प्रियदर्शिका नाटिका (सम्राट हर्षवर्धन - चतुरङ्क शास्त्रीय नाटिका सान्वय सटीक)

IMPORTANT ABBREVIATIONS.
—oOo—
Ak., Amara.—Amarakośa.
Bg.—Bhagavadgītā
Bhav.—Bhartṛihari's Śatakas
(N. and V.).*
Bhaṭṭi—Bhaṭṭikāvya (I.—V.).*
Bṛih.-S—Bṛihatsaṁhitā.
Col. U. Ed.—Columbia Uni-
versity Edition of the
Play.
Cf.—Compare.
Ch.—Chapter.
Bṛ K. M.—Bṛhatkathāmañjarī.
Com.—Commentary; commen-
tator.
D. K.—Daśakumāracharita.
D.-R.—Daśa-Rūpaka.
Gīt.—Gītagovinda.
Hitop.—Hitopadeśa.
Kād.—Kādambarī.
Kathā.—Kathāsaritsāgara.
Kāv., K.-D—Kāvyādarśa.
K.-P.—Kāvyaprakāśa.
Kum.—Kumārasambhava.
(I—VII).
Mālav.—Mālavikāgnimitra.
Malli.—Mallinātha
Māl.-Mādh.—Mālatī-
Mādhava.
M.-S.—Manusmṛiti.
Megh.—Meghadūta*.
Mṛich.—Mṛichchhakaṭika.*
Mudrā.—Mudrārākshasa*,
Nāg.—Nāgānanda.*
Pañchar.—Pañcharātra of
Bhāsa.*
Priy.—Priyadarśikā.
Pt.—Pañchatantra.*
Ragh.—Raghuvamśa. (I.-X.)*
Rām.—Rāmāyaṇa.
Ratn.—Ratnāvalī.*
Ṛitus.—Ṛitusaṁhāra.*
S.—Sūtra.
Śāk.—Śākuntala of Kālidāsa.*
S.-D.—Sāhityadarpaṇa.
Sid.-Kau.—Siddhānta-
Kaumudī.
Śree—Śreenivāsachariar.
Śiś.—Śiśupālavadha.
Subhā.—Subhāshita.
Svap-Vās.—Svapnavāsava-
datta of Bhāsa.
Uttar.—Uttararāmacharita.*
Vārt.—Vārttika.
Veṇī.—Veṇīsaṁhāra.*
Vikr.—Vikramorvaśīya.*
Vikr.-Ch.—Vikramāṅkadeva-
charita of Bilhaṇa.
*Annotated by the Editor.

NOTES.
——————
ACT I.
P. 1. प्रियदर्शिका—Properly the name of the heroine; it then
metaphorically (by the metaphorical transference of an epithet
अभेदोपचार) signifies the play of which Priya. is the Heroine. The
poet's other play, Ratnâvalî, is similarly named.
Following the custom of previous writers the poet begins his
work with the usual Mangala, which consists of a salutation
to the favourite deity or a benediction, and which is believed
to have the power to remove obstacles in the way of, and to
lead to a safe completion, the work undertaken. This is techni-
cally called Nândî in the case of dramas. The efficacy of a
Mangala is thus stated by Patanjali in his Mahâbhâshya—
मङ्गलादीनि मङ्गलमध्यानि मङ्गलान्तानि च शास्त्राणि प्रथन्ते वीरपुरुषकाण्यायुष्मत्पुरुषकाणि
च भवन्त्यध्येतारश्च प्रवक्तारो भवन्ति । Śrîharsha has glorified Pârvatî
and Śiva in this play, as he has done in the Ratnâ. also. He pays
his veneration to Pârvatî first, owing to her being the more respect-
able of the two, as being the mother of the world (मातुरभ्यर्हितत्वात्
as remarked by Malli. in his com. on Ragh. I. 1.).
Śl 1. The śl. describes the emotion of Gaurî (Pârvatî) at
the time of her marriage with Śiva, wherein Brahmâ, as was
meet, was the officiating priest joining their hands. Cf. Śiva
Pu.—ब्रह्मा सर्वं च तत्रत्यं कारयामास वै तदा । आवाहनं तथा पाद्यं सर्वं च विधिपूर्व-
कम् ॥......... संस्थाप्याग्निं पुनस्तत्र वैवाहमकरोद्विधिम् ॥ &c. Construe—करग्रह-
विधौ धूमव्याकुलदृष्टिः पुनः इन्दुकिरणैः आह्लादिताक्षी उत्सुका वरं पश्यन्ती भूयः ब्रह्मणः
ह्रिया आनतमुखी पादनखेन्दुदर्पणगते गङ्गां दधाने हरे सेर्ष्या स्पर्शाद् उत्पुळका गौरी वः
शिवाय अस्तु ।
धूमव्या०—The smoke was due to the offerings made into the
fire that witnessed the match; for the offerings cf. हविःशमीवृक्षलता-
जगन्धी पुण्यः कृशानोरुदियाय धूमः । Ragh. VII. 26. व्याकुल pained or
disturbed. This was because the bride is required to inhale the
smoke. लाजाहोमं कृत्वा धूममाजिघ्रेत् इति गृह्यविदः । Cf Ragh. VII. 27.
आचारधूमग्रहणाद्बभूव (वृद्धाचाराद्धूमग्रहणमित्येके); see Kum. VII. 81. and
cf. for the smoke Par. p. I. 1. इन्दुकिरणैः—When she looked
up the pain was removed by the soothing rays of the moon on
Śiva's head. उत्सुका—This description is rather conventional.
The bride is anxious to see her husband and gets the first
opportunity to see him after the removal of the cloth held
between the two when the Mangaḷâshtakas are over. But in

