (near  at  hand)  this-man  by  reason  [fault]  of  the 
screen  (which  covers  it)  experiences  (all  the)  ill-effects  of  darkness.'  Di*. 
Boehtlingk  proposes  to  intei'pret  andhadra-dosam  by  andhakdra-doslmm, 
'  dark  night/  or  '  the  darkness  of  night,'  but  this  seems  hardly  a  legitimate 
compound,  nor  does  the  sense  require  it. 

^  '  Longing  for  their  portions  of  the  sacrifice.'  Janna  is  the  Prakrit 
equivalent  for  yaji'ia  (Vararuci  iii.  44).  Great  sacrifices  were  performed 
by  kings  in  celebration  of  auspicious  events,  especially  after  marriage,  in 
the  hope  of  securing  issue,  and  Indra  as  well  as  the  inferior  gods  were  in- 
vited to  i^artake  of  portions  set  apart  for  them.  These  sacrifices  were 
accompanied  by  largesses  to  the  Brahmans,  and  festivities,  in  which  the 
gods  were  supposed  to  be  eager  to  participate.  Cf.  Eamay.  i.  13,  6.  8. 
The  mother  of  Indra  was  Aditi,  who  was  the  wife  of  Kasyapa  (see  p.  22, 
n.  3).  It  appears  from  Act  VII.  of  this  play  that  S'akuntala  was  at  this 
time  enjoying  an  asylum  with  the  illustrious  pair  Kasyapa  and  Aditi  in 
some  sacred  retreat,  where  they  were  engaged  in  acts  of  mortification  and 
penance. 

^  '  Therefore  it  is  proper  to  wait  for  this  period.'  This  is  the  reading 
of  K.  Some  of  the  Deva-n.  have  td  na  juttam  kdlam,  &c.  {=tasmdn  na 
yuJctam  kdlam,  &c.) 


263  11    ^>S|;:    II  ,^ 


^^!^  I 


tmi    II  Tn^rnjTTnir:  1  ^5$  ^"^  11 
mO^rt    II  TjfT5^  II 

U^  I 

^T^T^:W  ^"Tijfti  ^ftf^ft  I 


*  See  p.  218,  n.  i,  i.  e.  udhhramanena  dkcdavi  j^ratyudgamena,  K. 

"^  Ahralimanyam  ('  Help  !  to  the  rescue  !'),  according  to  Amara-k.  i.  7, 
14,  is  ahadhyoktau,  i.e.  implies  an  assertion  that  the  thing  in  question  is 
not  to  be  killed.  Abadhyo  ^ham  ity  arthah,  S'.,  '  the  meaning  is  that,  as  a 
Brahman,  my  person  is  sacred  and  inviolable.'  Cf.  in  the  Uttara-Eama- 
caritra,  p.  30,  '  Then  by  a  Brahman,  having  placed  his  dead  son  at  the 
royal  gate,  a  cry  of  "  Abrahmanya"  was  set  up,  accompanied  by  a  smiting 
on  the  breast.'     A-hraTimanya,  lit.  '  (anything)  unworthy  of  a  Brahman.' 

^  So  reads  my  own  MS.  One  Deva-n.  has  po'atydgatah,  the  others  simply 
karnam  dattvd.     The  Beng.  jpratydgata-cetanah. 

*  '  Fallen  into  danger,' '  placed  in  jeopardy.'   As  to  gata,  see  p.  38,  n.  i. 
^  Atta-gandha  =  dtta-garva,  'humbled,'  'having  the  pride  taken  down,' 

'  insulted.'  Comjiare  in  the  Maha-bh.  rdjyani  dtta-lakshmi,  '  a  kingdom 
stripped  of  its  wealth.'  According  to  some,  dtta-gandha=idi'ta-kantha, 
'  throttled,'  '  strangled.' 

^  'By  some  demon  of  invisible  form,  having  seized  [overpowered]  him, 
he  has  been  mounted  on  a  pinnacle  of  the  palace  (called)  Megha-prati- 
cchanda.'     Sattva  =  b7mta,  'a  goblin,'  'evil  spirit.' 


Tj^i  n  ^fa^M^i^>t<rt*T  II  264 

TRT    II  "gTZTni  11 


%^^  I 


^  Griha,  'a  house,'  or  'a  wife,'  is  masc.  in  the  plural  (Amara-k.  ii.  5). 
The  Sahit.-d.  (p.  190)  inserts  ndma,  'forsooth,'  after  mainapi. 

"^  '  Even  one's  own  false-steps  (proceeding  from)  heedlessness  (occurring) 
day  by  day  cannot  be  altogether  ascertained.  Is  there  (then)  the  power 
to  know  in  every  case  by  what  road  each  of  my  subjects  is  walking  ]'  lit. 
'by  what  road  who  among  my  subjects,'  &c.  Tdvat=sdkalyena,  K.  Fra- 
mdda-skhalitam,  'tripping  from  carelessness,'  'stumbling,'  'blundering.' 
A-ieshatah=-sdkalyena,  K.  According  to  K.,  this  last  clause  presents  an 
example  of  kdku,  which  is  defined  as  '  a  change  in  the  tone  of  the  voice,' 
'giving  emphasis.'  Thus,  'Is  there  the  power?'  becomes  equivalent  to 
'there  certainly  is  not  the  power'  (see  Sahit.-d.  p.  24).  Kdku  is  con- 
stantly used  by  Pandits  of  a  sentence  spoken  interrogatively,  and  so  with 
a  change  of  voice. 

^  Avidhd  ity  dkroSe.  The  interjection  avidhd  is  used  in  calling  for 
assistance,  K.  Translate,  '  Help  !  help ! '  Two  of  the  MSS.  have  aviha 
for  avidha;  the  Mackenzie,  aviddho;  my  own,  avidu.  Aviha  and  avihd 
seem  to  be  interchangeable.  Avihd  occurs  in  Malavik.  p.  12,  1.  22  ;  p.  24, 
1.  7 ;  p.  56,  1. 8.  Dr.  Boehtlingk  suggests  that  avida  in  Mricchak.  p.  213, 
1.  6  ;  p.  312, 1.  9,  may  be  for  aviha  or  avihd. 

*  Gati-bhedena,  '  with  hurried  broken  steps ;'  tvarita-gamanena  ity 
arthah,  K.  

Verse  158.  Upajati  or  Akhyanaki  (a  variety  of  Trishtobh).  See  verse  41,  107, 
121,  126,  142,  156. 


265  H  ^?>s^:  n  :^^^ 

^xT^    II  g^r^^  TjfTi^T  II 

TT^T      II  ^"ff^l^^H  II 
!l  TJiH  ^^  ^^T^^  II 


XJ^      II  THd^'T  II 

vrf^^ft?!    ii^TtHTTtrmi   %^^fiTI  ^t^mTn^lTIT^^^  I 

^  PaSc'dd-avanata-SirodJiaram,  a  Bahuvrlhi  compound  agreeing  with 
mam.     Some  MSS.  have  2)raty-avanata. 

^  As  to  Fawm^  and  Sdrn-ga-hastd,  see  p.  62,  n.  2. 

^  Hastdvdpa=^jydgTidta-vdrana,  K.;  =  an-guli-trdna,  'a  guard  to  protect 
the  hand  or  fore-arm  from  the  bow-string,'  '  an  arm-guard,'  '  a  finger- 
guard  3'  from  hasta,  'a  hand,'  or  'the  lower  arm,'  and  dvapa,  'a  band'  or 
'bracelet;'  cf.  p.  114,  n.  2.     The  Beng.  have  hastdvdra. 

*  '  Here,  thirsting  for  (thy)  fresh  throat-blood,  will  I  slay  thee  struggling, 
as  a  tiger  (slays)  a  beast.  Let  Dushyanta  now,  who  grasps  his  bow  to 
remove  the  fear  of  the  oppressed,  be  thy  refuge  [protector].'  Artdndm, 
&c.,  cf.  p.  14,  1.  4.     Atta-dhanvd,  cf.  p.  230,  1.  i. 

Verse  159.  PraharshinI  (a  variety  of  AtijagatI),  containing  thirteen  syllables  to 
the  Pada  or  quarter-verse,  eacli  Pada  being  alike. 

^v^^v^  —  v^  —  v^ II 

M  ra 


^1,1,  II  ^ftT?T^f^c5*T  II  266 

mt^v^  I 

II  ^W  ^WTgq^qf^  II 

n^T    II  ^nrfTT%c5yti!?  11 

^tr^  I 

xjm  I 

II  2[iq^  ^F»IW  II 

^  ^71  ^iTt  ^^:  I       ^  wf^>n  ^^VT I  '^Tf  iT-^>?^  ^i|  I  i^  »n  ^  ^^  1 

^  Avidhd,  see  p.  264,  n.  3.     My  own  MS.  has  aviJid  in  this  place. 

^  '  Priding  thyself  on  the  power  of  rendering  thyself  invisible,'  Tiras- 
harini  is  properly  a  veil  to  cover  the  head,  used  by  celestial  beings  to 
render  themselves  invisible  (cf.  p.  227,  1.  5).  It  is  here  the  science  or  art, 
peculiar  to  such  beings,  of  so  concealing  themselves.  This  interpretation 
is  supported  by  the  gloss  of  Kanganatha  on  tiraskarini-pracchannd  in 
Act  II.  of  Vikram. ;  tirasTcarinl  =  antardhdna-vidyd.  It  answers  to 
the  iikhd-handhanl  vidyd,  '  art  of  tying  [covering]  the  top-knot,'  called 
a-pardjita  in  a  preceding  page. 

^  'He  it  is  fits  the  arrow  (to  the  bow)  who  will  slay  thee  worthy- 
of-death,  and  save  a  Brahman  worthy-of-preservation.  For  the  flamingo 
extracts  [takes]  the  milk  (and)  leaves  behind  the  water  that  is  mixed 
with  it.'  The  Hindus  imagine  that  the  Hansa  or  flamingo  (see  p.  251, 
n.  i)  has  the  power  of  separating  milk  from  water.     Compare  Maha-bh., 

Verse  160.  6loka  or  Anushtobh.  See  verses  5,  6,  11,  12,  26,  47,  50,  51,  53,  73, 
76,  84,  87,  125,  127,  130,  146,  154,  155. 


267  II  ^s^:  11  ^{^9 

n  ITrT:  nf^^frT  fw^^^gTWl^T  »TTfTfp5:  11 

»TTnfc5:  I 

u^    II  '^T^g^^TTi;  u 
f^^^:     II  vfk^  II 

S'akuntalopakhyana,  vii.  88,  Prdjnas  tu  jalpatdm  jpunsdm  Srutvd  vdcah 
dubhdhibhdh,  gunavad  vdJcyam  ddatte,  hansah  hshlram  ivdmbhasah  (i. 
3078).  Bhartri-h.  (ii.  15)  has  the  following  sentiment :  'Brahma  [whose 
vehicle  is  the  flamingo]  when  very  angry  with  this  bird,  can  destroy  his 
nest  among  the  lotuses,  but  cannot  deprive  him  of  that  celebrated  and 
inestimable  faculty  which  he  possesses,  of  separating  milk  from  water.' 
The  reference  is  probably  to  the  milky  juice  of  the  water-lily,  which  would 
be  its  natural  food,  and  to  which  allusion  is  often  made  by  the  Hindu 
poets.     As  to  rakshati,  see  p.  85,  n.  2. 

^  Mdtali  is  the  charioteer  of  Indra.  In  the  pictures  which  represent 
this  god  mounted  on  his  other  vehicle,  an  elephant  (called  Airavata), 
Matali  is  seen  seated  before  him  on  the  withers  of  the  animal,  acting  as 
its  driver.  In  the  drama,  however  (see  p.  12,  n.  i),  Indra  is  generally 
borne  in  a  chariot  drawn  by  two  horses  (called  Hari  or  Harayah),  which 
were  guided  by  Matali. 

^  '  The  demons  are  made  by  Indra  thy  mark ;  let  this  bow  (of  thine) 
be  drawn  against  them.  Not  on  a  friendly-person  are  dreadful  aiTOws 
directed  [fall]  by  the  good,  [but  rather]  eyes  8oft-with-(looks  of)-favour.' 
Asurdh,  &c.,  see  p.  86,  n.  2 ;  p.  87,  n.  i. 

^  'He  by  whom  I  was  being  slaughtered  like  a  sacrificial  victim,  is 

Verse  161.  Vansa-sthavila  (<a  variety  of  Jagati).  See  verses  18,  23,  23,  67,  81, 
114,  117,  119,  145,  150. 

M  m  3 


^^t  n  ^f«^^^f  ^c??^  II  268 

greeted  with  a  welcome  by  this  man  !'  Ishti-paiu-mdram  mdritah=ishti- 
paiur  iva  mdritah,  K.  This  kind  of  adverbial  compound  is  noticed  in 
Pan.  iii.  4,  45.  46.  So  aja-ndSam  naslitah  is  equivalent  to  o/a  t'ya  nasTi- 
tah,  and  ghrita-nidhdyam  7iihitah  to  ghrita  iva  nihitah. 

*  The  Mackenzie  MS.  has  yadartham,  supported  by  some  of  the  Bengali. 
^  Kdlanemi,  son  of  the  demon  Hiranya-kasipu,  was  a  Daitya  or  Asura 

(see  p.  86,  n.  2)  with  a  hundred  arms  and  as  many  heads.  These  Daityas 
were  sometimes  called  Danavas,  from  their  mother  Danu,  who  as  well  as 
Diti  was  one  of  the  wives  of  Kasyapa  and  daughters  of  Daksha.  The 
Rakshasas,  or  cannibal  demons  who,  for  the  sake  of  human  flesh,  waged 
perpetual  war  with  men,  as  the  Daityas  did  with  the  gods,  were  related  to 
the  Daityas. 

^  Ndrada  is  a  celebrated  divine  sage  or  Rishi,  usually  reckoned  among 
the  ten  Prajapatis  or  Brahmadikas  first  created  by  Brahma,  and  called  his 
sons.  He  acts  as  a  kind  of  messenger  of  the  gods  (see  the  end  of  Act  V. 
of  the  VikramorvasI). 

*  'Verily  that  (troop  of  demons)  is  not  to  be  subdued  by  thy  friend 
Indra ;  thou,  at  the  head  of  the  fight,  art  appointed  [termed,  called]  its 
destroyer.     That  nocturnal  darkness  which   the  sun  has  no  power  to 

Verse  162.    Pkahakshini  (a  variety  of  Atijagati).    See  verse  159. 


269  II  xr?\su:  n  ^(» 

H  H^T^T^^^  IT-^fi?^!^*  rT^^^^T^^  f^l{'^J^ 

xmi  I 
l^lfk  H^rTT  f^^^  ^1^1  i 

Tim    II  w^nf^^JT  II 

remove,  the  moon  dispels.'  S'ata-kratu,  '  lord  of  a  hundred  sacrifices ;' 
another  of  Indra's  thousand  names.  He  is  so  called  because  the  rank 
which  he  occupies  is  unattainable  excepting  through  a  hundred  Asva- 
medhas,  or  'horse-sacrifices'  (see  p.  86,  n.  2).  Sapta-saptih,  'drawn  by 
seven  steeds;'  see  p.  12,  n.  i.  Candrah,  the  appositeness  of  this  com- 
parison depends  on  the  fact  that  Dushyanta's  pedigree  was  traceable  to 
the  moon  (see  p.  15,  n.  2  ;  p.  113,  n.  i). 

^  Atta-Sastra,  cf.  atta-dandah,  p.  191, 1.  4,  and  cdta-dhanvd,  p.  265, 1. 1 2. 

^  '  Fire  blazes  up  when  the  fuel  is  stirred ;  the  snake  when  irritated 
expands  its  hood ;  verily  a  man  generally  regains  his  own  high-spirited- 
ness  [greatness,  courage]  through  being  roused-to-action  [shaken,  excited].' 
Phanam  Jcurute^  lit.  '  makes  a  hood ; '  'pliana,  '  the  expanded  hood  of  the 
cobra.'  KshohJidt,  K.  has  kopdt.  ITy  own  MS.  and  the  Mackenzie  have 
jantuh  for  Jii  janah.  Most  of  the  Bengali  MSS.  read  tejasvl  sanksJwbhdi 
prdyah  fratipadyate  tejah. 

^  Indra,  as  the  Hindu  Jove,  is  lord  of  the  atmosphere  and  winds  (see 
p.  86,  n.  2).  

Verse  163.     Akta  or  Gatha.     See  verse  2. 


^so  II  ^firgrw^i^^rio^H  II  2  70 

^fir  I 

f^l^^;  I 

'^  5i    Wf  cf    ^Tn%f^  I       II  ^flT  f^^W'iT:  H 

*rTiTfc5:  I 
^MI^^N^^Td?g  I 

II  tTWT  TWd^  ^TTT^frT  11 
II  ffK  f^^SSPin:  ^"  II 

II  ^itsu:  II 


1  '  Having  made  acquainted  with  the  circumstance ;'  Pisuna, '  informer,' 
is  the  name  of  the  minister  (cf.  p.  236,  1.  10). 

"^  '  Let  the-powers-of-thy  mind  be  wholly  and  solely  (exerted)  to  protect- 
by-good-government  (my)  subjects.  This  (my)  braced  [strung]  bow  is  (for 
a  time)  occupied  in  a  different  employment.'  Tdvat,  cf.  p.  264,  1.  3.  The 
Tooi pal,  'to  protect/  in  reference  to  a  king  or  his  officers,  implies  pro- 
tection by  a  just  administration  of  the  laws.  Samyak  pal  occm's  frequently 
in  the  sense  of '  to  govern  justly.'  Adhi-jyam,  see  p.  9,  n.  2  ;  and  cf.  p.  67, 
1.  12;  p.  87,  1.8.  

Verse  164.  Sloka  or  Anushtubh.  See  verses  5,  6,  11,  12,  26,  47,  50,  51,  53, 
73,  76,  84,  87,  125,  127,  146,  154,  155,  i6o. 


271  II  ^rrnftsij:  u  :^s«j 

II  ^^  ^Tl^Sf :  II 

U^  I 

*n?Tfc5:     II  ^ftRTTT  n 

I^^Wr^^  ^^TT:  IlfrTtlTEIT  c^^  T^  ^'^r{  I 

t:t^t  I 

^  'Although  I  have  executed  (his)  commission,  after-such-a-distinguished 
reception  (on  the  part)  of  Indra,  I  consider  myself  as  unworthy  (of  so 
much  honour).'  Satkriya-viieshdt,  cf.  p.  41,  1.  9 ;  p.  134,  1.  18.  The 
ablative  may  imply  'in  consequence  of/  'after.'  An-ujpayuJctam,  i.e.  tddrik- 
satkriydyd  ayogyam,  Chdzy.     Sa7narthaye=:avagacchdmi. 

^  Ayushman,  cf.  p.  g,  n.  i. 

^  '  Your  Highness  makes  light  of  the  prior  benefit  (conferred  by  you) 
on  Indra,  (compared)  with  the  (subsequent)  mark-of-clistinction  (conferred 
by  him  on  you).  He  too  (Indra)  takes  no  account  of  the  distinguished 
honours  (bestowed)  on  your  Highness,  being-filled-with-admiration  at  your 
heroic-achievement.'  Prathamopakritam,  i.e.  rdkshasa-jaya-rupam purvo- 
^akdram,  K.  Pratipattyd=:-sambhdvanayd.  Avaddna=^j}aurus7ia,  'a  deed 
of  heroism,'  K.  The  Colebrooke  MS.  has  toshito  for  vismito.  Satkriyd- 
gundn=sambhdva7id-viSeshdn,  K.  Guna  is  used  at  the  end  of  a  com- 
pound with  the  sense  oi  vUesha  (cf.  samhhdvand-guna,  verse  168).  The 
Beng.  reading  is,  Upakritya  hares  tathd  bhavdn  lagku  satkdram  avekshya 
manyate,  ganayaty  avadd^ia-sammitdm  hhavatah  so  ^2^i  na  satkriydm 
imdm. 

*  'That  honorary-distinction  on  the  occasion  of  (his)  dismissing  (me) 

Verse  165.    Vaitaliya.     See  verses  52,  133. 


^3)^  II  ^fH^R5rf^c5»T  H  272 

^'^TTTITFFT  5ftT!lT  f^^  {\<\%^\\ 

HTwfc^:  I 

^^%^ft^^  ^U  ^t:  II  '\%S  II 

was  certainly  beyond  the  compass  [reach,  place]  of  my  hopes/  i.  e.  exceeded 
all  my  expectation.  A-bhumi=a-sthdna,  'want  of  -ph.ce ;'=:a-vishaya, 
'beyond  the  reach,'  K.  Cf.  j).  285,  1.  7,  and  Malavik.  p.  35,  1.  4,  abhumir 
iyam  mdlavikdydh. 

^  '  For  a  garland  of  Mandara  (flowers),  marked  with  yellow-sandal  from 
(its)  rubbing  on  (his)  breast,  Avas  fastened  (round  the  neck)  of  me,  made 
to  sit  on  half  his  throne,  before  the  eyes  of  the  gods,  by  Indra,  smiling 
and  looking  up  at  (his  son)  Jayanta,  (who  was)  standing  by  and  inwardly 
longing  (for  the  same  honours).'  Amrishta,  the  breast  of  Indra  was  dyed 
yellow  with  a  fragrant  sandal-wood  called  Hari-candana  (cf.  Kumara-s. 
V.  69),  and  the  garland,  from  coming  in  contact  with  it,  became  tinged 
with  the  same  colour.  Wreaths  and  garlands  of  flowers  were  much  used 
by  the  Hindus  as  marks  of  honorary  distinction,  as  well  as  for  ornaments 
on  festive  occasions,  and  to  adorn  sacrificial  victims  (cf.  p.  222,  1.  11,  n.  i). 
They  were  suspended  round  the  neck  (see  p.  150,  n.  3),  or  placed  on  the 
head.  Mandara  is  one  of  the  five  ever-blooming  trees  of  Svarga,  or  Indra's 
heaven.  Another  of  these  trees  is  said  to  be  the  Hari-candana  mentioned 
above,  and  another  the  Santana ;  but  the  two  most  celebrated  are  the 
Parijata  and  the  Kalpa-druma,  or  tree  granting  all  desires.  Jayanta  is 
the  son  of  Indra  by  his  favourite  wife  PaulomI  or  S'aci. 

^  '  The  heaven  of  Indra,  friend  of  the  gods,  has  been  made  free  from 
the  plague  of  the  Danavas  by  two  (means)  ;  now  by  thy  flat-jointed  arrows, 

Verse  166.  Upajati  or  Akhyanaki  (a  variety  of  Trishtdbh).  See  verses  4i,&c.,i58. 
Verse  167.    Deuta-vilambita  (a  variety  of  Jagati).    See  verses  45,  72,  128,  140. 


2  73  «  ?nnT^s|:;  n  i^s^ 

and  formerly  by  the  claws  of  the  man-lion.'  Sttra-sakJia,  see  p.  86,  n.  2. 
Tri-diva-=svarga,  each  of  the  superior  Hindu  gods  has  a  heaven  or  para- 
dise of  his  own.  That  of  Brahma  is  called  Brahma-loka,  situated  on  the 
summit  of  Mount  Meru ;  that  of  Vishnu,  Vaikuntha,  on  the  Himalayas  ; 
that  of  S'iva  and  Kuvera,  Kailasa,  also  on  the  Himalayas ;  that  of  Indra, 
Svarga  or  Nandana.  The  latter,  though  properly  on  one  of  the  points  of 
Mount  Meru,  below  Brahma's  paradise,  is  sometimes  identified  with  the 
sphere  of  the  sky  or  heaven  in  general.  Uddhrita-da°,  lit.  '  having  the 
thorns  of  Danavas  extracted.'  Kantaka,  '  a  thorn,'  is  often  used  for  a 
noxious  person  or  thing.  Ddnava,  see  p.  268,  n.  2.  Nata-parvab7iih= 
nimna-jparvaWiih  {natdni  anunnatdni  parvdni  yesham,  K.)  Cf.  nata- 
ndsika,  'flat-nosed;'  also  EamSy.  i.  i,  64,  iarendnata-parvand  [bibheda 
sapta-tdldn],  which  should  be  resolved  into  Sarena  dnata-parvand,  not 
anata,  &c.  Purusha-heiarin=-nara-sin'ha,  'the  man-lion,'  i.  e.  Vishnu  ; 
for  in  this  monstrous  shape  of  a  creature  half-man,  half-lion,  which  was 
his  fourth  Avatara  or  incarnation,  Vishnu  delivered  the  three  worlds,  or 
earth,  Patala,  and  heaven,  from  the  tyi'anny  of  an  insolent  demon  called 
Hiranya-kasipu,  who  had  usurped  the  sovereignty  of  Indra  (see  Vishnu-p, 
p.  126  ;  Indian  Wisdom,  p.  331). 

^  'Verily,  when  servants  [delegates]  succeed  in  mighty  enterprises, 
understand  thou  that  (there  has  been)  peculiar  condescension  [distinguished 
capacity]  on-the-part-of  (their)  masters.  How  indeed  could  Aruna  be  the 
disperser  of  the-shades-of-uight,  if  the  thousand-rayed-one  did  not  place 
him  in  front  (of  his  car)  ]'  Niyojydh,  =  sevakdh,  S'.  Samhhdvand-gunam 
=  satkdra-viSes}iam,  K.  (see  p.  271,  n.  i).  Samhhdvand  may  mean  'fit- 
ness,' '  capability,'  as  well  as  '  honour.'  The  condescension  consisted  in 
placing  Dushyanta  in  front  of  the  battle,  just  as  the  Sun  places  the  Dawn 
in  front  of  his  chariot.  SaJiasra-kirana  is  one  of  the  innumerable  names 
for  the  Sun.  As  to  Aruna, '  the  Dawn,'  see  p.  142,  n.  3.  DhuH=rathdgre, 
S'.  ;=^agre,  puro-bhdge,  K. 

Verse  168.  Vasanta-tilaka  (a  variety  of  Sakvari).   See  verses  8,  27,  31,  &c.,  157. 

N  n 


^5d  II  ^fH?TH^I^>ri?5^^  II  2  74 

»7T7Tf<!5:  I 

^^^tfTri;  I   II  ^•^^H>rii.Hrii?t  II   ^^^^  I  iff:  I  ^^ 

TT^n  I 

^  *  Behold  the  sublimity  [beauty,  auspiciousness]  of  (thy)  own  fame  that 
has  reached  to  the  vault  of  heaven.  With  the  tints  remaining  from  the 
colours  (used  in  the  toilet)  of  the  heavenly  fair-ones,  these  inhabitants  of 
the  sky  are  painting  [tracing]  thy  exploits  on  vestments  [tapestry,  leaves] 
of  the  Kalpa-tree,  thinking  of  verses  suitable  for  singing,'  Vicchitti= 
ran-ga,  rciga,  S'.  and  C.  Vicc1iitti-hshaih=vUishtair  varnaih,  K.,  i.e. 
kusuma-kasturikd-candanddibhih,  '  with  flowers,  musk,  sandal,  and  other 
cosmetics.'  The  first  sense  of  the  word  is  '  excision,' '  cutting  ofi";'  it  rai'ely 
has  the  sense  required  here,  of  '  rouge,'  '  paint.'  Compare  hhakti-ccheda, 
'the  coloured  streak  (marking  Vaishnava)  devotion,'  Megha-d.  verse  20, 
Sura-sundarindra  =  divya-strlndra.  Kalpa-latdniukeshu  =  kalpa-latd- 
vastreshu,  S'.  and  C.  The  first  sense  of  anSuka  is  *  cloth,'  '  tapestry ;'  it  is 
said  to  bear  the  meaning  '  leaf,'  and  may  be  so  used  here ;  in  which  case 
the  idea  may  be  that  the  gods  are  writing  Dushyanta's  memoirs  on  the 
leaves  of  the  Kalpa  tree.  K.'s  comment  is  not  quite  cleai',  kalpa-latdsu 
aniukdhharanddi  \na\  vidyante  iti  j^rasiddha  ;  but  it  seems  likely,  especially 
if  reference  is  made  to  p.  155,  »•  3  of  this  play,  that  he  intends  to  imply 
that  the  Kalpa  tree,  which  was  a  tree  yielding  everything  (see  p.  272,  n.  i), 
produced  the  vestments  or  tapestry  on  which  they  might  be  supposed  to 
design  the  adventures  of  Dushyanta.  Giti-kshamam=:gdna-yo(jyam  is 
the  reading  of  K.  and  the  Bengali ;  most  of  the  Deva-n.  MSS.  have  giia- 
kshamam  (cf.  p.  29,  n.  i  at  the  end).  Art7ia-bandham=padavi,  'a  verse,' 
'  word ; '  artho  hadhyate  anena  iti  artha-handhah  -padavi,  K. ;  cf.  tulydnu- 
rdga-piiunam  Icditdrtlut-bandham  pattre  niveiitam  udaharanam  jpriydydh, 
&.C.,  Vikram.,  Act  II. 

Verse  169.  Upajati  or  AkhyanakI.   Seeverses4i,  107,  121, 126, 142, 156,158,166. 


^T^ft^  ^ft;-^?^  ^^f%  TiT^H  ins  on 

^  'In  which  course  [path,  orbit]  of  the  (seven)  winds  are  we  now 
moving?'  The  Hindus  divide  the  heavens  into  seven  Margas  or  Pathas, 
i.  e.  paths,  courses,  orbits  (like  the  stories  of  the  Mussalman  creed),  assign- 
ing a  particular  vdyu  or  wind  to  each.  Cf.  Vishnu-p.  p.  212.  The  first 
of  these  seven,  vdyu-mdrgah  or  vdyu-pathas,  is  identical  with  the  bhuvar- 
loka,  or  atmospheric  region,  extending  from  the  bhilr-loka,  or  terrestrial 
region  [comprising  the  earth,  and  the  adho-loka,  called  Patala],  upwards 
to  the  sun.  The  wind  assigned  to  this  Marga  is  called  dvalia,  and  its 
office  is  to  bear  along  the  atmosphere,  clouds,  meteors,  lightning,  &c. 
The  other  six  make  up  the  svar-loka  or  heavenly  region  with  which 
Svarga  is  often  identified  (cf.  p.  272,  n.  2)  in  the  following  order  : — The 
2nd  Marga  is  that  of  the  sun,  and  its  wind,  called  i^ravaha  or  fravdlia, 
causes  the  sun  to  revolve ;  3i'd,  that  of  the  moon,  its  wind  samvaha  or 
samvdha  impels  the  moon ;  4th,  that  of  the  nakshatra,  or  lunar  con- 
stellations, its  wind  udvaha  causes  the  revolution  of  these  asterisms  ; 
5th,  that  of  the  graJia,  or  planets,  its  wind  vivdha  bears  along  the  seven 
planets ;  6th,  that  of  the  saptarshi,  or  seven  stars  of  the  Great  Bear,  its 
wind  parivaha  bears  along  these  luminaries,  as  well  as  the  svar-gan-gd,  or 
heavenly  Ganges  [saptarslii-cakram  svar-gan-gdm  shashthah  parivahas 
tathd] ;  it  appears  from  the  next  verse  that  this  was  the  Marga  in  which 
Indra's  car  was  at  the  moment  moving  ;  7th,  that  of  dhruva,  or  the  polar- 
star,  the  pivot  or  axis  of  the  whole  planetary  system,  to  which,  according 
to  the  Vishnu-p.  (pp.  230,  240),  'all  the  celestial  luminaries  are  bound  by 
aerial  cords,  and  are  made  to  travel  in  their  proper  orbits,  being  kept  in 
their  places  by  their  respective  bands  of  air.'  According  to  the  Brah- 
manda-p.,  from  which,  as  quoted  by  K.,  the  above  account  is  taken,  the 
wind  of  the  seventh  Marga,  causing  the  revolution  of  the  polar-star,  is 
pardvdha  [?  pardvaJui].  All  the  Deva-n.  MSS.  read  katarasmin  for 
katamasmin;  sometimes  katara  is  used  for  katama. 

^  'They  call  this  road,  freed-from-all-impurities-by-the-second-stride-of- 

Verse  170.  Vasanta-tilaka  (a  variety  of  SakvarI).    See  verses  8,  27,  31,  &c.,  168. 

N  n  2 


^9^  II  ^fiT?T^^lfflc?R  U  2  76 

^Tin  I 

Vishnu,  (the  road)  of  that  wind  Parivaha,  which  bears  along  the  triple- 
flowing-river  [Ganges]  located  in  heaven,  and  causes  the  stars  [of  the 
Grreat  Bear]  to  revolve,  duly-distributing-their-rays.'     See  the  last  note. 
Tri-srotas=^svar-gan-ga=-mandakini,  K.     The  Ganges  was  supposed  to 
take  its  rise  in  the  toe  of  Vishnu  [whence  one  of  its  names,  Vishnu-jJadi]  ; 
thence  it  flowed  through  the  heavenly  sphere,  being  borne  along  by  the 
wind  Parivaha  and  identified  with  the  Mandakini,  or  Milky  way :    its 
second  coui-se  is  through  the  earth;  but  the  weight  of  its  descent  was 
borne  by  S'iva's  head,  whence  after  wandering  among  the  tresses  of  his 
hair,  it  descended  through  a  chasm  in  the  Himalayas :  its  thii-d  course  is 
through  Patala,  or  the  lower  regions,  the  residence  of  the  Daityas  and 
Nagas,  and  not  to  be  confounded  with  N"araka,   'hell/  'the  place  of 
punishment/      Gagana-pratisht7idni=dkdda-sthdm,    S'.   and  C. ;    were  it 
not  for  this  interpretation  I  should  translate  'the  glory  of  the  skies;'  of. 
p.  260,  1.  II.    There  is  doubtless  a  double-entendre.    JyotlnsJii,  &c.,  i.e. 
saptarshindm  dhishnydni,  K.     Pravibhakta-raimih,  i.  e.  asan-kirna-rai- 
mayas  tejdnsi  yasmin  harmani  tat  tatJioMam,  K.    Vartayatiz=isancdrayati, 
K.     Dvitiya-hari° ,  i.  e.  dvifiyena  liarer  vishnor  vihramena  2^dda-nydsena 
nirdosham,  K.       Tasya   vdyor,  &c.,   i.  e.  tasya  jparlvdhdMiyasya  vdyor 
mdrgam  panthdnam  imam  grihnanti  dmananti.     Parivdho  [sic]  ndma 
svar-ga7i-gdm  sajptai^shi-inandalam  pravartayati  shashtho  vdyu-skatulho 
yathoktam  Brahmdnda-purdne,  K.     The  story  of  Vishnu's  second  stride 
was  this — An  Asura  or  Daitya  (see  p.  86,  n.  2)  named  Bali  or  Mahabali, 
a  descendant  of  Hiranya-kasipu  had,  by  his  devotions,  gained  the  dominion 
of  Heaven,  Earth,  and  Patala.     Vishnu  undertook  to  trick  him  out  of 
his  power,  and  assuming  the  form  of  a  Vamana,  or  dwarf  (his  fifth  Avatara), 
he  appeared  before  the  giant,  and  begged,  as  a  boon,  as  much  land  as  he 
could  pace  in  three  steps.     This  was  granted,  and  the  god  immediately 
expanded  himself  till  he  filled  the  world,  deprived  Bali  at  the  first  step, 
of  earth ;   at  the  second,  of  heaven ;   but,  in  consideration  of  some  merit, 
left  Patala  still  under  his  rule.     Another  account  makes  him  comprehend 
earth  in  his  first  step,  the  region  of  the  air  in  his  second,  and  heaven  in 
his  third.     Hence  tri-vikrama,  tri-pdda,  as  names  of  Vishnu.    See  Indian 
"Wisdom,  p.  331,  n.  i.     The  Beng.  MSS.  have,  in  place  of  tasya  dvitlya 
&c.,  tasya  vyapeta-rajasah  pravahasya  vdyor  mdrgo  dvitlya-hari-vikrama- 
puta  eshah. 

^  '  Hence,  indeed,  do-I-feel-a-delightful-repose  in  all  my  senses  [organs] 
external  and  internal,'  lit.  '  hence  my  inner  soul  along  with  my  external 


fq^^^fir  TTO  ^^^^^^frr:  II  ^^^  II 

organs  feels  (a  pleasurable)  repose.'  Cf.  in  Vikram.  end  of  Act  IV,  tvad- 
darianena  prasanno  me  savahyantardtma,  i.  e.  *  body  and  soul,'  '  my  ex- 
ternal and  internal  being,'  '  my  outer  and  inner  man.'  And  again,  Urva^i- 
gdtra-sparSdd  iva  nirvritam  me  sa-hridayam  iarlram.  The  organs  of 
sense  {indriya)  according  to  the  Sankhya  system  are  divided  into  two 
classes,  external,  vdhyendriya;  and  internal,  antar-indriya.  The  external 
are  of  two  kinds  :  the  five  *  organs  of  perception,'  jndnendriya,  viz.  the  ear, 
eye,  skin,  tongue,  and  nose ;  and  the  five  '  organs  of  action,'  karmendriya, 
viz.  the  throat,  hand,  foot,  organ  of  excretion,  and  that  of  generation. 
The  internal  organs  are  three,  viz.  manas,  'the  mind,'  or  organ  of  thought; 
huddhi,  '  the  reason,'  or  organ  of  apprehension  ;  aJian-kdra,  '  individuality,' 
or  '  self-consciousness.'  Citta,  '  the  heart,'  or  organ  of  feeling,  is  some- 
times added.  The  Amara-k.  (i.  4,  17)  divides  the  Indriyas  into  two 
grand  classes :  i.  karmendriydni;  and  2.  buddhlndriydni  or  dhlndriydni, 
*  intellectual  organs ;'  the  latter  comprises  the  jndnendriydni  with  manas; 
this  seems  to  be  the  popular  division.  Cf.  Vikram.,  Act  III,  bhavitavya- 
tdnuvidJiaylni  huddhindriydni. 

^  '  We  have  descended  to  the  path  of  the  clouds,'  i.  e.  to  the  atmospheric 
region  between  the  sun  and  the  earth,  the  Marga  of  the  clouds  and  of  the 
Avaha  wind  (see  p.  275,  n.  i).  The  chariot  must,  therefore,  have  traversed 
with  the  speed  of  lightning,  the  four  intervening  Margas  of  the  planets, 
lunar  constellations,  moon,  and  sun.  If  the  Beng.  reading,  pravahasya, 
be  adopted  in  the  last  verse,  the  transition  would  merely  be  from  one 
Marga  to  the  next. 

^  'Here  [ayam]  by  the  Catakas  flying  forth  through  the  interstices 
of  the  spokes,  and  by  the  horses  glistening  with  the  flash  of  the  lightnings, 
thy  chariot,  the  rings  [circumferences]  of  whose  wlieels  are  bedewed  with 

Verse  171.     Malini  or  Manini.     See  verses  10,  19,  20,  38,  55,  109,  no,  120. 


?5t  II  ^f>T?R^^'fIc5»T  II  278 

mrrfe:  1 

TT^      II  ^VTS^TTJ^  II 

mist,  betrays  (our)  progress  over  clouds  whose  bellies  are  pregnant  with 
rain.'  Ara=nemy-avas7itambha;  the  Beng.  MSS.  and  the  Mackenzie 
read  aga,  '  a  mountain.'  Ara-vivarebhyaS  cakrdvayavdndm  vivarehhyo 
antardla-p'adeiehhyah,  K.  Nishpatadhhih=-nirgacchadbliih,  K.  (see  p.  253, 
n.  I  at  the  end).  The  Cataka  is  a  kind  of  cuckoo.  The  Hindus  suppose 
that  it  drinks  only  the  water  of  the  clouds,  and  their  poets  usually  intro- 
duce allusions  to  this  bird  in  connexion  with  cloudy  or  rainy  weather 
(see  Megha-d.  verses  9,  23,  113;  Raghu-v.  xvii.  60).  So  trislidJculaU 
cdtaka-pakshindm  kulaih  jwaydcitd  valdhakdh,  Ritu-s.  ii.  3.  IIaribhir=^ 
aSvaih,  especially  Indra's  horses  (see  p.  12,  n.  i,  and  of.  Raghu-v.  iii.  43). 
Acira-hhdsdm  =:  vidyutdm,  S.  Gatam,  &c.,  teskdm  meghdndm  upari 
urdhva-hhdge  gatam  gamanam,  K.     PiSunayati  =  sucayati,  K. 

^  '  The  earth  descends  as  it  were  from  the  summit  of  the  upward-rising 
[emergent]  mountains.  The  trees,  from  the  elevation  [coming-into-view, 
rising,  appearing]  of  (their)  trunks,  lose  their  state  of  being  enveloped 
[concealed,  wrapped]  in  their  foliage.  The  rivers  whose-waters-were-lost- 
in-narroAvness,  become  visible  [acquire  manifestation]  from  the  expansion 
(of  their  waters).  Behold  !  the  earth  is  being  brought  up  to  my  side 
[near  me],  as  if  by  some  one  flinging  it  upwards.'  In  the  same  way  to  a 
voyager  in  a  balloon  at  a  very  great  height,  the  surface  of  the  earth  would 
seem  flat,  the  trees  would  be  compressed  within  their  foliage  like  mush- 
rooms, and  the  rivers  shrivel  into  threads  or  tiny  rivulets ;  but,  on 
descending,  the  mountains  would  appear  to  stand  out,  and  the  earth  to 
recede  from  them,  the  trees  would  exhibit  their  elevation,  and  the  rivers 
their  breadth  of  water.  U7imajjatdm=udgacchatdm,K.  Avarohati-=adho- 
gacchati,  K.     Parndhliyantara° .     The  Colebrooke  MS.  and  my  own  have 


Verse  172.     Saedula-vikkidita.    See  verses  14,  30,  36,  39,  40,  63,  79,  85,  &c.,  149. 


parna-svdntara  ;  the  T Aylor,  parneshvantara  ;  the  Mackenzie,  parna-pra- 
stara;  'K.,  parndntara-vilmam.  Skandhodaydt=kroddvirb7idvdt,'K.  San- 
tdnat=jala-vistdrdt,  K. ;  the  other  Deva-n.  have  santdnais.  Tamd>hdva°, 
tanuhhdvena  sukshmatvena  adrishtam  salilam  ydsdm,  K.  VyaJctim  hha- 
janti,  i.  e.  vyaktd  bhavanti,  K. 

