उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

[V 26 ] UTTARARĀMACHARITA. 155 इति ) मयि दृष्टि आनन्दं भजति कुरुते कामं यस्य desirous of a fight This is the predicate of अयं बाहुः रत्कारेण क्रूरं क्वणितं यस्य सः क्वणितः गुणः ( ज्या ) तेन शुञ्जत् ( अव्यक्तं शब्दं कुर्वद् ) गुरु धनुः तस्मिन् धृतः प्रेमा येन—that has fixed its love upon my heavy bow that is tuneful on account of the string that resounds with a terrible twang रत्कोर is an onomatopoetic word निकर ( स्फुट ) विकराल ( दुष्ट , भयानक इति यावत् ) उल्बणरस ( वीर्यरस ) यस्य—the terrific valour of which is quite manifest N and G read विकच व्रणमुख which is to be dissolved as विकचानि विकरालानि व्रणमुखानि यस्य on which are displayed open wounds that are terrific Or we may dissolve विकचा विकराला व्रणा मुखे ( अग्रे ) यस्य This is not a bad reading We must suppose that Lava had received certain awful wounds in the arm while fighting with the soldiers of चन्द्रकेतु But that does not seem likely and there is no reference to these wounds anywhere else in the drama अहित कल्पताम् may the primeval Boar bring about the defeat of your enemy The suggested meaning ( intended by the author ) is that as Lava was really the cousin of चन्द्रकेतु and not his enemy this blesssing does not in any way touch Lava. पराजयाय कल्पताम् — The result or object for which an act is to be done is put in the dative, according to 'तादर्थ्ये चतुर्थी वाच्या' वार्त्तिक on पा I. 4. 44 आदिवराह — the reference is to the Boar incarnation of Vishnu Why this particular incarnation is invoked for bringing about the defeat of the enemy is not quite clear The commentary quotes a verse giving one reason The reason is probably to be found in the fact that it was first in this incarnation that Vishnu tried to undo the evil effects of the misdeeds of the enemies of the world ( i- e- the demons ) by bringing up the earth from the bottom of the ocean where it had been carried by the demon हिरण्याक्ष Compare गीतगोविन्द 'वसति दशनशिखरे धरणी तव लग्ना शशिनि कलङ्ककलेव निमग्ना। केशव धृतशूकररूप जय जगदीश हरे॥'— We may advance another reason In most ancient works the descriptions of the incarnations of Vishnu begin from the Boar See मार्कण्डे- यपुराण IV 54 The reason of the invocation of Varaha may also be found in the fact that many royal houses had adopted the Boar or Garuda as their tutelary deity on seals and banners as can be seen from the seals on copperplate grants and inscrip- tions In place of this line most editions read 'अजिनं पुण्यमूर्जितं ककुद्मन्तमिव ते महः। नियतं शाश्वतो देवो वाराहः परिपच्यताम्॥'—may the eternal god Varaha grant for your welfare holy, unconquerable and mighty lustre (or power), as for ककुत्स्थ ककुत्स्थ was an