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Abhigyan Shakuntalam. byMahalaxmi Prakashan LanguageSanskrit. Book Source: resourceone.infope: application/pdf Abhijnana Shakuntalam Of Kalidasa M R Kale LanguageSanskrit. Indological Books at Uploaded by Srinagar Sanskrit Collection on November 23, Rate, review and discuss Abhigyan Shakuntalam (SANSKRIT + HINDI) by Kalidas for free at Read Print.

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Abhigyaan Shakuntalam is a work available in Sanskrit Language You are about to download the selected Kalidas Krat Shakuntal pdf for. Sakuntalam Sanskrit Text + English Translation - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free. Most popular Sanskrit Play. Title: ABHIGYAN SHAKUNTALAM ED Authors: KALIDAS SANSKRIT LITERATURE. Issue Date: Appears in Collections: Sanskrit Literature সংস্কৃত সাহিত্য, P, MB, Adobe PDF, View/Open.

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OK, close. Write your review. Release Date: One name of the Sun is saptdsva, having '. 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 fTw: This is a not unusual compound. Com- expression, Pdndavd mdtri-shashfdh, '. Again, 6hdyd-dvitiyo Nalah, Nala made two by his shadow,' ' mother. Also, adhlte caturo veddn akhydna- '.

A similar idiom prevails in Greek, airos being used after ordinal numbers: Similarly, rpirov rjfiiTakavTov, 'two talents and a half,' and.

Verse Where isthe suitability or congruity between. 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. Why 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. Your weapon is for the deliverance of the distressed, not to inflict a wound on the innocent.

Sloka or Anushtdbh. See verse 5. Puru,' i. Compare in VikramorvasT, Act I, sadrisam idam soma-vansa-samhhavasya. In English we have the same idiom, ' this is just like [i. Soma; 2. 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-. 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.

Sloka or Anushtubh. 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!

It is also called Prabhasa. The Soma, or the Moon, was fable is that hei'e cured of the consumption. A tirtJia is a place of. The word is derived from trl, to cross over,' implying that '. In Megha-d. Ingudi are plainly observed ; the favms too, with undeviating step [i.

Garhha, as the last member of a compound, often denotes ' filled with,' filled with powder. In-gudi, commonlyIngua or Jiyaputa, is a tree from the fruit of called which necklaces were made of a supposed prolific efiicacy whence the ;.

The synonym for the tree in the Amara-kosha is tdpasa-taru, ' the anchorite's tree. The sense of the last line is determined by a passage at the end of this Act, where the dust described as falling ' on the bark dresses, moist is.

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

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 it, and by rubbing it between their hands. Its leaves are very long, with tapering points of which the extreme acuteness is proverbial whence ;.

According to the commentators this verse and the ' last afford examples of anumcindlan-kdra, or figure called Inference. 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. Compare Manu Dr. Observe the use of the gen. 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. See Raghu-v. Arya or Gatha. See verse 2. II HTi: See Pan.

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Jones translates, the garden-flowers must make room for the blossoms of the '. Occupied in the manner described. Wilson's Hindu Theatre, voh ii. See also Manu viii. 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.

Vans a-stha VILA a variety of Jagati , containing twelve syllables to the quarter-verse, each quarter-verse being alike. See Manu ix. It is curious that our English word exhibition may have the sense of 'maintenance' cf.

Two Bombay MSS. See verse See Megha-d. 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 also used by women as an ornament.

Act III. The as a cooling. 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. The spots on the moon Avere thought to resemble those on an antelope, and hence one of the moon's '. It is. Malini or Manini a variety of Ati-Sakvaki. I will just go and hasten as it. It bears a strong-smelling flower,.

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 '. Thus, sambhdvayamo rdjarshim, Yikram. Burkhard omits this. See also Malatl-m. Though agreeable the truth that Priyamvada says to still it is S'akuntala. Atti'active youth, like the blossom, pervades her limbs.

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. In Ratn. 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. In the Maha-bh. See also Nalod. Even the goddess Lakshml is said to have exercised tliis privilege. Vi-smrita is also used transitively between verses and of this play. See Gram. Malika or jasmine creeper and the Sahakara tree, taken place. The Light of the Grove has youthfuhiess by its fresh blossoms [i. So also. Upablioga-kshama occurs in connection with grlshma- samaya and in Vikram.