^  '  What  mountain  yonder  is  seen,  bathing  itself  in  the  eastern  and 
western  ocean,  pouring  down  a  golden  stream  like  a  bar  [bank,  gate]  of 
evening  clouds]'  Parigha  occurs  in  p.  87,  1.  6,  meaning  'the  bar  of  a 
gate,'  but  it  may  also  denote  the  gate  itself,  Sdnu-mat,  lit.  '  possessed  of 
table-land,'  '  a  mountain  having  extensive  level  ground  on  its  summit.' 

^  Hema-kuta, '  golden-peaked,'  a  sacred  range  of  mountains  lying  among 
the  Himalaya  chain,  and  apparently  identical  with,  or  immediately  ad- 
jacent to  Kailasa,  the  paradise  of  Kuvera,  the  god  of  wealth,  as  it  is  here 
described  as  the  mountain  of  the  Kimpurushas,  or  servants  of  Kuvera. 
They  are  a  dwarfish  kind  of  monster,  with  the  body  of  a  man  and  the 
head  of  a  horse,  and  are  otherwise  called  Kinnara  (cdva-mukha,  turan-ga- 
mukha).  This  mountain  is  also  here  described  as  '  the  scene  [place,  field] 
of  the  perfect  fulfilment  of  penance.'  The  Mackenzie  MS.  has  tapasvindm 
for  tapasdm. 

^  'That  Prajapati  [Kasyapa],  who  sprang  from  Marici,  the  Self- 
existent's-son  [i.  e.  from  Marici,  son  of  Brahma],  (and  who  is)  the  father  of 
the  gods  and  demons,  practices  penance  here  along  with  his  wife  (Aditi).' 
An  account  of  Kasyapa,  who,  as  son  of  Marici,  is  called  Marica,  is  given 

Verse  173.    Sloka  or  Anushtubh.    See  verses  5,6,  11,  12,  26,  47,  50,  51,  &c.,  164. 


'^fco 


II  ^f«^R5!^'rtc*H  II 


280 


uin  I 
II  ^^^TRirt^T  11 

TJITT      II  ^fWW^»T  H 

in  p.  22,  n,  3,  and  p.  86,  n.  2.  He  is  here  said  to  be  one  of  the  PrajSpatis, 
or  fathers  of  all  created  things,  who  were  Brahma's  sons,  created  by  him 
to  supply  the  universe  with  inhabitants,  and  who,  after  fulfiling  their 
mission,  retired  from  the  world  to  practise  penance  and  prepare  for  death. 
The  VSyu-purana  certainly  reckons  Kasyapa,  with  his  father-in-law  Daksha 
and  other  sages,  among  the  Prajapatis,  but  he  does  not  belong  to  the  seven 
original  Prajapatis  of  whom  his  father  Marici  is  one,  nor  to  the  ten  enume- 
rated by  Manu  (i.  35).  Of  the  thirteen  daughters  of  Daksha  married  to 
Kasyapa,  the  eldest,  and  his  favourite  wife,  was  the  Aditi  introduced  here, 
from  whom  were  born  the  gods  and  particularly  the  twelve  Adityas,  the 
several  representatives  of  the  sun  in  the  twelve  months  of  the  year.  From 
Diti,  Danu,  and  others  of  the  remaining  twelve,  came  the  Asuras  or  demons ; 
and,  from  Vinata,  Aruna,  'the  Dawn'  (see  p.  142,  n.  3),  and  Garuda,  'the 
vehicle  of  Vishnu  and  king  of  birds.'  Svdyambhuvdt=  Bi'aJima-sunoh,  K. 
Surdsura-guruh,  as  to  guru,  see  p.  173,  n.  3,  and  p.  91,  1.  3.  Sa-patnlkas, 
i.  e.  patnyd  Adityd  saha  (cf.  sa-strtka,  sa-irika,  &c.) 

^  Anatikramaniya,  cf.  p.  68,  1.  7  ;  p.  9I}  1.  3-  Sreydnsi  ■=  iuhJidni, 
kaSyapa-dariana-namaskdrddini,  '  lucky  occasions,'  *  opportunities  for 
obtaining  blessings,  such  as  visiting  and  paying  homage  to  Kasyapa.' 

^  Pradakshinl-kritya,  see  p.  159,  1.  8. 

^  *  A  noble  resolve,'  '  a  prime  idea,'  =  mukhyah  pakshah,  K. ;  cf. 
p.  205, 1.  7. 

*  '  The  circumferences  of  the  chariot- wheels  cause  no  sound,  and  no 

Verse  174.    Vak^a-sthavila  (a  variety  of  Jagati).    See  verses  18,  22,  23,  &c.,  161. 


28  r  II  ^nwtsi:  ii  ^b^ 

mrrfps:  i 

mirfe:     ii  ^ w^  ^^^  » 

dust  is  seen  rising-in-advance  (of  us) ;  the  chariot  of  thee  reining-in  (thy 
steeds),  although  it  has  descended  (to  the  earth),  is  not  observed  (to  have 
done  so)  by-reason-of-its-not-touching  the  surface  of  the  ground.'  Ujpodha- 
6ahddh=jprdpta-dhvanayah,'K,  (cf.  wporf^a-m^a,  Vikram.,  Act  II).  Pra- 
vartamana  may  mean  'rising  in  front  of  us'  (cf.  p.  ii,  1.  3).  Nimndha- 
tah=zn{grihnatah,  K.  Na  laksliyate,  see  p.  70,  n.  3  at  the  end.  In  Vikram., 
Act  I,  when  the  car  of  Pururavas  touches  the  ground,  the  direction  is 
rathdvatdra-Tcshohham  ndtayantl,  '  acting  the  concussion  (caused)  by  the 
descent  of  the  chariot.'  Such,  Matali  remarks,  is  the  difference  between 
the  car  of  Indra  and  that  of  mortal  heroes. 

^  '  "Where  stands  yon  sage,  towards  [facing]  the  sun's  orb,  immovable 
as  the  trunk-of-a-tree,  (his)  body  half-buried  in  an  ant-hill,  with  (his) 
breast  closely-encircled  by  a  snake's-skin,  round  the  throat  excessively 
pinched  by  a  necklace  (formed)  of  the  tendril  of  a  withered  creeper,  wear- 
ing a  circular-mass-of-matted-hair  enveloping  (his)  shoulders  (and)  filled 
with  bird's-nests.'  Valmlkdrdha,  &c.,  so  read  K.  and  the  Mackenzie  MS. ; 
the  other  Deva-n.,  valmlJcdgra.  Valmlka  {=^krimi-krita-mrittikdca7/a)  is 
the  mound  of  earth  thrown  up  by  the  large  ants  of  India.  These  hillocks 
sometimes  rise,  in  Bengal,  to  the  height  of  eight  or  ten  feet,  and  are  held 
sacred;  (see  Manu  iv.  46.  238.)  Such  was  the  immovable  impassiveness 
of  this  ascetic,  that  the  ants  had  thrown  up  their  mound  as  high  as  his 
waist,  without  being  disturbed,  and  the  birds  had  built  their  nests  in  his 
hair.  Sandashta-s°  =  dMish(a-nirmoke7ia,  cf.  p.  120,  n.  3.  The  serpent's 
skin  was  used  by  the  ascetic  in  place  of  the  regular  Bi-ahmanical  cord, 
called  yajnopavlta;  see  Indian  Wisdom,  p.  201.    Latd-pratdna=:latd'San- 


Verse  175.    Sabdula-vikridita  (a  variety  of  Atidhriti).    See  verses  14,  &e.,  172. 

o  o 


^b^  U  ^M^M^l^ilrtH^U  282 

tana,  '  the  spreading  part  of  a  creeper.'  Jatd-mandala  is  the  circle  or 
bundle  of  matted  entangled  hair  which  ascetics  allowed  to  grow  on  the 
crown  of  their  heads,  and  which  fell  in  long  clotted  tresses  over  the  back 
and  shoulders.  Jatd  is,  especially,  S'iva's  hair  so  plaited  and  arranged, 
through  which  the  Ganges  meandered  before  its  descent  upon  the  earth. 
Nicitam  =  puritam,  K.  Sthdnuh  =  ^dkhd-Mnas  taru-skandhah.  AhJiy- 
arkavimham-=8urya-mandaldhhimukham,  K.  The  Mackenzie  MS.  has 
adhyarka°. 

^  Kashtam  kricchram  tapo  yasya  sa  tathoktah,  K. 

^  '  Possessed  of  the  Mandara-tree  reared  by  Aditi.'  This  was  one  of  the 
five  trees  of  Svarga  (see  p.  272,  n.  i),  and  is  probably  the  tree  intended 
here,  as,  inverse  176,  the  Kalpa  tree  also  is  said  to  have  graced  Kasyapa's 
retreat,  which  the  commentator  thence  infers  to  have  been  located  in  part 
of  Svarga.     Manddra,  '  the  coral  tree,'  may  also  mean  '  swallow- wort.' 

^  Amrita, '  the  beverage  of  immortality,' '  the  nectar '  of  the  Hindu  gods, 
supposed  to  be  a  liquid  substance  distilled  by  the  moon,  who  is  thence 
called  anirita-su, '  nectar-producer ;'  amritddhdra,  '  nectar-repository.' 

*  AvatarisTiyati  iti  ieshah,  S'. ;  i.  e.  supply  avatarishyati. 


283  n  ifnm>s|!:  n  ?fc^ 

HT?rfc!5:  I 

^  *  (The  place)  to  which  other  sages  aspire  by  (their)  penances,  (where 
there  is)  habitual  [suitable,  adequate]  support  of  life  by  air  in  a  grove  in- 
which-the-Kalpa-tree-is-found ;  (where  there  is)  the  performance  of  reli- 
gious ablutions  in  water,  brown  with  the  dust  of  the  golden  lotus  ;  (where 
there  is)  meditation  (while  seated)  on  jewelled  slabs  of  marble,  (and)  re- 
straint (of  the  passions)  in  the  presence  of  celestial  nymphs;  in  (such  a 
place  as)  this  these  (sages)  are  performing  penance/  Prdndndm  vrittih  = 
jlvanam,  K.  The  Hindus  imagine  that  supporting  life  upon  air  is  a  proof 
of  the  highest  degree  of  spirituality  to  which  a  man  can  attain.  Sat-kalpa- 
vrikshe-=.vidya7ndna-Jcal'pa-drume,  K. ;  ■=vidyamdna-haljpa-tarau,  S'.  and  C. 
The  Colebrooke  MS.  has  san-kalpa-vriTcshe ;  this  use  of  sat  is  noticeable. 
S'ild-tala, '  the  surface  of  a  stone  slab  or  seat ;'  of  p.  76,  1.  3.  Vibudha-stri 
=  divydn-gand,  K.  Sam7/ania=7iii/atendrii/atva,  K.  Ebhih  sat-ka/pa-vri- 
hshatvddihair  vUeshair  ayam pradeiah  svarga  iti pratiyate, '  by  these  attri- 
butes of  the  Kalpa  tree,  &c.,  it  is  inferred  that  this  place  was  part  of  Svarga,' 
K.  As  to  the  Kalpa  tree,  see  p.  272,  n.  i.  Yat,  &c.,  i.e.  yat  stlidnam 
anye  kdn-kshanti  tasmi7i  svarga-pradese  ami  munayas  tdni  phaldni  pari- 
hritya  tapasyanti  iti  anena  teslidm  mokshdrthitvam  ganiyate,  K. 

^  '  Verily  the  aspirations  [desire]  of  the  great  soar  upwards  [are  ever 
mounting  upwards].'     Utsarpini=iudgamana-dlId==atiSayinl,  K. 

^  As  to  dkdh  and  ki?n  bravlshi,  see  p.  96,  n.  3. 

*  '  Being  questioned  by  Dakshayani  [i.  e,  his  wife  Aditi]  respecting  the 

Verse  176.    Sardula-vikrIdita.    See  verses  14,  30,  36,  39,  40,  63,  79,  85,  &c.,  175. 

002 


^td  II  ^fW^tHi^l^'riciH  II  284 

tiin    II  ^  ^w  II 

tRT  I 

;q'3n  H^T^"?^  I     II  \f^  f^^nr:  11 


duties  [duty]  of  a  wife  devoted  to  her  husband,  he  is  recounting  them  [it] 
to  her,  in  company  with  the  wives  of  the  Maharshis.'  DdksTidyani  is  a 
patronymic  applicable  to  any  of  the  daughters  of  Daksha  (see  p.  279,  n.  3). 
Pati-vratd,  cf.  p.  241,  n.  3.  Adhikritya,  see  p.  6,  n.  2.  Maharshi,  *a  great 
saint;'  the  Maharshi  was  one  step  in  advance  of  the  Rishi  or  simple  '  saint.' 
The  classification  of  Rishis  varies,  but  the  following  seems  to  be  the  usual 
gradation:  i.  Rishi;  2.  Maharshi;  3.  Paramarshi;  4.  Devarshi;  5.  Brah- 
marshi.  Amara  mentions  two  other  orders,  Kandarshis  and  S'rutarshis. 
The  Rajarshi  was  a  mixed  order  (see  p.  39,  n.  3). 

*  'We  must  await  the  leisure  of  saints.'  So  reads  the  Mackenzie  MS., 
supported,  apparently,  by  K.  Munayah  is  of  course  the  nominative,  but 
such  is  the  terseness  of  compounds  like  pratipdlyavasardh  that  a  literal 
English  translation  is  impossible.  The  other  Deva-n.  have  pratipdlyd- 
vasarah  hhalu  prastdvah. 

^  The  Asoka  (Jonesia  Asoka)  is  one  of  the  most  beautiful  of  Indian 
trees.  Sir  "W.  Jones  observes  that  '  the  vegetable  world  scarce  exhibits 
a  richer  sight  than  an  Asoka  tree  in  full  bloom.  It  is  about  as  high  as 
an  ordinary  cherry  tree.'  The  flowers  are  very  large,  and  'beautifully 
diversified  with  tints  of  orange-scarlet,  of  pale  yellow,  and  of  bright  orange, 
which  form  a  variety  of  shades  according  to  the  age  of  the  blossom.' 

^  '  Opportune  time'  is  one  of  the  meanings  of  antara.  As  to  gurave, 
cf.  p.  173,  n.  3  in  the  middle.  Kasyapa  was  the  reputed  father  of 
Indra. 

*  'I  go-to-do  (what  I  proposed),'  'I  will-do  (as  I  said);'  cf.  p.  213, 
1.  I,  and  p.  17,  1.  8. 


285  >>  WSI»TJS|::  [[  ^t^ 

vr^    II  rnfM^  iT^tT,^  II 

'^  ^  -^mT^  ^?  I  ^l  ift  ^ ^r^^  ^Hf^ I 

T:T5n    n  ^^  ^c^  II 
II  ^«e;iHt<IT^!TRfyi^  I  ^Wrm  II     W^  I  "^  ^   <Jit^*i*l^^^- 

"^fk^  ftflftj^  ^f^Tr^KTSJ  ^^fn  II  ^Sb  II 

^  m  ^  ^T^^  ^^  I  ^^  7T1T  T3fwn*R:  w^fn^  i 

^  Nimittam  sucayitvd  i^=iakunam  nirupya,  K.),  see  p.  20,  n.  4, 

^  '  I  expect  not  to  (obtain  my)  desire ;  why,  0  arm,  throbbest  thou 
(thus)  vainly?  For  happiness  formerly  scorned  turns  to  misery.'  K. 
observes  that  manorathdya  here ^ma«orai7iaw  prdptum,  and  refers  to 
Pan.  ii.  3,  14;  so  phalebhyo  ydti=:phaldny  dhartum  ydti.  As  to  the 
throbbing  of  the  arm,  see  p.  20,  n.  5.  Sreyah  =  hibhani,  i.  e.  Sakuntald- 
rilpam,  'consisting  of  S'akuntala,'  K.  Hi  parivartate,  K.  has  vipari- 
vartate  and  sat  parivartate. 

^  '  Act  not  so  wildly  [do  not  commit  such  a  wild,  wilful  act].  "What ! 
has  he  gone  already  to  his  own  nature  V  Cf.  Raghu-v.  iii.  42.  Prakriti, 
'one's  natural  character;'  cf.  p.  72,  n.  2.    Gata,  see  p.  161,  n.  3  at  the  end. 

*  'This  is  no  place  for  petulance  [insolence] ;'  cf.  p.  271,  1.  11. 

^  '"Who  is  this  child  with  unchild-like  disposition  [nature],  closely 
attended  by  two  female  ascetics'?'  Anubadhyamdna,  the  Mackenzie  MS. 
has  anugamyamdna.  Anubandha,  lit.  'tying  after,'  'following  at  the 
heels,'  '  sticking  closely  to,'  very  forcibly  expresses  the  close  attendance  of 
a  nurse  upon  a  child. 

^  '  He  forcibly  drags  to  play  (with  him)  a  lion's  cub  that-has-but-half- 
sucked-its  mother's  dug,  (and)  whose-mane-is-disordered-by-rough-hand- 
ling,'  or  '  he  forcibly  drags  from  its  mother,'  &c. 

Verses  177  and  178.  ^loka  or  Anushtubh.  See  verses  5,6, 11, 12,  26,  47,  50,  51, 
53.  73>  76.  84,  87,  125,  127,  146,  154,  155,  160,  164. 


n*(  11  ^fiT?TH^rf>ripiH  H  286 

"^cj:  I 

TI^JTT  I 

Tun  I 

^n?:    II  ^iwH  II 
^  g^H  I         d  ^^  I  ^c5hi:  Wc§  H^sftR  I 

^  '  "Why  dost  thou  teaze  the  animals  (cherished  by  us  as  if)  not-differing- 
from-our-ofFspring  1 '  Sattvdni,  cf.  p.  55,  n.  4.  Nir-viieshdni,  cf.  suta- 
nirvUeshah  nakulah,  'the  ichneumon  dear  to  him  as  a  son,'  Hitop.  1.  2721, 
and  mushika-nirvUesha,  Hitop.  1.  2395. 

^  '  It  must  certainly  be  my  childlessness  that  causes  me  to  yearn 
(towards  this  child).'  Vatsala  or  vdtsalya  is,  properly,  the  yearning 
affection  of  a  cow  for  its  calf,  or  a  parent  for  its  offspring. 

^  Lan-g1iayati=^dkramati,  K.     Cf.  p.  97,  n.  i. 

*  K.  quotes  a  passage  from  the  Vasanta-rajiya  to  shew  that  different 
movements  of  the  lips,  such  as  biting  the  lip,  pouting  the  under-lip,  &c., 
were  significant  of  various  emotions.  The  text  is  corrupt,  but  it  appears 
that  adhara-da7-Sana=adhara-prasdrana  is  [an-ddare]  a  gesture  of  con- 
tempt. Cf.  Psalm  xxii.  7,  'All  they  that  see  me  laugh  me  to  scorn;  they 
shoot  out  the  lip.' 


287  II  TFTjnfts^;  II  p^s 

TRT  I 

W^W[  I 

^W.  I 
^W^   '    ^T?   ^   '      II  ^fiT  IW  U^TlTlflT  II 

i:Tin  I 
^ir^^i 

^  '  This  child  appears  to  me  (to  possess)  the  germ  [rudiment]  of  mighty 
energy  [spirit,  courage].  He  stands  like  fire  in  a  state  of  scintillation  [in 
a  smouldering  state],  waiting  (only)  for  fuel  (that  it  may  blaze  up).' 
Edhdpekshah=indhandni  Mn-kshini,  K.  The  Bengali  MSS.  have  edhah- 
kshayah, 

^  'The  mark  of  a  universal  emperor;'  see  p.  15,  n.  2,  and  p.  214, 
n.  2. 

^  'His  hand  stretched  forth  to  beg  for  a  coveted  object,  having  the 
fingers  connected  by  a  web,  appears  like  [shines  like]  a  single  lotus- 
blossom,  the  spaces  between  whose  petals  is  imperceptible,  expanded  by 
the  early  dawn,  whose-glow-is-just-kindled.'  Pranaya-=  prdrthana,  S'. 
JdXa,  &c. ;  jdleshu  antareshu  grathitdh  samhatd  an-gulayo  yasya,  K.  For 
grathitdugulih,   S'.   has  savihatdngidih  =  samilishtdn-guUh,  and  remarks 


Verse  179.    Sloka  or  Andshtubh.    See  verses  5,  6,  11,12,  26,  47,  50,  51,  &c.,  178. 
Verse  180.  Vansa-sthavila  (a  variety  of  JagatI).    See  verses  18,  22,  23,  &c.,  174. 


^bfc  II  ^H?n^|^>rirtH  II  288 

fflfttlTI 

JT^WT  I 

iT?  I    II  ^fir  f'T^gsT'in  ii 


that  a  hand  whose  fingers  were  thus  united  was  indicative  of  great  valour 
(inahd-purushatva).  He  adds  jdla-pdda-bhujdviti  nara-ndrdyana-vUesha- 
nam  uhtam,  'webbed-feet  and  webbed-handa  are  said  to  be  character- 
istics of  Nara  and  Narayana.'  Hindu  poets  reckon  thirty -two  marks  of 
greatness,  and  he  who  possessed  them  all  was  said  to  be  dvdtrinSal-laksha- 
nopetah.  The  child's  fingers,  being  drawn  together  by  this  membrane  or 
web,  would  bear  some  resemblance  to  an  expanding  lotus-flower,  the 
fingers  answering  to  the  long  petals,  which  would  be  only  separated 
towards  the  top.  This  seems  to  be  the  sense :  my  first  inclination  was  to 
translate,  '  having  the  fingers  regularly  marked  with  reticulated  lines,'  or 
*  having  the  fingers  drawn  together  into  (the  form  of)  a  bud.'  Alakshya 
(=:adrUya,  K.),  so  read  all  the  Deva-n.  MSS.  excepting  my  own,  which 
has  alakshya,  with  the  Beng. ;  S'.,  however,  has  alakshya.  Pattrdntaram 
=.dala-vivarani,  K.  and  S'.  Iddha-rdgayd  navoshasd,  <fec. ;  ushas,  'the 
dawn,'  is  usually  neuter  in  classical  Sanskrit.  In  the  Yedas,  as  here,  it 
is  feminine.  Thus  in  Rig-v.  i.  46,  i,  Usho  ushd  apurvyd  vyucchati  priyd 
divah;  see  also  Rig-v.  i.  48,  3.  5.  7.  8.  13;  i.  62,  8 ;  i.  92,  4;  and  i.  113, 
4,  &c.  It  is  possible  that  the  feminine  noun  ushd  may  form  its  vowel 
cases  from  ws/ia5,  as  jard  {rom  jaras ;  nora..  jard,  jarasau,  jarasah  ;  instr. 
jarasd,  jardbhydm,  jarabhih,  &c.  (see  Gram.  171).  The  following  is  the 
corrupt  gloss  of  S'.  :  ushah-pratyushasi  klivam  pihaprasvdntu  yoshatlti 
koshah.  K.  explains  navoshasd  as  a  Bahuvrihi,  'by  the  early-dawned 
one,'  navam  usho  yasydh  sd  navosJid  prdtahsandhyd  tayd  hhinnam 
vikasitam.     As  to  pan-kaja,  see  p.  213,  n,  2. 

^  This  pleonastic  word,  according  to  Lassen  (Instit.  Prak.  p.  118),  is 
derived  from  the  Sanskrit  krite,  and  is  equivalent  to  pertinens  ad, '  in  the 
cottage  belonging  to  me,'  &c.     Some  MSS.  omit  the  word. 


289  II  ^TTTJftSf:  II  :^j.(> 

nwT  I 


^  '  I  have  a  great  fancy  for  this  unmanageable  (child).'  Durlalita,  i.  e. 
durlabham  Ipsitam  yasya  (S'.),  '  difficult  to  be  coaxed  or  pleased/  '  way- 
ward,' '  naughty.'  K.  reads  durlasitdya  and  interprets  by  dhurtdya, 
'roguish,'  'mischievous.'  The  causal  sense  of  the  root  lal  is  'to  coax,' 
though  dur-ldlita  might  then  be  expected.  The  primitive  idea  is  certainly 
that  of  '  sporting,'  '  toying,'  '  taking  pleasure,'  as  in  the  root  las.  So  in 
Vikram.,  Act  II,  the  king  complains  that  his  eye- sight  has  become  durlali- 
tam,  i.  e. '  difficult  to  be  pleased,'  'fastidious,'  by  looking  on  Urvasi,  and  that 
the  beauties  of  Nature  have  no  longer  any  charms  for  him ;  upavana- 
latdsu  caksTiur  na  hadhndti  dhritim  tad-angandloka-durlalitani.  The 
commentator  there  explains  the  word  by  dur-dgrastam.  In  Sahit.-d. 
p.  193,  1. 1,  the  following  is  cited  from  the  Maha-bh. :  Dhik  dhik  suta  kim 
kritavdn  asi  vatsasya  me  j^akriti-durlalitasya,  where  durlalita  is  ex- 
plained by  durvilasita. 

^  '  Happy  (those  parents  who),  carrying  (their)  little-sons  fondly-soli- 
citing-a-refuge-in-their-lap,  having-buds-of-teeth-just-  [scarcely,  slightly] 
visible  by  their  innocent  [causeless,  without  reason]  smiles,  while-at- 
tempting-charming-prattle-in-indistinct-accents,  are  soiled  by  the  dust  of 
their  (infantine)  limbs  ! '  A-lakshya,  a  is  here  the  prefix  of  diminution 
(see  p.  228,  n.  i).  Pranayinahzzzprdrthakdh,  'S.  and  C.  Malinl,  the 
Beng.  have  parushi.  This  is  the  verse  with  which  Chdzy  is  enraptured  : 
*.  .  .  strophe  incomparable,  que  tout  pere,  on  plutot  toute  m^re,  ne 
pourra  lire  sans  sentir  battre  son  cceur,  tant  le  j)oete  a  su  y  rendre,  avec 
les  nuances  les  plus  ddlicates,  I'expression  vivante  de  I'amour  maternel.' 


Verse  181.  Vasanta-tilaka  (a  variety  of  Sakvabi).    See  verses  8,  27,  31,  &c.,  1 70. 

P  p 


:^<lo  U  ^f>T?R^f^c55»T^  II  290 

^ftffrrTO^  I    II  tRTH'T^'^^  II    '  H^gi  I  Tjf^  ^T^  I 

^  '  0  gentle  sir,'  lit.  '  0  thou  with  auspicious  countenance.'  According 
to  the  Sahit.-d.  (p.  179,  1.  16)  bhadra-mukha  and  saumya  are  the  titles 
used  by  the  inferior  characters  in  addressing  the  king's  son  :  saumya 
hhadra-mukhety  evam  adhamais  tu  kumdrakah.  They  do  not  seem  to  be 
so  restricted,  as  in  Act  V.  the  Beng.  MSS.  make  GrautamI  address  the 
king  himself  as  bhadra-mukha;  and  K.  extends  the  aj)plication  of  both 
terms  to  any  mdnya,  honourable  person  :  Bhadra-muhheti  radnyasydman- 
trane  yathoklam  saumya  bhadra-Tnukhety  evam  mdnyo  rdjiiah  suto  vd. 

^  'Release  the  young  lion  being  tormented  in  childish  play  by  this 
(boy)  the-grasp-of-whose-hand-is-difficult  to  unloose.'  Some  MSS.  have 
maindam,  or  maindaam  for  mrigendram;  the  Mackenzie,  miindam. 

^  '  How  is  it  that  by  thee,  whose  behaviour  is  opposed  to  (the  peaceful 
character  of)  a  hermitage,  (thy)  father's  humanity  [forbearance],  that- 
delights-in-the-protection-of-the-animals,  is  thus  outraged ;  like  the  sandal- 
tree  by  the  young  of  the  black  serpent  V  Airama-viruddha,  cf.  p.  38,  1.  5. 
Samyama=Sama,  K., 'a  vow  to  forbear  hurting  animals.'   Kim  iti=kim- 


Verse  182.    Rathoddhata  (a  variety  of  Trishtubh),  containing  eleven  syllables  to 
the  Pada  or  quarter-verse,  each  Pada  being  alike. 


—  v^  —  ^  \^  \j  —  v^  —  w  — 


291  II  ^nm>s^':  ii  :^q«) 

TTiTT  I 

^  >^g^  I  ^  ^^TJjf^^pTT::  I 

artliam,  K. ;  i<z  is  frequently  thus  joined  with  kim  (compare  p.  71,  1.  i). 
Janmanas=ja7imano  Iietoh,  K.  So  prab7iava=janma-hetu,  p.  44,  1.  4, 
n.  I ;  otherwise  I  should  translate  '  from  thy  birth.'  The  Beng.  MSS.  have 
janmadas  and  sanyaml  agreeing  with  it.  Sukho,  the  Mackenzie  and  K, 
have  guno  {  =  dharmah,  K.)  Oandanam,  as  to  the  sandal,  see  p.  175,  n.  i. 
This  celebrated  tree  seems  to  have  joaid  dearly  for  the  fragrance  of  its 
wood  :  '  The  root  is  infested  by  serpents ;  the  blossoms  by  bees ;  the 
branches  by  monkeys ;  the  summits  by  bears.  In  short,  there  is  not  a 
part  of  the  sandal -tree  which  is  not  occupied  by  the  vilest  impurities' 
(Hitop.,  Book  II,  verse  163). 

^  'His  behaviour,  (which  is)  conformable  to  his  mien,  says  as  much 
[bespeaks  it,  betokens  it].'     Kathayati,  compare  p.  224, 1.  7. 

^  '  Such  (being)  the-thrill-of-delight  in  the  limbs  of  me  touched  bj^  this 
scion  of  the  family  of  some  one  (unknown  to  me);  what  bliss  must  he 
cavise  in  the  heart  of  that  happy-man  from  whose  body  [loins]  he  sjjrang  !' 
Hindu  poets  are  fond  of  alluding  to  the  thrilling  effect  of  the  touch  of  a 
child  on  the  limbs  of  its  parent,  and  vice  versd.  Compare  the  jjarallel 
passages  in  the  Viki-ara.,  Act  V,  and  the  following  from  the  Maha-bh., 
Putra-sparSdt  sukhatarah  sparSo  lake  na  vidyate.  An-gdt,  some  MSS., 
including  my  own,  have  an-kdt,  *  from  whose  loins.'  Kptinah  =  hlm- 
gyavatah,  '  fortunate.'  Kritin  is  properly  '  one  who  has  accomplished  the 
desire  of  his  heart.'  

VeraelSS.  Upajati  or  AKHYANAKi(a  varietyof  Trishtubu).  See  verses  41, &c,,  169. 

P  p  2 


^<l^  II  ^i^5i[M5l^»Hc4H  H  292 

irmwt    II  -^iil  ftirlTR  11 

TT^T  I 

miiwt  I 
Tmt    II  "^Fjg^TtT^  II 


XT^      II  'STTrWJTim  II 


II  IHT^'T  II 

^  'The  speaking -resemblance  of  form;'  'la  ressemblance  parlante,' 
Chgzy. 

'^  Upaldlayan,  'fondling  ;'  see  p.  289,  n.  2. 

^  VyapadeSah,  'family;'  see  p.  205,  n.  i. 

*  '  This  (custom  of  retiring  to  a  hermitage)  is  the  last  family-observance 
of  the  descendants  of  Puru.  (They)  who  first  of  all  for  the  sake  of  pro- 
tecting the  earth  choose  a  residence   in   palaces   abounding-in-all-the- 


Verse  184.    Aupacchandasika.    See  verses  77,  78, 


293  "  ^Hnrtsij:  ii  ^q^ 

TT1TT      n  ^tRT^  II 

WTtret  I 


xfin    II  ^rnm  II 


pleasures-of-sense,  to  them  [of  them]  the  roots  of  trees,  where  the  one  reli- 
gious vow  of  ascetics  [i.  e.  control  of  the  passions,  mortification]  is  rigidly 
maintained,  become  a  dwelling-place.'  Rasddhikeshu,  the  Bengali  MSS. 
have  sudhdsiteshu,  '  white  with  stucco  or  chunam.'  Uianti  (3rd  pi.  pres. 
of  vai,  Gram.  324,  6^6)—icchanti,  S^.  ',  —  vdnchanti,  K.  Tarti-mulani,  so 
Manu  enjoins  that  the  hermit  is  to  be  vijitendriyo  dhardiayo  vriksha-mula- 
niketanah,  '  his  passions  kept  in  subjection,  sleeping  on  the  bare  gi'ound, 
dwelling  at  the  roots  of  trees,'  vi.  26.  It  seems  to  have  been  a  practice 
in  ancient  India  for  kings  when  they  had  reigned  sufficiently  long,  to 
retire  from  the  charge  of  government  and  betake  themselves  to  penitential 
exercises.  They  first  associated  the  Yuva-raja  or  heir-apparent  with 
themselves,  and  then  left  him  in  quiet  possession  of  the  throne. 

1  '  But  this  (sacred)  place  is  not  (accessible)  to  mortals  by  their  own 
means  [condition].'  Vishayah=pradeiah,  Ch^zy.  The  Mackenzie  MS. 
has  katham  for  na. 

2  *  In  consequence  of  her  relationship  to  a  nymph.'  Deva-guros-=.  Kai- 
yapasya. 


:i<i8  II  ^m?T^T^^<!5»i^  II  294 

imw\      II  irf^^  'pT'JT^HT  II 
"^H:       II  TT^fF^W  II 


w  i 


ffrfhn  I 

tnn      II  ^r?IlTTU?  II 

^  ^^»R  I  ^^p5T^^  ^^^  I  ^  f  ^  m  ^  W^  I  ^  ^?T^T- 

HfTrnf^sf;Ff  I 

^  So  reads  the  Mackenzie  MS.  The  others  tarh^  andryuh  'para-ddra- 
vyavahdrah. 

^  S'akunta^=pakshin,  *a  bird,'  By  joining  it  with  Idvanyam,  the  hei*- 
mitess  unconsciously  pronounces  S'akuntala.  S'ahuntasya  jjakshino  lava- 
nyam.     S'akunta-ldvanyam  aleshena  S'akuntald-Sabdah  uktah,  Chezy. 

^  For  ambd  (the  reading  of  the  Mackenzie  MS.,  supjiorted  by  K.)  some 
have  ajju  for  Sanskrit  ajjukd,  and  again,  subsequently,  ctjjud  for  ajjukdy 
where  K.  has  ajjad  for  dryakd  or  dryd.  I  have  everywhere  followed  K. 
in  rejecting  ajjukd,  as,  according  to  Amai-a-k.  (i.  i,  7,  11)  and  Sahit.-d. 
(p.  179  at  the  end),  this  word,  in  theatrical  language,  is  applied  only  to- 
a  ve^yd  or  harlot. 

*  '  Perhaps  the  mention  of  a  mere  name,  like  the  mirage-of-the-desert, 
is  destined  to  (cause)  me  bitter-disappointment.'     Mriga-trishnikd^  see 


295  '>  ^rRmsi:  ii  :^<»m 

H^pn      II  f^?5t^  I  ^T»T  II 
T\^  I 

^^H    I       II  ^rm^fn^rflT  II 

•^  I 

TT»TT  I 
II'ilHT  I 

p.  250,  n.  I  at  the  end.  Nama-mdtra-jprastdvo  may  mean  'the  occasion 
of  a  mere  name,'  but  the  verb  pra-stu  has  the  sense  of  *  mentioning,' 
'declaring.'  Kalpate,  'is  sufficient,'  or  simply  'becomes  a  cause  of;'  cf. 
p.  191,  1.  5;  p.  260,  1.  12. 

^  A  peacock,  whether  living  or  in  the  form  of  a  toy,  seems  to  have  been 
a  favourite  j^laything.  So  the  boy  in  the  fifth  Act  of  the  VikramorvasI, 
yah  suptavdn  madan-ke  tarn  me  jdta-kaldpam  preshaya  iikhinam.  For 
dryake  the  Beng.  have  antike.     Antikd=bhagint  jyesht7id  =  dhdtrl,  S'. 

^  '  The  amulet,'  '  the  talisman,'  lit.  '  the  guardian  casket,'  '  the  magical 
casket.'  One  sense,  however,  of  karandaka  is  '  a  kind  of  plant '  or  '  herb ' 
(cf.  next  note).  It  Avas  probably  a  kind  of  locket,  containing  some  herb 
with  talismanic  properties,  worn  round  the  waist,  to  serve  as  an  amulet. 
Karandaka  certainly  usually  signifies  '  a  little  box,'  but  it  may  possibly  be 
the  name  for  the  herb  itself.  K.  explains  it  by  rakshd-ghutikd  [?  gtitikd\, 
•  a  magical  ball.'  Some  of  the  Beng.  have  rakshd-kdndo ;  S'.  and  C, 
rakshd-gando  and  rakshd-gandako. 

*  'This  herb,  called  Aparajita  [unconquered,  invincible],  was  given 


:^<i^  li  ^f>T?T^^[r^?5H^  II  296 

'  TT^  rf  WR^  Hff^^  ^^^  I 

TTITT      n  ^f  JT  I  ^TWTTim  II 
II  ^ffl  ^Tc5  ^T^^^  U 

fkirt-m  I 


tRT  I 

inmi  I 

TTilT  I 


"^mi  I 

"^  ^  1 5n^  ^^Ti  ^^fm  nfrrw  i 

by  his  reverence  Kasyapa  to  this  child,  on  the  occasion  of  the  natal 
(ceremony).'  As  to  the  name  apardjitd,  compare  p.  266,  n.  2.  The  ja^a- 
karman  is  the  fourth  of  the  twelve  Sanskaras  or  purificatory  rites,  de- 
scribed in  Manu  (ii.  27,  &c.),  and  the  first  after  the  child's  birth  (cf.  p.  258, 
n.  2;  p.  199,  n.  i).  It  was  performed  by  giving  the  child  honey  and 
clarified  butter  out  of  a  golden  spoon,  before  separating  the  navel-string. 
^  Atha  heYe=yadi  tu, '  supposing  now,' '  but  if  (cf.  atha  tu,  verse  128). 


297  II  ^^S^::  H  ^<»* 

II  hit:  iif^^^fi^tvn  ^fnTTn  ii 


^  *  Even  this  contradiction  convinces  me.'  Pratydyayati,  *  causes  me  to 
believe/  'me  inducit  ad  credendum'  (cf.  p.  216,  1.  12). 

^  Eha-venl-dhard,  cf.  Megha-d.  verse  90,  sdrayantl  eka-vemm  karena; 
and  verse  98,  ahald-veni-mokshotsukdni.  The  Hindu  women  collect  their 
hair  into  a  single  long  braid,  as  a  sign  of  mourning,  when  their  husbands 
are  dead,  or  absent  for  a  long  period. 

'  '  Even  at  the  time  of  metamorphose,'  i.  e.  even  on  an  occasion  when  it 
ought  to  have  changed  its  form.  As  to  prakriti,  'the  natural  form  or 
state,'  as  opposed  to  vikdra,  cf.  p.  71,  1. 10.     Oshadhi,  see  p.  295,  n.  3. 

*  *  I  had  no  hope  in  my  own  destiny,' '  I  had  no  trust  in  my  fortunes.' 

°  Compare  p.  262,  lines  7  and  8. 

Q  q 


^at  n '3Tf«frriT^7!Tc9»T  II  298 

'TSJ^  ^^ft  f^^  I   rf ^  ^  11^  ^Tftd  fti^- 

^  *  She  who,  wearing  a  pair  of  dark -grey  vestments,  having  a  counte- 
nance emaciated  by  penitential-exercises,  bearing  (on  her  head)  a  single 
braid  of  hair,  chaste  [pure]  in  her  behaviour,  undergoes  a  long  vow  of 
separation  from  me,  excessively  unmerciful.'  Vasane,  ace.  du.  neut. ;  see 
p.  158,  n.  I,  and  cf.  vdsasl  in  Mricchak.,  Act  IV.  It  seems  that  men's 
clothes,  as  well  as  women's,  consisted  of  two  pieces  (cf.  Bhatti-k.  iii.  20, 
manorame  vastre,  which  in  one  commentary  is  rendered  by  manoramam 
vastra-dvayam  and  in  the  other  by  ceto-hdrini  vastre).  Pari-dhusare,  as 
the  preposition  a  is  employed  diminutively,  so  the  prepositions  ^jaH  and 
sam  give  force  and  intensity,  much  as  irfpi  and  avv  in  Greek,  and  j^er  and 
con  in  Latin.  Pari  is  even  more  intensitive  than  sam:  thus,  satn-dpti, 
'  completion,'  pari-samdpti,  '  entire  completion  ; '  sam-purna,  '  very  full,' 
pari-purna,  'completely  filled;'  sam-iushka,  'dried  up,'  pari-^ushka, 
'  quite  dried  up ;'  d-pdndu, '  palish,'  pari-pdndu,  '  very  pale ;'  pari-irdnta, 
'completely  wearied,'  &c.  &c.  Dhritaika-veni,  see  p.  297,  n.  2.  S'.  and 
C  quote  the  following  from  Bharata :  amaldsv  avadhdranam  [?  amald 
avadhdranam,  S'.]  alakdndm  ca  kalpanam  anulepana-sanskdram  na 
kurydt  pathikdn-gand  ('  a  woman  whose  husband  is  absent  on  a  journey,' 
cf.  p.  230,  n.  i);  pdndu-Gchdyd  kriia-tanur  veni-yuta-iiroruhd  lamhdlakd 
dma-veid  vibhicshana-vivarjitd. 

