महावीरचरितम् (महाकवि भवभूति - वीररस-प्रधान रामकथा नाटक सम्पूर्ण ७ अङ्क सटीक)

93] Act VI, Princes Recognized — Translation [—vi. 42³ was the first to fall into a swoon—are themselves going into a swoon! 41 Rāma—Alas, father! Alas, mothers! Seeing that for her who was, of Janaka's and of Raghu's family, the all-in-all of auspiciousness, I showed no compassion,—vain is your [present] compassion for me! 42 I will go forthwith to attend upon them. Rises. Kuśa and Lava—This way, this way, father! All move about in pathetic flurry and exeunt. END OF ACT VI CALLED PRINCES RECOGNIZED.

ACT VII Then enters Lakshmaṇa. Lakshmaṇa—Ho, my worthy Sirs! To-day the exalted Vālmīki, as ye know (khalu), has summoned, along with ourselves, [our] subjects from towns and districts, with all Brahmans and Kshatriyas; and he has also, by his own [spiritual] power, secured the presence of hosts of Gods and Demons, [Apes and other] animals, the Serpent-lords with their retinue: in fact, the whole assemblage of Beings movable and immovable. And I am directed by the noble [King, Rāma] as follows—"Dear Lakshmaṇa, the exalted Vālmīki has invited us to witness his own play that is to be enacted by heavenly nymphs. Go, therefore, to the banks of the Ganges, which is to be the place for the concert, and seat the audience properly."— I have accordingly assigned proper seats to all the assemblage of Beings mortal and immortal. And here, now,— Is the noble [King, Rāma] who, even while carrying on the life- and-functions (āśrama) of royalty, has to follow the rigorous course of a hermit’s life: he is coming hither out of deference to [sage] Vālmīki. 1 Then enters Rāma. Rāma—Dear Lakshmaṇa, have the distinguished spectators (prāśnika) taken their seats? Lakshmaṇa—They have. Rāma—And those two boys—Kuśa and Lava—let them have accorded to them a position similar to [that of] Prince Chandraketu. Lakshmaṇa—Considering Your Lordship’s affection for them, that is just what I have done. Here is spread out the Royal seat. Both sit down. Rāma—Sirs, let the play begin. Stage-manager, entering—The exalted son of Varuṇa, [Vālmīki,] truthful in his utterances, thus commands the world movable and immovable— “Here is what dawned upon us in our spiritual insight—a certain composi- tion of ours pure-and-edifying and full of the Pathetic and the Marvellous sentiments. Do you, therefore, because of the importance of the issue [connected with it,] pay attention to the same.”

95] Act VII, Reunion — Translation [—vii. 3⁶ Rāma—The meaning is, that sages possess a direct intuition of what is right (dharma). The knowledge of [such] exalted personages is uncoloured by passions, is a Repository of Truth,¹ is never known to fail. It must therefore be beyond [every possibility of] doubt. [Voice,] behind the curtain—Alas, my noble Lord! Alas, dear Lakshmaṇa! Alone and undefended as I am, and with these pangs of childbirth upon me, in this [dreary] forest, the beasts of prey, desperate [with hunger], are longing to devour me! Therefore now, ill-starred that I am, I will throw myself into the Mandākinī [Ganges]. Lakshmaṇa, to himself—Woe and alas! This is something quite un- expected! Stage-manager—The daughter of the All-sustaining [Earth], Queen Sītā, being abandoned by the King in the great forest: she, with travail coming upon her, is throwing herself into the divine Ganges. 2 Exit. Rāma, excitedly—Queen, my Queen! Just tarry [but] one instant! Lakshmaṇa—My noble brother, this is a play! Rāma—Alas, Queen! Thou dear companion in the wilderness of Daṇḍakā! This then has been the evil ripening of thy fate—and through Rāma! Lakshmaṇa—Noble brother, let us, if you please, see how the play turns out. Rāma—Here am I, ready and with a heart of adamant! Then enters Sītā swooning and supported by Pṛithivī [the Earth] and Jāhnavī [the Ganges], who have each an infant in their lap. Rāma—Brother, lend me thy support: I seem to be plunging into some unknown and untrodden [abyss of] gloom! The two Goddesses [Pṛithivī and Bhāgīrathī]— Take heart, [Sītā,] thou blessed daughter of [Janaka,] King of the Videhas: Fortune is smiling upon thee. While in the waters thou hast given birth to two sons that shall be the upholders of Raghu's line. 3 Sītā, recovering—Oh, joy! I have given birth to [two] sons!—Ha, my noble Lord! Swoons [again]. Lakshmaṇa, falling [at Rāma's feet]—I say, my noble brother, Fortune is smiling upon us! The stock of Raghu has put forth glorious offshoots. Observing. Oh, how now? Overwhelmed by the flood of stirring tears, my noble brother has swooned quite away! Fans [him]. The two Goddesses—Cheer up, dear daughter, cheer up! Sītā, recovering—Who may your Ladyship be—and you? ¹ A technical term of Yoga, for which see Notes.

