उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—IV 4] UTTARARĀMACHARITA. 125 -text we should read स्खल .. चदित as one word अनियते रुदितस्मिते (रुदितं च स्मितं च) यस्मिन्—that had smiles and cries irregularly (without any settled causes). An infant smiles or weeps with- out our knowing the reason why it does so विरलानि कतिपयानि कोमलानि दन्तकुङ्मलाग्राणि (दन्ता एव कुङ्मलास्तेषामग्राणि) यस्मिन्—in which shone the tips of a few delicate bud-like teeth. स्खलद् असमग्रत मञ्जु (सुन्दर) जल्पितं यस्मिन्—from which fell faltering words that were charming though ceaseless The reading मञ्जु is better than मुग्ध because it helps to produce a charming assonance of sounds. Compare ‘आलक्ष्यदन्तमुकुलाननिमित्तहासैरव्यक्तवर्णरमणीयवचःप्रवृत्तीन् । अङ्का- श्रयप्रणयिनस्तनयानवहन्तो धन्यास्तदङ्गरजसा मलिनीभवन्ति ॥’ शाकुन्तल VII. We may say that भवभूति perhaps is happier than कालिदास in the choice of his metre and in अनुप्रास. This verse occurs also in the मालतीमाधव X. 2. असोढाऽसि you are extremely firm (or hard-hearted). These words convey a rebuke. The word वसुन्धरे is significant. Being the supporter of all the earth is naturally firm. वीर० re- marks "अत्र 'यो वा बिभर्ति काठिन्यं तस्मै भूम्यात्मने नमः' इति वचनं द्रष्टव्यम् । न तु वसुभगवद्रूपतैवेति । क्षमिसद्भावैश्चिन्तयितेयुक्तावनो न्यस्यते” Verse 5. We have to understand हेपितृ after त्य otherwise, we expect a verb in the second person plural and not in the third person plural (as विदुः is). रथो कुलगुरुस्त्वनिष्ठः Or we may suppose that वसिष्ठ is included under गुरुषु and construe कुलगुरुः with भास्करः The sun, as being the first progenitor of the race, is an object of veneration to the whole family of Raghu. सव भास्कर the sun himself (as the highest of all the divinities mentioned). विधां दधि—just as speech generates the lores. विदाम्—the sin- gular is put for the class. वस्तु दैवतम् who (Sita) is a divinity like that (i.e. the goddess of speech). Some take तद् as mean- ing 'like the deities mentioned above'. The reading 'शुद्धिरित्यव- दूत' is bad. जनक would never have referred to the undeserved humiliation of Sita by the ordeal of fire, as he says further on ‘शोकमग्निनाऽप्यसम्भूतपरिशोधने’ (p. 92 text). तया विशसनम्— slaughter (or killing) in that way (i.e. abandoning to die on account of an undeserved scandal). जनक, like राम, thinks that सीता must be dead. दारुणे is addressed to वसुन्धरा कि मनुव्यथा why didst thou endure or put up with? क्षम् 4 P. A. to endure. गृष्टि—this seems to have been the name of the कञ्चुकी. उपदिश्यमान- मार्ग दण्डै to whom the way is shown. उत्थाय—जनक gets up to show his respect to अरुन्धती, the wife of the great sage वसिष्ठ निरूप्य observing closely. धर्मदारा—धर्मपत्नी Mark the plural दारा, though