2
Gauri's case she had already seen S'iva before the marriage
ह्रिया--She felt shame for fear of being observed by Brahmá who
was there serving as the uniting priest. आनत०—may also be
separated as नत०. भूयोह्न्रिया may also be taken as a comp. word
(through excessive shame); but this is not very satisfactory.
सेर्ष्या--Full of jealousy; for she saw Gangá on the head of S'iva's
image as mirrored in her bright nails. At first she had not
seen her as she dared not look long at S'iva in the presence of
Brahmá. Párvati is often represented as jealous of Gangá regard-
ed as her co-wife. Cf. Mud. I. 1; तद्युक्तं वधूपार्श्वं मम पुरो निर्लज्ज-
योद्युताय; Ratná. I. śl. between 2 and 3. पादनखेन्दु०—For comp.
see com.; the double comparison is rather unpoetic. Strangely
enough Sans. poets represent the nails of fine ladies (and also of
men) as lustrous enough to take in images. Cf. तिङ्मणिमुकुरपुटेन
........अनुचेनाह्वत इव चरणनखेषु निपपात । Kád. p. 292.
स्पर्शोत्पुलका—The standing of the hair on end caused by touch
is one of the eight Sátvika Bhávas (or involuntary manifesta-
tions of strong feeling). It is considered as the first outward
indication of love and is often referred to by poets; cf. Vik. I.
11; Kum. VII. 77 (रोमोद्गमः प्रादुद्भूदुमायाः), Ragh. VII. 22. &c.
Cf. with this śl. आदौ वेगफणायिता हरमुखव्यापारलोला शनैर्ब्रीडाभारविघूर्णिता
मुकुलिता तूष्णीदमव्याभृतः । पत्युः संमिलिता दृशा सरभसव्यापर्तनव्याकुला पार्वत्याः
परिणतिमङ्गलविधौ दृष्टिः शिवायास्तु वः ॥ Pár. p 1. l. 1. कैलासाद्रौ &c.—The
reference here is to Rávana's lifting up the mountain Kailása when
it was shaken to its foundation, causing alarm to Párvatí and others
who lived on it. To quiet Párvati's fear S'iva pressed down the
mountain with his foot and Rávana escaped being crushed under
it only by pacifying the deity. This is also constantly referred
to by poets; cf. कैलासशिखरेण दशमुखीमपूतनखोन्निपातिता; Kád. p. 211;
समुत्सिपन्धः पृथिवीभृतां वरे शरप्रदानस्य चकार शूलिनः । असमुपाराद्धिसुताससंभ्रम-
स्वदोर्महाक्षेपसुखेन निष्कयम् ॥ Sis.' I. 50; गावा चोर्ध्वं दशमुखभुजोच्छ्वासितप्रस्थसन्धेः
कैलासस्य &c. Meg. I. 61; see also Rámá, Uttar. K. canto XVI.
Construe उद्गस्ते कैलासाद्रौ सचलति सति गणेषु सत्रासकौतुकेषु सत्सु, कुमारे मातुः
क्रोडं विशति सति विभूषने सरोषं पश्यति सति पादाङ्गुष्ठे दशमुखे पातालमूलं याति
सति क्रुद्धोपि उमया भयघनम् आलिङ्गितः अतः तुष्टः शिवः वः पातु.

• उद्गस्ते—Trown or torn up. गणेषु—The gaṇas are the atten-
  dants of Śiva, being a race of demigods called Pramathas and are
  under the superintendance of Ganeśa, one of the demigods. They
  are thus described in the Káliká P.—विचित्रकुसुमाभरणा जटाश्चन्द्रार्धमण्डि-
  ताः । आकाशमार्गे गच्छन्तमब्रुवञ्छान्ति निग्रहाः ॥ ध्यानस्थं परिचर्यन्ति ललिताङ्गिमिरौ-
  श्वरम् । मानाशस्त्रधराः शम्भोर्गणास्तु प्रमथाः स्मृताः ॥ &c. सत्रास०—Their

curiosity was roused by the sudden shaking of the mountain.
कुमारे—Kārttikeya, when an infant. विशति—i. e. through fear.
विषमुचि—The serpent on the body of Śiva. Śiva is described as
having huge serpents on his person, coiled round his neck, or
arms, &c; cf हित्वा तस्मिन् भुजगवलयं शंभुना दत्तहस्ता Meg. I. 63; करेण
शम्भोर्वलयीकृतद्विजिह्वा Kum. V. 66. श्मशानचारी सततं व्यालाभरणभूषणः Śiva P.
P. 2. पादावष्टम्भ०—पादेन अवष्टम्भः—supporting i. e. steadying
it by the (pressure of the) foot., तेन; or पादस्य अवष्टम्भः the firm
planting of. Śiva planted his foot firmly on the mountain to
make it steady, which pressed down Rāvaṇa and-hence सीदद्वपुषि
whose body was pained or afflicted. पाताल०—He was sinking
down to the surface of Pātāla under the pressure exerted on the
mountain by Śiva's foot. क्रुद्ध—He was angry that his moun-
tain should have been torn up and his peace disturbed. आविर्भू-
तधृतिः असन्तुष्ट—For idea cf. the śl. from Śiś. quoted above.
नान्द्यन्ते—नान्दी is the stanza or stanzas of benediction. For its
difinition see com.; it is derived as नन्दन्ति देवता अस्यामिति नान्दी; fr.
नन्द् and aff. घञ् (अ) with the fem ई added. Another way is—
आशीर्वादादिना नन्दयतीति नन्दः; नन्द एव नान्द्यः by adding अ (अण्) स्वार्थे
(प्रज्ञादिभ्योऽण् ); ततः स्त्रियां ङीप्. As the drama developed the
cumbrous preliminaries of the prelude (पूर्वरङ्ग) were dispensed
with, नान्दी the most important of them being retained. It then
formed an essential part of the prologue. This Nāndi is of
four kinds, viz. नमस्कारात्मिकाऽऽशीर्वाचिकी चासौ. वस्तुवती तथा । नान्दी चतुर्धा निर्दिष्टा
नाटकादिषु धीमद्भिः ॥ The subject matter of the plot ought to be
slightly indicated in the Nāndī; and it is done in the present
Nāndī also. Thus धूमध्वजः suggests Priya.'s long sorrow caused
by her own state and her father's overthrow by the Kalinga-king.
इन्दुकिरणैः &c.—refers to the delight caused to her eyes by the
sight of the king and later of her father's chamberlain. पश्यन्ती
पदं refers to her looking longingly at the king Vatsa, and her
desire for a union with him. आनतमुखी shows that she had to
observe reserve for concealing her love from the Queen and her
servants. The second śl. refers to Dṛḍhavarman's overthrow
and his being restored to power again by the interference of
king Vatsa; as also to the queen's anger and her final reconcili-
ation with him. See com.
नान्द्यन्ते सूत्र०—supply आह, ब्रूते or some such word to complete
the sense. Now the question arises—Who recited the Nāndī?
If the Sūtra., according to the precept,—सूत्रधारः पठेत्तत्र मध्यमं
स्वरमाश्रितः । नान्दीं पदैर्द्वादशभिः &c. (Nāt. Śā. V. 98), his
name should have preceded the ślokas of the Nāndī.