The first in p.

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. Kritam used adverbially like alam requires the instr.

Vansa-sthavila a variety of Jagati. 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, infact, the daughter of the Bajarshi Visvamitra originally. Dushyanta, as a king, belonged of course to the Kshatriya caste. This caste came next to the Brahmanical, and according to Manu i. They wore a girdle of miirvd and a sacrificial cord of hemp Manu ii. They were said to have been exterminated by Parasu-rama, the representative of the Brahmanical tribe, inrevenge 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. 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 '. Kings were never chosen from the Brahmanical but were properly Kshatriyas Manu vii. Murdhabhishiktas, Mahishyas, and Karanas Manu X. One dynasty of kings of the line of Nanda were actually S'udras, and kept the Kshatriyas in subjection Vishnu-p. These onerous duties were sufficient to deter the Brahmans from desiring a rank inconsistent with their love of dignified repose.

Thus also, Vedah pramdnaTn, the Vedas are an authority. Pravritti, 'onward course;' hence, 'a ' ' course of action,' tendency,' inclination. Madhu-hara, a honey-maker,' a bee cf Lat. Literally, turns towards,' attacks,' assaults.

See verses 18, Shat-Sarana, 'a six-footed coquettish play of the eye,' amorous ' ' ' insect,' a bee. Dhu ' with vi and a, to shake about. So hhadga-sarvasvah, 'one whose whole property consists of a sword. Adhara, properly ' the lower lip,' in contradistinction to oshtha i. SikharinI a variety of Atyashti. See verse 9. The infinitive may well stand for the dative paritrdndya see p.

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. See also Ramay. T II 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. On the other hand, no punishment was thought too severe for one who violated these rites.

If a guest departed disappointed from any house,. 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. Should a guest arrive, a seat is to be offered to him, and his feet are to be washed and food is tobe given him Vishnu-p. Idam, i. 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. 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. Gata, 'gone,' is used loosely at the end of a compound to express relationship and connexion It may mean simply in con- ' without necessary implication of motion.

Sauhdrda, friendship,' an abstract noun from su-Tirid. Observe that both su and hrid are vriddhied see Gram, page 63, Prelim. That which is spoken apart from the rest, with a signal, such as holding up three fingers of the hand tripatdka , being a mutual. 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.

Anasuya is. This is a very unusual sense of the word, but all the Deva-n. The Beng. The oldest Beng. India Office, omits the words from katham vd to karomi. A Brahman is to be accosted with the. Puru, for the supervision of religion, have ari'ived at this sacred grove, for the purpose of ascertaining whether the rites are free from religious obstruction. 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 ;.

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 In chaps. With an offering of these they were commanded to honour every one who came to their hermitage Ramay. The allusion, however, evidently is to S'akuntala, as who might be regarded the holy father's most valuable possession.

Apetam is the 2nd ' du. This use of gata is noticeable, see note on dtma-gatam, p. Only one Deva-n. It may also mean the Veda, or holy knowledge. 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. One of the sons of Pururavas, a prince of the Lunar dynasty see Vikramorvasi , was Amavasu. 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. 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-.

There is his something like anachronism in the history of Visvamitra. Satyavatl, sister, was the grandmother of Parasu-rama, and it was not till the close. 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 ;.

No chronological inconsistency is too monstrous for Hindu. 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.

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. Not tillhe had gained this last title did Vasishtha consent to acknowledge his equality with himself, and ratify his admission into the Brahmanical. It was at the time of Visvamitra's advancement to the rank of a Rishi, and whilst he was a Kshatriya, that Indra and the gods, still.

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.

See Indian Wisdom, p, 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. 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 '. Vasanta, See Vikram. Exactly so,' ' how can it be otherwise 1 Athakim is a particle of assent.

How Verse See verses 5, 6, According to K. The comparison of the unearthly beauty of a nymph to the radiance of lightning is common. My desire has found free scope,' i.

Avakdsa means free '. Dvaidhi-hhdva, a state of difference, distraction, doubt. All the Deva-n. 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-. According to S'. Enough of deliberating ; ascetic people may surely be questioned unreservedly [freely]. Alam, in the sense of prohibiting or forbidding, is more usually found with instr.

