# A Sanskrit Reader/Notes I

SELECTION I.
The Story of Nala and Damayantī.
§1. The trend of Aryan migration in India has been from the extreme north. west to the south-east, across the region drained by the Indus and its affluents, and called the Panjāb or Land of the Five Rivers; and again south-east, down the valleys of the Jumna and Ganges. One prominent group of Aryan immigrant tribes was that of the Kosalas, Videhas, and Magadhas, who settled in the lower valley of the Ganges, east of its confluence with the Jumna, in the districts now named Oudh and Behar, the Palestine of Buddhism.
§2. Another group of tribes had their home on the upper Indus, in the north-west of the Panjāb. Theirs was the religion and civilization of which the Vedas are the monument. Later we find them advancing south-eastward, and establishing themselves on the upper course of the Jumna and Ganges, in Madhya-deça, The Mid-Land. Foremost among them are the tribes of the Bhāratas, the Kurus, and the Panchālas. Here arose the system of Brahmanism; here the simple nature-religion of the Vedas developed into a religion of priests and sacrifices; here the Bhāratas attained a kind of religious primacy and the lustre of a great name, although gradually merging their tribal individuality with that of kindred tribes; here were fought the battles of the Bhāratas; and here, to ever-ready listeners, in school or forest-hermitage, at a sacrifice or a burial, were told the tales of these battles and their heroes. These are the tales that form the nucleus of the Great-Bhārata-Story (mahā-bhārata‿ākhyāna, or, more briefly), the Mahā-bhārata.
§ 3. These tales were probably first circulated in prose, until some more clever teller put them into simple and easily-remembered metrical form. The date of these first simple epics we do not know. They may well have existed several centuries before our era; but neither their language nor the notices of the Greeks afford any satisfactorily direct evidence upon the subject. Around this nucleus have been grouped additions,—historical, mythological, and didactic,—until the Great-Bhārata, as we now have it, contains over one hundred thousand distichs, or about eight times as much as the Iliad and Odyssey together.
§ 4. Only about one-fifth of the whole poem is occupied with the principal story. This, in the briefest possible summary, is as follows. The two brothers, Dhritarāshtra and Pāndu (dhṛta-rāṣṭra, pāṇḍu), were brought up in their royal home of Hastinā-pura, about sixty miles north-east of modern Delhi. Dhritarāshtra, the elder, was blind, and so Pāndu became king, and had a glorious reign. He had five sons, chief of whom were Yudhishthira, Bhīma, and Arjuna. They are called Pāndavas, and are the types of honor and heroism. Dhritarāshtra’s hundred sons, Duryodhana and the rest, are usually called the Kuru princes, and are represented as in every way bad. After Pandu’s death, his sons are brought up with their ​ cousins. The kingdom devolved on Dhritarāshtra, who in turn made his nephew Yudhishthira the heir apparent.
§ 5. Yudhishthira’s exploits aroused the ill-will of his cousins, and, to escape their plots, the Pāndu princes went away to the king of Panchāla, whose daughter, Draupadī, became their common wife. In view of this strong alliance with the Panchālas, Dhritarāshtra thought it best to conciliate the Pāndus. So he divided the kingdom, and gave Hastinā-pura to his sons, and to his nephews a district to the south-west, where they built Indra-prastha, the modern Delhi. Here the Pāndavas and their people lived happily under king Yudhishthira.
§ 6. On one occasion Dhritarāshtra held a great assembly of princes at his capital. The Pāndavas were invited and came. Yudhishthira was challenged to play with Duryodhana, and accepted. The dice were thrown for Duryodhana by his uncle Çakuni. Yudhishthira loses everything — wealth, kingdom, brothers, wife. A compromise, however, is made, by which the Pāndavas give up their part of the kingdom for twelve years, and agree to remain incognito for a thirteenth. With Draupadī, they retire to the Kāmyaka forest, on the Saraswatī.
