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Cornell University 
 Library 
 
 The original of tliis book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924023016011 
 
NOTES 
 
 ON THE 
 
 nalopAkhyAnam 
 
 OR 
 
 TALE OF NALA. 
 
ILonion : 
 
 CAMBRIDGE WAREHOUSE, 
 
 17, PATEENOSTEB RO"W. 
 
 CamlrtiSse: DEIGHTON, BELL, AND CO. 
 aLsipjig: F. A. BEOOKHATJS. 
 
NOTES 
 
 ON THE 
 
 NALOPAKHYANAM 
 
 OR 
 
 TALE OF NALA, 
 
 FOR THE USE OF CLASSICAL STUDENTS. 
 
 BY 
 
 JOHN _PEILE, M.A. 
 
 FELLOW AND TUTOR OF CHRIST'S COLLEGE, CAMBRIDGE. 
 
 EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS. 
 
 ,:0 
 
 ©amlirfijge : V^ 
 
 AT THE UNIVERSITY PRESS. "^ 
 
 I88I. 
 
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 P31 
 
 
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 university 
 
 V LIBRARY 
 
 eCsmirilrge: 
 
 PRINTED BT C. J. CIAT, M.A. 
 AT THE UNIVEBSITT PEESS. 
 
 ^crcr 
 
 
 f'0Wl<t<F 
 
PREFACE. 
 
 The 'Story of Nala' has been already so well edited for English 
 students that it may seem necessary to explain why I have 
 chosen to write notes upon it rather than upon some other 
 Sanskrit work. My reasons were two. First, many years ago I 
 made a careful examination of the case-usages in the ' Nala,' to 
 assist me in the comparative study of syntax : it was therefore 
 most convenient to bring the result of this study to bear upon 
 the 'Nala' itself. Secondly, I wished to write for those who 
 were not acquainted with the Sanskrit character, who (at first 
 at least) did not wish to obtain a technical knowledge of 
 Sanskrit grammar with all its minutiae, but to get such a know- 
 ledge of the language as might fit them to commence the study 
 of comparative philology in a more scientific way than is 
 possible without any knowledge of Sanskrit. It was therefore 
 convenient to select a poem which had been already edited in 
 the Roman character : and the Syndics of the University Press 
 kindly agreed to publish these ' Notes' as a companion volume 
 to the text already excellently edited for them with a Vocabulary 
 and a Sketch of Sanskrit Grammar by Professor Jarrett. But 
 the notes may of course be equally well used by those who 
 understand the Devanagari character, and have the well-known 
 edition of Prof Monier Williams ; against which it is only 
 possible to bring the unthankful charge that, with the translation 
 of Dean Milman at one side and every word parsed in the 
 
vi PREFACE. 
 
 Glossary, it gives only too much grammatical help to a beginner. 
 For the use of those who do not use Prof. Jarrett's text I have 
 made constant reference to the grammars of Prof. Monier 
 Williams and Prof Max Miiller. 
 
 As my notes are intended for classical scholars, I have of 
 course given special attention to comparative grammar. I have 
 not entered into any discussion of etymologies, thiaking it best 
 in a work of this description to state merely the undoubtedly 
 cognate words, and to refer for further information to Curtius' 
 Grundzilge (tr. Wilkins and England). The second part of that 
 work is so full and satisfactory, that it seemed sufficient to refer 
 to it alone, with but slight reference to other writers. In 
 questions of syntax I had no such book to which to refer : I 
 have therefore discussed them at as much length as seemed 
 advisable here : I have sometimes assumed results of which I 
 hope one day to offer proof in a work upon the origins of syntax 
 comparatively treated, which is at present in an inchoate state. 
 I shall be thankful for criticism upon any of the views herein 
 stated. 
 
 The practice of joining together many bases into one long 
 compound is so common in Sanskrit that it must occupy the 
 attention even of beginners. I therefore thought it worth 
 while to give a short sketch of the employment of the same 
 principle in other languages, in order thereby to shew more 
 clearly the immensely greater importance which it has in Sanskrit 
 than in any other language, not excluding Greek. 
 
 But while 1 have mainly adhered to my original purpose of 
 simply teaching as much comparative grammar as was possible 
 in the limits of notes, I felt as 1 progressed in the work that 
 it was undesirable to omit all reference to the Hindu beliefs 
 and customs which occur so plentifully in the ' Nala.' I had 
 constantly felt the want of help on these points when I first 
 read the poem. Fortunately there now exist books which amply 
 supply it: and I have frequently referred to Dowson's 'Classical 
 Dictionary of Hindu Mythology' (Triibner's Oriental Series) — 
 a capital book, giving just the information which a beginner 
 needs, and to Prof. Monier Williams' 'Indian Wisdom,' and to 
 his little work on 'Hinduism,' published by the Society for pro- 
 
PREFACE. VU 
 
 moting Christian Knowledge, both of which works seem to me 
 to he admirably executed. Reference has also been often made 
 to the so-called 'Law of Manu ' ; I shall be glad if by doing so I 
 may cause in any a desire for further acquaintance with that 
 most interesting book. Dr Muir's well-known work is better 
 adapted to the wants of advanced students. 
 
 It will be seen that I have followed Prof. Jarrett's method 
 of transliteration. The great peculiarity of this is the employ- 
 ment of the dot to denote long vowels only ; short i therefore 
 loses its dot and becomes i. This is certainly a very simple 
 and reasonable reform : it offers no difficulty whatever to a 
 reader, and it does not require half an hour to learn to write in 
 this way. But the difficulty of printing from a manuscript so 
 written is very great, and I fear that some slips may have 
 escaped my observation, though I have been as careful as I 
 could. Like Prof Jarrett, I write c to represent the English sound 
 ch : I do so with some reluctance, but it is an advantage that a 
 single sound should be represented by a single symbol, and that 
 when h follows a consonant it should consistently represent the 
 aspirate of that consonant : on the same principle the sA-sound 
 is denoted by s : and this mark connects it with the cerebral 
 class. The only point where I part company with Prof. Jarrett 
 is in the notation of the palatal sibilant: this he expresses 
 by s: I prefer p, which indicates the origin of the sibilant from 
 an original guttural ; and this is of the greatest importance to a 
 philologist : there is much difficulty in keeping distinct in the 
 mind three different sibilants when all denoted by s with 
 different diacritical marks — a difficulty which is not found to 
 any great extent with the nasals. 
 
 I have to thank Prof. Cowell for some valuable suggestions 
 which will appear in their place. He also kindly revised some 
 of the earlier sheets. 
 
 JOHN PEILE. 
 
 Feh. 2, 1881. 
 
ADDENDA AND EEEATA. 
 
 p. 17, 1. 20, for " sa-Varsneyo Jivalah" read " sa-Varsneya-Jivalah." 
 p. 18, 1. 15, after " genitive in Latin," add " and mille takes the genitive regu- 
 larly in Plautus, e.g. ' mille drachmnarum,' Trin. 425." 
 p. 24, 1. 24, add 21 before sakafe. 
 p. 33, 1. 7, for " Savitri" read " Savitri." 
 p. 67, 5 lines from bottom, for " firslia" read " pirsa." 
 p. 87, 1. 13, for "kalantaravritti" read " kalantaravritti." 
 p. 157, 11 lines from bottom, for " davana" read " davane." 
 
NOTES 
 ON THE NALOPAKHYANAM 
 
 OR 
 
 TALE OF NALA. 
 
 Nalopakhyana - Nala + upakhyana, ' the Nala-tale ' or ' tale of 
 Nala.' The crasis oi a + u iuto o is one of those euphonic rules, or 
 ' laws of Sandhi,' i. e. collocation (sam + ^dha), which must be fully 
 mastered before a line of Sanskrit can be read. They invariably 
 admit of a physiological explanation : thus a and u are the extreme 
 points in the series of compound vowels formed by progressively ad- 
 vancing the tongue and rounding the lips (see my ' Intr. to Gr. and 
 Lat. Btym.' pp. 94 — 97, ed. 3) : now o lies on the line between a and 
 u, and is therefore naturally produced in the endeavour to combine 
 the two extremes. These euphonic changes enter into our own daily 
 speech, and if our spelling were phonetic would regularly appear 
 in our written language as well as in Sanskrit. 
 
 upakhyana = upa + akhyana, where upa has the same force as 
 'sub,' ie. a diminutive. Akhyana is formed from a + ,ykhya 'to 
 tell,' and means a legendary or historical poem ; the line between the 
 two is not drawn in India. The tale is in fact an episode in the 
 third book of the enormous epic the Mahabharata, which " is not so 
 much a poem with a single subject as a vast cyclopaedia or thesaurus 
 of Hindu mythology, legendary history, ethics and philosophy" ('Ind. 
 Wisdom,' p. 371, where a full account of the poem may be found). The 
 third book is called the 'Vana-parvan' or 'forest-section' and describes 
 the enforced residence of the Pandava princes in the forest ; during 
 which this tale of Nala was recited to them by the sage Vrihadagva 
 (see line 1), to encourage them by the account of a similar wandering 
 and subsequent restoration to power. 
 
 1 
 
2 NOTES ON THE NALOPAKHYANAM 
 
 Observe that the title of the tale is not denoted by a derivative 
 from the name of the chief actor, as the 'OSvcrcrti'a from '08«o-<rci5s. 
 It is compounded out of two independent bases. This method of 
 composition is so common in Sanskrit, and the traces of it m other 
 languages (Greek, Latin, English) are so numerous, that it is worth 
 while to give a general sketch of the system and to point out the 
 extent to which different languages have employed it. The native 
 division of the Sanskrit compounds may be studied with much profit 
 in Max MuUer's Sk. Grammar, c. xxiii, more briefly in Benfey's 
 Sk. Grammar (English), § 195—207 ; and differently arranged in M. 
 Williams' Grammar, § 733—781, or "Wilson's Grammar, § 265—282. 
 A right knowledge of the principles of composition in Sanskrit is 
 important ; for the same mental training is given by the analysis of 
 compounds which is given in Greek and Latin by the study of the 
 rules of syntax. 
 
 Compounds may be divided into two main classes, (1) where the 
 two (or more) members of the compound are syntactically independent 
 of each other, (2) where one member is dependent on the other by 
 standing to it in the place of an adjective, participle or appositional 
 substantive, a numeral, an indeclinable prefix or a case. 
 I. Independent Compounds. 
 
 These are called in Sanskrit 'Dvandva' (doubling); we may term 
 them 'collective' or 'aggregative' compounds. Each member of the 
 compound is independent of any other, and might stand alone, con- 
 nected with the rest by a particle, or with the connection only implied 
 by the context. It is in Sanskrit (I think) only that these com- 
 pounds can be said properly to exist. Two bases (as 'Brahmana' and 
 ' Ksatriya') are combined together and declined with dual termina- 
 tions (as ' Brahmana-ksatriyau ') : but to express several things of 
 more than one kind, which are either inanimate, or at least not 
 human, the compound is declined in the singular, as 'yanayugyasya' 
 vii 9 'of chariots and horses;' comp. our 'horse and foot' of an army. 
 Often more than two bases are combined and declined with plural 
 terminations (as deva-gandharva-manus'-oraga-raksasan, i 29, an 
 ace. plur. of a compound made up of five bases). These compounds 
 are very common in Sanskrit : and when restricted to proper names, 
 or to a list of different species, are not liable to cause confusion : other- 
 wise one part of the compouud might be regarded as syntactically 
 dependent on another, and so the meaning would be uncertain. This 
 is perhaps the reason why these compounds fell out of use in Greek 
 
OB TALE OF NALA. 3 
 
 and Latin. Traces of them (but not satisfactory ones, see below 
 at page 5) are to be seen, ttougt very rarely, in derivative words; 
 as in ^arpaxo/LtT;o/xaxia = 'frog-mouse-figh.tuig' (where the first two 
 bases form a Dvandva); also in Latin in the derivative 'suove- 
 taurilia,' formed from the triple compound base 'su-ovi-tauro' + the 
 suflSx -ill. One undoubted example is the famous dish-compound 
 beginning X£7ra8oT«j«,a;(oo-€XaxoyaA.eo... in Aristophanes, Eocl. 1169: 
 but this is obviously a tour-de-force and alien to the genius of the 
 language. 
 
 II. Dependent Compounds. 
 
 Here we no longer find two or more bases logically coordinate ; 
 we find one base expressing an idea subordinate to another, or a base 
 combined with some preposition or indeclinable word, modifying its 
 meaning. The difierent classes of this kind distinguished by Sanskrit 
 grammarians are three, called respectively, Tat-purusha, Bahu-vrlhi, 
 and Avyayi-bhava: but, as the Tat-purusha compounds are subdivided 
 into three classes, Tat-purusha proper, Karma-dharaya, and Dvigu, 
 we may consider the whole number five. The names generally 
 exemplify the nature of the compounds. 
 
 (1) Tat-purusha is 'the man of him,' i.e. a compound in which 
 the first member stands as a case to the other, here as a genitive. 
 Such are Virasena-suta, i 1, satya^vadm (truth-speaker), i 3, kha- 
 gama (goer in the sky), i 24, &c. 
 
 (2) Karma-dharaya (i.e. 'object-comprehending') is a compound 
 in which the first member would stand to the second (were the two 
 expressed syntactically) as an adjective or appositional substantive, 
 e.g. vara-nari (excellent woman), i 4, narargardiila (man that is a tiger), 
 i 15, where however the determining base comes last, see note, a. 1. 
 
 (3) Dvigu ('two-cow') is the name of compounds where the first 
 member is a numeral; this class is really only a subdivision of the 
 Karma-dharaya. It is nearly always neuter. 
 
 So far these compounds have agreed in this, that they express a 
 complete idea, some person or thing. 
 
 (4) The next class (Bahu-vrihi) difiers in that a compound of 
 this sort is no longer a substantive, but is used as an attribute of some 
 other person or thing. Thus ayata-locana (i 13) would mean as a 
 Karma-dharaya 'a long eye:' but it is there (and regularly) used as a 
 Bahu-vrihi, 'long-eyed,' an attribute of some person. The name Bahu- 
 vrlhi is itself an instance: it means 'much rice' — but is actually 
 acqii?^ an attribute of land 'having much rice.' Just as a Bahu- 
 
 1—2 
 
4 NOTES ON THE NALOPAKHYANAM 
 
 vrihi compound may be based on a possible Karma-dharaya, so also 
 it may be based on a Tat-purusha. Thus at line i 5 apraja ^ having 
 no offspring, is based on a possible K. D. apraja = not offspring, comp. 
 abrahmana = one who is not a Brahman, &c. : just so prajakama (same 
 line) might be a T. P. = desire of offspring, but is there a B. V. = 
 'having desire of offspring.' 
 
 (5) The final class Avyayi-bhava (i. e. the construction of inde- 
 clinables — ' avyaya' = awTUTos) is formed by combining a preposition, 
 conjunction, or other indeclinable word with a base, the result being 
 put in the form of an ace. neuter; e.g. anu-rupain= 'conformably;' 
 yatha-tatham (iii 2) = 'truthfully.' This last example shews the 
 principle on which these compounds are formed ; if the second part 
 has not the termination of a neuter accusative (as anu-rupam) the 
 final vowel must be altered so as to get a neuter form, e.g. yathatatha 
 (= 'in such way, as it is,' i. e. ' truly ') becomes yathatatham. It will 
 suflBce however if the second base have a termination which can be 
 i-egarded as neuter, though the word be masculine or feminine when 
 uncompounded : e.g. anu-Visnu = after Vishnu; and it is regarded 
 as a neuter ace. used adverbially, because there exist neuter bases ia 
 u, e. g. madhu. This last class of compounds is much more developed 
 in Sanskrit than in any other language : we may compare vTripfiopav 
 in Greek, comminus, eminus, in Latin. But in no other language 
 except Sanskrit could they have been raised into a separate class : 
 and historically considered, their type must have been the neuter of 
 a K. D. compound; to which therefore they should be referred ui 
 any attempt to trace the development of these compound words as 
 found in several languages. 
 
 Care should be taken in studying these forms to take examples 
 which are true compounds, and not derivatives : e. g. /xeyaXdvoio 
 = /icyaXovoo + suffix la, and is therefore not a K. D. but a deri- 
 vative of a B. V. /teyaXo-voo = having a great mind. Similarly 
 biennium is not properly a 'Dv%u,' but is derived from bienni- 
 (which is a B. V. based on a Dvigu) by the further suffix -o. We 
 want compounds of two true bases, with no more alteration of the 
 second base than is necessary under the altered circumstances in 
 which it is placed (e.g. sa-bharya, • with a wife,' i 8, is compounded 
 of sa, and bharya 'a wife,' but the compound must of course be 
 declined in the masculine, and so the final a of bharya must be 
 shortened): we must also allow final change for phonetic convenienr-.-. 
 (e.g. semi-ammis, which is altered, like so many other a-^^ "^ ' 
 
OR TALE OF NALA. 5 
 
 whose base originally ended in o, from semi-animus, -which is still 
 found in Lucretius). Where we have an apparent derivative from a 
 compound base (as e.g. in jSarpaxoftvojuaxta, mentioned above) the 
 history of the word is always uncertain. That compound is not 
 rightly formed to mean ' frog-mouse-fight : ' it is not a legitimate 
 T. P. 'battle of frog-mouse,' based on a Dvandva 'frog-mouse,' 
 because f-a-xi}, not -faa^M, is required ; /ia^ta is no word. According 
 to the laws of formation of Greek words, we can call /Sarpaxofivo- 
 (laxLo, only a derivative, with suflSx -la, from PaTpa^ofivo-jML^o- = frog- 
 mouse-fighter, and such a compound admits of no satisfactory expla- 
 nation. Very likely the form -fui^ui obtained currency from common 
 words like cru/jt;xax"i, which is a perfectly intelligible derivative form 
 oT)/i.jU.aj(o -I- la = ' the state of allies ; ' and then was early used instead 
 of /x.ax'7, <*• g- ill Oeofiaxta. (Plato) or even reixofia^La (Herodotus). But 
 in the uncertainty as to their history it is well to reject such real or 
 apparent derivatives, though we may thereby lose good examples of 
 composition. 
 
 There are some points about these compounds which require a 
 passing remark : more may be found in the special grammars of each 
 language, and (so far as Greek compounds are concerned) in Curtius' 
 'Elucidations, <fec.,' pp. 164 — 176 (a most suggestive comment) and 
 in the ' Stiidien,' esp. G. Meyer's articles in vols, v and vi and 
 Clemm's critique in vol. vil. 
 
 1. The forms of the bases when compounded sometimes vary 
 from their original form. We have seen that the iinal base is liable 
 to be affected, in the same way as any other uncompounded base, by 
 phonetic influence : thus in Latin bi-anno becomes bienni with two 
 merely phonetic changes. But the termination of the first base 
 also frequently diflfers from that in common use : e. g. we have reixo- 
 fiavia though the base is Tetxcs, or <^ae(r-t-/x.^poTos where a vowel 
 appears which at least has nothing to do with the second base. 
 Here again it seems that euphony is the regulating principle : but 
 its action is (apparently at least) irregular. Thus we might have 
 expected TUX^cTfi-ay^ia, as well as craKetr-jraXos : but pi'obably the o is 
 due partly to Dissimilation. Sometimes we must allow for the 
 possibility of variant stems, e.g. x^p- in X^P""/'; X«P°" °^ X^i^f>°- ™- 
 XeipotjOrj's. The i in (^aetri/t/SpoTos (and in the very numerous similar 
 forms) has been commonly explained as a 'connecting vowel,' i.e. 
 an inorganic sound produced by the desire for euphony. I should 
 acquiesce in this explanation myself: but among the latest gram- 
 
6 NOTES ON THE NALOPAKHYANAM 
 
 marians some (as Meyer) prefer to regard it as the remnant of a 
 fuller base (see 'Studien,' v 61, &c.), or, as Clemm (vii 13, &c.), 
 refuse to regard the vowel as consciously employed to facilitate the 
 combination of difficult consonants, but unconsciously produced in 
 connection with those consonants, which, (as \, /a, v, p, F) by their 
 continuous character, and also by being sonant, are favourable to the 
 production of a parasitic vowel sound '. 
 
 2. Sometimes the first part of a compound belonging to tie 
 T. P. class is found in the actual case-form, not in the base: e.g. 
 iuris-consultus, not ius-consultus; IlvXot-yevijs, a loc. compound, 
 ' born at Pylos,' and formed with the locative case and not the base, 
 so also vmia-i-KkvTOi, &c. ; divas-pati, ' lord of heaven' (see our ' dooms- 
 day,' &c.), and we may compare our inverted compounds such as 
 ' man-of-war.' But here again there is reason to think that the 
 number of these compounds has been somewhat exaggerated: e.g. 
 aXi in aXi-rpuTos need not (as formerly) be explained as a real loca- 
 tive, but only a weaker form of a base aXo-, co-existent with a\-. 
 StUl many are genuine ; but their character is exceptional : e. g. 
 manaso-ruj, 'pain of mind,' for mano-ruj, Cakuntala, st. 57: and, 
 rather often in this poem, accusatives (or apparent accusatives) 
 occur, as param-tapa x 19, sagaram-gama xii 36, viham-ga xii 41, 
 arm-dama vii 10, &c. For other exx. see M. M. Gr. § 514. As a 
 class, they must be regarded as the product of a later period than 
 the true compotmds. 
 
 3. As a rule where one part of the compound stands in the relation 
 of a case, that part comes first ; e. g. ^ed-S/xaTos, OvfioPopo's, paricida, 
 brow-beat, &c. Yet there is a considerable class of compounds 
 (especially developed in Greek) where the reverse is the rule, e.g. 
 apT^£KaKos, Trei^ap^os, Xucthtovos, Ta/tecriT^cos, &c. 
 
 There are parallel forms in Vedic Sanskrit (see Meyer, ' Stud.' 
 V 26) such as ' tarad-dvesas ' = ' enemy-conquering,' an epithet of 
 Indra, in which the weak participial base ' tarad ' comes first. The 
 explanation seems to be rightly given by Meyer. Compounds must 
 date from the earliest period of the Indo-European language: in fact 
 the verb itself, e.g. bhara-ti, 'he bears,' is nothing but a compound = 
 'bearer-he;' though the second base has been corrupted. Now m that 
 stage of the language, before the case-suffixes had any existence, it 
 was only possible to distinguish in a sentence subject from object by 
 position : the base which expressed the subject would come before 
 ' For regulai- Sanski-it variations in form, see M. M. Gr. §§ 516, 520, 528, 531. 
 
OR TALE OF NALA. 7 
 
 the verb; that which expressed the object, afterwards. The same rule 
 would hold at first for compounds : where one base had a verbal 
 force, the other base, at least when expressing the object, would 
 naturally come second. Afterwards— long indeed before the separa- 
 tion of the languages— when the case-forms were established, the 
 reason for the order ceased, and the governed base could stand either 
 first or second. That this is a true account of the matter is rendered 
 probable by the history of the compounds both in Sanskrit and in 
 Greek : in Sanskrit those in which the governing base precedes occur 
 only in the Vedic hymns — except a few which are found in later times 
 crystallised into proper names, e.g. Jamad-agni 'honouring Agni.' 
 
 As to form the Greek compounds of this character are well 
 divided by Clemm (' Studien,' vii 63, &c.) into those iu which the 
 first base shews a a-, and those where it does not. In this latter 
 class there is a great similarity observable between the base and the 
 corresponding verbal present base; e.g. in the forms ixe-<l>p<i)v, 
 iiTLxatpe-KaKoi, ireW-apxo';, <fcc. Of the 'sigmatic' class by far the 
 commonest type is that in which the first base resembles a verbal 
 noun in cri, e.g. kvcri-Trovo?, e\K£a-i-7rE7r\os, pai/f-oiSos : here the expla- 
 nation is doubtful, and probably no one will suit all cases : Clemm 
 {ib. p. 51) mentions no less than six : the one which appears to me 
 to suit most passages is that which regards the o-t as weakened from 
 Ti, which was used to form a verbal noun of the agent (cf. /x,av-Tt-s, 
 TToo-isfor ■jTo-Ti-s, Sanskrit ' pa-ti', and in Latin ' hos-ti-s,' (fee. In later 
 usage this suffix chiefiy formed feminine nouns denoting operation : 
 but there is sufficient evidence for the older masculine forms. Puller 
 details may be found in the articles by Clemm and Meyer. 
 
 4. There is a tendency, especially as a language ages and loses 
 its original freedom, to add on to a genuine compound a suffix, 
 apparently meaningless, which assimilates it to a derivative ; it is 
 not really a derivative, for the suffix introduces no change of mean- 
 ing. Thus in classical Sanskrit the suffix -ka is often added : e. g. 
 at ii 24, sagnika = sa -t- Agni + ka, and xii 13, vyiidhoraska, 'broad- 
 chested,' from vyiidha -I- uras + ka : for special rules respecting this 
 suffix, see M. M. Gr. § 528. 18 — 21. Just so in English we add ed, 
 as though the words were past participles — e. g. ' baref oot-ed,' ' lion- 
 heart-ed,' ' pale-face-d ;' nay, we have turned ' shame-fast ' into 
 * shame-faced.' In Greek this is not so common : yet in the Hesiodic 
 dpovTTji = a + fioFo + Ttt we see an instance of this affection for some 
 common formation. 
 
8 NOTES ON THE NALOPAKHYANAM. 
 
 5. Not uncommonly one of the bases in a compound (generally 
 the last) is not found separately existent. Thus we have dyx^i^axo^, 
 ayX'/AoXos, &c. in Greek ; but no bases /aoxo- or /loA^- ; we have in 
 , Latin 'incola,' 'paricida,' and very many others of the sort, but no 
 'cola' or 'cida.' It might therefore be maintained that these were 
 not compounds in the strict sense, but derivatives. But there are no 
 such roots as ayx«/*'^X <"" 'paricid' from which to form the corre- 
 sponding nouns by the suffixes o and a. We must therefore refer 
 such compounds to a creative period in language (such a period as 
 our own Elizabethan age), in which they were consciously modelled 
 on the analogy of genuine compounds. In Latin the greater part 
 are demonstrably old, for they are formed by the suffix a — not o, 
 the later and almost universal form of the same suffix. Others 
 (also a numerous class) such as ' merobiba,' are doubtless the coinage 
 of the dramatists. 
 
 I give here a scheme of compound nouns, as found in Sanskrit, 
 Greek, Latin, and English. It is arranged so as to shew the develop- 
 ment of the compound in two ways. 
 
 I. When read horizontally, it will shew (1) the compound con- 
 taining an idea complete in itself ; (2) the compound expressing an 
 idea referred to something else — the Sanskrit Bahu-vrihi compound ; 
 (3) that compound referred to some one person or place only, and so 
 crystallised into a proper name. 
 
 II. When read vertically, it will shew the progress from the 
 loosest to the closest combination of the parts. Naturally those 
 compounds of which one part is not found alone appear low down in 
 the list. Those compounds which are appositional in character stand 
 at the top, whether the first member be an adjective or a substan- 
 tive : in these there is the least necessary connection. The com- 
 pounds where the first part is a numeral or any indeclinable word 
 come in the middle; though the indeclinables might have claimed 
 the lowest place. But it is practically more convenient to take them 
 with the numerals ; and the numerals come most naturally after the 
 nouns. Not seldom it is possible to analyse a compound in more 
 ways than one: thus 'vineyard' might come under the case-com- 
 pounds, as 'a yard (i.e. garden) of or 'for vines.' I may add that 
 the frequency of every kind of compound must not be inferred from 
 the number of examples given : in general I have given only one in 
 each language, except when it seemed desirable to give more because 
 of some difference of form. 
 
03 
 
 I- Jj o 
 
 A 5 tiJ 
 
 ^-^ s 
 III! 
 
 » ^ 
 
 
 ,a i- e s 
 
 3 5 " 
 
 f .- -« 
 
 H a C w 
 
 g^g a 
 . . « & 
 
 c3 a a o 
 
 && ftl 
 
 t3 b,o 5 
 
 ca A o jL 
 ^ &^ s s 
 
 3! 
 
 ^3 
 s -. 
 
 48; 
 
 -. a-2 
 
 ~^S ° 
 
 rt Jw P r 
 
 §^.a 
 
 
 ^aj 
 
 =« -a 
 
 ^^ ts d - 
 
 p.c3 
 
 •am'RTmnpinrjT 
 
 
 
 % 
 
 1S 
 
 
 
 
 
 
 
 
 
 «3« 
 
 
 PnO 
 
 
 g 
 
 Cfl 
 
 g 
 
 
 a 
 
 H' 
 
 &-S 
 
 cf 
 
 ■^ 
 
 1^ 
 
 ^ 
 
 O 
 
 3 
 
 
 .fe 
 
 a 
 
 
 t^ 
 
 a 
 
 f 
 
 4S 
 
 s 
 
 a 
 
 ;l 
 
 s 
 
 a' 
 
 
 O 
 
 CD .2 
 
 5^ 
 
 F 
 
 1 
 
 
 
 
 
 Irrl 
 
 
 
 
 & 
 
 ti 
 
 o 
 
 ^ 
 
 
 3.:i3^ 
 
 -c 
 
 ?< 
 
 5 
 
 .g 
 
 di^l 
 
 
 
 
10 NOTES ON THE NALOPAKHTANAM [l 1. 
 
 CANTO I. 
 
 Vrihadagva for Vriladagvas, the s falling out after short a 
 before any other vowel: M. "W". Gr. § 66. M. M. § 85. 
 
 uvaca, 3 sing. perf. of Jva^, = /^vak, whence voc-o, vox, &c., 
 Gr. Itos, &c. The form is irregular : it is corrupted from va-vao-a, in 
 which the a of the root (standing between consonants of which the 
 last is not compound, M. W. Gr. § 375. M. M. § 327) is lengthened 
 regularly. But the reduplicated syllable va is weakened to u, as 
 generally happens when the verb begins with v. (M. "W". § 375, c. 
 M. M. § 328. 2.) Sometimes the root itself is weakened, as in the 
 indecl. participle uktva, infra i 32 : cf. usita from ^vas, ix 10. 
 
 These two words are hypermetrical, and are generally found at 
 the beginning of each Canto to mark the teller of the tale. They are 
 also found sometimes (as in Canto II) in the middle of the Canto, in 
 order that the words of some speaker may be kept in the direct state- 
 ment. The Sanskrit did not develop the mysteries of the oratio 
 obliqua: see note on i 32. 
 
 asid for asit, irregular 3 sing, imperf. of ^as ' to be.' M. W. 
 Gr. § 584. M. M. App. no. 173. 
 
 nama, accusative of closer definition. So Xenophon, AAab. 
 1. 2. 23, iroTa/Aos YLvSvoi ovo/j.a, and a few other accusatives are so 
 employed; but this use of the case was naturally limited; others were 
 employed for it, because they gave the sense more plainly. In Latin it 
 is almost confined to parts of the body, e. g. palo pectus tundor, Plaut. 
 Eud. 5. 2. 3. Nama is often so foxm.d in Sanskrit, but generally it 
 has lost its primary sense, and serves merely as a strengthening par- 
 ticle. See xi 4 and note. 
 
 upapanno, p.p. of upa + ^pad (M. "W. Gr. § 540, M. M. § 442): 
 often used, as here, = 'provided with,' 'possessed of; a peculiar exten- 
 
I 1-] OR TALE OF NALA. 11 
 
 sion of meaning as the verb = ' to arrive at,' 'attain to.' Sampanna 
 has the same force, i 13. 
 
 gunair istai, rupavan = gunais istais, nipavan. The final s of 
 the instrumental istais would become r before a soft letter; but that 
 soft letter being also r, the first r is dropped ; M. W. Gr. § 65 a. 
 M. M. § 86. Ista is p. p. of ;^is ' to wish,' of which the present base 
 iccha occurs ix 32. It = 'desired' or 'desirable,' 'choice.' For the 
 root (originally ^is) see Curt. Gr. Et. no. 617. It occurs in Greek 
 loTijs and i)«,€pos, where the rough breathing seems to arise from the 
 misplaced s, as in ij/xets from ' asmes.' 
 
 kovidah = ' very knowing.' Eo is an intensive prefix, as ia 
 komala, ' very soft.' It may be identical with the interrogative pro- 
 nominal root ha: and the compounds such as 'kunpurusa' ( = 'a bad 
 man,' apparently condensed from 'what? a man!': see for exx. Hitop. 
 1033) give some colour to the supposition. But the form is peculiar. 
 It occurs again, xx 19. 
 2. atisthad. M. W. Gr. § 269. 
 
 manujendranam, a T. P. compound, 'king of men.' Manuja 
 'man' (Manu+ja from i^jan orig. i^GAN whence •yeVos, gigno iSzc.) is 
 literally 'born of Manu' the progenitor of the human race — or rather 
 one of the fourteen so-called Manus, either the first (the mythical 
 legislator), or the seventh, also called Vaivaswata, the Manu of the 
 present age, in whose time the flood took place which left him as the 
 sole occupant of the earth which was again peopled from him. See 
 Dowson, Class. Diet. s.v. Manu : and for a translation of part of 
 the story of the flood from the Oatapatha Brahmana, see M. Williams, 
 ' Indian Wisdom,' p. 32. 
 
 Indra, the name of the Sky God, the chief deity of the older Hindu 
 mythology, see note on ii 13. The word is used here as often in 
 compounds = ' king ' : Le. parthivendra v 40, gajendra xii 54: cp. 
 mahendram sarvadevanam, iv 11. 
 
 murdhni, 'at the top of,' locative of murdhan 'head,' the a 
 being lost in the weak cases of the singular, as in naman, M. M. Gr. 
 § 191. This locative sense 'upon' is a natural development of the 
 primary sense ' in,' but is not a very common one. In Greek we 
 have the dative-locative in this sense, e.g. II. 5. 32, aypia. iravra to. re 
 Tpetjiu ovpca-iv v\r] ; and in Latin the same, e.g. Verg. Aen. I 501 
 fert umero pharetram. But the somewhat metaphorical sense which 
 the case bears here is probably not found in Greek or Latin; except 
 perhaps Ln some prepositions which were originally the locative cases 
 
12 NOTES ON THE NALOPAKHYANAM [l 2. 
 
 of nouns now lost, such as * virepi (implied by v-irelp and vnep) which 
 points back to original * superi, a locative of a lost noun meaning 
 ' height.' Similarly, if the other cases of murdhan had died out, we 
 should have called the surviving miirdhni a preposition and translated 
 it ' above.' 
 
 upari, ' above ' ; it may be the same as super and vTrep, but the 
 absence of the s is peculiar. See Curt. Gr. Et. no. 392. Note the 
 reduplication in ' upary upan.' Comp. punah punah x 3, muhur 
 muhTih xi 20, dvari dvari xxv 7, &o. 
 
 tejasa, instrumental of tejas, 'brightness,' ' splen'dour.' See iv 
 26 note. 
 3. brahmanya, ' fit for a Brahman,' and so ' pious.' 
 
 vedavic chu.ro, i.e. veda-vid 9uro, 'learned in the Yeda, heroic' 
 For the Vedas see note on vi 9. ^ura is probably connected with Greek 
 Kvpo's and Kijptos (see Curt. G. E. no. 82) and is not to be confounded 
 with sura, a God, ii 13 note. It should be carefully remembered by 
 young philologists that this palatal 5 in Sanskrit is regularly a cor- 
 ruption of h Thus Jqi to lie is the Greek Jkl in Kel/juxt, gvan 'a dog' 
 is Kviav, v/gru ' to hear ' is JkXv in kXv<d, &c. The gutturals have been 
 more corrupted in Sanskrit than in the classical languages. By the 
 side of this corruption, and of occasional cases of Labialism (e.g. i^ap = 
 Gr. XoKeiv, Lat.loqu-i, see vii 16 note), we have the peculiar Sanskrit 
 weakening of k into c (our cA-sound which arose in the same way, 
 as in ' church ' from ' kirk '), e.g. catur = quattuor, regularly found 
 in reduplicated tenses, e.g. cakara, perfect of ;^kar; also the parallel 
 change of g into^ as in ^jan for orig, s/gan mentioned above. 
 
 aksapriyah ' a lover of dice,' a genitively dependent T. P. com- 
 pound. Gambling was a favourite, albeit unlawful, amusement of 
 the heroes of the Hindu Epics. It is prohibited in the Manava 
 dharma-gastra (commonly called the 'Law of Manu'); e.g. ix 221, 
 where the king is ordered to exclude all gaming from his kingdom, 
 because it causes the destruction of princes; and irtf. 225 "gamesters, 
 public singers and dancers, revilers of scripture, open heretics, men 
 who perform not the duties of their several classes, and sellers of 
 spirituous liquors, let the king instantly banish from the town." 
 It may be suspected that what was a vicious habit in the lower orders 
 was no vice when practised occasionally in a palace. At xiv 20 skill 
 at the dice is mentioned as one of the accomplishments of king Ritu- 
 parna. Yudhishthira himself the chief of the Pandava princes gambles 
 away all his money, land, and even Draupadi, the common wife of the 
 
I 3.] OR TALE OF NALA. 13 
 
 five brothers : in consequence of which they are obliged to give up the 
 kingdom to Duryodhana for twelve years and to live in the Kamyaka 
 forest. Tlie story of Nala is similar : hence that tale, as told to 
 Yudhishthira, naturally recounts Nala's taste for dice among his 
 other high qualities. 
 
 satya-vadi, 'truth-speaking.' Vadin is a derivative of vada 
 ' statement,' formed by adding the suflSx -in, a common formative 
 element in Sanskrit, but not in other languages. So in line 1 balin 
 is formed from bala ' strength.' See M. W. Gr. § 85 vi : a useful 
 list of Sanskrit formative sufElxes is given ^ 80—87, and should be 
 carefully read : the suflaxes common to other languages should also be 
 studied in Schleicher, ' Compendium,' §§ 215 — 236. 
 
 aksauhini, 'a complete army,' from aksa (axle, axi-s, afcoi', 
 also used of the whole car, not the same as aksa, dice), and uhmi 
 ' an assemblage,' perhaps from ;^uh = ^vah ' to bear,' and with vi ' to 
 arrange.' 
 :. ipsito, p. p. of ipsa, irregular desiderative (M. W. § 503) of 
 ^ap 'to get' (apiscor, &c.), = 'to desire:' comp. abh'-ips-u, v 2. 
 ' Desired of noble women.' Vara = ' better ' from ;,y vri ' to choose ' 
 iii 6 note; it is 'best' i 30, or 'excellent' as it might be rendered 
 here : as a subst. it comes below, i 8. Note the genitive of the 
 agent, so called, really only an extension of the subjective genitive. 
 It is frequent in this poem with the perf. part., v 17 me Nisadho 
 vritah, ix 29 bhisajam matam, xiii 40 me papakritam kritam, xvi 
 12 istam samasta-lokasya, ib. 32 bhratur istam dvijottamam, xvLi 41 
 tan nastam ubhayam tava, xxiv 3 pariksito me Vahukah: less 
 frequent with the fut. part.; i 20 hantavyas te, xii 29 ko nu me va 
 'tha prastavyah, xix 15 pralabdhavya na te vayam. Compare the 
 English ' seen of me ; ' but the origin of this use may be different. 
 In Greek the genitive is no longer so used alone, but helped out by 
 ■i7r6 for the sake of clearness : probably it represents an original 
 ablative. Generally in Sanskrit the instrumental is used to repre- 
 sent the agent (about 145 times in this poem), not distinguished, 
 except by the sense, from the same case, used of the instrument 
 (about 135 times in this poem). In Latin the ablative had originally 
 both functions (either borrowed from the instrumental, or pure 
 ablative denoting the origin of the action) : but, as is well known, 
 the agent-ablative was almost universally distinguished from the 
 instrument-ablative by the addition of ab. See note on hrida i 18, 
 and, generally, ' Primer of Philology,' c. v §§ 45, 46. 
 
14 NOTES ON THE NALOPAKHYANAM [I 4. 
 
 samyatendriyah, 'sense-restrained.' Samyata, p. p. of sam 
 + Vyam v 27 and xxv 22 notes. Indriya, an organ of sense, including 
 the five organs of perception, eye, ear, nose, tongue, skin, and the 
 five organs of action, voice, hand, feet, anus, penis; an eleventh, 
 'manas' or mind is internal, the others being external, and is an 
 organ both of perception and of action : see Manu ii 89 — 92. It is 
 the subjugation of sense, i. e. the abstinence, so far as possible, from 
 either passion or action, which is the chief help along the road which 
 leads each man through different lives upon earth to the final 
 felicity of Brahmanism, absorption into the Supreme Being: see 
 M. W. 'Hinduism,' pp. 49—52. In Manu ii 98, 99 we find "He 
 must be considered as really triumphant over his senses, who, on 
 hearing and touching, on seeing and tasting and smelling, neither 
 greatly rejoices nor greatly repines. But when one among his 
 organs fails, by that single failure his knowledge of God passes away 
 as water flows through one hole in a leathern bottle." This restraint 
 is the duty alike of all ; but, perhaps because of his greater opportu- 
 nity for indulgence, it is specially enjoined on the Kshatriya, or man 
 of the second caste (see ib. pp. 34, 57, &c.), from which kings were 
 chosen. Thus in Manu i 87—91, where the special duty (dharma) 
 of each caste is laid down, the duties of the Kshatriya are summed 
 up as ' defence of the people, almsgiving, sacrifice, and reading of the 
 Veda (c£ vedar-vid, line 3), and absence of attachment to objects of 
 sense (visayesu aprasakti).' 
 
 raksita, nom. of raksitri (Vraks iii 10, &c., orig. ;^aeks, secon- 
 dary of ^ABK, a'Xe^a), where £ is auxiliary. Curt. G. E. no. 581; 
 of. i^vaks, Gr. avi, formed from simpler Vaug in augeo, ib. p. 67) 
 ' the protector,' i. e. of the people. See last note. 
 
 dhanvinam, formed from dhanu ' a bow ' by suffix -m, see note 
 on vadm, last line. 
 
 grestah, 'best,' superlative of greyas 'better' (see x 10), has 
 no corresponding positive; but is connected with Qri, the deity of 
 plenty. 
 
 saksad, &c., 'in appearance like Manu himself,' see note on 
 line 2. Saksat must be regarded as the abl. of a compound saksa 
 (though no other case is found) — not as compounded of sa and aksat. 
 A similar compound is sakaga (121, Damayanti-sakage = in the 
 presence of Damayanti) ; also sarddham (ix 7 note), samaksam ' in 
 presence of,' where the parts of the compound are the same as in 
 saksat, but a different case is used. Aksa ' an eye ' (oc-ulu-s) may be 
 
I *•] OR TALE OF NALA. 15 
 
 the same word as aksa, ' a die.' Other ablatives used as adverbs are 
 samantat xii 39, na-cirat ii 22, xvii 24 : also samipatas vi 4, see note. 
 
 parakramah, 'prowess,' para + krama from Vkram, 'to go,' 
 IX 6 note. Para is an interesting form : it is the old instrumental 
 of para, ii 2 note, (parena also is found in the same adverbial use), 
 and like Greek Trapd meant at first ' by the side of,' and then 
 received a variety of secondary meanings : here it apparently = 
 'beyond,' of. Trapd Swa/xiv, &c. : but' most commonly it gives the word 
 a bad sense, just as the identical ver- in German (verkehren, verlegen, 
 &c.) and O. English /or in forego, foredone, forspent, &c. See Curt. 
 Gr. Et. no. 346. Of. parasu, xi 38 note: also paras in paroksa, xx 12. 
 
 sarvagunair = sarvair gunaih— a good instance of the Sanskrit 
 love of compounds. 
 
 yuktah, 'joined to,' and then 'endowed with,' much like 
 upapanna above. It is p. p. of Vyuj, orig ^yug {^ivyvviJi.i, iungo): 
 but in Sanskrit the range of secondary meanings of the compounds 
 (esp. with m &ndpra) is much greater than in the other languages. 
 
 praja-kamah, ' offspring-desire,' used as a B. V. 'having desire, 
 &c.' kama is from Vkam (amo), see note on kan-ksanti ii 23. 
 
 sa, often inserted thus in the final clause of a sentence ; it re- 
 minds us of the Latin ille (e.g. Aen. 7. 805); but it has not the 
 same emphatic force, being indeed often redundant. Observe that 
 sas, the nominative of sa, drops the final consonant before all con- 
 sonants. M. W. Gr. § 67, M. M. Gr. § 87. 
 
 praja-'rthe, 'for the sake of (lit. 'in the matter of) offspring,' 
 the locative of artha used adverbially, but generally artham is found 
 in this sense. For the general force of artha see note on iii 7. 
 
 The desire for offspring — especially for a son — was almost as 
 strong in a Hindu as in a Jew, though for a different reason. An 
 important part of Brahmanism is the daily worship of departed 
 ancestors (pitri-yajna) required from every ' twice-born ' man : hence 
 the need of offspring to perform the so-called Qraddha ceremonies 
 (for which see M. W. 'Hinduism,' 66^68, comp. also 29 note), 
 whereby the progress of the deceased through the intermediate stages 
 between different lives is accelerated. This efficacy of a son appears in 
 different parts of the Manava code : e. g. iii 37, where the son of a wife 
 married by the Brahma, or most approved, marriage-form is said to 
 redeem from sin ten ancestors, ten descendants, and himself : again 
 at vi 37 it is said that if a Brahman have not read the Veda, not 
 begotten a son, and not performed sacrifices, yet ^hall aim at final 
 
16 NOTES ON THE NALOPAKHYANAM [I 6. 
 
 beatitude, he shall sink to a place of degradation. Compare also the 
 fanciful derivation of putra 'a son,' given Manu ix 138, "since the 
 son delivers (trayate) the father from the hell called ' put ' (see note 
 on vi 13) he was therefore called 'puttra' by Brahma." Hence we 
 frequently find mention of great sacrifices performed by kings to the 
 gods, or great penances undertaken for the sake of ofispring. 
 
 akarot, 3 sing, imperf. of ^kxi 'to make' (orig. Vkab, creo), 
 M. W. Gr. §§ 355 and 682. yatnam, see note on xv 4. 
 
 susamahjtgli, p. p. of sam + a + ^dha (^dha, rWrjiJii, con-do, 
 &c.). The prefix saw intensifies, just as con does in Latin: d gives 
 the sense of 'intent,' 'set upon' a thing : so xxii 2, Hitop. 2307. 
 Samadhi and samadhana = ' abstraction.' Hita (alone) = ' friendly ' 
 viii 4, ix 20, &c. Avahita has the same force as ahita Megh. 98 : 
 compare Latin ' deditus.' For vi + hita see v 19 note. 
 
 abhyagacchad, 3 sing. imp. of abhi + ^gam. The present 
 base gaccha^ probably = ^a-a-Ko- : see Curt. G. E. vol. 2, p. 365 
 (Eng. tr.). 
 
 brahmarsir, i. e. brahma (for brahman) + nsi, a sage of the 
 priestly class, such as Vasishtha. For the Eajarshi (or sage of the 
 royal class — inferior to the Brahmarshi) see M. Williams, note on 
 Qak. p. 38 : such were Pururavas and Vigvamitra. The devarshi 
 (see ii 13 note) is higher than either. The Maharshis, 'great sages' 
 are produced by the ten Prajapatis,- Manu i 36. 
 
 tosayamasa, ' made glad,' from ^^tus ' to be glad : ' note this 
 peculiar periphrastic perfect of verbs declined in the 10th class 
 (including causals), see M. W. Gr. § 490. M. M. Gr. § 342. It is 
 made up of two originally separate words, the Vas 'to be' and 
 the ace. of a verbal noun. For the ace. so used of. the Homeric dit^v 
 eo-av j the use of ' uenum ire,' ' pessum ire ' in Latin is somewhat simi- 
 lar, but less strange. 
 
 dharmavid, ie. knowing the duty of giving presents (to a 
 Brahman), see i 4 note. For the general idea of dharma see x 24 note. 
 
 mahisya, 'with his queen'; the sociative use of the instrumental 
 case, but helped out by saha ( = sa). It is found alone about 23 times 
 in this poem, and 22 times with a preposition, saha or sardham: see 
 vi 2 note. Mahisa and mahisi are properly the bufialo (as at xii 9), 
 but used to express size and dignity. This comparison of men with 
 beasts is not uncommon : e.g. Nala at i 15 is caUed 'the tiger among 
 men ' (nara-gardiila). 
 
 rajendra, note on 12. These vocatives frequently occur; cf. 
 
I 7.] OR TALE OF NALA. 17 
 
 vigam pate, i 31, 32; ttey are addi-esses to Yudhishthira, first of the 
 Pandavas— also called Kaunteya (i 17) i.e. son of Kunti, Bharata 
 (i 6) i.e. descendant of Bharata : and they merely fill up the line, 
 often ■weakly. 
 
 suvarcasam, ace. of suvarcas, M. M. § 165. Varcas = ' bright- 
 ness,' 'splendour,' but (Vedic) 'energy,' 'activity.' It agrees -vnth 
 tarn, though it stands so far away from it. Possibly the order may 
 be intentional, ' -with hospitality as being very glorious ' i.e. ' according 
 to his glory.' But we do not find in Sanskrit epics the nice arrange- 
 ment of the words which we have in Homer and Yergil. 
 8. prasanno, p. p. of pra -t- Vsad (sedeo, ISos) = ' settled down ' : it = 
 'clear' (of water) xii 112, nadim ramyam prasanna-sahlam : here it 
 = ' calm,' ' propitious,' ' well disposed to,' in which sense the verb also 
 occurs xii 130, no...Manibhadrah prasidatu. Prasada = ' favour ' 
 xvii 39, Hitop. 1190. For Vsad with ni see x 5; with a, x 7 
 note. 
 
 sabharyaya, ' with his wife,' dative agreeing with tasmai. Sa- 
 bharya is a B. Y. compound of sa and bharya 'a wife,' and must of 
 course be declined in the masculine. It is as though we could say in 
 Greek aj/ijp dimyvvos or in Latin ' vir conuxor.' So xv 8 sa-Varsneyo 
 Jivalah, ' having V. and J. with him,' 
 
 dadau, M. W. § 373, M. M. § 329. varam, 'a boon,' as v 
 34, = ' a thing to be chosen,' from the first meaning ' choice ' (Vvri). 
 
 kumaram? ca, i.e. kumaran ca, bv Sandhi. M. W. § 53, M. M. 
 §74. 
 
 mahayagah, ' of great splendour.' Note that mahat in K. D. 
 or B. V. compounds becomes maha : M. W. § 778, M. M. § 517. 
 Yagas (decus) is from iJvak (Soke'oj, 8o|a) and is equivalent to So'^a in 
 meaning : see next line where it occurs twice, once as the quality of 
 the person, once as the external repute. Dagas is another form. In 
 yagas the y is parasitic and has expelled the d. Curt. Gr. Et. no. 15. 
 10. tejasa, 'by her brilliance': so at iii 13 she by her 'tejas' sur- 
 passes the moon. See note on iv 26 for further meanings. 
 
 griya, instr. of qri 'beauty' (M. W. § 123, M. M. § 220). The 
 word has commonly a secondary sense of ' wealth,' ' prosperity,' and 
 is often used of the goddess thereof, personified, iafra i 13. There 
 seems little distinction in the use of the epithets in this line. 
 
 saubhagyena, 'prosperity' but also 'charm,' 'attractiveness.' 
 Secondary noun formed from subhaga by vriddhi of u and new suffix , 
 ya. For bhaga see x 14 note. 
 
 2 
 
18 NOTES ON THE NALOPAKHYANAM [I 10. 
 
 lokesu, 'among the folk,' a colloquial use of loka 'place,' 'world.' 
 So inf. i 15 : compare also loke, xix 6. 
 
 11. vayasi prapte, 'when the period of life was come,' a locative 
 absolute, the commonest construction in Sanskrit, about 36 instances 
 occurring in tliis poem. See my ' Primer of Philology,' c. v § 47. 
 Prapta, p. p. of pra + ^ap ' to get,' has this secondary force at iii 20, 
 V 1, xxiii 18 amanyata Nalam praptam; perhaps too xii 49, krama- 
 praptam pituh. . .rajyam = ' his father's kingdom arrived in due course,' 
 though the earlier meaning ' obtained ' (cf. adeptus, also from Vap) 
 would do equally well; see also v 15. The common Av. B. compound 
 ' praptakalam,' 'at the right time' (e.g. v 15, (fee.) can also be 
 explained either way. 
 
 gatam dasinam, 'a hundred of slaves,' a partitive use with 
 numerals unlike the Greek and Latin idiom ; though the plural neu- 
 ters can take the genitive in Latin. Dasi, fern, of dasa, perhaps 
 seen in Seo-itotijs i.e. dasa-pati, see Curt. no. 377. Comp. dasatva 
 XX vi 2i. 
 
 samalamkritaiTi, p. p. of sam + alam + Vkn. Alam = ' enough,' 
 and is often (though not in this poem) used with an instrumental 
 e.g. alam upadegena 'enough of advice!' The sense of alam with 
 \/kri is to 'adorn.' ^Kri and\/bhu are frequently thus compounded 
 with adverbs or prepositions e.g. pan(s)kri (i 19), puras-kn, vma-kri 
 (xiii 25), see M. W. Gr. § 787; also with nouns as namas-kri 'to 
 salute' (iv 1 note), whence namaskara (v 16); cf. satkara (i 7), 'good 
 treatment,' ' hospitality.' 
 
 paryupasac Chacim, i.e. paryupasat Qaoim. Caci is Indra's 
 queen. Paryupasat, 3 sing, imperf. of pan + upa + Jas to sit (Vas 
 rjimi, rjarai) = sit round beneath : comp. xxvi 33 upasitum. For Vas 
 with anu, see vii 3 note. Asana = ' seat ' or * sitting ' ii 4, iii 15, &c. 
 The whole sentence = ' A hundred female slaves splendidly adorned, 
 and a hundred female friends attended on her round about, as 
 though she were Qiaci.' 
 
 12. sma raj ate, 'shone.' The particle sma has the peculiar effect of 
 turning a present tense into a past. Thus at xii 117 prahasanti sma 
 tarn keoit, ' some laughed at her,' comes among several past tenses 
 in the same connection : probably also at vii 9 dyiite jiyate sma 
 Nalas tada, the force is the same. At iii 18, v 5, xxi 20 and 22, 
 the particle is practically meaningless. It does not seem to have this 
 special force in the Eig-veda (see Grassmann, Diet, s.v.): there it 
 follows a noun or pronoun as often as a verb. It is doubtless con- 
 
I 12.] OR TALE OF NALA. 19 
 
 nected with sama, being probably (so Benfey) an old instrumental (like 
 para i 5) with the final a shortened, as a/jia, Kapra, &c. If it origi- 
 nally meant 'together,' 'at once,' we can understand its later force on 
 the verb, as connecting it with the preceding statement so closely 
 that the operation described by the second verb might be regarded as 
 already done in the past. "We may perhaps infer that the original 
 use of the augment was something of this sort : there can be no doubt 
 that it was at first an independent word, just like 'sma' : and possibly 
 it was the instrumental of a pronoun 'a.' But while 'a' established 
 itself fully, 'sma' has been one of the failures of language. 
 
 sarvabharanabhusita, 'adorned with every ornament': a T. P. 
 compound of sarvabharana (instrumentally dependent) and bhiisita : 
 while sarvabharana is itself a K. D. compound of sarva and abharana 
 (Vbhar, fero, <j>ip(i>). 
 
 sakhimadhye, ' in the middle of her mates ' : so ' medio mon- 
 tium,' Tacitus, where ' medio ' is a locative ablative. Cf. tasyah 
 samipe i 16 j Damayanti-sakage i 21 ; Damayantyas...antike i 23. 
 
 anavady-angi, 'with faultless limbs,' x .32. Avadya ( = a, neg. + 
 vadya from Vvad) is equivalent to appip-os, ' unmentionable,' ' bad ' 
 (but generally as a noun, = ' blame ') : then an-avadya = unblameable. 
 
 vidyut saudamini. Each word means ' lightning ' : perhaps 
 the second is adjectival here. Vidyut is from vi + \/dyut ' to shine' : 
 saudamini is formed from sudaman ' a cloud,' lit. ' one that gives 
 good.' 
 13. ativa, 'exceedingly' = ati + iva ' beyond as it were.' Ati is doubt- 
 less Greek en, Latin et. It mar/ mean ' going ' (i.e. continuation) 
 from a root at ' to go,' but this is perfectly uncertain. See Curt. G. 
 E. no. 209. 
 
 ayata-locana, ' long-eyed.' Ayata is p. p. from a -i- Vyam (i 4) 
 ' to restrain.' The preposition a in compounds has a negative force. 
 Thus ayata = ' unrestrained ' : so also Vgam = ' to go,' a -I- ^'gam = ' to 
 come,' i 32, iii 3, ix 16 : v'ya='to go,' a-)-Vya= 'to come,' x 27 : 
 ^da= ' to give,' a + s/dk = ' to take,' ix 14. This effect of the pre- 
 position is not easy to explain : and it has another equally strange. 
 It is apparently the same as Latin ' ad ' = ' to' : and as such we might 
 look to find it with an accusative. Yet it is regularly used with 
 an ablative: e.g. a Kailasat^'to Mount Kailasa,' Megh. 11. The 
 history of the phrase mai/ have been this : the ablative had its proper 
 force and meant ' on the line from Kailasa ' : and then a gave the 
 contrary sense 'on that line from K., up to it' This is of course 
 
20 NOTES ON THE NALOPAKHYANAM [l 13. 
 
 a mere guess: but it vould explain the almost equally puzzling 
 construction of the genitive in Greek with iirl = towards a place ; 
 and with I6v in older Greek ; where the genitive is probably abla- 
 tival. 
 
 locana, ' an eye,' from x/lok (' seeing '), a variation of original 
 LUK (' brightness '), just as JXcvk (Xevaaw) is in Greek. The simple 
 root takes in Sanskrit the form ^ruc with two phonetic changes, 
 see iv 28 note. In Greek it is seen in diJ.(j)i-\vK-ri (Iliad 7. 433), 
 Latin kiceo, lux, ifec, our 'light.' 
 
 na devesu, &c., ' not among the Gods, not among the Yakshas, 
 further (not) anywhere among men, besides was any maid so- beauti- 
 ful seen before or heard of, disturbing the minds even of the Gods.' 
 The Yakshas are an order of superhuman beings, generally described 
 as the attendants of Kuvera the Hindu god of wealth, but of nega- 
 tive character, and at least inoffensive. They have a ' loka ' or world 
 of their own. See Dowson, s. v. loka : also ii 13 note. 
 
 tadrjg, i.e. tadJk from tadrjg (M. M. Gr. § 126) = tad-fdi||5 
 ' that like,' ' so/ used adverbially with rupavati ; cf. idriga iii 8. 
 ^^Drlg is orig. ^dakk (SepKo/tai, 8pa.Ka>v, Sop/cas), and meant specially 
 ' to flash,' but then (like so many others) reached the general sense 
 of seeing, Curt. Gr. Et. Bk. i § 13. It is noticeable that no present 
 base is formed from it in Sanskrit, pagya from Vpag (orig. VsPAK, 
 CT«€7rTo/itat, o-KOTTos, -specio, spy) being used instead — ^probably because 
 its special sense, of looking fixedly, adapted it better for a present 
 base ; see v 9. Even in Greek SeSopKa is used rather than SipKOfjuu. 
 14. anyesu, used here just like aXXos : owe Iv toI? fieois ovre iv tois 
 aXXois dvOpunrots. For the locative compare rajasu xxvi 37. 
 
 drlsta-purva, an irregular compound, called T. P. by Panini 
 (6. 2. 22), but probably really a K. D., with the natural order 
 changed. It seems most like compounds with antara, i.e. janman- 
 tara, 'another birth,' where antara stands last. M. "W. Gr. § 777 b. 
 Comp. also rajapasada, xxvi 21, perhaps also xxvi 32. Sometimes 
 purva has little force at the end of a compound, e. g. smita-purva iii 
 19, ib. § 777 c. But see note on mridupiirva, xi 34. 
 
 ^tha va. Atha marks something consecutive, 'then,' 'there- 
 upon'; see e.g. xvii 35. It commonly stands at the beginning of a 
 sentence, as at v 1, sometimes even at the end, v 10, sometimes 
 medial, iii 1, &c. It often marks a question, e.g. xxii 10, 13 (some- 
 thing like Greek jneV) with no special meaning : neither has it any 
 befure va, here or at xxiv 4, (fee. 
 
I 14.] OR TALE OF NALA. 21 
 
 cittapramathmi devanam. Here we might have had as 
 usual a compound beginning with deva : but devanatn is used in 
 order that api may follow. Pramathin is from Vmath ' to churn ' : 
 hence the common epithet Manmatha, 'mind-churner,' for Love 
 ii 28, &c. : also Greek /io'^os. For the interesting explanation of the 
 Prometheus legend, given by Sk. pramantha, 'the fire-stick,' from 
 this root, see Curt. Gr. Et. no. 476. 
 
 15. nara-gardiilah, 'man-tiger,' a K. D. compound, in which gar- 
 diila should logically have come first. But in these compounds, 
 where a comparison is said to hold good throughout, the name of the 
 thing with which comparison is made stands last. So Benfey, short 
 Sk. Gr. § 201. Of. purusa-vyaghra v 7, purusa-gardula xii 126. 
 
 apratimo, 'having no equal' — pratima, lit. 'copy,' from prati-i- 
 ^ma to measure, orig. ma, /xe-rpov, /x.t-jixe-o/Aat, ma-nus, me-tior. Curt. 
 Gr. Et. no. 461. For matra see note on ix 10. 
 
 bhuvi, M. W. Gr. § 125 a. M. M. § 220. 
 
 Kandarpa (for Kandarpas, s being lost after a before i), another 
 name for the Hindu Eros or Cupid, called Kama, or Kamadeva. " He 
 is usually represented as a handsome youth riding on a parrot, and 
 attended by nymphs, one of whom bears his banner, displayiag the 
 Makara or a fish on a red ground." Dowson, CI. Diet. s. v. 
 
 svayam, 'self,' 'very,' the original sense of this pronoun which 
 afterwards in some languages (notably Latin) became only a reflexive 
 pronoun. But in Sanskrit and Zend it uever lost its old sense, of 
 which many traces are still visible in old Greek. See "Windisch's 
 most valuable article ' Relativpronomen ' in Curt. ' Studien,' vol. 2. 
 Observe the form, which corresponds to agham and tvam, the pro- 
 nouns of the first and second person : and see note on viii 3. 
 
 samipe, 'in the presence of,' sam-t-Vap weakened to ip (cf. 
 ipsita i 4), just as in Latin compounds we find i, e.g. inquiro from 
 quaero, &c. For samipam, similarly used, see ii 24 and vii 4 
 note. 
 
 16. pra^a^amsuh, 3 pers. plur. perf. of pra -i- ^^/gams, 'to speak of,' 
 ' laud,' orig. kas, whence Latin Ca(s)-mena, Carmenta and carmen 
 (for cas-men), which has therefore nothing to do with Vkar to make, 
 despite the tempting analogy of Trotrifw.) ; probably also censor, 
 censeo, &c. 
 
 kutiihalat, 'eagerly,' xiii 48, ablative of attendant circum- 
 stance, derived from the primary sense of external cause, which is 
 common :, but this derived use is uncommon. 
 
22 NOTES ON THE NALOPAKHTANAM [I 17. 
 
 17. ' There was a passion for an unseen object of these two constantly 
 hearing (each othex-'s) virtues.' tayoh is dual gen. of tat. adrista- 
 kama is a genitively dependent T. P. abhut, aorist of ^him. 
 grinvatoh is dual gen. pres. part, of Jqru (i 3 note) a verb of the 
 5th class, which therefore adds nu to the root to form the present 
 base, and changes u of the root to i by dissimilation. 
 
 anyo-'nyam, i.e. anyo (nominative) anyatn 'the one towards 
 the other.' We should certainly have expected a compound here 
 like Greek aXXijXw. It is however rather an anomalous compound 
 resembling eo-rtv oi. Compare parasparatas, v 33. 
 
 vyavardhata, 3 sing, imperf. middle of vi + Vvridh : the perf.' 
 vavridhe iii 14, and p. p. vriddha xxvi 9 : for root see viii 14 note. 
 
 hricchayah, ' heart-lier,' i. e. 'love,' from hrid (jcapS-ia, cord-, 
 heart) — observe the rare and irregular substitution in Sanskrit of h 
 for k. This is not uncommon when the original sound was the 
 aspirate gh; so that Latin and Sanskrit correspond, e.g. hamsa, XVV) 
 hanser; hima, x"/''"j hiemps ; \/ha, Vx^ iti xa'os, x«'''«'"> hi-sco. The 
 second base, gaya, is from ^qi ' to lie,' orig. ki in KelfiaL, &,c. — Note 
 that d (or t) + 9 = cch. M. M. §§ 62 and 92. 
 
 Kaunteya, i 7 note. 
 
 18. agaknuvan, * unable,' pres. part, of a + V§ak (5th class, inserting 
 nu), a verb with no obvious connections. Benfey thinks queo may 
 be for que(c-i)o, which would not be a greater change than that of 
 aio from agh-io, which seems certain. Note the composition : we 
 have a{n) — negative — with the participle, just like Latin impotens : 
 but * a^gak is as impossible as * im-possum. Similarly in Greek we 
 can have aSwaros, and hence aSwareo), but no * dSwa/iat. 
 
 dharayitum, inf of dharaya, causal of ^dhn (dhae, perhaps 
 6p5,vo<s and dpovo^, fretus, frenum : so Curt. no. 316) a very common 
 root in Sanskrit. The causal and simple verb have nearly the same 
 meaning, 'to bear,' 'maintain,' 'endure': see iii 14. 
 
 hnda, instrumental where we should expect a locative : so 
 Cicero used ' animo ' instead of the older • animi.' Any part of a 
 man can be regarded as instrumental : so one use is almost as natural 
 as the other. 
 
 antahpura-samipa-sthe vane, 'in a wood situated in the 
 neighbourhood of the private apartments,' a locatively dependent 
 compound of antahpurasamipa and stha, which the Indian gram- 
 marians regard as a derivative of stha 'to stand,' formed by dropping 
 
I 18.] OR TALE OF NALA. 23 
 
 final a and adding a. Antahpurasamipa is a genitively dependent 
 T- P. — ' the presence of the inner apartment ' : and antahpura itself is 
 a K. D. formed of the indeclinable antar, 'within' (inter), and pura 
 (Vpri, orig. PAR, whence ttoXis, planus, &c.), 'the within-building,' 
 generally applied to the women's apartments, but sometimes used, as 
 here, in a wider sense. 
 
 raho gatah, ' gone secretly.' Rahas is an ace. used adverbially, 
 comp. xviii 14. It is from Vrah : aspirates in Sanskrit often pass 
 into h at the end of a root, e.g. ^sah for sagh (Ix^, I-ux-ov), Vvah 
 for VAGH (Fcx-d), Foxos, &c., veho), Vgrah for grabh i 19, &c. Note 
 that the same change is found, though very rarely, in Latin, in veh-o, 
 trah-o. The original eadh is Gr. ^Xa0, whence ASflos (Theok. 23. 24) 
 parallel to rahas in form but not in meaning. 
 19. hamsan. This is a frequent bird in epic poetry, the wild grey 
 goose (xijv, hanser, goose — but the nasal survives in 'gander'). 
 Dean Milman wrongly translates ' swan.' 
 
 jatarupa, 'gold,' but why 'bom-form' should mean this is not 
 clear : perhaps originally = naked (so P. W.), then ' unalloyed ' 
 (metal). Jatavedas, the Yedio epithet of Agni is described as the 
 ' knower of the essence ' (jata), Grassmann, Diet. s.v. 
 
 panskritan, 'adorned,' supra i 11 note. Perhaps the s repre- 
 sents an older form of Vkri, i.e. skar, cf. samskrita, samskara, 
 avaskara, <feo. 
 
 vane, &c., 'one of those birds as they were wandering in the 
 grove he caught.' vicaratam, gen. plural of vi + \/car 'to go in 
 different ways '; comp. xxiv 59. Vi, a very frequent element in com- 
 position = (d)vi, = Sis for 8Fi-s (where the v is lost, not the d), Lat. 
 bis (comp. the change from duonus to bonus, <fec.) our twy-(form), &c. 
 For ;^car see v 9 and vi 8. jagraha, perf. of Vgrah: grahitum, infini- 
 tive, i 24. The Vedic form is the original grabh, to which our slang 
 word 'grab' corresponds more exactly than 'gripe' does : p however 
 is found in all the Low German dialects (see Skeat, Lex. s. v.), and 
 H. German shews the / in greifen : so perhaps the original letter 
 was 6, changed to 6A in Sanskrit alone. The jr at the beginning of 
 the word is retained in all the Teutonic languages because r follows : 
 in roots beginning with two consonants Grimm's Law generally fails 
 because of the assimilation. Derivatives in Sanskrit are graha, 'a 
 serpent,' lit. 'a seizer' xi 21, and garbha, 'an embryo,' 'that which is 
 conceived' = jSpei^os, where labialism has taken place, see also xvi 16. 
 
24 NOTES ON THE NALOPAKHTANAM [I 20. 
 
 20. antariksa-go, 'sky-goer,' 'bird,' a loc. dep. T. P. Aiitar-iksa = 
 'thatwhicli can be seen within' or 'into,' from antar (i 18), and 
 Viks, 'to look,' a weakened form of ijaks (wbence aksa, 'an eye,' 
 i 4), a secondary root from ak (oc-ulu-s, oir-a>Tr-a, labialised.) 
 
 vacam vyajahara, 'uttered a speech,' and so as being equiva- 
 lent to ' addressed ' it takes the accusative Nalam. So jitva rajyam 
 Nalam, vii 5, where see note; uvaca Naisadham vacah, ix 25, 
 Rituparnam vaco briihi, xviii 23, &c. It is common enough in 
 Greek, e. g. Herod, i 68 Oiovfjia irouvfievoL tijv ipyaa-trjv. Vyajahara is 
 pei-f. of VI -I- a 4- ^/^OiTl, ' to take,' weakened from ghar, x«jo- in x"P) "fc"., 
 Curt. no. 189 (an interesting comment). With these two prepositions 
 it= ' to utter'; comp. xxvi 18 : for its uses with a alone, see xi 29 
 note on ahara. 
 
 hantavyo te, 'to be slain of thee'; for the genitive, see note 
 on i 4. Hantavya is fut. pass. part, of ^^/han, and is both in form 
 and in its use here identical with Gr. -tco. See notes on xix 16, 
 xxiv 20. The derivation of ^han is perplexing : there seem to have 
 been no fewer than three different roots meaning to 'strike' or 'kill,' 
 from any one of which Vhan might come, (1) ghai^, seen in the base 
 ghna (e.g. 9atru-ghna, 'enemy-slayer,' xii 18), also in ghataya, the 
 causal of ^han ; (2) dhan, whence Odvaroi, Otivia, &c., and nidhana, 
 ii 18, see note; (3) bhant, = ^ey whence ^dvos, &c.. Curt. no. 410 : the 
 Lat. -fendo could also come from any one of these three forms. 
 
 saka^e, 'in the presence of (seel 12 note), a noun formed from 
 ^kag, a special Sk. root for which see xvii 5, note on san-kaga. 
 
 yatha mamsyati -. so with yat in xvui 20 we find a future — 
 tvaya.hi me bahu kritam...yad bhartra 'yarn samesyami. But gene- 
 C) rally after yatha in the final sense the optative is found, just as with 
 oir<D5, though in Greek also there are still remnants of the indicative 
 future. Compare for the Sanskrit use v 21, xii 107, 121, xiv 14, 
 XV 6, xvii 40, xviii 16. 
 
 tvad anyam, 'other than thee.' So xi 38 Naisadhad anyam. 
 The same ablative occurs Hor. Epp. 1. 16. 20 neue putes alium 
 sapiente bonoque bea;tum. In Greek we have the genitive (doubtless 
 for the abl.) after aXXos (aX\a twi/ StxatW, Xen. Mem. 1. 2. 37), mpo<s, 
 8td<^opo5, &c. It is the regular construction in Sanskrit as in Latin : 
 comp. duhkhad duhkham abhyadhikam, xi 16, and note there. 
 
 32. utsasarja, ' let go,' perf. of ut + ^snj v 27 note, orig. sarj which 
 is seen in the perfect. The vowel ri is really nothing but a weakened 
 
I 22.] OR TALE OF NALA. 25 
 
 ar, as may be clearly seen by comparison of the numerous -words in 
 whicli it occurs with the corresponding forms in other languages : e.g. 
 hrid = icapS-, see i 17 note, drig = SpaK for Sap/c. 
 
 samutpatya, 'having flown up,' indecl. part, of sam + ut + Vpat 
 (pat, Trerofiai and irtV(e)T(i), peto, feather). The two senses to 'fly' 
 and to 'fair (Curt. no. 214) are found in Sanskrit as well as in 
 Greek ; see nipetuh (next line). Although samutpatya is the indecl. 
 part., yet logically it agrees here with hamsah. The construction of 
 these so-called participles seems often loose in Sanskrit, and thereby 
 we are reminded of their origin. Sometimes, as here, they agree with 
 a noun in sense though not in form : sometimes they are thrown in 
 at random with no noun to which they can be referred, except loosely 
 from the context. Thus in Hitop. 18 mitralabhah...pancatantrat 
 tathanyasmad granthad akrisya likhyate, i.e. 'the getting of friends is 
 described (by some one) having extracted it from the Panchatantra 
 and other sources'; comp. xx 24. Often they become mere preposi- 
 tions, e.g. ix 21 samatikramya parvatam, 'beyond (lit. having crossed) 
 the mountain.' There can be little doubt that both forms of this 
 participle, that in -tvd and that in -j/a, are alike old instrumentals 
 of verbal nouns ending in -tu and i respectively. Viewed in 
 this way their apparently loose construction is seen to be natural. 
 Thus in the passage quoted above aknsya is ' by the taking it,' an 
 instrumental of *aknsi, i.e. a + Vkns + 1. Compare the use of kritva, 
 x 10 note, and the passages quoted at viu. 22. 
 
 agamams tatah for agaman tatah : cf. khagamams tvaramana, 
 i 24, = khagaman tvaramana. M. M. Gr. § 74, M. "W. § 53. In either 
 case the s may represent a lost final letter of the word, retained under 
 these circumstances because euphonically useful, but not elsewhere. 
 Thus agamans may be for agamant(i), the i having changed tto s ; 
 khagamans may be the older full form of the ace. plural, like the 
 Cretan tovs and ravs. "" 
 
 23. nipetuh, 3 plur. perf. of ni + Vpat, see samutpatya, above. For 
 the change of a to e see M. W. Gr. § 375 a, M. M. Gr. § 328. 1. 
 NI is a common prefix meaning ' down ' : it has no clear cognate in 
 other languages. Curtius conjectures (no. 425 note) that it = am and 
 so = Gr. ivi, and has got the secondary meaning 'down' like evepoi 
 'those within' the earth and so below it: he also compares H. Ger- 
 man ' ni-der,' our ' nether,' which is very probable. For the cognate 
 form 'nis' see ix 6 note. San-ni-patita, the p. p. of the causal, occurs 
 iv 3. Ut + v'pat, the opposite of ni + Vpat, occurs ix 15. 
 
26 NOTES ON THE NALOPIKHYANAM [I 24. 
 
 24. adbhuta-rupan, 'of exceeding beauty': adbhuta is prob., as 
 Bopp suggested, a corruption of atibhuta. 
 
 vai, intensive, prob. of the preceding -word alone : so below 
 i 28 with tasya, and very often thus with a pronoun ; ke vai, 
 iii 2, esa vai xxvi 5, &c. ; with a verb at ix 8, &c. See vii 4 note. 
 
 hrista, p. p. of Vhris orig. hars (horrere, where the second r is 
 due to assimilation) ' to be stiif or erect.' In Sanskrit it expresses 
 ' delight ' — the state in which the hair over the body is erect : hence 
 harsa = delight, x 2 : comp. also xxvi 32. Hnsta occurs again, ii 25, 
 V 30, &c. : hnsita 'erect' of flowers (with inserted i) v 24, xxui 17; 
 the perf. jahrise, xxv 8. In Latin the meaning is, of course, opposite. 
 
 khaganian(s), ' sky-goers,' like antariksaga above i 20 : the 
 shorter form kha-ga occurs ix 15. 
 
 tvaramana, 'in haste,' middle participle of ^^/tvar v 2 note. 
 
 upacakrame, perf. mid. of upa + ^kram ix 6 note. Grahitum 
 upacakrame is a pai-allel construction to the Latin ire with the supine 
 — as though it were ' subiit captum.' 
 
 25. visasnpuh, 'went this way and that': 3 plur. perf. of vi + y^snp 
 (SARP, epiro), serpo). Observe that the vowel n is gunated in the 
 singular (as in sasarja from Vsrij, i 22) but not in the dual or 
 plural ; M. W. Gr. 364 b. 
 
 pramada-vane, 'in the women's grove.' Pramada is from 
 ,v/mad 'to be excited' (mad, madeo, madidus, fmSdw, Curt. no. 
 456). The participle pramatta = careless, unobservant, xxiii 20, 
 Meghaduta 1 : with ud, it has an intensified sense ii 3, viii 1, &c. 
 and with sam, vii 10. Mada occurs vii 10 = madness; xiii 7 (where 
 it comes nearer to the primary sense, as shewn by the Latin) = the 
 juice which flows from the elephant's temples when rutting. 
 
 ekaikagas, i.e. eka + eka + 9as (kis), ' one by one.' So sarvagas 
 ii 22, X 9, &c. bahugas = ttoXXcikis, &c. The history of the suffix is 
 not clear, but it attaches itself to numerals. 
 
 samupadravan, 3 plur. imperf of sam + upa + Vdru, 'came run- 
 ning up together.' Dru (a special Sanskrit form) seems to belong to 
 the same family as dra in Bi-hpd-a-Kw, ^/Spafi. in eSpaf^ov, and iJSpair 
 in 8/)07r-€Ti7-s : it may be a weakening of dra, or a formative with u 
 from an older dar (daru, dru; comp. tar, T{a)pv in Greek). 
 
 26. ' But the goose which D. ran close up to, took a human voice and 
 spake thereupon to her.' Note the attraction of hamsam to the 
 relative yam: it is like the well-known 'urbem quam statuo vestrast' 
 of Vergil : but in Sanskrit it is one of the commonest forms of the 
 
1 26.] OE TALE OF NALA. 27 
 
 relative construction to put the noun into the relative clause which 
 precedes (as here) see iv 3 note : so that the attraction is natural. 
 
 samupadhavad, from sam + upa + a + Vdhav a lengthened form 
 of Vedic Vdhav = dtp in Oim. 
 
 antike, lit. ' in the neighbourhood,' as i 23 above. The word 
 Js mainly used adverbially like avra, avrrp/, dvn in Greek. In Manu 
 ;lx 174 matapitror...antikat = 'from the presence of (i.e. away from) 
 inother and father.' The history of this family of words is obscure. 
 ;Curt. no. 204. 
 
 giram, ' speech,' in plural = ' words ' xi 6. 
 
 27. A9vinoh sadriQO, 'like the A9vins, cf. tadng, i 13. The geni- 
 tive, here and with aamah in this same line, is parallel to the Latin 
 genitive with similis, found in old Latin; but the dative in the 
 Augustan age. The Agvins, i.e. 'the horsemen,' are the Castor and 
 Pollux of Indian mythology. They are Vedic deities, and the object 
 of enthusiastic worship. They have healing power, wherein they 
 resemble Apollo Paian, and like him they are light-gods. See Dow- 
 son, Diet. s. V. 
 