He gives instances of a similar construction in Draupadi-h. 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,. It was deemed. Kanva] nevertheless, it is the ;. See verse 8,. Act IV. Manu ix. Day and night they were to be held by their protectors in subjection. But in certain matters, such as lawful recrea- tions, and they chose to enter upon a religious life, they were to be if.

It seems that even in those matters S'akuntalS left at their. The holy father had enjoined a life of penance upon her, but had settled that it should not be pei-petual. Api sabdena dharmdcaranasya svalianda-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. That which thou suspectedst to be fire, the same is a gem capable of being ' touched. Antah-karana is there used for hridaya. 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. There may be some allusion to this here, or it may.

A-baddha used with the same acceptation. Wishing [making a movement] to arrest her departure, but checking himself. The Bengali reading supposes that, with the idea of arresting her departure, he started up and then checked himself. Vinayena-zr-kula-maryadaya, S'. Jones, You owe me the labour, according to our agreement, of watering '. Aeya or Gate a. 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.

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 a Bahuvrihi comp. So svedam dnana-vilagna-jdlakam, Raghu-v. Karna- sirlsha-rodhi, see p. The drops of perspiration would prevent the play of the pendent flower by causing it to adhere to her cheek. A similar idea occurs in.

The lotus- flower, or one of its petals, furnished as common an ornament for the ear as the sirlsha Megha-d. Both, reading the letters of the seal with the name of Dushyanta Verse Mudrd is here, not a '. So in Malavik.

Enough of considering me to be different from what I am ; observing that this ring a present from the king, know me to be is. Fratigrah, especially to receive a gift,' Avith gen.

II 1M. This use of gen. The idiom of Sanskrit ' would require visarjandya rodhandya va, for loosing or binding. I am at liberty to indulge it. Translateable by because. Granted that she does not stand with her face towards my face, still.

Kdmani, 'well! Boehtlingk ' being,' existence,' weal,' which is a legitimate acceptation of the word. Vasanta-tilaka a variety of Sakvari. See verses 8, Aruna is the glow either of sunrise or sunset, more usually the former. Parinataruna, as explained by K. The Bengali have tivrdghdtdd abJii-.

Bhinna-sdran-ga-yuihah is a Bahuvrlhi comp. This was probably a wild elephant vanya-gaja , from its being frightened at the sight of the chariot [syandana , K. Calcutta ed. 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.

Mandakranta a variety of Attashti. It M5. 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. Nay, not so I have received all the honours of a guest by the mere ;.

Meanwhile having joined my followers, I will make them encamp no great distance from the penance-grove. My body goes forward towards my retinue my heart, not being ;. Vidushaka, good-iiatured,' is the title given to merry,' facetious,' the jocose companion and confidential friend of tlie ndyaka, or hero of the piece.

He is his constant. 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 ;. As he is the universal butt, and is allowed in return full liberty of speech,a character very necessary for the he fills.

He is called by S'. 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. I am worn out by being the associate of this who is so addicted to the chase. Vana-rdji, a row of trees,' ' ' ' Iti, so saying,' here rather, so crying out.

The Prakrit is answerable for the collocation of words in this sentence. At irregular hours a meal, consisting chiefly of meat roasted on Katu, 'pungent,' spits, is eaten. The above is the reading of all the Deva-nagarl MSS. Kandita-sandheh agrees with the gen. The instr. French 'de grand matin'.

Ddsydh-jyutraih stands for ddsl-putraih, and is to be I'egarded as one compound. According to Pan. Vana-grahana, 'surrounding and taking possession of a wood for the purpose of hunting the animals it contains' mriga-gi'ahandrtham, K. By this it may be inferred that with thinking of her he had not closed ' his eyes all night. 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. II tit: Wilson in tbe Vikramor- vasi Act V, p. The business of these attendants. At the end of Act VI. Even though love has not of both of us gives [causes] enjoy- accomplished its object, the desire ment. Na sidahTid, i. Tad-hhdva-dar'sandsvdsiis the reading of all the Beng.

The Deva-n. In the latter case, translate, 'by her exhibition of amorous gestures. Translate, ' thus the suitor, who judges of the state of feeling of his beloved one by his own desires, is deluded. Ah how a! Avaruddhayd or, according to some MSS. Mat- '. Sardula-vikrIdita a variety of Atidhriti. See verses 14, I cannot greet you with the usual atijali or salutation made by joining the hands and applying them to the forehead you must ;.