4
Two explanations are offered. The name of the Sūtra. is not
put first because nothing but auspicious words can begin a work.
Cf. in this connection the Sutra of Pān. वृद्धिरादैच् which begins his
अष्टाध्यायी (and not अदेङ्गुण् like अदेङ् गुण ). The other is—The
Sutra or manager of the पूर्वरङ्ग recited the Nándi. And he having
retired, the manager of the play (नाटकस्य सू०) entered and began
the play. But as the discussion is immaterial to the ordinary
reader we do not further enter into it here.
सूत्रधार—The chief manager of the play, who held as it were
the threads of the business of the play. He assigned to the
various actors the parts they were to play, instructed them and
took a leading part in the prologue.
वसन्तोत्सवे—The vernal festival seems to have been one of the
occasions on which plays were publicly staged. The spring
festival was formerly celebrated from about the middle of the
bright half of Chaitra to the full moon day to mark the return
of spring, when Kāmadeva or the god of love was worshipped
with great pomp. According to some, the festival began from
the 5th of Māgha and lasted for about two months. It is now
identified with the Holi festival in which people of all grades of
society mix with one another and make merry. The Bhavish-
yottara Purāna gives a full description of this, for which see
Wilson's H. T. p. 264. The passage from अद्य तु to सर्वो गुणानां
गणः is almost the same in all the three plays of the poet, with
इन्द्रोत्सवे instead of वसन्तोत्सव (which is an optional reading there
also) in the Nagananda.
श्रीहर्ष—For Harsha see Introd., देवस्य-देव fr. दिव् to shine
originally meant one shining or brilliant, then it came to mean
'a god' (Lat. deus), and lastly came to be added to the names
of kings as a term of respect and greatness, cf. Vikramadeva,
Vikramānkadeva, &c. पादपद्मो०—living or subsisting by (the
support of) the lotus like-feet &c.—a respectful way of saying
—the humble servants or vassals of. राजसमूहेन—This refers
especially to the eighteen kings that owed allegiance to Harsha
and his two allies the king of Valabhi and Bhāskaravarman,
king of Prāgjyotisha (Assam). अपूर्व—goes with रचना, such
as has not been shown before, novel, extraordinary. We cannot
take अपूर्व as qualifying वस्तु as the theme of the play was not
invented by the poet. रचना is the skilful arrangement of the
various parts and incidents leading to a charming end. The poet
means that he has borrowed the theme but presented it in a new

comp., as मनोहारि, हृद्यहारि; Then: Letter 1:तwithु(तु) Letter 2:टे? Wait, is it त्रुष्टे? Wait, could it be तुष्टे? Yes, तुष्टेis very clear. Then:वwithि=वि षwithट=ष्ट र=र हwithा=हा रwithि=रि णwithी=णी -(hyphen) L37:हरहरो(orहरहरी?) Wait, look at the last letter of हरहरो: It has a vertical bar after 'र', and a top slant stroke. That is 'ो'! So it is हरहरोorहरहरौ? Wait, look at the first letter: ह? Or द? Wait, is it दरहरो? द र ह र ो` -> "दरहरो"!
Wait! दरहरो?
Wait, what does "दर" mean? "दर" means a little, or fear!
Wait, what about "तुष्टे"?
Wait, look at: "तुष्टे विष्टरहारिणी दरह

8
19th in succession from Janamejaya, which appears to be more
probable. Mahâsena, also called Chanda-Mahâsena, the king of
Ujjayinî, had a daughter of exquisite beauty, named Vâsavad-
attâ, whom he wished to give in marriage to Vatsarâja.
(According to another account to a king named Sanjaya,
see the quotation, from Mâl. Mâd. below.) With this
object he enticed Udayana to his city and kept him a
captive there. Being engaged to teach music to Vâsavadatta
he gained her heart and by the advice of his minister Yaugand-
harâyana managed to escape with her to his capital. They
were afterwards married in great pomp. For the full account
see Kathâ Lambaka II tar. 11, 12. हारि चरित—This
is proved by the various references to his name, cf.
प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् । Megh. I. 30, प्रद्योतस्य प्रियदुहितरं
वत्सराजोऽत्र जह्रे । Ibid. I. 33; उत्तेजवापि सदृशं परिक्षेपणाय यौगन्धरायण
इवोदयनस्य राज्ञः । Mṛch. IV 26. वासवदत्ता च राज्ञे संजयाय पित्रा दत्तमत्मान-
मुदयनाय प्रायच्छत् । Mâl. Mâd. II. नाट्ये—नाट्य here means dramatic
representation. वयम्—by this he refers to himself and the other
actors. वस्तु—a thing, an item. this is different from वस्तु in
अपूर्ववस्तुरचना above. एकैक—एक repeated is to be taken as a Bah.
comp. (by एकं बहुव्रीहिवत् । Pan. VIII. 1. 9) and dissolved as
एकमेकं, the case term. of the first word being dropped in being
compounded. फल—is here reputation and money. पदं—an
abode, i. e. source of. पुन—implies पक्षान्तर (what then when
&c.) मद्भाग्येय—Here he refers to himself as he is the principal
person concerned. गुणानां—Favourable circumstances, advantages.
Cf. एकैकमध्यनर्थाय किमु यत्र चतुष्टयम् । Hit. I.
This śl. is quoted in the Sâh. D. and D—R. as an instance of
प्ररोचना (or that which attracts the attention of the audience to
the representation by a commendation of the poet, the play, the

• Mahâsena though an enemy of Udayana, wished to give his
  daughter Vâsavadattâ in marriage to him, but doubting if he would
  accept her, he thought of the following expedient for bringing
  about the union. Seeing that Udayana spent his days and nights in
  the forests he thought of making him a prisoner, and with this view
  he caused a wooden elephant to be made and concealed some armed
  men in it. It was then placed in the forest. When Udayana came
  across it, the armed men came out and seeing him alone seized and
  made him a prisoner. He was then brought before Mahâsena who
  gave his daughter Vâsavadattâ in his charge and told him that he
  would be set at liberty when he gave his daughter instructions and
  training in music (गान्धर्वविद्या). Gadre.