 28. ' If thou shouldst become his (tasya vai) wife, O very fair lady, 
 fruitful would be this thy high birth and beauty, O shapely maid.' 
 varavarnini is from vara + varnm : for vara see i 4 : varnin is a 
 derivative of varna ' colour,' cf. pandu-varna ii 3, and vi-varna ii 2, 
 but also the term for ' caste,' as originally dependent on colour — see 
 M. Williams, 'Indian Wisdom,' 218 note. The compound is some- 
 times used in the literal sense (as a derivative) ' having a beautiful 
 colour' (see P. W. s. v.) : but varnini (literally, 'belonging to a varna 
 or caste ') has got a secondary sense of ' woman ' — and so the com- 
 pound = ' fair woman.' bhavetha = bhavethas, 2 sing, optative 
 middle, but with no different sense ; the active bhavet occurs in the 
 apodosis. Note the form of the conditional sentence : it corresponds 
 with the simplest Greek form, el yevoio...yevoiTo (av), except that 
 nothing answers to the av ; which is however no essential part of the 
 construction (as is shewn by the epic usage), but is added to make it 
 more clear. At xii 126 we have the imperative in the apodosis, 
 yadijanitha nripatim...9amsata me. Sometimes a participle occurs 
 with asmi understood, as at xiii 68, xiv 24. The indicative future 
 is found with yadi quite as often as the optative ; e.g. iv 4 yadi na 
 pratyakhyasyasi...visam asthasye='if thou shalt not reply... I will, 
 &c.' : here again we have Greek and Latin analogy as well as our own. 
 This use of the indicative is the oldest and most natural, as is plain 
 
28 NOTES ON THE NALOPAKHYANAM [i 28' 
 
 when we consider that the conditional and final particles are nothing 
 but locatives of pronouns: thus yad-i is 'in which (case)' an old locativel 
 of yat (yad), the relative base ; just as ut (uti, cuti) is the locative o| 
 the corresponding base kat (quod), and ottojs is the ablative of thg 
 same base labialised : el and si are also presumably locatives from sva} 
 (which occurs in Oscan) loc. of base sva: see Curtius no. 601. 
 
 saphalam, ' fruitful,' lit. ' having fruit with it,' a B. V. com-t 
 pound. For phala see ix 11 note. 
 29. ' We have seen the Gods, the Gandharvas, men, the Nagas and 
 Eakshasas; and yet by us no one of such a kind has been seen before.' 
 Supply smas with dnstavantah, the past active participle of Jdnq 
 (i 1 3 note), formed from the base of the passive past participle by 
 the suffix -vat; cf. kritavantah ix 9, kritavan xi 17. The same suffix 
 (in the form for) is used in Greek, but added to the perfect base as 
 in 7re-<j>€vy-(F)oT : corresponding to the Sanskrit forms in -vas, e.g. 
 X 9 upeyivan (from upeyivas), where see note. The Gandharvas 
 have been identified (as to name) with the Kivravpoi : if so either 
 there is a double Sanskrit weakening, or the Greeks have tried to 
 get some etymology (however fruitlessly) for a foreign word and 
 so altered its form : however there is no resemblance in function, the 
 Gandharvas being in Epic poetry the minstrels of the world of Indra : 
 in the older Sanskrit their work is not clear, but in the Veda they 
 prepare the soma-juice for the Gods. See Dowson, s. v. In the P.W. 
 it is suggested that the primary Gandharva may have been the genius 
 of the Moon: hence the connection with Soma. Uraga, 'serpent' 
 (from uras ' chest ' xxiv 45 and ga ' goer ') v 5, xi 27. These serpents, 
 the Nagas, as they were specially called, had human faces and dwelt 
 beneath the earth : see note on Bhogavati v 7. The name also be- 
 longs to a non- Aryan race, see Dowson, s. v. Raksasa is the name 
 of a race of evil spirits, specially occupied in hindering the devotions 
 of holy men. Thus in Sakuntala, act 3, end (where they are called 
 ' pigitaganah,' ' feeders on raw flesh), their shadows ' sandhya-payoda- 
 kapi9ah ' ' red as the evening clouds ' are said to be cast upon the 
 altar of sacrifice, hindering the worshippers. Like the Dasyus, they 
 may have been historic. "It is thought that the Rakshasas of the 
 epic poems were the rude barbarian races of India who were subdued 
 by the Aryans," Dowson, s. v. The combination of classes, beginning 
 with the Gods, seems strange. But it must be remembered that the 
 Gods were themselves mortal at first, and only attained immortality 
 by sacrifice and austerities : see the curious passage in the Qatapatha- 
 
I 29.] OR TALE OF NALA. 29 
 
 brahmana, translated by M. Williams, 'Hinduism,' p. 35, and that 
 from the Aitareya Brahmana (trans. Haug) quoted in ' Tnd. Wisdom,' 
 pp. 31, 32. The physical character of many of the deities (such as 
 Indra and Agni) is transparent^ and must have always been so. 
 Eternity belonged only to the great self-existent cause (Svayambhu). 
 
 hi (ii 19, viii 18, ix 6, 16, 34, ifec.) generally goes in a clause 
 ■which gives directly or indirectly the reason of an action or state- 
 ment. Thus here the connection is ' It is because we have seen the 
 Gods, &c. that we know that there is no one like Nala' : in ii 19, 
 the link is still plainer. It corresponds throughout to yap (see esp. 
 xii 119, xxvi 25), including the 'inceptive' use at the beginning of a 
 narrative (e.g. iv 20), where the idea of causality is certainly latent. 
 Sometimes it seems little more than yc. At xxii 2 and 5 it seems 
 completely otiose. 
 
 tathavidha, comp. of tatha and vidha 'form,' 'manner,' from 
 VI + ^dha, notes on iv 17 and 19. Vidha must not be confused as to 
 form (though very parallel in use) with Greek -eiSrjs from ^^vid. 
 
 varah, i 4 note. 
 
 vigistaya, for vigistayas, genitive of p. p. of vi-i-^gis 'to sepa- 
 rate,' a very common Sanskrit root, but not obviously found in other 
 languages : Benfey compares quaeso, which would do as to form but 
 the meaning is not close. Vigesa = ' difference,' iv 16 ' excellence ' (cf 
 the Greek use of Sta^Epu) ; and often at the end of a compound = the 
 best; vigesena is used adverbially, ii 23 = especially; vigesatas, xi 5, 
 adverbial ablative = ' conspicuously.' Agesa viii 20 = ' non-division ' 
 Le. 'entirety.' ^ista (alone) occurs ix 2: avagista = left, forsaken, 
 viii 5 ; gesa iv 31 note. 
 
 vigistena, sociative use of the instrumental, vi 2 note. ' The 
 union of the illustrious (Damayanti) with the illustrious (Nala) will 
 be excellent.' Note the independent use of the potential ' bhavet,' 
 or optative, as it is perhaps better called, to bring it into comparison 
 with other languages: bhavet = bhava + i-H t, where i is the mood- 
 sign, just as in Greek <^uo -i- 1 -t- (ri), cf. Latin sim, velim, edim, &c. 
 This form corresponds however in use to the conjunctive as well 
 as to the optative. There can be no doubt that the independent use 
 of both moods is older than the dependent : it still exists in Epic 
 Greek ; e.g. ov yap irw tolov? FLIov dvepas ovBl FiSw/xai, A 261 ; narpo- 
 kXw ^pcot Ko/j-^v oVao-ai/ii (jiepedOai, *. 151 : and it has survived in cer- 
 tain well-known constructions in later Greek and Latin, e.g. in 
 the * conjunctivus deliberativus.' Just as in Greek, the further back 
 
30 NOTES ON THE NALOPlKHYANAM [l 30. 
 
 we go, the commoner do we find the independent use, so also do we 
 find in Sanskrit. So in Eigveda 5. 4. 7 vayam te, Agna, ukthair 
 vidhema, ' we will serve thee, Agni, with prayers,' where the optative 
 is nothing more in use than an indefinite future : and this construc- 
 tion is very common. But in this poem, belonging to the later 
 Sanskrit literature, it is in conditional sentences (e.g. i 29) or final 
 clauses (e.g. v 21, xii 107, &c.) that the optative is chiefly found : 
 though it is also found independently, as here, viii 6, 18, &c. : and see 
 my notes on ix 35 and xix 4'. 
 ^1- vigam pate, 'lord of the people,' the uncompounded form, to 
 which the Vedic compound Yigpati corresponds. "Weber, 'Indian Lite- 
 rature,' p. 38 (Eng. tr.), speaking of the state of society to which the 
 "Vedic poems bear witness, writes " There are no castes as yet : the 
 people is stiU one united whole and bears but one name, that of 
 ' vigas ' ' settlers.' The prince who was probably elected was called 
 ViQpati, a title still preserved in Lithuanian." Later on, the ' vigas ' 
 developed into the ' Vaigyas,' the third class, the agriculturists settled 
 on the land ; the name, though of difierent origin, has the same sense 
 as Latin ' assiduus ' : it comes from viK, 8k. ,v'^9) ' to enter in ' or 
 ' upon,' (vicus, otKos, wick), a root which has taken to itself curiously 
 different associations in different languages, e.g. in the Sanskrit, in the 
 Greek from the special use of iKve'o/Aat, iKCTrjs, and in the Norse, 
 through the derivative Vik-ing. In this title, vi9am pati, there is 
 doubtless a survival of the old general meaning. The king is the lord 
 of the people, not specially of the Vaigya class, though Benfey rather 
 fancifully explains it so (Diet. s. v.) inasmuch as the Brahraans are 
 the king's superiors, the Kshatriyas are his equals, the "Vaigyas 
 therefore are left to be his subjects, the ^iidras (or 4th class) being 
 too base to be taken into account. For the Vaigyas see also M. 
 Williams, 'Indian Wisdom,' pp. 234, 235. 
 
 abravit, ' spoke ' : the verb Vbrii (2nd class) inserts irregularly i 
 between the base and the terminations in the 1, 2, 3 sing, pres., the 
 2, 3 sing, imperf. and 3 sing, imperat. See M. W. Gr. § 649. 
 
 tvam apy evam Nale vada, 'so then speak thou to Nala.' 
 Api is the Greek iiri, and is very frequent both as a strengthening 
 particle, as a conjunction, and (in composition) as a preposition. In 
 
 ' Full proof of the origmally independent use of the conj. and opt. moods, 
 and of the origin of their dependent use out of loose parataxis, must be reserved 
 for a larger work (now in preparation) on the origins of syntax comparatively 
 treated. 
 
I 3"l.] OR TALE OF NALA. 31 
 
 the first use it corresponds to Greek ye, qualifying generally the word 
 before it, as here (tvam api = cru-y€) also ii 25 vayam api, iii 4 ayam 
 api (otto's yi), &c. Sometimes it is rather like kcu or etiam, viii 18, 
 vinaged api 'he might even die.' At ix 19 it = ultro, vaso 'py 
 apaharanti me ' they are actually taking away my robe.' At xi 35 
 it introduces a new subject, much like aXXa; Damayanty api...pra- 
 jajval' eva manyuna : comp. xxiv 44, xxv 8, &c. At viii 6 it begins 
 a sentence, ' api no bhagadeyam syat,' rather like ' ergo.' All these 
 meanings are deducible from the primary adverbial force 'over and 
 above'; further than which the history of the word can hardly be 
 carried. That sense is well seen in. the Greek adverbial use, e.g. 
 Soph. O. T. 183, ev 8' a\oi(oi iroXtat t' em /j.aripe's. 
 
 Nale, the locative, a common Sanskrit construction with verbs 
 of speaking, e.g. ii 6, viii 21, xviii 15, where in other languages we 
 should find a dative. Similarly at ix 8 a locative is used with a + ^^stha 
 'to help' (lit. 'stand to'); at xxvi 23 with a + Vdha; often with Vkn 
 followed by an ace. e.g. priyam mayi kartum 'to do a kindness to 
 me.' The connection in form between the dative and locative is close, 
 and the meanings also play easily one into the other. This is best 
 seen in Greek, where the so-called datives of the consonantal class of 
 nouns (e.g. 'EAAaSi, Ix^v-i, irokc-i} are really locatives in form, and very 
 often so in sense. It is a very plausible conjecture that the dative is 
 only a differentiated form of the locative ai instead of i: and this 
 differentiation may have been at first only the change from short to 
 long i : then in progress of time this I may have changed into ai 
 phonetically, just as in England the i sound has regularly changed into 
 ai e.g. in words like ' pride ' ' desire ' * mine ' : see a paper by Mr 
 Brandreth in ' Trans. Phil. See. Lond.' 1873, 4, p. 279. 
 32. tathety uktva, i.e. tatha iti uktva :=' having said so (i.e. yes).' 
 This very common use of 'iti' is one of the greatest peculiarities of 
 Sanskrit syntax. It follows, and marks, the word or words spoken, 
 when we should use inverted commas ; ' so ' (iti) having said. By 
 this simple device Sanskrit could dispense with all the refinements 
 of the ' oratio obliqua ' in other languages : and it thus lost a great 
 incentive to the development of the conjunctive and optative moods : 
 because the indicative mood alone could suffice, the reported words 
 being left in ' oratio recta.' Iti can mark a thought as well as a speech : 
 thus at xiv 14 we have ' maya tc 'utaihitam riipain na tvam vidyur 
 jana iti,' literally "by me thy form has been changed 'lest people 
 should know thee' (thinking)." It is found in Vedic very much as 
 
32 NOTES ON THE NALOPAKHYANAM. [l 32. 
 
 in later Sanskrit. Its origin is uncertain : it is commonly supposed 
 to be connected with tie demonstrative base i : but it does not appear 
 what case it is to be. It stands at the end of each canto of the 
 poem, as just below ' iti Nalopakhyane prathamah sargah ' 'here ends 
 the first canto in the Tale of Nala.' There it seems to begin a sen- 
 tence : in reality it joins on to all that has gone before : 'asid...nya- 
 vedayat ' (iti) = the first canto : comp. also xix 9, where it is the first 
 word. For its use with apparently dependent clauses, see ix 35 note. 
 
 uktva, indeol. part, of Vvac. M. W. Gr. § 650 and 375 c : M. 
 M. § 311. 
 
 andajah, ' egg-born,' a good periphrasis for a bird. 
 
 agamy a, i 13 note. 
 
 nyavedayat, causal of m-i- \/vad = ' made to know' i.e. 'told': 
 so ii 6, &c. But it has not the accusative of the person as it ought to 
 have ; just as our ' certify ' is commonly u^ed with the ace of the 
 thing not of the person. 
 
CANTO II. 
 
 tacchrutva, 'having heard this,' i.e. tat grutva, see i 17 
 notes. 
 
 tatah prabhriti, ' thenceforward.' Prabhnti, a noun, = 'bearing 
 forward,' from ^hri (bhae, ^ipw, fero, bear), biit only ^sed in 
 classical Sanskrit as the second word of an adverbial phrase, gene- 
 rally either with the common ablative or the older ablative in -tas, 
 as here : but also adya-prabhriti, Savitri ii 23, ' from to-day onward.' 
 For form of. atah param ix 23, ato-nimittam ix 34, where atas 
 is similarly an ablative. It is also used (like adi, see iii 5 note) at 
 the end of a compound to signify 'et cetera,' so in the Indralok- 
 agamanam (ed. Bopp) ii 18 Vigvavasu-prabhritibhir Gandharvaih 
 = ' with the Gandharvas, having Vigvavasu first' = 'the Gandharvas, 
 viz. Vigvavasu, &c.' The construction here is noteworthy; it is not 
 neuter in form, for prabhriti is feminine; yet it is used as a neuter. 
 The phrase is practically an Av. B. compound ; and at the end of 
 these compounds a word of any gender can be used, provided its 
 termination is not inconsistent with the neuter, so that the whole 
 compound may be regarded as neuter : e. g. a-mukti, ' up to deliver- 
 ance,' &c. See M. M. Gr. § 529, and s\ipra, page 4. 
 
 svastha, 'her own self,' 'under her own command' : the nega- 
 tive asvastha ii 5, and ati-svaBtha ii 7. Stha has lost its radical 
 force here, as often: compare samipastha i 18 = 'being in. the 
 neighbourhood,' vanastha xxiv 18, and pra -I- ijathk = 'set out,' 
 i.e. actual motion, because of the 'pra,' xii 1 : compare also ni-bha 
 (xi 32) ' like,' from ni + ^./bha ' to shine,' but there only 'to be ' ; 
 abha (xiii 63), sabha (iii 5) where see notes: so consisto, exsisto in 
 Latin, where the simple verb denotes no more than ' being.' If -stha 
 had survived alone, the root ^stha and all its other derivatives having 
 perished, we should have called it a ' formative suffix,' like ka, ra, 
 la, &c., and should have been equally uncertain about its origin. 
 
 3 
 
34 NOTES ON THE NALOPAKHYANAM [ll 2. 
 
 2. Cintapara, ' sunk in thouglit.' There is a double-formed root, 
 ^cit and /^cint (10th class) 'to think,' ii 7, &c., whence cmta here, and 
 cetana ii 3, cetas xi 24. It is perhaps a secondary of ^^ci (v 15), 
 orig. Ki, probably rt-u), ti/aij Curt. no. 649 : and see note on ketu xii 
 58. Para, originally = other (cf. perendie, lit. ' the other day,' per- 
 haps parumper), then 'other than common,' 'distinguished,' 'promi- 
 nent ' ; so here, ' having thought prominent,' a B. V. compound ; cf. 
 dhyanapara, next line. (By a parallel way aWos in Greek sometimes 
 meant 'other than right,' i.e. 'wrong': compare perhaps Latin 
 ' perperam.') Para also = ' hostile,' i. e. other than a friend vii 6, 
 X 19, xii 30. Parama follows the simpler meaning of para, = 'pre- ■ 
 eminent,' 'best,' here and iii 15, v 22, &c. 
 
 dina, 'miserable,' p. p. of ;ydi, 'to waste,' distinct from the 
 Vedic roots ^^di, ' to shine,' (akin to the common ;^div and dip iii 
 12, xi 13), and ^di, 'to fly.' At ii 27 we have adin'-atma, 'with 
 happy mind.' 
 
 kri^a, 'thru,' of uncertain origin, connected by Bopp with 
 'parous,' but that is probably from ^spar, whence our 'spare.' 
 Curtius (no. 67) connects the rare word koXekixvo?, and Lat. 
 gracilis. 
 
 vadana, 'face,' but properly 'mouth' (cf. Latin os), i.e. 'the 
 speaking instrument ' (comp. anana, iv 28), from Jvad = Gr. vS, comp. 
 Koi Tci [ikv <us vMovTai, Ap. Rhod. ii 530 : the forms deCSm, aotSo's are 
 probably cognate. Curt. no. 298. 
 
 nihgvasa-parama, a compound like cmtapara. Nih-gvasa, 
 'sighing,' from nih ('out,' and oftener - 'not,' perhaps = ai/is, Doric 
 form corresponding to avev from ana, the negative prefix. Curt, 
 no. 420), and gvasa from Jqya.s, ' to breathe,' = ^ques in questus, 
 querella, not improbably identical with A. S. hweosan, ' to wheeze,' 
 see Benfey, Diet. s. v. 
 3. lirdhva-dristir, ' with up-cast look,' a B. V. compound. 
 
 unmatta, i 25 note. 
 
 ksanena, 'instantly,' 'in a moment,' instr. of ksana, 'a moment,' 
 V 1: plausibly supposed to be corrupted from iksana from ^iks, 
 i 20 note ; comp. German ' augenblicklich ' ; see note on abhiksnam, 
 ix 34. 
 
 hncchay'-avista-cetana, 'having her mind entered by love,' 
 a B. V. compound, of wMch_ the first part, hricchaya + avista, is ,, 
 itself an iustrumental T. P. Avista, p. p. of a"+ ^vig, i 31 note: 
 whence vega and vegman, 'a house,' iii 10, xxi 16, &c.; the a is re- 
 
II 3.] OR TALE OF NALA. 35 
 
 dundant, as m is in vi-vig-ate, 'the two entered' ii 14 : at iii 10 pra 
 with vestum has no additional force. 
 
 These two lines seem to be patchwork : the last half of 2 could 
 be well spared, and perhaps the last half of 3 : the repetitions are 
 obvious and weak. 
 
 *• 'Neither in lying nor in sitting nor in eating (a regular Dvandva 
 eompouad) findeth she pleasure at any time ; not through the night 
 and not by day doth slie lie down, wailing ' Ah me, ah me ' again 
 and again.' gayya, from ^gi, i 17 note: asana, from ^as i 11 
 note ; comp. Lat. ara (i, e. as-a) the base or seat of the ' raised ' part 
 (altare) : bhoga, from ^huj, Latin fungor, 'to eat,' as xiii 68, 'to 
 enjoy,' iv 8 : distinct from the other ;^huj, 'to bend' {<j)£vy(i>, fugio, 
 bow) ; this second is not so common in Sanskrit. ratim, from 
 ^ram, vi 10 note, vindati, from ^^vid ' to find,' which is conju- 
 gated in the sixth class, 'and inserts a nasal in the present base, as 
 many others do: M. M. app. no. 107, M. W. Gr. § 281. It is 
 distinct from ;>/vid ' to see ' or ' know,' of the second class : see ix 
 18, &c.; at vi 6 avindata= 'she has taken (in marriage).' The p. p. 
 vitta is very common = ' riches,' xxvi 4. In the passive voice the 
 verb means little more than 'to be ' : see ix 29, xiii 40, xvii 5, 
 xxvi 5. 
 
 karhicit, indefinite from karhi, 'when,' interrogative. The 
 form ka-rhi is curious; cf. tarhi, which Benfey (s. v.) explains 
 as tatra-hi, rather plausibly. Karhicit is nearly always used in 
 negative sentences, like Latin quisquam, because the idea ' any at 
 all' is rarely needed in a positive sentence : it can come however 
 in an interrogative sentence, e,g. xxiv 22, katham...karhicit? 
 
 diva, ' by day,' instrumental of div, used as a noun : so kaigcid 
 ahoratraih xii 89, ekahna xix 2. In Latin die is for diei, a locative. 
 Observe the change from naktam, accusative. The true Latin parallel 
 (there is no Greek one) is the instrumental ablative of continued 
 time, which (though little recognised by grammarians) appears con- 
 stantly on tombs, e.g. vixit annis xx. It is 'by the space of 20 
 years'; the time is regarded as instrumental to the result. 
 
 qete. M. W. Gr. § 315. rudati, fern. part. pres. of ^rud, 
 X 20 note. 
 5. tad-akaram, 'having these external signs,' a B. V. compoimd, 
 based on a K. D. — not a T. P. the class in which tat is most com- 
 monly found. Akara has this special sense, 'the bodily sign of an 
 
 3—2 
 
86 NOTES ON THE NALOPAKHYANAM [II 5. 
 
 inward feeling,' e.g. paleness : so in Hitop. 1084. 5 we find 
 
 akarair ufgitair gatya cestaya bhasanena ca 
 netra-yaktra-vikarena laksyate 'ntargatam manah, 
 
 i.e. 'by tbe features, gestures, gait, action and speech, by change 
 of eye and mouth is seen the inward mind.' The simple sense of the 
 word IS ' form,' ' make ' : see v 5 : comp. vikntakara xiii 26. 
 
 jajfiur, 3 plur. perf. of ^/jna, 'to know' (gsta, yi-^uh<TK<i>, 
 gnaa-us, gno-sco). See iii 1 note for its meaning with different pre- 
 positions. For form see M. W. Gr. § 373. 
 
 in-gitaih, p. p. oi Jm-g, a denominative of in-ga, 'movement' — 
 with the same meanings but commonly meaning 'gesture' or 'hint.' 
 
 Jiare9vare, locative, see i 31 note. 
 
 sakhi-jana, ' companion-folk.' For jana, so used, see ix 27 note. 
 Sa^hi is feminine of sakhi = socius, ^sak, in. Sanskrit ,ysac and ;^sap, 
 the latter corresponding to £7r-o-/iai, Latin sequor. 
 
 sakhiganat. Note the ablative with a verb of hearing. As in 
 Latin the ablative also is used (though helped out by the preposition 
 ab), it is probable that the Greek genitive in the same construction 
 represents an original ablative. » 
 
 cmtayamasa, ' he thought this matter very great with regard 
 to his daughter.' This verb has several constructions, the ace, the 
 dat., the loo., and as here ace. with prati; see P. W. s. v. : and for 
 the last construction cf. v 15 garanam prati devanam praptakalam 
 amanyata : xii 41 giri-rajam imam tavat pricchami nn-patim prati. 
 
 karyam, originally fut. part. pass, of ^^kri (as it is in line 8), 
 ' a thing to be done,' — but commonly used = ' business,' ' affair.' 
 Similarly knya is used regularly of an act of devotion ; compare our 
 ' service.' 
 
 natisvastheva, i.e. naatisvastha iva, 'not as one fully herself: 
 iva = (US. For ati, see i 1 3 note. 
 
 laksyate, pres. passive of ^laks (iv 27, v 14, &c. — ^probably, as 
 Benfey suggests, a denominative from laksa, ' a mark ') formed, as 
 usual, with suffix ya. M. W. Gr. 461, M. M. Gr. § 397, &c. See 
 esp. § 401, " The i/a of the passive is treated like one of the conjuga^ 
 tional marks, which are retained in the special tenses only [pres. 
 imperf. opt. imperat.], and it differs thereby from the derivative 
 syllables of causal, desiderative and intensive verbs, which, with 
 certain exceptions, remain throughout both in the special and in the 
 general tenses." The Sanskrit middle and passive are therefore the 
 
II 7.] OR TALE OF NALA. 37 
 
 same in their other tenses (exc. 3 sing, aor.): so that Greek and 
 Sanskrit are almost exactly opposed in regard to the passive, the 
 Greek distinguishing where the Sanskrit confounds, and confounding 
 where the Sanskrit distinguishes. The reason is given in the quota- 
 tion above. The Greek passive is only the middle voice developed : 
 ' I do a thing to myself,' ' I have a thing done to myself,' ' I am 
 done to.' But in Sanskrit the special passive tenses are formed by 
 ya, and we may fairly suppose that this ya was the verb 'to go ' on 
 the analogy of the Latin infinitive ' amatum iri,' and the verbs 
 ' uenum eo,' (fee. ' To go to a state ' is a natural way of expressing 
 the getting or being brought into that state : cf . iv 7 martyo 
 mrityum ricchati, ' a man goes to death,' i. e. dies, and other exx. at 
 ii 18 : wo might compare our slang phrase 'he is gone dead.' When 
 ya was once established in this use with verbs expressing a state, it 
 could be employed (in the less natural way) with verbs expressing 
 action. 
 
 prapta-yauvanam. Compare vayasi prapte, i 11. 
 1. apagyad, 'he saw (i 13 note, and v 9) that Damayanti's self- 
 choosing must be held by him (Bhima).' atman is regularly used 
 with this reflexive meaning in Sanskrit, the pronoun sva not having 
 been difierentiated into that sense, see i 15 note : for atman see note 
 on line 13. 
 
 svayam-vara is the 'self-choosing' by a maid of a husband, 
 a custom found more than once in the Epics, but elsewhere unknown. 
 It nowhere occurs in the Manava Dharma9astra — unless it be at 
 ix 90 — 92 : but that is probably an interpolation. Indeed it is con- 
 trary to the whole spirit of that code, which inculcates the entire 
 submission of women : see the beginning of chapter ix, e.g. line 3, 
 
 pita raksati kaumare, bharta raksati yauvane, 
 raksanti sthavire putra, na stri svatantryam arhati, 
 
 i.e. 'a father protects in childhood, in youth a husband, sons protect 
 in age : a woman is not fit for independence.' As this code repre- 
 sents an older stage of social usage than the Epics, and as modern 
 custom agrees with it, it is not plain how the greater freedom of 
 women, which is certainly observable in the Epics, should have 
 arisen. See M. Williams, ' Indian Wisdom,' p. 438. He says (ib. 
 note), " the Svayamvara seems to have been something exceptional, 
 and only to have been allowed in the case of the daughters of kings 
 or Kshatriyas." Compare Athenaeus, xiii 575. 
 
38 NOTES ON THE NALOPAKHYANAM [ll 9. 
 
 9. sannimantrayamasa, 'he caused greeting to be .sent,' perf. 
 of sam + ni+ ^^mantr (lOth class — hence the periphrastic perfect), a 
 denominative verb from mantra, 'advice'; a term which in the older 
 Sanskrit is used for the Vedio hymns. 
 
 anubhiiyatam, ' let this svayamvara be attended.' ^bhu with 
 anu = ' to take part in a thing,' v 39. 
 
 prabho, voc. of prabhu 'lord,' pra + ^bhu. Yudhishthira is 
 addressed. Comp. vibhu ii 15, and vibhuti 'power' xvii 7. 
 
 10. abhijagmus, cf. jajnur, ii 5. 
 
 Bhimagasanat, ' by the command of Bhima' : abl. of origin of 
 action. Comp. Nalagasanat, viii 5 and 10 : na te bhayam...bhavita 
 mat-prasadat ('by reason of my favour') xiv 18 : Vidarbhadhipater 
 myogat ' by the order of Bhima,' xvii 35, &c. But more frequently 
 the instrumental case is employed — the two uses being closely akin. 
 In Latin the two uses are combined in the ablative, which has taken 
 most of the work of the lost instrumental. But the true ablative- 
 use (i.e. origin) is plain in such phrases as Cic. de fin. i 13 guber- 
 natoris ars utilitate non arte laudatur. In Greek it is doubtful 
 whether any genitive represents the ablative so used : though a gen. 
 of place, from which motion takes place, is found, e, g. pddpuiv la-TaaBc, 
 Soph. O. T. 142; but nearly always this use requires a preposition 
 to explain it. 
 
 11. hastyagvarathaghosena, 'with the din of elephants, horses, 
 and cars,' a genitival T. P., of which the first part is a Dvandva. 
 hastin is ' the beast with a hand ' : compare karm (xiii 9) and 
 Maoaulay's ' beast that hath between his eyes a serpent for a hand.' 
 Hasta (xxiii 16) may be formed by dissimilation from ^^ghad, whence 
 Xo-vSdvo) and prehendo, ratha, ' a chariot,' xix 20 : in composition 
 at xii 44 maharatha is a ' great chariot man ' or ' chief ' : dvairatha 
 (xxvi 3) is 'combat from a chariot.' ghosa is from ^ghus, 'to 
 speak loudly,' 'proclaim,' ix 8 : xii 6 nikunjan parisamghustan, 
 ' thickets ringing all round '; xii 11 3 pra + ud + ghusta. 
 
 purayanto, pres. part, of piiraya, i.e. ;^,/pri declined in the lOth 
 class : or it might be called, the causal of pri, but there is no differ- 
 ence in meaning ; M. W. Gr. § 640. The p. p. piirna occurs xi 32 ; 
 sampiirna v 7. 
 
 vasumdharam, 'the wealth-holder,' i.e. earth. For the m, see 
 page 6. The truer form vasu-dhara occurs v 47, and vasumati Cak. 
 i 25. Vasu is neuter; so that the m has no place, even in an 
 irregular compound. It is just possible that it may be phonetic. 
 
II 11.] OR TALE OF NALA. 89 
 
 balair, &c., 'together with armies (sociative use) wearing as 
 ornaments varied garlands, conspicuous, and adorned full well.' 
 malya, 'a garland,' from the simpler form mala, comp. malm xxv 6. 
 abharana, from a + y^bhri, ii 1 note, drigya =spectandus. 
 12. yatharham, ' as was fitting' : an At. B. compound, see page 4. 
 This class very frequently begins with yatha, e.g. yathavrittam, 'as 
 it happened' i.e. ' exactly,' iv 31, xi31; yathakamam, ' pleasurably,' 
 V 41; yathagatam, 'as it was come (by them)' v 39; yathavidhi, 
 'according to rule.' A still stranger one is yathatatham, iii 2, 
 ' truly,' lit. ' as (it is), so,' tatha being changed into tatham,. because 
 (as already explained) it is necessary that the last member must 
 look like an ace. neuter : so yatha kamah has to become yathakamam, 
 but yathavidhi is unchanged because it looks like the vari-elass. Ob- 
 viously each of these compounds is originally a compressed sentence. 
 
 akarot pujani = pujayamasa (see iii 16, ix 36), 'did honour to.' 
 
 te 'vasams tatra, i.e. te avasan tatra, i 22 note, avasan is 
 3 plur. imperf. of ^vas, orig. VAS, whence are- formed acnv, ka-jia, 
 Vesta, verna, &c., Curt. no. 206. The indecl. part, usya occurs 
 v41. 
 13. etasminn, for nn see M, "W. Gr. § 52, M. M. Gr. § 71. 'At 
 that very time those best of the sages, mighty -minded, as they 
 wandered, having gone from here to ludra's heaven, Narada and 
 Parvata, great in knowledge, very holy, entered the abode of the 
 king of the gods, held in high honour.' 
 
 sura is ' a god,' perhaps shortened from ' asura,' Zend ' ahura ' 
 ' existent,' ^as ' to be '.' Here therefore suranam risi-sattamau is 
 equivalent to devarsinam sattamau: a 'devarsi' is even higher in 
 the scale than a ' brahmarsi,' i 6. Sattama does not imply that this 
 pair is actually ' the best ' — only that they are excellent ; uttama is 
 used in the same way, e.g. it 24, 31, ifcc. It is only in Manu (i 34) 
 that Narada is included in the list of ' great sages,' the direct off- 
 spring of Brahma. The list however varies : there are sometimes 
 seven (the seven Rishis of the seven stars of the great Bear,' see 
 M. Miiller, ' Lectures,' ii 364), sometimes nine, and ten in Manu, 
 Narada himself being the tenth. At Bhag. Gita x 26 he stands /rs« 
 of the Devarshis. Some of the Vedic hymns are ascribed to him — 
 the special fanction of the Rishis being to communicate orally these 
 hymns, which were handed down afterwards by the Brahmans : see 
 Dowson, s. V. Rishi and Narada : see also ' Ind. Wisdom,' p. 7. 
 1 See however note on Vsvar, xviii 26. 
 
40 NOTES ON THE NALOPAKHYANAM [H 13- 
 
 atamanau, 'going purposelessly,' x 4 : from ^at, whence atanam, 
 Hit. 571, 'gadding about' of women. At viii 24, the sense seems 
 to be more general, 'going'; just as epiro> meant first to 'creep' 
 
 (serpo), then ' to go.' 
 
 mahatmanau, ' of great soul' Atman is here used in the full 
 sense 'spirit'; like 'spiritus,' it was originally 'breath.' But by 
 far its commonest use is 'self (as ii 8, xi 8 dargay' atmanam, 
 'shew thyself); thus it does the work of the 3rd person re- 
 flexive. 
 
 Indraloka, also called Svarga, ' the abode of the inferior gods 
 and beatified mortals, supposed to be situated on Mount Meru,' 
 Dowson, s. V. Swarga. There are several different lists of the 
 ' lokas,' or worlds, which are seven or eight in number : but in all 
 ' Indra's world ' occupies a middle place between the abodes of the 
 higher (i. e. newer) deities, and those of men (bhur-loka) and beings 
 like the Yakshas and Gandharvas : Dowson, s. v. loka. A simpler 
 division into three (tri-loka or trailokya, xiii 16, xxiv 35) includes 
 heaven, earth, and the space between the earth: which in later 
 times was also divided into Patalas (see v 7, note) corresponding in 
 number to the upper spaces. 
 
 Indra (who gives his name to the Indraloka) is at the head of 
 the gods of that division, i. e. the atmosphere. He fights against the 
 Asuras or demons, who personify the storms and tempests : hence 
 his epithets Bala-Vritra-han ii 17, Bala-bhid, &c. In the Vedic 
 hymns his primary elemental character is very clear: see Weber, 
 ' Ind. Lit.' p. 40 : " He is the mighty Lord of the thunderbolt, with 
 which he rends asunder the dark clouds, so that the heavenly rays 
 and waters may descend to bless and fertilise the earth. A great 
 number of the hymns are devoted to the battle that is fought, 
 because the malicious demon will not give up his booty; to the 
 description of the thunderstorm generally, which with its flashing 
 lightnings, its rolling thunders, and its furious blasts made a tremen- 
 dous impression upon the simple mind of the people." A full 
 account of Indra is given by Dr Muir, Sanskrit Texts, vol. 5, pp. 
 77 — 139. See also P. W., s. v. : "Indra is originally not the highest, 
 but is the national and favourite god of the Aryan peoples of India, 
 a type of heroic strength active for noble ends ; and with the gradual 
 obscuration of Varuna, he became ever more prominent. In the 
 mixed theological system of the later times, into which the three 
 great gods [Brahma, Vishnu, (^iva] were received, Indra is certainly 
 
II 13.] OR TALE OF NALA. 41 
 
 subordinated to that Trinity, but has still remained the head of his 
 own heaven." For his attributes and epithets, such as Maghavan 
 (next line), Cakra (ii 20 &c.), &c., see Dows9n s. v. The correspon- 
 dence of Indra in function, though not in name, to Zeus and Juppiter 
 (Dyauspitar) is obvious. 
 14. mahaprajnau, from mahat and prajna, a secondary noun formed 
 from pra-jna by vriddhi of a and substitution of a for a. 
 
 mahavratau, lit. ' possessors of great austerities,' which, when 
 accumulated, constituted holiness ; and so the compound = 'very holy.' 
 Vrata is probably (as Benfey s. v. gives it) an old p. p. of ^var, the 
 original form of ^vri, ' to choose ' ; and so meant at first 'a chosen' or 
 ' voluntary act,' e. g. Damayanti's choice of Nala, v 20 : then specially ' 
 applied to some act of devotion, any peculiarly diflBcult vow or 
 course of austerities (also called 'tapas,' x 19 note), such as fasting, 
 burying oneself in the ground, sitting between fires in the summer 
 months exposed to the burning heat of the sun, keeping the limbs in 
 the same posture till the nails grow through the back of the hands, 
 and such like: for which see 'Ind. Wisdom,' 104 — 106. "According 
 to the Hindu theory, the performance of austerities of various kinds 
 was like making deposits in the bank of Heaven. By degrees an 
 enormous credit was accumulated, which enabled the depositor to 
 draw to the amount of his savings without fear of his drafts being 
 refused payment. The merit and power thus gained by weak mor- 
 tals was so enormous that gods as well as men were equally at the 
 mercy of these omnipotent ascetics. Hence both Rishis and Rak- 
 shasas and even gods, especially Qiva, are described as engaging in 
 self-inflicted austerities in order to set mere human beings an 
 example, or perhaps not to be supplanted by them, or else not to be 
 outdone in aiming at re-absorption into Brahma." lb. p. 344 note. 
 The second is doubtless the true reason. This belief in acquisition 
 by austerities of supernatural power, so as to be able to dethrone 
 even the gods, is one of the most curious phenomena of Hindu 
 religious thought, and parallel in a way to Fetichism. Hence the 
 further remarkable belief that the gods were obliged to interfere with 
 extreme devotion in men, and so thwart their austerities, when they 
 had been carried to such an extent as to threaten the divine power : 
 a belief also in a way like that of the Greeks in the (jiOovos OcSiv, yet 
 different in its operation. 
 
 bhavanam, 'a place of being,' from ^bhii, i.e. 'an abode.' 
 Comp. bhuvana 'the world' xxiv 33. vivi9ate, ii 3 note. 
 
42 NOTES ON THE NALOPAKHTANAM [iI 15. 
 
 15. arcayitva, 'having honoured,' from ^arc (10th class, so arcaya- 
 masa xviii 19). This verb, which is rather rare in later Sanskrit, is 
 common in Vedic in the two senses of ' being bright ' and ' singing 
 praise.' The meaning 'to honour' may be either a causal of the 
 first, or a development of the second sense. From ark, the original 
 form, comes arka 'the sun,' xvi 16. It seems to be the Greek ^uXk 
 in TJkeKTpov, ijXeKTtop, and the proper name 'HXsKTpa. Curt. G. E. 
 no. 24. Abhy-arcana, 'honouring,' occurs xii 78. 
 
 Maghava. Maghavan, ' the mighty,' a title of Indra. Magha 
 is from ;>/mah, or rather from ;ymagh, which is weakened from the 
 original form mag, whence magnus, /Aeyas, might, &c. See my ' Gr. 
 and Lat. Etymology,' p. 365, ed. 3. 
 
 kugalam, &c., 'asked them of their indestructible prosperity 
 (specially in religious exercises) and of their all-concerning health,' 
 i.e. their health with which that of the world is bound up. Note 
 the Indian tendency to high-flown compliment, kugalam, see 
 viii 4 note, and also xii 70 for the special meaning of the question. 
 avyayam is compounded of a -i- vyaya, ' destruction,' from vi + Ji, 
 'to go.' anamayam, 'health,' lit. as an adj. (xxvi 31) 'free from 
 sickness,' — amaya, from a Vedic ^^am, ' to be sick,' possibly found in 
 dvCa, but hardly elsewhere out of Sanskrit, sarva-gatam, ' all-per- 
 vading,' like sarvatra-gatam in the next line, papraccha, xi 31 note. 
 
 16. 'The good health of us two, O divine king, is all-pervading, and 
 in all the world, O all-present Indra, the kings are well.' kritsna, 
 a peculiar word, without affinities, occurs again iv 9. 
 
 17. Bala-Vritra-ha, see note on ii 14. bala also means 'strength': 
 compare the Aeschylean personification of KpaTo? and Bta. So in. 
 Hitop. 1684 atmanag ca paresam ca...balabalam (i.e. bala-abalam), 
 'the strength and weakness of himself and others.' Bala was an 
 'army' at ii 11. 
 
 tyakta-jivita-yodhinah, 'life-abandoned (i.e. desperate) 
 fighters' — an intelligible, though not perfectly regular compound: 
 tyakta-jivita stands logically to yodhmah as an adjective to a sub- 
 stantive, therefore the compound must be regarded as a K. D. : 
 unless we should consider tyaktajivita as a locative absolute, and so 
 regard the compound as a locative T. P. tyakta is p. p. of ^tyaj, 
 ' to leave,' a vei^ common and specially Sanskrit root, which we may 
 very fairly regard (with Pott) as formed from ati, ' beyond,' and 
 ^aj, which is for AG (ago, ayo>) : the g is seen in tyaga (x 9), and 
 pantyaga (x 10), 'abandonment.' jivita, used as a noun, ='life,' 
 
II 17.] OR TALE OF NALA. 43 
 
 prop. p. p. of ^jiv, 'to live,' orig. GVi and gviv, whence /Jt'os, vivo, 
 quick (apparently by reduplication), Curt. G. E. no. 640. yodhm 
 from ^yudh, ' to join (battle),' secondary of YU, Gr. va-fj-wrj. 
 18. gastreria, 'who at the proper time meet death by the sword 
 with face unaverted.' Qastra, ' a sword ' or weapon in general, from 
 ;^9ams, see xi 10 note, nidhanam, i 20 note; Curt. Gr. Et. no. 
 311. Eor the construction nidhanam gacchanti, cf iv 7 mrityum 
 ricchati, ix 8 gacched badhyatam, and the common phrase ' panca- 
 tam gata,' ' he went to the state of five,' i. e. ' into the five elements,' 
 i. e. ' he died and was resolved ' : see also note on the passive form 
 above ii 7. 
 
 aparan-mukhah = a + paranc + mukha : paranc, 'sideways,' is 
 from para ('beyond,' 'on one side,' i 15 note) + ^anc, to 'go,' or 
 'bend': the p. p. aiicita, 'bent,' or 'curved,' is fouiid xii 45. For 
 the declension of this and cognate words, which are excessively 
 troublesome, see M. M. Gr. § 1 80. As to the composition, the base 
 used is the weak one parac, not paranc: then final c passes by the 
 general rule into k, and k passes into guttural n- (not palatal n) 
 before m. 
 
 aksayas, ' indestructible,' from ;^ksi, ' to destroy.' It seems to 
 be weakened, through the middle form *kt], from orig. kta {KTci-ixevai, 
 &c.), but generally occurring as ktan, in Greek KTeivm or kteiz-ico, and 
 in Sk. ^yksan, p. p. ksata, whence a-vi-ksata, xiii 21, in which the 
 older form really appears. 
 
 kamadhuk, nom. of kamaduh, i. e. kama-dugh : but the h is 
 transferred to the beginning of the syllable exactly as in 6pi^ from 
 rpiX") and the s of the nom. first hardens g to h, and then falls out — 
 herein unlike the Greek. The word means 'yielding (objects) of 
 desire (like milk),' from ^duh = to milk : but the cognate Ovydrrip 
 and ' daughter ' point to dhhg (or dhugh) as the original form. In 
 this compound the verb seems to have the middle, not the active, 
 sense. It is used absolutely (without dhenu, 'a cow'); sometimes 
 Kama-dhenu is found. This mystical ' cow of plenty ' (correspond- 
 ing somewhat to the 'cornucopia') belonged to the Rishi Vasishtha. 
 It rose from the bottom of the sea of milk when churned by the gods 
 and demons, as told in the Yishnu-Purana : see the translation 
 given in Dowson s. v. amnta; this was the occasion of the second 
 incarnation of Yishnu; see 'Ind. Wisdom,' p. 329. The cow created 
 hordes of barbarians to aid Vasishtha in his contest with the 
 Kshatriya Vigvamitra : ib. p. 363. 
 
44 NOTES ON THE NALOPAEHYANAM [ll 19. 
 
 19. sura, i 3 note, hi, i 29 note, dayitan, 'my loved guests': 
 so viii 19 dayitan agvan, xvi 28, &c. The ^day must be secondary 
 from DA 'to divide' (Sa-ico, 8ats ctcn;) — it tas the same original mean- 
 ing (ace. to P. W.) — then to takie share in a thing, have a feUow- 
 feeling, with it — just like the Homeric Saterai ^rop, a 48 : see also 
 Curt. Gr. Et. no. 256. Daya = 'pity' (xii 117), and is frequent in 
 compounds, such as nir-daya, 'unpitying.' 
 
 20. Cakrena, epithet of Indra, 'the strong,' from gak i 18. 
 Spnu, i 17 note. 
 
 mahi-ksitah, ' lords of earth (mahi)': ksit at the end of a com- 
 pound = ' lord ' : so prithivi-ksit v 4 : and ksiti-patis = ' lord of earth ' 
 xii 44 : ksiti alone at xiii 8. It must belong to a y^ksi = ' to dwell 
 (in a settled fashion)' — and so 'to rule' (alone and compounded): see 
 Grassmann s. v. (for the -t see note on -ji-t, vii 5). This root is of 
 course distinct from ^ksi just mentioned. The sense leads us to 
 connect it with jKTim ktI^u), eu-KTL-/jLevo's, &c. Curt. G. E. no. 78: and 
 KTd.o-it.ai is certainly cognate: the oldest Sk. form seems to have been 
 *ksa whence ksatra and ksatriya : and so the orig. form would he 
 KTA-, identical with the verb ' to destroy ' : which is awkward : the 
 Greeks differentiated them by vowel change to some extent. 
 
 21. Damayanti 'ti vigruta, 'renowned, "it is Damayanti," as 
 people say ' : note the very expressive use of iti, and compare xii S3 
 and 48 : see also note on i 32. 
 
 rupena, ' by her beauty she excels all women on the earth.' 
 samatikranta, p. p. of sam -i- ati + ^kram, ' to go.' Note the use 
 of the passive participle in an active sense : so also vikranfca, xii 54 : 
 see note on prapta ill; comp. pravista iii 24, also iv 25 ; prapanna 
 viii 17, &c. It is almost confined to neuter verbs : still it should 
 not have been allowed in Sanskrit, which had perfect active parti- 
 ciples : it is excusable ia the so-called Latin deponents — ^really middle 
 verbs. 
 
 yositah : yosit is a peculiar foi-m : the -it may be a weakening 
 of a participial ending : and so Benfey takes it. He supposes that 
 the root was ^jus, ' to enjoy,' xii 65 note, and that the word was 
 originally *josat. But it may be from ^yuj, cf. con-iux in Latin, 
 and perhaps (y)ux-or: see however Corssen i 171, for the latter word. 
 
 22. nacirad, i 4 and 16 notes, sarvagah, i 25 note. 
 
 23. 'Wooing her, the pearl of the earth, the lords of earth eagerly 
 seek after her.' bhutam, the p. p. of ^bhii, is redundant after 
 ratna : it is not a regular compound, because the final a of ratna 
 
II 23.] OR TALE OF NALA. 45 
 
 should have been changed into i, as from sajja, ' ready,' is formed 
 sajji-bhu, 'to be ready.' M. W. Gr. § 788. prarthayanto, from 
 pra+ ;^arth (10th cl.), i.e. a denominative verb formed from artha, 
 'object,' 'aim,' 'matter,' ' business '= Latin res, iii 7 note, sma, 
 i 7 note : it has no force here unless it be intensive. 
 
 kan-ksanti, a common epic verb, perhaps an irregular deside- 
 rative of ^kam (Lat. am-o, perhaps Kao-is) : the noun kan-ksa, xvi 2 
 and 18. vi^esena, i 30 note. 
 
 nisudana, ' destroyer,' from m + ^^sud, 'to kill': Benfey com- 
 pares Tracr-o-vS-tjj : but the connection of meaning seems hardly 
 sufficient, and the 8 there is probably parasitic. Siidana occurs 
 xii 126. 
 
 24. etasmin kathyamane, loc. abs., see i 11 note, sagnikah, 
 ' together with Agni,' from sa + agni (cf. sabharya, i 8) + ka, a suffix 
 ■without value, except to make a more convenient form : see page 7. 
 
 lokapalas, 'the guardian deities, who preside over the eight 
 points of the compass, i.e. the four cardinal and four intermediate 
 points of the compass: — (1) Indra, east; (2) Agni, south-east; (3) 
 Yama, south; (4) Surya, south-west; (5) Varuna, west; (6) Vayu, 
 north-west ; (7) Kuvera, north ; (8) Soma, north-east.' Dowson s. v. 
 lokapala. Here apparently only four appear: Indra, Agni, Varuna, 
 and Yama. 
 
 ajagmur (like jajnuh, ii 5 note), from a + ;^gam, i 13 note. 
 
 25. hristah, i 24 note, uta, perhaps 'also,' much like api (for 
 which see i 31 note). At xii 120 utaho, i.e. uta -i-aho, ='or' ia a 
 double question, like Latin an; and so with va in the Rigveda: but 
 there the copulative meaning is most frequent. It is perhaps a 
 weakened instrumental of a pronominal stem u, which is not fully 
 declined in any language : it seems to occur in asau (xiii 26 note) ; also 
 in d-v-To, and 6-v-to: see Windisch in Curt. 'Studien' ii 266, &c. 
 
 26. sahavahanah, 'with their carriages,' ^^vah, orig. vagh, whence 
 o;^os and veh-i-culum. 
 
 27. adina, ii 2 note, anuvratah, 'devoted to,' x 12, xiii 56, &c. 
 For vrata see note on ii 14 : it is often used at the end of a com- 
 pound, as there maha-vrata ; ii 3 satya- vrata, ' devoted to truth,' 
 'truthful ' ; pati-vrata, ' devoted to her husband,' &c. Note the aoc. 
 Damayantiin after anuvrata; so ix 31 tyaktu-kamas tvam, 'having 
 a desire to leave thee.' A few well-known examples survive in 
 Greek, e.g. Aesch. Choeph. 21 xodi irpoTro/^iros, Supp. 588 to irav 
 ('■■qX°-P ovpios Zeus. Historically there is no more reason to be sur- 
 
46 NOTES ON THE NALOPAKHYANAM [ll 27. 
 
 prised at ttese constructions than there is to wonder at an accusative 
 following a participle — which is nothing but a noun — though a noun 
 in which the idea of action comes out strongly. And whenever that 
 sense is strong, an adjective could take an accusative: e.g. v 2, 
 Damayantim abh-ipsavah, where the desiderative adjective 'ipsu' 
 seems to lie between an adjective and a participle, and xxi 24 abhi- 
 vadaka. The use after substantives (e.g. Naisadham mrigayanena 
 xviii 2, or banc tactio in Plautus) seems stranger. But the dis- 
 tinction between substantive and adjective is one of use, not of 
 form: the suffixes were originally the same for both, and only by 
 degrees were differentiated to some extent : and use rarely became 
 so fixed in language as not to allow relics of older and freer con- 
 structions. 
 
 Perhaps the construction here is facilitated by the fact that anu 
 is one of the three Sanskrit prepositions which govern a case — all 
 the rest being found in composition only. Anu generally governs an 
 accusative, and follows its case as Gan-gam anu, Yamunam anu, ' up,' 
 or 'along the Ganges,' or 'Yamuna.' The others are (1) a, with 
 the abl., for which see note on i 13; (2) prati, see ii 7, x 11 note. 
 28. pathi, ' on the road,' locative, as though from base path : the 
 base pathm to which it is refeired is heteroclite : M. W. Gr. § 162, 
 M. M. § 195. At the end of a compound patha is used as a base, so 
 ix 21 daksina-patham. It is Latin pon(t)-s, probably ttoi/tos, and 
 TTttTo?, Curt. no. 359. 
 
 bhutale, 'on the earth surface,' =malii-tala x 5; comp. nabhas- 
 tala ii 30, 9Lla-tala xii 12, prasada-tala xiii 51. In most of these 
 compounds tala is redundant. It may be cognate to Lat. tellus, as 
 Bopp suggests, which is 'the bearer' (Corssen ii 149) from ^tal, 
 see iv 6 note. 
 
 murtya, instrumental of murti, expressing the material cause, 
 while sampada is more general. ' Standing like Manmatha visibly 
 seen in the body, by reason of the excellence of his beauty.' Comp. 
 i 16 Kandarpa iva rupena miirtiman. For the epithet Manmatha, 
 see i 14 note : we should rather have expected mano-matha, how- 
 ever: other names are Mano-ja, Manasi-ja, 'mind-bom': and 
 compare hricchaya i 17. sampad from sam -I- ^pad, 'to go,' is 
 often used for • success,' ' prosperity,' and so in compounds ' perfec- 
 tion,' as here, ' of form,' i.e. beauty. Sam appears to be used with 
 implication of 'good,' like Latin con in contingo, 'good luck,' as 
 opposed to accido, ' bad luck,' Sk. a-pad, Manu ii 40, ifec. 
 
II 29.] OR TALE OF NALA. 47 
 
 29, bhrajamanam, 'shining like the sun,' pres. part, middle of 
 ;^hraj (orig. bhbag, whence i^Xeyu, fulgeo," Curt. no. 161). 
 
 vigata-samkalpa, 'with purpose gone,' so iv 29. Samkalpa 
 is " the resolution formed in the mind, and then the wish, or will, 
 arising therefrom." P. W. The opposite word is vi-kalpa, ' doubt.' 
 So ix 26 tava sarakalpam...cmtayantyah, 'thinking of thy purpose.' 
 It = ' wish ' at Cak. iii 58. And in jata-samkalpa (iii 8) either 
 meaning would do. The Sk. root is /^klip, which points to orig. 
 KALP, which however has been unproductive in other languages. 
 Benfey assigns Lat. corpus to it. 
 
 vi-smita, 'amazed,' from vi + ;,/smi 'to smile' : which last is 
 app. a secondary of the simple root smi, whence (s)mi-rus, miror 
 (with the sense of the compound in Sanskrit), perhaps /iei-S-jj/ia and 
 juEiSiaco — see Curtius no. 463. Yismaya occurs xii 73. 
 
 30. ' Then the sky-housers (caelicolae) after staying their cars in mid- 
 air spake to Nala after descending from cloud-land.' The gods leave 
 Indra's heaven and pass from the nabhas-tala through the inferior 
 loka (antariksa) the abode of Yakshas, Gandharvas, (fee. divaukas 
 from diva and okas, 'a house,' apparently from uk, the original form of 
 ^uc, 'to be accustomed to,' whence p. p. ucita xv 18 — see note there. 
 
 vistabhya, from vi -t- ^stambh, a secondary of sta (whence 
 cniii.^-v\o-v, d-a-Te[ji.(f>7]s, and our 'stamp,' Curt. Ur. Et. no. 219), but 
 the Sanskrit verb has the secondary notion of ' supporting,' derived 
 not very obviously from the primary notion of 'pressing upon.' 
 vimana, ' a chariot,' but specially Indra's chariot, see Indr. i 32. 
 ■ The P. W. gives us the primary meaning, 'stretching right through' 
 (from VI + Jmk), in which sense it is only Vedic, and is used as an 
 epithet of a chariot, 'rajaso vimanam sapta-cakram ratham,' Eigv. 
 2. 40. Afterwards, as often, the epithet has become a sort of 
 proper name ; like Maghavan and Qakra of Indra himself. 
 
 avatirya, from ava (down) + ^tri (orig. tar, whence Tcp/j-a, ter- 
 minus, intrare, trans, through, Curt. G. E. no. 238). Hence the 
 well-known word Avatara, or Avatar, literally ' descent,' but applied 
 to the incarnation of a deity, especially Vishnu : for a full account 
 of the different Avatars see Dowson s. v., and 'Ind. Wisdom,' 
 p. 329, &o. Ud-t- tri, used of crossing a river, xii 112. 
 
 nabhas, identical in form with ve'^os. The old derivation 
 na + ^bhas, ' not shining,' is amusing. It is not however simply 
 'a cloud,' but the 'cloud region' the atmosphere. So vyabhre 
 nabhasl xvii 11, 'in the sky when free from cloud.' 
 
48 NOTES ON THE NALOPAKHYANAM. [ll 31. 
 
 31. bhavan, &c., 'your majesty is truthful.' The full sentence, 
 would of course be ' bhavan asti satya-vratah,' bhavat being the 
 ' pronoun of respect ' of the 2nd person, lit. ' the existing one,' see 
 M. W. Gr. § 233, and for its declension ib. § 143, M. M. Gr. § 188. 
 Cf. iii 2, ke vai bhavantah ? ' who are ye ?' and iv 11, 28, 31, vii 5, 
 &c. The Greek ^(i)(t)s is doubtless the same word, by attraction from 
 (jiaFoT-'s : but there is nothing analogous in its use. 
 
 sahayyam, 'help,' formed by virddhi of first syllable, snflSx 
 ya, and loss of final a, from sahaya, 'a companion' (vi 2), which is 
 from saha+ ^ya, 'to go.' 
 
 duto, 'messenger,' a word of uncertain origin : according to the 
 P. W. of the same family as dura 'far.' 
 
CANTO III. 
 
 1. pratijhaya, 'having promised,' so Sitop. 1186: at xix 10, 
 Sav. 1 15, it is 'assent to': pratijna is 'a promise,' Hitop. 848. 
 iJJita, with prepositions has many meanings, which rarely correspond 
 to those of other languages. Thus anu + ./jna is ' to permit ' 
 xxiv 5, Hitop. 1130, and with sam, vi 7 samanujnate ; also 'to 
 dismiss' xvii 19, xviii 5, xxiv 4, with sam, v 41, viii 22; this is a 
 special form of 'permission.' Abhi + jna = ' to recognise,' v 11. 
 Ava + y^jna, lit. 'to know down ' = 'to despise,' Hit. 1161 ; Karayiyvd- 
 o-KO) is some way parallel. Pra+jna= 'to understand and know,' 
 cf. prajna ii 14, prajnayata xvii 3 : vi+ ;^jna is 'to discern,' xiii 55 
 (di-gnosco). Ajna is 'a command,' xix 11, Hit. 1098. 
 
 kritarijalir, 'having made the anjali,' i.e. the hollows of the 
 hand put together : the raising the hands so joined to the forehead 
 is a mark of respect and submission. Pranjali (i.e. pra + anjah), iii 
 7, has the same meaning. 
 
 upasthitah, 'standing near'; with ace. xii 47 tvam upasthi- 
 tam, and so the verb upatasthe viii 25, ' he waited upon Eituparna, 
 comp. XV 7 ; so upa + .^i, Kt. ' to go under,' = ' come near ' (iii 7), 
 as Lat. subire : cp. virocrrtjvai, ' to stand under ' an engagement. 
 
 2. 'Who are ye? (ii 31 note), and who is this whose welcome (lit. 
 ' desired,' i 4) messenger I am ? ' desired as being his messenger, a 
 complimentary phrase. Or we may take yasya as a dative (see 
 xiii 32 note), 'he to whom I am to go as a messenger.' For asau 
 see xiii 25. 
 
 yathatatham, 'truly,' ii 12 note. At xvi 39 acaste yathata- 
 tham, it is used like a substantive 'the truth.' 
 
 3. ' It having been thus spoken by Nala,' abl. abs. ; but at 7, evam 
 uktah sa Qakrena Nalah. Either construction is equally permissi- 
 ble, abhyabhasata, 'spoke to him,' so iii 10 and 16 : not 'replied': 
 for ^bhas, see viii 4 note, vai, see vii 4, and i 24. 
 
 Damayanty-artham, 'because of D.' So parartham iii 8; 
 and praja + arthe i 6 ; either case is frequently used in this prepo- 
 
 4 
 
50 NOTES ON THE NALOPAKHYANAM [ill 3. 
 
 sitional sense, like Latin ' caussa ' : for the ace. compare SiKr]v, rpdirov, 
 &C. For artha, see note on 7. agatan, i 13 note. 
 4. Agnig. Agni (igni-s) is the most transparent of the older gods, 
 and the numerous hymns addressed to him plainly shew his nature. 
 " He is the messenger from men to gods [hence his names such as 
 Huta-vaha and Havya-vahana xxiii 12, i.e. 'offering-bearer'], the 
 mediator between them, who with his far-shining flame summons 
 the gods to the sacrifice, however distant they may be. He is for 
 the rest adored essentially as earthly sacrificial fire, and not as an 
 elemental force.'' Weber, ' Ind. Lit,' p. 40 : see also Muir 'Sanskrit 
 Texts,' vol. V, pp. 99 — 203, Bowson s. v. His worship is therefore 
 very unlike the fire-worship of the Persians, which seems a different 
 development of an earlier and less ceremonial conception. 
 
 tathaiva = tatha eva, ' even so,' ' moreover,' in which sense it 
 often occurs, e.g. v 1 ; and tatha alone, iv 8, viii 20, xix 37. 
 
 Apam patlh, 'the lord of waters,' i.e. Varuna = Oupavos, 'the 
 coverer ' (from ^var, see iii 6), the all-embracer ; and certainly at 
 first the sky-god, though there is no similarity between his functions 
 or character and those of Oipai/o's. In the hymns " he is king of the 
 universe, king of gods and men, possessor of illimitable knowledge, 
 the supreme deity to whom especial honour is due." Dowson s. v. 
 Varuna : see the whole article, or Dr Muir's fuller account v 58 — 76. 
 The well-known hymn (Atharva-Veda, iv 16) which celebrates the 
 omniscience of Varuna has often been translated — by M. Muller (see 
 the extremely interesting collection given by him ' Chips,' i 39 — 45) 
 and by Muir, v, p. 63 : the curious parallelism of some passages to 
 the Psalms is noted by both writers : e.g. in the following stanzas 
 (as translated by Muir) : 
 "Wherever two together plot, and deem they are alonej 
 
 King Varuna is there a third, and all their schemes are known. 
 
 The earth is his, to him belong those vast and boundless skies ; 
 
 Both seas within him rest, and yet iii that small pool he lies. 
 
 Whoever far beyond the sky should seek his way to wing. 
 
 He could not there elude the grasp of Varuna, the king. 
 
 Whate'er exists in heaven and earth, whate'er beyond the skies, 
 Before the eyes of Varuna, the king, unfolded lies." 
 Later (doubtless in consequence of the rise of Indra, see ii 13 
 note) he descended into the character of a sea and river god ; hence 
 his names Apam-pati, as here, Jala-pati, &c. 
 
Ill 4.j OR TALE OF NALA. 51 
 
 garir-anta-karo, 'body-end-maker of men': comp. cittapra- 
 mathmi devanam, i 14. Carira might come from a ^gri (gar) 'to 
 lean ' : and so the P. W. (referring to a fanciful derivation in Manu 
 i 17). But the connection is not obvious. Carana, 'refuge,' v 15, 
 would be derived from the same root. Others refer it to ^gri ' to 
 break.' 
 
 Yama is a less clear figure in Hindu religion. He appears in 
 the Vedic poems, sometimes as Death personified, sometimes as the 
 first man who died, Muir v 301, &c. But in the Epic poems he 
 certainly appears as a judge, see Dowson s. v., also 'Ind. Wisdom,' 
 pp. 20^22. It is not unnatural that the belief in a future state 
 should have varied in the long time covered by Sanskrit literature : 
 we can recall a parallel variation in Greek literature, e.g. between 
 the Epic and the Pindaric view of future existence. It seems 
 undeniable that in the Vedic hymns there is little or nothing of that 
 distaste for life, and that desire for ultimate emancipation from per- 
 sonal existence, which is a distiuguishing feature of Brahirianism. 
 
 Mahendradyah, 'having great Indra first,' ' headed by great 
 Indra,' ' Indra, &o. ' ; a B. V. compound, in which adya is used for 
 the commoner form adi (agvamedh'-adi, xii 14): which meant at 
 first 'beginning,' 'origin': e.g. Bhag. Gita, ii 28 avyaktadini bhutani, 
 ' mortal beings are of unseen origin.' But it is commonly found (in 
 the sense of ' first ') at the end of a compound to express that there 
 is a series of things of which this one is first : and so is practically 
 equivalent to our 'et cetera'; like 'prabhriti,' ii 1. It is often used 
 with 'iti' in the. Hitopadega (e.g. 1. 469) at the beginning of a 
 paragraph following a speech (which is indicated by iti), = ' so, and 
 more to the same efiect.' Similarly at xiii 43 it is used with evam, 
 ' evam-adini ' = ' thus, and more of the same sort.' 
 
 sabha is ' an assembly ' and ' hall for such assembling,' and ' a 
 palace ' : at x 5 it is used for a dwelliag in a wood, and presumably a 
 small one. Here it would seem that the phrase sabham yanti might 
 mean either 'go to the palace,' or 'go to assembly,' i.e. 'are as- 
 sembling ' : see note on ii 7. The word is probably derived from 
 sa -I- ;^bha, the verb having lost its primary meaning of ' shining,' 
 and serving merely to float the 'sa,' see note on svastha ii 1. 
 
 didriksavah, ' desirous of seeing thee,' formed by adding u to 
 didnksa, the desiderative of Jdn<i, ' to see.' Comp. abhipsu v 2, 
 jihirsu ix 16, panprepsu xviii 11. 
 
 anyatamarn, 'one,' or rather 'the other out of many.' So 
 
 4—2 
 
52 NOTES ON THE NALOPAKHYANAM [ill 6. 
 
 katara means '-wliioh of two?' and katama, • which of many?' In 
 Greek Trorepos, and in Latin nter (for cutero-) corresponds to katara, 
 but katama has no equivalent. C. Dickens (in ' Our mutual friend ') 
 plagiarised unconsciously when he struck out the strained phrase 
 't'otherest.' 
 
 patitve, 'choose one god out of all these in wedlock.' It is 
 ' the state of a husband,' ' husbandship,' and the loe. expresses ' for 
 him to be to thee in the position of a husband.' The locative is 
 often thus used to give the purpose of an action, e.g. patitve vntah, 
 V 17 ; vratam arabdhaip. Nalasy' aradhane, v 20 ; Damayantya 
 visaijane, x 15 ; Nalasy' anayane yata (strive for the bringing here 
 of Nala) xyii 29, &c. This is the origin of the use of the infinitive 
 in Greek and Latin, whether that case was a dative or locative. 
 
 varayasva, imperat. of varaya, irregular for varaya, which 
 may be regarded either as causal of ^vri, or as that root inflected 
 iu the 10th class. It is also conjugated in the 5th class (vn-no-ti) and 
 in the 9th (as a middle verb vrme iv 14, vri-ni-te iv 28). It has 
 also several meanings, ^ to cover,' which is probably the oldest one, 
 'to hinder' (iii 24, also nivarana, vii 10), and 'to choose,' as here, 
 iv 7 and 9, &c, also vara, i 4 and 8. The different conjugations and 
 meanings tlo not exactly correspond. The verb is said to be conju- 
 gated in the ninth when it means ' to choose,' and in the fifth when 
 it means 'to cover': but here the distinction is expressed by 
 'varaya' and 'varaya.' The root in the sense of 'choosing' Las 
 its cognates in volo, j3ovXof/.ai, will; see Curt. no. 659: the idea 
 of ' covering ' is probably seen in epiov, vellus, wool ; and if it arose 
 from an older sense of ' turning ' we should have to compare volvo, 
 iiXvbx, (fee. Curt. no. 527. But more probably the primary idea is to 
 ' lay hands upon,' from which all the others naturally flow. 
 7. ' Deign not to send me who am come on one (and the same) 
 business ' (as yourselves, the gods). 
 
 artha (as already noted) has most of the uses of the Latin ' res.' 
 At viii 4, sarv'-artharkugala, it has the primary sense, ' good at all 
 things'; also at xviii 15. At xii 90, ko nu me jiviten' arthah = 
 ' what have I to do with life V i.e. what good is life to me 1 Arthar 
 kama, xviii 47, = ' desirous of wealth.' At xxiii 10, Rituparnasya... 
 arthaya = ' for the use of E. ' ; and we have already seen that arthe 
 (i 7) and artham (iii 3) = because of; at iii 25, etad-arthain = ' on this 
 business ' : but aty-artham, xi 20 = ' exceedingly.' A very frequent 
 compound is samartha = ' caoable ' ; used (alone) of horses = ' power- 
 
Ill 7.] OR TALE OF NALA. 53 
 
 fill,' xix 13, or with an infinitive, samartho gantum, 'capable of 
 going,' xxiv 30. From this we have the derivative samarthya 
 (M. W. Gr. § 80, x), 'capability,' 'power,' as v 23 samarthyam 
 hn-ga-dharane : at Bhag. Gita ii 36 it is used absolutely = ' courage,' 
 ' fortitude.' Arthin is one who has an artha or object : and so 
 'seeking,' xiii 11, 50. Similarly prarthaya is 'to woo,' xiii 69, and 
 prarthayitri is 'a wooer.' Kntartha = ' one who has got his object,' 
 xvi 10. Arthitavyam, from arthaya the verb, occurs xxvi 9. 
 
 presayitum, infin. of presaya, causal of pra + ^is, 'to go ' 
 (4th class), distinct from ^is, ' to wish,' with pres. base iccha, iii 6, 
 p. p. ista, i 1. For the irregular Sandhi see M. W. 38, g. Bbhtlingk 
 and Roth (P. W.)give as thp original meaning 'setting into motion,' 
 and refer both meanings to the same root with different present- 
 bases, isya and iccha. If so, the causal and simple verb have the 
 same meaning. Anu+ ^is, 'to go after,' 'seek,' occurs xii 10; and 
 anvesana xiii 70. 
 
 arhatha. The verb arh is frequently thus used in 2 pers. sing, 
 or plur. with an infinitive, as a polite form of a request : ' ye think 
 it right not to send,' i.e. ' do not send me.' So vi 15, sahayyam 
 kartum arhasi ; xiv 7 tratum arhati mam bhavan = tratum arha ; 
 XXV 12, &c. The derived adjective arha= ' worthy,' so at ix 10, sat- 
 kara + arha = 'worthy of hospitality.' Arhana, xxv 4, = 'respect.' 
 The original root = ARGH, whence a.p)^ofi.ai, Curt. no. 165 : in 
 vira.p)(<a, and in the sacrificial terms, a7rdp;(o/xat and KarapxofjMi, a 
 similar loss of the primary sense is seen. What that sense was is 
 doubtful : the Greek use is not parallel : that of aftow is more ana- 
 logous. Benfey (s. v.) compares the use of 'dignor' with the in- 
 finitive. 
 1. 'How can a man with desire' (or 'purpose,' ii 29 note) 'already 
 born in him endure to speak to a woman in this wise for another's 
 sake? Let the lords of earth excuse this.' ifote the double ace. 
 after ^vac, just as in Greek and Latin after verbs of speaking. 
 
 idneam, cf. tadng i 13. utsahate (iv 15, vi 14, <fec.) from ud -f 
 ^sah (whence utsaha, 'power,' xix 37), orig. sagh (o-)e-x<J, Curt. no. 
 170: from the noun sahas, 'power,' comes the instr. sahasa, which 
 is often used adverbially = ' suddenly ' (i.e. ' vigorously ') v 28, x 7. 
 The verb takes a contained accusative, iv 15 svartham utsahe. 
 ksamantu, 'content,' 'endurance,' 'forgiveness,' are the meanings 
 of this verb : vii 8 na caksame raja samahvanani ' the king endured 
 not the challenge ' : and ksama = endurance. At xxv 12, tain tvam 
 
54 NOTES ON THE NALOPAKHTANAM [ill 8. 
 
 ksantum arhasi, the use is the same as here, ' forgive.' For the 
 curious cormection of ksama with yBusv, see Curt. no. 183. At xxv 9 
 is the causal ksamaya. 
 9. samgrutya, ' having promised ' : prati + /^/gru in the same sense 
 iv 1 6, comp. prati-jna iii 1 : polliceor shews the same preposition ; 
 see Curt. no. 381. vraja, see viii 5 note. 
 
 maciram, 'with no delay': ma (Greek /aif) is so used in 
 compounds ; and also with the aorist conjunctive, just like the Greek, 
 xii 73, ma 5ucah, 'weep not'; xiv 3, ma bhair iti; xiv 23 ma sma 
 9oke manahkritah : see notes on each passage. 
 10. su-raksitani, 'well guarded,' p. p. of su + ^raks i 4 note; 
 ve^mani, ii 12 note; also ni-vec-ana, next line. 
 
 12. dedipyamanam, pres. part, middle of dedipya, frequentative 
 of ^/dip, 'to shine,' xi 12 note. 
 
 vapusa, ' by her beauty,' or ' with her body.' The word (which 
 is of doubtful origin) means (1) 'wonderful' (adj.), or 'a wonder' 
 (subst.): the P. W. compares the Vedic 'vapuse,' 'for a wonder,' 
 with the Homeric 6avfia tSeo-^ai : then (2) any ' wondrous appearance,' 
 ' beauty,' &c. = and finally ' shape,' ' body.' So Manu ii 232 dipya- 
 manah svavapusa devavad divi modate, ' shining with his own Body 
 he is happy like a god in heaven.' It occurs again xui 52, xvii 8, 
 xix 28. ^riya, i 10 note. 
 
 13. sukumaran-gim, 'with very soft limbs.' kumara = 'a boy,' 
 and kumari, 'a girl'; hence the secondary meaning of 'youthful,' 
 ' tender.' But this is closely akin to the primary one, if the word 
 be really derived (as in the P. W.) from ku, the depreciatory prefix 
 (see note on kovida, i 1), and mara, 'death,' and so m€ant (as 
 applied to a new-born infant) that which might die as easily as live. 
 an-ga, 'a limb,' also 'a part of anything,' used especially of the 
 'supplementary parts' of the Veda, the An-gas and Upan-gas, as 
 they were called (see xii 17 and 81 notes). It is constantly found in 
 compounds, such as anavadyan-ga i 12, iii 20, xi 32, &c. From it comes 
 the fuller form an-gana, iii 15 and 18, &c. =a woman: but, first, a 
 woman's chamber (so P. W.), then (in polite convei'sation) its occupant. 
 
 aksipantim, 'throwing shame on the brilliance of the moon 
 by her brightness.' Jksip is to 'sling' or 'throw,' a somewhat 
 isolated root : with a, as here, it = to throw at, ' scoff,' ' mock.' So 
 Manu iv 141 hinan-gan atiriktan-gan...naksipet, 'a man is not to 
 insult those who have a limb wai^ting or limbs in excess.' With sam, 
 iv 9 = ' grasp ' ; with m, viii 20 = ' deposit,' xx 29 = ' compensation.' 
 
ni 13.] OR TALE OF NALA. 55 
 
 ^a^mah, a name of the moon 'he who has the hare,' from a 
 fancy that the spots on the moon resembled a hare. See Hitop. 2. 
 Other similar names are gaga-bhrit, gaga-dhara. 
 
 14. tam, probably ace. after dristva, 'the desire of him having 
 just seen that sweet smiling girl was increased,' see note on samut- 
 patya, i 22. Otherwise it must be taken after kamas, the ace. of 
 the object, with tasya as the gen. of the subject, caruhasinirn. 
 Caru (v 6, xii 26 and 4:5, <fec,) has been identified with the proble- 
 matical T17XV in TijXvycTos, &c., so that c in Sanskrit and t in Greek 
 should come from original k. Hasm from hasa, ' laughter,' from 
 ^has, 'to laugh,' iv 1, &c. : with pra at ix 2, xii 117 = 'to mock': 
 at ix 8 parihasa = 'jest.' 
 
 cikirsamanas, pres. part. mid. of cikirsa, desiderative of 
 ;^kri, ' desirous to do ' : again at viii 3. Final r% is changed to ir in 
 these verbs, when no i is inserted before the sa (cp. jihirsu, ix 16), 
 except when a labial precedes, which assimilates the vowel to u, as 
 from smri comes susmiirsa. dharayamasa, i 18 note. 
 
 15. sambhrantah, 'amazed,' from ^^bhram, 'to whirl,' or 'to 
 wander': see xv 14, xvi 30, and vi + ^^bhram, ib. xv 16. It is the 
 same as the Latin fremo in form : and this cannot be separated 
 in meaning from Ppifxin (comp. Ppovrq and fremitus, Lucr. v 1193 
 fulmina grando et rapidi fremitus et murmura magna minarum) 
 — so that the /8 in Greek is irregular. The development of meaning 
 from the original sense (as seen in Sanskrit) is interesting : see 
 Kuhn Zeitschrift VI 152, and Curt. G. E. p. 519 (II 143 Eng. tr.). 
 samutpetuh, i 22 note. 
 
 dharsitah, p. p. of dharsaya, causal of ^dhris, orig. dhars 
 {Od.p<jos, &.C.). The simple verb =' to be bold,' and p. p. dhrista = 
 Opacrvs. The causal = ' to lay hands on,' 'overpower': see x 14, xi 
 36 : and so here in the participle. The compound durdharsa, ' not 
 to be handled,' ' terrible,' occurs xi 8. 
 
 16. pragagamsuh, i 16 note, vismaya, ii 29 note, anvitah, 
 p. p. of anu + ^1, like upeta, i.e. upa + ita, vi 8, &c. = ' approached,' 
 or 'entered by,' 'pervaded.' abhyapujayan, ii 12 note. 
 
 17. dhairyam, ' majesty,' ' firmness,' from dhira = firm (^dhri, i 17). 
 bhavisyatl, 'wUl this heV a not uncommon use of the future 
 
 to express doubt. So xix 31 n' ayain Nalo mahayiryas, tadvidyagca 
 bhavisyatl, ' (if) this be not Nala, I suppose it wUl be one with his 
 knowledge.' The Greek and Latin are wiser in restricting this 
 sense to the ' conjunctivus deliberativus.' 
 
56 NOTES ON THE NALOPAKHYANAM. [lH 18. 
 
 18. gaknuvanti, ilSnote. sma, il2note. vyahartum, i 20 note, 
 lajjavatyo, 'modest,' from lajja (xvii 33) with suffix -vat, fem. 
 
 -vati. VlajJ (6tli cl.) = raj-ya, according to Benfey. The participle, 
 vdajjamana, occurs v 27. 
 
 19. smita-purva, i 14 note. 
 
 20. hncchaya-vardhana, ' love-increaser.' Vardhana is from Jvndh 
 i 17, viii 14 note. 
 
 21. ' How is thy coming here (brought to pass) 1 And how art thou 
 not seen 1 For. well guarded is my dwelling, and my father is cruel 
 iti his commands.' iha, perhaps the pronominal root i, with ha for 
 *dha, as Benfey suggests, ugra = ' strong,' Juj, which however 
 does not occur j the derivative ojas, 'strength,' is found v 34, &c.; 
 
 ' orig. VAG, whence vegeo vegetus ; also vg, whence augeo, vyiifs, &c.; 
 a widely spread root, Curt. no. 159. 
 
 gasana is from ^§as, ' to correct,' ' govern ' (comp. sam + anu + 
 qks, xii49, pra+ gas xii 94, where the meaning is the same), 'teach.' 
 This is the order of the P. W.: Benfey reverses it. It is probably 
 (so Benfey) short for gagas a reduplicated form of ^gams (i 16 note) 
 or rather of a simpler form gas : the irregular base gis would be for 
 gigas, and rather supports the view. Hence comes the common 
 word gastra, 'a rule,' e.g. in dharma-gastra, 'duty-rule,' i.e. a code of 
 law : and anugasana, ' precept,' xiii 39. 
 
 22. kalyani, voc. of kalyani, fem. of kalyana, 'illustrious,' xii 15, 
 &c. : the simpler form is kalya, Greek koXos : the varying quantity 
 of the first syllable of that word shews the lost spirant; Curt. no. 31. 
 
 23. varaya, iii 6 note : note that the active is used here, the middle 
 there, with exactly the same context. The nicety of the Sanskrit in 
 such matters is much inferior to that of the Greek. 
 
