उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

NOTES. ——————*—————— Act I. (THE PAGE IN THE NOTES REFER TO THE TEXT ) P 1 All Sanskrit writers generally introduce their works with a salutation or benediction This (Mangala as it is called) is supposed to be necessary for the removal of obstacles and the safe completion of the work undertaken Bhavabhuti follows this practice. As to the efficacy of Mangala, see Mahabhashya 'माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्क्ते मङ्गला- दीनि हि शास्त्राणि प्रथन्ते वीरपुरुषाकाणि च भवन्त्यायुष्मत्पुरुषाणि चाध्येतारश्च सिद्धार्था यथा स्युरिति' (Kielhorn, Vol I p 7) Construe—आत्मनः कलाम् अमृताम् देवतां वाचम् विन्देम (-हि) इदं पूर्वेभ्यः कविभ्यः नमोवाकं प्रशास्महे इदम् is the object of प्रशास्महे and has 'विन्देम—कलाम्' in apposition with it कविभ्यः शङ्कन् having made an obeisance to former poets The poets referred to are such as Valmiki Vyasa and others Some explain that Valmiki alone is referred to and that the plural is used only to show the great respect in which the author holds Valmiki This, however is not a natural way of explanation V and R read गुरुभ्यः for कविभ्यः, which makes very little change in the meaning नमोवाकम्—is an adverb to प्रशास्महे It may be explained in several ways It is a gerund in अम् (णमुल्) from वच् नम इति वक्त्वा नमोवाकम् The affix णमुल् is applied to roots, either standing alone or in conjunction with other words, in various senses such as repetition, entirety &c, e g स्मारं स्मारं नमति शिवम् (स्मृत्वा-स्मृत्वा), ब्राह्मणवेदं भोजयति (यः यः ब्राह्म- णानभोजन) 'आभीक्ष्ण्ये णमुल् च' पा० ३ । ४ । २२ and the following Sutras नमोवाकम् may also be explained as 'नमः (शब्दस्य) वाकः उच्चारणं यस्मिन्कर्मणि तद्यथा तथा' In this latter case वाक is a noun formed from वच् with the affix घञ् प्रशास्महे—we wish, we pray The root शास् (2nd conj ) is परस्मैपदी but when preceded by आ in the sense of 'wish,' it takes आत्मनेपद 'आङः शासु इच्छायाम्। आशास्ते, आशासाते। मातृपूर्वकं प्रादिकम्। तेन 'नमोवाकं प्रशास्महे' इति सिद्धम्।' सि कौ Here though प्र is the उपसर्ग used instead of आ, the sense being the same, the root takes आत्मनेपद विन्देम (Pot. 1st person pl of विद् 6th conj ) may we obtain. अमृताम्—immortal. Speech being called देवता must be said to be immortal. Or we may ex- plain that, as, according to the Purvamimansa, the relation of