^  Arya-putra,  see  p.  196,  n.  4. 

*  'Furnished  with  a  lucky  talisman,'  'protected  by  an  auspicious 
amulet.' 

*  The  feminine  amhd  makes  its  vocative  amha,  see  Gram.  108.  d. 


Verse  185.     AuPAcdiHANDASiKA.     See  verses  77,  78,  184. 


299  "  ^niJT>s|::  n  ^<i<i 

^^c5T      II  ^TWJT1T»T  II 

^  '  By-the-kindness-of-fortune,  O  lovely-faced-one,  thou  standest  (once 
again)  before  me,  the  darkness  of  whose  delusion  is  dispelled  by  recollec- 
tion. At  the  end  of  the  eclipse,  RohinI  has  been  (again)  brought  to  a 
union  with  the  moon.'  Dishtyd  is  generally  an  exclamation  equivalent 
to  '  Hail !'  'good  luck  !'  corresponding  to  Shakespeare's  'Now  fair  befall 
thee  ! '  I  have  preferred  to  regard  it  here  as  an  adverbial  instr.  case,  '  by 
the  kindness  of  destiny,'  '  fortunately,'  '  happily.'  Upardga,  the  following 
is  the  Hindu  notion  of  eclipses  : — A  certain  demon,  which  had  the  tail  of 
a  dragon,  was  decapitated  by  Vishnu  at  the  churning  of  the  ocean ;  but, 
as  he  had  previously  tasted  of  the  Amrita  or  nectar  reproduced  at  that 
time,  he  was  thereby  rendered  immortal,  and  his  head  and  tail,  retaining 
their  separate  existence,  were  transferred  to  the  stellar  sphere.  The  head 
was  called  Rahu,  and  became  the  cause  of  eclipses,  by  endeavouring,  at 
various  times,  to  swallow  the  sun  and  moon.  RohinI,  as  to  the  love  of 
the  Moon  for  RohinI,  the  fourth  lunar  constellation,  see  p.  113.  n.  i. 

^  Lit.  '  having  tears  in  her  throat,'  i.  e.  '  having  her  voice  choked  with 

Verse  186.     Aeta  or  Gatha.     See  verse  2. 

WW—       u"  —  >-'|<w<w—    II |ww—    [w  —   w|—  ww|w 

WW—   I WW—   ||wwww[ I         w         I — 

Q  q  2 


^00  II  ^>T^^5[If^f!5'T  II  300 

tJin  I 

WTFS:  I 
'^^  I  "^   ^mfWi  ^f?   I 

f^TlU  ^^^:  ^TTTtft  ^  rr?;T  ^T^y^rf^Jr^l 

^  ^g  I  ^  1?^:  I         ^  ^w  I  ^  JTTH^'nftT  ^  I 

tears.'  Vdshpa,  not  the  tear  itself,  but  the  lachrymal  moisture  (see  p.  169, 
n.  2)  which  may  find  its  way  into  the  throat  and  impede  the  utterance. 

^  'Though  the  (utterance-of)  the  word  "victory"  be  obstructed  by  (thy) 
weeping,  victory -has-been-gained  by  me,  since  thy  unadorned  countenance, 
having-the-surface-  [skin]  -of-its-lips-pale-red,  has  been  seen  (by  me).' 
Jaya-iabda,  the  word  '  Victory  ! '  i.  e.  jayatu  or  vijayt  bhava  was  the 
regular  form  of  saluting  kings  (cf.  p.  65,  n.  2).  Asanskdram,  so  reads  the 
Taylor  MS.;  the  others  have  asanshdra-jf ,  which  violates  the  usual  csesura. 
If  the  latter  be  retained,  translate  '  the  skin  of  whose  lips  is  pale  red  from 
the  absence  of  colouring  or  paint.'  There  is  no  doubt  that  unpainted  lips 
were  a  sign  of  mourning,  but  this  is  sufficiently  implied  in  pdtaloshtha, 
and  it  is  a  question  whether  sanskdra  can  ever  mean  '  paint.'  Some  of 
the  Beng.,  and  amongst  them  the  old  MS.  (Bodleian,  233),  supported  by 
S'.  and  C,  read  a-sanskdrdl  loldlakam  idam  mukham,  '  this  countenance, 
having  its  curls  hanging  loosely  from  want  of  dressing.'  Oshtha-puta, 
'  the  covering  of  the  lip  ; '  so  akshi-jputa,  '  the  skin  covering  the  eye,'  '  the 
eye-lid.'  The  student  is  reminded  that  in  a  compound,  oshtJia  optionally 
causes  the  elision  of  a  preceding  a  (Gram.  38.  k).  The  Mackenzie  MS.  has 
pdtaloshtham  mukham  priye. 

^  S'an-kara  quotes  the  following  from  Bharata  :  Kdkubhih  pranipdtaU 
ca  bhdgya-nindddibhis  tathd,  evam  krite  ca  narlndm  purusho  'ti-priyo 
bhavet.  

Verse  187.     Sloka  or  Anushtubh.    See  verses  5,6,  11,  12,  26,  47,  50,  51,  &c.,  179. 


30I     .  n  ^?R>s|::  11  ^o«i 

^  '  0  fair  one  !  let  the  unpleasant-feeling  [unpleasantness]  of  (my)  repu- 
diation (of  thee)  depart  from  tliy  heart.  Somehow -or-other  at  that  time 
the  infatuation  of  my  mind  was  strong.  For  such,  for  the  most  part, 
is  the  behaviour  of  those  over-whom-(the  quality  of)-darkness-has-the- 
mastery,  on  happy-(auspicious)-occasions.  A  blind  man  shakes  off  even 
the  garland  thrown  on  his  head,  suspecting  it  to  be  [with  the  suspicion  of 
its  being]  a  snake,'  Vyaltham-=^a2yriyam,  K,  •,=vipriyam,  C.  Apaitu, 
some  of  the  Beng.  MSS.  have  npaitu,  which  is  unintelligible.  Kimapi, 
i.  e.  anirvacaniya-rupam  yathd  sydt,  '  in  a  manner  not  to  be  explained,'  S^, 
Tadd=^pratycideia-kdle,  '  at  the  time  of  repudiation.'  Prabala-taniasdni, 
i.  e.  prahdlam  ajndnam  yesham  te  tathoTctdh,  K.  According  to  the  Hindu 
philosophy  there  were  three  qualities  or  properties  incident  to  the  state  of 
humanity,  viz.  i.  Sattva,  'excellence'  or  'goodness'  [quiescence],  whence 
proceed  truth,  knowledge,  purity,  &c.  2.  Rajas,  'passion'  or  'foulness' 
[activity],  which  produces  lust,  pride,  falsehood,  &c.,  and  is  the  cause  of 
pain.  3.  Tamas,  'darkness'  [inertia],  whence  proceed  ignorance,  in- 
fatuation, delusion,  mental  blindness,  &c.  Suh7ieslm-=sat-Jcarmas^i,  'in 
auspicious  matters/  S'.  Vrittayah-=vyavahdrdh,  S'.  Dhunoti^nirasyati, 
K.     Srajam,  see  p.  272,  n.  i. 

^  '  Assuredly  my  (evil  deeds),  committed  in  a  former  (birth),  opposed 
to  virtuous  conduct,  were  in  those  days  drawing  towards  (their  appointed 
evil)  issue,  (seeing)  that  my  husband,  although  of-a-compassionate-nature, 
became  unfeeling  towards  me.'     Purd-kritam,  i.  e.  janmd.ntara-Jcarma,  S'. 


Verse  188.     HarinI  (a  variety  of  Atyashti).     See  verses  66,  99. 


^o:^  II  ^f»T^T7r^f  ^fTc^JT  II  302 

II  ^fw  TT5rtw»^H?ffr  II 

^tTc?T      II  iflH«j5|[t  "^f T  II 

"  ^^^^  I  ^^  rf  ^c5ft^^  I 


TRT  I 


(see  p.  185,  n.  3  at  the  end).  Farindma-mukham  [parinatdbhimukham, 
K.],  'about  to  issue  in  their  appointed  fruit,  in  their  matured  result/ 
'  ripe  for  an  evil  result/  Parindma  is  '  the  last  stage  of  anything,'  '  the 
stage  of  maturity,'  '  the  final  result : '  mukha,  like  unmuklia  (lit.  '  looking 
towards'),  has  here  the  sense  of 'tending  towards,'  'being  about,'  'being 
on  the  point.' 

^  Cf.  p.  272,  1.  8;  and  uddharen  no  hridaya-Salyajyi,  Yikram.,  Act  I. 

"^  '  0  graceful  lady  !  I  should  in  a  manner  be  freed  from  (my)  remorse 
by  wiping  off  that  moisture  now  clinging  to  thy  slightly  curved  eye-lashes, 
which  formerly,  (in  the  form  of)  a  tear-drop  corroding  thy  lip,  was  un- 
noticed [ovei'looked]  by  me  through  mental-delusion.'  Purvam,  i.  e.  pra- 
tyddeSa-veldydm.  Paribddhaindnah:=2ndayan,  S'.  A-kutila,  cf.  d-tdmra, 
p.  228,  1.  3,  and  p.  298,  n.  i.  Vigatdnuiayo-=apagata-'paicd,ttd'pah.  For 
vdshpam  some  of  the  Beng.  have  kdnte,  unsupported  by  any  of  the  Deva-n. 
MSS.  The  repetition  of  vdshpa  seems  at  first  unnecessary,  but  not  if  it 
be  borne  in  mind  that  vdshpa  is  properly  '  the  moisture  in  the  eye,'  and 
vdshpa-vindu, '  the  tear-drop  when  it  has  left  the  eye'  (see  p.  169,  n.  i  in 
the  middle). 

Verse  189.  Vasanta-tilaka  (a  variety  of  Sakvabi).  See  verses  8,  27, 31,  43,  46, 64, 
74, 80,  82,  83,  91, 93, 94, 95, 100, 104, 105, 108, 123, 124, 144, 148, 152, 1 57, 168, 1 70, 181 . 


303  »  ^fTjm^si;:  n  ^&^ 

II  tttt:  TTf^^iT  mtrfcj:  ii 

a  f^^q  ^(TfRTT  I  T|^T%g^  HtqiTTTf^^  ^>T»n^'^^  I  ^  ^TTW 

^  A  noun  formed  from  the  causal  verb  explained  at  p.  297,  n.  i. 

2  '  Therefore  let  the  creeper  i-eceive  again  (its)  flower,  as  a  pledge  [mark, 
token]  of  its  inseparable-union  with  the  (spring)  season,'  i.  e.  receive  thou 
back  this  ring,  as  the  beautiful  twining  plant  receives  again  its  blossom, 
in  token  of  its  reunion  with  the  spring.  Tena  hi,  with  the  sense  of 
'therefore,'  occurs  very  frequently  in  dramatic  composition  (cf.  p.  81,  1.  2, 
p.  83,  1.  4,  and  p.  85,  1.  5).  Ritu,  see  p.  228,  n.  i  at  the  end.  Samavdya, 
'  inseparable  or  intimate  connexion.'  The  Bengali  MSS.  have  ritu- 
samdgamdiansi  (the  Bengali  recension,  ritu-sanidgama-cihnam),  and  S'. 
ritu-san-garaa-sucakam. 

^  Dishtyd,  see  p.  299,  n.  i.    As  to  fihtra-muTilia,  &c.,  see  p.  223,  n.  i. 

*  Akhandala  is  one  of  a  class  of  epithets  (such  as  puran-dara,  hala-hhid, 
giri-hMdy  &c.)  applied  to  Indra,  as  breaking  cities,  mountains,  &c.,  into 
fragments  with  his  thunderbolt  (see  p.  86,  n.  2). 


^og  It  '3rw^^5rf^c9*T  II  304 

'infN:    II  n5TR*f^<5^^  II 

^  '  Allows  thee  a  sight  (of  him),'  i.  e. '  graciously  permits  thee  to  be  pre- 
sented to  him/  *  vouchsafes  thee  an  audience.' 

*  'But  on  joyful  [festive]  occasions  the  (usual)  practice  must  be  ob- 
served.'    The  Mackenzie  MS.  has  gantavyam  for  dcaritavyam. 

^  *0  DakshSyinl  [i.e.  Aditi,  see  p.  284,  n.  3],  this  is  he  that  marches 
foremost  at  the  head  of  thy  son's  [Indra's]  battles,  the  so-called  Dush- 
yanta,  the  lord  [protector]  of  the  earth,  through  whose  bow  that  edged 
thunder-bolt  of  Indra,  having  rested  from  its  work,  has  become  (a  mere) 
ornament.'  Bana-iirasi,  cf.  p.  268,  1.  12,  and  p.  87,  n.  i.  Kotimat= 
sagram=-tikshnam.  KulUam=vajram.  Maghonah,  gen.  of  Maghavan, 
a  name  of  Indra,  see  declension  in  Gram.  155.  c. 


Verse  190.  Vasanta-tilaka  (a  variety  of  Sakvaei).   See  verses  8,  27,  31, 43, 46, 64, 
74,80,82,83,91,93,94,95,100,104,105,108,123,124,144,148,152,157,168,170,181,189, 


305  » ^Twjftsij:  II  ^oM 

xjm  I 

^  '  His  dignity  may  be  inferred  from  his  form,'  lit.  '  his  form  has  its 
dignity  inferrible.' 

^  '  With  an  eye  that  betrays  [betokens]  affection  for  (thee  as  for)  a  son.' 
PiSuna,  cf.  p.  277,  1.  8. 

^  '  This  is  that  pair  [Aditi  and  Kasyapa],  the  offspring  of  Daksha  and 
Marici,  one  remove  from  the  Creator  [Brahma],  which  (said  pair)  sages 
call  the  cause  [origin,  author,  maker]  of  the  solar-light  subsisting  in  twelve 
forms  [having  a  twelve-fold  subsistence],  which  (pair)  begot  the  ruler  of 
the  three  worlds,  the  lord  of  the  (gods  who  are  the)  sharers  of  (every) 
sacrifice,  (and)  in  which  (pair)  Narayana  (or  Vishnu),  he  (who  was)  even 
superior  to  the  Self-existent  [Brahma],  chose  [made]  the  site  for  (his) 
birth.'  Dvcidaia-dhd,  there  are  twelve  Adityas  or  forms  of  the  Sun,  which 
represent  him  in  the  several  months,  or,  as  some  say,  attend  upon  his  car 
(see  p.  279,  n.  3).  They  are  the  children  of  Aditi  and  Kasyapa,  and  the 
gods  Vishnu  and  Indra  are  reckoned  among  them.  The  other  ten,  ac- 
cording to  the  Vishnu-p.  (p.  234),  are  Dhatri,  Aryaman,  Mitra,  Varuna, 
Vivasvat,  Pushan,  Parjanya,  Ansa,  Bhaga,  and  Tvashtri ;  but  the  names 
of  the  Adityas  vary  in  the  other  Puranas.  Tejasah,  i.  e.  surydtmahasya, 
'consisting  of  the  sun,'  K.;  =  siiryasya,  S'.;  =  ddityasya,  Chdzy,  Phu- 
vana-trayasya,  i.  e.  svarga-martya-pdtdlasya,  S'.  (see  p.  314,  n.  2).  Yajna- 
bhdgeivaram  may  simply  mean  '  the  lord  of  a  share  of  (every)  sacrifice ; ' 

Verse  191.    SardCla-vikridita.    See  verses  14,  30,  36,  39,  40,  63,  79,  85,  See,  176. 

R  r 


^o|{  II  ^Tft?^M^I^'Hc5H  11  306 

JITwfH:  I 

Tnn      II  uftlT^W  II 

m^'H:  I 


it  seems,  however,  likely  that  yajiia-bhdga  is  here  synouymous  with  kratu- 
hhuj,  '  a  god/  though  yajna-hhdj  would  be  the  more  usual  form.     Atma- 
hhuvah  [abl.  from  CUma-hhu^=:svayamhhuvah^=h'ahmanah,  K.   and  C. 
Parah  =  Sreshthah.     Furusha  =  Vishnu,   K. ;  =  Ndrdyana,  S'.  and  C. 
Bhavdya  =■  janmane,  K.;  =  avatdrdya,  S'.       Asjpadam  =  pratishthdm  =i 
sthitim,  K.  and  S^.    Ujpendrdvatdrasya  kdranam  uktam  bhavati,  K.     Dvan- 
dvam=mithunam^=stri-punsayor  yugalmn.     Srashtur=Brahmana7i,  K. 
and  S'.    Ilkdntaram  =  ekdntaritam,  &. ;  e/taA  purusho  antaram  vyavadhd- 
nam  yasya  tat  tathoktam.    Brahmano  Maricih,  Marlceh  Kaiyapah,  Brah- 
mano  DaksJiah,  Dakshdd  Aditir  iti  ekdntaram,  K.    Ekahpiwusho  antaram 
antardhdnam  yasya  tad  dvandvam,  Chdzy.     As  Kasyapa  and  Aditi  were 
the  grandchildren  of  Brahma,  they  were  only  removed  from  him  by  Marici 
and  Daksha,  their  parents  and  his  children  (see  p.  279,  n.  3).    Yishnu,  as 
Narayana,  or  the  Supreme  Spirit  (jmrusha),  moved  over  the  waters  before 
the  creation  of  the  world,  and  from  his  navel  came  the  lotus  from  which 
Brahma  sprang.     As  Vishnu,  or  the  Preserver,  he  became  incarnate  in 
various  forms,  and  chose  Kasyapa  and  Aditi,  from  whom  all  human  beings 
were  descended,  as  his  medium  of  incarnation  or  place  of  birth,  especially 
in  the  Avatara  in  which  he  was  called  '  Upendra '  (or  Indrdnuja,  Indra- 
varaja),  '  Indra's  younger  brother'  (according  to  some  identified  with 
Krishna),  and  in  his  Vamana  or  Dwarf- Avatara  (see  p.  275,  n.  2).    Puru- 
sha  is  properly  '  that  which  sleeps  or  abides  in  the  body'  [puri  iete\.    The 
worshippers  of  Vishnu  identify  him  with  Narayana  and  with   Brahma, 
and  name  him  Maha-purusha,  Purushottama,  i.  e.  '  the  Supreme  Spirit,' 
thus  exalting  him  above  Brahma,  the  Creator,     Kalidasa  seems  by  this 
verse  to  include  himself  among  the  Vaishnavas. 

^  Ubhdhhydm  [dat.  dual],  i.e.  Aditi- Mdrlcdbhydm,  S'.  Vdsavdnu- 
yojyah=zIndrdjndkdri,  'Indra's  servant,'  S'.  The  Bengali  MSS.  have 
vdsava-niyojyo  (cf.  p.  273,  1.  3). 

^  A-pratiratha,  'an  invincible  hero;'  see  p.  177, 1.  6,  n.  i  in  the  middle. 


307  «  ^Tnfrs-ij:  ii  ^o« 

'  ^f^  I  Hf Tol  ^^T  ftff  I  '^^W  ^fl"^  ^'^SSM 
^W^^c^W^Wl  tt%  I  ^^f^^l  I 

*TTt^:     II  ^%^  ftrff^  II 
^^T  f^^  f^fy^fw  f^rT^  HI^^T'lfT^  II  ^^?  II 

^^T^W  •WTTf  c?^T^^>  H^  I  T^f^^HT  I 

^  '(Thy)  husband  (being)  like  Indra,  thy  son  resembling  Jayanta 
[Indra's  sou],  no  other  blessing  (would  be)  suitable  to  thee ;  mayst  thou 
be  like  Paulomi!'  (see  p.  272,  n.  i  at  the  end.)  As  to  Akhandala,  see 
p.  303,  n.  4. 

^  As  to  the  title  Prajapati,  see  p.  279,  n.  3. 

^  '  All  hail !  the  virtuous  S'akuntala,  (her)  noble  offspring,  your  High- 
ness (Dushyanta)  !  Piety  [faith],  Fortune  [wealth],  Action ;  this  trio  is 
here  combined.'  Sad,  i.  e.  uhhaya-kula-guna-sampannam.  Sixiddhd, 
being  feminine,  of  course  represents  S'akuntala ;  vittam,  being  neuter,  her 
offspring  (apatyain),  viz.  Sarva-damana  or  Bharata ;  and  vidhi,  being 
masculine,  Dushyanta.  Vidhi,  according  to  C,  is  veda-hodhitdcarana, 
'  putting  in  practice  the  precepts  of  the  Vedas ; '  it  may,  perhaps,  imjily 
power  as  exhibited  in  action.  Cf.  Raghu-v.  ii.  16,  hahhau  sd  tena  satdm 
materia  iraddheva  sdkshdd  vidhinopapannd,  '  she  (accompanied)  by  him, 
who  Avas  honoured  by  all  good  men,  appeared  [shone  forth]  like  Faith 
visibly  manifested,  accompanied  by  action  [works].' 


Verses  192, 193.    Sloka  or  Andshtobh.    See  verses  5,  6,  11,  12,  26,  47,  50,  &c.,  187. 

R  r  !? 


TT^T  I 

^  '  First  (came)  the  accomplishment  of  ray  desires ;  aftei-wards,  the 
sight  (of  thee).  Hence  thy  favour  (towards  me)  has  indeed  been  un- 
precedented.' S'.  explains  thus — S'akuntald-praimJcam  bhavad-darSanam 
hhavishyati  iti  evam  matnctbhipretayn  dsit,  tdvat  jJrabhdvdd  darSana-pur- 
vam  nirvyiidham.  Tathd  ca  naimittikdnantararn  niinittotpaftir  iti  anu- 
grahasydpurvatvam  iti  bhdvah,  '  my  desire  was  that  the  sight  of  thee 
might  lead  to  my  recovery  of  S'akuntala.  But  (my  meeting  her)  was 
arranged  through  (thy)  divine  power,  before  my  presentation  to  thee. 
Thus  after  the  effect  was  the  appearance  of  the  cause.  The  meaning  is, 
that  the  favour  (of  my  seeing  thee  and  receiving  thy  blessing)  did  not 
precede  (the  attainment  of  my  desire),  and  hence  that  the  favour  was 
unprecedented,  as  the  accomplishment  of  my  wishes  ought  naturally  to 
have  resulted  from  thy  blessing.'  There  seems  to  be  a  double  meaning 
in  apurvah. 

^  '  First  appears  the  blossom,  then  the  fruit ;  first  the  rising  of  clouds, 
afterwards  the  rain.  This  (is)  the  regular-course  of  cause  and  effect ;  but 
the  success-of-my-wishes  (came)  before  thy  favour.'  Nai7nittika,  '  what  is 
connected  with  the  nimitta  or  is  dependant  on  it,'  'the  effect.'  Puras=^ 
praihamataSyS'.  Sampadah  (nova.  Tp\.)  =  abhls7ita-siddhih,  &, ;  it  is  clearly 
meant  to  be  synonjrmous  with  abhipreta-siddhih  just  above. 

^  '  Thus  (it  is  that)  the  creators  of-all-beings  perform  favours.'  Vidhdtri 
must  here  be  equivalent  to  Prajapati  (see  p.  279,  n.  3). 

Verse  194.   VanIa-sthavila  (a  variety  of  Jagati).    See  verses  18,  22,  23,  &c.,  180. 


309  II  ^raiftsu:  II  ^oa. 

Tfn^  ^^f^rRTf?r^  ^f^^T^m  ^frf^fir^zniTr- 

■^mi  n^  %f?T  ^Tl^l^^ 

mm^^  ^  ^^^  f^%r^:  II  <=|Q.M  II 
xi^:  I  ^^m^  I 

^Tin  I 

^^fffftSfw  I 

*  Kasyacit  Tcalasya,  i.  e.  kasminicit  hale,  C 

'^  Called  Kasyapa  as  being  of  the  race  of  Kasyapa  (see  p.  22,  n.  3). 

^  'As  if  one  were  to  say,  "(that)  is  not  an  elephant,"  its  form  being 
before  one's  eyes,  and  doubt  were  to  arise  (in  one's  mind)  on  its  walking 
past,  but  conviction  were  to  take  place  after  seeing  its  footsteps ;  of  such 
a  kind  has  been  the  change  of  my  mind,'  i.  e.  my  mind  has  passed  through 
similar  ti'ansitions.  Thus,  as  K.  observes,  when  Dushyanta  first  saw 
S'akuntala,  he  repudiated  her  (see  p.  200,  1.  2,  and  p.  201,  1.  4)  ;  when  she 
passed  out  of  his  presence,  he  began  to  relent  and  doubt  (see  verse  131); 
and  when  he  saw  the  ring,  he  was  convinced  she  was  his  wife.  Neti,  see 
p.  140,  n.  2.  Samaksha-rupe,  i.e.  samaksha-vidyamdna-rupe,  C.  Paddni 
=zpada-cihndni,  C.  Vikdra=^svarupdnyathd-hhdva,  S'.  May  not  sam- 
iayah  apply  to  both  lines  ]  thus  :  '  As  if  there  were  a  doubt  that  that  is  not 
an  elephant,  while  he  is  marching  along,  his  form  obvious  to  the  eye.' 

*  The  Mackenzie  MS.  and  ray  own  have  aparddha;  the  othei'S,  apacdra. 
^  'After  [in  consequence  of]  her  descent  to  Apsaras-tirtha,'  see  p.  271, 

Verse  195.  Upajati  or  AkhyaNakI.  Seever3es4i,  107,  121,  126, 142, 156, &c.,  183. 


^«io  II  'iirH^M^l^fJc-JH  n  310 

^^^w  ^T^if^^  rTTT%^  ^iw^Tft^  nm 

T:T»n    II  ^fftrOT^nr  11 

n.  I,  and  p.  215,  1.  18.  According  to  &.,  Ajjsaras-tirtha^^sacl-tirtha  (see 
p.  205,  1.  12).     Menaka  was  S'akuntalas  mother  (see  p.  44,  1.  11). 

^  '  That  this  thy  poor  faithful  [lawful]  wife  was  repudiated  in  consequence 
of  the  curse  of  Durvasas,  and  on  no  other  account,  and  this  same  (curse)  has 
terminated  on  the  sight  of  the  ring.'  Durvasas,  see  p.  1 37,  n.  2.  Tapasvinl 
=:anulcampyd,  S'.  (cf.  p.  246,  1.  7)-    Saha-dharma-cdrini-=-pati-vratd,  S'. 

^  Vacanlydt,  i.e.  sddhvi-nirdkarana-rtqidpavdddt.  Vacami/am  =  vd- 
cyam,  p.  198,  1.  12. 

^  The  Colebrooke  and  Mackenzie  MSS.  and  my  own  have  sattam  or 
satam  {=Saptam),  supported  by  S'.  The  Taylor  has  saccam  {=.satyam), 
supported  by  K.  and  the  Bengali. 

*  Sunya-hridayayd,  cf.  p.  137,  1.  11,  with  n.  2. 

^  'Thou  hast  gained  thy  object.'  Caritd7'thd  =  lahdhdrthd  =  kritdrthd. 
The  Mackenzie  has  viditdrthd. 


»TT^:  I 

'  '  Thou  wast  repidsed  in  consequence  of  the  curse,  (thy)  husband  beiug 
harsh  [cruel]  through  the  obstruction  of  (his)  memory ;  (but  now)  indeed, 
on  (the  heart  of)  him  freed  from  darkness,  thy  iufluence-is-supreme. 
(Even  as)  an  image  has  no  effect  on  the  surface  of  a  mirror  whose  bright- 
ness is  tarnished  with  dirt,  but  on  a  clean-one  easily  makes  impression 
[gains  admission].'  Smriti-rodha,  the  Mackenzie  has  smrili-dosha.  Apeta- 
tamasi,  cf.  p.  301,  n.  i.  Prabhutd,  K.  refers  to  verse  73,  p.  124.  Chayd 
=prativimbam.  Miirchati-=vydpnoti,  K.  •,-=sp]mrati,  S'.  (see  p.  201,  n.  3), 
Malopahata-prasdde  =  maldpagata-prasannatve,  S'. ;  =  mdlinyena  nashtd 
prasannatd,  K.  Sulabhdvakdid=sukhena  lahhyah  prave^o  yasydh=prd- 
ptdvasthitih,  S'.  (cf.  p.  47, 1.  3).  S'.  observes  that  darpana-tale  answei's  to 
bhartari;  malopahata  to  smriti-rodha;  chdyd  to  prabhutd;  and,  we  may 
add,  iuddhe  to  apeta-tamasi. 

^  Atra,  &c.,  i.e.  asydm  Sakuntaldydm,  kuloddhdraJca-putrotpddakatvena, 
*  in  this  S'akuntala,  because  she  has  given  birth  to  a  son,  the  upholder  of 
my  family  1'  K. ;  cf.  p.  260,  1.  11,  and  p.  124,  1.  3. 

^  Tena  prakdreria  kidoddhdrakatvena  hhavishyantam,  K.  (jakravarti- 
nam-^sdrvabhaumam,  '  a  monarch  of  the  whole  earth,'  K.  (see  verse  12). 

*  '  Previously  (as)  an-invincible-warrior,  having  crossed  the  ocean  in  a 
chariot  whose  motion  is  not  (made)  unsteady  by  uneven-ground,  he  will 


Verse  196.  Vasanta-tilaka  (a  variety  of  Sakvari).   See  verses  8, 27,  31, 43, 46,64, 
74,80,82,83,91,93,94,95,100,104,105,108,123,124,144,148,152,157,168,170,181,189. 
"Verse  197.    SikharinI  (a  variety  of  Atyasuti).    See  verses  9,  24,  44,  62,  112,  141, 


^«i?  U  ^TfiT5rR5ll'iTc!J»T  II  312 

Tl^l  I 

^f^fir:  I 


subjugate  the  earth,  consisting  of  seven  islands.  Here,  from  his  forcible 
taming  of  the  animals,  he  (is  called)  Sarva-damana ;  but  (then)  he  will 
acquire  the  appellation  Bharata,  from  his  support  of  the  world.'  Rathena, 
see  p.  9,  1.  2.  An-utkhdta°  {nimnmmata-pradeiasydhhdvdd  anutkhd- 
tam,  K.),  so  reads  the  Mackenzie  MS.,  supported  by  K. ;  the  others,  an- 
udghdta;  cf.  p.  lo,  1.6,  with  n.  i.  Stimita=-anishkampa,  K.;=a2)rati- 
handhdrtha-durgaman€7ia,  S'.  '  By  this  epithet  it  is  indicated  that  the 
chariot  would  have  the  power  of  going  in  the  air'  {tena  viieshanena  ra- 
ihasya  dkdSagdmitvam  sucitam),  K.  Sapta-dvipdm,  according  to  the 
mythical  geography  of  the  Hindus,  the  earth  consisted  of  seven  islands,  or 
rather  insular  continents,  surrounded  by  seven  seas.  That  inhabited  by 
men  was  called  Jambu-dvlpa,  and  was  in  the  centre,  having  in  the  middle 
of  it  the  sacred  mountain  Meru  or  Sumeru,  inhabited  by  the  gods.  About 
Jambu  flowed  the  sea  of  salt-water  (lavana),  which  extends  to  the  second 
Dvlpa,  called  Plaksha,  which  is  in  its  turn  surrounded  by  a  sea  of  sugar- 
cane juice  (ikshu).  And  so  with  the  five  other  Dvlpas,  viz.  Salmali,  Kusa, 
Kraunca,  S'aka,  and  Pushkara,  which  are  severally  surrounded  by  the 
seas  of  wine  {surd),  clarified  butter  (sarpis),  curds  (dadhi),  milk  (dugdlia), 
and  fresh-water  (jaZa),  Vishnu-p.  p.  i66;  see  Indian  AVisdom,  p.  419. 
A-pratirat]ha-=a-tulyaratlia=^ma}idTatha,  S'.  (see  p.  177,  n.  i  in  the  middle). 
Iha  =  asmin  dirame,  K.  Sattvdndm  =  prdnindrn  sinhddlndm,  S'. ;  = 
darabha-sinhddmdm,  K.  Prasabha-damandt  =  baldtkdrena  mardandt. 
The  name  Bharata  is  derived  from  root  bhri,  '  to  bear,'  '  support.'  Many 
Indian  princes  were  so  named,  but  the  most  celebrated  was  this  son  of 
Dushyanta  and  Sakuntala,  who  so  extended  his  empire  that  fi'om  him  the 
whole  of  India  was  called  Bharata  or  Bharata-varsha ;  and  whose  de- 
scendants, the  sons  of  Dhrita-rashtra  and  Pandu,  by  their  quarrels,  formed 
the  subject  of  the  Maha-bharata  (see  p.  15,  n.  i). 

^  '  We  invoke  all  blessings  on  him  for  whom  the  prescribed-rites  were 
performed  by  your  Holiness,'  or  '  we  have  high  hopes  and  expectations  of 
him,'  &C.     As  to  krita-sanskdre,  see  p.  258,  n.  2,  and  p.  199,  n.  i. 


3T3  II  ^*its|T:  II  ^5,^ 

^TiTT  I 

mrt^:  I 

f^tli:       II  Tlf^^TI  H 

f^w.  I 
^^T^'^^'Rt  H^^T^  I    II  ^iT  f^-m^:  II 


^  '  Let  Kanva  also  be  made  acquainted  with  all  the  circumstances.'  S'. 
has  jiidta-vistarah;  the  Beng.  MSS.,  vijfidtdrthah. 

^  Here,  and  in  the  insertion  of  me  in  the  next  line,  I  have  followed  the 
Mackenzie  MS.  and  my  own,  as  I  have  often  done,  if  supported  by  K. 

^  '  Notwithstanding,  he  must  be  questioned  by  us  about  (this)  joyous- 
event.  Ho  !  there  !'  tS'ishydndm  inadhye  ko  atra  tishthati  iti  arthah, 
'  which  among  my  pupils  is  in  waiting  here  1  such  is  the  meaning  of  kah, 
&c.,'  S'.     Compare  p.  69,  1.  1 1 ;  p.  263,  1.  5. 

s  s 


^«|g  II  ^H^tni'^l^'HrtH  11  314 

mrh^:  1 

TT^  I 
XJ^f  I 

»nt^^:  I 

^TH  I  f^  ^  ij??:  ftl^gxT^tTfil  I 

^  Here  I  have  followed  the  Colebrooke  MS.  The  others  have  sdj^atya- 
ddra-sahitah ;  the  Bengali,  sdpatya-ddrah. 

^  '  May  Indra  be  bountiful  of  (his)  rain  towards  thy  subjects  !  Do  thou 
also,  abundantly-dispensing  [diffusing]  sacrifices,  gratify  [satisfy]  the  gods 
[inhabitants  of  heaven]  to  the  full.  Thus  pass  (both  of  you)  j^eriods  [re- 
volutions] of  hundreds  of  ages  with  reciprocal  friendly  acts,  laudable  on 
account  of  the  favours  (thus  conferred)  on  both  worlds  ;'  i.  e.  you  by  sacri- 
ficing, and  Indra  by  showers,  confer  benefits  on  the  inhabitants  of  Svarga 
and  the  earth  respectively.  The  two  worlds  ai'e  of  course  Heaven  and 
Earth,  not  including  the  third  world  Piitala  (see  p.  275,  n.  2).  Vidaujas 
or  Vidojas  is  one  of  Indra's  names,  see  p.  303,  n.  4.  Prdji/a-vrishti  = 
pracura-varshana.  Vitata-yajna=^vistrita-ydga,  K.  Svarginah  =  devdn, 
K.  Prlnaya  alam,=alam  bhdvaya,  K.;  =  atyarthena  santoshaya,  S'. 
Yuga-Sata-parivartdn=yugdndm  iatdni  tesham  iKirivartandyii. 

*  K.  has  ireyasi  and  interprets  it  by  dharme.  S'.  has  the  same  and 
explains  it  by  praiasta-kritye. 


Verse  198.   Malini  or  Manini  (a  variety  of  Ati-Sakvari).  See  verses  10,  &c.,  1 71 . 


315  11  ?Tw»T^s|::  II  ^<^^ 


^  '  Is  there  any  favour  still  greater  than  this  1  As  (however)  on  this 
occasion  his  Holiness  desires  to  confer  a  favour,  then  let  this  saying  of 
Bharata  be  (fulfilled).'  Atah  jmram,  i.  e.  adhiJcam.  Atra  praindrthe 
kdJcur  anusandheyd,  see  p.  264,  n.  2.  The  Bharata  here  intended  must 
not  be  confounded  with  the  young  prince.  He  was  a  holy  sage,  the 
director  or  manager  of  the  gods'  dramas,  and  inventor  of  theatrical  repre- 
sentations in  general.  He  wrote  a  work  containing  precepts  and  rules 
relating  to  every  branch  of  dramatic  writing,  which  appears  to  have  been 
lost,  but  is  constantly  quoted  by  the  commentators.  He  seems  to  have 
superintended  the  exhibition  of  the  drama  called  Lakshml-svayamvara 
(composed  by  Sai-asvati,  see  p.  28,  n.  i)  in  Indra's  heaven.  See  Vikram., 
Act  III,  and  middle  of  Act  II,  Munind  Bharatena  yah  prayogo  hha- 
vatisJiu  ashta-rasdirayo  nibaddhah,  &c.  It  was  not  unusual  to  close  the 
plays  by  quoting  one  of  Bharata's  verses  ;  compare  the  conclusion  of  the 
Ratuavall.  The  commentator  supposes  that  there  is  here  an  intentional 
ambiguity  as  to  whether  this  verse  is  spoken  in  the  name  of  the  young 
prince  or  of  the  sage. 

^  '  Let  the  king  exert  himself  for  the  welfare  of  his  subjects.  Let 
Sarasvati  be  honoured  among  (those  who  are)  mighty  in  the  scriptures 
[lovers  of  literature].  Moreover,  may  the  purple-god  [S'iva],  who-is-self- 
existent,  (and)  whose-Energy-is-everywhere-diffused,  put  an  end  to  my 
future  birth  [deliver  my  soul  from  passing  into  another  state  of  being].' 
P7'avartatdm=prayatatdm.  Sarasvati  [=:Bhdrati,  K.)  is  the  wife  of  the 
god  Brahma.  She  is  the  goddess  of  speech  and  eloquence,  patroness  of 
the  arts  and  sciences,  and  inventress  of  the  Sanskrit  language.  Sara- 
svati signifies  '  flowing,'  and  is  also  applied  to  a  river.  S'ruti-mahatdm,  &c., 
some  MSS.  have  Sruti-mahatl  mahlyasdm ;  K.  Sruta-mahatdm.  According 
to  the  latter,  huta=Sdstra,  mahatdni-=ireshthdndm.  I  see  no  reason  why 
maliatdm  should  not  be  the  gen.  pi.  of  the  pres.  part,  regularly  formed 
from  mah,  'to  honour.'  S'ruti-mahatdm  might  then  mean  'lovers  of 
literature.'  Mahlyatdm=ptijya(dm,  K.  Nlladohitdh,  'blue  and  red;' 
i.e.  according  to  K.,  vdma-hhdge  nllah,  dakshina-hhdge  lohitah,  'on  the 

s  s  2 


II  ^iT  f^^-giT^T:  ^'  II 

n  ^v[  OTTiT  n 


left  side  blue,  on  the  right  side  red.'  S'iva  is  usually  represented  as  borne 
on  a  bull,  his  colour,  as  well  as  that  of  the  animal  he  rides,  being  white, 
to  denote  the  purity  of  Justice  ever  which  he  presides.  In  his  destroying 
capacity,  he  is  chai'acterized  by  the  quality  tamas  (see  p.  301,  n.  i)  and 
named  E,udra,  Kala,  &c,,  when  his  colour  is  said  to  be  purple  or  black. 
'  In  the  beginning  of  the  Kalpa,  as  Brahma  purposed  to  create  a  sen,  a 
youth  of  purple  complexion  [blue  and  red,  nlla  lohita]  appeared,  crying 
and  running  about  [rt*,  dru,  whence  Rudra],'  Vishnu-p.  p.  58.  Some 
refer  this  name  to  the  colour  of  his  throat  (see  j).  257,  n.  2).  Parigata- 
iahtih;  pra/ptd  iaktih  Pdrvafl  yena  sa  tathoktah.  Hence,  Sakti  =  Pdrvatt, 
S'iva's  wife.  The  wives  of  the  deities  were  supposed  to  personify  their 
energy  or  active  power.  Atma-hhu,  although  properly  a  name  of  Brahma, 
is  applied  equally  to  Vishnu  and  S'iva  by  those  who  give  the  preference 
to  these  deities.  Exemption  from  fixrther  transmigration  and  absoq^tion 
into  the  divine  Soul  is  the  summum  honum  of  Hindu  philosophy  (cf. 
p.  184,  n.  3  at  the  end).  Kalidasa  indulges  the  religious  predilections  of 
his  fellow-townsmen  by  beginning  and  ending  the  play  with  a  prayer  to 
S'iva,  who  had  a  laige  temple  in  UjjayinI,  the  city  of  king  Vikramaditya, 
and  abode  of  the  poet.  Both  actors  and  spectators  would  probably  repeat 
the  prayer  after  the  speaker  and  appropriate  it  to  themselves. 