 24. avarayat, imperf. of varaya, ' to hinder,' perhaps causal of 
 ^vri, ' to cover,' iii 6 note. 
 
 25. bhadre, ' good lady,' also used as a subst. in the common salutation 
 ' bhadram te,' xv 5, xxvi 6, 'may it be good to thee,' 'may it please thee.' 
 
 buddhim prakurusva, 'resolve': kurusva is the mid. imperat. 
 of ^ri formed from the irregular base kuru, M. W. Gr. § 355, 
 M. M. Gr. App. no. 152. The verb is unaltered in meaning by the 
 preposition, but prakriti, the noun, is very common = ' the nature or 
 constitution of anything' — with different derived meanings. See vii 
 13 note. Prakara (xiii 15) = ' operation,' ' manner.' 
 
 9ubhe, 'bright lady,' from ^^/gubh (no analogues), whence gobhane 
 (same sense), iii 23. 
 
CANTO IV. 
 
 1. namas-kritya, 'having done homage to.' Namas is from 
 ^nam, 'to bend'; causal passive namyatam (dhanuh), 'let the bow 
 be bent,' xxvi 10: with pra, 'to bow down to,' xii 43; ana + nata 
 xii 68; vi+namate xxiii 9. That this is Gr. ve/hoj is probable 
 from the form : but the difficulty in connecting the meanings is 
 great; see Curt. no. 431: and numerus, N"uma, nemus, which go 
 fairly naturally with the Greek family, do not throw any light 
 on the Sanskrit. If they are all cognate, it would seem that 
 ' bending ' must be the primary idea : Curtius thinks ' allotting ' for 
 Gr. Ital. family. »ykn is commonly used with adverbs : see note 
 on alam-kri ill. For s instead of visarga before Jc, see M. M. Gr. 
 § 89 II. prahasya, iii 14, &c. 
 
 pranayasva, ' give me thy affection faithfully ' (M. W. gloss.) — 
 and so certainly pranaya is used in the next line : ' pledge to me thy 
 faith,' Milman. 'Disclose thy inclination,' P. W., which is proba^ 
 bly right, though this sense seems not very common, and the simpler 
 one ' lead forward,' would, I think, do here. 
 
 yathagraddhaip, 'faithfully' ii 12 note, graddha = grad-dha 
 = cre(d)-do. The two words are separate in Vedic. See Curt. no. 309. 
 
 karavani, first person imperative, a form and use unknown in 
 Greek and Latin : ' Let me do for thee what 1' Or if the form is to 
 be regarded (as by Delbriick, 'der Gebrauch des Conj. und Opt. im Sk. 
 und Gr.,' p. 186, &c.) as equivalent to a conjunctive, we must then 
 compare instances like rt irdOo) (§ 465). At xii 69 we have ' bruhi, 
 kiin karavamahai?* Delb. (p. 187) cites from the Qat. Brahmana 
 1, 4, 1, 17, sa ho'vaca Yidegho Mathavah ' kva 'ham bhavani' 'ti. 
 
 2. yac c' anyan, i.e. yat ca anyad, vasu = ' property,' 'wealth'; 
 • hence the name for the earth, vasu-dha, 'wealth holder,' v 47. 
 
 Benfey and others connect ivs, ev, with this word: but it sm^^ 
 better to make it e(cr)v from J-is ' to be,' like sat-ya, ereo's, &c. For 
 
58 NOTES ON THE NALOPlKHTANAM [iV 2. 
 
 yat...kimcana, comp. ix 1 and note there, also xiii 21 ye...kecid!, 
 ib. 69 yadi ka^cid, xxiii 3 yada kimcit, xxvi 9 yena kenapy upayena. 
 vigrabdham, 'without hesitation.' The word is referred 
 to a J'grambh, 'to be careless' — which occurs in hardly any other 
 form. 
 
 3. hamsanam, &c. =anserum vox quae, ea me inflammat. The 
 position of the relative differs ; otherwise the construction resembles 
 the Greek and Latin usage, and is regular in Sanskrit : e. g. iv 6, 
 V 12, xiii 38, xiv 16, &c. Another common arrangement is to put 
 the antecedent clause first, but with no demonstrative pronoun, and 
 then the relative clause : e.g. qreyo dasyami, yat param, ' I will give 
 thee happiness which is excessive.' Not unfrequeutly we find ' yat ' 
 with a noun coming first, followed by ' tat,' with a synonymous noun, 
 or alone, as at xii 31 : sometimes 'tat,' with the noun, stands first, 
 followed by ' yat,' with a synonymous nouTi. 
 
 knte, 'because of,' see ix 19; and comp. rite iv 26, for the 
 construction. 
 
 sannipatitah, p. p. of sam + ni + causal of ^pat (i 23), ' caused 
 to meet together.' 
 
 4. ' If thou shalt repulse me thus reverencing thee, I will undergo 
 for thy sake poison, fire, drowning, hanging.' Por the future in the 
 hypothetical clause, see i 32 note, a + ^hya = ' tell,' prati + akhya = 
 'to tell back,' 'refuse,' 'repulse,' xiii 42. mana-da, 'honour- 
 giver,' from mana (^man, mens, /leVos, &c.), 'pride,' and then 
 ' honour.' visam = Fi(o')ov = iov exactly, with the iisual phonetic 
 changes in each language — change of s to sh in Sanskrit, loss of v and 
 s in Gree.k. In ' virus ' the suffix is different (as not a) but that 
 word also illustrates the peculiar Latin change of s into r. jala, 
 see Curt. no. 123 and 627. H. Weber's view (given at no. 123), 
 which refers jala to gal ' to be bright,' whence yaXijvr], yeXda, gelu, &c., 
 and probably •yaXa(KT), lac(t), seems to me on the whole better than 
 Curtius' own, which derives jala from gal, ' to throw,' whence by 
 labialism /Sa'XXu), &c. Comp. note on Vjval xi 35. rajju = 'rope,' 
 ' noose ' ; derivation uncertain. The point of the line seems to be 
 that if Nala wishes to reject her, she will prove by any ordeal that 
 they are plighted to each other, through the agency of the goose in 
 Canto 1. For the ordeal, see Manu. viii 114, where it is provided 
 that a judge may make a man hold fire in his hands or dive under 
 water, and "he whom the blazing fire burns not, whom the waters 
 force not up, and who meets with no speedy misfortune, he must be 
 
IV 4.] OR TALE OF NALA. 59 
 
 held pure upon his oath." There are in all ten forms of trial by 
 ordeal : see ' Indian Wisdom,' p. 276 note. But it must be allowed 
 that 'the rope' is not one of these forms : and it may be simpler to 
 understand the line as a threat that she will kill herself some way or 
 other, tava karai^at = tui causjla, i 4 note, asthasye, see xviii 
 24 note. 
 
 6. ' Those world-creators, mighty lords, with the dust of whose feet 
 T am not to be weighed in the balance, let thy mind dwell on them.' 
 loka-kri-t-am, vii 5 note, tulya = ' equal,' v 10, &c., atula = 
 ' unequalled,' xii 61 ; each is from tula, 'a balance,' from ^tul. The 
 original form is tal, seen in rdXavTov ; and (in the earlier sense of 
 'lifting,' 'bearing') in tollo, rXau, &c. The u however appears in 
 'tuli,' and may be older than the separation of the languages, as 
 we have in Gothic ' thulan,' old English ' thole,' in the same 
 sense. 
 
 7. ' Mortal man doing what is displeasing to the gods, goeth unto 
 death.' vipriya = vi + priya, 'dear,' prob. not = <^tXo-, which is rather 
 for (T<f>L-\o- from aKJie. The root is pri (Sk. pri), whence irpS.-o's, &c., 
 friend, acaran, pres. p. of a+ ^car. ricchati, pres. base of ^ri, 
 orig. AR, whence epxoiJ.ai — tp-a-Ko-iJuii. Tor construction, see ii 7 and 
 18 notes. Tor p. p. nta see xxi 13 note. 
 
 trahi, 'save me,' from ^tra (2nd cl. act.): the other form ^trai 
 is 4th cl. mid. It is a secondary from ^^tar, to make to cross over, see 
 ii 30 note. 
 
 8. vasarnsi, plur. of vasas (neuter) from ^vas, 'to clothe,' ix 6 note. 
 ' Eobes unstained by dust ' (rajas), a secondary meaning of the word, 
 which is primarily the atmosphere, or cloud circle, beyond which is 
 the clear ether, like dijp opposed to aiOrjp. But it is best known as 
 the name of one of the three Gunas of the Sankhya philosophy, the 
 three 'cords' or fetters of the soul in mundane existence, i.e. (1) 
 sattva, ' goodness,' which is " alleviating, enlightening, attended with 
 pleasure and happiness, and virtue predominates in it," Golebrooke, 
 ' On the philosophy of the Hindus ' ; (2) rajas " foulness or passion. 
 It is active, urgent, and variable, attended with evil and misery. In 
 living beings it is the cause of vice"; (3) tamas, 'darkness.' " It is 
 heavy and obstructive, attended with sorrow, dulness, and illusion... 
 the cause of stolidity," ib. For a short account, see M. Williams' 
 'Hinduism,' p. 194, 
 
 srajas, 'garlands.' Sraj is the older form of the ^^snj (v 27 
 note) used as a feminine noun without a suflSx. 
 
60 NOTES ON THE NALOPAKHYANAM [iV 8. 
 
 tatha, iii 4 note. 
 
 mukhyani, 'chief,' 'foremost,' derived from mukha the mouth, 
 
 V 6, &c. : comp. mukhyagas viii 21, also xii 81 note. 
 
 bhun-ksva, 2 sing, imperat. midd. of ^^huj, 'enjoy' (7th cl.), 
 ii 4 note. Bhunj (i.e. bhu-na-j) is changed into bhun-k before g. 
 9. kritsnam, ii 16. samksipya, iii 13 note. 
 
 grasate, 'devours,' from ^^gras, see xi 21 note: whence prob. 
 Lat. gra(s)men and ypdm, Curt. no. 643 ; p. p. grasta xi 27, xvi 14. 
 
 Huta9am, epithet of Agni, ' sacrifice-devourer,' = Huta§ana 
 
 V 36, from huta + ^a^, ' to eat,' 9th cl., whence pragya xxiii 22 : 
 another ^ag or the same conjugated in cl. 5 = ' obtain,' see note 
 on amga, xxvi 24. Compare havya-vahana, xxiii 12. huta is p. p. 
 of ;^hu, 'to sacrifice,' orig. ghu, whence x" ^^ X^'*> ^'^■' fitis, futilis, 
 &c.. Curt. no. 203 ; ^'hu or ,yhve, 'to call' (a-juhava, v 1) is to be 
 kept distinct. 
 
 10. danda, ' a rod ' (here of course Yama's), fi'om ^^dam - Sa/iaai, 
 zahme, tame. Curt. no. 260 : it was apparently at first dam + tra 
 then dantra, then dandra, then danda. These ' cerebral ' or ' lingual' 
 sounds commonly represent a lost r. Dandm (iv 25) — ' a rod bearer,' 
 ' warden,' comp. a-KijwTovxp?. Kodanda is ' a bow,' Hitop. 726. 
 There is a denominative verb dandaya, whence the fut. part, dandya 
 xiii 69. bhuta-gramah, 'the masses of living beings.' Grama 
 is ' a village ' : cf. gramam nagara-sammitam, ' a village like a town,' 
 xvi 4 and xvii 49 : but at the end of a compound it is 'a collection,' 
 ' mass.' 
 
 anurudhyanti, 'observe duty.' ^rudh is 'to check in motion' 
 (P. W.), and commonly means 'to hinder' (so with sam, xiii 10, and 
 upa, Qak. i 16), but with anu = ' approve,' 'love,' apparently from the 
 idea of sticking on to a thing without moving. Viruddha (Hitop. 
 1216) = 'troublesome,' from the primary sense of 'opposed,' 'oppo- 
 site,' 'perverse.' 
 
 11. Daitya-danava-mardanam, Indra 'the crusher of the Daityas 
 and Danavas,' the demons who make war on the gods, ofispring of 
 Diti and Danu, respectively, by the Rishi Kagyapa : see Dowson 
 s. V. Kagyapa. Mardana is from maed, the original form of ^mrid, 
 a secondary of mar; see M. Mttller, 'Lectures &c.,' vol.- ii, c' 7. 
 Mahendram, i 2 note. 
 
 12. avi^an.kena, ' without doubt.' Vi increase.^ the force of ^gan-k, 
 viii 3 note. It = Latin cunc-tor, and (with loss of orig. k) okj/os, 
 Curt. G. E. p. 698 (ii 375 Eng. tr.), apparently our 'hang.' 'Let it 
 
IV 12.] OR TALE OF NALA. 61 
 
 be done with undoubting heart, if thou thinkest of Varuna out of the 
 gods.' lokapalanam, partitive genitive. Others take avi^an-kena 
 adverbially, and join manasa with manyase, not so well. 
 
 13. ' With eyes all overflowed thereupon by moisture sorrow-born.' 
 ^plu, same as orig. plu, whence pluo, rrXifta, flow. The p. p. pari- 
 pluta occurs xi 22 : apluta at xviii 11. 
 
 netra is 'an eye' from ^ni, 'to lead,' whence a + nayya, viii 5 : 
 note, goka i.s from ^guc, ' to grieve for,' ' lament.' Bopp compares 
 KuiKvu), which has rather the look of a reduplicated verb, perhaps 
 onomatopoetic. 
 
 14. namaskntya, iv 1 note, vrine, iii 6 note. 
 
 15. 'Haviag come by reason of messengership (i.e. because I am a 
 messenger), how can I here do my own business?' svartham 
 utsahe, iii 8 note, dautya, from diita, ii 31 : by vnddhi of u, 
 and suffix ya. 
 
 16. pratigrutya, iii 9 note. It governs the genitive : see v 38 
 note, vigesatas, i 30 note. 
 
 arabhya, 'having undertaken work on another's account.' 
 ^^rabh = orig. aebh (aX^civ, labor, arbeit). Curt. no. 398, origin- 
 ally meant 'to lay hold of,' in Sanskrit 'to take'; with a, as 
 here, ' to undertake ' ; p. p. arabdha, v 20, with passive sense ; active 
 at xiv 12. With sam (xui 14) it= 'to confuse' : and samrambha = 
 'anger,' xiii 31. Comp. su-samrabdhah, xxvi 3. 
 
 17. 'This is duty: if after that there shall come on the business of 
 me too, my own business will I perform : thus, good lady, let the 
 arrangement be.' vi + ;^dha = ' arrange,' 'direct,' see v 19 note; 
 hence vidhi, 'rule,' 'ceremony' (xvii 26), 'pre-arranged event' or 
 'chance' (xii 98, &c.): comp. vidha, 'kind,' i 29 note. Nidhi='a 
 treasury,' xxiv 37 : san-nidhi = ' nearness,' ' presence,' iv 2. For the 
 change of vowel from dha to the passive dhiya, see M. W. Gr. § 465. 
 It is found in the six commonest roots in a, vizi da, dha, stha, ma, pa, 
 and ha. 
 
 18. akulam, 'confused,' from a-i-^kri, Benfey, 'to scatter' or 
 ' cover,' p. p. a-kirna, 'filled with,' xii 2 : it is distinct from kn : comp. 
 vanain...samakulam, 'a wood covered (with trees),' xii 4, and samkula, 
 xii 112. 9uci-smita, 'with sweet smile' : guci is 'white,' 'clear,' 
 from ^^guc, ' to shine,' a Vedic root distinct from ;^5uc, the root of 
 goka, iv 13. pratyaharanti, i 20 note. 
 
 ganakair, 'by degrees,' 'gradually,' 'gently,' instr. plur. of 
 ganaka, which is not used. A parallel form ganaih is used in the 
 
62 NOTES ON THE NALOPlKHYANAM [iV 18. 
 
 same sense, especially reduplicated (e.g. Hit. 175), ganaih ganaih, 
 ' little by little ' ; derivation uncertain. 
 
 19. 'This harmless way is perceived by me.' upaya, 'plan,' xix 4, 
 and apaya, ' harm,' ' fraud,' are two of the numerous compounds 
 of aya from J-l Ny-a,ya= 'fitness.' Aya (alone) = income, Hit. 
 1269, cf. TrpoCT-oSos, red-itus, in-come. 
 
 20. hi, i 29 note. Indra-purogamah, 'headed by Indra,' parallel 
 to Mahendradyah, iii 5. Puro-gama = puras (Trapos, before) + gama = 
 ' fore-goer.' 
 
 21. sannidhaii, iv 17 note, comp. v 19. doso, x 16 note. 
 
 23. ' They asked him the whole of that occurrence,' double ace. after 
 ^prach, see i 20 note : for the verb see xi '31 note, vrittanta = 
 
 ' history ' or ' event,' lit. ' the end of the matter ' : vritta is p. p. of 
 ^vrit, vi 4 note. 
 
 24. kaccid = ecquid, and equally redundant. 
 
 nah sarvan, apparently ace. after vada, ' teU,' though this use 
 is rare : P. W. It can hardly go with abravit, ' spake she of us all ' 
 (Milman) : for ^brii with ace. = ' speak to ' : e.g. Manu i 60 : see P. W. 
 
 25. bhavadbhir, ii 31 note, adisto, p. p. of a + ^dig (die, whence 
 dic-io, dico, StiKw/xi) ' appointed to,' ' commissioned ' : comp. xx 22 
 ekadegam samadistam, ' one appointed portion ' : xvii 21 yanam adiga, 
 ' order the carriage.' At Hit. 1287 adega = ' a rule,' ' maxim ' ; upa- 
 dega = ' instruction ' : the verb with upa = 'point out' ix 32. Dega = a 
 region, v 27, &o. 
 
 sumahakaksam, ' the very great gate ' — so M. Williams, who 
 takes it as a K. D. compound. But kaksa means not ' a gate ' 
 but 'a wall,' and that which the wall encloses. So at xxi 17, Ritu- 
 parna is mounted on a chariot ' madhyamakaksayam,' ' in the mid 
 court ' : and at Manu vii 224, the king at the end of the day, after 
 doing all public business, is to go with his women to a kaksantara 
 ('difierent chamber') in the inner part of the palace to eat his 
 supper. Doubtless the word here means ' with a great court,' and is 
 a B. V. agreeing with niveganam. The word has many other mean- 
 ings, for which see P. W. : one is ' the arm pit,' and in this sense it is 
 identified with ' coxa ' by Curt. no. 70, and with Koxtavrj. He thinks 
 the primary sense was 'a hiding place.' pravistah, ii 21 note, 
 dandibhih, iv 10 note. 
 
 sthaviraih, 'old,' originally 'fixed,' 'stable': again at v 14, xii 
 123 : perhaps from \/sthu, see note on sthavara, xiv 7. 
 
 26. dnstavan, i 29 note, rite, 'except,' literally 'it being gone,' 
 
^■^ 26.] OR TALE OF NALA. 63 
 
 a locative absolute of the p. p. of ^ri, 'to go,' iv 7 note. It is used as 
 a preposition with an ace. xii 90, xxiv 11, 30, 38 : or an abl., Manu 
 ii 172. 
 
 tejasa, 'by your power,' a further sense of tejas, which we have had 
 twice before = ' brilliajice,' i 10, iii 13. It = ' geistige und moralische 
 auch magische Kraft,' P. W. So in Manu ix 303, the king is to follow 
 after the tejo-vrittam, the brilliant course of activity of the gods. At 
 xix 13 it is applied to horses ' tejo-bala-samayuktan. The primary 
 meaning of the word is ' sharpness ' from Jty (comp. tiksna xx 30), 
 orig. STIG, whence o-ti'^m, stinguo : hence it passes on to the brightness 
 of fire, then the external brightness and brilliance of any object, then 
 the internal strength and energy. In the mythological reason given 
 to shew that the five Pandava princes are all but portions of the 
 essence of Indra, and so although five are yet but one, and therefore 
 may lawfully marry DraupadI, Yudhishthira, the eldest and most 
 stately of the five, represents Indra's ' tejas,' but Bhima, the second 
 and most vigorous, represents his ' bala ' or strength : see ' Ind. 
 Wisdom,' p. 388 note. 
 
 27. vibudha, 'omniscient one,' i.e. a god, so v 18. 
 
 28. varnyamanesu, ' being described,' from ^varn (10th cl.) a deno- 
 minative of varna, ' colour,' i 28 note. So varnitavat, p. p. act. 
 'having related,' Hitop. 533. 
 
 ruciranana, 'bright-faced.' Rucira is from ^ruc, 'to be 
 bright,' orig. ruk, whence by change of r into I comes ^luk in luceo, 
 XeuKos, light. By a natural transition from 'brightness' to 'pleasure' 
 the verb means next 'to please' (comp. the history of Div); hence 
 ruci, 'desire,' Hitop. 221. Anana, 'a face,' is from ^^an, to 
 breathe, whence animus, ave/Aos, (fee; and the second part of the 
 compounds vtt-tjvi] (under-face), aTT-ijvifs, with face averted, 'harsh,' 
 
 gata-samkalpa, ii 29 note. 
 
 29. sahitah, 'all together,' derived from saha with suffix -ita, not 
 a compound of saha and ita from ^i, which must have been saheta. 
 
 31. yathavrittam, ii 12 note, udahritam, i 20 note. 
 
 gese, ' in the remainder,' ' for the rest,' ' henceforth,' from gesa, 
 ^Qis, i 30 note. 
 
 pramanam, 'you are the authority,' i.e. you must decide. It 
 comes from ^^ma, ' to measure,' and means (1) ' measure,' ' standard ' ; 
 so atmaupamyena purusah pramanam adhigacchati, Hitop. 163, i.e. 
 'by self-comparison man obtains a standard': (2) 'authority,' as here. 
 
64 NOTES ON THE NALOPAKHYANAM. [iV 31. 
 
 and xviii 1 3, pramanam bhavati : comp. Qak. i 22, pramanam antah- 
 karana-pravnttayah, ' the inclinations of the heart are the authority 
 to be followed ' : (3) proof, xix 33. 
 
 tridagegvarah, ' lords of the gods,' literally ' of the three times 
 ten' (tri-da9an). The whole number however of the (inferior) deities 
 is given as thirty-three : i.e. 12 Adityas, 8 Vasus, 11 EudraSj and 
 2 Agvins. Nevertheless the word must mean 'a god' here. Benfey 
 gives ' heaven ' : but this is not recognised in the P. W. 
 
V 1.] OR TALE OF NALA. 
 
 CANTO V. 
 
 1. prapte, i 11 note, ^ubhe, 'bright' (iii 25 note), and so 
 'happy,' 'auspicious.' 
 
 punye tithau, ' on a propitious day and moment likewise ' to 
 be fixed by the rules of astrology. " A superstitious belief in the 
 importance of choosing auspicious days and lucky moments for the 
 performance of rites and ceremonies, whether public or domestic, 
 began to shew itself very early in India, and it grew and strengthened 
 simultaneously with the growth of priestcraft, and the elaboration of 
 a complex ritual." M. Williams 'Ind. Wisdom,' p. 181. So also 
 Weber (' Ind. Lit.,' p. 29). " Astronomical observations — though at 
 first these were only of the rudest description — were necessarily 
 required for the regulation of the solemn sacrifices ; in the first place 
 of those ofiered in the morning and evening, then of these at the new 
 and full moon, and finally of those at the commencement of each of 
 
 the three seasons Thus we find in the later portions of the 
 
 Vajasaneyi-Samhita express mention made of ' observers of the stars,' 
 and the 'science of astronomy :' and in particular the knowledge of 
 the twenty seven (twenty-eight) lunar mansions was early diffused.'" 
 These ' lunar mansions ' (naksatrani, see note on v 6) are the divisions 
 of the zodiac through which the moon successively passes : the word 
 first means ' a star,' then ' a group of stars,' and so is specially applied 
 to those which lie on or about the moon's path, tithi, is a lunar 
 day — ^the 30th portion of a lunar month. A day is divided into 
 thirty muhurtas (see xi 7) or hours of forty-eight minutes each. 
 punyau, . comp. ' punyaha-vacane,' ' on the proclamation of a 
 holy day ' xvi 7 : see also note on xii 37 giloccayam punyam. 
 tatha, 'and also,' so iii 4, where see note. 
 
 1 See also Weber, p. 246, &c. 
 
©G NOTES ON THE NALOPAKHYANAM [V 1. 
 
 ajuhava, 3 sing. perf. of a + ^hve, M. W. Gr. § 379, M. M. 
 App. no. 103 ; the perf. really comes from the Yedic form hu (iv 9 
 note). The derivation is uncertain: the original form should be 
 GHU ; Benfey connects Porj, /3oau), -which agree in meaning, but point 
 to original GU : we may therefore have here a Sanskrit corruption of 
 g into gh, i 19 note. From ^hve comes the compound sam + a + 
 hvana, ' a challenge,' vii 8. 
 
 svayamvare ; for the case see iii 6 note. 
 
 2. piditah, 'opprest,' p. p. of pidaya, prob. causal of Vedic pid, to 
 be pressed : a + pidita xii 102 : apida (xii 103) is a ' chaplet.' 
 Grassmann (s. v.) makes it = pyad, and compares Greek irie^to, suggest- 
 ing that the d is due to the influence of the y. But it may= ^pisd 
 a secondary of y^pis, which would account for the cerebral even 
 better. From orig. pis comes Sk. ;^pis, to 'grind,' 'pound,' and 
 pistor, pinso, pisum, Gr. irtcros pease. See Curtius, no. 365 b. j^pid 
 in this sense is very common, both simple and compounded : 
 compare ix 11. 
 
 tvaritah, 'hurried,' p. p. of ^^tvar: the middle participle tvara- 
 mana occurs xi 27 and i 24 : tvaryamana (pass.) xix 12. The Vedic 
 ' form is ^tur, whence tura, the ' swift,' ' eager,' an epithet of Indra 
 and the Maruts (Grassmann s. v.): and comp. turna xx 23. This 
 form corresponds with tur-ma, and also with the secondary Latin 
 ^turb in turba and turbo. Curt. Gr. E. no. 250 : he suggests that 
 the Teutonic cognates, dorf (Germ.), thorp (Eng.) may be of this 
 family, with the primary sense of ' a meeting together.' 
 
 abhipsu, from abhi + ipsu (desid. of ^^ap, to get, i 4 note) + 
 suffix u : see iii 5 note. 
 
 3. ' The kings entered the scene made brilliant by the archway, re- 
 splendent with gold pillars, like great lions enter on the mountain.' 
 stambha (= Eng. stump) = a ' pillar.' For the forms of these 
 pillars — curiously unlike those of European buildings, and also 
 widely differing from those of the early Aryans as seen at Persepolis — 
 see the illustrations throughout Fergusson's ' History of Indian and 
 Eastern architecture.' torana = ' arch ' or ' gateway ' (ace. to Bopp 
 from ;ytur, see last line; but this is doubtful). These elaborate 
 gateways are a special feature in Indian architecture : they were 
 sometimes covered with sculptures. See the engraving (from a pho- 
 tograph) of that of the tope at Sanchi (Fergusson ib., p. 96). Their 
 style clearly indicates that they were originally worked in wood, 
 instead of which stone was afterwards used ; but the character of the 
 
V 5.] OR TALE OP NALA. 67 
 
 details remained tznchanged : this appears very plainly in tte pho- 
 tograpt above mentioned. Just so the origin of many of the details 
 of our Norman cathedrals may be seen in the carving of the wood 
 churches of Korway. The -word is also applied to temporary arches 
 erected at festivals, virajitam, made to shine, p. p. of rajaya, 
 causal of ^raj, to shine : pres. part, vi + rajat, occurs xii 37. acala, 
 ' the immoveable ' (;>/cal, to move), hence ' a mountain,' see note on 
 cacala, v 9. 
 4. asinah, p. part. mid. of as, to ' sit ' (M. W. Gr. § 526 a), i 11 note. 
 
 prithivikshitah, ii 20 note. 
 
 surabhi, ' sweet,' from su+^rabh+i, apparently = very much 
 be seized. See note on ^^rabh. iv 16. 
 
 pramrista-mani-kundalah,='polished-gem-earringed,' aB. V., 
 of which the second part is a K. D. 
 
 pramrista, from ^mrij = 'torub' or 'wipe,'orig. Juarg (d/teXyw, 
 mulgeo, 'mUk'). The p. p. mrista occurs xii 36, mrista-salilam, 
 ' with clear water : ' and amarjita, ' tmcleansed,' p. p. of the causal, at 
 xiii 46 : also su-mrista (applied to flowers) xxv 6, 'delicate,' 'fine.' 
 
 mani, 'pearl,' or any jewel; comp. Gr. /xai-ros, Lat. monile. 
 
 kuiidala, 'a ring,' as xiv 3, nagarajanara...kundalikritam (coiled 
 into a riag), here an earring. 
 6. sma, i 1 2 note. 
 
 pina, ' strong,' p. p. of Vpyai, to ' swell ; ' which in its original 
 form was probably ;^pi, whence this participle, and pivara, 'fat,' Gr. 
 irUtpa, Curt. Gr. Et. no. 363: a + pyayaya (the causal) = ' refresh ; ' 
 whence apyayita (perf part.) xsiv 52. 
 
 pangha-upama, ' like a club ' of iron ; parigha (not = ireXcxvs, 
 of which the Sk equivalent is paragu) is probably from ^^gha, an 
 older form of .^ghan, whence ^an, to strike, kill ; see i 20 note. It 
 " is also used for the bolt of a door. 
 
 akara-varna-su9laksiiah, ' very delicate in form and colour,' 
 a T. P. compound (loeatively, or instrumentally dependent) : the first 
 member is of course a Dvandva. akara = ' make,' ' form,' see note 
 on ii 5, and compare aknti v 10, xii 20 ; also Qak. i 20. 
 
 panca-girsa, 'five-headed.' pancan, and the other numerals 
 ending in n, drop the n in composition : girsha (like giras) = the head, 
 Gr. Kapa (but in form Kepas) ; cf. Lat. cere-brum, &c. Excess of 
 heads (and still more of arms) is a well-known eccentricity of 
 Hindu mythology. Thus Brahma, the Creator, has four faces; 
 Karttikeya, the god of war, has six heads ; and so on. 
 
 5—2 
 
68 NOTES ON THE NALOPAKHYANAM [V 5. 
 
 uragah, ' serpents,' see i 29 note. lira (for uras) must be dis- 
 tinguished from ura = ' wool ' in different compounds. Curt. G. E. 
 no. 496. 
 
 6. ' With fair locks, delicate, with beautiful nose, eyes, and brows, 
 shine the faces of the kings like the stars in the sky.' 
 
 ke9a = 'hair;' the longer form kesara = Lat. caesaries. 
 
 caru, iii 14 note, bhru = (eye) 'brow,' and otjipvs: the longer 
 from bhruva (bhru + a) is used as more convenient to end the com- 
 pound, naksatra, 'a star,' is probably connected (though in an 
 obscure way) with ' nakta,' which (with the regular modifications is 
 found in nearly every Ind. Eur. language = ' night.' See Curt. 
 no. 94. The primary meaning of nakta is doubtless ' the baneful 
 time ' (cf. Sk. ^na^, and Latin neco, noceo) : witness also the pecu- 
 liarly Greek euphemism in the name cix^povij. For the further uses 
 of the word naksatra, see note on v 1, also 'Ind. Wisdom,' p. 183, 
 and 'Hinduism,' p. 180. Against the derivation from ^nak must 
 be put the fact that in the earliest usage the word is used of the sun 
 as well as of the stars ; also the difficulty in the form of the word. 
 On the other hand ^naks, which is regular in Vedic = ' approach to,' 
 'attain,' though satisfactory in form gives no satisfactory sense. 
 Perhaps there has been a change of form to suit a supposed derivation 
 from naks. 
 
 7. nagair bhogavatim iva. The Nagas — a race of beings half 
 serpent, half man — " inhabit the Patalas or regions under the earth, 
 which, with the seven superincumbent worlds, are supposed to rest 
 on the thousand heads of the serpent Qesha, who typifies infinity." 
 M. Williams 'Indian Wisdom,' p. 430. "The serpent-race, who 
 inhabit these lower regions which are not to be confounded with the 
 narakas or hells [Nala vi 13 note], are sometimes regarded as be- 
 longing to only one of the seven, viz. Patala, or to a portion of it . 
 called Nagarloka, of which the capital is BhogavatI," ib. note. The 
 name bhoga, a 'serpent,' whence the adjective bhoga-vat, is from 
 ^bhuj, to bend, ii 4 note. Nagas and serpents are distinguished in 
 Bhag. Gita, x 28. 
 
 sampurnam, p. p. of ^pri with sam; see ii 11 note. 
 
 purusavyaghrair, ' man-tiger,' but = ' a tiger-like man.' See 
 i 15 note. 
 
 ginguham, 'a mountain cave:' guha from ^guh, 'to cover,' 
 p. p. gudha, xxii 15 : the gr has been weakened from original k, and 
 h from dh ; see note on i 13. The primary form is kudh, accurately 
 
V 9.] OR TALE OF NALA. 69 
 
 kept in Greek kwOw, xevOfimv &c., and closely in onr 'hide,' probably 
 in Lat. custo(d)s, whence the dh has passed through d into s before 
 t, compare claus-trum, &c. See Curt. no. 321. The corruption 
 which the original form of this word has undergone in Sk. is a 
 good indication that that language does not always preserve the 
 original sounds the most truly : see note on i 3. 
 
 8. musnanti, pres. part, of ^^mus (9 cl.), to carry off. The original 
 MUS is traced by Ourtius (Gr. Et. no. 480) into musca and fiv-M, and 
 also to Lat. mus, Sk. musa, musika, 'the thief (ib. no. 483); "so 
 that the fly would be among insects what the mouse was amongst 
 mammals " so far as its name is concerned. The root is found in the 
 compound dhriti-mus = 'firmness-stealing,' applied to the 'dristivanah' 
 or ' arrow-glances' of women, Hitop. 828. 
 
 caksumsi, ace. plur. of caksus, from i^caks, viii 5, with which 
 Benfey ingeniously compares iraTrraa'a) : but he is wrong in also con- 
 necting oTnTTtvu), &o., which must belong to Jott, orig. AK. 
 
 9. ' On her limbs fell the eyes of those great-souled kings : ' note the 
 locative. So also x 15, 'tasya buddhir Damayantyam nyavartata.' 
 gatra = ' means of going,' i.e. limb ; again at x 5. It may come from 
 GA, the older form of gam, seen in the labialised ^i-pa-a. 
 
 sakta bhun = sakta abhiit. Sakta, ' stuck to,' ' attached ; comp. 
 samsakta xiii 21, p. p. of ^sanj : the original form sag is doubtless 
 seen in Latiu sig-num, sig-illum — which last has preserved the 
 original sense of 'sticking to,' Curt. Gr. Et. I 133, Eng. trans. The 
 Greek words cra-rrm, o-a/cos, &c. are dubious from the variation of the 
 guttural. Comp. Hitop. 1248 vanarah phala-sakta babhuvuh, 'the 
 monkeys became engaged upon the fruit.' 
 
 cacala, perf. of JcbI, to move, but rather with the sense of 
 ' shaking ' or ' trembling,' thus slightly differentiated in use from 
 ^car, though the difference at first was probably phonetic only : it is 
 very old ; comp. the same in y3oti-KoA.-os but atyt-Ko'p-cts : the original 
 KAL is still found in Sanskrit = ' drive,' but not kae, which would 
 have been liable to be confounded with ^n, 'to do.' A frequent 
 derivative of ^cal is acala, the ' unshaken ' = ' a mountain,' e.g. v 3, 
 xii 6, 42, 51 : cala, 'shaken,' 'variable,' occurs xix 6. Vn-cal occurs 
 xiv 7. For VI + Jcax see note on v 15. 
 
 pa^yatam, gen. plur. of present participle of ^^pag = orig. spak — 
 used for the present, imperfect, imperative, and optative of the verb 
 'to see,' the other tenses being supplied by .ydng ; see note on drig; 
 i 13. It is the root whence come "Sk. spaga-s, Gr. o-koVos, 'spy' 
 
70 NOTES ON THE NALOPAKHYANAM [V 9. 
 
 Lat. specula, 'place of espial;' O. H. G. sp6li-6-m, 'I espy ' " (Curt. 
 Gr. Et. I. p. 123 Eng. trans.); and the primary sense is that of 'fixed,' 
 and not momentary, vision. 
 
 10. samkirtyamanesu, 'being proclaimed.' Kirtaya is given as 
 fi-om ^krit (10 class). But it is probably as Benfey suggests, a 
 denominative verb from kirti, ' glory.' 
 
 tulyakritin, ' of like form : ' tulya, iv 6 note. 
 
 11. sandehat, 'from her doubt:' sam + ^dih, 'to smear;' p. p. 
 digdha xxiv 46, and samdigdha xii 100, 'indistinct.' Original form 
 of root -was dhigh : the Sk. Gr. and Lat. languages do away each 
 with one aspirate— ^6ty in 0iyyava), ^fig in Jingo; Goth, ^dig is 
 regular; Curt. Gr. Et. no 145 : the primary meaning being to touch 
 or work with the hand. The ablative denotes the ' circumstance ' of 
 the action ; as iv 10, dandabhayat : see i 4 and 16 notes. 
 
 abhyajanat, see iii 1 note. 
 
 12. yam yam = quemquem, just as in Latin. But Latin has no 
 sam-sam (eum-eum) to answer to tarn tarn. Compare yatha yatha... • 
 tatha tatha, viii 14. 
 
 mene, perf. of ^man : comp. nipetuh, i 23 note. 
 
 tarkayamasa, 'thought out, 'considered,' used ia next line 
 with ace. of thing, and with ace. of person, xi 36. At xvi 9 we have 
 tarkayamasa ' Bhaimi' 'ti, karanair upapadayan, "he concluded 'it is 
 Bhima's daughter,' coming to this result by reasons :" so also xxi 35. 
 It is from ^tark (10) which apparently = Lat. torqueo, TpeTrm, 
 a-T/D€K-ijs, arpa/c-Tos — SO that the verb meant first to ' turn over ' ia 
 the mind. In the Nyaya system of philosophy ' tarka ' denotes logic, 
 or rather logical reasoning. 
 
 katharo janiyam, for the mood see note on xix 4. 
 
 13. bhri^a-duhkhita, ' much afflicted : ' bhnga is possibly as Aufrecht 
 suggests, from bhrak, whence farcio and ippda-a-m, Curt. no. 413. 
 Comp. bhriga-darunam vanain xii 88. 
 
 deva-lin-gani ; the marks whereby the different gods are 
 known. Cf. xxii 16, na svam lin-gani Nalah gamsati. Thus Yama "is 
 represented as of a green colour, and clothed with red. He rides 
 upon a bufialo, and is armed with a ponderous mace, and a noose to 
 secure his victims," Dowson, cl. diet. s. v., p. 374. " Varuna in the 
 Puranas is sovereign of the waters, and one of his accompaniments is 
 a noose, which the Vedic deity also carried for binding offenders... 
 He also possesses an umbrella impermeable to water formed of the 
 hood of a cobra, and called Abhoga," ib. p. 338. " Indra is repre- 
 
^ 16.] OR TALE OF NALA. 71 
 
 sented as a fair man riding upon a white horse or an elephant, and 
 bearing the vajra or thunderbolt in his hand," ib. p. 126. Agni's 
 representations are sufficiently shewn by hia different epithets, 
 " abja-hasta, ' lotus in hand • ' dhuma-ketu, ' whose sign is smoke ;'... 
 rohitagva, 'having red horses j' Chaga-ratha, ' ram-rider ;'...sapta' 
 jihva, ' seven-tongued ; ' tomara-dhara, 'javelin-bearer,'" ib. p. 8, 
 See also ' Ind. Wisdom,' p. 429. 
 
 14. 'The marks of the gods which were heard by me from the aged 
 (iv 25), these marks I see belonging to not even (api) one of these as 
 they stand on the earth here.' 
 
 15. vinigcitya : vi -i- ms -t- ^ci, 'having thought over.' ^ci (see note 
 on ii 2) is one of doubtful development; see Benf. ii 232^ Curt. no. 
 649. It probably meant 'to arrange orderly.' At xvii 8 sam + a + 
 ^01 = 'to heap up,' 'cover.' At xix 9 it occurs with nis alone — 
 meaning as here. At xx 11 pra + ^ci seems to mean ' to collect,' or 
 perhaps in an extended sense ' to gather,' as fruits, &c. 
 
 vicarya, indec. part, of caraya, causal of ^oar, to go = to think 
 over. Vicarana = ' investigation,' xiii 27. "Vicanta = ' hesitation,' 
 Sav. iii 13. Vicara =' discrimination,' Hitop. 1068. 'Thought the- 
 time arrived with respect to taking refuge with the gods.' prati, 
 see ii 7 note : praptakalam, ill note. 
 
 qarana from^^gri, 'to go;' in the same sense agraya, Hitop. 678. 
 bhavad-a9rayah...maya praptah = your protection has been obtained 
 by me. From the same verb comes pratigraya, dwelling, xxiv 8. 
 The verb itself occurs vi 8 agrayeta Nalam, in the middle voice : 
 and the p. p. in agrita xii 12, ucchnta (i.e. ud + grita) =high, xii 37. 
 The original root would be kri, which is probably the origin of 
 ^k\i in kXlvo), incline, or ' lean,' though Curtius doubts it, no. 60. 
 
 16. namaskaram, i 11 note: prayujya, 'having performed.' 
 ^yuj in this compound (as ;^da, dha, &c.) loses its primary sense. 
 So also prayojanam, xxiv 21 = business (in primary sense), purpose,, 
 or use. 
 
 pranjalir. So kntanjah, iii 1. Note the formation of what is- 
 (in effect) a verb — prarijahr bhu — by the help of the substantive 
 verb. This is necessary when there is no independent verb, as there 
 is none here : but sometimes hardly required — e.g. in sakta abhiit, 
 sup. 1. 9. 
 
 vepamana, 'shaking,' iv 15, from ^vep, prob. causal of ^vi, 
 Benf. s. V. He seems to have read udvepayate at ix 26 (al. vdvejate) 
 as he refers to that line. The noun vepathu occurs Bhag. G. i 29. 
 
72 NOTES ON THE NALOPAKHTANAM [V 17. 
 
 17. patitve vritah, 'chosen for lordship,' i.e. chosen to be my 
 husband : see iii 6 note. 
 
 pradi9antu : iv i25 note. 
 
 tena satyena, ' by virtue of that truth,' a simple development 
 of the primary instrumental sense. The Latin (-which has lost the 
 distinctive case-form) needs a preposition (per) to adjure with. 
 
 18. abhicarami, 'transgress:' the root metaphor is the same in 
 both. Vyabhicann occurs Hit. 45. 
 
 vibudhas, iv 27 note. 
 
 19. vihito =vi + hita, J p. p. of .ydha, i 6 note: it occurs at xi 7, 
 and rather more generally, at xiii 26. ^dha with vi = ' aiTange,' 
 'appoint,' 'fix' (as here), at iv 17, xii 121, xxiv 4, with sam. It 
 often only =' make,' e.g. Hit. 138, pravnttih na vidheyah=the at- 
 tempt is not to be made. 
 
 20. arabdham, iv 16 note, aradhane, for the winning of Nala. 
 Comp. what Damayanti says at iv 3 : it is the locative of purpose as 
 patitve above. It might possibly mean 'for the honouring of Nala:' 
 aradhayitri is a worshipper or lover, Qak. 3. 74 (p. 125 ed. M. W.) 
 and aradhya = venerate, pay rfcspect to, Megh. 46. Dean Milman's 
 translation is wrong here, ^^radh is of uncertain connection. With 
 apa it means 'injure,' p. p. aparaddham xxiv 12. 
 
 vrata, ii 14 note. 
 
 21. yatha...abhijaniyam, i 21 note. 
 
 22. nigamya, ' having perceived,' viii 9, xxiii 6 : so also with vi, 
 Indr. V. 62 : and ganti is ' satisfaction ' obtained by duelling at xxvi 
 6. But the simple verb = ' to be calm,' and ' to cease : ' ganta = 
 ' calm,' of water, xii 1 12 : and 5ama = tranquillity of mind, vi 10, &c.; 
 cf. 9antvayan, viii 12 note. Root apparently = kam, whence Kaiivm; 
 and Benfey thinks ' weariness ' is the root meaning. But the 
 Homeric use of Kci/jivu), to work out, acquire (A 187 S 34), is against 
 this, as Curtius points out Gr. Et. vol. 1, p. 130 (Eng. trans.). 
 'To obtain by effort,' would apparently give all the derived 
 senses. 
 
 paridevitam, 'lamentation,' ^div (1 and 10) =to lament (xiii 
 30 note) distinct from ^div (4) to play. At xxiv 25 it seems = 
 querella. Compare the striking line of the Bhag. Gita (ii 28) 
 
 avyaktadini bhiitam, vyaktamadhyani, Bharata, 
 avyaktanidhanany eva; tatra ka paridevana? 
 
 ' where is room for lamentation ' ] 
 
V 24.] OR TALE OF NALA. 73 
 
 niQcayam, 'decision.' It means 'certainty,' xix 8. It is from 
 nis + ^ci, sup. 1. 15. 
 
 tathyam, 'truth,' tatha + suflSx ^^a. 
 
 anuragam, 'devotion,' from Jraij (1 and 4), 'to colour,' and 
 ' to attach oneself to.' Rakta xxiv 16, and arakta occur in the pri- 
 mary sense, Hit. 712, araktaksah...9ukarah, 'a red-eyed boar.' 
 Anurakta, 'devoted,' viii 4, x 11, xxii 18. The verb = pi^w, ' to dye,' 
 ■with the others of the same family, also the Holneric pi/yea criyaXoevTa : 
 Curt. no. 154. The secondary sense seems to be metaphorical 
 — mental colour. At Hit» 712 the -word is used in the general 
 sense of 'passion,' vitaraga = mth passions gone. For the 'Construc- 
 tion of Naisadhe comp. viii 14 dyute raga, 'devotion to playing:' 
 xiii 57 prasan-go devane ; xxiv 41 Damayantyam vigan^ka; xxvi 24 
 mama pritis tvayi. Similarly ve have a locative with a substantive 
 alone in v 35 pratyaksadarganam yajne, and v 37 dharme parama 
 sthiti : but such constructions are comparatively rare, being more 
 naturally expressed by composition. For the same use -with adjec- 
 tives, see viii 1 note. 
 
 23. viguddhim, 'purity' from ^^gudh, viii 17 note: p. p. guddha, 
 xix 14, used of horses, guddhamati = pure-minded, Hit. 417: ati- 
 guddha = immaculate, ib. 853. 
 
 bhaktim, 'faith,' or 'personal attachment' from ^haj, (1) to 
 portion out, and (middle sense) to have apportioned to one, possess, 
 enjoy = Gr. tftayeZv, to get one's share, eat. See inf 1. '30, bhajasi, 
 'takest for thy lot:' bhaga, portion, lot, viii 6; and x 14 maha- 
 bhaga. The p. p. bhakta, 'devoted to,' occurs x 14, xiii 67. 
 Bhakti was an important conception in later Hindu theology; see 
 M. Williams, 'Indian Wisdom,' p. 137, &c. At Hit. 68 we have 
 ' kegavabhakti '= faith in Kegava, i.e. Krishna, the 8th avatara of 
 Vishnu. On th^ other hand ' Bhakta ' is the name of a sect of the 
 Qaivists. See however M. Williams 'Hinduism,' p. 136. 
 
 yath'oktam, ii 12 note. 
 
 samarthyam, iii 7 note, lin-ga-dharana seems to go with 
 samarthyam alone, as in 1. 22. 
 
 24. asvedan, ' without sweat,' ^^svid, whence sudor and iSpak : the 
 English word is curiously unchanged from the original. "All the 
 omniscient gods she saw without stain of sweat, with eyes unmoved, 
 with fresh crowns, without speck of dust, standing, yet not touch- 
 ino' earth." Note how the gods are described as unaffected by 
 
74 NOTES ON THE NALOPAKHYANAM [V. 24. 
 
 the heat of India. The ' unwinking eyes ' are the one mark of those 
 who have by austerities risen from humanity to divinity, as the gods 
 themselves did, according to some forms of Hindu thought. 
 
 hrisita, p. p. of .yhris = horrere (where the second r is due to as- 
 similation), to be stiff or erect : the shorter form hnsta occurs below 
 1. 30, also i 24, where see note. 
 
 rajohinan, 'destitute of dust:' hina (jdi 52, &c.) is the p. p. 
 (irregular) of ,yha, to leave, ix 14 note, and is often used at the end 
 of a compound, e.g. dhana-hina = moneyless. It means 'worthless' at 
 xix 14. Vihina = hina, at x 11, xvii 20. The whole compound 
 hrisitasrag-rajohina, might be differently analysed as a locatively 
 dependent T.P., ' dustless on their fresh crowns.' But it is best taken 
 as a Dvandva made up of hrisitasraj + raj china, where hrisita-sraj 
 is a B. V. Certainly 'mlana-sraj ' in the next line is in favour of tak- 
 ing it so. Comp. perhaps Arist. Clouds, 332 <7<^payi8ovi;x-apyoKo/Aj/'T7;s. 
 
 25. chaya-dvitiyo, 'doubled by his shadow; instrumental T. P: 
 Ch in Sk. often represents original sk : hence Curtius deduces, by the 
 help of Hesychius, crKoia, an original skaya, whence Gr. o-Kia, and 
 our 'sky' and 'shade' (Gr. Et. no. 112); a-Krjvi], o-kotos are of course 
 from the same root, ska, with a secondary SKAD = Sk. ^chad, 'to 
 cover:' whence chada, 'a wing,' ix 12, and p. p. samchanna xii 3, 
 xvii 5 : prachanna xix 32. 
 
 mlana-srag, 'with garland withered.' mlana is p. p. of ^mlai, 
 originally mla, a secondary of ,ymal, orig. mar, whence juaXaKo's and 
 mollis. 
 
 nimesena, 'by winking the eyes,' from ,^mis (6). The con- 
 nection of meaning with fajo>, nicto, and mico is rendered uncertain 
 by the phonetic difficulties. Bopp ingeniously conjectured that 
 nicto = ni-micto, which however is also difficult. See Curt. Gr. Et. 
 no. 478. 
 
 sucitah, 'pointed out,' xvii 9, from ;^suc (10), probably as 
 Benfey suggests a denominative of suci, 'a needle.' Abhisucita 
 occurs in the same sense xxiii 18. 
 
 26. dharmena : for the instrumental similarly used alone to express 
 the manner of an action; so xiii 8 vegena, ' with haste ;' xi 26javena, 
 ib. ; xii 76 vistarena, 'at full length;' kramena, xvi 31 ; tattvena, 
 'truly,' xvi 38; perhaps iv 15, dautyena agatya, 'having come 
 on a message,' and sarathyena upayayau viii 25. The Latin ablatives 
 of the manner are probably independent developments. 
 
 vilajjamana, see iii 18 note. 
 
V 29.] OR TALE OF NALA. 75 
 
 vastrante, 'by the end (or 'hem') of his garment.' The loca- 
 tive in this use is intelligible ('she laid hold on the hem of the 
 garment'), but not parallel to either the Greek (genitive) or the 
 Latin (ablative). 
 
 ayata, 'long,' from a+^yam. From yam to 'hold in,' 're- 
 strain,' come fij/xia. Curt. Gr. Et. II 610 (p. 261, Eng. tr.). For 
 pra + v'yam, see xxv 26 note. The a seems to have the usual 
 negative force here (long = unrestrained) as it has in a -(- ^gam, 
 i 32, &c. 
 
 skandhadege, ' on the shoulder-parts.' The n of skandha has 
 passed into I in Teutonic. For dega iv 25 note. 
 
 asnjat, 'she placed.' ^srij is very common in Sk., but seems 
 to have vanished m Latin and Greek. It = to let loose, and to 
 make. With ut, it = to leave, ix 27, x 28; or to let go, i 22, xxiii 
 .27 (vaspam utsnstavan) : with ava, to remit, xxv 23 : with vi 
 (causal) = ' make loose,' 'lose,' xiii 59: at xxi 27 it means to 'dis- 
 miss.' Sarga (which is a derivative) is a canto or chapter of a poem : 
 ut-sarga = leaving, departure x 12. 
 
 28. 'Then a sound, "alas, alas," was all at once uttered by the 
 kings.' ^muc (6) to let loose (cf. Latin ' emittere uocem '), xi 24 
 gapan muktah, 'loosed from the curse,' and xi 29 moksayitva : see 
 also xxiv 32 muncatu mama pranan. "We find pra-l-muc, xiii 11. 
 The original muk is seen in Lat. mucus, and weakened in mungo, 
 also in Greek /xijk-tijp and ju-wo-co. The meaning is curiously re- 
 stricted in the European languages. See Curtius, Gr. Et. no. 92 ; 
 where he ingeniously suggests that Mv/c-aXi; may have meant a ' little 
 snout,' like the Norse names in -^naes, our ness and naze. In Sanskrit 
 moksa is the term which expresses the final letting loose of soul 
 from its successive bodies and consequent, beatitude. 
 
 sahasa, iii 8 note. 
 
 9abda, ' a sound,' or ' word ; ' perhaps from ^^gap + da: mhgabda, 
 ' voiceless,' xiii 6. a/Q^P ^® ^ 'speak;' but specially in the sense of 
 cursing : so vi 11, xx 34 ; and gapa is a curse, xi 24 ; also abhigapa 
 xil6. 
 
 29. sadhu, 'good,' from ,/sadh, to 'accomplish:' used adverbially 
 at ix 3, xxii 6 ; somewhat like evye. 
 
 intah, p. p. of ^ir, 'to raise oneself 'excite :' see Curt. Gr. Et. 
 no. 500 and 661. It is probably contracted from ly-ar the redupli- 
 cated form of ^ar, and corresponds exactly with l-dX-Xa, to send, or 
 shoot, the t being the regular reduplicated syllable as in trjixL, iavio, 
 
76 NOTES ON THE NALOPAKHTANAM [V 29. 
 
 taiTTo), and the original r being changed into I. The root is that 
 ■which regularly appears as ' or ' in 6p-vv-fji,i, orior, (fee. 
 pragamsadbhir, i 16 note. 
 
 30. aQvasayat, imperf. of agvasaya, causal of ^gvas, 'to breathe:' 
 lit. 'made to breathe again,' 'consoled;' so xi 10, (fee: ;,y5vas pre- 
 supposes original ^yKVAS, for -which see ii 2 note. 
 
 vararoham, see note on viii 19. 
 
 31. bhajasi, see 23 note. 
 
 pumamsam, M. W. Gr. § 169. M. M. § 212. 
 devasannidhau, 'in the presence of the gods.' sannidhi 
 (xxi 3) is ' proximity,' from sam + ni + ^^dha, iv 17 note. 
 
 32. dehe, 'in my body,' said to be from ^^dih, sup. 11 note, ap- 
 parently ' a thing moulded ' or ' formed.' 
 
 prana, ' breath,' ' life ' (plur.), from pra + ^an, to breathe. It 
 occurs ix 18, xviii 9 pranan dharayanti (causal of dhri) : and comp. 
 praneQvara (xiii 63), 'lord of my life'. 
 
 ratam, p. p. of ^y/ram, see vi 10 note. 
 
 tvayi bhavisyami, another locative use strange to classical 
 readers, i.e. the loc. in a person — ' I -will be ever in thee.' Of. vi. 14 
 Nale vatsyami, 'I wlII dwell in Nala ;' xx 35, avasam tvayi rajendra, 
 'I abode in thee, O King :' at xiii 65, vasasva mayi, and xv 7, vasa 
 mayi=' dwell under my protection,' i.e. in my sphere of action : also 
 xvii 18. The locative expressing on a person has been noted at 
 V. 9. 
 
 In all these constructions the Greek and the Latin would employ 
 prepositions, e.g. iv crot. 
 
 33. abhinandya, indecl. part, of the causal (nandayami) of abhi + 
 ^nand, identical in form with that of the simple verb = ' having 
 caused to be glad.' ^^nand is of obscure relationship. In Zend 
 ^nad = to despise, and this has been connected with ovo/iai. In 
 Sanskrit ^nad is 'to make a noise,' see xii 1, whence the common 
 word nadi, a river. Benfey conjectures plausibly that nand = nanad, 
 the reduplicated form of this Vnad. The form is against any connec- 
 tion with 6vlv7])x.i. At viii 17 abhmandati = takes kindly, gives heed 
 to. Perhaps the line is an insertion. 
 
 parasparatah, 2nd abl. of paraspara, xiii 13 ; for 'the case cf. 
 sakshat i 14. It seems to me that s is probably the nominative sign, 
 so that paraspara is an irregular compound of a full noun and a 
 base: compare anyo 'nyam i 17, and also the phrase auros avrov, used 
 practically as one word. The s is retained instead of passing into 
 
V 36.] OR TALE OF XALA. 77 
 
 visarga before the p, as in vaoas-pati, divas-pati, &c. See M. M. 
 Gr. § 89. 
 
 Agnipurogama, 'having Agni as leader,' a B. V., of. Indra- 
 purogama, iv 20. 
 
 ^aranam, sup. 15. For construction comp. garanam tvam pra- 
 panna 'smi, viii 18 : it seems to be akia' to i 20, vacam vyajahara 
 Nalam : for 9aranam is a contained accusative "with jagmatuh, 
 almost as close as vacam vyajahara. Then the simple idea contained 
 in the two words is followed by the accusative of the person affected. 
 See also note on vii 5. For form jagmatuh, see M. W. Gr. § 376, 
 M. M. 328. 3 : medial a is dropped. 
 
 34. vrite Naisadhe, i 11 note. 
 
 mahaujasah, 'of great might,' from maha for mahat and ojas, 
 'strength,' from ,/uj ; see note on ugra, iii 21. 
 
 daduh, M. W. Gr. § 373 : comp. jajnuh ii 5, jagmuh ii 10. 
 
 35. pratyaksadar9anam, ' the seeing (the invisible) as present 
 to the eye.' Pratyaksa, 'before the eyes,' 'visible,' is a very 
 common word (aS a subst.) in Hindu philosophy to denote ' percep- 
 tion by the senses,' one of the 4 (according to the Nyaya, or 3 ac- 
 cording to the Sankhya) processes by which the mind attains know- 
 ledge. See ' Indian Wisdom,' p. 72. 
 
 gatim ca, &C., 'a gait firm and noble,' Milman. anuttama = 
 'qui altissimum non habet, i.q. qui altissimus est,' Bopp. It is a 
 curious inversion of the apparent meaning 'not highest,' which 
 would be a natural and proper K. D. compound, but is thus turned 
 into a B. "V. 
 
 The combiuation of the two gifts is curious : still more the two 
 gifts of Yama, and the garlands given by Varuna. 
 
 36. atmabhavam, 'own essence,' i.e. fire. So at xxiii 2, Nala 
 (concealed in the form of Vahuka) holds up grass, which is at once 
 consumed by fire. 
 
 vanchati, ' wishes ' — the same, word : the connection is well 
 seen through German, ' wunschen.' The ch comes from sk, see note 
 on 25 : so that the original form would be van-sk or van-sk, and 
 would correspond with Gr. ev\ofmL for £v-a-Ko-/jMi, ^va : for the letter- 
 changes see Gr. Et. ii, p. 366 (Engl, transl.). Again at xxvi 8. 
 
 lokan : is this the 'trailokyam' (xiii 16), heaven, earth, and the 
 parts below the earth,' or the seven worlds corresponding to the seven 
 patalas? v 7 note. Probably it means simply 'space,' 'the world;' 
 
78 NOTES ON THE NALOPAKHTANAM [V 36. 
 
 Schlegel (quoted by Bopp in tis note on Indr. i 37) thought that it 
 was used in the sense of 'people,' as at i 15, and translated it 
 ' feurige Krieger,' -which is very improbaWe. 
 
 atmaprabhan: Bopp (ut supr.) translated this 'self-bright,' 
 ' lightened by themselves.' But atman doubtless refers to Agni : the 
 sentence is merely a repetition of the previous one in different words. 
 
 Hutaganah = Hutaga, iv 9 ; but this is prob. a B. V., 'having 
 fire as food ; ' that a T. P. ' fire-devourer.' 
 37_ ' Yama gave taste in food, and supreme stedfastness in duty.' In 
 canto xxiii the disguised Nala prepares food, and is at once detected 
 by its flavour, anna, p. p. of Vad, to 'eat,' Lat. 'ed-o.' rasa, 
 'taste:' this is a common meaning of the word, which primarily = 
 ' price,' and sometimes the essence of a thing, and so Benf. takes it 
 here, ' the essential properties of food,' i.e. the knowledge of them. 
 Curtius suggests that the word may have lost a v, and be connected 
 with varsa, iepcrr], and ros (roris), Gr. Et. no. 497: see note on 
 vii 3. 
 
 sthiti, so xii 10, sthitya paraya yuta. 
 38. uttama-gandadhyah, 'rich in the highest fragrance.' Adhya 
 (xxv 6) of course has nothing to with adi, iii 16. In canto xxiii 16 
 Nala takes flowers in his hands, and they at once blossom aU the 
 more. 
 
 mithunam, perhaps = ' a pair of gifts,' as each does give two. But 
 the word is used generally of living beings : and probably means here (as 
 at xxiii 23, where no other word is used) the two children mentioned 
 1. 46. The gods gave the other gifts, ' and (ca) aU joined in giving 
 children' — the greatest gift of all. Dean Milman translates dif- 
 ferently. 
 
 pradaya asya : note the genitive. This case is rather a 
 dwindling one in Sanskrit, never having had the work thrown upon 
 it which it has to perform in the European languages (esp. the Greek) 
 from the loss of other cases. It is used with the p. p. to express the 
 agent as we saw at i 4. It is also used, as here, with several verbs, 
 where, according to classical usage, we should expect a dative. It is 
 found with Vda, xvii 15, xx 27, xxiii 4 (but the dative at xx 30, 
 xxui 4, xxv 17), with mvedaya (causal of Vvid), xviii 13, with a-l- 
 ;^khya, xxiii 5: with sam -i- a -(- ^dha, xxiii 12: with i^ksam, 
 xxv 13: with Vbhi, xii 11. Other uses are more like Greek or 
 Latin, e.g. the gen. with s/qr\i (kXvo)), xii 76, xviii 14 (in each of 
 these passages however there is a neut. pronoun as well, and the 
 
"V 44.] OB TALE OF NALA. 79 
 
 gen. might go with that); with smri, xv 10 and 15: but the accusa- 
 tive goes with anu + smn, xv 20. 
 
 tridivam, ' Heaven,' 'the third most holy heaven' (Benfey): but 
 probably Svarga is meant (so in the P. W.) the heaven of Indra ; 
 see ii 13 note. 
 39. anubhuya, ' after being present, at,' ii 9 note. For the use of 
 the ind. part, with a case, see note on viii 22. 
 
 vivaham, 'marriage,' vi + ^vah. For the different forms of 
 marriage, see Manu iii 20, &c. 
 
 yathagatam, see note on iii 2. 
 
 muditah, p. p. of Vmud, 'to be glad:' perf. mumude, xix 36. 
 The root is used as a fem. noun, xix 37. 
 41. usya, iudecl. part, of Vvas, 'to dwell,' ii 12 note. For the form 
 see i 1 note. 
 
 samanujnato, iii 1 note, svakam, i.e. sva + ka, which marks 
 the pronoun more plainly as adjectival : see note on vui 3. Again 
 at XXV 4. 
 
 43. atn^uman, 'the rayed one' = the sun. The root is probably ak, 
 nasalised: and the suffix is -u. See note on tigmamgu xxiv 33. 
 
 aranjayat, 'he caused to be attached to himself,' imperfect 
 causal of \/ranj, see sup. 22 note. 
 
 praja = prajas (ace. plur.) = Lat. progenies, but iised of the 
 whole people. The king is conceived of as the father of his people, 
 like the 'pater Romanus' of Vergil (Aen. ix 449), and like Odysseus 
 who TToTiJp ws rprw; ^ev (Od. ii 47). 
 
 paripalayan, ' protecting,' from palaya described as a causal of 
 ^pa, but not different in sense. 
 
 44. ije, perf. mid. of Vyaj. M. W. Gr. § 375 e, M. M. App. 99. 
 ' He sacrificed with the horse-sacrifice,' a natural use of the instru- 
 mental rather than the contained accusative, just as in Lat. we find 
 ' ire via ' as well as ' ire viam,' and the ' cognate instrumental ' in 
 Lithuanian is even more exactly parallel, see note on ix 14. The 
 ' horse sacrifice ' is often mentioned as the greatest of all Hindu 
 sacrifices ; it is old, two of the hymns in the first book of the Rig 
 Veda relating to it. In later times it was believed that any one 
 who performed this sacrifice a hundred times could depose Indra, 
 comp. note on ii 14. In the 14th book of the Mahabharata, the 
 ceremony is performed by Yudhishthira after his victory over the 
 Kauravas. Dagaratha's horse-sacrifice in the Ramayana is minutely 
 described in ' Ind. Wisdom,' note to p. 343. 
 
80 NOTES ON THE NALOPAKHTANAM. [v 44. 
 
 Yayati, son of Nahusha, fifth king of the lunar race — father of 
 Puru, the founder of the line of the Pauravas. For the different 
 accounts of him given in the Puranas, see Dowson Diet. s. v. The 
 horse-sacrifice is not mentioned there. 
 
 kratubhis, ' with sacrifices -which have fit gifts' (for Brahmans). 
 Cf. xii 14, 45, 81, at all of which passages Damayanti invokes her 
 husband by the piety shewn specially in such sacrifices and offerings 
 to the sacrificing priests. The prominence of sacrifice in the Hindu 
 ritual and the corresponding exaltation of the Brahmanic caste are 
 well commented upon by M. Williams, 'Hinduism,' pp. 38 — 41. 
 The word kratu = ' strength ' in Vedio — it is from kea, the secondary 
 of KAR, whence come Kparos, Kpciwv, creo, &c. See Gr. Et., no. 73. 
 daksina = Lat. dexter, the right side; and by a natural transition 
 of meaning to the ' right thing ' to be done, comes to mean a gift to a 
 priest. Daksinya (Hit. 468) apparently means 'straight-forward- 
 ness,' though elsewhere it = * politeness.' 
 45. upavanesu, a sort of diminutive of vana. Cf. Lat. use of 
 
 sub. 
 47. viharamg ca, i.e. viharan (pres. part of vi -i- Vhri) -i- ca. The 
 5 is euphonic. 
 
 raraksa, perf. of Vraks, see i 4 note. 
 
 vasudha = the ' wealth-holder,' i. e. earth, see iv 2 note. The 
 alliteration of the last line is noteworthy. 
 
CANTO VI. 
 
 !• Kalina. Kali is the Kali-yuga (see Dowson, s.v. yuga) personi- 
 iied. "There are properly four yugas or ages in every Mahayuga 
 [great yuga, or cycle, of which 2000 make up a Kalpa or aeon] viz. 
 Krita, Treta, Dvapara and KaJi, named from the marks on dice — 
 the Knta being the best throw, of four points, and the Kali the worst, 
 of one point." ' Ind. Wisd.' 188 note. This system of chronology was 
 fully developed in the Mahabharata, though unknown in the Rigveda. 
 It is parallel to the metal ages of Greek mythology : the first being 
 the age of perfect righteousness, happiness and plenty, the last the 
 opposite when unrighteousness prevails and the lives of men are 
 shortened down to their present span. But in the Kali-yuga, the evil 
 which prevails is of course evil according to the Brahmanic standard. 
 There is no knowledge of the Yeda, no dharma, no sacrifices : and 
 the outward manifestation consists in passion and difierent emotions 
 which delay the final emancipation of the soul from being bom again. 
 Dvapara is the personification of the third age, as Kali is of the 
 fourth. 
 2. sahayena, ' with D. as companion ' ; sociative use of the instru- 
 mental : see note on i 7. So ii 11, vii 4, divya !N"alena, 'play with 
 Nala'; xxvi 15, devana asuhridganaih, 'play with those who are 
 not friends'] xxiv 30, gantum agvaih, 'to go with horses'; xx 41, 
 (fee. : but most commonly of inanimate things, e.g. xxvi 19, 
 eka-panena virena Nalena sa parajitah 
 sa ratnakosanicayaih pranena panito 'pi ca. 
 ' By one throw was he overcome by the hero Nala, together with 
 his stores of jewels and treasure, and even his very life, was he won.' 
 But very frequently we find a preposition, such as saha i 7, v 45, 
 
 6 
 
82 NOTES ON THK NALOPAKHYlNAM [VI 2- 
 
 vi 1 and 15, &c., or sdrddham ix 7, xv 7, xvii 3, xxvi 30 : or with a 
 verb or participle compounded with sa or sam, e.g. xviii 20 bharta 
 samesyami ; comp. xxv 3 Nalena sahita. If I have counted rightly, 
 there are in these poems out of 50 instances of the pure sociative, 
 23 with no preposition, 22 with a preposition, and 5 with some 
 compound word. 
 
 The traces of this usage are very plain in Greek and Latin, 
 though (except in the -0t form in old Greek and the rarer a-form) the 
 external mark of the case has perished. But the dative is found in 
 Homer combined with the -<^i-case in such a way as to leave no doubt 
 of the origin of the use. Compare 6e6<pi.v /atjcttup aTaXavros, Od. iii 
 110, with the common phrase iitttois koL o)(€cr<j}L, and a\(«jU.e;'os...v)ji 
 TE KoX iTOipoixn : and regularly with nouns of multitude, Jelf § 604. 
 Very commonly the construction is marked by au-os, e.g. avTolai 
 o;(£cr</)t, II. viii 290 : and, with this word, which practically does the 
 duty of a preposition, the case survived into Attic Greek. In Latin 
 there is no sociative (or instrumental) case-form (for the -bi and -bis 
 iu the pronouns have no such hieaning) : but the work of the case 
 has been taken completely by the ablative : and some examples of 
 the pure sociative use are unmistakable : e.g. Caesar, B. G. v 9, illi 
 equitatu atque essedis ad flumen progressi (but vii 54 cum omni 
 equitatu profectum), Ovid, Am. ii xvi 13, si medius Polluce et 
 Castore ponar, where 'medius' does something to help out the con- 
 struction. In Lithuanian the sociative use is quite regular. It is 
 also used like the Lat. abl. of description, see xii 37 note. 
 
 There is no doubt that the sociative use was a primitive one, 
 but it wanted distinctness because of the original confusion of the 
 two case-forms, a and bhi, and perhaps from other causes. Con- 
 sequently prepositions were needed in each language to help the 
 usage out. But these prepositions differ so much among the different 
 peoples that their use was probably not established before the division 
 of the languages. Thus in Sk. we find saha, sarddham and sdham ; 
 also innd in the peculiar Sanskrit disjunctive use of the case, e.g. 
 xvi 19, bharta nama param narya bhusanam bhiisanair vind, i.e. 'a 
 husband is a wife's highest ornament, without (other) ornaments.' 
 See note on xiii 34. In Greek we have ivv (Lat. cum), a/^a (Sk. 
 sam) (a/x,' Tjoi ffiaivofiivqcjii, II. ix 682) /juto. (Germ, mit) (jhetoi ttvoi^^ 
 dve/xoio, II. xxiii 367) : these few usages therefore are found each in 
 two languages. 
 
 varayisve, 2 fut. middle of vara,ya, see iii 6 and 24 notes. 
 
"^i 4.] OR TALE OF NALA. 83 
 
 4. nivrittam, ' finished,' ' done with,' from ni + ^vrit, a very com- 
 mon verb, equivalent in form, and (when compounded) in meaning, 
 to Lat. vertor and sometimes versbr. Thus e.g. at x 15, tasya 
 buddhir Damayantyam nyavartata, but with something also of the 
 sense of 'returning' found at x 20, nivrittahridayah = 'with heart 
 turned back,' Hit. 235, sa vyadho mvnttah. In Bh. Gita xvi 7, 
 nivntti is cessation from action, i.e. beatitude, as opposed to 
 pravritti = 'progress,' 'activity'; and pra + ;yvrit is found ix 2, xii 14. 
 In Panini's grammar, nivritti marks that some general rule (adhi- 
 kara) which is implied in all the following sutras ceases to operate 
 any longer. The simple root is seen in vartate xiii 71, vartm viii 
 15, vritta 'conduct' xii 46, 'an event' Sav. vi 8, vartana 'main- 
 tenance' Hit. 272 &c. 
 
 samipatah, ' in presence of.' See note on vii 4. These forms 
 in -tas are used (as here) without much feeling of their original sense 
 in the different languages ; — for they were at first ablatives as 
 tatas, ii 1, atas ix 23, &c., ^atrutas xiv 18, where see note. But 
 ei/Tos and iKTO'i, intus and caelitus, and Sk. kutah, mukhatah (xi 28), 
 ekatah (xii 17), dharmatah vi 9, pristhatah ix 7, vahyatah ix 7, 
 vegatah xi 27, agratah xxiv 14, have only a general locative sense. 
 Qak. p. 5 prasadanatas = prasadat (Prakrit). 
 
 5. krodha, 'wrath,' from Vkrudh, see note on xviii 9. 
 amantrya, ' having addressed,' generally with the idea of taking 
 
 leave ; e.g. viii 24, xxvi 1. For the simple root see note on 
 iL 9. 
 
 6. ' For that she has taken as husband a man in the midst of gods, 
 therefore be her bearing of punishment fitting and great.' yat = quod : 
 comp. xi 10, viii 17, xiii 39, xviii 10, xxiii 14, xxiv 17. avindata, 
 ii 4 note. nyayyam, derivative of nyaya + suffix ya : nyaya 
 = 'method,' 'manner'; whence came the name of one of the chief 
 philosophical 'methods' of the Hindus — the Nyaya of Gotama (ace. 
 to M. "Williams, however, Nyaya is analysis, as opposed to Sankhya, 
 synthesis). 
 
 vipulam, ' full,' ' large,' ix 6 ; probably one of the large family 
 of words belonging to ;^pab, Gr. ^^irXa, Lat. ' pie,' danda, iv 10 
 note. 
 
 7. divaukasah, ii 30 note. 
 
 samanujnate, 'consent being given by us': iii 1 note. 
 
 8. a9rayeta, v 15 note. It is the optative expressing a question, 
 like the Gr. and Lat. conjunctive, 
 
 6—2 
 
84 NOTES ON THE NALOPAKHTANAM [vI 8. 
 
 upetam, ' endowed ■with,' p. p. of upa, + Vi ; comp. upapanna, i 1. 
 
 akhilan, ' entire,' ' whole,' from khila = ' a remainder.' 
 
 carita-vrata, ' with his vows duly performed,' p. p. of Vcar, for 
 ■which see note on cantra xviii 9 : and -yicarita = ' wandering ' xxiv 
 49; it is used as a noun = ' doings ' xxiii 2: for vrata see ii 14, 
 note. 
 9. " He who reads the four Vedas entire, together ■with the Puranas 
 (? the whole eighteen) as a fifth." These Puranas, however, or 
 legendary histories of the Gods, are not only much later than the 
 Yedas, but also than the mass of the Mahabharata : so that either 
 these lines are a late insertion by some Brahmanic reviser of the 
 poem (which is quite possible from the tone of the passage) ; or else 
 the akhyana must be understood generally as ' tradition,' referring 
 not to the Puranas but to some older Itihasa, or legendary poem, 
 wherein the actors are still men and have not been deified as in the 
 later accounts'. " The Puranas and Tantr,is...are sometimes called a 
 fifth Veda especially designed for the masses of the people, and for 
 women." M. W. 'Hinduism,' p. 116. The four Vedas are the 
 Rig-veda — a large collection of hymns to the elemental powers, and 
 not arranged for sacrificial purposes : the Yajur-veda, hymns arranged 
 for sacrifice : the Sama-veda, most of the hymns of which are found 
 in the Rig-veda, but they are adapted here for the Soma-ofierings : 
 and the Atharva-veda, which is considerably later in time and 
 contains incantations, &c., due according to Prof. Whitney rather to 
 popular than to priestly sources. Each of these collections of hymns, 
 &c. (called Mantras, see note on ii 9) is accompanied by one or more 
 Brahmanas : these are "written in prose and contain liturgical and 
 ritualistic glosses, explanations, and applications of the hymns, illus- 
 trated by numerous legends. To the Brahmanas are added the 
 Aranyakas and the Upanishads, mystical treatises in prose and' verse 
 which speculate upon the nature of spirit and of God, and exhibit a 
 freedom of thought and speculation which was the beginning of Hindu 
 philosophy." Dowson, s. v. Veda. The whole of this collection of 
 Mantras Brahmanas and Upanishads is included under the general 
 term Vedas. 
 
 1 Thus Weber, 'Ind. Lit.' p. 45, writing of the Aitareya (probably the 
 oldest) and the Kaushltaki-Brahmana, says 'Both presuppose literary com- 
 positions of some sort as having preceded them. Thus mention is made of 
 the ' akhyana- vidas,' 'those versed in tradition.' 
 
VI 9.] OR TALE OF NALA. 85 
 
 akhyana-pancaman is a B. V. ' which have the akhyana as a 
 fifth.' It is something like the Greek method of reckoning Tre/iirros 
 avTos- 
 
 adhite, middle of adhi + Vi, to ' go over ' = ' read.' 
 
 tripta, ' pleased,' p. p. of tjisrrp orig. tarp, whence lipirm, &c. 
 
 10. ' Hq who delights in doing no harm, who is truth-speaking, firm 
 in his vows.' dridha, see xxui 7 note. 
 
 ahimsa = not hurting, from ^hims, to hurt, possibly (as Benfey 
 suggests) a desiderative of ^han, to kill. Among the things from 
 which a Brahma-charin (i.e. a Brahman in the first stage of his 
 cai'eer) must abstain is ' praninam caiva hiipsanam,' 'injury to any 
 animate things,' Manu ii 177, comp. vi 28 &c. 
 
 nirata, p. p. of ni + ^ram, possibly found in Gk. ■qpii^, see 
 Curt. Gr. Et., no. 454— who makes 'comfortable rest' the under- 
 lying notion of the somewhat different forms. Rata (alone) occurs 
 V 31 : rati 'rest ' at ii 4. 
 
 tapah, ii 13, X 19 notes. 
 
 gaucarn, from guci, pure, iv 18 & 24, xxiii 7, by vriddhi of u and 
 suffix a, and loss of final *. It = cleansing, vii 3, xxiv 48. 
 
 gamah, v 22 note. 
 
 11. dhruvani, 'firm,' 'steady,' 'sure' (as xxvi 11, druvam atmaja- 
 yam matva) : = Germ, treu : used adverbially xiii 27. The primary 
 root is DHAK, i 17 note, whence dh(a)r-u is secondary. 
 
 kamayec chapitum, i. e. kamayet 9apitum ' desire to curse ' : 
 for \/§ap see v 28 note. 
 
 12. mudho, ' fool,' p. p. of ^/muh (4) to be disturbed in mind; here, 
 and at xviii 10, Hit. 881, 986 &c. : another form is mugdha : mohita 
 the part, of mohaya (causal) to 'infatuate,' occurs vii 16, xix 4 ; and to 
 ' bewilder ' xix 24. Hence moha ' delusion,' Hit. 204 ' lobhan mohag 
 ca nagag ca ' = ' from covetousness (comes) delusion and destruction.' 
 It is hardly possible that /^lupos should be from this root (Bopp, s. v.). 
 
 atmanam atmana, a not uncommon alliteration (see xii 57, 
 xviii 8). "We may compare idioms like the Latin " suo sibi gladio 
 hunc iugttlo.' 
 1.3. ' Let him be plunged (or ' lie is to be plunged ') in wretched hell 
 in the mighty bottomless lake.' kricchra (of uncertain derivation) 
 is ' difficult,' 'painful'; e. g. xv 17 vane, xxiv 18 gapena. It is fre- 
 quently used as a neuter subst. = 'difficulty,' e. g. artha^kricchresu, 
 XV 3: also xi 30: Hit. 1062 kricchragatah = reduced to difficulties; 
 ib. 1275, Brahmanas siddham api artham kricchrena api na 
 
86 NOTES ON THE NALOPAKHTANAM. [VI 13. 
 
 yacchati = a Brahman gives up money, even though due, not even on 
 pressure. 
 
 naraka, 'hell': 21 of these are enumerated in Manu (iv 88), 
 ■where Naraka is the name of one only (see ' Indian Wisdom,' 66 
 note 2). According to the common Hindu belief the soul, after 
 . each life, goes either to one of the heavens or one of the hells, whence 
 it returns again into a body in order that it may fully work out 
 the results of former existence. 
 
 majjet, opt. of \/majj (6) = Lat. \/merg: the p. p. magna is 
 ' frequent, Hit. 133, 783, 864 &c. 
 
 agadha, = a (neg) and gadha, p. p. of \/gah, to dive into : the 
 original form was probably gadh, recognisable (after labialism) in 
 ^advs, a-^va-a-oi &o ; Gr. Et. no. 635. 
 
 hrada, a 'lake,' ' piece of water '; whence hradini 'a river,' xii 112. 
 
