उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

172 NOTES ON [ VI 19- spectators must have been very much amused by this speech, for लव looks upon राम as his धर्मतात when he was really his तात. संग प्रश्रय humility though towards a क्षत्रिय, is not in this case censurable To bow down before a क्षत्रिय was to acknow- ledge his superiority in arms This कुश could not bring himself to do But to respect him as a father did not cast any slur upon his martial spirit आकार अनुभाव गाम्भीर्य च तैः सम्भावितानां विविधानां लोकोत्तराणां सुचरितानां अतिशयः यस्य—the excess of whose various extraordinary deeds was to be gathered from his form, majesty and serenity Verse 20 प्रासादिकं रूपम्—a form full of serenity. स्थाने वृतन् It is but proper that the poet of the Râmâyana transformed the goddess of speech (as a poem with reference to राम) व्यवीवृतत् causal aorist of वृत् with वि This is the best reading The word विवर्त is derived from वृत् with वि and we have seen that the poet calls रामायण the विवर्त of शब्दब्रह्म (text p 36) A reads अवीवृधत् (causal Aorist of वृध्) which means increased The reading अवीवृतत् (though from the root वृत्) would mean 'brought into existence,' which is bad here P 133 Verse 21 अमृतेन (जलेन) आध्मात जीमूत (मेघ) तद्वत् स्निग्धं संहननं (वपुः) यस्य—whose body is glossy like the cloud full of water 'अम्बु च घनामृते' इत्यमरः 'गात्रं वपुः संहननम्' इत्यमरः The reading प्रसिद्धसंहननस्य is not bad. It means 'having a body like that of the lion 'वराङ्गरूपोपेतो यः सिंहसंहननो हि सः' इत्यमरः परिष्वङ्गाय उत्कण्ठते—vide notes above on उत्कण्ठते अय जन this person: e. I. The first half occurs in महावीर० II 46 किम दारक is this boy my child? Verse 22 This verse constitutes the reason why Râma asks 'किमप्ययमय दारक ' The principal sentence is in the fourth line यद् धेये अमृतमयी लता सिञ्चतीव since he bathes my limbs at (the time of) embrace with a stream of nectareous juice अङ्गात् देहसारः he is as if the very essence of my body due to my affection, flowing from each limb It would be better to read निजः सङ्गजः A reads 'निजो देहतः स्नेहसारः' which means 'the essence of my affection produced from the body' This is not good The words अङ्गात् देहाद् सून show that we require देहसारः and not स्नेहसारः Com- pare the Rik verse 'अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे। आत्मा वै पुत्रना- मासि स जीव शरदः शतम् ॥ quoted in the निरुक्त (chap III) चेतनाधातुरेक the one ingredient (of me) e: consciousness (of life) He means—I am compact of various elements He is as if my soul itself that has gone out of me and stands