Verse  199.     Ed6ira  or  Prabhavati  (a  variety  of  AtijagatI),  containing  thirteen 
syllables  to  the  Pada  or  quarter-veise,  each  Pada  being  alike. 


\j  y^  ^  \j  \     —  \j  —  \^  — 


INDEX. 


In  the  following  Index  the  first  number  refers  to  the  page,  the  second  to  the  line.  When, 
however,  a  number  is  followed  by  one  of  the  letters  '^,  '',  ",  ^,  the  number  and  line  of  the  verses 
are  indicated. 

n.  after  a  number  =  note  ;  after  a  word  =  neuter;  ind.  =  indeclinable  participle. 

■^  denotes  that  the  word  or  part  of  the  word  under  reference  has  to  be  supplied. 

A  hyphen  before  a  word  denotes  that  the  word  occurs  at  the  end  of  a  compound. 

Prakrit  words  have  been  referred  to  under  their  Sanskrit  equivalents. 

Words  explained  in  the  notes  but  not  found  in  the  text  are  printed  in  Roman  type. 


a-  in  a-tas,  a-tra,  a-tha,  &c. 
a-,  before  consonants,  in  a-liath- 

ita,  &c.;  an-,  before  vowels, 

in  an-agha.,  &.c. 
ansa,  106'^;  °vivartin,  78". 
an^ii,     10^    {hivia°)  ;     116'' 

([lharma°). 
aniuka,  34^;   169''. 
ansa,  2,0'^;  175";  du.  63^'. 
a-kathita,  17,  14;   229,  li. 
a-l'd/ide,  46",  n. 
a-kdma,  adj.  23"*. 
a-hdrana,  222,  14;   247,  4- 
a-kdie,  260,  i,  2. 
a-krita,  51,9  {"satkdra) ;  35''. 
a-kaitava,  adj.  -208,  12. 
a-klishta,  120"  {°kdnti). 
-aksha  {(or  akahi),  78*^;  124*^. 
a-kshama,  adj.  112,  4;  a,  f.  8"^. 
a-kshayya,  adj.  47''. 
a-ksh.ara,n.^l,6;  78'';  144''; 

°artha,  184,  2. 
akshi,  n.  62,  2  ;  65,  7;  (at  end 

of  a  comp.  -dksha.) 
u-kharida,  adj.  44*=. 
a-grihlta,  230,  8  {°artha). 
agni,  10°;  28'',  &c.;  °^arana, 

148,  4;   189,  4. 
agra,22<),6;  190";  °tos,  adv. 

76,  6.  13;  212,  2  ;  °hhumi, 

263,    12;      °</ff^m,    190a; 

°hasta,  252,  10. 
o»/i«,  74"=;  i8i<';  66",  Sec. 
ankita,  14"^;  140,  9;  176,  7. 
ankura,  228,  i ;  135"  ;  230,  3. 
a?»^a,  21'^;   277,1;  °bhanga, 

62,  5. 
angand,  2  7<*  (Aamia"). 
aw^wZj  or  °i,  48, 1 ;  78";  143**. 
angul'iya,  53,  5;    %-a,  54,  5; 

233.  4- 
a-6nla,  adj.  175''. 
a-<'intaMhja,  243,  5. 
a-Hra,  6,  6  (°2"'a'T'''f*)  >   ^''' 


99^^ ;   cna,  262,  8  ;   °m,  adv. 

103,  2  ;  °67ias,  I7I*'. 
a-detana,  adj.  145". 
a-jayya,  adj.  162''. 
a-jasram,  adv.  58*. 
a-jndtvd,  ind.  107,  II. 
atari,  60,  2  ;   72,3. 
a-tata,  142^  {°prapdia). 
a-tanu,  no". 
a-i«s,  27,  2;  72,6;  I25«,  &c.; 

°param,  97^;  315,  2. 
afi-fcra»i2/a,ind. 250,8;  263,11. 
ati-krdmat,  195''. 
atithi,  17,  2  {°satkdra) ;  36,  2. 
ati-dura,  58,  6. 
ati-nishkaruna,  adj.  185*^. 
ati-parisphufa,  adj.  115"^. 
ati-pdta,  m.  16,  7,  8. 
ati-pinaddha,  23,  8. 
ati-mdtram,  adv.  29,  4;  30*. 
ati-mukta,  112,  12  i^latd). 
ati-ranhaf',  adj.  5^\ 
ati-rush,  adj.  124*1. 
ati-lola,  adj.  10". 
ati-lohita,  1 24C  (°afei^E). 
atl-vah,  cans.  238,  9. 
aH-4itMla,  257,  10. 
ati-^rama,ioS''{"apanayana). 
ati-san-dhd,  pass.  99,  1,  2. 
ati-sandhdna,  126*^  {para°). 
ati-sandhdya ,  ind.  211,  7. 
ati-sneha,  m.  176,  11. 
aiito,  part.  142'', 
«<i<?/a,  ind.  12,  2;  148"^;  274,  2. 
aty-antam,  adv.  27*=. 
aty-aya,  6^^  {tapa°). 
aty-artham,  adv.  175''. 
aty-dhita,  35,  6. 
a-<?'a,  adv.  91,  4;  311,  4,  &c. ; 

°hhavat,  194,11;  °bhavatt, 

52,  II,  &c. ;  °antare,  64'^. 
«-</;fl,   1,1;    196,   2 ;    81,   7 ; 

296,  5,  n. ;   ''/•Htt,  4(),  7,  n. ; 

90,  II;  188,9;  °f«.30.  5in- 


arfas,  pron.  9, 8 ;  8<i ;  48* ;  1 75'*, 

&c. 
A-diti,  f.  279,  n.  3  ;   28 2,  4. 
a-drishla,  263,  11  (°rM2'«). 
adhhuta,  n.  215,  8. 
ac^I/a,   4>    2  ;     147,  11,    &c.  ; 

°prabhriti,  165,  7 ;  °ap?,  30''. 
a-dkanyatd,  61,  6. 
adhara,  m.  21*:    24'=;    77'=; 

286,  14;    °uttara,   210,  7; 

°oslitha,  78a. 
a-dharma,  213,  7,  8  {°bhlru). 
adhas,  adv.  104,  2;   with  gen. 

14*  ;  °mukha,  47,  i. 
adhika,  20<'  {°mannjna) ;  30'' 

(  />?'a  mdmf) ;  °taram,  282,7. 
adhi-kdra,  40,  8  {dharma^); 

189,  7. 
adhi-kri,  pass.  8,  1. 
adhi-kritya,  ind.  6,  4,  n. ;   6, 

6 ;  77,  3- 
adhi-kship,  210,  4,  5. 
adhi-kshipta,  201,  8. 
adhi-gata,  42"^. 
adhi-gamya,  ind.  189,  8. 
adhi-jya,6'<-;  37a;  49^;  164^ 
adhi-rudha,  271,  2  {ratha°). 
adhi-rohat,  274,  9. 
adhi-rohin,  203,  3  (tZSra'^). 
adhi-^aynna,  part.  105,  i. 
«f7Aj,  pass.  I26<^. 
adlumd,  adv.  167''. 
adhy-dkrdnta,  48"'. 
adhy-ds,  236,  8.  1 1. 
an-agha,    adj.    44*^;     167,    3 

("prasawt). 
An-anga,  58'';  60''. 
an-atikrama)iiya,6S,'j ;  280,2. 
an-atikruddha,  adj.  313,  8. 
an-atipdtya,  187,  i. 
ayi-atilidita,  66*^,  n. 
an-anurupa,  24,  10. 
an-antaram,  adv.  194'';  5,8, 
an-anyaparayana,  adj.  72*. 


3i8 


INDEX. 


an-anyamanasa,  adj.  Si*. 
an-apafya,  258,  13  ;  °td,  258, 

14;  286,  10. 
an-ahhijna,zii].20'j,ii ;  248,7. 
an-ahhyantara,  adj.  107,  8. 
an-dbhyarthaniya,  77,  6. 
an-artha,  m.  237,  5. 
an-avagata,  254,  8  {°artha). 
an-avarata,  ^S<^. 
an-avalepa,  248,  2. 
an-avdpta,  76,  10. 
An-asuyd,  22,  3.  7,  &c. 
an-dgas,  ii^'. 
an-dghrdta,  44*. 
an-dtmajAa,  230,  5. 
an-dmaya,  198,  2  i^praina). 
an-dydsa,  adj.  69,  2. 
an-drambha,  m.  107,  12. 
an-drya,  144,  3;  208,  8. 
an-dviddha,  44*^. 
an-dsvddita,  44*^  (°rosa). 
a-nimitta,  181*  {°hdsa). 
a-niyata,  60,  3  {°velam,  adv.) 
a-niyantrana,   48,   6    (°amM- 

«/05fa). 
a-nirvarnaniya,  196,  9. 
anila,  i'j6'^. 

a-ni^am,  adv.  57"^ ;  70'^. 
an-i^a,  67,  7. 
anu-kamp,  pass.  247,  4. 
anu-Tcampanlya,  iii,  3. 
anu-kampd,  133''  {°inridu). 
anu-hampita,  299,  4,  5. 
anu-kampin,  adj.  54, 7 ;  207, 1 . 
anu-kdrin,  50'^  ;  238,  6 ;  21*. 
anu-kula,  41";  88,  18;  91'*. 
anu-krita,  208,  10. 
an-ukta,  122,  2. 
anu-krama,  218,  10. 
anu-kro^a,ioo,  1;  i39,8(sa°). 
anu-gantavya,  169,  4. 
anu-gam,  180,  5;  214,  16. 
anu-grihita,SS,  16;  224, 4, &c. 
anu-grah,  121,  2. 
anu-graha,  42,  7  ;    197,  16 ; 

308,  3 ;  198'!. 
anu-dintya,  ind.  43<i. 
an-u66alat,  29'^. 
anu-ja,  93,  7  (rdjan°). 
anu-jnd,  67,  5,  6;  89«'. 
anu-jiidta,  102,   6;    163,    5; 

198,  8. 
anu-tdpa,  122,  2. 
anu-tish(hat,  291,  6. 
an-utkhdta,  197"- 
an-utsekin,  98". 
anu-divasam,  adv.  108,  6. 
an-uddhata,  114". 
anu-dhdvana,  60,  4. 
anu-naya,  139,  7. 
anu-patat,  7"^;   10,  4. 
anu-padam,  adv.  89,  7. 
an-upapanna,  240,1 1 ;  309,10. 


an-upahhukta,  156,  12. 
an-upayukta,  271,  5. 
anurjvati-shthd,  212,  5. 
arm-praveda,  247, 10  (bhdva'). 
anu-hadhyamdna,  285,  8,  9. 
anu-handha,  95'';   285,  n.  5. 
anu-bodhita,  8,  3. 
anu-bharat,  153*. 
anu-bhavitavya,  156,  3. 
anu-bhdva,  305,  2. 
anu-bhdvin,  254,  8,  9. 
anu-bhu,io^'';  253,3;  262,5. 
mm-mata,  111,2;  90"^ ;  neut. 

135.  6. 
anu-man,  caus.  128,  2. 
ann-manyamdna,  I2i». 
anu-mdna,  208,  8  {hridaya"). 
anumanalan-kara,  19,  n.  I. 
anu-ydf.rika,  58,  5  ;  93,  9,  10. 
anii-ydsyat,  29*. 
anu-yoga,  48,  6. 
ami-yojya,  306,  4  (vdsava°). 
anu-rakta,  151"-. 
anu-rdga,  68^;  121,  5,  &c. 
anu-rupa,  21,  6;  29,  9;  134, 

5,  &c. 
anu-lipta,  i'/V\ 
anu-lepana,  96,  2  (u^lra°). 
anii-vddya,  ind.  53,  6;  258,11. 
anu-viddha,  20*. 
anu-vrit,  71,  7;   113,  2. 
anu-Mya,i^g^;  24'j,4(°tapta); 

i89d. 
anu-sds,  214,  6. 
anu-Sdsanlya,  173,  2. 
anu-shthd,   3,    2,    3 ;    93,  i ; 

187,9. 
anu-sh{hdna,  1 78,  6  (tapas°). 
anu-shthita,  211, 13. 
anu-sdra,  61,  4,  5  ;  285,  8. 
anu-sdrin,  9,  2;  6''  (mrigaF). 
anu-sri,  34, 14;   168,  2. 
anu-smrita,  233,  5. 
aw?t-smr«7?/a,  ind.67, 10;  240, 

an-rina,  adj.  53,  5  ;  54,  6. 
anrita-maya,  207,  7. 
an-ekadas,  adv.  296,  11. 
anto,  2,1;  144'';  260,1;  17a 

{duddha°). 
antar  in  °karana,  2  2n' ;    2  76, 

2;  °pMra,  123,  2;  pi.  i37«; 

93,  14;  °dtman,  102'^ ;  276, 

2;    °iia,    23,   5;    129,   3; 

°f7ato,  166'';  °Ai7a,  140,  6; 

83'^ ;  °<a2W,  66"- ;  °tushdra, 

I20<^. 

antara,  182,  4;  10,  7  ;  284, 
5  ;  104^,  &c.  ;  e,  13,  5; 
c»a,  with  ace.  81,  7,  n. ; 
104,  5  (lUapa^). 

on^ara,  adv.  91,  6;  256,  9,  &c. 

aniariksha,  123'^  Cgamana). 


antika,  1 66"  {°stha) ;  cf.jana°. 
antya,  adj.  292,  14. 
andha,  iSS"* ;  °kdra,  262, 4,  5. 
anya,  6,  2  ;  164*^;  °tama,  153, 

2  ;  °tara,  124,  1 1 ;  °^a.s,  36^; 

°thd,l2'^\  119^;  III,  3,&c.; 

anyo-'nya,  121,  5;   198'^.' 
a-nydya,  294,  2. 
anv-aya,  m.  292,  13. 
anv-ds,  pass.  105,  i. 
anv-ita,  146''. 

amr-is^,  102,8;  124,9;  216,3, 
anv-esha,  24'^  (tattva^). 
anv-eahin,  57,2 (asiwaf?°) ;  2 84, 

5  {antar a°). 
ap,  pi.  160''. 
apa-hrishta,  1 1 2''. 
apa-glmat,  88<=. 
apa-darita,  1 1 1<=. 
apa-dita,  38*^. 

apatya,  n.  42"^;  °jrt/a,  123'^. 
a-patha,  112''. 

apa-des'a,  m.  83, 8. 10 ;  115,  2. 
apa-Jiayana,ioS''(atigrama'^). 
apa-nl,  75,  5  ;  i59<'. 
a-para,  430;  83,  10;  228,  i. 
apa-rakta,  138*"  {°adhara). 
a-pardjitd,  295,  14. 
apa-rdddha,  137,  11 ;  309,  2. 
apa-rddh,  caus.  126,  2. 
apa-rddha,  m.  139,  14. 
a-parikshata,  77". 
a-paridaya,  207,  2. 
a-paridita,  292,  7. 
a-pariddhinna,  260,  15. 
a-pariddheda,  iii^  {°dkula). 
a-paritosha,  271,  7. 
a-parinirvdna,  126,  4. 
apa-vddin,  71.  4- 
apa-vdrya,  ind.  88, 1 7 ;  203,  i , 
a-padyat,  1 70,  9. 
a/ja-sWto,  92'';  248,12. 
apa-hdya,  ind.  148". 
apa-hdra,  40,  6,  n. 
apd-kri,  162*1. 

apdnga,  24"^ ;  66'' ;   206,  1 3. 
op/,  21-;  91,3;  35,9;  89,  II, 

&c. ;  °<fa,  16,  8;   19,  i,  &c. ; 

°ndma,  30,  i,  n. ;  30,  5,  n. 
a-pita,  89*. 

a-purva,  8,  i ;  255,  5 ;  308,  2. 
a^je,  i88"'. 

apeksh,  90,  6 ;  257,  9. 
apekshd  in  edhdpeksha,  1 79''- 
apcA:s/«ia,  1 1 8a ;  258,7. 
apeta,  196^  {°ta7nas). 
apoh,  53^ 
a-pragalbha,  82,  2, 
a-pratipadyamdna,  1 24'*. 
a-pratibuddha,  229,  13. 
a-p>'aiiVa^Aa,  lOo'';  306,8, 
a-pratiloma,  292,  7. 
a,-pratihata,  209,  12. 


INDEX. 


319 


a-pratyaya,  adj.  2''. 
a-pramatta,  221, 10. 
a-pramdiia,  adj.  126''. 
a-priya,  137,  10;  i\i)^ {tad°). 
apsaras,  f.  44, 1 2  ;  46,  5,  &c. ; 

°tirtha,  131*^;   226,  4. 
abald-jana,  m.  83*^. 
a-bdndhavakrita,  97*^. 
a-bdlasativa,  adj.  285,  9. 
a-bodhapiirvam,  adv.  104''. 
a-hrahmanya,  263,  3,  n. 
a-bhaya,  5o'\ 
alhijana-vat,  99'*. 
abhi-jatam,  adv.  253,  7. 
abhi-jnd,  201,  11. 
iibhi-jiidta,  34,  II. 
ahhi-jiidna,   140,    4,    5,    &c. ; 

°Sahimtala,  n.  1 ,  i ;  4,  3,  n. ; 

7,  8,  &c. 
abhi-tas,  149'' (with  ace.) ;  307, 

10. 
abhi-dhd,  34,  11, 12. 
abhi-nand,  72,  7 ;  84, 5 ;  11 2, 6. 
abhi-nandanhja,  195,  2. 
abhi-nandita,    76^;    147,   8; 

259.15- 
abhi-nandya,  ind.  214,  11. 
abhi-7iandyanidna,  152,  8. 
abJii-nayat,  134,  2. 
abhi-nava,  61^  ;    192,4;   19''. 
ahhi-niveia,  108,  2. 
abhi-nlya,  ind.  96,  3. 
a-bhinna,    ^%^  ;     °gati,   14*^  ; 

°sthiti,  1 1 2"'. 
abhi-prdya,  64,  i. 
abhi-preta,  251,  7;  308,  2. 
abhi-bhava,  41*^. 
abhi-bhu,  pass.  264,  2. 
abhi-bhuyamdna,    34,   4,   5  ; 

35.  7- 
abhi-mata,  f,']^ ;  224,11. 
abhi-mar^a,  i2i'\  (Jirita°). 
abhi-tnuMa,  2,2;  31'';  45a,&c. 
abhi-rdma,  7°- ;  78^. 
abJii-rupa,  350,11;  4,  2. 
abhi-lanfjli,  252,  12. 
abJii-ldsha,m.  78,5;  94,  3,&c. 
abhi-ldshm,  adj.  22^. 
abhi-vad,  caus.  88,  2  ;   197,  7- 
abhi-vrit,  21,  7;  32,  4;   23''. 
abki-ryaJcta,  202, 11. 
abhi-sheka,  156,  6;  176^ 
abJd-hita,  igoi^. 
abhlsu,  m.  'a  rein,'  10,  10. 
a-bhutcda-spar£a-td,  1 74^'. 
a-bhumi,  271,  ii;  285,  7. 
abhy-ulcta,  113". 
abhy-adhiJca,  135*'  {pandan°). 


abhy-antara. 


172 


205, 12: 


218,  6,  &c. 
abhy-arkavinibam,  adv.  1 75"*. 
abhy-arth,  146,  i,  2. 
abhy-arthand,  42,  7;   78,  6. 


abhy-arthita,  291,  6  {yathd°). 
abhy-as,  40^. 

abhy-dsa,  207,  2  ;   209,  10. 
abliy-uhshya,  ind.  130,  5. 
abhy-ut-tlid,  120,  6. 
abhy-udaya,  304,  8. 
abhy-unnata,  6i'^. 
dbhy-upa(jata,  211,  6. 
abhy-upapatti,i22, 10 ;  1 56, 2. 
abAra,  'a  cloud,'  65''  {°^ydma). 
a-mangala,  194,  8;  260,  4. 
amareivara,  272,  6. 
amdtya,  m.  236,10;   258,  6. 

14,  &c. 
a-mdnusha,  6'J,  4;  123". 
a-mrita,  282,  7  {°hrada). 
ambd,go,g;  92,5;  294,  6,  &c. 
ambu,  114**;  °rd^i,  56^. 
omMfls,  15*^;  3o<^;  122'',  &c. 
a-yathdrtJia,  adj.  55''. 
a(/i,  interj.  210,  4;   253,  2,  &c. 
aye,  interj.  21,4.  5  ;  84, 11, &c. 
ara,  171''  i^vivara). 
aranya,  n.  40,  9 ;  °o^'as,  86". 
aravinda,  60"  {°surabhi). 
aruna,  143^^;  32";  82"^;  168'^. 
aJ-A-a,  82'';  91*^;  99*^;  42''. 
argha  or argh7/a,i6,i;  138,4.  [ 
ardana,  229,  7.  9. 
arcanlya,  136,  2,  3. 
ardita,  196,  I4. 
artAa,  52'';  102"';  216,  2, &c.; 

arthe,92,'';  ^m,  96,  i ;  I05<i, 

&c. ;    °Jato,  258,  6;    °6an- 

(7Aa,  i69<=;    °i;o<,  197,  16; 

°sandaya,  258,  13,  14. 
arthin,  159"'  {^onita°). 
ardha,  ()°;  "J";  7^  &c, 
arpita,'jg^;  ioo<';  138'';  148''; 

ISO"  ;  °m<,  141"=. 
arvdk,  adv.  15"^  (with  loc.) 
r.  a?-A,  arhati,  71'';  93,  i,  &c. 
arAa,  adj.  137,  10  {pujd°). 
arkat,  1 1 7". 
a-laksldta,  g^". 
a-lakshya,  adj.  3S<=;   i8o<'. 
a-langhaniya,  8*^. 
«?am,  adv.  48,  6  ;  54,  2  ;   166, 

9 ;  °karana,  154, 12;  °kdra, 

24,  11;  °^Ti,  39,  5. 
alinda,  192,  5  {agni-^arana°) • 
a-luna,  44*. 
a^i^a,  135,  10;  233,  4. 
r.  av,  avati,  \^. 
ava-kd^a,  196'';  labdha°',4*j,^. 
ava-gata,  107, 14 ;  310,  1 ,  &c. 
aya-^a»i,  44,  4;  46,  5;  66,  2. 
ava-gddha,    279,  4;    282,   7, 

8;  6i'>'. 
avu-gdha,  s*  (salila°). 
ava-gunthuna,  201,10;  °i'0<, 

115"- 
a-i'a(^a»i«,  adj.  35, 10. 


ava-daya,  134,  2  {kusuma°), 
ava-dita,  59". 
ava!ansaya,  -yati,  4^. 
ava-tarana,  278,4;  309,  15, 
ava-tdra,  46,  2  (iY(santo°). 
ava-tdrya,  ind.  224,  4. 
ava-tlrna,  277.1;   I74'*- 
ava-tirya,  ind.  20,  3  ;   282, 11. 
ai;a-<r[,  19,  to;    20,  2  ;    112, 

II,  &c. 
ava-ddna,  165''. 
ava-dhdna,  182,  4. 
ava-dhi,  m.  245,  9. 
ava-dhlrana,  1 16,  9 ;  «,  f.  67''. 
ava-dhinta,!^^'^;  177''. 
ava-dhri,  caus.  i  74,  3. 
ava-nata,  147,  7;  265,  2. 
ava-mdnin,  117,  4;  260,  6. 
ava-1'uddha,  36*^. 
ava-ruh,  172*. 

avarodha-griha,  lo^^;  144^ 
arrt-?a7w6,  122,  II ;  212,11. 
ata-Iambana,  105*1  {°a7-tkam). 
ava-lamhita,  150,  8  {^dkhu°). 
ava-lambin,  192,  6  (rtws«°). 
ava-lambya,  ind.  62,  7. 
ava-lidlia,  7*^. 
ava-lepa,  248,  2. 
ava-lok,  53,  6. 
ava-lokayat,  58,  2. 
ava-lokya,  ind.  2,  2  ;  9,  3,  &c. 
ava-^ishfa,  142,  5. 
ava-^esha  in  sa°,  68, 11. 
ava-^eshita,  89,  14. 
ava^yam,  adv.  91,1;  1 1 1,  3. 
ava-sad,  caus.  108'^. 
ava-sara,  m.  34,  10;  77,  5. 
ava-sdna,  240,  2;  310,  3. 
ava-nta,  2,  3  ;  158,  2  (°ma«- 

dana). 
ava-seka,  248, 13. 
am-s<Ao,  107, 10;  186,3;  234> 

15,  &c. ;  °antara,  122,  9. 
ava-sthdna,  247,  10. 
ava-sthita,  214,  12. 
ara-hita,  10^'^;  119,4;  I97-3. 
ava-hina,  61,  4. 
ara/),  87^. 

a-vighna,  40,  8  {°kriyd). 
a-vijndta,  139,  13. 
a-iitatha,  108,  9. 
avidhd,  264,  8,  n. ;   266,  7. 
a-vinaya,  25'';  285,  7. 
a-vinita,  252,  16;  286,  5. 
a-viralam,  adv.  60''. 
a-vilambitam,    adv.    85,    5  ; 

113.  4-. 

a-vilatnbiu,  adj.  120,  5. 
a-vilambya,  ind.  295,  9. 
a-vUrdnta,  255,  7. 
a-viirdma,  adj.  187,  3. 
a-vishaya,  adj.  173,  5. 
arc,  165,  4;  84»';  113''. 


.^20 


INDEX. 


aveJish,  205,  10. 
avekshi-ta,  202,  5  (dharnui^) 
a-vyaktn,  181^. 
a-vyahhiddrin,  adj.  237,  5,  6. 
a-vyavasyat,  1 20^'. 
a-rydja,  i8"-  {°manohara). 
r.  f(^,  as'nati,  60,  4  (pass  ) 
a^ana,  80^  {2yUita°);  265,15 
a-^arana,  124, 11;  240,  15. 
a-^iky/nta,  123'',  126'^. 
a-^i^ira,  adj.  66*. 
a-^udi,  113"^. 

a-^unya,  adj.  75,  6;  236,  16. 
a-deshatas,  adv.  158'^. 
a-soka,  2S4,  4  {°v)iksha). 
a-^odanlya,  147,  10. 
a^r«,  65,  7;  66'';   I47^  &c. 
a-^ruta,  232,  i  {"picrra). 
a^va,  17,  10. 
ash', an,  i'^. 

T.  as,  nsti,  3,  2  ;  5",  &c. 
a-sam^ayam,a.Av.  22'^;  129,2. 
a-sanskdra,  adj.  187''. 
a-samstuta,  34"^. 
a-sakta,  46"*. 
«-sa(,  n.  1 11^;  201,  4. 
a-safya,  145,  7  [°sandha). 
a-sannivritti,  f.  142"^. 
a-sannihita,  136, 12. 
o-samhaddha,  51,  6,  n. 
a-savibhdrita,  57,  11,  u. 
a-savarna,  30,  5  {°kshefia). 
a-sddkudarsin,  adj.  22,  11. 
a-sdnnidhya,  n.  88,  12. 
Js«ro,  i6i»;   173'';  274,9. 
a-sulnbha,  243,  7  {°sthdna). 
asuyd,  225,  3  ;  cf.  sdsuyam. 
asta,  82"'  {°s'ikhara). 
astra,  n.  266,  11. 
asmad,  30,  i;   34,  7;   40,  8, 

&c.;  57,  2  {°anveshin);  93, 

14;  214,  8. 
a-svastha,  96,  4;  105,  11. 
r.  a/<,  i*^;  24,  5  ;  27,  4,  &c. 
-nAa  (for  ahan),  67,  5.  7,  8. 
o/iaw,  158a. 
a/ii,  IBS'!  C^ankd). 
alio,  interj.  36*1 ;  95,  4 ;  103,  5. 

o- in  a-<amra,  &c.,  134*;  i8i». 

i89<=. 
G,  prep,  with  abl.  2^;  27";  169, 

4;    I26'i. 

d-kampita,  176,  9. 
d-karn,  163,  3;  182,  8, 
d-karnya,  ind.  13,4;   185,  6. 
d-kdra,  41,  4;  291,  4. 
d-kdrita,  244,  11. 
dkd^a,  226,  2, &c.;  6,96,  2,&c, 
d-klrna,  112^  (jana°). 
d-kutUa,  189". 

d-kula,  67,  5  ;  99b ;  °i-kritya, 
ind.  65.  7;  °l-hhMa,  92,  2. 


u-hulita,  147,  8  (dhuma°). 
d-kriti,  20*^;  38,  10;   135,  2. 

d-hrish,  pass.  207,  7,  8. 

n-krishfa,  9,  8  ;  33*^. 

d-krishya,  ind.  58*=. 

d-krand,  34,  7. 

A-khandala,  303,  I4  ;   192*. 

a-Mya,  f.  294,  13;   197'i. 

dkhydyin,  24''. 

d-gata,  89,  7. 

d(jantuka,i^i,^;°td,2^2,  i,n. 

a-g-a??!,  2,3,4;  34;  3;  ^33. 4! 
249,  8. 

a-^ama,  221,  3;  223,4;  ii4''. 

a-(/a)«ana,  187,  2,  3;  222,1. 

d-gdmin,  adj.  90,  17. 

d-ghdta,  33a  {tlvra°). 

a-dukshita,  240,  3;   297,  ir. 

rt-c'ar,  25''. 

d-darita,  144,  4. 

d-darifavya,  304,  8. 

d-ddra,  62,  2  ;  158,  7;  105"^. 

d-cdhddin,  19^^  {parindha  ). 

d-jtva,  m.  219,  7;   223,  II. 

d-jnapta,  7,  8;   155,  4. 

d-jnapti,  90,  7  {°hara). 

d-jnd,  caus.  3,  ji ;   10,  12,  &c. 

a-j«a,88,6,&c.;  °fca?7, .^08,1 1. 

a^'ya,  is*"  {°dhuma). 

d-tanka,  m.  106,  8;  108,  5. 

d-tapa,^6,  4;  75'';  °/ra,  JOS'*. 

d-tdmra,  134*,  n. 

dtitheya,  adj.  16,  8. 

dtithya,  n.  36,  5. 

dtura,  adj.  170,  9. 

a«a,  I  lo^  {°danda) ;  °gandha, 
263,  9,  n.;  '^sastra,  269,1,0. 

-dtmaka  in  ddha°,  ^1^'. 

dtman,  2^;  17,  10;  atmand- 
tritiya,  13, 11 ;  krita,  209, 
1 2 ;  °gatam,  38,  4,  n. ;  °ga<2, 
293.  i;  °i«,  42-  10;  °tAM, 
I9i<^;  199*^. 

dtmiya,  77,  2. 

d-dadhdna,  80"=. 

d-dara,  m.  227,  4. 

a-cZa,  265,  8. 

«-daif/«,  ind.  95, 2 ;  I53,i3,&c. 

-rtcZ?',  44,  5 ;  207,  7  {evam°). 

Adityas  (twelve),  305,  n.  3. 

d-dis,  151,  7  ;  caus.  161,  4. 

d-dishfa,  142,  4;   227,  1. 

ac/?/a,  adj.  !»  ;  89<^. 

d-dhd,  4,  4. 

d-dhdra,  14"^  (toya^). 

d-dhi,  m.  gS^ ;  °Ae<M,  64''. 

dnana,  2,1'^ ;  63*;  68*. 

d-nanda,  158,  6  {°parivdhin). 

a-wz,  238,  11;   249,6;   I72<i. 

d-nita,  309,  I. 

r.  a/?,  dpnoti,  12^;    16,  2. 

dpagd,  172". 

d-pana,  225, 10  {Mundika°). 


d-panna,  72,2;  50'';   122,4; 

°sattva,  146,  3,  4;  199, 1. 
np<a,  126'i  (%!('). 
dbutta,  219,  2  ;  222,  4.  7,  &c. 
d-bharana,  20, 5 ;  79*^,  85^*,  &c. 
d-bhoga,  m.  17,  14,  n. 
«m,  interj.  100,  2. 
d-manfr,  128,  14;  165,  2,  &c. 
d-marda,  178'^. 
d-mrishta,  166*=. 
«mra,  230,  5  {lialikd). 
dyata,  57''  {°n(iyana). 
d-yaita,  97*^  {hhdgyay'). 
d-ydta,  40,  9;   232,  12. 
d-ydsa,  120,  8;   135,  11. 
d-ydsayitri,  109,  2. 

«?/"«,  9i>  i;  3°?'  8;  °?«a«,  9, 

4,  n.  ;   10,  6.  10  ;   281,  2. 
a-j'ai,  170,  9. 

amnyaka,  57,  5;  47^  &c. 

a-raM,  136,  5;  230,  6. 

d-rabhya,  ind.  106,  6. 

d-rambha,  2  2  7, 2  {nir-utsara°). 

drdt,  131*=. 

d-rddh,  7,  5,  6. 

d-rddhayitri,  125,  6. 

a-rMrf^a,i76, 13;  iii'^;  261,8. 

a-ropita,  122,  10;  263,  12. 

ft-ro^yj/a,  ind.  236, 12;  265,16 

d-rohana,  270,  9. 

a>to,  11^;  159^;  263,  5. 

ci/h',  122,  4  (haixi). 

drdra,  20,  6  {°piishfha). 

drya,i,  2  ;  5,  2;  2  2^&c.;  a.f. 
2,  3;  °A-a,  295,  i;  °jp«*''a> 
196,  II ;  °inidra,  7,  8,  n. 

d-laksh,  pass.  63"  ;   138<J. 

d-lakshya,  adj,  181",  11. 

d-lapat,  38,  10  sq. 

dlavdla,  22,  6  i^purana). 

d-ldpa,  m.  21,  4  ;  39,  4. 

d-likhita,  7,  4;  248,  14. 

dlikhitu-kdma,  250,  11,  12. 

d-Ung,  td^';   298,  7. 

d-lok,  pass.  279,  5. 

a-/oA-a,  9«' ;  33<i. 

d-varana,  75"  {dana°). 

d-vahat,  57*. 

d-vdpa,  265,  7  {hasta°). 

d-vdrya,  ind.  252,  10. 

a-firf,  caus.  313,  15. 

dvilaya,  -yati,  122". 

(im,  'evidently,'  in  °krita,  82, 
10;  821*;  85«;  °WiM,  1161". 

d-vrij,  caus.  30,  3. 

d-vritya,  ind.  129,  6  ;  209, 10. 

«-regfa,  125,6;  139,4;  295,6. 

d-oedya,  ind.  92,  6. 

d-dans,  177"*. 

d-^ank,  28*>;  242,  2. 

d-^ankamd7ia,  202,  12. 

d-^ankd,  107,  2  ;   15^. 

(i^a,  293,  6 ;  °bandha,  96''. 


I 


INDEX. 


321 


a-sas,  160,  I ;  312,  2. 
«^(s,  153,  8;   159,  6;  192I'. 
«vM,  71"  i^klanta). 
ds'darya,  278,  4;  215,  4,  &c. 
a-iramrt,  13,  3;    16,7;    48''; 

1 94, 1 1  (vurna°} ;  °pada,  1 6" ; 

"sad,  88,  8." 
a-^raya,  iSi*'  {cttt]ia°). 
a^rayin,  230,  11  {tad^). 
d-^ri,  170,  2. 

a-^*7'«^a,ind.  7,5;  21,10;  149,3. 
(i-dishya,  ind.  150,  l ;  174,  12. 
d-s'vas,  140,  8  ;   261,  3. 
d^vdain,  35"^  {dar^ana°). 
as,  interj.  137,  4;   252,  11. 
r.  as,  dste,  284,  4;   202,  8. 
d-sanga,  33''. 

d-sajyamdna,  79*^  {°Ikshana). 
dsana,  88,  1;   153,  i  i^stlia). 
d-sanna,  238,  8. 
dshia,  'j6,  3  {suhha°). 
d-stxiana,  105,  1. 
dspada,  191*=. 
d-sphalana,  38*. 
d-harana,  16,  6. 
ahavaniya,  149,  n. 
d-hdra.  Go,  4. 
d-hind,  60,  2. 
d-hiadat,  72,  3. 
d-hita,  37'';  840;  io6''. 
d-huti,  f.  147,  9. 
a-A/i,  1 5 5,  5. 

dAo,  2  7*1;  130"^;  °«mZ,  iii<^. 
d-hre,  pass.  69,  15. 

i-  in  i-tara,  i-tas,  &c. 

r.  i,  eii,  loi''. 

iksliti,  265,  2. 

htgad'i,  14'',  n. ;   81,  3  ;  94'^. 

i-tara, 16, 1  ,-130,12;  248,15. 

^-<as,  2,  3;  141",  &c. ;  Vtas — 

««os,  91,  3;  °gnta,  134,  11  ; 

°muMa,  222,  17,  &c. 
ifi,  10,  6  ;  60,  I ;  134,  5,  &c. 
iti-hdsa,  107,  9  {°nihandha). 
iftham,  207, 4 ;  209, 1 2  ;  °gata, 

146,  4;  °bhuta,  114,  9. 
jrfarra,  8,  3;  9,8;  10,4;  12a; 

20<^;  22,11. 12;  76,  2;  171a. 
i-ddnim,  7,  5  ;  9,  8,  &c. 
iddha,  i8o<'  (°ra^a). 
twfZtt,  55"*^;  85*  {°pdndu). 
indra,    107"^;     °/i-rt,    287,    5 

{mriga°)\  Indra,  284,  5. 
indhana,  163''  {(ulita°). 
iyat,  6t,  2  ;   134,6;   137.2. 
iVa,  adv.  7,  5;  G^*;  239, 17,  &c. 
r.  ish,  idchati,  44,  8  ;    88,  6 ; 

176,  2  ;   119^  (pass.) 
ishit,  39<^;  266,  12. 
is/i/a,  197,9;  ^S'^j  °ia««.64,i. 
•AsA ^ ?, 8 8 , 1  2 1, °vighna ) ;  1 34,  i o ; 

267,  10  (^paHu-mdram.) 


iha,  1 6'> ;  44^,  &c. ;  "stha,  88, 8. 

ikshana,  2'j'^ ;  72"=;  79*. 
ilisMta,  n.  45'^. 

FfZrtV  or  °a,  39"* ;  86^^ ;  90<i,  &c. 
tpsita,  m.  67*^. 
inVa,  26,  2  (yata"). 
7sa,  '  Siva,'  i^. 

F^rara,272,6;  i6S'>;  I9I^&c. 
!sA«<,  adv.  4"  ;   248,  14. 
r.  ih,  ihate,  122". 

ulcta,  121,6  {punar°) ;  203, 1 1 . 
ugra,  44,  11;  102,  9  {°dtapa). 
M(?ito,  38,  2;  201,  2;  137*^^,  &c. 
ud-daya,  43'';   139,  5. 
uddais,  a.dv.  1^1^ ;  °lula,  97*. 
ud-dhid,  ]62<'. 
ud-dkvasita,  n.  97,  2. 
ud-dlivdsa,  147^*  {vannkd°). 
UjjayinI,  316,  n. 
ujjhita,  42' ;  44,  4.  7. 
ujjhitm,  ind.  32,  3  ;  67.  4. 
M^a>,  36,  3;  57,  6;  loi'',  &c. 
ute,  123''  {kim°);  kim — uta, 

74'^<>;  105,  II,  12. 
ut-kaij/ha,  -kanthate,  178,  9. 
ut-hanthd,   86'';    150,   3.    5; 

70,  3  {djiidpauothantha). 
ut-hanlhita,  185,  7. 
ut-karsha,  39*^. 
ut-kirna,  217,  5. 
ut-kula,  adj.  128^. 
ut-kshipat,  172^, 
ut-kshipya,  ind.  131''. 
ut-kshepana,  30''  {ghata°). 
ui-kshepam,  ind.  1 3 1 ''  (6uAm°). 
ut-khdtin,  adj.  10,  6. 
ut-tam,  40,  4. 
ut-tara,  189,9;  210,  7  {adha- 

ra°);  211,  13. 
utl:ir'uja,  256,  14. 
ut-tdna,  204,  6  {°hridaya). 
ut-tlnia,  156,  6;   157,  3. 

«<-<//«,  57,  9;  47'^ 

ut-thana,  39"  {°yogya). 
ut-thdya, ind.  88,1;  107, 5,  &c. 
ut-thita,  142,  2  ;  85<^;   187,  2. 
ut-pakxhinan,  adj.  95". 
ut-pad,  caus.  79.  4;  88,  13. 
tdpala,  18*^  (?ii?a°). 
ut-preksha,  95,  n.  3. 
ut-pjhala,  137,  13. 
id-sarpin,  adj.  283,  8. 
ut-sava,  89<= ;   232,  9  ;  234,  4. 
iit-sah,  187,  3;  241,  II. 
ut-sdha,  71,4  ;  72,  2  ;   75,  2. 
iifsnka,  6']'' ;  124,8;  234,16. 
ut-srijya,  ind.  75"'  ;   267.  i. 
Mc?a7ia,  36,  3;  97,  3;  i67d,&c. 
ud-agra,  7**  {°pluta-tva). 
uda-dhi,  49"  {°s'ydma-8iman). 
2id-anta,  'news,'  226,  6. 