 14. utsahe, iii 8 note, kopam, 'anger,' see note on xix 15. 
 vatsyami, fut. of Vvas, to dwell : the t is euphonic, M. W. Gr. 
 
 § 304 a, M. M. § 132. 
 
 Nale, for the locative see v 32 note. 
 
 15. bhramgayisyami, fut. of causal of ^bhramg, 'to fall'; whence 
 XX 2 bhrasta, xviii 10 panbhrasta. 
 
 tvam &c. — ' Do thou (apt here like Greek ye), having entered into 
 the dice, think well to join company with me,' or 'help me' (as viii 
 13). sahayya, formed regularly from sahaya vi 2 note, see ii 31. 
 
 arhasi, iii 7 note. 
 
 Dvapara, as being one throw of the dice — the worst but one — 
 is naturally conceived of as, becoming embodied in them. 
 
CANTO VII. 
 
 1. samayam kritva, 'having made agreement': samaya from 
 sam + Vi has also many other meanings, e.g. 'condition,' as at xiii 67, 
 samayena utsahe vastum tvayi, i.e. 'on a certain condition I am 
 able to dwell in thy power,' Sav. iv 17 &c. : it also = 'time,' xiii 6, 
 arddha-ratra-samaye = at midnight (half-night-time) : and other mean- 
 ings, for which see the P. W. 
 
 tatra, yatra, tatra (partly because of the subsequent yatra) 
 is used here = ' thither,' just as we use ' there ' in that sense. For 
 the general form of the sentence, see note on xiii 30. 
 
 2. antara-prepsur = ' eager to get an opportunity ' : prepsu = 
 pra + ipsu, compare abhipsu v 2, &c. Antara as an adj. = 'other'; 
 and is frequently found at the end of a K. D. compound ; e. g. 
 janmantara, 'another birth,' xiii 33, kalantaravritti, 'the revolu- 
 tion of time,' Hit. 894 : and so is akin to Sk. an-ya, other, * Goth, 
 anthar, and prob. Gk. Ic-tot : which shew the n form instead of 
 the I seen in aWos, al-ius, and Gothic alls, alya, <&c. But antara 
 occurs also as a neut. substantive, meaning the ' inner part,' in which 
 sense the word must be connected with ivi, evto's, h-epoi, &c., in-ter, 
 Goth, inna, &c. So at xii 103 vanantare = in the depths of the 
 wood: xxi 10 bahvor...antaram = the space between the arms: and 
 loc. antare = in the interval, e.g. Hit. 94. So by a natural transition 
 it takes the sense ' occasion,' as xiii 59, ' opportunity,' as here. 
 Curtius discusses this, and the words quoted above under nos. 425, 
 426, and 524 ; he would separate them into three groups, but he 
 does not take account of the different meanings of antara, which 
 would bring it under both his first and his second group. 
 
 varse, 'year' (so xxiv 51), literally 'rain' (from V^ris, whence 
 vrisa line 6, and vristl, xxiv 40), = Gr. iepo-rj (for i-Fepa-rj). In the 
 
88 NOTES ON THE NALOPAKHYANAM [VII 2. 
 
 plur. it denoted the rainy season — one of the Indian six of two 
 months each — Le. Grishma, Varsha, Qarad, Hemanta, Qigira, and 
 Vasanta. This use of one important or descriptive period of the 
 year instead of the year itself is not unknown with us, e. g. a man of 
 seventy winters; and in Wordsworth's 'Two April Mornings,' "Nine 
 summers had she scarcely seen, the pride of all the vale." Comp. 
 xxvi 25, sanjiva garadah gatam. 
 
 upaspri^ya = ' having rinsed the mouth with water ' (Benf.), 
 ' having sipped water ' (M. W.), literally ' having slightly touched.' 
 Orig. form \/spaek, found in Lat. spargo, to touch with water, &c. 
 This upasparga is necessary after evacuation as part of the ceremonial 
 purification : this therefore Nala performs ; but he neglects to wash 
 his feet, another part of the process. At Manu v 138 foot- washing 
 is not mentioned : kritva mutram purisam va khany acanfca upaspriget, 
 ' he is to sprinkle the cavities of the body (mouth, nose, &c.) 
 after having rinsed his mouth ' (p.p. (in active sense) of a + Vcam, 
 the technical word). This gives a good illustration of the extreme 
 minuteness of the ceremonial law. Comp. Manu iv 93 : 
 
 utthaya, avagyakam kntva, kritagaucah, samahitah 
 purvam sandhyam japaips tisthet, svakale c'aparam ciram, 
 
 i. e. ' having arisen, having done what is necessary, having purified 
 himself, with his attention fixed let him stand praying the morning 
 prayer, and at the proper time the other in the evening, for a long 
 while.' 
 
 sandhyam anuasta = ' sat down to the (evening) meditation.' 
 asta from \/as, to sit, i 11 note, ^s-raL: anu = ' after,' and seems 
 therefore scarcely to give the sense required : perhaps the meaning 
 may come as in Greek compounds with /Aera — e.g. [iereXOiiv, to go 
 after, i e. to find, a person. Anu seems to be from the same origin 
 as Greek dva and Gothic ana, and Latin an (in anhelo, &c.): but of 
 all these the sense is ' up.' sandhya, ' meditation,' used for the 
 raoming, noon, and evening observance : it is from «ydhyai, ' to 
 think,' doubtless a shortened form of adhi and Vya, the secondary 
 form of ;^i. The accusative is governed by the transitive sense 
 which the compound has acquired — just as insidere, insilire, &c. 
 come to be transitive in Latin. 
 
 avi9at, imp. of a + Vvig, with same meaning as simple verb, 
 i 31 note. 
 
 Samipam goes with ^"stnrnRva. like sakacam. sakshat. and 
 
Vn 4.] OR TALE OF NALA. 89 
 
 other adverbs when used prepositionally it goes with a genitive 
 
 naturally — from the strong substantival sense which remains. So 
 also samipe i 16 takes the genitive: samipatah (vi 4) was, in compo- 
 sition with the base asmat. See further i 14 note. Puskara is the 
 brother of Nala. 
 
 aha, 'spoke'; only found in this tense, and of that only in 
 the sing. 2 (attha, ix 30) and 3, dual 2, 3, plur. 3. The primary root 
 is Vagh, found in the equally defective Lat. verb aio; but the 
 guttural survives in ad-ag-ium. It is also found in the Homeric ^, 
 and the Platonic ^v 8e iyio, tj Se os. 
 
 divya Nalena, vii 2 note: ^div (4 d.) lengthens the root- 
 vowel before ya. M. W. § 275. 
 
 vai strengthens a whole sentence, as here, and perhaps ix 8, 
 ghosayamasa vai pure: or one word, e.g. adbhutarupan vai, i 24; 
 xxvi 5, esa vai mama sannyasas; iii 5, tvam vai ; vi 11, yo vai — and 
 so very often with a pronoun. It may be the loc. of a pronomiaal 
 stem va; see note on vata xi 10 : and if so, may be compared to 
 the Homeric airois (e.g. iraw en vijttlos avrios, Od. xii 284), and also 
 
 to OVT<li^. 
 
 5, dyute, ' in the game,' apparently = div + ta, the vowels and 
 semivowels exchanging to avoid the meeting of v and *. So dyuti, 
 ' brightness,' for div + ti, xii 15. 
 
 J eta = 3 pers. sing. fut. of ^ji (to conquer) = orig. Gi, whence jSia, 
 &c. by labialism ; Gr. Et. no. 639. It often occurs at the end of a 
 compound, with suffix (of auxiliary letter) t, as xii 77, samgrama-jit : 
 compare the t in mahik.si-t ii 20, loka-kn-t iv 6, &c.: and see 
 Curt. 'Studien,' vl04. 
 
 bhavan, ii 31 note. 
 
 pratipadyasva, v'pad (4) with prati (middle voice) = ' go to,' 
 or 'obtain' (as here and xiv 25), or 'learn,' as xviii 16, yatha na 
 nripatir Bhimah pratipadyeta me matim. Orig. pad is seen in 
 ireS-ov and pe(d)-s (Gr. Et. no. 291) : Curtius is probably right in 
 keeping ^pat distinct — ^whence Trero/Aai, mTTTu, peto, &c. (ib. no. 214, 
 and see i 22 note) : ' treading' is the primary meaning of the first : 
 ' quick movement ' (whether flying or falling) of the second. 
 
 jitva rajyam Nalarn, a clear double ace; though probably the 
 use arose from the ace. of the thing being combined with the verb so 
 as to denote but one idea (here 'despoil') which then takes an ace. 
 of the person. See notes on i 20, v 33. 
 
 6. abhyayat, imperf. of abhi + Vya. M. W. § 644. 
 
90 NOTES ON THE NALOPlKHYANAM [VII 6. 
 
 vriso gavanl = the principal die in some game of dice: 'the 
 cows ' being the rest. 
 
 asadya, ' having reached,' from Vsad, to ' sink down ' : in 
 several derived uses of the verb helplessness is the common idea. 
 It = Lat. sed-eo, Gr. Itpfiai, where no such change of meaning is 
 found. The simple verb + a is used in the same sense as here at 
 X 18, asasada khadgam. Biit generally the sense is given by the 
 causal, or (if the causal sense be not apparent) by declining the verb 
 in -the 10th conjugation: asadya = a + sad (aya) + ya. Ni + sad = 
 ' sink down in despair ' at x 5. But in pra + sad (=to be propitious, 
 xii 1 30) we seem to have only the simple idea of ' bending toward ' 
 in sign of assent : Benfey well compares the Latin ' propensus * and 
 the German 'geneigt': we might add Lat. annuo (ad + nuo), and the 
 nod of Olympian Zeus. 
 
 paraviraha, 'slayer of foemen': para = other (than a friend), 
 see ii 2 note. Ha is the nominative of ban (i 20) used here as a 
 noun without suffix: comp. ' Balavritraha,' ii 17. 
 
 caksame, perf. mid. of Vksam, iii 8 note. 
 
 samahvanam, v 1 note. 
 
 Vaidharbhyah, &c., 'although the princess of Vidharba was 
 looking on (whose presence should have restrained him) he thought 
 it time for play.' The construction is a gen. absolute, which is rare: 
 comp. pagyatas te, xx 15. pana, xxvi 6, from Vpan (1 atm.): 
 the n indicates a lost r, which gives *par-n ; and this (compared with 
 irep-vri-ii.i) leaves no doubt that the original root was PAR, and that it 
 was originally declined in the ninth conjugation — whence the n. 
 Pana also = 'a price.' Pana likewise occurs, and pratipana, ix 2 — 
 where see note. 
 
 hiranyasya, 'of wealth,' 'gold,' connected with hant, and 
 doubtless therefore deriving its name from its colour: comp. argen- 
 tum and apyvpos, which however .perhaps imply brightness only, 
 suvarna (of good colour) also =' gold': probably hiranya is the 
 more general word. 
 
 yana-yugyasya, 'of carriage and beast.' A collective Dvandva, 
 of the kind called 'aamahara,' M. M. Gr. § 521, and therefore 
 declined in the singular neuter. yana= 'going' at xviii 6, as here 
 xvii 21 : yugya is fut. part, of Vyuj, i.e. 'that which may be yoked,' 
 and so can be used either of a carriage (comp. yugya-stha, ' standing 
 in a car,' Manu viii 294) or beast of burden, as here : comp. ^vyios. 
 The genitives are curious : there seems no reason why they should "o 
 
VII 9.] OR TALE OF NALA. 91 
 
 "with, jiyate : we have ' jito rajyam vasuni ca,' xii 83 : at xxvi 6 the 
 genitive is used of the stake in a game: ' panena ekena bhadram te, 
 pranayog oa panavahe': but there the case seems natural with ^an, 
 as at ix 3, Damayantyah pana. Perhaps therefore they are better 
 taken with dyute, 'the game for wealth, <fec.,' though this is forced. 
 
 jiyate, final i and u are lengthened in forming the base of 
 passive verbs. 
 10. aksa, &c., ' maddened with dice-madness.' mada, as at i 24 
 (see note), xiii 7, &c. 
 
 anndama : for form see page 6. an, ' an enemy' (xii 47, 
 50, &c.) is of doubtful origin ; €pi-s agrees in form, but not sufficiently 
 in meaning : and it is not likely to have anything to do with "Apijs. 
 Curt. no. 488 note. 
 
 nivarane, 'for the hindering,' i.e. 'to hinder'; from ni + ^vri, 
 in the sense of 'covering': see iii 24 note. The loc. of verbal nouns 
 in -ana is often used thus precisely like the Greek infinitives in -eva-t 
 and -ix.iva-i: see examples at iii 6 note on patitve. chakto = gakto, 
 'capable,' p. p. of Vgak, to be able, i 18 note. The verb (in the 
 passive voice) and participle are both remarkable for being used in a 
 passive sense with an infinitive; as at xx 5 ahartum gakyate, x 13 
 gakta dharsayitum, ' capable of being harmed' : also gakya at xvi 4 
 and xxvi 15. 
 
 11. paurajanah, 'townsfolk': but paura alone = 'a citizen' (from 
 pura, a city), so that jana (as often) is superfluous, drastum, inf. of 
 ^drig, coming nearer to the orig. root ^drak, or ^dark. Cf. future 
 draksyami. aturam, 'full of desire,' but, apparently, only of an 
 unhealthy sort: cf. xi 36 'pradharsayitum aturam.' 
 
 12. karyavan, 'having business ': = karya (fut. part, oi Jkri) and 
 -vat : formed like the perf. act. participle, i 29 note. 
 
 13. 'Let it be told to the king of Nisadha, "all thy subjects are 
 standing, not brooking well the calamity (or perhaps ' fault ') of their 
 duty-observing king".' Observe that no iti is used in the quotation 
 here, which is left in orat. recta, entirely undistinguished. 
 
 praknti, a most common word in Hindu philosophy, but in a 
 very difierent sense ; i.e. the everlasting essence out of which existing 
 things are evolved, see ' Hinduism,* p. 194 &c. Yet our word ' subject' 
 has had a somewhat similar history. 
 
 amrisyamaiia, from x/mns (4) to 'endure,' whence marsana 
 ' endurance,' and amarsana ' impatient,' xii 54. It seems to have no 
 
92 NOTES ON THE NALOPAKHYlNAM [vil 13. 
 
 equivalent in Greek or Latin, and must be distinguished from \/vanq 
 to 'touch,' 'stroke' (whence para + mri9, 'to disturb,' xvi 15, and 
 vi + mri§, 'to consider,' xvi 27) : of -vrhich the orig. form is mark, 
 Latia mulc-eo, to touch gently : the opposite kind of touching is seen 
 in the rarer verb mulco, e.g. Plaut. Mil. 163 ni ad mortem male 
 mulcassitis. We must also distinguish ^mrij, whence mnsta, v 4 
 note. 
 
 vyaganam, fromm + VaQ 'to throw,' xii 11 &c.; whence both 
 senses given above come naturally. It is 'vice,' Qak. 2. 39 — some- 
 thing like Lat. perdo, perditus. At Hit. 221 vyasanarn 5rutau = 
 intense study of Scripture, app. = abandonment of all else for this 
 study ; something, again, like ' perditus in quadam ' in Latin. 
 
 dharma-artha, the artha is redundant : for its general sense, 
 see iii 7 note. 
 
 14. vaspa-kalaya, 'indistinct by reason of tears.' Kala may be 
 from ,^kal, to drive, whence KiXo/jMi, Kekevia, celer; Curt. G. E. no. 48: 
 this root he separates from another kal, whence KoKiui, calendae &c., 
 hail. 
 
 karsita, ' distressed,' p. p. of karsaya, causal of v/kris ' to drag ' ; 
 again at xx 31. Benfey compares 'accerso.' At ix 11 it is used of 
 plucking flowers; at xxiv 41 vyapakarsad = ' swept away' ; at ix 33 
 apakrista = ' distracted: ' at x 26 avakns is ' to drag away,' and akns 
 is ' to draw to,' or ' back.' 
 
 9oka, 'grief,' iv 13 note. 
 
 15. bhakti, v 22 note, 
 
 puras-kntah, 'put forward,' i.e. brought by their loyalty. So 
 at Hitop. 1205 it is used of putting forward a combatant. But it 
 often has the derivative sense of ' putting in the first place,' ' honour- 
 ing,' and M. Williams translates here * adorned by ' : according to the 
 P. W. it need not mean more than upapanna ' possessed of.' 
 
 16. rucirapan.gim, 'with bright corners of the eye' (apan.ga = 
 ofi'-member). For rucira see note on iy 28. 
 
 vilapantim, 'making moan'; from vn-x/lap = Gr. Aok, and 
 Lat. loquor; x 27, xi 10, xxi 16: pra + lap xxvi 17. It takes a 
 contained accusative — evamadim — at xiii 43. 
 
 17. nayam asti = 'this is not he,' i.e. he is possessed by an evil 
 spirit. 
 
 duljkhartta, ' afflicted with misery.' artta is p. p. of Vard to 
 ' hurt ' or ' vex,' so viii 9A jy 9i ^p. ■ a.nnflier form— arHita at. xii 
 
Vll 17.] OR TALE OF NALA. 93 
 
 106. Bopp conjectures that it is the same as Lat. ardere : and that 
 too great heat may be the radical meaning of the word. 
 
 vridita, 'ashamed': from JvriA, which however hardly occurs 
 except in this participle ; which may therefore have been formed 
 from vrida 'shame,' a common word: then the verb would arise from 
 the supposed participle. It occurs Sav. i 34 'sa abhivadya pituh 
 padau vriditeva tapasvini.' 
 
 alayan, 'abodes,' from a ■^■^/h 'to stick to.' Comp. aliyate, xi 14. 
 Probably 'to melt' is the primary idea both of this root and of the 
 secondary Vlib ; Curt. no. 541. The simple form is seen in po-li-o, 
 li-no, and perhaps de-le-o. The word alaya is familiar to us in the 
 conipound Himalaya = the abode of snow. 
 18. masan, 'months.' masa = mens-i-s = /iijV : Sk. & Gr. have both 
 compensation in the lengthened vowel for the loss of the nasal in Sk., 
 of the sibilant in Greek. The Aeolic ft,ijvvo<s (for ft.-qvar-o-<;) shews it 
 in Greek, as Curtius points out, Gr. Et. no. 571. 
 
CANTO viir. 
 
 1. unmattavad anunmatta = <3a-7rep /Aati/o'/ievov ou yuatvo^o'i; : for 
 ^mad see i 24 note. 
 
 devane gatacetasam = ' mind-lost in play ' : the locative is 
 used "with an adjective as here, at xii 70 dharmesu anagha, xii 83 
 devane kugala, xx 26 san-khyane visarada ; it does not essentially 
 differ from the use with a participle, v 31 vacane rata, xv 2 agvanam 
 vahane yukta, xx 25 tvanto gamane, xxii 12 sarithye bhojane ca 
 vnta, XV 3 arthakricchresu prastavya. The uses with a substantive 
 are given at v 22 anuragam ca Naisadhe, &c. They all express more 
 or less fully the purpose of an action, and as such are more commonly 
 found with verbs than nouns. For the use with verbs and verbals 
 see iii 6 note. 
 2. b. almost = ii 7 a. 
 
 3. gan-kamana, iv 12, note: 'hesitating thought' is the primary 
 idea: comp. ix 31 'kim-artham, bhiru, gan-kase,' almost = ' why dost 
 ihou/ea/r, timid ! ' and xii 32, ' vrajamy enam agan-kita,' 'I go to him 
 (the tiger) without hesitation.' With pan it = 'to think all round,' 
 i.e. suspect; so xxiv 26, na mam arhasi, kalyana, dosena parican-ki- 
 tum : but with an abl. at xxiii 28. 
 
 tat-papam = ' the ill of (or ' to ') him,' Nala — a Tat-purusha, just 
 like the very name of the compound which = ' the man of him.' So 
 tat-pnyam= 'what is pleasant to him.' Comp. tava priyam i 20. 
 
 cikirsanti, fem. pres. part, of the desiderative of ^/kri. See 
 iii 14 note. 
 
 papa, 'bad' (xii 94), connected by Bopp with kuko; and pecco (as 
 ^pac with jTreTT and Lat. ^coc). But the double labialism required 
 makes the identification dubious. It might be supported by the 
 Aeolic 7ri[jL7re ' five,' if we take the usual view that ' kankan ' was the 
 oiiginal form of the word. But the commoner opinion is now that 
 ' pankan ' was the form, and that the initial guttural in Latin is due 
 to assimilation. See Curt. Gr. Et. no. 629. 
 
yill 3.] NOTES ON THE NALOPAKHYANAM. 95 
 
 hritasarvasvam, 'witk all his property reft,' a B. V. sva 
 has its primary sense of 'own': like suus, it is the adjective, and 
 means 'belonging to self — se, -which is the substantive. Compare 
 the use of suus in old Latin, e.g. Plaut. Men. 19, 'ita forma simili 
 pueri ut mater sua (their own mother) non posset internosse.' At 
 first sight it seems as though the forms had been interchanged in 
 Sanskrit (the fuller svayam corresponding to se, and the simpler sva 
 to suus — originally souos). But svayam must be connected with 
 aham and tvam, and not regarded as the neuter form of a * svaya. 
 See note on i 15. There is another adjectival form sva-ka at v 41, 
 XXV 4, &c. 
 
 upalabhya, ' having perceived,' xi 34 &c. ; a common sense of 
 upa + ^labh = to get: the compound has the simple sense at xiii 66, 
 bhartaram upalapsyase. We might compare our ' understand ' and, 
 except for the preposition, ' percipere.' ^labh = Gr. JXa^ ; and is 
 not to be confounded with ^^lamb = Lat. lab-i ; which with vi = delay, 
 XX 16. 
 
 atiya^am, an irregular compound of ati and yagas, i 10. 
 
 dhatrim, 'nurse,' from Vdha. It is generally derived from 
 ^dhe, to suck, but there can be little doubt that dhe is only a modi- 
 fied form of dha. Cf. Oe and 63. {6-q) in Greek, Curt. no. 307. 
 
 pancarikam, 'attendant' (=paricaraka xxvi 30), from pan 
 .+ ;^car, see v 9 note. There is the same root and prep, in the Attic 
 TreptTToXot : but the corresponding sense is given by a/i^biVoXos. Comp. 
 note on upaoaiya, xxi 30. Paricarya = service xxv 4. 
 
 hitam, i 6 note. 
 
 sarvartha-kugalam, 'skilled in all things' : used with devane 
 'in play,' xii 83; kugala is commonly used as a substantive = weal, 
 happiness, e.g. ii 16 j esp. of success in devotion, e.g. xii 71 : see note 
 there. Hence comes the adj. kugalm, ii 16. Kugala as an adj. also 
 means ' happy ' (ii 1 6), but is commonly used either alone or, as here, at 
 the end of a compound, in the sense of ' prosperous (i.e. dexterous) in 
 some matter.' Compare xix 19, tvam eva hayatattvajnah, kugalo hy 
 asi, Vahuka. 
 
 anuraktam, v 22 note. 
 
 subhasitam, ' of good speech ' : Vbhas ('to speak,' xii 19 &c., 
 pra + bhas xiii 68), like Vbhas (to shine), are alike secondary forms of 
 orig. BHA 'to shine,' see xii 103 : which in Greek {J<l>a, 4>t]iJ.0> ^7 ^^^ 
 same natural transition as in Sanskrit, reached the meaning of 'speak- 
 in" ' i. e. making clear : while the primary meaning remained in the 
 
96 NOTES ON THE NALOPAKHYANAM [VIII 4. 
 
 secondaries ^(^aj/j^atVo), and ,J4>af, ^aos. See Curt. no. 407, where he 
 traces beautifully the development of the primary root into five secon- 
 daries, hhan, bhav, hhas, hhah (Lat. fac-ie-s, fac-etus, fac-s) and hhad (in 
 Celtic). I may say here that in speaking of primary and secondary roots 
 I do not hold with Cuvtius that the secondaries were universally deve- 
 loped at a later period of time than the primaries — a view to which 
 weighty objections have been urged by Max Miiller ('Chips' &c. vol. ivch. 
 1). But for purposes of analysis the terms are convenient, and need not 
 mislead if it be understood that by ' primary ' no more is necessarily 
 meant than the shortest and simplest form of such groups as this : 
 which form was also, no doubt, in many cases also the oldest. lu other 
 respects I think Curtius' ' Chronology ' both probable and important. 
 
 5. vraja, 'go,' sup. iii 9; Vvraj = ^varg, epyor, 'work.' In Sanskrit 
 alone the work is limited to motion, generally motion for a particular 
 purpose. 
 
 amatyan, 'counsellors' (xxvi 32), from ama, together, with 
 suffix -tya. Ama must not be identified with Greek a/xa, which is the 
 shortened form of an old instrumental from sama. 
 
 anayya (xxv. 9), indecl. part, of a 4- nayaya, causal of Vni ' to 
 lead,' p. p. nita xvii 20, a very common root in Sanskrit, but there 
 alone; hence netra 'an eye' at iv 13, &c. ; netri 'a leader' xii 128; 
 for VI + ^m, see note on xii 68. 
 
 Nala-gasanat, ii 10 note. 
 
 acaksva, ' report,' xvi 38, from a + ^^caks, ' to see,' whence caksus, 
 ' an eye,' v 8. Both the simple verb and all compounds of it shew 
 the same transition of sense. 
 
 yad dhritam, i.e. yad hntam, ' what part is taken.' 
 
 dravyam, ' property,' curiously unlike in meaning to ^dru, ' to 
 run,' of which, so far as the form goes, it might be the fut. participle. 
 For its use in this sense comp. Hit. 1276, dravye niyukta = employed 
 in pecuniary matters: and dravina, 'wealth,' 'property,' xiii 17, 
 xvii 27. In the Yaigeshika philosophy it stands for ' substance,' the 
 first of the seven categories. If we could hold with Benfey that the 
 word is connected with dru (a tree), there would be a curious (though 
 unprofi.table) parallel between this use of it, and the Aristotelian use 
 of vkyj. 
 
 avagistam, i 30 note. 
 
 6. 'It may be our portion belike' : for api see i 31 : bhagadheyam 
 from bhaga, 'portion,' 'lot': see v 23 note: dheya = fut. part, of 
 Vdha, ' to be assigned.' The compound may be a T. P. = ' to be 
 
VIII C] OR TALE OF NALA. 97 
 
 assigned as a lot,' or a K. D., wliere the adjectival part follows, like 
 janmantara, note on vii 2. 
 
 7. prakritayo, vii 13. samupasthita, 'having approached' : so 
 vTTo and sub are used of coming beneath some place. At 10 it = 
 'near,' 'impending' (without sani). pratyanandata, 'saluted,' 
 xxiv 14 ; from pratu- ^nand, see v 33 note. 
 
 8. pravive^a ha, ' entered indeed ' — if ha has really any force 
 here. Benfey (Lex. s. v.) notes that it often follows a reduplicated 
 perfect. So at xi 26, xii 14, xv 15, xvii 31, xix 37, xxiii 25, xxiv 
 40, XXV 18, xxvi 27. It is, no doubt, from original (Vedic) gha, 
 and so equals Greek ye. But that word is not associated with any 
 particular tense in Greek. Benfey compares the Teutonic ga or 
 ge, which is found at the beginning of a perfect. If this be so, 
 we might give as parallel the use of sma after a present, e.g. i 12. 
 Ha is found with a present, samanugasti at xii 49, and the time 
 referred to is certainly past : it seems therefore as though it might 
 be used there like sma. 
 
 9. nigamya, v 22 note, satatam, ' constantly,' from sa + tata, 
 p. p. of ;^tan : comp. Latin continuo. paranmukhan, ii 18 note. 
 
 11. ' Caused Varsneya to be brought by means of trustworthy men' : 
 the instrumental use, not the sociative, 'together with.' apta- 
 karin = ' doing fit things.' Note the irregular causal, nayaya for 
 nayaya. 
 
 12. 9antvayan, 'soothing,' pres. part, of gantvaya, see x 3, xi 34: 
 which is referred to a ^gantv, but is almost certainly a denominative 
 verb from gantva, 'mildness' (Vgam, v 22 note). I have followed 
 Benfey in writing the first letter g ; it is commonly written s, into 
 which g sometimes pas.ses, and may have done so here. 
 
 glaksnaya, v 5. 
 
 praptakalam, 'at the proper season,' i 11 note. 
 
 anindita, 'unblamed,' common title of respect, like a/xu/xwi' 
 in Homer. It is p. p. of ^nind (simpler form Vnid, whence perhaps 
 oi/£tSos) : but rarely found except in the participles. 
 
 1 3. janise, 2 sing. mid. of Vjna (9) : the radical n is lost for euphony, 
 leaving jani, not jna-ni. 
 
 samyagvrittah, ' altogether resting on thee.' Samyak is neut. 
 of samyanc, 'going together' from sama + Vaiic, see ii 18 note on 
 paraiic : the final a of sama is changed into i, and then into y before 
 a. Samyak = ' together,' ix 8 ; = ' fully,' ' duly,' xi 6, xxiv 29 ; Cak 
 
 i 29. 
 
 7 
 
98 NOTES ON THE NALOPAKHYANAM [vill 13 
 
 tvayi, locative;. see above note on line 1. 
 
 visamasthasya, ' standing on difficult ground' : visama (= vi + 
 sama) is used literally at xiii 14: metaphorically here, and x 1. In 
 the same sense the derivative vaisamya occurs ix. 20, xviii 8. 
 
 sahayyam, &c., ii 31 note. 
 
 14. yatha yatha...tatha tatha : comp. yam yam... tarn tarn, v 12, 
 and note there. 
 
 dyute rago, v 22 note. 
 
 bhuyo, 'more'; at xviii 19 it is used as an adj. -with vasu: at 
 ix 2, xii 94, xxiii 2, xxiv 2 it is used of time = ' again.' It is 
 the neuter of bhuyams, compar. of bahu, i. e. bahu + iyas, Gr. -lov 
 as in piXr-iov, Lat. ius (ios) in mel-ius. 
 
 abhivardhate, ' grows,' pres. mid. of abhi + Vvndh, orig. vardh, 
 ■whence ^pkaO for FXaS, seen in /SXaa-rr], /SXaa-Tdvia, &c. by change of 
 6 into cr (comp. XeXijcr/Aai from >JXm6) which however remains in 
 l3X(o6p6';, though not in p\o-crvp6-i : we have the same root in fpoSov, 
 Fpi^a, &c. See Curt. no. 658. It is probably also seen in English 
 ' weald,' Benfey Lex. s. v. - We had the verb at iii 14, and with vi 
 at i 17 : also the verbal form vardhana at iii 20, and vivardhana 
 (in the same sense) occurs at ix 6, x 2. Vriddha = 'grown up,' 'old,' 
 xxvi 9. 
 
 15. vagavartinah, ' waiting on the will of Pushkara': comp. xvii 
 34: vaga from ,y/vag, orig. vak, whence Ikuiv, and Lat. inuitus = 
 in-uic-tus : Gr. Et. no. 19. Vartin, see vi 4 note. 
 
 viparyayas, ' change,' generally for the worse. So at xix 34 
 there is seen in i^ala, disguised as the deformed Vahuka, 'nipena 
 viparyayah ' : but it may mean simply ' contrariety,' ' difference.' 
 At Hit; 1291 ' karmaviparyaya ' is explained by Benfey (Lex. s. v.) 
 as ' wrong doing,' i. e. ' change of conduct fOr the worse ' (Johnson 
 ad 1. however takes it as 'change of office'). At Hit. 1073 guni- 
 tvam viparitatam va = ' respectability or the opposite state.' So 
 here viparyaya (from vi + pan + Vi + a) = ' the opposite to good luck,' 
 and viparita (i.e. vi + pan + ^1+ ta) is 'adverse,' 'unlucky,' 
 xiii 24. 
 
 ca...ca. Note the archaic construction — the co-ordination of 
 clauses by particles of general meaning, preserved together with the 
 later pronominal adverbs. Just so in Epic Greek we have re... re. 
 It dates from a time when the ' relative^ pronoun had not yet been 
 clearly differentiated from the mass of demonstratives. 
 
 16. abhinandati, v 33 note. 
 
''^III 17.] OR TALE OF NALA. 99 
 
 mohitah, vi 12 note. 
 
 17. nunam, a fuller form of nii (or nu), which corresponds to Greek 
 vv, vvv, and vvvi, Lat. num. It is found in almost all the Indo-Eur. 
 languages, see Curt. no. 441. In use it = Lat. profecto, ' of a surety, 
 I deem, it is not the fault, &o. ' or we might translate by the same 
 word ' now, I feel sure, <fec.' : but ' now ' is rather used by us in an 
 argument, to indicate a strong point, much as in Greek ■^Sj; (but not 
 vvv). Nu is common, especially when preceded by an interrogative, 
 just as w is used in Homer. Thus 'kim nu me syatT (x 10) is 
 curiously parallel to the Homeric ti vv /aoi fi-^Kio-ra ycVjjrat ; Compare 
 also kathain nu, xi 12. 
 
 manye, pres. mid. of \/maJi (4) — used here parenthetically, as 
 often. So Greek oT/tai. 
 
 yat tu : yat = quod, as vi 6, or rather as xiii 40. But the tu 
 following it is strange. Even 'Se in apodosi' is never found, I 
 think, with o = quod. Benfey apparently read ' yatra,' as he refers to 
 this line s. v. 
 
 18. ^aranam tvam prapanna, for construction, see v 33 note. 
 Prapanna, p. p. of pra + \/pad = ' to go': see note on samatikranta, 
 1121. 
 
 sarathe, 'charioteer,' formed from saratha, id. (i.e. sa+ratha, 
 ' a chariot '), by vriddhi of first vowel and suffix i — rather a rare 
 fo;'mation. 
 
 na hi, (fee. ' For my being (or ' condition ') is not cleared (of 
 emotion),' i.e. therefore I am unable to think or act for myself. 
 bhava is ' being,' ' state,' and is u.«ed much as i^uo-ts in Greek : so 
 X 15 ' Kalina dusta-bhavena,' 'by Kali whose state (or 'nature') is 
 bad,' ' ^uo-ei Kaxos.' It has many further extensions of meaning, 
 such as ' purpose,' &c. It might be construed here ' mind ' or 
 'reason'; but there seems no reason in translation to limit, further 
 than in the original, a general word whose meaning is defined by the 
 context. ' Being ' is perhaps as clear here as in Tennyson, ' Locksley 
 Hall,' " Trust me, cousin, all the current of my being sets to thee" : 
 where no doubt it might be more accurately replaced by ' nature,' 
 ' reason,' or what not. 
 
 ^udhyate, pass, of Vgudh, 'to clear': hence p. p. guddha, 'clear,' 
 'bright,' V 33 note : causal godhaya, xvii 10. The analogy of Kadapo^ 
 and castus (for cad-tus) seems to leave no doubt that the original 
 root was kadh, from which Sanskrit shews a double weakening, g 
 from /!; (i 3 note) and (less usual) u from a. hi, ii 19 note. 
 
 7—2 
 
100 NOTES ON THE NALOPAKHYANAM [VIII 18. 
 
 kadacid, &c., 'at some time or other he may even perish.' 
 vinaget, a good illustration of the primary use of the optative form, 
 >vhich has so nearly perished in Greek : seen, however, in peta fleo's y 
 ideXwv Kol TtjXoOev avSpa crawo-at, &c., see note on i 30. The root of 
 the verb is ^nag, orig. nak, whence v/kds, v€k/do5, neco, <fcc. &c., Gr. 
 Et. no. 93. The p. p. nasta occurs xiii 10, xvii 41, and in compounds 
 at X 29, xxii 15 : pranasta xxiv 17, and sam-pranasta xx 40. 
 
 19. dayitan, ii 19 note. 
 
 manojavan = 'thought-speed' = 'swift as thought.' java, 'speed' 
 (comp. java-yukta xix 20, and the adj. javana xx 41) is apparently 
 from a/ju, 'to push on,' which Benfey connects with y-qOiia, gaudeo, &c. 
 But yr]6€<ji must be from a root ga (not Gu), from which a secondary 
 v'gav will give all that is wanted in Greek or Latin. 
 
 idam, &c., 'having caused this pair (of children) to mount (the 
 car).' ropaya is an irregular causal from ^ruh, comp. xiii 51 
 note : rohaya is also found : Vuh = ' to grow ' : with a = to grow to, 
 i.e. 'ascend,' 'mount': as here xiii 14, xix 21, and Hit. 790 vnksagram 
 arudha = ' perched on the top of a tree,' and Megh. 8 : also = 'to over- 
 come,' Hit. 142. Hence comes aroha, 'growth,' 'stature' — but 
 generally applied to the waist of the body : vararoha, as at v 30, 
 X 22, &c. : the p of the causal seems to refer the common word riipa, 
 ' form ' to the same root. The original form is eudh, whence Latin 
 rudis, A. S. roda. Gr. Et. no. 515 note. 
 
 20. jnatlSU, 'relations': jna-ti, from ^jan — or possibly from gna, 
 before that root had gut differentiated into the sense 'know,' when it 
 was merely a secondary form of gan with no distinct meaning : the 
 existence of such a time seems to be indicated by the Latin gnatus 
 and Gr. yvijo-ios. 
 
 niksipya, iii 13 note, and again at xxii 14: niksepa xx 29. 
 tatha, iv 8. 
 
 21. agesena, ' entirely ' : a + gesa, from ^y/gis, i 28 note. 
 inukhya9ah, 'principally,' from mukhya, 'chief,' iv 8, xii 81, 
 
 &c. M. Williams takes it as = mukhyesu, which seems impossible. 
 ' She told them especially, without distinction among them.' 
 
 22. sametya, the indeclinable participle of sam -f iji goes with taih: 
 compare xii 83, xiii 15; at i 22 (where see note) and v 39 it goes 
 with the nom. plural. At xiv 10 it goes with the ace, tam...asadya: 
 at xvi 21 with a gen. dristva mama. Generally howevfer it is foimd 
 with the nom. singular ; that is to say, the person whose operation is 
 described by this instrumental case (for such the participle originally 
 
VIII 22.] OR TALE OF NALA. 101 
 
 ■was, see i 22 note) is the same as the subject of the main verb : 
 which miglit have been expected. 
 
 vini^citya, v 14 note, samanujnato, iii 1 note. 
 
 vahina, ' with that car,' sooiative case, like oxecr<^t, see vi 2 note. 
 We should have. expected vahin to mean 'he who carries,' as at xvii 
 22 : vahana (ii 26, &c.) is generally used for ' a vehicle.' 
 
 23. rathavara, ' choice car,' the adj. vara following the subst. ratha, 
 like janmantarrt, xiii 33 ; kratu-niukhya, xii 81. 
 
 24. arttah, vii 17 note. 
 
 90can, pres. pai-t. of ^gue. The bases of these participles end 
 in t alone, varying herein from the corresponding bases in Greek and 
 Latin, e.g. Xeyovr, • legent. They are therefore declined like other 
 bases in -at, with this important exception, that in the nom. masc. 
 the vowel is not lengthened, as in Greek Xey<ov (Xeyovr-s), in com- 
 pensation for the loss of ts. Thus we find gocan, not gocan. This 
 might seem to be the natural result of the original weakening of the 
 base ; if t alone were combined with s to form the nominative, the 
 loss of one of these letters would not lead to any compensatory 
 lengthening; we find none, e.g. in hant + s = harit, or in x«P't + 
 s = X"P^5- ^'i* oil the other hand is the fact that firmly fixed in the 
 consciousness of the language remained the recollection that the suffix 
 was originally -ant, not at ; for the n actually appears in the nomi- 
 native, and the ace. ends in -a-ntam,. Reduplicated verbs (and a few 
 others) have the further peculiarity that the masc. singular ends in t 
 not in n : e.g. from ^da the masc. participle is dadat, not dadan. Per- 
 haps for the same reason — a wish to lighten as far as possible the 
 termination of a word overburdened at the beginning — we find the nt 
 entirely lost in Greek verbs of this class : TiBe.i% StSovs, lei?, a practice 
 afterwards followed by the remaining verbs of the -/xi form. The 
 Latin (as usually) consistently adopts one form. 
 
 atamanas, ii 13 note. 
 2.5, upatasthe, middle perf. of iipa + ^stha, note on iii 1. Greek 
 and -Sanskrit diflfer in their principle of reduplication of these verbs 
 beginning with two consonants. Thus Sanskrit takes the second, 
 e.g. tisthami, tasthau : Greek the first, *crt(TTr;/Ai whence "o-Tr;/At. 
 
 bhritim (from ^hri ii 1 note — used as here, in the middle 
 voice, XV 4) =' nourishment,' then 'wages' — and so (as here) 
 ■ = ' service.' 
 
 upayayau, perf, of upa + Vya, ' underwent,' or (as we say) ' un- 
 dertook,' 'entered upon.' Verbs ending in a, drop the a in the 
 
102 NOTES ON THE NALOPAKHYANAM. [vIII 25. 
 
 perfect, and substitute a/u, for the regular a-termination of the 1st 
 and 3rd person singular : so dadau i 8, &c. This seems to have no 
 analogy in Greek or Latin. 
 
 sarathyena, ' by reason of his charioteering,' or ' on the score of 
 it': comp. ' dautyen' agamya ' iv 15; and v 26 note. 
 
CANTO IX. 
 
 1. divyatah, vii 4 note. 
 
 yac ca, ' and wliat otter property soever (he had)' — fuller at iv 
 2, mam' asti. Note that the two pronominal stems are used, yat and 
 kim ; for" similar instances see iv 2 note. Latin employs but one — ■ 
 used twice or thrice — quicquid, or quod-cum-que. Greek has the 
 two in o Tt : ti is a dentalised form of hi. It might almost be said 
 that Ctreek has three distinct stems in o'Tt(Si;)iro-Te : for iro (though 
 derived (by labialism) from ka the older form of ki) is yet quite 
 distinct in use from Tt. 
 
 2. prahasan, iii 14 note, dyutam, vii 5 note, pravartatam, 
 3rd sing, imperative of pra + \/vrit (1), declined in middle voice : for 
 v/vTit see vi 4 note, bhuyah, viii 14 note. 
 
 pratipano (from VP*?^ '^i ^ note), ' a stake,' apparently with no 
 additional sense given by prati. But at xxvi 7, pratipana = ' the 
 counter-game,' 'revenge at play.' 
 
 3. 9i?ta, i 30 note, sarvam anyat, singular, where the Latin 
 would employ the plural cuncta alia, and the Greek raXXa Travra : the 
 Greek gain from the article is considerable. 
 
 Damayantyah panah, 'the game for Damayanti'; for the 
 genitive see note on vii 9, sadhu, v 29 note. 
 
 4. manyuna, 'by grief (as xi 13) or 'by anger' — or perhaps by 
 their combination, for manyu shades between the two. It corresponds 
 exactly to Greek /A^vts; compare also fi.alvofi.ai. In the next line, 
 parama-manyumat = 'full of the highest scorn.' For the history of 
 the important root man, see Curtius, no. 429. 
 
 vyadiryata, ' was torn asunder ' (xix 3), from vi + Vdri ' to tear'; 
 our word corresponds in form and meaning ; from orig. dar, whence 
 Scpu) &c. in the physical sense ; as also dari xii 6 : Vdal ' to split ' 
 sfeems cognate, to which- perhaps SriXto/mL (Benf. s. v. dri) is akin. 
 There is less doubt about 8^p« — ' strife,' ' division.' 
 
104 NOTES ON THE NALOPAKHYANAM [iX 5. 
 
 ut-snjya, 'having stripped off'; see v 27 note, gatrebhyo, 
 V 9 note. 
 
 ekavasa hy asamvitah, 'for (he went) with one garment, 
 not (fully) covered.' hi here is used as yap is sometimes in Greek, 
 not giving the exact reason of what precedes : e.g. his having one 
 garment is not the reason why he strips off his ornaments : hut 
 stripping off his ornaments implies nakedness, and the clause with hi 
 explains how far this idea is correct, see i 29 note, ekavasas is a 
 B. V. : vasas-, from v/vas ' to clothe ' = vestis and ttjua and £<j6t}s in 
 meaning; but lias not the same suflBx as any of these : and another 
 suffix is seen in vastra Hit. 85, so ' vivastra ' naked, x 6, and avas- 
 trata 'nakedness' x 16. Vasas seems to be the commonest form in 
 this poem ; it occurs iv 8, vii 9, ix 16, 19, x 5, 17, xiv 25, (fee, also 
 vi-vasas, ix 17, sa-vasas, ix 16. Vasana (xiii 58) = Greek i-avo-'s (not 
 cdi/o's). The root VAS,, 'to clothe,' is to be distinguished in use from vas, 
 'to dwell,' infra line 7, whence vasati ' a dwelling,' Megh. 1 and Gr. 
 fdc-Tv, see ii 12 note: but Curtius is doubtless right when, in dis- 
 cussing the root 'to clothe' (Gr. Et. no.. 565) he says that the 
 common primary notion of the two is ' to surround ' so as to ' cover ' 
 and 'protect.' 
 
 asamvitah, again at x 22, from a + sam + Vvye: but this root 
 is obviously itself a compound, perhaps of vi + ^i, so that vita = vi + 
 ita : yet the sense is not clear. Benfey compares the t in i/tartov ; 
 but this presupposes that vi + Vi had coalesced in the sense of ' clothe ' 
 before Sanskrit and Greek separated — a principle much employed by 
 Pott, but rightly criticised by Curtius. See my ' Gr. and Lat. Etym.' 
 p. 115. vivardhanah, viii 14 note. 
 
 nigcakrama, 'went out,' perf. of nis + ^kram. ms is here used 
 in its primary sense of '■out,' as in the well-known term nir-vana, 
 lit. ' blowing out ' : generally it negatives as in nir-jana ix 27 : it is a 
 word of very doubtful connection : Curtius suggests Gr. ai/ts ' with- 
 out ' (avev), so that it should come originally from ana, the negative 
 prefix (seen in dva-eSi'os, II. ix 146 ; di/deXirTos, Hesiod, Theog. 660; 
 Gr. Et. no. 420) ; so that the initial vowel would have fallen off : 
 comp. note on ni (for a-m) i 23. Vkram 'to go,' p. p. kranta, whence 
 apa-kranta xi 1, is common in Sanskrit: but not clear in other 
 languages. Benfey connects it with Kpifji-a-fiai, &c. ' to hang.' It 
 inay be a secondary of kea, which is itself a modification of kar to do, 
 the ideas of 'doing' and 'going' being found united in the same 
 root ; compare note on varg, viii 5. 
 
^^ *5.] OR TALE OF NALA. 105 
 
 tyaktva, 'having left,' indecl. part, of Vtyaj, ii 17 note. 
 
 suvipulam, i.e. su + vipula, vi 6 note. 
 
 pristhatah, 'behind,' from pristha + tas (vi 4 note). Pristha 
 ' the back ' is of uncertain derivation ; the termination is probably 
 -Btha : but Benfey's suggestion of ' pra ' for the first part, is very un- 
 likely, even if referred to an age when men had t>irls. 
 
 vahyatah, 'out of doors,' from vahya, 'outer,' 'foreign,' from 
 vahis or bahis (' outside ') + ya. 
 
 sarddham, ' with,' xv 7, xvii 3, &c. ; see note on vi 2. It is an 
 Av. B. compound of sa + arddha = 'half,' x 3, &c., so that it meant at 
 first ' one half (or part) taken -with ' (something else). 
 
 8. ghosayamasa, 'caused it to be sounded abroad,' ii 11 note, 
 vai, ix 8, it seems to emphasise the enormity of the deed ; it was a 
 public proclamation to all the city. 
 
 samyag, viii 13 note, atisthet = ' stand- by,' ' assist,' cf Latin 
 ' adesse.' badhyatam = ' the state (-ta) of fitness (-ya) to be killed ' 
 (^/badh or ^vadh (P. W.) for which see xi 26 note) = ' let him incur 
 death ' : for accusative comp. mrityum ricchati iv 7, vagam iyivan 
 xi 33, and note on ii 7. 
 
 mama, ' at my hands,' or ' from me,' am extension of the sub- 
 jective genitive, like that of the agent, i 4 note. Or gacched 
 badhyatam may be regarded as logically = a passive, and so mama 
 will be strictly a gen. of the agent. 
 
 yo... atisthet, sa gacchet. Here the indefinite future action — 
 which (as I have already pointed out at i 30) — is the primary force 
 of the independent optative is somewhat limited by the relative 
 clause adjoining. This, I think, is the only example within this 
 poem in which we have the pronoun with the optative in the relative 
 clause giving the condition, while the demonstrative with the optative 
 in the main clause gives the result. Perhaps vi 1 1 may be an ex- 
 ception, but there the main clause may express a wish. The optative 
 with 'yadi' (conjunction) however occurs i 28 (where see note), 
 xiii 67 ; and some other passages where the main clause contains 
 the fut. part., as xvii 44, 
 
 9. vidvesanena, ' enmity ' (' causing abhorrence,' Benfey, appa- 
 rently among the people : but this seems improbable). The root is 
 dvis, 'to hate' = (d)8us in '08ucr-eus, <a8vaa.iJ.rjv, &o. : Curt. no. 290. 
 
 kritavanto, comp. dristavantah i 29 note. 
 10. abhyase, 'neighbourhood,' xi 21, from abhu-^^as i 11, or ;yas 
 (Benfey and P. W.) 'to throw' xii 79. -At Hit. 47, anabhyase 
 
106 NOTES ON THE NALOPAKHYANAM [iX 10. 
 
 visam vidya = 'where there is not practice (or ' experience ') knowledge 
 is poison ' : and ib. 7 kritabhyasa = ' one who has been trained.' 
 Benfey distinguishes the two words by spelling the first with a 9, as 
 though from Jaq, see xxvi 24 note : see also P. W. s. v. Perhaps 
 there are three distinct words ; that from ^^ag (which is rare, see 
 P. W.) meaning 'attainment.' 
 
 satkararho, ' worthy of being entertained.' For satkava see i 7 : 
 arha iii 7 note, usito, p. p. of ^^vas to dwell, ii 12 note. 
 
 jalamatrena vartayan = ' sustaining life (vartaya is causal 
 of i^vrit, vi 4 note) by means of water alone.' This is a common use 
 of matra at the end of a compound; see xi 39, uktamatre tu 
 vacane = ' when the word was only spoken,' i. e. ' but just spoken ' : 
 xvi 5 jnatamatre, ' if it be only known ' : xx 44, rupamatra ' nothing 
 but form.' At Hit. 80, ' na garbhacyutimatrena putro bhavati 
 panditah ' = ' not merely by being born does a boy become learned.' 
 It is literally 'measure' =/;ieTpov, from ;^ma, see i 15 note: such a 
 compound is therefore a B. V. = ' having so and so (and no more) for 
 its measure ' : comp. the common term, ' tan-matra,' for an atom or 
 element. 
 11. pidyamanah, v 2 note, ksudha, instr. of ksudh, 'hunger,' 
 ix 28; ksudha (fem.) is also found in the next line; also ksudhita, 
 p. p. of a verb ksudh, at xi 12,. xviii 12. 
 
 phalamulani, ' fruits and roots ' : a dvandva. Phala is from 
 ^phal, referred by Benfey to original spar, of which i^sphar and 
 ^ysphiir are Sanskrit forms. Latin flos, Flora, &c. are doubtless cog- 
 nate. Curtius connects both sets of words with Latin fla-re, Greek 
 J<f>X.a in Tra<f)Xd^<D, &c., our 'blow' &c., Gr. Et. no. 412. It occurs 
 again at xx 9 : and at xiii 22 ' kasy' edam karmanah phalamT 'of 
 what action is this the fruit?' It bears the common sense of the 
 result of past actions in this life or antecedent lives : see xii 33. 
 Karma-phala is not either retribution for bad actions, nor the reward 
 for good ones : it is (in effect) the transmigration from one terrestrial 
 life to another, " the unavoidable effect of acts of all kinds being to 
 entail repeated births throiigh numberless existences until the attain- 
 ment of final beatitude," 'Ind. Wisdom,' p. 217 : see also pp. 292 — 4. 
 This doctrine being once granted it is clear that the only wisdom lies 
 in abstinence from all action, good, bad, and indifferent, as the 
 quickest way of gaining freedom from new births aiwi' becoming 
 absorbed into the supreme existence. 
 
 karsayan, vii 14 note. 
 
I^ 12.] OR TALE OF NALA. 107 
 
 12. bahutithe 'hani = 'on a very long day': so xiii 2, 'kale 
 bahutrthe ' = ' in long time.' Bahutitha is formed from bahu by the 
 Suffix titha, so Pan. 5. 2. 52 : it ia not a compound of bahu and tithi 
 (v 1). Yet it seems not impossible that the suffix may be the 
 original noun, with its meaning lost. If so, the phrase would be 
 curiously like the /j-vpiirrji xpoVos of Aeschylus, Prom. Vinct. 94. 
 For ahan see xii 61 note. 
 
 gakunan, 'birds,' ix 12 : said to be the Indian vulture; but in 
 the P. W. merely ' any great bird,' esp. those that give omens : for 
 the neuter gakuna, see xiii 24. 
 
 hirariya-sadri?a-c-chadan, 'having wings like gold': see 
 vii 9, i 27 notes : chada ix 1 2 note. The c is euphonic, see M. W. 
 Gr. § 48 b. 
 
 13. bhaksyo = 'food,' fut. part, of ^bhaks, xii 20, &c., akin to 
 Vbhaj, see v 23 note, and so to Gr. tpayav. 
 
 14. 'Thea he covered them with his clothing, his under garment.' 
 paridhana, that which is wrapped round the body, samavrinot 
 imperf. of sam + a + ^vri (5), M. W. Gr. § 675, iii 6 note. 
 
 adaya, 'having taken,' from a + ^da, 'to give.' This negative force 
 of OS in composition haabeen often already mentioned, see i 13 note. 
 
 vihayasa, ' by ' or ' through the air ' : prob. from vi + Vha, but 
 the suffix is not clear. Vha (see xxvi 24 note) = Greek ;!^a in x.'^'^'^j <^C' 
 and Latia hisco, &c. Note the instrumental : this case is regularly 
 used of the means of motion, ofiering herein an interesting parallel to 
 the Lithuanian (see Schleicher, Lith. Gr. i 258) ; also to the Latia 
 instrumental ablatives, e.g. (ire) via, fluvio, iugis, &o. It seems not 
 unlikely (as Delbriick suggests) that the peculiar genitives in Homer 
 such as ireSwio, with verbs of motion like Suukeiv, OUlv, &c. (cf II. vi 
 607, xxiii 449) may be the Greek representation of this lost case- 
 usage. See further note at xxvi 6 on panena panavahe. 
 
 lo_ utpatantah, i 23 note, khaga, i 24 note. 
 
 digvasasam, ' clothed with the sky ' = naked, a descriptive com- 
 pound. Compare dig-ambara (dva^oX.-^) the name of a sect of the 
 Jains. Dig = dig, 'a quarter' or 'region' (of the sky) : the root being 
 used instead of the ordinary derivative dega, iv 25 note. 
 
 dinam, ii 2 note, adhomukham, ' with downcast face,' from 
 adhas ' under,' which may be = evOti/ so far as form is concerned ; but 
 the meaning is not close. 
 
 IQ jihirsavah, nom. plur. of jihiirsu, formed by suflSx u from jihirsa, 
 desiderative of >Jhri. F6r the vowel change cf. cikirga, iii 14. 
 
108 NOTES ON THE NALOPAKHYANAM [iX 16. 
 
 agata, ' arrived,' i 32 note, hi, here used exactly as yap, giving a 
 parenthetic reason — tyv yap to T^/xerepov rjSv TreirpaKrai. 
 savasasi, sup. 6 note : it is locative absolute. 
 
 18. 'They by whose wrath I am fallen from my royalty... they, 
 having become these vultures, are now bearing off my garment as 
 well.' This conception of the embodiment of gods, and the inferior 
 orders of supernatural powers in the shape of animals for some par- 
 ticular purpose, runs through all Indian mythology. Thus Vishnu's 
 first four incarnations were into (1) a fish to save the Manu from the 
 deluge, (2) a tortoise to take part in the ' churning of the ocean of 
 milk' (see note on Kamaduh ii 18, and 'Indian Wisdom' p. 419) in 
 order to procure the amrita, or drink which gave immortality, &c. 
 (3) a boar, in order to slay the demon Hiranyaksha, who had carried 
 the earth down to the depths of the sea,. (4) a lion, to kill another 
 demon Hiranyakagipu. 
 
 prakopat, vi 14. ai^varyat, formed from igvara 'a lord 'by 
 vriddhi of first syllable, and suffix ya. pracyuto, p. p. of pra + 
 ^cyu ' to move,' or ' fall ' ; pari-cyuta occurs x 2 ; vicyuti xiii 34 
 = 'separation.' Benfey (lex. s. v.) connects A. S. 'scur,' our 'shower': 
 also )(iu) and iacio : but these are more simply connected otherwise. 
 
 pranayatram = ' the going on (i.e. 'support') of life': for 
 prana v 31 note. 
 
 vinde, ii 4 note. 
 
 19. yesam knte=quorum opere : so mat-krite x 11. mayi, 131 
 note, te ime = ii hi, or rather, illi ipsi (te) hi (ime), in use, not 
 derivation. 
 
 20. vaisamyam, viii 13 note, hitam, i 6 note. 
 
 21. 'There go many paths along the south road (or, simply, 'to the 
 south,' patha being redundant, see xi 37 note) beyond Avanti and the 
 mountain Riksavat.' daksina, 'south,' because in looking east the 
 right hand (see v 44) lies to the south. The Deccan, i. e. the south 
 of India, still retains the name. Avanti, also called TJjjayinI, 
 whence the modern name Oujein, lying north of the Vindhya 
 mountains, one of the seven sacred cities of India, capital of Vikra- 
 maditya. Riksavat,. 'full of bears,' in the Vindhya mountains, the 
 important chain which running east and west, north of the Nar- 
 bada forms the southern watershed of the tributaries of the Ganges, 
 The river PayoshnI rises in the Viudhyas. 
 
 samatikramya, so atikramya xxi 25. Here is a good example 
 of an indecl. participle which has come to be nothing nwre than a 
 
IX 21. J OR TALE OF NALA. 109 
 
 prep. : literally it = ' Laving gone beyond,' but no reference being 
 made to any special person, it is general ' for all that having gone 
 beyond,' and so simply = 'beyond.' Just so uddigya (inf. 24) is pro- 
 perly 'having pointed out,' but is regularly used for 'with reference 
 to,' and simply = ' towards.' See note on i 22. 
 
 Latin datives of reference, such as 'desoendentibus' (Livy I viii 4), 
 ' intranti,' &c. perhaps appear more parallel than they really are. 
 22. mahagailah, ' the great mountain.' ^aila is properly ' the 
 rocky' from 9ila 'a rock': comp. 9ila-tala, lit. 'rock level' or 'surface,' 
 xii 12, Qiloccaya (i.e. Qila + nccaya = ' rock eminence ' = ' mountain ' 
 ib. 37. 
 
 samudra-ga = ' ocean-goer,' a frequent description of a river. 
 Samudra contains the root of uSiop (wrongly aspirated in Greek) and 
 
 of unda. 
 
 a^ramas, ' abodes of hermits ' : from a -i- ^gram (4) ' to be 
 wearied,' p. p. granta inf. 28, xv 10, comp. xiii 6, probably from the 
 primary idea of 'labour,' seen in grama; and with vz at xxi 27. 
 ' Cramana' is the regular term for a Buddhist ascetic. The Brahman 
 who goes through the whole of his prescribed course is called in the 
 fourth stage a 'bhikshu,' i. e. mendicant; but still retains his priestly 
 character : whereas a gramana is in no sense a priest : he is more 
 analogous to a monk. The third stage of the Brahman's life, however, 
 corresponds better with the hermit-life — that in which he is called a 
 ' vana-prastha,' or dweller in the woods. In the first stage he is a 
 ' Brahmachann ' or pupil ; in the second a Grihastha or ' house-holder.' 
 Each of these stages is technically called 'agrama' (see 'Indian 
 Wisdom,' p. 245) in a difierent sense from that in which the word is 
 used here. 
 23. 'This is the Vidharba-road' — a rare instance whei-e we should 
 express by a compound that which the Sanskrit denotes by the 
 genitive. Yet it is the simplest idea which the genitive conveys — 
 connexion between two things, — a certain relation which nmst be 
 explained more fully by the context, for the case does not explain. 
 Thus (to take a well-known example), it is only from the context 
 that we know whether 'hominum timer' means 'the fear felt by the 
 men' (subjective) or 'the fear felt of the men' (objective): the 
 difference in meaning is immense, yet the same genitive will equally 
 
 express either. 
 
 Vidarbha, generally (as here) declined in the plural, is supposed 
 to have been the modern Berar, the capital being Kundma-pura. 
 
110 NOTES ON THE NALOPAKHYANAM [iX 23. 
 
 Koqala, generally supposed to be the country of which Ayodhya 
 (Oudh) was the capital. But it is also applied to places about the 
 Vmdhya mountains, and this is the required direction. Oudh lies 
 northwards : whereas all Nala's instruction refers to a southerly 
 journey. 
 
 atah param = ' from thence beyond.' Atas has here the 
 genuine ablative sense. So Hit. 769 ' kim nu duhkham atah pararp?' 
 'i='what misery is greater than this?' So also ato 'nyatha xiii 71. 
 At Bhag. Gita ii 12, it is used of time = 'henceforward.' Here 'and 
 beyond, there is the region on the south on the southern route.' 
 Comp. tatah prabhriti ii 1. 
 
 24. samahitah, 'intent,' 'with his mind fixed thereupon': i 6, 
 where the force is heightened by su in composition : the simple ahita 
 = 'fixed,' ' undertaken,' 'determined,' at xiii 69, (fee. 
 
 asakrit, 'not once,' 'again and again.' Curtius (Gr. Et. no. 599), 
 groups together words apparently so distinct as sa-kiit, a-ira^, a-irXoo-s, 
 sim-plex, sin-guli, as all agreeing in the first part of the compound; 
 sa, or sam, the second part difiering according as it took people's 
 fancy to say that things were 'cut' ( ^^/kart, Sk. i^krit, see x 16 note), 
 or 'folded' (^plic) 'together,' or the like, and so made 'one and 
 undivided.' The word occurs again, xiii 69, xiv 2. 
 
 artto, vii 17 note, uddigya = 'to' : see note on line 21. 
 
 25. uvaca...Naisadham...vacah, for construction see i 20, vii 5 
 notes. 
 
 karunam, v 22. 
 
 26. udvejate, 'trembles,' from ;^vij (6. in the middle), rarely used 
 alone : with ut at xiii 54, governing an ablative : Bh. G. ii 55, 
 udvigna-manas : sam-vigna xiii 30, xix 7, nir-udvigna xiii 74 ' un- 
 disquieted.' We have the derivative vega, xi 27, xiii 9. 
 
 sidanti, irreg. pres. of ^sad, M. W. Gr. § 270, ' settle down,' 
 ' sink.' 
 
 samkalpam, ii 29 note. 
 
 27. trisa (also tns, and trisna. Hit. 497), 'thirst,' from ,/tns, orig. 
 TARS, a root found with great regularity in nearly all the languages, 
 e.g. Gr. repa-o/jiai, Lat. torreo and our 'thirst.' Trisa = ' insatiability,' 
 Hit. 650. Trisna is an important word in Buddhist thought j it 
 expresses desire arising from sensation, causing love of the world, 
 and so all misery: see Rhys Davids' 'Buddhism,' p. 106. 
 
 utsrijya, v 27 note, nirjane, 'unpeopled,' from nis (ix 6) 
 and jana ' people,' generally collectively, ix 27, janena kligyate bala. 
 
IX 27.] OR TALE OF NALA. Ill 
 
 and often at the end of a compound, as sakM-jana ii 5. It is used 
 with, ayam of a single person, like oS' avrjp in Greek. At x 9 it is 
 used alone of one person. 
 
 28. 9rantasya, see note on a9rama, sup. 22. na^ayisyami, 2 fut. 
 of nagaya, causal of ijna.q (viii 18) = ' I will do away with thy 
 weariness,' so xi 25. klama, xi 1, from ;^klam, whence p. p. 
 klanta xxi 27. Phonetically the two roots with the same meaning 
 
 — ^klam and ijqrutn — might be identical ; but perhaps it is not . 
 safe to assume this. Neither has any clear analogues in other 
 languages, for Bopp's comparison of Kafi-vu, and suggestion of lentus 
 (i.e. *clentus) and claudus, are certainly wrong. 
 
 29. 'And no medicine is there found, known of physicians, like 
 unto a wife in all miseries.' vidyate, from ^vuid, ii 4 note ; 
 observe the loss of the nasal in the passive which is usual, M. W. Gr. 
 § 469. bhisaj, 'a physician,' almost certainly from abhi + ^^sanj 
 exactly as our 'bishop' has been mutUated from eirto-KOTros. For 
 Jsam, see v 9 note; for the genitive with mata, i 4 note. From 
 bhisaj is formed bhesaja, 'medicine' (next line), and bhaisajya 'a 
 drug,' Hit. 559. ausadha, 'medicine,' is formed from osadi 'a 
 plant' of very uncertain origin; Benfey suggests ^us : according to 
 the P. W. it is contracted from avasa (refreshment) + dhi. 
 
 30. attha, from ^ah, vii 4 note. 
 
 31. tyaktu-kamas tvam, 'desirous to leave thee': comp. utsrastu- 
 kama xiv 10, kartukama xix 5. tvam follows tyaktukamas, a 
 B. V. compound (see ii 27 note), just as it might follow a desidera- 
 tive, such as tityaksu. The compound is interesting, as shewing the 
 elements of the Latin construction of the supine in u with a noun, 
 e.g. 'bonum uisu'.(for uisui) 'good for the seeing'; for uisu (i.e. 
 uid-tu) is a noun formed from uid, just as tyak-tu from tyaj. 
 
 gan-kase, viii 3 note. 
 
 tyajeyam, &c. 'I could leave myself rather than thee.' For this 
 use of the optative, see i 30 note, na ca, this (with varam) is an 
 idiomatic use in comparisons, instead of the regular ablative. Some- 
 times we find a mixture of constructions, e.g. Hit. 37, varam eko 
 guni putro, na ca miirkhagatair api, i.e. ' better one virtuous son than 
 even a thousand fools.' If our 'better than' arises as I suppose 
 from 'better (is A), then (B),' we may see how such constructions are 
 
 - naturally developed out of two paratactic clauses. 
 
 32. icchasi, i 1 note, samupadigyate, iv 25 note. 
 
 33. avaimi, 'I understand,' ava + ^i, lit. 'I come down upon it.' 
 
112 NOTES ON THE NALOPAKHYANAM [iX 33. 
 
 na tu...tu. Similarly a Greek miglit express a like disjunc- 
 tion by oviTe...T£ (not ouSc'-.-Se), but of course more idiomatically' by 
 jucV. . .Se. ' Although thou dost not think fit to leave me, yet with mind 
 distracted thou mightest leave me.' 
 34. ' Because {la) thou tellest me repeatedly of the way, thou highest 
 of mankind, from this very cause, thou makest my sorrow increase, 
 thou who art like a god.' We might almost render hi, as ' why,' in 
 our colloquial use — here again it corresponds to Greek yap : see i 29 
 note. 
 
 abhiksnam, an Av. B. compound of abhi + iksna, perhaps, as 
 Benfey suggests, shortened from iksana 'an eye' found (in difierent 
 compounds) at xi 27, xii 30, xvi 21. It means 'repeatedly,' but 
 how, is not easy to see. If ksana be from the same word (ii 3 
 note) — and ksanena certainly means 'momentarily' — ^then it would 
 seem that iksana had got the sense 'moment,' apparently through the 
 idea of ' a glance of the eye,' like the German ' augenblick.' Then 
 abhiksnam would mean literally ' a moment thereupon' (abhi), and 
 so ' each moment,' ' repeatedly.' So we have some Greek adverbs 
 compounded with Im; e.g. eTriSeftd, iTrnrkiov. 
 
 ato nimittam, compare tatah prabhriti, ii 1. Nimittam is 
 often used in this redundant way with pronouns, e.g. ' km-nimittam,' 
 'why,' literally 'having what as its cause,' i.e. a B. V. compound- 
 (cf. the common ' kim-artham,' 'why,' ix 32, xi 23), 'kuto nimittam' 
 = 'whence?' At xiv 19 we have visa-nimitta pida, i.e. 'annoyance 
 because of poison.' NimiUam (alone) is found xxiii 5 = 'sign,' 'token.' 
 At Bh. G. i 31, nimittam viparitani = 'adverse omens' : Arjuna is 
 about to fight with his kindred, and the sight of them drawn up in 
 battle array is a nimittam or ' sign' of evil. In the logic of the 
 Vaigeshika system ' nimitta-karana' is the instrumental cause, corre- 
 sponding (although loosely) to Aristotle's efficient cause: ' Indian Wis- 
 dom,' p. 81. 
 35. 'And if this be thy intention, "she is to go to her kinsfolk.'" 
 Observe how briefiy the Sanskrit can thus express with %ti (see i 32 
 note), what would require in the classical languages a long apposi- 
 tion, or a subordinate clause. It must not be supposed that the 
 mood is here used in the same way in which we should expect a 
 conjunctive or optative in such a dependent clause. It is perfectly 
 independent — 'she is to go at some indefinite time'; see note on 
 i 30. But such a construction is wonderfully instructive, as shewing 
 the origin of the mood in really dependent clauses. In these it is 
 
IX 35.] OR TALE OF NALA. 113 
 
 difficult (-when the usage is once firmly established) not to suppose 
 that the mood depends on the particle of purpose (ha, oirws, or the 
 like) as we call it. Yet nothing can be more certain than that the 
 idea of 'purpose' first developed itself out of the mere collocation, of 
 two independent statements, and that the particle was only a sign to 
 denote the closeness of that combination. Then as time went on, 
 the mood which had practically ceased to be used independently, 
 seemed to have a natural fitness to express ' purpose ' or the like. 
 Compare xiv 14, and note there. 
 
 abhiprayas, from abhi + pra + ;^i with suffix a = ' purpose,' 
 ' plan,' xxiv 5 : comp. Sav. iii 7. 
 vrajet, viii 5 note. 
 36. pujayisyatl, 'shall honour,' ;»/puj (10) really a denominative of 
 puja, ii 12. 
 
CANTO X. 
 
 1. This line seems to mean 'great as is thy father's realm, so great 
 also is mine,' i.e. ' in thy father's realm I can do -what J like,' This 
 is parallel to xvii 16, 
 
 yathaiva te pitur geham, tathaiva mama, bhavmi, 
 yathaiva ca mam' aigvaryam, Damayanti, tatha tava. 
 Dean Milman construes " Mighty is thy father's kingdom, once was 
 miae as mighty too '' : but this seems to require asit or some such 
 past tense, to make the mjeaning plain. The first interpretation 
 seems also to suit best with the following line ' But I will not go 
 there, &c.' 
 
 na samgayah, ' there is no doubt,' used adverbially here and 
 at xvii 19, xviii 8, xxii 25, like the common asamgayam, xiii 70, 
 and nih-samgayam, x 12 : the word is derived from sam + ^gi (xEi/tai), 
 but the connection is not very obvious. Does it mean ' lying close 
 together' and so 'confusion'? 
 
 visamastha, vui 13 note. 
 
 2. samriddho, 'prosperous,' sam + ^^ridh 'to grow,' orig. aedh, 
 w^hence dX6-aLv<o, (fee. in Greek, Curt. Gr. Et. no. 303. It, therefore, 
 properly = ' grown up,' ' increased.' The simple p. p. riddha occurs 
 xii 69, in the sense of happy and giving happiness : samnddha, 
 ' wealthy,' xiii 15. The root and its derivative must be separated 
 from VABDH (viii 14) with the same meaning; both roots are found 
 in the derived languages : and we cannot assume either the loss of T 
 in Indo-European times, or that v is the remnant of some lost 
 preposition. 
 
 harsa, i 24 note. 
 pancyuto, ix 18 note. 
 
 3. gantvayamasa, viii 12 note, vasaso 'rddhena, 'with the 
 half of a garment,' agreeing with our English idiom. Vastr-arddha 
 (T. P. compound) occurs at x 16. 
 
X 4.] NOTES ON THE NALOPAKHYANAM. 115 
 
 4. atamanau, ii 13 note, pipasa, 'desire to drink,' 'thirst,' 
 formed from pipasa, desiderative of ^pa. 
 
 sabham, 'a dwelling,' see iii 5 note. 
 
 upeyathuh, 3rd pers. dual of upa + iyaya, perf. of ^i. M. W. 
 Gr. § 645, M. M. App. no. 171. 
 
 5. mahitale = btiitale, ii 28 note. 
 
 6. vivastro, ix 5 note. 
 
 vikato, 'without mat' (kata, probably = karta from^/kar, Benfey). 
 
 mahnah, 'muddy,' xii 23, from mala 'mud,' xvi 13, xvii 6; 
 mr-mala, ' clear' (of water), xiii 4. Curtius (Gr. Et. no. 551) connects 
 the word with /icXas, fjLoXvvta, jotoXojSpds (Od. xvii 219), and Lat. 
 mains, &c. (comparing for the latter Horace's line, 'hie nioer est, 
 hunc tu, Romane, caueto.' Sat. i iv 85). 
 
 pam^u-gunthitah, 'dust-covered,' p. p. of ^gunth : neither 
 word seems to have any analogues. 
 
 susvapa, perf. of ^svap = orig. svap, whence sopor, inrvo's, &c.; 
 the p. p. supta occurs, x 1 9. 
 
 7. nidraya, instr. of nidra, ' sleep,' from ^dra or ^drai. The 
 original form must have been dar; of which dorm-io shews a se- 
 condary root : the modified ^dra appears in i-Spa-6ov, &c. 
 
 apahnta, 'carried off,' or, as we say, 'surprised by sleep.' 
 sahasa, v 28 ; iii 8 note. 
 
 asadya, 'having found,' 'lighted upon,' xiii 5, samasadya xxiii 
 5, from a -I- sadaya, causal of ^sad, ' to settle down,' so puram 
 asadayat, xiii 45, also asasada, inf. 18, xx 6, and asadita, xvii 4. For 
 ^sad see i 8. 
 
 8. sma, i 12 note, unmathita, 'stirred up' from ^math, 'to 
 churn,' see i 14 note. 
 
 9. suhrit-tyagam, 'desertion of his friends.' In the next line 
 occurs janasya parityaga. Either suhnd or janasya might be 
 'subjective' or 'objective.' The sense seems to fix suhrid at least 
 as subjective. On the other hand it is best to take 'janasya' as 
 objective, 'the forsaking of my people,' i.e. Damayanti, see ix 27, 
 note, not as a repetition of suhnttyaga. The variation of con- 
 struction may point in the same direction. For tyaga, ii 17, note. 
 
 pandhvamsam, 'distress,' 'ruin'; from ^ydhvams, 'to perish,' 
 see note on xii 115. 
 
 Cintam, &c., 'he betook himself to thought.' 
 upeyivan, masc. nom. of upeyivas (the simple form lyivas, xi 
 
 8—2 
 
116 NOTES ON THE NALOPAKHYANAM [x 9. 
 
 33), a past active participle of a somewhat rare form. Instead of 
 adding -vat to the base of the past passive participle, as in drista-vat 
 i 29 (where see note), knta-vat ix 9, praptavat xiii 33, <fec., the 
 language forms these by adding -vas to the perfect base ; e.g. under 
 ^^vid we get vivid + vas : when that base consists of one syllable only 
 (from contraction or any other reason) an i is inserted between it and 
 the suffix; e.g. from ^^tan we have tenivas, i.e. tatan-i-vas. For the 
 declension of these participles, see M. M. Gr. § 204, 205, M. W. Gr. 
 § 168. The n of the nom. sing. du. pi,, and ace. sing, dual, is accounted 
 for as an insertion before final s which it then ejects ; so that the 
 result is upeyivan, not upeyivas as it should be, if the base ends 
 in as. But clearly the nominative is formed from the base when 
 ending in the original suffix -vant, afterwards weakened into vat 
 (cf. Greek For, i 29 note), and into vas. The n is then perfectly 
 proper. See note on gocan, viii 24. 
 
 Note the omission of the verb with the participle : so also at ix 9. 
 The 3rd persons 1 fut. really shew the same omission in regular use : 
 for bhavita, bharta, &c. are nothing but nominatives sing, of bhavitn, 
 bhartri, &c. : 'he shall be' is reached through the idea 'he is one 
 that is,' and so will continue to be : and the dual and plural shew the 
 same omission of the verb; which is found in the other persons, 
 bhavitasmi, i. e. bhavita + asmi, <fec. Exactly parallel (though in the 
 2nd person) are the Latin ' regi-mini, &c.,' and the archaic singular, 
 as in the XII. Tabb. 'ni it, antestamino,' 'unless he goes, call a 
 witness,' for antestaminos (later -us). 
 10. 'What will become of me if I do it? or what if I do it not?' 
 kim syat corresponds to the conjunctivas delibei-ativus of Greek 
 and Latin, except that the form is eptative — as indeed 'sit' 
 ( = siet) is in Latin. See i 30 note ; and compare v 12, ix 27, and 
 especially xix 4, and note, kntva is supposed to agree here with 
 me, just as akurvatah does in the next clause. But the old sense 
 of the instrumental is here plain — ' by the doing of this,' the noun 
 taking an accusative just like the rare examples in Plautus. See 
 note on i 22. For nu, see viii 17 note. 
 
 akurvat is the pres. part, of ^kri with negative a ; see note on 
 agaknuvan i 18. 
 
 me must be regarded as genitive because of akurvatah, other- 
 wise the dative would have seemed most natural, just as in Greek in 
 the already quoted passage (at viii 17), tl vv /xoi ix'^Kurra ye'njTot. f 
 But we have already seen that the genitive is frequently used with 
 
X 10.] OR TALE OF NALA. 117 
 
 Sanskrit verbs, where the dative is found in the classical languages : 
 see note on v 38. In Latin, ' quid me fiat,' or ' quid hoc homine 
 faciatis' (Cic. Verr. i 16), is slightly diflferent : here the ablative 
 certainly represents the instrumental ' what will be done with me,' 
 just as in the construction with opus and usus, and with fungor, 
 fruor, utor, uescor. 
 
 ' Is death for me a better thing, or the forsaking of my people ? ' 
 where ' of gives the same ambiguity as the Sanskrit genitive ; see 
 note on last line. 
 
 ^reyas, a comparative (and superlative, grestha at i 3, iv 20), 
 with no regular positive adj. It is used as a noun, xii 89. They 
 are certainly connected with 5ri = fortune, success, beauty, &o., and, 
 as good luck embodied, the common title of Lakshmi, the wife of 
 Vishnu, who sprang (like Aphrodite) from the ocean of milk, at the 
 churning thereof (ii 18 note). The name is often compared with 
 the Italian Ceres, but without much real analogy : and Ceres is 
 doubtless formed directly from ;^ker, orig. kak, like Cerus, 'the 
 maker,' in the Carmen Saliare. 
 
 11. anurakta, v 22 note, both for the word and for the con- 
 struction. , 
 
 madvihina, ' reft of me,' v 24 note. 
 
 prati, one of the few prepositions used regularly in Sanskrit 
 with — or rather afiet — a noun, see note on anu, ii 27. It is note- 
 worthy (as shewing the little inclination of Sanskrit to the use of 
 prepositions), that this is just the one which seems to have been 
 least required : it denotes 'motion to' or 'reference to' (ii 7 note) : 
 but 'motion to' is just one of those usages for which all languages 
 could employ the simple accusative without any preposition at all. 
 Prati ( = Greek irport, ■jrpos), was originally the adverb 'forward'; 
 and in the sense ' furthermore,' irp6% was used adverbially even in 
 Greek. 
 
