180 
G. A. Grierson — Analysis of the Padumawati. 
[No. 2, 
(318). Her ornaments (319). Being fully adorned she delays going' 
to her husband. She is frightened .at what may happen (320). Her 
bridesmaids encourage her (321). She sets out for the nuptial chamber. 
Her charms as she goes (322). 
She enters the nuptial chamber. Ratna Sena is struck senseless 
by her beauty. They revive him, saying his Guru ( i.e ., Padmavatl) is 
here (323). He takes her arm and leads her to the bed. She modestly 
shrinks back. She says he is a Yogi and she does not like him (324). 
He says he became Yogi for her sake. He recounts the dangers he has 
gone through (325). She replies that self-praise is no recommendation. 
No one ever heard of a Yogi-king. She teases him. ‘ Thou art not a 
Yogi, but a mere beggar. A Yogi, by suppression of his breath, can mount 
into the air and fly in spirit where’er he listeth. Thou art but a beggar 
disguised as a Yogi, as Havana was who carried off Sita. When the 
night sees the moon it is no longer dark, and so, Yogi, now that thou hast 
become king thou hast forgotten thy austerities ’ (316). He repeats 
that he was but a pilgrim of love. 1 Be kind. Even Sita gave alms to 
Havana. I have become crimson, (i.e., glorious) from the reflection 
of thy colour, and like the sun have 1 mounted to the sky. Where the 
moon is cool, how can I be hot ? Therefore, lady, fulfil my heart’s desire 
(327)! She replies (teasing him still). ‘Thou sayest thou art 
crimson. How didst thou get this colour ? It is not from thy fine 
clothes. It seemeth to come from a burning heart. The red majitha 
dye cometh from long cooking. The PalaQa tree has to be burnt before 
it beareth its scarlet blossoms. Betel and the areca nut do not 
become red till caustic lime is added ’ (328). He replies. ‘ 1 have been 
burnt in the fire of love’ (329). Padmavatl, — ‘Thou art a wandering 
Yogi, thou wilt not remain faithful ’ (330). Ratna; — ‘ Though I may 
roam, I will never forget. But I will not even roam’ (331). She 
challenges him to play caupar. He consents (332). He admits that he 
is beaten by her. Figurative comparison of caupar, and the game of 
love 1 (333). Padmavatl laughs. ‘I see indeed thou art crimson from my 
colour. I went to the temple when Hiramani told me thou wast there. I 
was enchanted at thy beauty, and I loved thee (334). 2 What magic art 
thou master of, that thy pains were reborn in me ? I suffered all the 
pangs that thou didst suffer. There is naught between us now, all 
1 Till a proper text is obtained it will be impossible to translate 332 and 333 
correctly. They are full of metaphorical allusions to the game of caupar or causar , 
the Indian Backgammon. I have taken the trouble to learn the game, and have 
consulted several good players, but none of them can interpret tho prosont printed 
text satisfactorily. 
2 It is possible that this stanza represents the words of the Prince. 