T  t 


ud-aya,  152,  7  {surya°) ;  82^^. 

udara,  39";  i9<i;  118, 10,  &c. 

MfZara,  adj.  205,  7;   279,  2. 

ud-dhrita,  47,  3,  4. 

i/fW,  26'' ;   194". 

ud-gata,  32,  3. 

ud-gama,  15''  {ajya-dhuma°). 

ud-galita,  92*. 

ud-ydra,  219,  4  (jdla°). 

ud-dii,  265, 15. 

ud-di^ya,  ind.  122,  9;   A'm°, 

192,  7- 
ud-dishta,  153,  i ;  214,  9. 
ud-desa,  103^^5;  237. 3!  244. 8. 
ud-dliata,  8"-'. 
ud-dhrita,  1 6'j^ ;  302,2. 
ud-bhinna,  248,  12. 
ud-bheda,  85*1  {kisalaya°). 
udbhrdnfaka,  263,  1,  n. 
ud-yamya,   ind.  13,   12  ;    16, 

I,  &c. 
ud-ydna,  17''  (^latd)  ;  227,  5. 
ud-vanta,  248,  11. 
ud-vikshya,  ind.  166''. 
ud-vega,  261,  2  {yiguna°). 
ud-rejita,  78,  4. 
un-nata,  95*  ;  247,  11. 
un-namita,  68« ;  78'*. 
un-nidra,  adj.  137''. 
un-majjat,  I'jz'^. 
un-matta,  22S,  8  ;  254,  3,  &c. 
un-mddayitri  or  °/.-a,  46,  2,  n. 
un-mulita,  174,  13. 
upa-kantha,  58'"  {^ravana°). 
upa-kdrin,  114^^  (para°). 
upa-krita,  165*. 
iipa-klrip,  caus.  1 38,  4. 
Hpa-gata,  26,  9 ;  207,  3,  &c. 
upa-gama,  14*. 

thpa-gamya,  ind.  87, 9  ;  188,  3. 
upa-ghdia,  65,  5  {gdira°). 
upa-dar,  97, 1. 
upa-ddra,  71''. 
upa-ddhandita,  207,  2. 
upa-jivin,  223,  3  {jdUv). 
upatyakd,  188,  4. 
upa-dishta,  173,  n.  3. 
upa-de^a,  m.  37'' ;   174,  2. 
upa-nata,  1 20" ;  1 30,  8  ;  202, 

5  {sukha°). 
upa-nipdtin,  237,  5. 
upa-iii,  256, 10;  258,  10. 
upa-mta,  40,  2. 
Mpa-wtya,ind.  20,  5  (with  gen.) 
upa-nyasta,  200,  2. 
upa-nyd>^a,  116,  6;  200,  4. 
upa-pad,  46,  9. 
upa-parma,  19,  7  ;    85,   12  ; 

I2  7^  &c. 
upablioga,  85'' ;  °kshama,  6, 

6;  29,  2,  n. 
upa-md,  208,  9  {kupopama). 
upa-mdlinit'irum,  adv.  16,  7. 


322 


INDEX. 


upa-yam,  198,  7. 
upa-yamya,  ind.  308,  11  sq. 
upa-rdga,  '  eclipse,'  186'*. 
M^ari,  prep.  61,  3;  42*';  171''. 
upa-rmldha,  95*  {°vrittl). 
upa-ruc1h,^'j,  2 ;  74, 5  ;  1 781 6. 
iqM-rodha,  I9,9;93,9;258,4. 
upala,  14''. 
upa-lalii<ha7ia,  142,  4. 
upa-lakshita,  48,  3. 
icpa-lahdha,  302,  ir. 
upa-labh,  32,  i ;  227,  6. 
upa-lahhya,  ind.  291,  6. 
upa-lamhha,  40,  9;    129,  2; 

302,  II. 
upa-ldlayat,  292,  8. 
upa-vana,  15"^  {°bhu) ;  83,  4. 
upa-rdea,  90,  18. 
upa-vU,  38,  3;  76,3;  121,3. 
upa-vi^ya,  ind.  37,  3  ;  153,  13- 
upa-viahta,  76,  8  ;  117,  7,  &c. 
upa-vij,  105,  4. 
upa-vijya,  ind.  105,  5. 
upa-refita,  271,  12. 
upa-samharat,  267,  7. 
upa-sarpiantya,  222,  9. 
upa-sritya,  ind.  35,  i ;   120,  I. 
upa-sfip,  70, 3 ;  90, 1 5 ;  1 5  2, 9. 
upa-sthdtavya,  4,  4. 
upa-sthita,  13,  6 ;  81'';  207,  i. 
upa-hata,  196''. 
upa-hdra,  239,  6. 
upa-hita,  19'' ;  141,  2. 
upa-hn,  36,  3  ;  84,  2  ;  88,  4. 
upd-gata,  261,  13. 
Mpad%a2/a,m.i88,il;i96, 14. 
upaya,  m.  113,  4;    140,  10; 

219,4. 
updyana,  154,  10  (  hasta). 
upd-labdha,  102,  i;   184,  6. 
upd-labh,  24,  2;   246,  II. 
upd-lambJiana,  184,  5. 
upd-vnt,  20,  6. 
upd-vritta,  142,  4. 
Mpe,  144*1. 
upeksh,  108,  6. 
upekshita,  i89»'. 
upeta,  12*'  {guna°). 
upetya,  ind.  28.  5  ;  37";  71,  i. 
upodha,  iii^  i^tapas) ;  174". 
t<pte,  260,  2;  1 56*1  ("vya). 
M6Aa,du.  34,6:41,4;  85,9,&c. 
wWtaya, 35^;  271,7;  i67'',&c. 
Mras,  n.  63*;  196,  10;  175"*. 
Mm,  f.  7"i ;  73^. 
ul-likhita,  138*1. 
us'lra,  62'* ;  96,  2. 
ushas,  f.  i8o"i  («at;a°). 
ushna,  adj.  56*1 ;  m.  n.  109<=. 

MrfAa,  233,  5;  309,  3  (°/;M)-m). 
MCM,  74<=  {karuhha°). 
urdhva,%^^{^karna). 


'  riksha,  72,  4  (jirna°). 
\fi6,  160,  I  (°dhandas). 
'ritu,   6,   4;     I34>';    303,    5; 

°utsava,  227,  I. 
r-iie,  with  abi.  102,  8;   ISS*". 
ritv-ij,  96,  I,  n. 
nsAi,  iS'';  94,  2;  192.  7;  283, 
n.  4,  &c.;  °kalpa,  85,  12. 

e,  52,  8;  76,  8;  156,  6,  &c. 
eZca,  30<i;  49'';  i3i<i,  &c. ;  °tos 

— °tas,  82a'';  °tZe^a,i2i,  2; 

°antara,  igi*!;  "^aAa,  67,  7, 

8;  °ei-a,  118'';  I44"'. 
ekdkin,  228,  6. 
etafi,  ^^■,  10,  7;  26,  2;   151a, 

&c. ;  °nimitla,  150,  9. 
etddrKa,  67,  4. 
e^wyai,  145,  9;  174,2;  281,2. 
ecZAa,  179*^  {°apeksha). 
edhita,  52*. 

em,  7,5;  13,1;  23,5.9;  81,2. 
em,  10,4;  17,  2;  65"-;  93^,  &c. 
evam,  30,  i ;  55,  2,  &c. ;  °vidha, 

log^;  °vritta,  260, 2 ;  °guno- 

peta,  12^;   °tarkin,  291,  5  ; 

°darHn,  180, 10;  °«rft,  207, 

7;  ° pray  a,  188^. 

aindra,  269,  i  {°roJha). 
Airavata,  267,  n.  i. 
aUvatya,  201,  6  {°matta). 

okas,S6'';  173,2;  i69<i((iiya°). 
oshadhi  or  °2,  82*  ;   295,  14. 
os/i^M,  78"^;  187''  {pdtala°). 

autsukya,ioS^;  Cj8,^{manda°) . 
aurasa,  adj.  286,  9. 
aurva,  m.  56''. 

A;a,  3,  2;   34,  7;   38,  5;  53a; 

62,2;  kasmdt,  145"!;  cf.Hm. 
kad-did,  239.  17. 
kaiiduka,  208,  9  (dharma°). 
kandukiri,  186,  i.  2 ;  193, 3,&c. 
^•a/((  or  °/i;a,  adj.  60,  3. 
kai/a,  6o'>'  {°vnhln). 
kaijtaka,  167I'. 
kantakita,  68''. 
katitha,  m,  86'' ;   136*=,  &c. 
kandita,  60,  5  i^smidhi). 
kanduyamdna,  1 49*1. 
Kama,  16,  6;  22,  11,  &c. 
ka-fama,  6,4;  7,  5  ;  39,  5,  n. 
ka-tara,  275,  i. 
toi,  231,8;  °cfjc?,  46'';  °paj/a, 

88,  13  (°m<ra). 
r. ia<A,  kathayati,  5,4;  1 7, 6 ; 

283,  11;  291,  4,  &c. 
katham,  10, 4 ;  40, 6,  &c. ;  °a^r, 

78<i;  97b;  °ij;a,  18,  2. 
kathayitavya,  233,  4. 


^a^M,  53a;  8 id;  293,  12.     1 
kathita,  105,  2  ;  °m<.  239,  15. 
kadamba,  251,  5;  °to,  40''. 
kadd,  1 28,  6 ;  °did,  93, 14,  &c. 
kanaka,  66^;  °rasa,  279,  4. 
Kandarpa,  102,  i;   238,  2. 
kanyakd,  21,5;  94,  3  ;  76*. 
kanya,2P,^;  102";  °jana,S2,2. 
kapi^a,  8g<1;   176''. 
kapota,  229,  14  (°hastaka). 
kapola,  6i<^ ;  68'';  147''. 
kamala,  103*^;  152*1. 
kamalini,  gi"-  {°hanta). 
kara,  m.  24*=;    145'';    ISC'*; 

°toZa,  85*^;  °ruha,  44»'. 
-/i;ar«  in  madhu°,  32,  4,  &c. 
karamya,  5,  8 ;  145,  5,  6,  &c, 
karandaka,  256,  4  ;  295,  4. 
karabha,  74*^  (°mc«). 
Karabhaka,  90,  7.  15.  16. 
kariuia,  212,  7  {°paridevin). 
karna,  8'';   24'';   30^^;    21,  3, 

&c. ;  °patha,  232,  11. 
kartavya,  125*. 
karman,i'j,e,;  95,5;  i68a,&c. 
i-aZa,  90« ;   182,  5  Cvisuddha). 
kalatra,  n.  196,  9  {para°). 
kalas'a,  30,  3. 

kalikd,  228,  8  ;  230,  6  ;   136''. 
kalusha,  86'' ;  141". 
/;aZ^a, 28o,5,&c.;  rMi°,85,i2; 

°vriksha,  176*;  °Z««rt,  169''. 
kalpand,  201,  4  (a-sa(°). 
kalpita,  220,  4. 
kalpishyamdna,  156*^. 
kalydna,  134,  5  {nimitta°). 
kavala,  92"-. 

Kasyapa,  22.  n.  3;  279,  n.  3. 
-kasha  in  kfdanf,  122''. 
kashdya,  60,  2. 
kashfa,  258, 14 ;  °tapas,  282, 2. 
kaku,  264,  n.  2. 
r.  kdnksh,  kdnkshati,  176*1. 
kdiidana,  138'';  1 76''  (°padma), 
kdlhinya,  6^'^  {°mukfa-stana). 
kdtara,  47,4;  °Za,  64*1 ;  °bhdva, 

130,  8;  °i-bhuta,  35,  7. 
kddamburi,  225, 10. 
kdnta,'j'j,2;  a,  f.  127a;  153b. 
Z;«)iZi;,  i2oa'  {a  klishta). 
kdma,6g^;  i45,6,&c.;°iH,adv. 

24,10;  31",  n.;  35";   112"; 

Kdma-deva, 100,  i ;  99, n.  i. 
kdmayamdna,  107,  9,  10, 
kdmin,  36*1 ;  "jana,  99,  2. 
A-aya,  7''  (^it)Ta");  8». 
-A'rtr«  in  baldf,  saf,  saha°. 
kdrana,  65,  7;  66,  7;  191'', 
kdrita,  145,  7. 

-kdrin,4^,  12  ;  187,  2;  153^, 
kdrmuka,  6"  {adhijya°). 
kdrya,  1 49^^ ;  3 1 o,  1 3 ;  16,7,  &c, 
A«/a,  i'';    28,  6;    156*1,  &c. ; 


I 


INDEX. 


°kufa,  257,  6;  Kala-nemi, 
268,  7;  °harana,  112,  4; 
"antara-lshama,  150,  9. 

Kdliddsa,  4,  2  ;   315,  n.  2. 

Kdsywpa,  22,  11,  12  ;  42,  9. 

l-dshtha,  62,  7;  238,  2.  3. 

A'/Hrt,  13''  {°anl;a). 

kitava,  212,  4. 

^;i'«i,  see  /.-a;  A-i'm — uta,  74"'*; 
ma'';  V',  188b;  °dl-h}jcu 
293,  7;  °rti,  71,  i;  182b; 
S<to,  123*';  °eram,  215,  10; 
°^t(,  47,  3,  &c.;  °nimiftam, 
26,  7;  °pu7'uvha,  279,  7. 

ft/j/rt^  13'';   142,  5;   244,  14. 

kirana,  38'^  (rai'i°) ;   168'i. 

M0,  adv.  18'';  sG"*;   I33i,&c. 

Tci^alaya  {  =  kisalaya),  59'^ 

kmdaya,  n.  /^^"- ;   US'";   la*". 

l-Mrisa,  81,  7;  223,  11. 

klrna,  7"  {°vartman). 

X7t/(7a,  adj.  124*=;   189'=. 

Icutumha,  100";  219,  4. 

kiujapa,  265,  15  {°akana). 

hi'tas,  S,  4;  i6»;  55,  3,  n. 

kiduhala,  8^,  IJ  ;   196,6. 

kntra,  112,11;   217,4,  &c. 

Icunda,  120". 

r.  i-wp,  cans.  269,  8. 

hupita,  230,  4. 

kuhja,  66,  4,  11.  {°llld). 

kumdra,8e„'j,8cc.;  °ka,S^,2. 

kmnuda,  n.  129". 

kumud-vati,  "jo^;  83'^. 

knmbhlla  or  °A'a,  217,  4. 

kuravalia,  n.  58,  i;   136*^. 

iwZa,  40'^ ;  98'^,  &c. ;  °pa^/, 
16, 1 2  ;  97,  2,  &c. ;  °pratish- 
Ihd,  ISC';  °vrata,  293,  14; 
°ankiira,  183a. 

kidisa,  icjo"^. 

hidyd,  15'''  {°cnnhhas). 

kuvalaya,  252,  9. 

A-Ms'ff,  57, 16;  95,  2;  94^ 

ku^ala,  198,  2  {svddhina°). 

kn^ulin,  197,  17. 

Imse-^aya,  91". 

liusuma,  4** ;  19'^ ;  °vdna,  55"^ ; 
°^ara-tva,^^'^ ;  °dyudha,  99, 

i-«</9a,  208,  9.  [i. 

kun'a,  251,  5  {lamha°). 

ku/an-kasha,  adj.  122''. 

r.  /rr;',  karofi,  &c. ;  14,  6,  &c. ; 
152''  (caus.);  pndam  kri, 
100"^  ;  manam  kri,  43^,  n.; 
hridaye  kri,  42,2,0.;  68,  4. 

Ar/to,  36,  5;  76,  2,  &c.  ;  °e, 
with  geu.  178,  9;  °OT,  with 
iiist.  30,  6 ;  105, 13 ;  °kdrya, 
201,  2;  °pranaya,  184,  4; 
^^anskdra,  312,  2  ;  °saft- 
dhdiia,C)^;  I  i'';°smi7o,  166''; 
°artha,  41,  9. 


-kritdka,  94"^,  &c.  (putra°). 

kritin,  24<i,  n. ;    183^. 

/n%a,n.5in;  93,1;  99'';  iio'l 

kritvd,  ind.  218,  4. 

kritsna,  adj.  49''. 

kri^a,  39*  (°it(iara) ;  114,  7. 

r.  A-mA,  karshati,  178''. 

kiish'a,  136"^  {ardha°). 

k lislina,' h\a.ck ;'  °mriga,i^C)^; 

°sarpa,i?>2^;  °sdra,6'^;  13.5. 
A'Wjo,  kul2Mte,  1 10^';   294,  15. 
klripta,  88'i  i^dhishnya). 
ketu,  34*'. 
Z.'efa?rt,  adj.  164*;  °/k,  adv.  22, 

8;  48^;   ic8,  6. 
A-e^a,  248,  II. 

kesara,  4'';  26,  2  ;   150,  9,  &c. 
ke^arini,  f.  286,  12. 
kaitara,  207,  11 ;  cf.  a°. 
kokila,  162,  I;   136". 
ko^ara,  14". 
kofi-mat,  19c''. 
A-opa,  m.  208,  12  ;  56* . 
komala,7i^;  77a;  145'^. 
koraka,  134''  ((fi(to°)  ;   136^ 
koldhala,  61,  r. 
kosha,  59"^  {handhana°). 
kaiduka,  146,  7  {prasthdna°). 
kautuhala,  n.  39,  3;  44,  7)  &c. 
kaullna,  232,  12. 
Kausika,  43,  2,  n. 
r.  krand,  krandati,  131^. 
krama,  m.  194". 
kriyd,!^'' ;  1 76''.  &c. ;  cf.  sa«°. 
r.  Av?^,  kridati,  289,  2. 
krldanaka,  287,  5;  295,  2. 
kiura,  adj.  141"^;   38*. 
krodha,  m.  39''. 
kraurya,  n.  299,  2. 
r.  klam,  kldmyati,  235,  7- 
klania,  74"-  {°vinodin). 
Mania,  102,  7;   79'';   192,  2; 

°tora,  63^. 
klinna,  171"^  (°newi). 
r.  A-^i.*',  klis'ndti,  IDS'". 
klishfa,()^''  {madana°)\  142''. 
kles'a-lei^a,  38^,11. ;  see  248,11.  2. 
Ara,  102,6  ;  160,6,  &c.; /iva — 

A-ya,  lo'^'^;  52";  VtV/,  I4^ 
kshana,  m.  8, 3 ;  69,9 ;  kskandi, 

278,  2;  °m,  adv.  9'!. 
kshuta,  46'^. 
kshati,  40*"  {mustd°). 
kshatra,  22*  i^parigralia). 
kshcqyd,  137^. 
kshama,6,6;  2(),2{upalihoga°) ; 

18'';  22";2S''(sj)ar^a°);i28<J. 
kshayin,  adj.  47*. 
kahaina,  63"  ;  1851"  (niyama°). 
r.  /r*7/?',  cans,  kishajmyat I,  igg*^- 
kaliiti,  184''  {°i-akshdrtham). 
r.  knhip,  kshipati,  230,  3. 
kshijjta,  i8S<i. 

T  t   2 


ksliina,  I38<i. 

kshira,  5g^' {°s7iigd/ia) ;  160''; 

°vHks7ia,  170,  2. 
kshetra,  30,  5,  n. ;  279,  8. 
kshetrin,  202,  12. 
kshepa  in  sa-drishti°. 
kshohha,  163''. 
kshauma, 85a ;  °yugala,iffi, 3. 

khanda-^as,  adv.  220,  4. 
kliarjura,  78,  4  {pinda°). 
kkahi,  4,  2;  8,3;  lo*"^;   123"*. 
khddikd,  69,  5  {modaka°). 
khdditavya,  247,  2. 
r.  A'AjcZ,  khidyate,  i09'\ 
khUi-hJiuta,  154*. 
khura,  ^2'^  {iuraga°). 
kheda,  189,  7;  253,  3. 

gagana,  170"*  {°pratishfha). 

Gangd,  246,  2  (°s?-oias), 

r/aja,  m.  33'!;  195a. 

r.  gfa??,  ganayati,  99**;   144''. 

^a7ia,  268,  7  {ddnara°). 

ganand,  25H,  6  {°bahula-fn). 

ganda,  150*';  61,  3. 

jrato,  17,   3;    93'^;    38,  n.  i; 

neut.  i7i<^;  bhartri°,  141,  3; 

madana°,  107,   8  ;   sakhi°, 

42,  5,  n. ;    cf.  dtma°,  sva°; 

°vat,  180,  4. 
graii,  14*^;  105'';  62,  2,  &c. 
gra^ra,  ind.  19,8;  29'^;  46^,  &c. 
gantavya,  93,  7. 
gandha,  88"= ;   263,  9  ;  °raha, 

106*^. 
-gandhi,  221,  5  (I'l'sra^). 
r.  j/am,  ga6dhati,  21,  5  ;   34*  ; 

57,  8,  &c. ;  caus.  I02,  10. 
gamana,^!,  10;  57,6;  58,  5, 
gainanlya,  38,  6. 
gambhira,  38,  10;  224,  12. 
garhha,  259,  2  ;  14^;  SsS&c 
garvlta,  257,  2  ;  266,  11. 
r.  gra,  36"^  (/ua  f/as). 
gra^ra,  65,  5  ;  38*^ ;  71"^,  &c. 
gdndharva-  76^  ;  134,  4. 
-^(Tmm,i34,  5  ;  146,  2  ;  258,13. 
garhapatya,  149,  n. 
Gdlai-a,  313.  ' 4- 
r,  j/aA,  gdhate,  40a, 

^"■.  36,  5- 

giri,6o,  3 ;  188,  4 ;  °6ara,  38^. 

(7?to,  7,  4;  48'';  185,  6,  &c.  ; 

j77<i,  182,  5;  183,  7;  °k^hama, 

169''. 
gltikd,  118,  7. 
^?(.Ha,  i^;   17'';  70,  6;  135,  2; 

i38«(<fiyV(.s°);°ra^i35,io. 
«7?(}-M,  71''  {°paritdpa) ;    99''; 

m.  49,  4 ;  98'^  ;   1 73'' ;  ""td, 

36'';  °jaTO,  81,  5;  91,  3; 


324 


INDEX. 


iiS"^,  &c. ;   °laghara,  213, 

10 ;  °sishya,  141*'. 
gudha,  41''. 

gridkra,  222,  17  Cbali). 
griha,  1 56,  2  ;  79*^  {vetasa'^) ; 

pi.  264,  2  ;  °l-hhu,  184**. 
grihin,  86"^ ;  «yf,  f.  98'^  ;   99* 

{°pada). 
grih'ita,  6g,  g  ;  105^;   172,  7; 

184,8;  71, 1,  &c. ;  °c^Aa>iM, 

grihltva,  ind.  94,  i,  &c. 

r.  gai,  gayatl,  6,  4.  7;   183,  i. 

go-ghatin,  221,  5. 

gotra,45,  2;  IS?**- 
gopita,  115-  3  (s«-ina«rt^°). 
Gautama,  86,  4,  &c. ;  j,  f.  51, 

6;  97,3,&c.;  44,io(°([ra). 
gaurava,  61'' ;  94,  2  {rishf). 
Gaufl-guru,  149''. 
grathlta,  4,  3  ;   1 8oi>  (jdla°). 
granthi,ig^ ;  2  2i,S{°bkedaka). 
r.  gri'aA,  grihnati,  20,  5;   77"^; 

127";  52*';  51.11;  127,6. 
graJiana,  61,  i,  2  (ra;ia°). 
graha,  290,  4. 
grahin,  74,  4  (yawa°). 
grivd,  ']^  {°hhanga). 
grishma,  62^  ;  °samaya,  6,  6. 
r.  gr^ai,  caus.  glapayati,  70*". 

ghafa,  21,  6  (sct'ana");  30'"'. 
ghana,  n^^';  171"';  194^ 
gharnia,  iiG^  {°an^a)  ;   °am- 

bhas,  30". 
ghdta,  66"  (jyd°). 
r.  ghusJt,  pass.  155''. 
ghoshayitavya,  259,  14. 

<^a,i*;  i6»';  t%— (<a,io<^'i;  73''; 

1401'd. 
dakita,  136'*. 
dakra,  90,  4  {°raksha) ;  °«ar- 

<in,i2^,n.;  16,2;  214,9, &c.; 

°vdka,  128,  14;  z,  f.  170,  9. 
<fai'sA«s,  n.  6*  ;  76,10;   i6i<'. 
datula,  137,  13  (i'e^a°). 
catur-,  100*  {°anta-mahi). 
datura,  adj.  38,  10,  n. 
C'aturikd,  238,  8  ;  247,  7,  &c. 
daturtha,  90,  17;   142,  i,  &c. 
dandana,  175,  i ;  182''. 
dandra,  1 50*= ;  1 6  2"^ ;  °?nas,  99,  i . 
dapala,!^'^  (pavana°) ;  93,14. 
r.  (far,  darati,  ic,^;  8&<'. 
-(fam,  24b;  38^  ;  67,  5,  &c. 
darana,  46";  74d;  85'';  49,4 

(dharma°) ;  1 78,  8  {tapas°). 
darita, loi'';  iiS^*;  neut.  209, 

6;  48, 3  (sa«°);  i69d(<?;arf°); 

cf.  SM°;    °artha,   310,  12; 

'^artha-td,  189,  9. 
(^a/a,  adj.  39*;  34*  {°apdnga). 


dalita,  163a  (Hndhana). 
ddtaka,  I'ji'^. 
ddpa,  9,  2  ;  58";   190". 
ddpala,  209,  12  ;  285,  5. 
ddmara,  8^,  n. 
darana,  48",  n. 

-ddrin,  41 , 2  (dharma");  167, 2. 
dikitsitavya,  236,  5. 
dikkana,  81,  3. 
<f/<<a,  39'';  °viitti,  7,  4;  64,  I. 
ditra,4g'';  113,  2;  43" ;  i46»', 
&c.  ;    °karman,   156,  12  ; 
"r/ate,  154^;  °phalaka,  238, 
10,  &c. ;  °arpita,  148'*;  °I- 
X,T/ta,  153^. 
ditrita,  288,  3  (t'a?'Ha°). 
-(ftVi,  9'i;  83,  7;  239,  17. 
r.  di?!<,  dintayati..  83,  7,  &c. 
dintanlya,  114,  2  ;  i3-(,  6. 
dintayat,  62,  i ;  202,  10. 
(5m(a,  141,  3;  86'> ;  138^ 
dintita,  118,  7;   neut.  40,  4. 
(5im,i36'i ;  2i6,ioCprabodha); 
ena,  1 78, 3 ;  dya,  loo'' ;  asya, 
1 1 7^1;  °m,  137'^;  cf.  a°. 

dirdya,  °ti,  222,  7- 

dihna,  249,  2  {bhdva°);  303,  5. 

C'twa,  '  China  ;'  °an.iuka,  34''. 

r.  (fM(i,  caus.  dodayati,  17,  10. 

dmnbita,  4* ;  78'!. 

c'wia,  150,  8 ;  228,  i.  8,  &c.  ; 
°manjarl, 10^ ;  °^ara,  1 4c''. 

defj,  228,  I ;   249,  II. 

detas,  n.  2^;  34a ;  67,  11,  &c. 

ded,i6,'j;  214,9.10;  i52'^,&c. 

denhtamdna,  159^. 

deshid,  51,  12. 

deshfita,  iii**;  neut.  291,  4. 

dyiita,  42^;  143'^. 

dhanda-,  see  st'a°. 
(fAa?!das,i6o,  i;  °7naj/a,i48,4. 
dhanna,  208,  9  {trina°). 
dhavi,  f.  63^. 
dhdyd,  21,10;  Sc";  109"*;  108, 

7;  196'' ;  °druma,  91^ 
r.  dliid,  dhinatti.  See,  iS^. 
dhinna,  15*=  (^darbhdnkura). 
dheda,  39*;  237,  2;  259,17. 
dhedin,  112,  2  {sarn^aya°). 

•ja  in  dtma°,  &c. 
jaghana,  61''  {°gaurava). 
jatd,  1 75«  i^mandala). 
jada,  86*'. 
T.jan, onus. ja7iayati,zo^ ;  122, 

2;  214,  10. 
jana,i'j'^;  64"-, n.;  ayamjanah, 

49,4;  144,2  ;°mi<iA-am,  38,9. 
janana,  104'i  {°antara) ;   293, 

6;  i,  f.  168,  3  ;  262,  6,  &c. 
jam'te,  39,  4 ;  44,  7, 
jantu,  m.  104'';  189,  8. 


janman,  0.12^;  126*  ;  182'', 
n. ;  °pratishfhn,  242,  1. 

Jaya,  187a  ("liabda). 

Jayanta,  i66'>;  192'^. 

Jaia,  32'';  89a  ;  °dhi,  ig'J". 

Java,  S^ ;  g^  {ratha"). 

jdgarana,  138"=. 

jdta,2?>^;  65*;  102";  258,6 
{artha'');  a,{.  129,11  ;  153, 
3;  °karman,  296,  i. 

jdti,  f.  218,  8;   253,  9. 

jati  or  svabhavokti,  73,  n.  I, 

Jdrmka,  221,  5. 

jdyd,  258,  19. 

jdla,  219,  4;  180^;  °ha,  30*^. 

r.ji,  71,1;  85,2;  197'';  65,  3. 

jita,  187''. 

jirna,  72,  4  {°riktiha);  t'j^^. 

r.j'iv,  j'lvati,  68,  9  ;  306,  6. 

jlva,  65'';  °sarva-sva,  134^. 

yit'i'to,  n.io«;  122,11;  266,9; 
°sari7a-sra,  41,  9,  n. 

r.  jribh,  jrimblmte,  286,  3. 

josJiam,  adv.  202,  8. 

-i«a.  173. 3  ;  258.  4;  20". 

r.jnd,jdndti,  13'^;   17,  14,  &c. 
jndfa,  1 00,  2. 
^Ma^i,  163,  5  ;   iio«;   119a. 
jyd,  1%^ ;  66<^ ;  %andha,  40^. 
jyotis,  26^;  131"^;  pi.  l7o^ 
jyotsnd  in  vana°,  28,  3,  &c. 
r.  jvalfjvalati,  i6^;  i63'\ 

dimhka,  290,  4  {°lild). 

fa-  in  "^tos,  °<ra,  &c. ;  see  toe?, 
toto,  174,  13;  122*  (°<arw). 
ta-tas,g,2',  54*^;  2  3'',n,;°to<as, 

140,  2  ;  °prabhriti,  no,  7. 
i««i,  40^^  {varaha°). 
tat-tva,  24*1 ;  °to-s,  32,  i. 
ta-tra,  66, 7 ;  102, 10 ;  °bhnvat, 

22,  II ;  °bhavati,  81,  5,  &c. 
ta-thd,20,g;  i^,io,8cc.;°api, 

32,  I,  &c. ;    °hi,  12,  2,  &c. ; 

°hhdvin,i 1 1 ,6 ; %-id/ia,i 95^. 
tathya,  27,  4. 
too!,  94'!,  &c. ;  cf.  yad;  tena, 

10,  7 ;  tena  hi,  10, 10 ;  303, 

5,  &c.;  tat,  adv.  4,  4  ;  °a/<i, 

62''  ;    °anantaram,    194''  ; 

°mm?7to,adj.  106, 7;  °maya, 

adj.  I53«. 
ta-dd,  28,  5,  &c. ;   cf.  yadd; 

°prabhriti,  233,  6. 
r.  ton,  tanott,  20''. 
tanaija,  99" ;  loo**;  a,  f.  132*. 
tonw,  i<^;  torn'*,  f.  20";   46''; 

°gdtr'i,  70";  %hdva,  172". 
tantra,  187,  4  {loka°). 
tantrayitvd,  ind.  107'^. 
r.  top,  tapati,  69^ ;  70*. 
i  topa,  65''  {°atyaya). 


INDEX, 


325 


iapat,  116^. 

tapas,  3:;,  9;  54", &c.;  pi.  279, 
7;  I76<i;  °kshama,-iS^;°vin, 
13,6;  21,  5;  48,6;  150,5, 
n.  ;  °dhana,  13'':  °vana,i'j, 
14,  15;   20,  4. 
fapasya,  -yati,  1 73^ ;   1 76*1. 
tapta,6o^;  247,  4  {anidayaP). 
tanias,  1 1 6'' ;   1 40*' ;   1 88<=,  n. 
taranga,  60"'  {Mdlini°). 
tarala,  26^  (prahhd°). 
Taralika,  256,  9.  14. 
taras-vin,  258,  13. 
tor«,  I4-1;  114a;  °niula,  i84<i. 
taruna,  248, 13. 
x.tark,°ayati,  22, i,;  248,9.11. 
to?-Aa,  107,  14  ;   196,  6,  &c. 
-tarkin  in  evamP,  291,  5. 
r.  <a;;/,  caus.  48,  i. 
tarhi,  253,11;  yadi—",  2,  3. 
tala,  26^;  121,  2{Ma°);  30",  n. 
taikiyitvd,  ind.  217,  3. 
tadita,  ^o'^. 
tddyamdna,  184,  g. 
<ato,  22,4;  154,17;  168, 4, &c. 
tddrida,  107,  10;   135,  2,  &c. 
<<y3a,  m.  91I1;  62";   65'*,  &c. 
tdpasa, 61,5:94,  T,(°kanyakd) ; 
'")  f- 153.  2 ;  °vnddhd,  208, 2. 
tdmra,  74*1  {padma°);  134". 
<(j?rt,  74''  {°vrinta). 
tdrat,2,i,;  6,6;  17,8.10;  158", 
&c. ;    '^ — ydvat,   19,  9,   10; 
m«',  203,  5. 
tintidikd,  78,  4. 
timira,  n.  162*1. 
tiras-karinl,  227,  5;   266,  11. 
<i7a,  III,  4,  n.  {°udaka). 
tikshna,  254,  2  {°d(Vida). 
tJrija,  197a  {°jaladhi). 
tirtha,  17,  3,  n.  ;   151,  i,  &c. 

<h'ra,adj.  109*^;  33"  {°dghdfa). 

tu,  34, 1 1 ;  78<i,  &c. ;  cf.  kiiitii. 

fura-ga,  32*  ;  60,  4. 

turanga,  106"  {yukta°). 

tulya,  1I7<=  i^guna). 

tashdra,  120'=  {antar°). 

tuna,  136"^  i^ardha-krishta). 

tushnlm,  adv.  182,  8. 

<.n'«a,  208,  9  i^dhanna). 

tritiya,  13,  11,  n.  {dtmand°). 

trishita,  151*. 

iejas,  4i'''i;   179*;  841. 

taikshnya,  n.  100,  2. 

tuila,  94'';  81,  3  {ingudf). 

toya,  i']()^ ;   i^^  {°ddhdia). 

toshita,  165''  {avaddna°). 

tyakta,  156''. 

r.  fi/aj,  ^(/aj«<i,  127*. 

•iydgin,  130''  (ddra°). 

•tra  in  dtapa°,  108^. 

traya,  n.  191''  {hhuvami^). 

trana,  1 1''. 


tri,tisri,f.  248,  4;  °dica,  167''; 

°srotas,    1 70"  ;     Tri-^anku, 

91,  6. 
tritaya,  n.  193''. 
tretagni,  148,  n.  I. 
r.  <rai,  trdyate,  240,  9. 
<«a,  5,4;  12",  &c. ;  feat-fas, 

22,  4;    in  comp.  tvad-,  e.g. 

i69<5(°(<a»v7rt);  i64'>'(°wiaa'). 
<ya(f,  175a  (sarpa°). 
T.tvar,tvar(ite,i^6,  7;  152,  2; 

176,  13 ;  caus.  26,  2. 
tvard,  229,  I. 

r.  (Zan.<,  da^ati,  296,  7. 

Daksha,  igi*!. 

dakii?iina,gS'^ ;  ewa,2 1 ,4 ;  165,4. 

dakshina,  149,  n. 

danda,  iio*,  n. ;   loSil;  62,  7. 

(/n<<ff,  70,  3 ;  I  24,  8  {^drishti). 

daitvd,\nd.  21.3,  &c.  (iarnam"). 

dadat,  6*. 

dadhdna,  84a. 

rfante,  33a;  i8ia;  286,3. 

damana,  ig'j"  {prasabha°). 

dayamdna,  4''. 

darpana,  196'i  {°tala). 

darbka,  7'=;    15",  n. ;  88''. 

rfor^a?!a,i7, io;2i,7;35a;  86^ 

dar^anlya,  196,  7;  248,  5,  8.c. 

dar^ayat,  221,  2. 

dar^ayifavyri,  310,  10. 

dar^ita,  61,  6;   206,  4. 

-dar^/?!,2  2,ii;  1 80,10  (ejjam"). 

d«te,  74**;   7sa  {nalinf). 

dafid,  82**  {°ardara). 

dasyii,  m.  121^. 

r.  da/t,  dahatl,  70a;   141'*,  &c. 

r.  c?a,  daddti,  21,6;   1 3 ;  <^,  &c . 

Ddkshdyani,  283,10;  304,12. 

ddkshinya,  i^iT' 

Ddnara,  268,  7;   167''. 

ddpita,  223,  13. 

cZrmr, 293,9;  294,2  ;m.pl.97<',n. 

ddraka,  298,  5. 

ddruna,  124*;  245,  7;  161''. 

ddsya,  n.  128'^. 

ddsydfi-pufra,  6i,i,n.;   75' ^^ 

ddhdtmaka,  41''. 

(Zt>,  274,  9;  divd,6g^;  107'!; 
divas-pati,  269,  13. 

c?«-a,  I  o6'>;  '^o^-as,  271,12;!  69"*, 

divasa,  m.  3'';   126,  4  ;   144* 

dishta,  n.  59,  4. 

dhhfyd,  186";  112,10;  193a 

dlkshita,  50''. 

c?(pa,  262,  4. 
dipaka,  87,  n.  I. 

dlpti-mat,  85,  11. 
dlrgha,i8^^;  °OT,adv.  259, 16 
°tara, 96a;  °apdnga,2o6,ii 
°aym,  91,  I ;   307,  8. 
duhkha,  n.  109,  5;   64a,  &c. 


€«a,  130, 12;  164,  3;  °.sute, 

146,  I;  °utfara,  189,  9. 
duhkhita,  242,  10  {viyoga"). 
diir-  or  rf(t.s-   in  °saha,  83^ ; 

°avdpa,  50,  2;    °apa,  67''; 

°dsada,  10,  8 ;  "jta,  n.  88^ ; 

Dur-jaya,26S,'j;°mo(^a,2go, 

4;  °lahha,  17a;  154,  2;  "^ti- 

i/«a,  2S9,  4;  °rara,  137,  13; 

Dur-vdsas,  137, 12 ;  °vmita, 

34,  4;  25a;  %-ara,  170,  9. 
Durga-puja,  227^  n.  I. 
r.  rfw-s/i,  caus.  298,  5  ;   182''. 
dnshfa.  34,  4  {°madlnikaru). 
Dushyanta,  ^^  ;  95,  4,  &:c. 
duhitri,  17,  2;  198,  7;  °Jana, 

m.  139,  13,  14. 
duyamdna,  132''. 
c/ilra,  112,  4  {°gata);  °e,  9'^; 

°Hi,  adv.  9,  8 ;    °tas,  53*  ; 

°l-krita,  i  7". 
duihd,  151,  I. 
du^ihita.  Ilia, 
r.  rfj  iV,  pa.<yati,  6^;  1 7,  5 ;   16, 

7;  65^&c.;  ^Jasya,  7d;  10, 

12;  caus.  35,  7;  247,  8,  &c. 
(?;/{f(/«,  97";   147''. 
drishta,'j6, 11;  238,5;  257,14. 
d)ishii,2^X';  70, 3,  &c.;  °rdga, 

81,  7;  °ribhrama,  23'*,  n. 
drkktvd,  ind.  35,  4;  127,  5. 
rff m,  44, 1 1 ;  45,  2  ;  70,  7,  &c. ; 

c?er«,90, 17;  184,4;  pl-90. 

7;  Vr«.  293.4;  °ta,  85s- 

136,  2;  241,  II  (pati°). 
de^a,  10,  8;    19a  (skandha°); 

39,  6;  °antara,  175,  i. 
Daifya,  49". 

t/a«ya,n.i7,3;  135,11;  299,6. 
dosha,i2'j,6;  105,12;  262,5. 
danvdrika,  69,  12  ;   70,  i,  &c. 
Daushyanti,  100''. 
danhitra,m.  214,  io(TO!«ni°). 
rf^o,  f.  48<=. 
drashtarya,  76,  10. 
druta-padam,  adv.  257,  7- 
druma,  32'*;  46*1;  91''. 
(7i-fl,  i\-"52,  8;  85.  2;   73a. 
rfranrfya,  48"  ((fara;(;a°);  191'^. 
rZi'a(/n!,n.9i,3;  ss'';  82«(;e;'a>-°). 
dvdda^a-dlid,  191a  {^sthita). 
dvdra,\\.  20,11;  i6'';6i*', &c. 
dvi-in°ja,  I23<i;   160";  °cfAa, 

229,  12  ;  °^)a,  io7"i(°MKZra). 
dvitiya,8'^,^;  88,1  i{sdrathi°), 
r.  diish,  dvealiH,  137a. 
drlpa,  I97'>  {saptan^). 
dvecha,  201,  2  {krita-kdrya°), 
dvaidha-,' \\vo(o\d,"m°l-hhdva, 

47,  4;  °«-Wa7,  51a. 

dAana,   81''  (^apas") ;     97"; 
Dhana-mitva,  258,  13, 


326 


INDEX. 


dhamt,  I35»  ((/Hhtla°). 

dhanus,  n.  20,  5;  37'',  &c. 

dlianya,  adj.  181"^. 

dhanvan,  I59<=  {atta°). 

dhanrin,  39". 

