उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-II. 5] UTTARARĀMACHARITA 59 serpent on seeing a rope in the dark. The serpent is a विवर्त of the रज्जु. The underlying reality is रज्जु, which remains unchanged but the appearance is that of serpent, which is dispelled by correct knowledge. Similarly in the most transcendental sense, the world is an appearance superimposed upon the one reality viz. ब्रह्म. As opposed to विवर्त the word परिणाम (modification or development) means the transformation of a cause into its effect, e.g. दधि is the परिणाम of दुग्ध here milk entirely passes over into the state of दधि and there is no mere illusory appearance. 'परिणामो नाम वस्तुनो यथार्थ स्वरूपं परित्यज्य स्वरूपा- न्तरनिर्वृत्तिर्यथा दुग्धमेव स्वरूपं परित्यज्य दध्याकारेण परिणमते. विवर्तो नाम वस्तु- स्वरूपमपरित्यज्यैवान्तररूपेण मिथ्याप्रतीतिर्यथा रज्जुः स्वरूपमपरित्यज्यैव सर्पा- कारेण मिथ्या प्रतीयमाने ॥' 'अवस्थान्तरतापत्तिरेकस्य परिणामिता । स्यात्क्षीरं दधि मृत्कुम्भं सुवर्णं कुण्डलं यथा ॥ अवस्थान्तरभानं तु विवर्तो रज्जुसर्पवत् । निरधिष्ठान- तो भ्रान्तिर्नभस्तलिन्यमस्तनात् ॥' इति निरंश मानन्दं नित्यं पाण्डित्यमात्मनः पञ्चदशी 13 & 10. It seems to us that the author has not used the word विवर्त here in its technical sense. He wanted to show off his knowledge of the Vedānta philosophy and uses the word विवर्त because the word रज्जु has already been used. विवर्त here simply means a modification of words in the form of रामायण. The author, we think, has no intention to suggest that the रामायण is such an illusory appearance of the word-principle as the serpent of the rope. It is not impossible, we must however say, to explain विवर्त even here in its strict technical sense. P. 37. हन्त shows here joy 'हन्त हर्षेऽनुकम्पायां वाक्यारम्भे विषादयोः' इत्यमरः. हन्त संसारः—O then this life has been embellish- ed. The घनश्याम says that the book will be an ornament of the world. The other reading पण्डितः is not happy. It means 'the world has grown wiser (by the addition of the रामायण to its stock of literature)'. तज्ज्ञापयितुम् It was therefore that I said. She quotes her words on p. 34 of the text. युज्यते—It is proper. स्विद्यतामि I am refreshed. इतः प्रविश्य having entered दण्डका from this place. मयि introduces a question in the following clauses. सर्वथैवमेतत् all that is as you say. Verse 6. स एष वातः is the subject of करोति. The principal sentence is स एष सन्निधिरिव त्वा प्रत्यक्षीकरोतीव करोति. यन्मध्ये ते वल्लभाः (वृक्षाः) वल्लभ- वातः the collection of trees that were dear to you. प्राप्त कथान्तः that (वात) was the subject of incidental conversations. दृश्यमानः (वात) being seen by us (now). त्वा करोति (this collection of trees) as it were actually places you before us,