This is the reading of two old MSS. The Calcutta ed. I will salute. Kubja or kubjuka, properly 'hump-backed,' but also the name for a crooked aquatic plant Trapa Bispinosa , called also vdri-kubja and jala-kubja. He also mentions a reading kunja, 'an arbour,' instead of kubja.

Possibly this is the reading to which the kujja of the Deva-n. 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. By you, having thus relinquished the affairs of the kingdom, it is to be lived as a forester it is to be existed by you having the manner [lit.

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. A-mdnusha-sancdre, lit. Sandhi- handha or sandhi-handhana, properly the ligament or tendon which binds '. Upetya, lit. A kind of proverbial phrase ; of.

The words of a fi-iend. Pushpitagba, in which each half-verse is alike. Khddikdydm is given on the authority of C. One MS. Kleia-lesair, so read S'. The others read sveda-lesair, but sveda was pro-. It is the state produced.

Malini or Manini a variety of Ati-Sakvari. See verses lo, iq, II sH. Prdna-sdra, 'whose whole essence or substance consists of life and spirit' cf. Bibharti, see p. Kimiti, cf. Mddhavya is the Vidushaka's name. Sardula-vikridita a variety of Atidhriti. See verses 14, 30, Utthdna-yogyam, the Beng. Sattvdndm, e. Vikriti- '. Vyasanam, see Manu vii.

Ahindan, see p. Ciirita, p. Gdh, properly, to plunge is. Mustd, a sort of fragrant grass Cyperus Rotundus eaten by swine, which are hence called mustdcla. The grass would probably be bruised by their trampling and rolling on it, as well as by their eating it.

They also notice the change of construction from the nom. See verses 14, 30, 36, Sdrya-kdnta, lit. Wilson calls it a fabulous stone with fabulous properties, and mentions a fellow-stone called i'andra-Jcdnta,. 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. The following parallel sentiment is from Bhartri-h. The sun's rays, disturbing the natural.

Vamanti, so read all the Deva-n. India Office, See in the middle. The place has now been made clear of flies by your Majesty,' i. According to kshikam is an Avyayibhava compound, but it is here used adjectively. The Prakrit conforms to Vararuci iii. The phrase occurs again in the beginning of Act VI.

Has maksliika here at all the sense of the French viouchard, 'a spy,' which derived from mouche, 'a fly? So in Vikram. India Office, , and is supported by K. Adhikritya, see p. India Office, , and my own insert the following curious verse before the above sentence Miirkha, Nirdkr'ita-nimesliabhir netra-pan-ktihiiir:. Jones, vol. Sura-yuvati, see p. 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 ;.

Majesty for S'akuntala , slighting the jewels of women in your own ' inner apartments. Tintidikd or tintidi, 'the tamarind tree. See Lassen's Instit. Strl-ratna is explained by S'. Yoga, at the end of a compound, is sattva-yoga may mean a combination of ' often used in a vague manner ;. See verses 8, 27, Manasd hri, or hlrip, to form by means of the mind ;' hence often '. Stri-ratna st7'i-sreshtha, C. The connection of anuiintya with the dative case me is unusual, but not without precedent.

Tayd nija-saundarya- mahimnd 'nya-rujmvatl-rupam Mianditam, S'. So also, in the beginning of Vikram. SikharinI a variety of Attashti. See verses 9, I know not to what possessor [enjoyer] liere [of this. I know not whom Destiny intends to be the enjoyer of her beauty. The Beng, MSS. The of good deeds perfoi'med in former births are sometimes consequences not fully enjoyed but sometimes they are perfected. Iha, i. So read the Deva-n. Vinaya-vdrita-vrittir is to be taken with tnadano, K.

Druta-vilambita a variety of Jagati , containing twelve syllables to the Pada or quarter-verse, each Pada being alike. One sense of kdnda is '. This verse is an example of the Samadhi Alan-kara, S'.