vii. 3⁷—] Bhavabhūti — Uttara-Rāma-Charita [96 Pṛithivī—This is the Guardian-divinity of your father-in-law's house— [the river] Bhāgīrathī. Sītā—My homage unto thee, Exalted one! Bhāgīrathī—Mayest thou attain all those blessings that thy [noble] character [richly] merits! Lakshmaṇa—We are [by this expression of goodwill mightily] favoured. Bhāgīrathī—This is the Exalted [Goddess], the All-sustaining [Earth]: thy mother. Sītā—Alas, mother! That thou shouldst see me—and in such a plight! Pṛithivī—Come, darling—Come [unto me], my daughter! Embraces [Sītā] and faints. Lakshmaṇa, in joy—So [happily] the noble Queen has been by Pṛithivī and Bhāgīrathī taken under their protection. Rāma, observing—It is indeed good—but it harrows me so! Bhāgīrathī—Is even the all-sustaining Goddess [Earth] thus affected? Then all-triumphant indeed is a mother's affection! Or rather [why do I say so?]—Nobody that has any feelings at all can escape this [affection, this] unending thread of the world-and-its-concerns (saṁsāra), this mysterious knot of infatuation. My child, thou daughter of the King of the Videhas! And thou Goddess [Earth] that art [thyself] the stay unto all creatures! Take heart [both of you]; be comforted. Pṛithivī, recovering—Goddess [Bhāgīrathī]! Being mother to Sītā, how can I take heart? First there was her long abode among the Rākshasas [with Rāvaṇa], and, as a second [calamity], this her abandonment, most dreadful [even] to hear: Bhāgīrathī—But what being indeed is there—when Fate is intent upon evolving its fruit—that can close the gates against it [Fate]? 4 Pṛithivī—Bhāgīrathī, is this becoming—is this at all like dear Rāma? No regard whatever has he shown to this [my Sītā's] hand, clasped in her tender years by him in tender years—nor any [regard] for me, nor for Janaka, nor for the Fire[-ordeal], nor for [Sītā's] companionship [in the Daṇḍakā-forest], nor [finally] for the continuance of [his own race]! 5 Sītā—Alas, my noble Lord! Of thee I am put in mind— Pṛithivī—Forsooth! who now is thy noble Lord? Sītā, abashed, with tears—So [be it then] as my mother says. Rāma—Mother Pṛithivī, here am I, such [I confess, as thou sayest].

97] Act VII, Reunion — Translation [—vii. 8cd] Bhāgīrathī—Exalted [Earth], thou Giver of all blessings! Thou art of this living world its very body [and soul]. Wherefore then, as if not cognizant [of facts], art thou wroth at [Rāma,] thy son-in-law? A dread infamy was gaining ground among the people; and as to that clearing [of Sītā] by the [ordeal of] fire, it took place in the [distant] Island of Laṅkā [Ceylon]: how possibly could the people of this place give credence to it? And it has always been the precious heritage (dhana) of Ikshvāku's race to keep the entire people content. In this trying extremity, therefore, what [else] could my dear [Rāma] have done? 6 Lakshmaṇa—Divinities indeed possess an unerring intuitive vision in regard to [the thoughts and motives of] all beings. Bhāgīrathī—Nevertheless, here am I folding my hands in supplication [and craving thy grace and pardon for Rāma]. Rāma—Holy mother [Bhāgīrathī], continual has been thy favour towards [us] the descendants of Bhagīratha. Pṛithivī—I am always favourably disposed towards you; but it was the vehemence of my affection, [terrific] sudden and hard to withstand, [that prompted those words of mine]. I am indeed not unaware of dear Rāma's love to Sītā: Constrained through Fate to abandon dear [Sītā], he [Rāma], with that [keen torment] consuming his mind, has been kept alive only by his own supernatural firmness (sattva), and by the [pre-eminent] merits of his subjects. 7 Rāma—Indeed they have been full of tenderness for [me] their child— these my gurus [Pṛithivī and Bhāgīrathī]. Sītā, weeping, with folded hands—Let my mother [Earth] receive me in her bosom for eternal rest. Rāma—What else could she ask? Bhāgīrathī—God forbid! Mayest thou for thousands of years continue in [the bloom of] thy life! Pṛithivī—Child, these thy dear sons need to be looked after. Sītā—What have I to do with these, now that I am without my Lord? Rāma—Thou art of adamant, my heart! Bhāgīrathī—How—thy Lord¹ still alive—canst thou be without a Lord? Sītā—Luckless as I am, what does my Lord's being alive signify for me? The two Goddesses—Being, as thou art, the source of all blessings to the world, wherefore dost thou thus misprize thyself? Even we ourselves, in thy company, feel an augmentation of our purity. 8 ¹ The word for 'lord' or husband means also protector. 13 [H.O.S. 21]

