उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—I. 10 ] UTTARARAMACHARITA. 15 tion to the word सन्दिष्ट used by भगवान् above shows राम's attitude of great modesty towards वसिष्ठ. P 10 Verse 11 गमागमेन refers to the सङ्ग of कश्यपः. निरुद्धा detained. त्वं बालः एवासि you are but a child. नवं च राज्यम् ( power of ) governing the country is new to you. भूयः स्याः be devoted to keeping the subjects contented. Construe तस्माद् यत् (स्यात्) यत् ( यशः ) त ( सुश्लाघं स्पृह्यं ) परमं धनम् or तस्माद् यत् यशः (भवतु) (तत्) त परमं धनम्. From that ( i e by keeping the subjects contented ) glory would arise, which is your highest wealth. G. seems to have read सत्त्वाय for तस्माद्यश The construction then is यत् (यस्मात् ) तत् सत्त्वाय यश परमं धनम्—since to you glory is wealth higher ( more prized ) than even your own life. This is not a bad reading but the construction becomes rather involved. Compare about यशः ‘अपि स्वदेहात्किमुतेन्द्रियार्थाद्यशोधनानां हि यशो गरीयः’ रघु. 14. 35. Note verse 41 below. यथा वहति Just as the revered वसिष्ठ ( son of मित्र and वरुण) commands. Rama means that what वसिष्ठ says is quite right and will be followed by him. मैत्रावरुणी —मित्रावरुणयोः अपत्यं पुमान् इति मैत्रावरुणिः. When names of deities form a द्वन्द्व compound the ending अ of the first member is lengthened according to the सूत्र ‘देवताद्वन्द्वे च’ पा० 6. 3. 26. (मित्रश्च वरुणश्च मित्रावरुणौ) For a brief allusion to the story of वसिष्ठ's birth from मित्र and वरुण, see रामायण उत्तरकाण्ड सर्ग 57 'तद्धि तेजस्तु मित्रस्य उर्वश्यां पूर्वमाहितम् । वसिष्ठस्य नमकुम्भे ततोऽग्रे यत्र वारुणम् ॥ कस्यचित्त्वथ कालस्य मित्रावरुणयोस्ततः । वसिष्ठस्त- जमा पुत्रो यज्ञे इक्ष्वाकुदैवतम् ॥’ 6-7. Verse 12 सौख्यं worldly happi- ness. जानकीमपि—These words are a presentiment of the future abandonment of सीता by राम. On the propriety of the word जानकीमपि, वीर० remarks ‘सौगान्धिलतुष्ट्या जानकीभिक्षुस्तिक्षोभाराधनायेषया मङ्गविषमतमत्वानुरोधोऽप्यतिशितर इति सूचयति.’ मुञ्चत qualifies मे. व्यथा pain, anguish. This verse forms the key to the real nature of राम. It is not to be supposed that राम was hunting for popular applause. His readiness to abandon all that is dear to the human heart was not born of a craving for cheap popularity, but was the outcome of his high ideal of a king's duty viz that a king should not wish to be exempt from the national rules of morality and conduct which he would compel his subjects to abide by. अतः पुत्र Hence is it that my lord is the support (or the best ) of the family of the Raghus. This sentence shows that सीता fully appreciated राम's ideals and was not behind him in nobility. She does not betray resentment at the thought of