उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

152 NOTES ON [ V. 16— pal sentence ममे रचयति on seeing him my heart concentrates itself (i. e. my heart is attracted by him). The first three lines put forth various possible causes to explain the fact that the minds of the princes are attracted by each other at first sight अवधान (object of रचयति) attention. किमु—indicates 'doubt, con- jecture'. यदृच्छा... किमु is it the accidental conversation (that is the cause of attracting each other's mind) ? संवाद may also mean 'meeting.' It may also mean 'resemblance. Is it our chance resemblance to each other that draws our hearts to one another ? पुराणे वद or is it some ancient friendship thickly formed in a previous life. Sanskrit poets are fond of representing that the mind is drawn by friendships in past lives without being consci- ous of it. Compare 'तच्चेतसा स्मरति नूनमबोधपूर्वं भावस्थिराणि जननान्तरसौ- हृदानि ।' शाकुन्तल V, 'मनो हि जन्मान्तरसङ्गतिज्ञम्' रघु. VII 15. निजो - विदित or is it some relationship with me individually, which is not known to me through the power of fate ? In this there is an anticipation of what is to be revealed later on. भूयसा प्रीति this is generally the nature of human beings that some parti- cular person has ardent affection for some other particular per- son only. रसमयी full of feeling or joy. यत्र राग इति about which worldly men say —it is the friendship of the stars or that it is some influence of the eye. लौकिकानाम्—लोकस्य. This is used as opposed to वैदिक or श्रौत. See महाभाष्य (Kielhorn Vol. I p. 5) 'प्रियतद्धिता दाक्षिणात्याः यथा लोके वेदे चेति प्रयोक्तव्ये यथा लौकिकवैदिकेष्विति प्रयुञ्जते' People say that a spontaneous (and therefore un- accountable) love between two individuals owes its origin to the fact that the planets presiding over their births are either identical or friendly to each other. चक्षूराग (चक्षु +राग )—spon- taneous love is explained by the fact that a person's eye exer- cises as if a charm over the eye of another. उपचार use (of words). The subject of आमनन्ति must be taken to be ऋषयः, because it is in connection with sages that the verb is used and because in the previous sentence ordinary people are mentioned. ऋष मनन्ति the sages say that it is love that is indescribable and causeless. अप्रतिसंख्येय—pot. pass. p. of ख्या with प्रति and सम्. अविद्यमानं निबन्धनं (support or cause) यस्य. There are many readings here. N has 'ह्यप्रतिसंख्येयनिबन्धनं प्रमाणमामनन्ति' which seems to mean 'sages look upon that love as genuine, the cause of which cannot be discussed (or judged)'. G seems to have read 'तद् अप्रतिसंख्येयं अनिबन्धनं प्रमाणमामनन्ति', which means 'sages say that it is authoritative, though not supported by a shastric basis and that it is such as not to be deceived'.