 12. anuvrata, ii 14. mayi must go with prapsyati 'wUl find 
 in me.' 
 
 utsarge, v 27 note, samgayah, 'doubt,' 'possibility,' i.e. of 
 her faring better, a rather unusual use, I think, of the word — pro- 
 bably because of nihsamgayam, above. 
 13 a. = V 15 a. 
 14. gakta, &c., 'capable of being harmed by any person on the 
 road': for the peculiarity of the construction see vii 10 note. For 
 the instrumental, comp. xvi 25, yuktam samagvasayitum maya. 
 
118 NOTES ON THK NALOPAKHYANAM [X 14. 
 
 dharsayitum, iii 15 note, tejasa, 'by reason of her splendour,' 
 iv 26 note. 
 
 yagasvini, 'she the illustrious.' Yagas, although not always 
 distinct in use from tejas (they occur together at i 10), has a different 
 original, see i 8 note. 
 
 mahabhaga, 'she whose lot is high.' Bhaga occurred in 
 the sense of 'lot,' 'portion' at viii 6 (bhagadeya). For the V^haj, 
 bhakta, and other words, see v 23. Mahabhaga is also used for 
 ' eminent ia virtue' (xii 63), which -would suit the context here very 
 well: comp. mandabhagya, xiii 38, alpabhagya, xv 19. This sense, 
 though apparently analogous to that of bhakti, did not come in the 
 same way : it is the merit obtained in former existences, which 
 determines a man's 'lot' br 'fortune' afterwards. 
 
 15. nyavartata, vi 4 note, dustabhavena, viU. 18 note: dusta, 
 'corrupt,' is p. p. of ,ydus, 'to sin,' 'to be depraved.' Curtius, Gr. 
 Et. no. 279, connects with it the Sanskrit and Greek prefix dus, and 
 also .ydvis, ' to hate,' ix 9 ; this last is less likely, for dus does not 
 seem to be used actively ' to hurt' as Curtius takes it. Dosa = fault, 
 iv 21, &c. 
 
 visarjane. For the case, iii 6, note. 
 
 Ig. avakartanam, 'the cutting off,' from .ykrit, orig. kart, whence 
 cort-ex, cult-er (possibly) and probably Gr. Kipr-ofio-s : it is a secon- 
 dary root from kak, whence Kctpto, curtus, &c., Curtius Gr. Et. 
 no. 53. The oldest form was probably skae, whence our 'shear' &c. 
 
 17_ vikarteyam, na ca budhyeta : note again the old paratactic 
 form of expression ; though the first member gives the main thought, 
 the second only a condition under which it is to be performed. Yet 
 that condition being here of very great importance, it is natural 
 that it should receive equal prominence. In Latin we might also 
 have had, ' quomodo scindam, neque sentiet uxor mea,' but rather 
 'quo modo ita scindam ut non sentiat.' In English we have the 
 convenient prepositional clause ' without her knowing.' A Greek 
 would probably have kept the two clauses with a jxiv and a Se: 
 perhaps the neatest and clearest way of all. 
 
 18. pandhavann, i 26 note. 
 
 uddege, (1) a pointing out, (2) a region, like de§a, iv 25. 
 vikosam, ' unsheathed,' from kosa or koga, ' a sheath ' : it has 
 many other apparently incongruous meanings, but all apparently 
 give the idea of a covering: at xxvi 19 it = treasure. Benfey con- 
 
X 18.] OR TALE OF NALA. 119 
 
 nects witli kokko'; (Gr. Worterbuch, ii 159) as though the primary 
 idea were ' roundness.' 
 
 khadgam, 'a sword,' xxvi 17, but also 'a rhinoceros.' Is it so 
 called from some likeness to the rhinoceros' horn? "We have a. far- 
 away analogy in the name rhinoceros used for the horn alone in 
 Juvenal. But in the P. "W. the meaning ' sword ' is given first. 
 
 19. nivasya, ix 6 note, paramtapah = ' foe-troubler ' : for the 
 form of the compound see page 6 ; for para ii 2 note. Tapa is from 
 
 • ;^tap, ' to warm,' in the first place ; w:hence tapas ' heat,' and Lat. 
 ' tepeo ' &c., Greek Te<j>pa, ' ashes.' But the secondary sense of tapas 
 (and the commoner) in Sanskrit is ' pain ' : and hence it is commonly 
 used (e.g. xii 70, 92, &c.) for the mortification by which each man 
 was expected to subdue all desires and passions as the surest way of 
 liberation from the succession of lives on earth: see note on ii 13. 
 Hence come the terms 'tapasvm' xii 67, and 'tapodhana' xii 69 for 
 those who thus mortify themselves; also the derivative 'tapasa' xii 61. 
 pradravad, ' ran away,' from pra + a + ^^dru ' to run,' see i 25 
 note. 
 
 20. nivritta-hridayah, ' witli heart turned back' : vi 4 note. 
 ruroda, *wept,' from ;^rud (2 cL) = Lat. riido, lifting up the 
 
 voice being the common meaning. The present is rodmii (xi 11, 
 14 &c.) where i is irregularly inserted. The root is certainly con- 
 nected, probably as a secondary, with j^ru, whence rava ' a cry ' and 
 arava, id. xiii 16, Greek <i-pv-ia and possibly d-/DV-ju.a-ySos : in Latin 
 we have raucus : and rumor may come from either ru or rud. See, 
 generally, Gr. Et. no. 523. The part, rudat occurs frequently, e.g. ii 4. 
 
 21. vayu, 'wind,' from ;^va 'to blow,' whence also vata xix 14, 
 xxii 9, Latin ventus and our own word. An older form is AV 
 which the Greek preserved in avpa, and which is also seen without 
 the V in aiy/xt, drjp &c. 
 
 adityah, 'sun' : the name is formed from Aditi, 'infinity'; or 
 (personified) the mother of the Gods. In the Vedas we find seven, 
 and in later times twelve Adityas, i.e. the sun conceived of in 
 different characters at different parts of the year. For the primary 
 meaning of the term see M. Miiller, Eigveda Samhita, vol. 1, pp. 230 
 — 249, and Dowson, CI. Diet. s. v. Vayu was also personified as 
 one of the oldest deities : but here both vayu and aditya are used 
 simply as wind and sun. At line 24 however we have the plural 
 ' adityah.' 
 
 anathavat, ' without protector,' used here adverbially — not in 
 
120 NOTES ON THE NALOPAKHYANAM [X 21. 
 
 the fern, nominative, anathavati. Natha, ' a protector,' ' master,' 
 • lord,' is of uncertain derivation. It is familiar to us in the name 
 ' Jagannath ' (i. e. lord of the earth — jagat — but commonly spelt 
 Juggernaut) a name of Vishnu or Krishna. 
 
 22. samvita, ix 6 note, caruhasini, iii 14 note, vararoha, 
 'of fair waist,' viii 19 note. 
 
 buddhva, ' having wakened,' comp. abudhyata, xi 1 ; also xiii 
 19 : so used with pra, Hit. 1041. 
 
 23. eka sati = /xdvij ova-a, ' when she is alone,' comp. ekakmi sati xii 
 25. Sati must not be taken here in the sense which it often bears 
 elsewhere of 'good,' literally 'existent,' and so 'real,' 'genuine,' 
 ' excellent.' The word is well known (under the form Suttee) as 
 applied to the faithful wife who sacrifices herself on her husband's 
 funeral pile. Such sacrifice was barely known in the Epic period — ■ 
 certainly it was not then a custom. Neither is it found in the 
 Manava code, wherein second marriage is prohibited to a widow : see 
 note on xix 4. See 'Ind. Wisdom,' 315, compare p. 258 note. 
 
 mriga, 'a deer,' xi 26, 30 — also used of any kind of beast (as of 
 a tiger xii 34). It also = 'hunting,' 'search,' as in mnga-jivana xi 28 ; 
 and the denominative verb, mrigaya, xii 118, xiii 65. It may come 
 (so far as the form goes) from Jrap], ' to cleanse ' : but the connection 
 of sense is not obvious. Marjara, ' a cat,' from that root, seems 
 natural enough. 
 
 vyala, ' a serpent,' originally an adjective = ' wicked,' and applied 
 to difierent beasts, but especially to the serpent. 
 
 nisevite, ' inhabited by.' This is the commonest meaning of 
 sevita, both alone (xii 2) and with ni. The verb sev has many 
 meanings, e, g. ' to apply oneself to,' ' practise,' 'dwell,' ' observe,' 
 'honour' — all shades which are found in the unconnected Latin colo. 
 It used to be identified at once with Greek o-e/So); which is wrong, for 
 Sanskrit § can never correspond to Greek £ or Latin e ; neither can 
 Sanskrit o correspond to Greek o or Latin 8 : this general rule may 
 guard us from identifications which are so obvious as e. g. of Sanskrit 
 ekatara with eKUTtpos, or of Sanskrit loka with locus. But it is quite 
 possible that sev may be contracted for sa-sav (compare the regular 
 contraction in the perfect, e.g. ta-tan = ten, perhaps through te t(a)n, 
 as Latin fecit, compared with Oscan fe-fac-id), and then ^sav would 
 correspond rightly to the root of o-e/Jw, cre/Sas, Lat. severus &c., cf. 
 Curtius, II 218 (Eng. tr.). At Qak. i 29 the verb is used of observing 
 a vow ' vratam msevitavyam' Seva = service. Hit. 641. 
 
X 24.] OR TALE OF NALA. 121 
 
 24. Vasavah. The Vasus, like the Adityas, are represented as 
 children of Aditi. " They seem to have been in Vedic times personifi- 
 cations of natural phenomena. They are Apa (water), Dhruva (pole- 
 star), Soma (moon), Dhara (earth), Anila (wind), Anala (fire), 
 Prabhasa (dawn), and Pratyusha (light)," Dowson, s. v. In book v of 
 the Mahabharata, tliey with the Sdityas, Ac^vins, Maruts, &c. are all 
 manifested from the body of Krishna, who thus represents the 
 eternal principle of all life : see ' Ind. Wisdom,' p. 400, and compare 
 the ' vigvarupadargana,' or ' manifestation of all form ' by Krishna 
 to Arjuna in the 11th chapter of the Bhagavad-Gita. 
 
 Rudra. Eudra in the Rig- Veda is the storm-god, and when he 
 is pluralized as here, we probably have only an extension of his attri- 
 butes. In later mythology he is identified with the god ^iva, chiefly 
 in his destructive aspect. This constant identification of deities is a 
 source of much difficulty. " There can be no doubt that a change of 
 name in Hindu mythology does not necessarily imply the creation of 
 a new Deity. Indra, Vayu, the Maruts and Rudras, appear to have 
 been all forms and modifications of each other, and these with 
 different names in the later mythology were gathered into the one 
 personification Qiva. Similarly Surya, the sun, had various forms 
 such as the Adityas." M. Williams, ' Hinduism,' p. 25. These 
 companies of semi-deities stiU are objects of the Hindu worship ; 
 "the ten Vi9va-devas; the eight Vasus; the eleven Rudras j the 
 twelve Sdityas ; the Sadhyas, celestial beings of peculiar purity ; the 
 Siddhas, semidivine beings of great perfection." lb. p. 167. 
 
 Agvinau, i 27 note. samarudganau, a B. V. compound 
 agreeing with Agvinau, 'having with them the company of the 
 Maruts.' The Maruts or storm-gods are plural even in the Vedic 
 hymns, many of which are addressed to them (see M. MuUer's Rig- 
 veda-samhita. Vol. 1). " Various origins are assigned to them j they 
 are sons of Rudra, sons and brothers of Indra, sons of the ocean, sons 
 of heaven, sons of earth": Dowson, s. v. A full account of the 
 Vedic character of all these deities will be found in Vol. v of Dr 
 Muir's Sanskrit Texts. 
 
 dharmena, ' by thy own virtue art thou thoroughly guarded.' 
 Dharma may be rendered ' virtue ' here, and is often rendered ' duty.' 
 Yet neither word conveys the exact meaning. Dharma is the exact 
 performance of the duties of each particular caste. Thus there is no 
 one dharma alike for all men : the dharma of the Brahman differed 
 from the dharma of a Kshatriya, see note on dharmavid i 7. For 
 
122 NOTES ON THE NALOPAKHYANAM. [X 24. 
 
 the duties incumbent on every Brahman see M. Williams, ' Hinduism,' 
 pp. 59 — 68. The performance of these duties constituted ' merit,' 
 which is also called dharma. The ' strinam dharmas ' or ' duties of 
 women' are described in Manu v 146 — 166 : the essence of them is 
 dependence on a husband. 
 
 25. apratimam, i 15 note, bhuvi, 'on the earth,' loc. of bhu, i 15 
 note. 
 
 udyatah, ' eager,' ' hurriedly ' : p. p. of ud + ^/yam, ' to lift up ' ; 
 and so the p. p. 'uplifted,' 'intent,' 'ready.' 
 
 26. muhuh, 'for a moment,' perhaps xi 14 ; whence muhurta, xi 7 : 
 often (doubled) = ' repeatedly,' xi 20: and apparently in that sense 
 here and xi 19. Origin unknown. 
 
 aknsyamanah, pres. pass. part, of a + ^kns, vii 14 note, = 'torn 
 away,' lit. ' dragged by Kali to himself.' avakrisyate, ' he is drawn 
 back (or, more exactly 'down') by his affection.' 
 
 27. dvidha = Si'xa (in meaning at least), ' in two ways,' ' asunder.' 
 dola, ' a swing ' : there is a root dul probably weakened from 
 
 ;,ytul ' to lift ' (whence tula, a balance), iv 6 note, 
 ayati, 'comes,' i 13 note. 
 
 28. vilapya, vii 17 note. 
 
 29. nast-atma, 'his very soul destroyed': so nasta-riipa, xxii 15; 
 nasta is p. p. of ^nag, viii 18 : vi-nasta occurs xi 3: sam-pra-nasta 
 XX 40. ' Atman ' is much wider than ' manas ' : from which it is 
 always to be distinguished. Manas is an internal organ of percep- 
 tion, distinct from, but correlative to the five organs of sense, and 
 the, five organs of action; see note on mdriya, i 4. The soul on 
 the other hand is universally diffused, though it acts and feels only 
 in the body to which it belongs. 
 
 viganayan, 'counting over,' 'thinking on,' xxi 23, from vi-v 
 ^gan (10) 'to count,' alone at xiv 11, xx 13. Probably, as Benfey 
 suggests, it is a denominative verb from gana, a multitude, ii 6 &c. 
 
 9unye, 'empty,' xii 1 (fee, = Kevos, or more nearly the Ion. xevco's, 
 where e corresponds to Sk. y. But the reason of the Sk. u is not 
 clear. Comp. ^gudh, viii 18, for the same weakening. 
 
CANTO XI. 
 
 1. apakrante, ix 6 note, gata-klama, ix 28 note. 
 abudhyata, ' awoke,' so buddhva, x 22. 
 
 sam-trasta = ' con-territa' : again at xiii 19 ; ntrasita (causal), 
 xvi 15. It is the p. p. of sam + tras, orig. teas, whence Gr. Jrpes 
 in Tpeui (but best seen in aor. rpicr-cra, II. xi 546, &c.), Tfnjpoiv, &c. ; 
 terreo, terror: we have trasa, 'fear,' Hit. 539. It is of course 
 distinct from the root teas, to be dry, ix 27. 
 
 2. prakrogad, 'cried aloud,' here with ace. Naisadham. The root 
 is krug, apparently original kruk; whence Kpavyrj, 'a cry,' might 
 come by weakening of ^ to ^ ; and k/jw^w seems to be akin. It is 
 used intransitively at xxiii 22, xxiv 43 : the perfect pra-cakruguh, 
 xii 116. Hence anukroca, xvii 42. 
 
 uccaih, ' shrilly,' = instr. plur. of ucca, 'high'; ace. to Benfey, 
 from ud+ JaAc, like nica, 'low' (xxi 14), from ni+ ^anc. 
 
 3. jahasi, from ha (3 cl.) : M. W. Gr. § 665, M. M. App. no. 196. 
 vinasta, x 29 note. 
 
 4. nanu nama : a strong interrogative, 'art thou not surely' j no 
 doubt first of all literally ' in thy very name.' It is used as here with 
 nanu (xii 19), with api (Cak. i 22), with ka (Hit. 558), and even alone 
 as xxiv 10 : ' purvam dristas tvaya kagcid dharmajno nama, Vahuka, 
 suptam utsnjya vipme gato yah purusah striyam?' Benfey com- 
 pares quis-nam, &c. in Latin : this would be a very interesting 
 coincidence of use, but o must in all probability have been esta- 
 blished in this word instead of a in Graeco-Italian times : though 
 the a is still seen in gna-ru-s. 
 
 uktva satyam, not in the common sense 'having said a true 
 thing'; but equivalent to satyavac in the previous half-line. 'How 
 then art thou one that hast spoken truth (i.e. truthful) in that thou 
 hast left me asleep and gone ? ' 
 
124 NOTES ON THE NALOPAKHYANAM. [XI 5. 
 
 5. daksam, ' fit,' ' suitable,' the simpler form of daksma = Scfios 
 and dexter. Cf. Hit. 832, 'sa bharya, ya gnhe daksa.' 
 
 vigesato, &c., 'tbere being especially no -wrong done (by her), 
 but there being wrong done by another,' i.e. Pushkara. For vige- 
 satas, see i 30 note. Apa+ ^kri='take away,' and so 'harm,' 
 'injure'; so also with ni, xiv 15, xix 5. satl, redundant with 
 apakrite, comp. xvi 37, evamgata sati. 
 
 6. samyak, viii 13 note. Here with ^^kri it seems to mean 'to 
 make good.' 
 
 7. 'At one fit time (lit. not at a wrong time) is appointed the death 
 of mortal men : inasmuch as thy loved one, forsaken by thee, lives 
 even for an hour,' i.e. were it not fated that she must live her due 
 time, she could not have lived even an hour after her desertion : she 
 must have died at once, vihito, see v 19 note, yatra = ' where' : 
 but indirectly gives the reason here, as though = ' in which state of 
 things.' The vise of tva, though that is an old instrumental, not 
 locative, is somewhat parallel in phrases like lv ^v tix^Xos re koi 
 kXuW iJ-rfiiv, Oed. Tyr. 1389: 'in which case I were (would have 
 been) blind or dumb' : comp. the use of ws (old ablative) ib. 1392. But 
 the usage with the past tenses of the indicative is peculiar to the 
 Greek language, I think, muhurtam : see v 1 : again at xvii 12. 
 
 8. ' Sufficient is thy sport, up to this point,' i.e. go no farther, apta, 
 the p. p. of ^ap, to get, has the same sense as Lat. aptus, i.e. ' fit.' 
 Comp. apta-kann, viii 11 : and so with pan = sufficient, complete. 
 
 parihasa, from ^has, see iii 14 note, etavan, from etad 
 + vat. 
 
 atidurdharsa, 'reckless king'; lit. 'exceedingly diflScult to 
 crush,' from ;^dris, iii 15 note. 
 
 9. gulmair, ' in the bushes,' or rather, ' having hidden thyself hy 
 the bushes' (instrumental) : for gulma see xiii 12. 
 
 10. '0 king, injurious in sooth, because that thou comest not to me 
 in this stress, and comfortest me not.' nri-5amsa = 'man-injuring'; 
 Qamsa from Jq&s: if the original meaning be 'to cut' (Grassmann, s.v.), 
 Benfey is doubtless right in comparing Lat. castrare. We have 
 vigasya, xi 28, and 9astra, a sword, ii 18. This root is obscure. 
 The same compound occurs in the sense ' wicked,' xix 5 : see also 
 xvii 43. vata, an intensifying particle, perhaps = «a + to^ va being 
 the base from which comes vm used in the same way, vii 4, &c. 
 
 yat = quod, see vi 6 note, agvasayasi, xi 10 note, and ii 2. 
 
 11. rodimi, 'I wai),' from ^rud (x 20 note). This verb of the 
 
XI 11.] OK TALE OF NALA. 125 
 
 2nd class is exceptional in inserting an i (euphonic) before the 
 consonantal terminations except y. (M. W. Gr. § 326, M. M. App. 
 176.) As it also regularly gunates before the P terminations (M. W. 
 Gr. § 244), the present singular is rod-i-mi, rod-i-si, rod-i-ti (xi 14), 
 rud-i-vas, &c. 
 
 12. trisitah, ksudhitah, ix 27. 
 
 sayahne, 'at the evening,' so xiii 45. Saya, alone, expresses 
 the same thing; see xv 9, 'sayam sayam'= 'evening by evening': 
 ahne (from ahna, used in compounds instead of ahan, a day) is 
 redundant, vriksa-mulesu, 'among the roots of the trees': for 
 miila, see ix 11. vriksa, perhaps from ^vrih, a weakened Sanskrit 
 form of vridh, viii 14. 
 
 13. tivra, ' sharp,' ' violent ' : so tivra-rosa, xi 35 : commonly with 
 9oka, e.g. xxiv 8 : connected by Benfey with ijii}, whence tejas, &c., 
 see x 14. manyuna, ix 4 note, pradipta, 'lit up,' 'enflamed,' 
 from pra + ;^dip, 'to shine,' p. p. dipta, xi 36; intensive, dedipya- 
 mana, iii 12: a rather common Sanskrit secondary of ^di, which is 
 Vedic : see note on dina, ii 2. 
 
 14. vihvala, 'agitated,' xii 55: from ^hval, 'to shake,' of doubtful 
 origin. 
 
 aliyate, ' she sinks helpless,' ' faints,' from a + ^^li, to melt. 
 See note on vii 17. 
 
 16. abhi^apad, 'curse': see v 28 note. 
 
 abhyadhlkam, 'in excess, over and above,' abhi being redun- 
 dant : comp. data abhyadhikah, xxi 14. adhika, at xvi 9, = 'exces- 
 sively ' : it Ls frequently so used with the ablative of comparison, 
 which here shews its primary signification, 'setting out from our 
 sorrow, a sorrow in excess.' See note on tvad-anya, i 21. The simple 
 form occurs at xvii 19, ' sukhat sukhataro vasah.' For adhika as 
 used in numeration see xx 9. 
 
 bhavet is here doubtless optative in sense: compare vi 11. 
 We have the imperative jivatu in the same connection of thought 
 in the next line. 
 
 17. kritavan, i 29 note. 
 
 18. anvesamana, ' seeking after,' from anu + Jis, to go, iii 7 note. 
 gvapada, a wild beast, xv 19. gvapad is also found: the 
 
 apparent derivation ' dog-foot' seems to imply speed. 
 19 dhavati, i 26 note. Below at 23, anu-dhavasi. 
 
 20. krandamaijam, 'crying miserably,' from ^rand, probably a 
 
 nasalised form of ^krad, which is Vedic. It occurs with a, xi 26. 
 
126 NOTES ON THE NALOPAKHTANAJtf [XI 20. 
 
 They are doubtless of the same family as ^nig (sup. line 2) : and 
 Kpiilo) (there quoted) may be for hrad-yo. Benfey (Lex. s.v.) com- 
 pares K-€-XaSos, which is probable enough : but Kpijvrj and Kpovvos are 
 much less likely : Kprjvrj is connected by Curtius with Kapa = the 
 head of the stream. 
 
 atyartham, 'exceedingly'; iii 7 note. 
 
 kurarim, 'an osprey,' xii 113, where the cry seems to be 
 regarded as agreeable : and it is probably only meant to express loud- 
 ness here. 
 
 vagatim, 'screaming,' pres. part, of ^v&q (or Jviis), to scream: 
 Megh. 43. If the 9 be the true spelling, then it may be a variant of 
 VAK, whence the common Jvkc, ' speak.' 
 
 muhur muhuh, x 26 note. 
 
 21. abhyasa, ix 10 note, panvartmim ; pan merely increases 
 the general force of .yvnt, vi 4 note. 
 
 jagraha, perf. of ^^grah, 'to seize': see i 19 note. 
 
 ajagaro, 'a boa constrictor' = ' goat swallower,' from aja, a goat 
 (atf, &c.), and gara, from Jgri (6 cl.), orig. gae, whence this base 
 and ^l3op (by labialism) in jSopa, pifipiaa-Kw, &c. : also in Lat. gula, 
 gur-gul-io (where the u marks the Graeoo-Italian gu), and also uoro, 
 &c., where the g has itself disappeared. The root gras in grasya- 
 mana (next line) may, as Curtius suggests (Gr. Et. no. 643), be 
 a secondary of this : it means ' to swallow,' or ' devour,' as at iv 
 9, where see note. But here, and inf. 27, it only means to seize, 
 doubtless with the intention of eating. 
 
 22. paripluta, 'overflowed,' iv 13 note. 
 
 24. anusmritya, from anu + ^^smri, orig. smar. The initial s is 
 shewn in no language but the Sanskrit — not in Greek /xep-i/iva, kc, 
 Lat. me-mor, Goth, mer-jan. The German ' schmerz' (referred by 
 Bopp to this root) more probably belongs to smakd, Lat. mordeo, our 
 'smart.' The root is found with sam, xiv 24, and with anu -i-sam, 
 XV 16. 
 
 muktah, v 28 note. 
 
 25. panglanasya, ' exhausted,' p. p. from pan + ^glai, of uncer- 
 tain origin, na^ayisyati, ix 28 note. 
 
 26. vyadho, 'a hunter,' from JvjeAh., to pierce ; p. p. viddha. Hit. 
 968, 'nakale mnyate jantur viddhah garaQatair api.' The root is pro- 
 bably compound, according to Benfey (Gr. W. Lex. i 252) = vi -1- adh, in 
 which compound adh = Gr. 06 in 0617, o6o/*ai, oj&e'o), &c. : he thinks the 
 long form ^^vadh = ava + adh. Curtius takes »./vadh as a simple 
 
XI 26.] OR TALE OF NALA. 127 
 
 root = 06 (Gr. Et. no. 324) ; which is simpler, so far as ^vadh is 
 concerned ; and also the Homeric compounds iw-oa-i-yatog, dv-otri- 
 <^t)\A,os, which are probably from J 06, shew apparent traces of a lost 
 F- But Curtius leaves V^yadh unexplained. From Vvadh (or 
 badh) comes badha, 'annoyance,' and the compound abadha (xii 104) 
 = free from annoyance. 
 
 javena, 'with haste,' from java, viii 19 note: for the case com- 
 pare 'vegena,' xiii 8; 'vistarena,' xii 76; and the plural instru- 
 mental, such as ' ugcaih,' sup. 2, ganaih ganaih, Hit. 175. 
 
 abhisasara, 'ran up,' perf. of abhi -1- ^sri (whence sntva, xvii 
 35), from orig. sae, apparently = ' to flow'; whence sant, a river, 
 and Gr. op-fjiyj, &c. (Gr. Et. no. 502); probably also o-oiAos, salum: 
 but these Curtius separates (no. 556), regarding the original idea as 
 'tossing motion.' There is a very large number of words in the 
 different languages which both by sound and meaning might plausi- 
 bly come under this root, but we find on following the different lines 
 of meaning that at last we run into other roots with which each 
 of our strings of words might be equally well connected. 
 
 27. uragena, v 5 note, ayateksanam, 'long-eyed.' ayata, 
 V 27, and i 13 notes, iksana, ix 34 note, tvaramano, v 2 note. 
 vegatah, ix 26 note: for suffix tas, see vi 4 note. 
 
 28. patayamasa, perf. of ^pat (10), 'to split,' divide.' gas- 
 trena is translated 'an arrow' here: but it would rather seem 
 that he cut the serpent in two with a sword, which is the regular 
 meaning of gastra. It comes from ^gams, sup. 10. It occurs 
 ii 18. 
 
 nigitena, p. p. of ^91, 'to sharpen' — or, as the grammarians 
 give it, ^50 (4 class), present gyami. Benfey thinks that the original 
 form was ag-yami from ^a.q, whence agva, agman, agra, &c. = orig. ak, 
 to be sharp. Curtius (Gr. Et. no. 57) connects gi with kud and 
 Lat. cio, cieo — less probably, I think. 
 
 ca : inexplicable except on metrical grounds. 
 
 nirvicestam, ' motionless,' from nis (negative), and vi -i-\/cest, 
 'to struggle' (xiii 11), a doubtful root. The verb occurs (with ati) 
 Hit. 756, 'vrittyarthamnaaticesteta,' 'a man should not struggle too 
 much for the sake of subsistence.' The p. p. cestita = ' conduct,' at 
 xxiii 18, and casta (ib.) : also vi-cestitam, xxiii 3, and the pres. 
 part, middle of sam -1- ;^gest, ib. — all with same meaning. 
 
 vi^asya, sup. 10 note, mngajivanah, 'having his living 
 by the chase,' see x 23 note; a B. V. tiased on a T. P. 
 
128 NOTES ON THE NALOPAKHYANAM [XI 29. 
 
 29. moksayitva, indecl. part, of moksaya, caiisal of ^muc, v 28 
 note. 
 
 praksalya, 'having washed,' from pra + ^ksal (10), again at 
 xxiii 23. Praksalana occurs Hit. 764, praksalanad dhi pan-kasya 
 diirad asparsanam varam, i.e. 'better the not being touched by mud 
 than the washing it off': also at xxiii 11, praksalanarthaya, 'for the 
 sake of cleansing.' 
 
 samagvasya, ii 2 note. 
 
 kritaharam, 'having taken food.' ahara, xii 62, from a + </hri, 
 which has the same' meaning M. B. iii 54 (Benf ). But it has many 
 others; e.g. xx 5, ahartum = to get back: at xxvi 7 parasvam 
 ahritya = ' having taken another's property from him ' : and probably 
 'to give' at XXV 14, where see note. It also = to perform a sacri- 
 fice, in which sense the verbal noun ahartn occurs xii 45. For 
 VI + a + Vhn see 120 note. 
 
 30. mrigasavaksi, ' thou that hast the eyes of the young of a deer.' 
 Aksi is a variant form of aksa, the eye, and much used in compounds. 
 It corresponds closely with * 6kl, found in the dual oa-cre (=o'Kt-e). 
 sava, 'the young of any creature,' from ;^su, whence vios (i.e. 
 su-yo-s), compare Gothic su-nu, where the suffix differs, but the Indo- 
 European word snusa (see xii 43) seems to preserve it: Gr. Et. 
 no. 605. 
 
 kricchram, vi 13 note. 
 
 31. pricchyamana, pres. part. pers. of v'prach (6 cl.), present base 
 pnccha, apparently by mere weakening before two consonants, as 
 from V'^hrajj + ya comes bhrijja, M. W. Gr. § 282. The perf. 
 papraccha occurred ii 15, iii 1, &c. : apricchan iv 23 : fut. part, 
 prastavya at xv 3. The original root must have been peak, to which 
 an s has been added in Sanskrit. It is seen in Lat. precor, procus, 
 procax, (fcc, and in Gothic ' fragan,' but it does not seem to occur at 
 all in Greek. 
 
 yathavnttam, ii 12 note, acacakse 'sya, for construction 
 see V 38 note. 
 
 32. pina, v 5 note. 
 
 9roni = cluni-s. Gr. Et. no. 61. 
 
 payodhara = breast, from payas =' fluid,' whence payo-da, 
 'a cloud,' payo-dhi, 'the ocean': and comp. Payosni, a river, at ix 22: 
 then (in a limited sense) 'milk.' 
 
 sukumaranavadyangim (comp. iii 13), ' having very tender 
 faultless limbs.' 
 
XI 32.] OR TALE OF NALA. 129 
 
 avadya = blame (hence an-avadya = blameless) : see i 12 note. 
 On the other hand vac-ya = to be spoken of as bad, and vacaniyata = 
 blame (Hit. 1153). The whole word is a B. Y. based on a K. D., of 
 ■which the first member is a Dvandva. 
 
 purnacandranibhananam, 'having a face like the full 
 moon.' piirna, p. p. of Vpri (i 18 note), 'to fill' The u seems to 
 be due to the labial, as regularly roots in ri change to ir before na. 
 M. W. Gr. § 534. nibha, 'like,' from ni + bha, from s/bhk, to 
 shine, which has lost its special meaning, ii 1 note. If we analyse 
 the compound -we shall find that piirna + candra = a K. D. ; and 
 piirnacandra + nibha = a genitively dependent T. P. ; and piirnacan- 
 dranibha + anana = a B. V. It occurs again xvi 26. Oomp. piirn- 
 endu-vadana, id. xii 8. 
 
 33. arala, ' curved.' But the word is also specially applied to the 
 curve of the arm = Gi-. (oXevrj, Lat. ulna, Gothic aleina, and our 
 'el-bow ': Gr. Et. no. 563. It is to be observed that here Sanskrit 
 keeps the r, whereas all the European languages shew I : see Ourtius 
 Gr. Et. II p. 176 (Eng. tr.). 
 
 paksman (paksma in composition) = ' eyelash.' Paksa, ' a 
 wing,' seems akin. The first member of the compound, arala-paks- 
 man, is a K. D., and the whole a sociatively dependent T. P., which 
 is here used (as any T. P. can be) in the sense of a B. V. 
 
 laksayitva, ii 7 note. 
 
 kamasya, &c., 'he came into the power of love': for iyivan 
 see note on upeyivan x 9, and for the accusative see note on ix 8. 
 
 34. ^laksnaya, v 5 note. 
 
 mridu-purvaya, ' mild at first,' a K. D. compound, with piirva 
 placed last instead of at the beginning ; so dristapiirva, 129 note. At 
 XXV 12 buddhi-purva = ' with understanding first,' that is, 'inten- 
 tional' : that may be a B. V. compound. But in a K. D. piirva when 
 second has generally ceased to be much more than a mere suffix: 
 and even mridu-piirvam at xxii 2= 'blandly.' mridu = mollis (i.e. 
 mol(d)u-i-s) from Vmrid, orig. mard, iv 1 1. 
 
 lubdhako, 'a hunter' — -but also = desirous, covetoiis : and 
 it does not seem clear that that is not the sense here. It is formed 
 by suffix ka from lubdha, p. p. of lubh, to desire, whence lobha, 
 'desire,' xx 24 j also Lat. lub-et, lub-ido, (fee, our 'lief (the proper 
 change ace. to Grimm's law not having taken place, as sometimes 
 happens at the end of a word, but Gothic has ' liub '), Gr. kiirTOfiai, 
 Xikifi.ii.evo';, Curt. no. 545. Por a very convincing argument thaji 
 
 9 
 
130 NOTES ON THE NALOPAKHYANAM [XI 34. 
 
 ikevOepoi (whicli is commonly compared) has nothing to do with this 
 root, see ib., Vol. ii pp. 102 — 4 (Eng. tr.). 
 gantvayamasa, viii 12 note. 
 
 35. dustam, x 15 note, upalabhya, viii 3 note. 
 
 'However' (the usual sense of api, ' even,' will not do here : see 
 note on i 31) ' Damayanti, when she understood the evil one, she 
 that was constant to her lord, filled with sharp wrath, blazed forth 
 as it were with indignation.' tivra, sup. line 13. rosa, from 
 Vrus, whence, by change of r to I, Greek Xvacra, Xva-a-do), (fee. ^ama- 
 vis^a, ' thoroughly entered,' and so = filled: comp. samupeta, (fee. 
 
 prajajvala, from pra+^jval, 'to blaze,' one of many roots 
 which seem referable to an original gal : to which Curtius, Gr. Et. 
 no. 637, refers the Sk. ijgal, and jala, 'water' (iv 4 note), and also 
 the common Greek verb pdXXo), calling attention to the many times 
 in which it is used of water ; he takes the original meaning to be 
 'fall, glide,' passing to 'slip away, let slip, let fly' an arrow, <kc. ; 
 and so from this special sense he thinks that the extended use in 
 Greek might arise. He connects also the Teutonic family, the 
 A. S. cwellan, German 'Quelle,' and our 'well.' The Greek and 
 Teutonic would therefore point to a secondary v'g'^^^i from which 
 Sk. >/jval might come : probably also Greek ^dXrj — which Curtius 
 (Gr. Et. 567) connects with tas, Gr. ^«s, to seethe — much less 
 naturally on phonetic grounds; though ^^Xos may belong to that root: 
 Benfey connects it with j^jval. There is however this difficulty in 
 connecting jval with gal : if gal have the primary meaning ' to fall ' 
 it is very unlikely that this should pass into that of ' blazing ', 
 in Sanskrit. If on the other hand we could assume that 'bubbling' 
 was the primary notion, we can easily understand how it should 
 pass into both meanings, if we compare the parallel history of bhue 
 or BHEU : whence come both the verb to ' burn,' and the noun 'bum,' 
 a brook ; and <\>pia.p, a well (from the same root, = (^peF-ar), shews the 
 one sense, while the Homeric Trop^vpe has, I think, that of being 
 hot, burning, in the well-known phrase ttoXXoi Se Foi KpaSti; irdp^upe 
 KwvTt : which was afterwards misunderstood by the Alexandrians, 
 and turned into an active verb 'to meditate': see Ap. Rhod. iii 456, 
 oladaro iropfftvpovcra. The family is much restricted by Curtius, Gr. 
 Et. no. 412. The verb jval is used of 'brightness,' 'brilliance,' e.g. 
 Sav. i 23, where Savitri is described as 'jvalantim iva tejasa.' 
 
 36. ksudrah, ' small,' ' mean,' xix 5 : doubtless connected with tLe 
 verb ^ksud, 'to pound,' of which the history is doubtful. Beufey 
 
XI 36.] OR TALE OF NALA. 131 
 
 compares Lat. cudo; but tlie initial change in Sanskrit is not 
 clear. 
 
 pradharsayitum, iii 15 note, aturah, vii 11 note, tarka- 
 yamasa, v 12 note. 
 
 agnigikham, ' like a crest of fire.' Qikha is a ' point,' ' crest,' 
 but also used of flame itself. Benfey translates 'as hot as fire' 
 (Lex. s. V.) : gikhara, xii 41 = a peak. 
 
 37. vinakrita, 'deprived of — ^lit. 'made without,' p.p. of a compound 
 like alam-kri, ill, &c. 
 
 atita, (fee, literally, 'time having speech-way past,' locative 
 absolute, atita = ati + ita, p. p. of ^i. vak-pathe is a good 
 instance how a word may lose its distinctive meaning, and become 
 no more than a suffix. Patha is ' a road' ; then it is merely redundant 
 as here, and in drikpatha, i.e. dng + patha = sight (Benf. Lex. s. v.) : 
 sometimes however it gives an adjectival force, such as ' giving room 
 for,' 'admitting of,' 'fit': our 'way' in 'lengthways,' 'likewise,' ifec. 
 shews a somewhat parallel use. M. Williams (Gdoss. s. v.) seems to 
 take it in this second way here: but then we must surely read atite 
 vakpatha-kale. 
 
 38. Naisadhad anyam, i 20 note, manasa 'pi na cintaye = 
 'ne mente quidem teneo.' 
 
 parasur, 'breathless,' lit. 'with the breath driven the wrong 
 way,' from asu (^as, to breathe, whence = to be), and para, old 
 instrumental of para, ' otherwise,' i. e. by the wrong way, i 5 note. 
 Vy-asu, next line, has the same meaning. 
 
 39. uktamatre, ix 10 note. 
 
 medinyam, loc. of medmi, 'the earth' (xvi 23), of doubtful 
 ' origin. Benfey conj. =mridhini (see note on geha, xvii 16). 
 
 dagdho, p. p. of ,ydah, to bum, of which the original form 
 must have been Vdagh, of the same family as iJSaf in Sawo, &c. — ^but 
 not the same secondary root. 
 
 9—2 
 
CANTO XII. 
 
 nihatya, indecl. part, of ni + Jhsm, i 20. pratasthe, ii 1 note, 
 comp. prasthitain, xii 28, ' going forward.' 
 
 kamaleksana, ' with, lotus eyes,' a very common comparison : 
 so padma-nibh'-eksana, xii 30. The flower is more fully brought out 
 in the compound kamala-garbh'-abha, xiii 63, 'bright as the calyx 
 of the lotus.' 
 
 pratibhayam, 'fearful,' prati + bhaya, 'fear,' from y^/bhi: 
 there is no doubt that ^o^Se'm is reduplicated from the same root, but 
 the /3 should rather have come first. See Curt. no. 409. The verb 
 in Sanskrit is of the 3rd class (bibheti) and takes an ablative of the 
 source of the fear. So also the noun, bhayam damstnbhyah §atruto 
 'pi va, xiv 18, 'fear from tusked creatures or enemies.' Sometimes 
 it takes a genitive, as xii 11. 
 
 Qunyam, x 29 note. The ' emptiness ' must be only of men, or 
 rather of good men, for bad ones are there. 
 
 jhillika-gana-naditam, 'made to ring with swarms of crickets.' 
 nadita (comp. nadayan, xxi 2) is p. p. of the causal of ^nad (perf. 
 neduh, xxiv 40), which appears in Greek in several river names Ne'S-ij, 
 NeS-d)!/, Necr-Tos (Curt. no. 287 b) : comp. Sanskrit nadi, the general 
 term, xii 7. 
 I. Note the convenient Dvandvas in! this and the following lines. 
 It is tempting to connect simha, ' a lion,' with crtVis. dvipin, 
 ' the ounce,' is apparently the beast with spots, for dvipa = an island, 
 ' vyaghra, ' tiger,' may come from vi + a + ^/ghra, ' to smell.' 
 mahisa, see i 7. riksa is apKTOi, perhaps from an orig. akk 
 seen in dA.(e)K-(o. Curt. G. E. no. 3.' 
 
 yutam, p. p. of ^yu, the simplest form of the family, Jjv.], 
 Jyvidh, &c. It is primarily 'joined to,' then 'full of,' as here, 
 or 'endowed with,' xii 10 : comp. a + yuta, in the same collocatioB, 
 xii 39. 
 
XII 2.] NOTES ON THE NALOPAKHYANAM. 133 
 
 nana, 'diflferent,' often used at tlie beginning of a compound. 
 Bopp regarded it as the pronominal root na reduplicated. Perhaps 
 it is the negative particle na {=vt^), and so resembling in use 
 ouSeis ov. 
 
 akirna, iv 18 note. 
 
 mleccha : " aboriginal tribes, who occupied the hills and 
 outlying districts, who were called Mlecchas, as constituting those 
 more barbarous and uncultivated communities who stood aloof, and 
 would not amalgamate with the Aryans." 'Ind. Wisd.,' p. 236 
 note. 
 
 taskara, 'a robber,' connected by Grassmann with Vedic ^ytams 
 (a secondary formed with s from ,ytan, ' to stretch '), to ' pull,' or 
 ' drag,' so that the word should mean originally ' dragging-causer.' 
 This is preferable to Pott's (a)tas-kara, ' hence-doer.' 
 sevitam, x 23 note. 
 
 3_ "The Qal-tree is the ahorea rohusta, which yields a resinous 
 exudation : the Dhava is the grislea tOTnentosa ; the Agvattha is the 
 ficus religiosa or holy fig-tree, also called Pippala... The IngudI 
 commonly called Ingua or Jiyaputa is a tree, from the fruit of 
 which necklaces of a supposed prolific efficacy were made (Jlva- 
 putraka)... The Kimguka is the Butea frondosa, a tree bearing 
 beautiful red blossoms." M. Williams, Glossary. In the Bhagavad 
 Gita, X 26, where Krishna is describing himself as the best of every 
 kind of thing, he calls himself ' agvatthah sarvavriksanam,' ' the 
 agvattha among all trees.' venu is the bamboo ; tinduka, the 
 ebon. The whole line must be regarded as a sociative instrumental, 
 arista is the nimb-treo. samchanna, v 25 note. 
 syandanaigca, &c., ' together with Syandanas having the silk- 
 cotton trees with them,' apparently an attempt to vary the monotony 
 of the list by a B. Y. compound. 
 
 4_ " Crowded with the Jambu or rose-apple, the Mango-tree, the 
 Lodh {Symplocos racemosa), the bark of which is used in dyeing, 
 the Khadira or Catechu tree, the exudation of which is used in 
 medicine, the ^al-tree, the cane orratan." M. W,, Glossary, sama- 
 kulam, iv 18 note. In the next half-line the Udumbara is another 
 fig-tree, the^cws glomerata, ib. 
 
 5. The Vadarl is the jujube, and the Vilva the Bel-tree. The 
 Nyagrodha is the Jicvs ludica or banyan-tree. The Tala is the 
 palm, and the Kharjiira the date-tree. 
 
134 NOTES ON THE NALOPAKHYANAM [XII 6. 
 
 6. dhatu, ' a mineral,' perhaps short for giri-dhatu, ' the constituent 
 part (of a mountain)' — for this is the first meaning of dhatu. In 
 grammar it stands for a ' root.' 
 
 naddhan, 'fullof,' lit. 'tied up with,' p. p. of ^nah, corrupted 
 from NADH, whence vrjOuy, ' net ' and ' needle.' The simpler form of 
 the root is seen in ve-co and ne-o : another secondary is seen in nec-to. 
 See Curt. Gr. Et. no. 436. acalan, v 9 note. 
 
 vividhan, see note on tatha-vidha, i 29. parisamghustan, ii 11 
 note. 
 
 darig, ' caves,' from ^dri, ix 4 note. 
 7.' vapi^, 'lakes,' of uncertain derivation : according to the P. "W. 
 from ^vap, ' to sow,' which is traced back to another sense of ' laying 
 down ' — in this case a dam in order to make a tank. 
 
 mriga-dvijan, 'beasts and birds.' dvi-ja, 'twice-born,' has 
 curiously different meanings. It is a ' bird,' as being born a second 
 time from the egg (xx 42, (fee): a 'tooth' (xii 66, su-dvij'-anana, 
 ' with beautiful teeth and mouth ') : lastly it means a member of one 
 of the first three castes (though especially applied to the Brahmans) 
 as being born a second time when he receives the sacred cord : see 
 M. Williams, ' Hindu Wisdom,' p. 246. On receiving the cord the 
 youth is admitted to the jDrivilege of repeating the Vedas, and of 
 performing religious rites which were before forbidden. The word 
 has this sense xii 77, &c. Dvi-jati has the same meaning, xii 78. 
 
 pigacoragaraksasan, 'fiends, serpents, and Raksasas': for 
 the two last see i 29. The Pigacas resemble the Rakshasas in eating 
 meat indiscriminately — a great abomination, see Manu v 27, &c.: 
 at line 50 a man who eats flesh-meat, ' Pigaca-vat,' is classed with 
 one who forsakes the law. The derivation is unknown : the first 
 part of the word seems to contain the root of ' piguna,' ' malignant,' 
 PIK, whence iriKpoi and our 'foe,' Curt. no. 100. (This pik is 
 perhaps distinct from the root of the same form, whence come 
 jToiKiXos and pingo.) Benfey however suggests piga, ' a deer,' and ^anc. 
 Pigaci (fem.) occurs xiii 27. 
 8. palvalani, ' pools,' connected with palu(d)s, and tt-ijXos (mud), 
 Curt. G. E. no. 361. 
 
 tadagani, 'ponds': there seem to be other forms — tataka and 
 tadaka. At Manu iv 203 a man is ordered to bathe, 'nadisu, 
 devakhatesu tadagesu (i.e. ' ponds dug by holy persons ') sarahsu ca.' 
 At Hit. 689 it is used of a tank. 
 
 nirjharan, ' waterfalls ' : jhari has the same meaning : and this 
 
XII 8.] OR TALE OF NALA. 135 
 
 disposes of the derivation from y^jhri, ' to grow old.' Benfey connects 
 ■with. ^ksar. 
 9. yutha90, ' by herds ' : for the termination comp. ekaika-gas, 
 i 25. Yutha apparently belongs to ^yu. 
 
 nandini, from ^nand, 'to delight' (v 33 note), at the end of a 
 compound is used for a daughter. Nanda is a common proper name 
 among Hindus to the present day. 
 
 pannagan, 'snakes,' app. from pad + na + Vga(m) — a peculiar 
 compound. Again at xiv 8. 
 
 10. tejasa, &c., i 8 and 10 notes. 
 
 laksmya, 'good fortune,' generally personified as the wife of 
 Vishnu j like Qri, i 18. sthitya, v 37. anvesati, part, of anu + 
 ^is, ' to go,' iii 7 note. 
 
 11. abibhyat, imperf. of ^bhi, with genitive kasyacit, see notes 
 on xii 1, xiii 32. The form is irregular for abibhet. 
 
 darunam, ' hard,' ' sharp,' ' terrible ' : it may be from ^Sxi, ix 4. 
 prapya, 'having gotten, i.e. as her abode, the terrible wood.' vya- 
 sana, vii 13 note, pidita, v 2 note. 
 
 12. tanaya, 'daughter,' as tanaya is 'a son'; tanayabhyam occurs 
 xiii 34 of Damayanti's two children. It is a Vedic word, and means 
 ' continuation,' from ^^tan, ' to stretch.' 
 
 gila-talam, see notes on ix 22, ii 28. a9rita, v 15 note. 
 
 13. vyudhoraska, 'broad-chested': for the -ka, see page 7, and 
 comp. hrasva-bahu-ka, xviii 6. vyudha is p. p. of vi + Vvah (which 
 means ' to marry,' whence vivaha, v 39) : it means ' arrayed,' of an 
 army, Bh. Gita, i 2 ; hence ' compact,' ' large,' as here, uras, see 
 note on uraga, i 29. 
 
 14. 'How is it, O hero, that after sacrificing the horse-sacrifice 
 (v 44 note) and others, together with gifts to Brahmans (comp. 
 kratubhir apta-daksinaih, v 44), thou conductest thyself falsely in 
 my case?' mithya must be the instrumental of an unused noun 
 * mithi from the Vedic ^^mith, our ' meet,' but always in a hostile 
 sense. It occurs again at xiii 17, mithya- vacanam. Hit. 415 mithy'- 
 opacara, 'pretended service.' pravartase, ix 2 dyutam pravar- 
 tatam, see note on vi 4. 
 
 15. maha-dyute, see note on vii 5. 
 smartum, xi 24 note, kalyana, iii 22 note. 
 
 16. vihagair, 'sky-going' (like kha-ga and kha-gama, i 24): the 
 difi"erent form vihamga occurs xii 41, see page 6 : at xx 1 we have 
 
136 NOTES ON THE NALOPAKHYANAM [XII 16. 
 
 the locative in khe-cara. Yiha is only found in compounds : but we 
 had vihayas at ix 14. 
 
 aveksitum, ' to consider,' from ava + ^iks, ' to look,' i 20 note, 
 which at xxiii 11 is used in the primary sense of 'looked down 
 upon': so Manu vii 10, karyam so 'vdjsya, 'he having fully con- 
 sidered the business.' For ^iks- with pan see xxiii 2 ; and with 
 upa xxii 5. 
 
 17. ' On the one side are the four Vedas, with their An-gas and 
 TJpan-gas (iii 12 note), well read (by thee) in their full extent. On 
 the other side assuredly is truth alone,'' and that is superior even to 
 the Vedas. So in the Markandeya Purana, xlvi 9, 
 
 a§vamedhasahasrain ca satyam ca tulaya dhritam, 
 agvamedhasahasraddha satyam eva vigisyate, 
 
 i.e. when a hundred agvamedhas and truth are weighed in the balance, 
 truth is superior to a hundred agvamedhas. I owe this explanation 
 to Prof. Cowell. 
 
 The four Vedas (vi 9 note) together with the Brahmanas and 
 Upanishads (which are often included under the same general name) 
 are regarded as Revelation (Cruti). But besides this there is a large 
 body of tradition (Smriti), at the head of which come the "six 
 Vedan-gas, ' limbs for supporting the Veda,' Or in other words helps 
 to aid the student in reading, understanding, and applying it to 
 sacrificial rites : they are — (1) Kalpa, ' cei-emonial directory,' com- 
 prising rules relating to the Vedic ritual, and the whole complicated 
 process of sacrifices...: (2) Qiksha, 'the science of pronunciation': 
 (3) Chandas, 'metre'; (4) Nirukta, 'exposition of difficult Vedic 
 words ' : (5) Vyakarana, ' grammar ' : (6) Jyotisha, ' astronomy,' in- 
 cluding arithmetic and mathematics, principally in connection with 
 astrology. Of these Vedan-gas (1) and (6) are for employing the 
 Veda at sacrifices, (2) and (3) are for reading it, (4) and (5) for un- 
 derstanding it.'' 'Ind. Wisdom,' p. 155. 
 
 savistarah, ' with all detail,' comp. vistarena, xii 75. Vistara 
 is from vi and ;,ystri, to spread, orig. stae, whence o-ropei/TU/xt, stemo, 
 strew : Curt. no. 227. 
 
 18. gatru-ghna, 'slayer of thy foes': gatru is of doubtful origin; 
 ixOpo?, which is also isolated, hardly comes near enough in form. 
 Ghna shews the g lost in ^^han, i 20 note : so also does ghatin in the 
 identical compound amitra-ghatinah, xii 33 ; and vi-gh(a)na, xiii 23. 
 
 19. nama, see xi 4 note, pratibhasase, viii 4 note. 
 
XII 20.] OR TALE OF NALA. 137 
 
 20. , bhaksayati, ix 14 note. 
 
 raudro, 'terrible,' formed by vriddlii from Eudra, a name of 
 Civa, ' the roarer,' from ^rud, x 20. 
 
 vyattasyo, ' open-mouthed ' : vy-atta is anomalous for vi + a + 
 datta, p. p. of ^da. akrite, v 5 note. 
 
 aranya-rat, 'forest-king' : bases in j, like raj, which are roots 
 without any suffix, generally change j to t in the nominative, instead 
 of ^ according to rule. M. M. Gr. § 162. M. W. 176 e. 
 
 21. Bharati is a name of Sarasvati, wife of Brahma; she was iden- 
 tified with Vach, the goddess of speech, who is Vedic. Sarasvati in 
 the Veda is only a river goddess (as her name implies), " lauded for 
 the fertilising and purifying power of her waters, and is the bestower 
 of fertility, fatness, and wealth... In later times she is the goddess 
 of speech and learning, inventress of the Sanskrit language and the 
 Devanagari letters, and patroness of the arts and sciences." Dowson, 
 s. V. Sarasvati : where also is given Dr Muir's attempt to account for 
 her connection with speech. Here her name Bharati is used in the 
 simple sense of 'speech.' 
 
 23. malinam, x 6 note. 
 
 24. harinim, 'a doe,' so called from its colour, the word being from 
 the same root as ' harit.' Comp. Qak. i 10. 
 
 prithu-locana, 'broad-eyed,' comp. ayata-locana, v 27, <fcc. 
 Prithu is Greek wXarv';, and Lith. platus, 'broad' — a remarkable 
 agreement. The Latin latus and later are doubtless analogous ; but 
 not (st)latus. See Curt. no. 307 b. 
 
 manayasi, ' honour,' ' pay regard to,' causal of ^man — unless 
 it be rather a denominative from mana, ' honour,' iv 4, whence 
 mana-da, ib. For the root sian and its long history see Curt. G. E. 
 no. 429. Mana in the sense of 'measure' comes from ma {fx,i-Tpov, 
 &c.), i 15 note. 
 
 25. ekakini, ' solitary,' probably for ekaikm, i.e. eka + eka + m. 
 
 26. kula-9ir-opasampanna, ' of high birth and character,' applied 
 to horses, xix 13: gila occurs xvi 24, tulya^gila-vayo-yuktan, 'endowed 
 with like nature and age.' Kula and gila are frequently joined, and 
 in fact the meanings of the two shade into each other : kula is 
 'family,' whence the adj. 'kulina' (xvii 12), of good family, or pure 
 blood; kulastri, 'a noble woman,' xviii 8 (comp. 'Ind. Wisdom,' 
 219 note), and the compound 'kulacara,' family observances and 
 customs, comp. Manu ii 34: gila is 'nature,' especially when good, 
 comp. gilavan, xii 46. and then ' conduct,' ' morality,' gila-nidhi, xxiv 
 
138 NOTES ON THE NALOPAKHYANAM [XII 26. 
 
 37, and so is practically identical with good kulacara. Comp. 
 Manu ii 7, 
 
 vedo 'khilo dharmamulam, smntigile ca tad-vidam, 
 acaraigcaiva sadhunam atmatustibliir eva ca, 
 
 i.e. the root of dharma is the entire Veda, and the tradition and 
 morality of those who know the Veda, together with the immemorial 
 practices of good men, and self-satisfaction : this last means that in 
 indifferent matters, where there is no revelation, tradition, or estar 
 blished custom, each man is a law to himself. Comp. also i 108, 
 acarah paramo dharmah, ' immemorial practice is transcendent law ' ; 
 and the following lines. 
 
 caru sarvan-gagobhana, apparently a badly balanced Dvandva, 
 in which cam (see iii 14) stands alone. For gobhana see iii 25. 
 27. gayanam, middle pres. part, of ^ci, i 17 note. 
 
 upavistam, ' sitting down,' the regular meaning of upa+ Jyi^, 
 i 31, ii 3 note. 
 
 29. ' Has king Nala been seen by thee meeting him here (iha) in 
 this wood?' I read samgatya, the ind. p. p. of sam + gam, and so 
 Benfey. M. Williams apparently took it as samgatya, instr. of 
 samgati, ' meeting ' in the sense of ' accidentally.' For the construc- 
 tion of samgatya with tvaya, see viii 22. note, and comp. xii 83, sa 
 kaiQcm nikriti-pra]nair...ahuya...jito rajyam. 
 
 prastavyo, fut. part, of ^^prach, xi 31: see M. W. Gr. § 633: 
 M. M. App. no. 115. Note the ace. Nalam, as though it were 
 ' quis mihi rogandus est Nalum?' 
 
 30. paravyuha-vinaganam, 'destroyer of a host of foes': for 
 para, see ii 2 note. Vyuha is from vi + ^/lih, ' to arrange,' which is 
 doubtless a weakened form of ^vah (comp. vyndha, xii 13), and has 
 nothing to do with Lat. augeo from UG, iii 21 note. 
 
 31. 'Whose sweet voice shall I to-day hear saying "He whom thou 
 seekest, king Nala with lotus-like eye, this is he " ?' Ayam sa corre- 
 spond to ' hie is,' but the Latin would be content with hie, as the 
 Greek with ovtos: we agree with the Sanskrit, nibha, xi 32: 
 iksana, ix 34 note. 
 
 grimang, i.e. griman (9 inserted before 9atur), nom. of grimat, 
 ' fortunate,' ' illustrious,' a title of respect applied to gods, as Vishnu 
 and Civaj also gri is prefixed to the names of gods or distinguished 
 persons, e.g. ' Cri-ganegaya namah,' 'reverence to Ganega,' the open- 
 ing of the Hitopadega. 
 
XII 31.J OR TALE OF NALA. 139 
 
 gatur-damstro, 'four-tusked': darnstra is from ^damg, orig. 
 DAK (the Sanskrit root being weakened and nasalised), whence Sa/c-vco, 
 Curt. no. 9. The p. p. dasta and imperf. ada9at occur xiv 12. 
 
 hanuh, 'jaw' (yews, gena, chin, Curt. no. 423). The root may- 
 be GHAN, comp. §atru-ghna, xii 18, and amitra-ghatin, next line. 
 
 32. a^an-kita, viii 3 note. 
 
 33. amitra, from a (negative) and mitra, 'a friend' (comp. anutra^ 
 gana-sudana, xii 126). Mitra is a Vedic god generally found in con- 
 nection with Varuna — but more important in the Persian religion 
 under the form of Mithra. The derivation is uncertain — possibly 
 from »ymid, a Vedic root = to cling to : whence the Sanskrit meda, 
 'fat': which however Curtius connects with jnu'Sos and /jLvSam 
 (G. E. no. 479). 
 
 34. kripanam, 'wretched,' xix 5. Kripa='pity' occurs xvii 40, 
 knpain kuryad mayi, comp. Hit. 322 : the derivative karpanya = 
 ' misery,' Hit. 622. The origin cf the word is uncertain : it cannot 
 be akin to cXiro), as Bopp suggested, for that word began with a v, 
 comp. Latin volup, ifec. : the Vedic form of the root is krap, which 
 gives no help. 
 
 35. Nalam, &c., 'if thou canst not tell of Nala': comp. note on 
 pra -I- ^gams, i 6, iii 16. The simple verb occurs again xiii 53, xxii 16. 
 
 khadaya, ' devour me,' from ^khad : the primary sense seems 
 to be ' to tear in pieces.' Curtius connects it (G. E. no. 284) with 
 K^Sw and Kr/Sos, which would then be used in a metaphorical sense : 
 compare the derivation of oSvvr] from ^eS, and the Horatian 'curae 
 edaces.' 
 
 vimocaya, from vi + mocaya, causal of ;^muc, v 28. 
 
 36. mrista-salilam, 'with clear water': mrista is p. p. of ^mnj, 
 see V 4 note, apagam, 'a water goer,' i.e. 'a river,' from ap, 
 ' water,' declined in the plural as apas. sagararngama, 'goer to 
 the ocean' (sagara), so samudra-ga, ix 22. For the m in the first base 
 see page 6, and compare viham-ga, xii 41. The accusative of motion 
 to a place is more widely used in Sanskrit than in Greek or Latin : 
 in Latin we can say ' ire domum,' but not ' ire oceanum.' So also in 
 Sanskrit we have the person to whom some one goes in the accusa- 
 tive alone, as vrajamy enam, xii 31: Damayantim sntva, xvii 35; 
 mano mama tarn gatam, vi 2 : comp. anita bandhavan, ' brought to 
 my relations,' xviii 17. Eor the ace. of the state into which one 
 goes, see note on ix 8. The examples of each of these rather pecu- 
 liarly Sanskrit uses are not, I think, very numerous : neither should 
 
140 NOTES ON THE NALOPAKHYANAM [XII 36. 
 
 we expect them to be so : in other languages tliey have been super- 
 seded by the use of other cases, or by more closely defining the accu- 
 sative by the help of prepositions. But they are interesting relics of 
 the oldest form of syntax, dating from a time when the other cases 
 ■were still unfixed. 
 37. ' This sacred mountain-mass, with its many lofty peaks, glittering, 
 sty-touching, many-hued, enchanting the mind, &c.' For gila see 
 ix 22. uccaya is a 'heap' from ud-f^ci to 'heap' or 'gather,' 
 already referred to at ii 2, v 14. punyam is generally translated 
 here as 'holy': but it may mean no more than 'goodly' — a sense 
 derived from ' auspicious,' which the P.W. gives as the primary one, 
 regarding 'holy,' 'pure' as derived meanings from 'good,'amd con- 
 necting the word (after Benfey) with ,Jpus, and not ;^pu, 'to 
 purify.' It occurs as a subst. xv 16, = 'good deed,' 'merit.' grin-ga 
 is primarily a 'horn' (so Hitop. 181), and so naturally used for a 
 mountain peak ; comp. ' Wetterhorn,' ' Schreckhorn,' &c. It is diffi- 
 cult to separate it from giras, a head (xxiv 17), which must be 
 identical in form with nepas, 'horn': but it seems to mean 'that 
 which goes or is found on the head,' and so the meaning 'horn' 
 belonging to the simple Greek word is perplexing. Curtius suggests 
 (no. 50) that *karas meant at first 'something hard,' from which 
 the meanings 'horn' and 'head' came separately in the separate 
 languages, ucchritaih from ud -t- gnta, p. p. of ^gri, see v 15 note. 
 Observe the use of the sociative here : it is very natural, and just 
 like our own use, 'with its peaks' : it gives the origin of the Latin 
 abl. of description: 'mons multis culminibus' might be accurately 
 called a sociative ablative, parallel to the instrumental uses which 
 the ablative also took in Latin. So too ' vir magno corpore,' ' puella 
 minimo naso' are sociatives, and, I think, peculiar Latin develop- 
 ments of the case. The same use occurs xii 53, xvi 8 rupen' aprati- 
 mena, xix 14 dagabhir avartaih : we had the case used of a person 
 (or rather ' army'— balaih) at ii 11 ; again at xxvi 2, 34. For the 
 case generally see vi 2 note. 
 
 virajadbhir, v 3 note, divi-spngbhir ; for ^spfig see note on 
 upasparga, vii 3. Observe that divi is used in the locative in the 
 compound — not the base 'div': comp. divas-pati, and see page 6. 
 The special reason is the unfitness oi v to combine with the following 
 letter. 
 
 naikavarnair, ' not of one colour,' i.e. of many, a /utiuo-is well 
 known in Greek : comp. xii 109. 
 
XII 38.] OR TALE OF NALA. 141 
 
 38. nana-dhatu, xii 6. upala, 'a stone,' doubtless here 'pre- 
 cious stone' (Bopp compares 'opal') — but not necessarily so: at 
 Manu xi 167 it is joined ■with, iron and brass (ayah-kamsy'-opalanam) 
 while 'gems' (mam) occurs in the same line. It occurs Qak. i 14. 
 
 ketu-bhutam, 'up-rising like a banner of (or 'above') this 
 mighty forest.' Ketu is from ^^kit the older form of ^cit (v. 2), in 
 the sense of that which makes itself visible or recognisable. In the 
 Veda, Agni is the 'ketu' of the sacrifice, the smoke of which rises as 
 a banner to heaven : see Grassmsnn, s.v. For bhuta at the end of a 
 compound comp. ratna-bhutam, ii 23, cihna-bhuta, xvii 7 : in all these 
 the participle is quite redundant. But it is wanted in haha-bhutam,, 
 xvii 31 : also in pranjalir bhiitva, v 16: and perhaps Qvd-bhute, 
 ' tomorrow,' xviii 25. 
 
 39. matan-ga, 'elephant,' i.e. matta-nan-ga: comp. mada, xiii 7, and 
 i 25 note. 
 
 patatribhir, 'birds,' i.e. patatra-l-m : patatra = irrepoi' from ^^pat, 
 122. 
 
 samantad, 'altogether': the ablative (like saksat, i 4 note) of 
 samanta, a B.V., 'haying the ends together.' anunaditam, xii 1 note. 
 
 40. supuspair, ' with fair flowers. ' Puspa is from ^pus, to ' nourish ,' 
 'support,' a Sanskrit secondary of the common root pu, whence 
 putra, puer, TrwXoi, foal : Curt. no. 387. Comp. also xii 37, note on 
 punya. 
 
 41. gikharais, 'peaks,' see note on gikha, xi 36. 
 
 tavat, 'so much,' and no more: often so used without any cor- 
 relative yavat. "We may compare the use of the Greek o^t<os, and 
 our colloquial 'just.' Tavat =t£0)s, all the phonetic change being on 
 the side of the Greek, where v falls out, :final t passes into s, and 
 there is compensatory change of the length of the vowels: comp. 
 Xecu's for Xaoi. Similarly yavat = eus, Homeric etos (or rather 170s), 
 which is nearer. 
 
 pricchami...prati, see note on ii 7. 
 
 42. divya-dargana, 'of divine aspect' : dargana from ^^drig, i 13. 
 garanya, adjective formed from yarana, 'refuge' (see v 15), but 
 
 without the usual vriddhi of the first syllable. 
 
 43. 'I approach and bow down to thee : praijame, middle pres. of 
 pra + v'nam, whence namas, 'reverence,' see iv 1 note, abhigamya, 
 note the form with m, which is equally admissible with that in f 
 (abhigatya). 
 
142 NOTES ON THE NALOPAKHYANAM [XII 43. 
 
 snusam, ' daughter-in-law,' shortened from sunu-sa, ' belonging 
 to a son' : which is probably the Indo-European form, sunii being 
 preserved in Sanskrit (sunu), Gothic and Lithuanian. The root is 
 su, xi 30 note. The agreement of the derivative in the different 
 languages is remarkable : vuo's (orig. cTvva6%), nurus, Sclav, snuca, 
 Germ. Schnur. See Curt. no. 444, comp. no. 605. 
 
 44. maharathah, ii 11 note, ksiti-patis, ii 20 note, 
 caturvarnyasya, &c., ' protector of the four castes' (see i 4 note) : 
 
 the word is not used as an adjective, but rather as a sort of collective 
 noun. 
 
 45. rajasuya, 'a royal sacrifice,' often joined as here with the 
 agvamedha (e.g. Indr. i 1 5). It does not appear that ' suya' can be 
 a separate word meaning sacrifice from ^su mentioned just above : 
 though it might be derived from the Vedic ^su to ' produce,' ' make' 
 (with which the other is ultimately identical) : but no such word 
 seems to occur. Benfey divides the word rajasu-ya. 
 
 aharta, xi 29 note. 
 ancita, ii 18 note. 
 
 46. anasuyaka, 'not a scorner,' formed from ^asaja,, 'to curse,' 
 which is apparently a denominative from asu, breath, see xi 38 : it 
 occurs again 117 and xiv 17 asuyayitva, perhaps 'having made 
 cursed)' i.e. punished. 
 
 47. gopta, nom. of goptri (again at 179), from Vgup, to 'protect,' p. 
 p. gupta, xvii 22. Its present base is gopaya, xviii 8 (or gopaya), and 
 it may therefore be plausibly regarded as a denominative verb 
 formed from gopa, a cow-herd, from pa, whence pascor, pabulum, 
 Pales, Ilav (i.e. Ilaajv the shepherd). Curt. no. 350. 
 
 48. ^vaguro, 'father-in-law' (xxv 2), identical with cKvpo's, socer- 
 (us). Germ. Schwieger, Scl. svekru, Lith. szeszuras (Curt. no. 20) — 
 another most remarkable instance of the persistency of terms of 
 relationship. Sanskrit alone varies from the other languages by its 
 initial g instead of s : as there is no apparent derivation to be gained 
 by the change, we must suppose that it is due to the assimilating 
 effect of the following 9. The derivation is doubtless sva -1- kura (see 
 note on gura, 1 3), ' own master,' a complimentary term, like French 
 beau-p§re. 
 
 grihitanama, app. 'who has received (rightly) his name,' i.e. 
 rightly called Virasena, ' with a host of heroes.' Grihita is p. p. of 
 ^grah, i 19. vikhyato, see initial note on the term 'Nalopa- 
 khyana.' sma ha seem fearfully out of place: 'sma' however as we 
 
XII 48.] OR TALE OF NALA. 143 
 
 saw (i 12) turns a present verb into a past, and 'ha' (viii 8) was 
 generally found with a perfect : past tense is required here, as 
 Yirasena is presumably dead : but there is no verb in the sentence : 
 perhaps ' sma ha' indicate a missing 'asit': compare ha with 
 anu^asti, next line. 
 
 49. parakramah, i 5 note, krama-praptam, ' obtained (or ' ar- 
 rived') in due course,' see note on i 11. Krama is properly ' a step,' 
 from Vkram (ix 6 note), then like 'gradus' it gets the meaning 
 'order' : so kramena, 'in order,' xvi 31. samanu^asti, iii 21 note. 
 
 50. ari-ha, 'foe-slayer,' vH 10 note: like nirjit'-an-gana, above 47. 
 gyamah, 'dark,' used of Damayanti, xvi 10, xvii 6, xviii 11 : 
 
 probably connected with xuavos, Curt. G. E. Yol. ii p. 164 (Eng. tr.). 
 Hesychius' Gloss. Kova/jLa • ii.€\av(a), Aa/ctoves is helpful. Darkness of 
 skin seems a strange reason of compliment in a country where the 
 highest caste (varna) was marked by the lightest colour : but it may 
 be ' clear-skinned,' like the Theokritean ii,€XL)(\a>pos and the Ovidian 
 ' flavus.' 
 
 Punya-^lokah, 'told of in sacred verse,' ace. to Burnouf, a 
 title commonly given to Nala, but not confined to him. Benfey and 
 the P. W. translate it 'well-famed,' apparently following the Vedic 
 meaning of gloka, ' praise ' : which is probably connected with .ygru, 
 the I appearing as in kXcos, &c. Cloka is the regular term for the 
 epic verse of 32 syllables, which we have before us in the ' Nala.' 
 
 vagmi, ' eloquent,' from ^vao, i 32. 
 
 soma-po, ' soma-drinker.' The juice of the soma (afterwards a 
 name of the moon, as at xii 82) was drunk at sacrifices: hence a 
 soma-drinker is a pious man. The soma is the Asclepias acida, the 
 juice of which can be fermented. " Its exhilarating qualities were 
 grateful to the priests, and the Gods were represented as being equally 
 fond of it.'' Dowson, s. v. But the most surprising thing is the 
 position of this plant in the Vedic hymns. " It was raised to the 
 position of a deity and represented to be primeval, all-powerful, 
 healing all diseases, bestower of riches, lord of other Gods, and even 
 identical with the Supreme Being," ib. " The high antiquity of this 
 cultus is attested by the reference to it found in the Persian Avesta; 
 it seems however to have received a new impulse on Indian tertitory," 
 Whitney. In later times it passed away altogether. For a fuller 
 account, see Dr Muir, ' Sk. Texts,' v 258, &c. He well compares the 
 Euripidean rationale of the worship of Dionysus, esp. Bacchae 298 &c. 
 
144 NOTES ON THE nalopakhyanam [xii 50. 
 
 fi.dvTi'i 8' d Salfiiav oSc ' to yap ^aK^evcriiiov 
 Koi TO /iavwoSes fiavTiK-qv ttoXXt/v «X^'» 
 OTav yap 6 ^cds €is to o-tu/i eX^jj ttoXvs, 
 Xeyctv TO jue'XXov Tovs iJi.eft.r]voTai irotet. 
 
 The eflfect on health of soma-drinking is not stated : the exhilara- 
 ting effect being alone dwelt upon. It is mentioned -with com- 
 mendation in Manu, where the use of spirituous liquors is strictly- 
 forbidden. 
 
 agniman, 'having the consecrated fire alight' for proper sacri- 
 fices, such as the Qraddha, Manu iii 122. 
 
 51. yasta; i. e. ^yaj-i-tri; as yoddha is ^yudh-t-tn. samyak, 
 viii 13 note. 
 
 pra9asita, ' a ruler,' from ^gas. 
 
 52. hinam, v 24 note, vyasana, vii 13 note. 
 
 53. kham uUikhadbhir, 'touching the sky,' from ud-i- ;yiikh 'to 
 scratch ' : perhaps therefore ' cutting the sky ' would more nearly 
 represent the idea. The root seems specially Sanskrit : from it come 
 lekha ' a letter,' citra-hkh ' a painter,' &c. It has nothing to do with 
 ^lih, orig. UGH, whence Xuxa>, ligurio, lick, ifcc. kha has occurred 
 before in kha-ga, <&c. ; the primary meaning is ' hollow,' hence Manu 
 xi 120, kham sannivegayet khesu, 'let him enclose the ether in 
 the cavities of his body' (nose, ears, &c.) — a striking passage in 
 which aU nature, material and immaterial, is regarded as existing 
 only in the divine spirit, Atman. Curtius (G. E. Vol. ii p. 114, 
 Eng. tr.) allows a Sanskrit hardening of original gh into kh, whereby 
 kha is brought into connection with x<^os, and with ^ha from orig. 
 GHA, see ix 14 note. Generally words with kh in Sanskrit must be 
 carefully separated from apparent congeners which shew )^ in Greek. 
 
 grin-ga-^atair, xii 37 note, where the sociative use of these 
 words was pointed out. It would however be possible to take them 
 instrumentally, the peaks being looked upon as a sort of instrument 
 of vision to the mountain. 
 
 54. gajendravikramo, 'with the prowess of the king of the 
 elephants ' : for indra see i 2 note. Vikrama is used in the same 
 sense as parakrama: comp. vikranta= ' brave,' 'a hero,' here and 56-. 
 For the passive participle in this active sense^ see notes on ii 21 and 
 ill. 
 
 dirgha-bahur, 'long-armed' : dirgha must be weakened from 
 * dargha which = SoXixo's, where the iota is auxiliary : Curt. no. 167. 
 
Xn 54] OR TALE OF NALA. 145 
 
 Baliu is certainly the same as irrjxv-. Curt. no. 176 : both languages 
 are irregular here as the Indo-Eur. word began with bh. 
 . amarsana, 'vehement,' see vii 13 note. 
 
 55. vihvalam, xi 14 note. 
 
 56. Here she breaks off her address to the mountain, which is pathetic 
 though somewhat tedious; and appeals to Nala himself. 
 
 satyasandha, ' faithful to thy promise ' : sandha is from sam + 
 ^dha. Again at 79. 
 
 57. atmanam atmana, vi 12. 
 
 kada, &c. ' When shall I hear that pleasant deep voice of the 
 king, like to the sound of the storm-cloud, that voice like nectar ? ' 
 snigdha is p. p. of ^snih, 'to be damp' or 'oily,' whence sneha 
 ' love,' Hit. 306, but also ' oil ' : from the same root came vC(j>a and 
 our ' snow,' see Curt. no. 440. Snigdha may get its meaning either 
 from the Kteral sense (we speak of an ' oily tone ') or from the derived 
 sense of 'love,' comp. Latin amoenus. gambhira, 'deep,' also spelt 
 gabhira, is from ^^gah to dip, orig. gabh, whence jSaOvi &c., by labial- 
 ism, Curt. no. 635. It is applied at xxi 4 to the sound of Nala's 
 chariot, ' yatha meghasya nadato gambhiram jalad'-agame, 'as the 
 sound of a cloud deeply roaring at the coming of the rains.' 
 
 svana = sonus, just as sopor is from ^svap. But there is no 
 need to attach (fxavt] here (as Bopp did) for original *a-<l>oivr} by a 
 change like that of cr<^e from sva : it can be more simply connected 
 with ^a-Tis, ^v-/*!? &c. 
 
 58. vispastam, ' clear.' Benfey and the P. W. make it the p. p. of 
 ^spag ' to see ' in the sense of ' evident ' : the transition from sight to 
 sound is the reverse of that of cmr own word and of Lat. ' clarus.' 
 
 59. amnaya-sarinim, 'containing the essence of the Vedas,' i.e. as 
 sweet to me: amnaya (from a -i- ^mna = " sacred tradition: the 
 Vedas in the aggregate," Dowson. Sara is the strength or essence 
 of anything. At xxiv 16 Damayanti's eyes are called knsnasara, 
 either ' intensely black ' or ' with black pupils.' At Cak. i 10 arrows 
 are called vajrasara, i.e. having the properties of the thunderbolt, 
 hardness, force, &c. At Hit. 1292 anfcahsara = ' treasure.' 
 
 riddham, x 2 note. 
 
 ' Comfort ye me ia my terror, king, lover of duty.' Perhaps the 
 mountain is still present to her mind as well as the king, and hence 
 the plural agvasayata. Or it may be simpler to take it as a plural 
 of respect, vatsala, 'fond' (adj.), and 'fondness' (subst.) is a 
 problem. It is commonly connected with vatsa,, ' a calf ' (vitulus and 
 
 10 
 
146 NOTES ON THE NALOPlKHYlNAM [XII 59. 
 
 iTaXds): tte s makes it impossible to add vatsala to the last two 
 words, as well as the difficulty of meaning. Comp. dvijati-jana- 
 vatsala, xii 78. Vatsalya= 'fondness,', 'tenderness,' Hit. 281. 
 
 60. uttaram, 'higher,' 'superior,' and with secondary meaning 
 ' northern.' 
 
 61. ahoratran, ' nights and days,' a Dvandva. Ahas stands in com- 
 pounds for ahan, and also in inflection before the consonantal termi- 
 nations. Sometimes we find ahar as aharahah, 'day by day.' 
 See M. M. Gr. §§ 196 — 8. tapasa, 'an ascetic,' x 19 note, 
 atulatn, 'unequalled,' xxiv 38, see iv 6 note. 
 
 divya-kanana-dar^anam, 'with the look of a heavenly 
 grove,' comp. divya-dargana, xii 42. 
 
 62. ' Made glorious by ascetics equal to Vasishtha, Bhrigu, and 
 Atri' — three of the ten Prajapatis or progenitors of the human race, 
 given ia Manu i 35. Atri also appears at a later time as one of the 
 seven Eishis, and as the head of the Lunar race, for which see 
 Dowsott s. V. Chandra- vamga. Bhrigu is the son of Manu (i 59), and 
 is appointed by him to promulgate his laws to the assembled Eishis. 
 Vasishtha is a great Vedic Eishi, and the author of many of the 
 hymns. He is best known by the stories of his warfare with the 
 great Kshatriya Vigvamitra : see Dowson. 
 
 samyataharair, 'taking limited food' : notes on i 4, and xi 29: 
 qauca, vi 10 note. 
 