vii. 8¹—] Bhavabhūti — Uttara-Rāma-Charita [98 Lakshmaṇa—Did you hear that, my noble brother? Rāma—The people—let them hear. A tumult behind the curtain. Rāma—Something yet more marvellous [is coming]! Sītā—Why is it that the whole firmament seems ablaze? The two Goddesses—We know: Those very missiles of which Kṛiśāśva, [Viśvāmitra] the son of Kuśika, and Rāma were in turn the masters,—those missiles that produce stupor—are appearing! 9 [Voice,] behind the curtain—All hail, Queen Sītā! It is before thy sons that we have to present ourselves; as was said—in the course of seeing those pictures—by the noble descendant of Raghu [Rāma]. 10 Sītā—So, happily, these are the Deities of the missiles: Ha, my noble Lord, thy favours continue unabated even now! Lakshmaṇa—My noble brother had then said [unto Sītā], 'Assuredly now these will attend upon thy offspring.'¹ The two Goddesses—Our homage unto you, ye mighty missiles! Blessed are we in this your favour: Be pleased to reveal yourselves whenever they [the boys] shall meditate upon you; and may these our dear sons prosper under your favour! 11 Rāma—These surging billows of grief—broken by the mingling [floods] of joy and wonder—they have really thrown me now into an inexplicable state of mind! 12 The two Goddesses—Rejoice, child! For now have thy sons become the equals of our dear Rāma. Sītā—But who, exalted [Goddess], will now do for them the rites befitting a Kshatriya? Rāma—This one now, the maintainer of that line of the Raghus which claims to be under Vasishṭha's protection; alas, even she—Sītā— is at a loss to find some one who shall give unto her sons the sacraments and befitting education! 13 Bhāgīrathī—My child, why this anxiety? For, as soon as they are weaned, I shall deliver them into the exalted Vālmīki's hands. He will do all that needs to be done for them as Kshatriyas: As are the sages Vasishṭha and Āṅgirasa, even so is the [saintly] son of Varuṇa, [Vālmīki,] the guru of both the families, that of Janaka and that of Raghu. 14 Rāma—A happy thought this of the exalted [Bhāgīrathī]. Lakshmaṇa—Noble brother, to tell the truth, I am really led to surmise, ¹ See p. 19, above.

99] Act VII, Reunion — Translation [—vii. 17cd by these indications, that these [two infants] [represent] our Kuśa and Lava: For they also [the real Kuśa and Lava] have the missiles manifest to them from their birth, and they have both received the sacra- ments at the hands of the saintly son of Varuṇa [Vālmīki]; they are heroes, and in age are [just] twelve years. 15 Rāma—Dear [Lakṣmaṇa], it is even for this very reason that my heart is adrift and I am lost in bewilderment. Pṛithivī—Come, daughter, sanctify [with thy presence] my abode in Rasātala.¹ Sītā—[Rather] let my mother [Earth] receive me in her bosom [for eternal rest]: I can no longer endure the vicissitudes of this world of mortals. Rāma—What will the answer be now? Pṛithivī—Child, follow my behest and look to the needs of thy sons until they are weaned. But after that—as shall seem good. Bhāgīrathī—That is right. Exeunt Ganges, Earth, and Sītā. Rāma—How? Has the daughter of the King of the Videhas really found the rest eternal? Alas, Queen! Thou dear companion of my residence in the Daṇḍakā, thou divine embodiment of Virtue! Art thou then departed for the other world? Faints. Lakṣmaṇa—Help, help, Exalted Vālmīki! Is this your Poem's end-and- aim? ² [Voice,] behind the curtain—Let the concert[-instruments] be removed. Hark ye, all living beings—ye mortals movable and immovable! Behold the holy miracle that Vālmīki permits to happen. Lakṣmaṇa, observing—As if by some churning, the waters of the Ganges are in agitation; the skies are thronged with Gods and sages: and, oh wonder!—the noble [Sītā], along with the Goddesses Pṛithivī and Bhāgīrathī, is rising from the waters. 16 [Voice,] behind the curtain—O Arundhatī, world-honoured! Deign to accept the greetings of us [two], Pṛithivī and Bhāgīrathī: into thy charge we here deliver this Sītā, her of holy life, our daughter. 17