7
proficiency of the actors, &c.) one of the angas of भारतीवृत्ति, which
is thus defined—निवेदनं प्रयोज्यस्य निर्देशो देशकालयोः । काव्यार्थसूचकैः शब्दैः
सभावाञ्छितरञ्जनम् । कविकाव्यनटादीनां प्रशंसा च प्ररोचना ॥
नेपथ्याभि०—Towards the curtain or screen ( that separated the
tiring room behind the stage from the stage itself. अये—shows
surprise. –नान्द्युद्यते–engaged in, busy with; this reminds one of
Bhâsa, who begins some of his plays with अये कथं or किमु खलु
विज्ञापनाव्यग्रे, मयि ( see Svap., Pancha., Mad. Vyâ, &c. ). अङ्गाधि०—
For Anga, see Introd. दृढवर्मणः—does not seem to be the name of
a real historic personage. It is probably invented by the poet.
भूमिका—part. अस्मद्भ्राता—In the Ratnâ, also the younger brother
of the Sûtra. is introduced as assuming the character of
Yaugandharâya

8
the power arising from an efficient army and a good treasury
( स प्रभावः प्रतापश्च यत्तेजः कोषपुण्डजं Amara ); मन्त्रश० or the power aris-
ing from good counsel ( i. e a wise ministry ) and उत्साह or the
personal energy of the king. रघो०—रघु० was the celebrated son
of Dilipa, नल king of Nishada—names well known to the Indian
student. प्रार्थ्यमाना—earnestly sought, solicited. बद्धानु०—who
entertained a deep feeling of resentment. रन्ध्रान्वेषी—who found
a loop hole, i. e a weak point as Vatsarâja was not expected
to come to Dṛdh's assistance. पुलिन्द०—For पुलिन्द see Introd,
पुलिन्दानां जनपदानां राजा पुलिन्दः स चासौ हतकश्च । परमार्थ—To speak
the truth, truly. उपपन्न—Although come to pass or happened,
a fact. यथाकथञ्चित्—Lit as circumstances would permit, some-
how. अनृण—Free from debt. He believed that his master had
contracted a debt as it were, when he promised to give his
daughter in marriage to king Vatsa and that he ( Kanch )
would free him from it by taking the princess to king Vatsa.
अभ्यस्कन्दसम्भ्रम—The flurry and confusion caused by the attack,
the comparison to प्रलयकाल shows that the attack was sudden and
caused terrible havoc. अपवाह्य—The object is तां (राजपुत्रीं). आट-
विकस्य—अटव्यां भवः आटविकः ruling over a forest tract, a forest
king. विन्ध्यकेतोः—Vind. seems to have been a petty king as
he was so easily routed. अगस्त्यतीर्थ—appears from the context
to be some holy place in the Vindhya regions, near the hermitage
of Agastya described by Bana in his Kâda. An Agastyatîrtha,
a place of pilgrimage, is located in the province of Tinnevelly
in the extreme south of India. निहत्य—Having attacked.
दस्युभिः—By marauders or robbers. दस्यु is one of the old Vedic
words ( a class of demons or enemies of gods and men, slain by
Indra ) that remain in classical Sans. प्रद्योतः—Another name of
Mahâsena or Chanda mahâ. so say the commentators on Kâli 's
Meg. I. 34 wherein there is a reference to this king—प्रद्योतस्य
प्रियदुहिता वत्सराजस्य जह्रे) and this appears to be correct from Bhâsa's
Svap Vâ. According to the Kathâ, Pradyota was the king
of Magadha and a person different from Mahâsena. The name
of his daughter also was Padmâvatî. See Kathâ XV. 19. 20
and our note on प्रद्योत at Meg I. 34. कौशाम्बी—the capital of
the Vatsa country, was once a flourishing city, though now
remaining as an insignificant village. See Intro.
P. 5. जर्जरीकृत—Hacked or terribly disabled by, mangled.
सफलीविधासि—सफलय् a denom. from सफलं ( सफलं करिष्यामि ). शारदा-
तपस्य—The autumnal heat is described as very fierce. संश्राण—
Hot, burning.

:
Line 37: "Cf. नौपृष्ठे"
Line 38: "धोरि धर्मोय सर्वभिमेतहेतवे ।; and Mah. Bhār."
Wait! "धोरि धर्मोय सर्वभिमेतहेतवे ।;" ??
Wait! Look at the quote:
Mahābhārata quote:
"त्रिवर्गोयं धर्ममूलो नरेन्द्र राज्यं चेदं धर्ममूलं वदन्ति ।"
(This is a well-known quote from Mahabharata, Shanti Parva:
त्रिवर्गोऽयं धर्ममूलो नरेन्द्र राज्यं चेदं धर्ममूलं वदन्ति ।)
Now, what is the quote before it?
"Cf. ..."
What is "... धर्मोऽयं सर्वाभिमतहेतवे"?
Wait!
"सर्वभिमेतहेतवे" -> सर्वाभिमतहेतवे!
Wait, what precedes it?
Is it: "गौरिव पृष्ठे धूर्धोरि धर्मोऽयं..."?
Wait! "धूर्धोरि"? "धौरेय"? "धुर्य"?
Wait! Let's look at the letters at the end of line 37:
"Cf. नौपृष्ठे"
Wait, could it be:
"नृपृष्ठे"? No.
"गौः पृष्ठे"?
Wait, look at the first letter:
It has two diagonal strokes on top (au matra):
Wait, no, is it