 63. 'Living on water, liviug on air, furthermore having leaves as 
 their food.' parna (xx 9) is a wing in Vedic, but also the leaves of 
 the trees regarded as their feathers. Grassmann compares Lith. 
 sparna-s, and so connects the word with spar. Curt. no. 389. The 
 Vanaprastha, or Brahman in the third period of life (see note on 
 ix 22) is allowed by Manu something more than this : at vi 5 he 
 may have 'many sorts of pure food, green herbs, roots, and fruit' 
 (gaka-mula-phala) : but it would seem that special limitations might 
 be practised by each ascetic : and onions, mushrooms, and other nice 
 things are forbidden. But as these hermits are specially 'striving to 
 see the way to Svarga' or Indra's heaven, they require further 
 bodily mortification. 
 
 mahabhagaih, x. 14 note, marga, 'a path,' xiu 10, &c.— 
 from mnj, v 5 : hence the verb marg (1 cl. and 10), 'to seek,' at 125, 
 xiii 62. 
 
 64. 'Clothed ia bark and goat-skins'; compare Manu vi 6, vasita 
 carmma ciram va, 'let him be clad in a skin or in bark.' ajina. 
 
XII 64.] OR TALE OF NALA. 147 
 
 comp. aZyis: the at being due to epenthesis from oiig. ag-i, from >/ag, 
 Curt. no. 120. 
 
 adhy-usitam, p. p. of adhi + Vvas, 'to dwell,' ii 12. 
 
 agrama-mandalaTn, 'the circle of the hermitage': for a9rama, 
 see ix 22. mandala is used here, as in sartha-mandala, xiii 15 
 (like tala ii 28, dega v 27, tata, and other w^rds) at the end of a 
 compound with the general sense of extension : as we talk of a 
 'circle of acquaintances' or 'a sphere of usefulness,' without any 
 exact limitation to those figures. Compare agrama-padam (ire'Sov) 
 infra 67. It is akin to ^mand, xvi 10, 'to adorn,' and manda, 
 'an ornament,' which may come from the Vedic ^mand, 'to re- 
 joice,' ' delight,' with suffix -tra ; and this would explain the cere- 
 bral. If ' mundus ' (as Bopp has it) be akin to manda, it must come 
 direct from ^mand with sufifix -o. 
 
 65. justam, 'frequented by,' p. p. of ^jus, 'to enjoy,' 'frequent.' 
 It is from gus (whence yeijo/iai, gustus, choose, Curt. G. E. 
 no. 131. It has a further sense (like Lat. colo) 'to observe,' 
 'follow,' so in Bh. Gita ii 2, anaryajusta, 'not followed by the good': 
 and the causal josaya, ib. iii 26, has the same meaning — josayet sva- 
 karmani vidvan, 'let the wise man carry out his own works.' 
 
 ^akha-mriga, is a 'branch-animal,' or monkey. Oakha occurs 
 XX 11, also pragakhika. 9akhin = a tree, Qak, i 15. 
 
 66. suke^i, 'fair-haired,' v 6 note. 
 
 sukuca, 'with fair bosom' : kuca is from ^kuc, 'to bend' or 
 'curve.' dvija, xii 7 note. 
 
 supratistha, 'famous*: from prati-stha, which means firstly 'firm- 
 standing,' then 'accomplishment' (Qak. iii 7.3), 'fame.' Compare 
 pratisthita, ' famed,' xxii 22. Our phrase ' of good position ' is some- 
 what similar. 
 
 svasitayatalocana, 'with black long eyes.' a-sita, 'not 
 white': so asitakeganta, 'black-haired,' xvi 21. 
 
 67. yosid-ratnam, 'the pearl of women,' a T. P., or perhaps more 
 accurately a 'K. D. comparativum,' like narargardiila, 'a woman 
 who is in all respects a pearl.' Comp. ii 23 ratna-bhutam lokasya : 
 and for yosit ii 21. tapasvini, x 19 note. 
 
 68. ' After saluting (causal of abhi + JvaA, with same sense, and at 
 XXV 2) the hermits she stood bowed down by modesty; and " welcome 
 to thee," thus was she addressed by all those hermits.' 
 
 ava-nata, p. p. of ^nam, iv 1 note, vinaya, from vn-^ni, 
 ' to lead ' (see note on anayya, viii 5), and so ' to train,' ' educate ' : 
 
 10—2 
 
lis NOTES ON THE NALOPAKHYANAM [XII 68, 
 
 compare the similar Latin 'e-duco'j p. p. vinita, 'modest,' xxvi 30. 
 Niti is conduct specially of a king, ' statemanship,' ia which seDse it 
 constantly occurs in the Hitopadega. Pra-naya (from the same root) 
 = ' affection,' iv 2, as we speak of ' a leaning towards ' a person. 
 svagatam, i.e. su + agatam, is used as a single word like our 
 ' welcome.' So svagaten' arcitas, ' honoured with a welcome,' Indr. 
 4. 5. prokta, i.e. pra + ukta. 
 
 69. asyatam, i 11 note, 'let it be sat' (by thee). This use of the 
 passive imperative for a request is exceedingly common in Sanskrit : 
 comp. e.g. viQramyatam, 'let rest be taken,' xxi 27. So a story 
 is commonly introduced by griiyatam, 'let it be heard,' e.g. Manu 
 i 4; and constantly in the Hitopadega. 
 
 karavamahai, comp. iv 1 'kim karavani te.' 
 
 70. 'Is there success (kugalam, viu 14 note) in your austerities here, 
 your sacrificial fires, your duties, your beasts and birds, O blameless 
 holy men, in your special duties and in your conduct?' unless we may 
 take svadharmacaranesu not as a Dvandva, but as a T. P. 'in the 
 performance of the special duties' (i.e. of the Vanaprastha) : acarana, 
 however, seems to have the same meaning as acara, see xii 26 note. 
 Kugalam (viii 4 note) is the word to be introduced in the address to 
 a Brahman ; so Manu ii 27, 
 
 Brahmanam kugalam pncchet, Ksatrabandhum anamayam, 
 Vaigyam ksemam, samagatya, Cudram arogyam eva ca, 
 
 i.e. 'on meeting him, let him ask a Brahman, if his devotion pros- 
 pers ; a Kshatnya-person, if he is unhurt ; a Vaigya, if his wealth is 
 secure : a Qudra, if he enjoys good health,' using the proper term 
 in each case. Indra however (at ii 15) asked Narada after both his 
 ku9ala and his anamaya. Further nice proprieties to be observed in 
 addressing different people will be found in Manu ii 117 — 139. 
 bhagavatam, ' the worshipful ones,' is the subjective genitive with 
 tapasi, &c., being used like bhavat as a respectful substitute for the 
 pronoun of the 2nd person : so at 87. 
 
 tapasi, see note on paramtapa, x 19. 
 
 mriga-paksisu seem to be included in the general belongings 
 of the hermits : they are sacred, as may be seen from the first act of 
 the Qakuntala, where the king Dushyanta nearly commits the sacri- 
 lege of shooting a deer belonging to a hermitage. The compound 
 can hardly be taken as ' among your beasts and birds,' comp. devesu, 
 (fee. i 13, or xxvi 27 rajasu : it would come in awkwardly with the 
 
XII 70.] . OR TALE OF NALA. 149 
 
 other locatives in. a different sense, and the sociative would also have 
 heen more naturally used. 
 71. sarvatra, comp. ii 16, avayoh kugalarp. sarvatra gatam. The 
 supernatural effect of their religious self-mortification extends to all 
 around them. Compare note on atman, x 29 : the soul is not con- 
 fined to its own body. 
 73. vismayo, ii 29 note. 
 
 samagvasihi, 2 sing, imperat. of sam+a-i-^Qvas, which inserts i 
 irregularly before all the consonantal terminations except y : M. W. 
 Gr. § 326. Comp. rodimi, xi 11. 
 
 ma 9ucah, 'grieve not' : iii 9 note, (^wa-axa., Quc-as, &c. is the 
 simpler aorist form (without the augment when used with ma), 
 corresponding to the 2nd aorist in Greek, wherein the terminations 
 are attached at once to the unmodified root. There is likewise a 
 fuller form with inserted «, corresponding so far to the 1st aorist in 
 Greek. Lastly there is a reduplicated aorist, e.g. adudruvam ' I ran,' 
 corresponding to ^yayov and the numerous epic forms. See Schleicher, 
 ' Compendium,' ^289 and 292. "With this full verb system it might 
 have been expected that Sanskrit would have exhibited the same 
 nice tense-distinctions as the Greek does. But the genius of the 
 language did not lie in this direction : consequently the aorist (which 
 is common in Vedic and is used there in the proper aorist sense, see 
 Delbr lick's 'Altindische Tempuslehre') gradually dropped out of the ■ 
 language, and in the Epic is not often found except in this special 
 connection with ma. We have pradat xxiii 21, abh.ut i 17, v 9, 
 agakat xxi 30. 
 
 In Vedic Sanskrit we find constructions which remind us more of 
 the classical languages. Thus the conjiinctive — not the indicative 
 — of the aorist is most commonly found, e.g. ma bhuv-a-t, rather 
 than ma bhiit. So Rxgv. 1. 25. 12, sa no...adityah. supatha karat, 
 ' may the son of Aditi make our paths straight,' where karat is the 
 conj. of the aorist, or simplest form, of sj^ri. (Yet even in Vedic 
 the indicative (minus the augment) is found, e.g. 1. 38. 5, ma vo... 
 janta bhiid ajosyah, ' never shall your praiser be unwelcome' : so 
 M. Miiller, Vol. I. p. 65.) We find also the optative aorist (also 
 called the ' benedictive,' see xvii 36 note), e.g. 7, 59. 2, mntyor 
 muksiya ma 'mntat, ' may I be freed from death not from immortality.' 
 
 In later Sanskrit we find the optative with ma, e.g. Mahabh. i 
 6003 ma gabdah sukhasuptanam bhratrinam me bhavet: compare 
 Latia ' ne sit' (for siet). Also (as already said) we have the aorist 
 
150 NOTES ON THE NALOPAKHYlNAM [XII 73, 
 
 . without the augment. Whethef this was from a recollection of the 
 xxnaugmented conjunctive, or whether the augment was absorbed into 
 the long vowel of ma, cannot be told. 
 
 utaho, 'or' = uta (see ii 25) + aho ib., a doubtful word meaning 
 'or' at xxi 34 It occurs again, 120, and xix 29, with svid, where 
 see note. The sandhi here is irregular : after indeclinable words like 
 aho, a following a ought not to be dropped. M. M. Gr. § 47. 
 
 75. vipra, 'Brahmans' — but only in a secondary sense. It means 
 in Vedic 'one inspired,' 'a singer,' from ^vip 'to quiver,' — ^then 
 ' wise,' as applied to Gods. Hence it passed into its later sense. 
 
 76. vistarena, 'at length,' xii 17. 
 abhidhasyami, ' I will tell,' abhi + ^dha. 
 
 78. samgramajit, 'victor in the battle,' a loc. T. P. Saipgrama 
 (xiv 19) is from sam + ^^grah : for jit, see vii 5. 
 
 devatabhyarcanaparo, 'devoted to the worshipping of the 
 Gods,' see note on cmtapara ii 2 : and for arcana see ii 15 note. 
 
 dvi-jati, a B.V. vrith the same meaning as dvija, 'twice born,' 
 esp. a Brahman, see note on xii 7. So ekajati is applied to a man 
 of the 4th class, Manu x 4. 
 
 J ana is redundant, 'the Brahman folk,' like sakhi-jana ii 5. 
 
 79. vanigasya, ' of the stock of Nisadha' : it means first (and in 
 the Veda) 'a bamboo': then it means 'race,' 'lineage,' by the same 
 metaphor as our own : xxvi 9, vamgabhojyam rajyam = ' hereditary 
 kingdom.' 
 
 astra, ' a weapon,' from ^^as ' to throw,' — a root which is rare in 
 Sk. and hardly found in other languages : sam-asta occurs xvi 12, 
 vi-ny-as-ya, xxiv 45, and san-ny-asa, xxv 5. It supplies the worst 
 derivation for da-rrip as though that word meant ' the thrower' of light. 
 
 80. daivata, formed in the common way (by Vriddhi and suffix -a) 
 from devata in the derived sense 'a God' (not 'godhead' which is 
 the first meaning) : this also means ' a God.' 
 
 81. vigalaksah, 'with large eyes.' vigala (of uncertain origin) is 
 'large'; then 'illustrious,' so Hit. 88, vigalakulasambhava is 'one 
 who is bom of an illustiious family.' At xvi 9 we have vigalaksi 
 applied to Damayanti. 
 
 puriiendu-vadano, 'with face like the full moon,' see xi 32 
 note, indu, ' the moon,' occurs xvii 7. In the Veda the word is 
 used of the soma-drops. 
 
 mukhyanam, ' chief,' see iv 4 : note that it stands second in the 
 compound, like purva (i 29 note) and antara. 
 
XII 81. j OS TALE OF NALA. 151 
 
 paragah, 'one who goes to the "para" or opposite bank,' xvi 
 22 : and so in the secondary sense ' bringing to an end,' ' reading,' 
 ' studying' : again at xiii 44. Curtius classes it with rrepa, and irepatvw, 
 (no. 357); at no. 356 he takes the cognate group iropos, porta, 
 experior, fare. All are from par 'to carry over' (Sk. pri, 3 and 
 10), distinct in sense from par to fill (i 18), Sanskrit pri (9). An- 
 other pn (6 cl. middle, pnye), 'to be active,' is closely akin to 
 iripvrjfLi, TTpiafiai, (fee. Curt. no. 358 : pana (for parna) belongs to this 
 group. 
 82. sapatna, 'an enemy.' A further form — sapatni (fem.) — is 
 Vedic : and Grassmann regards the masc. form as derived from the 
 feminine, which expressed the hostility of rival wives (patni ='wife 
 xii 114). 
 
 ravi, 'the sun,' Hit. 556, <fec. soma, xii 50 note. The whole 
 compound is elliptical, prabha being required after soma to make up 
 the logical form : comp. the Greek ycur"-'- Xapireo-o-tv d/iotai. 
 
 nikriti-prajnair, 'having knowledge of dishonesty,' — a some- 
 what peculiar force of m in composition. 
 
 anaryair, 'ignoble' : a term first applied to the original Indian 
 peoples — the Dasyus, &c. — ^who were driven to the hills by the 
 invading Aryas — (a name which occurs often in the Vedic hymns) : 
 see 'Ind. Wisdom,' p. 313. It is commonly derived from ^ar 'to 
 plough' : which seems to me improbable : 'ploughers' is not a title 
 which an early people would be likely to apply to themselves as a 
 mark of honour. The root is more probably AR 'to fit' (whence 
 aper-q and apiiiov), from which the meaning ' suitable,' ' good,' flows 
 naturally, and is parallel to the Roman ' boni,' and Greek ia-OXoL 
 
 akritatmabhih, 'with intellect unimproved.' Thus in Manu 
 vi 18, the study of the omnipresent spirit (the antaratman) is said to 
 be hard for the akntatmanah. Aknta, in the sense ' unworked,' is 
 applied to a field, Manu x 114. 
 8.3. ahuya, 'having called upon (challenged) him,' to be taken with 
 the instrumentals preceding: see notes on viii 23 and i 22. For 
 the verb see v 1. 
 
 parayanah, used like para at the end of a compound, ii 2 note. 
 So xxiii 1, goka-parayana. 
 
 devane kugalair, viii 1 and 4 notes. 
 
 jihmair, 'crooked' (here morally) : in Yeda 'oblique.' 
 84. avagacchadvam, from ava + Vgam, ' to come down upon,' and 
 so 'to know.' 
 
152 NOTES ON THE NALOPAKHYANAM |;X1I 84. 
 
 dar9ana-lalasam, ' with eager desire for the sight.' lalasa 
 is formed by reduplication from ij^as, 'to play,' orig. las (with a 
 secondary Sanskrit las 'to desire'), whence \i-Xa-to/*at, lascivus, lust. 
 The same form occurs xii 124, xiii 1. 
 
 86. rana-vicarada, ' skilled in the fight.' As rana also means 
 noise, we might seem to have here a parallel to the Homeric /Soijv 
 dyaOos. But the Vedic meaning of the word is ' delight' and ^ran 
 (or ran) is ' to take pleasure' — doubtless akin to (/ram : so that 
 ' delight of battle,' has been the transition, aud X'^PJ"'? i^ the Greek 
 equivalent — in sense only. 
 
 vicarada, ' wise,' ' skUf ul,' xx 26 san-khyane vigaradam ; the 
 derivation is not clear. 
 
 kritastram, ' skilled in weapons': 'astrani kri' is 'to practise the 
 use of arms.' 
 
 87. bhavet, for the optative see i 30 note. 
 
 88. yat-knte, 'for whose sake,' Lx 19 note. The antecedent to yat is 
 Nalam in the next line. 
 
 bhriga-darunam, see v 12 note. 
 
 89. ' If in some (few) days and nights I shall not see king Nala, I 
 will join myself to happiness by loosing myself from this body.' 
 ahoratrair, for the instrumental see note on diva (ii 4): for the 
 Dvandva, xii 61. Damayanti neglects the contingency of being born 
 again : at all events she will be one step nearer to final happiness, by 
 getting rid of this present life. 
 
 dehasya, 'body,'xvi 18, from Vdih, v 11 note. The primary 
 sense would seem to be ' something moulded ' (oomp. the use of Latin 
 fingo) to receive the soul : which is often called ' dehin ' ' the em- 
 bodied,' e.g. Bh. Gita, ii 22. 
 
 90. ' What good to me is life, apart from the king of men?' — a very 
 idiomatic use of the instrumental, parallel to Latin opus with the 
 ablative, ' what work is there to be done by means of life'?' Comp. 
 Bhag. Gita iii 18 naiva tasya kritenartho nakriteneha kagcana: 
 literally ' there is not of him any concern whatsoever (or ' business ') 
 with a thing done or undone here ' ; i. e. all things earthly are 
 indifferent to the man who manages life rightly. For artha 
 see note on iii 7. Very often the instrumental can be used alone, 
 without any other noun — e.g. Hit. 169 nirujah...kini ausadaihl 'what 
 has a healthy man to do with medicines ? ' : here we must assume an 
 ellipse, unless we prefer to take ausadaih as sociative : as we might 
 say in Latin ' quid tibi est mecum 1 ' 
 
XII 90.] OR TALE OF NALA, 153 
 
 rite, iv 26 &c., is the locative of rita (see xxi 13 note) p. p. of 
 ;^ri, see iv 7. 
 
 92. udarkas, 'thy coming time,' so udarke 'in the future,' xxi 26. 
 It means first ' breaking up ' or ' forth ' (Vedic, of wind and song) 
 from *ark, whence ^arc and ^ric 'to stream forth'; with further 
 meanings, for which see note on ii 15 : hence also arka ' the sun' xvi 16. 
 
 ksipram, * quickly ' from Vksip, ' to put into quick motion,' and 
 so 'to throw,' iii 13 note. It can hardly be the Greek Kpanrv6? as 
 Bopp suggests: that is for Kpair-ivo-?, and of the same family as Kap-n-- 
 dXifxa^, our 'leap,' and Lat. carpo in the phrase ' carpere viam.' 
 
 draksyasi, 2 fut. of ;^dri9, the 9 passiug into orig. k before s, 
 M; M. Gr. § 125. 
 
 93. ripu-nipatinam, 'him who makes his foes to fall.' npu is 
 formed by suffix u from Vedic »/rip ' to smear,' and varies only by 
 having r for I from lip, whence XtVos, Xiirapij?, dXeCcfita, &c., Curt. no. 
 340. Hence the Vedic meaning of npu is ' a deceiver,' by a very 
 common metaphor : in Plautus we have fuci et fallaciae, os sublinere 
 alicui &c.; and Curtius quotes from this very root ki/jujsevav, dTrarav, 
 Hesych., and compares Germ. ' anschmieren.' 
 
 vigatajvara, 'his fever past away': comp. Maobeth's phrase 
 'after life's fitful fever he sleeps well.' jvara comes from i^jvax 
 which is the same as Vjval already discussed at xi 35, but while that 
 means 'to blaze,' this is limited to the sense of 'fever,' 'sickness,' and 
 'pain.' Again at XX 39, xxiv 53. 
 
 94. sarvapapebhyah, viii 3 note, pragasatam, ' ruling this city,' 
 iii 21 note, bhuyah, viii 14 note. 
 
 95. ' The causer of fear in them that hate him.' dvisatam, pres. 
 part, of ^dvis (ix 9 note) used for a subst., like amans and a few 
 others in Latin. Here the Sanskrit and Latin alike miss the Greek 
 article. 
 
 kalyanabhijanam, 'of noble race': xvi 26 tulyabhijana. The 
 identical iTri-yovo-s has a different sense. 
 
 96. mahisim, i 7 note. 
 
 antarhitah, 'disappeared,' p. p. of antar + ^^dha; there is no 
 Latin 'interdo; but inter-eo 'to disappear,' 'perish utterly,' is the 
 corresponding passive. The first a of antarhitah coalesces irregularly 
 with the final of tapasa (for tapasas). 
 
 sagnihotragramas, ' with their fires and hermitages ' — a B. V. 
 compound. Agni-hotra is primarily the oblation (hotra) to the con- 
 secrated fire, so 'agnihotram...juhuyat,' Manu iv 25 : then the sacred 
 
154 NOTES ON THE NALOPAKHYANAM [XII 96. 
 
 fire itself, as v 127, strim dvijatih purva-marmim dahayed agniho- 
 trena, ' let the twice-born consume with sacred fire the wife who pre- 
 deceases him.' 
 
 97. agcaryam, 'a wonder,' from a-t- ^car with euphonic 5, i.e. 'a 
 thing to be gone to,' and a9caryavat, Eh. G. ii 29. Again xxiii 14. 
 
 98. ko 'yam vidhir, "What hath been this wondrous chance." 
 Dean Milman. Yidhi = ' ereigniss ' (event) P. "W. See note iv 17. 
 
 99_ naga, ' non-goers,' here (and apparently 109) 'trees'; elsewhere 
 naga is a mountain (xiu 9) like acala. Agama (xii 103) has the same 
 history. 
 100 dhyatva, ind. part, of ^dhyai orig. dhya (whence this form and 
 others before terminations beginning with * or s). See note on 
 sandhya vii 3. The perf. dadhyau occurs xix 3. 
 
 101. vaspasamdigdhaya, ' indistinct through tears ' : digdha is p. p. 
 of «ydih, V 11 note. 
 
 a^ru, ' a tear,' prob. from ^^ak ' to be sharp ' : the radical idea 
 being ' pain ' — as much as if we followed Grassmann's suggestion that 
 it comes from dak; he compares Sax-pi; and 8aK-va>. 
 
 tarum, ' a tree,' prob. from Vtar in the sense of ' pressing through,' 
 'forcing up' — though it must be admitted that the etymology is a 
 little strained. It is diflScult to separate it from taruna ' tender ' or 
 that from Latin teres — both of which Curtius (no. 239) derives from 
 ;^tar in the sense of ' rubbing ' (whence tero, retpco). 
 
 102. pallava, ' a shoot.' At Hit. 645 wehavepallava-grahipandityam 
 'superficial (lit. 'twig-picking') learning.' 
 
 apiditam, v 2 note. Benfey however takes it as a derivative of 
 apida (next line) = 'chapleted.' 
 
 103. vanantare, vii 2 note. 
 
 apidair, ' chaplets,' from a -1- pid, v 2 note. The primary sense 
 is ' squeezing.' 
 
 bhati, in the primary sense ' shines,' see note on subhasitam, 
 viii 4. 
 
 parvata-rat, ' mountain-king' : the final _; has passed into t, as 
 at 31 and 36. 
 
 104. Note the obvious play on the name of the tree, the A-goka 'no- 
 sorrow.' It is further carried on in vita-goka (vita = vi + ita), and 
 at 107. 
 
 bhayabadham, ' unannoyed by fear,' see note on vyadha, xi 26. 
 
 106. tanu, 'fine,' 'delicate' (ravads, tenuis, thin) tanu or tanu is 
 
 also used for 'the body': comp. xxvi 32 tanu-ruh 'hair' (body-grower). 
 
XII 106.] OR TALE OF NALA. 155 
 
 tvacam, from tvac, 'skin' — literally 'covering': there is a Vedic 
 root of the same form. 
 
 arditam. See note on vii 17 : where the other form artta occurs 
 as in 108. 
 107. For the final sentence see note on i 21. 
 
 110. kandaran, 'caves': Benfey ingeniously suggests that it = kam 
 (an older form of kim, see note on ko-vida i 1) and dara from ^dri 
 ' to burst,' ' split.' 
 
 nitambhan = ' slopes ' of mountains : generally it = nates. 
 
 111. prakristam, 'long' from pra+ ^kris, vii 14. It = pro-tractus. 
 adhvanam, 'a road,' so adhvani ksama 'endurance on the road,' 
 
 six 12. Bopp's derivation from ^at 'mutato t in dh' is just 
 possible. 
 
 sartham, ' a caravan,' from sa + artha. samkulam, see note 
 on akula, iv 18. 
 
 1 1 2. uttarantam, pres. part, of ud + tri, ' to cross (or ' to get out of ') 
 a stream ' : see ii 30 note. 
 
 prasanna, p. p. of pra + ^sad i 8 note. 
 
 sugantatoyam, &c. 'a river of very calm water, spread out, 
 covered with canes.' ganta, p. p. of /^gam, see note on v 22 : toya 
 is a dubious word : hradinim, comp. vi 13 note. 
 
 vetasa, like vetra, h-ia, vitis and our ' withy,' comes from vi 
 'to bind.' 
 
 113. prodghustam, see ii 1.1 note on ghosa. kraunca is a curlew : 
 for kurara see xi 20. 
 
 cakravaka is the red goose : kurma is a turtle : graha, ' the 
 grasper,' is a shark (Benfey) or an alligator : at xi 21 it was used of 
 a serpent, jhasa is fish, pulina and dvipa both mean ' island ' 
 — the second being from dvi + ap ' water ' : the first seems to be rather 
 a delta, or sandbank by the side of a river. 
 
 115. unmatta-rupa, see viii 1 note. 
 pamcu-dhvasta-giroruha, 'having dust scattered on her 
 
 hair ' : for paniQu see x 6 : again at xiii 28. dhvasta is p. p. of 
 ;ydhvams ' to fall to pieces ' : a simpler Vedic form dhvas seems to 
 be used in the sense of being spread out like dust. At xvi 15 we 
 have vidhvasta-parna-kamala 'a lotus with leaves fallen off': pan- 
 dhvamsa = ' ruin ' x 9, and Hit. 125 dhvamsa-karin = ' destroying.' 
 ^iroruha, ' head-growing ' is a good paraphrase for hair; as girodhara 
 is for the neck. 
 
 116. pradudruvuh, i 25 note. pracukru9uli, see xi 2 note. 
 
156 NOTES ON THE NALOPAKHYINAM [XII 117. 
 
 117. sma here seems certainly to turn this present among past tenses 
 into a perfect sense : i 1 2 note. 
 
 abhyasuyanti, xii 47 note, dayam, see note on dayita, ii 19. 
 
 118. mngayase : see x 23 note. 
 
 vyathita, ' disquieted,' p. p. of v'vyath ' to tremble,' xxii 23. It 
 is near in form to \/vyadh xi 26 : but they are distinct from Vedio 
 time. If smeha be for smas iha, and not for sma iha (M. W. 
 Glossary) there is a peculiar violation of Sandhi : comp. sm' eti 
 xvii 35. 
 
 120. sur-an.gana, ' a woman of the gods,' i. e. an Apsaras, one of the 
 nymphs of Indra's heaven, comp. xxvi 14 mam upasthasyati...divi 
 Cakram iv' apsarah : see Dowson, who has abridged GoldstUcker's 
 article. 
 
 sarvatha, &c., ' in all ways bless us.' svasti, i.e. su + ,yas + ti 
 is properly a feminine noun meaning ' happiness ' : but it was used as 
 a greeting (i. e. svasty astu) and eventually is iised here as though it 
 were an indeclinable word with Vkri. 
 
 121. 'That this caravan may by aU means go hence speedily in safety, 
 so order matters, lady, that prosperity may be ours,' — a double final 
 clause after vidhatsva, for which see v 19 note. 
 
 ksemi, formed from ksema ' safety,' ' happiness,' but apparently 
 in its first meaning ' a quiet abode ' from ^ksi (for which see ii 20 
 note); so Grassmann, s. v. Compare note on line 70. 
 
 ^ighram, ' quick,' so xv 6, yena qigjaxk haya mama bhaveyuh. 
 123. yuva-sthavira-balas, 'youths and old men (iv 25) and 
 children ' — a Dvandva. yuvan rejects its final n in compounds, like 
 raj an, &c. The word is very parallel to Lat. iuvenis, which however 
 has a further suffix. The Zend keeps orig. a in yavan. Curtius (no. 
 257 note) connects it with ^''^i'^) '*o pl*y>' ^^ Bopp originally did: 
 if so, the Sanskrit and Latin, Gothic and Sclavonic forms would come 
 from the secondary dyu : and the d seems to be lost in all the 
 languages. 
 
 125. margami, 'I seek.' See note on marga, xii 63. 
 aparajitam, ' unconquered,' a +para (i 5 note) + Vji. 
 
 126. amitra-gana-sudana, comp. xii 33: and for sudana, ii 23. 
 128. neta, see note on anayya, viii 5. 
 
 130. ' Manibhadra, king of the Yakshas,' is supposed to be Kuvera; but 
 at xiii 22, 23 the two are distinct, for Vaigravana is a patronymic 
 of Kuvera, son of Vi9ravas. However that may be, the name has 
 apparently the same meaning as ' Ratna^garbha,' another name of the 
 
XII 130.] OR TALE OF NALA. 157 
 
 god of -wealth. He appears here and xiii 22 as the protector of 
 travellers. 
 
 prasidatu, 'be propitious,' from pra + ^sad (i 8 note): the 
 present base is sida, M. "W. Gr. § 270, M. M. App. no. 52. 
 
 131. banijah, 'merchants': it is corrupted from *panr), and a still 
 simpler form pani is Vedic, chiefly in the sense of the ' covetous ' man, 
 who will not sacrifice to the gods. The root is pan (whence pana, vii 8); 
 see xxvi 6, and the p. p. panita, xxvi 19, ' defeated at play ' or (as we 
 say) 'played out.' The root was originally a present base par-na 
 (hence the cerebral), from orig. par, whence Trepvr]fii,L, irpia/Aat. See 
 note on xii 81. 
 
 132. janapadam, 'district,' so pura-janapade 'pi ca, 'in town and 
 country,' xxvi 33. 
 
 labhaya, 'for the sake of getting.' The ^labh is certainly the 
 same as Gr. VXa^S, but it shews an aspirate, which is also seen in 
 Xdcji-vpa. and elXrjKfta — but these may be special Greek changes. The 
 form lambh is also found, which recalls the Ionic Xa/ti^o/iat. In 
 different ways the root is perplexing. It is discussed at length by 
 Curtius, Vol. II. pp. 144 — 6 (Eng. tr.). 
 
 Note the dative of the purpose. It occurs again xxvi 12 arjitam 
 vittam pratipanaya : and arthaya is the same (Nalasyarthaya xiii 42, 
 Ilituparnasya...arthaya, xxiii 10). Comp. also xiii 4 nivegaya mano 
 dadhuh. But it is not nearly so common here as the locative. In 
 Vedic however it is constantly used, especially of nouns which denote 
 some operation, e.g. piti, 'drinking' — Indrarn somasya pitaye... 
 havamahe ; and the frequently recurring jivase (— Latin vivere), and 
 davana (= Greek Sovvai) throw valuable light on the origin of the 
 infinitive in those languages, Le. originally a dative (or locative) 
 expressing the object of an action: so the Homeric ^virjKe /taxecrSat, 
 (for the fighting) or ^rj 8' livai, ' he strode forth to go ' : comp. the 
 Horatian 'tradam... portare ventis ' (for the carrying). There is a 
 further interesting analogy between the Latin supine, which also 
 represents the object of going ('spectatum veniunt') and the 
 Sanskrit infinitive : here ' motion towards ' has been the primary 
 idea. It is noteworthy that in classical Sanskrit, where the locative 
 is used to express the object, it is mainly used with verbs which do 
 not denote motion, such as J^ixi, Jdthk, &c. 
 
CANTO XIII. 
 
 2. kale bahutithe, see ix 13 note. . 
 
 saugandhikam, formed from su-gandha, by Vnddhi, and suffix 
 ika (Gr. -iko, Lat. -ico). 
 
 3. prabhuta-yavas'-endhanam, '-witli abundant grass and fire- 
 wood.' prabhuta, p. p. of pra+v/bliu = 'large/ 'long,' 'abundant.' 
 yavasa is akin to yava, ' barley,' Greek ^ea (perhaps also ■^la, but 
 see note on gasya, xxiv 48), Lith. yava, ' any kind of corn.' Pro- 
 bably the root is yu, 'to bind.' indhana is from ^^mdb, orig. idh, 
 wbence aWm, &c., aedes, Curt. no. 302. 
 
 4. nirmala, see note on x 6. 
 
 su^italam, ' very cold,' from 9itala, a fuller form of gita, which 
 is p. p. of a Vedic x/gya, 'to stiffen': hence 'to freeze.' Qitamgu, 
 ' cold-rayed ' is a name for the moon, xxiv 53. 
 6. sammate, 'with the approval of the conductor, they entered 
 that splendid wood,' sammate, p. p. of sam + Vman, being the loc. 
 abs., 'it being approved.' sarthavahasya must be genitive of the 
 agent, like ipsito varanarinam, i 4. uttama is generally ' topmost,' 
 'best': used here, as sattama, &c., not 'best of all,' but one of the 
 class * best.' 
 
 velam, &c., 'having reached the evening time.' vela is a 
 ' limit,' ' boundary,' but specially used of time, perhaps at first like 
 Kaipo's, but then without any apparent sense of limit. At Hit. 362 
 lagna-vela = auspicious time; Oak. iii 59 ugratapa vela, 'time of 
 fieroe heat.' 
 
 pa^cimam, formed from pagca, a Vedic adj. afterwards disused, 
 except in the abl. pagcat =' behind,' 'afterwards' xviu 18. It there 
 means 'western': as daksma (ix 21) meant 'southern.' Purva is 
 ' eastern.' So in Manu ii 22, 
 
 a samudrat tu vai purvad, a samndrat tu pagcimat, 
 tayor ev' antaram giryor Aryavarttam vidyur budha. 
 
XIII 5.] NOTES ON THE NALOPAKHTANAM. 159 
 
 i.e. 'as far as the eastern ocean, and as far as the western ocean, the 
 country which lies between those two mountains (Himalaya to the 
 north, Vindhya to the south) the learned consider to be Aryavartta 
 (i.e. the home of the Aryas).' A-pagcima xiii 33= 'that which has 
 no last,' 'extreme': comp. anuttama v 35. M. Williams (Glossary) 
 takes it ' having no end,' apparently therefore = endless. Pagca is 
 formed from pas + ca, which (as in ucca, nica) may be a weatening 
 of Vane. The same stem is seen in Italian pes (Lat., pone for posne, 
 Osc. pos-mos, ' last '), Curt. Gr. Et. Vol. ii p. 385 (Eng. tr.). 
 
 asadya, x 7 note. 
 G. ' Then at the half-night-time (vii 1 note) voiceless and motionless, 
 at that moment, when the wearied caravan slept, a herd of elephants 
 approached the mountain stream, turbid with the flow of the mada, to 
 get drink.' nihQabda-stimita is a Dvandva. Tor nihgabda, see 
 28 note. Stimita is ' wet,' from ,ystim, then ' motionless,' perhaps 
 through an intermediate sense ' numb.' In the P. W. however the 
 order of the meanings is reversed. 
 
 pari9rante, see note on agrama, ix 22. 
 
 7. paniya, 'drink,' properly fut. part. pass, from ^pa, whence 
 ir(3/xa, potus, &c. 
 
 mada-prasravana, 'flowing of the mada,' i.e. the juice that 
 exudes from the temples of the elephant, see i 24 note : prasravana 
 from ijsra, orig. seu for sae-u, whence pco), pcv/jux, rumen, '. stream,' 
 &c.. Curt. no. 517: srotas, 'water,' xvi 14. 
 
 8. gramya-gajan, 'tame elephants': gramya, from grama, 'a 
 village,' iv 10. 
 
 vegena, ' impetuously,' see ix 26 note : for the instrumental, 
 comp. javena, xi 26 note. 
 
 jighamsanto, 'eager to kill,' pres. part, of desiderative of x/han, 
 M. W. Gr. § 654. M. M. App. no. 168. 
 
 utkata is ' excessive.' So Hit. 435 aty-utkataih papa-punyair 
 ihaiva phalam agnute, ' a man reaps even here the fruit of excessive 
 bad and good deeds ' (comp. the use of fruor with the instr. ablative). 
 Then it means ' drunken,' ' furious,' as here. 
 
 9. ' The impetuosity of those elephants, as they fell unexpectedly upon 
 them, was irresistible, like that of rent peaks falling from the moun- 
 tain top upon the earth.' a + \/pat gives the further idea of nearness 
 and sometimes of surprise, karin is an elephant, from kara, 'a 
 hand ' (comp. hastm, ii 11); but used absolutely for an elephant's 
 
160 NOTES ON THE NALOPAKHYANAM [XIII 9. 
 
 trunk, below at 12. duhsaho from dus+v/sah, see note on 
 utsahate, iv 8. 
 
 naga, xii 99 note. 
 
 girnanam, p. p. of >Jqp-, 'to hurt,' or 'break.' It is apparently 
 Gr. ^Kcp in Keipio, &o., Lat. curtus, Curt. no. 53; with vi, it occurs 
 xiii 17 = 'broken down,' 'trampled on.' Also it is used of fading 
 away, as flowers, e.g. Hit. 625 vi9iryed...vane. 
 
 grin-ganam, xii 37 note, nag'-agrad, xii 99. 
 
 'The paths of the rushing elephants were destroyed (i.e. strewn) 
 by the growths of the wood, blocking the path of the lake against 
 the slumbering caravan': so I take this rather difficult passage, 
 making sartham ace. after margam samrudhya, like 9aranam devan 
 jagmatur, v 33, jitva rajyaip. Nalam, vii 5. The simple verb can 
 take a double accusative : see P. W. s. v. 
 
 10. syandatam, literally 'streaming,' from ^^syand. At Cak. i 14 
 it = ' drip.' 
 
 naganam, 'elephants': but 'serpents,' at v 7. 
 
 nasta, fx'om ijna.q, viii 18. 
 
 udbhava is 'birth,' 'origin' : so vanodbhava is 'that which has 
 the wood for its origin,' trees, boughs, leaves, &c. 
 
 samrudhya, from sam + ;^rudh, iv 10 note. 
 
 padmini, ' abounding in lotuses,' regular synonym for a lake, so 
 xvi 15. 
 
 11. 'They crushed it suddenly as it struggled on the earth.' cesta- 
 manam, see xi 28 note. 
 
 hahakaram, 'a cry of lamentation': comp. haha-bhiitam, xvii 
 31 j and hah'eti muktah gabdah v 28 : for munca, the base of 
 Vmuc, see M. W. Gr. § 281, M. M. App. no. 107 : comp. vinda from 
 ^vid, ii 4. 
 
 ^aranarthinah, 'seeking a refuge.' See notes on v 15, and 
 iii7. 
 
 12. vanagulmang, xi 9 : dhavanto, i 26. 
 
 nidr'andha, 'sleep-blind.' nidra is from ni + ^^dra, 'to sleep': 
 the orig. form must have been dae, of which ^^dra is the nearest 
 exponent : in other languages we find a secondary letter as eSpad-ov, 
 dor-m-io; Curt. no. 262. andha, 'blind,' is of uncertain origin: 
 Grassmann (s.v.) refers it to the root adh; whence come andhas, 
 'herbs,' especially those offered in sacrifice, and a very large family 
 in Greek, mainly nasalised, as av^os, dvOiw, oiv-'^v{o)9-e, &c. : see Curt, 
 no. 304 : also Lat. ador. But for all these it suffices that the root 
 
XIII 12.] OR TALE OF NALA. 161 
 
 meaning should be ' to bloom.' In order to bring andha, ' blind,' 
 under tbe same root, Grassmann takes an original sense 'to 
 cover.' 
 
 dantaih...gajaih : note the instrumental used alike of the agent 
 and of the instrument : and compare line 15. 
 
 13. nihatostra^, 'with their camels killed,' a curious way of ex- 
 pressing the fact by a B.V. compound, ustra can hardly come (as 
 Bopp took it) from kJus 'to burn' : yet it cannot be easily referred to 
 any of the diflFerent roots of the form vas. 
 
 padati-jana, 'the foot-going people.' Padati (xxvi 2) is very 
 near to ped-it-i : but that must come from ^i, 'to go' : this may be 
 from ^at, ' to go.' 
 
 parasparahatas, 'slain the one by the other' : see note on v 33. 
 
 14. 'Uttering dreadful cries they fell on the earth, having climbed 
 up in the trees in their agitation, and fallen upon the rough spots.' 
 There should be no comma after patita, which is to be taken with 
 visamesu : the ca may either join patita to vriksesv aruhya, or 
 (better) may join the whole line to the preceding one. 
 
 aruhya is ind. part. o£ a -i- ^ruh, see note on aropya viii 19. 
 samrabdhah is from sam-i-Vrabh, see iv 16 note: it occurs 
 again xxvi 3. visamesu, viii 13 note. 
 
 15. 'Thus in many ways by fate through the elephants having 
 attacked them, all that prosperous caravan was destroyed.' For 
 akramya with hastibhih see note on viii 22, taih sametya. Kote the 
 three instrumentals ; prakarau-, modal, daivena, causal, and hastibhih, 
 instrumental, or perhaps of the agent. 
 
 samriddham, x 2 note, sartha-mandalam, comp. agrama- 
 mandala, xii 64. 
 
 16. ' And there was a huge cry causing fear in the three worlds' : see 
 ii 13 note, arava is from a 4- ^ru, x 20 note. ' It is a bad fire 
 that has broken out.' Kasta occurs Hit. 487 = ' difficult,' ' trouble- 
 some,' and kastam alone is a frequent ejaculation, trayadhvam, 
 2 pers. plur. imp. mid. of v'trai, iv 7 note. 
 
 17. ragir is 'a heap,' 'quantity' : so at Hit. 966, payoragi = ' the sea.' 
 vigirno, see note on xiii 9. 
 
 gnhiiidhvam, 'pick them up: why do ye run away? This 
 property is common : this is no deception of mine.' For the conju- 
 gation of Vgrah, see M. W. Gr. §§ 699 and 359, M. M. App. 157. 
 
 samanya is formed from sa-mana, 'like' (sa -i- ^ma, ' to measure'), 
 and has the same meaning. 
 
 11 
 
162 NOTES ON THE NALOPAKHYANAM [XIII 17. 
 
 dravinam, see note on dravya, viii 5. mithya, xii 14 note. 
 
 18. abhidhasyami, xii 76. 
 
 sakatarah, 'cowardly': katara is 'timid': Benfey (followed by 
 the P.W.) would derive it from katara, ' which of the two.' 
 
 19. samksaye, ' destruction,' from Vksi, Li 12 note. 
 bubudhe, ' woke up,' as at x 22. santrasta, xi 1 note. 
 
 20. vai^asam, 'destruction,' through *vi5asa from \i + ,Jqas, xi 10 
 note ; again at 35. 
 
 21. sarnsaktavadanagvasa, 'with breathing stuck to her mouth,' 
 i.e. with suppressed breathing, satnsakta, p. p. of sam + ^^sanj, 
 V 9. vihvala, xi 14. 
 
 vinirmukta, ' escaped,' p. p. of vi + nis + ^i/muc, v 28. aviksa- 
 tah, see note on aksaya, ii 18. 
 
 yc.kecid, 'whoever,' compare yat...kimcana, iv 2: perhaps 
 here = ' the few, who,' &c. 
 
 22. 'Of what action is this the fruit?' see note on ix 11. ' Surely it 
 must be that Manibhadra was not honoured.' 
 
 nunam, see note on viii 17. 
 
 23. Vaigravanah, i.e. Kuvera, see note on xii 130. He is properly 
 called ' the lord of the Yakshas.' 
 
 na piija, &c. 'Or has worship not been first ofiTered to the 
 causers of hindrances?' because those who cause can also remove 
 them. Vighna an obstacle (xx 19, vighnam kartum) is from vi 
 + ;^han (ghan) + a : see note on gatru-ghna, xii 18. Ganega, the 
 elephant-headed son of (liva, also called Yighnega, and Vighna-hari, 
 is the God especially meant, "He is the God of wisdom and remover 
 of obstacles ; hence he is invariably propitiated at the beginning of 
 any important undertaking, and is invoked at the commencement 
 of books." Dowson. He is still one of the most widely worshipped 
 Gods in India : being the domestic household God of all classes. 
 
 24. gakunanam, from gakuna (n.) 'an omen' : at ix 12 9akuna (m.) 
 was ' a bird,' in which sense- it occurs in the Vedic hymns. At 
 Manu iv 126 and 130 omens are given : if cattle,- or a frog, or a cat 
 or other boast cross the path, reading of the Vedas is to be stopped : 
 and passing over the shadow of images of the Gods, Brahmans or 
 others is unlucky. But these have nothing to do with birds. Schlegel 
 (note on Bh. G. i 31) quotes from Eamayana I Ixxiv, an apparent 
 case of drawing omens from the cries of birds, ' ghorah sma paksino 
 vaco vyaharanti samantatah ' : whence Vasishtha augurs evil. But 
 the same authority says that he knows of no omens drawn from the 
 
XIII 24] OR TALE OF NALA. 163 
 
 flying of birds. I do not find in Manu instructions for the road, 
 such as the caravan here required : at iv 130 there is a general 
 direction that a man must not travel too early or too late, or too 
 near midday, or with an unknown man, or alone, or with Qudras. 
 M. Williams, ' Ind. Wisdom,' p. 296, gives us one of the indications 
 of the later date of Yajnavalkya's code (as compared with Manu's), 
 that in it "the worship of Ganega as the remover of obstacles is 
 expressly alluded to at I 270, and Graha-yajna or offerings to the 
 planets is directed to be made." The line is apparently to be taken 
 thus: 'Or is this certainly the adverse result of omens?' For 
 viparitam, see note on viparyayas viii 15, and for dhruvam, 
 vi 11. 
 
 graha, (fee. 'But surely the planets were not adverse' — appa- 
 rently carrying on the force of nunam. The Grahas are the five 
 principal planets, Mercury, Venus, Mars, Juppiter and Saturn, 
 called respectively Budha, ^ukra, Man-gala, Vrihaspati and Qani. 
 
 kim, ' apart from these, what is this that is come upon us V 
 
 25. jnatidravyavinakritah, 'deprived of relations and wealth.' 
 Curtius (G. E. no. 135) takes jnati from jna, 'to know,' in the sense 
 of ' acquaintance,' and so ' relations' — in order to keep the deriva- 
 tives of ;,/jan and ^jna distinct. Generally no doubt they are distinct; 
 yet in most languages there is a little overlapping. In Greek yi/ij- 
 o-i-os shews the same primary base (gna^-ti) as the Sanskrit, and in 
 the same sense : and ip Latin we have gna-tus. It seems best to 
 attribute these forms to imperfect differentiation. 
 
 vma-kritah, see note on alam-kri, ill. 
 yasavadya, i.e. ya asau adya, 'she who to-day, &c.' 
 asau (iii 2, xxii 10, 17, xxiii 8) Ls a rather rare pronoun, used in 
 the nom. sing. masc. and fem. ; the bases seem to be a + sa -i- u : see 
 note on uta ii 25. In the other cases (except the neut. nom. and ace, 
 where the form is adas) the base is amu, i.e. a -1- ma + u. This restric- 
 tion of s to the masc. and fem. nominative, is parallel to the his- 
 tory of the more common pronoun sa, sa, tad. hi, i 29 note ; here 
 just like yap, ' why, by that woman who, &c.' 
 
 26. vikrit-akara, 'disfigured in shape' — not necessarily however 
 meaning more than ' changed' : for akara, see ii 5 note. 
 
 vihita, 'brought about.' See note on v 19. So Hit. 963, 
 sadhyasiddhir vidhiyate, 'success in the undertaking is obtained.' 
 
 maya, 'deceit,' or 'trick' : at Hit. 828, asatyam sahasam maya... 
 'untruthfulness, precipitancy, deceit,' &c. are the special faults of 
 
 11—2 
 
164 NOTES ON THE NALOPlKHYANAM [xill 26. 
 
 women. Here it seems to mean ' witclicraft,' or something of that 
 sort. In the sense 'illusion,' it expressed the doctrine of the later 
 Vedanta philosophy (now supposed to have been introduced into it 
 from Buddhism), that all the visible world was a mere phantasm, 
 possessing no real existence. This is an interesting parallel to Plato's 
 doctrine, and partially to that of Berkeley. 
 
 27. pigaci, xii 7 note. 
 
 n' atra, &c., 'there is no investigation to be made therein,' i.e. 
 there is no doubt of that : see note on vicara v 15. 
 
 28. 'If we could see the evil one, destroyer of the caravan, giver of 
 many a woe, with clods, aye with dust, with grass and with sticks, 
 with our fists, we would assuredly kill her that is the bane of the 
 caravan.' 
 
 trina, 'grass,' is our 'thorn,' German 'dorn': Curtius (ii. p. 
 108, Eng. tr.) connects 6p6va, of which a variant rpova- ayaX/iaro rj 
 pafjifjMTa avOwa is preserved by Hesychius. 
 
 kastha is 'wood' generally, or logs of wood, it may be the 
 boughs of the fallen trees here. Bopp would connect it with Welsh 
 ' coed.' musti is supposed by Bopp and Benfey to be the same as 
 our 'fist.' 
 
 29. avagyam, 'involuntary,' from a + va9 = a-FeK, see viii 15: the 
 phrase ' avagyam eva,' is very common = ' without any choice,' ' of 
 necessity.' 
 
 krityakam is from kritya, which means 'practice' against any 
 person to his hurt: at Manu ix 290, is given the penalty for 
 persons who so practise 'mulakarmani (i.e. with roots)... kntyasu 
 vividhasu ca.' It is formed from Vkn, not from V^nt, 'to cut.' 
 
 30. hrita, ' ashamed,' p. p. of Vhri : of doubtful connection. Bopp 
 connects with our 'rue,' through hreowan (Benfey) : if so the Sans- 
 krit translation must have come from k through g and gh, which 
 seems unlikely. Hence hri, ' shame,' Hit. 629, daridrad dhriyam eti, 
 'from poverty he comes to shame.' 
 
 samvigna, see note on udvejate ix 26. 
 
 pradravad, &c., ' ran away to the forest,' lit. ran where the 
 forest (is). , It somewhat resembles the use of ws (virtually as a 
 preposition) with tov avSpa in Greek. But the noun remained m 
 the nominative case: corap. xxiv 6, ISTalam pravegayamasa yatra 
 tasyah pratigrayah. There is an antecedent at vii 1, ajagama tatas 
 tatra-, yatra raja sa Naisadhah. 
 
 paryadevayat, from pan + Jdiv, ' to lament' (10 cl.— also 1), and 
 
XIII 30.] OR TALE OF NALA. 1G5 
 
 SO distinguished from div to play (4 cl. base divya) : a separate base 
 deY is also assumed for it. The p. p. pandevitam occurs v 22 (where 
 see note), and paridevana, Bh. G-. ii 28. The two senses of J'div — 
 'to shine,' and 'to play' (esp. at dice) — may be united in a primary 
 sense ' to throw,' or ' scatter.' But this third sense of ' lamentation,' 
 is not easy to be understood. 
 
 31. 'Alas! above me (comp. upari sarvesam i 2) is the great and 
 terrible wrath of fate' : for samrambha, see note on arabhya, iv 
 16: the same root occurred xiii 14 in the sense of 'confusion,' — 
 whence came the later idea of passion. Vidhi (iv 17) is 'lot,' 
 'destiny,' and here personified : 'fatum' has a similar history. 
 
 o'anubadhnati, &c., 'good luck (viii 4 note) comes not after 
 me.' The verb is from anu + ^bandh (9 cl.), which with four others 
 rejects the radical nasal before the inflectional, M. W. Gr, § 362 : 
 this is probably a grammatical way of stating the fact that the 
 radical nasal was only an inflectional one made permanent in the 
 other tenses, as in Latin iungo, iunxi, iunctum. But if so, the 
 inflection is Indo-European, for it is extensively found in the deriva- 
 tives. There are two roots bhandh, and bhidh, the second a 
 corruption of bhadh the original of the first : for.which, see Curtius 
 (G. E. nos." 326 and 327) : the first is seen in bandhu ' relation,' xvi 
 18, in irevSepos, and our 'band,' the second in irddw, 'fidus, foedus, 
 with a metaphorical sense : but the concrete is seen in filum for 
 *fid-lum. In Sanskrit, the simple verV) means 'to bind': but with 
 anu, it is ' to hold together,' ' continue,' ' follow,' as here. It is used 
 with ni in the simple sense xvi 8. Por p. p. baddha comp. xxvi 1 6. 
 
 32. ' I remember not any sin done to any man whatsoever, even the 
 least.' a^ubha, comp. xxii 14: so we speak of a 'black' or a 
 ' dark' deed. Note the genitive of the object after kri. This con- 
 struction is not uncommon. At xvii 39 we have tasyah prasadam 
 kuru : at xxiii 12 trinamustim...savitus tarn samadadhat, i.e. the 
 genitive with ^dha. So krudh, 'to be angry,' takes a genitive at 
 xviii 11 : and Jh^xi, 'to fear,' at xii 11. See further examples at 
 V 38 note. 
 
 anu is ' small,' ' minute ' : also used as a noun for the smallest 
 measure of time : and anuka for an atom. 
 
 karmana, &c., ' by deed, or thought, or word ' : probably these 
 are better taken as modal instrumentals with the preceding words, 
 rather than with what follows. 
 
 33. ' Surely some great evil done in another (previous) birth is fallen 
 
1C6 NOTES ON THE NALOPAKHYlNAM [XIIl 33. 
 
 on me.' See note on antara, vii 2. Many ill deeds in previous lives 
 were punished by bodily defects, unless they were duly expiated : 
 these are given ui Manu xi 48 &c., aud are curious: thus a drinker 
 of spirits will have black teeth, a slanderer will have bad breath, a 
 stealer of a lamp blindness, and so on. Men who have committed 
 great crimes may be born in lower forms : see Manu xii 54. Thus a 
 slayer of a Brahman must enter (according to the aggravating cir- 
 cumstances) the body of a dog, a boar, an ass, a camel, a bull, a goat, 
 -a, sheep, a stag, a bird, or a Chandala, i. e. the lowest of the low, the 
 offspring of a (^udra father by a Brahman woman. 
 apa^cimam, see note on xiii 5. 
 
 34. ' The taking away of husband and kingdom (unless we take 
 bhartri-rajya as a T. P. ' the kingdom of my husband' ; but it is better 
 taken as a dvandva) and separation from my own folk, sundering 
 from my husband, and loss of my children.' 
 
 parajaya is 'victory' or 'defeat of a person,' hence the loss 
 incurred by that person — used with the abl. of the thing lost. 
 bhartra saha viyogas is a curious oxymoron, 'separation with 
 (instead of 'from') my husband.' The sociative is often used with 
 words expressing . separation : so xv 14 taya vyayujyata: xx 44 
 vimuktah Kalina 'freed from Kali'; xix 14 varjital laksanair 'free 
 from marks ' ; xiii 53 bhusanair varptam ' without ornaments ' : so 
 hina at xvi 18 and 20, vihina at xvii 20. Also the preposition vma 
 ' without ' is so used, as bhusanair vma xvi 1 9. The conception of 
 union comes first and is denoted by the sociative — in. this case with 
 the addition of saha which seems quite unnecessary : then comes the 
 idea of 'disjunction' expressed in another word. 
 
 tanayabhyam, xii 12 note : vicyuti, ix 18 note. 
 
 35. nirnathata, ' the state of being without a protector ' (natha, 
 x21). 
 
 aparedyuh, 'the next day,' an adverb, though here it would 
 certainly be more convenient to take it as a loc. with samprapte : it 
 may be taken however ' on the next day, when it (the day) came.' 
 The fact that apare is locative helps the collocation : but dyus is for 
 divas, or, perhaps, originally, divasi. 
 
 hata-gista, 'left out of the slain,' or perhaps 'having the remain- 
 der slain,' — taking it as a B. V. For gista see i 30 note. Hatagesa, 
 in the same sense, occurs at 44 : and the P. W. takes gesa as an adj. 
 in this compound ; which favours the first explanation. 
 
 36. sakhayam, from sakhi, which has two bases, sakhay for the 
 
XIII 36.] OR TALE OF NALA. 167 
 
 strong cases, and sakhi for the weak ones. The nom. is sakha, xiv 
 8 ; see M. M. Gr. § 232. 
 
 37. arnavah, 'company' at the end of a compound : literally 'sea,' 
 as also the Vedic arna : the word seems to run back to ^ar 'to go.' 
 
 38. manda-bhagyad, ' ill luck ' — a secondary sense from ' unhap- 
 piness,' which again arises from the literal meaning 'little merit,' 
 obtained in previous existences. Compare alpa-bhagya xv 19, and 
 also alpa-punya xv 17, which has just the same meaning, i. e. 'bad.' 
 See X 14 note. Manda='a fool' at xui 69, xv 10, and is used 
 adverbially = 'little' at xvi 8 : mandain mandam is 'slowly,' 'softly' 
 (Hit. 981), 'gradually' Qak. i 15. 
 
 eva — yi: 'by Tny Ul luck (and no one's else) this arises.' 
 praptavyam, &c. 'Assuredly even on this very day a long 
 misery is to be entered upon by me.' 
 
 39. Compare xi 7, where the same idea occurs. 
 anu9asanam, 'precept': derived like gastra from ^gas, iii 21 
 
 note. 
 
 yad, 'inasmuch as,' or 'because' (quod) as at vi 6, xi 10 : the 
 statement being made as an additional confirmation of the rule, and 
 so (in so far as it goes) a proof of it. Yat stands here in the place of 
 yatra xi 7. 
 
 40. ' For nothing whatsoever is there here on earth done by men (gen. 
 of agent) contrary to fate.' It might help the argument to take 
 naranam as genitive of the object after kritam, like kasyacit in line 
 32; ie. 'everything that befalls man is fated.' But it comes to 
 nearly the same thing, inasmuch as a man's actions in a previous life 
 constitute his destiny in the next. 
 
 vidyate, ii 4 note. 
 
 na ca, &c. 'And nothing evil has been done by me even in 
 the state of infancy, by deed thought or word, that this evil has come 
 upon me.' yat here introduces a sort of object clause ' in that I am 
 suffering, it is not my fault,' So viii 17 na doso 'sti Naisadhasya 
 mahatmanah, yat tu me vacanam raja n'abhmandati : if the reading 
 there be right : compare also xvi 20. 
 
 Damayanti seems to mean that she has done nothing wrong 'even 
 in infancy ' when she could not know the nature of her actions, and 
 so sinned, if at all, involuntarily. But demerit may be accumulated 
 unintentionally. We frequently find that penance is to be done for 
 faults involuntarily committed. For example, many kinds of food 
 are unlawful, and some of these may have been unwittingly taken : 
 
108 NOTES ON THE NALOPAKHTlNAM [XIIl 40. 
 
 therefore a twice-born man must annually perform a penance ' ajnatar 
 bliukti-gudclhy-artliam,' 'for the sake of purification of unknown (im- 
 proper) food' (Manu v 21). 
 
 41. manye is often used parenthetically, like Greek oTijmi, or Lat. 
 credo, reor, &c., to emphasize a statement: so at viii 17, &c. : though 
 it does not often stand first. 
 
 42. ' There the Gods were refused (iv 4) by me for the sake of Nala 
 (see notes on iii 7, xii 132) : assuredly by their influence (iii 24) I 
 have earned this divorcement.' praptavati is like dnstavat, i 29. 
 
 43. evam-adini, see iii 5 note. 
 
 vilapya, vii 16 note: pralapa has the same sense — it also 
 means ' prattling,' from the natural force of pra. 
 
 44. veda-paragaih, see xii 81. 
 
 candra-lekha, ' like the autumnal moon-streak,' or as we should 
 say ' sickle.' ^aradi is formed from garad (the season between 
 Varsha ' the rains ' and Hemanta 'the cold season'). Comp. xxvi 25, 
 'live a hundred autumns ! ' sanjiva garadah gatam. 
 
 45. asadayad, x 7 note, sayahne, xi 12 note. 
 
 46. amarjitam, ' uncleansed,' see v 4 note. 
 
 48. kutuhalat, 'from curiosity'; compare i 16, where the meaning 
 was rather ' eagerly.' 
 
 49. prasada, ' palace ' — but apparently some raised portion of the 
 building, commanding a view, to which the queen-mother had gone. 
 It is exterior, for the peacocks (xxi 6) are upon it ; also Damayanti 
 at xxii 4. In the P. W. ' a raised place for sitting on or taking a 
 view ' is given as the first meaning. At Manu ii 204 in Haughton's 
 translation the word is rendered ' terrace.' 
 
 anaya, xii 68 note. 
 
 50. kligyate, ' is tormented ' — perhaps akin to x/kng, whence kriga 
 ii2. • ' ' 
 
 'Such the form I see, she lightens up my house' — apparently 
 condensed from rupo yam pagyami — analogous to the English; comp. 
 perhaps xviii 25,' tatha ca ganitah kalah, sa bhavisyati. The Latin 
 uses the relative — as ' quae tua virtus, expugnabis,' in Horace. 
 
 51. varayitva, ' having kept ofi)' i. e. hindered from coming nearer : 
 see iii 7 note. 
 
 52. aropya, viii 19 note. 
 
 ' Even though thus penetrated (ii 3 note) by sorrow, thou bearest 
 a noble form (iii 12 note) : thou shinest as lightning among clouds.' 
 We might compare the Beeaar Maid : ' as shines the moon in cloudy 
 
XIII 52.] OR TALE OF NALA. 169 
 
 skies, she in her poor attire was seen.' The Sanskrit has the advan- 
 tage in brevity. 
 
 53. gamsa, xii 35 note. 
 
 varjitam, 'deprived of,' 'without,' p. p. of the causal of ^vrij 
 (see xvi 30) meaning 'to deprive,' 'abandon': so varjital laksanair 
 hinaih ' free from bad marks,' xix 14 and vi-varjita ib. xiv 9 : a-varjita 
 xxiii 15 is 'inclined towards,' 'poured out' (of water). The original 
 form is varg, whence e'p-yo), urgeo, ' wring ' ; the primitive meaning 
 being accordiag to Curtius (no. 142) 'to press,' according to Benfey 
 'to bend.' Curtius says "There is a contrast of long standing 
 between this root and no. 153 (arg, whence opiyio, rego, 'reach') 
 which survives in the English right and wrong." The one means 
 ' stretched fully out,' straight before one : the other ' pressed ' or 
 ' bent ' to one side, crooked. 
 
 54. 'Though unaccompanied thou shrinkest not from men, thou of 
 immortal beauty.' asahaya, see vi 2 uote. udvijasi, from ^vij, 
 'to tremble,' ix 26 : like ^bhi and other verbs of fearing, it takes an 
 ablative of the source of alarm. 
 
 55. sairandhrim, (fee. 'a handmaid, though of noble birth.' The 
 word is derived by Benfey from sira ' a plough ' + ,ydhri, so that a 
 farm-servant should be the first meaning — then servant in general. 
 On the other hand the P. W. makes it originally ' valet de chambi-e ' 
 (Kammerdiener). jati, 'birth,' in the form jat has now supplanted 
 varna in the meaning of ' caste ' — which is supposed to be a Portuguese 
 word. 
 
 bhujisyam, &c. 'a servant, living where I will,' i.e. 'inde- 
 pendent,' and so contrasted with 'bhujisya'. Kamaga at xviii 23 has 
 the same meaning. 
 
 56. yatrasayam-prati^rayam, 'having my abode where it is 
 evening,' i.e. lying down where she finds herself at evening, yatra- 
 sayam is an Av. B. compound, like yatharham, ii 11 note, prati- 
 5rayo is ' an asylum,' or ' home ' in general, from prati + Jqri : again 
 at xxiv 6. asamkhyeya, ' not to be counted ' (xxi 9), from sam + 
 Vkhya xiv 12. Hence samkhyana 'counting,' xx 7. 
 
 nityam, ' constantly ' : nitya means firstly ' own,' ' belonging to 
 one,' and so 'permanent.' Grassmann derives it from ^ni, which is 
 possible. The adverb mtyagas occurs vi 9, xxvi 14. For ace. after 
 anuvrata, see ii 27 note. 
 
 57. ' I was devoted to the hero, following him like a shadow on the 
 path.' bhakta, see v 23 note : chaya, v 25. 
 
170 NOTES ON THE NALOPAKHYANAM [XIII 57. 
 
 prasan-go...devane, 'attachment to play': for construction 
 see V 22, and comp. pritis tvayi xiii 65. prasan.ga is from v/sanj, 
 ' to .stick,' V 9. 
 
 58. upeyivan, x 9 note. 
 
 59. karanantare, 'on some occasion of a cause,' i.e. some cause 
 or other suggesting the time to do it. In this way of taking the 
 phrase, antara is a noun, see vii 2 note. Benfey takes it apparently 
 as an adj. coming last in the compound, 'for some special cause,' 
 antara meaning first 'other,' then 'peculiar.' 
 
 60. vyasarjayat, v 27 note. 
 
 nagnam, 'naked' — from the same root; which seems to have 
 fallen out in Greek and Latin. As the verb ' to nake ' is used by 
 Chaucer ('whi nake ye youre bakkis?'). Prof Skeat is probably 
 right in supposing that the JsxG meant ' to strip.' 
 
 62. tyaktavan, p. act. part, of Vtyaj, ' to leave,' i 29 note, and ii 17. 
 anagasam, ' guiltless,' from agas, ' offence.' It must be akin to 
 
 a-yos, evayifs, &c. (Curt. no. 116), though the length of the vowel is not 
 easily explained. 
 
 margainana, xii 63 note. 
 
 63. kamala-garbh-abham, 'bright as the calyx of the lotus,' 
 comp. xii 1 note, abha from a + ^bha, xxi 9. 
 
 prane^varam, v 31 note, prakhya, 'like,' xxi 11, from pra + 
 ^khya, xvi 8 ; but it means ' to praise ' ; and the derived sense of 
 prakhya seems to have come through an intermediate one of ' clear,' 
 transferred from sound to sight : conversely, vispasta (xii 52) was 
 from sight to sound. 
 
 65. vasasva mayi, ' dwell in me,' i.e. in my neighbourhood, or under 
 my protection. See v 32 note. 
 
 mrigayisyanti, see x 23 note. 
 
 66. ' Or perhaps he of himself may come as he wanders hither and 
 thither.' For api see 131: for the independent use of the optative 
 i 30. 
 
 upalapsyase, viii 3 note. 
 
 67. 'On an undei-standing (vii 1 note) I can dwell under thy pro- 
 tection, mother of heroes : I am not to eat broken meat, not to do 
 foot- washing, and not to have converse (viii 4) with men other (than 
 my husband) under any circumstances ; if any man ask for my hand, 
 he is to be corrected (iv 10 note), and the fool is to be punished (if 
 he do it) more than once; such is the vow undertaken by me; but 
 for the sake of seeking my husband (iii 7 note) I am to see 
 
XIII 67.] OR TALE OF NALA. 171 
 
 Brahmans. If such is to be the course here, I will dwell (here) 
 without doubt. On other terms than these, dwelling is not at all 
 in my heart.' 
 68. ucchista, 'remainders' of food, p. p. of ut + ^gis, i 30 note. 
 At Manu v 140 it is ordained that Qudras are to feed on ' dvijocchis- 
 tam' the leavings of the 'twice-born.' bhufijiyam, see ii 4 note : 
 the verb is of the 7th class, dhavana is from ^dhav, 'to wash' 
 (distinct from ^^dhav'to run' at i 26, &c.). Benfey compares our 
 ' dew.' Note the usage of the optative in this passage : it is in no 
 sense dependent : but the indefinite future sense which originally 
 belonged to the mood comes fully out. "We have analogies in Latin 
 — an almost exact one in Horace (Od. iii iii 57), 
 
 sed bellicosis fata Quiritibus 
 
 hac lege dico, Tie nimium pii 
 
 rebusque fidentes auitis 
 
 tecta uelint reparare Troiae, 
 ' on these terms — viz. they are not to wish, &c.' — at any future time. 
 Good examples may also easily be found in old Latin of the indepen- 
 dent use of the conjunctive : e.g. in Plautus (Epidicus 582) Peri- 
 phanes. Haec negat se tuam esse matrem. Fidicina. Ne fuat, | si 
 non uolt='she is not to be, if she doesn't like': or 'I don't want 
 her to be.' 
 
 69. prarthayet, from pra -f- arthaya, denominative verb from artha 
 (iii 7 ; see note on ii 23). asakrit, ix 24. 
 
 70. asamgayam, x 1 note. 
 
 71. ato 'nyatha, comp. tvad-anyam, i 21 note : and for atas see ix 
 23 note, vartate, vi 40. kvacit, like ttov in Greek, is here 
 simply modal. 
 
 72. distya, instrumental of disti, 'happiness,' lit. 'with happiness to 
 thee,' so Sav. vi 23; used as an ejaculation = Tu^g o-yo-dfj, or quod tibi 
 felix faustumque sit. ' Good luck to thee with such a vow.' Comp. 
 XXV 10, distya sameto daraih svair bhavan; xxvi 12, distya tvaya 
 'rjitam vittam. 
 
 'Having reached equality by age (with thee) let her be thy 
 friend.' 
 
 74. etaya, &c. ' Together with her take thy pleasure (comp. mudita, 
 V 39) with mind ever undisquieted,' see ix 26, note on udvejate. 
 
 75. upadaya, 'having taken (a-i-^da) near,' or here 'with her': 
 comp. XXV 18, siitam any am upadaya. At xxiii 16, puspany upa- 
 daya is 'having taken close to him.' 
 
CANTO XIV. 
 
 1. davam, 'a fire,' from ^du 'to burn,' distinct from Jdah xi 39. 
 It has been raised to Sav in Greek, whence SeSaii^ueVos, but generally 
 the u is lost as in Se-Sij-a (with compensatory lengthening), Satu (for 
 Saf-t-o)), Sats, &c. : see Curt. no. 258. 
 
 gahane, xi 26. 
 
 2. gugrava, perf. of j/gru. 9abdam, v 28 note; also for gapta 
 {inf. 5) and gapa (6). 
 
 abhidhava, ' run to me,' see i 26. 
 
 3. ma bhair, 'fear not' — ^aorist as gucah xii 73; also see note on 
 ma, iii 9. But the regular aorist of the verb is abhaisam, abhaisis, 
 abhaisit : so that we should have had ma bhaisir. See M. M. App. 
 no. 193, M. W. Gr. § 889. 
 
 kundali-kritam, ' curled into a ring ' — kundala, see v 5. The 
 final a regularly passes into i before kri. 
 
 5. pralabdho, ' deceived,' from pra + labh : so pralabdhavya xix 15. 
 
 6. sthavara, ' fixed,' stationary,' used of guards at their post. 
 Manu ix 266. The root is probably STU, Sanskrit ;^sthu, whence 
 sthula, &c., Greek crruXos, and our 'steam,' regarded as a 'pUlar,' 
 whether of fire or vapour ; so Skeat. It is generally however, derived 
 from ^stha. 
 
 kvacit, 'some time or other,' as at xiii 61. In each place a 
 single action is referred to, but the time is not defined. 
 
 ito neta, &c. This line shews two peculiarities, which if we 
 were dealing with a classical author would certainly lead to emenda- 
 tion. The first is the position of hi which makes no sense with 
 neta, and can hardly stand at the beginning of a new sentence. 
 The other is the use of moksyasi as a passive verb with active 
 terminations. (Moksyase would not scan, as the fourth and second 
 
XIV 6.] NOTES ON THE NALOPAKHYANAM. 173 
 
 syllables from the end of each half line must be short.) This is 
 however found elsewhere in Epic poetry, e.g. adri9yat, xx 39. 
 Otherwise it would be easy to alter to tvam...moksyati. It -would 
 probably be too abrupt to read it so, and take ito neta hi parentheti- 
 cally, ' for he shall lead thee hence' : there is a similar parenthesis at 
 lines 20, 21. 
 
 7. ' Through his curse I am unable to put one foot before another,' 
 lit. ' to move foot from foot.' As ^^cal (see v 9 note) is intransitive, 
 padam must be regarded as a contained accusative. 
 
 tratum arhati, see note on iii 7. 
 
 8. sakha, xiii 36 note: pannagah, xii 9 note. 
 
 Iaghu9, &c., 'I shall be light to thee, swiftly come and take 
 me.' Laghu, of course, = l\.cL)(y-<;, levis, light, with slight variation 
 of meaning. 
 
 9. an-gustha-matrakah, 'of the size of a thumb,' a B.V. with 
 su£Bx ka (see page 7), 'having a thumb for his measure.' An-gu- 
 stha is formed from *an-gu (seen in an-gula ' a finger,' Vedic 
 an-guri) connected with an-ga, iii 13 note. An-gustha-matra is the 
 measure of the body in which it was believed that after the funeral 
 sacrifice the soul arose to heaven : see 'Indian Wisdom,' pp. 204 — 7, 
 ' Hinduism,' p. 65. 
 
 10. 'When he had reached a place of clear air, free from the black- 
 pathed (fire), and desired to let the serpent go, Karkotaka the 
 serpent spake to him again.' aka^a is 'clear air' from ^^/kag 'to 
 shine,' see xvii 6 note, vartman is 'a road' from ^vrit, vi 4 note: 
 the compound is a B.V., 'that which has a black path,' i.e. smoke, 
 utsrastu from ud + ^^siij + tu, see v 27 ; the root appears in the 
 mediate form sraj — comp. v 4, where that form occurs as a nouu — 
 from orig. sarg. 
 
 11. 'Go, counting (x 29 note) some indefinite number of thy foot- 
 steps : thereupon I wUl assign thee the highest happiness.' This 
 counting steps is a not unfamiliar ceremony : at some marriage 
 rites the bridegroom makes the bride take seven steps to the N.E., 
 each for the obtaining of some particular wish : ' Ind. Wisdom,' p. 
 199. For the order of the words in the last half line, see iv 3 note. 
 
 12. arabdham, iv 16 note. samkhyEltum, xiii 56 note. ada9ad, 
 xii 31. 
 
 tadriipam, as tasya dastasya follows, probably means 'that 
 
 form,' a K. D. : otherwise we should have taken it as a T. P., 'the 
 
 form of him.' antaradhiyata, 'was concealed' under the cover of 
 
174 NOTES ON THE NALOPAKHYANAM [XIV 12. 
 
 his new shape : a rather different sense of the passive of antar + 
 Jdhk from that at xii 96, xiv 26, whence it = ' vanish.' 
 
 14. gantvayan, viii 12 note. 
 
 maya, ' by me thy form has been concealed, with the thought 
 (iti, see i 30 note, and ix 35) "people are not to know thee".' It 
 would doubtless be possible to construe this here as a final cause, 
 'lest people should know thee,' and na would have the same use as 
 Latin ne. But the construction is exactly parallel (only negative 
 instead of positive) to ix 35 ayam abhiprayas tava 'jnatin vrajed' 
 iti. At that passage there is no particle of purpose (e.g. yatlia) 
 corresponding to Latin ut : and it is best here also to take the clause 
 as independent — ^but appositional. Iti is the indication of that ap- 
 position: and just in the same way we cannot doubt that 'ut'in 
 Latin indicated nothing more. TJt (uti, cuti — the oldest form) is 
 formed from the stem ka, which was demonstrative before it became 
 relative, just as iti is formed from the demonstrative stem l Com- 
 pare xiii 68 note. 
 
 15. 'And he (i.e. Kah), on whose account thou art afflicted with 
 great grief (i.e. by thy exile, &c.), he by reason of my poison shall 
 miserably dwell in thee.' 
 
 ni-krito, see xi 5 note. 
 
 16. 'With limbs pervaded by poison, as long as he shall not set thee 
 free, so long shall he dwell in thee.' At xx 30, when Nala has 
 become thoroughly skilful in dice. Kali, apparently driven out by 
 a stronger power, passes from his body, and is himself freed from the 
 poison of Karkotaka. Nala remains freed from Kali, but still in his 
 altered form. At xx 35 Kali says that he has dwelt in the body of 
 
 * Nala ever after Damayanti's curse (xi 16), tormented by the poisou. 
 We must therefore suppose that the serpent bites Nala at the same 
 moment as Damayanti curses Kali. Kali, of course, has been in 
 Nala ever since Nala's fatal omission (vii 3), and has perverted his 
 reason both in gambling and in his desertion of Damayanti (x 25). 
 
 samvntair gatrair is very nearly an absolute use : though the 
 original sociative sense is still sufficiently apparent : but there is an 
 extension of the 'descriptive' use of the sociative illustrated at xii 
 37, because the noun does not here describe any permanent property 
 of the person or thing, as it did there in ' the mountain with its lofty 
 peaks.' We have a still clearer absolute use at xvii 11, malen' 
 apakristena, 'the dirt being washed away': another at xxv 15 sarva- 
 kamaih suvihitaih (contraslLJcviL IS). LnjorahristenLMitaTatmana iii 
 
XIV 16.] OR TALE OF NALA. 175 
 
 30, XX 42, and prahnstena manasa xiii 71, xvii 17, the sociative use 
 is stronger than, the absolute. 
 
 17. ' Thy (bhavatas, gen. of bhavat ii 31 note) deliverance is wrought 
 by me, by cursing in wrath him (Kah), by whom thou blameless and 
 unworthy art afflicted.' krodhad is the ablative either of origin or 
 of circumstance, like kutiihalat, i 16 note, asilyayitva (xii 46 
 note) goes with me. 
 
 18. bhayam damstnbhyah, see note on pratibhayam xii 1. ga- 
 truto, 2nd abl. of gatru, ' an enemy,' see vi 4 note : its use, co-ordi- 
 nate with damstribyah, shews how fully it was felt to be an ablative. 
 Brahmarsibhyag, i 6 note ; their power to harm, if they were 
 hostile, was greater than that of any ordinary foe. prasadad, 
 comp. prasanno, i 8. 
 
 19. visa-nimitta, see ix 34 note. 
 samgramesu, xii 78. 
 
 gagvat, 'ever,' 'always.' The history of the word is very 
 uncertain : for Benfey's ingenious identification of it with aTras (i.e. 
 sa-gvant = aTravr) is open to objection. Grassmann connects it with 
 a Jq&q ' to repeat itself — distinct from Jqa,i^ ' to leap,' whence gaga 
 'a hare' is supposed to come. 
 
 20. aksa-naipunam, ' dexterity at dice,' Naipuna is frora nipuna, 
 'clever' — apparently from some earlier meaning, 'exact,' 'complete,' 
 found at Manu v 61, nipunam guddhim icchatam, 'of those who 
 desire complete purity.' This clause must be taken parenthetically, 
 for Ayodhyam (next line) must depend upon gaccha. 
 
 21. hndayam, 'knowledge,' so at xx 29. Compare the Latin cor, 
 and cordatus. Note the instrumental case used of the exchange — a 
 natural use, the 'knowledge' beiug the instrument whereby the 
 exchange is made. Hence we may explain the Latin ablative in the 
 same connection as instrumental ; and perhaps the Greek genitive 
 [dWda-aeiv ti Ttros) as the representative of the instr. ablative. 
 
 22. Iksvaku-kula-jah, ' bom of the race of Ikshwaku,' i.e. the solar 
 race : see Dowson, s.v. 
 
 23. darais, 'thy wife,' xxv 10: dara (whence daraka 'a son,' viii 20) 
 is literally ' a ploughed field,' from V^ri (ix 4). It is used in the 
 masc. plur. of a wife : it may be called a plural of respect (like 
 vayam xix 15 ; comp. also xii 59)— a usage due to the desire to 
 avoid the appearance of too great familiarity with any individual 
 person: compare Dolly Winthrop's plurality of Gods in 'Silas 
 Marner.' It is especially ill-bred to talk to a Hindu of his wife. 
 