§7. For twelve years the Pāndu princes dwell in the wood. Many legends are told to divert and console them in their exile; and these stories, with the description of the forest-life of the princes, combine to make up the third or ‘Forest-book,’ the vana-parvan, which is one of the longest in the whole poem.
§ 8. The thirteenth year arrived and passed. “Then in the fourteenth the Pāndavas demanded back their possessions, but received them not. From this arose the conflict. They overthrew the ruling house, slew prince Duryodhana, and then, although losing most of their warriors, they got back again their kingdom.” MBh. i.61.51=2280. Thus ended the Bhārata, doubtless, in its oldest and simplest form.
§ 9. The poem, as we now have it, spins out the story of the combat through several books and through thousands of distichs. At length Yudhishthira is crowned in Hastinā-pura, and Bhīshma, the leader of the Kurus, although mortally wounded, instructs him, for about twenty thousand distichs, on the duties of kings and on other topics, and then dies. In the seventeenth book, the Pāndus renounce the kingdom, and in the next, the last, they ascend to heaven with Draupadī.
§10. The Nala-episode illustrates very well how loose is the connection of the episodes in general with the main thread of the Bhārata. The story of Nala is one of those inserted in the third book (above, §7), and its setting is as follows. Arjuna had gone to the heaven of Indra to get from him divine weapons. The other Pāndavas, remaining in the forest with Draupadī, lament their brother’s absence and the loss of their kingdom. Meantime the fierce and stout-armed Bhīma addresses his brother Yudhishthira, and offers to go out and slay their deceitful cousins. Yudhishthira counsels Bhīma to wait till after the thirteenth year, and is trying to calm his impetuous brother, when suddenly there arrives a mighty sage, Brihadaçwa. The holy man is received with honor and with the customary guest’s-dish of milk and honey. When he is seated, Yudhishthira sits by him, bewails his sad lot, and asks, “Hast thou ever seen or heard of a man more luckless than I am? I believe there never was one more unhappy.” “On this point,” replies the sage, “I will tell thee a story of a king who was even more luckless than thou. King Nala was once cheated out of his kingdom by a false dice-player, and dwelt in the forest, and ​ neither slaves, chariot, brother, nor friend was left him; but thou art surrounded by heroes, brothers, and friends, and oughtest not to grieve.” Thereupon Yudhishthira begs him to relate the story at length. Accordingly, to console the king, and to show him that there is hope of regaining his kingdom, just as Nala regained his, Brihadaçwa begins as in the extract given in the Reader (18).
§ 11. Chapter 1. Nala was a prince of Nishadha. Damayantī was the lovely daughter of Bhīma, the king of Vidarbha. By the miraculous interposition of swans, the prince and princess become mutually enamored.
§ 12. Chap. 2. Bhīma accordingly holds a swayamvara (‘self-choice’) for her. The neighboring kings are invited, and she is permitted to choose for herself her husband from them. The chief gods hear of it and determine to go also. On their way, they meet Nala, who is bound on the same errand.
§ 13. Chap. 3. The gods request Nala to sue for them. Reluctantly consenting, he enters the chamber of the princess and tells how the gods desire her hand.
§ 14. Chap. 4. Damayantī refuses to listen to the arguments in favor of the gods. She desires that the swayamvara be held in the usual form, and that the gods be present, and informs Nala that she intends to show openly her preference for him. All this Nala reports to the gods.
§ 15. Chap. 5. The gods and kings assemble. The four chief gods assume the appearance of Nala. Unable to distinguish the real Nala, the princess, distressed, prays to the gods, and they, in answer, resume their proper forms and peculiar attributes (see 1412N.). Thereupon she chooses Nala. The kings express their sorrow, and the gods their delight. The gods give Nala the magic power of having fire and water whenever he wishes, and a wonderful skill in cookery. The wedding-feast is celebrated. Nala returns to Nishadha with his bride. They live happily, and have a son and daughter.—Here the extract in the Reader ends.