The Vidushaka is characteristically anxious about the provisions. Vasanta-Tilaka a variety of Sakvaki. See verses 8, 27, 31, See Indian Wisdom, pp. This reading of the oldest Beng. Brahmans, Kshatriyas, Vaisyas, and S'iidras, according to K. Dadati, third person plural see Gram. Hanta, an exclamation of pleasure, S'. EisM-kaljpe, 'resembling a Eishi, but with a degree vdyoh. Dushyanta was a Rajarshi, and therefore one degree below a Rishi, see p.

Of him also having-his-passions-in-subjection, the same sacred title of Muni. Rajarshi], repeatedly ascends to heaven, being chanted by pairs of celestial minstrels. Eakshd-yogdt, see p.

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Manu ' '. Jdrana, 'a bard,' 'herald. This verse is an example of Vyatireka, a description of i. In his lordship over Svarga, or. 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. On such occasions the gods seem to have depended much upon the assistance they received from the heroes of the eaith, such as.

See verses 15, II fcs. For the gods, constant in enmity, in their battles with the demons, expect victory through [in] his strung bow and the thunderbolt of Indra. It should be borne in mind that length. Hence the appositeness of such epithets as mahd-hdhu and prdnsu-ldhu, long-armed.

Tcritsnam fritliiv'i'm hhunhte, Manu vii. Daityaih, see last note. Adhi-jye, see p. The loc. This verse is an example of the Dipaka or illustration,' S'. See verses 15, 33, Dvltiyena, see p. II mo II.

Truly the descendants of Puru are ordained to officiate in the sacrifices. So read all the Deva-n. Bodleian, has. Rakshasas, not even a drop is left. See verses 5, 6, 11, 12, 26, Pinda, deha-mdtre iti Medini, 'according to Medini, pinda has the sense of body,' S'. Putra refers to the king in his relation to the queen-motlier. Dirghdyus, see p. Vayam is used in plural like devlndm above.

Samhhdvayitavydh, see p. 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 ;. In Hitop. 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. 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 enraged Visvamitra, by his own power, transported Tri- this the. The story earth, told ia some of the Puranas Wilson's Vishnu-p. They and the Hari-v.

Verily I am embarrassed.

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From the difference of the places of the two duties [i. Bodleian, and most of the Deva-n. See verses 5, 6, 11, 12, 26, 47, Sambhdvyale may mean, 'is fitting,' 'is consistent. Sakuntald-vishaydnusandhdna-rupa-kathd, 'the story of my pursuit of S'akuntala,' S'.

Ndga- '. 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,. Telugu has acquired the sense of master. Some read yajamanah sishyah. The transla- tion would then be, a pupil occupied about a sacrifice. 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.

Kusa, see p. See verses 5, 6, 11, 12, 26, 4? 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.

So Bhatti-k. This is an example of akdsa- hhdshitam or dkdsa-vdhyam, which is defined by S'. Hence in K. The answer which is supposed to be given is also dkd'sa-hhdshitam, and not heard by the audience. The actor on the stage pretending to is. I also will just deliver into the hands of Gautami for her the soothing water consecrated in the ' ' sacrifice. Gautami, the name of the sister of Kanva, K.

The Vishkambha may occur any of the Acts, even of the at the begiuning of. 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. 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. Saka eva vishkamhhakah, S'.

In Vikram. According to the Sahit-d. In the Beng. But as water. S'akuntala ; i. I fir: The Deva-u.

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.

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. The names of the five arrows according to Bharata, cited by S'. Prahasana, Exhilarator ; 3.

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Mohana, 'Fascinator;' 4. MurcJiana, 'Sense-destroyer;' 5. Aravinda, a kind of lotus;. Aioka; Sirlsha; 4. CvAa or Amra, i, e. Utjpala or 3.

But according to Sir W. Jones [Hymn to Kama-deva] they are i.

Campaka; 2. Cuta or Amra; 3.

Ketaka; 5. Vilva or Bilva. In both lists the Cuta occurs. This is. Malini or Manini a variety of Ati-SakvarT.The worshippers of S'iva, wJio were Pantheists in the. This beautiful plant the varieties of which, blue, white, and red, are numerous bears some resemblance to our water-lily. Idam, i. Utthdna-yogyam, the Beng. Sampravritte upakrdnte.

Overall, however, Rajan's touch with language is not felicitous; the version simply doesn't read that well. 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 ;.

In the present case the hallowed rice which they held in their hands, might have constituted the offering which accompanied the svasti-vdcana.