उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

10 NOTES ON [ I. 12- her abandonment by राम for pleasing the people, on the con- trary she highly commends him for the sentiment विश्राम्यताम् (Pass imperative of the causal of शम् with वि) give him rest or refreshments The entrance of लक्ष्मण is intimated to the audi- ence by name o deeds P 11 जानामि नोद्देजयितुम् you know how to amuse the queen (सीता) who is all at ease दुर्मनायमाना pr part of दुर्मनायते which is a denominative verb from दुर्मनस् according to the Sūtra 'कर्त्तुः क्यङ् सलोपश्च' पा० 3 1 11 (दुर्मना इव आचरति दुर्मनायते) सीता was all at ease on account of जनक's departure तत् यावत् how far does it reach? राम asks —Up to what point does the painting depict my career? यावद् governs the accusative यावद् शुद्धि (it goes) as far as the purification of her ladyship in fire For this ordeal see p 9 above शान्तं पापम् lit let evil be averted, here, hush, do not utter this evil talk about सीता' ससान्त्ववचनम्- with words that will mollify (सीता) Verse 13 उत्पत्ति नान्तरे of what use are other purifying things to her who is pure by birth? अन्यत् पावनं पावनान्तरम् सीता by being born of the earth was already pure, what further purity can fire impart to her? तीर्थो इत holy water and fire do not deserve to be purified by anything else Just as तीर्थोदक and वह्नि do not require anything else to purify them, so सीता who was pure by birth really stood in no need of purification by fire That she was made to undergo the ordeal of fire was solely for the purpose of falling in with the popular demands Compare महावीरचरित IV 27 where दशरथ says to परशुराम 'निसर्गतः पवित्रस्य किमस्त्यामन तव । तीर्थोदकं च वह्निश्च नान्यतः शुद्धिमर्हतः ॥' देवयजनसम्भवे (adjective of देवि) sprung from the sacrificial ground देवा इज्यन्ते अत्र इति देवयजनं यज्ञभूमिः देवयजनात् सम्भवः यस्या सा देवयजनसम्भवा See above p 10 for the reference to सीता's birth from यज्ञभूमि and compare महावीरचरित I 20 'लाङ्गलाग्रविदारितायाः यज्ञभूमेः समुद्गता । सीतेत्यमूर्त्तिमा नेव द्वितीया जनका- त्मजा ॥' प्रसीद be pleased, pardon me एष प्रवादः this talk (scandal) about you will last as long as you live जीवित अवधि (अन्त०) यस्य Verse 14 कष्टो रञ्नीय the harsh world must be pleased by men whose wealth lies in the reputation of their family यशः धनं येषां ते On कष्ट R explains 'खलवृत्तितया कष्टहेतुः जनः' राम means that those who care for the good name of their family have to humour the people even though the latter are hard to please