उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

116 NOTES ON [ III. 46— that she must look upon herself as extremely fortunate in that she obtained, though for a short time, a sight of राम after so many years. Here राम is spoken of in terms of the full moon. This indicates the व्यभिचारिभावनिर्वेद (resignation, dejection). अहो धानकम् Oh, how strange is the arrangement of incidents (in the lives of राम and सीता). It also means the plot of a drama. Here भवभूति indirectly suggests that his own skill in arranging the events of his plot is superb. Verse 47. एको विकारान् The identical sentiment of sorrow, appearing different in con- sequence of (the presence) of different circumstances, seems to assume several different forms. तमसा says:—the sentiment underlying all these strange and manifold incidents of the lives of राम and सीता is only one, viz. करुण. But on different occasions, that sentiment presents other appearances on account of the external conditions in which that sentiment has to operate. At one time the sentiment may border upon शृङ्गार, at another time it may verge upon वीर, but all the same the under-current running beneath all these outward manifestations of शृङ्गार or वीर is always करुण. In order to illus- trate this, तमसा gives an illustration. आवर्त...समग्रम् just as water (assumes) the various forms of effects, whirlpools, bub- bles, waves, though all that is (in reality) water only. Supply— जायन्ते after अम्भो यथा. आवर्त—whirlpool. Whirlpools, bubbles and waves are manifested in water. When we see them, we are not to suppose that they are entirely distinct from water, which is their substratum. They are in reality various forms and phases of water. Without water they cannot be. Similar- ly in the life of राम and सीता, करुण is the all-pervading sentiment though at times we may see it in the form of शृङ्गार or वीर on account of the conditions under which it is operating. The word विवर्त has been explained above (notes pp. 58-59). It is to be noticed that the word occurs here in juxtaposition to विकारान्. This may plausibly be urged as a reason for holding that the word विवर्त was used by the author in the sense of विकार and not in the strict technical sense as explained on p. 59 of the notes. But the occurrence of the word in the 6th Act in the verse 'विद्याकल्पेन मरुता मेघानां भूयसामपि। ब्रह्मणीव विवर्तानां क्वापि प्रविलय- यः ॥' lends support to the view that the technical sense of the word was known to the author. The words क्वापि प्रविलय require that the appearances manifested in ब्रह्म exist no more and that