§ 16. Chapters 6-26. These tell of Nala’s misfortunes, and their final happy issue. He loses everything, even his kingdom, by gambling, and wanders, hungry and half naked, in the forest. He is transformed into a dwarf, and becomes charioteer of Rituparna, king of Oudh. Damayantī, at her father’s in Kundina, is led by certain tidings to suspect that Nala is at Oudh. By way of stratagem, she holds out hopes of her hand to Rituparna, if he will drive from Oudh to Kundina, some five hundred miles, in a single day, knowing well that only Nala’s skill in horsemanship (see 14) is equal to this task. Rituparna gets Nala to drive him thither through the air. Nala receives as reward perfect skill in dicing. His wife recognizes him by his magical command of fire and water, and by his cooking. He resumes his true form, plays again, and wins back all he had lost, and lives happy ever after.
§17. When Brihadagwa had finished the story of Nala, Yudhishthira, pleased, asked him for perfect skill in dicing; and the hermit, granting him his prayer, departed.
$18. This story is unquestionably one of the oldest and most beautiful episodes of the Maha-bharata. It was extremely popular in India; and to this is due the fact that it escaped the bad influence of Vishnuism, whose adherents have worked over the vast epic, changing and interpolating, and always for the worse.
later hands; but on the whole it is one of the least corrupted episodes. Its antiquity is shown by the simplicity of manners implied in its incidents—the prince, for example, cooks his own food,—by the character of Indra (cf. 1422 N.), and in other ways. See Holtzmann’s Indische Sagen, Stuttgart, 1854, p. xiv. Bruce has attempted to reject definite passages throughout the poem, and has published, at St. Petersburg in 1862, a text of the Nala, reduced from 983 to 522 distichs.
§ 20. The story begins at iii.53.1 (folio 58b) of the Bombay edition of 1877, and at iii. 2072 of the Calcutta edition of 1834.
§ 21. The metre. The stanza (çloka) or distich consists of four octosyllabic verses (pāda). The first and second pādas form together a half-çloka or a line, divided at the middle by the caesura: likewise the third and fourth. The more important rules follow.
a. Odd padas end usually with a first epitrite, ◡ – – –., or antispast, ◡ – – ◡.
b. Even padas end in a diiambus, ◡ – ◡ –, or second paeon, ◡ – ◡ ◡. So the type of the half-çloka is ○ ○ ○ ○|◡ – – ◡̱||○ ○ ○ ○|◡ – ◡ ◡̱. But
c. In no pāda may the syllables 2, 3, 4 form a tribrach, ◡ ◡ ◡, or anapaest, ◡ ◡ –;
d. Nor, in the even pādas, an amphimacer, – ◡ –.
Notes to Page 1.
Line 1. atha, see p. 114, s.v. atha 3. —nalopākhyāna-m, nom.s.n. (see 330) of nalopākhyāna: this last is a compound stem, see s.v., p. 180: its analysis is indicated in the manner mentioned at p. 292, paragraph 2, end: the second member is upākhyāna, as given in the square brackets, p. 180: its initial, u, has evidently combined with the final vowel of the first member to o: according to the important rule 127, that final must have been an a-vowel (a or ā), and, since there is no stem nalā, the first member must be nala: since this logically determines the second member, i.e. distinguishes the ‘Nala-episode’ from all other episodes, the compound is to be classed as a determinative, see 1262.
2.bṛhadaçva, u.f. bṛhadaçva-s (175b), nom.s.m. of bṛhád-açva, see s.v., p. 202: as shown in the square brackets, the first member of the cpd is bṛhánt, which, by 1249a, enters into composition in its weak form bṛhát: by the law of regressive assimilation (159, the most important rule of Sanskrit phonetics), the t becomes d. The combination bṛhad-açvá, with the accent on the ultima, means ‘a great hórse’; the same
combination, with the acct of the prior member, is a secondary adjective cpd, and means ‘having great horses’: here the secondary adjective is used as a substantive, ‘(man) having great horses, i.e. Greát-horse’: see 12932 and cf. the difference between a great heárt and Bunyan’s Mr. Greát-heart. For the ligature çv, see Whitney 136. —uvāca, √vac, p. 236, perf. act. 8d sing., see 800e. —For the connection of this line with the story, see p. 298, §10.