पुत्र forms the second member ( षष्ठ्या आक्रोश । पुत्रेऽन्यतरस्याम् । Pân.
VI. 3. 21, 22 ); lit.—a whore's son, used humourously by the
Vidû. as a term of contempt; that cursed ( imprisonment ). It
is used with persons or with inanimate objects as here; cf. एते
दास्या पुत्रा अर्थकल्लवन्तः &c. Mṛch. I. p. 13. खत्खलायमान०—This
and the other epithets apply to the king as well as to the गजपति.
खत्खलायमान is the pres p of the Âtm. verb formed from खत्खल an
onomatopoetic word, by adding य ( क्यङ् ) A final आ ( डाच् ) is
added to the final half of a word indicating sound when the word
consists of at least two syllables; and words ending in आ take
the denom. aff य ( क्यङ् ) by लोहितादिडाभ्यः क्यष् । Pân. III. 1. 13.
For comp. see com प्रतिस्खलत्—stumbling at evey step. शून्य०—
शून्य properly lonely, solitary (शूना प्राणिवधाय हितं रहस्यस्थानत्वात् ), fr.
शूना animal slaughter and aff. य ( यत् ); here (1) शून्य without
animation, dejected, मुखपुष्कर lotus like face or countenance; (2)
शून्य dry, devoid of moisture मुखं cavity यस्य तादृशं पुष्कर the tip of
the trunk; तेन पिशुनितः indicated, हृदयसंतापो यस्य. The passage here
is somewhat obscure. Mr. Gadre following Jîv.'s ed reads शून्यदुष्कर
( दुःखर ) पिशुनहृदय०; but as remarked by him, it is difficult to
assign a meaning to this. It is explained as शून्यं unaffected by
any feeling दुष्करं experiencing pain, ( दुःखर v. l. दुःखं राति इति ) विशु-
नवत् indicating internal affliction ( अन्तःसंतापसूचकं ) यद् हृदयं तस्य
संतापो यस्य. But this is not satisfactory. शून्यदुष्करहृदयसंतापः v l.
is also equally unintelligible. It may be explained as शून्यश्चासौ
दुष्करहृदयसंतापश्च. उत्थंभित—raised and fixed upwards. गुरुकर—(1)
huge arms, (2) large trunk. अधिगतधरणीपृष्ठ.—v l. (1) lying on
the bare ground, (2) throwing himself on the surface of the earth.
अनिद्रासुखं—may also be taken as an adv. comp.; अविद्यमाने निद्रासुखे
यस्मिन्कर्मणि तद्यथा तथा । It is also explained as निद्रासुखस्याभाव अनिद्रा-
सुखे ( अर्थाभावेऽव्ययीभाव. ). The reading of the Mad. ed. निद्रासुखं न
प्राप्नोषि is easier. अनुवाचयसि—may mean—you repeatedly
spoke of. वसन्तक—This name occurs in the Rat. also and is
taken from the story of Udayana.
Śl. 7. चारकं—also mas, a prison; see Das ch. p 59 निगल—
same as निगड a chain, fetters, ल may be substituted for ड The śl.
shows how the impression made on the king's mind by the
charms of Vâsa. quite overshadowed the hardships of imprison-
ment. And this was a fact, cf. तस्य दृष्ट्वा तु तां कन्यां वत्सराजस्य मानसम् ।
तथा स्नेहाक्रममभूद्यथा मन्युमृक्षत । Kathâ II. 4 29. समर्थे—Because
he thought that he could here hit the king on his own ground.
Mark the pun on the word पद्मावति.

श्च? Look at रुमण्वाँश्च: रु म ण्व ा ँ श्च. Let's look at the candrabindu: it's above ा. So रुमण्वाँश्च`.

Line 12:
राज्यभारमुदूहतुः ॥ Lamb. III. 1. 4. तत्क्षणमपि &c.—It is
Wait, Lamb.? In Kathāsaritsāgara, the sections are called "Lambaka"! So Lamb. III. 1. 4.! Perfectly matches!

Line 15:
shows that even in ancient times the ministerial office was as not
Wait, look at was as not again.
Is it was as not?
Let's re-examine was as not:
w a s then space, then a s?
Wait, look at the letters:
w a s
Then:
Wait, is it a t? No, the second letter has a rounded top and bottom: s.
Wait, why was as not? Could it be a typo for was not? Yes, 19th-century Indian presses often had typos like this. We transcribe what is printed. It is was as not.

Line 25:
a foot-soldier; from पाद् changed to पद् (by पादस्य पदाज्यातिगोपहतेषु

५२
by the wholesale slaughter (of his followers) for comp. see com.
संप्रहार—a fight, battle, or striking, dealing out blows, cf. तद्भैरवा-
न्समुपसंहृतसंहार Uttar. VI. 7 (where सम्० may have both the
meanings), हृदि संहारे व्यक्ता राम निशाविहारी। Bhatt. II. 36
Śl. 9. पादात—The body of foot-soldiers, fr. पदाति and aff.
अण् (अ) by Pân. IV. 2. 38. See com. दूरात्—standing afar, दूर
० l. is not good as the idea is included in आत्ता नीता. अश्वीय—
cavalry, by Pán. IV. 2. 48 (see com ) the affixes छ (ईय)
and अण् (अ) are added to अश्व; so वार्श्व also
P. 9. प्रहरणनिवह—Cf for these चापचक्रकृपाणशक्तिलोमरगदाप्रभृतिषु ।
Kâd. I. p. 26. उत्खात—Having drawn out or unsheathed. ०फालन-
च्छेदलीला—छेद एव लीला (the sport of) तां is equivalent to स लीलया
छेदेन cutting off with the ease with which &c., cf. Ragh. XII. 96
(मां कूटशाल्मलीं भिन्द्याद् कदलीखम).
Śl. 10. गलवितप—see com. छुरित—inlaid or covered with
and chest would be equally possible according to the rules of
Bana grammer though not of Hindu chivalry. Cf. MBh. IX.
60. 5" Cal. Ed. p. 100. सत्पुरुषाचित—Worthy of a man leading a
pious life. A warrior killed while fighting face to face with
an enemy also attains heaven, see com. and cf. Ragh. VII. 51.
योधिता—Because he fought valiantly like a true hero and fell
only when overpowered by odds. See com.
अनुमृतान्—Followed him in death, i. e. immolated themselves
along with the dead body of their husband. सहधर्मचारिणी—A
wife. सहधर्मचरण is one of the principal objects of a Hindu
marriage, husband and wife (दम्पती) must perform the holy
rites together, cf. तदिदं प्रतिगृह्यतां सहधर्मचरणाय । Sak. V. p. 125
विन्ध्यशिखरा०—The constr. is जनपदेषु विन्ध्यशिखराश्रयत्सु. The
additional reading विनष्टेषु (had fled away) makes no good sense
for the whole will mean 'when the people of the country who
had already fled to the peaks of the Vind. mountain had fled
away.' But we are not told that they were pursued by the
victors. कृपण—miserable, pitiable. आभिजात्य०—endowed
with a beauty in keeping with or befitting her noble birth. अभि-
जातरूपा ० l.—possessed of excellent beauty. तां प्रति—As regards
her; how she is to be dealt with or what is to be done with her.
P. 10. यशोधरे—This is the name of the Fortress. भगिनी-
बुद्धया—In the light of, considering her as, your sister. It will be