-dJiara,  24,  2;  I56<^;   297,  7. 

dharitrl,  49'^. 

dlianna,  22,  12  (a^rama°) ; 
106^,  &c.  ;  °karya,  187,  i; 
°kriyd,  ii6'>';  °d.arana,  49, 
4 ;  ddrin,  41, 2  ;  °ddra,  293, 
9;  °j)a/Mr,  156*;  °adkikara, 
40,  9  ;  "abhiahelia-liriya, 
176'';  °aranya,  40,  8,  &c. ; 
°avelcshi-td,  202,  5. 

dharman  in  vidiia°,  127,  5,  n. 

dhhtri,  43<*. 

(/Mm,  1 8''  {iMttra!^). 

-dhdrin,  62,  4  {mdld°). 

r.  rf/i«r,  dhavati,  S^;  34'>'. 

r7/«?X-,  interj.  57,  2  ;  137,  lo,  &c. 

dhishnya,  SS^  Qdripta°). 

dhi-mat,  173,  5. 

dhira,  84,  1 1;  196,  12. 

dhlvara,  218,  6;   225,  9,  &c. 

rfAwr,  i68<i. 

r.  rf/i!<,  dhnnoti,  188''. 

dht'ima,  15^;   147,  8. 

r.  cZ/</«',  caus.52, 8;  I75,i,&c. 

d/mto,  20,  2;  io8<i;   185^ 

dhrishfa,  34,  2  ;   252,  14. 

dhenu,  192,  4  {Jioma°). 

dhaufa,  15"  Cmiila);  157^. 

dhydtva,  iiid.  240,  8. 

dhi/dna,i'j6'';  235,8;  310,1. 

dhravam,  adv.  iS*^. 

dhvansita,  75,  2. 

na,  5,  2  ;  2*^ ;  n«  Jin,  64^,  n. 
»mHa,  118, 10;  79'';  167"!. 
nagara,sS,e^;  61,6;  49'',  &c. 
r.  wo/,  ndfayati,  13,  i ;  270, 9. 
wa/I,  3,  I. 

wata,  95"^;  167"  (°2)a''i'aw). 
nadi,  60,  3;  66,  5.  7,  &c. 
«a?i?t,  6, 6  ;  90, 13  ;  93,  9,  &c. 
r.  vand,  caus.  nandayati,  83''. 
nandana,  307,  9  {Jcula°). 
-nandin,  193,  2  {su-<^a7-ita°). 
r.  7i«m,  caus.  namayati,  37'^. 
namas,  2 82,  2. 
namra,  adj.  114*. 
nayana,  <f;  36"  ;  151,  7,  &c. 
Tiara,  72,  3  ;  °/)a«z',  112". 
nartana,  92"  { parity al:ta°). 
nalim,g6,  ^{°pattra) ;  74'',  &c. 
warn,  4,  3 ;  44'',  &c. ;  °mdUkd 

or  °mallikd,  22,  e^;  42^';  °?- 

hrita,  192,  2. 
nashta,  i^^  (^d^anha);  172". 
nrti-a,  274,  3  {°prish{ha). 
ndga,  38*^. 
ndgarika,  185,  2  ;  217,  2. 


vdfaJia,  n.  4,  3  ;  8,  i ;  316,  5. 
ndtayHvd,  10,  n.  5;   105,  9. 
ndtitaka,  218,  i,  n. 
ndtya,  128,  T2. 
ndtidure,  with  gen.  58,  6. 
ndfiparisphuta,  115''. 
ndndt,  2,  i,  n. 

n/rwia, adv. 8,1;  20,  4;  62,6,&c. 
ndman,  239,  I7,&c.;  °<«8, 294, 

i;  °f//ie?/a,  28,  2,  3;  43,  2, 

&c. ;  "mudra,  53,  6,  &c. 
ndyaJca,  47,  5,  n. 
Narada,  154,  15  ;  268,  9. 
ndn'kera,  150,  8. 
ndsikd,  72,  3. 

w77/-,^i'a's?/i7,ind.59,3;  I02,7,&c. 
nih-sam^ayam,  adv.  221,5,  '^*^' 
ni-kdmam,  adv.  60,  5 ;  1 48",  n. 
ni-kshipta,  150,    9;    118,  10 

(°r«rwa). 
ni-kshepa,  166,  5. 
ni-grihya,  ind.  51,  1 1 ;  180,  4. 
ni-Hta,  175*. 
TOJ'a,  145,  5  {^karaniya). 
nitamha,  36''. 
ni-darsaiia,  "J  1,8. 
ni-ddgha,  62''  {°/irasara). 
ni-de^a,  271,  4  {anuiih!h!ta°). 
nidrd,  3''  {sidabha-nidra). 
ni-dkdya,  ind.  74''. 
■nindat,  131''. 
nindita,  260,  8. 
ni-pdta,  lo**. 
ni-pdna,  40*^. 
nipiuia,  adj.  249,  2  ;   °7n,  adv. 

184,  6;  °ia,  247,  13. 
ni-bandha,  107,  9  {itihdsa°). 
ni-bhrita,S^ ;  °m, 1 1 3,4;  1 14, 2. 
ni-magna,  145*' ;   175"^. 
ni-mitta,  20,  11,  n.;  45'',  &c.; 

cf.  ^-iwi",  etad°;  °naimittika, 

194'^. 
ni-me-^ha,  118,  2  (vismrita°). 
nimna,  54^;   247,  11. 
ni-yafa,  184";  cf.  «°. 
iii-yantrita,  23,  8,  9. 
ni-yam,i^'}^;  82"!;  1 10"  (caus.) 
m-7/ama,  44, 1 2 ;  296,16;  iSs''. 
ni-yamita,  91''. 
ni-yukta,  22,  6;  40,  8. 
ni-yuj,  22,  12. 
ni-yujya,  ind.  17,  2. 
ni-yoga,^,2;  22,8;  75,6;  236,16. 
ni-yojita,  117,  7. 
ni-yojya,  m.  168*. 
nir-alihildsha,  109"  (stdiha°). 
nir-avalamha,  259,  17. 
nir-dkarana,  240,  14. 
nir-dhddha,  130,  4. 
nir-dyata,  8"^. 
nir-dda,  266,  8. 
nir-utsava,  227,  2  {°dramiha). 
ni-i'udhya,  ind.  52,  3. 


ni-rundlmt,  1 74". 
nir-upaplava,  adj.  95,  5. 
ni-rup,  17,  12;  22,  9. 
?i?-»v<p?/a,ind.io,i2,n.;  2i,7,&c. 
nir-gata,  142,  5;  136a. 
nir-gam,  79<*. 
nir-ghrina,  69''. 
nir-nnya,  28»  {sandeha°). 
nir-dis,  222,  12. 
nir-di^nt,  307,  11. 
nir-dii'ya,  ind.  194,  10. 
nir-dish'a,  63,  i,  &c.  {yathd°). 
nir-bandha,  109,  5. 
nir-makshika,  76,  2,n. ;  237,  2. 
nir-md,  149*^. 
nir-vap,  84,  4. 
nir-varnya,  ind.  105,  13,  &c. 
nlr-vartaniya,  226,  4. 
nir-vartita,  226,  4. 
nir-vah,  caus.  123,  11,  12. 
nir-vdna,  104,  6  (ne/ra'^). 
nir-vdpana,  97,  i. 
nir-vdpayitri,  65*^ ;   1 1 7,  4,  5. 
nir-vdhita,  256,  15. 
nir-vighna,  197,  11  i^tapas). 
nir-vlij7ja,  59,  5. 
nir-visesha,  286,  5. 
wir-t)r«7,  caus.  140,  13;  146,8. 
nvr-vrita,  134,  5 ;  1 50,  6  ;  103c. 
nir-vriti,  183"^. 
nir-rrltta,  134,  4;  2.^8,  i8. 
nir-vrUti  {(or  nir-vriti),  282,7. 
ni-vapana,  'oblation,'  157''. 
ni-vaHin,  207,  7  (dtmakdrya°}. 
ni-vas,  27^. 
ni-vasana,  167,  8. 
ni-vdsa,  i84'\ 

ni-vid,  caus.  40,  6;  51,  7,  &c. 
ni-vi^,  caus.  58,  6. 
7ii-'i7i/,54'';  I39,i2,&c.;  caus. 

74.  4;  138,  3;  5»,  9,  &:c. 
ni-vritti,  313,  16  {s'dpa°). 
ni-vritya,  ind.  212,  10. 
ni-vedayitri,  167,  3  {priya°). 
ni-vedita,  136,  9. 
ni-vedya,  ind.  222,  i, 
ni-ve^ayat,  245,  2. 
ni-vesiita,  I4C<1. 
ni-res't/a,  ind.  43" ;   100''. 
Ht^,  c  f .  a-»i  ^Vc/  )H  ;  « js'i  /lis'/  ,66*'. 
ni-^amya,  ind.  104*^. 
ni-^ita,  lo^  {°nipdta). 
ni-shanna,  149'';  151*. 
ni-shad,  153,  12  ;   239,  8. 
ni-sMd,  94*^. 
ni-sMdh,  285,  7- 
ni-shcddharya,  74,  5. 
ni-shmtavya,  2  7''. 
nii'h-kcnnpa,  S^. 
nish-kram,  61,  3;  222,  2. 
nish-krdnfa,  8,  7;   20,  9,  &c, 
ni-shfkyufa,  85''. 
ni-shndta,  200,  6. 


INDEX. 


327 


iiish-pafat,  171". 
ni-glujanda,  14**. 
hi-sarga,  82,  2. 
nis-tamas  in  °ka,  1 70''. 
ni-syandin,  279,  4,  5  {rasa°). 
ni-hantri,  162'^ 
ni-hita,  295,  10  (uras'^). 
r.?i7,?!a7/r(<i,i98<i;  96,3;  150,3. 
Mirfffi,  175"  (^akunta°). 
nlta,  58'';  241,  9. 
niyamdna,  34^. 
w??a, '  blue ;'  °loluta,  1 99" ;  °m<- 

jt»a?rt,  18". 
Nila-kantha,  257,  n.  2. 
nivara,  14^;    84,2;    152,  7; 

°6aZi,  1 01''. 
MM,  5,  8;  43^  &c, 
nunam,  30,3;  37,5;  56*,  &c. 
nri-pa,  47*. 
jicir/,  144"*. 

iietra,  104,  6  {°nirvatia). 
nepathya,  2,  2;  e,  3,  n.  2  ;   13, 

2,  &c. ;  °vidhana,  2,  3, 
jifiMi,  171'i;  i'j^'>'(rathdnga°). 
naipuna,  157,  3. 
naimittika,  194"  (nimitta°). 
naisa,  adj.  162''. 
nau-vyasana,  258,  12, 
ny-asta,  62*  ;  66"^  {bkuja°). 
ny-dsa,  102"^. 

palishman,  iSg*^  {n-kiitila°). 

pakshmala,  78"  {°a1csJn). 

pmika-ja,  n.  1 2g'^ ;  i8o<i. 

panJiti,  61''. 

jmi'idan,  i^c^^  {°ahhyadhika). 

Paiica-vana,  99,11.  I. 

pa/a,  117,  5;  209, 10  (^af! to); 

°dJishepa,  144,  i ;  230,  4. 
pafu-tva,  123a. 
pafta,ios,ii^ild°);°ka,  239,6. 
pathitvd,  ind.  265,  i. 
r.  pa/,  patati,  .^  2*^ ;   72,4;  81, 

3;  i6id;  caus.  122'^  238,3. 
patana,  7''  {^ara°). 
pati,  16, 12;  82«',&c. ;  °devatd, 

241,  11;  °vratd,  283,  10. 
patita,  147,  9;  147*";  296,  2. 
pattra,i8''{°dhdrd) ;  60, 2  ;  96, 

$(7ialini°);  258, "ji^arudha). 
pattrikd,  258,  10. 
pattrin,  230,  1 1. 
patiii,  156"'  (dharma^);   °ka, 

258,i5(6«;»0;  i73''(s«°)- 
pa/A,  275, 1. 

-patha,  13,  5;   i4<i;   no,  2. 
pathika,  135''. 

pathin,  91**;   166,  3;   179,  4. 
pac/a,  40,  i;  46^;  loo"!;  95*1; 

145,  7,  n.;    16''  {d.<rai)ia°); 

68»',8cc. ;  °pcmkti,6i^;  °ban- 

dhana,  1 16,  7;  °antara,  34, 

2.  13,  &c. 


pac^avi,  94'i ;  277,  I  (me^Aa°). 

padma,  176'^';   74'i  ("/amm). 

panna-ga,  m.  i63'>'. 

pay  as,  n.  21,  6;  194'';  °f?a, 
8o"i;  °dhara,  24,  2. 

para,  260,1;  196,9  (°A-a?a/ra); 
191*=;  °/K,  adv.  with  abl.  122, 
7;  I57»;  d.atah°;  °/d,  241, 
6;  °bhrita,  90*^;  a,  f.  123"^; 
%hritikd,  228,  8.  6;  "va/, 
8I'  5;  54";  °i"«sa,  49,  4; 
parasparam,  53,  6. 

paraklya,  102'^ ;   184,  9. 

para-ma,  'best;'  °artha,  52''; 
°ar//Ht-/as,  107,  11;  205,4. 

paras-tdt,  adv.  46,  5,  n. 

pardn-mukhn,  144,  2;  129''. 

pard-mrisya,  ind.  205,  8. 

-pardyana,  36''  {mad°)  ;  72". 

pard-vrit,  167,  8. 

pard-vritta,  215,  12. 

pari-karman,  62,  2,  3. 

pari-kalpita,  43". 

pari-kram,  26,  3,  &c. 

pari-kramya,  ind.  20,  10,  &c. 

pan-kshata,  57,  16. 

pari-kshipta,  104,  i  (vetasa°). 

pari-gata,  199'*;   269,  13. 

pari-grihUa,i20^(2)rathama°). 

pari-grihya,  ind.  88,  5. 

pari-graha,  2 2" ;  1 29'' ;  132''; 
°bahu-tva,  73*. 

pari-gralutri,  102''. 

pari-gha,4y^ >  2 79,  i(megJia°). 

pan-daya,  iCj6,\2;   182,6. 

pari-earat,  313,  2. 

pari-ddrikd,  238,  8. 

pari-dita,  112*^^;  cf.  a°. 

pari-dumbya,  ind.  103^. 

ptari-ddhanna,  227,  5. 

piari-jana,  75,  4.  7;  98". 

pari-jnd,  227,  3. 

jyai-i-jndta,  83,  7. 

pari-nata,  32"=;  130,  5. 

pari-naya,  203,  2  ;   204,  4. 

pari-ndma,  ^^ ;  299,2;  301,5. 

pari-ndha,  19''. 

pan-mta,';6^;  146,3;  200,12. 

pari-7ietri,  ii9<'. 

pari-ias,  80^;  88*. 

pari-tdpa,  ']i^;   109**. 

pari-tusha,  2"';   150,  3. 

pari-tyakta,  92"  ;   247,  4,  &c. 

pari-tyaj,  212,  5. 

pari-tyajat,  164,  3. 

pari-tydgin,  168,  2  ;   293,  9. 

pari-ti-ai,  34,  3.  4.  7;  81,  2. 

pari-datta,  147,  10. 

pari-devin,  212,  5. 

j)an-dhd,  158,  2.  4. 

pari-dhusara,  adj.  185". 

pari-paiana,  253,  2,  3. 

pjari-pd,  caus.  58,  i ;   164". 


pari-^dlana,  108''. 
pari-bddliamdna,  1 89''. 
pari-bddhd,  75'^  {°pelava). 
pari-bhdvin,  78,  5;   137,  4. 
pari-bhnkta,  132,  i,  2. 
pari-bhoga,  130,  11. 
pari-bhrashta,i'J4,i^;  246,3. 
pan-muhta,  223,  9. 
puri-mrij,  241,  11. 
paii-lagna,  58,  1  {sdkhaP). 
pari-varta,  ig8'^. 
pari-vartin,  16^,  *] ;  227,5,6. 
pan-vaixlhiia,282,^;  %a,94"'. 
pari-raha,  I'jo^. 
pari-rdra,  63,  i. 
pari-vdhin,  158,  6;   183,  7. 
pari-vrit,  177''. 
p)ari-vr'ita,  62,  4. 
pari-s'rama,  37,  3;  40,  i. 
pari-^rdnta,  37,  5;   52,  11. 
pari-shad,  f.  4,  2  ;  6,  2. 
pari-slivajamdna,  158,  6. 
pari-shvajya,  ind.  147,  7. 
pari-shvanj,  1 74, 5 ;  176,4, &c, 
pari-samdpta,  iio^. 
pari-sarndpya,  ind.  134,  10. 
pari-harainya,  93,  9. 
pari-hd,  pass.  5,  2 ;  loS,  6,  &c. 
pari-hdrya,  77,  9;  122,  2. 
priri-]idsa,4  7,5;  52*';  240,3. 
pari-hri,  128,  12;   258,  4. 
pankshya,  ind.  125''. 
parita,  112^  {hutavaha°). 
parusha,  2 1 2,8{pratydde!>'u°). 
paroksha,  303,  16;  52"'. 
parna,  172*';  cf.  sapta°. 
pary-anta,  167,  2  {ut(ija°). 
pary-dkula,iQ^;  57,  5!  216,  7. 
pary-apta,  135,  14. 
pary-dya,  226,  4. 
pary-utsuka, ^g,6;  106,7;  224, 

12  (°ma>ias);  °i-bhu,  104''. 
pary-updsana,  38,  2. 
parvata,  279,  7- 
parvan,  167c;  °bhdga,  8^". 
pallava,  26,  2 ;  8g^;  152'%  &c. 
pallavita,  112,  12. 
palvala,  40"^. 

pavana,  m.  15"';  60'';  91^. 
pa.sw,  133";  159^;  267,  10. 
pas'da,  7''  {°ardha). 
pasddt,  adv.  34';  61"';  245,  2, 

&c.;  °/ri;;a,  233,6;  234,  13. 
pasyat,  29,  2. 

T.pd,pivati,8g'';  151'';  60,3. 
r.  2^a,  caus.  pdlayati,  306,  6. 
pdni^ula,  adj.  130''. 
pdtaddara,  21 8,  8;  252,  12. 
pdiala,  3'' ;   187''. 
pdndu,  19'!;  ei^*;  85";   115''. 
pdndura,  adj.  63**;   134". 
pdtra,  1 29,  7 ;  240, 1 2,  &c. ;  cf, 

prati°;  °l-krita,  121^. 


328 


INDEX. 


patheya,  83,  4  {giilnta°).         I 

2Jaf/a,  33**;  138,  3,  &c. ;  149^; 
°pa,  21,6;  23,5  {°antarita) ; 
60, 1 ;  °mula,  231,9;  ban- 
dana, 307,  2 ;  °udaha,  36, 3. 

papa,  i'^6,  ii{°^anJcin)  ;  156*'; 
°m,  interj.  204,  9. 

parijata,  272,  n.  1. 

'paritoshika,  n.  224,  7- 

pariparsvika,  2,  n.  I. 

pdrthiva,  55,  10;  199"'. 

'pardva,  9<^;  172"^;  227,  5;  e, 
248,  14. 

palana,  90,  18  ;   232,  i. 

pdlika,  227,  5  {udyana°). 

pdvaka,  147.  9;   200,  4. 

piavana,  g<f ;  149''. 

2)a^a,  33''. 

pit  aha,  61,  3. 

pinda,  240, 4  {mrkl°) ;  90, 18; 
°kharjura,  78,  4 ;  °6A(V, 
261,  8. 

piYri,  44,  5 ;  1 74,  1 2,  &c. ;  du. 
305,5;  pi.  76";   i57d. 

pitrya,  adj.  259,  2. 

pi-dhdyu,  ind.  204,  8. 

pi-naddha,ig^ ;  166'*;  140,10. 

pi-nah  for  api-nah,  222,  12. 

Pmdhin,  'S'iva,'  O**. 

pipdsut,  ']']". 

pis'ita,  So^  {°as'ana). 

piVM?ia,305,4(  2)rlti°);  FUana, 
236,  10  ;   270,  1. 

pi^unaya,  -yati,  lyi"*. 

r.  /jlrf,  pldayati,  86*1. 

pirfa,  57,  8  {d^rama°);  61,  3. 

ptdita,  178,  8  {tapa^darana°). 

pita,  152'';  cf.  a°. 

piim-sarana,  258,  19,  n. 

puns-koliila,  136'=. 

j>(Ja,  187"  {osh'ha°)- 

panya,^%^\  17,10;  neut.44'^. 

2ndra,  12'';  16,  2,  &c. ;  °A-a, 
286,  12  ;  297,  2  ;  °hitaka, 
94<i;  206,13;  °kiitya,  g^, 
I ;  °pi7ida-pdlana,go,iS,n.; 

°TO<,  313-  15- 
punar,  6,  4 ;  9,  8,  &c. ;  °tti'to, 

121,  6;  °dardana,  247,  5  ; 

°bkava,  199'*. 
pwra, 1 94. 2 ;  2  2 1 , 1 o ;  cf. antar°. 
pwa-tas,  adv.  164,  3. 
pM?-as,  34'';  si'';  137.";  i93. 

3;  194*^;  °sara,  82'';  "krita, 

57. 14.  n-;  °hrjiya,  ind.  171, 

6  ;  193,  3;  °tat,  61'^ ;  °dhas, 

215,  i;    °bhd(jin,  212,  ix; 

°Mta,  193,  3- 
^«?'a,  44,10;  i67<';  I97^&c.; 

'^krita,  301,  4. 
Puru,  i2'i;   15,  2,  n.  ;  87^ 
purusha,  54,  3  {rdjan°);  217, 

2 ;  191*=;  °keiann,  i6']^. 


r.  pMsA,  piishynti,  19* ;  24,  1 1 ; 

123"^  (caus.) 
pushpa,62,\ ;  44* ;  °maya,  79"-. 
r. pu,pundti,\'j,  10;  88"i(^caus.) 
piya,  137,  10  i°arha). 
purana,  22,  6  {dlavdla°). 
purayitarya,  251,  4. 
pwri-a,  38'S  so-i;  131, 1,  &c.; 

°m,  239, 16;  I04«,n.;   148", 

&c.  ;  °/;a,  97^  n. ;    198,  3; 

%-rtVa,    7^ ;    °gata,    74,  4  ; 

°vritta,  213, 7  ;  °apara,  255, 

5;  279,4;  °urdha,  107,5; 

purve-dyiis,  adv.  274,  9. 
r.  /J>i,  caus.  pdrayoM,  146,  2  ; 

242,  II. 
pridchd,  294,  2  (para-ddra°). 
prithivi,  12. s, 2;  279,2;  306, 6 . 
p.nsAfa,  Ii8'i;  218,8;  283,10. 
prishfhii, 20,6  ;  274, 3  (MaA;«°); 

°<as,  228,  I. 
2je?om,  adj.  22,  5;  75'';  141,  7. 
potaJca,  124,  8,  9;  206,  13. 
paura,  57,  2  ;  °kdrya,  236, 1 2 ; 

258,  7- 
Pam-aj^a, 25a;  40, 8:  77,9, &c. 
Pauruhuta,  adj.  49''. 
paurobhdgya,  n.  254,  li. 
Pauloml,  192''. 
pra-kara,  141*^  (vdshpa°). 
pra-karana,  7,  5,  n. 
pra-hdmam,  adv.  102*^;  63**. 
pra-kd^,  caus.  34,  10. 
pra-hdia,  32*^  (a?'MHa°);  142,5 ; 

°m,  adv.  39,  4,  n. ;  40,  7,  &c. 
pra-kirna.  So**. 
pra-kriti,!'';  9*^;  72,2,11.;  139, 

7(°'ya^-ra);  297,9;  pi.  137'*. 
pra-koshtha,  53,  n.  i;   138*. 
pra-krld,  I78^ 
pra-grah,  13,  8. 
pra-graha,  20,  2;  282,  3. 
pra-ddhdya,  3'' ;  37,  2,  n. 
r.pradh,pri6dhati,2,g,  3;  42, 

5  ;  65,  8  ;   147,  2,  &c. 
prajd,  f.  pi.  107*  ;    i  lo<*,  &c. ; 

°pati,  in";  282,  4. 
pra-jdgara,  114,  7;  154^. 
pra-nayn, 122,1^;  184,4;  207. 

4;  iSo'i,  &c.;  °vat,  148*^. 
pra-nam,  163,  6;  306,  4. 
pra-namya,  ind.  138,  3,  &c. 
pra-nayin,  i8i<^. 
pra-nidhdna,  221,  3. 
pra-nipatya,\nd.  300,9 ;  306,3. 
pra-tanu,  143^ 
pra-tapta,  io7<'  (raw°). 
pra-larka,  11 1"*. 
pra-tdna,  175''  {latd°). 
pra-tdmra,  138^^  {°nayana). 
pratdrya,  ind.  204,  7. 
p-a<t,prep.55,2;  58,  5;  102,1. 
prati-kdra,  107,  12. 


prafi-kula,  adj.  17,  3. 
prati-kriti,  238, 1 1 ;  257,3, &c. 
prati-kshaiiam,  adv.  99*^. 
prati-gam,  57,  3  ;  169,  5. 
prati-grihita,   16,  4  ;    92,  5  ; 

313.16. 
prati-grah,i6,8;  139,7;  199,1. 
prati-graha,  m.  54,  2  ;   218,  4. 
prati-grdhayat,  121". 
prati-ddhanda,  2  ^'j  ,6{meghu°). 
pratl-dinam,  109''. 
prati-dvandvin,  85*1. 
prati-ni-vrit,  211,  14. 
prati-nivritta,  29'';   137,  13. 
prati-nivritya,  ind.  92,  6. 
prati-patti,  gT' ;   165",  &c. 
pra<i-jp«d,i35,4;  158,7;  166, 

3;  202,  12;  208, 10;  163''. 
prati-panna,  186,  3. 
prafz'-pa, caus. 21,10;  I5i'',&c. 
prati-pdtram,  adv.  4,  4. 
prati-pddamya,  135,  10. 
prati-pdlya,  284,  2  {°avasara). 
prati-handha,  71,  6  {sthira°); 

°ka,  301,  4  (.sw-(f«ri<a°). 
Xyrati-huddha,  145,  5. 
prati-hodha,  242,4;°t'a<,i23^. 
prati-bodhita,  61,  2. 
prati-hodhyamdna,  139". 
prati-bhd,  26,  lo;  43*^;  179". 
prati-md,  192*  {Jayarita'^). 
prati-raksJiita,  147,  11. 
prati-rupaka  in  a°,  51,  12. 
praii-vadana,  203,  J^ipratya- 

ya°) ;  °i-krita,  ()0<^. 
prati-vdtam,  adv.  34^, 
prati-vidheya,  91,  4. 
prati-shiddha,  2^0,  c^;   187*. 
prati-shedha,  78''  i^akshara). 
prati-sh(hd,'j^'\n.;  io8»;  242, 

i;  170";   "1561^  (kula°). 
prati-shthdpita,  224,  5. 
pi'ati-sh/hita,  152,  7. 
prati-sam-hri,  11*. 
prati-samhrita,  14,  6. 
ptrati-sri,  caus.  66'-^  (pass.) 
prati-hata,  12)^  ;  c,!^ ;  260,4, 

n.  ;   194,  8;  cf.  a°. 
prati-hdra,  85,  2  {°bhumi). 
prati-hita,   1 96,    6 ;    incorrect 

for  prati-hata. 
pratt,  caus.  132'';  297,  6. 
pratiti,  f.  195"^. 
pra<i^am,adv.  (with  grawi)  g"^**. 
prat'ish,  239,  7. 
pratishya,  ind.  222,  2.  16. 
pratl-hdri,  f.  189,  5,  &c. 
praty-aksha,  i^;   121,  5,&c.; 

°i-kri, 2 26, 6 ; i-ktita,  296, 9. 
praty-abhijiidta,  299,  3. 
praty-ahhij I'ldna,  176,  6. 
praty-abhihita,  245,  2. 
pratyaya,  203, 1 2 ;  209, 9,  &c. 


INDEX. 


329 


praty-arpitu,  io2<i  Cny^isa). 
piatij-aveksliita,  236,  7.  11. 
praty-avel'shya,  ind.  20,  6. 
praty-aham,  48'';  67,  5;  137". 
pjixdii-ahhata,  234,  4. 
praty-a(jata,  263,  4  {°prdna). 
prafy-d-(faksh,  204,  7. 
praty-ad'tsat,  309,  i,  2. 
praty-adishfa,  216,  2;   132''; 

138". 
praty-adesa,  80, 2,n.;  141  "■,&€. 
■praty-ade^in,  310,  7. 
ptraty-ayana,  303,  2  {°Jidla). 
piraty-d-ling,  165,  6. 
praty-dsamia,  55,  10. 
praty-utpanna,  206,  2  {°mati}. 
praiy-usha,  61,  i. 
T.pi-ath,  ciLus.  prat hayati,  68''. 
prathama,  85,   10  ;    106,  6  ; 

I65'>;°,«,7,8;8I<i;89^&c. 
pji-atldta,  209,  5. 
pradalishinl-kri,i^^, 8 ;  280,2. 
pra-ddna,  27a  ;  49,  5. 
pra-dipa,  15,  2. 
pra-deya,  174, 10. 
pra-desafi"],^;  188,13;  281,4. 
pira-dhdna,  41*  {.'^ama°). 
pra-panna,  1^. 
pra-pdta,  142''. 
pra-hala,  i88<^  {°tamas). 
pra-huddha,  113". 
ptm-bodhn,  236,  10. 
pra-bhaca,  44,  4,  n. 
pra-hharat,  m.  234,  4. 
pra-hhavishnu,  74,  2,  n. 
pra-bhd,  26^  {°tarala). 
pra-hhdta,  62,  2  ;  142,  6. 
jt»ra-6/<afrt,  43,  3;  95,4;  154, 

17;  °raA  39,  I. 
p)ra-hhu,'jl,'j;°td,l2']^;  196''; 

°^t-a,  206,  4. 
pra-bhu,  54,  10;  127,  3;  138, 

i;   i62<^;   173". 
pru-bhriti,  adv.  I  lo,  2.  7 ;  165, 

7  (ftdt^/a") ;  233,  6. 
2Jra-bhrushfa,i^g,  4;  205, 13. 
pra-matta,  8i<i. 
pra-mada,  adj . '  wanton ; '  a,  f. 

4^;    ii9<i;  °rana,   231,  9; 

236, 7;  237.  3- 

p>'a-?ndHa, 2 1,6;  22"^;  °adh,ika, 

30^;  °i-krita,  230,  II. 
p>ra-mdda,  158*^  i^skhalita). 
ptra-murjita,  256,  2. 
pra-mukhe,  with  gen.  186". 
pra-mrijya,  ind.  159,  5  ;  189^. 
pra-yat,  57,  9. 
pra-yatnu,  10,  4. 
pra-ycnn,  223,  14. 
ifjra-y.7,  7d;   106'';   158'^. 
pra-yuMa,  269,  5  ;  299,  2. 
'pra-yoga,  2" ;  8,  i ;  °<a,  5,  2. 
'pra-rudha,  183"*. 


•pra-lap,  ■ji,  y,  n. 
p>ni-ldpin,  51,  6. 
p)ra-lobhya,  i8o'i. 
pra-vartamdiia,  174''. 
pra-vartitavya,  232,  4. 
pra-vartin,  66^. 
pra-vdta,  103,  5,  n.;   240,  10. 
pm-vdsa,  142,  4;  83'=;  146,  3. 
pra-vibhakta,  170''  {°ras'>M). 
'  p>ra-vU,  9,2;  20,11;  33d,  &c. ; 

caus.  85,  7;   214,  11. 
pra-vi^ya,  ind.  3,  i ;  16,  8,  &c. 
pra-vishfa,  7'';  95,  4;  282,  5. 
pra-vrit,  77,  9;  164,  3 ;  199a. 
pra-vjiUa,  6,6;  131'';  205,4. 
pra-viitti,  22'^;  97**;   181^. 
pra-vrishta,  259,  15,  n. 
2)ra-w^a,  194, 2;  239,9;  144''; 

°;{-a,  97,  n.  3;  217, 1. 
pra-velin,  208,  9  {han6idca°). 
pra-veshtavya,  20,  4. 
pra-^am,  caus.  no''. 
pra-^dnta,  84,11. 
pra-sith'da,  62'>. 
pra^na,  198,  2  ;   201,  4. 
jw-asA/af^a,  48,  4;  107,  3,  &c. 
pra-sad,  218,  2  ;  277,  i ;  308, 

9;  caus.  67,  7;   134''. 
pra-sanna,  195,  9;  122''. 
pra-sabham,  adv.  5a,  n. ;  I97<=. 
pra-saia,  291 ;  62''. 
jjra-sava,  1 6  7,  3 :  2 1 4, 8 ;  1 1 1  <=. 
pra-savini,  153,  5  (rM'«°). 
pra-gdda,  223,  13;    263,  12  ; 

i6i<^;  I94<i;  196«. 
prasddana-tas,  6,  2. 
pra-sddh,  caus.  154,  6. 
pra-sddkana,  1^1^,8;  251,7. 
pra-sdrita,  287,8;   180^. 
pjra-ailcta,  157''. 
p)ra-sutd,  168,  3;  293,  4. 
pra-suti,  89*^;  268,  7;  I57<=. 
pra-suya,  ind.  99<'. 
pra-Sfi,  65,  2  ;  145,  6  ;  196,  6. 
pra-stdva,  294,  14. 
pra-stdvand,  8,  8. 
pra-dhd,  160,  6;  caus.  93,  10. 
pra-sthdna,  82,  10  ;   105'',  &c. 
pra-sfhita,i6,6;  51,10;  no''. 
pra-snigdha,  14''. 
pra-harishyat,  140''. 
pra-hasana,  99,  n.  i. 
pra-hasita,  207,  4. 
pra-hasya,  iud.  254,  2. 
pra-hri,  ii^ ;  57^ 
prdndu,  49^*. 
prdyra,  117''  (°sam). 
prdjya,  198''  {°vrit!lili). 
prdi'id, '  eastern  ;'  prdfi,  f.  99*^; 

/yr((^•,  adv.  194,  12  ;    123''; 

194^- 
ijra«a,  38^  ;  176";  °m<,  1'^. 

pjrdijin,  1  *^ ;  1 1 1 ''. 

i;  u 


prdnta,  SS*";  137'';  147a. 
p»'ap,  caus.  115,  3. 
prdpita,  244,  9. 
prdpta,  310,  8. 
prdpya,  ind.  173,  7. 
prdyas,  adv.  163'*. 
prdyeua,  adv.  102,  9  ;   201,  6. 
i^rdrth,  S8,  8;  211,  11  (pass.) 
prarthand,  47,  4;  50,  2  ;   55, 
3  ;  35".;  93'  14,  &c. 


piuu,  lyi". 

pn>a,  27,4;  167,  3,  &c.;  232, 
9  (itfoara°) ;  a,  f.  35'^;  102, 
8,  &c. ;  °tara,  22,  5  ;  Var- 
.^a«a,  63c ;  °mandana,  89''; 
°saJiht,  35,  6  ;  98*. 

Pnyam-vadd,2'j,  2  ;  24,1,  &c. ; 
°miisra,  174,  7. 

r.  pri,  caus.  prlnayatl,  ig&. 

X>r'iti,  305,4;  °7na<,  198,  8. 

pre^-sA,  29,  5;  62,  3;  83, 5,&c. 

preJishana,  57, 11  {°nimitta). 

preh!>hanlya,  10,  4. 

prelcshya,  ind.  38,  5  ;  46,  2,  &c. 

prerayat,  36". 

prerita,  23'';  192,  8. 

preshita, ^,12;  231,9;  268,3. 

pZ«to,  7'*  {udagraplutu-tva). 

2')}iana,  i6y-. 

phaia,  14^';  16a;  88,4;  143b. 

phalaka,  238,  10,  &c.  {ditra°). 

badava,  loi,  n. 

haddha,   7,   4;    30<^ ;     113I'; 

°drishii,    7''  >■    °paHava-td, 

29,  I,  n.;  °hhdva,  112,  5. 
badhya,  222,  11;  i6o«. 
r.  bandh,  badhndti,  136"-. 
6a?i(ZAa,  30"! ;  4O"i0')/a°);  96"* 

(a^a°);    221,  5  {matsya°); 

cf.  mani°. 
bandhana,  ^g'' ;   2ig,  4  (mat- 

sya°);  223,9;  229,13;  248, 

11;  150";  152'i;  ci.maiii°. 
bandhu,  yo^ ;  97"^;  309,  i,&c.; 

°jana,  123,  12. 
bandhura,  145". 
bala,^2,();  126,  7;  °va<,  adj. 

240,5  ;   188'';  adv.  2'';  96, 

4;    132'',  &c. ;   baldt-kdra, 

178^ 
Bala-bhid,  86,  4  Csahha). 
bull,  135,  14;  ioi''(«i<;a»-a°); 

222,  17  {gridhct"). 
bal'iyus,  adj.  107,  4;    108,   2  ; 

adv.  691^;   286,  14. 
buhu,']6";  79,6;  i39,io,&c.; 

Haram,   T^;    °titha,  105':  ; 

°;ra,  73»;  °iUiana-tva,  258, 


330 


INDEX. 


15;  °dhd,  8o«;  °patmha, 
258,  15;  °mata,  871 ;  224, 
10 ;  307,  8  ;  °mantavya, 
154,  2;  °ma?i2/rt?ftana,  148"^; 
°mana,  153, 3 ;  257,  2  ;  °mu- 
Tcha,  239,1 2  ;  °vallabka,  123, 
Ti;  °sas,  24a;  64<^. 

hahula,  '  much  ;'  °<a,  258,  6  ; 
°i-bhuta,  232,  II. 

bddhana,  n.  32,  6. 

hddlid,  32,  4;   100,  I. 

hadhyamdna,  290,  4,  5. 

6«Za,  21,  6  {°'pddapa);  152'' 
{°tara);  285,  9,  &c. ;  «,  f. 
54a;  64";  °/.:a,  292,  6. 

bdha,  165,  7  (Mkhd°). 

bdhii,  16^;  16,1;  30*;  248, 
13;  °idkshepam,  131''. 

hihhrat,  138^';   i75<'. 

hiniba,  I52<^;  see  viinba. 

huddJii,  208,  12;   240,  4. 

r.  hadh,  caus.  1 29"'. 

buhhuksJid,  247,  2. 

bodhita,  Si''. 

brahma-darin,  95,  n.  I. 

brahman,  u.  42,  9;  m.  84^; 
238,  5  (°«,'tiH-(fas). 

Brahma-!oka,  272,  n.  2. 

brd/imana,  195,  2;   218,  4. 

r.  bruybraviti,  77,  3;  96,4, &c. 

bhakti,  17,  5  {vidita°). 

bhaga-vat,  42,  9  ;  99,  i,  &c. 

Mag'twi,  1 6 1 , 4 ;  165,  2  {latd°). 

bhagna,  I24<^. 

bhanga,'j»-;  71'^;  62,5;  167,7. 

r.  fcAaJ,  bhajati,  112'';   172'^. 

bhafta,  69,  13,  n. 

bhaffdraJca,  225,  5. 

r.  6Aa«,  bhanati,  108,  5,  &c. 

bhanita,  294,  11. 

bhadra,  72,  6;  295,  2  {°mayu- 

raka);    a,  f.  52,   11,  &c. ; 

°mul'ha,  290,  3. 
b/ia2/a,7'^  23d ;  39'';  80'' ;  1 2 7,5. 
bhara,  100*  {kutumba°). 
bltarana,  197'^;  219,  4. 
Bharata,  197'*;    315,  3  (°«a- 

bhartri,  69, 1 3 ;  70, 3 ;  8 7»,  &c. ; 

</7,  f.  247,8;  °ma<,  119I'. 
bhava,  igi";  199*^  {punar°). 
bhavat,  15,  2  ;   18,  4,  &c. ;  i,  f. 

48,  3 ;  bhavati,  voc.  40,  7,  n. 
bhavana,  184*. 
bhavitavya,  16^;  67,  5  ;  69,  3, 

&c. ;  °«a,  240,  4,  5. 
bhasman,  56"^  {°avasesha). 
bhdga,S4,2;  47b;  85^;  112*, 

&c.;  °dheya,  84,4;  236,  2; 

pi,  297,  10. 
-bhdgin,  212,  11 ;  301,  7. 
bhdgya,n.g'j<^l  pi.  98-;  isi". 