3a. āsīd, uf. āsīt, by the law of regressive assimilation, just mentioned: as was said at p. 290, paragraph 8, the meaning must be sought under √1as, p. 122: the form is imf. 3d sing., 636. —rājā, see p. 290, paragraph 7, and for declension, 424. —nalo, uf. nala-s, 175a: declension, 380. Nominatives in as are extremely common, aNd so of course is the change of as to o. —nāma, acc.s.n. (424) of nāman, see s.v. 3.
3b. vīrasena-suto, uf. -suta-s, 175a: the word is a dependent noun-cpd and = vīrasenasya sutas, see 1264: the stem vīra-sena (see s.v.) is itself also a cpd, and of the same kind as bṛhád-açva. —balī, see 440. ​ 4a. upapanno, uf. upa-panna-s (175a), √pad+upa, p. 186. As a prepositional cpd, this must be sought under the root, not under the preposition—read p. 290, paragraph 8. For the form panna, see 957d: lit., it has only an indefinite past sense, not a passive sense, see 9522 —guṇāir, uf. guṇāis, 174: declension, 330, —iṣṭāi, uf. iṣṭāis, which becomes iṣṭāir (174 again) before the following sonant initial; and since this is r, the final r is dropped—see 179: iṣ-ṭá is ppl. of √1iṣ, 953: the t of ta becomes ṭ by progressive assimilation (197), which is far less common than regressive assimilation. The half-line means, ‘endowed with (desired, ie. desirable or) excellent virtues.’ For the use of the instr., see 278.
4b. rūpavān, see 452 and 453, and cf. 447, For rū, cf. Whitney 10d. —açvakovidaḥ, u.f. açvakovidas, 170a, an extremely common change. Nala’s skill in the manege is a point of prime importance in the story—see p. 299, §16.
5a. atiṣṭhan, u.f. atiṣṭhat (161) is 3d s. imf. act. of √sthā, 742. [The a is augment, 585: ti is reduplication (for t, see 590c; for i, 660): the i alters s to ṣ (180 and 184c), and this ṣ involves the conversion of th to ṭh (197—cf. iṣṭa). Orig. sthā belonged to the reduplicating class (671—cf. ἵ-στη-μι, ἵ-στη-ς, ἵ-στη-σι), but has been transferred (749) to the commonest of all classes, the a-class, and is inflected as if the stem were tiṣṭha, i.e. as if we had in Greek ἵ-στω, ἵ-στεις, ἵ-στει.] —manujendrāṇām, gen.pl. of manujendra: after the lingual r, the n of the ending is changed to lingual ṇ—see 189 and 190a: for the combination of manuja+indra, see 127; for dr, Whitney 14.
5b. mūrdhni, loc.s. of mūrdhan, 424: for rdh, see Whitney 14. —devapatir, u.f. devapatis, 174: declension, 339. —yathā, see s.v. 4, —‘He (stood, i.e.) was at the head of princes, as Indra (sc. is at the head of gods)’: ie. ‘He was as much superior to other princes as Indra to other gods.’ “As handsome as Indra” was a proverbial expression.
6a. upary, uf. upari, 129: the word is repeated for emphasis, 1260; ‘above, above,’ ie. ‘far above.” —sarveṣām, gen.pl. of sarva, 522 and 524: for construction, see s.v. upari and 1130 end.
6b. āditya, u.f. ādityas, 175b. —tejasā, 414: as referring to the sun, it means ‘splendor,’ and as referring to Nala, it has the transferred mg, ‘majesty’: the instr., prop. the ‘with’-case, is here best rendered by ‘by,’ ie. ‘in virtue of” —The force of atiṣṭhat extends through the çloka or distich. ‘He was far above all in majesty, as the sun (is) in splendor.
