उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

carried away by Rāvaṇa. आयासकारिणा causing trouble. अपिनिष्कम्प स्तम्भितं च मनः कृत्वा यस्य तस्य--though my heart is very firm and steady, निष्कम्प motionless स्तम्भित made steady. संस्तुतानि तानि तानि नियतस्थानि तेषां दर्शनात् संस्तुत वेग (still) my excitement has become fierce (or boundless) by seeing those various familiar things that were dear to me. The things referred to are those in पञ्चवटी which have been mentioned in the preceding dialogue between वासन्ती and राम. संस्तुत=परिचित. वृद्दान् to explain Verse 36. The principal sentence is कोऽपि मनोविकारः प्रसह्य प्रमथ्नाति—Some indescribable emotion of the heart spreads over me vehemently. रोद्धे सम्भ्रमाय in order to stop (or check) the growth (उन्मन्मन्) of the sorrow (करण) that is excited and gone beyond bounds. वेगाया (मदाघाया) उद्दोल क्षुभितस्य च करण- स्य उन्मन्मन् (वृद्धिं) तस्य सम्भरणान् यो भित्त्वा after having again and again baffled (lit broken) every effort which is made by me in my mind with great difficulty. सैकतं ओघः just as a flood of water of irresistible velocity breaks through a dam (सेतु) of sand and spreads. Connect तोयस्य with ओघः. We have to expand the last line into अप्रतिहतजव तोयस्य ओघः सैकतं सेतुं भित्त्वा भित्त्वा यथा प्रसरति. अप्रतिहतः रयः (वेगः) यस्य रेतस्--from सिकता with affix अण् according to 'सिकताभ्यश्च्छः' पा. ५. २. १०४ (सैकतो घटः । शाकरः ।). Most editions read क्षोभोद्दोल० The meaning then is क्षोभा (चञ्चल) उद्दोल (waves) यस्य सः क्षोभोद्दोलः अतएव क्षुभित- स्य—which is agitated because it rises high. 'महास्तू' इत्यर्थः' इत्यमरः. Or it may mean 'extremely unsteady' क्षोभात् (चञ्चलात्) ओघः संविघटन क्षुभितश्च &c. This reading is not bad, but it is not so easily construable as the one in the text. G. seems to have read 'हेतोद्दोल' which means 'easily unsteady'. This is not good. Some read करण for जन. हेतोद्दोलश्च तत् क्षुभितं करणं तत्करणं or एतन्निश्च क्षुभितन्ते च करणानि (इन्द्रियानि) &c. This is not a happy reading. राम tries not to check his organs or mind, but rather his outbursting sorrow. This is what he says in the words अपिनिष्पन्न &c. The reading हित्वा (having aban- doned) does not yield a good sense. P. 73. दुर्वार-दुःख its own grief being removed by this agitation of the sorrow (of my lord) the operation of which is irresistible and terrible. दुर्वारं दारुणं च आरम्भः यस्य, परिमुषितं निजदुःखं यस्य—this qualifies हृदयम्. सीता means that the manner in which Rāma is lamenting frightens her so much that she has forgotten her own sorrow and is stupefied by the thought of