उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—III 45] UTTARARĀMACHARITA 115 प्रेदानि I shall divert my eye full of (lit. smeared with) tears by looking at the image of सीता The purpose of the third Act is to take away the grief of undeserved abandonment rankling in Sita's heart is here accomplished. धन्या सा— This refers to the image आशा लोकस्य has become the stay (lit. tie) of the hope of the world. The whole world depend- ed upon the life of राम, which in its turn, depended upon the comfort derived by looking at the image एवमात्मा स्तूयते—In this way you praise yourself. The praise of the image is virtually the praise of the original (सा सीता herself) परि- हसितास्मि भगवत्या I am laughed at by the revered (तमसा) महान् प्रमादः this meeting has been a great favour to me. व्यतिकर: contact गमन कार्यम् as to going away, you should so act as will not interfere with your duties. प्रतिकूला संवृत्ता— वासन्ती became unfavourable as she permitted Rāma to go, which Sītā did not desire कथं गम्यते how can you go? She means that in the condition in which सीता is seen to be it is impossible for her to go. Connect मय्यास्तं with चक्षुष in the follow- ing verse. Verse 46 प्रत्युप्तं रभ्यते the contact of whose eye, which is as if rivetted on your husband and is wide stretched through the longing (to see him long), can be checked only with efforts resembling the piercing of vitals. She means— सीता has rivetted her eye on राम, to take away that eye from Rāma would require tremendous efforts and cause as much anguish as piercing the vitals would do. प्रत्युप्त inlaid, fixed. तृष्णाया दीर्घस्य संनिकर्ष contact, proximity. Most editions read the last half as मर्मच्छेदपरीक्षतैरुपायैर्न समाप्यते the withdrawing of your eye is not effected (lit. completed) even with heart-rending efforts. This is good, but seems to be a conjecture in order to gloss over the difficulty caused by 'मर्मच्छेदोपमैर्यत्नैः' P. 83 अपूर्वपुण्येन जनेन दर्शनं दत्तो D and G read सुकृत- पुण्यजनदर्शनीयाभ्याम् सुकृत and पुण्य mean the same thing. In order to avoid this, G makes a desperate suggestion and takes पुण्यजन to mean the राक्षस. विभीषण पुण्यजन does mean राक्षस 'यातुधानः पुण्यजनो नैर्ऋतो यातु रक्षसी' इत्यमरः वीर० is more reasonable and explains 'सुकृतानि पुण्यानि येस्ते सुकृतपुण्याः । सुकृतपुण्याश्च ते जनाश्चेति विग्रहे कर्मधारयः' कियच्चिरं दर्शनम् How long is it possible to see the moon on the full-moon day when screened by clouds? She means—when there are clouds in the sky, a sight of the moon can be had only at intervals and for a short time सीता means