7a. vedaviç chūro, u.f. vedavit çūras: the final t is changed to the palatal c, before the palatal sibilant ç (regressive assimila. tion, 203), and the sibilant ç is also changed to the mute ch, 203: the same changes appear in paryupāsac chacīm, 27, abhūc chṛṇvatoḥ, 218, hṛcchayaḥ, 219, and tac chrutvā, 46, 416: vedavit is nom.s.m. of vedavid (301), the d being changed to t (159) before the s of the case-ending, which last, however, is dropped—see 150.
7b. niṣadeṣu, ‘among the Nishadhans’ or ‘in Nishadha’, —mahīpatiḥ, uf. mahīpatis, 170a: declension, 339.
—It is not known where Nishadha was. Vidarbha, the modern Berar, is at the head- waters of the Tapti, between Nagpore and the Nizam’s Kingdom, and about five hundred miles from Oudh. The general run of the story makes it highly probable that Nishadha was between Berar and Oudh. From chapter ix., it would seem to have been north of Oujein (ujjayinī). From an allusion in the Çatapatha-brāhmana, ii.3.2, Weber thinks it is in the south (ie. from Madhya- deça). These premises give some ground for the inference that Nishadha was in the valley of the Sind, which traverses Gwalior State, Central India. On the Sind is Narwār; and local tradition connects this place with “King Nala” in a story whose leading features bear a striking resemblance to those of our poem. Finally, Nala is said, chap.xv., to have reached Oudh on the tenth day after quitting Damayantī, and this time suits the ​distance—some two hundred miles—very well. 8a. akṣapriyaḥ, u.f. akṣapriyas, 172: for ks, cf. Whitney 13 end. satyavādi, nom.s., 440. akṣapriya may mean, 1. 'dice-beloved, lucky at gaming,' or, 2. dice-loving, friend of dice, fond of gaming': on the whole, mg 2 is perhaps to be preferred. 8b. mahān, nom.s., 450b. 9. See īpsita, which is ppl. (1037) of the desid. —nara-nārī, declension, 364: for n, cf. 15a N. end : nārī, see under nāra : for use of case, 296b. —udāraḥ, 172 again, like akṣapriyaḥ, 18, and çreṣthah and manuḥ, next line, etc. etc. —saṁyatendriyaḥ, read p. 291, paragraph 6: saṁyata, √yam, 954d.
10. rakṣitā, 373. —dhanvin-ām, 440. —sākṣād, a.f. sākṣāt, 159. —manu-ḥ, 341. —Render 'as it were, Manu himself, in visible presence.'
11. tathāivāsid, u.f. tathā eva āsīt, 127, 126, 159: see tathā, mg 3. —bhīmá-parākrama, possessive form of the descriptive cpd bhīma-parākramá: see references in vocab.
12. sarva-guņāir, u.f. sarva-guņāis, 174, cf. 14a N. : for mg, see sarva 2b: a descriptive cpd, 1279. —yuktaḥ, u.f. yukta-s (170d), ppl. (953, 219 and 217) of √yuj: see √yuj 4, 'yoked with' (hence instr., 278), and so 'possessed of'. —prajákāmaḥ, observe accent and references in vocab. —sa cāprajaḥ, u.f. sas ca aprajas, 176a (as exception to 170c): for sa-s, 495: ca, though coalescing with aprajas in euphony (126) and in print, is really an enclitic and so belongs w. sa: 'and yet he (sc. was) childless.
13. akarot, 3d s. imf. of √kr, 714. —He (in the matter of, i.e.) for the sake of children made the greatest effort,' i.e. he performed pious rites, etc.; or else, 'He had the matter of children greatly at heart, all intent (upon it).'
14. tam, 495, 274a. —abhy-agacchad, √gam+abhi, see references after pres. form gacchati in vocab.: this is 3d s. imf., 742. Respecting the spelling cch, see Preface, p. v. note 6. —brahmaṛṣi-r: for r, 174: declension, 339: formation, see references in vocab. There were three kinds of Rishis (see ṛṣi): the rājarṣi, or prince who adopted a life of devotion; the devarṣi, or sage who was also a demigod, as Nārada; and the brahmarṣi, or priestly sage. —Bhārata, like rājendra, kāunteya, viçām pate, prabho, mahārāja, rājan, pāņdava, kāuravya, etc., is an interjected vocative, addressed by Brihadaçwa, the narrator, to Yudhishthira, see p. 298, §10.