176 NOTES ON THE NALOPAKHYANAM. [XIV 23. 
 
 ma sma qoke manah krithah : here again we have the 
 aorist (of i^kri in the middle voice) -without the augment, see note 
 on xii 73. Note that ma is followed here by sma, as often. , But we 
 cannot infer that sma takes the place of the augment here : see note 
 on i 12. 
 
 24. samsmartavyas, 'I am to be called by thee to mind, and thou 
 art to put on thy garment.' 
 
 nivasayes, causal in the same sense as the simple verb. 
 
 25. pratipatsyase, vii 5 note. 
 
 vasoyugam, 'a pair of celestial garments,' i.e. garments en- 
 dowed with supernatural power. 
 
 26. samdi^ya, 'having taught,' sam+^^dig; at xvi 2 = 'to com- 
 mand': pra + ;^di9 = 'to urge,' xvii 34. For a + ^dig, see iv 25. 
 
CANTO XV. 
 
 2. vahane yuktah, compare sarathye bhojane ca vnta, xxii 12, 
 sutatve pratisthitah, ib. 
 
 3. ' In difficult questions I am to be consulted, and in matters of 
 dexterity.' artha-kriGChrani := rerum difScultates : kricchra (vi 13) 
 being used as a substantive, prastavyo, fut. part, of ^prach 
 xi 31. 
 
 anna-samskara ; this was one of the gifts of Yama, v 37. 
 
 anyair vigesatah, 'conspicuously with (i.e. amongst) others.' 
 A special example of the 'disjunctive' use, for which see xiii 34 
 note. Compare abhyadhiko nripaih xxi 14. 
 
 4. gilpani, 'arts,' 'handicrafts,' — a doubtful word. 
 
 yatisye, 'I will strive,' from v'y*t> xvii 29, 34, &c.; possibly 
 as Grassmann thinks, identical with alrito, which would then be a 
 limited sense of the general root. Hence yatna i 6, iv 16, &c. 
 
 bharasva, 'employ me': comp. bhriti, viii 25. 
 
 5. bhadram te, iii 25 note. 5ighra, xii 121. ' On swift chariot- 
 driving my mind is ever especially set.' 
 
 6. 'Do thou apply thyself to the business of making my horses 
 Bwift.' sa tvam is a common collocation, parallel perhaps to ovros av in 
 Greek : comp. xvii 4. yoga is taken here in its most general sense, 
 ' business' — in which it is often redundant at the end of a compound, 
 e.g. katha-yoga, 'conversation,' Sav. ii 1. Benfey takes it as 'mode' 
 (whereby, &c.), quoting Manu ix 330, manayogamg ca janiyat tulya- 
 yogamg ca, 'let him know the different ways of measuring and 
 weighing': the word could be taken there in either sense; indeed 
 
 ■ they do not greatly differ, atistha, comp. xviii 24, asthasyati. 
 
 vetanam, 'thy wages be a hundred hundreds' of karsapanas, 
 probably, the modem Bengal kahan, equivalent to the rupee. See 
 Manu viii 131 — 136. For the form vetana, see note on geha xvii 
 16. 
 
 12 
 
178 NOTES ON THE NAI.OPAKHYANAM [XV 7. 
 
 7. upasthasyatas, 2 dual 2 fut. of upa + ;^stha, comp. viii 25, 
 and iii 1 note : also npatisthati, below at 10. 
 
 9. sayam sayam, 'evening by evening,' xi 12 note. 
 
 jagada from ;^gad, 'to speak,' 'recite': probably (as Bjnfey 
 suggests) the same as our ' quoth,' for which see Skeat, Lex. — but 
 not akin to /Sa'^to the root of which must have ended in a guttural. 
 
 10. mandasya, xiii 10 note. 
 
 11. nicayam, 'on a night,' loc. of niga (xvi 14), either from ni + 
 Jqi ' to lie,' or from ^nag ; to hurt' (viii 18 note) ; comp. nakta and nox. 
 
 1 2. ayusman, ' long-lived,' xvi 29, a common address of honour : it 
 comes from ayus, with suffix -mat ■ the first meaning of avus (also 
 ayu, sb. and adj., Vedic) was 'activity,' 'energy' : it is probably from 
 ^^1, ' to go.' Then it means ' length of life.' Curtius suggests that 
 it = aivas, by change of the vowel and semivowel ; and so is parallel 
 to alwv and aeuom s see no. 585 note. 
 
 13. 'To a certain man of little wit there belonged a highly honoured 
 wife : his speech was very infirm.' adndhataram is comparative 
 of a + dridha 'firm' (vi 10) : the comparative is used just as in 
 Greek or Latin ' more infirm tlian it should be.' Comp. arttatara 
 xiii 64. 
 
 14. taya...vyayujyata, see note on xiii 34. 
 
 bhramati, 'wanders,' see note on sambhranta iii 15 : it occurs 
 again with an accusative of extension xvi 30; as also vi-bhramat 
 XV 16. 
 
 15. diva-ratram may be considered as an Av. B. compound of an 
 irregular kind, as diva is a case and not a base. At ii 4 we had 
 naktam...diva, separately. 
 
 atandritah, 'unwearied,' xvii 46, xx 36, from tandra, 'weari- 
 ness,' xxiv 53. There is a Vedic ^^tand, ' to weary.' 
 
 gayatl, from ^gai, base gaya (whence gayamanah xxiv 27) really 
 from a simpler form ^ga. It is possible that this verb may be iden- 
 tical with ^ga a Vedic form = ;,ygam, so that the original meaning 
 should be 'to go to,' or 'address' some one with song: the ace. of 
 the person with a simple verb of going is quite admissible. Curtius 
 suggests (II p. 84, Eng tr.) that Latin vates is from this root, the v 
 being parasitic, and having expelled the guttural, as in (g)uenio, &o. 
 
 16. anusamsmaran, 'called to mind repeatedly,' see notes on xi 
 24, and (for bhuyas) viii 14. 
 
 17. alpa-punyena, 'bad,' properly 'of little merit,' see xii 37, also 
 note on manda-bhagya ""■"■ "^^ 
 
XV 17.] OR TALE OF NALA. 179 
 
 duskaram yadi jivati, 'she scarcely lives,' lit. 'it is hardly 
 clone if she lives' : comp. xvi 20 and the use of the German schwer- 
 lich. 
 
 18. 'Alone, young, withoufc knowledge of the roads, unfit for such 
 treatment.' a-tatha-ucita = non-sic-idonea : ^uc is 'to be accus- 
 tomed,' see ii 30, note on okas, 'a house'; so ucita...mamsyasya, 
 ' accustomed to the food.' Hence the secondary sense ' fit for,' 
 '■worthy of,' which it has here, and perhaps xvi 16, though there the 
 primary sense would do. 
 
 19. 9vapada, xi 18 note, alpabhagyena, comp. alpapunyena, 
 above 1. 17, and see note on x 14. 
 
 marisa, ' venerable,' one of the usual addresses to Yudhishthira. 
 It is a theatrical term, applied to the leading actor. 
 
 20. ajnata-vasam, 'an unknown living,' contained ace. after nya- 
 vasad. 
 
 12—2 
 
CANTO XVI. 
 
 1. ' When Nala had thus his kingdom rent from him, and was gone 
 together with his wife into the state of a servant.' presya, fut. 
 part, of pra + esaya causal of ;^is, iii 7, &c. = ' one who is to he sent,' 
 'a servant'; again at xvii 33, xxi 28. Hence presyata, 'slavery.' 
 
 prasthapayamasa, xvii 23, causal of pra + ;ystha, ' to set 
 forth,' xii 1, &c. 
 
 kaii'ksaya, ii 23. 
 
 2. samdidega, xiv 26 note. 
 
 puskalam, ' much,' also ' good.' It is from J^ns, ' to nourish,' 
 whence puspa, ' a flower,' xii 40, perhaps also punya, xii 37; see notes. 
 The second half of the word probably shews a double suffix ka + la 
 (also ra in the word puskara 'a blue lotus flower' — and many other 
 meanings). The different senses of the word are developed natu- 
 rally. 
 
 3. ' I will give a thousand kine to the man of you who shall bring 
 here the two.' yo vas = o(TTis vfi-^v (or rather ef vixiSv), but in 
 Greek the relative claiise should rather have preceded; and so, I 
 think, also in Sanskrit, where there is no antecedent expressed. 
 
 agraharan, a royal grant of lands to Brahmans — the technical 
 word. Agra is 'best,' 'topmost,' 'first' (hence ekagra xix 37, and 
 agre, 'in front of,' xxiii 21) : comp. the Greek aKpoOivia, a somewhat 
 parallel word. The agrahara-grama, or endowed village, the ex- 
 clusive residence of Brahmans, is common in India at the present 
 day. 
 
 gramam, iv 10 note, sammitam, 'of the same measui-e,' 'as 
 large as': p. p. of sam+ .yma : comp. buddhi-sammita, xxv 9. 
 
 4. ' And if they cannot be brought here, Damayanti, or Nala even, 
 if it be but known (where they are) I will give ten hundred kine, 
 great wealth.' As the gift is the same in either case, we must 
 suppose that the second nflfei- is a second thousrht, on the assumption 
 
XVI 4.] NOTES ON THE NALOPAKHYANAM. 181 
 
 that to know ivbere they are is as good as having got them, na ced 
 = non si, but meaning ' si non': the negative regularly precedes xxvi 
 8, &c. ced (xvii 29, xviii 16, &c.) = ca + id : ca is ' and' and so th« 
 use is identical with the Middle-English 'an' (i.e. and) in the sense 
 of ' if : it is Vedic, e.g. Indrag ca mridayati no, na nah paQcad agham 
 nagat, ' an Indra have mercy on us, ill will not hurt us afterwards.' 
 
 This is a very curious transition from co-ordination to subordi- 
 nation of clauses, apparently effected by putting the clause which 
 begins with the connecting particle in the first place, instead of its 
 natural position at the end : in this way emphasis is thrown upon it, 
 and it is understood to be the condition of the event mentioned in 
 the other clause. Compare note on xix 31. That emphasis is then 
 further increased by adding id to ca. This particle often stands 
 alone in the hymns and emphasises the preceding word : it is sup- 
 posed to be the demonsti'ative base i, and in fact to be identical with 
 Latin id : the use is a curious one : it may have been originally 
 added on to pronouns only : there is always a tendency in them to 
 accumulation of different bases, comp. a-gha-m, &c. : then it may 
 have passed on to other words. 
 
 The parallel Vedic form ned, i.e. na -I- id, is used not with con- 
 ditional, but in final, clauses. 
 
 Sometimes the ca is found even when the relative pronoun is 
 used : e.g. xx 36 ye ca tvam kirtayisyanti. This looks very like oi 
 K€ : but Ke goes with ksv, and that with old Sanskrit kam. 
 
 gakyav anetum, for construction, see vii 10 note. 
 
 5. jnata-matre, see ix 10 note. 
 
 6. cinvanto, 'seeking,' pres. p. of ^^ci, which although of the same 
 class (5) as ^ci mentioned ii 2 note, is probably distinct from it : 
 perhaps the original form was ski, as Grassmann suggests, with the 
 sense of 'seeing,' 'appearing'; and so with a case it got the sense of 
 'looking after' a thing, 'searching.' He would connect with it 'our 
 'shine' j which is probable : but it is hardly likely that o-klo, or Lat. 
 scio have anything to do with it. The latter is connected by Curtius 
 (no. 456) with Keteo (for *aKCi(o) to split; he compares the different 
 derived uses of German scheiden. 
 
 purarastrani, 'cities and kingdoms,' seems to be an ace. of 
 extension, like xxiv 23, dutag caranti pnthivim, with a verb im- 
 plying motion. 
 
 va stands before its word, as at xix 8, satyam va 'satyam : it 
 almost always follows like Latin ve ; the Greek ^ however, which 
 
182 NOTES ON THE NALOPAKHYANAM [XVI 6. 
 
 seems to be the same word, precedes. According to the native view, 
 the corresponding va is elided. 
 
 8. punyaha-vacane, v 1 note. 
 
 mandatn, used adverbially, see xiii 33. 'Her with her beauty 
 (see xii 37 note) peerless (before) little .to be praised (now), like the 
 brightness of the sun entangled (lit. 'bound' xiii 31) by a net of 
 mist, her, when he had seen,' (fee. pra + ;7khya = ' to tell forth,' 
 ' praise,' comp. note on prakhya xiii 63. Dhiimajala might also be 
 rendered ' a mass of mist,' for jala has both meanings, but the first 
 seems to suit with nibaddha. 
 
 vibhavasoh, from vibhavasu (vibha + vasu, P. W.) which in 
 Vedic was used as an adj. = ' bright ' : then it was used as a name of 
 fire, then (as here) the sun. 
 
 9. vigala, xii 81 note, adhikam, 'exceedingly,' used as an 
 adverb with malinam, see xi 16 note. 
 
 tarkayamasa, see v 12 note, upapadayan, 'efiecting (the 
 result) by virtue of certain reasons.' karana (comp. 27, xxiii 3) 
 is the usual word for a ' cause,' or 'reason' : comp. Hit. 1194 bhaya- 
 karanam, ' cause for fear.' We had the ablative used as a preposition 
 at iv 4 tava karanat. The ' causes' which lead to Sudeva's conclusion 
 are stated with Hindu fulness in the following speech. 
 
 10. 'As is that woman seen by me before, of such form is this 
 woman.' The use of" the same pronoun (lyam) in each clause seems 
 strange to those who are accustomed to the distinctness given by 
 'hie' and 'ille,' ovtos and ckeivos. 
 
 kritartho, 'having my object attained,' xviii 21 : see note on 
 iii7.' 
 
 11. nibha, 'like,' see note on svastha, ii 1. gyamam, xii 50. 
 caru-vritta-payodharam, comp. xi 32, pina-groni-payodhara : 
 
 and for caru see iii 14. Vritta is the p. p. of ;^vrit (vi 4 note) with 
 a secondary sense, 'round.' 
 
 kurvantim, &c., ' making by her brightness the world free from 
 darkness.' vitimira from vi + timira, 'dark,' connected with ta- 
 mas, 'darkness' : the root is tam, 'to be stunned,' whence probably 
 tenebrae, for teme-b(e)ra by change of nasal, and our 'dim' : perhaps 
 also tamra xxvi 17, 'copper-coloured,' 'dark.' See Curt. Vol. II. p. 
 162 (Eng. tr.). 
 
 12. Ratim, the wife of Kamadeva. The genitive Manmathasya 
 recalls Vergil's ' Hectoris Andromache.' 
 
 samasta, 'whole,' ^ r. nf snm + /ms. 'to throw.' so narallel in 
 
XVI 12.] OR TALE OF NALA. 183 
 
 senae to cunctus (co-iunctus). For the root see note ou astra, ' a 
 ■weapon,' xii 79. 
 
 13. 'TJptorn as it were from the waters of Vidarbha by this cruelty 
 of fate, with limbs stained by dirt and mire, like a lotus uptorn.' 
 
 uddhritam, p. p. of ud + ;^hri. The repetition of this woi-d 
 shews that something is wrong : but whether uddhritam in the first 
 half of the line has superseded some other word, or whether the 
 whole passage is a cento, cannot be determined in the absence of any 
 canon. 
 
 14. 'Like night at the full moon, when the moon has been devoured 
 by Rahu.' paurnamasim is an adj. formed by vriddhi from piirna- 
 masa, ' the full of the moon.' Ni9a-kara, ' night maker,' is a name 
 for the moon as Dina-kara is for the sun. Eahu is the dragon who 
 causes eclipses by swallowing the moon. For the legend of his 
 animosity to the sun and moon, see Dowson, s.v. Rahu and Ketu, 
 the dragon's head and tail also appear in the list of nine planets. 
 grasta, iv 9 note. 
 
 ^uskasrotam, 'like a river whose waters are dried up.' ^uska 
 is from ;^9us, ' to be dry.' If the q has arisen by assimilation from 
 original s, we may compare auos for saus-os and our ' sere,' perhaps 
 Latin siccus, see Curt. no. 600 b. srota is use'd at the end of a 
 compound for the base srotas, ' water,' from ;,/sru, see xiii 6 note. 
 
 15. vidhvasta, seexiillS nota The compound is a B. V. ' Like a 
 lake when the lotus has its leaves fallen off, whence the birds have 
 been scared away (xi 1 note), disturbed by the trunk of the elephant, 
 and disquieted.' paramrista, from para + -Jmiiq, see notes on i 5, 
 and vii 13 : literally it is 'stroked the wrong way.' 
 
 16. ratnagarbhagrih-ocitam, 'fit for (or 'accustomed to,' see xv 
 18 note) a house full of jewels.' garbha is that which contains any- 
 thing and is commonly used of the womb : also the embryo see i 19 
 note : at xiii 63 it stood for the calyx of the lotus. At Qak. i 14 
 the hollow of a tree in which parrots live is called ^uka^-garbha- 
 kotara. 
 
 arkena, 'by the sun,' see note on arcayitva ii 15. 
 
 17. audarya, ' dignity,' 'nobleness,' formed from udara, see i 4. 
 amaijditam, see xii 64 note. 
 
 vyomni, ' in the sky,' from vyoman — a word of doubtful origin. 
 Bopp's suggestion that it is from vi-dyoman from Vdyu is the best. 
 In the P. W. it is suggested that it may be from vi + Vva 'to weave,' 
 apparently in the sense of the ' cloud- woven.' 
 
184- NOTES ON THE NALOPAKHYANAM [XVI 18. 
 
 18. hinam, see v 24 note. 
 
 bandhujana, 'kinsfolk,' xvii 24; also bandhava, ib., and sam- 
 bandhin xxv 14: see note on xiii 31, for Vbandh. 
 
 deham, &c. ' Supporting her body (i.e. enduring life, comp. 
 xviii 9 — and for deha see xLi 89) by her desire to see her hus- 
 band.' 
 
 19. 'A husband truly is a woman's highest ornament, all other orna- 
 ments apart (see notes on xiii 34 and vi 2) : for forsaken by him, 
 though bright, she is bright no more.' rahita, from «/rah, see note 
 on rahas, i 18. 
 
 20. ' It is with exceeding difficulty that Nala reft of her endures life 
 and sinks not from grief.' 
 
 duskaram kurute yad is like duskaram (asti) yadi, xv 17: 
 for yad so used see xiii 41. 
 
 avasidati, comp. ix 26 sidanty an-gani sarvagah. 
 
 21. gatapatra, 'the hundred-leaved,' a name of the lotus. 
 9atapatr'-ayata, 'lotus-long' is a K. D., like ghana-gyama 
 
 ' cloud-black ' or our ' clay-cold,' &o. 
 
 22. ' When indeed shall the bright one pass to the other shore of 
 sorrow ' : see note on paraga, xii 81. 
 
 Rphini was the daughter of Daksha, and wife of the moon : see 
 Dowson, s. V. Soma. 
 
 23. medinim, xi 39. 
 
 24. abhijana, xii 95. 
 
 25. yuktam, ' fit,' used with the infinitive, like gakta or gakya, vii 
 10 note. Literally 'it is fit to console by me the wife of this in- 
 comparable valorous and truthful (Idng).' The ace. (which the so- 
 called infinitive is) seems to depend on the verbal sense in yuktam ; 
 it is not therefore strictly analogous to such uses as koXov SpSiv in 
 Greek. It is tempting to regard the whole sentence except yuktam 
 as the. subject of asti understood, and yuktam the predicate; in 
 which case we should have a close analogy to the Greek use of the 
 infinitive. But this, I think, is foreign to Sanskrit usage. 
 
 26. agvasayami, present instead of future, to express immediate 
 action — a rather common use in Sanskrit; comp. xix 18. 
 
 dhyana-tatparam, ' sunk in thought.' The meaning is nowise 
 different from dhyana-para ii 3. But tat-para means firstly ' having 
 that prominent,' ' intent upon that ' and so simply ' intent on ' : and 
 it is used, as here, after another base, just like para; or absolutely, 
 as at xxi 15. 
 
XVI 27.] OR TALE OF NALA. 185 
 
 27. vimn^ya, 'having considered,' or 'come to a conclusion about 
 her,' see vii 13 note. 
 
 29. ayusmantau, 'the long-lived ones' (xv 12) i.e. the royal 
 family. 
 
 30. bandhuvargas, ' thy relations,' literally ' relative-classes ' : 
 varga is from Vvrij 'to exclude,' see note on xiii 53: so it means 
 that which is separated from the rest, a class of things : then it is 
 used for a number or mass of things : and at the end of a compound 
 it is often redundant as here. 
 
 gatasattva, 'with their being gone,' 'lifeless,' 'powerless.' 
 Sattva is the essence of a thing. It sometimes is used at the end of 
 a compound, e.g. xxiv 53 harsa-vivriddha-sattva, lit. 'with increased 
 essence of joy,' i.e. with increased joy, simply. 
 
 asate, 3 pi. of ^as : the termination is ate (not ante) in the 2, 3, 
 5, 7, 8, 9 classes. 
 
 bhramanti mahiiii, 'wander (over) the earth,' see iii 15 note: 
 the verb takes the accusative of extension as at xv 16. 
 31. kramena, ' in order,' xii 49 note : for the instrumental see v 
 26 : and tattvena, below 1. 38. 
 
 33. ekante, ' alone,' loc. of ekanta, used adverbially. The anta 
 seems redundant : comp. vrittanta iv 23. 
 
 34. janitryah, genitive with ^^kath 'to tell': so xxiii 5 tad 
 akhyeyam tvaya mama: xviii 13 rajnag caiva nivedaya : xvi 38 
 mam' acaksva : and generally for the genitive after a verb see v 
 38 note. 
 
 vettha (Uke veda xix 30) a contracted form of the perfect of 
 ^vid — used like the parallel Greek oTSa in a present sense. The full 
 form would be viveditha. See M. W. G. § 308 a : M. M. App. no. 
 172. 'By meefting with the Brahman thou knowest (or 'mayest 
 know) her, if thou think well.' Or the first two words might (per- 
 haps better) go with the preceding clause. 
 
 yadl manyase is a common foi-mula of politeness : so ix 3, 
 xix 2, &c. 
 37. vama-locana, 'beautiful-eyed.' Vama (Vedic) is 'dear,' 
 ' worthy,' and as a sb. ' well-being ' — probably from ^van ' to solicit,' 
 whence perhaps Lat. venus, veneror &,c. : but the root has several 
 meanings; or rather, perhaps several different roots have run into 
 the same form. 
 
 evam gata sati : sati redundant, as in ajiiayamana sati xvii 18, 
 apakrite sati xi 5. Comp. xii 25. 
 
186 NOTES ON THE NALOPAKHYANAM. [XVI 38. 
 
 38. acaksva, viii 5 note. The verb has this peculiarity in the 
 present base, that iu conjugation it drops the h before all con- 
 sonantal terminations except those beginning with m, or v. Hence 
 the 3 sing, acaste in the next line : M. W. Gr. § 321. 
 
 39. yathatatham, here used as a noun, not adverbially : see iii 2 
 note. 
 
CANTO XVII. 
 
 na prajiiayata, ' was not known.' Pra + jiia implies full, clear 
 knowledge about him, although not seen ; see iii 1 note. Vijna and 
 abhijna would mean to ' distinguish ' or to ' recognise ' him when 
 seen. 
 
 te vayam (1 pers.) and sa lyam (3 pers.) shew the same use of 
 the double demonstrative as sa tvam xv 6. It is a further illustration 
 of the tendency to accumulate pronominal bases, already alluded to 
 at xvi 4, of which Latin gives us further examples in egomet, tute- 
 met &c. The more these ' deiktic ' (and not very definitive) 
 syllables can be heaped together, the clearer the sense is supposed 
 to be. 
 
 asadita, x 7 note. 
 
 'For like her (i.e. the woman at thy court) in beauty, woman 
 is there none' (vidyate, see ii 4). Therefore she is Damayanti, the 
 most beautiful woman in the world. Then comes the reason of her 
 beauty — the mole. 'For there between the eyebrows of this dark 
 woman is a beautiful congenital mole, like a lotus, seen by me, 
 although become (almost) hidden, for it is covered by the dirt upon 
 her, like the moon concealed by a cloud.' 
 
 bhruvor madhye, comp. sakhi-madhye i 12. 
 
 san-kago, 'like' from \/kag 'to shine,' whence akaga 'sky,' 
 'clear air,' xiv 10, xix 24, sakaga 'presence,' i 21, xxiv 2, &c., and 
 prakaga 'bright,' comp. xxvi 37. 
 
 channo, from ^^chad, see note on chaya v 25 : comp. praochadana 
 ' covering,' line 10. 
 
 ' This mark, fashioned by the Creator for the sake of (i e. to 
 exhibit) his power, like the streak of the moon when opaque at the 
 first day of change, shews no excessive brightness.' 
 
 cihna is ' a mark ' or ' sign ' : bhuto is redundant, like ketu 
 bhutam xii 38, where see note. 
 
188 NOTES ON THE NALOPAKHYANAM [xVII 7. 
 
 vibhuti, ' pre-eminent power,' comp. vibhu, applied to the Gods 
 ii 15 <fcc. 
 
 dhatri, 'the Creator,' i.e. Brahma who holds this place ia the 
 later Hindu trinity : the other two being Vishnu the Preserver, and 
 Civa the Destroyer. It is not perhaps remarkable that of these three, 
 Brahma receives little or no worship, and Qiva, on the whole, the 
 largest share. 
 
 vinirmitah, p. p. of vi + nis + ^ma ; an iiTegular change seen in 
 sthita from ^stha, hita from ^^dha. 
 
 pratipat is the first day of the moon's increase or decrease — ^but 
 especially the former. 
 
 kalusa is ' turbid,' ' dirty ' : Benfey compares kalan-ka and 
 kalmasa, in both of which the notion of stain or dirt is found : 
 probably the first part of each word is akin to xeX-aivos and caligo; 
 also, if the root was originally seal (Curt. G. E. no. 46), to squalor &c. 
 
 indor, see xii 81. 
 
 8. vapur, iii 12 note, samacitam, 'covered,' p. p. of sam + a+ ^ci 
 'to order,' see v 15, note on vmigcitya. 
 
 asamskritam, ' even although unadorned, it shines distinctly, 
 like gold.' 
 
 vyaktam is p. p. of vi-t-»/anj 'to smear,' whence anjana 'anoint- 
 ing ' : Lat. unguo. But the word has the further meaning of 
 ' making bright by smearing' : and so the part. = ' distinct,' 'clear': 
 used adverbially at xxvi 14. 
 
 9. ' Here has been seen by me the girl with that form, marked out 
 by that mole, as concealed flame by the heat.' 
 
 sucita, see v 25. 
 
 nibhnto, from ni-i-v/bhri, 'borne down,' and so 'hidden.' It 
 commonly means 'humble.' At Hit. 385 nibhritam brute = 'speaks 
 in a whisper.' 
 
 usmana, from ^^us, ' to burn.' 
 
 10. 9odhayaniasa, perfect of causal of ;^9udh, see note on viii 18. 
 It is used here in the simplest sense = ' cleansed.' 
 
 11. malen' apaknstena, see xiv 16 note. 
 
 vyabhre nabhasi, 'in the sky free from cloud'; see ii 30 
 note. 
 
 12. parisvajya, 'having embraced her with tears,' xxiii 24, and 
 sasvaje xxiv 44 : from ^svanj, pres. base svaja : the Vedic form is 
 svaj. 
 
 muhurtam, x 26 note. 
 
XVII 13.] OR TALE OF NALA, 189 
 
 13. utsrijya, ix 5, iitsrijya bhusanam, ' having stripped off his orna- 
 ments': here 'shedding (tears).' 
 
 ganakaih, iv 18. 
 
 bhaginyah, ' of my sister.' As derived from bhaga it ia appa- 
 rently a title of compliment. 
 
 14. sute, dual nom. of suta. 
 
 15. 'She was given (in marriage) to king Bhima' : the genitive here 
 admits of an easy explanation 'given to be of Bhima,' i.e. so as to 
 belong to Bhima : comp. Manmatha,sya Rati, xvi 12. 
 
 16. geham, 'house,' a corruption of griha: so perhaps, as Benfey 
 suggests, vetana xv 6 of vartana (through *vritana), and medini of 
 mridini, xi 39. 
 
 ' As thy father's house to thee, so is mine (i.e. at thy disposal) : and 
 as my command (over all things) so also is thine.' Comp. x 1 note. 
 
 18. sati, see xvi 27 note. 'Even when unknown I have dwelt at 
 ease in thy house (v 32) well provided with all objects of desire 
 (=sarvakamaih. suvihitaih, abs. instr. xxv 15) ever protected by 
 thee.' 
 
 19. sukhat sukhataro, 'more happy than happiness,' i.e. most 
 happy: or, more simply, 'happier than happy,' i.e. my lot at home 
 shall be happier even than this with thee. For the abl. of com- 
 parison, see xi 16 note. 
 
 na samgayah, x 1 note. 
 
 viprositam, ' exiled,' = vi + pra -h usita, ix 10. anujnatum, 
 see iii 1 note. 
 
 20. nitau, vui 5 note. 
 
 katham nu, 'how (forsaken) indeed (are they)!' — a parenthetic 
 question, or practically, an ejaculation. 
 
 21. yanam adi5a, 'give order for a carriage': for yana, see vii 9 : 
 see also iv 25. 
 
 22. vadham, ' well.' It also means ' much.' Benfey would connect 
 it with bahu (vahu). 
 
 guptam, see note on goptri, xii 47. 
 
 anumate, 'with the assent of,' p. p. of anu-H^man: comp. 
 sammate sarthavahasya, xiii 5. 
 
 23. prasthapayad, xvi' 1 note. 
 
 naravahina, 'having men as bearers,' a B. V. compound. For 
 vahm, see viii 22. 
 
 anna-pana-paricchadam, 'having with her food, drink and 
 necessaries for travelling.' 
 
190 NOTES ON THE NALOPAKHYANAM [XVII 23. 
 
 paricchada, is properly ' a covering,' from ^chad, above line 6. 
 At Manu viii 405, puinamsa9 c' aparicchadah is used of ' men ■with 
 little luggage,' who pay small toll at a ferry. At Sav. iii 16, pari- 
 cchada seems to mean ' a surrounding,' i.e. attendants : and there is 
 no reason why it should not have that meaning here : compare 
 parivara xxvi 1. 
 
 26. vidhina, 'with highest ceremony'; see note on iv 17. 
 
 27. dravinena, viii 5 note. 
 
 28. vyusta, ' having dwelt,' irregular participle of vi + ;^vas, for 
 vyusita, comp. viprosita 1. 19. The vi has no force here. But in 
 vivasa, ' dwelling separate,' xix 6, the m has its full force. 
 
 rajanim, 'for a night.' Rajani is probably 'the dark-coloured': 
 ^ranj is ' to colour,' see note on anuraga, v 22. 
 
 29. ' Strive for the bringing hither of that heroic Nala.' anayana 
 from k + Jni, xii 68 : for the locative, see note on iii 6. yata, see 
 XV 4. 
 
 30. apihita, ' covered,' from »/dha with api — rarely used as a prefix. 
 uttaram, 'answer,' a secondary meaning of the word, which is 
 
 literally ' above' : see xii 60 ; either in the sense of a thing put upon 
 another, or from another derived sense 'later.' In Hit. 381, it 
 means 'discussion' — kim anen' ottarena'! 'what is the good of this 
 debate?' 
 
 31. haha-bhutam, 'full of lamentation,' a curious compound: 
 haha-kara, xiii 11, was natural enough. 
 
 33. ' Casting aside bashfulness, she has herself said, &c.' For lajja, 
 see iii 18 note. 
 
 presyah, xvi 1 note. 
 
 34. pradegito, see xiv 16. va^avartinah, viii 15. 
 
 35. Damayantim sritva, see xii 36 note : for the verb sri, see 
 xi 26. 
 
 sm' eti, apparently for smas iti, like sm' eha, xii 118, which is 
 perhaps for smas iha. 
 
 36. bruyasta, 'ye are to say': 2 pres. plur. of the so-called 'bene- 
 dictive' tense of ^^bru. It is really the aorist of the optative; to 
 which tense (or mood) it bears a close analogy (see M. M. Gr. § 385) : 
 but it shews the s of the 'sigmatic' aorist, between the yd of the 
 optative and the terminations. The opt. aor. is regularly used in 
 curses in Greek— Stappayctijs, lioXoio, &c. 
 
 samsatsu, 'assemblies,' from sam -i- ;^sad : comp. consessus. 
 
 37. kitava, 'gamester.' 'cheat': hence kaitava, 'play,' xxvi 10. 
 
XVII 37.] on TALE OF NALA. 191 
 
 vipine, ' in the forest,' a doubtful' word. 
 
 38. yatha samadista, 'as ordered by thee': we should rather have 
 expected an Av. B. — yathasamadistani. 
 
 tatha 'ste, i.e. tatlia aste, from ^as 'to sit,' i 11. 
 tvat-pratiksini, 'waiting for thee': pratiksin is from pratiksa, 
 ' expectation,' from prati + ^^iks, i 20. 
 
 39. prasadam kuru...tasyah, for construction see xiii 32. 
 
 40. ' And thus a further thing is to be said (not ' thus and more,' 
 which would be 'evamadini') that he may have mercy upon me.' 
 See xii 34 note. 
 
 vayuna, 'for the fire fanned by the wind burns the forest.' 
 That is, the fire is already in Nala's heart, and this is to be excited 
 by the wind of the Brahman's speech. 
 
 dhuyamano, pres. part, of ^^dhii, 'to shake,' orig. dhu whence 
 0vo>, fumus, dust : see Curt. G. E. no. 320. 
 
 pavakah is literally the ' purifier,' from ;^pu : probably irvp 
 and 'fire' are akin : see Curt. no. 385. 
 
 41 . ' Yes (hi inceptive like yap), a wife is to be supported, is to be 
 protected by a husband ever. Whence comes it that both these 
 duties have been violated by thee who knowest all duty 'i ' 
 
 ubhaya is a secondary from ubha, with the same meaning, xvii 
 2.5. The original form is ambha, whence a/A<^a) and ambo, see Curt, 
 no. 401. 
 
 tava, geuitive of agent after nastam, see i 4 note. 
 
 42. khyatah, 'told of as,' 'famed for being,' comp. prakhyayama- 
 nena xvi 8. 
 
 sanukrogo, 'compassionate': anu-kroga is 'after-crying,' i.e. 
 ' crying for a person,' from ;^/kru9, xi 2. 
 
 madbhagya-samksayat, 'through my ill fate,' lit. through 
 the destruction of my fortune: see note on x 14. 
 
 43. anrigamsyam, 'mildness,' 'mercy,' formed by vriddhi and 
 sufiSx 2/a from a-nri-gamsa — for which see xi 10 note. 'Mercy is 
 the highest duty, from thee I have heard this.' 
 
 45. tad, &c., 'thou must receive that speech of his and report it to 
 me.' adaya goes with the instrumental tvaya understood. See 
 note on i 22. avedyam, with the same sense as nivedaya i 32. 
 
 46. 'And that he may not know that you are speaking by my 
 command, and know of your coming again (to me), ye must provide 
 for this without delay.' The final clause precedes the main one, as 
 at xii 107, yatha vigoka gaccheyam, agokanaga, tat kuru ; and xii 
 
192 NOTES ON THE NALOPAKHYANAM. [XVII 46. 
 
 121, xviii 16. It is the commonest order in Greek: and I think 
 also in Sanskrit : in this poem the instances are about evenly ba- 
 lanced : the dependent clause follows, i 21, v 21, xv 6, xvii 40, xviii 
 20 : in the two cases where the future is used, not the conjunctive, 
 (i 21, xviii 20), the clause follows. Cqjnpare note on i 20. 
 atandntaih, see xv 15 note. 
 
 47. ' Whether he be rich (x 2 note) or whether he be poor, or if he 
 be desirous of wealth, I must know his intention.' adhana and 
 arthakama are not necessarily identical : he may be poor, yet want 
 nothing, cikirsitam, p. p. of cikirsa, desiderative of ;^kri. 
 
 48. vyasaninam, formed with suffix -tm from vyasana, vii 13 note : 
 comp. balm, i 1, vadm, i 3, &c. 
 
 49. ghosan, ' settlements of herdsmen ' : there is no obvious connec- 
 tion with ghosa, ' a noise,' ii 11, &c. 
 
 adhijagmur, 'found him': this is not a usual sense of adhi 
 + gam, derived from that of 'attaining to.' It often means 'to 
 study,' e.g. Hit. 89. 
 60. gravayancakrire, 3 pers. plu. perf. middle of gravaya, causal 
 of Jqra. It is a rarer form than that with ^^as : but seems more 
 natural to a grammatical mind. 
 
 intam, 'uttered,' p. p. of ^ir 'to make to go' — ^practically a 
 causal of ^ri; see note on v 29. The verb has first a general 
 meaning; then it is specialised, like our own verb, 'to utter.' 
 
CANTO XVIII. 
 
 1. dirghasya kalasya, a rare genitive of time, which recalls the 
 Greek 6lpov% wkt6<;, tjov^ (II. viii 525), or even more exactly rj^ovra 
 jSatoS, Kovxi fjLvpCov, xpovov (Soph. 0. C. 397). Bnt there is no 
 assurance that the two usages have been reached by the same path. 
 Neither on the other hand may we attribute them both to the original 
 sense of connection which the genitive expressed. The old theory 
 that the genitives in Greek were remnants of a genitive absolute, 
 where the participle has been lost, wUl hardly serve. 
 
 2. Naisadham mrigayanena, for the ace. see ii 27 note : the 
 instrumental is like dautyen' agatya iv 15. 
 
 3. 9ravitas, ' was made to hear thy speech.' 
 
 4. pansadah, 'belonging to the assembly' (parisad — comp. samsad 
 xvii 36). 
 
 5. vijane, 'privately,' loo. of vijana (xi 1, &c.) used adverbially. 
 
 6. hrasva, 'short': it is 'low' or 'narrow' at xxiii 9. The deriva- 
 tion is uncertain : but it is not likely to have anything to do with 
 Xepcioiv (Benfey) : that is doubtless formed from x^PV^t ' "^^^^ ^^ 
 hand,' 'subject,' Curt. G. E. no. 189. For the compound, comp. 
 vyiidh'-oras-ka, xii 13. 
 
 kugalo, 'skilled in rapid driving (vii 9 note) and a skilful cook 
 for eating.' mista is p. p. of ^mis, 'to sprinkle,' and means any 
 dainty dish, bhojane is the loc. of the purpose, iii 6 note. 
 
 8. vaisamyam, viii 13 note, gopayanti, see xii 47, note on 
 goptri. atmanam atmana, vi 12, xii 57 : as the verb is plural 
 here, we see that the phrase had become conventional. 
 
 jitasvargah, 'winning heaven, without doubt'; see note on 
 Indraloka ii 13. 
 
 9. krudhyanti, 'are angry,' from ^krudh (4th cl.) whence the infin. 
 kroddhum xviii 10, and krodha, 'anger,' vi 5. It may be a secon- 
 dary root of KRU, ' to be hard,' for which see Curt. no. 77 : the Latin 
 
 13 
 
194 NOTES ON THE NALOPAKHYANAM [XVIII 9. 
 
 cmdus comes from the simple root most probably : crudelis might 
 come from either. 
 
 caritra-kavacat, 'by the armour of their good conduct' — a 
 K. D. comparative, caritra is firstly ' observance,' formed from 
 caritra, which is itself derived from ^car (see v 9 note on cacala) 
 which has derived senses parallel to that of colo, cultus, &c. in Latin, 
 and 6erpro\6i in Greek : it then gets the general sense of ' conduct.' 
 Cantra is 'ancient usage,' like acara, see xii 26, note on gila : then 
 (like its derivative) it = ' conduct.' 
 
 pranan dharayanti, 'maintain their life.' The inverted prana 
 dhansyanti, ' life shall hold out,' occurred at v 32. This phrase with 
 the causal is analogous to deham dharayatim (xvi 18 and 20). 
 
 varastriyah, comp. varanari, i 4. 
 
 10. visamasthena, viii 13. mudhena, vi 12 note. 
 panbhrasta, vi 15 note. 
 
 yat...na...arhati : see note on vi 6 : this clause must be carried 
 back to the main verb dharayanti ia the preceding line. They 
 endure, inasmuch as Damayanti is not overcome by passion — one 
 instance of the general rule : compare xiii 39, n'apraptakalo mriyate 
 ...yad n' aham adya...duhkhita (mriye). 
 
 11. prana-yatram, 'maintenance of life.' Yatra, 'going,' has 
 many derived senses. Like this phrase, we have garira-yatra, Bh. G. 
 iii 8. In Manu iv 3, it is used absolutely in the same sense, yatra- 
 matra^prasiddhy-artham, ' for the sake of obtaining mere mainte- 
 nance' (uictus). 
 
 ^akunair, ix 12. 
 
 pariprepsoh, ' seeking all round to get,' gen. of pan + pra + 
 ipsu, see iii 5, note on didnksu. 
 
 adhibhir, 'anxieties,' from a+^^dhyai 'to think,' xii 100. 
 gyama, xii 50 note. 
 
 12. vyasanaplutam, 'drenched in misfortune': for a-pluta- see 
 note on iv 13. 
 
 13. grutva, &c. 'When thou hast heard thou art the authority.' 
 Comp. jiramanam tu bhavantas, iv 31. 
 
 15. ' This matter is not to be communicated to Bhima.' Here we 
 have the locative with a verb of telling as at i 31, 32, ii 6, iii'9, viii 
 21, xxii 13: though we had the genitive in line 13, and in the 
 passages quoted at xvi 34. 
 
 niyoksye, 'I will give a charge to Sudeva.' ni+^yuj is to 
 'command' : often 'to aoDoint to an office,' so Hit. 1272, karyadhi- 
 
XVIIl 15.] OR TALE OF NALA. 195 
 
 kari na dhanadhikare myoktavyah, ' a manager of the executive is not 
 to be appointed to the management of the treasury' : and niyogin is 
 'a minister' or 'functionary.' 
 
 16. pratipadyeta, 'may learn,' see vii 5 note. 
 prayattavyam, xv 4. 
 
 17. 'As I -was swiftly brought io my relations (for ace. see note on 
 xii 36) by means of Sudeva, with that same luck let Sudeva go 
 quickly at once, &c.' man-gala as an adj. = ' lucky,' and as a noun 
 (n.) 'prosperity,' comp. sa-man-gala, line 21 : it is also (m.) the name 
 of the planet which we call Mars, see note on graha xiii 24. 
 
 18. pa^cat, 'afterwards,' see note on pagcima xiii 5. 
 
 19. arcayamasa, ii 15 note. 
 bhuyo, viii 14 note. 
 
 20. yat...sainesyami, 'that I may meet': for the future, rather 
 than the optative, see note on i 21. The clause yatha...kai-isyati is 
 of course parenthetic, 'as no other than thou will ever do.' 
 
 21. agirvadaih, 'blessings.' agis is from a + ^^gas, iii 21 note. 
 kritarthah, xvi 10, having attained his object, i.e-. 'satisfied': 
 
 compare xvi 10. 
 
 23. Rituparnam vaco bruhi, comp. vacam vyajahara Nalam i 20. 
 kamagah, 'meeting him as one that goes by chance,' or 'of his 
 
 own free will ' : in the first case it means going without any settled 
 purpose : in the other, going without being sent by anybody. 
 Cf. xiii 55 kamavasmi, applied to DamayantI wandering in the wood. 
 
 24. asthasyati, 'will enter upon,' 'hold,' compare xv 6 atistha 
 'apply thyself to,' iv 4 visam asthasye, xix 23 javam asthaya, xx 16 
 yatnam samasthitah. 
 
 25. ' And so is the time reckoned, it will be held to-morrow ' : the 
 relative particle which should correspoud to tatha is omitted ; comp. 
 xiii 50 note. 
 
 Svo-bhiite, 'when to-morrow has appeared': for bhiita see 
 note on xii 38. It seems to be suflScient if one member of the com- 
 pound have the locative ending : as in aparedyus xiii 35. cvas is 
 certainly very near to Latin eras, and Vanigek connects them, p. 99: 
 but the change of sound is unexplained. 
 
 sambhavaniyas, f Qt. part. pass, of sam -i- ^bhavaya, causal of 
 ;^bhu. The verb means ' to cause to be together,' i. e. to meet : and 
 means further 'to do honour to,' 'pay one's respects to' — perhaps 
 with that sense here : comp. Megh. 28 : Cak. i 20 (p. 26 ed. Williams). 
 The p. p. sambhavita= 'adequate,' Cak. i 34 (ib. p. 56) : 'honoured,' 
 
 13—2 
 
196 NOTES ON THE NALOPAKHYANAM. [XVIIl 25. 
 
 'highly esteemed,' Bh. G. ii 34, sambhavitasya c' akirtir maranad 
 atincyate, 'in the case of the man in high repute, dishonour is 
 worse than death.' 
 26. suryodaye, 'at the rising of the sun.' svirya is one of the 
 commonest names for the sun: it is from ^svar 'to be bright' — some- 
 times used alone for ' heaven,' sometimes in a compound as svar-ga. 
 From the same root Curtius derives sura 'a god ' : but see note on ii 
 13 : aeXas, creXijvr; and Seipios are doubtless from it : also Latin 
 serenus : see G. B. no. 663. 
 
 na hi, &C., ' for the hero Nala is unknown, whether he lives or 
 no,' an instance of oblique interrogation, with the indicative as we 
 should expect. Compare xix 8 yad atra satyam, va 'satyam, gatva 
 vetsyami, 'what herein is true or untrue, I will go and know": xx 14, 
 ahatn hi nabhijanami, bhaved evam, na vetica, 'I don't know whether 
 it is or no ' — one of the best instances of a dependent clause in this 
 poem, yet the dependence is not specially denoted by the mood : we 
 can see the looser joining in xxii 3, aira me mahati gan-kha, bhaved esa 
 Nalo nnpah ' here I have great doubt, whether this is king Nala ' ; 
 here it would be more literal to translate bhavet as a deliberative 
 conjunctive ' will this be Nala ? ' Again at xix 33 in a sentence 
 similarly expressing doubt and deliberation we have pramanat pan- 
 hinas tu bhaved, iti matir mama ' such is my thought ' — where the 
 independence of the conjunctive bhavet is complete. 
 
CANTO XIX. 
 
 1. ^antvayah qlaksnayi v^ca, see notes on viii 12 and v 5. 
 
 2. ekahna, ' in one day' : the instrumental used of time like diva 
 ii 4, &c. 
 
 3. vyadiryata, ix 4 note, pradadhyau, 3 sing. per£. of pra + 
 ^dhyai, xii 100. 
 
 4. ' Could Damayanti speak thus 1 Could she do it infatuated (vi 
 12 note) by sorrow ? Or will it be on my account that this great 
 plan has been devised ? ' upayas, see iv 19. 
 
 There are sixteen exx. in this poem of the optative used absolutely 
 — ^to ask a question : v 12 (bis), ix 27, x 10 and 17, xii 87, xix 4 
 (ter), 27, 28, 29, xxi 33, xxii 13, xxiv 11 and 22. Of these, twelve 
 are in the 3rd person, one in the 1st, none in the 2nd: in exact 
 agreement with Greek and Latin, e.g. tis Karda-xpi; Soph. Ant. 605, 
 Koi n, <f)iX6s, pe^aifii; Theok. xxvii 24 : and this is more evident in the 
 parallel use of the conjunctive, which is more common, as niraBw; 
 e 465 Tt vv fioi jxT^KUTTa yivryrai, ; e 299, but not ti yivrj ; in Latin 'quid 
 faciam ' and ' quid faciat.' 
 
 Often it does not much matter whether the sentence be regarded 
 as a question, or a doubtful statement : e.g. in xxi 33 Varsneyena 
 bhaven nunam vidhya s' aiv' opagiksita ? : this though called a 
 question only differs from viii 6 api no bhagadheyam syat, in the 
 difference of the particles, and yet neither of them is specially 
 interrogative. 
 
 In the passages referred to, the event is generally future, some- 
 times quite indefinite. In this passage alone is the event a past one. 
 This fact is important for the enquiry into the original meaning of 
 the 'optative.' The very great predominance of the future time 
 seems strongly in favour of my view that the primary meaning of the 
 mo6d was future action conceived of indefinitely, much as in the 
 conjunctive : developing into ' indefinite possibility ' without regard 
 
198 NOTES ON THE NALOPAKHYANAM [XIX 4. 
 
 to time (as in vaded here = 'that she should speak !'— the mere possi- 
 bility of the thing whether past, present or future), and lastly into 
 ' wish.' This theory is opposed to Delbriick's : he regards 'wish' as 
 primaiy, then ' will,' and lastly ' indefinite possibility ' : and still 
 more opposed to that of Kiihner, who sees the origin of the mood in 
 a ' conception of something past.' 
 5. nrigamsam, ' wicked,' see si 10 note. A second marriage was 
 regarded as disgraceful, see Manu v 161 : but that such marriages 
 were not unusual is plain from the fact that widows re-married have 
 a special title (parapurva, i.e. wife of another before), Manu v 163. 
 The feeling about a second marriage is shewn in the well-known lines 
 Manu ix 47 (given in Sav. ii 26), 
 
 sakrid am 50 nipatati, sakrit kanya pradiyate, 
 sakrid aha ' dadan ' iti : triny etani satam saknt : 
 ' once for all an inheritance descends ; once for all a gM is given in 
 marriage; once for all a man says "I am to give" : these three are 
 done once for all by the good.' A good woman after her hiisband's 
 death is to devote herself to Brahmacarya (pious austerity — lit. the 
 course of the young student); by this she reaches heaven (svargam 
 gacchati) even though childless. 
 
 ' Surely a wicked thing the virtuous daughter of Vidarbha is 
 desirous of doing (comp. ix 31 tyaktukamas) in her wretchedness, 
 misused by me vile and evil-minded.' 
 
 ksudrena, see xi 36 note, kripana, xii 34 note. 
 
 6. ' Woman's nature in this world is fickle : and my faults are 
 grievous. It may even be so : she may be doing it, when her friend- 
 ship (for me) has been lost through separation.' 
 
 loke, comp. lokesu i 10. calo, from ^cal, see v 9 note. 
 
 vivasad, see xvii 28. Others take gatasauhnda 'bereft of 
 friends,' as though suhrid had been used : but this would not de- 
 scribe Damayanti's condition in her father's house. 
 
 7. samvigna (see ix 26 note), 'disquieted by her grief for me': it 
 is not so well taken ' by my grief,' like tava dosas, 'thy fault,' iv 9. 
 
 nairagyat, ' in despair,' abl. of cause : formed from nu-'a^a, 
 'hopeless.' Aqa, is 'desire,' 'hope,' comp. kqis, xviii 21: hence 
 bhagnaga, 'spes fractas habens,' Hit. 351. 
 
 sapatya, 'especially as she has chUdi-en': apa-tya = 'off-spring': 
 the -tya is suflSx as in Greek i/tj-ttu-tio, &c. 
 
 8. nigcayam, 'certainty,' see v 22 note: it may be either ace. 
 after vetsyami, or used adverbially. 
 
XIX 9.] OR TALE OF NALA. 194 
 
 9. mgcitya, v 15 note. 
 
 10. pratijanami, iii 1 note. 
 
 11. a9va-9alam, 'stable': hence gala-stha, xxi 6, rathagala, xxi 29. 
 Qala is 'a hall': prob. from kal, whence KaXta, cella, domi-cil-ium : 
 Curt. no. 30 : our word is apparently the same. 
 
 12. tvaryamano, pres. part. pass, of Jtvav, v 2 note, 
 jijnasamano, pres. part, of jijnasa, desiderative of ^^/jna. 
 
 13. samarthan, iii 7 note, adhvani, dsc, 'powerful on the road' j 
 see notes on xii 111, and iii 8. 
 
 tejo-bala, iv 26 note, kula^ila, xii 26. 
 
 14. 'Free from bad marks': see notes on v 24, xiii 34 and 53. 
 varjitan changes final n into I before laksanair, M. W. Gr. § 56. 
 M. M. § 75. But the I is nasal, and is written in Sanskrit with the 
 arddha-candra (half-moon) mark (^) over it. 
 
 prithu-prothan, ' broad-nosed.' 
 
 9uddhan, p. p. of ^gudh, 'pure,' 'white': here = 'faultless.' 
 
 avartair, ' curls of the horse's hair,' apparently on six different 
 parts of the horse's body, see line 17. These were good marks. The 
 case is the descriptive sociative or instrumental, see xii 37 note. 
 
 Sindhujan, 'born in Siudh.' Suidhu seems to have been the 
 name of the river Indus before it was applied to the country along 
 its banks. Hence the Greeks derived their term 'IvSoC, dropping the 
 s, whence our India. 
 
 vata-ramhasah, ' wind-speed.' For vata, see x 21 : ramhas is 
 from ;^ramh : a doubtful Vedic root : it possibly may be connected 
 with laghu (iXa^v, &c.), which has another form raghu : if so A is 
 from gJi and the vowel has been nasalised. Benfey would add rpi)(m, 
 in which case the orig. root would be teagh; this is very doubtful. 
 
 15. kopa, 'anger,' so vi 14 ; from Vkup, ' to be in motion, or agita- 
 tion,' p. p. kupita, xxvi 17. It is interesting because it appears with 
 a very different sense in Lat. cupio : the orig. form is kvap, Greek 
 kohtos and Lith. kvapa-s, 'breath': see Curt. G. E. Vol. I, p. 144 
 (Eng. tr.) : so that the history of the word is nearly that of Ov/jlos. 
 We have already noticed the difference in meaning between Sansk. 
 liarfea and Lat. horror, from the same primary root hars, 'to be 
 rough.' Probably it is due to difference of climate : what is pleasant 
 in one country is unpleasant in another. Similarly tapa, 'heat,' 
 came in India to mean 'pain,' or 'misery.' I owe this suggestion to 
 Prof. Cowell. 
 
 kim idam, 'what is this desired (by you) to doV unless, taking 
 
200 NOTES ON THE NALOPAKHYANAM [XIX 15. 
 
 the simpler sense of prarthaya, we construe ' what is this the thing 
 which you were asked to do ?' 
 pralabdhavya, see xiv 5. 
 
 16. mahad-adhvanam, 'a great way' — an unusual exceptioa to 
 the rule that mahat becomes maha in, compounds, except Tat-puru- 
 shas : this is of course a K. D. : but by rule it should mean, ' the 
 road of the great' : comp. mahad-agraya, ' recourse to the great,' Hit. 
 1699. Note the ace. with gantavyam : it is a contained accusative; 
 yet, so far as it is an ace., the construction is parallel to the rarer 
 Greek form, e.g. vsok ^ijXwTtov tous yipovra^, which was probably (as 
 Madvig suggests) modelled upon intransitive usages, like imx€ipriTiov 
 T<3 «py(j). ' How are we to go a great journey with horses like 
 those?' — sociative instr. 
 
 17. ' One on the forehead, two on the head, two and two on side and 
 under-side (? flank), two are to be discerned on the breast, and one 
 too on the back.' pargva is from pargu, 'a rib': the root therefore 
 is PAEK, but no derivatives appear in the other languages : irXeupdi/ is 
 too far phonetically. 
 
 vaksas, 'the breast,' may come from Vvaks (Greek «/au|, see 
 G. E. no. 583) in the sense of that which expands itself in breathing: 
 so Grassmann. Benfey would assume an older paksas, and connect 
 with Latin pectus, prayana is commonly 'a journey,' (comp. 
 pi-ayata xx 2): hence apparently 'the back' through the sense of 
 extension. 
 
 18. yojayami, present, of future action, comp. xvi 26. 
 
 20. Java, viii 19 note. 
 
 21. samarohat, see note on ai-opya viii 19. 
 
 janubhis, 'with their knees' — yoi'v, genu, knee. Curt. no. 137. 
 23. racmibhis, 'reins,' (xx 15) also used of the rays of the sun, 
 &c. ; Grassmann takes 'rope' to be the primary meaning, afterwards 
 transferred to the sun's rays, like arrows, rays (radii) and other 
 similar objects. Benfey compares laqueus, but that is better referred 
 with il-lic-io, &c. to veak (peA/c, &c.). The word might come from 
 EAG (rego and opeym). 
 
 samudyamya, from sam + ud + s/yam, i 4. It is ' to puU iip,' 
 and so may mean either to stop, or to get the horses in hand with 
 the reins before starting, which is the meaning here, 
 
 lyesa, perf. of Vi?, 'to wish,' i 1 : M. M. App. no. 118. 
 
 asthaya, ' having entered upon speec^ or ' attained speed,' like 
 yogam atistha, xv 6 : see note on xviii 24. 
 
XIX 24.] OR TALE OF NALA. 201 
 
 24. codyamana, 'urged on,' from Vend: the connection of the 
 word is doubtful by reason of the numerous possibilities : the most 
 obvious identification is with Gr. o-tteijSo) (if we may suppose la- 
 bialism in that peculiar word which apparently corresponds to Lat. 
 studium, and so presents a fresh difficulty) : we must then compare 
 (with Benfey) A. S. sceotan our 'shoot'; and assume an original 
 SKUD. In Vedio time, ace. to Grassmann, there are two radical 
 significations, ' to put into quick motion,' and ' to sharpen,' the latter 
 will come from the first through the sense of 'whetting': he would 
 therefore as.sume an original kv, not sk, for the root. 
 
 aka^am, ' to the sky,' see note on samkaga, xvii 6. 
 
 mohayann (the double n before the following t), pres. part, of 
 mohaya, 'to stupefy,' 'infatuate,' 'bewilder,' see vi 12, note on 
 miidha. The participle is left undeclined, as at viii 12, Bhaimi 
 gantvayan (for 9antvayanti) : but the licence is unusual. 
 
 26. hayajnatam, 'the horse-knowing-ness,' formed from hayajna, 
 with suffix ta, like presyata, xvi 1. 
 
 27. Matali was the charioteer of Indra : Calihotra (next line), though 
 apparently a god, unknown to fame : he is not given by Dowson. 
 
 tallaksanam, 'the mark or sign of him' (Matali). 
 
 29. utaho, see note on xii 73. svid, ' surely,' with aho at xxi 34 : 
 it is for su + id, like ced for ca + id, xvi 4. We might compare the 
 German 'wohl,'used in the same manner, and our 'it may well be.' 
 
 ayata, i.e. ayatas, p. p. of a + ^ya : the p. p. of verbs of motion 
 (ita from ^i, &c.) are at first surprising in Sanskrit. 
 
 30. atha va, 'or then' — literally 'then or' — used to introduce a 
 new idea. ' Well, Yahuka has as much knowledge as Nala, for I see 
 the skill equal of Vahuka and Nala. Purthermore (api ca, see 
 note on i 31) here is the age equal of Vahuka and Nala. If this be 
 not heroic Nala, it will be one who has his knowledge.' For the 
 future bhavisyati, see note on ui 17. The connection of the two 
 clauses is curious, and is the converse of the Vedic usage pointed out 
 at xvi 4. The first clause has no particle ; the second has ca. 
 'This (is) not Nala, and it will be, &c.' is the relic of a still older 
 form of parataxis. So in Epic Greek we find re in the apodosis : 
 e.g. OS K€ ^eois iTrnreWrjTai, /iaXa T eKXvoi/ avTov. Further even in 
 classical time, we find a protasis in which there is no formal relative 
 particle, e.g. Eur. Medea, 386, xal SiJ reOvacri, ti's /«.£ Se'l^Tai 7roA.ts; 
 But here /cat Sy doubtless is just as plain as d when found with the 
 perfect, which is the regular tense in this connection. In Latin the 
 
202 NOTES ON THE NALOPAKHYANAM [XIX 30. 
 
 nearest parallel is in phrases like Horace's (Odes iv iv 65), merses 
 prof undo, pulcrior evenit. But there too the conjunctive is a sign of 
 the construction, which is not found here — where indeed there is no 
 verb at all. 
 
 The logic of the passage (which is an interesting specimen of 
 Hindu ratiocination) is impeded by this line; which is not (as 
 might seem at first reading) the conclusion of the argument : that 
 does not come till line 34. We have had the two reasons given 
 above — like knowledge, like age. Then we might have gone on at 
 once to the counter argument — unlike form. But the first argument 
 is repeated in a slightly different form : and in the following line is 
 the general consideration that there is no reason why it should not 
 be Nala, because (hi) great ones do go about the earth in conceal- 
 ment : this is really applicable to all the arguments, not to one only : 
 but it is not unnaturally put here in close connection with the one 
 which is most prominent in Varsneya's mind — that derived from 
 Nala's skill. Redundance is frequent in Hindu reasoning: it is 
 found even in the form of the syllogism, of which the following is 
 the well-known type (see ' Ind. Wisdom,' p. 72) : ' the hill is fiery ; 
 for it smokes : whatever smokes is fiery : this hill smokes : therefore 
 this hUl is fiery.' M. Williams is right in saying that although the 
 repetition seems clumsy, yet the form has its advantage, when 
 regarded as a rhetorical statement of an argument. 
 
 32. pracchannas, see note on chaya v 25. 
 
 daivena, as an adj. taken with vidhina, ' divine command,' 
 ' destiny.' 
 
 rupatah, 'on the side of their form': hence the ablative — 
 'looked at /rom that side'. See note on vi 4. 
 
 33. 'But there will be a division of my mind (i.e. doubt), with refer- 
 ence to his deformity of limb: "he will be destitute of certain proof", 
 such is my thought.' That is to say the deformity prevents the 
 absolute conviction which his skill and equality in age would other- 
 wise bring: there is no tek/jlt^piov (to which pramina corresponds), 
 no certain evidence, only o-ij/icta. Still in the end he sets the 
 deformity aside, and concludes that the two are identical. 
 
 bheda is from ^^bhid, Lat. findo. 
 
 vairupyata, from vairiipya -i- ta ; and vairupya is from vi + 
 rupa. 
 
 pramanat, see iv 23 note : for the ablative see note on prahar 
 syati xxvi 24. 
 
XIX 34.] OR TALE OF NALA. 203 
 
 34. ' The proof from age — that is identical (or rather it should have 
 been "the age is identical") ; but on the score of form there is con- 
 trariety.' Perhaps however we might take pramanam here in the 
 earlier sense of 'measurement.' 'Their measure of age is the same: 
 but on the score of form there is change (for the worse, in Vahuka) ' : 
 for viparyaya (in this sense) see note on viii 15. 
 
 Nalam, 'in the end I deem Nala to be Vahuka.' The change 
 of form is more probable than that two men should have so great 
 skill. 
 
 36. mumude, see note on v 39. 
 
 37. aikagryam, ' intentness,' from ekagra, 'intent on one thing': 
 see note on agrahara xvi 3. 
 
 tatha, ' moreover,' ' and,' see iii 4 note. 
 
 utsaham, ' power,' ' energy,' from ud + Vsah + a : the verb 
 occurs iii 8, where see note. 
 
 samgrahanam, comp. xxi 5 samgnhita : ' and that manage- 
 ment of horses which he possesses.' This is the reading of the 
 Bombay edition : samgrahane, which appears in Prof. M. Williams' 
 and Prof. Jarrett's texts is a misprint of the Calcutta edition. 
 
 mudam, 'joy,' from ^mnd without any suffix used as a feminine 
 noun. 
 
 avapa, perf. of ava -i- ^ap. 
 
CANTO XX. 
 
 khecarah, '' goer in the sky,' i.e. bird, comp. kliagama i 24 &c. 
 The locative is used in the place of the base, see page 6. The ace. 
 was found in vihamga xii 41. The alliteration in khecarah khe 
 carann iva, ' sky goer, goiag in the sky,' is not strong. 
 
 uttariyam, ' upper garment,' from uttara, xvii 30, &c. adho 
 exactly = evOev. 
 
 bhrastam, 'fallen,' see note on vi 15. 
 
 pate, probably as Benfey suggests = patre, 'woven cloth' and 
 then 'a garment.' 
 
 nignhnisva, 'pull in,' from ni + Vgrah (9th class) i 19 : comp. 
 samgrahana xix 37. 
 
 yavad, ' meanwhile let Varsneya bring me back my robe'; the 
 use of the relative with the imperative seems at first sight strange : 
 but it is not impossible to regard it as condensed for ' remain what 
 time he is to bring — and do bring it.' 
 
 samatikranto, 'passed beyond (i.e. left behind) a yqjana': 
 here the participle is used as a passive — not (as often) an active, e.g. 
 ii 21. A yojana is variously reckoned at five or nine miles : the 
 smaller amount is a more than suifioient exaggeration. On the 
 insatiable appetite for the marvellous shewn in these poems see 
 M. "Williams' 'Ind. Wisdom,' p. 432. In the Mahabharata, "full 
 as it is of geographical, chronological and historical details, few asser- 
 tions can be trusted. Time is measured by millions of years ; space 
 by millions of miles : and if a battle has to be described, nothing is 
 thought of it unless millions of soldiers, elephants and horses are 
 brought into the field." Of a piece with this is the bad taste (as it 
 seems to us) of giving numerous arms and several heads, not merely 
 to monsters (for here the Greeks are alike to blame), but even to 
 Gods. Thus Brahma appears with four heads and four arms : 
 Vishnu and Qiva with four arms apiece, and Qiva with five faces. 
 
XX 5.] NOTES ON THE NALOPAKHYANAM. 205 
 
 ahartum gakyate, see note on vii 10 for construction: it is as 
 though we could say ' it is not can-ned (by any one) to take it up,' 
 i.e. no one can take it up : for ahartum xi 29. 
 
 6. asasada, x 7 note. 
 
 7. mam' api, emphatic, 'my skill in counting' (as yours in driving). 
 But, as the exhibition of the one spoils the other, the introduction of 
 it here is awkward, san-khyane, xiii 56 note. 
 
 8. parinistha, ' complete accomplishment ' : nistha from ni + ^stha 
 is ' a basis,' ' settlement.' So at Bh. G. iii 3 we have the dvividha 
 nistha of knowledge and works. 
 
 9. parnani, xii 63. 
 
 ekam adhikam gatam, 'a hundred with one over': the more 
 obvious form of the phrase would be ekadhikam, M. M. Gr. p. 220 ; 
 M. W. § 206. Adhika is 'exceeding'; so abhyadhika xi 16, xxi 14: 
 and is regularly used thus in numeration, as also is lina, signifying 
 'less,' M. W. Gr. 207 ; so line 11 panc'-onam gatam = 100 - 5 = 95. 
 At xxi 25 adhikam gatam = ' a hundred and more.' 
 
 10. pahcakotyo, 'fifty millions': koti (f.) = ten millions, commonly 
 a 'krore'. 
 
 11. pracinuhi, 'gather,' v 15 note, pragakhikah, 'twigs', from 
 gakha, ' a branch,' xii 65 : it is the technical term for a recension of 
 the Vedic text, belonging to a special Carana or 'school'. 
 
 phala-sahasre, &c., 'two thousand fruits and a hundred less 
 five,' i.e. 2095. 
 
 12. avasthapya, 'having stayed' (causal): avasthita, p. p.. of the 
 simple verb, occurs vii 15. 
 
 paroksam, i.e. paras + aksam, 'beyond sight,' 'invisible': hence 
 (next line) paroksata, 'obscurity.' For paras compare para, i 5 
 note. 
 
 katthase, 'thou boastest,' from ^katth, apparently connected 
 with ^kath, ' to tell,' and katha ' a tale ' (xxi 23). 
 
 13. gatayitv^, 'having felled': 9ataya is causal of 7§ad for which 
 giya (pass, of ^gi i 17) is used in the first four tenses : it is no doubt 
 = Lat. cad-o : but Bopp's ingenious identification of gataya with 
 caedo cannot be right : the diphthong shews that we must connect 
 caedo with ^^skid ' to cut' (whence scindo (rxitfa, &c,). 
 
 gaiiite, X 29 note. 
 
 14. aham hi, &c., see note on xviii 26. 
 
 15. pagyatas te, gen. absolute : comp. vii 8. 
 
 vajmam, 'of the horses': vajm is from vaja a very common 
 
206 NOTES ON THE NALOPAKHYANAM [XX 15. 
 
 Vedic word whicli, from an original sense of 'activity ' or ' swiftness,' 
 has developed many meanings —among them, battle, an offering to 
 the Gods, and wealth; vajin is the strong and swift, and used of a 
 battle horse, a hero, a sacrificer, &c. 
 
 16. vilambitum, 'to stay,' see viii 3 note on upalabhya. Ava + 
 ^yiamb = 'rest upon,' Hit. 119. 
 
 param, &c. 'intent upon a great undertaking': for samasthitah 
 see xviii 24. 
 
 17. pratiksasva, ' wait,' from prati + ^iks i 20. 
 Varsneya-sarathih, a B. V. compound, 'with Varsneya for 
 
 charioteer ' : comp. xv 8 saha-Varsneya-Jivalah. 
 
 19. vighnam, see xiii 23 note. 
 
 20. ' If thou shalt shew the sun to me after going to Vidarbha to- 
 day,' i.e. if we shall arrive at Vidarbha before night. 
 
 22. akama, 'as one unwilling' )( sakama ' one who has attained his 
 desire.' 
 
 samadistam, iv 25 note. 
 
 23. avatirya, ii 30 note. 
 
 turnam, 'quickly,' p. p. of ^/tvar, M. M. Gr. § 432, as also 
 tvarita (line 26) and see note on v 2. It might be referred to the 
 Vedic form ^^tur — or ^tur. 
 
 24. ' Having counted, the fruits are so many as said (by thee).' Note 
 the very loose construction of ganayitva : there is no maya to which 
 it can be referred : it rather resembles the so-called ' nomiuativus 
 pendens ' construction. See i 22 note. 
 
 25. atyadbhutam, see note on adbhuta i 24 : adbhutatama occurs 
 xxiii 13. 
 
 26. tvarito gamane, ' eager for the going,' see note on viii 1. 
 vigaradam, xii 86 note. 
 
 27. dehi mama, ' give me ' : v 38 note. 
 
 28. karya-gauravat, 'by reason of the gravity of his business.' 
 Gaurava is formed by vriddhi from- guru (gravis, jSapm). In the 
 sense of ' venerable ' (comp. vir pietate gravis) the term is applied to 
 the father who performs the proper ceremonies on the birth of a 
 child, Manu ii 142, while the religious teacher, who girds the pupil 
 with the cord which gives him second birth is called acarya (ib. ii 
 140) : and at 146 we find that 
 
 utpadaka-brahmadatror gariyan brahmadah pita, 
 ' of the natural and of the spiritual father, the giver of sacred know- 
 ledge is more venerable ' (gariyas is the comparative of guru). Guru 
 
XX 28.] OR TALE OF NALA. 207 
 
 sometimes governs a genitive, e.g. Hit. 348 sarvasy' abhyagato guru, 
 ' a guest is everyone's superior,' comp. ib. 529. 
 
 lobhad, see note on lubdhaka xi 34. 
 
 hndayam, see xiv 21 note. 
 '29. niksepo, 'compensation,' literally 'deposit' or ' pledge,' comp. 
 niksipya viii 20, xxii 14; and note on aksipantim iii 13. 
 
 30. tiksnam, 'sharp,' 'acute,' from ^Jtij, see note on tejas iv 26. 
 udvaman, ' vomiting up,' ;^vam (c/tco), vomo). 
 
 31. Qapagnih, 'that fire-curse,' i.e. curse which was just like a fire : 
 comp. naragardula, &c. 
 
 karsito, see vii 14 note. 
 
 anatmavan = non sui compos : ' out of his mind.' 
 
 32. aicchat, imperf. of is 'to wish,' see note on ista, i 1. 
 
 35. avasam tvayi, see v 32 note. 
 
 suduhkham, a curious collocation of su (eu) and duh (Svcr-). 
 But su has often only an intensive force, as in sukumara, suvarcas (fee. 
 
 36. ye ca, see note on xvi 4. kirtayisyanti, fut. of ^krit (10th cl.), 
 really a denominative froia kirti ' renown,' which is from Vkri ' to 
 scatter ' iv 18. atandntah, xv 15 note. 
 
 37. 'The fear that is born from me shall never be theirs, if thou shalt 
 not curse me when tormented by fear I have supplicated thee ' : 
 i.e. ' they shall not have occasion to fear me.' 
 
 39. adrigyat, another example of the passive voice with active ter- 
 minations, like moksyasi xiv 6. Doubtless it is assisted by the 
 analogy of the 4th class verbs, which form the present base with ya. 
 gata-jvara, 'his affliction gone,' see xii 93 note. 
 
 41. javanair, 'speedy,' fromjava viii 19 note. 
 
 apragastah, 'untold of,' i.e. accurst : compare Vergil's 'illaudati 
 Busiridis aras ' (Georg. iii 5). ' But the Vibhitak became accurst by 
 the entrance of Kali.' sam^raya is from sam + ^§ri v 15 note. 
 
 43. Vidarbhabhimukho, ' with his face set toward Vidarbha.' 
 
 44: 'Freed from Kali (see xiii 34 note), dispossessed of his form 
 only': for matra so used in composition, see ix 10 note. Kali 
 is ejected from him, but he still remains the misshapen Vahuka. See 
 note on xiv 16. 
 
CANTO XXI. 
 
 2. nadayan, 'making to resound,' see xii 1 note on nadi. 
 savidl^o, 'with the intermediate points.' D15 has the same 
 
 meaning as dega ' region,' but the primary meaning ' direction ' is 
 retained by it. So the whole phrase means ' all the (main) quarters 
 with the intermediate points.' 
 
 3. Nala9vas, i.e. the horses brought by Varsneya, at the end of 
 the 8th canto, sannidhau, v 31 note. 
 
 4. gambhiram, comp. xii 57 note, jalada, 'a cloud' is a 'water- 
 giver,' iv 4 note. 
 
 6. Nalena, &c., 'as before, when the horses (xx 15) of Nala were 
 driven by Nala,' comp. san.grahana xix 37. 
 
 6. 'And the peacocks on the palace roof (see xiii 49 note) and the 
 elephants in their stalls (xix 11 note) &c.' 
 
 gikhin, ' having a gikha ' or ' crest,' xi 36. 
 varana (which comes from ^vri and also means 'armour') is 'an 
 elephant 'probably from their use as ' a covering ' in battle. 
 
 7. pranedur, perf. of pra + ,ynad, like mene from ^^man (line 6 : 
 see note on nipetuh i 23). ' With necks uplifted they clamoured, as 
 restless at the roaring of the rain-cloud' — or perhaps megha^nade 
 may go more closely with utsuka ' longing for the rain.' This the 
 peacocks are observed to do. Comp. Indr. iii 4 aganig ca mahanada 
 megha-barhma-laksanah, ' Indra's thunderbolts, with mighty roar, 
 marked by clouds and peacocks (barhina). ' 
 
 8. medinim, xi 39 note. 
 
 ahladayate, ' makes to rejoice,' causal of a + Vlilad = Gr. ^A^S, 
 and probably also our 'glad.' Curtius (no. 186) rejects it because of 
 the irregularity of the final dental. But Grimm's law is not nearly 
 so sure at the end of a word as it is at the beginning. 
 
 9. candrabhavaktram, • moon-faced ' : for abha see xiii 63. 
 asan.khyeya, xiii 56 note. 
 
XXI 10.] NOTES ON THE NALOPAKHYANAM. 209 
 
 10. bahvor, dual gen. of balm, antaram, see vii 2 note, 
 sukha-spargam, ' whose touch is happiness ' : sparga from 
 
 ^spng, vii 3. 
 
 11. 'This very day I will enter the fire with its colour like gold' : 
 i.e. I will destroy myself. 
 
 camikara is said to be from camikara ' a mine ' : and that should 
 come from *cama and a ^cam : which does occur, but only in the 
 sense of rinsing the mouth : see note on vii 3. 
 
 prakhyam, see xiii 63. Hutaganam, see iv 9. 
 
 12. vikranta, xii 54 : also vikrama. 
 
 13. anntam, 'untrue' =an +rita p. p. of ^ri, iv 7, see Curt. G. E. 
 no. 488. It has lost its participial sense and means only 'true' or 
 'truth.' Curtius thinks that the primary meaning of ae is 'to fit,' 
 and that verb can be used transitively or intransitively : this meaning 
 suits very ■well to the numerous derivations in Greek, apapLa-nto, 
 apOpov, a-pTLo^, apWp.o's, aperrj, (Sec, Latin artus, arma, &c., and others 
 in other languages. But it seems to me not to explain the Sanskrit 
 words, e.g. «/?! ^ tlie sense of ' going '. Grassmann takes the first 
 meaning ' to put into motion ' — ^then ' to bring through motion into 
 position,' ' to fit in.' This seems somewhat artificial. 
 
 apakaratam, ' an injurious action,' from apakara, which gene- 
 rally means 'injury': comp. Hitop. 1047, dvisatam apakara-karanat, 
 ' for the sake of injuring enemies.' But it must be regarded here as 
 an adjective, meaning 'injurious'; otherwise it could not go with 
 the sufEx -ta. 
 
 paryusitam, p. p. of pari + ;y vas, 'to live,' 'that which has 
 dwelt round (a night),' and so is 'stale': at Manu iv 211, guktam 
 paryusitam caiva, ' that which is turned acid and that which is kept 
 over night,' is forbidden to be eaten by a Brahman. Here perhaps 
 'a profitless speech.' 
 
 svairesu, ' even in matters unimportant,' lit. in matters depend- 
 ing on one's own free will, comp. svaitavritta, xxiv 24, where there 
 is no rule laid down, and each man must decide for himself, accord- 
 ing to atmatusti, ' self-satisfaction' — Manu ii 7, quoted above at xii 26. 
 
 14. abhyadhiko, 'as a giver conspicuous among kings': compare 
 for construction, any air vigesatah, xv 3; and for adhika, see xi 16, 
 note. 
 
 raho, &c., ' not following ignobk practices in secret.' rahas, 
 see i 1 8 note : anica, ' not low,' xi 2, note on uccaili. Nicaga is 
 used of a stream. 
 
 14 
 
210 NOTES ON THE NALOPAKHYANAM [XXI 14. 
 
 klivavad, 'like a mean man'; kliva or kliba is 'a eunuch.' 
 
 15. tat-paraya, 'intent,' 'devoted' — here used alone : at xvi 26, it 
 is at the end of a compound, vinakritam, ill note. 
 
 16. vilapamana, vii 17 note. 
 
 17. kaksayam, see iv 25 note. 
 
 19. rath'-opasthat, 'from the seat of the car'j upastha (upa + 
 ,ystha) is the 'lap,' often in Yedic. 
 
 20. akasmat, 'without a cause,' 'suddenly,' 'unexpectedly.' Kasmat 
 is ' why,' and so akasmat is literally ' without a why.' 
 
 strimantram, compare sviii 16 : it is really Damayanti's plan. 
 sma, i 12 note. 
 22. satya-parakrama, compare the name 'Etco-kXetjs (satya-kravas). 
 
 24. bhavantam abhivadakah, 'to greet your majesty': formed 
 from abhivada, 'salutation': for ace. after a subst. or adj., see ii 27 
 note. 
 
 25. ' The (true) cause of his coming 100 yojanas and more, past many 
 villages (see ix 21 note) — he has not really attained.' That is to 
 say, he had some motive for coming, but he has not been able to 
 carry it out. In this way adhi + A/gam has its proper sense ' to 
 attain to a thing ' : comp. xvii 49. The line is generally taken as 
 though the verb meant 'to arrive': in which case the first half 
 line must be in apposition with yathatatham, which there means 
 ' as so (said by him),' a rather different sense from that which it 
 commonly has (e.g. at iii 2) 'truly,' i.e. so as it actually is. 
 
 26. vinirdistam, 'assigned': nis+ ^diQ = 'to point to,' and vi seems 
 only to intensify the meaning : which the simple root has at line 28, 
 distam vegma. 
 
 pa^cad udarke, ' afterwards in the future,' see note on xii 92. 
 
 27. vyasarjayat, 'dismissed him,' see note on v 27. 
 vigramyatam, ' let rest be taken,' the usual passive of polite- 
 ness, not naming the person, see xii 69 note : for Jqrazn. see note 
 on agrama ix 22. 
 
 klanto, ' wearied,' see note on klama, ix 28. 
 
