उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

-III. 43] UTTARARÂMACHARITA. 111 र्था with अभि and उद् The reading अन्तर्व्याकुलं cannot be well con- strued with विदूरं Gh suggests that we may separate as अभि (meaning अनियमाना भी यथा स्यात् fearlessly) and उद्भ्याम् This is not very happy वीरो remarks on the comparison 'अनेन दृष्टान्तेन स्वगतोऽवद्यदोषो नास्ति इति सूचितम् ।' For an account of जटायु, see notes p 32 For the encounter between जटायु and रावण, see अरण्यकाण्ड chap. 50-51 भवभूति faithfully follows the रामायण in the particulars mentioned here 'ताडयोरच्छदान्दिव्यान्पिशिताश्य- दनान्खगान् । तांश्चास्य सशरान्बाणान् समरे बभ्रञ्ज ह ॥ अथ विक्षेपमुद्गरं काञ्ची- पञ्चकार्चितम् । मणिसोपानचित्रञ्च बभञ्ज च महारथम् ॥ तस्य व्यायच्छमानस्य रामस्यार्थे स रावणः । पक्षौ पादौ च पार्श्वौ च खड्गमुद्धृत्य सोऽच्छिनत् ॥' अरण्य- काण्ड 51 15-16 As to the words सीता जगन्मयी &c note the follow- ing —'सा तु हा राम रामेति रुदती स्रस्तभूषिता । जगामाकाश माकाशे रावणो राक्षसेश्वरः ॥ ततस्तस्याः प्रवृद्धायाः पीतकोशेयवासिनी । रराज राजपुत्री तु विद्युत्सौदामिनी यथा ॥ सा पद्मरागा हेमाभा रावणं जनकात्मजा । विद्युद्वनमिवारोचिष प्रशुभे तद्विभूषणैः ॥' अरण्यकाण्ड 52. 13-14, 24 तात refers to जटायु व्यापादितः is killed सीता, at the mention of the encounter between जटायु and रावण, forgot where she was and thought as if the events were happening then सावेगम् with excite- ment आ —'आङ् तु स्यात्कोपेऽप्ये' इत्यमरः तातप्रभृतीन् सीता न मन्त्रयतीति शेषः also refers to जटायु as तात as the latter was a friend of दशरथ राक्षसदहकेतो O fire of destruction (or 'comet indicating the destruction ) to the family of demons Vide notes (p 5) on पौलस्त्यकुलधूमकेतो किम विपन्नः does any object of your wrath still exist ? She means —the demons are all destroyed and there is no one left on whom you can wreak your anger मन्यु anger Râma also at the mention of जटायु and रावण forgot himself for a moment अहम्पि —सीता says that she also, like राम, forgot herself उद्भ्रान्ता distracted, gone mad अन्य --वातः now there is a strange change विपर्ययः change, reverse The following verse explains what great difference exists between the former separation of राम from सीता (when she was carried off by रावण) and the present one When वासन्ती asked राम whether any demons yet existed, he recovered himself but the contrast between his condition when enemies existed and when they no longer existed, struck him and made him utter the follow- -ing sentiment The reading अन्यथैवायमधुना प्रलापो वर्तते of V and Gh. is good It means 'this my prattle is now really a prattle ' जल्प्पे significant. The idea is —If I had said 'आः पाप क्व यासि'