-SA(i/  in  piiida°,  261,  8. 
bhdjana,  135,  13  (pushpa")  ; 

193,  5;  206,  8,  9. 
bhdnu,  i6o»'. 
bhdra,  106"^  (bliumi°). 
bhdryd,  258,  16. 
6/i-rtya,  34,  1 1  (rdjau°) ;    35*, 

n.;  112,  e,  (bad dha°);  196, 

11;  104'^;  ii4^(si'a°);  222, 

14,  &c. ;  °mis'ra,  218,  2. 
bhdvin,  243,  4,  5;  311,  6. 
bhdshamdna,  31^. 
-Wias  in  adira",  171''. 
bhdsura,  221,  i  (ra<Ma°). 
-bhid, 14^  (phala°);  cLBula''. 
bhinna,  15^;  33";  i8o';  186'^ 

{»mriti°) ;  cf.  a°;  °de^a-tva, 

51a;  °artkam,  66,  2. 
r.  5/i?,  bibheti,  90,  2,  &c. 
6/iFifrt,33'^; 2X2,11;  286,i4,&c. 
Mi^?,  218,  I. 
bhh-u,6'j^;  127,5;  213,  8;  °^'«. 

93-3;  116,  9;  °<i;a,45,  2. 
r.  6/i»j,  bhunakti,  49*',  n. 
bhuja,  m.  13^. 
bhuvana,  172^;  190'^;  °traya, 

igi''. 
T.b/m, bhavati, 10,  8;  16'';  19, 

9,  &c. ;  bhavata,  17,  5,  &c. 
6/iM,  f.  i5<=;  841;   260,  2;  cf. 

dfma°;  °tala,  174''. 
bhuta,i°;  5,4(°artha);  240,  3. 
Z»A(<<^,  84a. 

bhidvd,  ind.  47,  1.5;  62,6,&c. 
bhmni,  10,  6  ;  85,  2  ;  95^,  &c. 
hhilyas,  adv.  17,  12;    57,  11; 

314,  15  ;  bhuyasd,  7''. 
bhuyishtha,  4,  2  ;  60,  4 ;  °«;,, 

adv.  31'i;  98<=. 
bhuri,  114''  {°vilambin). 
bhushana,  156,  12. 
r.  Wi/i,  bibharti,  38*^;   l85<i. 
bhrita,  bhntika.  Sec,  in para°. 
bhetarya,  34,  10;  264,  10. 
bheda,  124'^;    264,  9  {gati^); 

°Jia,  221,8  {grant hi^). 
bhoktri,  44'^. 
bhogya,  48»'  (sarva°). 
6/i(;s,interj.i3,  3;  69,  II  ;  136, 

7,  n. ;   161,  7,  n.,  &c. 
-bhiansin, 7*^  {mukha°) ;  243, 7. 
bhrama,  142"  {mati°). 
bhramara,  4'^ ;  32,4;   120"^. 
bhrashta,  14"  ;   79^^. 
S/ij'M,  23<=;  124";  °bhanga,^2, 

5,  n. ;  °Za^a,  68-^. 

wia,  pron.  10,  4,  &c.;  see  ?Hac?. 
Mahara-hetu,  57"^. 
Magha-vat   or  -caH,  269,  4 ; 

271,  4;    190d. 
man-gala,  151,  i,  2;    154,  5; 

i34''(n<w°);  298,  5  ;  cf.  a°. 


manjari,  103''  (dilla"). 
mani,  138*^;  239,  6;  °bandha, 

295,  4  ;    °bandhuna,  66"= ; 

217,  4,  5,n.;  °J-A-//te,  66«'. 
mandana,  20"!;  154,2;  Sg*",  &c. 
niandapa,  104,  i  {lat,d° j;  206, 

8;   238,  9;   239,  6. 
mandala,  175"  {jatd°). 
mata  in  bahu°,  87'',  &c. 
ma^i,  206,  2;   142*;   164*. 
matta,  201,  6  {aiyvavyaP). 
matsara,  2gg,  ^  {parityal-ta°). 
matsya,  220,  4;    245,  11  (ro- 

/n'to^)  ;   °bandha,    221,  5  ; 

%andhana,  219,  4. 
matsyikd,  225,  2  {°bhartri). 
mad-  in  comps.,  e.g.  °vadana, 

88,20;  171,6;  °vidha,ii,^; 

56'^ ;  °sanupa,  go,  2. 
mada,  229,  4  {°vibhrama). 
madana,  2  7^ ;  45*^ ;  1 00,  i ,  &c. ; 

°lekha,  115,  2  ;  °vdna,  72^. 
madi'ra,  57^;  •J2''  (^ikshana). 
madlya,  107, 14;  198,7;  144". 
mailhu,  44'' ;  20 7 , 7, &c. ;  °]cara, 

32,  4  ;    24'',  &c. ;   Madhu- 

kankd,228, 8 ;  °m.d$a,2  29,2. 
madhura,  21,7;  20*^;  38,10. 
madhya,  63'';  e,  115**;  °8f/ia, 

19-5)  3  ;  °ahna,  60,  1. 
r.  '/fta?i,  manyate,  2"^ ;  1 1 2^,  &c. 
manas,  47,4;  si'';  I40^&c.; 

°santdpa,  269,  7  ;   manasi- 

ja,  35'';   I40«;  V^«.  64''; 

°y/ia,  20";  °ratha,  30,  3;  47, 

3,&c. ;  °rama.  143*^;  °vritti, 

51,  12;  °/<rt/a,  181. 
manushya,  232,9;  278,4. 
mantavya  in  bahu°,  154,  2. 
r.  mantr,°ayate,  40, 4;  42,  2; 

68,  4,  &c. ;  caus.  39,  5. 
manda,  58, 5  {"aittsukya) ;  7 1 , 

4(^'Ktea/<a);  °m,  36'';  235, 

8    {dhydna°) ;    °mandam, 

i5<^;  °l-krita,  10,  7. 
manddra,  166^  {°mdld) ;  282, 

4  C'vriksha). 
manmatha,  52"  ;  56';  112,4; 

°lekhu,  m.  79'^ 
manyamdiia  in  bahu°,  148''. 
many  a,  310, 12. 
mayukha,  55^^;  91''  (arA-a°). 
mayura,  92'"';  294,  o,{mrid°); 

°A'a,  28S,  4;  294, 10;  29-;,  2. 
marl6i,  1  ^o'^  {6andra°) ;  Mart- 

di,  173"^;  1 9  i<i  (°sambhava). 
»nara<,  63'^;    275,1;   Maritt- 

°vat,  165a. 
marshayitavya,  139,  14. 
mala,  196"=  {°upahata). 
Malaya,  174,  13  {°tata). 
malina,  20'';  °i-bhu,  181*^. 
mallikd  in  nava°,  42''. 


INDEX, 


'»   '>    T- 


iiialiut,  61,  i;    184,  5;    i79'\ 

&c.;  °tara,  225,9;  '««/'«''- 

.^■/(.i,  16,  7;   283,  10;  mahd- 

derl,  153,  3;  °prabhaca,  95, 

4;    °brahinaiia,  93,  5,  &c. ; 

°hhaga,  1 1 2'';    °raja,   236, 

7,   (Sec;    °arha,    224,  10; 

Maheiidra,  262,  6;   267,  8. 
inukijiian,  163'^;   273,  2. 
maliisha,  40''. 
runJu,  loo*  (^sapafnl). 
mahij/a,  mahlyate,  199''. 
7/20,19,  9;    36'';    8 1,  2,  &c. ; 

'^eca/n,  57,14;  243,  4;°<at;ffl;, 

203,5;  230,5,&c.;°.s-ma,98b. 
maw^'«,  60,  4  i^iulyaP). 
mdnr/alya,  85*1. 
Md{havya,  71,  4. 
mnuavaka,  263,  9. 
Matali,  267,  i.  8,  &c. 
matri,  I  24,  9  ;    294.  I  :    matd- 

pitarau,  Am.  2^2,10;  296,2. 
-matra,^2,%{(lrishta°);  65,  2 

(rada°);  loSii;   294, 14,  &c. 
mddhavl,62,^\°mandapa,  238, 

9;  239,  6. 
mdnnniya,  126,  2. 
manayitavya,  227,  4. 
mdnasa,  155,   2;   92,  6  (r^/a- 

<7ra°);  81''  {an-anya°). 
mdnusJui,  m.  293,  i ;  i,  f.  26''^. 
mdyd,  I42'>'. 

tndrana,  222, 14  {a-l;drancf). 
mdrita,  267, 10. 
Mdr'ida,  281,  4;  283,  9,  &c. 
Mdrkandeya,  288,  3. 
mdrga,  161,  4;  95'i;  170"^,  n. 
mdrjana,  153,  10  {sukha°). 
mnrjita,  152,  7  {.iikhd°). 
mdld,  62,  ^  Cdhdrin) ;   i66'i. 
mdlihd,  150, 10  (Jce^ara°);  na- 

ra°,22,5;28,3;32,3;93c,&c. 
Malini,\6,'j;  102,10;  60'^, &c. 
mdsrt,  229,  2  {madhu°);  134''. 
M'ttrd-vasu,,  231,  8. 
mithas,  82,  10  {°prastJidna); 

198,  7  Csamaya). 
miihwna,    28,    6    (pddapa°); 

149a  {hama"). 
mithyd,  adv.  39'';   130". 
r.  '/wiVc,  mi^myati,  31". 
-miVra,'36,  3  {phalu°);    151, 

7;  160,6;  i6o'^(<afr);"cf. 

nrya\  hltdi:a°. 
mukida,  i8i"'  {danta°). 
mukta,  B'^;  63*;  132,2;  140''; 

194, 1  2  {°dsana) ;  310, 5,&c. 
iiitd'ha,  'j'^ ;   14";  68,3;   222, 

17,  &c.;  47,  I  (adhas°). 
lanr/dhu,  2^^'. 
r.   'mM(^,   muiUati,  128,    2.  4; 

92'';   130,  9;   10, 10  (pass.); 

cans.  58,  2. 


mudrd,  53,  6 ;  205,  8,  &c. 

mwjii,  193,  3;  197,11;   121^ 

mushfa,  121'=. 

mushii,  94*^. 

mustd,  40'-"  {°kskati). 

muhus,  7" ;  40*  ;   78*,  &c. 

muhurta,  26,  5;   37,  3;   132, 

2,  &c. 
miidha,  130". 
murlilia,  84,  4. 
r.  murd/i,  murdhati,  201,  6; 

196^ 
murta,  33*',  11. 
miXrti,  175";  °«mf ,  1 1 7^  where 

read  murtimati  (or  murti°. 
murdhan,  109";  °_y'a.  30*^. 
milfo,  15"    {dhauta°) :    184"^ 

(<arM°);°pMrMsAa,259,i7,n. 
mwiya,   223,  13;    225,  5  (s«- 

7namas°). 
mushaka,  266,  8. 
r.  mrj',  caus.  221,  3. 
/H.ngra,  9,  2.  3.  6;  10,  4.  7,  &c.; 

°trishriika,  148*^;    294,  14; 

°potaka,  124,  8;    206,  13; 

"rodand,  151,  i;   "indraka, 

287,  5;  290,5. 
mrigaya,^^,  10 {°ciharin);  59, 

4  (_°.s'i?«);  67,  10,  &c. 
mrindla,  62"^;  150"^  (°SM<?'a)  ; 

°raf,  96,  3. 
mrittikd,  151,1  (tirtha°);  °ma- 

yuraka,  288,  4 ;   294,  10. 
mrid,  294, 3  {°mayura) ;  °pi«- 

da-huddhi,  240,  4. 
mridu,  adj.  lo*^;    91'';    133^; 

adv.  24''. 
megha,  277,  i  {^padav'i);  279, 

5  (^pariyha);  °pratiddhan- 
cfe,  257,  6;  261,3;  263,11. 

medaif,  39''. 

tnedin'i,  1720. 

Menakd,  44, 11;  226, 6;  241, 

II. 
moksha,  184,  10;  58'^  (vdna°). 
mogha,  248,  7  (°drishi.i). 
modayitid,  ind.  52,  9. 
mudita,  54,  7. 
modaka-kliddika,  69,  5. 
rnoAa,  233,  6;    245,  7;    261, 

13;  i86'>'  (°tomas);   189'^. 
mohana,  99,  n.  I. 
maiirvi,  f.  13'',  n. 

ya,  22,  12;  18'^,  &c. ;  yeiia, 
22,  5;  76,  10,  &c. ;  yat — 
^«<,  28>';  47-^;  237,  5;  ?/arf- 
yat — tat-tadti^C"^;  seeyad. 

yujamdna,  147,  9;  °'<ii<hyn, 
95,  2,  n. 

yajna-hhdga,  262,  7  {°utxuka); 
Yajilahlt dgcsvani ,  \C)i^. 

yajnopavita,  281,  n.  I. 

U   U   2 


r.  yat,  yatate,  314,  13. 

ya-tas,6j^;  118,  3;  229,11; 
°yatah — tafas-tatas,  23'^''; 
°prabliriU,  110,  2. 

yrt<i,  m.  i84<=  {%rata). 

yatna,  m.  4,  4. 

ya-tra,  69,  7;  i75<i. 

?/rt-/Aa,  17,  14;  51b;  105,  12; 
124,  8  ;  900 ;  ^ — cva7n,  55, 
2;  °—tathd,  57,  8,  9;  74, 
4,  5,  &c. ;  °kdmam,  236,  8  ; 
°gamana,  222,1;  °nirdit<hfa, 
63,  I,  &c. ;  °ahhyarthita, 
291,  6;  "iikhita,  254,  8; 
°sakti,  adv.  314,  13;  °^ruti, 
adv.  157a;  °sukham,  74''; 
°uktmn,  14,  6,  &c.;  21,  12 
{°vydpdra) ;  °uddishta,  1 53, 

1  CfydjJdra). 
yathopamalan-kara,  92,  n.  I. 
?/af/,  36"'"=;    39«;    49'';    230, 

10,  &c.;   °— to«,  9a''S-    67, 

5.7;  cf.  under  //a ;  °artham, 

268,  2. 
!/acZa — ^adffl,  139,  1 2  ;   167,3; 

2'.^,  7;  ° — tadd  prahhriti, 

2.33>  4,  6. 
yadi,  41,  5,  &c. ;  yadi—  tarhi, 

2,  3;    °tdvat,  214,  4,  &c. ; 

°ap^,  31a;  °evam,  80,  2. 
Tama,  223,  8  (°sadava). 
yainita,  ^o^  (eku-hasta"). 
Yaydti,  87*. 

yaran'i,  62,  4,  n. ;  265,  6. 
yasas,  274,  3. 
yashti,  105^'  {vetra°). 
r.  ?/a,  2/ofi,  82«;  86»  ;  98^,  &c. 
ydta,i&\ 

yddrisa — tddri.^a,  107,  9,  10. 
yd7ia,  226,  2  {dkd^a°);  271,  2. 
yayai,  adv.  20,  1 1  ;   21,4.10; 

26,  3 ;    prep,  with  ace.  233, 

2  ;    °- — tav(d,  20,  5,  6  ;    cf. 
tdvat. 

yukta,  lofi'^  C^turanga) ;  51, 
9;  58^;  112,  6 ;  174,  10, 
&c. ;  °rupa,  with  gen.  1 2"' ; 
170,  5  ;  with  loc.  50". 

yuga,  i  C)^(stana°) ;  1 98"  Cdata) ; 
°pa(/,adv.  82";  °antara,  176, 

yngala,  15S,  3  {k!>hanma°). 
T.  yuj,  pass,  yujyate,  197,  9; 

136,  5;    225.  7;^  253,  2,&c. 
yuvan,  '  a  youth  ;'    yuvati,  f. 

42"    (s«ra°) ;    62<i ;    98<i ; 

°rdja,  93,  12;   292,  n.  2. 
yiishinai],  309,  2  (^sagolra). 
yulhi(,  33''  {sdranga^) ;   107'^. 
2/of/rt,    43"    {mttva°);    i86'>; 

yogdt,  48''  {rakuhd"). 
yogya,  192'';  39»  {uttJidna'^). 
yuucana,  24,  2  ;  ai*";  29,  i. 


I  N  D  E  X. 


rakta,  252,  9  {°kuralnya). 
T.  raliSh,  rakshati,  1^^;    127, 

2  ;  257,  3  j  i6on. 
ral'sha  in  dakra-rakshl-hhuta, 

90,4- 
rahshaiia,  iio'^. 

rakshanlya,  141,  7. 

rakshas,  88,  1 2  ;  93,  3  ("b/tF- 

rakshd,  55,  9  ;  48''  {°7jogdt) ; 

295,  4  i^harandaka);  298, 

5  {^mangala). 
rakshita,  34,  7  {rdjan°). 
rakshitri,  1 1 o,  3 ;  1 94, 1 1 ;  1 1 6*. 
rakshin,  217,  2,  3,  6iC. 
rakshya,  i6o"'. 
ranga,  7,  5,  n. 
radayat,  68*. 
radlta,  isCi. 

ra/a«Z,  128,  14;   142,6;  96'>'. 
ra/as,  91";  I36°';  174^  &c. ; 

301,  n.  I ;  pi.  80. 
ra»a,  162'';  190*  {°£ras). 
rata,  152^  (°«<sa^a). 
ra?i,  35'' ;  °sarvasva.,  24°. 
ra<na,  28*';  84, 5  ("msi) ;  43'' 

(s<rr);  44I';  224,  10,  &c. 
ratha,  9,  2 ;  10,  6,  7.  12,  &c. ; 

°anga,  2  77,  i ;  1 74"'  {°nemi). 
ratltya,  8"^. 
randlira,  237,  5. 
r.  ra?«/,  raniati,  241,  6  ;   caus. 

237.  3- 
ra7naH«;/a,3'';  28,6;32,6,&c.; 

°td,  239,7;  °«i;a,  234,  15. 
ramya,  13^^;  137'^;  "i-ya,  294, 

10;  °antara,  91'^. 
rai^re,  162,  i  (koklla°). 
ravi,    381*    {°kirana)  ;     107'' 

ra^ini,  10,  6  {°samyainana) ; 

81 ;  i']d^  {pravihhakta°). 
rasa,  44^;    77<i;    279,  4  (I-a- 

naka°);  °adhika,  184". 
rasaiid  for  rasand,  73^  {samu- 

dra-ra<ana). 
rahns,  124'' ;  1 25",  n. ;  rahasi, 

aJv.  233,  5. 
rahasya,  24*^  {^akhydyln). 
rdkshasa,  89,  13  {°vrittd7ita). 
raga,  7,  4  ;   5-^  (sr?<a^);   15''; 

81,  7  {drishH°);  183,  7,&c. 
rdjakiya,  217,  5. 
rdjan,  5'';  9,  2,  3,  &c. ;  °kida, 

221,6;  227,2;  "kdrya,6j, 

4;  °dhdni,  314,  3;  °bhdva, 

34,  1 1 ;  rdjarshi,  39,  5,  n. ; 

76'',  &c. ;  ^laksJinil,  156,  3. 
ro/t,  60,  I  (rana°);  180,  2. 
rdjya,  n.  108'*. 
-rdtra,  88,  13  {katipaya"). 
rdtri,  60,  5  ;   69* ;  rdtrin-di- 

vam,  Io6^ 


ras'i,  10''  {puskpa°);  84,  5 
(ra<«,a°);  56^  (a>*i6rt°). 

rdnhtii  or  rdshfrin,  233,  n.  i. 

rdshtriya,  231,  8. 

riktha,  259,  2. 

r.rud,rodate,  74,  2;  116, 2,  &c. 

rM(?,  15''  {kisalaya°). 

i'vj,t  57^ 

rwte,  1 36"'. 

r.  j'Mf?,  roditi,  154,  5  ;   209, 10. 

riidat,  168,  5  ;   215,  i. 

rudlta,  68,  5. 

ruditvd,  ind.  166,  9. 

Rudras, eight  formsof  S'iva,  2,11. 

ruksha,  196"^  {smrUi-rodha°). 

rupa,  38,  8  ;  46,  2  ;  26*^;  44^'; 
°i'af,  80,  2  ;  °uddaya,  43"^. 

rupaka,  80,  n.  2. 

iHpayitvd,  ind.  103,  5  ;  119,  i. 

reMa,  14*1;  146'';   147*. 

reH«,  32"'  ;9i'=;  i  •j6^{padma'^. 

Euivataka,  6g,i^;  75,  5,  &c. 

rodand,  151,  i  {mriga°). 

roddhavyn,  54,  11. 

rodha,  196"^  {smriti°). 

-rodhin,  30<^;  I40». 

romantha,  40^. 

roshana-tn,  98''. 

Rohini,  186''. 

rohita,  220,  4,  &c.  {°matsya). 

r.  laksh,  lakshayati,  -te,  52, 
11;  209,6;  i45<;;  pass.  39, 

i;  39'';  174'^- 

lakshana,  202,  11;    214,  10; 

287,' 10. 
lakshita,  275,  i. 
lakitJit-kri,  293,  12. 
Inkshman,  n.  20''. 
lakshmi,  20*';  156,  3  (rdjan°). 
lakshya,  39*^ ;  135*";  cf.  a'^  a°. 
ZrtgTBa,  33"  ;  256,  I4(v/^rtpa°). 
Zac/^M,  39'* ;  1 29, 1 1  {°santdpa) ; 

adv.  81,  2  ;  165'!. 
r.  laugh,  caus.  286,  12. 
langliana,  96,  4. 
langhita,  236,  4. 
r.  fay,  lajjate,  57,  12;  201, 10. 
faiya,  41.3;  46,  3;   147,  7. 
to«,  17''  (rawa");   26,  9  ;   28, 

5.  6  ;  63**,  &c. ;  °mandapa, 

104,  i;   °valaya,  130,  10; 

132,  2  ;  °valaya-vat,  102,  9. 
lahdlia,  104,  6;  181,  i ;  IDS'"; 

°avakdga,  47,  3 ;  55,  3. 
r.  Zrtb/t,  lahhate,  30,  i ;  62,6; 

40<i;  67"  ;  211,7  (pass.) 
lamha,  251,  5  {°kurda,). 
lambita,  149"  {sdkha^). 
laldma,  77,  2,  3  ;   112,  5. 
lalita,    116,     7    {°pada-han- 

dhana). 
Idkshd,  85''  (°ras«). 


Idghava,  213,  10  (jgiirvP). 

Idbha,  36,  2. 

?aya?J2/«,i46^ ;  1 15*  {s'a,rlra°) ; 

294,  4  {Mkunta°) ;  °maya, 

108,  7. 
r.  ZiX7i,  likhati,  id^^. 
likhita,  238,  10;  249,  5  ;  258, 

likhitavya,  250,  9. 

Zima,   149*    {saikata°) ;    °fa, 

172''  {parndbhyantara°). 
lild,  66,  4  {kuhja°) ;  290,  4. 
luhdhaka,  61,  i  {^akimi"). 
lulita,  79*^  {^ar'ira°). 
lekha,  115,  2  {madana°);  79'' 

{manniatJia°);  145,  9. 
lekliana.  118,  8  {°sddhana). 
lekhd,  113,  2  (s'a,^dnka°). 
Ma,  sSb  (A-?esa°). 
fafcrt,  82'! ;  I09"'  {°hetos) ;  278, 

4    {manmkya°)  ;     °tantra, 

187,4;  °anugraha,i()*j,  16; 

i98<i. 
lodana,  2^^  {lola°). 
lohha,  48,  3,  4  {havana°). 
lohhaniya,  2i^;   I52». 
Zofa,  23'^  (%(^o?!a);  cf.  fflii°. 
lolupa,  72,  3  {nara-ndsikd°) . 
loliita,  30"-;  199";  cf.  a«i°. 
laukika,  173,  3  0»a). 


I 


I2<i; 


vanda,  15,  2  {Piiru° 

39,  5,  &c. 
raA-(a?;i/a,  171,  7;  203,11. 
vaktu-kdma,  adj.  47. 6;  107,6. 
■yaATa,  9*^;  139,  'j  (prakritP). 
vakshas,  166". 
r.  I'ctc?,  vakti,  40,  7;  94>  i  ;  69, 

7;  64^;  pass.  !t<?^a?e,  88,  20 ; 

206,  2;    214,  8,  &c. ;   caus. 

119.  5. 
vadana,  42,  2  ;  54,  6  ;  313,  14, 

&c. ;  mad^, 88, 20,  &c. ;  cf. «°. 
vadamya,  n.  310,  5. 
vadas,  68,  11 ;   72,  6  ;  237,  6. 


fo^ra,  49";    S(ira,  10";    srire- 

kri,  55^. 
vandita,  294,  8. 
i;a/(t,  in.  93,  14. 
va^a,  adv.  lo*". 
tJafea,  287,  5;  307,  8,  &c. ;  a, 

f.  130,  5;  159,  2,8,  &c. 
vatsala,  294,  8  {mdtrf) ;  313, 

I  {duhitri°). 
vatsalaya,  -yati,  286, 10. 
r.  tJrtf^,  vadati,   39"^;    79,   2  ; 

I28'i;   130";   141''. 
vadana,  32,  4;  30";  46'',  &c. 
vadhukd,  128,14  {dakra  vdka°) . 
vadhu,    28,   2  ;    97'' ;    167,   2 

(mriga°');    °jana,  174,    2; 

°i;ara,  117". 
i;awa,3"'  {°vdta) ;  i  'j6'^;'^(jraha- 


INDEX. 


3^3 


na-koldhala,  61.1,  2  ;  ^gra- 

hiii,    74,   4;    °dara,  67,    5 

Cvritti);    °jyotsnl,    28,   3 ; 

29,  1,  &c. ;    °devatd,   85,"; 

'^pushpa,  62,  4 ;    °rq//,  60, 

I ;  1 80, 2 ;  °ia<a,  1 7*' ;  °rasa, 

252,    2;    90*"    {bandhu) ; 

°okas,  173,  2. 
vanas-pati,  155,  5  ;  156,  6,  7. 
r.  t'amcZ,  validate,  158,  9. 
vandana,  307,  2  (^j«rfa°). 
vandamdna,  205, 1 2  ;  246,  2. 
vapus,!  7»;  181 ;  24,10;  43'i,&c. 
r.  roj/i,  vamati,  41**. 
vayasya,  59,  4,  n. ;  65,  2  ;  68, 

1 1 ,  &c. ;  ""/.-a,  2  2  5 , 9  ( p  )•  iyflt^) ; 

°bhdva,  59,  4. 
mra,  30,  i;    49,  5  ;    159-6; 

ii/^    &c. ;    cf.    svaya>n° ; 

°prarthand,  47,  4. 
vardJia,  59,  5  ;  40"^  (°to<0- 
-vardusit  {  =  vat-das'),   238,   5 

(6raAmaw-'^). 
-varjam,  153,  8  {Gantamf). 
varjayitvd, ind.  1 1 2,1 1 ;  296,  2. 
i'arn«,  195,9  (innkha") ;  169'' ; 

i"i8, 11;    I  Si''  (avyakfa:^) ; 

pi.  47"!;   112'';    °paridaya, 

182,  6;  °d^rama,  194,  11. 
varnikd,  147''  {°uddlivdsa). 
vartikd,  249,  6  ;   256,  4. 
-i!rar<i?i,  10, 8 ;  1 3,  5 ;  cf.  dakra'^. 
vartman,  7*^  {kirna'^). 
valaj/a,  33'';  62'^;  102,  9;  66^ 

(ia»ia/i;a°) ;  13S'',  &c. 
valkala,  1 4"^ ;  2  3, 8 ;  1 9** ;  2  4,  i  o. 
valmika,  175'^. 
vallahha,  adj.  27*^;    a,  f.  123, 

II  {bahu-vallahha). 
r.  ra./,  vashfi,  &c.,  184''. 
i-a-^a  in  para°,  49,  4. 
va^in,  48*^;  i29i>. 
Vasishtha,  91,  n.  3. 
rasa^/,  48" ;  103"^;  cL  saha^. 
vasana,  185'^. 
vasanta,  46,  2,  n.  {°avatdra) ; 

°mdsa,  134'';  °utsava,  227, 

n.  i;   230,  5. 
rasdna,  part.  185''. 
i-as«-i^?/ia, 214,18;  197'';  °<aZa, 

26'\ 

vasun-dhard,  156''. 
vas(i-7na<j,    25*  ;    Fas«-ma6J, 

184,  4;  256,  9,  10. 
vastu,  4,  3. 

r.  ?;aA,  rahati,  i"^;   170"^. 
-ra/t  in  srotas°,  5i'\ 
-valid  in  gamla^,  huta'^. 
vahat,  181''. 

voA?a,  56";  88*' ;   179''. 
iy7,  39,  6  ;  40,  I.  6,  &c. ;   ka- 

ih(mi^,  26'';  kinr',  116,  2; 

i68<',  &c.;  cf.  atha^. 


vdkya,  68,  7  (suhrid°) ;  315,3. 
facf,  31";   207,  7;  1370. 
vddanaka,  152,  8  {svasti°). 
vddd,6=,,2,8cc.;  2SS, 2 {°indtr a), 
vddya,  adj.  97*;  neut.  117'^. 
raj/??.,  m.  12,  2  ;  13,  8  ;  20,  7. 
vatikd,  21,  4  {vriksha"). 
ranrt,  13,  5;    lo-^;    53'^;   55<i, 

&c. ;  238,  2  {Kandarpa°) ; 

°asana,  62,  3. 
rafa,  3« ;   26,  2  ;   74a,  &c. 
Vdtdyana,  236,  16. 
-vddin,  121,6;  211,6  (satya-) . 
mma,  98'i;  141,  2 ;  i38'<' ;  i49d ; 

253.  9;  °itara,  194,  6. 
vdyu,  170"^. 
vdrana,  252,  16. 
uari,  171^  {°garhhodara). 
vdi-ita,  2g^  (°prasara);   45"; 

^53.  7- 
vas/ijoa,  86'' ;  95";  i89''<i. 
vdsa,  90''  (?;a>ia°);  252,  2  ;  cf. 

vdsantika,  230,  10. 

T^rtsara,  306,  4  {°anuyojya). 

-vdsin,  ig,  9  (toporawa°);  122, 
4  {viskaya°);  188,4;  a^-'ra- 
ma°,  20,  6;  i7»;  188, 12. 

-vdha  in  sdrtha^,  258,  12. 

-vdhin  in  hana^,  60". 

vdhydntah-karana,  276,  2. 

vi-karshana,  99,  n.  I. 

vi-kala,  62,5:15  -j^^prasUf). 

ijv^-ara,  38,  5.  6,  n. ;   107,11; 

.297.  9;   I95''- 
Vi-kri,  caus.  145,  8. 
vikiiti-mat,  39''. 
ti-krish,  pass.  i6i''. 
vi-klrip,  pass.  116,  4. 
vi-krama,  1 70'=  {HarC^). 
Vikramaditya,  316,  n. 
vi-kraya,  221,  2. 
vi-kriyd,  296,  9. 
vi-klava,  67,  11;    781" ;  105^ ; 

240,  I4;  269,  8. 
vi-gata,  i89<^  {°anudaya). 
vi-gam,  caus.  137''. 
vi-guna,  261,  2  {°iidvega). 
vi-ghdMta,  130,  9. 
vi-ghna,  13'^   40,  8  ;   44,  12  ; 

88,12  ;  HI";  °rai,i3i,  2. 
vi-dar,  caus.  202,  6  ;   258,  15. 
vi-ddrayat,  202,  3. 
vi-ddrya,  ind.  48,  6:   214,  3. 
m-dintayat,  Si"'. 
ri-dintya,  ind.  92,  5  ;  97",  &c. 
ri-ddhitti,  169*  {°!>'eska). 
vi-ddhinna,  9''. 
vi-jaya,  49'';  90,  6;  269,  i. 
vi-jalpa,  240,  3  {]iarihdsa°). 
vi-Jalpita,  52''  {parihdsa°). 
vi-ji, 8^,10;  89,  9;  190, 3, &c. 
vi-jiid,  caus.  57, 1  2  ;   1 88,  II. 


vi-jiidna,  2"  (pmyoga°). 

vi-jiidpita,  139, 12. 
IwYaiKt,  2i«;  32'';   104,  5,  &c. 
I  vi-danib,  66,  4  ;  64,  2  (pass. ) 
;  viddla,  266,  8. 
i  Vld-aujas  or  Vid-ojas,  198"^. 

vi-tata,  igS^  {^ynjna). 

vi-tdna,  76,  3  {°sandtlia). 

m-<ji.  194.  9;  304,  I- 
ri'Wa,  n.  193''. 

r.  r/rf,  i-e«i',"  81"  ;  128";  158^. 
rWiia,  54"  ;  88, 8,  &c. ;  °fZ/(a/-- 

mo«,  1 27,  5  ;  °hhakti,  1 7,  5. 
viditvd,  ind.  41,  4. 
vi-dushaka,  59,  2,  3,  n. 
viddha,  94*^  (ku^a-sudf). 
vidyd,  147,  10  ;   126''. 
vidvaf,  2". 
ri-dhd,  1^. 
vi-dhdtri,  pi.  308,  9. 
vi-dhdna,  2,  3  {nepathya°). 
I  ri-c/Ai,  43"  ;  44-1 ;  134,"  4  (iit- 
I      t>(7/4a'');  188,12;  138'';  I93^ 

&c. ;    °i-a<,    adv.   196,   I4; 

°huta,  adj.  i", 
ri-nata,  63"  (pmiv7?/ia°). 
vi-naya,  29";    45<'"  (°t'im7a) ; 

j      _I27,   2. 

j  ri'na,  prep,  with  ace.  148,  4; 
withinst.i68,  3;96'';  151''. 

vi-nindita,  133'^. 
I  vi-nipdta,  m.  211,  9.  11. 
\  vi-niyo(/a,i ^6,1  ^{dbliaraija'^). 
;  vi-nivariita,  190"  {°karman). 

vi-niveda,  147"  {angxdl^). 

vi-nita,  20,  4  (°t'es/ja). 

vi-nud,  caus.  102,  7;  150,  5. 

vi-noda,  37,  3  {pansrama''); 
39^ ;  °sthdna,  236, 8;  249,  5. 

vi-nodin,  74*  {klama°). 

vindn,  8g,  1^;  248,12;  189''. 

vi-panna,  258,  13. 

vi-paryaya,  214,  11. 

vipula-td,  g"-. 

vi-pra-kri,  2S6,  5, 6 ;  154,  8,  9. 

vi-prakiita,  98'';   163*^. 

vi-prakrishta,  10,  7  (°an/ara). 

vi-pralabdha,  212,  4. 

vi-pra-lahh,  213,  3. 

vi-biiddha,  139''. 

ri-hudha,  1 76*=  (^slr'i). 

vl-bhava,  99'';   no's  227,  3. 
I  vi-bhd,  I  So''. 
;  ri-bhdta,  n.  120''. 

Tibhu-tva,  43*^. 

('/-&/<((,  caus.  29, 7  ;  141,4;  143''. 

vi-bhdiri,  1 68''. 

vi-bhrama,     23**    (<liuhti°); 
229,  4. 

vi-marda,  295,  6. 

vi-marshtavya,  221,  6. 

ri-mdnita,  235,  6. 

ri-mdnya,  1 2 1 ''. 


334 


INDEX. 


vi-marga,  iio"  {°prasthita). 

vimulxha-td,  201,  2. 

ri-modayat,  46"^. 

vimba,  175'';  152*^  Cadhara). 

vi-ijat,  '  the  air,'  7"i. 

OT-3/iy,  pass.  I55<i. 

vi-yo(ja,  54,  5  (cmgidi°);  164, 

6  ;  242,  10  Qihartfi°). 
vi-rad,  151,  2;   153,  14. 
vi-radita,  76,  3. 
vi-raia,  95*". 

i)i-r«m,34,  2,  &c.;  caus.  288, 2. 
virala,  60,  i. 
vi-rasa,  adj.  301,  6. 
vi-rnha,  185,  6,  &c. ;  °Ja,  99''; 

°du'/Jchn,  96'';  °paryi.it8uka, 

39,6;  123,  2;  °mdrga,  255, 

5  ;  °vi-ata,  185^. 
vl-raliita,  168,4;   180,  7. 
vi-ruta,  90"^. 

vi-riiddka,  182"  {asrama°). 
vi-ruilha,  10 1^. 
-virodhin,  38,  5  (tapovana°); 
,135.2,  3  ((/""fO;  255,5. 
m-ropana,  94"^  {vratia°). 
vi-IaJisha,  137"^  {vrida°). 
ri-Ja'jna,  189''  {pahghman°). 
vi-lambin,'i  J 4^ {hhiirf) ;  1 50''. 
vi-lambya,  ind.  58,  2. 
vi-Iaan,  36**. 
vi-lubh,  caus.  238,  6. 
vi-lolcayat,  21,10,11;   loi^'. 
vi-lolita,  37"*  (niugdha"). 
vi-lolnja,  ind.  38,  7;  47,  5,&c. 
vi-vakshita,  122,  2. 
vi-vara,  214, 18  ;  I7i«  (rt»-a°). 
vi-varjanlya,  133". 
vi-varna.  298,  3;  °mam-krita, 

vi-vartana,  137*'. 

vi-rartita,  23"=  (°bhru). 

vi-vartin,  78*^  (an.<a°). 

vi-vardh'da,  168,  3. 

vi-vada,  ito^;   297,  6. 

vi-v'iha,  /G";  °vidhi,  i^^,  4; 
308,  I  [ . 

vi-viJda,  n.  107'' ;   1 1  2". 

vi-vrita,  7" ;  45*1. 

vi-vtitta,  46*^  i^iuidana). 

vi-vritya,  ind.  64''. 

vi-vriddhi,  58''. 

vi-^cmk,  6'j^;   119''. 

vi^ada,  adj.  102*^. 

vi-^dkhd,  du.  113,  2,  n. 

vi-^uddha,  182,  5;  219,  7. 

vi-sesha,  130,  2  ;  281,  2  ;  cya, 
201,  8;  ««,  125'^;  atit/ti°, 
36,  2;  41,  9;  dkritf,  135, 
2;  234,15;  °«a8,  248,  12; 
°mandana,  I38"'. 

vi-irahdha,  135,  2  ;  195,  9 
{°kdrya)  ;  °(«,  adv.  40*^. 

vi-s'ram,  67,  8;  caus.  216,  3. 


vi-srama,  62,  6. 
vi-sramhha,  105,  2  {°kathita). 
vi-iirdnta,  69,  2  ;  cf.  a°. 
ri-.<rdma,  40*1 ;  cf.  a°. 
vi-^lcsha,  86'i  Cdahkha). 
ri^va,  1^. 

vi-^vas,  207,  5  ;  303,  7. 
vi-^vasaniya,  99,  i ;  °<«,85, 11. 
vi-^vasta,  23,  5. 
Visva-niitra,  43,  n.  i ;  44,  n.  2  ; 

91,  n.  3. 
vi-^rdsa,   39,   4;    14"  {°upa- 

gama). 
risha,  209,  9. 
vi-shakta,  32''  {titapa°). 
vi-shanna,  59,  2. 
visliama,  303,  2  ;  °i-bhu,  95"*. 
vishaya,!^;  ^i^{anya°) ;  144, 

2  ;    293,  I ;   cf.  a°;    °vdsin, 

122,  4. 
vishayin,  207,  8. 
vi-shdda,  105,  9  ;  96",  &c. 
vi-shkambha  or  °&a,  97,  5,  n. ; 

.134.1- 
vi-shtambhifa,  111°, 
Vishnu,  305,  n.  3. 
i-ts«,  71'';  'jg'^  (^dbharatia). 
vi-samvddita,  245,  9. 
vi-sarjana,  271,  11. 
vi-i<arjita,  134.  10. 
^'i-srij, 55'' ;  67,  7;  154.3;  caus. 
.97;  3;  145.10;  167,  4,  &c. 
oi-srijya,  ind.  51,  9  ;   181,  i. 
vi-stdra,  313,  i  {sruti^). 
vi-stdrmjitrika,  24,   2  {payo- 

dhara°). 
vi-sphur,  194,  6. 
vi-smaya,  79,  4  ;  2 15,  20  ;  «<, 

283,  2  ;   295,  10;  cf.  6a°. 
vi-smayantya,  242,  4. 
vi-smarana,  1 24*^. 
vi-smdpita,  292,  6,  7. 
vi-smita,  154, 13. 
vi-smri,  28,  5;  167,  6;  240,  2. 
vi-smrita,  8,  3  ;  28,  3,  n. ;  118, 

2;2i3,  7,&c.;°i)af,  239, 17. 
»is?'rt,  221,  5  {°gandhi). 
vi-srashtavya,  54,  10,  li. 
vi-hasya,  ind.  54,  6  ;    7^.  3  ; 

219,  6. 
vi-hd,  172''. 

vi-hdya,  ind.  84,  5  ;  145''. 
vi-hdyas,  313,  14. 
vi-hdrin,  55,  10  {inrigayd°). 
vi-hri,  166,  7.  , 

vikshita,  36",  n. 
vikshya,  ind.  104-"'. 
r.  t'y,  cans,  vijayati,  105,  8. 
ijy'rt,  260,  2;  156^;   179''. 
■yzto,    93^    (Vtftirt);    184,   10 

I'l^Ai,  103,  2  {p)ddapa°). 
vira,  153,  5  {°prasavim). 


vi'vadh,  1 11"^. 

