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

XXIV and at once orders her to be brought before the king who with his knowledge of magic spells, will save her life. Āraṇyikā is then brought on the stage in a dying condition. The Cham- berlain recognizes her and tells Vāsavadattā that she is the lost Priyadarśikā the daughter of his master, king Dṛḍhavarman. King Vatsa repeats his magic formulas which counteract the effect of the poison and Āraṇyikā is gradually restored to life. Vāsavadattā is delighted to find that Āraṇyikā, who is no other than her cousin Priyadarśikā, also called Priyadarśanā is restored to life. She then places her cousin's hand in the hand of the King to indicate that she is his lawful wife, in accordance with the promise of Dṛḍha- varman. The play thus ends happily with the customary benedictory stanza, praying for universal peace, prosperity and contentment. ——— (2) THE SOURCES OF THE PLOT OF THE PLAY The plot of the Priyadarśikā, in its general outline, is derived from the semi-legendary life of King Udayana as given in the Bṛhatkathā of Guṇāḍhya. The story of the loves of Udayana, king of Kauśambī also called Vatsarāja, and Vāsavadattā and of his romantic adventures, seems to have been exceedingly popular in ancient India judging from the fact that it has been referred to and turned to literary account by many Sanskrit poets. It is referred to by Kālidāsa in his Meghadūta — प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् and प्रद्योतस्य प्रियदुहितरं वत्सराजोऽत्र जह्रे and by Śūdraka in his Mṛcchakaṭika —यौगन्धरायण इवोदयनस्य राज्ञः. Bhāsa, one of the earlier poets, has taken the love intrigues of Udayana for the theme of two of his plays—स्वप्नवासवदत्त and प्रतिज्ञायौगन्धरायण. Subandhu in his well- known Vāsavadattā deals with the adventures of Udayana in the acquisition of Vāsavadattā. In the कथासरित्सागर of सोमदेवभट्ट who lived in the 11th century, the story of उदयन is related at length. Udayana was the son of Sahasrānīka (see note on Vatsarāja p. 3). Sahasrānīka married Mṛgāvatī the daughter of Kṛtavarman king of Ayodhyā. When Mṛgā- vatī was pregnant she had a desire to bathe in a pond of blood-water. While bathing she was snatched away by a bird of the race of Garuḍa and left on the Rising mountain. A young sage saw her there lamenting and took her to