उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—I 2] UTTARARAMACHARITA 5 ( भवभूतिः) Full comment of G which disapproves of the reading in the text and prefers यद्गताम्. The idea of G is that भवभूति, the antecedent, being mentioned in the words 'अस्ति &c the verse should contain only relative clauses. The reading in the text may be defended as follows :—भवभूति is no doubt already mentioned. But there is no harm if we take the first half of the verse by itself and understand तत्प्रणीतं &c as a separate co- ordinate sentence to अस्ति खलु &c. प्रयोक्ष्यते Will be represented (by us). The reading प्रयुज्यते is not bad. The present is also used when an act which is to happen immediately in the future is intended to be expressed. With the words वाग्वश्यैवानुवर्त्तते, compare महावीरचरित I. 4 'वश्यवाक् कश्चिदन्यः सा च रामाश्रया कथा।' P. 5 कार्यवशात् ... सङ्गतः here have I become a sojourner in Ayodhya for some purpose as well as one living at the time (when Rama was crowned). The Sutradhara throws off his real character as a person belonging to the place where the drama was acted and says that he is now an inhabitant of Ayodhya, where he has accidentally come for some business. This would explain his words on p. 6 'वैदेशिकोऽस्मीति' &c. T explains 'कार्यवशाद् नाट्यप्रयोगानुरोधात्'. This would not properly account for the words 'वैदेशिकोऽस्मीति' on p. 6 below. N reads कविवशाद् (at the poet's bidding) which would come to the same thing as the explanation of T. There are various ways in which the business of the drama can be introduced on the stage. Here the dialogue between the Sutradhara and Nata refers to Rama and Sita in the 7th verse and paves the way for their appearance. आयोधकः—from अयोध्या by the sūtra वुञ् according to 'द्व्यचः कोपधाद्बुञ्' पा० ४ । २ । २१ (धन्यविशेषवाचिनो वृद्धाद्बुञ् स्यात्। सि. कौ.) and 'शृङ्गारिभि बहुवचनविषयात्' पा० ४ । २ । २७ आयोधिका (अयोध्यासम्वन्धी) may be explained on the analogy of माध्यामिक. तदानीन्तन =रामपट्टाभिषेककालीन. भगवन् goes with रामस्य. पौलस्त्य- केतोः (रामस्य) who is the fire (destroyer) of the family of रावण. रावण was the son of विश्रवस्, who was the son of पुलस्त्य, one of the प्रजापतिs. 'प्रजापतेः सुता ह्यासन् षट् तु चक्षुषोऽन्तरेऽभवन्। मानसो ब्रह्मणः पुत्रः पुलस्त्य इति विश्रुतः ॥ पुलस्त्यस्य तु तेजस्त्री महर्षिर्मानसः सुतः। नाम्ना स विश्रवा नाम प्रजापतिसमप्रभः ॥ तस्य पुत्रो विशालाक्षि रावणः शत्रुरावणः।' रामायण सुन्दर० 23. 6-8. धूमकेतुः fire (धूमो हेतुश्चिह्नं यस्य वा सः) 'आशुपाती धूमकेतुः' इत्यमरः. धूमकेतु means also 'comet', the appearance of which was supposed to be a precursor of calamities. Rama may be also called a comet to the family of पौलस्त्य (indicating the destruc-