¹ Rasātala = Nether world. A distinction is apparently intended between 'staying with Pṛithivī in her abode' and 'being received into her bosom to rise up no more'. See Notes, however. ² Lakṣmaṇa means, 'Was this your motive, Vālmīki, in inviting us to the play, namely, just to see Rāma faint?' There is perhaps also the suggestion, on the part of Bhavabhūti, that the tragic ending of the Rāmāyaṇa, as we have it, is not fitting for such a poem, and that it should end happily, as does the present play. See also Introduction, § 21, and note. 13* [H.O.S. 21]

vii. 17¹—] Bhavabhūti — Uttara-Rāma-Charita [100 Lakshmaṇa—Oh, joy and wonder! Behold, behold, my noble brother! Observing. Woe and alas! He has not even yet recovered his breath! Then enter Arundhatī and Sītā. Arundhatī—Haste, child, thou daughter of Videha's king! Away with this thy bashfulness! Come and revive my dear [Rāma] with thy hand, the touch of which is [so] dear [to him]. 18 Sītā, in flurry, touching Rāma—Let my noble Lord revive, and compose himself. Rāma, reviving, in joy—Oh, what can this be? Observing, with joyful astonishment. Is it possible? my Queen! In confusion. Oh, and mother Arundhatī—and Ṛishyaśṛiṅga and Śāntā and all our other gurus, all beaming with joy! Arundhatī—Dear [Rāma], here is the exalted Ganges, the Presiding- divinity of the house of Bhagīratha;¹ she is gracious [towards thee]. [Voice,] behind the curtain—Dear Rāma, Lord of the world, call to mind what thou saidst to me² when looking at the pictures: [Thou didst then say—] ‘Be thou, therefore, O [divine] mother, towards this thy daughter- in-law, Sītā, ever cherishing kindly thoughts—even like unto Arundhatī [herself].’ I have acquitted myself of my duty therein. Arundhatī—And here is thy mother-in-law, the exalted giver of all blessings [the Earth]. [Voice,] behind the curtain—The long-lived one [Rāma] had said³ formerly, when abandoning Sītā—‘O holy [Earth, thou] Giver of all blessings! This thy virtuous daughter do thou regard with kindness—this daughter of Janaka!’ So now I have, O Lord [of men], carried out thy words with regard to my daughter [Sītā]. Rāma—How! Guilty of grievous offence though Rāma has been, have the exalted [Goddesses really] shown him their favour [and sympathy]? Salutes [them]. Arundhatī—Ye people from the city and from the country! Considering that Pṛithivī and Bhāgīrathī have now [in your presence] commended her and entrusted her to me, Arundhatī, and that formerly the holy Fire had attested to her spotless character and Brahmā and all other Gods applauded her—will you now accept [as your Queen] her, who is the dutiful daughter- in-law of the Solar race and who is sprung from the [very] sacrificial ground of the Gods? What do you, my worthy Sirs, think in regard to this? ¹ For Bhagīratha, see note 6, p. 21. ³ See above, p. 29, near end. ² See above, p. 22, near the top.