13
seen in the last Act that this she turns out to be. गीतनृत्त•—
These are the first three of the 64 arts often referred to by
Hindu writers and mentioned by Vātsyāyana in his Kāmasūtras,
For these see our notes on Bha. Nīt. Śat. p. 42. नृत्त-is
different from नृत्य and consists of the rhythmical movement of
the body (without gesticulation) and is regulated by the mark-
ing of musical intervals and time (नृत्तं ताललयाश्रयम् Das. R. I. 9).
By आदि may be meant painting (आलेख्य) and others. These
were considered as a necessary part of the accomplishments of a
maiden of high family. '
वैतालिकः—A bard or minstrel, whose principal duty in
ancient times it was to announce metrically the close of the
divisions of the day; vide Vik. II. 1; Rat. I, 23, &c.; sometimes
two bards are mentioned; see Śāk. V. 7, 8; Mudr. III. 20-
23; &c.
Śl. 11. The cons. is ते स्नानभूमिं लीला.. संपादिनः शर्वो... लोकस्य
॰दानैः स्तनैः उल्लसिताः कलशैः इव अलंकृता. For comps. see com. उप-
करण—Articles necessary at a bath स्नानीयं—Unguents or
perfumed powders to be rubbed against the body; or a bathing
garment; or a garment for wiping off the body after a bath, as at
Māl. V. 12 (स्नानीयवस्त्रक्रियया). वारविभ्रमवती—वार a multitude;
विभ्रमवती a woman; cf. विलासवती; hence वारवि॰—a woman of the
multitude, a courtezan or harlot; वार with any word meaning स्त्री has
this sense. The courtezans formed also a part of the attendants
of the harem. Cf. Kautilya's Arth.ś I. 20. आयास—Exer-
tions in the discharge of their several duties. स्खलत्—dropping
or slipping down अव्यहित—not concealed, exposed to view.
व्यवहित—v. l spreading out. छाया—splendour, gleam. अवदात—
white, fair. शातकुम्भ—gold; or golden; fr. शतकुम्भ gold (said
to be found in the शतकुम्भ mountain); in this latter case the
form should be शातकौम्भ according to some. Their uncovered
breasts on account of their size and colour looked like other
pots of gold. For the presence of courtezans at the king's bath
cf. राज्ञः समन्तादुपतस्थुः—गृहीतजलकलशाः स्नानार्थमभिषेकदेवता इव वारयोषितः।
Kād. p. 32. सहस्रदीधितिः—सहस्रं दीधितयो यस्य, दीध्यते that which
shines इति दीधितिः fem, a ray of light.
अये कथं &c.—We have almost the same words in the Nāga.
introducing a description of the midday-sun with which the first
Act of that play as of this closes. Here the poet has used the
device of introducing a bard, as done by his great predecessor
2

14
Kâlidâsa in his Mâl II 12 to announce the mid-day which
enables the king to bring the Act to a close
Sl 12 कृच्छ्र—shows the intensity of the summer heat, cf
तप्तं वारि विहाय &c Vik II 23 शफर—a small fish, very active
and sparkling उद्वर्तन-—a darting or turning upwards cf.
बहुलशफरोद्वर्तनप्रेक्षितानि Meg I 43. दीर्घिका—A large pond oblong
in shape containing lotus plants and attached to large houses,
cf विकचतामरसां गृहदीर्घिका Ragh IX 37, also XVI 13 छत्रार्थ—
छत्रस्य इव भागो यस्य or better छत्रेण सदृशः, a nityasamâsa, cf
Amara—स्युरुत्तरपदे त्वमी । निभसंकाशनीकाशप्रतीकाशोपमादयः । बर्हभार—
बर्ह a peacock's tail hence बर्हिन्, बर्हिण a peacock,—भार the
mass of feathers, plumage
P 11 आलवाल—( आ+लप्+ला to take with आ and affix ड

1. 3. 31) a basin for water

15
'स्वस्ति' to the Yajamâns, and secondarily to the gift accomp-
anying such a ceremony. It also refers to a present (called
वायन-in Marathi वाण-for the Prákrit सोत्थिवाअन is also rendered
as स्वस्तिवाचन in Sans.) which consists of a small quantity of rice,
a cocoanut, a piece of cloth for a bodice, a comb, &c; or
sometimes of sweetmeats only-and is given to a Brâhmana by a
married woman whose husband is living (सुवासिनी). For other
particulars, see Rat. I. p. 17 and our note on the word; Vik. III.
pp. 77, 79. शब्दापयेत्—will call; fr. शब्द + आप् the taking up
or utterance of; शब्दार्थं करोति शब्दापयति by adding णिच् (अप) in
the sense of तत्करोति; see com. If the Prâkrit सहावेहि be rendered
as शब्दायैत then it is derived from शब्द and the affix क्यङ् (य)
which forms Atm. verbs (शब्दायते) by शब्दवैरकलहाभ्रकणे ।
Pân. III. 1. 17.
धारागृहं—A summer house or a large bath-room; lit. a house
furnished with water jets or fountains of water. Cf. शिलाविशे-
षानधिशय्य निन्युर्धारागृहेष्वातपमृद्धिमन्तः । Ragh. XVI 49—होद्यानं—The
garden containing the धारागृह. कुक्कुटवाई—Uttering anything
imitating the cry of a cock in the morning (i e. gradually
raising the tone and protracting the voice) so as to give it the
appearance of a Vedic passage. See Pân. I. 2. 27. Vidû. means
that he would recite something assuming the Vedic tone
when receiving the Vâyana. For Vidû.'s knowledge of the
Vedas, comp. the king's remark below, वेदहंसपयेण &c. p. 12.
प्रतिग्रह—has the technical sense of 'the acceptance of a gift
by a Brâhmana (which is his peculiar prerogative), see Manus. I.
88; Yâj.s. I. 118. उत्कण्ठा—An eager desire to see or a great
longing for, a beloved person. चिन्ता तु स्मृतिराध्यानं स्मरणं, सस्पृहे पुनः ।
उत्कण्ठोत्कलिके । इति शब्दार्णव. ।
P. 12. Śl. 1 मङ्गलमात्र०—For comp. see com; there are
certain ornaments and things, which are considered as auspicious
(being the emblems of Saubhâgya) and which a Hindu wife
cannot discard under any circumstances. These are-the mangala-
sutra (a wreath of small glass beads with gold ones, the Ku-
nkuma mark on the forehead, glass bangles, &c. Hence the
queen is described as wearing these even when under a vow,
when other gaudy ornaments are to be dispensed with. Cf.
Vik. III. 12 (सितांशुक मङ्गलमात्रभूषणा). मन्दोद्यमा०—मन्दोद्यमालापिनी
V. l. मन्दं यथा तथा उद्यत आलापो यस्याः speaking in words gently
uttered (on account of the weakness caused by fasting, ). •यामा-
लापिनी gives rise to an awkward comp; the comp. may also