15. sa, see p. 291, paragraph 1, and vocab., s.v. ta 4. —toṣayam asa, periphrastic perf. of caus. of √tus, 1070, 1071a: the auxiliary is the 3d s. perf. (800a) of as, ‘be.’ —dharma-vit, nom.s.m., declined like veda-vit, 17.
16. mahiṣyā, instr. (364) of mahiṣi. —suvarcas-am: declension, 418: goes with tam. —15-16. 'Along with his queen, Bhīma, desiring children (and) knowing his duty, gratified him (tam, Damana), the glorious, with hospitality.'
17. tasmāi, 495. —pra-sanno, √sad+pra, cf. upa-panno, 14 N. —sabhāryāya, dat.s.m. with tasmāi, to him having an accompanying wife, i.e. to him and his wife': observe that bhāryā shortens its final ā in composition, 3342. —dadāu, √dā, ‘give,’ 800c.
Notes to Page 2.
1. kumārānç ca, u.f. kumārān ca (208), or rather, kumārāṅs ca (170c); for the so- called "inserted sibilant" is in the acc.pl. a historic survival, the original ending having been ns. —trīn, 482c. —mahā-yaçãs (418) goes with damanas.
2. damayantīm, 364.
3. Cf. 14 and 111 and notes.
4. tejas-ā, 414 : so yaças-a. —çriy-a, stem çrī́, 351.
5. prāpa, 3d s. perf. √āp+pra, 783c2, 800a. —4-5. ‘Fair-waisted D. won fame among men by her beauty, majesty, fame, grace, and comeliness.’—Reprehensible tautology.
6. tām, 495. —vayas-i prāpte, loc. absolute, 303b: prāpta, ppl. of √āp+pra. —dāsīnām, 295 end.
​7. paryupāsac chacīm, u.f. pary-upa‿āsat çacīm, see 17a N.: āsat, 3d s. imf. of a-class (742- augment 585) fr. √ās; this is reg. of the root-class, 628, and mid. voice. —6-7. Lit. 'Now, her marriageable age having come, of slaves an adorned hundred, and a hundred of friends sat around her (tām), as (they do) around Çacī.'
8. rājate, √rāj, 735. —sarva‿ābharaņa-bhūṣitā, 'adorned with all (her) jewels,' a dependent cpd (1265), whose first member, sarvābharaņa, is itself a cpd, like sarvaguņa, see 112 N.
9. sakhī-madhye, see madhya 1. —ana-vadyāñgī, initial elided, 135: the cpd is the possessive form of a descriptive, 1297-8. —vidyut, 391. The Hindu epos often likens maiden beauty to the brilliantly flashing lightning of the rain-cloud.
10. rūpa-sampannā goes with bhāimī. —U f. çri-s (174) iva āyata-locanā, like long-eyed Çrī.'
11. U.f. tādṛk, nom.s.f. —rūpavatī nom.s.f. of rūpavant, 452.
12. U.f. mānuṣeṣu (129) api ca anyeṣu dṛṣṭa-pūrvā (sc. āsīt) atha vā çrutā. —api ca continues the force of the preceding negatives, 'nor also.' —For dṛṣṭa-pūrva, see reference in vocab.: dṛṣ-ṭa, ppl. of √dṛç, 218. —atha vā, see atha 6. —çrutā= çruta-pūrvā, 13168. —Omission of copula (asi, asti, smas, santi, āsīt, 'art, is, are, was,' etc., 636) is extremely common; esp. so w. past pples, which thus do duty as finite verbs—cf. 319 N., 76-7 N. So also in German.