101] Act VII, Reunion — Translation [—vii. 19¹⁷ Lakshmaṇa—Thus reproved by the noble Arundhatī, these our subjects, as also these assembled Beings, one and all, are saluting the noble [Queen], while the Guardians of the world and the seven sages are honouring her with a shower of blossoms. Arundhatī—Lord of the world! My dear Rāma!— This thy dear [and dutiful Sītā]: employ her now—as the rites demand—to participate in the religious offices connected with the sacrifice—her who is the holy [and living] original of that image of gold. 19 Sītā, to herself—My noble Lord knows how to wipe off Sītā's sorrows. Rāma—As the exalted [Arundhatī] commands. Lakshmaṇa—Now have I gained the one wish of my heart! Sītā—This is life to me! Lakshmaṇa—Noble Queen, here salutes thee that shameless Lakshmaṇa. Sītā—Just as thou art, dear [brother], long mayest thou live! Arundhatī—Exalted Vālmīki, bring forward now, unto [our] dear Rāma, those two sons of Sītā, Kuśa and Lava. Exit.¹ Rāma and Lakshmaṇa—Oh, joy! It is as we thought. Sītā, with tears, and agitated—Where, where are my darlings? Then enters Vālmīki [leading] Kuśa and Lava. Vālmīki—Kuśa, Lava, my boys! This is the Lord of the Raghus—your father; this is Lakshmaṇa, your worthy uncle; this is Queen Sītā who gave you birth: this is the Royal sage Janaka, your mother's father. Sītā, observing, with joy and sorrow and amazement—How! My father [Janaka—and here]! Kuśa and Lava—Oh, father! Oh, mother! Oh, grandfather! Rāma, embracing [them] joyfully—Why, my dear boys! It must be through our [special] merit that you have been restored unto us! ¹ There is no apparent reason for this exit The account Lava gives, in Act iv, unless it was the special object of the of Vālmīki's preparation for the play poet to leave Vālmīki, as the one highest within the play in Act vii sounds personage then on the stage, to pronounce almost as a leaf from our poet's auto- the concluding benediction. In a sense, biography. We further know that in it is proper that Vālmīki should pro- later times (cp. Rājaśekhara's Bāla- nounce the benediction, but it is a bit Rāmāyaṇa, Prologue, stanza 16) Bhava- odd, particularly as the last stanza con- bhūti was regarded as an avatar of tains a flattering allusion to Vālmīki's Vālmīki. May we, therefore, conclude own poem. that Bhavabhūti himself played the part Now we know that Bhavabhūti was of Vālmīki, and came in, just at the end, on most intimate terms (cp. Prologue to make his courtesy to the audience and to Mālatī-Mādhava) with the actors. receive their plaudits?

vii. 19¹⁸—] Bhavabhūti — Uttara-Rāma-Charita [102 Sītā—Come, dear Kuśa! Come, dear Lava! Give a long, long embrace to this your mother, who has [as it were] been born again. Kuśa and Lava, having done so—We are blessed [to-day]! Sītā—Exalted Sir, my obeisance! Vālmīki—My dear child! Thus, oh thus [united to thy Lord and thy sons] mayest thou long continue! Sītā—Oh, joy! Here now is my father, [our] family preceptors [Vasishṭha and Vālmīki], these honoured ladies [my mothers-in-law and the exalted Arundhatī], queen Śāntā with her husband [Ṛishyaśṛiṅga], as also these feet of my noble and gracious Lord, together with Lakshmaṇa and Kuśa and Lava: As I see all these together I am transported with joy! Tumult behind the curtain. Vālmīki, rising and observing—Having extirpated the demon Lavaṇa, this is [Śatrughna] the Lord of Mathurā approaching.¹ Lakshmaṇa—Blessings bring blessings in their train. Rāma—Although experiencing all this, I cannot yet believe it: this, however, is in the nature of all wished-for blessings! ² Vālmīki—Say, my dear Rāma, what further good can I render thee? Rāma—Beyond all this, can there be any further good? Let there be this, however— This story which—even like the Mother of all creation [Earth] or like the [river] Ganges—cleanses from [all] sins and augments [every] blessing; [this story] which is full of auspiciousness and which captivates the heart: may the wise hold in esteem this [same] story which is here put together in a dramatic form, and which is the composition (vāṇī) of a Poet ³ of matured genius and conversant with Brahma-in-the-form-of-the-Word! 20 Exeunt all. END OF ACT VII CALLED REUNION. END OF THE PLAY. ¹ Cp. Notes to i. 50. ³ Vālmīki; but there is also a secondary ² . Mālatī-Mādhava, vi. 9¹⁵. reference to Bhavabhūti himself.