16
be taken as मन्दं उद्यमो यस्मिन् स मन्दोद्यमः; म० आलसो यस्याः, in either
case it indicates extreme emaciation. प्रातस्तन—तन is affixed
to adverbs of time in the sense of 'belonging to that time',
cf. प्राक्तन, सायंतन, अद्यतन, &c. —नेन्दुद्युति—cf. प्रविगलच्छ्रम म्लानेन्दुद्युति वपुर्ने
Māl. Mâd. IV. 4. नियमोद०—is to be taken with शान्त and
the other accusatives. प्रथमानुराग०—For the effects of first
love not gratified and a maiden's being more attractive then, cf.
क्षामक्षामकपोलमाननं, शोच्या च प्रियदर्शना च मदनक्लिष्टेयमालक्ष्यते । Śak. IV. 8.
अर्चति—The pres. in the sense of 'immediate future, —is going
to honour with gifts. चतुर्वेद &c. —is evidently meant to be
jocular. For comp. see com. ब्राह्मण्य—ब्रह्म the Veda अधीते
(Pāṇ. VI. 2. 59) ब्रह्म जानाति (Pāṇ. VI. 2. 92) इति ब्राह्मणः, तस्य भावः,
Vedic scholarship. महाब्राह्मण—महत् when prefixed to such words
as ब्राह्मण, चेटा, is depreciatory (निन्दायां). So in the Rat. राजा—
(सस्मितं) साधु भवन्त महाब्राह्मण मुक्त्वा कोऽन्य एवमुन्मत्तप्रलपितं । II. p. 43.
P. 13. अविरत—Ceaselessly, incessantly. सुकुमार—soft to
touch; or secondarily, charming. उत्सङ्ग—the surface or upper
part of; cf. दृषदो वासितोत्सङ्गा Ragh. IV. 74, or उत्सङ्ग, the vicinity
of. निलीन—stuck fast. बकुल—also called केसर is a large and
tall tree having darkish green leaves and small round flowers of a
pale-brown or white colour and sweet-smelling. मालती—मां लक्ष्मीं
लातीति takes up, or मालं a garland तनोति, fr. तन्+ड • • अ) also
called सुमना (as it gratifies the mind by its smell) is a kind of
jasmine (jasminum grandiflorum) having flowers of an exceedingly
pleasing smell. Its oil is much prized as a perfume. उद्दामा—
दाम्ना उद्धत (free from the fastening string, i. e. restraint), or
उद्गतं दाम यस्य (may be उद्दामा or-म), moving unchecked, freely, or
proud, strong, the wind is poetically fancied as proudly moving
being charged with the fragrance of. पर्यवबुद्ध—completely (परि)
opened. बन्धूक—(also called बन्धुजीवक—बन्धुरिव जीव फल यस्य) is
an erect growing plant having flowers of a bright red colour
which expand at noon and drop next morning. Cf. Ragh. XI.
25 (wherein drops of blood are compared to the बन्धुजीव flowers),
Kir. IV. 7. बन्धन the calyces or stems of. तमाल—A dark barked
tree but having white flowers. पिहित—also अपिहित, the अ of अपि
and अव being optionally dropped. सश्रीकतां—Lit. its being
possessed of beauty, grandeur, loveliness, so Rat. I. प्रेक्षस्व तावद्
मदनमहोत्सवस्य सश्रीकताम् । p. 11.
Śl. 2. क्षुद्रप्रवाल—tiny pieces of coral. शेफालिका—शेते शेफा
bees अस्यां, is a small tree with rough scabrous leaves but fragrant

flowers; cf. शेफालिकाकुसुमगन्धमन्दोद्दहाणि। Rs. III. 14. सप्तच्छद—(छद
a leaf, hence also called सप्तपर्ण, सप्तपत्र &c. having seven leaves
per twig) Alstonia scholaris, is a large tree often referred to
by poets as having the strong odour of the ichor of elephants.
Cf. मदैः सप्तपर्णानां मदास्रवगन्धिभिः। Ragh. IV. 23. गजमदामोद्—
आमोद is not appropriate with मद; it simply means 'scent' here.
रज'ऽङ्गपिष्ट०—अङ्गराग unguent or paint applied to the body.
वारुणी—Liquor in the form of the honey of flowers. For a
similar thought, cf. अमी भीताग्धेर्मुखरनिलतामंदरशुभः परागैः पुष्पाणां प्रकट-
पटवासव्यतिकराः।.........शमन्तादापानोत्सवमुपगमन्तीव मधुपाः॥ Nag. III. 8.
एतदपि—the Prâkrit एदं should rather have been translated by
एतं as it refers to सप्तपर्णप्रादपं, which is mas. अविरल—In quick
succession, or, in clusters. वर्षाः—fem. pl.
Śl. 3. बिभ्राणा—The Nom.s qualify शितयः. मृदूनां बिभ्राणा may also
be taken separately. शिरीष—is a tall tree, attaining the height
of thirty feet. Its flowers are known for their extreme delicacy.
Cf. Kum. I. 41. Its flowers are worn by young ladies as
ornaments on their ears; cf. Śak. I. 4; Ragh XVI. 48; Meg.
II. 2.
P. 14. उत्प्रेक्षितं—उत्प्रेक्षा कृता; expressed metaphorically. श्रीहा-
रितिः—which possess (or, surpass) the beauty of, the Śirīsha
flowers being also of a darkish green colour, cf. शुकावलिम्ब्यर्कशिरीष-
कोमला। Kir. IV. 36. क्षोदः—क्षोद which usually means 'powder'
must be taken to mean pieces or fragments here, as the adj. शालिनः
will be inappropriate otherwise उत्करः—heaps, collections.
इन्द्रगोपक०—the Indragopa (cochineal) insects which appear
in clusters in the rainy season are also of a bright red colour
and hence the Utpreksha.
हञ्जे—A vocative particle used by a lady when addressing a
maid servant. See com.; हला is used between females of equal
rank or position. अगस्त्यमहर्घये—see the two quotations by
Pandit Krishnamachariar given in the com. अर्घः—A respectful
offering or oblation to a deity or a venerable person, &c. con-
sisting of rice, water, rubbed sandal, &c. The usual ingredients
are—आपः क्षीरं कुशाग्रं च दधि सर्पिः सतण्डुलम्। यवः सिद्धार्थकश्चैव अष्टाङ्गोऽर्घः
प्रकीर्तितः॥ So these flowers must be added to these, as in Yaj. I
289, as they are specially mentioned here Some translate अप्पो by
अर्घ्य; this is got by adding य to अर्घ by पादाभ्याञ्च। Pān. V. 4, 25.
अर्घः पूजाविधिः तदर्थं द्रव्यमर्घ्यम्। Sid. Kau. According to the second
śl. quoted in the com. an Arghya ought to be offered to Agastya
at the close of Bhādrapada (August—September), when