13. citta-pramāthinī, fem., 438, 440 end. —devānām, 1316, first example. —Lines 11-13 belong together: 'Neither among gods nor Yakshas (sc. was) such a beauty seen before or heard of, nor also among other beings, (namely) mortals': bālā is added in apposition to the subject.
14. nalaç, 170c. —bhuvi, 351.
15. kandarpa, 175b. —mūrtimān, 453. —abhavat, 742. —'In beauty he was like K. himself incarnate or having bodily form‘ —w. pregnant mg, since K. is said to be "bodiless,' an-añga.
16. U.f. tasyās, 495. —pra-çaçaṅsuḥ, 3d pl. perf. (800a) of √çans+pra, p. 254: subject indef., 'they' or 'messengers.'
17. punaḥ punaḥ, u.f. punar punar, 178.
18. tayor, 495. —bhūc chṛṇvatoḥ, u.f. abhūt çṛṇvatos, see 17a N.: abhūt, 829: çṛ-ņv-at-os, loc. du., 447, of pres. ppl., 705, of √çru, 710.
19. anyonyam, see vocab. —kāunteya, see 114 N. end. —vy-avardhata, √vrdh+vi, 742.
20. a-çak-nuv-an, negatived pres. ppl., 705 (cf. 6973 and 1292), of √çak. —dhārayitum, inf., 10516, of √dhṛ, whose pres. is made from a caus. stem, 1041, 1042b. —hṛd-ā, 391.
21. antaḥpura-, read p. 291, paragraph 4. —vana, u.f. vane, 133. —ās-te, 612. —gata-s, ppl. of √gam, 954d. —‘Stays in a wood near the harem, having gone secretly.'
22. dadarça, 3d s. perf. √dṛç, strong stem dadaṛç, weak dadṛç, 792, 793c, 800. —haṅsañ, 2022. —pariṣkṛtān, ppl. of √1kṛ+pari, 1087d, 180. —Gold-adorned'=‘of golden plumage’.
23. vi-caratām, gen. pl. of pres. ppl. of √car+vi. —teṣām, 495. —jagrāha, 3d s. perf. of √grah, 590b, 800.
NOTES TO PAGE 3.
1. vācam etc., see under vāc. —vy-ā-jahāra, 590b, 800.
2. Lines 2-4 are the words of the bird. —asmi, 636. —te, enclitic, and tava, are gen.s. of 2d pers. pron., 491: use of case, 296b. —rājan, 424. —kariṣyāmi, 933. —See priya 2a.
3. tvām, 491, object of kathayiṣyāmi, fut. of denom. stem kathaya, 933. —Supply tathā as correl. of yathā na, 'ut non', next line.
4. See yathā 6. —tvad, 491, abl. w. anya, 292b. —maṅsyati, 933, √man, mg 4.
5. ut-sa-sarj-a, √sṛj+ud, 800.
6. te must be from ta, 495, since the enclitic te (491) could not stand at beg. of verse. —sam-ut-pat-ya, gerund of √pat+sam-ud, 990. Note how the gerund, as instr. of accompaniment of a verbal noun
​(read 989), gets its mg: 'with a flying,' i.e. ‘flying' or ‘having flown.' —vidarbhān, 274a. —agamaṅs, u.f. agaman, 208, aor. of √gam, 846.
7. ga-tvā, gerund again, 991: the root, gam, shows the same form as in the ppl. ga-ta, 954d. —U.f. tadā antike.
8. nipetus, √pat+ni, 800d, 794e. —da-darça, 222 N.
9. dṛṣ-tvā, √drç, 991, 218. —U.f. sakhi-gaṇa‿āvrtā, 'surrounded by (her) friend- crowd,' 1265 : sakhi- is demanded by the metre, instead of sakhī-, p. 300, §21d: a-vṛ-tā, ppl. of √1 vṛ+ā.
10. hṛṣ-ṭā, ppl. of √hṛṣ, 197. —grahītum, inf., 968, 9723: used here with verb of motion (√kram - see 9813), Latin, 'subiit captum'. —khagamāṅs, u.f. —ān, 208; but the s is here a true historic survival, cf. 21N. —U.f. tvaramāṇā upa-, 127: √tvar, 741: upa-ca-kram-e, √kram+upa, 590b, 800a, 3d s. mid.