HARVARD ORIENTAL SERIES Harvard Oriental Series. Edited, with the coöperation of various scholars, by CHARLES ROCKWELL LANMAN, A.B. and LL.D. (Yale), LL.D. (Aberdeen), Wales Professor of Sanskrit at Harvard University; Honorary Member of the Asiatic Society of Bengal, the Société Asiatique, the Royal Asiatic Society of Great Britain and Ireland, and the Deutsche Morgenländische Gesellschaft; Member of the American Philosophical Society; Fellow of the American Academy of Arts and Sciences; Foreign Member of the Royal Bohemian Society of Sciences; Honorary Correspondent of the Archæological Department of the Government of India; Corresponding Member of the Institute of Bologna, of the Royal Society of Sciences at Göttingen, of the Imperial Russian Academy of Sciences, and of the Institute of France (Académie des Inscriptions et Belles-Lettres). Published by the Harvard University Press, Cambridge, Massachusetts, U.S.A. To be bought, in America, of GINN & COMPANY, 29 Beacon Street, Boston, Mass.; in England, of GINN & Co., 9 St. Martin's Street, Leicester Square, London, W.C.; in Continental Europe, of O. Harrassowitz, Leipzig.—The price of volume 3 is $1.20. Price of volumes 7 and 8 (not sold separately) is $5. Price of volume 10 is $6. The price of each of the other volumes is $1.50. Volumes 18 and 19 are not sold separately.—One dollar ($1.00)=Marks 4.18=francs or lire 5.15=4 shillings and 2 pence=3 rupees.—Volume 10 is royal 4° (32 cm.); volumes 7 and 8 are super- royal 8° (28 cm.); the rest are royal 8° (26 cm.). All are now bound durably in full buckram with gilt top. Volume 1. Jātaka-Mālā, Stories of Buddha's former incarnations, by Ārya Çūra. Edited in Sanskrit (Nāgarī letters) by Professor H. KERN, University of Leiden, Netherlands. 1891. Second issue, 1914. Pages, 270. (Translation by Speyer, London, 1895, Frowde.) Volume 2. Sāṅkhya-Pravachana-Bhāshya, or Commentary on the exposition of the Sāṅkhya philosophy, by Vijñāna-Bhikshu. Edited in Sanskrit (Roman letters) by Professor R. GARBE, University of Tübingen, Germany. 1895. Pages, 210. (Translated by Garbe, Leipzig, 1889, Brockhaus.) Volume 3. Buddhism in Translations. Passages selected from the Buddhist sacred books and translated from the original Pāli into English by HENRY CLARKE WARREN, late of Cambridge, Massachusetts. 1896. Sixth issue, 1915. Pages, 540. (Over 100 extracts from the sacred books of Buddhism, so arranged as to give a connected account of the legendary life of Buddha, of his monastic order, of his doctrines on karma and rebirth, and of his scheme of salvation. The work has been widely circulated and has been highly praised by competent authorities.) Volume 4. Karpūra-Mañjarī. A drama by the Indian poet Rājaçekhara (900 A.D.). Critically edited in the original Prākrit (Nāgarī letters), with a glossarial index and an essay on the life and writings of the poet, by STEN KONOW, of the University of Christiania, Norway; and translated into English with notes by C. R. LANMAN. 1901. Pages, 318.