 28. raja-presyair, see xvi 1. 
 
 29. ratha^alain, xix 11 note. 
 
 30. upacarya, from upa + ^car, 'to minister to,' or 'tend': but at 
 xxiii 8, upacara seems only to mean 'conduct,' 'practice': compare 
 Latin ministerium. Anu with Vcar has the same meaning, comp. 
 anucara, 'service,' Hit. 312 : compare also pancanka viii 4. 
 
 gastratah, 'according to rule'; see note on Jqks, iii 21. 
 
XXI 32.] OR TALE OF NALA. 211 
 
 32 . nisvana = svana. Nalasya, &c., ' it was great as that of Nala, 
 and yet I see not Nala.' 
 
 33. na ca = neque, as at x 17. 
 
 upa9iksita, 'learnt,' from upa + giks, desiderative of y/qak. (i 18) 
 literally ' to wish to be able.' Hence giksa, ' learning.' 
 
 34. ahosvid, 'or belike': for aho, comp. utaho xii 73; for svid xix 
 29 note. 
 
 35. tarkayitva, see v 12 note : it regularly describes a process of 
 reasoning. 
 
 anvesane, locative of purpose, iii 6 note. 
 
 14- 
 
CANTO XXII. 
 
 2. mndu-purvam, ' gently,' lit. ' with soft front,' see note on xi 
 34. samahita, i 6 note. 
 
 pricchethah, note tlie optative used in a request = epoio ov; 
 again twice in line 4. The 2 pers. opt. is rarely so found alone in 
 Greek : koX vvv e' tC ttov io-ri, irWoio /tot, 8 192: see Delbruck (' Conj. 
 und Opt.' p. 197). 
 
 3. 9an-ka bhaved, ' doubt whether he be,' see note on xviii 26. 
 yatha, ' as is (i.e. so extreme is) the delight of my mind, and 
 
 the tranquillity of my heart.' tustl is from \/tus, ' to be glad,' i 7 
 note, nirvritih is from nis + ^vn, whence the p. p. nirvnta xxvi 
 33, Hit. 1030. It means apparently at first, 'freedom from con- 
 straint.' 
 5. upaiksat'a, ' looked on,' apparently : but the usual sense of upa 
 + i^iks is 'to neglect': so Hit. 1037, upeksaip. karosi, comp. Megh. 
 8. We can say 'to look over' a thing in two quite opposite senses. 
 sadhu, V 29 note. 
 
 7. kada, 'when did ye set forth?' Kegini knows where they come 
 from : therefore she asks the time of their journey : for this depends 
 upon the rate of driving : and the driving may indicate Nala. 
 
 8. bhavita ^va, 'it will be to-morrow': this is the speech of the 
 Brahman. 
 
 9. yayibhih, 'able to go,' from ;^ya : the second y is euphonic. 
 
 10. samahitam, 'entrusted to thee,' with the loc. tvayi: a more 
 concrete force of the participle than at xxii 2. 
 
 11. pradrute, 'when Nala was runned away' literally: see ii 21 
 note. For Jdrn, see i 25. 
 
 12. pratisthitah, see note on pratistha xii 06. sutatve, 'chariot- 
 eership' — the suffix tva used like ta which would be less euphonic 
 here. 
 
XXII 12.] NOTES ON THE NALOPAKHYlNAM. 213 
 
 vritah, 'selected by Eitupama for driving and for preparing 
 food': see iii 6 note. 
 
 13. katham, (fee, 'and how has it been told to thee by him (Var- 
 sneya)'!' Here we have the regiilar locative (tvayi) with a verb of 
 telling, comp. i 31, xviii 15, &c., and not the genitive as below line 
 
 21, xviii 13, &c. 
 
 14. aQubha-karmanah, comp. agubham kntam, xiii 32. 
 
 15. gudhag, p. p. of Vs*^^) '*° cover,' 'conceal': see note on guha, 
 v7. 
 
 nasta-rupo, x 29 note. 
 
 16. ya ca, ' and that in him which is next to it,' ie. to self, anan- 
 tara is a B. V. 'that which has no between': and with tad it 
 makes a T. P. compound. This next to self (atman) is apparently 
 buddhi, the second principle in the San-khya list, standing before 
 ahainkara or consciousness. 
 
 na hi, ' for Nala tells not at any time the marks which distin- 
 guish him': so hayajiiasya lin-gani, xxiii 6; and compare note on 
 V 13. Qarnsati, xii 35, and i 16 notes. 
 
 17. yo 'sau, see xiii 25 note. ' He, the Brahman, that went first to 
 Ayodhya (went) saying over again and again these words of the 
 lady.' gatavan, like dristavat i 29. 
 
 8-20 =xvii 37—39. 
 
 22. ' That reply which was given to him by thee when thou hadst 
 heard that (word) from him, that the princess of Yidarbha desires to 
 hear again from thee.' grutva goes with tvaya, see note on viii 
 
 22, and tasya is governed by dattam, as v 38, xx 27, &c. 
 
 23. vyathitam, see xii 118. 
 
 24. sandigdhaya, v 11 note. 
 5-29 =xviii8— 12. 
 
 30. sodhum, inf. of Vsah, ' to hold in,' ' restrain,' iii 8 note ; M. W. 
 Gr. § 611 a, M. M. App. no. 93. a^akat, aor. of Vgak, i 18 : M. W. 
 Gr. § 679, M. M. App. no. 144, see note on gucab, xii 73. 
 
 31. vikaram, ' change,' here mental, and so 'emotion,' again at xxiii 
 26 ; comp. viknta xiii 26 ; and see note on akara, ii 5. 
 
CANTO XXIII. 
 
 1. parayana, see xii 82 note, gan.kamana, iv 12. 
 
 2. pariksam, ' make examination of Vahuka,' with the locative ; 
 at xix 11 we had pariksam aQTanam cakre : the participle pariksita 
 occurs xxiv 3. 
 
 caritani, 'his doings' or as we might say 'his goings on': see 
 vi 8 note. 
 
 3. yada kimcid, ' whensoever any,' see notes on iv 2. 
 karanam usually means 'a cause' or 'instrument'; it is here 
 
 used for Nala's conduct as that which gives a cause for inference 
 respecting him, like nimittam at line 5 : and comp. xvi 9 karanair 
 upapadayan, and 27. 
 
 tatra, 'observing there the conduct of him as he goes on — ': we 
 must carry on laksaya from the previous line to complete the sen- 
 tence, samcestamanasya and vicestitam are from the same 
 ^cest 'to move' (in the first instance) 'violently,' but that force 
 has disappeared in ordinary use : cestita and cesta are used in the 
 same general sense at line 18 : see note on mrvicestam xi 28. 
 4.. ' And not even fire must be given to him, by way of hindrance,' 
 i.e. he is not to be helped by giving fire to him : this is an extra- 
 ordinary method of expressing the mere absence of help as a positive 
 hindrance : but I see no other way to take the words : and even so 
 the instrumental pratibandhena seems hardly parallel to dautyen' 
 agatya (iv 15) and the like. 
 
 yacate, ' water is not to be given by thee in haste to him if he 
 asks for it.' Water, grass and earth to sit on are the things which, 
 according to Manu iii 101, are never to be refused by any one how- 
 ever poor : comp. iv 29 where roots and fruit are added. Fire and 
 water are to be withheld here to test Vahuka. If he be Nala, they 
 will come at his call, according to the gifts of Agni and Varuna, 
 v 36 and 37. ^ysM is 'to ask': hence yacna 'begging,' Hit. 626: 
 
XXIII 4.] NOTES ON THE N ALOPAK HYANAM. 215 
 
 and coinp. 1033 yacate karyakale yah, sa kimbhrityah, 'he who begs 
 at working-time is a bad servant.' It is parallel to ^lyreo) : but pro- 
 bably the final consonant of the root in each language is an inde- 
 pendent determinative letter : the primary root will be ya, which in 
 Greek takes the form t,rj (i.e. dya), whence 8t^jj-jnat : see Curt. G. E. 
 Vol. 2, p. 262 (Eng. tr.). The same instinctive feeling that even 
 enemies have a claim to the common necessaries of life is embodied 
 in the Roman proverb given in Plautus, Trin. 679, ' datur ignis 
 tametsi ab inimico petas': compare also Hud. 438, ' cur tu aquam 
 gravare quam hostis hosti commodat.' 
 g_ nimittam, see ix 34 note. 
 
 akhyeyam mama, comp. xvi 34. api may here have the 
 primary sense 'further,' see i 31. 
 
 6. ni^amya, 'having perceived,' see v 22 note. 
 
 7. divyamanusam, ' divine and human,' a Dvandva, and not to 
 be taken as though one excluded the other. Part of Vahuka'a con- 
 duct is human, part superhuman. 
 
 8. dridham, 'very much,' used adverbially: dridha is 'fast,' the 
 p. p. of a Vedic ^^dnmh, ' to be or to make fast.' It occurred in the 
 compound dridha- vrata vi 10. 
 
 Qucy-upacaro, 'holy,' from guci 'pure' iv 18, &,c. orig. 'white,' 
 'clear'; and upacara 'practice,' see xxi 30. 
 
 9. 'Having reached a low entrance, he bends not his head at all 
 (iv 1 note) : the entrance seeing him on the moment of his approach 
 rises up conveniently.' yathasangam is an Av. B. from san-ga, 
 'meeting,' 'joining': Benfey explains it 'so as to be adapted,' which 
 is rather the meaning of yatha-sukham, which again he translates 
 'willingly': but sukha means 'happiness,' 'pleasure,' and so here 
 ' convenience.' 
 
 hrasvam, meant 'short' in hrasva-bahuka xviii 6 : here 'low.' 
 
 10. arthaya, comp. xiii 42 Nalasy' arthaya. 
 bhojaniyam, 'food,' fut. part, of ^bhuj ii 4. 
 
 mamsam, 'flesh' (general), while pagavam (formed from pagu 
 = pecus, vieh) is flesh of cattle. 
 
 11. praksalana, 'cleansing,' 'purification,' see xi 29 note : and comp. 
 23 praksalya mukham. 
 
 upakalpitah, ' prepared for use,' causal of upa + Jkhp ' to be 
 fit': comp. pra-kalpita xxv 7. 
 
 te, &c., 'the vessels, when looked upon (xii 16 note) by him, 
 became then full,' by virtue of Varuna's gift, v 37. 
 
216 NOTES ON THE NALOPAKHYANAM [XXIII 12, 
 
 12. tnna-mustim (xiii 28), ' having taken up a handful of grass he 
 held it up to the sun : tJien blazed forth (xi 35) in it suddenly (v 28) 
 the fire.' Havya-vahanah, 'sacrifice-carrier,' i.e. fire: see iii i 
 note on Agni : havya is the fut. part, of ^hu iv 9. The presence of 
 fire is Agni's gift. 
 
 11 a^caryam, 'marvel,' xii 97. yad = quodvi6. 
 
 15. chandena, 'on the desire': from ^chand 'to please,' primarily 
 'to appear,' and so 'appear good to,' compare Sokslv. Chandas in 
 late Vedic is 'a hymn,' and in still later times = 'metre.' Svacchanda 
 = 'one's own will,' like sponte sua, e.g. Hit. 367, svacchandavanajata 
 ' growing spontaneously in a wood.' Benfey would connect the root 
 with spondeo. vahati, ' flows,' used intransitively. 
 
 avarjitam, 'turned towards him,' or 'turned down,' 'poured 
 out,' see xiii 53 note, drutam, ' quickly,' p. p. of ^dru ' to run,' 
 125. 
 
 16. upadaya, xiii 74 note, hastabhyam, ii 11 note on hastm. 
 panibhyam, 'with his hand,' xxiv 14 : it is certainly akin to 
 
 jraXaju-i; and palma, the n shewing a lost r equivalent to the I of the 
 other languages. The radical idea ia probably 'flatness' (seen in 
 eViTToXif and palam). See Curt. G. E. nos. 345 and 354. The com- 
 moner derivation is from par ' to fill.' 
 
 17. hnsitani, 'fresh,' lit. 'bristling,' see i 24 note on hnsta. 
 
 18. abhisucitam, v 25 note. 
 
 20. mahanasac chritatn, for mahanasat gritam, ' taking from the 
 kitchen meat cooked by Vahuka.' pramattasya, 'negligent,' 
 ' inobservant,' p. p. of pra -i- ^'mad, i 24 note on pramada. gritam 
 is not from ^^gri ' to go,' but from ^^c^ra ' to cook,' for which Benfey 
 and Bopp give a considerable list of parallels in other languages, e.g. 
 (cXi/Savos, Kapiro?, cremo, harvest, ripe : but though the 2nd, 4th and 
 5th of these are doubtless akin, yet they come from a root k4RP 
 which may be a secondary of kra, but may also have nothing to do 
 with it, for Latin carpo does not seem to agree in sense. Curtius 
 (no. 52) allows of only Kcpafw^ ' terra coctilis,' and xepvo's ' a dish,' 
 which seem fairly certain. 
 
 21. agre, 'in front of,' see note on agrahara xvi 3: agratas is the 
 same xxiv 14. 
 
 atyusnam, 'exceedingly hot': usna from ^us 'to burn.' 
 
 22. ucita, 'accustomed to the food prepared by Nala.' See note on 
 XV 18. siddhasya, p. p. either of ^sidh or of ^sadh 'to accom- 
 plish,' whence sadhu v 29 &c. ; either verb is common in Sanskrit, 
 
XXni 22.] OR TALE OF NALA. 217 
 
 but hardly clear in other languages, unless they be akin to ^sad, 
 which is unlikely. Sadhaya (10th cl.) may be regarded as an irregular 
 causal of sidh (4th cl.) which has the force of 'evenire.' Siddha also 
 = ' perfectus,' one who has liberated himself from all passion : so Bh. 
 G. X 26. 
 
 pra^ya, ' having tested,' from Ja.q, see note on Hutaga iv 9. 
 
 prakrogad, xi 2 note. 
 
 23. vaiklavyam, 'commotion,' from viklava 'confused,' of uncer- 
 tain origin. Benfey suggests ^^klam. . 
 
 praksalya, (fee, 'having cleansed her mouth with water': comp. 
 Manu V 145 where a Brahman is required ' after sleeping, sneezing, 
 eating, spitting, or telling untruths,' to rinse his mouth. 
 
 mithunam, 'her pair of children': v 38 note. 
 
 24. pansvajya, xvii 12. 
 
 an.kam anayat, ' set upon his knees,' lit. ' led into his lap,' 
 from a + ^ni xii 68. In the same sense an-kam aropayamasa is used 
 Indr. ii 21. an.ka (which also means 'a hook' and 'a mark,' comp. 
 Qak. i 13 and 24) is dyKiav, oyxos, uncus, angle, the primary idea of 
 all being something bent, see Curt. G. E. no. 1. 
 
 25. samasadya, ' having gotten,' intensified from asadya x 7 (fee. 
 susvaram, 'loudly,' su being intensive, as in su-sadngam 'just 
 
 like,' line 27, su-alpa xxv 13, suduskaram xv 4, suduhkha xx 35 where 
 see note. 
 
 26. vikaram, xxii 31 note : again at xxiv 1. 
 
 27. utsristavan, v 27 note. 
 
 28. ' If thou meet me often, people will suspect thee of fault.' Here 
 ^gan-k (viii 3 note) is used with the ablative : at xxiv 26 it has the 
 instrumental. 
 
 de^atithayo, ' strangers in the land ' ; atithi = ' a guest,' con- 
 nected by Benfey with ^at 'to go.' A curious derivation of the 
 word is given Manu iii 102, 
 
 ekaratram tu nivasann atithir Brahmanal smritah : 
 amtyarn hi sthito yasraat, tasmad atithir ucyate, 
 i.e. a Brahman who tarries but for one night is called 'atithi,' because 
 remaining not in perpetuity he is called a-tithi (' not a lunar day,' v 
 1 note). 
 
CANTO XXIV. 
 
 2. bhfiyah, viii 14 note. 
 
 saka^am, ' sent into th.e presence of her mother.' Saka^e (from 
 kag xvii 6) occurred i 21. 
 
 3. ekah, 'one ordy doubt'— the common use of the ■word. 
 
 4. ' Let him be made to enter here, mother, or do thou permit me to 
 go to him,' literally ' think right to dismiss me ' : see iii 1 note on 
 pratijiiaya: 'whether known or unknown of my father, let it be 
 decided' : for sainvidhiyatam see v 19 note. 
 
 5. abhiprayam, ix 35 note, anvajanat, 'allowed,' iii 1, the 
 meaning being a shade different from that in the last line. 
 
 6. Nalam, ' caused Nala to be brought into her chamber' : see xiii 
 56, and for the use of yatra see xiii 30. 
 
 8. tivra, xi 13 note. 
 
 9. kasaya, ' dark reddish brown ' : it is the colour worn by ascetics, 
 &c., in the woods. So at Sav. iii 18, Savitri strips off her ornaments 
 and jagrihe valkalany eva vastram kasayam eva ca, i.e. ' dark robes 
 and a brown dress.' At Mahabh. iii 15805 Duryodhana says to 
 Karna, 
 
 kinnu syad adhikam tasmad, yad aham Drupadatmajam 
 Dranpadim, Karna, pagyeyam kasaya vasanam vane? 
 i.e. 'what could be better than this, that I should see DraupadI 
 wearing the ascetic dress in the wood?' Kasayavasas (applied to 
 Buddhists) is found in Yajnavalkya i 272: M. Williams, 'Ind. 
 Wisdom,' p. 296. 
 
 jatila, adjective formed from jata ' matted hair/ whence Dhiirjati 
 (Hit. 1) and Jatadhara names of Civa who wears it as the great 
 ascetic : see Dowson. At Manu vi 6 the Vanaprastha is ordered 
 'jatag ca nibhnyan nityam.' 
 
 mala-pan-kini, 'covered with mud and dirt'; formed with 
 
XXIV 9.] NOTES ON THE NALOPAKHYANAM. 219 
 
 suffix m from the Dvandva mala-pan-ka. For mala see x 6 note : 
 pan-ka occurs -Hit. 173 &c. 
 
 10. nama, see xi 4 note, 
 vipine, xvii 27. 
 
 11. anagasam, xiii 62 note, rite, iv 26 note. 
 
 12. aparaddham, 'injury done to him,' p. p. of apa + Vradh v 20 
 note. The noun aparadha with the same sense occurs xxv 11, 13. 
 
 balyad, 'from folly,' a noun formed from bala 'a child' by 
 suffix ya. 
 
 13. apahaya goes with maya, 'he who was aforetime openly 
 (saksad 'face to face' i 4) chosen by me to the rejection of Gods, 
 how could he forsake me &o.1' 
 
 putrinim, ' the mother of his children,' from putra + suffix -m. 
 
 14. agnau, 'in presence of the sacred fire' : for a description of a 
 marriage ceremony taken from the Agvalayana Grihya Sutras (i. vii) 
 see M. "Williams, 'Ind. Wisdom,' p. 199. 
 
 panim grihitva, ' having taken my hand,' a regular part of the 
 ceremony. 
 
 agratas, xxiii 21. 
 
 bhavisyami, i.e. tavat tvayi bhavisyami, Nala's promise at v 32. 
 
 pratl^rutya, iv 16 and note on samgrutya iii 9. 
 
 16. krisna-sarabhyam, 'black,' see note on sarini xii 59. 
 raktantabhyam, ' with red corners ' : for rakta see note v 22. 
 
 17. 'That my kingdom was lost (viii 18 note on vmaget), 'twas not I 
 that did it : that was done by Kali, trembler; and also that I for- 
 sook thee.' bhiru is from ^bhi xii 1. 
 
 18. kricchrena, vi 12 note, vanasthaya, 'dwelling in the wood,' 
 see note on svastha ii 1, 
 
 19. ahitah, here in the concrete sense (something like ad-ditus), not 
 abstract as at i 6 (fee. 
 
 20. vyavasayena, 'energy,' 'resolution'; so Sav. iv 6 : from vi + 
 ava + ^so (class 4) ; pres. base sya, and nearly always with ava and 
 some other preposition. 
 
 antena...bhavitavyain, ' here is to be the end of our sorrow ' : 
 lit. ' it is to be with this end,' a very idiomatic Sanskrit use of the 
 instrumental with the passive participle of ^bhii : comp. Hit. 1176 
 tasyapranmo balen' api sumahata bhavitavyam, i.e. 'that creature will 
 be of very great strength.' It arises from the fondness of the lan- 
 guage for the passive construction: i.e. tvaya gantavyam, 'thou must 
 go,' is preferred to 'gaccha' or the like: and so even in the verb bhii. 
 
220 
 
 NOTES ON THE NALOPAKHYANAM [XXIV 20. 
 
 24 
 
 tvaya bhavitavyam stands for bhavisyasi : and here antena bhavi- 
 tavyam = anto bhavisyati : and the predicate ayam ' this will be the 
 end ' passes into anena. For other exx. see M. W. Gr. § 905 a. 
 21. vipula-croni, see notes on vi 6 and xi 32. 
 
 prayojanam, ' business,' see note on prayujya v 16. 
 
 svairavritta, 'having become her own mistress,' see note on 
 svairesu xxi 13. 
 
 anurupam, 'conformable,' 'suited to': so Hit. 1062 sattvanu- 
 rupam phalam 'fruits suited to one's nature,' comp. Cak. i 22. 
 
 26. dosena parigan-kitum, comp. notes on viii 3 and xxiii 28. 
 
 27. gayamana, see note on xv 15. gathabhir, from tie same 
 ^gai is ' a song ' or ' verse ' : it is analogous to the Latin use of 
 carmen and cano. 
 
 di90 daqa, ' the ten quarters ' : we had eight only at xxi 2 
 savidigo digah, four primary and four intermediate. But here the 
 zenith and the nadir are included : as they are in the division into 
 six, which is more common. 
 29. ' When speech had been duly (samyak, see note on viii 13) made 
 by him, and reply likewise received, this device was perceived by me, 
 for thy recovery.' 
 
 31. sprigeyam, 'I will touch' (at any time — the original indefinite 
 future sense of the tense) ' as not even in my thought do I go on any 
 evil way.' This is practically an oath: 'as I am innocent, I am 
 ready to do that which would bring down punishment on me, if 
 guilty,' for V^priQ see xi 3 note. Touching the feet seems to be a 
 formality in taking an oath to a superior. At Manu viii 114 a 
 witness on great occasions is to hold fire, or dive under water or 
 touch the head of his children and his wife. Compare Juv. xiv 219 
 Cereris tangens aramque pedemque. 
 
 32. 'Here moveth in this earth witnessing all creatures the ever- 
 moving (wind) — may he let loose my life, if I tread the path of evil.' 
 For ^muc see v 28 note. 
 
 33. ' Likewise the sun continually traverses the universe above.' 
 tigmaipQU is the 'hot-rayed,' as the moon is 9itam9u 'the cold- 
 rayed,' below line 53 ; tigma is primarily ' sharp ' from Vtij, see note 
 on tejas iv 26 : amgu is probably from ak ' to be sharp ' : the same 
 word in Vedic means the soma-plant. Compare also amgumat ' the 
 rayed one,' i.e. the sun, v 43. pareija is ' beyond ' and here ' above': 
 comp. atah param ix 23. 
 
 34. ' The moon goes in the midst of all living creatures like a witness.' 
 
XXIV 34.] OR TALE OF NALA. 221 
 
 antag stands for antar and takes a genitive as though antare had 
 been used. 9andramas is a fuller name for candra the moon, here 
 and at xvii 6. The last syllable is akin to ^ma ' to measure.' 
 
 35. trailokyam, see ii 13 note on loka. Sun, moon and wind are 
 ■well selected as the most sure natural witnesses. Qita in the 
 Ramayana, when similarly misdoubted by her husband Eama, enters 
 the fire as an ordeal to prove her innocence : and she is of course 
 miraculously preserved. 
 
 36. antariksad, see i 20 note. 
 
 37. gila-nidhih, 'the treasure of her virtue': for gila see note on 
 xii 26 : for nidhi note on vidhi iv 17. 
 
 sphito, 'large,' properly, 'swollen,' is p. p. of ^sphay (1st cl.) 'to 
 swell,' a root for which we may fairly assume an older form ^^spa, 
 the final y being formative and the 'ph due to the s. This ^spa may 
 be akin to the Greek Jo-tto. in o-Trau), a-itauji.o';, &c. : for which see 
 Curt. no. 354 : he connects it (as Benfey also does) with the fuller 
 form /^span, seen in o-Wvis, also probably in Trivrjs, ttovos (fee, in 
 penuria, and oar ' spin ' — ^the radical signification being ' to draw ' or 
 ' urge on.' But the connection of meaning with ^sphay is not too 
 clear. 
 
 parivatsaran, 'three complete years.' Pan has an intensive 
 force here as in pari-sodagaih, xxvi 2, paripluta (1. 46) &c. : it is as 
 we might say ' a year round.' The simplest form of the word is 
 vatsa, which has the same root, though not the same sufl&x, as FeV-os 
 and vet-US : for which see Cart. no. 210. 
 
 38. atulo, xii 61 note. 
 
 na hy, &c. : no man will be able to drive a hundred yojanas 
 except Nala : but Vahuka has driven a hundred yojanas : therefore 
 Vahukais Nala; and Nala has been discovered by his so driving: 
 therefore Damayantl's plan was for Nala's sake. Hence the con- 
 junction hi. 
 40. puspa-vnstih, 'a flower-rain': for vristi see note on varsa vii 
 3. This is a common sign of divine approbation. A picture of such 
 a shower falling on Qita's head may be seen in Moor's ' Hindu 
 Pantheon,' p. 120, plate xxxiv. 
 
 devadundubhayo, ' the kettledrums of heaven' : so Indr. ii 11. 
 nedur, perf of ^^nad xii 1. This is a further attestation of 
 Damayantl's innocence. 
 
 vavau, perf. of ^va 'to blow,' x 21, like dadau from ^da &.C., 
 
 i 8 &c. 
 
222 NOTES ON THE NALOPAKHTANAM [XXIV 41. 
 
 41. adbhutatamam, 'this greatest miracle,' see note on adbhuta 
 i24. 
 
 Damayantyam vigan-kam, 'lack of trust in Damayanti': 
 for the case see v 22 note. 
 
 vyapakarsad, ' he tore ' or ' swept ^way,' from vi + apa + ,ykns, 
 vii 14. 
 
 42. vastram, the ' divyam vaso-yugam ' of xiv 25, given by Karko- 
 taka. arajah = virajamsi iv 8. 
 
 lebhe, perf. of Vlabh viii 4. vapuh, iii 12. 
 
 43. prakro^ad, xi 2. 
 
 alin*gya, 'embracing' from a+ ^m-g, which hardly occurs 
 except thus compounded with a. It is certainly connected with 
 Im-ga V 14. 
 
 44. sasvaje, xvii 12. yathavat, ' duly,' ' properly,' vi 8. 
 pratyanandata, viii 7. 
 
 45. ' Having laid her face down on his very breast '(129 note on 
 uraga), sva being used here in the sense ' self,' ' very,' like avros, see 
 i 15 note, vinyasya, from vi+ni+^as 'to throw,' see xii 79. 
 san-ny-asa is a thing laid down, i. e. 'a stake,' at xxvi 5. 
 
 46. digdha, p. p. of Jdih, v 11 note on sandeha. 
 
 48. krita-gaucam, ' after he is duly purified.' It looks a somewhat 
 pointed allusion to Nala's original sin. But this purification is to be 
 done always immediately on rising. See Manu iv 93, quoted above at 
 vii 3, and this (joined with kalyam ' at daybreak,' in the next half 
 line) shews that Bhima is only politely saying that he will see Nala as 
 soon as possible next morning. For gauca see vi 10 note. The adv. 
 kalyam is apparently the neuter of kalya 'whole' 'soimd' (xaXos) 
 whence kalyana iii 22, where see note. It probably means the time 
 when the twilight has become complete — the perfect day. 
 
 drasta, fut. of .^diig. It is the 3rd sing, used for the 1st 
 person drastasmi. But as the first person is only the verbal noun 
 with asmi, the licence here amounts to no more than leaving that 
 asmi out. 
 
 49. puratanam, 'ancient,' 'of old days,' used like antiquus. The 
 suffix is the same as in crastinus, diutinus, &c. : hardly the same as 
 protenus (Benfey). 
 
 vicantam, 'wandering,' comp. i 19, and vi 8 note, usatur, 
 2 dual perf. of Jvas. 
 
 50. parasparasukhaismau, 'eager for each other's happiness': 
 esm is from Vis, i 1. 
 
XXIV 51.] OR TALE OF NALA. 223 
 
 51. varse, vii 3 note, su-siddhartho, comp. kritartha, xvi 10 : 
 for siddha, see xxiii 22. 
 
 52. apyayita, 'increased,' 'refreshed' (something like the use of 
 Latin 'auctus'), p. p. of the causal of Vpyai, a fuller form of Vpi : 
 see note on pina, v 5. ' Refreshed like the earth that has gotten 
 rain when its fruits are half grown.' ^asya, 'fruit,' 'corn,' would 
 seem to be the fut. part, of ^qaxaa, 'to praise': it is also written 
 sasya (e.g. Manu, iv 26), and if (as the P. W. asserts) that is the 
 true form, it may be compared with rjia (as Benfey does) just as well 
 as yava (xiii 3) can. In the P. W. the word is referred to a rare 
 root sas, ' to slumber,' also ' to be inactive,' ' rot,' which would be a 
 somewhat fanciful etymon. 
 
 toya, hence toyadhara, 'a reservoir,' Cak. i 14. 
 
 53. vyapaniya, from vi + apa + ^ni, ' having dispelled.' tandram, 
 XV 15. 9anta-jvara, ' her sorrow soothed,' xii 98 note, sattva, 
 xvi 30 note. 
 
 qitSLrpquna., 'like the night when the moon (xiii 4) is up.' 
 It will be observed that the metre changes in this last line. 
 Instead of the ordinary Qloka or Anustubh, we have a variety of the 
 Tristubh, in which the half line consists of eleven syllables instead 
 of eight. The scansion is as follows : 
 
 — — vy — — V./W — v./ — — — — v_* — — v.'x-' — w^— II 
 \j — vy^ — \y \y — w — — II — ^w— — wvy — K.* — vll 
 
 When the first syllable is long, the line is called Indra^vajra : when 
 short, TJpendra-vajra. The effect is very nearly that of four Sapphic 
 lines : the difference being that the second syllable is long and the 
 third short : so that the general effect down to the caesura is iambic 
 instead of being trochaic. 
 
 For the ordinary anustubh metre, see M. W. Gr. § 935. The 
 type may be given here : 
 
 »../ ^..' ^^ 
 
 or (more rarely) 
 
CANTO XXV. 
 
 1. kale, 'at the proper time' = lv KaipS; absolute, as at ii 18, qas- 
 trena mdhanam kale ye gacchanty aparan-mukhah. 
 
 2. prayatah, 'humble,' p. p. of pra + ^yam, a compound which 
 generally means 'to give,' e.g. Hit. 1224, from the primary idea of 
 ' holding forth,' comp. Latin promo, with which prayam is probably 
 identical, though Bopp took it for Lat. premo : but the short vowel 
 is against this : prayata therefore = promptus, but with a different 
 abstract sense : it has often the same meaning as niyata and samyata 
 i.e. ' self-restrained,' e.g. Manu ii 222. 
 
 gva^uram, xii 48 note, abhivadayamasa, xii 68 note. 
 
 vavande, 'saluted,' perf. of ^vand (1st cl.) which is apparently 
 only ^vad nasalised : but as in iungo, fingo, &c., the nasal has got 
 from the present base into the perfect. 
 4. arhanam, 'respect,' from ^arh, see iii 7 note. 
 
 paricaryam, 'he fitly expressed in return his own service to 
 Bhima.' Paricarya (see note on paricarika viii 4) means 'service,' 
 in the same conventional sense as when we say, ' my service to you.' 
 
 6, 'They made the city bright with banners, flags, and garlands; 
 the highways, rich with delicate flowers, were watered and adorned.' 
 pataka, is probably from ,/pat, 'to sink.' dhvaja (of which the 
 older foi-m was dhvaj) is perhaps from ^dhu, xvii 40. malmam, 
 see ii 11 note. 
 
 siktah, p. p. of Vsic, 'to moisten,' orig. ^sik, whence probably 
 iK-fids, see Curt. no. 246. 
 adhyah, see v 38 note. 
 
 7. puspabhangah. The general sense of this line seems to 
 requii'e for this word the sense generally given ' flower-bending': i.«. 
 at eveiy door of the city-people festoons of flowers were prepared. 
 But ;v/bli™J means ' to break,' — not ' to bend,' and bhan-ga is 
 ' breaking.' Hence Benfey (after the Indian commentator v/ho para- 
 
XXV 7.] NOTES ON THE NALOPlKHTANAM. 225 
 
 phrases by 'sammarda') translates 'trampling on flowers,' as though 
 the flowers were strewn in the street. This must be taken, though 
 it hardly fits in with the rest of the line. 
 
 prakalpitah, from pra + causal of ^/khp, xxiii 11. 
 
 ayatanani, 'abodes,' a + ^yat = to rest upon, Megh. 16: so 
 'resting place' is the first idea. 
 
 8. jahnse, perf. of ^hns, i 24. 
 
 9. anayya, ' causing to be brought' (ju.era'Tre/uii/'a/xtvos), see viii 5 
 note. 
 
 ksamayamasa, 'asked his pardon,' causal of ^^ksam, 'to be 
 content,' or ' endure,' iii 8, and inf. 12 ksantum. 
 
 sa ca, ' and he (Rituparna) craved pardon of Nala with reasons 
 commensurate with good sense,' i.e. with sensible reasons or excuses. 
 
 10. distya, see xiii 72. ' Happily is thy majesty met with thy own 
 queen.' daraih, see xiv 23. 
 
 11. aparadham, 'ofience'; compare the p. p. aparaddham, xxiv 12. 
 
 12. 'If either intentionally or even without intention any things 
 whatsoever that should not be done were done by me, deign to 
 excuse these.' buddhi-purvani = ' with knowledge before,' 'pre- 
 meditated,' see notes on i 14 and xi 34. abuddhya is instr. of 
 abuddhi, ' that which is not knowledge,' ' lack of understanding.' 
 
 13. krite 'pi, 'even though offence had been given, there were no 
 wrath on my part, for I must excuse thee. ' 
 
 14. sambandhi, 'relation,' xvi 18 note. 
 
 ata urdhvam, ' henceforward,' comp. ix 23, atah param: urdhva 
 is firstly ' high,' and is perhaps the same as 6p66s, which shews signs 
 of an initial F : and the Sanskrit u may be due to original va, as in 
 ;^uh = VAH : see note on nhmi, i 4. But in that case, ' arduus' and 
 the Celtic 'ard,' which Bopp connects with this word, must be 
 distinct. 
 
 pritim ahartum : it would seem that we might render this 
 either 'to give me (thy) friendship,' or 'to take friendship from 
 me' : but probably the former is right, for a + ^bri when meaning ' to 
 take,' generally implies violence, as in ahritya, xxvi 7 : though 
 ahartum (xx 5) means only to ' take up,' or ' get back.' The sense ' to 
 give' is certainly found, e.g. at Manu ii 245, where a student is to 
 make an offering according to his means to his Guru (gaktya gurvar- 
 tham aharet) : from this and from the use of ahartn, ' an offerer of 
 sacrifices' (xii 45), we can see how the two contrary meanings arose 
 from the primary notion of ' carrying up,' either to a place to make 
 
 15 
 
226 NOTES ON THE NALOPiKHYANAM. [XXV 14. 
 
 an offering (and so simply 'to give'), or picking a thing up, and 
 carrying it off for oneself. 
 
 15. suvihitaih, see xiv 16 note, usitas, ix 10. 
 
 16. 'And this knowledge of horses that is in me, belongs to thee': 
 tisthati here and xx 29 (like -stha at the end of a compound, ii 1 
 note) has lost its primary sense and is simply est. Quite literally 
 the -words would mean ' stands in me as thine.' 
 
 upakartum, ' to deliver over to thee,' upa + a + ^kri : upa + 
 fjkp., 'to minister to' (e.g. Hit. 1047), is parallel. This exchange of 
 horse-knowledge and dice-knowledge took place apparently at xx 30 : 
 in fact it is not until Nala has got perfect skill in dice that Kali 
 leaves him. We have here therefore either a slip of memory, or this 
 giving is regarded as the confirmation of a less regular proceeding. 
 Perhaps it does not much increase the difficulty of understanding 
 what is in itself unintelligible. 
 
 17. vidhi-dfistena, ' approved by rule,' drista having got the 
 secondary sense of ' seen and approved,' like ' vis6 ' — parallel to our 
 ' audited.' 
 
 karmana, ' action,' ' ceremonial,' — ^here practically ' etiquette.' 
 
 18. upadaya, xiii 74. 
 
CANTO XXVI. 
 
 1. amantrya, 'having taken leave of,' see vi 5 note. 
 alpa-panvaro, ' vi'ith small attendance,' or ' surrounding' (to 
 
 give the root-sense more nearly) : inf. 21 sa-panvaro. 
 
 2. dantibhih, ' with elephants full sixteen'; for ' the tusked-beast,' 
 comp. karm, xiii 9, and hastin, ii 11: pan in pansodagaih has the 
 same force as in pari-vatsara, xxiv 37. Note the irregular plural 
 instead of so-da^abhih, as though the base were daga, not dagan. 
 
 panca^adbhir, 50, here declined in the plural, from pancagat, 
 which is properly indeclinable. 
 padatibhih, xiii 13 note. 
 
 3. kampayann, 'making earth tremble,' causal of ^kamp, 'to 
 tremble': so vi-i-\/kamp, Bh. G. ii 31, na vikampitum arhasi : anu 
 + kamp = to pity, Qak. p. 112 (ed. M. WUliams) : ie. to be shaken 
 in mind in following up a thing. It is very tempting to identify the 
 word with Kafiir-ro} : but there is no satisfactory connection between 
 the ideas 'bending' and 'shaking': though Kafiirrj, 'a caterpillar,' 
 and kapana, ' a worm,' which must be connected (as by Curt. no. 
 31 b), perhaps point to a primary sense of ' wriggling,' which might 
 unite the two. 
 
 susamrabdhas, 'in great wrath,' xiii 14 note, 
 tarasa, 'speedily': taras must come from ^tri, see ii 30: it can 
 have nothing to do with ;^tvar, v 2. 
 
 4. vittam, see ii 4, 'much wealth has been won by me.' arji- 
 tam, p. p. of A,/arj, 'to earn' (comp. Hit. 495, and arjana, 761), 
 which is identified by Curtius (no. 153) with opiyv) and rego, as 
 though the primary sense had been to 'stretch out to,' and so 
 ' acquire,' like German erlangen. This does not seem to me certain : 
 erlangen would not have got its meaning without the prefix, and 
 there is no such prefix in the Sanskrit verb. 
 
 5. vidyate, ii 4 note. 
 
 15—2 
 
228 
 
 NOTES ON THE NALOPAKHYANAM [XXVI 5. 
 
 sannyasas, 'stake,' from sam +ni + ^as 'to throw': seexxiy 45, 
 note on vmyasya. 
 
 6. nigcita, ' my mind is made up,' from nis + Vci, ii 2 note. 
 panena, &c., 'let us play a single game, so please you, for our 
 
 lives.' Note the 'cognate instrumental' with panavahe. The nearest 
 parallels in this poem are at v 44, xii 14, xxvi 37, where a^va- 
 medhena, or some such word, is used with the verb yaj, ' to sacrifice.' 
 Compare also the instrumental with verbs of going, note on ix 14. 
 
 bhadram, see note on iii 25. 
 
 pranayos, genitive of the stake — that about which, or in con- 
 nection with which, the game goes on : see note on hiranyasya 
 dyutam, vii 9. 
 
 7. 'After a victory, and taking away (xxv 14) another's property, 
 whether it be kingdom or whether it be money, a counter-game 
 must be allowed; this is called an imperative duty.' 
 
 For pratipanah, see ix 2 note. Observe yadi va used without a 
 verb : it is the same with sive in Latin. 
 
 8. ' And if thou wishest (v 36) not for this game, let the battle- 
 game go on ; let either thou or I have satisfaction by the duel.' 
 dvairathena is foi-med by vriddhi from dvi-ratha, 'two-chariot,' 
 and is properly an adj. requiring yuddha. ^antis is from »Jqa,m., 
 V 22, it means ' tranquillity,' ' ease of mind,' and answers very closely 
 to our term, given in my translation. 
 
 9. ' This hereditary kingdom is to be sought anyhow, by any device 
 whatsoever : this is the rule of the aged.' vamcabhojyam is from 
 varnga ' a stock,' see xii 79, and bhojya fut. part, of ,/bhuj ' to eat,' 
 so ' to enjoy,' see note on bhoga, ii 4. arthitavyam, from arthaya 
 denominative of artha, iii 7. yathatatha, not like yathatatham, 
 ' fitly,' i.e. 'in that way in which he ovight,' but rather 'in that way 
 in which he can,' 'in which way (of all possible ways), in that way.' 
 yena kena, iv 2 note. 
 
 vriddhanam, see note on abhivardhate, viii 14. 
 10. ' Determine at once, Puskara, on one or other of these two 
 things ' : compare goke manah kii, xiv 23 : 'on dice-playing for (lit. 
 with) a stake, or let the bow be bent for battle.' aksavatyam 
 (which is properly an adj. from aksa-vat) is in apposition with 
 ekatare in the previous line, kaitava (which is formed from kitava, 
 xvii 37) is 'a stake.' 
 
 namyatam, imperative passive of namaya the causal of ^nam, 
 iv 1 note. 
 
XXVI 11.] OR TALE OF NALA. 229 
 
 1. dhruvam, 'thinking his own victory sure' : see vi 11 note. 
 
 2. distya, xiii 72. Here it seems to mean ' I am delighted to hear 
 that you have gotten wealth.' 
 
 pratipanaya, dative of purpose, xii 132 note. 
 
 duskaram, &o., ' the difficult business of Damayanti has come 
 to an end ' : ksaya in this sense must come from */ksi, ' to destroy,' ii 
 18, not ;^ksi, to build, whence ksiti. Note how ksayam gata is 
 equivalent to a passive, comp. ii 7 note. In the P. W. duskaram 
 karma is translated ' die schwere Zeit der Leiden.' It seems to me 
 to suit the passage better to make Puskara rejoice at having in 
 anticipation already got Damayanti. 
 
 13. dhriyase, passive of V^hri, 'to hold,' meaning 'thou livest,' 
 'art held in life,' comp. Manu iii 220, dhriyamane pitari, 'while a 
 father is alive.' 
 
 sadaro, ' with thy wife,' xiv 23. 
 
 14. vyaktam (xvii 8), 'shall wait on me manifestly.' upasthasyati, 
 viii 25. 
 
 nityago, vi 9, note on xiii 56. pratikse, 'look out for thee.' 
 
 15. 'I take no pleasure by reason of play with folk that are not 
 friends ' : note the sociative instrumental, following upon a noun : 
 comp. mitrena samlapah, Hit. 248. 
 
 16. kptakrityo, 'one who has done what was to be done,' i.e. suc- 
 cessful, contented. Hence the derivative at Manu iv 17, sa hy asya 
 kntakrityata, 'this is his happiness.' Compare also kritartha, xvi 10. 
 
 abaddha, 'foolish,' lit. 'unbound,' 'unrestrained,' irom. a. (neg.) 
 + baddha, p. p. of ^^bandh, xiii 31. 
 
 pralapinah, 'babbling,' 'chattering,' from ,^lap, vii 16. 
 
 17. lyesa, perf. of ^is, i 1. M. W. Gr. § 370, M. M. App. no. 18 : 
 the reduplicated t becomes ty before e. 
 
 9iras, see note on 9rm-ga xii 37. 
 
 khadgena, see x 18. kupito, seexix 15 note on kopa. 
 
 ' Smiling, with eyes copper- coloured with wrath.' smayan, 
 from ^smi, ii 29. tamra, see note on vitimira xvi 11. rosa, xi 
 35 note. 
 
 18. vyaharase, 'talk,' here with the implication of 'idly,' but not 
 generally, see i 20 note, 
 
 19. 'Together with all the collections of his jewels and treasures, and 
 with his very life, was he won in play.' koga, see x 18 note. 
 nicaya is from ni + ^ci, ii 2 : the cases here are of course sociative, 
 see vi 2 note. 
 
230 
 
 NOTES ON THE NALOPAKHYANAM [XXVI 20. 
 
 20. 'Mine is all this kingdom undisturbed, its foes destroyed.' 
 vyagra is 'disquieted,' also 'actively engaged,' probably from agra 
 xvi 3, though the history of the word is not quite clear. 
 
 kantaka is a ' thorn,' and so metaphorically an enemy : it 
 cannot come from the root of Kevrio), as Bopp suggested, because of 
 the cerebral nt : but it may be from kaet, the original form of ^^knt 
 (x 16) nasalised. 
 
 21. apasada, 'degraded,' from apa+ ^sad: often used irregularly at 
 the end of a K. D. compound, instead of the beginning, perhaps on 
 the same principle as nara-5ardula &c., to denote the utterly degraded 
 state. 
 
 viksitum, simply 'to behold,' from vi + iks (i 20): for the 
 infinitive with gakya see note on vii 10. 
 
 tasyas seems to go with dasatvam : so far from her being thy 
 servant, ' thou thyself with all thy following art come into slavery to 
 her.' dasa, comp. dasi i 11, like 8ov\os (which is supposed to be 
 from SootjXo-s, but this is doubtful, see Curt. no. 264 note), must have 
 meant originally a foeman captured in war ; for its older Vedic 
 sense is a foeman (human or spiritual) ; comp. dasyu which is con- 
 nected by M. Miiller with 8-^tos. 
 
 23. 'I will not put upon thee in any wise the fault committed by 
 another' : i.e. Kali is really to blame, Puskara being only Kali's 
 instrument. 
 
 avasrijami, 'I remit to thee thy life,' v 27 note. 
 
 24. ' Moreover I grant thy own inheritance in all its fulness,' i.e. un- 
 diminished : or we might take sambhara in the sense of ' wealth,' 
 ' together with all thy wealth ' : it does not make much difference. 
 The word is literally ' massing together ' and so ' completeness ' and 
 then 'wealth' — something like 'opes.' 
 
 amco, ' inheritance ' (to be carefully distinguished from amsa, 
 <S/Aos a shoulder), is from V^g,' ' to get ' (cl. 5), iv 9. See Grassmann's 
 article on the root : he thinks that the older form was a,mq, as shewn 
 by this amga and the old perf. anainga, which corresponds most 
 strikingly with ^veyxa : Si-qveKij?, TroSijvexifs, &c. also obtain a satis- 
 factory explanation from this reduplicated root. Curtius discusses 
 the forms (G. E. no. 424) under Jvck (whence nagami — with same 
 sense — nanciscor &c.) : whether there were at first two distinct roots, 
 ' ank ' and ' nank,' as Curtius thinks, or whether nak and ANK were 
 merely phonetic varieties, possible where a nasal is concerned, and so 
 AK (ag) was a weakened form of the latter, seems to me uncertain. 
 
XXVI 24,J OR TALE OF NALA, 231 
 
 vitarami, from vi + Vtri, ii 30 : lit. ' I cross away '—from whict 
 the regular sense ' to grant ' is not clearly deducible. 
 
 mama pritis tvayi, ' my affection for (lit. ' in ') thee (see v 22 
 note), and further, my friendship shall not at any time depart from 
 thee.' tvatto, the ablative used here with pra + v/ha, to fail or be 
 lacking : Vha generally is transitive, and has an accusative : the par- 
 ticiple has an ablative xix 33, pramanat parihinas. Boetlingk and 
 Roth suggest prahasyate. 
 
 25. ^aradah, ' live thou a hundred years ' : for garadah see vii 3 
 note on varsa; and xiii 44. 
 
 36. presayamasa, see iii 7 note : with the double ace. bhrataram 
 and ^svapuram. 
 
 28. aksayya, ' imperishable,' from a and ksayya from ijk.ai, see note 
 on aksayas ii 18 : the form ksayya is rare. 
 
 varsayutam, 'ten thousand years.' ayuta seems to have been 
 at first 'unlimited,' from a + yuta, p. p. of ^yu — but afterwards con- 
 fined to this special number. 
 
 adhisthanam, used both of ' government ' and the ' city ' which 
 a person governs : our ' province ' has a similar duplicity of meaning, 
 though the history of the word is quite different. Either sense will 
 do here. 
 
 30. vinitaih, xii 68 note on vinaya. 
 paricarakaih, viii 4 note. 
 
 31. anamayam, ii 15 note. 
 
 32. paura-janapadag, 'the towns-people and the country-folk': 
 formed from pura and janapada, which occur next line : forjanapada 
 see xii 132. 
 
 ■samprahrista-tanuruhah, ' with hair erect ' (from joy), comp. 
 note on hrista i 24 : tanuruh is the body-grower, from tanii, see xii 
 106 note, and ruha from ,^ruh viii 19. 
 
 samatya-pramukhah, 'with the counsellors first,' i.e. at their 
 head: unless the meaning be 'with the chief counsellors'; but in 
 this case the natural order of the compound is inverted. For amatya 
 see viii 5. 
 i3. 'Happy are we to-day both in the city and in the fields, come to 
 pay homage again to thee, like the Gods to Indra.' sma, intensive, 
 but not with the verb, nirvrita means ' tranquil,' ' at rest,' see note 
 on nirmti xxii 3. upasitum, from Vas, comp. paryupasat i 11. 
 
 Cata-kratu, ' he of the hundred sacrifices,' is a name of Indra. 
 It has been already mentioned, ii 14 note, that the Gods themselves 
 
232 NOTES ON THE NALOPAKHYANAM. [XXVI 33. 
 
 perform sacrifices and undergo austerities, with the view of attaining 
 unlimited power and the highest spiritual knowledge. 
 
 34. pra^ante, v 22. 
 
 mahotsave, ' the great festival ' : utsava is from ud + Vsu, but 
 the connection is not clear. 
 
 35. amey'-atma, 'of mighty (lit. unmeasurable) soul': ameya is 
 from a + meya, fut. part, of ^^ma. 
 
 36. Nandane, the garden of Indra in Svarga. 
 
 37. prakagatam, 'having gained renown': it is from prakaga, 
 ' clear,' ' bright,' ' open,' from ^ka§, see note on san-kaga xvii 6. 
 
 Jambu-dvipe, "one of the seven islands or continents of which 
 the world is made up. The great mountain Meru stands in its centre, 
 and Bharata-varsa or India is its best part," Dowson. Observe the 
 usual exaggeration of tone. Nala's kingdom need hardly have been 
 larger than India. 
 
 rajasu, 'among the kings,' comp. i 13: it is the least common 
 use of the locative in this poem. 
 
 ije, perf. of Vyaj, ' he sacrificed.' We may picture to ourselves 
 some Brahman editor giving the final touch to all Nala's glory, in the 
 apta-daksmaih (v 44) of this (unnecessary) line. 
 
INDEX I. 
 
 Ablative, in -fas vi 4 
 
 — of origin of action ii 10 
 
 — of circumstance i 16, vi 4 
 
 — of comparison i 21 
 
 — with a i 13 
 
 — -with verbs of hearing, &c. ii 6 
 Accusative, in compounds ii 11 
 
 — contained xix 16, v 36 
 
 — after nouns ii 27 
 
 — double i 20 
 
 — with verbs of motion ix 8, xii 
 86 
 
 denoting a state ii 18 
 
 — expressing extension xvi 6 
 Aorist xii 73 
 
 — of the optative xvii 36 
 
 Benedictive xvii 36 
 
 Comparison, different ways of ex- 
 pressing ix 31 
 
 Composition. See General In- 
 troduction 
 
 — restricted as to negatives i 18 
 
 — Avyayl-bhava ii 1 1 
 
 Desiderative verbs iii 5, viii 3 
 
 — adjectives ix 16 
 
 Future, of purpose in dependent 
 clause i 21 
 
 — deliberative iii 17 
 
 Genitive, general nature of ix 23 
 
 — after verbs v 38 
 
 — after adjectives i 27 
 
 — of agent, with participles i 4 
 
 — of time xviii 1 
 
 — with sydt x 10 
 
 Imperative, first person iv 1 
 Infinitive, with participle, in 
 
 passive sense vii 10, xvi 25 
 Instrumental, of manner v 26 
 
 — cognate, of going ix 14, xxvi 
 6 
 
 — in adjuration, v 17 
 
 — of exchange xiv 21 
 
 — of time ii 4 
 
 — with kim &c. xii 90 
 
 — with hhavita/vyam xxiv 20 
 
 Dative, a derivative of locative i Locative, in a person v 32 
 
 31 — on a person v 9 
 
 — of purpose xii 132 — on a thing i 3 
 
234 
 
 INDEX I. 
 
 Locative, of purpose iii 6 
 
 — after verb i 31, xviii 15 
 
 — after noun viii 1, v 22 
 
 Object clause viii 17 
 Oblique construction, why limit- 
 ed i 32 
 
 — interrogation xviii 26 
 Optative, of purpose i 21, ix 35, 
 
 xiv 14 
 
 — conditional i 28 
 
 — deKberative xix 4 
 
 — independent i 30, xiii 68 
 
 Paratactic constructions, ix 31, x 
 17, xiii 68 
 
 — with ca xvi 4, xix 30 
 Participle, indeclinable i 22 
 
 with a case viii 22 
 
 used as preposition ix 
 
 21 
 
 — perfect passive, used actively 
 ii21 
 
 — perfect active i 29 
 
 — perfect active, second form x 9 
 
 — declension of present, viii 24 
 
 Passive verbs, formation ii 7 
 
 — with active terminations xiv 
 6, XX 39 
 
 — used in complimentary address 
 xji 69 
 
 Perfect, with ha viii 8 
 Phonetic weakenings in Sanskrit, 
 
 i 3, 17, 18, 19, 22, V 7, 25 
 Plural of respect xiv 23 
 Present, for future xix 18 
 
 — used with sma, in past sense 
 il2 
 
 Relative clauses, order of ar- 
 rangement iv 3 
 
 — omitted xviii 25 
 
 Sooiative, its use vi 2 
 
 — descriptive xii 37 
 
 — disjunctive xiii 34 
 
 — absolute xiv 16 
 
 Verb, substantival, omitted x 9 
 
 — auxiliary (arh) iii 7 
 
 Verbs, lose their special force 
 when compounded ii 1 
 
INDEX 11. 
 
 amga xxvi 24 
 akasmat xxi 20 
 aksa i 3 
 aksi xi 30 
 Agai iii 4 
 agraliara xvi 3 
 an-ka xxiii 24 
 an-ga iii 13 
 ^anc ii 18 
 ^/anj xvii 8 
 anjali iii 1 
 Vat ii 13 
 atas ix 23 
 ati i 13 
 atha i 14 
 adluka xi 16 
 adhisthana xxvi 28 
 Van iv 28 
 anu ii 27 
 anuraga v 22 
 antahpura i 18 
 antara vii 2 
 antarhita xii 96 
 andha xiii 12 
 andhas xiii 12 
 anyatama iii 6 
 apatya xix 7 
 aparedjTih xiii 35 
 apasada xxvi 21 
 
 apaya iv 19 
 api i 31 
 apsaras xii 120 
 abhiksna ix 34 
 abhyasa ix 10 
 Vam ii 15 
 amatya viii 5 
 arala xi 33 
 arka xvi 16 
 Varc ii 15 
 Jax] xxvi 5 
 arnava xiii 37 
 artha iii 3, 7 
 Vard vii 17 
 Varh iii 7 
 alam ill 
 avatara ii 30 
 avagyam xiii 29 
 Ja,q (eat) iv 9 
 Jaq (get) xxvi 24 
 Agvinau i 27 
 Vas (throw) xii 79 
 Vasuya xii 46 
 asau xiii 25 
 ahan xii 61 
 ahimsa vi 10 
 
 a 
 a i 13, ii 27 
 a with verb i 32 
 akara ii 5 
 
236 
 
 INDEX n. 
 
 agas xiii 62 
 
 adya v 38 
 
 atman ii 13 
 
 -adi iii 5 
 
 aditya x 21 
 
 adhi xviii 1 1 
 
 anana iv 28 
 
 apida xii 103 
 
 amnaya xii 59 
 
 aya and compounds iv 19 
 
 ayata xi 27 
 
 ayatana xxv 7 
 
 ayus XV 12 
 
 arota viii 19 
 
 aiya xii 82 
 
 alaya vii 17 
 
 avarta xix 14 
 
 aga YJy 7 
 
 agis xviii 21 
 
 agcarya xii 97 
 
 agrama ix 22 
 
 Vasi 11 
 
 aha vii 4 
 
 ahara xi 29 
 
 ^iks with upa xxii 5 
 ;^iks with pan xxiii 2 
 Vir V 29 
 
 u 
 
 ugra iii 31 
 
 Jnc ii 30 
 
 uccaih xi 2 
 
 ucchista xiii 68 
 
 uta ii 25 
 
 utaho xii 73 
 
 uttara xii 60, xvii 30 
 
 upastha xxi 19 
 
 upaya iv 20 
 
 iibha xvii 41 
 
 uras i 29 
 
 ustra xiii 13 
 
 u 
 
 una XX 12 
 
 n 
 V" iv 7 
 nta xxi 13 
 rate iv 26 
 "Vndh X 2 
 nsi ii 13 
 
 iji with anu ui 16 
 
 — ava ix 33 
 
 — upa iii 16 
 in-gita ii 5 
 iti i 32 
 mdu xii 81 
 Indra ii 13 
 Indralota ii 13 
 indriya i 4 
 ^indh xiii 3 
 ^is (go) iii 7 
 ^is (wish) i 1 
 
 i 
 v/iks i 20 
 ^iks with ava xii 16 
 
 ojas v 34 
 
 au 
 
 ausadha ix 29 
 
 k 
 kaksa iv 25 
 ^an-ks ii 23 
 kantaka xxvi 20 
 kandara xii 110 
 ^am ii 23 
 ^kamp xxvi 3 
 Kah vi 1 
 kalusa xvii 7 
 kalyana iii 22 
 katara xiii 18 
 kamaduh ii 18 
 
INDEX II. 
 
 237 
 
 karya ii 7 
 
 ;^kag xvii 5 
 
 kastha xiii 28 
 
 kitava xvii 37 
 
 kirti XX 36 
 
 ^kup xix 15 
 
 kumara iii 13 
 
 kula xii 26 
 
 kuqala viii 4, xii 70 
 
 s/kn i 6 
 
 ^kn with alam ill 
 
 ^rit X 16 
 
 knte ix 1 9 
 
 kritya xiii 29 
 
 kntana ii 1 6 
 
 knpa xii 34 
 
 knga ii 2 
 
 kns vii 14 
 
 knsnavartman xiv 10 
 
 Jkri iv 18 
 
 ^lip ii 28 
 
 ketu xii 38 
 
 kovida i 1 
 
 kosa X 18 
 
 ^kra V 44 
 
 kratu V 44 
 
 ^krand xi 20 
 
 ^kram ix 6 
 
 ;^/ki'udh xviii 9 
 
 ^krug xi 2 
 
 ;yklam ix 28 
 
 ^liQ xiii 50 
 
 ksaua ii 3 
 
 ^ksam iii 8 
 
 ^ksal xi 29 
 
 ^si (build) ii 20 
 
 yksi (destroy) ii 18 
 
 ;^sip iii 13 
 
 ksipra xii 92 
 
 ksudra xi 35 
 
 ^ksudh ix 1 1 
 ksema xii 121 
 
 kha xii 53 
 khaga i 24 
 khadga x 18 
 ^khad xii 35 
 ,ykhya init. 
 
 kh 
 
 g 
 
 gana Li 6, x 29 
 
 ^gad xiv 9 
 
 Gandharva i 29 
 
 Jga,m i 6 
 
 — (with adhi) xvii 49 
 
 gambhira xii 57 
 
 ^ygar (eat) xi 21 
 
 garbha i 19, xvi 16 
 
 gatra v 9 
 
 ^gah vi 13 
 
 ^gup xii 47 
 
 guru XX 28 
 
 Jguh V 7 
 
 geha xvii 16 
 
 ^gai XV 15 
 
 ^gras iv 9 
 
 ^ygrah i 19 
 
 graha xiii 24 
 
 grama iv 10 
 
 ^glai xi 25 
 
 gh 
 ^ghadu 11 
 
 ^ghusii 11 
 
 ghosa xvii 49 
 
 c 
 
 ^caks viii 5 
 
 ^cam xxi 11, vii 3 
 
 ^car xviii 9 
 
 carita vi 8 
 
 ^cal v 9 
 
 caru iii 14 
 
 ^ci (arrange) ii 2, v 15 
 
238 
 
 INDEX II. 
 
 ^ci (search) xvi 6 
 ^cit, ^ycint ii 2 
 ^cud xix 24 
 ced xvi 4 
 ^cest xi 28 
 ;^cyu ix 18 
 
 ch 
 ^ycliad V 25 
 chanda xxiii 15 
 chaya v 25 
 
 J 
 jana ix 27 
 
 jala iv 4, xi 35 
 
 Java viii 19 
 
 janu xix 21 
 
 jihma xii 83 
 ;^jus xii 65 
 Jjna iii 1 
 jnati viii 20 
 J vara xii 93 
 ;yjval xi 35 
 
 t 
 ^taks V 14 
 tatha V 1 
 tandra xv 15 
 tapas ii 13, X 19 
 tamas xvi 1 1 
 taras xxvi 4 
 ^tark V 12 
 tala ii 28 
 taskara xii 2 
 tadriQ i 13 
 tavat xii 40 
 tigmamgu xxiv 33 
 tithi V I 
 tivra xi 13 
 i^tul iv 6 
 tulya v 10 
 ^tus i 7 
 
 turna xx 23 
 trina xiii 28 
 ^tris ix 27 
 trisa ix 27 
 ^tri ii 30 
 tejas iv 26 
 ^tyaj ii 17 
 ^ytras xi 1 
 ^tra iv 7 
 tridiva V 38 
 trdoka ii 1 3 
 tvac xii 106 
 ^tvar V 2 
 
 damstra xii 31 
 danda iv 10 
 dantm xxvi 2 
 daya ii 19 
 dayita ii 19 
 ^dah xi 39 
 ^da (with a) ix 14 
 dasa xxvi 21 
 ,^di5 iv 25 
 v/dihvll 
 diua ii 2 
 ^dip xi 13 
 dirgha xii 54 
 ^du xiv 1 
 ^diia X 15 
 ^duh ii 18 
 Jdnq i 13 
 ^dri ix 4 
 delia xii 89 
 dola X 27 
 dravya viii 5 
 ^^dra X 7 
 ^dru i 25 
 dvija xii 7 
 ;^dvis ix 9 
 
INDEX II. 
 
 239 
 
 dh 
 Iharma x 24 
 ydha i 6 
 
 ^dha with ni iv 17 
 ^dha with vi v 19 
 Ihatu xii 6 
 Jdhkv (run) i 26 
 ^dhav (wash) xiii 68 
 ^dhii xvii 40 
 ^dhn i 18, xxvi 13 
 i^dhris iii 15 
 dhairya iii 17 
 ^dhyai xii 100 
 ihruva vi 11 
 ^dhvams xii 115 
 ihvaja xxv 6 
 
 u 
 aaksatra v 6 
 iiaga xii 99 
 aagna xiii 60 
 /nad xii 1 
 aadi xii 1 
 ^nand v 33 
 aabhas ii 30 
 ^nam iv 1 
 naragardula i 15 
 ^iia9 (perish) viii 18 
 ^nag (get) xxvi 24 
 ^nah xii 6 
 Eiatha X 21 
 lana xii 2 
 aama i 1, xi 4 
 11- i 23 
 
 iitamba xii 110 
 iityam xiii 56 
 udra X 7 
 ynuid viii 12 
 iipuna xiv 2G 
 ubha xi 32 
 iimitta ix 34 
 
 mrvriti xxii 3 
 niga xv 1 1 
 nis- ix 6 
 ^ni viii 5 
 nunam viii 17 
 nrigamsa xi 10 
 nairagya xix 7 
 nyaya vi 6 
 
 P 
 
 paksa xi 33 
 
 paksman xi 33 
 ;^pan xii 131 
 pana vii 8 
 Vpat i 22, 23 
 patatra xii 39 
 pataka xxv 6 
 patha ii 28, xi 37 
 pathin ii 28 
 ^pad vii 5 
 para ii 2 
 parama iii 15 
 para i 5, xi 8 
 parayana xii 82 
 pangha v 5 
 paricchada xvii 23 
 paryapta xi 8 
 paroksa xx 12 
 parna xii 63 
 pallava xii 102 
 ^pagi 13, v 9 
 pagu xxiii 10 
 pagcat xiii 5 
 pagcima xiii 5 
 ^pa (feed) xii 47 
 ^pa (drink) xiii 7 
 pani xxiii 16 
 Patala ii 13, v 7 
 papa viii 3 
 para xvi 22 
 parisada xviii 4 
 
240 
 
 DfDEX IL 
 
 paiigva jdx 7 
 pinav 5 
 
 ^/pid T 2 
 
 pnnya t 1, xii 37 
 paras iv 20 
 ^'pns xii 40 
 paskala xri 2 
 pnrvai 14 
 ^/pn xii 81 
 pntliaxii 24 
 pnstha ix 7 
 ^'pri i 18, xi 32 
 praknti vii 13 
 prakhya tHji 63 
 ^'prach xi 31 
 praia ii 7, x 11 
 piablmti ii 1 
 piamama iv 31, xix 33 
 piasada i 8 
 prapta ill 
 ^/prarth ii 23 
 pnva iv 7 
 ^'pri It 7 
 precya xri 1 
 ^'plu iv 13 
 
 ph 
 phalaix 11 
 
 b 
 Bala ii 17 
 ^ybadh xi 2o 
 ^/bandh xiii 31 
 bahu xii 54 
 ^ihrii i 31 
 bruyasta xvii 36 
 
 bh 
 bhakti V 23 
 ^'bhaks ix 13 
 bhagini xvii 13 
 ^/bhanj xxv 7 
 
 bhadia iii 25 
 bhavaaa ii 14 
 bbavat ii 31 
 ^'bha viii 4 
 bLaga x 14 
 Bharati xii 21 
 ^^bas viii 4 
 bhava viii 18 
 bhisaj ix 29 
 ^M xii 1 
 ^huj (eat) ii 4 
 ^'bhnj (bend) ii 4 
 ^/bhu with anu ii 9 
 
 — - — sam xviii 25 
 -bhnta xiL 38 
 bhayas viii 14 
 ^Ajhn ii 1 
 bhnca v 12 
 ^hiams vi 15 
 ^'bhram iii 15 
 ^hraj ii 29 
 
 m 
 Maghavan ii 15 
 mandala xii 64 
 i^math i 14 
 ^mad i 24 
 ^man xii 24 
 
 — witb ahu xvii 22 
 ^mantr ii 9, vi 5 
 manda Yiii 38 
 mamnatha i 14, ii 28 
 manyn ix 4 
 manye xiii 41 
 marut x 24 
 
 mala x 6 
 ma iii 9, xii 73 
 ^ma i 15 
 matra ix 10 
 maua iv 4 
 maya xiii 56 
 
INDEX II. 
 
 241 
 
 marga xii 63 
 marisa xv 19 
 mitra xii 33 
 mithya xii 14 
 ;^mia V 25 
 mukhya iv 8 
 ^muc V 28 
 ^mud V 39 
 ^mus V 8 
 ;^muh vi 1 2 
 muhuh X 26 
 muhurta x 26 
 mriga x 23 
 Jmnj V 4 
 ;^miid iv 11 
 Jmnq vii 13 
 ijums vii 13 
 medmi xi 39 
 mlaua v 25 
 mleccha xii 2 
 
 y 
 
 yaksa i 13 
 yat vi 6 
 ^yat XV 4 
 yathatatham iii 2 
 yadi i 28 
 ^yam v 27 
 
 — witli ut X 25 
 
 — with pra xxv 2 
 
 — with sam i 4 
 Yama iii 4 
 yava xiii 3 
 yayas i 8 
 
 ;^yac xxiii 4 
 yatra xviii 1 1 
 ^yu xii 2 
 Vyuj i 5 
 
 — with ni xviii 1 1 
 
 — with pra v 16 
 ^yudh ii 17 
 
 yuvan xii 123 
 yosit ii 31 
 
 r 
 ramhasxix 14 
 y^raks i 4 
 rajani xvii 28 
 ^ranj v 22 
 rana xii 84 
 ratha ii 11 
 ^rabh iv 16 
 ^ram vi 10 
 ravi xii 82 
 ra9min xix 22 
 rahas i 18 
 Raksasa i 29 
 ^raj V 3 
 rajasuya xii 45 
 ^radh v 20 
 ragi xiii 17 
 npu xii 93 
 ^ru X 20 
 ^ruc iv 28 
 Vrud X 20 
 Rudra x 24 
 ^rudh iv 10 
 ^rus xi 35 
 ^ruh viii 19 
 rupa viii 19 
 
 1 
 ^yiaks ii 7 
 
 v/lajj iii 18 
 ^lap vii 16 
 ^labh viii 3 
 
 — with upa viii 3 
 
 — with pra xiv 6 
 ^lamb viii 3 
 ^las xii 84 
 lalasa xii 84 
 ^Iikh xii 53 
 lin'ga V 13 
 
 16 
 
242 
 
 INDEX II. 
 
 ^bh xii 53 
 
 ^auk i 13 
 vlubh xi 34 
 
 ^'raks lix 17, i 4 
 Taksas xix 1 7 
 ^vac i 32 
 vata xi 10 
 Tateala xii 59 
 ^vad ii 2 
 ^'vadh ix 8 
 ▼apns iii 11 
 vara i 4, 8 
 Vamna iii 4 
 varcas i 7 
 ^Vam iv 28 
 varna i 28 
 varsa vii 3 
 ^'vag viii 15 
 vaca Tiii 15 
 ^'vas (dwell) ii 12 
 ^'vas (clothe) ix 6 
 Vaau X 24 
 ^/▼anch V 36 
 vaja XX 15 
 vadham xvii 22 
 ▼ama xvi 37 
 Tayu X 21 
 Tarana xxi 6 
 ^'ykq xi 20 
 Tahin viii 22 
 -n-il9 
 ^vi xii 112 
 ▼ikara xxii 31 
 Tighna xiii 23 
 ;^vy ix 26 
 yidhi iv 17 
 vinaya xii 68 
 
 ;yvmdii 4 
 
 nparyaya viii 15 
 
 vipnla vi 6 
 
 vipra xii 75 
 
 Jyi^ i 31, ii 3 
 
 visa iv 4 
 
 vistara xii 17 
 
 vispasta-xii 58 
 
 vihaga xii 16 
 
 vihayas ix 14 
 
 vihita xi 7 
 
 vihvala xi 14 
 
 ^vn ui 6 
 
 Jytij xiii 53 
 
 ^yvrit vi 4 
 
 ^vndh viii 14 
 
 vettha xvi 34 
 
 Veda, Vedanga vi 9, xii 17 
 
 ^vep V 16 
 
 vai ui 3, vii 4 
 
 vyakta xvii 8 
 
 vyagra xxvi 20 
 
 Vvyath xii 118 
 
 ^vyadh xi 26 
 
 vyavasaya xxiv 20 
 
 vyasana vii 13 
 
 vyadha xi 26 
 
 vyala x 23 
 
 vyudha xii 13 
 
 vyuha xii 30 
 
 ^vye ix 6 
 
 ^vraj viii 5 
 
 vrata ii 4 
 
 ^gams i 16 
 Voaki 18 
 gakuna xiii 24 
 gakta vii 10 
 gakya xvi 4 
 ijq&n-k iv 12, viii 3 
 
INDEX II. 
 
 243 
 
 ganakaih iv 18 
 V5ap V 28 
 gabda v 28 
 ^9am V 22 
 ^arana iii 4, v 15 
 9arira iii 4 
 9a5m iii 13 
 gagvat xiv 19 
 -gas i 25 
 ^qas xi 10 
 gastra xi 28 
 9akha xx 11 
 gataya xx 13 
 ;^5antu viii 12 
 gala xix 11 
 ;^9aa iii 21 
 gikha xi 36 
 gila ix 22 
 V91S i 30 
 Vgi i 17 
 gila xii 26 
 ^/guc iv 1 3 
 ^9udh viii 18 
 guddha viii 18 
 ;y9ubh iii 25 
 giinya x 29 
 giira i 3 
 Jqn V 15 
 ;nn-ga xii 37 
 Jqii xiii 8 
 ^90 xi 28 
 {Oka iv 13 
 syama xii 50 
 ygram ix 22 
 Jqrk xxiii 20 
 :ri X 10, i 10 
 /gru i 17 
 reyas x 10 
 laksna. v 5 
 loka xii 50 
 
 v/§vas ii 2 
 gvapada xi 18 
 
 samrambha xiii 31 
 
 samgaya x 1 
 
 samsad xvii 37 
 i^sakii 6 
 
 saknt ix 24 
 
 sakhi ii 6 
 
 san-khyana xiii 56 
 
 san-ga xxiii 9 
 
 sancara xxiii 9 
 
 ^sanj V 9 
 
 sati X 23 
 
 ^sad (with pra) i 8 
 
 — (with a) X 7 
 
 sandha xii 5 
 
 sandhya xii 3 
 
 sapatna xii 82 
 
 samaya vii 1 
 
 aamasta xvi 12 
 
 samipa vii 4, i 16 
 
 sampad ii 28 
 
 aambhara xxvi 24 
 
 samyanc viii 1 3 
 
 ^sah iii 8 
 
 sahaya ii 30 
 
 ;,ysadh xxiii 22 
 
 sadhn v 29 
 
 ^aantv viii 12 
 saya xi 12 
 sara xii 59 
 sartha xii 111 
 sarddham ix 7 
 Sindhu xix 14 
 su- xxiii 25 
 ^su xi 36 
 sura ii 13, xviii 26 
 ;yaue V 25 
 
244 
 
 INDEX II. 
 
 ;^8ud ii 23 
 
 Surya xviii 26 
 
 ^sri xi 26 
 
 Jsnj V 27 
 
 Jsn-p i 25 
 
 ^sev X 23 
 
 ^so xxiv 20 
 
 soma xii 48 
 
 ^stambh ii 30 
 
 Jstn xii 17 
 
 ^stim xui 6 
 
 sthavira iv 20 
 
 ^stha (with a) xviii 23 
 
 sthavara xiv 7 
 
 smgdha xii 57 
 
 snusa xii 43 
 
 ^spri9 vii 3 
 
 ^sphay.xxiv 37 
 
 sma i 12 
 
 ^^smi ii 29 
 
 ^smri xi 24 
 
 ^svanj xvii 12 
 
 svana xii 57 
 
 ^svap X 6 
 
 svayam i 15, viii 3 
 
 svayamvara ii 8 
 
 Jsvax xviii 26 
 
 svarga ii 13 
 ^^Bvastha ii 1 
 svid xix 29 
 svaira xxi 13 
 
 ha viii 8 
 ;^han i 20, ii 18 
 hanu xii 31 
 harsa i 24, xix 9 
 ^as iii 14 
 hasta ii 1 1 
 hastm ii 1 1 
 ^ha ix 14 
 hi i 29, ix 6 
 hita i 6 
 hina v 24 
 Jhri i 20 
 — with a xi 29 
 hncchaya i 17 
 hnd i 17 
 jhns i 24 
 ^uiv9 
 hotra xii 96 
 hrasva xviii 6 
 ^ri xiii 30 
 ^ve v 1 
 
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 no spiritually thoughtful mind can read them Matthew Arnold's admiration, as an example 
 
 unmoved. They carry us so directly into an of worthy work for an University Press to 
 
 atmosphere of divine philosophy, luminous undertake." — Times. 
 
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 THE THE^TETUS OF PLATO by the same Author. 
 
 [In the Press. 
 
 ARISTOTLE.— HEPI AIKAI02TNHS. 
 
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 PINDAR. 
 
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 chronological sequence of the Odes (pp. 
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 THE NEMEAN AND ISTHMIAN ODES. 
 
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THE CAMBRIDGE UNIVERSITY PRESS, 
 
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 ARISTOTLE. 
 
 THE RHETORIC. With a Commentary by the late E. M. Cope, 
 Fellow of Trinity College, Cambridge, revised and edited by J. E, 
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 totle, to Mr Cope's edition he must go." — 
 
 "Mr Sandys has performed his arduous 
 duties with marked ability and admirable tact. 
 ...Besides the revision of Mr Cope's material 
 already referred to in his own words, Mr 
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 none more useful than those that bring the 
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 reference to important works that have ap- 
 peared since Mr Cope's illness put a period 
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 mentary stops abruptly three chapters be- 
 fore the end of the third book, Mr Sandys 
 
 carefully supplies the deficiency, following 
 Mr Cope's general plan and the slightest 
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 ment. In Appendices he has reprinted from 
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 In every part of his work — revising, supple- 
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 ceedingly well." — Examiner. 
 
 " A careful examination of the work shows 
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 dents will not be disappointed. Mr Cope's 
 ' wide and minute acquaintance with all the 
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 ledge of the important contributions of mo- 
 dern German scholars, his ripe and accurate 
 scholarship, and above all, that sound judg- 
 ment and never-failing good sense which are 
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 tions of the Classics, all combine to make 
 this one of the most valuable additions to the 
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 had for many years." — Spectator. 
 
 * * Von der Rhetorik ist eine neue Ausgabe 
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 nen. Derselbe enthalt viel schatzbares .... 
 Der Herausgeber verdient (uy seine muhe- 
 volle Arbeit unseren lebhaften Dank." — 
 SuseMihl in Bursiaji's yahresberickt. 
 
 PLATO'S PH^DO, 
 
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PUBLICATIONS OF 
 
 M. TULLII CICERONIS DE NATURA DEORUM 
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 M. T. CICERONIS DE OFFICIIS LIBRI TRES. 
 
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 M. T. CICERONIS PRO CN. PLANCIO ORATIO 
 
 by the same- Editor. \In the Press. 
 
 MATHEMATICS, PHYSICAL SCIENCE, &c. 
 
 THE ELECTRICAL RESEARCHES OF THE 
 
 HONOURABLE HENRY CAVENDISH, F.R.S. 
 
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 15 
 
 A SELECTION OF THE STATE TRIALS. 
 
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 *' Mr Willis-Bund gives a risu-nii of each 
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 ports where the words of the original are 
 important in themselves, and very often 
 stating the point decided in his own words. 
 By following this method he is able to intro- 
 duce extraneous matter which does not 
 strictly belong to the case in hand, such as 
 Acts of Parliament, and in that way to make 
 his book both more intelligible dJid more in- 
 teresting. In the several trials which we 
 have read he has done his work very well. 
 The book should be very interesting to the 
 historical student. . . . From what we have 
 seen of this book we have great pleasure in 
 recommendiag it." — Guardian. 
 
 VoL IL In the Press. 
 
 THE FRAGMENTS OF THE PERPETUAL 
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 collected, arranged, and annotated by Bryan Walker, M.A. LL.D., 
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 ' This is one of the latest, we believe mentaries and the Institutes . . . Hitherto 
 
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 surprised tc find how abundantly the extant 
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 quite the latest, of the contributions made to 
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 we have the fruits of the same kind of 
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 merely by way of reference or necessary 
 
 THE INSTITUTES OF JUSTINIAN, 
 
 translated with Notes by J. T. Abdy, LL.D., Judge of County Courts, 
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THE CAMBRIDGE UNIVERSITY PRESS. 
 
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 HISTORY. 
 
 LIFE AND TIMES OF STEIN, OR GERMANY 
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 HISTORY OF NEPAL, 
 
 translated by Munshi Shew Shunker Singh and PanDit Shri 
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 1877, Nr. 26. 
 
 THE ARCHITECTURAL HISTORY OF THE 
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 excellent arrangement are most varied, in- 
 
 MISCELLANEOUS. 
 
 LECTURES ON EDUCATION, 
 
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 THE ANABASIS OF XENOPHON, Book VI. With 
 
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 BOOKS L III. IV. & V. By the same Editor. 2s. each. 
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 AGESILAUS OF XENOPHON. The Text revised 
 
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 M. T. CICERONIS DE AMICITIA. Edited by J. S. 
 
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