11. See √sṛp+vi, and 800.
12. ekāikaças refers to both subject and object—‘singulae (puellae) singulos (an- seres).' —sam-upa‿adravan, √dru, 742.
13. sam-upa‿adhāvat, √dhāv, 742. —antike, 'in the presence, i.e. near,' is superfluous with 'ran on unto.'
14. kṛ-tvā, √1kṛ, mg 3, and 991. —abravīt, 3d s. imf. of √brū, w. acc. of person, 274b. —13-14. Observe that the relative clause comes first, w. incorporated antecedent, 'ad quem anserem D. accurrit, is…dixit': cf. 512, and vocab. ya 4.
15. With mahīpatis supply asti, 'there is a prince...': cf. 212 N. end.
16. The first half-line goes w. line 15: supply santi in the second. —The two genitives are explained at 296b. —The caesura, be it observed, here marks the beginning of a new clause. This is often the case. So 32, 8, 18. 21, 56, etc.
17. bhāryā, predicate nom. —U.f. bhavethās, 177, 738. —var-, voc.s., 304, fem., 440 end.
18. bhavej, u.f. bhavet, 202, 738. —janma, 424. —U.f. rūpam ca idam, 'pulcritudoque haec'. — Fruitful (of good) would be thy birth, and this beauty (of thine),' i.e. it would then prove a fortunate thing that thou wast born and art so beautiful.
19. For the long cpd, see 1247 I2: divide -mānuṣa-uraga-, 127: the whole is object of dṛṣṭa-vant-as (supply smas, 'sumus'—212 N. end), which is exactly like the Eng. '(are) having seen'='have seen': read 959 and 960. —In the later mythology, the serpents are divine beings with human face, whose beauty is often praised: cf. 131.
20. U.f. na ca asmābhis (491), 'neque a nobis.' —dṛṣṭapūrvas, supply āsīt and see N. to 212. —tathāvidhas, substantively, of course: (a man) of such sort'.
21. U.f. tvam ca api, supply asi, as in 212 N. —nārīṇām, 364, in vocab. under nãra, —nalo, supply asti, as in 212 N.
22. U.f. viçiṣṭāyās, 177, gen.s.f., ppl. of √çiṣ+vi. —For use of instr., 284. —‘Eximiae cum eximio congressus.' —For saṁgama, read p. 291 ¶ 7.
23. For viçãm pate, ‘O prince', s.v. víç 2, see 114 N. end.
Notes to Page 4.
1. abravīt, see 314 N. —nale, 304a. —Do thou speak so to Nala also' (sc. as thou hast to me). The api ought to follow nale.
2. See iti, mg 2, and tathā, mg 2. —uktvā, √vac, 991: the root shows same weak form as in ppl., 954b—cf. 217.
3. ā-gam-ya, 990. —nale, as in line 1. —See √1vid+ni: imf. 3d s. of caus., 1042a, cf. 1043. —2-3. ‘The bird, saying "Yes" to the maid (274b) of Vidarbha,…, com- municated all to Nala.'
4. See iti, mg 2e. —In this poem, adhyāya (not sarga) is the proper word for 'chapter.'
6. For tac chrutvā, see N. to 17a: tat, 495 : çru-tvā, 991. —bhārata, see N. to 114 end.
7. prati, here used as a true "preposition ", or rather postposition, connecting nalam with svasthā—see 1123. —babhūva √bhū, 789a.
​Page:Lanman's Sanskrit Reader.pdf/318 ​Page:Lanman's Sanskrit Reader.pdf/319 ​Page:Lanman's Sanskrit Reader.pdf/320 ​Page:Lanman's Sanskrit Reader.pdf/321 ​Page:Lanman's Sanskrit Reader.pdf/322 ​Page:Lanman's Sanskrit Reader.pdf/323