HARVARD ORIENTAL SERIES Volumes 5 and 6. Brihad-Devatā (attributed to Çāunaka), a summary of the deities and myths of the Rig-Veda. Critically edited in the original Sanskrit (Nāgarī letters), with an introduction and seven appendices (volume 5), and translated into English with critical and illustrative notes (volume 6), by Professor A. A. MACDONELL, University of Oxford. 1904. Pages, 234 + 350 = 584. Volumes 7 and 8. Atharva-Veda. Translated, with a critical and exegetical com- mentary, by the late Professor W. D. WHITNEY, of Yale University; revised and brought nearer to completion and edited by C. R. LANMAN. 1905. Pages, 1212. (The work includes critical notes on the text, with various readings of European and Hindu mss.; readings of the Kashmirian version; notices of corresponding passages in the other Vedas, with report of variants; data of the scholiasts as to authorship and divinity and meter of each verse; extracts from the ancillary literature concerning ritual and exegesis; literal translation; elaborate critical and historical introduction.) Volume 9. The Little Clay Cart (Mṛcchakaṭika), a Hindu drama attributed to King Shūdraka. Translated from the original Sanskrit and Prākrits into English prose and verse by A. W. RYDER, Instructor in Sanskrit in Harvard University. 1905. Pages, 207. Volume 10. Vedic Concordance: being an alphabetic index to every line of every stanza of the published Vedic literature and to the liturgical formulas thereof, that is, an index (in Roman letters) to the Vedic mantras, together with an account of their variations in the different Vedic books. By Professor MAURICE BLOOMFIELD, of the Johns Hopkins University, Baltimore. 1906. Pages, 1102. Volume 11. The Pañchatantra: a collection of ancient Hindu tales, in the recension (called Pañchākhyānaka, and dated 1199 A. D.) of the Jaina monk, Pūrṇabhadra, critically edited in the original Sanskrit (in Nāgarī letters; and, for the sake of beginners, with word-division) by Dr. JOHANNES HERTEL, Professor am königlichen Realgymnasium, Doebeln, Saxony. 1908. Pages, 344. Volume 12. The Pañchatantra-text of Pūrṇabhadra: critical introduction and list of variants. By Professor HERTEL. 1912. Pages, 245. (Includes an index of stanzas.) Volume 13. The Pañchatantra-text of Pūrṇabhadra, and its relation to texts of allied recensions as shown in Parallel Specimens. By Professor HERTEL. 1912. (Nineteen sheets, mounted on guards and issued in atlas-form. They give, in parallel columns, four typical specimens of the text of Pūrṇabhadra's Pañchatantra, in order to show the genetic relations in which the Sanskrit recensions of the Pañchatantra stand to one another, and the value of the manuscripts of the single recensions.) Volume 14. The Pañchatantra: a collection of ancient Hindu tales, in its oldest recension, the Kashmirian, entitled Tantrākhyāyika. Sanskrit text, reprinted from the critical editio major by Professor HERTEL. Editio minor. 1915. Pages, 160. Volume 15. Bhāravi's poem Kirātārjunīya or Arjuna's combat with the Kirāta. Translated from the original Sanskrit into German and explained by CARL CAPPELLER, Professor at the University of Jena. 1912. Pages, 231. (Introduction, notes, and various other useful additions.) Volume 16. The Çakuntalā, a Hindu drama by Kālidāsa: the Bengālī recension critically edited in the original Sanskrit and Prākrits by RICHARD PISCHEL, late Professor of Sanskrit at the University of Berlin. (Nearly ready.)

HARVARD ORIENTAL SERIES Volume 17. The Yoga-system of Patañjali, or the ancient Hindu doctrine of con- centration of mind: embracing the Mnemonic rules (Yoga-sūtras) of Patañjali, the Comment (Bhāshya) attributed to Vyāsa, and the Explanation (Tattva-vāiçāradī) of Vāchaspati-Miçra: translated from the original Sanskrit by JAMES HAUGHTON WOODS, Professor of Philosophy at Harvard University. 1914. Pages, 422. Volumes 18 and 19. The Veda of the Black Yajus School, entitled Tāittirīya Saṁhitā. Translated from the original Sanskrit prose and verse, with a running commentary. By ARTHUR BERRIEDALE KEITH, D.C.L. (Oxford), of the Inner Temple, Barrister-at-law, and of His Majesty's Colonial Office, sometime Acting Professor of Sanskrit at the University of Oxford, Author of 'Responsible Government in the Dominions'. Volume 18, kāṇḍas I–III; volume 19, kāṇḍas IV–VII. 1914. Pages, 464 + 374 = 838. Not sold separately. Volume 20. Rig-Veda Repetitions. A statistical and critical and historical account of the repeated verses and distichs and stanzas of the Rig-Veda. By MAURICE BLOOMFIELD. (Nearly ready.) Volumes 21 and 22 and 23. Rāma's Later History, or Uttara-Rāma-Charita, an ancient Hindu drama by Bhavabhūti. Critically edited in the original Sanskrit and Prākrit, with an introduction and English translation and notes and variants, &c. By SHRIPAD KRISHNA BELVALKAR, Graduate Student of Harvard University, Assistant to the Professor of Sanskrit at Deccan College, Poona, India. Volume 21, Introduction and Translation. 1915. Pages, 190. Volume 22, Text; Indexes of Stanzas, Metres, &c.; Prākrit Glossary. (Nearly ready.)—Volume 23, English notes and Variant readings; Appendixes. .(The material for Volume 23 is now, in 1915, upon a steam- ship interned at a port of the Balearic Islands.)

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