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

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).