उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—IV 10] UTTARARĀMACHARITA. 129 नैव मन्युना on account of this very resentment (due to the abandon- ment of सीता) मन्यु anger, or 'sorrow' चिरे परोक्षस्य रामभद्रमुख चन्द्रस्य दर्शनं दया We saw that कौसल्या went to the सत्र of ऋष्यशृङ्ग and when it was finished she came direct to the hermitage of वाल्मीकि along with वसिष्ठ and others. Thus she had not seen राम for twelve years नार्हसि दूशयितु you will please not give pain. दैवदुर्पाक कोऽपि some indescribable misfortune (lit: bad combination of fate) यत् since प्रवृत्ता बीभत्सा किंवदन्ती येषु Among whom a scandalous report had spread अविद्यमान अल्पक येभ्य extremely mean minded अग्निशुद्धिं न प्रतियाति do not believe in the purifica- tion (of सीता) by fire. इति shows 'reason' को शोधने who is Agni to purify my offspring? Janaka could not bear the idea that his own daughter who was holy by birth, should require purification, simply because scandal mongers thought otherwise. पामरादिना जनेन—refers to the words of जनक 'अग्निशुद्धिं न प्रतियाति' राम ..भूता insulted by राम (in that he abandoned सीता on account of a scandal) एवमेतद् just so (just as जनक says that सीता requires no purification by fire) अग्नि क्षराणि the letters 'Agni' are quite insignificant with reference to my daughter (सीता) पर्याप्तम् sufficient This means that in the matter of purity Agni can bear no comparison to सीता Verse 11 शिशु तया whether you are my child or pupil, let that remain as it is She means that the relationship of सीता to her (whatever it be) is immaterial in the respect to be paid to her विशुद्ध दृढयति the pre-eminent degree of purity in you strengthens my attachment to you The reading दृढयति is better than जनयति अरुन्धती must have had some affection for सीता, as the latter was her pupil, but it was strength- ened by the worth of सीता दृढयति denominative verb from दृढ स्त्रैणम्—womanhood (from स्त्री, according to 'स्त्रीपुंसाभ्यां नञ्स्नञौ भवनात्' पा 4 1 87) शिशु भवतु let there be childhood or woman- hood in you (i. e you may be a child or a woman that does not matter) नु shows 'emphasis जगताम्—the plural is used because there are fourteen worlds गुणा रूप in virtuous beings, it is their virtues that are the objects of reverence, and not their sex nor their age. She supports her words about Sītā by a general proposition and hence the figure is अर्थान्तरन्यास 'सामान्यं वा विशेषो वा तदन्येन समर्थ्यते। यत्र सोऽर्थान्तरन्यासः साधर्म्येणेतरेण वा॥' काव्यप्रकाश X Compare for a similar idea the following—'तेजोगौरव मैरेव मुनीनामपरमीश्वर । स्त्री पुमानित्यनास्थैषा वृत्त हि महितं सताम् ॥' कुमार-