18
Agastya (the bright star 'Canopus' of the constellation Argo
Navis in the Southern celestial hemisphere) rises, for the
attainment of all desires Varāh in his Br Sam says that a
king should offer an Arghya to Agastya for the attainment of
great power, सांवत्सरावेदितदिग्निभागे भूपोऽर्घमर्घ्यं प्रददन् नृपच्छेत् । ch XII
15, for other particulars see 16–18 अस्ताभि०—Lit desiring
i e about to set, occurs again at p 22 मुकुलायन्ते—Pres pass.
of मुकुलायते denom from मुकुल are closed, lit are made to assume
the condition of buds तपस्विनी—Lit a female ascetic, and as
ascetics require protection from others तपस्विन् secondarily means
'one helpless or deserving pity, poor', cf इतस्तपस्वी वैरोचकिः Mudr
III p 62 Śak p 95
P 15 ससाध्वसो०—साध्वसेन उद्वेगेन च सहितं यथा तथा, उद्वेग agitation,
mental pain or distress नाम—is वाक्यार्थे आज्ञाप्य स्थितया—who
used to command, स्था with the gerund shows continuity of the
act एष दोष—is आज्ञातिकरण, that I have to obey others
Sāgarikā also similarly refers to her misfortune that she has to
serve, but not with regret as she had obtained a sight of the
king (तत्परिप्रेषणदुःखितमपि मे जीवितमेतद् दर्शनेनेदानीं बहुमानं समुद्वहति ।
p 27) दुष्करमिदानीं &c—This at first appears to mean 'I
have thought of doing a hard thing i e committing suicide
But this does not seem to be intended A'rany finds it necessary
to yield to her misfortune and says अथवा (used पक्षान्तरे) or why
मया चिन्तितमिदानीं दुष्करं it is difficult to carry out my resolve
Again अपि after एतद् in परमेतदपि will have no force She would
rather prefer servitude than avoid it by revealing her high birth
Had the first meaning been intended she would have said एतदेव
यथाज्ञप्तिं further on also will be meaningless She has not said
any where that she would kill herself (although like Sāgarikā
she says it further on, see p 24) So यथाज्ञप्तिं must be taken
to mean 'as ordered by the Queen', and this she proceeds to do
in what follows महार्घ—महान् अर्घो यस्य, lit of high value, hence
noble, exalted का गति—What course or help is there? this
must be done गुल्म—a thicket or cluster निर्भर—filled with,
full of (at the end of a comp)
P 16 §1 4 Now he shows how the four senses (the fifth,
tongue, being excluded) are gratified by the several things
connected with the tank घ्रापयति—Denom fr घ्राण, घ्राणं करोति,
according to the Gaṇasūtra प्रातिपदिकाद् धात्वर्थे बहुलं णिच् दृश्यते । सुपुष्पाह्लाद०—v l
is not good, in the first place कुसुम will have to be taken in the
secondary sense of सुरभिगन्ध, 2ndly the word आह्लाद is redundant as

the idea is expressed by सुखयति; thirdly the word occurs in the
fourth line and such repetition is not poetic. सौधपाली—सुधा
( chunam paint ) अस्यास्तीति सौधः ( also सौध ) a mansion (अण् i, e.
अ being added in the sense of possession ); पाली a row or series
of, or rather पाली may mean 'the skirt or edge of'. परिमलबहुला—
strong, or excellent by, or clearly perceived owing to, its perfume.
Śl. 5. कान्ति—Splendour, beauty;—हारिणी—(1) Attractive or
charming by; (2) attractive like. By a bold metaphor the
दीर्घिका is compared to the दृष्टि of the goddess of the garden. For
a similar comparison cf. कृष्णसारच्छविर्मोक्षौ दृश्यते काननश्रिया । वनशोभाव-
लोकाय कटाक्ष इव पातितः ॥ Vik. IV. 31. कुसुमपरिमल०—This and
the other epithets apply both to स्त्री and वनदेवता; for these see
com परिमलेन सुगन्धा, the reading सुगन्धि is bad; for we cannot have
the final इ as the smell is not invariably connected with the
Veni, now see com.; a row of bees was attracted by the
perfume of flowers in the braid of hair. This is clear from
the use of the word अधरे ( मधुकरा ) further on, see p. 19. In the
second case वेणिरिव मधुकरावलिर्यस्याः having the line of bees for her
braid of hair. उज्ज्वलन्ती—Glowing, bright, radiant. The com-
parison of the tender and slender arm of a woman to a creeper
is common enough in Sans. literature. विकल्प—Different
thoughts or surmises. यत्सत्यं—Which is the truth; treated as
an indec. meaning 'to tell the truth, to be sure, surely.'
P. 17 Śl. 6. भुवन—The world of mortals, the earth.
०परा—स्नेहेन परं यस्याः सा. पर at the end of a comp. means having
'anything as the highest object; hence solely devoted to, intent
on, &c.' Cf. परिचर्यापरा Ragh I. 91 नागकन्या—A Nâga damsel.
In the Nâgá it is the Vidû. who wonders if Malayavatî can
be a goddess or a Nâga maiden; &c., see p 18. and cf. I. 15
The Nâgas, according to the Purânas are a race of semi-divine
beings, inhabiting the nether world or Pâtala. They are gene-
rally identified with serpents, the offspring of Kadru, a wife
of Kâsyapa; as in the Nâgá., where Vâsuki is spoken of as
their king, though the Bhg. makes a difference between them;
see X. 28 ( सर्पाणामस्मि वासुकिः ); 29 ( अनन्तश्चास्मि नागानां ). They are
described as having a human form with the expanded hood of
a cobra, and sometimes as having the tail of a serpent. See
Nâgá. V. 17. Their females are described as exquisitely beauti-
ful (cf. Nág. I. 15 where the face of a Nâgi is said to be as
lovely as the moon), and as sometimes intermarrying with men
(e.g. Ulûpî marrying Arjuna).