I'Zryft,  54"^. 

r.  2;?'i,  caus.  vdrayati,  1 1  7,  5  ; 

252,  14  (pass.) 
vrikaha,  22,  4  {d^rnmd');  °kn, 

26. 3.  \o{kes'ara°) ;  °vd/ikd, 

21,4;  °sedana,  22,9;  52,11. 
r.  w?y,  caus.  varjayati,  160''. 
r.  i'j-«i,  vartate,  12,  2  ;    42,  9  ; 

80,  4;    90,   2  ;    III,  2,  n.; 

125,  2.  7,  &c. ;  caus.  170''. 
vrifta,  124'^;  213,  7  {purra°), 

&c. ;  °monora<Aa,69'';  °anfa, 

57,  5;  75.2;  89,  13;  200, 

6,  &c. 
vnm,67,  5;  45«;  Sei^;  95"; 

i85,2;i09^;i29";x88",&c. 
vrithd,  ^8<^ ;  216,3;   ^77"^- 
vriddha,    208,    2    (tdpasa^) ; 

°sdkalya,  283,  9. 
r.  vridh,  vardhate,  35,  9;  286, 

6;  303.  II- 
rrinta  in  ?a^a°,  74^. 
vrishti,  198*  (prajyaP). 
vega,  10,  7;   ?)ar7t",  66,  5.   7; 

ratha°,  10, 1  2 ;  1 7, 1 2  ;  °ara- 

tariiJia,  278,  4. 
I'fiHi    or   i,    297,    7    (ekaven'i- 

dhara) ;  185''  (dhntaika"). 
veiasa,  66,  4  ;   104,  i ;  °g>iha, 

79«». 
re/?-a,  1051^  {°yashfi);    Vdra- 

vat'i,  189,  4;   192,  7,  &c. 
vedcma,  109,  6  {sahya°). 
vedi  or  vedl,{)6,  i;  80'';  88". 
vedikd,  37,  2,  n. 
r.  t-ep,  vepate,  1 16,  9;   196, 1 1 ; 

212,  II. 
vcpathu,  30^^  {dana^) ;  "mat, 

24". 
i'e?o,  102,  9;  142,  4  {°upala- 

A-s/iawa);  145,2  (/wj«a°),&c. 
rc^«  (for  vesha),  234,  13. 
rfsy^ff,  20,  4  {vinlta°);    75,  5 

{mrigayd"). 
vaikuntha,  272,  n.  2. 
vaiklnvyn,  86*^ ;  309,15  (^^7Y(- 

tyal;sha°). 
vaikhdnasa,  m,   13,   11 ;    adj. 

2  7n'. 

vaitdna,  f-S^. 
vaitduika,  97,  2,  3. 
vaitdliha,  190,  2. 
vaidheya,  71,  7. 
raimanasya,  234,  4. 
raira,    49''   (saktci^);    °t-bhu, 

125''. 
ry-akti,  172''. 
vy-agra,  92,  6  i^mdnasa). 
vy-atikara,  28,  6,  n. 
vy-atireka,  86,  11.  1, 
vy-apades'a,  122'^;  292,9. 
r'y-a2>arf/ta?irt,'ascreen,'262,4. 


I  N  D  E  X. 


35 


ry-allka,  188"  (prafi/dde^a°). 
ri/-avasita, 146,2;  141";  204, 3. 
vy-ava-so,  i8<i;  89"^. 
vy-avahdnn,2^'8,  12;  {samu- 

dra°). 
vy-avahita,  215,  2  {^dpa°). 
vy-asana,  39^;  258, 1 2  {nau°) ; 

°udaya,  du.  82"=. 
ry-adhi,  m.  236,  4. 
vy-ddhunvat,  24"=,  n. 
vy-dpddyamdna,  13,  i. 
ry-dpdra,   2^^ ;    58,    7,   &c.  ; 

294,  2  ;  cf.  yatkokta°,  ya- 

thoddishfa°. 
vy-dpin,  175''  (ansa°). 
vy-dprita,  164'';   296,  16. 
'oy-dpya,  ind.  i*". 
vydyata-tva,  38*^,  n. 
vyaharalan-kara,  91,  n.  3. 
r.  vraj,  vrajati,  9'^. 
vrana,  94'''  {° viivpatia) . 
vraia,2'j^;  128«;  i84<^;  185'^. 
vratati,  33'*, 
vralin,  iii*. 
rrWa,  156,  4;   137'i. 

r.  ^a/t,  ^aknoti,  58,  6  ;  108,  3; 

120'*;  desid.  s/A'.s/(.a<e,  23*^. 
^akiini,  61,  i  (^luhdhaha). 
sakanta,  175"^  {°nlda-nidita); 

°ldvanya,  294,  4. 
S'akuntald,  i,  i;  4,  3 ;    26,  i. 

5,  &c. 
^aX:^rt,  37a  ;   79<i. 
A'a^i/,  i-)^^;  199*^;  cLyathd°. 
^akya,6o'^;  140,8;  158'';  288,2. 
S'a/i;ra/Indra;'  °avatdra,  205, 

12  ;   218,  6. 
r.  6'a»«^^,  sankate,  136''. 
^ankd,  188*  {ahi°) ;    309,  10 

{aparddka)  ;  44,  11  {jdta- 

^mtka). 
-sankin,  1 76, 1 1  ( pdpa°) ;  205, 

4  {i)anqHirigralui^). 
SW-i-th'tha,  205,  12;    24.6,  2. 
^ate.sB";  I98«(?/K<7a'');  S'u^a- 

kratu,  162'';  273,  2. 
^apta,  310,  7. 
saptvd,  ind.  137,  13. 
r.  ^aifZ,  ^abdayati,  257,  7. 
sa6(:?a,  1 4C;  44,  >]  {i(jjhita°) ;  48'i, 

&c. ;  °anusdra,  285,  8. 
^abddya,  -yate,  152,  3  (pass.) 
r.  ^«?;i,  caus.  17,  3  ;    109'*. 
sama,  10 1^;  °pradluma,  41"-. 
^ami,  iS"!  {°latd);  84"^. 
Guyana,  107,  5;  kuguiiia°,  71" ; 

75"';  °hhunii,  216,  7. 
^ayita,  147,  2  {siikha°). 
iayitavya,  60,  5. 
iayyd,  ■jc)^;  137'^  {°prdnta). 
^ara,  7'^;    10*^;    13,   i,  &c. ; 

°asana,  124^';  161'';  265,  7. 


^arana,i59^;  a*7Mi°,i48,4,  &c. 
^arad,  i5o<=  (^(^andra). 
saravya,  n.  161". 
sar'ira,  10'';  44,  4;  97,  i,  &c.; 

°bhuta,  226,  7. 
S'armishthd,  8'j'^. 
mlabha,  32'i  (°samftAa). 
^alyu, 141'^;  302,2  (vishdda'^). 
^a^a,   '  a  hare  ;'    °anka,   70*" ; 

129a;   113,  2  {°lekkd). 
^as'ln,  8^>^;   i86^ 
^as'vat,  adv.  1 12". 
s'mtra,  11^  ;  269,  I  (dtta°). 
S'dkalya  in  vriddha^,  283,  9. 
sdkhd,  58, 1  {kuravakaF) ;  46"*; 

149'';  °6a/<a,  165,  7. 
^akhin,  m.  ic^^. 
gdthya,  126a. 
^a?ite,  i6'^;    9i'i;    loo**;    °m, 

interj.  204,  9. 
^««<i,  97,  3  {°udaka). 
sdpa,i4o,5;  i45>8;  215, 2, &c. 
S'dradvafa ,  193,  7,  &c. 
Mrngn,  265,16;  °husta,  265, 

6;    S'drn<ja-rava,  161,   5; 

193,  6,  &c.;  1 60, 6 {° mil! rn). 
sdrdtda,  59,  5  ;  159''. 
A'd?(i,  182,  4  {sanyita°). 
sdlina-td,  82,  10. 
Salmali,  312,  n. 
^ai'c,  52"  {mriga°);  295,  6. 
ddscata,  42,  9. 
^dsat,  2^<^. 

ddsana,  222, 1.16;  230,1  i,&c. 
^dsitri,  25"  ;   252,  16. 
siksh,  fiikuhate,  23*;  see  .s'aA". 
fiksldta,  2^ ;  cf.  a°. 
Slkhcuidaka,  184,  8. 
^ikhara,  172". 
s7Ma,  SI';    I4<i ;    152,  7;    4'>' 

{kexara-sikha). 
sithila,  40'^  \  42'';   248,11. 
sithilaya,  -yati,  23,  9. 11. 
.vtVa6",  130,  5;  188*^;  cf.  rana°; 

°dhara,  265,  2. 
^irisha,  4'' ;   30"^ ;   1 50**. 
^?7(f,  79'';  °toto,  76,  3;  176"=; 

°patta,  105,  I ;    °'pattaka, 

239.  6. 
^i'ra,  adj.  91'^ ;   179,  4. 
S'iva,  2,  n. ;   315,  n.  1. 
^i^ira,  136"  ;   237,  2. 
^i^«,  294,  1;    15^  (Jiarina°); 

1  •j8^'{si)nha");  i82'^(sa7-pa°). 
i'Mya,  95,  2,  3;  142,  2,  3,  &c. 
fikara,  171''  {"klinna-nemi). 
stghram,  adv.  114,  2. 
^/^((,  107'!;  °ra^mi-tva,  ^^'^. 
fitala,n,  2  {pra<!t'hdya°) ;  74'^. 
-firsha,  81,  3  (dikkaua'^). 
^la,  59,  4  (mrigayd°) ;  146,  i 

{duhkha°) ;  18^"  {Buddha"), 
^uka,  J  4"-;  °adara,  118,  10. 


i'Mc',  f.  99''. 

^M(?i,  adj.  113a  ;   128'=. 

Buddha,    196'!;    °^iZa,    185^; 

°hridaya,   145,    7;    °(mto, 

17";  214,  n. 
Subha,  n.  pi.  194,  8  ;   188''. 
sMMj/a,  79* ;    266,  5  ;    205,  9 

{aii-gtdiyaka°)  ;     "liridayu, 

137,  11;  310,  9. 
s'wZa,  224,  4. 
iulya,  60,  4  (°i;/rtwsrt). 
^ringa,  40";   149'^. 
^ringdra,  41,  3  {°lajjd). 
^esha,  115,  2  {devaid°);  157'*; 

169'^    {ludc^itti") ;     S'esha, 

io6<^. 
^aithilya,  309,  i  (sniriti°). 
s'aila,  51'';   172'*. 
^aivala,  20"^. 
Ma,  101";    180,  5 ;    °pdtra, 

240,  12  {°dtm(m). 
sodamya,  123,  12  {bandhu-ja- 

na°);  204,3;  243,7;  244,6. 
^odya,  63*^. 

i^onita,  159*  {°arthin). 
dobhana,  218,  4. 
sobhd,  19''';  83*^. 
4obhin,  252,  9  {paUava°). 
^oshana,  63*^. 

mundika,  225,  11  {°dpana). 
sydma,  49a;  65''  {abhra"). 
sydmdka,  94^^. 
%aZa,  217,  2,  &c. 
srad-dhd,  193*^. 
^rad-dheya,  211,11. 
i'7-ama,  7*^;   102,  7  (°/:Z((«/tt) ; 

io8--\ 
^rat'awa,  48,  3;  58"=;  °katara- 

td,  64'i. 
sraddha,  111,  n.  1. 
irdnta,  107^  (°Miavjas). 
^r«,  67c ;    24,  II  {alankdra"^) ; 

260,  I  {Puruvansa°). 
r.  ^/-M,  drinoti,  21,  4  (pass.); 

105,   2,  &c. ;    desid.  s'us'ru- 

ihate,  98". 
^/■wto, 47, 4;  1 10,9;  233, 2  ;3 13, 

I  (°vistdra);  °vat,  242,  1. 
^rwii,  96,  3 ;  cf.  yathd^;  °pra- 

sddana-tas,  6,  2 ;   ^rnahat, 

199'';  °vishaya-guna,  \^. 
^rutvd,  ind.  188,  5;  297,  9. 
iTCi/fts,  n.  260,  6  ;   177'';  314, 

13;  pi.  280,  2. 
sreshthin,  258,  18. 
srotavija,! io,g;  206,6;  232,6. 
^rotriya,  i33\  n. 
s'rauta,  1S8,  12. 
.sldyftanlya,  198*. 
dUujhya,  99". 
^ra«,  222,  17. 

^cd-pada,  67,  6  {°amisarri7ia), 
,s'frt8«,  30^;  13b''. 


336 


INDEX. 


shat-karman,  220,  n. 

shash,   '  six  ;'    °(?arana,    24*^  ; 

°pada,  77"^;  °bha'ga,  4"]^. 
shanhtha,    84,    2    {°hhdr/a) ; 

°an^a-vritti,  adj.  106''. 

fia,  i8<^;   22,11;   40,8;   239, 

15,  &c. 
sam-yata,  282,  3  (^pragralui). 
sam-yantrita,  282,  14. 
sam-yania,i'j6'^;iS2^;°dJiana, 

97". 
sam-yainann,  10,  6  {ra^mi°)i 
sam-yuj,  caus.  124,  9. 
sam-yoya,  182,  5  (srara°). 
sam-rambha,  286,  6. 
sam-ropita,  156*. 
sam-laksh,  278,  4  (pass.) 
sam-vardhana,  44,  5. 
sam-vah,  caus.  74**,  n. 
sain-vadin,  292,  6. 
sam-vibhalcta,  109,  5. 
sam-vrita, 45^^ ;  7S»-  {anguU°). 
sani-critta,  10,  4.  7;    29,  i ; 

38,  6;   61,  4;    206,  6,  &c. 
satn-^aya,  1  ^o" ;  195'';  261,  8; 

263,   7  {^(jata);    °66hedin, 

112,  2. 
sam-sayita,  204,  4. 
sam-sraya,ii<)^;  182*. 
sam-^rita,  i09<i;  239,  11  (ia- 

^a°);  ^w<<,  93^. 
sam-^lesha,  129''. 
saon-sarga,  3* ;  244, 8  (Jiasta°)  ; 

298,  5  {gdtra°). 
san-skara,  i^^^  {°tdlil-hita) ; 

312,  2  (krita°). 
san-skrita,  149,  3. 
sam-atarana,  96,  i  (fedi°). 
sam-st'inia,  88^. 
sam-sthana,  131"  {strf). 
sam-sthita,  102,  6. 
sam-sprishta,  86"'. 
sam-smaran'iya,  83^^  {°^ohha). 
savi-hri,  136'*. 
sam-hrita,  45*. 
sa-kdma,  145,  6. 
sa-kdtiam,  with  gen.  147,  11; 

296,   19;    at  end   of  comp. 

147,  2;  192,  7(»ia(Z°);  268^ 

2  (hharaf). 
sa-kusumdsturana,  105,  i. 
sakrit,  adv.  184,  4;  106*. 
sakta,  49*^  (°i;atra). 
•sakha  ( =  sakJii)  in  Balahhid°, 

86,  4,  n. ;  sura°,  167*. 
sahhi,  71,6;   77,  9,  &c. ;  ?,  f. 

21,  2;   22,  2;  42,  5.  9,  &c.; 

°i-jana,  128,  2  ;   174,  5. 
sa-khedam,  102,  6. 
sa-yandha,  207,  4. 
sa-gotra,  adj.  309,  2. 
san-kura,  60,  2  {2xitfra°). 


smt-kaljM,  4g,  5  is^";  i35."- 
sait-kalpita,  93". 
san-kirtita,  239,  16. 
8an4crit,  293,  9. 
san-krdnta,  250,  9;  257,  9. 
sayt-kshohila,  67,  6. 
sanga,  213,  7  {anyaP). 
sun-gama,  67*  i^utsuka). 
sa7t-gata,2g,g;iig,2;  165,6. 
sangin,  113^  (sukha°). 
san-gita,  182,  4  {°^ald). 
sa-<?intam,  98,  3. 
scK^-darita,  see  under  saL 
««;>■«.  90.  6;  153, 14. 
saii-daya,  258, 14  (artha°). 
sail-daj;  caus.  74''. 
sanddra,  67,  4  {a-manusha°). 
eaii-cdrya,  ind.  107''. 
sai'i-di,  48''. 
san-dintya,  ind.  169*. 
r.  ga/ij,  sajjati,  167,  8. 
san-jdta,  33^  i^pdiSa). 
san-jnd,  caus.  185,  2. 
sa^  1 1 6» ;  «aii,  f.  1 1 9'' ;  °darita, 

48,3;°/i;ara,i6,8;i7,2;27i, 

1 2, &c. ;  °kritya,  ind.  1 88,1 3 ; 

°Z,T«>i,  117'';  271,4;  165^; 

°<m,  55,9;  39^;  146,  4,  &c. 

{apanna°)  ;  264,  2  ;  301,  n. 

l,&c.;  °purusha,  114*^. 
sa-trhhnam,  64". 
sattra,  50''  {ahhaya°). 
satya,  94,  2  ;  211,6  {°vadin) ; 

"jn,adv.i2,2;67,5;92,2,&c. 
sa-tvaram,  35,  1 ;  266,  3. 
-sad  in  d4rama°,  pari-shad. 
sadana,  223,  8  (Fama"). 
sa-dayam,  77'*;  152''. 
sadasya,  102,  6. 
8afZa,  adv.  106''. 
sadri^a,!^,  2  (with gen.) ;  192'' 

(with  inst.);    234,  13;    274, 

2,  &c. ;  dtma°,  27";  93^ 
sa-drishlikshepam,  34,3;  1 24, 

7.'&':.' 
sadyas,  adv.  159,  8. 
sa-wa^Aa,  41,  2  ;  26,9;  76,3; 

239,  6;  °l-k)"i,  88,  14. 
sa-»i  i/is'vdsam,i  3 1 , 1 ;  1 79, 1  ,&c. 
saM-fatJ,  259, 10. 17;  260,15. 
san-tapta,  127,  2  {madana°). 
san-tdna,  172*^. 
san-tana,  272,  n.  I. 
san-tdpa,    107,    4;     129,    11 

(lagku°);  130,  9.  10;  269, 

7  {manas°). 
san-clashta, 'ji^;  175"'. 
san-digdha,  208,1 2  {°buddhi), 
san-disya,  ind.  169,  5. 
sati-dishfa,  238,  8;  310,  9. 
san-drid,  pass.  123''. 
san-deM,  1 72,  7 ;  188,  4;  196, 

14;  211,13. 


san-deshfavya,  170,  6. 
san-deha,  30,  6 ;  105,  1 3,  &c. ; 
j      °niniaya,  28"  ;  °pada,  22'. 
san-dhd,  266,  12.  15. 
'  san-dhd  in  a-satyasandlta. 
.smi-dhdna,   9'';    13,   1;    ii* 

{krita°);  e,^^  (vdna°). 
san-dhi,    60,    5    {kat}difa°) ; 

%andha,  67,  6. 
;  sandhyd,  80"^. 
saii-naddha,  21^;   136''. 
san-nikrislita,  72,6  (ds'rama°). 
san-nidhi,  1 76*^  {vibudha-str'i- 

sannidhau). 
san-nipdtya,  lo*^. 
san-^iliita,  16, 12  ;  41,  5  ;  55, 

9;  81,  5;  206,  9,  &c. 
sa-patni,  lOO"'  (maAi°);   ^A^a, 

adj.  173*^;  '^jana,  98''. 
sa-parivdha,  adj.  89,  13. 
sap^iim,i97''(°JrIpa);  °parna, 

37,  2,  n. ;  °sapti,  162"=. 
saptarshi,  275,  n.  1. 
sa-i^rawaMiam,  16, 3;  88,5,&c. 
sa-baldtkdram,  256,  10. 
sa-bahiimdnam,  279,  2. 
r.  sablidj,  sabhdjayati,  193,  2. 
sa-bhrubliangam,  52,  5,  n. 
sama,  62"=,  &c. ;  °m,  adv.  176, 

4;  with  inst.  2  7"^;  ^2'^;°de^a, 

10,  8;   °rekha,  9*=;   °^■a//o- 

r«p«,  38, 8 ;  °duhkha-sukha, 

64a. 
sam-aksha,  195*  (°?'Mpa);  °m, 

with  gen.  271,  12. 
sa-madana,  98,  2  {°avastha). 
sam-antdt,  adv.  17,  13;    227, 

1 ;  266,  4. 
sam-aya,  46,  2 ;  296,  i ;  198,  7 

{mifhalf) ;  °purvam,  204,6. 
sam-arth,  72'';  271,  5.  7. 
sam-arpita,  166,  7;  232,  i. 
sam-avalokya,  ind.  13a. 
sam-avasthd,  164,  6;  240, 14. 
sam-avdya,  303,  5  {ritii°). 
stt'in-dgata,  1^4.,  11;  193*^. 


243.  6! 


sam-agama,  242,  6  , 

154"-  . 
sam-ddhi,  45,  2. 
sam-dnayat,  117". 
sam-dpta,  316,  5. 
sam-dlambhana,\  ^1,2;  152,4. 
sam-d-^vas,  262, 2 ;  caus.  263,1. 
sam-dsvdsayat,  262,  6. 
sam-dsddita,  217,  5- 
sam-iti,  \(f. 
sam-idh,   16,    6  (^dharana); 

°vat,  88^ 
samrpja,  214,  12   {°uayana); 

°m,  304,  6  {guni°) ;  e,  90,  2 

(niod°);  with  gen.  125,  2.  6, 
sam-uddddra,  204,  5. 
samudgaka,  150,  8. 


INDEX. 


00/ 


sam-udra,  279,  4  ;   °ra^ana, 

73b;  °vyavahdrin,  258,  12. 
sam-im-nam,  caus.  128,  12. 
sam-iipagata,  186*'. 
sam-ujM-sthd,  44*1. 
sam-fiha,  32'^  {s'alabka°). 
sam-riddhi,  114*=. 
sam-etya,  ind.  58,  5,  6. 
sam-patti,  312,  4. 
sam-pad,  189,  8;  caus.  113,5. 
sam-pad,  f.  pi.  260,  i ;   194*^. 
sam-pddita,  303,  13. 
sam-pldita,  1 75"^  {atyartha°), 
sam-pratifi,'];  10,8;  132,1, &c. 
sam-pravritta,  So^. 
sam-prasthita,  140,  9. 
sani-prahdra,  2  74, 9  {°utsuka). 
sam-prdpta,  188,  5. 
sam-preehya,  ind.  102''. 
sam-handha,  226,  7;  293,  3. 
sam-hhava,  2,0,  e^;  46,5;  26». 
sam-bhdvand,S.  2^,^,  g;   269, 

4;  °</«7ia,  168''. 
sani-bhdvaniya,  305,  2. 
sam-hhdvayitavya,  91,  i. 
sam-hhavita,  64,  i;  236, 11. 
sam-hhdvya,  ind.  54,  2. 
sam-bhu,  caus.  26,  3,  n.;  93,  5. 
sam-bhrita,  157'';  2 1  o,  4  (°rfo- 

s/m). 
sam-bhranm,  32,3  {°udgata). 
sam-bhrdnta,  35,  4;  56,  8. 
sam-mata,  224,  8. 
sam-mdrjana,  192,  4. 
sam-mita,  223,  13  {mulya°). 
sam-mil,  59"'. 
sam-muhha,  31"  (a>iana°). 
sain-jwoAa,  242,  4;  188'';  309, 

10. 
samy-ak,  adv.  8, 3 ;  24,5 ;  48, 3. 
sam-rdj,  87''. 
-sa?'a  in  prdgrd',  1 1 7"^. 
sar«s,   91a;    169,    5    (°<Fra); 

sarasi-ja,n.  20'^,  n.;  Saras- 

vati,  199''. 
sa-rosham,  41,  6;  51,  i;  72,  i. 
sa)-/3a,     1751    (°fi'a(f);     i82<i 

(°s'tVit);  296,  7. 
«arm,  i<=;  19,7;  38,  3.  7,  &c.; 

°tes,  7,  5;    127''  (^mukha); 

°tra,  adv.  le'';  °/Art,  16,  2; 

/Sarva-rfamana,  286,7;  294, 

4 ;  1 9  7'= ;  %hogya,  ^^^ ;  °sra, 

24",  n. ;    cf.  rati-sarvasva, 

jinta-sarvasva. 
sa-lajja,  121,  3. 
sffiite,  s^^;  32,  3;  40a,  &c. 
Havana,  80*  {°kannan). 
sa-vdnasana,  88,  20. 
sa-vashpam,  244,  13, 
sa-vahydntahkarana,  2  76, 2,  n, 
sa-vitarkam,  105,  11. 
savitri,  176,  13;  129". 


sa-yimar^am,  180,  10. 

sa-visha,  i4i<i. 

sa-vishddam,  200,13;  205,10. 

sa-vismayam,  10,  3 ;  149,  i,&c. 

sa-vydjam,  58,  2. 

sa-vridam,  158,  8. 

sa-s'ara,  265,  8;  °ddpa-hasta, 
9.  2. 

sa-Mshya,  1 7,  8, 

sa-^riha,  adj.  192,  4. 

sa-sdkhijana,  103,  10. 

sa-sambhramam,  13,  7;  32, 
2,  &c. 

sa-strika,  188,  4. 

sa-sneham,  105,  5. 

sa-spriham,  32,  5. 

sa-smitam,  34,  6 ;  47,  5,  &c. 

r.  saA,  sahate,  14";  112,  12; 
caus.  sdhayati,  96''. 

sa^a,  prep,  with  inst.  21,  12; 
58,  3,  &c. ;  °A;flra,  28,  2; 
29,  2,  &c. ;  °c%m,  128, 14; 
1 70, 8  {priya°) ;  °ddrini,2^2, 
I ;  °J«)  1 33" ;  °dharma-dara- 
wa,  199, 1;  °dharma-6drini, 
180,4;  310,  2;  °ydyin,ijg, 
5  ;  °vasati,  37<=;  "yasa,  168, 
2  ;  "a?/a,  see  sahdya. 

sa-harsham,  12,1;  89,  3,  &c. 

saAasa,  adv.  91;  108,2;  120,1. 

sahasra-Mrana,  i68<^. 

sahdya,  69,  2. 

sa-hdsam,  24,  i. 

-saMa,  193,  3;  265,  7;  307, 
2  {ddraka°);  314,  2, 

sahishnu,  38''  {ravi-kira>ia°). 

sahya,  109,  6  (°recZana). 

Sdketaka,  258,  18. 

sa^sArti,  adv.  6'' ;   148";   153*. 

sdkshika,  2  2Sj,io{kddam.barl°). 

sdgara,  112,  10. 

sddaram,  90,  8  ;  188,  6, 

sddris'ya,  294,  8.  14. 

r.  sacZA, caus.  ]  8'^ ;  17,8;  284,9. 

sddhana,  118,  8  {lekhana°). 

sddhdrana,  122,  13;    150,  3 

sat^^M,  adj.  2*;  146*;  193*;  m. 

214,9;  adv.  7,4;  32,6;  11% 

&c. ;  °jana,  226,  5. 
sddhvasa,  35,  10. 
sdnukroM,  139,  8;  301,  5. 
sdnu-niat,  m.  279,  5;   Sdnu- 

ma<J, f.  226, 2,3;  239,io,&c. 
sdnu^aya,  130,  9. 
sdndhya,  adj.  279,  5. 
sdnnidhya,  226,  4. 
sdbddha,  62'\ 

sdbhildsha,  28*;  "m,  105,  13. 
sdmdnya,  97"=. 

s«?>i2)rato?H,ad  V.  6 1 ,6 ;  76, 2 ,  &c. 
sdyaka,  ii";  37'^ 
sdyan-tana,  adj.  8o». 

X  X 


S(irffl,38'i(prana°);cf.fe.m7jMa°, 

sdranga,  ^^■,  Q,8;°yu(ha,5i<^; 

°akski,  139"-. 
sdrathi,  88,  20;  267,  8  (ma- 

hcndra°);  °dvitiya,  88,  13, 
sdrtha,   99,    2    {kdmi-jana°); 

°vdha,  258,  12 ;  261,  2. 
sdrdham,  adv.  with  inst.  lOO"  ; 

304,  10. 
sdvadhdnam,  252, 11, 
sdva^esha,  adj.  68,  11. 
sdsuyam,  ^6'^ ;  210,6. 
sinka,  286,  3 ;  °^dva,  295,  6 ; 

'°^is?t,  1 78". 
sikatd,  61I'  {pdndu-sikatd). 
r.  si(*,  sindati,  1 11,  3  ;   141,  9. 
siddha,  84,  9  {°artha). 
siddhi,  131,  2  {arfha°);  155, 

2  ;  °kshetra,  279,  8  ;  °ma<, 

198,  2. 
r.  sifZA,  ddhyate,  39";  168*. 
sindhu,  f.  122''. 
siman  in  udadhi-sydtna°,  49*. 
SM-  in  su-kara,  su-tardm,  &c. 
su-kara,  114,  2. 
SM-A;it7)iara,  4*;  116,  2  ;   118, 

10;  °tara,  40,  i. 
su-krita,  n.  93''. 
sukha,n. 64* ;  1 09* ;  cf. yathd^, 

°mdrjana,  153, 10;  °sangin, 

113*";  °asiwff,  76,  4;  "jtpa- 

wato,  130,  8 ;  202,  5. 
sukhdya,  sukhayate,  105,  6. 
sukhita,  104''. 
siikhin,  189,  8. 
su-daHta,  143*;  193,  2;  301, 

4  {°pratibandhaka). 
suta,  m.  87'';  192"-;  a,  f.  67, 

10;  121'';   140*. 
su-fanu,  10^,  2;  188a;  189a. 
su-tardm,  adv.  200,  6. 
su-duhsalia,  83"!. 
sundara,  f.  !,i  23, 5;  1 26, 4,  &c. ; 

sura-sundarl,  169*. 
sw^Jta,  113a;    139";    142,    2 

su-bhaga,   3* ;    103,  5  (pra- 

t'ato°);  62'>. 
SM-mawa8,   115,    3    Cgopita); 

151,5;    222,  ii;    °mulya, 

225,  5- 
su-mukha,  f.  ^,  i86°'. 
swra,  49°;  °yuvati,  42" ;  °sakha, 

167"' ;  °stmdarl,  169*;  °a«u- 

»•«.  173''  Cff^^rti). 
8M-?-aWw, 3'';6o"';7i«;  229,13. 
su-labha,  3'';  35";  85''  (?tpa- 

bhoga°);    °kojM,   137,    12; 

°avakdda,  ic)6^. 
su-vihita,  5,  2  {°prayoga-td). 
Su-vratd,  288,  2  ;  ■296,  16. 
su-^ishya,  I47,  10. 


338 


INDEX. 


su-hrid,  68,  7;  °jana,  161". 
r.  su  or  si(,  sute,  igi^. 
siikshma,  gO' ;  ig'>' {°granthi). 
r.  sud,  sudayati,  14''  (pass.) 
siidaka,  153,  3  {baJiumdna°) ; 

Suda]ca,2i8,io;  22i,io,&c. 
sudayat,  20,  11. 
sudayitva,  ind.  162,  i ;  194,  5. 
swt'^■,  57,16  Qm^aP) ;  94^. 
sudita,  114,6;  148,2;  156,  2, 
sftta,  9,  2.  3.  8 ;  17,  10,  &c. 
sutra,  1 50"^  {mrindla°) ;  °dlidra, 

2,  2,  n. ;  3,  n.  2,  &c. 
sunrita,  ^6,  5. 
surya,  102,  9;    °kdnta,  4i<=; 

°udaya,  152,  7. 
srishti,  i"-;  43c  {strlratna°) . 
seka,  32,  3  {saUla°). 
sedana,  22,9  {yrikslm^);  52,8. 

11;  °ghata,  21,  6. 
send-pati,  69, 15 ;  70,  2.  5,&c. 
r.  sev,  sevate,  137*  (pass.) 
secff,  156,  7  {vanaspatf). 
sevita,  224,  14. 
saikata,  149"^  (^lina-hansa). 
sainika,  74,  4,  5- 
soddhvdsam,  310,  4. 
sodara,  22,  9  (°sweAa). 
sodarya,  165,  4  {°sneha). 
sodvegam,  295,  3. 
sopdna,  265,  16  {°mdrga). 
Soma-tirtha,  1 7,  3. 
Soma-rdta,  188,  11. 
sauhumdra,  252,  2. 
sauhhdgya,  274,  3;   °devatd, 

136,  2. 
saumya,  i6i<'  {prasdda°). 
sauhdrda,  n.  38,  8,  n. 
saMAn'da, I04<i;  125'';  225,10. 
shandha,  224, 4  (Aas<ift°);i  72''; 

r.  skhal,  skhalati,  247, 11. 
skhalita,  139,  3;  136";  137*^. 
stana,  19''  Cyuga) ;  30^  {°ve- 

pathu);  62"-,  1^0^  Cantare). 
stamhhita,86^(°vdshpa-vritti). 
stimita,  197*  (°g^a(^). 
stutya,  273,  2. 

stokam,  adv.  7<i;  19,  8;   274,  2. 
sin,  1 2  3^&c.;°ra<nrt,  43";  78, 

5 ;  °samsthdna,  131". 
straina,  n.  206,  2. 
-efA«,  195,  3  {madhyaP) ;  166* 

(antika°);   dsana°,  153,  i; 

182,  2,  &c. 
r.  st/ia,  tishfhati,  29,   2;    35, 

10,  &c. ;    caus.  sthdpayati, 

sthdnu,  175*^. 

sthdna,  131,  1;  236,  8  {vino- 

da°);    291,  4  {°pratyaya); 

sthdne,  adv.  118,2;  194,  2 ; 

286,  6. 


sthapaka,  2,  n.  i. 
stlidpayitvd,  ind.  282,  9. 
sthita,!^;  21,11;  68,7;  99"; 

229,  12  ;   136*,  &c. 
sthiti,  112^  {a-bhinna°). 
sthitvd,  ind.  34,  2.  13;    130, 

10,  &c. 
sJMra,i04d(6Aai'a°);  °ta,,g^^; 

°pratihandha,  71,6;  °i-^ar- 

tavya,  166,  9. 
sndta,  113". 

sndna,  157,  3  {°uttirna). 
snigdha,  59'';    169,  4,  I55^ 

&c. ;   °m,  adv.  36* ;   °jana, 

109,  5  ;  °drishti,  114,  6. 
r.  srei'A,  snihyati,  286,  9. 
sweAa,  22,9  {sodara°) ;  121,5 

{sakhT);    se^;    89\   &c.; 

°pravritti,  g";^ ;  180,10. 
r.  spand,  spandate,  177*. 
spuria,  103,  5;    130^  (para- 

strt°);  174C,  &c. ;  °kshama, 

28'^ :  °anukida,  41=. 
T.  sprU,  spridati,  24"-;  48c. 
sprishta,  63"^. 

r.  sprih,  sprihayati,  289,  4. 
r.  sphur,  sphurati,  16'';  222,11. 
sphulinga,  1 79*"  {°avasthd). 
sma,  98''  {md°). 
smara,  I24<J,  n.;  fi'mara,  65a; 

136'!. 
smaranlya,  140,  9,  10. 
smdrita,  204,  3. 
miita,  166^  (kr{ta°);  smitam 

kritvd,  64,  I;    88,  19,  &c. ; 

cf.  sa°. 
r.  smn,  smarati,  1 34, 1 2 ;  104<=; 

202,  II ;  132a,  &c. 
smrita,ii'j^;    224,11;   162^; 

301.  7- 

smriti,  215,  2  ;  302,  li,  &c. ; 
°mat,  313,  16. 

smritvd,  ind.  165,  1. 

syandana,  7" ;  33"^. 

sydla,  see  iydla. 

sransin,  30<^. 

sraj,  f.  i88<i. 

srasktri,  i*;  191^. 

srasta,  66"* ;  30*  {°ansa). 

srotas,  51*^;  246,  2  ;  cf.  <?'i°; 
°va/i,,  51'';  °'yaAa,i48<' ;  149a. 

sm,  adj.  19'';  75,  5;  °kdrya- 
paratd,  241,  6 ;  °gatam,  34, 
II;  67,  9,  &c. ;  °ddhanda- 
ddrm,2og,8;  °ddhanda-tas, 
51,  10;  °ja?ia,  141*;  °td, 
36'' ;  °pramdna,  21,6  (°a«w- 
j't«23a);  %hdva,  114**;  204, 
6  (°uttdna) ;  °siAff,  see  0°; 
°adhma,  140, 10  {°updya); 
198,  2  {°ku^ala) ;  °apatya, 
314,  2  {°ddra-sa]iita) ;  '^i- 
karana,  202, 10. 


r.  siJctH,  svanati,  24''. 
svapna,  142*;  I54"'. 
svabhavokti,  73,  n.  i- 
sw<2/am,  65, 7;  140,5.10;  188, 

12,  &c. ;    °t'«ra,   28,  n.  i; 

°vara-vadhu,  28,  2. 
svara,  84,  11 ;  263,  5  {drta'^) ; 

°samyoga,  182,  5. 
svarga,   272,    n.    2;    282,   7; 

°mdrga,  275,  i. 
svargin,  1^8^. 
sv-asti,  152,  8  (°m(?ana^a). 
sv-dgata,  120,    5  ;  "153.  ^2  ; 

267,  8.  10. 
svdtantrya,  212, 11. 
svddu,  303,  13  {°phala). 
svdmin,  70, 6 ;  7 1,  i ;  74, 1 1,  &c. 
Svdyambhuva,  173". 
svdsthya,  181,  i, 
sw'c?,  iiic  (5/10°);  115'*. 
svinna,  147^  (^angidi). 
sveda,  248,  12  (°vindu). 
svaira,  113^  {°gati). 

hama,  149*;    160'';    Hama- 

padikd,  182,  6;  184,  6. 
^«to,  24'i,  n. ;  32a;  72'i. 
r.  /jaw,  hanti,  159'';  160*. 
Aatt<a,interj.84,9;  142, 6,  &c.; 

%hoh,  180,  10. 
hantavya,  13,  3.  13. 
-Kara,  90,  7  (ajnaptf) ;    122, 

4  {drti°) ;  cf.  manas°;  Hara, 

56^ 
harana,  112,  4  {kdla°). 
kari,  m.  12,  2,  n.;  171'';  Han, 

161*;  268,  2  ;  i66<i;  1671; 

°dandana,  i66<=;  °vfkrama, 

i7o<=. 
harh}a,  149^ ;  %-a,  10";  °^zVw, 

iS-i;  °angand,  2"]^. 
Jiarit,  m.  12,  2,  n. 
harita,  gi'^  {kamalinf) ;  °^aM- 

c?iM'a,  I34"'. 
harshana,  99,  n.  I. 
Aa?«,  interj.  2  2, 4.  8 ;  26,  5,  &c. 
havis,  n.  1^. 
havya,  88<=  {°gandha). 
r.  Aas,  hasati,  289,  2. 
hasita,  45^. 
Aasto,  9,  2  ;    13,  12;    115,  3, 

&c. ;  °A:ci,  229, 14  (kapota°) ; 

°abhydsa,  207,  2  ;  209,  10 ; 

°dvdpa,  265,  7. 
liastin,  224,  4  {°skandha). 
Hastind-pura,  152,  2. 
7ia,    interj.    137,    10    {°dhik) ; 

180,  2,  &c. 
T.  hd,jahati,g4'';  12c'*. 
-hdraka,  130,  10  {santdpa°). 
hdrin,    ^o-;    188,   4;    188,    7 

(sawcfe^a''). 
Aasa,  1 8 1"'  {a-nimitto°). 


INDEX. 


339 


hi,6,'j;  io,8;  <enaAi, 303,5,11. 
hita,  199*  (prahifi°). 
hhna,  55'^  (^garhha);  Hima- 

vat,  188,  3;  °andu,  20^. 
Hiranya-kasipu,  272,  n.  2. 
hun-kara,  ^^. 
huta,  I*  {vidhi°);  °raha,  138, 

I ;    1 1 2<i  {°parita) ;    °af/ni, 


159,  8;  °a^ana-vat,  80''. 
/t.H^a,  s'';  242,  2. 
hridaya,  40,  4 ;    134,  6,  &c. ; 

°anumana,  208,  8. 
Ae<«,  6d^{ddhi°)  ;  65*  (<ripft°)  ; 

7ie<os,  155,  5  {Sakuntald°); 

109*    {lo]ca°);    °ka,    72,  2 


Hema-kuta,  279,  7. 

Ao^rt,  fern.  <n,  i*. 

Aoma,  145,  2  (^veld);  °dhenu, 

192,  4. 
Holi  festival,  227,  n.  I. 
hyas,  adv.  61,  4. 
hrada,  282,  7  {amritaP). 
r.  hrJ,jihreti,  304,  6. 


Additions  to  the  Index. 


anu-sarana,  67,6  {^vapadciP). 
astra,  add — 266,  15  ;  267,  7. 
n-gandavilamhin,   150''  (°fe- 


uktvd,  ind.  51, 10. 
uttarotara,  120,  n.  I. 
upa-nyasa,  119,  n.  i. 
kwavaka,  add — or  Jcuruvaka 


ADDITIONS   AND   CORRECTIONS. 


rage  34,  line  7,   for  U^  Tf'^^^T^  read  TT^xf^^T^ 

„  51,  „  II,   for  llft|[iT  read  IT^'^'T 

„  60,  ,,    7,   for  ^^ftlT  read  "^Zf^  or  rather  '^Z^fTf 

„  66,  „    8  of  notes,   for  sphutdrtham  read  sphutdrtham 

„  108,  „  14,   for  f?f^f^g»T  read  flT^^TrgJT 

„  124,  „    4,   for  °^W»n  read  "T^'^l 

„  147,  „    4  of  notes,   for  -prac6hikd  read  -priddhikd 

„  196,  „    6,   for  ^Tf^^  read  tff^^^ 

„  196,  „  15,    for  Ilfwf^m  read  Trfw^Ff 

„  198,  „  10,    for  ^iflfHlT^  read  »|fH»TtT^ 

„  265,  „    2,  for  trgT^W^°  read  tj^^-^rrr^" 


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1 


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